N TME CUSTODY OF TME
BOSTON PUBLIC LIBRARY.
SHELF N°
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THE
O R K S
OF THE
Eeb* f oljn ®Htt|)erfpoon*
D. D. L. L. D. lATE PRESIDENT OF THE COLLEGE, AT PRINCETON NEW-JERSKY.
TO WHICH IS PREFIXED
An Account of the Author's Life, in a Sermon' occafion^d
by his Death, by the
Rev. Dr. JOHN RODGERS,
OF New York.
In three volumes. VOL. II.
Printed and. publiihed by William Vv". Y/oodward, N**, 17, Chefnut near Fi'cit Street.
1800.
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G O N T
SERMON. Fervency and importunity in Prayer.
feen. x:adi. 26. And he faid, I will not let thee go, except
thou blefs me. ^7
SERMON.
Obedience and facriiice compared.
1 Samuel xv. 22. Hath the Lord as great delight in burnt offerings and facrificcs, as in obeying the voice of the Lord ? Behold, to obey, is better than facrificej and to hearken, than the fat of rams ' 23
SERMON. The feeurity of thofe who trufi: in God.
Prov. xviii. 10. The name of the Lord is a llrong tower ;
the righteous runneth into it, and is fafe 4*
SERMON.
The objefit of a Chriftian's defire in religious wor-
fhip.
Exod. xxxiri. 18- And he faid, I hefeech thee, (hew me thj
glory 72
SERMON.
The glory of Chrifl in his humiliation,
Ifaiah Ixiii. i. fecond claufe — This that is glorious in his appa- rel, travelling in the greatnefs of his ftrength ? =- $^-
S E R M O N. The deceitfulnefs of fm.
Hebrews iii. 13. But exhort one anotlier daily, while it Is call- ed, to-day ; led any of you fijoiild be hardened thrcngh th" dSeceitfulHefs of fiii Hi 4
i: 4 1
SERMON. Pagt,
The believer going to God as his exceeding joy.
IPfalm xliii. 4. Then -.vill i go unto the altar of God, unto
God my exceeding joy. * 14^
SERMON.
The Chriflian's difpofition under a fenfe of mercies
received.
^falra cxvi. 7, Return unto thy rel}, O my foul, for the Lord^
hath dealt bountifully with thee i6g
SERMON.
ij/i view of the glory of God humbling to the foul.
Job xlii. 5. 6. I have heard of thee by the hearing of the
ear, Sec. 195
SERMON.
Gf the happinefs of the faints in heaven.
'^ev. vii. 15. Therefore aie they before the throne of God,
and ferve him day Hiid night In his temple. — 219
FAREWELL SERMON,
Delhered at Paisly-, in April and Maj, 1768.
fviinlflerial fidelity in declaring the whole eounfel
of God.
^ds XX. 26, 27. Whe efoie I take you to record this day, that I am pure from the blood of all men: for I have not ihiinned to declare unto you all the eounfel of God, 239
SERMON. Miniflerial character and duty.
'4 Cor. IV. 13. We alfo believe, and therefore fpeak aSq
SERMON.
Man in his natural ftate,
|ler, ili. 17. Becaufe thou fayeft I am rich, Sec, 299
SERMON.
An inducement to come to Chrifl.
!{iley. jii, 17. Becaufe thou fayed I am rich, £cc. ^oq
E s 3 SERMON. Pagi,
Truft in God.
Ifaiah I. lo. Who is among you that feareth the Lord, that obeyeth the voice of liis fervant, that walketh in darknefs, and hath no light ? let him trufl; in the name of the Lord, and {lay upon his God. ^\(j
SERMON' Truft in God.
Ifaiah \. lo. Who is among you that feareth the Lord, Sec. 329
SERMON,
On the Purity of the heart.
Proverbs xxx. 7, 8, 9. Two things have I required of thee,
deny me them not before I die ; Jxc. 34^
SERMON.
Seeking a competency in the wifdom of Providence.
Proverbs xxx. 8. Give me neither poverty, nor riches : fe ed
me with food convenient for me 961
SERMON.
The danger of profperity. Proverbs xxx. 9. Left I be full aad deny thee, and fay, &c, 571
SERMON,
The danger of advcrfity.
Proverbs xxx. g. Left I be poor and Iteai, and take the name
of ray God in vain jSi
SERMON.
On the religious education of children.
Mark x. 13, 14, 15, 16. And they brought young children unto him, that he fhould touch them, and his difciples re- buked thofe that brought tliem. 8cc. oq^
SERMON.
The dominion of providence over the paffions of men.
Pfalm Ixxvi. 10. Surely the wrath of man fliall praife theej t;he remainder of wrath flialt thou reftrain 407
t 6 ]
Pdgei
Addrefs to the natives of Scotland, refiding Sec. 43 y
SERMON.
Delivered at a Public Thankfgiving after Peace.
Fialm iii. 8. Salvation belonc^eth unto the Lord.
451
SERMON. Seafonable advice to young perfons.
Pfaliti i. 1. Bleffed is the man that^walketh not &c. 483
Sermon. Devotednefs to God.
Pfalm cx\"i. 16. Oh Lord, trul/ I am thy fervant ; &c. 50/
SERMON.-
Tke rigliteous fcarcely faved, and the wicked cer- tainly deflroyed. s Peter iv. 18. And if the righteous fcarcely be fayed, Sec. -jiy
S E R M O N. The fuccefs of the gofpel entirely of God,
i Cor. iii. 5, 6, 7. Who then is Paul, and who is ApoUos, &;c. 531
SERMON. The yoke of Ghrift.
Matth. xi. 3©. For my yoke is eafy, and ray burden is light 549'
S E R M O N. The glory of the Redeemer in the perpetuity of his
work.' Pfalm Ixxii. 17. His name fliali endure forever : &:c. 563
-^ S E R M O N. Tht? petitions of the infmcere unavailing.
Pfalm b:vi. 18.- If I regard iniquity in my heart, the Lord
Av ill not hear me /|Sr
S E R TnI O N. Chriftian magnanimity.
"i ThefT. ii. 12. That you would walk worthy of God, Sec. 559
An addrefs to the ftud«nts in the Senior Glafs. 615
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FERVENCY and IMPORTUNITY in PRAYER.
A
S E R M O
GENESIS xxxii. 26..
Afid he said, I will not let thee go, except thou bless me.
Second fermon on the text.
II. '^ If T E proceed now to the second thing propofed Y y in the diftribution of the fubjed; which was, To fliow you the duty and reafonablenefs of wreflling and importunity in prayer. Here I am fenfible, that a corrupt and impatient mind may be able to muller up obje6tions againft it. There is fomething wonderful and unfearchable in all the v/orks of God, and in none more, asit isreafonable to fuppofe, than in the methods of hisgrace. In particular, it may appear furprifmg, that he Ihould ex- ercife his people with fuch conflifts and trials, that it ihould be necelTary to overcome him, as it were, by im- portunity, before we can obtain thofe bleffings which him- lelf hath commanded us to alk, and which he hath pro- mifed to bellow. Why, will it be faid, does a God of mercy, and of infinite fuUnefs, to whom all our v/ants and weaknefles are perfectly known, wait for our prayers, before he will part with what is fo much needed by us ? Why doth he, who knoweth our frame, and remembers that we are duft, unnecelTarily throw obftruSlions in our way, and wrap himfelf up in darknefs, to difcourage ouv ,approach ?
^
8 Feriicncy and Importunity in Prayer.
But how does this furprife increafe, when we confider how unequal we are for the conflict, if no ftrength but our own is oppofed to the Almighty ! nay, that our itrength for refiftance mull come only from himfelf : fo that he wounds, and he heals ; he oppreffes, and he fullains ; he difcourages, and he invites. It is by prayer that wc muH obtain every blefling from the Father of lights ; and one of the greateft and moft neceflary of thefe blef- fmgs is the fpirit of prayer itfelf. My brethren, when either unbelief or profanity moves any fuch difficulties as thefe, I think it my duty to call upon you, in the lirll place, to bow yourfelves before the fovereignty of God. There is an unfearchable impenetrable depth in the di- vine v/ifdom, whether we look upon the works of nature, or of grace* As Creator of the world, he could, no doubt, in a moment, with one word of his power, have raifed the whole fabric in perfe6lion ; yet it pleafed him, in a gradual manner, to finifli every part by the addition of another, for the fpace of fix days. When he gave the iirft promife to Adam, or when he renewed it to the father of the faithful, he could, no doubt, have fent the Saviour into the world, to finifli tranfgreflion, and make an end of fm ; yet he faw it proper to give only dillant intimations of this blefied period, and to defer the long-expedled ap- pearance till the fulnefs of time, while the nations were fuffered to fit for many ages in darknefs, and in the region and fhadow of death. In the fame manner he often takes a great variety of fteps with his people before they are made partakers of his prOmiles.
But notwithftanding that fomething mull ftill remain, myfterious, and beyond the comprehenfion of a finite creature, in the management of God, who " giveth not *' account of any of his matters," we may fee much pro- priety and beauty in this part of his procedure. And is it not our duty to attend to it ? We may fee the reafona- blenefs, nay we may perceive the wifdom, of his requiring •a holy fervency, w refiling, and importunity in prayer : for it ferves to engrave upon our hearts, and even to work into our afle^tions, fome of the moil important truths of religion, and fuch as will have the moll powerful and ex-
Fcrccncy. and ImporUimty in Fruycr. 9
tenfive influence upon our temper and pratStice. This will plainly appear from the tiirec following eonlidcra- tions.
1. Fervency of fpirit, and importunity, in prayer, is fuitable and neceflary, becaufe of the greatnefs and glory of that God with whom we hold communion, as well as it ferves to flrengthen and improve the fenfe of this upon our minds. The infinite majefly of God, and the mi-,, meafurable diftance at which he is removed from all crea- ted weaknefs, is often fpoken of in fcripture with admira^ tion of his condefcenfion : Pfal. viii. 3, 4. " When I con- " fider thy heavens, the work of thy fingers, the moont; " and the ftars which thou haft ordained ; what is man, " that thou art mindful of him ? and the fon of man, that " thou vifiteil him ?" Under a deep impreflion of the fame great truth, Solomon fays, 2 Ghron. vi. 18. " But " will God in veiy deed dwell with men on the earth ? ^' behold, heaven, and the heaven of heavens cannot con- " tain thee ; hov/ much lefs this houfe which I have built ?" Is not, then, fome fervor of aiteftion due to the greatnefs and glory of that God whom we v/criliip ? Our alfedlions llioald always, in -dieir ftrength and exertion, be in pro- portion to their obi efl:, its dignity and worth. IndliTer- ence and careleffnefs in an inferior towards a fuperior is always counted a mark of difdain. We naturally fup- pofe, that thofe in great and high ftations ought to be ap- proached v/ith reverence, and folicited in the humblell manner, by their inferiors, who hope to Ihare in their bounty ; and the m.ore exalted the perfon, the more fub- miffive the pofture, and. the ro.ore earneft the fupplicati-on. Much more ought this to ta,ke place betv/een God and us. On this account it is, probably at leaft on this amongft others, that indifference and coldnefs in religion is repre- fented as peculiarly the object of divine deteilation : Rev. iii. 15, 16. " I know thy v/orks, that thou art neither cold ■' nor hot: I would thou wert cold or hot. So then be- *' caufe thou art lukevi'arm, and neither cold nor hot, I " will fpue thee out of my mouth."
2. Our own great unworthinefs, who are the objecls ^- divine love, and admitted to tiiis facred injercourfej
lo Ferijency and Importunity hi Prayer.
/Iiould powerfully excite us to fervency in pleading. This is precifely a counterpart to the former confideration, and greatly flrengthens the conclufion. Even the high- eft of the fphits above, nioft eminent in knowledge and fandiity, who ftand neareft to the throne of God, v/e are told, cover their faces with their wings, as loft in refpeft and wonder, when they locJc to him who dwells in inacceffible light. Hov/ much more " man, who is a *' v/orm, and the fon of man, wdio is a Avorm, whofe foun- *^ dation is in. the duft, v/ho dwells in houfes of clay, and " is cruflied before the moth !" Accordingly, in fome of the examples we have of the moft impCAitunate pleading and v/reftling in prayer, this is the very difiicalty which feem.s to ftand in the way, and requires the gi'eateft efforts of holy boklnefs to overcome ; as in the account we have of Abraham's interceffion for devoted Sodom, Gen. xviii. 27. " And Abraham anfwered and faid, Behold now, I *': have taken upon me to fpeak unto the Lord, which am " btit daft cCvA ailies." A.nd again, in the 3 2d verfe, "^ And he faid, Oh let not the Lord be angry, and I will *■' fpeak yet but this once : Pcradventure ten ftiall be found " there. And he faid, I will not deftroy it for ten's fake." But, my brethren, I befeech you rememiber, it is not our frail nature, and limited powers only, that point out our unworthinefs ; but our guilt and impurity, fo oppoftte and fo odious to the divine nature. This, I have ftiown you in the preceding difcourfe, is one of the greateft hin- derances of our accefs to God in prayer. And may we not fay. How fuitable, how necefiary is it, that, in order to keep us ftill deeply humble, God fhould fometimes cover himfelf with a cloud, and exercife the ftnner v/ith ftrong crying and tears, before he v/ill vouchfafe the intimations of his love ? This reafon will be felt, and that the moft fenfibly by the bell and moft dutiful of his children, as their fandification continues imperfe<5l fo long as they are here below. How ihould a fenfe of guilt and mifery at once increafc our ftdf-abafemcnt, and add to the earneft- nefs of our dtfires ! There cannot be a juftcr defcription, both of our .ftate and duty, where mifery and weaknefs confpire in Ihowing the neceffity and difficylty of wrgit-
Fervency atid Importunity In Trayer, ii
ling with God, than the apoftle hath given us, Rom. vili. 26. " Likewife the Spirit alfo helpeth our infirmities : for "we know not what we ilioulcl pray for as we ought : but " the Spirit itfelf maketh interceillon for us with groanings *■• which cannot be uttered."
3. The duty and reafonablenefs of wreRling and im- portunity in prayer, appears from the ineftimabk value of the mercies to be obtained. Shoukl there not be a pro- portionable ftrength of defire to the worth of the blefiings in profpedl ? Now, who can compute the value of the divine favor, and all its happy effefts ? and therefore who can compute the guilt of indifference, and the neceffity of fer- vor in diking it ? The bleffings of falvation in general are in their nature and fource unfpeakable, and in their dura- tion without end. — On the one hand, deliverance froni everlafting mlfery, from the v/rath of an almighty and in- cenfed God. True it is, that thofe who are but yet in the way muft be veiy unable to form juft conceptions of this. But we may in general conclude, from the glory of cre- ating power, which is in fo many inflances difplayed be- fore our eyes, how fearful a thing it muft be to be the mo- numents of the vengeance of fuch a God. He who is mighty to make and icive.^ is alfo mighty to deftroy. This is particularly felt by the fmnter, when, humbled by con- vi6lion, and in every inward conflift there is a repetition pf the fame diftrefs, as it arifes from the fame caufe.
On the other hand, what muft be the value of everlafl- ing happinefs in the prefence and the enjoyment of God ! How bleffed, beyond expreffion, muft the believer be when the fullnefs of the divine benignity, of which we have now accefs to tafte only fome fmaller and more diftant ftrearns, Ihall be the portion of the foul ! What fupplica- tions fhould we not make, when we are alTured, that im- portunity may obtain fo rich a treafure ! And let me add, how valuable prefent fellowfliip and communion widi <7od, which is the eameft and foretafte of complete deli- verance from the one, and the eternal unchangeable pof- feffion of the other ! Say now, my brethren, is it not juil and reafonable, that tliefe bleffmgs ftiould be defired with ardorj and fought with importunity ? What fervent la?i-
1 2 Fer-Dency and Importiinity in Prayef.
^uage have v/e from the fcripture-faints upon this fubjeQ; ! Pf. xlii. I, 2, "As the hart pantetli after the water- *' broolvs,fo panteth my foul after thee, O God. My foul *•• thirfieth for God, for the living God : when Ihall I come " and appear before God ?" Pf. Ixiii. i, 2. " O God, " thou art my God, early will I feekthee : my foul thirft- " eth for thee, ray fleih longeth for thee in a dry and " thirfly land, where no water is : to fee thy power and *' thy glory, fo as I have feen thee in the fanftuary." Is it any wonder that there fhould be often trials and confli6ls in the way to {o honorable a relation, and fo happy a ftate? What is cheaply obtained, is commonly efteemed of little VvT/rth. Is it to be expefted, then, that God Ihould prolli- tute the bleffmgs of his love to cold and difdainful petitions, to lukewarm and indifferent petitioners ? And are there not alas ! too many who " afk and have not, becaufe they " aik amifs," Vi^ho, by their feeble and heartlefs demands, do juftify, and, if I may ufe fuch an expreffion, evenfolicit a refufal ?
III. We proceed to the third thing propofed in the method ; which was. To point out the great advantages which flow from wrefliing with God, Thefe in confe- quence of what hath been already faid, may be confidered as alt centring in one point, mz. its power and efficacy in procuring the blefiings. Nothing can be faid flronger on the benefit of wrefliing with God, than that we fhall afiuredly prevail. The fuccefs of Jacob's wrefliing is re- corded in the paflage immediately following the text, verfe 27, 28, 29. "• And he faid unto him. What is thy name ? " And he faid Jacob. A^nd he faid, Thy name fiiall be *' called no more Jacob, but Ifrael : for as a prince haft *Vthou power with God and^with men, and haft prevailed. " And Jacob aflced him, and faid. Tell me, I pray thee, •' thy name. And he faid, "Wherefore is it that thou doft " ?Sk after my name ? and he bleffed him there." But that I may illuftrate this a little in a practical manner, ob- lerve, that tlie efficacy of wreftling with God in prayer, appears from the three following confiderations.
Feri^mcy and Importumty in Prayer. 13.
I. It prepares and cUrpofes the people of God for re- teivinpj his mercies, and in fome cafes is itfelf the actual pofTeffion of them. Every part of the divine condu^^ to- wards his faints is full of wiulom, and full of grace. Ot e ireafon whj he who knows our wants, requires us tb pray, is, that we maybe prepared for a profitable fupply. Vve may alfo reft alTured, that he will not delay his interpofi- tion one moment beyond the fittell feafon. Now, that ardent prayer, wreftling, and importunity with God, is the beft preparation for receiving his mercies, is plain, both in refpedl of worth and capacity. It may feem indeed improper to fpeak of any litnefs as to worth for receiving the divine mercies, which are all free and unmerited on our part, however dearly purchafed on the part of our furety. But, my brethren, vi^ith due caution, we may alfo take in this confideration, the rather that it is in the exercife of prayer that this litnefs is obtained : which plainly fhews, that itcometh from God, that it is his own gift, and his own work. Is not that perfon the fitter for deliverance from diftrefs of any kind, and for the commu- nications of divine favor, who is wholly emptied of him- felf, truly and deeply humbled, brought proftrate before the Divine Majefty, convinced and fatisfied of the vani- ty of all created enjoyments, and breathing after God, as his fole refuge and confolation, which he will not, and cannot forego ?
May we not alfo fay, that he is much more fit, than dne^ on the other hand, who flies from God with impatient com- plaints, or fullen difdain ; or who, without alking help . from above, when one earthly comfort fails him, cleaves the clofer to another ? The great, if not the only end of. divine correction, is, to weaken the power of fm, to m.ake us feel the vanity of the creature, and to break every at--. tachment to the world that is inordinate and exceffive/ When this, end is obtained, therefore, muft not the rod be withdrawn ? and will not this promife be certainly ac-= compiifned ? that the Lord will " appoint unto them that. *' mourn in Zion, to give unto them beruiy for aihes, the . *•• oil of joy for mourning, the garment of praife for the! . <* fpirit of heavinei's, that they might be called trees 01 .
Vol. IL B
14 IPer^ency and Importunity in Frayeir.
*' righteoufnefs, the planting of the Lord, that he might " be glorified ;" If. ]xi. 3. If we look into the fcripture- qUalifications for receiving the communications of diving love, we fhall find the chief of them to be, the earneilnefs Off our own defires : If. Iv. i. " Ho, every one that thirft- " eth, come ye to the waters, and he that hath no money; " come ye, buy and eat, yea, come, buy wine and milli " without money, and without price."
Further wreflling and importunity in prayer gives a capacity of relifhing the mefcies of God. They are thert^ and not till then in the fame degree, truly mercies, ear- neftly defired, infinitely prized. It is a common and beaten remark. That the worth of -any mercy is never known till we are deprived of it. There is great accefs to obfervethis in the Chriftian life, not only in its begin- ninsc, but in every flep of its progrefs. O how refrefiiing is the intimation of pardon to a convinced finner, who hath long trembled through fear of wrath, or to the be^ iiever, who hath long groaned under a fpirit of bondage ! O how ravifhing is a fenfe of divine love to that child of God who hath long complained of the hiding of his Father's face ! When, after he hath been loft on a fea of temptations, one wave or billow following clofe upon the back of ano- ther, he is at laft received into a peaceful heaven ! the e'verlasting arms are ftretched round about him, the Jaitb-^ fulness of God is his fhield and buckler, and the ftrength o^ the Jim. ig/jty his impregnable fecurity ? There is no fuch ilayednefs or compofure of mind as after a variety of trials. The exercifed Chriftian has tried a.nd thrown away every broken reed, one after another ; he hath found the vanity of every refuge of lies ; and hath fettled his hope on the immoveable fonndationof the rock of ages, whicli Ihall never* faiL
I added, in entering on this particular, that Avreftling and importunity in prayer is in many cafes itfelf the pof- feffion of the very mercies we defire. It is the exercife of almoft every gracious difpofition. To increafe in fanc- tification, to have his graces ftrengthened, and his corrup- tions fubdued, is the habitual and prevailing defire of every real believer. But how can this be more effedually cb-
Fcr'uency and Importunity in Prayer* 15
tainedthan by fervent prayer ? How, and where, can any gracious difpofition be either more improved and ftrengthened, or more clearly difcerned, than when it is in exercife. Faith, love, penitential forrow, truft, and refignation, are the very diipofitions eflential to a wrelUing believer. Perhaps fome will fay, True indeed ; but they are only attempting to fhew themfelves, often difcovering their weaknefs, fometimes yielding to their oppofites. Alas ! fays the Chriilian, my faith is often over-matched with unbelief, and my love contradifted by impatient com^ plaints : what is my penitential forrow but weepjng over a hard heart? my truft and refignation is but a fkort-lived , promife : in a litde time my courage fails, and I am ready . to tremble at the falling of a leaf. But, my dear brethren, is not the importunate wreftlcr maintaining the confli6t» inftead of yielding to the flream ? and how infinitely pre- ferable are his hours of deepeil anguifh to that flothful and unequal condufil to be obferved in man^ fecure and for-, mal Chriftians ! It is alfo certain, that many times de- liverance comes unlooked for. As the rfalmift fays, that whilft he v/as rnufmg the fire burned \ fo it frequently hap- pens, that a gracious God, vifits diftreffed fouls,, evea when they leail expecii it, Vv'ith the joy of his falvation, and caufeth the bones which he hath broken to rejoice.
2. The efficacy of importunate prayer appears from the promifes of fuccefs which are annexed to it in fcrip^, ture. I muft here begin by obferving, that there are many commands in the word of God to pray, to pray without ceafing, to continue inftant in prayer. Now, every command to pray, contains in it a promife of a gra-^ cious anfwer from, the hearer of prayer. It neceifarily implies it. The truth of God is a pledge and fecurity for it. He would not deceive us with vain hopes, or put us upon a fruitlefs attempt : for he is not a man, that he fhould lie. But befides this general confideration, there c),re many exprefs promifes particularly to the earnefinefs and importunity of the defire : Prov. ii. 3, 4, 5. " Yea, " if thou crieft a.fter knowledge, and lifteft up thy voice. ^' for underftanding ; if thou feekcft her as filver, and ^' fearcheft for her, as for hid treafures ; then flialt thoq,
1 6 Feriiency and Importunity in Prayer.
^Vimderftand the fear of the Lord, and find the krioAV ledge " God." See alx) the parable of the importunate widow, and the unjull judge, Luke xviii. i. which concludes thus, ver, 7. " And fhall not God avenge his own eled, ^' which cry day and night unto him, though he bear long " with them ?
Let me beg your attention to another paifage recorded in the 17th chapter of Matthew, where there was brought to our Saviour a poffefied perfon, whom his difciples could riot cure : ver. 19, 20, 21. ^' Then came the difciples *' to Jefus apart, and faid, Why could not we cail him *' out ? And Jefus faid unto them, Becaufe of your un- '' belief: for verily I fay unto you, if ye have iuith as a *' grain of muflard-feed, ye fliall fay unto this mountain, *^ Remove hence to yonder place, and it fliall remove ; ♦' and nothing fliall be impoffible unto you. Howbeit *' tliis kind goeth not out, but by prayer and failing." This pafiage is fomewhat remarkable, and entirel}" to our prefent purpofe. It fhews, that in the ceconomy of divine grace, there are fonie mercies that may be obtained by lefs, and fome that require more earneil and fervent pray- er. This fpecies of devils, it feemiS, would not yield to the fame influence that others did. See only further James v. 16. "■ Confefs your faults one to another, and '' pray one for another, that ye may be healed : The ef- *' fedlual fervent prayer of a rig|iteous man availeth "'■ much."
3. In the last place. The fame thing appears from the daily experience of the people of God, and many memo- rable examples of the efficacy of prayer. I might cite a great number of thefe to you from the holy fcriptures, which are not only a facred repofitory of divine truth, but a hlftory of divine Providence. You ma)' take the few following inftances. Abraham's intercefToiy prayer for Sodom, in which that ancient patriarch, honored with the glorious title of the j'ricnd of God, was allowed to plead with him, to repeat and ui-ge his requell, as well as to ftrengthen it with arguments. It is true, it favcd ■4iot the wJiole citv from dellruftion ; yet was it heard 111 every pan of it, according to its tenor. Nay, ^vei;\
Fermency and Importunity in Frayer. 17
though the ten righteous, which was his lowefl; fuppofi- tion, were not found in it ; yet the few righteous that M'Cre there, were not involved in the general calaniit)^, but fufFered to efcape. Take alfo the example of Ellas, as cited by the apoftle James, chap. v. 17, 18. " Elias " was a man fubjedt to like paffions as we are, and he "prayed earneilly that it might not rain : and it rained not *' on the earth by the fpace of three years and fix months. *' And he prayed again, and the heaven gave rain, and " the earth brought forth her fruit." See the cafe of Da- niel recorded in the 2d chapter of that book, particularly the 17th, 1 8th, 19th verfes of that chapter, where you will learn, that, by the united prayer of Daniel and his companions, the fecret of the king's dream was commu- nicated to them in a revelation from heaven. 1 only add the inilance recorded Matth. xv. 21. and downv/ards, where the v/oman of Canaan fo importunately prefles her requell, and at lafl receives this anfwer : ver. 28. " Then ^' jefus anfwered and faid unto her, O woman, great is *' thy feith : be it unto thee even as thou wilt. And her " daugliter was made whole from that very hour."
i might eafily mention many more recent examples of the efficacy of pra3^er ; but thofe which have been already produced are abundantly fufficient. The truth is, I am perfuaded that every ferious Chriftian is able to recolleft .pxamples of it from his own experience ; and furely they are of all others mofl: inexcufable, who reftrain prayer be- fore God, after they have known the unfpeakable benefit which flovv^s from it.
IV. Let us now make fome practical improvement of what hath been faid on this fubjedt. And,
I. Suffer me to improve what hath been faid, for the conviction and reproof of thofe v^^ho are habitually un- mindful of this important duty. Alas ! my brethren, what reafon have we to complain of the negleft of wreftling, and want of importunity in prayer ! Is not the language itfelf become unfafiiionable, and liable to fcorn ? As a perfon as eminent in Hation as in piety once faid, " Men ** have now devifed a fmooth and eafy way to heaven,
1 8 Feriyency and Importunity hi Prayer.
" quite confident with the fpirit of the world, in which *' temptations and fpiritual conflifts, and inward trials, *■• are unknown." But be alTured, however changeable we are in our fancy and inclination, the word of God abid- es ih for ever. There is very great reafon to fear, nay there is good ground to affirm, that thofe who are Grangers to wreftling with God in prayer, are fleeping in fecurity,^ and under the dominion of fm. You will fay perhaps, you live at eafe and undiflurbed. It may be fo, and it is fo much the worfe ; for the prince of this world will al- ways confult the peace and quietnefs of his own fubjefts.
I would earneftly intreat every hearer of the gofpel to- fufl'er this reproof to enter into his mind, as it is what can be certainly knov/n only to God and 3^our own fouls^^. Though there is fufficient outward evidence of the gene- ral negle6t of this duty, how far any perfon is particular- ly guilty, muft be left to the determination of his own confcience, and the judgment of him who feeth and fearchr. eth the heart. If there is any among you who habitually defpifeth prayer, v^^ho makes every little bufuiefs every little indlfpofitioii or lazinefs of niind, an excufe for ne- glecting or pofqDoning it: if there are any who fatisfy themfelves with a dead curfory formality in duty ; wha call in queftion the reality of communion with God in ethers, becaufe they are ftrangers to it themfelves ; with- out all doubt they have great caufe to fear, that they are in the f^all of bitternefs, and in the bond of iniquity. Tel|, me, vvhat is the reafon of your backwardnefs to drawing near to God ? Is it not, that you are ah'aid of coming into his prefence ? Is it not, that you cannot bear the opening of your hearts ? Is it not from fome dark jea- lor.fy and fafpicion, that all is not right with you, though you had rather cover than confefs it ? My earneft prayer to God is, that though you keep at adiilance from him, he; jnay not keep at a drfrance from you ; that he may, by Jiis Spirit, convince you of your danger, and, in great mercy, deliver you from this miferable Rate.
2. You may learn, Irom what has been faid, one great caufe of the low ftate of religion, and the barrennefs of oir- dinances amoiig us at prefant, It is the negle(^ of praj>-?p^
Fer'^ency and Importunity in Prayer. ir)
"and that many, though they may condefcend to afk, yet do notthinkit worth their while to wreftle for theblelfing. The profane are not the only perfons juftly chargeable with a failure in this part of their duty. Many real ChriilianS are apt to flacken their diligence in this important exer- icife, and many often read their fm in their punifhment. But is it not very wonderful, my brethren, that thofe who have once tailed that the Lord is gracious, who have known the fweetnefs of communion with God, fhould ever- lofe It by their own indifference ar.d backwardnefs to inaintain it ? Yet here we muil, of neceffity, lay the blame. We nillft Hill fay, in juliiii cation of his proc=s- dure, If. lix. i, 2. " Behold, the Lord's hand is n'otihort- '*' e^ned, that it cannot £ive : neither his ear heavy, that it " cannot hear. But your iniquities have feparated be- *' tween you and your God, and your fins Iiave hid his '" face from you, that he will not hear." It feems to ap- pear from the experience of Chriftians, that God is jealous of their treatment of his love, and deeply refects the alien- ation of their aSteftions ; and therefore, to have fennble Joy in him, and to walk in the comfort of the holy Ghoft^ which is fo great a privilege, cannot be preferved witliout the greateft watchfulnefs on their part, and the greate-fi conflanc;y in prayer.
3. Suffer me now, in a few words, to exhort'every ps"- fon in this alfembly, and in particular thofe wi-io liave ib latel}/- renewed their engagement to God, over the fymbois 'of the broken body and ihed blood of Chriil, to give thera- felves unto prayer. Of v/hat ufe is your being admitted to this facred table, if it do not incline you to live nearer to God in the habitual tenor of your life ? This is the very privilege which we obtain by the blood of Chriil:, that we have accels with boldnefs and confidence through the faith of him. This is the very advantage that we obtain by his "Continuar intercellion before the throne, Heb. iv. 14,16, *' Seeing then that we have a great high pried, that is *' jpaffed into the heavens, Jefus the Son of God, let us hold '*' faft our profeffion. Let us therefore come boldly unto ** the throne of gra^e, that we may obtain mercy, and find *'^raceto help in time of peed." Again, have you. not
20 Feriiency and Importunity in Prayer-.
devoted your lives to the fervice of God ? have you no€ promifed to keep his commandments ? How do you €x- peQ; to fulfil your promife ? Are you not ready to fay,.
* Not unlefs he be pleafed himfelf to preferve and keep
* me ; not unlefs he put his Spirit within me, and write '■ his laws in my heart ?' And do you not know, that he hath faid, " Yet for all thefe things will I be enquired of " by the houfe of Ifrael to do it for them ?" I will afk you one queftion more* Do you not know that you are yet in an evil v/orld ? Do you not know what variety of temp-^ tations and fufferings you may yet be expofed to ? How ihall you bear up under trials ; how fhall you " glorify " God in the day of viiitation," if you live habitually at a dillance from him ? Chrillians, it is to him you muft look when trouble cometh upon you. All other refuge will foon fail : and vanity, vanity, be feen written upon the creature.. But with what confufion mull you then lift up your eyes to him, if you forget him in profperity ! Therefore let me befeech you, in the mod earnell manner, to renew your diligence in the exercife of prayer. In a particular manner, I muft recommend this exercife to young perfons. You, my dear brethren, are expofed to many dangers, your flrength fmall, your experience little, your knowledge imperfect. Live a life of prayer, and de- pendence upon God. Daniel and his companions were young perfons, yet mighty in prayer : therefore learn it early, praftife it diligently, and wait upon itha-bitually and conftantly. Hear v/hat the prophet fays in commenda- tion of it. If. xl. 29, 30, 31. " He giveth power to the " faint ; and to them that have no mip;ht, he increafeth " ftrength. Even the youths fhall faint and be weary, " and the young men fliall utterly falL But they that " wait upon the Lord lliall renew their ftrength : they " Ihall mount up Vv'ith wings as eagles, they fliall run and " not be weary, and they fliall walk and not faint."
4. I Ihall conclude the fubjeft, by giving you two of three diredlions for the prefervation and improvement of the fpiritual life ; and particularly for enabling you to perfevere with uniformity and comfort in the exercile of prayer.
Fef"vency and Importunity in Prayer, ax
1. Be watchful and circumfpeft in the whole of youi* fionverfation. Let it beyour great aim, to keep confciences void of offence towards God and towards man. Prayer and watchfulnefs have a reciprocal influence upon one another. Negle6t of prayer will make you yield to temp- tation, and the indulgence of fm will make you afraid to pray. But habitual watchfulnefs will carry you with comfort to God, at the hour of prayer, both in thank- fulnefs for pail mercies, and reliance on him for future llrength.
2. Obferve with attention the courfe of his providence towards you. Enumerate his mercies to you in profperi- ty, adore his righteous will in adverfity. Let this be the work, not only of particular feafons, but of every day. This will at once fhew you the neceflity^ and abundantly fupply the matter of prayer. If you do othei^wife, you will go to prayer without any clear and determinate views of what you are to pray for, and then it is no wonder that it degenerate into a lifelefs form* Once more,
3. Be much employed in interceffion for others. This noble teftimony of Chriftian love, has the moft powerful influence in warming the heart, and enlivening the affec- tions in prayer. It happens frequently, that thofe who have hardly a word to fay for themfelves, and whofe de* fires are quite heavy and languid as to what regards their own intereft, no fooner come to fupplicate for others, than they are enabled to pour out their whole fouls before God with the greateft fulnefs of expreffion, and enlargement of affecStlon ; as if it were the purpofe of God, to invite us to this exercife, by honoring it with a particular mark of his acceptance and approbation. Oh that it would pleafe God to revive among profeffmg Chriftians a fpirit of prayer, that when they cannot unite in fentiment, they may unite in prayer ; that when impiety and immorality are bold and infolent, they may oppofe them by prayer ; and that when they are Handered, infulted, or abufed by their ene- mies, they may find unfpeakable comfort in imitating their dying Saviour, loving them that hate them, bleffing them that curfe them, and praving for them who defpite-
VoL. XL C
5ki Feroency and Importunity In Prayer,
fully ufe them and perfecute them. I conclude with thd words of the apoftle Jude, ver. lA-i'^S' " 3^ow unto him " that is able to keep you from falling, and to prefent you •* faultlefs before the prefence of his glory with exceeding " joy, to the only wife God, our Saviour, be glory and ma- " jcfty, dominion and power, both now and even Amen."*
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OBEDIENCE and SACRIFICE COMPARED.
A
SERMON
I SAMUEL, XV. 22.
Math the Lard as great delight in burnt-offerings and sa- crifices^ as in obeying the lioice of the Lord ? BehoM\ to obey is better than sacrifice ; and. to hearken^ than the fat of rams.
THAT obedience is due to. God from all his intelli- gent creatures, I fuppofe none here prefent will deny. It is the orighial unchangeable law of creation,, which every after difcovery ferved not to undctermine^ but to fupport and confirm. It was the religion of man in his primitive flate of innocence ; and it ihall be the religion of heaven, when we fhall fee our Maker as he is. The very excellence of truth itfelf lies in its influence on holi- nefs, and the very purpofe of every facred inftitution is to form our niinds to a habit of obedience, and fubjection to* the will of God.
In the mean time it is of the utmoft moment, that we have clear and juft conceptions of the nature and princi- ples of obedience, and that we guard againfl the errors, that are often committed on this fubje£t. Some, from a partial or exccffive attachment to one branch of duty, are apt to difparage another ; and fome are apt to make a merit of their zeal and diligence in one duty, as if it would pro- cure indulgence for them in the wilful negledl of another* From the language in the remarkable paflage of fcripture which I have chofen for my text, it is plain^ that facrifices^
54 Obedience and Sacrifice compared.
or the outward worfhip of God, are fpmetimes made a cover for the negle^ of obedience. Nor are there want- ing other paffages where complaints are brought againft the fame miftake. On the other hand, this paffage where the text lies, and another expreffion akin to it in the gof- pel, " I will have mercy, and not facrifice," have been grofsly mifapplied, to bring contempt upon every pofitive inflitution, and even upon the whole exercifes of piety ; and that by fuch perfons as do very little honor either to themfelves or their opinions, by the perfection of their obedience. I have chofen thefe words, with a view to the information and oonvi£tion of both thefe forts of per- fons, and for the inftru^tion and edification of thofe who defire to walk in the ftraight path of duty, without turning to the right hand or to the left. In difcourfmg further ,lipon them, I propofe,
I. To open a little, and make a few remarks on the hif- tory which gave occafion to the words of the prophet.
If To fliew in what refpedl it is, that obedience is op- pofed aiid prefered to facrifice, or jullly called better, as in the words of the text.
. 3. Inthelall place, To make fome application of the fubject,
L First, then, I am to open a little, and make a few remarks upon the hiftory which gave occafion to the words of the prophet. This will be the more proper, that the fetting this part of the facred fiory in a clear light, will both afford us fome excellent in|lru(5lioris, and alfo obviate the cavils of unreafonable men. The people called Ama- lekites were derived, and had their name, from one Ama- lek, the fon of Efau's eldeft fon Eliphaz, by a concubine, (Gen. xxxvi. 12.) The firft mention we have made of them as a people, was their being engaged in a very un- juft war with the children of Ifrael, (Ex. xvii. 8.) This provoked God to determine, or at lead upon this occafioo he was pleafed to intimate, their being devoted to utter defl:ru£lion ; as Exod. xvii. 14, 15, 16. " And the Lord ^* faid unto Mofes, Write this for a memorial in a book,, l[ and rehearfe it in the ears of Jofhua : for I will utterly
Obedience atid Sacrifice compared. 25
** put out the remembrance of Amalekfrom under heaven. " And Moles built an altar, and called the name of it " Jehovah niffi. For he faid, Becaufethe Lord hath fvvorn, " that the Lord will have war with Amalek from genera- *' tion to generation.'*
The injufl^ce and impiety of this adlionofthe Amalc- kites, wdiich provoked God, not only to threaten, but to Lwear their deftruftion, may be learned from the account of this matter given us in Deut. xxv.t7, 18, 19. " Re- " member w^hat Amalek did unto thee by the v/ay, when " ye were come forth out of Kgypt : how he met thee by "the way, and fmote the hindmoft of thee, even all that *' were feeble behind thee, Vv^hen thou v/afl faint and wea- *' rv ; and he feared not God. Therefore it fliall be^ when *' the Lord thy God hath given thee reft from all tliine ene- " mies round about, in the land which the Lord thy God " giveth thee for an inheritance to poffefs it, that thou " fl-ialt blot out the remembrance of Amalek from under *' heaven ; thou ilialt not forget it." From this it appears,^ that the Amalekites attacked the Ifraelites unprovoked, and without any caufe ; for the Ifraelites neither intended to poffefs themfelves of their country, nor -were they fo much as paffingby their borders, which might have given them fome caufe of fufpicion. "Without any thing of this fort, they came out of their own country, to attack the Ifrael- ites in the wildernefs, either in confequence of the old grudge between Efau and Jacob, or from a principle of covetoufnefs, to felze upon the riches which they heard the children of Ifrael had brought out of Egypt.
It is further obferved, that they cut off thofe that vl-erc faint and weary, when the difireffed condition of that peo- ple feemed rather to call for compaffion and help. This was unjuft and cruel ; and difcovers them to have been a favage and profligate people ; efpccially if one circum- flance more be taken notice of, that they did all this in open defiance and contempt of God. They had no doubt heard, that he interefted himfelf in a particular manner in the prefervation of the Ifraelites, and was, in a literal fenfe, their king and governor ; and therefore it is faid l^artiGularly, vcr. 18, of the laft cited paffage, that the
26 Obedience ajid Sacrifice compared*
Amalekltes " feared not God." Is there any thing abfurd or unfuitable to the majefty of the King of kings, in his declaring he would have war with fueh a people from ge- neration to generation, and at laft deftroy them, as he certainly foreknew that they would not grow better, but worib and worfe ?
Let us not omit to obferve the long-fuffering and pati- ence of God. It was not till fome hundreds of years af- terwards, that orders were iffued out to put the fentence in execution againft that people, when they had filled up the meafure of their iniquities, and were ripe for judgment. This appears evidently from the hints of their charadler given in the chapter where the text lies. They arc cal- led, verfe i8. " the fmners the Amalekites," by way of emphafis, to fliew, that they were eminently wicked above all other people. It is no lefs evident, that their king that ruled over them was a bloody cruel man, from the v/ords of Samuel to him, ver. 33. " As thy fword hath " made women childlefs, fo fliall thy mother be childlefs " among women." Thefe circumltances make it highly probable, that this prince and his people were commonly employed in the trade of war, in plundering and murder- ing llich of their neighbors as they werc able to fubdue. Now, how groundlefs are all the tragical outcries of unbe- lievers againft this part of the hillory of the Bible \ Is not God the fupreme difpofer of eveiy event I Is not the fate of nations decided by his righteous will ? Is he not known by the exercife of this his holy prerogative, " Vengeance " is mine ; I will repay ?" It ir, inconteftable, from ma- ny undoubted fafts in the hiftory of Providence, that *' verily there is a God that judgeth in the earth." Oh !' that this were confidered in time by many who arc bold enough to impeach the conduct of their Maker, to whom one part of the charafter of the Amalekites feems very ap- plicable, " They fear not God."
It will perhaps be expected, that I fliouldtake particu- lar notice of that part of the command given to Saul to dcflroy the " infants and fucklings," together -with thofe who were come to age. On this you may obferve, that it was no more than the exercife of that abfolute right which.
Ohedknce and Sacrifice compared. t^
God hath to the lives of all his creatures. He gave them at his pleafure, and he may recall them whenever he will* Thofe who offer this objeftion againft the fcripture hiilory^ do not feem to confider, that it militates equally againft the daily and vifible courfe of Providence. How many infants do we fee daily carried off by the difeafes incident to that ftate ? Do not the half of mankind die before they grow up to the years of reafbn ? Does tliis happen with- out the foreknowledge and Providence of God ? or dare any charge him with being unjuft in this part of his will? If we dare not prefume to go fo far, then, the command- ing the children to be cut off by the hand of man, is a mere circumftance, that cannot alter the nature of the decree. The fovereignty of God appears in the clearefl manner from the whole of his written word, and from what hap- pens every day before our eyes. Inftead, therefore, of raifmg prefumptuous objections againft fuch inftances as this referred to in the text, it would be far more juft, as Well as dutiful, to infer from them, that we are " con- *' ceived in fm, and brought forth in iniquity ;'* that we lie under an univerfal forfeiture of life, and therefore a righteous God may execute it upon us at whatever time, and in whatever manner, it feems good unto himfelf.
I might alfo obferve, that if we confider the circum-^ ftances in which tliefe Amalckite children were, from the character of their parents, we fhall fee, in the condu6i of God towards them, a mixture of mercy with judgment. I have already obferved, from the facred hiftory, what wicked perfons the Amalekites were. Now, fuppofing^ their children left to be trained up by their parents, the prefumption is, that they would have been formed by their pernicious example, to murder and rapine, and all forts of wickednefs ; and, in particular, to a hatred of the peo- ple andX3od of Ifracl. This would have rendered their con- dition infinitely more miferable than we can poffibly fuppofe it by their being cut off in infancy, before the commiffion ofaftual guilt. Have we not everyday before our eyes examples of perfons living and dying in fin, to whom it would have been a great mercy if their eyes, as foon as ever they faw the light, had been clofed up in everlafting
28 Obedience and Sacrifice compared.
darkiiefs ? Upon the whole, we have reafon to be futl^ fatisfied on every fuch queftion as this, by refolving it in- to the fovereignty of God ; but I have Ihortly mentioned ' this particular to lliow how incapable we are of forming a proper judgment of the procedure of Divine Providence ; and that the order to deilroy " both man and woman, in- " fant and fuckling," when given by the Lord of nature, hath nothing in it either unjuft or unmerciful.
This awful command was given to Saul, the king of Ifrael; which he, being fully fatisfied of its coming from God, prepared himfelf to execute. But he and the peo- ple, from a principle of covetoufnefs, referved what was moft valuable of the efFefts of the Amalekites for their own ufe, in direft contradiction to the command of God, who had ordered the cattle and fubftance of that people alfo to be deftroyed. This was probably done to fhow, that their punifhment was an aft of pure juftice, without any inten- tion to enrich his inheritance by it. When the prophet Samuel challenged Saul for his difobedience, he endeavors to cover his conduft by a pretext of religion, verfe 15.
*' And Saul faid, The people fpared the beft of the
" flieep, and of the oxen, to facrifice unto the Lord thy " God ; and the refi; we have utterly deftroyed." To this my text is the anfwer, made by Samuel, in the name of the Lord : " And Samuel faid, Hath the Lord as great de- " light in burnt-offerings and facrifices, as in obeying the *' voice of the Lord ? Behold, to obey, is better than fa- " crifice ; and to hearken, than the fat of rams."
Before I proceed to the second gentr?} head, I will make a few obfervations on this piece of hiilory, for your inftruc- tion.
I. How eafily are people milled into difobedience by their prefent intereft, or carnal inclinations ! how ready are thefe to mix themfelves in all our aftions, and to turn what was intended as an inftance of obedience, into an a6l of impiety and tranfgrelfion ! The children of Ifrael would not deftroy the goodly fubftance of the Amalekites, ac- cording to the exprefs comniand of God, that they might, have it to themfelves ; though it is remarkable, that they do not appear from the hiilory to have made any difficulty
Obedience and Sacrifice compared. 29
in executing what was by far the hardeft part of the com- mand, ■viz, the flaying of man and v/oman, infant and fuckling, that fell into their hands. Agag indeed, and him only, they excepted, perhaps to grace their triumph, or from fome other felnfli motive. Intereft feems to have prevailed here ; but there are other paffions alfo which too often mix themfelves with our religion. Malice and an- ger, for example, and a defire of revenge, are often feen to intermingle themfelves with our zeal for the glory of God, and convert one of the moft amiable virtues into a deteftable crime.
2.. You may obferve how natural it is for people, when challenged for any fault, to lay the blame of it upon others, even when there is little profpeft of hiding their own guilt. " But the people," fays Saul, ver. 21. " took of the fpoil, "• ilieep and oxen, the chief of the things which fhould "• have been utterly deftroyed.'' Whereas, though no doubt they were alfo in the fault, he was much more guilty than they. He had received the particular command from God : he was king and leader of the people, and ought to have reilrained them from afting contrary to the divine purpofe. This, however, he was fo far from fo much as attempting, that he is fpoken of as confenting to, and a chief aftor in the offence, ver. 9. " But Saul and the peo- " pie fpared Agag, and the beft of the llieep, and of the " oxen." This difpofition feems to be as old as fm itfelf ; for we fee it in the cafe of Adam, after eating the forbid- den fruit : Gen. iii. 11,12. " Haft thou eaten of the tree " whereof I commanded thee that thou ftiouldft not eat i" " And the man faid, The v/oman whom thou gaveft to " be with me, fhe gave me of the tree, and I did eat." We ought to be humbled for it, as a part of the corruption of our nature, which is not only prone to the commiiTion of fm, but backward to repentance or cojafeffion.
3. We rany fee it is no unufual thing for men to ima- gine they have been obedient to God even in that very ac- tion by which they have in a remarkable manner Ihown their difobedience. This was plainly the cafe v/ithSaul, whom we find maintaining and infifting upon his inno- cence, yer. 20. " And Saul faid unto Samuel, Yea, I
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30 Obedience and Sacrifice compared.
, " have obeyed the voice of the Lord, and have gone the " way which the Lord feftt me, and have brought Agag *' the king of Amalek, and have utterly deftroyed the " Amalekites." Where ever any duty, in its fubftance, ■ in its circumftances, or even in its principle, varies from the rules laid down for it in the word of God, it is effen- tially defe6live ; and where the fault is capital, it becometh a fm. This, I believe, will be always found to be the cafe where merit is pleaded from human performances. True obedience is always humble, and fenfible of the imperfec- tions attending it. Oftentatious obedience, if it were for no other reafon, is an abomination in the fight of God.
4. How often does it happen, that the excufes for fin are tlie aggravations of it ! It feemed to Saul, that he had fully j uftified his conduft by faying, that he fpared of the beil of the fpoil, to facrifice unto the Lord. If there was no fach thing in his or the people's mind, when they de- parted from their eommiffion, then it was a fearful aggra- vation of his fm, to add to it the guilt of falfehood and hypocrify ; nor did it feem to want impiety, to pretend to offer facrifices from the accurfed fubftance of that de- voted race. If, on the other hand, they really from the beginning intended to prefent a part of the fpoil as a fa- crifice to God, it fhows the great deceitfulnefs of fin, which fuggefted this unholy compofition, and made them think, that their difobedience might be atoned for by a gift at the alter. Many like inftances might be given, in which the excufes for frn are an addition to the guilt. There are not wanting fome who, either in a doubtful or explicit manner, would lay the blame of their fms upon their Maker, and impute to the influence of his providence what belongs to the freedom of their own wills. At the fame time, it is very remarkable, though melancholy to refleft upon, that thofe excufes for fm which carry in them the moft daring profanity, are commonly moft ftupify- ing to the confcience. Such is the ftate of all thofe who fortify themfelves in an evil practice, by embracing loofe princi]-;les, who, haviTig firft given way to unbridled incli- nation in the breach of God's laws, fteel themfelves againft convi<Sl:ion and repentance, by a denial of his trutli.
Obedience and Sacrifice compared. 3 r
5. How great is the folly of men who hope to atone for then- difobedience by any compenfation, but particu- larly by religious rites ! Saul and his people, whatever were their views at firil, feem to have hoped that they might efcape the punifliment of difobedience by ofFering facrifices. There feems to have been a tendenpy to this among the Jews, in general, in after times ; and it is the miftaken hope of hypocrites in every age. But how ma- nifeft is the error ! how grofs is the delufion ! Sacrifices, and all a6>s of worfliip, derive their very beauty and ex- cellence from thedifpofition of the worfhipper. Solomon tells us, Prov. xv. 8. " The facrifice of the v/icked is an " abomination to the Lord ; but the prayer of the upright " is his delight." How abfurd and contradiftory, how difhonorable to God, is it, for the fame perfon to be a zealous w^orfliipper and a wicked liver, a man fervent in- prayer and deceitful in dealing, heavenly in his language and fenHial in his heart ! One would think the dreadful inconfiilency of fuch a conduct would alarm the moft drowfy confcience ; but God, in righteous judgment, gives up to a I'pirit of ilumber, that they may be the ftandard of punilhment for the greateil fniners, who fhall be appoint- ed their portion " with hypocrites and unbelievers, in the " lake that burns with fire and brimftone for evermore.'*-
11. I PROCEED to the second \}£im.'g propofed; which v/as^ To fhow in what refpecls it is that obedience is cppofed and preferred to facrifice, or juftly called better^ as in thg words of the text. It is not uncommon to hear this paf- fage produced in order to prove the value of moral above pofitive precepts. Moral precepts, I fuppofe you know, are precepts of perpetual and unchangeable obligation ; and pofitive, fuch as either have not, or do not feem ta' have, any intrinfic excellence in themfelves, but depend upon the immediate and exprefs inftitution of God. Now though, no doubt, if it is done with proper care, and upon legitimate principles, a diftinction may be ftated be- tween thefe different kinds of duties : yet it is plain, that this cannot be the fpirit of the paiTage before us. There p.eeds no more to fatisfy us of this, than to reflect upon the'
32 Obedience and Sacrifice cotnpared.
hiftory illuftrated above, which gave occafion to the words of the prophet. That command of God, for difobedience to which Saul was fo feverely reproved, and afterwards fo fignally puniflied, was fo far from being in itfelf a moral duty antecedent to the command, that it was not merely a pofitive, but an occafional and temporary duty ; nay without the exprefs appointment and authority of God, it would have been an atrocious crime, "viz. " Utterly de- *' flroying the Amalekites, man and woman, infant and " fuckling." We have not therefore the leaft encourage- ment from this example to make light of any command that is fupported by the inftitutlon and authority of God. "Well then, ma,y it be faid, were not facrifices inllitutedby him ? and how does the prophet affirm in this pafiage, that " obedience is better than facrifice ?" For illulirating this, and at the fame time guarding it againfl perverfion and abufe, I intreat your attention to the following obfer- vations.
I. Obedience is preferred to facrifices as they were uncom^manded, free, and voluntary. If we attend to the facrifices under the law, we fliail find them of different kinds ; particularly, we fliall find them diftinguifhed in this refpe£t, that fome of them were exprefsly and pofi- tively ordained, and others Vv'cre left to the good-will or fpontaneous inclination of the offerer. The firft were binding upon the whole of that people in the flrongeff man- ner, and could not be difpenfed with ; the other were left to themfelves, as the occafion fhould point out the proprie- ty, and the piety or gratitude of their hearts fhould dilpofe to the performance. It would be a great millake to fup- pofe, that the appointed fervice of the fanfituary might be omitted or altered by any human prudence, or difpenfed with, even under pretence of obedience to the moral law. The obfervation of the fabbath, ofcircumcifion, ofthepaf- fover, the daily burnt- offering, the annual lacrifice on the great day of expiation, the trefpafs-offering, and many others, were fo indifpenfibly neceffary, that no oppofition was to be prefumed or imagined between them and the moral law. Nay, the whole circumllances of thefe rites i\-ere precifely fpecified, and thofe who varied any thing
Obedience and Sacrifice compared. 33
in the manner of their obfervatlon were to be cut off from then' people. For this fee Exodus xii. 19. : xxxi. 14. and many other paiTages. I mufc further obferve, that even with refpe6u to voluntary or free-will offerings, though they were left at liberty whether they would offer fuch at ail or not ; yet if they did offer, the manner in which it behoved to be conduced, was appointed precifeiy, and they were forbidden to depart from it, under the fame aw- ful fanftion. You may fee the rules laid dov/n for peace- offerings in the 2d and 3d chapters of Leviticus ; and for the danger of any error in attending on them,'fee Lev. vii. 20, 21. ;■ Lev. xvii. 8, 9. Now, nothing can be more plain, than that the facrifices which Saul and his people had in view to offer, or at leall pretended to have had in view, were voluntary or free-will offerings : they were no part of the regular, ftated, unalterable fervice of the fanftuary ; but might be offered or not as they them-- felves thought proper. When jaou remember this, jiiy brethren, you will fee with how great jullice and force the prophet oppofes facriiices of this kind, to obeying the voice of the Lord : , " Hath the Lord as great delight in bunit- " offerings, as in obeying the voice of the Lord ?" As if he had faid. Can you imagine that God will be as well pleafed with gifts of your own devifmg, as with a llri£l and punctual execution of the orders which himfelf had given; efpecially when the very facrifices you would offer to him., are purchafed by the breach of his own exprefs commiand? The words of the text having been fpoken by the Old- Teiiament prophet, and in language directly fuited to the circumftances of that difpenfation, I have kept the iav/s of the Mofaic osconomy clofely in view. The ijjirit hov/- ever of the whole, and the truth refulting from it, belongs as clearly and fenfibly to us as to the fathers. We are not to prefume to make light of ,any inftitution of God, though, either in whole or in part, of a pofitive nature. But confidering facriiices as including all a6ls of worfliip, 'nay all a£ls of religion or fervice to God, of whatever kind, fo far as they are voluntary in their cirumftances, let us not think to put them in the room of obedience to his law. If any man, from this paffage of fcripture, fliall take liberty to defpife the fabbath, to forbear prayer in fe~
34 Obedience and Sacrifice compared,
cret and in family, to neglect the facratnents or inilitiited worfhip of God, he perverteth and wrefleth the fcriptures, to his own deftruclion. On the other hand, if any perfon, under pretence of extraordinary prayer, fhall negle^ his calling, if he lliall put voluntary falls and bodily mortifi- cation in the room of repentance, if he Ihall make donations to the poor, or to facred ufes, inftead of paying his ju ft debts, to the prejudice of others, it may, with great pro- priety, be faid to him in the words of Samuel, " Hath the '•'' Lord as great delight in burnt-offerings, as in obeying " the voice of the Lord ? Behold, to obey, is better thart " facrifice ; and to hearken, than the fat of rams."
2. Obedience is oppofed to facrifices as they are falfe^ and hypocritical. Even in thofe Ikcrifices that were molt exprefsly appointed, and of the moil indifpenfible obliga- tion, there might be an effential ciefedl, from the inward difpofition not correfponding to the outward a6tion. Rea- Iba, as well as fcripture, teacheth us, that in all a£ls of worfhip, the fmcerity of the heart makes the chief ingre- dient. It is the prerogative, and the glory of God, that he iearcheth the hearts and trieth the reins of the children of men. Therefore, in every part of his fervice, he re- quires integrity and uprightnsfs of heart : *' He defireth " truth in the inward parts.'' That I may treat this part of the fubjeft with the greater diftinftnefs, you may ob- ferve, that our facrifices or worfliip may be polluted by a two-fold h} pocrify. Thefe may be called, hypocrify to- wards God; and hypocrify towards man; or, in other words, inconfiftency or unfoundnefs in the character, and difguife or infincerity in the act of worfhip.
(i) Our facrifices may be polluted by inconfiftency or unfoundnefs in the charafter. This is the cafe where men are careful in attending upon the inllitutions of re- ligion, bot do not make confcience of keeping the comr mandments of God in their ordinary converfation ; when they are punctual in the outv/ard performance of the du- ties of the firfl table of the law, but are under no reftraint as to fins againfi the fecond ; but, in a particular manner, when they are under the unhappy delufion of imagining, that the one will make atonement for the other. I believe
Obedience and Sacrifice compared. 35
it will be found, that this is the meaning of many pafTa- gcs of fcripture, where facrifices are fpoken of with difre- gard. The word of God could never be fo inconfiftent with itfelf, as to condemn tliem fimply, while the law con- cerning them flood in force; but when they were offered by wicked men, when they were refted on as the whole of religion, or made to compenfate for the neglect of mo- ral duties, then they are fpoken of with abhorrence : Hofea vi. 6. " For I defired mercy, and not facrifice ; and the *' knowledge of God, more than burnt-offerings. But " they like men have tranfgrefled the covenant : tliere ** have they dealt treacheroufly againfl me." If. i. 10. " Hear the word of the Lord, ye rulers of Sodom ; give ear *' unto the law of yoilr God, ye people of Gomorrah. To ■** what purpofe is the multitude of your facrifices unto me ? "*' faith the Lord : I am full of the burnt-offerings of rams, *' and the fat of fed beafts, and 1 delight not in the blood of " bullocks, or of lambs, or of he-goats. When ye come '"to appear before me, who hath required this at your hand " to tread my courts ? Bring no more vain oblations, in- " cenfe is an abomination unto me, the new-moons and " labbaths, the calling of affemblies, I cannot awa)^ with, *' it is iniquity, even the iblemn meeting. Your new- " moons, and your appointed feafls, m.y foul hateth : they " are a trouble unto me, I am weary to bear them. And ^ when ye fpread forth your hands, I will hide mine eyes ** from you : yea, when ye make many prayers, I v/iii " not hear : your hands are full of blood. Wafli ye, " make you clean, put away the evil of your doings from ** before mine eyes, ceafe to do evil, learn to do well, feek *' judgment, relieve the oppreffed, judge the fatherlefs, "* plead for the widow." Pfal. 1. 16. *' Unto the wicked *' God faith, What hafl thou to do to declare my flatutes, " or that thou ihouldfl take my covenant in thy mouth :" Amos V. 21, — 24. " I hate, I defpife your feaft-days, *' and I will not fmeil in your folemn affemblies. Though *' ye offer me burnt-oilerings, and your meat-oflerings, *' I will not accept them : neither \yill I regard the peace- *' offerings of your fat beafrs. Take thou away from n^.e H the noife of thy fbngs, for I will not hear the melody of
36' Obedience and Sacrifice compared.
" tliy viols. But let judgment run down as waters^ and "• righteoufnefs as a mighty ftream."
Indeed, my brethren, what can be more abominable, than the worfliip of fuch perlbns as live in the habitual in- dulgence of fin ? v/hat more provoking to God ? what more prefumptuous in the fmner ? And v/ho can , fufliciently wonder at the biindnefs of all of this characler ? That their very accefs to God, which iliould increafe their ab- horrence of fin, Hiould, notwithftanding, {ei them at eafe in the commdffion of it ? Will he bear more in } ou, think you, than in others ? He will bear lefs. He will vilit you iboner in his providence, and he will puniili you heavier to all eternity. Things are quite oppoiite to v/hat you fup- pofe. Infiead of your duties rendering your fms pardona- ble, your lins render your duties infupportable.
(2) The other kind of hypccrify is, when men put on religion as a cloak and covering on their wickednefs, and, without any inward regard or fenfe of duty to God, aim only at the praife of men. This is, if poffible, more da- ring and prefumptuous than the other, or rather is a more advanced ftage of the fame charafiler. It was for this that our Sa.viour fo feverely reprehended the Pharifees : Matth. vi. I, 2. "Take heed, that ye do not your alms before " men, to be feen of them : otherwife ye have no reward " of your Father v/hich is in heaven. Therefore, ..when "thou doll thine alms, do not found a trumpet before " thee, as the hypocrites do, in the fynagogues, and in the " ftreets, that they may have glory of men. Verily I fay " unto you, they have their reward." And ver. 5.," And " v/hen thou pray eft, thou malt not be as theliypocrites are : *' for they love to pray ftanding in the fynagogues, and in *' the corners of the ftreets, that they, may be feen of men. '■ Verily I fay unto you, diey have their reward." But truly this is not all. ,Some are not fatisfied v/ith doing things in therafelves praife- worthy from oltentation, or the hope of applaufe from men, but they . endeavor, by their firming and burning zeal in fuch tlrlngs, to blind the eyes of others, and hinder them from difcovering and pu- nifliin?" their fecrct wickednefs : Matth. xxiii. 14. " Vv"o ••* unto you, fcribes and Pharifees, hypocrites ; for ye de*
Obedience and Sacrifice compared. ^7
w vOLir widows houfes, and for a pretence make long pray- ** ers ; therefore ye fliall receive the greater damna- tion." Whenever this is the cafe, it is no wonder that obedience fliould be preferred before facrifice, and indeed fet in oppofition to it. You fee, however, that this is no more than what our Saviour fays of almfgiving, which is fo eminent a moral duty, but which can ne- ver find acceptance with God, when done merely from a principle of oftentation. It is impoffible, upon the whole, to fet this matter in a jufler light than our Saviour has done, in fpeaking of the fame Pharifees, Matth. xxii?. 23. " Wo unto you, fcribes and Pharifees, hypocrites ; " for ye pay tithe of mint and annife, and cummin, and *' have omitted the weightier matters of the law, judgment, " mercy, and faith : thefe ought ye to have done, and not " to leave the other undone*"
3, Obedience is oppofed to facriiices, as they are dead 2iudi formal. lam not at this time to mention all the ends ; which an infinitely wife God intended to ferveby the ap- pointment offacrifices: but every one muft be fenfible, that they could be of no avail without taking in the prin- ciple from which they were brought, and the temper and -difpofition of the offerer. There was no doubt very much of outward form in the Mofaic oeconomy ; and the ritual practices bore fo great bulk in it, that, by way of compari- fon v/ith the fpirituality of the gofpel, it is called the la%v of a carnal commandment. But it would be mifiaking it very much to fuppofethat God was fully fatisfied with, or delired that his people Ihould reft in the outward form. This is plain from many paffages of fcripture. What an example of fervor and eleva.tion of fpirit have we in the exercife and language of the Pfalmift David, through the whole of his writings ! You may fee, Pf. v. 7. " But as " for me, I will come into thy houfe in the multitude of " thy mercy : and in thy fear will I worfhip toward thy *' holy temple." Pf. xxvi. 6, " I will waili my hands in " innocency : fo v»^ill I compafs thine altar, O Lord." To this you may add what he fays, Pfal. li. 16, 17. "• For " thou defireft not facrifice, elfe v/ould I give it : thoa. " delightell not in burnt- offering. The facrifices of God
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^8 obedience and Sacrifice compared.
" afe a broken fpirit : a broken ard a contrite heart, (3 *' God, thou wilt not defpife."
In oppofition to this, however clear a diftate, both of reafon and fcripture, it leems to have been the difeafe of ancient times, to imagine, that the facriiices were fome how neceiTary or ufeful to their Maker in themfelves ; and that he was pleafed with- the poilefiion of the gift, indepen- dent of the difpofition of the given This led both Jews and Gentiles to fuppofe, that the more numerous and coftly the vidlims, the greater would be their influence : Micah vi. 6. " Wherewith fliall I come before the Lord, *' and bow myfelf before the high God ? Shall I come " before him with burnt-OiFerings, with calves of a year •' old ? Will the Lord be pleafed with thoufands of rams^ *' or with ten thoufands of rivers of oil ? Shall I give my " firil born for my tranfgrefllon, the fruit of my body for *' the fm of my foul ?'' To fuch an esccffive height did this error proceed, that on extraordinary occafions the Heathens of many diiferent nations offered human facri- ■fices, and endeavored, by their number, their youth,- of -the high rank of their parents, to incfeafe their value in the fight of God. In oppofition to this grofs delufion, God often affcrts his all-fufficiency, as well as fovereignty j
as particularly in that admirable paffage, Pf. h j.~ 14.
*' Hear, O my people, and I will fpcak ; O Ifrael, and I " will teftify againil thee : I am God, even thy God. I *' will not reprove thee for thy facrifices, or thy burnt-of- *' ferings, to have been continually before me. I will '' take no bullock out of thy houfe, nor he-goats out of *' thy folds. For every beaft of the foreft is mine, and the " cattle upon a thoufand hills. I know all the fowls of *' tlie mountains ; and the wild beads of the field are ** mine, if I were hungry, I would not tell thee, for the " world is mine, and the fullnefs thereof. Will I eat *' the liefh of bulls, or drink the blood of goats ? Offer *' unto God thanklgiving, and pay thy vows unto the '■'■ Iv'Ioff High." And even v/ith regard to their ordinary attendance on infl.ru6uion, he fays, Ezekiel xxxiii. 31* *' And they come unto thee as the people cometh, and *' they lit before thee as my people, and they hear thy
Obedience and Sacrifice e&mpared, 39
" words, but they will not do them : for witli their moiitK " they fhevv much love, but their heart goeth after their ** covetoufnefs."
This conduft, fo diflionorable to God, and fo incon^ fiflent with the holinefs and purity of his nature, had nc^ fuflicient excufe either among Jews or Heathens. But furely it is flill more criminal among Chriftians. The gofpel, as a difpenfation of clearer light, and greater pu- rity, is called the mitiistration of the Spirit. And in op- pofition to all ceremonial and local worlhip, our Saviour fays, John iv. 23, 24, " But the hour cometh, and no\y ♦'•^lis, when the true worfliippers fliall worlliip the Father t*'in fpirit and in truth ; for the: Father feeketh fuch to Wworfhip him, God is a fpirit ; and they that wprfhip, " him, mull worfliip him m, fpirit and in trutji." Bu^v are there not fome amongft us who may be juftly charged! with guilt in this refpecl ? or rather, who is there amongft us that does not in fome degree fall under the reproof? Are there not fome who reft in the form of worfhip, arid i^re ftrangers to the fpirit of it ? Are there not fome who value and truft in their forms while they are regardlefs of the fpirit ? Nay, are there not fome who not only fubmi)t to, but fi,re pleafed with the form, and yet have no relifti for that nearnefs tp God, and fenfe of his prefence, which conftitutes the fpirit of worftiip ? How many fmful motives may bring us to the houfe of God ! If you come to avoid the reproach of men, is that a real facrifice to God ? If you come from oftentation, to be feen of men, is that an of- fering acceptable to God ? If you come to gratify your fancy, by hearing the performance of man, you are offer- ing the incenfe to the creature that is due only to God. Confider further, ho^ often we may be fmfully employed in the houfe of God. Are carelefs inattentive perfons of- fering acceptable facrifices to God ? Are thofe who indulge vain, proud, fenfual, covetous thoughts in v/orftiip, of- fering facrifice to God ? Are thofe who come to cenfure or admire the fpeaker, offering facrifice to God ? In all fuch cafes, without any difparagement to the holieft infti- tutions of God, or rather from a juft concern to defend ttieuTi from profa^nation, we may fay, in the words of th«
40 Obedience and Sacnjice compared.
text, " Behold, to obey, is better than facrifice ; and to " hearken, than the fat of rams."
4. In the last place, obedience is oppofed to facrifices as they are mifplaced and unieafonable. In the ancient difpenfation, time and place were as much afcertained as any circumftance that belonged to the templc-lervice ; and nothing could be more contrary to the fpirit of that ceco- nomj'-, than taking any liberty with the order which God himfelf had eftablifhed. There are feveral inftances of heavy judgments denounced againft princes, whofe chief fault feems to have been, offering the appointed facrifices in forbidden places, or at improper feafons. iU there- fore, he would not fuffer any variation in circumllances which he had prefcribed, how could Saul fuppofe, that he would accept of a facrifice in the place of a duty which he had commanded ? It is alfo to be obferved, that the duties of the tnoral law are perpetually binding ; and therefore, when in Providence any example of them occurs, ilrength- ened with the urgent call of neceility and mercy, they be- come exceptions to an ordinance of a pofitiye nature. Thus our Saviour does not contradift the law of Mofes in what he teaches concerning the Sabbath"; but fliows in what manner that command was, or ought always to have been underftood by the Jewsthemfelves. See an inftance of this, Luke xiii. 14, 15,16. " And the ruler of the *' fynagogue anfwered with indignation, becaufe that Jefus " had healed on the Sabbath-day, and faid unto the people, *' There are fix days in which meil ought to work ; in ■" them therefore come, and be healed, and not on the •*' Sabbath-day. The Lord then anfwered him, and faid, '' Thou hypocrite, doth not each one of you on the Sab- *' bath loofe his ox, or his afs, from the ftall, and lead him ■' away to watering? And ought not this woman, being ** a daughter of Abraham, whom Satan hath bound, lo *' thefe eighteen years, be loofed from this bond on the *' Sabbath-day ?" See alfo two other examples of the fame thing, in the 12th chapter ofthegofpel according to Mat- thew ; in fupport of which our Lord cites a paffage from the Old Teilament, ver. 7. " But if ye had knov/n what
Obedience and Sacrifice compared. 4t'
^ thismeaneth, I will have mere}'-, and hot facrifice, ye " would not have condemned the gulltlefs."
The fame general rule is to be obferved at all times. We mull attend to the intimations of Providence, and as far as they can be clearly difcerned, difcharge thofe duties to which v/e are immediately called. Every thing is beautiful in its place and feafon, and is then not only nioft acceptable to God, but moll uleful to men. It is fo far from being any difparagement of facriuces, that it is their verv excellence, to be confined to their time and place. And the maxim in the text will apply with equal propri- ety to every dut}^ of the moral lav/. The moil excellent of them may be mifapplied. True religion and undefiled before God and the f ather, is, to vifit the fatherlefs and the widow ; and yet, if the time of divine v/orfliipbe un. neceffarily cliofen for that purpofe, or if too much time be confumed in it by thofe whofe prefence cannot be ufeful, it is a rejected facriiice. Feeding the hungry, and cloth- ing the naked, is the character that ihall meet with the ap- probation of our final judge; and yet, if any fhall, out of oftentation, feed the poor abroad, and ilarve their fa- milies at home, or perform this duty at the expence of any other more immediately binding, he falls under the con- demnation of the prophet in the text : " Behold, to obey, " is better than facrifice ; and to hearken, than the fat of " rams." To conclude this head, we fliall greatly mif- interpret this paffage of fcripture, if we pretend to honor one part of religion to the prejudice of another. The fa- crifices condemned by the prophet are not to be under- ilood of pofitive duties, as oppofed to moral, nor of a6ts of worihip, as oppofed to the dutieg of the fecond table ; but of every aft of religion,, however excellent in itfelf, or neceifary in its place, if it is done from an ill principle, with a finM purpofe, in a finful manner, or fubflituted in the room ofthat v/hich God in his Providence doth im- mediately require.
III. I PROCEED now to make fome pradlcal improve- ment of what hath been faid. And,
4a ' Obedtenee and Sacrifice compared^
1. Fr'om what hath been faid, you may learn what aro the great characters of acceptable obedience ; and, I thinks they may be reduced to the three following, i . It muft be implicit obedience. It muft be founded immediately and diredlly on the authority of God. We muft not takq upon us to judge of the moment and importance of any part of hia will, further than he hath made it known him- felf. It is a very dangerous thing for us to make compa- rifons between one duty and another, efpecially with a view of difpenfmg with any of them, or altering their or^. der, and fubftituting one in another's place. %. A fecond character of true obedience is, that it be felf-denied and impartial, that it be not directed or qualified by our pre- fent intereft. It was the beft of the fpoil that Saul and the people faved ; that which was vile and refufe, they utter- ly deftroyed. It is too common, that our own intereft both points out the objeCl, and affigns the meafure of our obedience ; and in that cafe, it does not deferve the name of obedience to God at all. But when the Ghriftian is de-, voted to God, ready at his call, and equally difpofed to any employment affigned him in Providence, he then may be faid indeed to do his will. 3. A third character of obedience is, that it be univerfal, without any excepti-, on. Saul, and the children oflfrael, had comphed fa far with the order given them, that the greateft part both of the people and fubftance of Amalek was deftroyed ; but he ftopped fliort, and knowingly left unfiniftied what had been injoined him by the fame authority.
2. From what hath been faid on this fubje6t, you may fee, that the true notion of obedience is inconfiftent with, the notion of merit, as if we could lay our Maker under fome fort of obligation. This is as fatal and dangerous an error as any whatever, to think we may merit at the hand of God, and yet very common. Nay, it feems to be na- tural to us all, with great difficulty reftrained, and never in this life wholly overcome. You fee how Saul juftified himfelf, and faid, " Yea, but I have obeyed the voice of " the Lord." But, in the judgment of God, there was- no confideration had qf what he had done, but a feverct
t)he(Tience and Sacrifice compared. 4S
fentence of condemnation upon him for what he had ne- glefted. True obedience is always confidered, in this light, as a debt due to God, fot* the performance ,of which nothing can be claimed, but for the negle£t of which a penalty is incurred. I wifh this were properly attended to. The guilt of tranfgreffioi I is plainly inconfiftent with the merit of obedience. If we are liable to punifhment ■for not obeying, the right of our Maker to our fervice mufi' be complete, there is no room to plead any merit in 'compliance, and the reward muft be of grace, and iiot of debt. Thus, I think, it is always felt by good men ; ^nd the more that they are devoted to God, they are the iefs difpofed to avail themfelves of any thing they have tlone, and the more inclined to afk forgivenefs for \vhat hath been either omitted, or ill doilei
3 . From what hath been faid, you may learn the great defeats of our obedience in general. If we confider the tharaders of true obedience^ implicit, impartial, and uni- verfal, we muft be fenfible what great blemifhes attend every a£tof dutyto God which we perform. We, fliall al- ways find fortiething amifs, either in its extent, its princi- ple, or its end. What reafon this for humliiation ? what a powerful argument to every Chriftian to live a life of con- tinual dependence on divine ftrengthto enable him to obey, and divine mercy to accept of his imperfeft obedience I Nothing butgreat ignorance of themfelves, orgreat inatten^ tion to what paffes in their own hearts^ can embolden men to put confidence in themfel veis. And indeed their doing fo is commonlyattended with very mortifyingeffefts. When God leaves them, in fatherly difpleafure, to prove and try them, or when he leaves finners to themfelves, to fill up the meafure of their iniquities, it foon affords a fatisfying proof, that in us, that is, in Our flefli, dwelleth no good thingi To will may be prefent with us, but to do that which is good. We find not.
4. In the last place. Suffer me earnefi:ly to exhort you to make it your daily ftudy, not only to keep the com- mandments of God, but to take particular notice from what principle your obedience flows. See how much there is in it of felf-denial of devotednefs to God, of fubjec^ tion to his providence. One a(3; of filent fubmiffion, of
44 Obedience and Sacrifice compared.
a qiiiet" application to thbfe duties that are immediately-' aieceffary, though neither eafy nor honorable, is of much more value, than a long traft of activity and zeal in a pub- lic and vifible fphere of aftion, fweetcned By reputation and applaufe. As the fubmiffive Chriftian lives upon the Creator alone, independent of the creature ; fo the obedi- ent Chriftian ferves his God and Redeemer alone, without paying any regard to the efteem or approbation of his fellow-fmners. In this way only is your obedience given to God, and in this way only will you find it pleafant or profitable to yourfelves. If you keep clearly and clofely to the command of God, and have not fo much as any other defire, or inclination, than to knovi^ what it is, you will hardly ever be miftaken. But if you allow other motives to have place, if you take upon you to judge of what is moft proper or expedient, or even practicable, you will pollute every part of your duty, and find yourfelves often involved in impenetrable darknefs. If what is duty- be the inquiry, and interefl: fet a fide, if duty be the ob- je6: of your attention, and events left to God, you will find unfpeakable confolation from it in the mean time, as well as the fuccefs more effe6lually fecured than it could poflibly have been by any anxiety or forefightof your own. Let God then have the unadulterated obedience of all his creatures ; and let us aflc of him, aecordhig to his promife, .** to work in us to will and to do of his good pleafure."
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Thie security of those who TRUST in GOD.
A
SERMON.
P R o V. xviii. 10.
^Jbe NAME of the Lord is a strong timer ; the righteous runneth into it^ and is safe*
THIS book of Proverbs confiflsalmofl: entirely ofob- fervations upon human life. The characters and purfuits of men are defcribed in it with a ftrength and pro- priety, which was never exceeded by thofe who devoted their whole attention to the ftudy of what is called the knowledge of the world and of mankind. But in one par- ticular it differs from, and excels all human learning, that it never feparates the knowledge of the world from the knowledge of him who made and who governs it. There we are taught to improve the leffons we receive in the courfe of providence, for leading us to obedience and fub- miffion to him, " who doth according to his will in the " army of heaven, and among the inhabitants of the e^rth; " and none can flay his hand, or fay unto him, what doft *' thou?" There, while a view is given us of the innumer- able paths which men have ilruck out for themfelves in tra- velling through life, our eyes are continually directed to the paths of righteoufnefs, the fure and only way to reft and peace.
Experience alone, and unaffifted, will make us wifer la one fenfe, will lliow us many of the unavoidable calami- ties of life ; but the greateft exertion of human reafon €ould never yet lend to an eiFedual cure. I believe it
V OL. 11, F
46 The Security of those
will be found, that peffons of the greateft vigor and refolu- tion of mind, when they trailed to their own internal flrength, and fought a refource in themfelves for the evils with which they were aflaulted, have often run headlong into the moft furious and defperate courfes, as fome of the ftrongeft animals, when taken in a fnare, do, by their vi- olent ftruggles, entangle themfelves the more, drawing the cords which bind them flill more ftrait, and increafe their confinement by their endeavors to efcape.
The wife man, in our text, points out what is the re- fuge and fecurity of every child of God. The name of the Lord is a strong tower ; the righteous runneth into it^ and is safe. And he certainly intends to fet this in op- pofition to every thing elfe in which worldly men might place their dependence ; for he adds, as an example, in the verfe following the text, " The rich man's wealth is *' his ftrong city, and as an high wall in his own conceit." The truth conveyed to us in this pafiage has an intimate connexion with praftical and experimental religion ; and on a firm belief and habitual application of it, in a great meafure, depends the comfort and peace of the fervants of God. In difcourfing on it, I fliall endeavor, in divine ilrengih,
I. To explain what is to be underflood by the name of the Lord.
II. What is implied in the righteous running into it as a strong tower.
III. Point out the fecurity they attain by doing fo. And, in the laft place, I fhall make fomc application of
the fubjeft.
I. Then, I am to explain what is to be underflood by the NAME of the Lord. And here, I hope, Ineedfcarce obferve, that it was by no means the intention of the Spirit of God, by this expreffion, to teach us to conceive any particular virtue or charm in the name literally fo called ; that is, the found or pronunciation of the word. To ima- gine any thing of this kind, would be to go into the fool- ery and idle dreams of fuperftition, to which there is not the leaft countenance given in the holy Scriptures. Hu-
^\^hq trust in Gpd. 47
man nature feems, however, to have been very prone to tliis in every age. The ufe of amulets and charms feems tp have prevailed in the greateft part of the heathen na- tions, as alfo magical incantations, though it did not exert itfelf precifely in the fame way, the principle feems to have been the fame, which led the Jev/s from a pretended veneration for the name Jebovab, never to pronounce it at all ; a cuftom which they retain to this day, alledging, ei- ther that they cannot pronounce it, or that it is unlawful to utter it. We may alfo obferve, that, in our neighbor church, they feem to have fallen into the fame error in the cuftom of bowing at the name of Jefus, while they do not bpw to the names of Chrift, Lord, or God.
Having niisntioned thefe things for the illuftration of the fubje6l before us, I cannot help obferving, that if a fu- perftitious veneration for the letters or the found of a nam.e, is blame-worthy, a rafli profanation of the name of God is unfpeakably more criminal. My heart bleeds to think of the commonnefs of this fm among all ranks and all ^ges. What have thofe paren|:s to anfwer for, who have taught, or who have not reftrained their children from taking the name of God in vain? This is a fm little thought of among men, but highly criminal in the fight of God, and he hath taken to himfelf the work of avenging it : " For the Lord will not hold him guiltiefs who taketh " his name in vain."
By the name oftbe Lord, in our text, we are to under- iland the Lord God himfelf; his nature as it is difcovered to us in all his glorious perfe6tions, particularly his power and goodnefs, to fave and deliver them that put their truil in him. In this fenfe the name of God, or the name of the Lord, is ufed in many paflages of Scripture, as Pfal. XX. I, 5, 7, verfes, " The Lord hear thee in the day of *' trouble, the name of the God of Jacob defend thee. We " will rejoice in thy falvation, and in the name of our: " God we will fet up our banners. — Some trull in chariots, " and fome in horfes ; but we will remember the name of " the Lord our God." As alfo in all thofe places where mention is made of calling on the name of the Lord, or prajfiing the name of theLord. Agreeably to this, we find, in
4^ The Security of those
our Saviour's dire6lory for prayer, the following petition, Hallowed be thy name-, that is, let God himfelf, and his glori- ous perfeftions be acknowledged, and a fuitable regard paid to them, by all without exception. The fame way of fpeak- ing is obferved with refpedl to Chrift, A£ts iv. 12. " For " there is none other name, under heaven, given among " men, whereby we muft be faved." That is to fay, there is no other Saviour, befides Chrift, to whom we can flee for deliverance from guilt and mifery. At the fanie time, it is eafy to fee the propriety of this expreffion, the name of the Lord ; it is ufed for God himfelf, becaufe, amongft mankind, we are diftinguilhed from one another by our names, fo God is known or diftinguillied by the difcove- ries he hath made of himfelf, and the daily exercife of his perfections, in behalf of his people.
There are three principal ways by which God hath dif- covered himfelf to mankind ; namely, the vifible creation, his written word, and the daily adminiftration of his provi- dence. Let us confider them fliortly, as they may be jaftly faid to be his name ; for they ferve to explain his nature.
I. Let us confider the vifible creation as the name of God. He hath engraven his name on all the works of his hands ; he hath engraven it in an univerfal language, in which every intelligent creature may read it, and the mofc weak and ignorant may eafily comprehend it. Pfal.xix. i. *' The heavens declare the glory of Qod,and the firmament " fneweth his handy works.' Rom. i. 20. " For the invifx- " ble things of him, from the creation of the world, are " clearly feen ; being underllood by the things that are " made, even his eternal power and Godhead."
Are men ignorant of God ? It is becaufe they do not like to retain him in their knov/ledge ; for the whole crea- tion is full of him, ' He is not far from every one of us.* We can no Avhere turn our eyes, to the iieavens above, or to the earth below, but we may fee the moil manifeft proofs of his almighty' power, his unfearchable wifdom, his un- bounded goodnefs, and his univerfal prefence. How feel- ing a fenfe of this does the Pfalmift exprefs, Pfal. cxxxix. i__7. " O Lord, thouliaft fearched me, and known me.
nuho tn:st in God. 4^
" Thou knowcll my down-fitting and mine up-rifing, thou *' underftandefl my thought afar oflf. Thou compalfeft my " path, and my lying down, and art acquainted with all " my ways. For there is not a word in my tongue, but " lo, O Lord, thou knoweft it all together. Thou haft be- *' fet mc behind and before, and laid thine hand upon me. " Such knowledge is too wonderful for me ; it is high, I " cannot attain unto it. Whither ihall I go from thy fpi- " rit ? or whither Ihall I flee from thy prefence ?' It will fall more properly under the foilovving head to fhew, hov»r the righteous run iJito the name of God as a strong tower^ We now confider only his woiks as Ihewing forth his glory. See, to this purpofe, the fortieth chapter of Ifaiah, from the 12th verfe and downwards. " Who hath mea- " fured the waters in the hollow of his hand, and meted " out heaven with a fpan, and comprehended the duft of " the earth in a meafure, and weighed the mountains " in fcales, and the hills in a balance ? Who hath direft- " ed the fpirit of the Lord ; or being his counfellor, hath " taught him ? With whom took he counfel, and who " inftrutted him, and taught him in the path of judgment* " and taught him knowledge, and fliewed him the way of " underftanding ?"
2. God hath revealed himfelf in his written word ; there he hath clearly and explicitly, written his name, and revealed his nature ; there all his various perfections, ex- cellent in themfelves and foitable to us, are enumerated and explained : in thefe lively oracles, there is a remedy not for the uncertainty of nature's light, but for the dark- nefs of our bewildered underftandings. Here we muft not forget that he hath in his word clearly revealed himfelf, as infinitely gracious to fmners through Jefus Chrift. This may well be called his name, becaufe it is the only \¥^y by v/hich \^ e are brought to an intereft in his favor. John xiv. 6. "I am the way, and the truth, and the life. No -*' man cometh unto the Father but by me." This unlocks the gates of the ftrong tower, and opens a fan&uary to the fmner, who is fleeing from the fword of avenging wrath. " No man hath feen God at any time ; the only begotten *' Son, which is in the bofom of the Father, he hath de-
^Q The Security of tbase
^ dared him*'' His name and memorial to all genera- tions, is faid to " be gracious and merciful, flow to an- *' ger, and of great kindnefs, andrepenteth him of the evil." And it is in Chrift Jefus, and his crofs, that his mercy is diifplayed ; it is for Chrift's fake that his mercy is beftow- ed ; it is by Chrift Jefus that every mercy is difpenfed : therefore we may apply to this fubjedt, the prophecy of Chrift in Plal. xxii. 22. "I will declare thy name unto ** my brethren ; in the midft of the congregation will I *' praife thee.''
^» In the laft place, God reveals his name in the dai-, ly adminiftr^tion of his providence. In this» I include fiQt only what regards the fupport and prefer vation of na- tural life, but all the methods of his grace. The one and ih& other of thefe give us a continual and fenfible difplay ©f the nature and glory of God. What the works of na- ture teach us to infer by reafon what the holy fcrip- tures teach us by information concerning God, the adniini- firation of Providence, gives us an opportunity of feeing and feeling in our own experience. The appearances of C5od in Providence, and his gracious interpofition in be- half oi his own people, are exprefied by his name's being near, or his name's being made great, Pfal. Ixxv. i. *' Unto thee, O God, do we give thanks ; unto thee da ** we give thanks ; for that thy name is near, thy won- ** drous works declare. Pfal. Ixxvi. i. In Judah is God " known, his name is great in Ifrael."
An experimental knowledge of the power and mercy of God, is, of all others, the moft complete and effe^ual. To this we may well apply the words of Job, xlii. 5, 6. " I have heard of thee by the hearing of the ear, but now " mine eye feeth thee. Wherefore I abhor myfelf, and re- " pent in duft and afties." It is alfo probable, that the Pfalmift David often affixes this particular meaning to the knowledge of God's name, as in Pfal. ix. 10. *' And *' they that know thy name will put their truft in thee ; for " thou. Lord, haft not forfaken them that feek thee."' For the fame reafon he recommends a careful obfervation of Providence, as an excellent mean of being partakers of divine mercy. Pfal. cvii. 42, 43. " The righteous ihall " fee it and rejoice, and all iniquity fliall ftop her mouth.
'Tu ho trust in God. 51
*" Whofo IS wife, and will obferve thcfe things, even *' they ihali underftand the loving-kindnefs of the Lord,"
I fhall conclude this head, by an earneft exhortation to •every one in this alfembly, to endeavor to underftand more and more of the name of God, as it appears in his works, in his word, and in his providence. Has he writ- ten it info great a variety t)f chara6lers, and will you n<?t take the pains to obferve it ? O the fottifh folly of worldly men ! their curiofity is infatiable to hear things of no mo- ment, while they cannot be perfuaded to hear what regards their own eternal ftate. They will run in crouds to fee every idle or pernicious fight, if it be called rare, while they will not open their eyes on the magnificence and glo- ry of their Creator's works.
But let me in a particular manner, heg of you, the care- ful obfervation of Divine Providence, towards yourfclves in particular. You will find the unfpeakabk advantage of it. It will make God more prefent with you than ever. It will fet home the obligation of every duty, and the enor- mity of every fin upon the confcience, in a manner far more forcible than ever. It will alfo give every mercy a, richnefs and value, which it could not derive from aay other fource ; juft as the man who has been fed at a dit tance, by the ftreams of a prince's bounty, would feel his heart drawn with far ftronger bonds of love and gratitude, were he to be brought into his prefence, and receive his favors immediately from his own hand,
I am aware of an objection againft this. Perhaps fomc perfons will fay, how can I make a particular application of Providence ? how can I certainly know the voice or meaning of every event that befals myfelf or my family ? is there not a great danger of running into vifionary folly and enthufiafm ? In the remaining part of this fubjeft, I Ihail have occafion to fay more as to the meaning of Pro-, vidence. In the mean time, let me only defire you to begin by a perfonal application of the unquefiianable truths concerning Providence, and this will lead you far- ther than you apprehend, without the leaft danger of mii'. take. Is it not certain, that " a fparrow falleth not to the *' 'ground without your heavenly Father, and that the very
52 The Security of those
*' hairs of your head are all numbered by him." Is it not of the Lord's mercy then, that you awakened this morn- ing, and did not lleep the lleep of death ? If you had done fo, were you ready for it ? Do you know how, when, or how foon it may be fo ? Were you engaged in any fcene of intemperance, lewdnefs, debauchery ? would that have been a proper fcene for death ? Have you been preferved from any imminent danger, recovered from any threatening diforder ? Is not that a mercy ? Has the defire of your eyes been taken away by a ftroke ? Have you heard the reproach of many on every fide ? Is not this the will of God ? Whether does it call for pati- ence or pride ? Have you fufFered in your fubftance ? Whether does this teach you to love the world or to defpife it ? Is there any uncertainty here ? Believe it, Chrifti- ans, a perfonal applicarion of the truths relating to Divine Providence, would reveal as it were a new world to you, and would make the paths of God towards you every day more intelligible, every day more profitable, and fliall I not add, every day more comfortable.
II. We proceed now to the fecond thing propofed, viz. what is implied in the righteous ru?ining into the name of the Lord as a strong tower. The word tonver^ efpecially when joined with the Q^xthtt strotig^ immediately conveys to the mind the idea of protection and defence. It evident- ly alludes to the ftate of many ancient nations and tribes, who were continually expofed to hoilile inroads and inva- fions, and were obliged to have callles and towers as places of refuge and fecurity ; and this is far from being an im- proper image of the ftate of a child of God in this prefent world, whether we confider the common calamities to which he is liable as a man, or the peculiar trials with which he may be affli6led as a good man. To have a clear view of the import of the metaphor, we need only confider fome parallel places, where we find the fame expreflion, and others of the fame meaning, Pfal. xviii. 2, 3. ''The Lord " is my rock and my fortrefs, and my deliverer ; my God, " my ilrength, in whom I will truft ; my buckler, and the '* horn of my falvation ; and my high tower. I will call
"i^ho trust in God, ^^
*' upon the Lord, who is worthy to be praifed, fo fhall Ibc '^ favedfrom mme enemies. Pfal. xxvii. i, 2. The Lord " is my, light and my falvation, whom lliall I fear ? the ** Lord is the ilrength of my life, of whom fliall I be afraid? " When the wicked, even mine enemies and my foes, " came upon me, to eat up my flefh, they Humbled and " fell." Pfal. Ixi. 2,3,4. " From the end of the earth will " I Cry unto thee, when my heart is overwhelmed : lead '-' me to the rock that is higher than L For thou hail been *' a flicker for me, and a Ilrong tower from the enemy. I " will abide in thy tabernacle for evev ; I will truft in the " covert of thy wings. Selah." When we hear a good man ufing fuch expreffions as thefe, we may gather, with the greatell certainty and clearncfs, what is the general import of God's being ^ ^/ro72§- /(7U'(?r, namely, that he is a moll powerful prote6lor ; that his almighty Providence is the furefl and (Irongeft: defence againft all enemies of whatever kind, let their art, their activity, their malignity, be what they will.
Though this may not feem to need any further expli- cation ; yet, for the afiiftance and direftion of ferious per- fons, let us confider a little v/hat is implied in the righteous running into this tower for their proteftion. This is the rather neceflary, that though- it is the privilege, the duty, and the practice of the fervants of (3od, to make God their defence and flay, yet they may be faulty and defe^ive in this part of their duty, and fufFer a proportional lofs iri point of comfort.
I. Then, running to the name of God as their strong tower ^ implies the lively exercife of faith both in the pow- er and willingneis of God to prote6l them. -It is only by faith that we can go to an invifible God. As faith muft be the principk of all acceptable fervice to God,fo faith is evidently the immediate mean of all truft in or enjoyment of God. Therefore it is faid, with the greatell propriety, " the jufl fhall live by faith."
You may obfervc, I have faid the liijely exercife of faith; for, be fides the habiturd perfuafion of the great truths of re- ligion, as the foundation of our adherence to God as our portion, tlicre mull be an actual contemplation of them as
Vol. IL G
54 ^1^^ Security of those
the mean of our fupport in trial or deliverance frdm dan-^ ger. Whatever be the nature or fource of temptation, tve muil meet it, as it were, and refill it, by taking fuitable views of the fulnefs and all-fufficiency of God. Does the believer Hand in need of any thing fpiritual or temporal ? is he diftrefled with the want of it ? does he fee no human or probable way of his being fupplied with it ? He runs tor the name of God as his strong toiver^ by confidering, that " the earth is the Lord's, and the fulnefs thereof:" that hi^ wifdom is infinite ; and that, if it is really neceffary, he can eafily find a way of bellowing it. Pfal. xxxiv. 9, 10. " O fear the Lord ye his faints ; for there is no want to " them that fear him. The young lions do lack, and fuf- " fer hunger : but they that feek the Lord fliall not want *' any good thing." He dwells upon the univerfal pre- fence and the fpecial providence of God, and 'endeavors to reafon down his anxiety and fear. Perhaps he may do it in the words of our bleifed Saviour, Matth. vi. 25. to the 33. verfe, " Therefore, I fay unto you, take no thought " for your life, wdiat ye fliall eat, or what ye Ihall drink, " nor yet for your body what ye fhall put on ; is not the " life more than meat, and the body than raiment ^ Be- " hold the fowls of the air ; for they fow not, neither do " they reap, nor gather into barns ; yet . your heavenly " Father feedeth them. Are ye not much better than " they ? Which of you, by taking thought, can add one '*' cubit unto his ftature ? And why take ye thought for '" raiment ? Confider the lilies of the field, how they " grow ; they toil not, neither do they fpin : and yet, I " fay unto you, that even Solomon, in all his glory, was " not arrayed like one of thefe. Wherefore, if God fo *' clothe the grafs of the field, which to-day is, andto-mor- *' rov/ is call into the oven, fhall he not much more clothe " you,0 ye of little faith? Therefore take no thought, faying, " what fhall we eat ? or what fliall we drink ? or where- *' withal fliall we be clothed ? (For after all thefe things ^' do the Gentiles feek;) for your heavenly Father know- " eth that yc have need of all thefe things.
Is the believer diftreffed with enemies, malicious, pow- erful, implacable ? does he fufier, or is he afraid of fufFer-
%vho trust in God. 55
ing from -them, in his name, in his perfon, in his life it- felf? he confiders the power of God to fhield him from their attacks, or more than compenfate all the injuries which he may receive from them, and ilrengthen and ani- mate him to a vigorous difcharge of his duty in oppofition to them. Pfal. iii. 5, 6, 7, 8. " I laid me down and flept, " I awaked ; for the Lord fuflained me : I v/ill not be a- " fraid often thoufands of peojile that have fet themfelves " againll me round about. Arife, O Lord ; fave me O " my God ; for thou hafi: fmitten all mine enemies upon " the cheek-bone; thou haft broken the teeth of the ungod- " ly. Salvation belongeth unto the Lord ; thy bleffing is " upon thy people, Selah." He endeavors to deliver himfelf from the diftrefTmg fear of man, by the reafonable and dutiful fear of offending God, Luke, xii. 4, 6. "And " I fay unto you, my friends, be not afraid of them that *' kill the body, and after that have no mqre that they can " do. But I will forewarn you whom you fliall fear: Fear " him, which after he hath killed, hath povv'er to call into " hell, yea, I fay unto you, fear him." Dan. iii. 16,17, ^^> " Shadrach, Mefliech, andAbednego, anfvv^ered, andfaidto " the king, O Nebuchadnezzar ! we are not careful to an- ^* fwer thee in this matter. If it be fo, our God, whom *' we ferve, is able to deliver us from the burning fiery fur- *' nace ; and he will deliver us out of thine hand, O Kino- ! " But, if not, be it known unto thee, O King! that we will " not ferve thy gods, nor worlhip the golden imiage which " thou haft fet up." - ^
Is the believer afraid of the ordinary evils of life ? is he of a timorous nature, trembling at the thoughts of the ac- cidents that may befal him ? he runs to the name of God as the fupreme difpofer of every event, and thinks of the invifible power that governs and direfts all vifible thino-s, and that the very minifters of providence have received a charge concerning all his people: Pfal. xci. i, — 12. " He *' that dwelleth in the fecret place of the Moft Higli fliall " abide under the fhadow of the Almighty. I Mall fay of *' the Lord, he is my refuge, and my fortrefs ; my God, *' in him will truft. Surely he ihall deliver thee from " the fnarjs of the fowler, and from the noifome peftilence.
s6 " The Security of those
*' He fliall cover thee with his feathers; and under his '' wings flialt thou trull. His truth fliall be thy Ihield and *' buckler. Thou llialt not be afraid for the terror by night, " nor for the arrow that flieth by day ; nor for the pefti- .*' lence that walketh in darknefs ; nor for the deftruftion *' that wafleth at noon-day. A thoufand fhall fall at thy ''fide, and ten thoufand at thy right hand; but it fliali " not come nigh thee : only with thine eyes flialt thou " behold, and fee the reward of the wicked, becaui'e. thou "• haft made the Lord, which is my refuge, even the Moft " High, thy habitation. There fhall no evil befal thee, " neither fhall any plague come nigh' thy dwelling ; for "■ he fhall give his angels charge over thee, to keep thee, " in all thy ways."
To the power I joined the v/illingnefs of God tor preferve and protect his people, on their fmcere and humble appli- cation to him for it. This is abfolutely neceffary as a part of the objeft of faith. It would be in vain to run to any-ftrong place, with a view of being preferved from our enemies, unlefs v/.e have fome ground to hope we fliall be received into ; and it would be m.adnefs to flee to a fortrefs kept by an enemy ; but God is every righteous man's friend : all the divine perfections are engaged for his wel- fare : and therefore he may confidently run to God from every danger, and be aifured both of a kind welcome, and of all that fafety which is neceffary for him.
Faith,in this refpe6l,has an immediate relation to thepro- mifesof God. It ishis name, as I obferved ona former head, to which we are to fiee, as revealed in his written v. ord ; and much of the life of praftical religion confifts in attend- ing to the tenor, and in a daily application of the promi- fes. God himfelf requires us to call upon him in a time of trouble, Pfal. 1. 15. " And call upon me in the day of *' trouble ; I will deliver thee ; and thou flialt glorify me." Nay, he is gracioufiy pleafed to reckon our calling upon him an effential chaniClerof his own people, Zech. xiii. 9. " And I v/ill bring the third part through the fire, and will " refine them as filver is refined, and will try them as gold " is tried ; they fhall call on my name, and I will hear '' them ; I will fay, it is my people ; and they fliall fay,
who trust in God. 5^,
" the Lord is my God." He is pleafcd to efieeni this, a& giving him the glory of his truth and faithfulnefs, wifdom, power, and goodnels, which we find reprefented in icrip- ture as fo many chambers ol" protection into which the righteous are called to enter for fa.fety and prefervation, Ifa. xxvi. 20. " Come, my people, enter thou into thy *' chambers, andfliutthy doors about thee ; hide thyfelfas " it v/ere for a little moment, until the indignation be- " overpail."
I fliall only further obferve that faith in both thefe re- fpefts, as applying the power and promife of God, receives very much ftrength from the examples of his meixy, ei- ther towards ourfelves or others. , His name is recorded in every page of the hiftory of Providence. And his peo- ple cannot, in a more proper or efleilual manner, run into it as a strong tower^ than by confidering and weighing the examples of divine interpofjtion, in behalf of his faithful fervants. For this reafon, is fo great a part of the holy Scriptures hiflorical r becaufe they ferve, in a more eiFec- tual manner, to engrave the truths of religion both on the memory and heart. Many can remember what befel Abraham, David, Samuel, Daniel, and others, who would forget the precepts delivered them in a more abllra6i man- ner. And every one mult be fennble, that the iadructions which arife clearly and obvioufly from hiflorlcal fa6ls, come home upon the confcience v, ith a degree of evi- dence, fuperior to any thing that flows merely from the dedudlions of reafon. May not the Ciiriftian, v/ith great advantage, fay, "• Do I not ferve an everlafling and un- " changeable God ? Is he not the &me yefterday, to-day, *' and forever ? Is his hand at all lliortened, that it can- " not fave ; or his ear heavy, that it cannot hear ? Is not " he who faved David the ftripling, from the flrength of " Goliah ; who faved Daniel from the power of the lions ; " and in many other inilances, afnlled or delivered his " own people, when employed in his fervice, able to lave " me from the power of the enemy, and to carry me " through all the trials of this earthly ilate, Vv'"hether they *' arife jfrom temptation or fu£ering :" I hope I need not tell you to apply, in the iame manner, all that you have
5^; ^he Security of those
learned of the wifdom or goodnefs of Providence, from reading or converfation. For this reafon, the Pfalmift de- clares his refolution of communicating the mercy of God to his foul, Pfal. Ixvi. i6. " Come and hear, all ye that *' fear God, and I will declare what he hath done for my " foul."
Suffer me here to fay, that I cannot fee a fliadow of rea- fon why Chridians fhould not imitate the Pfalmift's ex- ample, in imparting their experience of divine grace, for their mutual inftruiStion and confolation. If the ftudent Trvill communicate his intelle6tual dlfcoveries ; if the natu- ralift will communicate his fafts and obfervations ; if the tradefman will communicate his attainment in his profef- fion ; if no man fcruples to communicate what he hath known to be ufeful, for the health of the body ; tell me, ye fcorners, what fhould hinder the Chriftian to commu- nicate to his feilow-fervants, what may ferve for their fpi- ritual confolation and peace ?
But if our mutual experience may be ferviceable to 'each other, how much more mufi; the paft goodnefs of God towards themfelves, encourage his children to put their trufi: in him ? How juft and beautiful the Pfalmift's re- flection, Pfal. Ixiii. 7. " Becaufe thou hall been my help ; " therefore in the ftiadow of thy wings will I rejoice." In the fame manner he recovers from his doubts and fears, Pfal. Ixxvii. 5, — 12. " I have confidered the days of old, '•'' the years of ancient times ; I call to remembrance my *' fong in the night ; I commune with mine own heart, " and my fpirit made diligent fearch. Will the Lord call " off for ever ? and will he be favorable no more ? Is his '' mercy clean gone forever ? doth his promife fail for ever- " more ? Hath God forgotten to be gracious ? hath he in *' anger Ihut up his tender mercies ? Selah. And I faid, " this is my infirmity ; but I will remember the years of the " right hand of the Mofl High. I will remember the work?? " of the Lord, furely I will remember thy wonders of old."
Thus, my brethren, the believer runs, by faith, into the name of God as his strong tower ; and as he who once gets into v/hat he thinks an impregnable fortrefs, will fpealv to his enemies in the language of difdain and defi-
n.vho trust in God. ^fn
ance ; fo he who hath repoled his confidence in an al- mighty Protedlor, may tread upon the necks of his ene- mies ; may be confident, that through God he lliall do vahantly. Neither is it any fable, but matter of certain experience, that many " through faith have fubdued ** kingdoms ; wrought righteoufnefs ; obtained promifes ; " flopped the mouths of lions ; quenched the violence of " fire ; efcaped the edge of the fword ; out of weaknefs *' were made ftrong ; waxed vahant in fight ; turned to " flight the armies of the aliens." Heb. xi, 33, 34.
2 . The righteous runneth i?ito the name of God as a strong tower by the exercife of fervent prayer. Prayer is the immediate and direct means of imploring the divine afliflance and protection. Faith is the habitual principle, and prayer is the a6tual application of it. Many are the precepts in Scripture enjoining the diligent exercife of this duty. Col. iv. 2. " Continue in prayer, and watch in " the fame with thankfgiving." i Thef. v. 17. " Pray " without ceafing." Many are the promifes of a gracious anfwer to our prayers. Matt. vii. 7. " Aflc, and it fliall " be given you ; feek and ye fliall find ; knock, and it " fhallbe opened unto you." — xxi. 22. " And all things " whatfoever ye fhall afk in prayer, believing, ye fhall re- " ceive." John xiv. 13. " And whatfoever ye fliall afk " in my name, that will I do ; that the Father may be " glorified in the Son." There are alfo exhortations to importunity in prayer. Luke xviii. 1. " And he fpake a " parable unto them, to this end, that men ought always " to pray, and not to faint." Many alTurances of the fuccefs of prayer. Pfal. xxxiv. 6, 17. " This poor man " cried, and the Lord heard him, and faved him out of all " his troubles. The righteous cry, and the Lord heareth, " and delivereth them out of all their troubles." Many examples of the power and eflScacy of prayer, as in Jacob, David, Daniel. — It feems plainly an effential charader of true piety, to be given to prayer. Pfal. cix. 4. " For my " love they are my adverfaries, but I gave niyfelf unto " prayer." I forbear enlarging on thefe particularly, and ihall only fay, that it is quite neceffary, in order to our running into ths name of God as a strong tower. Thowyh
6o Ths Security of those
be knowetli all our wants perfedlly, He requires that we implore his cifiiftance by prayer. Phil. 4, 6. " Be careful *' for nothing, but in every thing by prayer and fupplica- " tion, with thankfgiving, let your requefts be made known " unto God."
The truth is, prayer is the natural remedy to which all are ready to fly in extremity. Even bad men are difpofed to cry unto God in great diftrefs, but his own children are more habitually exercifed to the duty, and as they only do it on proper principles, and with proper difpofitions, fo they only have the promife of acceptance, and fuccefs. Jam. V. 16. " Theeffettual fervent prayer of a righteous^ *''' man availeth much."
3. In the lall place. The righteous runneth into the name of God as a strong tower ^ by diligence in his duty. This alfo is neceiTary and infeparable from a child of God, and in order to take a diftindl view of the Chriftian's dili- gence, in this particular light, as the foundation of truft, you may obferve, that it implies thefe following things. I. Diligence in all duties in general; in order to afcer- tain his charafter, and to be affured of the divine favor and proteftion, the prornifes of deliverance, of ftrength and prefervation, are all made to thofe v/ho ferve God in iincerity. There is no fuch thing as a promife in any part of fcriptLire to a bad man, as fuch. There are alfo the moft pofitive and gracious aifurances of pov/erful fupport in fuffering, and all neceiTary Iieip to thofe who truly fear Go;], Ifa. xliii. i, 2. " But now, thus faith the Lord, that "created thee, O Jacob ! and he that formed thee, O If- "" niel ! Fear not, for I have redeemed thee ; I have call- " ed tliee by thy name, thou art mine. V/hen thou pafielt ••'' through the waters, I will be with thee ; and through *' the rivers, they fliall not overflow thee. When thou " walkefl through the fire, thou flialt not be burnt ; neither '' fliall the flame kindle upon thee." Nay, the moft ex- prefs declarations, that all things fliall iifue to their ad- vantage, however difcouraging an afpe6t they may wear for a feafon. Rom. viii. 28. " And we know, that all things *' work together for good, tothciu that love God, to them " wlio are the called" according 'o his purpofe." From
vjjjo trust in God, 6j[
this it plainly follows, that the very way to run into the name of God, is, by habitual diligence in doing his will. The more we can, by walking in his fear, keep clear our title to his fpecial favor, the more unfliaken trufl and confidence we may place in his power and mercy, in eve- ry trial ; for he hath not forfaken them that love him. So certain is this, that I believe every experienced Chriftian will bear tellimony, that when he is unhinged by diftrefs, when he is filled with anxiety, and fear of any kind, it arifes as much, or more, from fufpicion of himfelf, and doubt of his relation to God, as from any dilbelief of the general truth, that God will fupport and ftrengthen his own people. Therefore the righteous may be faid to run ifzto the name of God^ when they exercife themfelves in keeping confciences void of offence, and walk fo as they may humbly hope for his acceptance and approbation.
2. As a good man runs into his ftrong tower, by dili- gence in every part of his duty in general ; fo particular- ly by a watchful attention to his conduct, in every time of trial or danger. He will be on his guard, left by any part of his behaviour he provoke God to depart from him. He will then, in a peculiar manner, fet the Lord before him, that he may, with the greater confidence, commit his caufe and his intereft to his care. The fuffering difciples of Chrift are often warned of the neceffity of this, i Pet. iv. 19. " Therefore, let them that fuffer, according to " the will of God, commit the keeping of their fouls to *' him in well-doing, as unto a faithful Creator." Whe- ther therefore the danger arifes from bodily diftrefs, from worldly lofles, from Dander and reproach, or from what- ever other quarter, the firft and great care of the Chriftian- ftiould be, to keep his confcience undefiled ; and the ne- eeflity of this is the greater, that fuffering times are always times of trial. It is no eafy matter to refift the temptati- ons which arife from a fuffering ftate, ordained exprefsly for the trial of our faith, which we are told, is " more pre- " cious than that of gold which periftieth." We may be tempted to impatience under calamity, to refentment of injuries, to taking wrong and fmful methods of redrefs. In oppofition to all thefe, the fervant of Gcd will be par-
VoL. IL H
6t The Security of those
tkularly careful to avoid thofe fins v/hich his fitnation in- vites him to, and to difcharge thofe duties which the af- pe^t of Providence feems to afe of him ; he will confider this as the great and only objetl of liis attention, and free- ly commit the condii6l of events, and the ifilie of things, to an all-gracious, and Almighty God. Pfal. xxxvii. 5, 6. " Commit thy way unto the Lord ; truft alfo in him, and " he il'iall bring it to pafs. And he Ihall bring forth thy " righteoufnefs as the light, and thy judgment as the " noon day.
3. A good man v/ill diligently ufe every lawful mean for his proteftion and deliverance. This may be confi- dered as included under the former particular, being a part of his duty. Truft in God, is by no means a pre- fumptuous andllothful fecurity, but a patient dependence on the bleffing of Providence in an application to our du- ty. To do otherwife, is juft what is called in fcripture, tempting God. For the wifeft purpofes, God hath fixed and fettled the relation between the means and the end ; and we are not to expe6l, either in natural or fpiritual things, to obtain the end, while we defpife the means. Gal. vL 7. "Be not deceived, God is not mocked; for " whatfoever a man foweth, that fhall he alfo reap." But,
4. In the lafc place, The good man will renounce all dependence on created help, as fuch, and place his ulti- mate hope only on the pov/er and fovereignty of Divine Providence. He will not negleft the ufe of outward means, in obedience to the command of God, but will look for the expelled benefit from them, only by the bleff- ing of God. The running into a strong tower ^ implies a renunciation of our dependence on any thing elfe, we give up all other methods of defence, and truft in it alone for fecurity. So It is here. There may be not only a de- pendence on means unlawful in themfelves, but a fmful, becaule an exceiftve dependence upon fuch as are moft lawful. We fee this remark made on Afa. 2 Chron. xvi. 12. "And Afa, in the thirty and ninth year of his reign, " was difcafed in his feet, until hisdifeafe was exceeding " great : Yet in his difeafe he fought not to the Lord, but " to the phylicians." Many are the evidences we have
ijoho trust In God. S^
from daily experience, of the weaknefs and uncertainty of all outward means, that we may not be tempted to ido- lize them, or to truil in them ; and we find, in many paiTages of fcripture, an exprefs oppofition Hated between trull in God, and truft in human or created help. Pfal. cxviii. 8, 9. " It is better to truft in the Lord, than to put *' confidence in man. It is better to trull in the Lord, " than to put confidence in princes." Pfalm c^clvi. 3. " Put not your trull in princes, nor in the fon of man, in " whom there is no help."
III. We proceed now to the third thing prepofed : which was, to confider the perfect feeiirity of the righte- ous, ivho runneth into the name of the Lord as a strong tower — the righteous runneth into it^ and is safe. And here, my brethren, I cannot help obferving, that though - this is a truth of the moft manifeit importance, and, at the fame time, the moll undoubted certainty, it is what but few attain to the unlliaken perfuafion and daily applicadon of, in tlieir paffage through this valley of tears. In order •to illuflrate it, I fliall lliortly confider, ift, "Wherein this fafety of the righteous conliils. idly, The abfolute certain- ty of their being thus preferved fafe.
We are told, the righteous runneth into this tower ^ and is safe. In a perfedl confilience with the ufe of the me- taphor, the v/ord might perhaps be better tranflated, is ex, ahed^ or placed on high. Now, their fafety, i think, confifls in the following particulars, i. God, many times, by the courfe of his Providence, preferves them from dan- gers which they could not otherwife efcape. Every good man, v/hohas attended, if I mayfo fpeak, to his ownhif- tory, muft have obferved, that he hath been delivered from danger by fuch means as vi^ere no way the eifeft of his own prudence or forefight, nor indeed could be, and which therefore he is conilrained to afcrlbe to the goodnefs, and v/ifdom of Providence. Nay, fomietimes things fall out fo contrary to human expectation, and the ordinary courfe of things, that he is conilrained, with wonder, to confefs the very finger of God. He fometimes blalls the counfel of the wicked, and makes their devices of none
64 ^he Security of those
efFe6t. The Egyptians thought the Ifraelltes were fo in- clofed in the Wildernefs, with the Red Sea before them, and their army at their back, that it was impoffible for them to efcape : but God, by a mighty hand, and an out- ftretched arm, opened a way for them through the midft of the waters, and their enemies were drowned in the depths of the fea. Haman, no doubt, thought his ven- geance fure againll all the Jews ; but, when it was juft ready to burft, God turned his devifes againll himfelf, and caufed him to perifli by the very means which he had contrived for the deftru6tion of the innocent.
I need not attempt, becaufe indeed it is impoffible, to enumerate the various ways by which the great Difpofer of all things works deliverance in danger. He fometimes changes the hearts of enemies, as he did of Efau towards Jacob — and of the Apoltle Paul, when breathing out threatenings againft the church — He fometimes carves out other work for perfecutors, as Saul was once and again called off from the purfuit of David by the Philillines ; and fometimes he makes the intended evil prove a real bleffing ; as in the cafe of Jofeph, in whofe hiftory we have one of the moft beautiful draughts of Providence that is any where to be feen, and done with that union of majeily and fimplicity, which fo remarkably diftinguilh- es the facred writings. The whole hundred and twenty- fourth Pfalm is a celebration of divine power, and a hymn of praife for divine protection. " If it had not been " the Lord, who was on our fide, now may Ifrael fay ; if " it had not been the Lord, who was on our fide, when *' men rofe up againft us, then they had fwallowed us up *' quick, when their wrath was kindled againft us ; then " the waters had overwhelmed us, the ftream had gone " over our foul: then the proud waters had gone over *' our foul. Elefled be the Lord, who hath not given us " as a prey to their teeth. Our foul is efcaped as a bird *' out of the fnare of tiie fowlers : the fnare is broken, *' and.we are efcaped. Our help is in the name of the " Lord, who made heaven and earth.''
1 ihall only add, on tins head, that a fcrious perfon, when thinking or I'peaking of deliverance li'om danger^
i\}ho trust in God. 6g
will always confider fm as the greateft danger : he will re- fleft, with the higheft pleafure, on the inflances in which God has enabled him to difcharge his duty with conflancy. Let nie beg of you to remember, with what courage and refolution the young perfons, Shadrach, Melhech, and Abednego fpoke to King Nebuchadnezzar, and refilled the threatenings of that powerful prince. It^is worth -while to obferve, that they and Daniel feem, in that peri- lous time, to have given themfelves much to the exercife of prayefs, Tiius, rimning into the name of God as a strong tovjer^ they obtained fecurity, while other very emi- nent perfons, by truiling in themfelves, or boafting of their own Itrength, fell before temptations of a very trifling kind, as Abraham and Ifaac in denying their wives, and the A- poftle Peter in denying his Mailer.
2. The fecurity of the righteous confifts in the promife of flrength and fupport in the time of trial. Although God preferves his people from many dangers, yet he has no where promifed them deliverance from all. On the contrary, we are told, " that all that will live godly in " Chriil Jefus muft fuffer perfecution ; and that through " much tribulation Vv^e mult enter into the kingdom of *' God." Yet even in thefe circumftances, they are fafe, becaufe God is with them in their afflictions ; his rod and his {laff powerfully fupport them. Need 1 tell you, that here, in a particular manner, the text is exemplified: The name of the Lord is a strong toiver ; the righteous runneth into ity and is safe. Under a fmarting rod, what can a child of God do, but enter into his fecret chambers, and fupplicate the affillance and prefence of his reconciled Father ? and has he not promifed to grant it ? Ifa. xliii. i. " But now, thus faith the Lord, that created thee, O " Jacob ! and he that formed thee, O Ifrael ! fear not ; " for I have redeemed thee ; I have called thee by thy " name ; thou art mine." And has he not many times, in faft, granted it ? The three children walking at liber- ty in the midft of the fire with the Son of God, its their companion, was but one inllance of what has many times happened in every age. Who would not rather be in the place of Paul and Silas, fmging praifes to God in their
66 The Security of those
chains, than be the mailer of the world, with all the daii- ger and anxieties of a throne ? Let me here make an ob- iervation, which I think is warranted both by feripture and experience, that juft as in point of duty, fo alio in. point of fuffering, the fecurity and comfort of the people oi God depends upon tlieir running into, and, if I may fo exprefs it, keeping within the bounds of their Itrong tower. If they keep elofe to God, no fuffering will dif- concert them ; no enemy will terrify them : but, if they neglect this, they may be unhinged by a very flight trial. 1 iimted before, feli^dependence will make men fall before averytriiinig temptation: but dependence on divine ftrength will make them luperior to the greatelL In the very fame maiuier, it hatli been often feen, that perfons, who have loll their temper, or loft their courage, in fufferings of no extraordinary kind, when more feverely tried have behaved infinitely better, and being conftrained to flee to God for proteSlion, have found fuch benefit from it, that they have llept in peace and comfort in a loathfome prifoQ, have gone with an undaunted ftep to an igno- minious fcaffold, nay, and embraced, with joy and tranf- port a halter or a flake.
3. in the laft place, The righteous is fafe under the divme prote6lion, as they are lure of deliverance in the end, and complete viGory over all fufierings of every kind. Thus it is faid, Pfal. xxxiv. 17. to the end. " The righ- "' teous cry, and the Lord heareth, and delivereth them *'• out of all their troubles. I'he Lord is nigh unto them " that are of a broken he?vrt, and faveth fuch as be of a con- " trite Ipirit. Many are the afflictions of the righteous ; " bat the Lord delivereth him out of them all. He keep- " eth all his bones, not one of them is broken. Evil "■ fliall flay the wicked, and they that hate the righteous " Ihali be deiblate. The Lord redeemeth the foul of his " fervants ; and none of them that truil in him Ihall be " defolate." I'iiere is a great beauty in this laf: pafTage, which is loll or concealed in our tranflation ; it lies in the oppofition bv^twcen the 19th and 21ft verfes. The 19th verle runs thus, '' Many are the afiiidions of the righte- " ous ; but the Lord delivereth him out of them all." In
v:iho trust in God. £y
oppofition to this, it is faid, in the 2ifl^ verfe, as it Ihoiild be tranllated, " One evil fliall flay the wcked; and they " that hate the righteous fhall be defolate." This proba- bly points at the great diftinguifliing fecurity of good men, that their falvation is fafe in the keeping of God, and quite beyond the reach of their moll implacable enemies. What- ever flraitening circumHances they may be reduced to, they have treafures in heaven, "• which neither moth nor " ruft can corrupt, nor thief break through and Ileal." They may be driven from their habitations, or banilhed from their country ; they may refemble thofe of v/hom we read, Heb. xi. 36, 37, 38. " And others had trials of cruel " mockings, and fcourgings, ; yea m.oreover of bonds and " imprifonment. They were ftoned, they were fawn afun- " der, were tempted, were (lain with the fword ; they *' wandered about in fheep fkins, and goat ikins ; being " deftitute, affli6led, tormenteH, (of whom the v/orld was *' not worthy ;) they wandered in deferts, and in moun- •*' tains, and in dens, and caves of the earth ;" but they cannot be baniflied from the kingdom of heaven. No ty- rant can fnut the gates of Paradife againfl them ; -for they have been opened by him, " who openeth, ^and no mam " lliutteth ; and fhutteth, and no man openeth." I have often read with admiration, both in the infpired writings and ecclefiaftical hiftory, the patience and conflancy of the martyrs. How edifying is it to obferve, that by witneffing a good confeffion, together with the gracious influence of tlie' fpirit of God, they have becoro.e fuperior to the fear of death, and have been enabled to defpife or pity the weaknefs of perfecutingrage ? Sometimes v/e may clear- ly fee, the unrighteous judges torn in pieces, with the fury of infernal paffions, vainly endeavoring to wreak their malice, by newly invented tortures, and the happy pri- foners, as it were, already beyond their reach, while by faith and hope they are iirmly alTured of " an inheritance *' incorruptible and undefiled, and that fadeth not awaj, ^* referved in heaven above."
Having thus confidered the nature of the good man's fecurity, I am now to confider the abfolute certainty of it« On this I liiail be very fliort, it refts upon the divine per-
68 The Security of those
fedion, the divine promife, and the experience of the faints. I. The divine perfection. Is there anything too hard for the Almighty ? Is he not the Lord of nature ? And are not all things obedient to his v/ill ? The great enemy of fouls, and all his inftruments and agents, are under the government of God. He fets bounds to their rage, and will not fuffer them to go fo much as one hairs breadth beyond the limits he hath appointed for them. How great then mufl be tlie fecurity of thofe who put their trull in him ? Again,
2. Confider his faithful promife; he hath faid it, he hath repeated it, he hath fworn it, that his covenant fhall Hand faft for ever. Every page of the facred oracles is full of the moil gracious alTurances ; and thefe expreffed
in the moil condefcending terms. Pfalm xci. i, 4.
*' He that dwelleth in the fecret place of the Moil High, *' fhall abide under the fliadow of the Almighty. I will " fay of the Lord, he is my refuge and my fortrefs ; my " God, in him will I truil. Surely he fhall deliver thee " from the fnare of the fowler, and from the noifome pef- " tilence. He fliall cover thee with his feathers, and un- *' der his wings fhalt thou truil : his truth fhall be thy " fhield and buckler." Zech. ii. 8. "He that toucheth you, *' toucheth the apple of his eye." Nay, the very minifters of his Providence are your attendants. Pfal. xci. 11. "For " he fliall give his angels charge over thee, to keep thee *' in all thy ways."
3. Confider the experience of the faints ; they all, with one voice, bear their teftimony to the divine faithfulnefs and mercy. It is v/ith this particular view that the Pfal- mlil lays, in that forecited text, Pfal. ix. to. " And they " that know thy name will put their truft in thee ; for . " thou, Lord, haft not forfliken them that feek thee." And indeed in every age, Chriftians of Handing and ex- perience are ready to give their fandlion to the certainty of God's promifes, and will often confefs the greatnefs of his pall mercy, even whik they are chiding their own im- patience and dillruft, that it can fcarcely fufRce to em- bolden them for future duty, and prepare them for future trials.
'i\)ho trust in God, 6^
IV. I come now, in the lafl: place, to make fome prac- tical improvement of what hath been faid. And, firfb, From what hath been faid, you may fee the fmfulnefs of diilruft. Has God laid fo noble a foundation for our de- pendence upon him ; and are we ftill fo backward to the duty ? Is not dillruil in fome meafure a denial of God himfclf ? A denial of his prefence, a denial of his perfec-' lions, and dilhelief of his promifes ? Let us all be cover- ed v/ith fhame, when we confider how much we have al-' ready difhonored him, in this refpe£l. And let us pray, that he may enable us henceforward not only to fend up our cries to heaven, for relief in dillrefs, but to cafl our cares and burdens upon the Lord, in the faith " that hs " will fuflain us, that he will never fuffer the righteous to " be moved."
2. You may fee the remedy of dlfhrufl:, which is, to be more and more acquainted with the name of God. Con- template his glory in the vifible creation : he may be [eea not only in his fpreading out the Heavens like a curtain, but in the formation of the meaneft creature ; in a pile of grafs, or in a grain of fand. While you are daily tafcing his gifts, forget not to acknowledge his bounty, in the ri- fmg fun, the growing corn, and the falling rain. Think of his faithful word, read his promifes, lay them up in your memories, write them in your hearts ; and efpecially, the exceeding great and precious promifes of the everlaft- ing gofpel, which may be yours, which you are intreated to accept as yours, and if they be not yours, you fhall ren- der an account to himfelf at the lafl day, for receivjnp-
them in vain. Think alfo of his Providence, all you
have feen, and all you have felt, of preferving goodnefs, and of redeeming grace ; and continue to cleave to him as your portion, in the Pfalmift's v/ords, Pfalm xiviii. 14. ^' This God is our God, for ever and ever, he will be our " guide even unto death."
3. In the lail place, learn from hence, what is the furefi: and fhorteft, and indeed, the only fafe Vv ay of deliverance from fuffering. Flee to God as your strong tower, by prayer and fupplication : but vv^ith this, endeavor by the renewed exercife of faith in your Redeemer's blood, to
VoL.IL I
7(3 The Security of those, ^i'i
afcertain your title to the favor of God ; endeavor by §. Itedfaft adherence to your duty, to commit your ways to God ; and fo foon, and fo far, as you have good ground to know that you are his children, you ought to refift and banilh every doubt of your fecurity; Rom. viii^ 28. "And " we know, that all things work together for good to them " that love God ; to them who are the called according " to his purpofe." Verfe 32. of the fame chapter. "He " that fpared not his own Son, but delivered him up for " us all, how Ihall he not with him alfo freely give us all f things^'*
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The object of a CHRISTIAN'S DESgiE ly RELIGIOUS WORSHIP.
SERMON
Exodus xxxiii. iS.^ And he said ^ I beseech theey shew me thy Ghry,
THESE are the words of an OlcJ Teftament Saint ; of that Mofes, who, as a fervant, was faithful over all the houfe of God. True piety is the farae in fubftance in all ages, and points at one thing as its centre and its reft, the knowledge and enjoyment of God. In the preceding verfes, Mofes had been employed in earneft prayer and interceffion for the people of Ifrael, He had met with fuccefs and acceptance in thefe requefts ; for it is faid, in the 14th verfe, " My prefence ftiall go with thee, and I " will give the$ reft." And in the 17th, ^^ And the Lord " faid unto Mofes, I will do this thing alfo that thou haft *' fpoken ; for thou haft found grace in my fight, and I " know thee by name." The condefcenfion of a gracious God, though is fatisfies, does not extinguifli the defires of his faints, but rather makes them more ardent and im^ portunate ; for he immediately adds, in the words of thQ text, I beseech thee^ sheiv me thy glory. It is highly pro- bable, from what follows, that this defire included more than was proper for the prefent ftate ; yet fuch a difcove-, ry as was polTible, or could be ufeful to him, is gracioufly
7 2 The Object of a Christian'' s Desire
promifed, "And he faid, T will make all my goodnefs pafs *' before thee ; and I will proclaim the name of the Lord ^ before thee ; and will be gracious to whom I will be *' gracious, and will Ihew mercj on whom I v^^ill Ihew ,*' mercy."
My dear brethren, it is our diftinguiflied privilege, that we have daily unmolefted accefs to the houfe and ordinan- ces of God. We ought to rejoice, that v/e have fo many clear and exprefs promifes of the divine prefence, in New Teftament worlliip. But what caufe have we to be afhamed, that we are fo exceeding prone to flop Ihort in the threfhold, to content ourfelves with the m.ere form, in- Head of earneftly breathing after real, inward, and fenfible communion with God ? J have therefore chofen this fub- je£l, in the view of that folemn ordinance. The LonVs Supper^ where we have a fenfible repreientation of Chriil crucified, the great mean of our accefs to God, that we may ferve him on that occafion particularly, and the re- maining part of our lives habitually, in fpirit and in truth. And, Oh, that we may have daily more experience of the fweetnefs and benefit of his fervice on earth ! and may daily long more for that time, when we fnail ferve him in a manner infinitely more perfect and joyful in his temple above !
In difcourfing on this fubje6l, I propofe, in dependence on divine firength,
I. To explain what is the object of a faint's defire, when he faith, in the words of Mofes, / beseech thce^ shew me thy glory.
II. To improve the fubjed — particularly by pointing out what is the mofl proper preparation for fuch a difco- very.
I. Then, I am to explain what is the objedl of a faint's defire, when he faith, in the "words of Mofes, I beseech thee^ shew me thy glory. It is \-ery probable, from the pafTage following the text, which I have read, that Mofes had fome regard to the fenfible appearance, which, in that difpenfation, did often accompany or notify the imme- diate prefence of the angel of the covenant. He defired,
in Religious Worship. 73
probably, to be flrengthened for beltolding lledfaRly the Shechinach, or bright and luminous cloud which ibme- tiiiies appeared over the tabernacle, and, by its glorious luftre, tended to affect the mind with a fenfe of tlie power and forereignty of the Lord Jehovah. But this, furely, was not all ; for this, in itfelf, was only a fubfidiary mean which ferved to carry their view^s to the real and fpiritual glory of God. To the lafl therefore, we fliall confine our attention, as to what the gofpel particularly opens to us, and what believers are enabled, by faith, to apprehend.
When Chriflians, then, defire to fee the glory of God, it feems chiefly to imply the following things : i. They de- fire to fee the glory of an eternal independent God ; they defire to fee the only living and true God in his own inherent excellence and infinite perfection. God is the fource and fum of all excellence ; or, in the language of the Pfalmift, " the perfedion of beauty." Every thing noble or beautiful in the creature, is only a faint ray from the fulnefs of the Creator's glory. Therefore he is the proper objeQ; of the highefl efleem, and moft profound ve- neration, of every reafonable creature. The vifion and fruition of God confdtute the employment and happinefs of heaven : and even here, "while the}'- are in preparation for the higher houfe, the faints defire fuch a difcovery of the divine glory as their condition will admit of, and take pleafure in contemplating his nature, as revealed to them. both in his word and in his works. They dwell wdth adoring wonder, on all his attributes, which are boundlefs and unfearchable : the immenfity of his being, who fills heaven and earth with his prefence, who feeth in feeret^ and from whom the thickeft darknefs cannot cover us ; his irrefiflible powder, " who fpake, and it was done, who *' commanded, and it Hood fafl ;" — who called this great univerfe out of nothing into being, " who doth in the army *' of heaven, and among the inhabitants of the earth what- " ever feems good unto him :'^ his infinite holinefs and purity, " with whom evil cannot dwell, nor finners ftand " in his prefence ; who looketh to the moon, and it ** Ihineth not, to the flars, and they are not pure in his " fight :" his infinite wifdom, " who worketh all things
^4 "^^^ Object of a Chnstiaii's Desire
^* according to his will, who bringeth the counfel of the " heathen to nought, and makes the devices of the people " of none effeft :" his boundlefs goodnefs, which fills the earth, and flows in plenteous ftreams to all the creatures of his power.
But, perhaps, fome are faying, what is there extraordi- nary or peculiar in all this ? is it not clearly revealed in the word of God ? can any Chriflian be ignorant of it I If Mofes, in that early difpenfation, defired a difcovery of tlie divine perfections, nothing of that kind is wanting to us, who, fince the fulnefs of time, have fo complete a reve- lation in the New Teftament. But, my brethren, 1 muft beg of you to obferve thefe two things :
1. That there is in the fulnefs of the Godhead an in, finite and endlefs variety even for the employment of our Intelleftual powers. Well might Zophar, in the book of Job, fay. Job xi. 7, 8, 9. " Canft thou, by fearching, find ** out God ? canft thou find out the Almighty unto perfec- '* tion ? It is as high as heaven, what canft thou do ? ** deeper than hell, what canft thou know ? the meafure '* thereof is longer, than the earth, and broader than the " fea."
2. That the real and proper knowledge of the glory of God is by inward and fpiritual illumination. The holy Scriptures themfelves, however clear a difcovery they con^ tain of the nature of God, are no better than a fealed book to many even of the greateft comprehenfion of mind. It is one thing to think, and fpeak, and reafoii on the perfec- tions of God, as an objedt of fcience, and another to glori- fy him as God, or to have a deep and awful impreflion of him upon our hearts. Real believers will know this by experience. A difcovery of the glory of God, is not to inform them of a truth which they never heard before, but to give lively penetrating views of the meaning and im- portance of thofe truths of which they had, perhaps, heard and fpoken times without number. Sometimes one word fpoken of the Eternal, the Almighty, the Holy One, will be carried home upon the confcience and heart with fuch irrefiftible force, as to ftiew them more of God than ever they had feen before, O what a difference is there betweea
in Religious Worship. )5
the way in which we ufe the fame words in prayer ot praife, at one time, and at another ! None but downright atheifts will deny the omnifcience and omniprefence of God ; but how far is this general acknowledgment from that overwhelming fenfe of his prefence which believefS have fometimes in his worfliip in public or in fecret* What a new fenfe of God's prefence had Jacob at Bethel, when he faid, Gen. xxviii. i6, 17. " Surely the Lord is " in this place, and I knev«' it not t and he was afraid, *' and faid, how dreadful is this place 1 this is none othef " but the houfe of God, and this is the gate of heaven !'* What a fenfe of God*s prefence had Hagar, Gen. xvi. 13. when " Ihe called the name of the Lord that fpake unto " her, thou, God, feeft me ; for, llie faid, have I alfo here " looked after him that feeth me ?" or Job when he ex- prefles himfelf thus, Job xlii. 5, 6. " I have heard of the'^ " by the hearing of the ear ; but np.w mine eye feeth thee^ ^^ Wherefore I abhor myfelf, arKi repent in dull and aihes?'*
I fhall only further obferve, that it plainly appears that this difcovery 'ofthe glory of God, belongs only to his oWfl people. Wicked men ate faid, in fcripture, to be fuch as know not God. They are alfo defcribed a little different^ ly, as not having God in all their thoughts ; not but that wicked men may have a general or cuftomary belief, in the being and perfections of God, but becaufe they have not that intimate fenfe of his prefence, that difcovery of the glory and amiablenefs of his perfedlions, which is pe'^ culiar to his own children. Even the natural perfeclionl of God, his power and wifdom, cannot be beheld with fuch veneration by any, as by thofe who are fenfible of their obligations to ferve him. But above all, the glory of his infinite holinefs and juftice can never be feen, but by thofe who defire to fubmit to it ; nor the glory of his infinite mercy, but by thofe who fee themfelves indebted to it» This leads me to obfefve,
2. That the believer defiresto fee the gldry of a gf acin- ous and reconciled God, not only infinitely glorious irl himfelf, but infinitely merciful to him. This view ought tievef to be feparated from the former. Take away the divine mercy, and the lullre ©f his other perfe^ions is to®
76 The Object of a Chnstainh Desire
llrong for us to behold. The power, wifdom, hollnefs and juilice of God, feparated from his mercy, fpeak nothing but unmixed terror to the guilty. It is very probable, that there was fomething in the defire of Mofes, in the text, accord- ing to his own view, ignorant and unadvifed ; but God granted his requeft only in fuch a way as could be ufeful to him. When he fays, I beseech thee shew me thy glory ^ the anfwer is in the following terms, " I will make all my " goodnefs pafs before tliee ; and I will proclaim the nape; *' of the Lord before thee. And I v/ill be graciou^ to " whom I will be gracious, and will fliew mercy on whom " I will ihew mercy." And again, it is faid in the fol- lowing chapter, 6, 7, verfes, " And the Lord paffed by " before him, and proclaimed, the Lord, the Lord God, *' merciful and gracious, long-fufFering and abundant in " goodnefs and truth. . Keeping mercy for thoufands, " forgiving iniquity, and tranfgrefllon, and fm : and that " will by no means clear the guilty, vifiting the iniquity of " the fathers upon the children, and upon the childrens " children, unto the third and fourdi generation."
We may alfo fee, that in the whole difpenfation of di- vine grace to men, God is reprefented as coming under a peculiar relation to them ; and they are called not only to ferve him as God, but to truft in him as their God. Eve- ry hearer muft be fenfible, how efiential this is to a be- liever's defire, of feeing the glory of God. He cannot confider him as God over-all, without, at the fame time, remembering, that he is one with whom he hath to do. There is alfo a necelTity here peculiar to ourfelves. The holy angels confider him as their Maker and their happi- nefs : but the children of Adam muft conlider, not only his goodnefs to tlie innocent, but his mercy to the guilty. This glory of God fhines brightly, and fliines only in the face of Jefus Chrift. God, we are told, " dwelleth in light *' which no man can approach unto. No man hath feen " God at any time ; but tlie only begotten of die Father, *' he hath declared him." In this wonderful difpenfation, indeed, ail the perfedlions of God arc found united ; but above all, " Grace and mercy fiiine and re'^gn through " righteoufnefs, by Jefus Chrift our Lord.
in Religions JVor ship, 77
Here I muft add, that the believer not only defires to fee tlie glory of God's mercy, in general, asdifplayed in the gof- pel, in which he may have a fliare, but to take an appro- priating view of it, as what he hath a clear right and title 10 call his own. Doubtlefs the mercy of God is publiflied, ufFering falvation to the chief of fmners. It is their duty to accept of it ; it is their intereft to cleave to it. But they are many times deterred by what they fee in God, they are many times difcouraged by what they feel in them- felves, and are afraid to affert their title to fo great a blef- fmg. But when, by the Holy Spirit, they are enabled to fee the infinite price paid for their redemption, in the crofs of Chrift ; when they fee the riches of divine grace, in the crofs of Chrifl ; when they hear the urgent invitations to them to believe in the crofs of Chrift; when they are enabled freely to renounce and quit hold of every other claim ; when their hearts are fweetly conftrained by the bonds of their Redeemer's love ; they can then look upon God as their reconciled Father, through him who hath made peace, by the blood of his crofs, and fay unto him. My Lord ! and my God ! What an endearing view is this of the di- vine glory, and what ineffable fatisfaftion fprings from it, to the foul ? What an unfpeakable confolation to thofe who have been wounded in their fpirits, and grieved in their minds, when they are enabled to apply the encou- raging promifes of the holy fcriptures ? Ifa. i. 18. " Come, now, and let us reafon together, faith the Lord ; though " your fins be as fcarlet, they fliall be as white as fnow ; "though they be red like crimfon, tliey fliall be as wool. " Ifa. xliii. 25. I, even I, am he that blotteth out thy '* tranfgreffions, f»r mine own fake ; and will not remem- " ber thy fins, xliv. 22. I have blotted out, as a thick *' cloud, thy tranfgreffions, and as a cloud thy fins. Re- " turn unto me, for I have redeemed thee.'* |.. 3 . The believer defires to fee the glory of God, as an all- fuSicient God. This is a neceffary view of God, as tlje fupport and happinefs of the creature, as well as the ilrength and confolation of the finner.
My brethren, man was made for living upon God ; for- getting this he firft went aftray from him. Self-fufiicien- cy, and a delufive fenfe of independance, is infeparable
Vol. II. ' K
7^ The Object of a Chrutian^s Desire
from afmful ftate. Conviftion levels a blow atthei foufl^ dation of this miilake. Serious confideration fliews u§ how infufficient we are for our own happinefs. Daily ex- perience difcovers the inherent vanity of all created com^ forts in themfelves, and as feparated from God. When the penitent returns to God, he not only returns, from the fervice of other mailers, to him, as his rightful Lord ; but forfakes all forbidden joys, and cleaves to God as his hap- pinefs, and refts in him as his portion. Does not this ap- pear from the uniform language of fcripture, with regard to both parts of the covenant ? what belongs to God, and ivhat belongs to man. See the tenor* of an early promife to the father of the faithful, Gen. xv. t. " Fear not " Abram ; I am. thy fhield, and thy exceeding great re- ** ward." Multitudes of others are of the fame import.
The power and providence of God, in behalf of his peo-- pie, are largely and beautifully defcribed in the ninety iirft Pfalm, " He that dwelleth in the fecret place of the Moft " High, fliall abide under the fhadow of the Almighty. I " will fay of the Lord, he is my refuge and my fortrefs j *' my God, in him will I trulL Surely he fhall deliver " thee from the fnare of the fowler, and from the noifome " pelHlence. He fhall cover thee with his feathers, and *' under his wings flialt thou trull. His truth fliall be thy " iliield and buckler," &cc. 1. Cor. vi* 17. " Wherefore " come out from among them, and be ye feparate, faith " the Lord, and touch not the unclean thing, and I will re- " Ceive you, and will be a father unto you, and ye fliall be " my fons and daughters, faith the Lord Almighty." On the other hand, the invitation, or exhortation to return, is ordinarily prelTed from the profit of the change, Ifa. Iv. i. " Ho, every one that thirlleth ! come ye to the waters j " and he that hath no money, come ye, buy and eat ; yea " come, buy wine and milk, without money, and with- " out price." And, to name no more paflages, when God came to eilablifli the faith of Abraham in his promife, he fays. Gen. xvii. i. " i am the Almighty," or, as it ought " to be tranflated, the all-fuiEcient God : walk before me, *' and be thou perfeft." Now, believers defire to fee the glory of God, as all-fufficient ; and all difcoveries of thi»
in Religious Worship, 79
nature are attended with unfpeakablc complacence and fatisfaftion. They lee the glory of an infinite God as theirs, and rejoice in the richnefs of their portion. Wea- ried vvitli repealed difappointnients, and deeply convinced of the vanity of the creature, they reft in him, as able to- give them complete happinefs ; happinefs that will never change ! happinefs that will never be exhaufted ; He that hath chofen God as his portion, hath, as our Saviour beau- tifully exprelTeth it, made " choice of that good part, which " cannot be taken away from him."
My brethren, we are now come to the very fubftance of practical religion. The glory of an all fuihcient God, appears as more than a balance to all that pretends to rival him in our affeftions ; to all that we are called to give up for his fake. When the believer fees the fulnefs of God, tlien his anxiety, and diftreffing fears, of every kind, are at an end. Does he want provifion ? " The earth is " the Lord's, and the fulnefs thereof. The young lions " do lack and fuffer hunger ; but they that feek the Lord, " fhall not want any good thing." Does he want friends ? God is able to make his enemies to be at peace with him. Does he want any outward comfort? God is able to procure it, or make him happy without it. Not to mention par- ticulars ; the triumph of faith, in this view, is to attain an abfolute and unconditional refignation to the will of God, with a firm perfuafion, that he is able to make all things work together for our good, and willing to beftow every thing that is for our real intereft. It is to fay with the prophet, Hab. iii. 17. " Although the fig tree fliall " not bloflbm, neither fliall fruit be in the vines, the labor " of the olive fhall fail, and the fields fliall yield no meat ; '■'■ the flock fhall be cut off from the fold, and there fliall " be no herd in the ftalls : yet I v/ill rejoice in the Lord,, " I will joy in the God of my falvation."
I fhall only add, that the divine all-fufiSckncy is to be confidered, as regarding our fandtification as well as com- fort. What diftrefs does not the Chriftian often fufier fVom the treachery of his own heart, and from the power of furrounding temptations ? Covered with Ihame for his. pafl unftedfaftnefs, convinced, by experience, of his owr\
86 " The Object of a Christian's Desire
weaknefs, he hath no other refuge but in God. And what courage does he derive from the fulnefs of divine perfecti- on, the greatnefs of divine powei- and the faithfulnefs of the divine promife ? " My grace fhall be fufficient for *' thee, and my ftrength fhall be made perfeft in weak-' *' nefs." He then fays, with the Pfahnift, Pfal. Ixxi. i6. " I will go in the ftrength of the Lord God : I v/ill rrtake *' mention of thy righteoufnefs, even of thine only."
II. I proceed now, in the laft place, to make fome practical improvement of what hath been faid. And, ift. Let us admire the divine condefcenfion, in admitting his faints to a difcovery of his glory. Solomon fays, with very great propriety, in the language of aftonifhment ;, *' But will God in very deed dvvejl with men on the earth?" The fame ought to be, nay, the fame certainly are, the fentiments of every real believer. But let us remember what has been hinted at above, that our accefs to God, and our communion with him, is, and only can be, through the Mediator of the new covenant, in whom we have accefs, by faith, unto God.
2dly, Let me befeeeh you to try yourfelves, whether this ever hath been your attainment, and whether it is your fmcere defire ? Do you know, in any meafure, wha.t it is to fee the glory of the true -God ? Hath he appeared before you in terrible majefty ? Have your very fouls been made to bow down before him, and to give him the glory that is juftly due to his name ? Have you feen the glory of a reconciled God ? Have you chofen him, in Chrift, as your portion ? Have you devoted yourfelves, without referve, to his difpofal ? Again, have you feen t le glory of an all-fufficient God ? Surely I fpeak to n)a- ny who have feen the vanity of the creature. Probably you have tailed a little of the fufferings of a fmful ftate. Where did you feek your confolation ? where do you find your fupport ? Have, you learned the holy and happy art of pouring out your fouls to God ? Have yrvu felt the fweetnefs of it ? And have you faid, with the Pfalmift, *' Return unto thy reft, O my foul ! for the Lord hatii *' dealt bountifully with thee :" Is it your earneft tkftte
in Religious JVorship. 8i
to fee the glory of God ? Can you fay with the PfahTiiil, Pfal. Ixiii. 1,2. " O God ! thou art my God, early will " I feek thee : my foul thirileth for thee ; my flefli longeth " for thee in a dry and thirily land where no water is, to " fee thy power and thy glory, fo as I have feen thee in ••' the fanftuar)^"
3dly, I will now proceed to exhort you, in the moft earneil manner, to diligence in feeking after real com- munion with God in his inftituted worfSiip. How highly are we favored with light and liberty ? how little are many fenfible of their privileges ? I have often, on fuch occa-^ fions, put you in mind of the fatal efFe6ls of a heartlefs, cuJlomary, formal worfliip : it is provoking to God, per- nicious to others, hardening to the heart, and ruining to the foul. Were but a fociety of thofe Proteilants abroad, who are lying under perfecution, to enjoy the feafon which we now enjoy, what an edge would be upon their fpirits ? what a fenfe of gratitude in their hearts .'' what fire and zeal in their aifeftions ? Strange, indeed, that ]uiblic profperity iliould be fo ftupifying, and the approach of eternity to every individual fhould not be awakening, while the young and fti ong are hurried off the ftage, while every day is bringing us nearer to our laft, while every ordinance is adding to our charge, that we fhould not de- fire to fee the glory of God in his fanftuary here, that it may be the earned of our future inheritance, and prepai'e us for his immediate prefence hereafter.
Suffer m.e to fpeak a few words to thofe that are young. God is my witnefs, that their welfare is at my heart. Per- haps you will think, what hath been faid hardly applicable to you. The defire of Mofes, the man of God, intimate communion and fellowlliip with God, the attainment of ripe and experienced Chrifiians, all this you will fay, is unfuitable to me : nay, perhaps, by a baftard humility, you will fay, to expe£b it, would be prefumption in me. But you are greatly deceived : there are none who have more gracious invitations to come unto God than young ilnners : there are none who have greater reafon to ex- pe6l nearnefs to God than young faints. Do you not read, that God revealed himfelf to Samuel, the child, when
'83 The Ob] eat of a Chris nail's Desire
he neglefted Eli, the old prophet ? Befides, I would re- GOmmend earnellnefs and affettion to you ; not only for your greater profit, but to prevent your apoftafy. A little religion is very hard to hold ; it is like a lamp which is hardly lighted, which the leail breath of wind will extin- guifh, or a tree that is but newly planted, which a rude thruft will overturn. Unlefs you make God, and his fervice, your hearty choice, you will not carry it long as your burden, but will be foon tempted to throw it down. Be concerned, therefore, I befeech you, to attend on his inlUtuted worlhip, not in a carelefs and formal manner, but let the " defire of your fouls be to his name, and the *^ remembrance of him." I fhall now conclude the lub- je6t, by offering to thofe, who would fee the glory of God, a few dire6tions, as to the beft preparation for fuch a difco- very. ift, If you would fee the glory of God in his fanc- tuary, be ferious in felf-examination, aiid in the renuncia- tion of all known fm, Holinefs is an effential attribute of the divine nature ; and, therefore, he muft be worfhipped in the beauty of holinefs. Thus the Pfalmiil refolved with himfelf, Pfal. xxvi. 6, *' I will waili mine hands in *MnnQcence, fo will I compafs thine altar, O Lord!" It is true, none, who have any knowledge of the corruption of their own hearts, can reafonably hope to be perfedlly free from fm in the prefent life : yet a real Chriftian will Have it, as the obje6t of his daily ftudy, to " cleanfe himfelf " from all filthinefs of the flefh and fpirit, that he may per- *' fe6t holinefs in the fear of God." k was fin that firfi: rendered us unfit for communion with God ; and, there- fore, our recoveiy of this happy privilege will be but in proportion to our fanftification. To bring finful difpofi- tions, indulged, and flill fuffered in the heart, to the worn ihip of God, and to expe£l acceptance in a fuch Hate, is im- plied blafphemy, and the greateft diflionor we can poifibly do to him.
2. In order to fee the glory of God, you muft be cloth-, ed with humility. No difpofition more efl'entially neceila- ry to a Chriftian at all times, but more efpecially, when he makes an immediate approach to God in his worfliip : Jfa. Ixvi. 2. " For all thole things hath mine hand made : " and all tliofe things have been, faitli the Lord : but to
in ReUgiotts PTorship^ .. ^3
"^ tkiS mail will I. look» even to him that is poof, aivA of " a contrite fpirit, and trembleth at my word." And, in» deed, how can we corifider the nature of that God whom we worfliip, and our own fmful and miferable eftate, without being flruck with a fenfe of the neteffiiy of deep humiUty and felf-abafement in our intercourfe with him ? It is particularly to be noticed, that felf-abafement^ and even felf-abhorrenije, is the immediate efFe6l of a fenfe of the divine prefence. See to this purpofe, Ifa. vi. i^ — 5. " In the year that Kiiig Uzziah died, I faV/ alfo " the Lord fitting upon a throne, high and lifted up, and " his train filled the temple : above it ftoodthe feraphiras : " each one had fix wings ' with twain he covered his face^ " and with twain he covered his feet, and with twain he did " fly. And one cried unto another, and faid Holy, holy^, " holy is the Lord of hofts, the whole earth is full of \vt^ " glory ! And the polls of the door moved at the voice " of him that cried, and the houfe was filled with fmoke. " Then faid I, Wo is me; for I am undone, becaufe I *' am a man of unclean lips, and 1 dwell in the midft of " a people of unclean lips ; for mine eyes have ietw the *' King, the Lord of hofts !" See alfo Job xlii. 5, 6. " I " have heard of thee by the hearing of the ear ; but now '' mine eye feeth thee : wherefore I abhor myfelf, and re- *' pent in dull and afhes." Let us endeavor, therefore^ to be truly and inwardly humble. Let us remember the grace of redemption, what guilty criminals we v/ere, be- fore unmerited mercy and fovereign love found out a way for otir recovery. Happy they, where humility arifes from a real exercife of foul ! How difficult, how fare a thing, is true humility ? How eafy is it to ufe raodeft and fubmiffive expreffions, compared to attaining a truIjA hum- ble and mortified ftate of mind ? May almighty God, by his pov^^er, make us humble ; and do thou, O bleffed Je- fus ! " call down eveay high thought, and lofty imagina- *' tion, that exalteth itfelf againft thee."
3. In the laft place; if you defire t6 fee the glory of God, be fervent in preparatory prayer : if there is any bleffing that requires importunity and wreftling v/ith GocL fufely this high and happy privilege of communion witla
84 The object of a Christian'' s desire, ^c.
him in his houfe mufl be of that kind. Andj I think,- we are warranted to fay, that, in the divine government, there are fome bleffings that require more importunity than others. See a remarkable palfage, Mark ix. 28, 29. " And when he was come into the houfe, his difciples " aflced him privately, why could not we cafl him out ? " and he faid unto them, this kind can come forth by no- " thing, but hy prayer and fafting." If fome devils were fo obftinate in their poffeffion, that the fame degree of faith and fervor, which prevailed over others, could not caft them out, mull not the fame thing hold, from analogy, with refpe6l to other mercies ? And how juftly are indif- ferent, hike-warm worlhippers denied that bleffing which they fo lightly elleem ? Let me therefore, earneftly, be- feech every ferious perfon not to reftrain prayer before God, but to repeat, and urge the plea, that he would be gracioufly prefent with us ; that he would pour down his Spirit from on high, and make us to know, to our hap- py experience, " that a day in his courts is better than a " thousand ; and that it is better to be door-keepers in the *' houfe of God, than to dwell in the tents of wickednefs."
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TttE Glory of CHRIST in his HUMILIATION.
A
SERMON
Ifalah Ixiii. i. fecond claufe.
72)is that is glorious in his apparel^ travelling in the
greatness of his strength?
MY brethren, all the works of God are great and marvellous, worthy of the attention and admira- tion of his rational creatures. The contemplation of what is now revealed of him, is the nobleft employment of which we are capable in this world : and the more clear and enlarged contemplation of him fliall be our employ- ment and happinefs in the world above. But of all the works of God, there is none in which his perfections arc fo fignally difplayed, as in the redemption of an ele(Sl world through Jefus Chrift. All other views of his glory are faint and fading in comparifon of this. However much we are called to adore the power and wifdom of Creation, or the goodnefs and bounty of Providence, our praifes are extremely defeftive, if we omit that new fong which he hath put into our mouths, even praife to our God for his unfpeakable gift.
Redeeming loi^e, my brethren, is the immediate object of our attention in the holy ordinance of the Lord's iupoer. Here is a fymbolical reprefentation of it, that faith may be ftrengthened by the aid of fenfe. I hope, therefore, it will not be improper, by way of preparation for it, to take a view of the glory of our Redeemer's character, whofe fuiferings we are now to commemorate. As fal-
VoL. IL L
86 The Glory of Christ
vation is an ag-reeable found, fo the name of a Savioiif is a delightful name to every believer. I may therefore fafely prefume upon the attention of all fuch at leaft, while I endeavor to fet him before you, as he is reprefented in the ftrong and forcible language of the text, IVho is this that Cometh from Edom^ ivith dyed garments frqm Bozrah ? this that is glorious in his apparel^ tra'oelling in the great- ness of his strength ? Such a theme will be the moil; pro- per introduftion to the work of this day ; that, as we are to commemorate Chrifl's fuiFerings as an extraorchnary event, he is here fpoken of, and his appearance inquired into, in words of aftonifliment and admiration : M'^ho is this that cometh from Edom^ vjith dyed garments from Bozrah I this that is glorious in his apparel^ tra'ueUing in the greatness of his strength ! I fhall not fpend time in affigning the reafons why interpreters generally apply thefe words to Chrift, but only obferve, that, on this fup- poiition, they contain a mixed reprefentation of glory and luffering, of ftrength and abafement, which is the very fubilance and meaning of a Saviour on the crofs.
Agreeably to this, the fmgle point I have in view, in the prefent clifcourfe, is, through Divine affiftance, to point out to you, in Vv'hat refpefts the glory of our Redeemer was apparent even in his fufferings, and fhone through even the dark cloud that covered him in his humiliation, or in the language of the text, how he might be faid, to travel in the gre^^tness of his strength : and then I fliall make fome praftical improvement of what may be faid.
I. I aTTi to point out to you, in what refpe6ls the glory of our Redeemer was apparent even in his fufferings, and flione tlirough even the dark cloud that covered him in his humiliation. As the love of (}od to man, in providing redemption for him, was inconceivable, fo the mean which he employed, in accomplifliing this great work, was equally allonifhing. That his eternal and well-beloved Son fnould veil his divine glory, clothe himfelf with hu- man flefli, fubjeft himfelf to a life of pain and fuffering, and at laft make his foul an offering for fm upon a crofs. This, as it was not after the manner of men, nor bore
in his HiimUiation. 87
upon it any of the marks of human wifdom, as it was de- figned and doth tend, to abafc the pride of man, and exalt the grace of God ; fo it is with difficulty that man can be brou.'.^ht to an approbation of it. " The crofs of Chrift " was to the Jews a flumbling-block, and to the Greeks " fooliihnefs." It is therefore proper, that when we are to commemorate the incarnation and death of our Re- deemer, we fliould attend to thefe evidences of his divine glory that flill appeared even in his lov/eft abafement. By this means, while we grieve for tlie fufferings that fm brought upon him, we may flill triumph in his power ; for he is glorious even in his red apparel, and travels in the greatnefs of his llrength.
I mufl here obferve, that I do not mainly intend, in difcourfuig on this fubjeft, to eftablifli the truth of our Saviour's divine mifTion, againft thofe who deny it on the above or any other account : tliis v/ould be too cold and abllra6ted an argument for our prefent purpofe. What I propofe, is chiefly and dire6tly, defignecl for heightening the devotion, for quickening the love, and increafmg the faith and comfort of believers. However, at the fame time, confidering the humiliation of Chriil, in the light of an objeftion againft his divine commiffion, from the fug- geftions of human wifdom, what fhall be faid may alfo be confidered as an anfwer to this objection, and ferving to remove the ofFence of the crofs.
I. Upon this fubje£t, therefore, obferve, firft, the glory of our Redeemer, in his fufferings, appears from his ready and chearful undertaking of the work of our redemption. I'here can be little honor to any man in .«fubmitting to what he cannot avoid, or doing what he dare not refufe ; but the humiliation of Chriil was perfe6lly voluntary, as no conftraint could be put upon him. Therefore his ori- ginal dignity and greatnefs, is not only, if I may fpeak fo, preferved unhurt, but improved and heightened by the grace of infinite condefcenfion. This circumftance of Chrift's readinefs to undertake the work of our redemp- tion, is often taken notice of in fcripture. Pfal. xl. 6, 7,8. " Sacrifice and offering thou didil not defire, mine ears " haft thou opened ; burnt-olFering and fm-offering haft
88 The Glory of Ghr'ist
" thou not required. Then fald I, Lo I come ; in the " volume of thy book it is written of me : I delight to do " thy will, O my God ! — " It is certain, that redemption could not be the work of a creature ; and it is alfo proba- ble, that no created being would have been willing to eflay it. Nay, it is thought by many to be the import of the remarkable pafTage juft now cited, which is applied by the apoftle Paul to our Saviour, that in the councils of heaven it was adlually propofcd to thofe glorious fpirits that fur- round the throne of God, and their ftrength and inclina- tion both were found infufficient. Neither is there any thing improbable in the fuppofition, that God might difco- ver to them his purpofe of mercy, upon a proper media- ator ihterpofing, and that none was found willing to fub- je£l himfelf to divine wrath, incurred by rebellious man. If fo, then it is not only in one fenfe, but in all fenfes true, what Chrift is ireprefented as faying in the 5th verie of the Chapter where my text lies, " And I looked, and there *' was none to help ; and I wondered that there was none to *' uphold ; therefore mine own arm brought falvation Unto " me, and my fury it upheld me.'' This interpretation may be confirmed by fomething fimilar to it, recorded, John, vi. 5, 6. " When Jefus then lift up his eyes, and ** faw a great Compapy come unto him, he faith unto Phi- *' Jip, Whence 'fliall we buy bread that thefe may eat? *' And this he faid to prove him ; for he himfelf knew *' what he would do." There ts another paffage which gives us nearly the fame idea, viz. of Chrift' s being only capable of taking the charge of the redeemed and their in- terefts in providence. Rev. v. 2. 3, 4, 5. " And I faw a *' llrong angel proclaiming with a loud voice, Who is *' worthy to open the book, and to loofe the feals thereof ? ** And no man in heaven, nor in earth, neither under the *' earth, was able to open the book, neither to look there- *' on. And I wept much becaufe no man was found wor- " thy to open, and to read the book, neither to look there- " on. And one of the elders faith unto me, Weep not ; *' behold the Lion of the tribe of Juda, the root of David, *' hath prevailed to open the book, and to loofe the fevcn *^ feals thereof." How glorious then was the compaffiort •
m his Humilmtion. 89
of our Redeemer, who fo willingly and chearfully fubjed:- cd himfelfto that abafement and fuffering, to which none could conllrain him ? Thus he fays to himfelf, John x. 17, 18. '* Therefore doth my Father love me, becaufe I " lay down my life, that I might take it again. No man " taketh it from me, but I lay it down of myfelf : I have *' power to lay it down, and I have power to take it again. *' This commandment have I received of my Father." He is not reprefented as merely confenting, becaufe none elfe could or would perform the work, and fo having it as it were devolved upon him by neceffity ; not as yielding with reluftance, and overcome by great earneihieis and importunity, but faying with readinels and chearfulnefs, " Lo, I come ; in the volume of the book, it is written of *' me. I delight to do thy will, O my God ; yea thy law *' is within my heart."
There is one circumftance which deferves particular notice, when we are confidering the dignity of our Re- deemer's undertaking ; that he did well and thoroughly underftand the difficulty of it, and the v/eight of that wrath which he fubmitted to endure. It is not fuch an evidence ofgreatnefs of mind, when a perfon involves himfelf in difficulties, and expofes himfelf to dangers, if *he only runs an uncertain rifl<: of meeting with them, or has but a confufed and indilUndl apprehenfion of their nature ; but it difcovers a peculiar fortitude of fpirit to have a clear view of fufFerings, and yet compofedly and fteadily to fubmit to them for a good end. So true is this maxim, that it feems to be the only thing that renders human life fuppoitable, that all future fufferings are uncertain even in the event, and, at any rate, in their nature but imperfectly knovi^n. Now, how does it ferve to illuftrate the glory of our Re- deemer's undertaking, that he had a clear and perfect fore- knowledge of every event that was to befal him f He knew the number and malice of the enemies he had to encoun- ter ; and the bitternefs of that cup, the dregs of which he was to drink off: Yet Heady to his parpofe, and confcious of his own power, he went out to the combat as one aiTured ofvi6lory. As he began fo he carried on his work, with the fame undaunted refolution ; witnefs what he fays,
96 The Glory of Christ
Luke xli. 50. " But I have a baptifm to be baptized with, *'• and how am I ftraitened till it be accompliflied !" All this, my brethren, is farther confirmed, by fome paffages which are recorded toward the clofe of his life, when he drew near to the concluding fcene of his fufferings. Matt. xvi. 2T. " From that time forth began Jefus to Ihew unto "■^ his difciples, how that he mufl: go unto Jerufalem, and " fuffer m.any things of the elders, and chief prieils, and *' Scribes, and be killed, and be raifed again the third " day." — — XX. 17, 18, 19. " And Jefus going up to Je- " nifalem, took the twelve difciples apart in the way, and " faid unto them, Behold we go up to Jerufalem, and the *^ Son of man (hall be betrayed unto the chief prieils, and " unto the fcribes, and they iliall condemn him to death. " And fiiall deliver him to the Gentiles, to mock and to " fcourge, and to crucify him : and the third day he fliall " rife again." Luke ix. 51. " And it came to pafs, when " the time was come that he iliould be received up, he " lledfaftly fet his face to go to Jerufalem." To thefe I fhall only add, John xviii. 11. " Then faid Jefus unto Peter, '•'' Put up thy fword into the flieath : the cup which my " Father hath given me, fhall I not drink it ?" Thus did there appear a glory even in his humiliation, a majefty even in his fuiFering ; and thus did he come forth and tra- \'-eI in the greatnefs of his ftrength.
In the fecond place, the glory of our Redeemer, in his humiliation, appears from the greatnefs of tliofe fu&rings which he endured. Though, to the eye of it^wi^^ a ftate of fjffering is apt to appear contemptible ; to thole who juftly view the fufferings of Chrill, there will be found far greater evidences of his pov/er. A weak perfon is crufh- ed by a fmall weight ; but he wlio is able to endure un- common fufferings, fhows himfelf to be poffefled of un- common ilrength. Now, our bieffed Lord and Saviour did, in his life, in this world, endure the greateft and moll dreadful fufferings. His whole life was one conti- nued track of the heaviefl fufferings of which human na- ture is capable. Ifa. liii. 3. " He isdefpifed and rejedled " of men, a man of forrows, and acquainted with grief: " and we hid, as it were, our flices from him ; he was de-
in bis Humiliation. 9J
** fpifed, and we efleemed him not !" This, my brethren, is a known fubjeft, yet it is the fubje£t which we ought, by faith, to dwell upon this day ; and, indeed, the bene- fit and tomfort of believers does not depend on things new and engaging to the fancy, but on the Spirit of God fetting home known truths with force and efficacy on the heart. Let me therefore beg your attention to two or three obvi- ous remarks on the fufFerings of Chrift. i. His affliftions began early, with his firft entrance into the world. N© fooncrdid the man Chrift Jefus fee the light of this world,, but prefently did affli6lion falute him. Immediately after his contemptible birth, did Herod, that bloody tyrant, feek to deftroy him ; fo that we may allude to that expref- fion, Rev. xii. 4. " — And the dragon ftood before the " woman which was ready to be delivered, to devour her *' child as foon as it was born,"
2. His affliftions were conftant and perpetual, without interruption. It is recorded, not only by Chriilians, but even by heathens, who had heard of his life, that he wra's never obferved to laugh, but frequently feen weeping; £& that he well accompliflied that prophefy, " A man of for- *' rows, and acquainted with grief." It is probable, frona feveral pafTages in the prophetical writings, that he was of a very tender and fenfible frame ; and therefore his af- fliftions had a great and powerful effeft upon him. They fo deeply touched him, that his body was wafted, and his ftrength melted and decayed, which is the ufual effe£l of iafling and continued forrow. Ifa. lii. 14. " As many " wereaftonied at thee ; his vifage was fo matred moTe " than any man, and his form more than the fons of men." Ffal. xxii. 14, 15. " I am poured out like v/ater, and all *' my bones are out of joint: my heart is like vv^ax, it is *' melted in the midft of my bowels : my firength is dried " up like a potiherd ; and my tongue cleaveth to vaj *" jaws : and thou haft brought me into the duft of death." So that we may alfo apply to him what Job fays of himfelfj Job xvi. 8, *' And thou haft filled me with wrinkles, which *' isawitnefs againft me : and my ieannefs rifing up am "" me, beareth witnefs to my face.
92 The Glory of phrist
%. His afflidlions were of the fevereft kind. This I might Ihow you, at large, from the hiftory, by particular- izing them all : I only mention four, poverty, reproach, temptation, and fympathy with others. He was fo poor, as to depend upon the charity of others for his fubftancc ; and could fay, Luke ix. 58. " Foxes have holes, and birds " of the air have nefts, but the Son of man hath not where
" to lay his head." Reproach was thrown upon him
without meafure, and of the worft kind. He was called a glutton and a wine-bibber, a deceiver, a blafpheraer, a Samaritan, and one that had a devil. Now, my brethren, all that know any thing of human nature, know that re- proach and contempt are perhaps the hardeft to bear of any fufferings to which we are expofed ; and the authors of thefe calumnies were fuch whofe circumftances rendered them moft fliarp and fevere ; for they were the Scribes and Pharifees, or the minifters of thofe times, who ferved in the temple, as the whole hiftory Ihows, and his own na- tural relations, as appears from Markiii. 21. John vii. 3, 4, 5. — Another remarkable affli6lion our Lord endured, was temptation, and that of the groffeft kind, as is plain from Matth. iv. 3, — 11. We are told, " he was in all " points tempted like as we are, yet without fm." What was .the precife nature and influence of fuch temptations on him, we cannot know ; only it deferves notice on this particular, that whereas fome of the other afflidlions he endured, were fuch as his perfect purity could not but render more tolerable than otherwife they would have been, this on the other hand, was fuch, that by how much the more pure and holy he was, fo much the more diftrefs would he feel on being affaulted with the vile temp- tations of the devil, and having his horrid and abomina- ble fuggeftions prefented to the fancy. 1 only further
mention his fufferings, from fympathy with others. The moll excellent and worthy of the human kind are fuch as have the tendereil feelings of the fufferings of others. Now, frace he v/as a perfeiSl man, fmce tendernefs feems to have been hia ruling character, and his erraixl into the v/orld a melFage of love flowing from infinite compaffion as ii::; caufe, we mull fuppofe him liable to the fevereit fuf-
hi I'ls Humiliation, ^3
ferln^i's oF this kiiid. I know the hard-hearted, fclfiHn world, Vv'ill iind it diilicuh to conceive this as a foiirce of feverc fuIFcring, efpecially fuch as have no regard to any- thing beyond this world. But this is not the cafe with all ; for I am certain there are fome whofe iharpell pangs have been occafionedby the fufFerings of others, efpecially when of a fpiritual kind. To form fome conception of this, let us imagine, what mull be the anguilh of a pious and aiTe6lionate parent, on the death of a wicked a child, who apparently trod in the path of the deilroyer, and of whom he hath the greatell reafon to fear, that he no fooner clofed his eyes on the light of this world, than he lifted them up in the torments of hell. Now, as compaffion was ftronger in none than in the man Chrift Jefus, fo none could have fo clear a view of the miferj^ of thofe who were the objefts of it ; and therefore, no doubt, this was a fource of the deepeft affliction to his foul.
4. In the lafl: place, the afflidlions of our Lord not only- continued, but increafed, through his life, till they, at laft, iflued in an extraordinary confli6l with the powers of darknefs, and an immediate fubjeSlion to the wrath of a fin avenging God. Let it be obferved, that though I here mention particularly his enduring the wrath of God, as the laft and finifiiing part of his fufferings, I do not mean to confine his fufFerings from the hand of God to this feafon. Without all queftioii, every part of his hu- miliation v/as fatisfaftory to the divine juftice, and con- tributed to appeafe the wrath of God. This cup was put, to his mouth io foon as he alTumed our nature ; he conti- nued to drink of it daily, and was therefore juftly filled a man of forrov/s ; but, in the clofc of life, he came to drink off the very bittereft dregs of it. The waves of divine wrath v/ent over him ; and he Vv^aded ftill deeper and deeper in this troubled ocean, till he was well nigh over- whelmed. That Clirift fuffered under the wrath of God in an eminent degree, is manifeft both from the prophe- cies of the Old Teftament, and the relation given of the event in the Nev/. Ifa. liii. 5. — 10. " But he was wounded " for our tranfgreffions, he was bruifed for our iniquities : " the chaftifement of our peace v/as upon him, and with
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94 ^^^ Giory of Christ
" his ftripss we afe healed. All we, like ilieep^ have " gone aftray ; we have turned every one to his own way, " and the Lord hath laid on him the iniquity of us all. *' He was opprefTed, and he Vv'as afflided, yet he opened *' not his mouth : he is brought as a lamb to the ilaughter " and as a ilieep before her Iliearers is dumb, fo he open- " eth not his mouth. He was taken from prifon and from " judgment : and v/ho fhall declare his generation ? for " he was cut off out of the land of the living : for the " tranfgreffion of my people v/as he ftricken. And he "made his grave with the wicked, and with the rich in *' his death, becaufe he had done no violence, neither was " any deceit in his mouth. Yet it pleafed the Lord to " bruife him : he hath put him to grief: when thou ihalt " make his foul an offering for fm, he fliall fee his feed, he " fliall prolong his days, and the pleafure of the Lord fliall " profper in his hand." See the relation of his fufferings in the garden, Matth. xxvi. 38, 39, " Then faith he un- " to them, my foul is exceeding forrowful, even unto *' death : tarry ye here, and watch with me. And he " went a little further, and fell on his face, and prayed, " faying, O, my Father ! if it be poffible, let this cup pafs^ " from me ! neverthelefs, not as I will, but as thou wilt ! " Mark xiv. 33, 34, 35, 36. And he taketh with him " Peter, and James, and John, and began to be fore ama- " zed, and to be. very heavy, and faith unto them, my foul- *' is exceeding forrowful unto death ! tarry ye here, and *' watch; and he went forward a little, and fell on the " ground, and prayed, that if it were poffible the hour " might pafs from him ! And he faid, Abba, Father, all *' things are poffible unto thee : take away this cup from " me I neverthelefs, not Vvhat I v^'ill, but what thou wilt ! " Luke xxii. 43, 44. And there appeared an angel unto " him from heaven, flrengthening him ; and, being in an " agony, he prayed more earneftly ! and his fweat was, as " it were, great drops of blood falling down to the ground!" That the fame deep diilrefs of foul continued upon the crofs, is plain from this lamentable exclamation, Matth. xxvii. 46. " And, about the ninth hour, Jefus cried with *' a loud voice, faying, Eli, Eli, lamafabachthani ! that
r>
in bis Humiliation, 95
" that Is to fay, my God, my God, why hail thou forfaken *' me !" In what manner, preciiely, ChriR fuffered the wrath of God on this occafion, it would be too bold for us to determine ; whether it was only God's withdrawing from his hum.iui foul the comforts of his fenfible prefence — his being alTaulted and dillrelfed with the infernal fug- geflions of the devil — his having a lively picture prefented to his imagination of the miferies of mankind here, and hereafter, on account of fui, and fuftering with them by compaffion and fympathy — or, finally, God^s pofitively inflidling upon him, for a feafon, the fame punifhment in kind, at lead, if not in degree, that fliould have befallen thofe for whom he fuffered, and' which the im.penitent flUl diall for ever endure. This lall is by fome fuppofed im- poffible and contradittory, as much of their mifery arifes froFii ail evil confclence, from v/hich he v/as abfolutely free ; and from defpair of mercy, which none will affirm, that even God's defertion of him at that aw^ful feafon did imply. It is probable, there was a mixture of all thefe particulars in his mingled cup. And, as to the laft, I Ihall only fay, that the pain and anguifti, that follows any re- flection, of a rational foul, is only conne6led v/ith it by the determination of God, the Creator of ourfpirits : there- fore it was certainly in the powe,r of the. Almighty to in-, fli6l a fenfe of pain in any kind, or in any degree, on the holy created foul of the man, Chrift Jefus. And I fee na other contrariety to the divine perfeftions, in infliifiing that very anguifh on the holy and innocent Saviour, than in fubiHtuting him in our room at dl, and bruifmg him for, our iniquities. One thing is certain, that, in his life, and', at his death, he fuf!^-rcd what was a full reparation of the diflionor done to God ; a fufficient vindication of the pu- rity of his nature, and the authority of his brchen law, and what purchafed pardon and peace, fanftitication, and eter- nal glory, to a whole world of eledt fuiners. And now, my brethren, from this view% did not our Redeemer tra- vel in the greatnefs of his ftrength? Was it a fmall ftrength that could go through all this track of fuffering, without finking in the way? Yet this did he with unlhaken conftan- ey ; a.nd, as his giving up his life was the lail^rt of it, fo
<^6 The Glory of Christ
he expired not, before he could fay, it is ?ini5hed ! Well, then, might the anfwerbe given to the aueftion in my text, JVho is this that cometh /rem Ecbm., nvith dyed garments fr 0771 Bozrah ? this that is glorious in his appa- rel^ tra'uelling in the greatness of his strength'^ in the words that follow, " I that fpeak in righteoufnefs, mighty to fave." We proceed to obferve in the 3d place, that the glory of our Redeemer in his fufterings, appears from the purity of his carriage, and the perfeftion of his patience under them. The former confideration fliows his natural ftrength, (fo to fpeak) and this his moral excellence. Af- fliftion is the touchftone of virtue, tries its fmcerity, and illuftrates its beauty. Therefore we are told, Heb. ii. 10. " That it became him, for whom are all things, and by " whom are all things, in bringing many fons unto glory, *' to make the captain of their falvation perfect through " fufFeringS." Nothing could give a greater value to the facrifice he offered up, than the mceknefs and patience with v/hich he refigned that life M^hich was not forfeited, but voluntarily furrendered. Ifa. liii. 7. "He was op- *' pre fled and he was afflidled, yet he opened not his " mouth : he is brought as a lamb to the ilaughter, and as " a fheep before her fhearers is dumb, fo he opened not *' his mouth." It is worth while to refle6l, on that conti- nued and invincible patience with which he went through the feveral ileps of his fufferings : that reproach arfd ca- lumny, that contempt and abufe, which he met with from thofe in whofe intereft he was fo deeply engaged, did not excite his indignation, but his corapaliion. I.uke xix. 41. *' And when he was come near, he beheld the city, and " wept over it, faying, if thou hadft known, even tiiou, at " leait in this thy day, the things which belong unto thy " peace ! but now they are hid from thine eyes." When his ignorant difciples would have defended him from the affaults of his enemies, he fays, John xviii. 11. — " The "• cup which my Father hath given me, fliall 1 not drink " it r" When he entered upon the lail and heavieft part of his fufferings, and began to feel their anguiili, he iays^ John xii. 27. " Now is my foul troubled, and what /ball *' I i^y\ Father, fave me from this hour! but ior this;
in bis Humiliation. 97
" caufe came I unto this hour." And in thiit dreadful feafoa, when in the midfl of his hardeil contlift, this is the form of his prayer, Matth. xxvi. 39. " O my Father! "■ if it be poilible let this cuppafs from me : neverthelefs, " not as I will, but as thou wilt." And a little after, verfe 42. " O my Father ! if this cup may nor pafs av/ay *■' from me, except I drink it, thy will be done." Was not this divine glory Ihining through the dark cloud that encompailed him ? Was not this the patience of a God ? And, in (pite of tiie fhame of the crofs, on which he hung, did it not conilrain the centurion that attended his cruci- fixion to fay, ''' Certainly this was a righteous man ! " Truly this man was the Son of God !"
In tlie lail place, The glory of a fufFering Saviour ap- pears from the end he had in viev/ in his fufferings, and which he fo effectually obtained. This was none otiier than the glory of the great God, and the everlalHng falvation of eleGt fmners. It was to do the will of his hea- venly Father that he came into the world, and in doing this he delighted. Towards the clofe of his life he thus addreiles his Father, John xvii. 4. " I have glorified thee *' on the earth ; I have finifned the work which thou ga- " veil me to do." He not only exhibited a fair and bright image of the divine glory in his perfonal character, while he cfvveit among us, full of grace and truth, but in his work, as Mediator, iliuftrated all the perfections of God; and in particular, glorified his juftice and magnified his mercy, if therefore a worthy end beautifies and ennobles any difficult undertaking, this excellent purpofe mull give dignity to a crucified Saviour.
But ought we not to add, the end fo clofely connected with this, the falvation of perifhing finners. Is not this a defign, of the beauty of which we ought to be particu- larly fenfible ? Had not our compafiionate Redeemer ftept in between us and the ftroke of divine juftice, we had for ever lain under the wrath of the Almighty. And, Oh, how unable had we been to bear that vengeance which was fo heavy to him ! How glorious does he appear to the convinced finner in his red apparel ! and what reafon has he to fay, " Vv^orthy is the Lamb that was Hain, to
^S The Glory of Christ
" receive power, and riches, and wifdom, and firength, *•'' and honor, and glorjr, and bleffing !"
I fliall now conclude this head, with obferving, that I have all along confidered Chrift as God and man, in one perfon, our Mediator. I am fenfible, however, he could only fuffer in his human nature, and indeed became man that he might be capable of fuffering. But it v/as the in- conceivable union of the human nature with the divine, from v/hich he derived his glory, which gave him ftrength for fuffering, and made his fafferings of value fufPicient for the purchafe of our redemption.
I come, no'W', in the laft place, to make fome praftical improvement of what hath been faid. And,
I ft. We are, here, called to admire and adore the un- fearchable wifdom, and unfpeakable love of God. There is a boundlefs depth in all the works, and ways of God^ and particularly here. Upon a flight view, we may be apt- to take offence at the crofs j to hide our faces from him ; to be difgufted at an incarnate God, the Lord of glo- ly, defpifed and trampled on by a proud Pharifee ; the Creator of the ends of the earth Handing at the judgment- feat of av/eak mortal ; and the Author life giving up the ghoft. But, upon a nearer infped:ion, muft we not ad- mire the harmony of the divine attributes, in our redemp- tion, upon this plan ? that thefe perfe6lions which feem to limit each other in their exercife, fhould be, in conjunfti- on, more iliuflrioufly difplayed : that God's infinite ho- linefs, and abhorrence of fm, nay, his impartial juftice, ihould be more difplayed in the pardon than the condem- nation of the finner : that fo fignal a defeat Ihould be given to the enemy of fouls, even when he feemed exulting in the fiiccefs of his defigns : that our Lord, by death, fhould deftroy him that had the power of death, that is the devil ; and, by being lifted up from the earth, as unworthy of a place on it, he fhould draw all men unto him, joining thus the extremities of glory and bafenefs, power and humilia- tion, and travelling in the greatnefs of his ftrength. This» without doubt, fhall afford fubjecl for the adoring inquiry of glorified faints to eternal ages ; and we ought to begin -it here, faying with 'the Pfalmift, PfaL Ixxii. ly. "His
in his Humiliation^ 99
" name fliall endure forever : his name fhall be continued *' as long as the iun ; and men fliall be bleffed in him : all " nations fliall call him bleffed !"
adly, SufFer me to improve the fubjeft, by fliewlngthe guilt and danger of all who are not reconciled to God, efj^ecially thofe, who, by continuing in unbelief and im- penitence, fliall die in that condition. There is nothing we can more juftly infer from what hath been faid, than the holinefs of God, and his deteflation of fm. Such is the hardnefs of heart of many fmners, and fuch their par- tiality to themfelves, that it is a matter of the utmoft difS- culty to convince them either of their guilt or danger. But, if you have any belief in the truths of the gofpel, if you believe the certainty of that tranfaclion which we are this day to commemorate, wit;h what fear and trem- bling ought you to reflefil upon the juftice of God ? If he punifhed fin fo feverely in the perfon of his own Son, how fliall he punifh it in the perfons of the finally impenitent I If a temporary fuffering of the wrath of God was fo terri- ble to him, who travelled through it in the greatnefs of his flrength, what fliall it be to thofe who fhall lie under it to eternity, without the leaft ray of hope or confolation ? what Ihall it be to thofe who fhall have nothing to fupport them in their unchangeable abode, but an accufing con- fcience, and defpair of mercy ?
I cannot help obferving, hear it, O finners, and trem- ble ! that a defpifed gofpel fhall be an aggravation of the guilt, and an addition to the mifery, of all to whom it was offered, Heb. ii. 2. " For, if the word fpoken by angels " v/as lledfaft, and every tranfgreffion and difobedience " received ajuft recompence of reward, how Ihall v/e ef- " cape if we neglect fo great falvation :" — Heb. x. 28, 29. " He that defpifed Mofes' law died, without mercy, un- *' der two or three witneffes : of how much forer punifh- " ment, fuppofe ye, fhall he be thought worthy, who hath " trodden under foot the Son of God, and hath counted " the blood of the covenant, wherewith he was fanctified, *' an unholy thing, and hath done defpite unto the Spirit " of grace ?" The feverity of the punifhment of finners rejecting the gofpel^ fliall bear a juft proportion. to. the love^
loo The Glory of Christ
and mercy of God manifeiled in that difpenfation. If tliel'e are juilly called unfpeakably great, the other mull be inconceivably dreadful. Every drop of that blood, which was fpilt in behalf of fmners, Ihall be as oil to the flames, that confume the impenitent, and make them burn, with greater fiercenefs, to all the ages of eternity. Remember, I befeech you, that our Saviour fliall continue in the cha- rafter of adminiftrator of the covenant of grace, till the final doom of fmners be ordained. The fame perfon, wdiofe foul was made an offering for fm, and who groaned on Calvary, fliail, one day, come in his own and in his Fa- ther's glor}', attended with his angels, as the minifters of his juflice ; then " every eye Ihall fee him, and thofe " alio that pierced him, and all kindreds of the earth Ihall " wail becaule of him." Then how liiall his enemies fland before him, when thofe who came to apprehend him fell to the ground, at his word, even in his humiliation ? Thofe who obilinately refufe to be the trophies of his gi-ace Ihall then be the m.onuments of his vengeance. It is very remarkable, that as the nation of the Jev/s were a people uncommonly favored of God, particularly by the enjoyment of the perfonal minillry of Chrift, and hearing the gracious words that proceeded out of his mouth ; fo, when they had filled up the meafure of their iniquities, by rejefting him, the judgment that fell upon them was the mod fignal, and terrible, and lalling, that ever was inflift- ed on any people. In this they were an example of the fate of a whole world of fmners ; and, indeed, the de- llru6lion of Jerufalem is defcribed in I'uch terms as do na- turally fuggeil to us the final judgment of the world, and teach us what to expe6l, "• when the Lord Jefus fhall he *•• revealed from heaven, in flaming fire, taking vengeance *' on them that know not God, and that obey not the gof- " pel of our Lord Jefus Chrift."
" He that hath ears to hear, let him hear." Now the Saviour is in the pofture of a humble fupplicant, ftanding at the door of many hard hearts, and knocking, and afk- ing admiffion. Now does he earneftly befeech you, by his mercies, to be reconciled to God ; but then Ihall he put on the frowns and terrors of a judge ; and how Ihall
in his HiimiUation, loi;
they be able to lift up their eyes towards him, who now trample upon his love ? See a reprefentation of this mat- ter, Rev. vi. 14, 15, 16, 17. " And the heaven departed- " as afcroll when it is rolled together ; and every moun- " tain and Ifland were moved out of their places : and the " kings of the earth, and the great men, and the rich men, " iiud the chief captains, and the mighty men, and every *' bondman, and every freeman, hid themfelves in the *' dens, and in the rocks of the mountains ; and faid to " the mountains and rocks, fall on us, and hide us from " the face of him that fittcth on the throne, and from the *' wrath of the Lamb ; for the great day of his wrath is " come ; and who fliall be able to fland !'* It is remark- able, that the wrath here fpoken of, is called the vorath of the Lamb. Strange expreffion indeed ! but flrongly lig- nifying, that his prefent meeknefs, and patience, and fuf- fering, fhall inflame and exafperate his future rengeance. Knowing therefore the terror of the Lord, I would befeech every fmner in this aflembly, to confider the things that belong to his peace, that the fame ftrength and power of our Redeemer, that was evident in his fuffering in our Head, that is evident in working out the falvation of his own people, fhall alfo be evident in the judgment of his enemies. Pfal. ii. II, 12. " Serve the Lord with fear, and rejoice with " trembling. Kifsthe Son, left he be angry, and ye perilli " from the way, when his wrath is kindled but a little : " Bleffed are all they that put their truft in him."
In the 3d place, I would improve this lubje£t, for the encouragement of fmners to return to God through Chrift. It was for this very end, that God laid help upon One that is mighty, and raifed up a chofen One out of the folk. Is there, then, among you, an awakened fmner, who trem- bles at the profpe6t of Divine wrath, upon whofe heart God, in his mercy, has carried home a convidtion of his loft ftate, and who is crying out. What shall I do to he saved ! Behold, here, the peace-fpeaking blood of the Lamb of God ! Behold, here, not only your ranfom paid, and juftice fully fatisfied, but a powerful, an Al- mighty Saviour, able to fave to the uttermoft, all that come unto God by him ! He has gone through his woA,
Vol. IL N
102 ^he Glory of Chrht
in the greatiiefs of his flrength ! He hatli foiled yoiif Spi- ritual enemies, and made a fhew of them openly, tri- umphing over them in his crofs ! My brethren, there iS the greater need earaeftly to intreat your attention to thie, that a llothfiil deipondency^ and diffidence of fuccefs, is what J^eepn many fmners from a hearty return to God. There is more of this in the healts of nvany than they them- felves are aware of J I do not mean defpair of mercy a-^ lone, but defpair of recovery from a ftate of fin, of deli- verance from the bondage of corruption, and attaining to the difpolition and character of God's cliildren. Are there; not many of you^ my brethren, who, though you, in fome meafure, fee the excellence and happinefs of a flate of favor with God, and holy conformity to his will, yet finding how ftrongly you are wedded to the world, and its Jinful enjoyments, and knowing, by experience, the un- fuccefsfulnefs of former refolutions taken on in your own llrength, you have no hope of fuccefij, and fo, in a ful- len obflinacyj refufe to attempt what you think you can- not accompliih ? Do you not fee, from what hath been faid, both your former error, and what is now the proper cure t You can do nothing of youffelves ; but through^'Chrift ftrengthening you, you may do all things. He is an Almighty Saviour : he is Ih^onger than the ftrong man who detains you in bondage : he is able to knock off the ftrpngell fetters, and let the prifoners go free. Where- fore, I befeech you, my dear friends, as )^ou value your everlafting intereft, that you do not fit flill, and periih, but arife, and be doing, and the Lord will be with you. In the 4th place, the fame inflruftion, with little dif- ference, may be given to the people of God. As felf- righteoufnefs, and felf-confidence, are the ruling charac- ters of the unregenerate : fo they are difeafes never en- tirely cured in this world, even in the heft, and lamenta- bly prevalent in many of God's own children. As dieir work is to obtain a vidory over their corruptions, and grow in the exercife of every Cliriftian grace, they often at- tempt both thefe too much in their own ftrength. As the natural and unavoidable confcquence of this, they meet with frequent difappointments ; thefe make them ready t'S'
in his HumUlat'ion, 103
fit down in flotliful carelerfncfs, and decline the- ilruggle- to which they iiud thenifelves unequal, nay, too often not withoiit I'ecret nuirmurings and complaints againft God, as a hard uialler, rcqi Tiring bricks, and giving no Ilraw ; inllead of conckidiiJg, frolii their LinfnccefsfLdnefs, that they mull have taken their meafures wrong, they conclude the attempt itfelf to be vain, and the work imprat^ticable. But, my brethren, here is a truth, which not only the \vord of God every v;here teaches, but v^/hich ahnoft every part of his Providence towards us is intended to ratify, that in us dwellctb no good thing ; that we can hardly have too low an opinion of our own v/orth, or our own ftrength ; but, at the fame time, that God is able and willing to perfect ftrength in our weaknefs. He is able to uphold the weakeft felf-denied Chriilian in the midft of the moil dangerous temptations, though he often fufFers the felf-fufficient to fall before his enemies. Wherefore, my dear friends, believe in the Almighty power of your Re- deemer ; and I hope you wdll knov/^ to your experience,, that " he giveth power to the faint, and, to them that *' have no might, he increafeth ftrength."
In the 5th place, fuffer me to un prove this fubjecl, for the comfort and refrelliment of every difconfolate and mourning foul. As weary and heavy laden finners are the perfons to whom die call of the gofpel is addrefied, fo, furely it alfo fpeaks peace to weary and heavy, laden faints. This world was plainly defigned as a place of trial and difcipline, and not of complete reft to the children of God. It often pleafes him, in his fovereign and holy Pro- vidence, not only to afflift them with outw^^rd trials., but to hide his face from them, and vifit them with diftrefs of foul. May not all fuch fee, from what has been faid, that they are but conformed to their Redeemer ; that they are but treading in the path whicii he hath fandified; and is it not " enough for the difciple, that he be as his Maf-^ *' ter, and for the fervant, that he be as bis Lord V It would be a great point gained, if we could but be con- vinced, that affliftions are what we muft look for, and fo not haftily and raflily conclude, that he is " rebuking •^^ u^ in his wTa,th, and chaftening us. in his hot difplea-
104 ^ke Glory of Christy ^c.
" fure." Is it not comfortable, and is it not true, that Chrift kath taken away the lling of death, and of every fufFering from his people, and left nothing but that cor- redlion which is healthful and neceflary ? Aboyc all, ought you not to look to the power of your Redeemer, and his almighty ftrength, as fufficient to fupport you now, and at laft work your complete deliverance ? Banilh every thought that tends to reprefent your cafe, either as Angu- lar, to abate your fenfe of the divine goodnefs, or as def- peratc, to weaken your hands, in feeking relief; and make your requefl to God, " with ftrong crying and tears, *' that he, as the God of hope, would fill you with all joy, " and peace in believing, that you may rejoice with joy " unfpeakable, and full of glory."
6th. I fhall now conclude all, with an earneft invita- tion to all intending communicants, to come to the table of the Lord, and, by faith, to feed upon the rich entertain- ment that is there provided for them. See here the price of your redemption ; the evidence and fecurity of your pardon ; the feal of God's love to you ; and the certain pledge of every neceflary blefling. " It pleafed the Fa- " ther, that in Chrift lliould all fulnefs dwell, and of his " fulnefs you may all receive, and grace for grace.'' His body, broken, is the bread of life, that muft nourifh your fouls to their everlafting ftate. His blood, fhed, is a never failing cordial to a broken fpirit, and a mofi: excellent re- frelhment to the foul that pants in a parched wildernefs. May the Lord himfelf meet with us, and blefs us, vifit us with his gracious prefence, and make us joyful in his houfe of prayer. Amen.
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The DECEITFULNESS of SIN.
S E R
Hebrews iii. 13.
Bii^ exhort one another daily ^ vohile it is called to day ; lest any of you he hardened through the deceitfulness of Sin.
E fee many myfterious things in the frame of na- ture, and the courfe of Providence. But nothing can be more myfterious and wonderful than what we may often fee in the ftate of our own hearts. When there is no prefent foliciting temptation, and when we confider, in a cool and deliberate manner, the confequences of vice and wickednefs, even barely from the di(^ates of natural confcience, it feems furprizing, that, in any inllance, we Ihould yield to it ; that we lliould be induced to break the peace of our own minds, and provoke the vengeance of an Almighty Judge ; nay, to do fo for a trifling, momen- ' tary , and uncertain fatisfaftion. But if it be unreafonable to offend God at all, and to take but a few fteps in the paths of fm, how much more above meafurc allonifhinp- is it, that men Ihould adhere to their former miflakes, and fliould not open their eyes after repeated admonitions of their danger, and daily experience of their own folly ! I believe every body will be fenfible, that many finners, even fetting afide the confideration ©f fome of the molt ira-
ro6 The Dcce'itfidness of Sin.
portant religious truths, aft in a manner fo directly oppo-* fite to their own prefent intereft as is not to be accounted for, without fuppofmg them under an amazing degree of blindnefs and infatuation. This is to be refolved into the deceitfulness of sin ^ a, circumfcance on this great fubjeft: well worthy of our mod ferious attention.
In entering on the deceitfulnefs of lin, let us refledl ? little on the meaning of the expreffion. Who is it that is. deceived ? It is the linner himfelf. Does he need to be deceived ? Is there not in us all a ftrong enough direft inclination to that which is evil, ready to burft afunder every reftraining tie ? There is fo ; and yet there is more in our danger than merely a propenfity to fin. There is alfo a deceit and impofition which overreaches us, and in-. fnares us into the commilTion of v/hat, but for that mif- take, we would have avoided or abhorred. There is very frequent mention made of this in fcripture ; many cau-- tions againft being deceived ; and indeed ail fm is repre^ fented as error anddelufion, in which — a deceived heart hath turned us afide.
Again, if the fmner is deceived, who is it, or what is, it that deceives him ? Here v/e muft obferve, that when we fpeak of fm's being deceitful, it is not fo much any thing without us, taking the advantage of our weaknefs, but it is the effect and evidence of the ftrengthof corrup- tion within us, which makes us fee things in a wrong light, a.nd draw unjuft and pernicious confequences from them. Let us always remember, that the whole frame of nature,, although it be the fcene of temptation, and even the fuel of concupifcence, is faultlefs in itfelf; nay it prefents us. every where with leffons of piety and obedience to its Au- thor. The miftake here arifes wholly from ourfelves.. There is a remarkable difference between the deceitfulnefs of fm and deceit of any other kind ; in worldly tranfac- tions, the perfon deceived is never fuppofed unfaith- ful to himfelf, but is impofed on by the fuperior art and cunning of the deceiver. But it is otherwife in fpiritual matters, where the deceitfulnefs of fui is but another form of fpeech for the corruption and treachery of our own hearts. It is true, in fojue inftances of dclufion, there i»
*the I) eceitf Illness of Sin, lOf
an activity of outward agents, if I may fpeak fo, the devil and wicked men, who ufe no little induflry to fcdace others, and lie in wait to deceive ; but this, if I miftake not, does not belong properly to the deceitfulnefs of fin, which lies in the difpofition of our own hearts, and is what lays us open to their fnares.
I fliall only further obferve, by way of introdudion, tliat tills fubjed: is equally applicable to good men and bad. Both ought to dread, and both ought to be warned of the deceitfulnefs of fin ; it betrays good men into dif- trefs, as well as bad men into ruin.
In further difcourfing on this fubjedl, I fhall,
I. Endeavor to open a little the chief branches of the deceitfulness of sin.
II. Confider the duty founded upon it, of exhorting one another daily.
III. Make fome practical improvement of the fubjeft.
Firll, then, I fhall endeavor to open a little the chief branches of the deceitfulnefs of fin : And I think the de- ceitfulnefs of fin may be divided into thefe three general branches, i. Its difguifing itfelf, and wholly concealing its nature. 2. Its forming excufes for itfelf, and thereby extenuating its guilt. 3. Its infinuating itfelf by degrees, and leading men on from the voluntary commiffion of fome fins to the neceffity of committing more.
ifi;, then, The deceitfulnefs of fin appears from its dif- guifing itfelf, and wholly concealing its nature. Though the great lines of the law of God are written upon the c-on- fcience in fo ftrong and legible chara6l:ers, that it is diffi- cult wholly to efface them, yet it is plain that men have often brought this about to a furprifing degree. The Pfalmifi: David, fenfible how often fin is concealed from our own view, exclaims, Pfal. xix. 12. " Who can under- *' fi:and his errors ! cleanfe thou me from fecret faults.** "What ingenious reafonings do men often ufe with their own minds to prove the lawfulnefs of what inclination leads them to, either with refpeft to profit or pleafure t When the heart pleads the caufe, the underfl:anding is a tery favorable judge. Every one may find a great num-
loS The Deceit/illness of Sin.
ber of examples of this in his own experience, and may, daily fee the unhappy effe£ls of it in others.
. For the better illuftrating of this truth, that fm is often wholly concealed even from the man in whom it dwells, be pleafed to attend to the following obfervations : (i.) Sometimes it flaows itfelf in the prevalence of loofe prin- ciples. I am forry to fay, that we live in an age in which infidelity of the groifefl kind, is fpreading its poifon among, all ranks and degrees of men. But why is it fo readily entertained ? Becaufe it either fets men at liberty from, the ties of confcience, and a future reckoning altogether ; or greatly narrows the extent, and weakens the obligations of the law of God. Howfweetand palatable to the cor- rupt mind is every thing that removes rellraints, and fuf- fers the fmner to walk in the ways of his own heart, and the fight of his own eyes ? It is not reafon, but incli- nation, that makes profelytes to thefe deftruftive doc- trines. The truth is, would you reafon impartially, you would conclude, that the principles muft be falfe, which tend to fet men at eafe in their crimes. When therefore the arguments in their favor are fo cafdy admitted, we have juft ground to affirm that it is owing to the deceitful^ ncfs of fm.
,. (2,) If we proceed from principles to practice, and from generals to particulars, we fhall find how fm difguifes it- felf, and hides its deformity from our view. It never ap- 'pears in its own proper and genuine drefs, nor loves to be called by its proper name. Thus excefs and intemperance is called, and unhappily thought by many, a fecial difpofi- tion and good fellowlhip. Pride and unchriflian refent- ment, is called. honor, fpirit, and dignity of mind. Vain pomp, luxury, and extravagance, are flyled tafte» ele- gance, and refinement. Sordid avarice, and love of mo- ney, calls itfelf prudence, frugality, and good manage- ment. Levity, folly, and even obfcenity, is often called innocent liberty, chearfulnefs, and good humor. So great is the deceit, and fo fecure does the fin lye under its difguife, that a minifter may preach with the utmofl: fe- Verity againft thefe feveral vices, and the guilty perfon&
The DeC&itfidness of Sin . 109
hear with patience or approbation, and never cnce think of applying it to thenii'eives.
This deceit difcovers itfelf alfo by its counterpart. How coininon is it to fUginatize and difparage true piety and goodnefs by the moll opprobrious titles. Tendernefs of confcience, is, by many, reproached under the character of prccifenefs and naiTownefs of mind. Zeal againil fm, and fidelity to the fouls of others, is called fournefs, mo- rofenels, and ill nature. There was never yet a faithful reprover, from Lot in Sodom to the prefent day, but he fuiiered under tlie reproach and flander of thofe who would not be reclaimed. 1 might eafily run over many more inllances in both thefe kinds ;. for, to fay the truth, the M^hole llrain of fafliionable converfation is often nothing elfe but an illufion put upon the mind, that it may loib its horror of vice ; and it is greatly to be lamented, that this is done with fo much fuccefs. In many cafes, young perfons efpecially, are infpired with a hatred and averfion at true and undefiied religion, and that under the mofb plaufible pretences. Many, my brethren, there are who are far from thinking it themfelves, and yet fall under the denunciation of the Prophet Ifaiah, v. 20, — 24. " Wo mi- '"'■ to them that call evil good, and good evil ; that put dark- " nefs for light, and light fordarknefs ; that put bitter for " fweet, and fweet for bitter. Wo unto them that are '* wife in their own eyes, and prudent in their own light, '' Wo unto them diat are mighty to drink wine, and men " offtrength to mingle llrong drink: which juftify the '* wicked for reward, and take away the righteoufnefs of "■ the righteous from him. Therefore, as the fire devour- " eth the Hubble, and the flame confumeth the chaft, fo *' their root fiiall be as rottennefs, and their bloflom Ihail " go up as dull ; becaufe they have cad away the law of '■' ihe Lord of Hoits, and deipifed the word of the Holy " One of ifraeL"
(3.) But the higheil degree of this branch of the deceit- fulnefs of nn, is, when it not only puts on a decent and lawful appearance, but affumes the garb of eminent piety and worth. There is nothing impoffible in this. As Satan fometimes transforms himfelf into an angel of light,
Vol, IL O
.%i§, Xk^. JQeceJtfulnns. of$iUi
fo fome of ,tlie greaieJ[l fins will take tli.e name, and m'fm gate the honor, of the moft diilingui.thed virtues. I do not here mean the cafe of grofs hypoCrify ; diat is foreign fyom the prefent f!,ibje£];. Ilyppcriles know their own in- fmceritj well enough, and only piat on an appearance oi piety, to deceive ethers. B^teven whe;n tlierc. is. no known or deliberate hypocrify, fm may infinuate itfelf un- der the appearance of, the mplf important duties. Men may indulge the, moilhatetlilpafiions. with, the greater li- Ijerty, when they think they are cloing.what is acceptshle tp Gods
The Crofs of our. bleiled Mailer is fuU fraught with in- l]:ru6tion of every kind. It, gives us, particularly, a llriking eAample of yy'hat Xhaye now faid. His enemies, who per^ i^cuted, him with unrelenting malice through his life, and at laft prevailed tp have him hanged on a tree, did it, fome, no doubt, from a pretended, but many, of them, from a mifgulded zeal for religion^ He was .Grucified as a de- ceiver, and a blafphemer ; and that in this they were mif- fed, appears from the language of, his prayer for them on the crofs, " Father, forgive them; for they, know not what " they do." What a conviftion llioul.d this give us of the deceitfulnefs of fm ; that the. greateft fm that ever was com iijitted on. earth, was.yet cpniidercd, by the guilty, as a duty !
Let uS alfo confider our Saviour's. remarl:able predic- tion on the fame fubjeft, and how often it hath been ful- filled: John xvh 2. "• They (hall put you out of the lyna- " gpgues! yea, the. time cometh, that whofoever killeth '^, you, will think.that he doth God fervicci" My bre- thren, think a. little on the many dreadful perfecutions which good men have endured for confciencc lake ; the terrible tortures they have been ex.p.ofed to, in which the utmo (I invention of the human mind has been eai ployed to aggravate their dillrefs- Think, in particular, of the horrible tribunal of inquiiition, which is, to this day, in full authority in countries not very diilant ; and does it not infpire you with tlie highefc deteliadon of the bloody tyrants ? But there is another refleftlonnot {o frequently Jnade, yet at Igail equally proper. Hov/. great is the dcceit-^
The Deceit fulness of Sin. tHi^
falnefs of fin in the human heart, that can make men fuppole that fuch atrocious crimes are acceptable to God? Yet they certainly do fo. Neither -would it be poffible for them, fd entirely, to diveil themfelves of every fenti-' ment of humanity, if they were not inflamed by the rage pf bigotry and falfe zeal. Let not an}^ imagine, that thefe p,re dreadful crimes, but which they are riot in the leafi: danger of. We ought to maintain the greateil watchful- nefs and jealoufy over our o^vn fpirits. It may very eafi-; iy, and does very frequently happen, that an apparent zeal ior religion is more than half compofed of pride, malice, envy, or revenge.
Nor is this all. In the above cafeS, by the treachery of the human heart, fins are changed into duties, arid, in,' many others, every day, duties are changed info fins, by the perverfion of the principle from which they ought ta flow. Many a fober, temperate perfon oweth his regu- larity more to a kill: of gold, than to any fenfe of duty^ and obedience to God. The defire of praife, or the fear of reproach, is many times a reftrairit more powerful than the apprehenfion of eternal judgment. Men may put one duty alfo in the place of another, and by that means con- vert it into fin. Nay, with regard to all our duties, we. may be tempted to place that truft and dependence on them which is only due to our Redeemer's perfeft righlfe- Dufnefs ; and, inftead of afts of obedience, make them idols of jealoufy before God,
Hqw great then the deceitfulnefs of fin, which is capa-- ble of putting on fo many and fo artful difguifes, and evea to counterfeit true piety, which Hands in the mofi: imm.e- diate and direft oppofition to it ! There are more v/ays than I can pofilbly enumerate, by which men deceive themfelves, and become obfl;inate and incorrigible in what is evil, by mifiaking it for what is good. Jufily does the Apoftle, in this pa-lfage, warn, Chrifrian's againfi be- ing hardened ; for if fin can hardly be reftrained, even by the mofi: confi:ant vigilance, zndi the mofi: Heady refiftance, what progrefs will it not make, what fi:rength mufl: it no: aQ(^uire, when it is approved and cherifhed, nay, when it
112 ^he Deceitfulness of Sin.
is profccuted with all that care and attention which ought to have been employed for its utter deflruftion ?
2. In the fecond place, The deceitfulnefs of fm, ap- pears from its forming excufes for itlelf, and thereby ex- tenuating its guilt. That it is natural for fmners to form- excufes for themfelves, and endeavor to extenuate their guilt, daily experience is a fufficient proof. Nay, it is ufual to obferve, how able, and ingenious, perfons, otherwife of no great capacity, are in this art ; even chil- dren difcover the.greateft quicknefs and facility in it, arid are no fooner challenged for any thing that is amifs, than they are ready to produce an apology. The dilpofition, indeed, feems to be hereditary, and to have been handed down to us from the firfl: parents of the himiail race. On their being challenged for their difobedience, eacliof them confefTes the fadt, but immediately adds an excufe. Gen. iii,. 11, 12, 13. ^' Hafc thou eaten of the tree, where- " of I commanded thee, that thou Ihouldeil not eat ; And " the man faid, the wornan whom thou gaveft to be with *' me, fhe gave me of the tree, and I did eat. And the " Lord God faid unto the woman, what is this that thou *' haft done ? And the woman faid, the ferpent beguiled ^' me, and I did eat." You will eafily he fenfible, that it is jmpoffible for me to enumerate the feveral excufes, or dif- tind alleviating circumftances, that may be pleaded in fa- vor of particular fins, becaufe thefe are infinitely various. I intend, therefore, only to mention fome of the chief confiderations that are offered by pretended reafoners, or have a fecret influence upon the mind of the finner ; and which leffen the impreffion of the evil of fm in general.
(i.) One, excufe; v/hich, however weak, has no fmall influence in fetting men's minds at eafe, in the commif- fion of fin, is no other than the commonnefs of it ; and that there are multitudes of others in the like condition. It is wonderful to think what boldnefs finners often de- rive from this circumftance, and liow hard it is to perfuade them of the danger of what is common and generally prac- tiled. Even good men are often carried away with pre, vailing and epidemical fins. We may take the illultra' tion of this from any particuUr fin. TIqw ready are men
The Dcceitfulncss of Sin. 113
to think, and even to lpeak,intlie following manner ? If this be a fin, I am fare I am not fmgular in it ; there are ma- ny others guilty as well as L They feem to look upon the practice of others, as a fort of fupport and juftification of their own condutt.
But, my brethren, i befeech you to confider how delufive and dangerous thele tiioughts are to your immortal louls. if any credit is to be given to the fcripture reprefentation, the human race, in general, is under guilt : and therefore, liie commonnels, nay, the univerfality of any praftice, is not fuliicicnt to give it a fanclion, as lawful and fafe. Will ti:e law oi an unchangeable God be altered or aba- ted in favor of iiis apoitate creatures, becaufe of their num- ber ? Is there iach a number of ofienders, as to be able to make head againli: their almight}^ Creator ? Sometimes, indeed, the tranfgrefiors of human laws are lb numerous, as to be formidable to their veiy judges ; but no fuch thing can take place heie. Or will it, in truth, be any confola- tion to tiie iuiierers in hell, that they have fociety in their torment ? AVere a great number of m.alefaftors to be exe- cuted together, would this alleviate the punilhraent to any one of them t I apprehend it would rather increafe it, iince they would, m a good meafure, feel each others fuf- ferings ; as it certainly v/ould add greater horror to the light. Wherefore, my dear brethren, I befeech every one of you, to coniider the neceffity of reconciliation and peace v/ith God, and that it is not lefs important and ne- celTary 10 you, for the multitudes you fee around you {q fail alleepin fecurity and floth.
(2.) Another excufe that men often make for their fms, is, tiiat they are comparatively fmall. When they lee, think, or hear of the monftrous and atrocious crimes of others, they are ready to blefs themfelves in their fecurity, and to reckon upon their lefs degree of guilt, as a Ipecies of innocence. Believe it, my brethren, I have found, with concern, perfons in a dangerous ficknefs, or the proU l>e6l of death, taking comfort to themfelves, and mention- ing, with much fatisfaction, that they weie not fo bad ag fome others ; that they had never committed this or the ©ther heinous crime ; that they had neverdone as this 01: -
U4 7ke Decettfulness of Sin,
the other defperate profligate had done, with whom they were acquainted. To all fuch we may juftly apply the words of the apollle, 2 Cor. x. 12. " For we dare not *^ make ourfelves of the number, or compare ourfelves! *^ with fome that commend themlelves : but they, mea-^ <* furing themfelves by themfelves, and comparing them, *^ felves amongll themfelves, are not wife,"
There is a wonderful propenfity in the proud fpirit of man^ to gratify itfelf by coinparilbn with others. Com, parifon, indeed, is the very fuel of pride ; for of what are \Ye proud, but of fomething in w^hich it is fuppofed we ex- cel. Is there any thing more common in converfation, when any inftance of the fm or folly of others is narrated, than for the hearers, every one, to take the benefit of it to himfelf, and to fay, I am fure I fhould never have done fo and fo, had I been in his cafe. Scarce any man finds fault with another for his condu6l in his flation, without blazoning and difplaying his own real or imagined excel- lence. I do not fay, that good men are wholly free from this fault ; yet, as the principles of fin and grace are di- r€6tly oppofite, in general, the fame views that make a bad man proud, tend to make a good man humble. The grofs fins of others, which incline carelefs perfons to glory, that they are free from the charge, often tend to difcQver to the Chrifi:ian the fiiifulnefs of his nature, which is capable of fuch impiety. They fill him with humble adoration, and thankfulnefs to that gracious God, who only, maketh him to differ. He knows, that had he been left to himfelf, he might have exceeded the moll abandoned profligate within the com])afs of his know-r ledge.
Let mi? therefore, my brethren, caution you and my-, felf againft all excufes drawn from comparifon in any form. For, not to mention how ready we are to miftake and be partial to ourfelves in making the comparifon : not to mention that, though we were ever fo impartial, as the hearts of others are not open to us, nor the motives of their conduct, we cannot make it with certainty, I only infill, that all comparifons, whether they be jull orunjud, ar^ ynfpeakably perniijipug. It ig not your being better
The iJeceitfutness of Sin. ttS
W Worfe than otliers, that will juilify you before God, 01* be the matter of inquiry at the lail day. You will not then be allied, whether you were as profane a blafphemer a3 fuch a perfon ? as great a liar as another? aS great a drunk- ard as another ? as great a whoremonger as another ? No* You inuft be weighed in the balance of the fandtuary^ and all that are there found wanting, fhall be caft into the lake of fire. You may leave it to a wife and righteous God to proportion the feverity of his judgment to the a* trocioulhefs of the fmner's guilt* " But except a man be *•• born again, he cannot iee the kingdom of God.*' A man' may be drowned in five fathom water, as well as in five thoufand ; and, therefore, let none foolifhly flatter them- felves with the hope of fecurity, even though they really fee many (to fpeak in the language of fcripture) " tenfold' ^' more the children of hell than themfelv£s."
(3.) Sinners are apt to look for another fource ofexcufes" for their fins in themfelves. They are firongly inclined' to make a merit of any adlions they have done that are^ materially good, and think that fome indulgence is due -to their faults and mifcarriages on that account* They fet^ their good works and their faults, as it were, in: oppofite columns, as if they intended, in that manner, to flrike the balance. There is very much of this difpofition in the natural unenlightened mind. We find many fentiments , fimilar to this in the heathen world. ' Every man,* fays a certain author, *• has fome virtues, and fome faults ; he ' that hath more virtues than faults, is a good man; and.' ^ he that hath irjore faults than virtues, is a bad man.' I atli" fenfible there might be fome juftice in fuch a Comparifon, ftfter a perfon has really been brought to the fervice of God upon genuine principles. It might then ferve to ihew whether God or the world hath moft of our prevailing love, and our habitual fervice. But this rule is highly per- iiicious, when an ignorant or vitious man endeavors to apply it: for, firfl of all, thefe very aftions, which they iuppofe to be good, not flowing frofn a real principle of obedience to God, are falfely reckoned virtues in them. O that felf-righteous perfons would but faithfully examine the motives from which many of their, boafled virtue «
1 id The _ Meceitfulness of Sin'.
flow^r The more they knew of themfelves, and their owo' real charader, the leis would they be inclined to glory in its excellence and perfection, it is certain, that even in the world, the more a man prefumes to commend him- felf, tlT£ lefs others are difpoled to efleem him ; and is it riot flrange, that the felf-JLillification, which is infufferable to our fellow creatures, Ihould be the foundation of our hope before a holy and heart-fearching God ?
But, belides, I befeech your attention to the following circumftance : even the falfe fuppofition, juit now men- tioned, proceeds upon an abfolute miitake of the nature of moral obligation. There is no proper merit in the obe- dience of a creature, neither hath it, in the lealLdegree, any title or tendency to extinguifh the guilt of crimes. If elleem, love, and obedience, all in the higheil degree, be truly and properly due unto God, no reward can be plead-' ed for on account of the performance, much lefs can it have the eftedl: of procuring pardon where duty hath been ne- glefted. Let me beg of you to refledt upon a matter of • experience, which is but feldom attended to. Does the general goodnefs of a man's charafter incline even the world to indulge him in more bad actions than another I It does jufl the contrary. A man, who hath been eminent in piety during a long (X)urfe of years, if he goes ailray in any one inllance, will be more deeply reproached, and his cliarafter will fufler more by it, 1 may even fay, it will fuffer an hundred-fold more for the fanie adtion, than the charadler of another whole condu6l has been more imper- fect and unequal.
I look upon it as the duty of a minifiier to bend his whole force againil adifpofition to ielf-righteoufneis. And, indeed, whether we take it from fcriptuie or realon, we Ihall fee that the hope of a Qnner mult arile not from ex- tenuation, but confcfiion ; not from human merit, but from the divine mercy. This is Jb plain, that had men but any real arid juil convictions ot their obligations and duty to God, fuch a plea would never come into their minds. Suppofe any pcrfon were challenged for a debt which he was really owing, and he ihould anfwer in this manner, It is very true, I have not paid diis ; but I paid
The Deceitfuhiess of Shu 117
a debt to you at fuch a time, and another at fuch a time, and a third at llich a time ; would it not be natural for the other to reply, True indeed ; but were not all thefe delits fcparately due ? will your paying one difcharge you from another ? is not this as much due now as any of the red were before ? If therefore you will give the fame, juf- licc to your Maker, you expert from another, you muft con Icfs that a whole life of perfeft and fpotlefs obedience would do juft nothing at all to extinguifh the guilt of the lead fin. Be not therefore fo foolifli as to reit your hope on that felf-righteoufnefs, which, in truth, is no better than filthy rags, and however excellent and perfe£l it were, could have no effedt in procuring the forgivenefs of fin.
(4.) There are fome to be found, who endeavor to ex- cufe their a£lual tranfgreffions, as being no more than the neceffary effefts of original fin. This we find frequently done by thofe who are no friends to religion in general, and, perhaps, believe as little of the reality of original as the guilt of adlual fin. In • fuch, therefore, it is no more than a pretence, that they may rid themfelves of the ap- prehenfion of both. But there are alfo fome who do not ieem to be enemies in principle to the truths of the gofpel, who yet are veiy ready to excufe themfelves for particular fins, by laying the blame upon their nature in general. It is my nature, they will fay ; I have fo llrong a difpofition to it, that I cannot help it. Thus they feem to fit quite eafy • under the dominion of fin, and, by giving up all hope of overcoming it, are led to forbear all endeavors to refift it.
On this I cannot help obferving, again, " how oppofite the principles of fin andholinefs are. The fin of our na- ture, which, in true penitents, is matter of humiliation and forrow, is often produced by others, as an extenuati- on of their crimes. See hov/ the Pfalmill David exprefles himfelf, Pfai. li. 5. " Behold, I v/as fliapen in iniquity; " and in fin did my mother conceive me." Thefe words were not fpoken by v/ay of alleviation, but confel^ion and aggravation. In the fame fpirit does the apofile Paul fpeak* in a great part of the feventh chapter of the Epillle to the
Vol. II. P
ii8 The Deceitfulness ef Sin,
Romans, particularly verfes 14, 24. *' For we know
" that the law is fpiritual ; bat I am carnal, fold under fin.- " For that which I do, I allow not : for what 1 would, that *' do I not ; but what I hate, that do I. If then I do that " which I would not, I confent unto the law, that it is *' goodi Now, then, it is no more I that do it, but fin that " dwelleth in me. For I know that in me (that is, in my '' flelh) dviellethno good thing: for to will is prefent with " me ; but how to perform that which is good, I find not. " For the good that I would, I do not; but the evil which " I would not, that I do. Now, if I do that I would not,- " it is no more I that do it, but fm that dwelleth in me. I *' find then a law, that when ! would do good, evil is pre- " fent with me: for I delight in the law of God after the " inward man. But I fee another law in my members, " warring againft the law of my mind, and bringing me ^' into Captivity to the law of fin, which is in my m^em- " bers. O wretched rrian that I ani ! who lliall deliver " me from the body of this death ?
That there is fomething myfi:erious in the firfl; occafion and conveyance of original fin, on which captious perfons may raife cavils, to perplex themfelves and others, I rea- dily allow. But, after all they can fay, it is certain, both- from fcripture and experience, that all actual fin is not only perfonal but voluntary. Is there any per Ton, who will dare to maintain, in the face of his Supreme Judge, that he is laid under cdmpulfidn, or an irrefiilible necefifi- ty, to think, fpeak, or do what is wrong ? Does any man commit fin, but fro'in his own choice ? Or is he hindered from the performance of an}' duty to which he is fincerely and heartily inclined ? It this were indeed the cafe, it would not be true, what we are told in the facred oracles, that God will be " juil when he fpeaketh, and clear wheri *' he judgeth."
I mufit alio obferve; that, upon the' plan of the gofpel, the force of this excufe is entirely taken away ; becaule the rennovation of our natures is there afcribed to the power and energy of divine grace. Though we are not able to reform our natures, God is able to renew them. 1'hough we cannot refift corruption, God is able to fub-
The Deceitfulness of Sin. 119
due it. Our weak and helplefs Hate by nature, is fo far from being a proper excufe for fin, that a juft and hum- bling fcnfe of it is the very firft Hep towards a recovery. *' Of ourfelves, we are not able to do any good thing, but " through Chrid ftrengtljening us we may do all diings." Wt are exhorted to pray for the influences of the Spirit, in the fure hope of acceptance : " Afl<;, and ye Hiall re- " ceive ; feek, and ye fhall find ; knock, and it fliall be " opened unto you," So that, on the prevailing offm, we have juft reafon to take the whole blame upon our- felves, and to fay, " We are not ftraitened in Gpd, but '* ilraitened hi our, own bov/els,'*
(5.) In the laft place, fome are bold enough to excufe their fms, as being only the effefts of the irrefiilible will of God, who hath decreed whatfoever comes to pafs; fome in a. more artful and covered way ; and fome more openly and explicitly make ufe of God's abfolute predetermination of every event, as taking away the guilt of their voluntary actions. This hath been a very old excufe. It v/as the fpirit of that language you find, Ezek. xxxiii. 10. " There- *' fore, O thou fon of man, fpeak unto the houfe of Ifrael, *' thus ye fpeak, faying, if our tranfaftions and pur fms be " upon us, and we pine away in them, how flioukl we. " then live ?" The fame thing is mentioned by the apof- tle Paul, Rom. ix. 19. " Thou wilt fay then unto me, " why doth he yet find fault ? for who, hath refiftpd his_ " will ?" This infamous and blafphemous excufe is not only often made for particular fms, but is made a pillow of lloth in general, and fmners lay themfelves afleep upon, it in fecurity, faying, if it be the will of God, they Ihould . be faved, the event is infallible, let them take ever fo def- perate a courfe ; and if otherwife, it is impoffibie for them to oppofe his irrefiftible decree.
In order to oppofe this profane peryerfion pf divine truth, let me put you in mind, what fin and folly it muil be in us, to fetthe nature of God at variance with his re^- •vealed will, or one declaration of his in oppofition to ano- ther. It is from the fcriptures alone, that you learn Opd's fupreme, dominion and appointment of every event .
120 The Deceitf Illness of Sin.
And is it not certain, that the fame fcriptures do lay the guilt or fmfulnefs of every action to the fmner's charge ? Does not God' abfolutely refufe, nay, in infinite conde- fcenfion, he folemnly protefls againft having it imputed to himfelf. Let the guilty hear and tremble, Ezek. xxxiji. II. " As I live, faith the Lord God, I have no pleafure in " the death of the wicked, but that the wicked turn from " his way and live. Turn ye, turn ye, from your evil " ways; for why will ye die, O houfe of Ifrael !" And again, James i. 13. " Let no man fay, when he is tempt- *' ed, I am tempted of God ; for God cannot be tempted *' with evil, neither tempteth he any man." Perhaps, fome will fay, we cannot reconcile the certainty of events ¥/ith the freedom of adtions, or the imputation of guilt.. But v/hat is this, bat faying we are not able to fathom or comprehend the perfeftions of an infinite God ? And is. this any caufe of wonder ? It would not be the true God, if you could fearch him out ; it would not be the Almighty, if you could find him to perfedion. " It is higher than hea- " ven,what canft thou do? deeper than hell, what canil thou " know ? The meafure thereof is longer than the earthy " and broader than the fea.''
Surely, my brethren, it is manifeft, that the fame God,, to whom all his works are knov/n from the beginning of the world, and who rules by his power, for ever, hath ella- blifhed a neceffary connedlion between the means and the end, between the caufe and effect. And, as it would be altogether madnefs in common life, to fit Hill and forbear a<?tivity and diligence, under pretence of its being impof- fible to hinder or alter the will of God ; fo it is equally mad and impious, to lay the blame of our finful hearts and inclinations on the appointment of God. He can and doth control and over-rule, by his fovereign providence, all his creatures, and all their actions, in a fubfervienc3r to his own glory ; but, as to the fmfulnefs of every deed, the finner alone is chargeable with it, and, in the day of judgment, the finner alone mud anfwer for it.
Before I proceed to the third branch of the deceitfulnefs of fin, I muft beg your attention to a few obfervatio.ns. on what hath been already faid. And,
The Deceitfulncss of Sin. i4i
ifl, You may obferve how various iind involved, and liow deep-laid the excufes for fin are. The ways of the world, the general prevalence of fin, and many of thefe very circumftances v/hich ought to make us dread its influ- ence, and fill us wjth abhorrence of it, are frequently made ule of to extenuate its guilt. The corrupt inclina- tion of our hearts, v^'hich is the fource of all fm, and may be laid to be the eifence of fin, is often made ufe of to ex- cufe or palliate its eltefts, as the badnefs of the tree for the fournci's of the grapes, flow ill qualified are we to judge fairly on fuch a fubject ? We are partial in our own caufe, and give an unjuH: decifion from our relation to the pan- nel. Down then with the reafonings of the carnal mind. Sufpe6l them, dread thera, fliut your ears againft them. What reafon is there to fit down ia lilence, and humbly ac- quiefce in the account given us of our character, a.nd ftate, by a God of infinite holinefs ? There is no error to blind his judgment, no interell to bias his inclination, and there is no equal who may contend or enter into judgment with him.
2dly, You may fee that the excufes for fin, are not only infuflicient, but deeply criminal. In the form they af- fume, they may appear plaufible ; but, when they are ftripped of their difguife, they will appear to be horrible. Tile immediate pretence may appear to have nothing very atrocious in it ; but when they are traced to their fource, they will be found to take their rife from the mofl malignant infidelity or atheifm in the heart. You fee, from what has been faid, that many excufes for fin, at laft, land in laying the blame upon God himfelf. All the en- couragement we take in fin, from the divine patience, all our abufe or perverfion of the gifts of nature, or the courfe of providence, lands ultimately here. Let us therefore pray, that it may pleafe God to open our eyes on the won- ders of his law, on the riches of his grace, and the great- nefs of his power. Let us confefs, that " to us belongeth " Ihame and confufion of face ; but to our God belongeth " mercy." Let us adopt the words of the Pfalmifi;, Pfal. xix. 12. " Who can underftand his errors? Cleanfe thoa *'me from fecret faults."
122 The Dece'itfulness of Sin.
3. I proceed, now, to the third and laft branch of the deceitfidnefs of fin, viz. Its infmuating nature, by v/hich it leads men on, in an infenfible manner, from one degree of wickednefs to a higher, and, after the voluntary corn- million of fome fms, lays them under a fort o: neceffity of committing more. I think it is probable that the ApoUk had this particularly in his view in the text, where he fays, Exhort one another daily., "while it is called, to-day ; lest any of you he hardened through the deceitfulness of sin. And certain it is, my brethren, that v/icked men do not fee the whole courfe they are to run at one view, but are drawn in by little and little. Take the moil abandoned finner in this guilty world, and there was a time of his life when he would have trembled to think of the crimes which he afterwards comndtted. Thus Hazael, King of Syria, when he was told by the prophet EJillia, of the un- natural barbarity and cruelty he v/oukl be guilty of among the children of Ifrael, he could not believe fo ill of him- lelf, but anfwered, with a kind of abhorrence, " What, is '' thy fervant a dog, that he Ihould do this great thing :" But fuch is the nature of fin, that it carries men away, if they yield to it, infinitely farther then they themfelves in- tended. We find this taken notice of by moral writers in every age and country. Many of the ancients ufed to reprefent it by a very expreffive fimiiitude, viz. that the way of vice lies down hill ; fo that if you take but a few Heps, the motion is foon accelerated, and becomes fo vio- lent and impetuous, that it is impolTible for you to refill it.
This is certainly a circumiftance, with refpeft to the na- ture of fin, which lies at the foundation of practical religi- on, and to Vv^hich I v/ould particularly intreat the attention of the younger part of my audience. Neither is it un- fuitable to perfons of any character, as it will contribute to enforce, upon their minds, a fenfe of the necellity of con- ftant vigilance, and of confiant prayer. In order to re- prefent the matter to you in the ilronger light, I fliall enr deavor to lay before you fome of the chief Heps andgrada*. tions by which a finner is brought into a hardened Hate ; and fliow how naturally, and in a manner ncceifarily, th^y kad him forward from one to anotlier.
T^hc Deceitfidnes^ of Sin . 1-2 ^
(i.) Men enter and initiate themfelvcs in a vitious pracitice by fmaller fins. Though every fin hath that jvia- ligiiity in it tliat it deferves God's wrath and curfe both in this life and that which is to come ; yet there are fome fins, which, in thenifelves, as well as from feveral cir-- cumilances which attend them, are far more heinous in the fight of God than others. Thefe are too alarming to tlie confcience of a young fmner • and, therefore, he only ventures upon fuch as are fmaller at firft.' I hope you will not think it too minute or trifling,- if I mention that every particular kind of vice creeps in in this gradual man- ner. Many have begun to Ileal, with taking away things without their parents knowledge, from their own houfe^ thinking there could be little fault in this ; and then pick- ed up fmall things, perhaps, from pieople of better rank;, faying to themfelves, they will never be the worfe of it, they can eafily fpare it ; but time has perfefted them in their trade, till they ended their days upon a fcaffoldi Some have begun with little arts of equivocation, and con- cealing the truth, who, in time, came to boldnefs and ob- llinacy in grofs falfehood^ And many have begun wdth levity of carriage, and vanity of drefs, who have ended in lull, whoredom, and open proftitutiom My brethren, though we are all born in fm, and powerfully inclined to that which is evil, from our firH: entrance into the world ; yet we have alfo a witnefs for God in our own confci- ences. There feems to be fome reludlcince in the firlF Gommiffion of fm ; foiiie forrow and regret for departing innocence. It is a faying of one of the heathenSj " No '" man becomes all of a fudden very wicked!" or, if I may ufe the expreffion, is made perfect in fin< It ufually' takes fome time, and is carried onby progrelsand improve- ment, though fome, alas ! make wonderful proficiency in it, and advance at a very great pace* Thefe lefler fmsj tiien, are the introduftion and preparation for Avhat after- wards fhall follow ; they begin the attack upon confcience, Which, at laft, ends in a total overthrow and defeat *
(2.) Let us now follow the fmner to the next llage of his unhappy courfe. Having once begun in the ways of fm.^ he ventures upon fomething greater and more daring j
1 24 T'he D^cehf Illness of Sm.
his courage grows with his experience; and he gives himfelf more hberty to walk in the ways of his own heart, and the fight of his own eyes. Now, fms of a deeper dye do not look fo frightful as before. The reafon of this is plain, or rather there are many reafons which concur in producing this effeft. Guflom makes every thing familiar, even to defpifing the authority of God, and counterafting the ilrongeft obligations. Sinners, after fome apprenticefiiip to this infamous trade commit fuch fms as lay wafte the confcience, and offer the greateft violence to their own minds ; thele fail lead forv/ard to others, and to every new tranfgreffion, if I may fpeak fo, they are driven by a ilrong- er inclination, and with-held by a weaker refiftance. No fm comes by itieif alone, but ihmds in clof^ connexion with many others. Some fms teach us how to commit others, as well as afford an opportunity to do it. I have heard of a fervant v/ho v/ent into an apartment with no other intention than to gratify appetite, by making free with fome fweat-meats, but happening to fee fomething very valuable lying open, v/hich might be eafdy conceal- ed, could not refiii: the temptation, but commenced thief, and, come, at laft, to a miferable end. Many fms alfo bring others after them, as excufes to cover them. So that no perfon, who once breaks over the limits of clear and unquefiionabie duty, knows how far he may be carri- ed before he returns back, or rather whether he may not be fo deeply involved, as never to return at all. This leads me to obferve,
(3.) That open fuis foon throw a man into the hands of ungodly companions. This effeft is neceilary, becaufe they determine his charafter ; and, according to the old obfervation, thofe of like difpofition, by a natural and pow- erful infi;in(3:, are led to affociate together. No foonerdo men begin to take liberties in their conduQ, than they be- gin to 1hun the fociety of good men ; the prefence of fuch is a reftraint upon them ; their example is a reproof to them, and av/akenc any principle of confcience, which yet remains unliibducd, to reproach and lling tlicm; whereas, in fociety like tliemfclves, they are greatly em- boldened, by feeing vice pradifcd, and by hearing it julli-
■The Dece'itfulncss of Sin. 125
fied.' Behold the finner, then, with corrupt ccmmunica- tion as well as corrupt inclination ! The danger of this we are warned of by the apollle Paul, i Cor. xv. 33. " Be not deceived ; evil communications corrupt good ** manners." As united fires burn the fiercer and the ftronger ; fo a finl'ul fociety improves and grows in im- piety, and every member joins his brother's pollution to his own. It is not eafy to fay, how much profane com- panions are inftrumental in reciprocally undoing one ano- ther. But furely if thofe, otherv/ife virtuous, are often in danger of being led away with the error of the wicked, much more mull they who are themfelves fo difpofed, and are every whit as ready to.foilow a bad advice or example, as others are to give it.
1 cannot forbear adding upon this fubje6l; that feriouf- ly difpofed perfons are as much afraid of the fociety of loofe perfons, as they are impatient of theirs. This makes the feparation flill more complete. Andeven when they are occafionally joined, the fear of calling their pearls before fwine, who may trample them under their feet, and turn again and rend them, often flmts their mouths. It pre- vents them from giving that falutary inftruclicn, and ufe- ful admonition, which their heart might dictate, or the neceffity of the cafe might require. I confefs, my breth- ren, when I confider the unfpeakable advantages for true piety, which arife from the relation, the company, or the friendfhip of eminent Chrillians, it fills me with the deep- eft concern for thofe unhappy perfons, who, by their con- duct, and circumftances, are necelfarily deprived of eve- ry thing of this kind, na}'-, are daily expofed to all the contrary fnares. I dare fay, not a few in this affembly will bear witnefs, as I defire to do with inward gratitude to God, what infinite benefit arifes from the fociety of the excellent ones of the earth ; to have been inftrufted and trained up by pious parents in the fear of God; to have had your lot caft in a family v/hich was a houfe of prayer ; to have the faithful admonitions of a truly confcientious friend ; and to have the daily edifying, reftraining, com- forting, animating example of an eminent (^htiflian, as
Vol. IL Q,
1 16 '^he Dcceitfuhess of Sin.
Weli as a fliare in his fervent prayers. Nay, I will fay more, the very precious remembrance of fuch, after they have entered into reft, whether parents, children, friends, or neighbours, has the nobleft and happieft effect in re- proving our floth, and ftirring us up to be " followers- of v them, who, through faith and patience, do now inherit " the promifes." How miferable thofe who are wholly ignorant of every fuch privilege ! How deceitful is fm» which daily adminifters the moft deadly poifon, and, at the very fame time, clofes up the way on every fide, and debars the infefted vidlim from every mean that might con- tribute to his cure !
(4.) In the next ftage, the fmner begins to feel the force of habit and inveterate cuftom. The frequent re- petition of a6i:s of fm conftitutes a habit. How powerful this is, and hard to be overcome, e;xperience is a daily Handing proof. We are warned of the danger of habitu- al wickednefs in many paffages of fcripture, particularly Jer. xii. 5. " If thou haft run with the footmen, and they *' have wearied thee, then hov/ canft thou contend with *' horfes ? and if, in the land of peace, wherein thou truft- *' edft, they wearied thee, then how wilt thou do in the '• fwelling of Jordan ?" Chap. xiii. 23. " Can the Ethi- ** opian change his fkin, or the leopard his fpots ? then " may ye alfo do good, that are accuftomed to do evil.'* Nature itfelf, in this, as in many other inftances, is full of fpiiitual iuftruftion. Habits of any indift'erent kind, when once eftabliflicd, can hardly be overcome even by the greateft effort of refolution ; even any motion of the Sody, or any particular word or phrafe in difcourfe, if once they have taken place by cuftom, are hardly ever laid down. But, it muft be obferved, that habits of fin , are not only infinitely more hurtful than habits of a com- s mon kind, but they are alfo much more obftinate. They fall in with the bent and difpofition of corrupt nature ; and,- therefore, are like a double cord, not eafily broken.
Behold then the ftnner rooted and fettled in an evil way ! Before, it might have been expe6\ed, that an awful dif- penfation of i)rovidence, or the convincing demonftration of the \vord of God, might have had an effeft upon him ;
The Deceufulncss of Sin. 127
but now, though it is ftill poffible, it becomes lels and lels probable. A tree, when it is newly planted, may be eafily removed, or may be overturned by a blail of wind ; but, when once it has fpread its roots in the ground, and long kept its pofleflion, the moil violent tempeft may bend its top a little, but cannot fhake its firm foundations. So the fmner, that has been long habituated to wickednefs, and confirmed by a long courfe of time, will Hand even the liorms of affliftion, and, if they do bend his haughty fpi- rit, yet they will not break his ftubborn heart. 1 do not mean to fet bounds to the almighty power and fovereign grace of God. He, no doubt, may, and, in fome inftan- ces, has pluckt the mod advanced fmners as brands out of the fire. But thefe inllances are few and uncommon, for fome of the great ends of his government. It is not the ordinary way of his dealing with us ; and he hath fufiiciently warned us againft trufling to it. He hath threatened to make the fmner feel the natural confcquence of obftinacy, by ceafing to flrive with him, and giving him up to the lufts of his own heart.
It is an awful, but, ufeful leffonwhich young perfons may learn from what tliey fee in the world about them. Thefe who have been long habituated to idlenefs, what a hope- kfs thing is it to attempt to bring them to apply ? Thofe who have been long habituated to drunkennefs and intem- perance, or fenfuality of any kind, we ought not to fay they are inclined to it, but they are compelled to it by the irrefiftible calls of thefe appetites which they are no longer able to control. All who obferve them, are fo fenfible of it, tliat they confider it, as in vain to fpeak to them, and think they may jufl: as well fpeak to the wind or the florm: nay, we may often perceive the poor unhappy wretches themfelves fenfible in fome meafure, of their captivity, though unable to break the chains that bind them. Some drunkards have been known to be filled with the deepeft vexation, and ready to tear their own fiefii, on refle^lipn of their beafll}'- condition, and j^et drawn, by an irrefifti,-
ble force, to the next temptation Nothing can fet in
acleg.rer light the deceitfiilnefs of fin, than comparing tha llrength of habits, with the flow and filent manner i^.
iiS T^he Deceit/illness of Sin.
which they fleal on. One fmgle a£t of fin feerns nothing; but one after another imperceptibly ftrengthens the difpo- fition, and enllaves the unhappy criminal beyond hope of recovery.
(5.) The next ftage in a finner's courfe, is, to lofe the fenfe of iliame, and fm openly and boldly. Sin is, in it- felf, a difhonorable thing, which hath, in many inilances, the teftimony of mankind againft it, though their practice be on its fide. Hence comes the veil and covering of hypocrify. Moft part of fins are the works of darknefs, becaufe they fhiin the light. But, when once a finner has come to a certain degree, he throws off every mafk or covering, and fins in the face of the fun. He no more feeks darknefs for his evil deeds, but walks as " defi;ru6li- " on that wafteth at noon-day." The obferving eyes, and cenfuring tongues of men, are, now, no bar in his way ; fmce the flrength of inclination and habit is fuch, that he muft indulge himfelf, he takes courage, and refufes to be reftrained.
The prophet Jeremiah mentions it as an evidence of a high degree of degeneracy in the children of Ifrael, that many of them had loll: all fenfe of fhame, Jeremiah vi. 15. *' Were they afliamed when they had committed abomi- *' nation ? nay, they were not at all afliamed, neither could *^' they blufli : therefore they fiiall fall among them that *' fall : at the time that I vifit them they fhall be call down, *' faith the Lord." And, without all quefiion, it is an evidence of an uncommon height of impiety, when even natural fhame is gone ; and whoever arc in that conditi- on, have loft a very powerful fence to virtue. So long as fhame remains, it is a great draw-back upon them in their licentious practices ; but, when it is no more, they are without curb or reftraint, they draw iniquity with cords of 'vanity^ and sin^ as it were, with a cart-rope. And that men are naturally carried to this bold and fhamelefs impiety, isevldent from the very nature of the thing. Re- peated ajftc of fin, which muft be known, oft'end natural modcfty h frequently, and accuftom a man {q much to ihame, that he loles the fenfe of it in time altogether. Of this we have but too many examples.
The Dccchfulncss of Sin . 129
(6.) Another flagc in the fmncr's pro^^refs, is, to har- den himfclf i"o far, as to fm without rcmorle of confcience. The confcience of a finner, for a long lime, bears its tef- timony againll him, and every outward indulgence coils him fome inward imeafmefs ; but, after he hath given himfelf over to abandoned wickednefs, it frcquendy ceafes its reproof. This victory he may obtain two different ways . I. The eafiefl and fpeedieil way is by hearkening to loofe principles. Tliefe, at once, fet the mind at eafe, and blunt the reproofs of confcience. But of this I have fpoken on a former head. 2. The other v/ay is prad^cal. The frequent repetition of atrocious crimes flupifies the confcience. The}^ as it were, weary it out, and drive it to defpair. It is much the fame, with the monitor in our own bread, and any friend who has a concern for another; if he finds tliat iniiruftion, admonition, reproach, are all in vain, he, atlaft, loofens the reins, and fuffers him to take his courfe. Now, what mufl be the condition of a man, who has out-finned even his confcience itfelf? he mufi: furely be kept within no bounds, but triumph in his miferable conquell. The apofile Paul tells us, i Tim. iv. 2. of fome who are guilty of " fpeaking lies in hypo- " crify, having their confcience feai-ed with a hot iron." And thus defcribes the condition of fome finner s, Eph. iv. 19. " Who being pail feeling, have given themfelves " over unto lafcivioufnefs, to work all uncleannefs with " greedinefs." Perhaps, it maybe thought fome degree of comfort to a finner to have overcome his confcience, fo that he is no more harraflecl with its reproofs. But con- fider, I pray you, that all that he hereby gains, is only to be a little farther out of the M^ay of recovery, a little nearer to defl;ru6lion. What avails it, that he has rendered him- felf infenfible of his danger ? This will neither fcreen him from it, nor make it lighter when it falls. There is fome- thing, on the contrary, extremely terrible in the condition of that man who is infenfible of the judgment awaiting him, and ftill going on, till he lift up his eyes in torments that iliall never have an end. But, before this, he has fre- quently fome further Heps to go. Having finifhed his character, he proceeds to finifii his work; and, therefore, in th^
130 T^he Deceitfulness of Sin.
(7.) Place, Improved fmners often come to boaft and glory of their wickednefs. It is fomething to be above iLame ; but it is more ftill to glory in v/ickednefs, and edeem it honorable. Hear what the apoftle Paul fays of fuch, Phil. ill. 18, 19. '' For many walk, of whom I have *' told 3'ou often, and now tell you even weeping, that *' they are the enemies of the crofs of Chrift, whofe end is *" dellruftion, whofe God is their belly, and whofe glory is " in their fliame, who mind earthly things." How many • are there v/ho have fludied to excel each other in the glo--. rio^js art of debauchery and riot, and then proclaim their ow:i praifes upon the fubjeft ! How dreadful and how pernicious a charafter ! for it is never feparated from its counterpart, defpifmg and reproaching true religion, and a lledfail adherence to its laws. It gives me great concern to fay, that there is fo much pains taken amongft us, to give countenance to profanity ; fo that it requires no fmall meafure of courage and refolution not to be afliamed of oar Mailer's crofs. To what height of wickednefs are thofe arrived, who have thus inverted the natural order of things, have maflered their own judgment, and turned their reafon upfide down. Glorious ambition indeed ! to have made fuch a progrefs downward toward the brute creation, both as to their bodily appetites and the fenti- ments of their minds. There remaineth but one Hep more for them to take, viz.
(8.) Not to be content with being wicked themfelves, but to ufe all their art and influence to make others fo too. This is to be zealous in fmning, and indullrioufly to pro- mote the intereil of the infernal caufe. How often do we find thofe who have no fear of God before their own eyes, ufe their utmoft endeavors to extinguiih it in others, to laugh down the qualms of their confciences, and break any reluctance they may feem to have at running to the fame excefs of riot with themfelves ? Some are fo eminent this way that they refemble the Pharifees who " compaffed fea '' and land to make one profelyte," and when they had made him, they made him " two-fold more the child of hell than *' themfelves." So will zealots in vice, compafs fea and land to make a profelyte to the devil. It is liard to tell
The Deceit fulness of Sin. 131
to what we fliould attribute this extraordinary conduft. Is it that they a^e really perfuaded they have made a wile choice, and out of their great generoiity and afle^lion to their brethren are willing to make them partners of their joy ? This I am afraid will hardly be believed by iiny reafonable man. It is more probable, that as they relemble in many other refpedls their father the devil, fo they refem- ble him alfo in malice, " going about like roaring lions, " feeking whom they may devour." They already beeiii to feel their mifery by lin, anddefire to bring as many as poffible into the lame condition, as a wretched (and in- deed mifiaken) fource of confolation in their future wo.
And now to clofe the fcene, thofe who have thus far hardened themfelves fliall be given up of God to judicial blindnefs of mind, and hardnefs of heart. Vv'hen this fentence takes place, they are incapable of mercy, and marked out as veffels of wrath, fitted to deflrudlion. That God fometimes, in his righteous judgment, lays the fmner under this awful fentence, is evident from the follov/ing paffages of fcripture, Ifa. vi. 10. " Make the heart of this " people fat, and make their ears heavy, and fhut their " eyes : left they fee with their eyes, and hear v/ith their *' ears, and miderftand with their heart, and convert, and *' be healed. John xii. 39, 40. " Therefore they could *' not believe, becaufe that Efaias faid again, he hath blind- *' ed their eyes, and hardened their heart ; that they llioukl *' not fee with their eyes, nor underftand with their heart, *' and be converted, and I fhould heal them,'' Rom. i. 28. " And even as they did not like to retain God in their " knowledge, God gave them over to a reprobate mind, *'■ to do thofe things w^hich are not convenient." 2 ThefL ii. II, 12. '' And for this caufe God iliall fend them *' ftrong delufions, that they fliall believe a lie ; th.?X they *' all might be damned, who believed not the truth, biis: *' had pleafure in unrighteoufneis/' Tliis is ahvays a conlequence of their former oblHiiacy. As thev (leiblie ftnd trample upon his mere}', he give3lhcai over to theiu- lelves and the mailers they have choien ; he nnii]:ies th^ day of his patience and long-iuftbring, and devotcf; theiu to the judgment thev il-ferve.
132 The T)eceiif Illness of Sin.
And now, my brethren, view (and view it with terror !) the dreadful confequence of the deceitfulnefs of fm, and by what fatal Heps it leads on to that hardnefs of heart which is a fare prelude of eternal mifery. Who that ventures upon the praftice of fm, ever intends to go fo far ? They mean only to take a fhort trial of the plea- fures of vice ; but it gains upon them infenfibly, and fixes its hold ftill fader and faller, till they are its abfolute flaves. I fliall conclude this illuftration of the deceitful- nefs of fm with obferving, that there is an exadl corref- pondence between the progrefs of a faint in holinefs and meetnefs for heaven, and the progrefs of a wicked man in fm, and his growing fitnefs and preparation for hell. A new convert finds it hard at firil to feparate himfelf from his fms, and confine himfelf within the bounds of duty ; he has fome relenting thought towards his lufts, as old companions from which he is to part forever. Juft fo a young and unexperienced fmner finds fome relu(?tance at lin, fom.e uneafinefs from the challenges of confcience,
and painful forebodings of his unknown future fate. —
A good man after walking fome time in the paths of vir- tue, finds the way become fmoother and eafier, and ferves God with greater conftancy, and with greater pleafure. Jufl: fo the finner finds it m^ore eafy, through time, to vio- late his confcience, does it more frequently, and with lefs remorfe. — A good man foon aflbciates himfelf with the excellent ones of the earth, he is inflru6led by their con- verfation, emboldened by their example, and aflified by their prayers. Juft fo the fmner foon finds, or is found out by thofe v/ho are like him in inclination ; they join in confederacy, adopt each others principles, and follow each
others piaftice. A good man in time is thoroughly
confirmed, becomes poil'eft of a prevailing love to God and holinefs ; fo that it is his very nature, his deliglit, as well as duty. Jull fo the finner, in procefs of time, is governed by his lulls ; they acquire that audiority over
him that they do not folicit but demand indulgence.-
A good man is fortified in his choice, and defpifes the fmilcs and frowns of a corrupt work). Juft fo the finner lays afide fliame, and lays, nay but I will do that whicli
The Deceitfidness of Sin, 1:33
lialli proceeded out of my mouth,— — A good man is filled with concern for the interell of religion* Jufl fo the fin- ner efpoufes the caufe of profanity, will plead it in his convcrfation, and ftrengthen it with hi? fubfiance.'^ — In .fine, a good man i.- at laft raifed above the world, his heart is in heaven, and he longs to be carried there. Juft fo the finner fills up the nieafare of his inic]uity ; the infernal paflions take poffelllon of the v/hole man, he wearies of the earth for the few good men that are in it, and iis fully prepared for the language ofblafphemy and defpair.
II. 1 proceed now to thxe fecond genet-al head, which was to confider the duty which is founded by the apoftle on the deceltfulnefs of fin, viz, mutual exhortation, Ex^ hort one auothef daily, ixihile it v; called, to-day. This I iKall do by feme reflections on the three following particu- lars, ifl:, The perfons who are obliged to exhort others, idly, The feafon in which this duty is to be performed. And, 3dly, The manner in which it is to be performed, if we hope to do it w^ith fuecefs.
1. As to the perfons who are obliged to exhort others. It feems in this paffage to be laid upon Chrifi:ians in gene- ral, without a,ny exception, exhort one another ; and there is little doubt, that it may and ought to be underllood in the greateft latitude. This is perfectly confonant to the , fpirit of true religion, to our relation one to another, anid to the conftant language both of the Old and New Tefta- ment. The two great branches of pra6lical religion, the heads of the two tables of the moral law, are love to God and love to man ; and as our love to man ought to take its rife from our love to God, fo there can be no exprefiTion of it more natural, or more neceifary, than an endeavor to warn them of the deceitful nature and dangerous confe- quences of fin. This is a duty which is founded with the higheft propriety on the deceitfulnefs of fin. . For as it de- ludes the fmner himfelf often in an infenfiblc manner, others may be fuppofed to obferve his condition, and to fee the impofition more clearly, and are therefore obliged, by the diftates both of humanity and piety, to awaken jj^im as it were from his lethargy, and admoni^ him 0I
Vol. II. E
%.^^ The D'ece'itfulness of Sirs.
Ills danger. Oli, my brethren ! cGiifider how clear aneE Bnqueilionable this duty appea.rs in common matters* Suppofe any man were to obierve an ajmrtment on fire^ and know of feveral perfons fleeping over it^ or near it!, m fecurity,, when a few moments delay would wrap them irt the flames, what a monfter of injuilice and barbarity would he be reckoned, if he did not give them immediate notice,, that they might flee from the danger. Is the danger of fin lefs real ? Is it lefs terrible I Juft the contrary. The lofs ©f fubflance, or the lofs of life, by iire in our dwellings, is not once to be compared with having fold and body for- -ever tormented in the fire of hell.
Agreeably t& this, v/e find frequent mention of thrsr duty both in the Old and New Tellament. It is a prc- eept in the Levitieal law^. Lev, xix.. 17. " Thou llialt *' not hate thy "brother in thine heart ,' thou flialt in any •" wife rebuke thy neighbor, and not fuffer fm upon him.'^ Prov. ix. 8. " — Rebuke a wife man,, and he will love *' thee." Phil. ii. 4. " Look not every man on his own " things, but every man alfo on the things of others.'" ■Heb. X. 24. " And let us conlider one another to provoke ■*' unto love, and to good works."
There is no doubt, at the fame time, that this duty^ liowever general, lies with peculiar and heavier obligations, on fome than on others, and varies a little according to- the different relations we Hand in to one anotlier. You will eafily be fenfible how much it is the duty of thofe who have the miniftry of reconciliat'on committed to- them, who are entrufied with the charge of precious fouls^ to be urgent and earneflin their exhortations, to all with- out exception ; to be at all proper pains to fit themfelveg; for awakening the attention, enlightening the underftand- mcr, and convincing the confciences of their hearers. It rs their duty to do what in them lies, to trace the fubtil) workings and windings of the human heart, and to know the depths of Satan, as the fcripture expreffes it, to de-- Glare the whole counfel of God, and keep back nothings that is profitable for their hearers. It is not to be denied that you ought to hear them with patience and atten- tion j, that they have a right to fpeak vvith_free4om and
^be Deceltfulness of Sin. 135
bolilnefs to perfons of every rank and cliara6ler; and that there ought to be a particular fire and edge in their ex- hortations, lince they watch for your fquls as thofe who mud give an account unto God.
There is alfo a particular obligation upon fuperiors of all forts, whether in office, as maglflrates ; in ftation, as perfoiir. of wealth and opulence ; in years, as thofe whom time and experience fhould have enriched with folid wifdom ; in relation, as parents and mafters of families, to be frec[uent in exhorting others, and warning them of the deceitfulnefs of fin. It is laid upon them, and ex- pe6led of them, that they fliould not live to themfelves, that they fliould not fatisfy themfelves with exadling and looking for the refpeCt and deference which is their due-; but that they ought to exert themfelves, in giving ufeful inllruftion or falutary admonition to all who are within their fphere. Is fin fo deceitful I Are tlie unwary and ignorant fo eafily mifled, and fo hardly recovered ? Then furely thofe who ought to excel others in knowledge, fliould be careful to impart it for the benefit of the weak. Undoubtedly, my brethren, it is not only a Chrifl:ian, but a noble and amiable chara6ler, for thofe v/ho are exalted above others, to be full of compafiSon to their inferiors, and in their whole converfation breathing a define aftei« th^lr fpirituai good.
But it is alfo plainly a part of Chrillian friendfhip, eveia for equals to exhort one another, a,nd kindly to commu- nicate their mutual experience in the fpirituai life. " The *' lips of the righteous (we are told by Solomon) feed ma- *" ny." O how rare and difficult a duty ! But wherefore fliould it be either difficult or rare .? The Love of God leads to it. The ftate of your brethren requires it. And furely it Is neither unpleafant nor hurtful to him that per- forms it. I am fenfible where the difficulty lies. We fuppofe there are few who will hear it with patience, or receive it with profit. Alas ! my brethren, it is too true, we hear, on all hands, complaints, that people will not take advice ; that they are but offended, infi;ead of being reformed. Perhaps, indeed, this is as much owing t© ■Siie manner of giving, as to the backwardnefs of receiving^
135 ^he ID eceitf Illness of Sin,
counfel. However, we fliall allow the obje6lion ; snd, fince the duty is mutual, I hope it will not be reckoned yV'andering from the fubj eft, if I befeech you to fubmit to one anothers exhortation. Wt all Hand in need of it ; we may all be the better for it. What though it be ad- miniftered imprudently or harlhly for the manner ; nay, though it may flow from envy, pride, or malice, as the principle; you will lofe nothing by hearkening to the counfel. I do not remember any thing recorded more truly glorious for a, monarch, than what we are told of Philip of Macedon, that he heard reproofs not only with patience, but with pleafure : and I am fure, there is no- thing more like a Chriflian, than to profit, not only by the admonitions of friends, but by the reproaches of ene- mies. If they are juil, reform what is amifs ; if they are probable, abflain from the appearance of evil : if they are neither the one nor the other, fubmit to them with pa- tience, as a part of the Vv-ill of God.
2. I come now to confider the feafon in which the du^ ty of mutual exhortation is to be performed, Exhort! me another daily^ while it is called^ to-day. By which . we are to underltand, that it is to be done frequently; and without delay. This, my brethren, will perfedlly- iaccommodate the fubjeft of this difcourfe to our prefeht fituation, when entering on another year. We have many admonitions of the quick paffage of time ; and all thefe ferve to enforce the exhortation of the wife man, Ecclef, ix. 10. " Whatfoever thy hand findeth to do, do *' it with thy might ; for there is no work, nor device, *' nor knowledge, nor wifdom, in the grave, whither ** thou goeft." If any hearer has received a convidion , of the deceitfulnefs of fin, or the duty of niutual exhor- tation, he ought ferioufly to confider, that the prefent time only is his ; that he knoweth not what a day or a^ night may bring forth ; and that delaying or poftponingj what he may do at prefent, is at the pofiible or probably hazard of its being left undone for ever, I befeech you,,, my brethren, to make this ufe of the commencement of l^nother year. There is no difference, in one lenfe, be- ^weea one day and anotherj as much of life is fpent, ?Lnd
The Deceit fulness of Sin. f^f
as mncli of our dying frame Is waded in one day as in anotlKr ; but our computation and reckoning of revolv- ing years, by the principal feafons, only helps us to mark the conllant, though filent palTage of time, which, like a liov/ing river, is bearing us all down into the ocean of eternity. Kas any of us then a relation, friend, or child, to whofe eternal interefl he defires, or fees it to be his duty to contribute ? let him be fpeedy and diligent, whether by inilruftion, admonition, e:tample, or even prayer : you know not how Ihort a time the opportunity may laft. By and by all thefe relations fliall be dilTolved. How many wiio were with us lail year, are now Heeping in. the duft ; their ftate irrevocably fixed for eternity, ei^ ther entered into reH:, and happy in their Redeemer's prefence, or referved in chains of darknefs, and looking forward, with defpairand terror, to the general judgmenr. No warning of the deceilfulnefs of fm there ; they know it, and feel it, in inward reproach, and everlailing felf- condemnation. No preaching of the gofpel there ; no hope of recoveiy, or place for repentance there : fo that we m.ay juftly address every hearer of the gofpel, in the words of the apoftle Paul, 2 Cor. vi. i, 2. " We then, as " workers together v/ith him, befeech you alfo, that you " receive not the grace of God in vain. For he faith, I have " heard thee in a tim.e accepted, and in the day of falva- " tion have I fuccored thee : behold, now is the accept- " ed time ; behold, now is the day of falvation."
1 lliall only add, that the deceitfulnefs of fm, and the precarioafnefs of time, are confiderations which ferve greatly to llrengthen one another. As time waftes, the iinner hardens ; not only is the feafon paffing away, but the work is becoming ftill more difficult, and, at laft, as I have fliown before, in the courfe of nature, and by the ap- pointment of God, totally impoffible. It is the danger of a hardened ftate, that the Apoftle urges ; particularly in this palTage, as the argument to diligence, But exhort one another daily ^ivhile it is called, to-day ; lest any of you be hardened ihrough the deceitfulness of sin. And, indeed, elfewhere, ysft are cautioned againft delay, for the fame reafon. Thus, in Pfal, 'Xev.. 7, 8, which is cited a few v«rfe§ after the
J3,S Ty&i? Deceitfulncss of Sin.
text, " — To-day, if ye will hear his voice, harden not " your heart, as in the provocation, and as in the clay of *' temptation in the wildernefs.'*
3. Let us confider the manner in which this exhortati- on muft be given, if we hope to do it with fuccefs. And, here, I muft acknowledge, there is fo great a variety of cafes, that it would be extremely difficult, or almoft im- poiTible, diftindily, to enumerate them all, and give the different diredlions that are fuited to each ; there mull be a great difference in the manner, according to the end pro- pofed. Superiors of all forts, magiflrates, minifters, and heads of families, iTr.iy, and ought to reprove, both with authority and fe verity, becaufe the end is not fmgly the reformation of ?ai individual, but the prefervation of others, and the general good : nay, even private Chriftians may often be called to reprove, in much the fame manner as a public teftinioiiy of their abhorrence of fm : they may have it, chiefly, in view, to fave or edify the by-ftanders, by refuting the calumnies of an enemy, bearing down tri- umphant wickednefs, or difgracing an open fasSlor for the devil.
But as I reckon the paifage of fcripture, which is the fubje6l of my difcourfe, has an eye, chiefly, to brotherly admonition, for the benefit of the perfon concerned, I iliall juft mention forae of the moft important directions for doing it Vv'ith fuccefs. Thefe fliall be both negative and pofitive.
ill, You ought not to reprove at an uncertainty, upon bare rumor and fufpicion. This is what many people have done, and thereby have, in a great meafure, loft all the pains they have beftowed. Where men are reproved in the wrong phice, or for what they either are not guilty of, or are much lefs piiilty than is fuppofed, it often puts them upon felf-juftification, and hardens tliem againft all reproof for the time to come.
2dly, It ought not to be done when the oflending per* fon is in an ill temper to receive it. Though no time ought to be loft in doing what good we can to our neighs bor, efpecially to the precious foul ; yet it is worfe than lofiug time to attempt it, when he is in a difpofition 1.0 re-
The Dcceitf Illness of Sin. 139
je6t it : for example, it is ufually improper prefently after the fin is committed, becaufe then the heat is not over, nor the uproar of the paffions and afteftions appeafed. Many a donieilic reproof is thrown away in this manner. Perhaps, a hufband comes home difordered in liquor, and his wife meets him with a furly countenance, and re- proachful language ; the offence is too recently taken by her to fpeakwith meeknefsj and the provocation too re- cently given by him to hear with patience : hence dif- fenlions and quarrels arife ; and, perhaps, he is hardened m his fm, by thinking he hath greater caufe to be difplea-' fed with his wife for the frowardnefs of her temper, than fbe has to be difpleafed with him for his intemperance. On the other hand, it is not improbable, that, by waiting till the return of calmnefs and refleftion,, the fui may be fet infucb a light, as to carry conviftion to the confci- ence, and, by the blefiing of God, prove the means of re- formation. Many are the admirable remarks of Solomon on this and the like fubje6ls ; particularly, Prov. xv. 23. *' A word fpoken in due feafon, how good is it !"
3dly, We are not to reprove thofe vv^hom we have rea- fon to believe to be fueh defperate wretches, that they would be but the more exafperated, and fin in the more daring manner, on account of the reproof. To thefe it would be no a6t of love and charity, as it would provoek them to dilhonor God ftill more highly, and fo heap flill heavier loads of wrath and vengeance on their own heads. It is a faying of Auguiline, one of the fathers : ' If Vv^e, therefore abfiain from admonifiiing wicked men,
* becaufe the feafon does not fuiFer it, or, we fear, they
* may become worfe by it, that feems to be the counfel of
* charity/ And, alas \ hoiv many are there, who, when they are reproved for their fins, though very juftly, are prefently kindled into a rage, fall a blafpheming and rail- ing at piety, and all that profefs it, and feem more con- firmed than ever in their hatred and op|x>fition to it. Therefore we are exprefsly warned of the danger of this by Solomon, Prov. ix. 7. " He that reprovetha fcorner, ^ getteth to himfelf fliame r and he that rebuketh a wick- - ed man, getteth himfelf a blot»" And, to the fame
-540 The Deceitfuhiess of Sin.
purpofe, our bleffed Saviour, Matth. vii. 6. " Give not " tiiat which is holy unto the dogs, neither caft ye your " pearls before fwine, left they trample them under their *^ feet, and turn again and rend you." On the other
ihand, pofitively, when reproof or exhortation are admi-
.niftered,
I ft. It ihould be made appear, as much as poffiUe, to flow from love and affection as its principle, it is plain that this ought to be its principle, in order to its being 3, a duty acceptable to God ; and there will be little hope of its fuccefs with men, unlefs this appear to their convidti-
,on. It would, indeed, be greater perfeftion to profit by
,the malicious inveClives of enemies ; but every body will allow, that is not ordinarily to be expelled ; for this rea- fon, all oftentation and vain glory is carefully to be avoid-
.ed, and every thing that may look like only alTefting fu- periority; for the fame reafon, it ftiould, in all ordinary cafes, be done in as fecret a manner as circumftances will permit it. The cafe of public offences, to be fure, muft be excepted ; concerning which we are told, " Them " that fm, rebuke before all, that others alfo may fear." But, in other caies, not only of private injury, but of pri-
■ vate iins, the rule of our Saviour is to be obferved, Matth. xviii. 15. " — If thy brother fliall trefpafs againft thee, ga " and tell him his fault between thee and him alone ; if *' he fhall hear thee, thou haft gained thy brother." 1 can- not fay all that might be faid on this fubjedl ; but nothin:^
; can be of greater importance, than, if poffible, to fhow that it flows from love : for, where the offender is truly convinced of this, even thoiigli he ihould not be reformed, it is very feldom tliathe is difpleafed. Therefore,
2dly, As it ought to flow from love as the principle, ^q it ought to be conduced with meeknefs in the fame manner. No railing or reviling expreilions, wliich will look like
, the wounds of an enemy, to deftroy, and not the balm of aphyiician, to cure. Therefore the Apoftle gives us ad- vice, in the following terms, Gal. vi. i. "Brethren, if a *' man be overtaken in a fault, ye which are fpiritual, re- " ftore fuch an one in the fpirit of meeknefs : confidering " tbyfelf, left thou alfo be tempted.'* This laft expreffian
The Dcceitf Illness of Sin. 141
gives an inimitable beauty to the apoftolic counfel. Our own fins fliould fill us with compalllon as much as refcnt- ment againil finners, and fliould make us take the fame gentle methods with others that we would wiih to be taken with ourfelves, if we were in their condition. We are of the fame nature, liable to the fame temptations, and, if left of God, may eafily fall into the fime mifcarriages. Befides, as it is moft fuitable to our ftate and chara6ler, fo it is moll: Hkely to have a proper effeft. Meek and gentle admonitions will penetrate the heart, when rough and clamorous reproofs will be rejefted and defpifed. Thus Solomon fays, Prov. xxv. 15. " By long forbearing is a " prince perfuaded, and a foft tongue breaketh the bone.'* And, Chap. xv. i. " A foft anfwer turneth away wrath, *' but grievous words ftir up anger."
3dly, Reproof fhould be given v/ith fome degree of zeal as well as meeknefs ; we Ihould avoid the extreme of re- miflhefs as well as feverity. A flight carelefs reproof i& often worfe than none ; for it is ready to make the offen- der think lightly of his own offence. There muft, there- fore, be fuch evident weight and concern of fpirit, as may ferve to evidence as well his danger as your own love. For this reafon, I beg leave to obferve, that fpeaking in a wayofjeft, and merriment, on fms of an atrocious na- ture is deeply criminal, and highly pernieious. Solomon tells us, " Fools make a mock at fm." I'hough a turn to raillery and pleafantnefs of temper is reckoned a very harmlefs as well as agreeable difpofition ; yet great care ought to be taken of the fubjefts on which it is exercifed. It is only fmaller weaknelfes that ought to be treated in this manner. Sins againft God fliould be treated with a gravity and ferioufnefs from the importance of their na- ture and effefts. I fhall give an inftance of this. Swear- ing, and taking the name of God in vain, is fometimes ridiculed, inftead of being reproved. This feldom has a good effeSl. The crime is of fo atrocious a nature, and fo direct an affault upon the majefty of God, that it ought not to be treated lightly, as only a fmall indecorum, or breach of good manners. It ought, indeed, to be defpifed
Vol. II. S
I4i ^ke Decehfulncss oj ^in*
for its folly ; but, at the fame time it ought to be deeply abJiorred for its guilt.
4thly, In the laft place. In admonilhing one anothet for particular fms, we Ihould ftill keep in view the fource of all fui, a polluted nature ; and the great danger of the finner, as in a fmful ftate. Though particular mifcar- riages may give the occafion, it is of fmall moment to convince them of the folly of fuch or fuch a practice, unlefs you point out to them the necelTity of repentance,- in general, upon evangelical princi])les. I have rarely, feen that any arguments were fufficient to reform a flna, ner of any particular fault he was once addicted to, but thofe drawn from eternity, and the awful effeds of the,* difpleafure of a holy God. Prefent inconveniencies, however great, foon lofe their effedl, and are quite un- i equal to combat a vitious inclination, or wreflle v/ith the power of habit. But, though it were otherwife, what g, . fmall matter is it to cure a man of being a drunkard, or a fwearer, or a whoremonger, if ftill you. leave him a ilave to fm, upon the whole, a fervant of the devil, and . an heir of hell? It is plainly with a view to the final - confequences of fin, that the Apoftle recommends mutual-; exhortation in this paflage, Exhort one another daily j; 'while it is called^ to-day ; lest any of you he hardened, through the deceitfulness of sin. Would you, therefore^," admonifh any perfon to his real profit? make ufe of par- ticulars, to convince him of the evil of all fin, as fuch, and its power and influence over him by nature. When you reprove him for any fault he has committed, fhew him the deceitfulnefs of fin, and where, if he do not fpeedily fi:op, he will be landed at lalL Let his eternal ilate be the motive that urges you to the duty, and let the fame great confideration be made ufe of to carry home the inilrudlion with power and efficacy upon his heart.
5thly, In the laft place. Let thofe who would acquit themfelves of this duty, in a proper manner, be particu- larly watchful and circumfpedl in their own condud:. It is evident, that nothing can be more unfuitable, than for thofe, who take upon them to admonifh others, to be grofsly and vifibly blameable themfelves. It is, indeed,
The Deceit/illness of Sin. 143
^ intolerable, that nobody can bear their indruQIons
with patience. You knov^--, from daily experience, thr.t
recrimination is the firft thing to which thofe who are re-
•^rehended betake themfelves. The moment they are
challenged, the reply is ready, Why, you yourfelf, do h
and fo, or, perha])s, worfe. So prone are they to this,
'that many times they will upbraid men with innocent or
lawful things, as if they were faults, to cover their own
■guilty pradlice. Now, if this is the cafe, how much
more hurtful mufl: it be for thofe, who reprove others, to be
really liable to juft accufation themfelves, and, perhaps
upon the fame fiibjeft ? Therefore our Saviour fays,
with the greatell ftrength and propriety, Luke vi. 41, 42.
•" And why beholdeft thou the mote that is in thy brother's
'*' eye, but perceiveft not the beam that is in thine own
** eye ? Either, how canft thou fay to thy brother, Bro-
" ther, let me pull out the mote that is in thine eye, Vvheri
" thou, thyfelf, beholdeil not the beam that is in thine own
** eye ? Tliou hypocrite, caft out firft the beam out of
^* thine own eye, and then flialt thou fee clearly to pull
" out tlie mote that is in thy brother's eye ?" Perhaps,
my brethren, fome of you are faying within yourfelves :
Alas ! you have now deftroyed the whole effect of what
■has been urged, at fo great length, on the duty of mutual
•exhortation ; for where is the man that is without fin, to
reprove his neighbor ? My brethren, no doubt we h?A-e
all fuch failings as ought to make us do it with meelinefs
and felf-denial ; yet furely we both may and ought to
walk fo circumfpe<3:ly, as not to be juftly liable to heavy
^ccufations. Though there is no holding of intemperate
'tongues, yet, furely, there is fuch a thing as a converfa-
tion becoming the gofpel, which will entitle the fervant of
•Chrift to appear with fome meafure of courage in his maf-
ter's caufe ; nay, and fuch an habitual love of mankind,
as may fometimes open their ears to his falutary counfcL
And, believe it, thofe who begin to make confcience of
their duty to their neighbor, either in a farnily, or a wider
fphere, will find its powerful and happy influence as a re^
Uraint upon their own condu6l. They will be naturally^
led to double their diligence, left their example lliould yiii
144 ' The Deceitfiilness of Sin.
liapplly, fruilrate the effedl of their reproofs. One par- ticular more I mud add, that the next thmg to being al- ways in the right, is to be humble, and ready to confefs when you have been in the wrong. This alfo is a fcrip- ture precept, James v'. 16, "■ Confefs your faults one to *' another, and pray one for another, that ye may be " healed." I am perfuaded that few things would add greater weight to any perfon's admonitions, than his being willing to confefs, and ready to amende any thing that was pointed out to him as blameable in his own conduft.
I come now, in the laft place, to make fome praftical ap})Ucation of what has been faid. -And,
I. From what has been laid, you may fee the great cor- ruption and depravity of our nature. I look upon it as of great moment to have a deep and growing conviction of this truth. It is the language of fcripture, it is the lan- guage of experience, and it is the parent of humility. I obferved, in the beginning of my difcourfe on this fubjeft, and it appears from every thing that has been faid upon it, that the deceitfuinefs of fni is but another e:^-preffion for the treachery of the human heart. In vain would the ob- jects of fui appear before us ; in vain would Satan and his emiiTaries prefent their folicitatlons, if our own inclina- tion did not plead powerfully in their favor. To be deep- ly convinced of this, Vv'ill lead to the exercife of penitence, ^ and to felf-denia], which is the bed mean of our fupport and prefh-vation. If the deceitfuinefs of fm lies chiefly in ourfelves, that man will guard againft it in the moll effec- tual manner, who has learned to fear himfeif as his own greatefl enemy.
2,. From vi'hat has been faid, let us be led to llriftnefs and frequency in felf-examination. If fin is fo deceitful, it may eafily lurk unobfcrvcd. Self-knowledge is a Ibjdy of as great difficulty as importance. You have heari.1 what artful difguifes fm puts on, and how dreadful- ly foiTie have been led aftray. The very befl duties may be; polluted by fmful motives, and the very word things may be done by an erring confcience, of which w£ may juUly fay, with our Saviour, Matla. \'i. 23. " — If there-
The Deceitfulness of Sin, 145
" fore the light that is in thee be darknefs, how great is " that darknefs !" The okl heathen precept, " Know " thyfelf," was reckoned fo excellent a faying, that they fuppofed it to be a revelation from Heaven. And, in the holy Scriptures, we have many exhortations to felf-exami- nation. I fliall only mention that of the apollle Paul, 2 Cor. xiii. 5. " Examine yourfelves, whether ye be in " the faith ; prove your own felves : know ye not your *' own felves, how that Jefus Chrift is in you, except ye " be reprobates ?" Nay, after all our pains to examine ourlelves, there ought to remain fuch a fufpicion of our own treachery, as fliould make us intreat, humbly and earneftly, the more impartial trial of a heart-fearching God, Pfal. xix. 12. " Who can miderftand his errors ? *' Cleanfe thou me from fecret faults." Pfal. cxxxix. 23, 24. " Search me, O God ! and know my heart : try me, "• and know my thoughts : and fee if there be any wicked " way in me, and lead me in the way everlafting."
3. From what hath been faid, let me befeech all, but efpecially young perfons, to beware of the beginnings of fin. It may be faid of fin, in general, as Solomon. fays of llrife, " the beginning of it is like the letting out of wa- " ter." Beware of all that difcourfe which tends to give you flight thoughts of any fm. Sometimes men confider fins as fmall fins, and tiierefore tolerable. Many parents have thought it wrong to check their children for the fol- lies and levities of youth, and have found, to their melan- choly experience, that when follies had been fuffered to ripen into crimes, they had taken too deep hold to be root- ed up. Many make light of fin by comparifon. How common is the pretence of the drnnkards : We are harm- ing nobody ; we are not fpeaking ill of our neighbors ; v/e are not oppreiTing the poor. In the mean time, they are foon led to curfing and blafphemy ; and, perhaps, by their riotous living, they are unable to pay their juft debts, rob the indiiftrious poor of their right, and, for the indul- gence of a beailly appetite, bring their own oil spring to beggary and ruin. Such is the behavior of many of your harmlefs people ; men of fecial friendly difpofitions, that, if you believ® them, v/ould not wrong their neighbor of a
:(S0 The BetettfiiMs of Sin,
farthing to tlieir knowledge ; and yet it would be happy for any man to fall into the hands of highway robbers, ra- ther than into their fociety. How lliort-fighted men are ! they not '6fily forget to look forward to the other world, but look hoi even to any diftance in this. From time to time we are made fools by fm, which never afl^ more of ite than the prefent compliance ; yet, if this is granted, never leaves us till our Hate is irrecoverable. What rea- loil have all to be afraid of that deplorable hardnefs of heart which is the confequence of the continued indul- gence of fm. Let us never confider any fm by itfelf, but together with that ugly train which it draws behind it ; and, then, though our falfe hearts might plead for the indulgence of a fmgk lull, they may not be fo willing to fubmit to that deluge of vice which follows fall at its heels.
4. In the laft place, I fliall clofe the fubjeft, by addrelT- ing an exhortation to thofe of my hearers, who have been long and hardened fmners ; who have many habits of vice cleaving to them ; who have hitherto defpifed the gofpel, and even fat in the feat of the fcornful. No doubt, you have heard, in vain, and, perhaps, with contempt, many exhortations of this kind before ; and therefore, there is, humanly fpeaking, but little hope, that any thing I can fay will have the efl'edl. However, as our blelTed and gra- cious Mailer has commanded his gofpel to be preached to every creature, this Prince of the kings of the earth is able, by his Spirit accompanying the word, to lay the proudefl: and the boldell of his enemies proftrate at his feet ; let me befeech you, in his name, to hear, that your fouls may live. Why will you longer continue at enmity with him, while he his offering you mercy ? nay, he is treating you with mer- cy in every inftancc of his kind providence, in the re- newed mefl'ages of his bleffed word, and in his dying ago- nies on the accurfed tree ! Have you been long wedded to fm ? he is able to fet you free ; he came to dellroy the works of the devil, and is able to knock off the llrongeft fetters, and reftore liberty to the molt forrowful captive. " We, then, as workers together with him, befeech you " alfo, that ye receive not the grace of God in vain."-
Yhe DeceUfulness of Sin. 147
Remember, on the other hand, I befeech you, the dread- ful vengeance that awaits the defpifers of the gofpel. If you Hill refufe the gracious offer ; if you will not fuffer his mercy to be glorified in your recovery, his holinefs, powTr, and juflice, fliall be illuftrated in your perdition. Time is hallening away ; judgment is haftening on ; no refufing to appear at that bar ; no deceiving or biaffing that judge ; no room to efcape ; no fource of confolation under that fentence. How infupportable the refle'Slion on opportunity irrecoverably loft ! And how terrible the fanftion which follows upon the offer of mercy ! You may
read it, Prov. i. 24, 31. '' Becaufe I have called, and
'* ye refufed, I have flretched out my hand, and no man " regarded : but ye have fet at nought all my counfel, " and would none of my reproof: I alfo will laugh at your " calamity, I will mock when your fearcometh. When " your fear cometh as defolation. and your dellruO.iori *' cometh as a whirlwind ; when diftrefs and anguifh com- " eth upon you. Then fhall they call upon me, but I " will not anfwer ; they fhall feek me early, but they *' fhall not find me : for that they hated knowledge, and " did not chufe the fear of the Lord. They would none " of my counfel ; they defpifed all my reproof : there- *' fore fhall they eat of the fruit of their own way, and *'■ be filled with their own devices."
I only add, if any imprefTion is made on your minds, of the importance of eternity, fuffer it to abide there. Let it have an immediate effedt. Of all the deceits of fm or Satan, none more fatal than that of putting ofFconvi<^ions to a more convenient feafon. I conclude, therefore, witli the words of Solomon, Ecclef. ix. 10. " Whatfoever thy " hand findeth to do, do it with thy might ; for there is *' no work, nor device, nor knowledge, no;* wifdom, in *' the grave whither thou goefl." Amen.
i
[ U9 ]
a6o3 ooM aoOd eooo oenn ooea oooo oooo com xno oooo oooo «>co oeco oooo coso oooo coao oooo c«oo cooo mDo oooo oooo <BfA :<M« oooo oocw cooo acoo oooo ocoo '«oo oao<^ oooo ooo>j booo oooo oooo oooo rooo oooo oooo oooo cooo «ooo oooo coca osoo •>»
The believer going to GOD as his EXCEED- ING JOY.
A
SERMON.
Pfalni xliii. 4.
Then luill I go unto the altar of God, unto God my exceed-
higjoy.
IT is of great moment to attend to the proper mixture of reverence and love vv hich ought to pofTefs our hearts in the worlliip of the living God. If they arife from proper principles, they will not dellroy or weaken, but flrengthen one another. A believer can never lye too low in the duft before the moft holy God ; he can never be too fen- fible either of his difcance as a creature, or his guilt and unworthinefs as a fmner : but, at the fame time, he can never be too deeply penetrated with a fenfe of divine love, or have too ftrong and ardent defires after communion and fellowlliip with God. The truth is, the lower we are in our own fight, it doth but the more illuftrate and mag- nify all tlie grace that is fliewn to us in the gofpel ; and the more joyfully we contemplate the fulnefs of our por- tion in an infinite God, it wvi but the more bring back this reflection, and conflrain us to confefs, that we are lefs than the leafl of all his mercies.
In feveral paflages of the Pfalms of David, we have very warm and fervent expreffions of the delight which the man after God's own heart had in the worfliip of' his fanc- tuary. There are few of thefe more beautiful and forci- ble than the paifage of which my text is a part, " O fend
Vol. II. T
15^ ^^^ Belie'Der going to God
*' out thy light and thy truth ; let them lead me ; let them " bring me unto thy holy hill, and to thy tabernacles. " Then 'mill I go unto the altar of God ^ unto God my cx- " cee ding joy. '''' That which feems to have brought the Pfalmill to this Rfiking and beautiful thought, was, his being under the preflure of heavy affliftion ; and, particu- larly, in a ftate of diftance and banifhment from the tem- ple fervice. This led him to flee for refuge to God, his almighty friend and unchangeable portion. Did the Pfal- miil then go to God as his confolation in diflrefs ? Vv^hat reafon is there for every Chriflian to go to him as his Father and his God, not only for fupport under the va.ri- ous trials of this mortal flats, but for happinefs and peace after he hath feen and felt the inherent vanity of every created enjoyment ?
All I fhali further acid upon the words is, that what David is here praying for, Js to be brought to the temple of God, to have accefsto his courts, and communion with him there. This he plainly looks upon, as a fource of ex- ceeding joy; and, fureiy, to thofe who are duly difpofed for it, there is not, there cannot be, in this world, a mere delightful employment than the joint celebration of our Creator' and Redeemer's praife; than the united voice of his fervants in his temple. It is the neareft approach v/e can make to the employment of he^lven, and the moll fen- fible foretalte we can have of its happinefs in this foreign land.
But, my brethren, I mufl: limit the fubjeft to what is the particular and diilinguiiliing eiTipIoyment of this day, . — the holy ordinance of the Lord's fupper, commemora- ting our Redeemer's dying love. This was called by the ancients the Eucharist^ or Sacrijice gJ Praise. And, in- deed!, no difpofition is more proper or necelTary, in at- tending upon it, than a joyful and di^mkful frame of Ipirit. This will be like a precious perfume, which will fill the hbufe with its fragrance, and will greatly ilrengthen every other gracious diipofition ; and, therefore, my intention is, through tlie allilhince of divine grace,
ns bis Exceeding Joy. 151
I. To fliew you what matter of joy and fatisfa'!lion there is to every fincerc Chrillian, in what is reprdcnted to oiir view in the facranicnt of the Lord's fupper; or, for what realbns w^e ought, iii this folemn fervice in a particular manner, to go to God as our exceeding joy.
Having done fo, I ihall make fome praclical improve- ment of the fubjetl: for your inilru6tion and diredion.
In the lirft place, then, I am to fliew you what matter of joy and fatisfaClion there is to every fmcere Chriftian, in what is reprelented to our view in the facramcnt of the Lord's fupper ; or for what reafons we ought, in this fo- lemn fervice, in a particular manner, to go to God as our exceeding joy. 1 am deeply fenfible, my brethren, that I have entered on a talk to which I am very unequal, to raife your minds to that fublime temper, of joy in God, and to difclole that fountain of joy there is to every be- liever, in what his Redeemer has done, and is IHll doing for him. It is fo great a fubje^l, that we ourfelves may fee how unfit a mortal tongue is to fpeak of it : and there- fore, I fliall, in the entry, pray " that God may fhed " abroad his love in our hearts ; that he may fend forth " his light and his truth, that they may be guides tous ;" and accompany the word fpoken with the powerful energy of the fpirit of confolation. But a little of that real com.- munion with God which is the work of his Spirit, and which he fometimes vouchfafes to his people, will give them fuch a lively fenfe of his love and joy in him, as they themfelves know may be felt, but cannot be expreC, fed : and I cannot forbear already obferving to you, that the meaneil real Chrillian fhall, one day, in the higher hoLife, have fuch a fulnefs of joy, and fueh conceptions of God and his Redeemer's love, that he Ihall look down, with wonder, at the weak and imperfect ftretches of our imagination after it nov\^. But fo long as we are here, let us patiently content ourfelves with what is given us a& neceiTary to f upport our weary Heps in this defolate wil- dernefs ; with what tliis ordinance, inftituted for eniiveii-^ jng our faith, fupplies us for our comfort and joy.
i^"* The Believer going to God
Fot this purpofe, let me beg your attention tb thfe fol- lowing confiderations.
I. You ought to go to God, in this ordinance, as your exceeding joy, becaufe, in it, you have the fulleft affurance and the cleareft evidence of the forgivenefs of your lins, and peace with your offended Maker. This is the preli- minary mercy which, with refpe6t to fallen creatures, mult open the way to every other blefling. Nothing ib much damps our joy in God, and leffens our fatisfadtion in addreffing him, as confcioiifnefs of guilt. Thic it is that makes religion fo unpleafant to the carnal worldling ; even the fecure fmner, who feems to walk without fear, is yet deterred by natural confcience fi'om drawing near to God. He does all in his power to rid his mind of the thoughts of God*s ordinary and conilant prefence with him in every place. A horror of his Maker poileffes his mind at all times; he cannot love him as a gracious Fa- ther, becaufe he hates him as an enemy, and fears him as a righteous judge. Nay, the fame thing it is that makes us all feel fo frequently an averfion at the duties of religi-i on. The cold hand of a fpirit of bondage freezes up the iLffeStions. Trembling and fear taketh hokl upon us. An inward dread and jealoufy of our own ftate throws a glooni and darkiiefs, as it were, through the temple of God. And, with whatever ftrength or beauty the promifes or privileges of the faints may be fet forth, there is a lecret veilraint upon us, and as a voice difcharging us from touching them, as forbidden fruit. Were we but as pure, and free from guilt, we fhould, with as much joy and ■faliisfaftion, draw high to God, as the angels do in Hea- ven.
I have been the more full in opening this to you, that .you may fee the foundation there is in nature, and in fa61;, for the leading dodlrine of the gofpel, " Chrift Jefus fet *' forth as a propitiation for fins, through faith in his " blood.*'
His blefTed body was broken, and his precious blood was llied, for the remiffion of iins. Are you to comme- morate this ? are you to receive the vifible figns and the appointed feals of it ? does not this alTure you, that your
as his Exceeding ^oy. 15 j
fms are forgiven lor Chrift's fake ? Are your fins very great? are they many in number, and heinous in their iLggravations ? Confider the infinite value of this facred blood, it was no lels than that or the eierual Son of God, who chearfully undertook our caule : '' and the Lord laid " on him the iniquity of us all." Ifa. liii. .5. " He was " wounded for our tranfgre (lions, he was bruifed for our *■'■ iniquities ; the chaftifement of our peace was upon him; " and with his llripes we are healed." O unfearchable my 1- tery ! O the infinite holinefs of God ! O the tremendous jullice of God ! liow well may the exhortation be preiT- ed, Ifa. i. 18. " Come now, and let us reafon together, " faitli the Lord : though your fins be as fcariet, they Ihall *' be as white as fnow ; though they be red like crimfon, *' they Ihall be as wool." V/eil may we fay with the apoIilePaul, i Tim. i. 15. '■'■ This is a faithful faying, and ''worthy of all acceptation, that Chrift Jefus came into " the world, tofave finners, of whom I am chief." Are you afraid of the condemning fentence of the law, Gal. iii. 13. " Chrill hath redeemed us from the curfe of the " law, being made a curfe for us." Are you afhamed to appear before God in your own undeferving character, hear, and comply with your Saviour's own counfel, Rev. iii. 18. " 1 counfel thee to buy of me gold tried in the fire, "■ that thou mayeft be rich, and white raiment that thou " mayeft be clothed, and that the fliame of thy nakednefs ^' do not appear ; and anoint thine eyes with e3'-e-falve, " that thou mayeft fee." In the fpotlefs robes of your Re- deemer's righteoufnefs, you fhall be adorned fbrliie courts of your God, and dwell in his prefence. Are you afraid to apply all "this to yourfelves ? This is the exprefs pur- pofe of the iacramentofthe Lord's fu-pper, to confirm and clofethe covenant of peace with every partaker. Do you doubt the fincerity of the offer upon God's part ? See him difpenfing the healing medicine, "-This is my body, which '' was broken for you ; this do in remembrance of me. " As often as you eat this bread, and drink this cup, ye " do fhew the Lord's death till he come." Hear him fay- ijig, Matth. xi. 28. "• Come unto me, all ye that labor, •:.f^-and are heavy laden, and I will give you reft." Hear
154 The Believer going to God
him further faying, John vi. 37. "Him that cometh to *' me, I will in no wife cail out." Ifa. Iv. i. "■ Ho, every " one that thirfteth, come ye to the waters ; and he that " hath no money, come ye, buy and eat; yea, come buy " wine and milk, without money, and without price." Rev. xxii. 17. " And the Spirit and the bride fay, Come ; " and let him that heareth fay, Come; and let him that *^ is athirft, Come. And whofoever will, let him take "• the water of life freely." All who have truly groaned under a fenfe of guilt may here fee their pardon lealed, and may and ought to rejoice in it, as theirs ; and, unlefs they doubt the faithfulnefs of God's word, or the efficacy of their Saviour's merit, may triumph in both, and fet at de- fiance the thunders of the law, the reproaches of confci- ence, and the accufations of the devil. They may fay, with the apoftle Paul, Rom. viii. 33,34. " Who ftialllay *' any thing to the charge of God's elect ? It is God that " juftifieth : who is he that condemneth ? It is Chrill '^ that died, yea rather, that is rifen again, who is even " at the right hand of God, who alfo maketh interceffion " for us."
2. You ought to go to God, in this ordinance, as your exceeding joy ^ as it affords the ftrongeft and mod illullri- ous proof of divine love. This, my brethren, is the im- mediate fubjedt of our contemplation in the Lord's fupper ; and I chufe to confider it as an argument by itfelf, fep%- rately from its fruits, becaufe nothing ferves more to heigh- ten our affeflion to, and delight in God, than a firm per- fuafion of his love to us. Is it a comfortable thing to have the pardon of our fins ? It is alfo unfpeakably refrelhing, and even ravifhing, to view, in faith, the wonderful means by which it is accompliflied. We may confider, fhortly here, the riches of redeeming grace, as extending to the finners of Adam's race in general ; and, then, what it is for every believer to confider himfelf as the determi- nate obje6t of divine regard in the councils of peace. The whole perfe6tions of an infinite God Ihine v\'^ith united lufi.re in the work of redemption. His power, wifdom, holinefs, andjulHce, are feverally and jointly illultrated in it. His uniearchable wifdoni is menliojied, Rom. xi.
as lAs Exceeding Joy. 155
33. " O the,,deptli of the riches both of the wifdom and " knowledge ol God ! How uiiiearchiible are his judg- '■' ments, and his ways pall finding out !" His nnghty power, Eph. i. 19. "• And what is the exceeding greainefs '' of his power to us-ward, who beheve, according to the *' working of his mighty power." The righteoulhefs of his government, Rom. iii. 26. " To declare, I lay, at *^ this time, his righteoufnefs, that he might be juil, and " the juflifier of him which believeth in Jefus." But love is moll conipicuous of all ; and. is therefore moll fre- quently infilled on, John iii. 16. '' God fo loved the world, '* that he gave his only begotten Son, that whofoever be- '• lieveth in him, Ihould not perilli, but have everiailing " life." Rom. V. 8. " God commendeth his love towards " us, m that while we were yet fmners, Chriil died for *' us." Eph. iii. 17,18,19. " That Chriil may dwell " in your hearts by faith ; that ye being rooted and ground-* " ed in love, may be able to comprehend, with all faints, " what is the breadth, and length, and depth, and height, " and to know the love of Chriil, which palleth know- '' ledge.*' And indeed, my brethren, it paiieth the pow- er of man to open fully the greatnefs of the love of God to fmners in Chriil jefus. It is a fubjeft which we are lo far from being able now to exhault, that it ihall aiibrd mat- ter for adoring inquiry to all eternity, whilil the everiail- ing God lives and reigns with his faints, and unfolds to fhem, age after age, more ample views of his goodnefs and greatnefs. hy what (hall we meafure the iove 01 a friend, but by the greatnefs of his gifts ? What fentiment then Ihall we entertain of the love of God for his (juill/ llyled) unfpeakable gift ? He has given us his only be- gotten Son, " who was from eternity in tlie bolom of tlie ^ Father ; the brightneis of his Father's glory, and the ex- " prefs image of his perfon ;" the bell and greateil of crea- ted beings, nay, the whole creation itlelf, had been noth- ing compared to it.
The truth is, 1 am ready to think that there feems to be fomething like divine contrivance, and infinite deiign, in this particular circumllance. All created things are in ^hemfelves equal, and alike eafy, to the power of God,
1^6 The Belie-uer gomg' to God
being but the effefts of his fimple will. For this reafon there could be no comparative greatnel's in any luch gifts. There was therefore but this one way left to exprefs an uncommon degree of love, that he who M' as one and equal with the Father, fliould himfelf be employed in the mef- fage, and " bear our fins in his own body, on the tree." Nothing elfe could have made man an expenfive purchafe. Nothing elfe that God could beflow, would have had any appearance of doing violence to himfelf; or could give meaning and beauty to that expreffion, Romans viii. 32. " He that fpared not his own Son, but delivered him up " for us all, how fhall he not with him alfo freely give us " all things ?" The Lord of the vineyard, in the parable, is reprefented as in fufpenfe, how to fall upon a method to break the ftubbornefs of the hufbandmen, Luke xx. 13. *' Thenfaid the Lord of the vineyard, what fhall I do ? I " will fend my beloved Son, it may be the}^ will reverence *' him when they fee him." Let us paraphrafe and ap- ply it. God, who bears the perfon of the mafler of the vineyard, may be fuppofed to fay, what fhall reclaim thefe obflinate children of mercy, become rebels ? Nothing but the invincible force of fuperior love. But wherein lliall the love of the eternal God appear to advantage ? in noth- ing but an eternal gift : they Ihall not be cheaply purcha- fed, they Ihali be bought with blood, with that facred blood, v/hich ihall be the furprife of angels, and the won- der of heaven. Thefe reflections I would make with re- verence, on this elevated and deliglitful, but awful and tremendous theme. One thing appears clearly from them, that it is not only obfcuring the luftre, not only weakening the force, but dellroying tlie very being i)f re- deeming love, to deny the proper and eternal Godhead of Chrill, the Mediator. But, Oh ! my brethren, what an imjDTovement is it, to the contemplation of the love of God, for each of us to confider himfelf as having been from eternity the objedl: of it. While I tafte the llreams of his bounty, may I thus trace it back to its fource ! Did he love me from the foundation of the world ! Did he pity me, when in unprovoked rebellion againll him ! Did he make fo gracious provilion for my recovery and falvatio»l
as hh Ex ceding Joy,. 157
Did he make atonement for my guilt, by the blood of his own Son ! and conquer my lieart by the power of his fo- vereign p;race ! What returns of praife and gratitude are iiis due r With what joy ought 1 to remember my Re- deemer's death at his table, in the hope of fliaring with him his crown and his throne, in a higher ftate ?
3. You ought to go to God, in this ordinance, as your exceeding joy; as you have in it the cleareft and fulleft affu- rance of receiving from him all that is necefiaryforyourcom- fort and happinefs, while you continue here. There are, in a Ilri6"l fenfe, but two ends of going to God in his worfliip and ordinances, to exprcfs our fenfe of, and thankfulnefs for favors received, and as beggars for more. Now, my brethren, in this ordinance you are not only called to ce- lebrate the love of a gracious and reconciled God, but to truil in the fulnefs of an all-fufficient God. That we. may view this tlie more diitinftly, there are thefe two kinds of bleflings v/e Hand in need of, thofe that relate to out fpiritual life, and thofe that relate to our temporal com- fort.
I ft, Thofe that relate to the fpiritual life. What Is the great defire of every real fervant of God in this houfe ? Is it not to have your hearts more inflamed with the love of God, and more devoted to his fear? Is not fin your greateft burthen, and its remaining influence your greateft grief ? Now, v/here can you have a more reafonable hope of get- ting your gracious difpofitions ftrengthened, or your fins mortified, than at a communion table. Is it not ex- prefsly defigned for your Ipirltual nouriftiraent, and growth in grace ? And as the inlHtution of thefe fenfible figns is a remarkable proof of divine condefeenfion, fo I can hardly conceive any thing more v/ifely and happily calculated for this excellent end. V/hat can more ftrength- en vour faith in a dying Saviour, than being allowed to look upon the figns of his broken body, and his blood poured out ? What can fpeak greater peace to the con- fcience, than your being allowed and invited to receive hint explicitly ? " This is my body, broken for you." What can more happily ferve to kindle and inflame your love to God; than the immediate contemplation of his
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558 The Beltei^er going to God
infinite love for yoii ? Where can you take fuch a h3f(*'- ful view of fm, as a detefted objetit, as at the Lord's tabla, where ybvt fee it in your Saviour's fufferings ? Where and how can you lay fueh a bond upon the eonfcience, as by receiving the feals of thi& facred engagement ? How ca?i you give fuch a deadly wound to your ftrongeft lufts, as by nailing and affixing them to your Redeemer's crofs ? What motive of future obedience equal to bearing about in you'f bodies the dying ©f the Lord Jefus- ? See what the Apof- tie fays, 2 Cor. v. 14. " For the love of Chrift conftraineth " us, becaufe we thus judge, that if one died for all, then " were all dead." Gal. ii. 20. " I am crucified witli *' Chrift : neverthelefs I live ; jtt not I, but Chrift liveth- " in me : and the life which 1 novT live in the flefh, 1 live " by the faith of the Son of God, who loved me, and gave' " himfelf for m<£.'* What remedy can yoii find for youi' own weaknefs, like the all-fufficiency of Chrift ? Col.ii.9. " For in him dwelleth all the fulnels of the Godhead bodi- " ly." I Cor. i. 30. " Of him are ye in Chrift Jefus, " M'ho of God is made unto us wifdom, and righteoufnefs, " and fanftification, and redemption.'' I will not fo widely handle the fubject as to cite to you all the paflages which ftiow that the fpirit of fan6lifi cation is a part of the purchafe of your Redeemer, and one of his gifts to thofe who humbly implore it. Is it not well known, and do not believers at his table, fenfible of their own weaknefs, and confident of their Saviour's power, get their feet upon the necks of their enemies, and fay, " I can do all things- , *' through Clrrift ftrengthening me."
2d, They have here all things neceffary for their tem- poral comfort. They have a complete remedy for their cares, as \v^ell as their fins. As at the Lord's table you lay hold of the covenant of peace, i'o there, if any where, you may fee, that it is ordered in all things, and lure j your food and raiment, and all neceflary provifion, is con- tained in it ;. and Chrift's body is the pledge. How gra- cious the promife ! your heavenly Father knoweth that . you have need of thefe things, Pfal. xxxiv. 8, 9, 10. " O ** tafte and fee that the Lord is good ! Bleffed is the mart " that trufteth in him. O fear the Lord, ye his faints I
as bis Exceeding Jay. i^^
** for there is no want to them that fear hiin. The young *' lions do lack, and fuller liLinger ; but they that leek the *' Lord, fhall not want any good thing." Ifa. xxxiii. i6. '•• He fhall dwell on high; his place of defence fiiall be " the niunilioiis of r/>€ks ; bread fliall be given him, his ♦' water Ihall be lure." Deliverance from fuffering is contained in it, Pfal. xxxiv. 19. " Many are the afflic- ♦' tions of the righteous, but the Lord delivereth him out " of them all." Strength and grace to I'ufler with patience is contained in it, Ifa. xliii. 2. " When thou paffefl '' through the w^aters, I will be with thee, and through the *' rivers, thev fhall not overflow thee ; when thou walkeft ••' through the fire, thou flialt not be burat, neither fhall *' the flame kindle upon thee." The fan6lified ufe and improvement of fuffering is contained in it. Rom. viii. 28^ *' And we know that all things work together for good to " them that love God, to tiiem who are the called accord- *' ing to his purpofe." 2 Cor. iv. 16. " For which caufe *' we faint not ; but though our outward man periih, ytt " the inward man is renewed day by day." Confider^ cfpecially, that at the Lord's table you liave an immediate view of the great foundation of reliance on divine Provi-. dence, Rom. viii. 32;. " He that fpared not his ov/n Son, ** but delivered him up for us all, how Ihall he not with ♦' him alfo freely give us all things." That God, who was fo lavifli of his love, as not to fpare even his own Son, but gave him up to be defpifed, buffeted, and crucified for you, will not be fo inconfiffently hard, as to refufe the fmali gift in comparifon of a little earthly good. He whofe foul was redeemed by the blood of Chrift fhall not lofe his. body for a little bread.
I cannot help obferving, here, of what univerfat ufe and benefit the doulrine of Chrift crucified is, and how high a place it ought to hold in our efleem.. It is not only ufe- ful for alfuring us of the pardon of fin, but makes us fupe- rior to all thofe falTerings, of every kind, which took their rife from fm. The path of a Chriftian is fometimes thorny and difficult ; and many of the weaker order of faints have ^even a greater fcnfibility of the inconveniencies of life.than fame thoughtlefs fmners. Thefe lafl maintain a fort oC
]c6o: The Belic'Der going to God
buftle and conteft for worldly pleafure, and, with afturdy felf-fufficiency, can, if I may fpcak fo, return the blows and buffets of adverfe fortune, while the feeble of Chrift^s flock become funk and heartlefs under a frownino: Provi- dence. But is not the Lord's table a place of refuge ? and is it not matter of experience, that they have found confo- lation there ? Whatei'^er their complaints have been, whether of ficknefs, or poverty, orlofs of relations, or the flanders of their enemies, they have adored the fovereign will of God in them all ; they have been brought to a pla- cid fubmiffion to his providence in them all ; nay, they have happily feen and confeifed his wife and mercifiii purpofe in them all. It was not without a view to his trials, that the PfalmiH, in the text, defu-es to go unto the altar of God ^ imto God his exceeding joy. And you may fee how he exprelTes himfeif in the following vcrfe, " Why " art thou caft dov/n, O my foul ! and.^vhy art thou dif. " quieted within me ! hope in God ; for I Ihall praife *^ him, who is the health of my countenance, and my .*^ God !"
4th, I come, now, in the laft place, to cbferve, that this ordinance is a fource of joy, as it is a pledge and earneft of heaven ; a foretafle of that eternal happinefs which God hath prepared for his faithful fervants in the world to come. This, my brethren, ought never to be out of our view while we fojourn in this valley of tears.
This eternal joy is what our Redeemer has given us the fulleii: aifurance of. It is he who hath drawn afide the cur- tain, and opened to us a joyful proipecl into the holy of holies, into the bleifed manfions of perfection, purity, and happinefs v/ithin the vail. In one of his lall difcourfes to his difciples, when he was about to leave them, he tells them, it was to be but a fliort feparation ; for that he would come again, and carry them with him ; and that they fhould never more be divided, John xiv. 3. "In my *' father's houfe are many manfions ; if it were not fo, I " would have told you : I go to prepare a place for you i'* and not only hath he left the promife of his return, but hath inftituted this ordinance, on the one hand, to keep up the memory of his former appearance ; and, on the othex^
as bis Exceeding Joy. i^t
to keep up our hopes of his lecond comino;, and what he will then belLOw, i Cor. xi. 23. " As often as ye eat this '' bread, and drink this cup, ye do Ihew the Lord's death " till he come." It is intended to fupport the languifii- ing faith ol his people, and make them tread, with conftan- cy, in his llrength, the fame paths of virtue and felf-denial that he did, in hopes of ihortly fliaring his crown and re- ward, Heb. xii. 1, 2. '^ And let us run with patience
'.'• the race; that is let before us ; looking unto Jefus, the " nudior and faiiflier of our faith ; who, for the joy that " was fet before Ir.m, endured the crofs, defpifmg the '" Ihame, and is fet down at the right hand of the throiTre-of: "• Go.i." x\.nd how highly proper is this inftitution for pointing us to the glorious iflue of our Chriftian confli6l ? in it, we have, at once, a proof of the certainty — of the excellence, — and even fome perception of the nature of heavenly glory.
Hovsf.certain and infallible is that happinefs to the faints, which our exalted Redeemer, the Amen and faithful IVit- ness^ hatli palled his word for, and gone before, in our name, to take polleffion of? Heb, vi. 19-, 20. "Which "- hope v/e hax'-e as an anchor, of the foul, both fure and " ftedfaft, and which entereth into that within the vaily " whither the forerunner is for us entered."-: — i Gor.xv. 23. !■' But every man in his own order, Chrift, the firft fruits, " afterward they that are Chrift' s, at his coming." How- ever, high an hope it may feem for fuch as we are, to afpire to a ftation fo near the throneof God, to his prefence and fellowftiip; yet it is^ not too much, after what is- already beilowerl upon us ; after w^hat Chrift hath done, it can be- get no furprife, that this ihould be the conclufion of it ; after he hath borne our fms in his own body, and with his own blood Vv^aftied away our guilt ; after he hath lan(5lified and cleaiifed us by his holy Spirit, made us-the children, and imprinted the image of his Father upon our hearts ; after he hath kindled in our fouls a flame of divine love, , and made us content with nothing but himfelf, and with ,iJi>o place v/hei*e he is not ; furely he will not leave us com- fortlefs ; he can have no other deiign than to carry us to live with him, and rei^n with .him for ever and ever. .
i6z The Believer going to God
Does not this reprefentatlon alfo ferve to (how the ex- cellency of the heavenly glory I It is called in fcripture, " the purchafed polTeffion." And, oh ! my dear bre- thren, how great, beyond expreffion, mull that inheri- tance be, ^^ hich was fo dearly bought, for which every price, but the blood of the eternal Son of God was rejeft- ed ! See his body broken, and his blood flied ; and there fee what heaven has coft ; and this it coft to him, who had dwelt there from eternity, and could not be deceiv- ed in its worth. It was no unnecefTary expence, idly thrown away, but what alone was equal to the glorious purchafe. Had we nothing elfe, by which to guefs at that, which eye hath not feen, this, of itfelf, ought to be fufficient to raife our hopes to the higheil pitch, and give us the moft exalted conceptions of its infinite glory.
And may I not add, upon this head, my brethren, that this ordinance is, to many, an earneH: and foretafte, as well as an aflurance, of the happinefs of heaven. Is it not the fenlible communion with God, which fome of his faints even here enjoy, a refemblance, though faint, of that full and perfect communion which they Ihall enjoy with their Creator and Redeemer in the world above ? John xiv. 23. " — If a man love me, he will keep my " words, and my Father will love him ; and we will come " unto him, and make our abode with him." What is hea- ven, but to be free from fin ; to contemplate the glory of an infinite God ; to be filled with a fenfe of his love ; and to be beyond the reach of temptation to offend him any more. Now, when the believer fees his pardon fealed with his Re- deemer's blood ; when he is filled with a hatred of all fin, and a humble confidence of being delivered from its power ; when his very complaints are put to filence, and the frailties of a dying body are left behind, or fwallowed up by the hope ^ a blefled reiurreftion ; what is this, but the very dawn of heaven in the foul ! what is this, but the ihout of vic- tory ! and an earned of that day of complete triumph, when all his enemies Ihall be brought under his feet I
I am fenfible that the frame of many communicants will be but a bad emblem of heaven ; and, if they meafure it by that llandard, it will give them but low and forry no-
ti^ his Exceeding ^oy, . 163
lions of it. This, however, is not the cafe with all ; and and tliere are few real Chrillians, but, in fome parts of their Hves, have felt fuch inward joy in God, that they have been ready to fay, with the difciples on the mount »)f transfiguration, It is good for us to be here. Neither is there any place where it may be more reafonably ex- peded than at a communion table : every pious foul IhoLild breathe out this prayer of the Pfalmift, Pfal. Ixiii. I, 2, 3, 4. " O God! thou art my God! early will I " feek thee : my foul thirfteth for thee ! my flefh longetli " for thee in a dry and thirlly land, where no water is : to " fee thy power and thy glory, fo as I have feen thee in the *' faniSluary ; becaufe thy loving-kindnefs is better than *' life, my lips lliall praife thee. Thus will I blefs thee, " while 1 live 1 I will lift up my hands in thy name !"
And now, my brethren, what reafon is there for every fmcere comniunicant to go to God in this ordinance, as their exceeding joy. It points us forward to that bleffed time when we fliall indeed be fatisfied with that fulnefs of joy, and thofe rivers of pleafures that are at his right hand* We are glad now, indeed, to help our flagging conceptions with fymbols and figures ; But then fhall our eyes i'ee the glorious Saviour ftandirig at the right hand of God, fur^ rounded by ten thoufand of his faints, who have been re- deemed by his blood. This life is but a fcene of mifery and forrow, where wretchednefs is often to be feen, and lamentations heard, even in the dwellings of the righteous ; But then all tears Ihall be wiped away from their eyes, and thefe fongs of praife begin which fliali never end. Now we are borne down with prevailing corruption, which, as a dead weight, depreffes our fpirlts : But then fliall we be perfectly freed from all impurity, and ferve our God and Redeemer with the fame fpirit and joy as the angels do iri heaven. Now we are but as young un^ fledged birds, which in learning to fly can but flutter a little, and immediately take refugb intheearth: But we fliall ibon foar above it, rifmg with unwearied wings and nevei* failing flrength.
Let us forget for a little the weaknefs of mortality, and carry our thoughts to the general affembly of the church of
16.4 ^k^ BeUcvcr. going to God
the fifftborn, where no fufpicion of our falfe heart being admitted fhall remain, wJien all the wide congregation ihalljoin in celebrating the praifes of Almighty God, and of the Lamb; and there fhall not be one jarring or one cUfcordant note in the univerfal harmony. Thus I have . laid before you what a fource of joy there is to the believ- er, in the holy ordinance which you now have accefs to partake of, and proceed, in the
Laft place, to make fome pradicai improvement of the > fubje6l. And,
I. May I not, in a few words, obferve how great is the goodnefs of God, in providing fo rich an entertainment for us in our prefent ftate. This life has been exprefslV'/ deligned, in Providence, as a fcene of difficulties and tri- als.. We are here in exile from our Father's houfe ; yet doth he not leave us altogether defolate, but hath given us this as a token and pledge of his love, before the full mani- feftation of it. Here is food to give us vigor for our journey, in this valley of tears : Strength to embolden ,us. againft our enemies, that we may hold on our courfc fleadily, without wearying. Will it be matter of eternal furprife, that the only begotten Son of God ihould do ho- .nor to our world, by taking up his abode in it, and digni- fy human nature by wearing it himfelf^ and uniting it to his own ? Is it not a continued proof of the fame conde- fcenfion, as well as an evidence of divine wifdom, that he fliOuld leave to ever)^ age this ftanding mem.orial of him- felf, his appearance, and work, that fenfe itfclf might be partner with faith, in rejoicing over his goodnefs? If his hearers were blelled with his heavenly voice, and wonder- -cdat the gracious words that proceeded out of his mouth, during his perlbnal miniilry, let us with admiration and joy, look upon the fymbols of his fuiferings and death : let us furvey the pifture of his agony drawn byhimfclf, and let us remember what it promifes, and what he is nov/ gone to prepare for his faithful follov/ers. - z. Let us, by way of improvement, confider a little for whom this joy is provided; does not this need ex pi i- cation ? And are not many of you faying within your- fclveg, fnrely obflinacy itielf cannot deny, that here i^
as Ms Exceeding Joy. 165
great caufe of joy to fome : but who are they ? is it not a joy with which a ftranger cannot intermeddle, that per- tains only to a privileged few? This inquiry is highly needful, as the great fpring of joylefs communions is the want of a perfonal application of the bleffings of our Re- deemer's purchafe. That I may neither unwarrantably difcourage any, nor proftitute this precious privilege to the unworthy, I fliall obferve, that this joy is truly appli- cable to all to whom it is defirable j to all whom it may be ufeful, but in different lights, according to their different charafters.
ifl. Ail thofe who have not only laid hold on Chrifl for falvation, but have fome degree of humble confidence in the divine mercy, on whom the Lord has lifted up the light of his reconciled countenance. If there any fucE.- among us, as God forbid but there were, they ought j but why do I fay they ought ; for, no doubt, they certain- ly will go to God as their exceeding joy. To you, m^. brethren, it belongs, with wonder and gratitude, to fur- vey thefe bleffings to w^hich you know your title, and to join in that heavenly anthem. Rev. i. 5, 6. " — Unto him *' that loved us, and wafhed us from our fms in his own '* blood, and hath made us kings and priefls unto God, " and his father, to him be glory, and dominion for ever " and ever. Amen." Rev. vii. 12. " BlefTmg and glory, " and wifdom, and thankfgiving, and honor and power, " and might, be unto our God for ever and ever. Amen." Let your faith follow your rifen Redeemer to his Father's throne, and look forward to what he is doing and preparing for you, as well as backward to what he hath already done. If Satan be under your feet ; if fm be crucified on your Sa- viour's crofs ; and cares and forrows kept at a diflance 1 hope it will help you to fome conception of the felicity of that flate, " where there fhall be no more curfe, but the " throne of God, and of the Lamb fhall be in it, and his '^ fervants fliall ferve him."
2dly, In this ordinance there is matter of joy and con- folation to the fearful and doubting Chriflian, who, not without defires after God, and the remembrance of his name, vet is fall of folicitude and anxiety, and dare not
Vol. II. ' X - ■
t66 Tbt Believer going to Qod
pofitively affirm his own interefl in the Saviour. What is fet before us in this ordinance, particularly what I have this day opened up on the fubjeO:, Xvill fhow how well it is fitted for llrengthening the weak, and comforting thd" feeble-minded. But, to explain this propriety a little^ let me afk you, is your doubt of God's Vv^illingnefs to re- ceive returning fmners ? This doubt the Lord's fupper is a full refolution of; this table fpread by his appointment, is an exprefs fiipulation, on his part, of pardotl atid peace, to all who are willing to accept of them on the terms of the gofpel ? Well, but what are the terms of the gofpel ? Infinitely free and gracious, on the one hand, and exceeding ftrifil and fevere on the other ; full forgivenefs to the chief of fmners, without any merit or qualification on their part ; complete deliverance from the power of corruption ,' and fanftification by the Holy Spirit of grace. What then are the fevefe terms ? Truly to accept of them juft as fully and freely as they are of- fered ; to receive forgivenefs as mere mercy, which we have not deferved^ and defire deliverance from every fin-,... without exception ; and to expeft to obtain it, not from' ourfelves, but by the ftrength that is in Chrill : the ti'ue felf-denial of the gofpel is the hardefi: facrifice to human pride* Men may cry up morality, and boafl of it, and trufl in it, and never praftife it ; but heartily to approve of the whole law of God, and breathe after conformity to- it, as the purchafe of Ch rifles death, and the effect of our union with him, and giving the honor of it only to him, this, if I miilake not, is the obedience of faith. Now, do you doubt whether you have accepted Chrift on thefe; terms ? This is not doubting, but refufing ; and I have no confolation for you. But if you are willing that Chrifl fliould be all, and you fhould be nothing, and fincerely grieve for the fm and impurity that ftill cleaves to you, and even for your unbelief, and the hardnefs of your hearts, come to this table, and " my God fliall fupply all youi' " wants from his riches in glory by Chrift Jefus."
3dly, That I may, if poflible, yet farther illufirate and commend the divine grace, here is matter of joy to all if^rithout exception : *' JBchold, I bring }'ou glad tidings
as his Exceeding Joy. .16^
" of great joy, that God is in Chrift reconciling the world '' unto himfelf !" You have caufe to be thankful, that, for your former contempt of mercy, you have not been cut off from the laud of the living, and condemned for ever to the flames. O that you were fenfible what grace and patience is exercifed towards you in your daily preferva- tion ! that your paft refufals have not been accepted as your final choice, and your flate determined beyond re- demption ! I do, now, upon this folemn occafion, when the body and blood of Chrill, as broken and Ihed for fm, iiers, is to be let before you, by his warrant and autho- rity, befeech you, by the mercies of God, and pray you. to be reconciled unto him. Shall I be obliged, on this feafon of joy, amidft fo bright a difplay of divine love, to unfheath the fword of almighty vengeance, and denounce the terrors of the Lord ? No, my brethren, I rather chufe, now, to befeech than to command, to invite than to threaten you ; to fliew )'0U the wrath of God falling up, on your Saviour than upon yourfelves ; and fhall not his love conflrain you, fhall not his mercy perfuade you, not to reject the counfel of God againfl yourfelves ? Will you prefer the pleafures of fm, carnal mirth, and fenfual riot, to all th^ bleffed fruits of divine love ? You will fay, I fufpedl that you have but a cold notion of all this profufion of language about joy in God ; it is becaufe you know it not. Do but talle and fee, that the Lord is good ! I arn fenfible, however, it is in vain to fpeak to any but thofe who are weary .of their fms ; and therefore I Ihall only, in our Saviour's words, call all thofe " who are weary and " heavy laden to come unto him, that they may have reft." As this ordinance is proper for ratifying former engage- ments, fo it i§ alfo proper for entering into covenant with God, and folemnly giving yourfelves to be his. And oh that this may be a day and place, marke||f in the regifters of heaven, when and v/here many joined themfelves to the Lord in a perpetual covenant never to be forgotten or recalled !
3. The laftufe to be made of this fubjeCt, is to fhow you what is your proper employment at the Lord's table. It ought to be a joyfal, thankful application of the-bleffing§:.
1 68 The Belieiier going to God^ ^c. ,
of Chrifl's purchafe to your fouls. Be flrong in faith, giving glory to God ; not only celebrate his love, but im- prove it, by afking, in faith, every thing neceffary to your fanftification and peace. — Ifliall iliut up all, by de- firing you to ufe the Pfalmifl's preface, in going unto God, who fays, in the 3d verfe, " O fend out thy light *' and thy truth ; let them lead me, let them bring me in- " to thy holy hill, and to thy tabernacles." In order to raife and elevate your minds, to fix and engage your un- fettled hearts, apply to God, who hath the hearts of all men in his hand, that he would difpofe you for his fer- vice ; that he would fhed abroad his love in your hearts, and make you joyful in his houfe of prayer. And my ear- neft prayer to God for you, is, that he would at this time, convert fome, or (why fliould we limit him ?) every pro- fane fmnerin this afTembly ; pull off the mafk of hypo- crites, and fliew them their own likenefs ; that he would make it a joyful communion to many of you, and a pro- fitable communion to all. Amen.
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The CHRISTIAN'S DISPOSITION under a SENSE OF MERCIES RECEIVED.
A
S E
Psalm cxvi. 7.
Return unto thy rest, 0 my soul, for the Lord hath dealt bountifully with thee.
T T is the language of nature, as well as of grace, to cry ^ to Godin diflrefs. When great extremity Ihovvs the weaknels of all other help, there remains fo much of God written on the conferences even of the moil profligate, as excites them to this duty. The truth of this obfervation appears from many fcripture examples, as well as every day's experience. But though bad men may cry to God for deliverance from fufFering, they know little, if any thing at all, of returning to God in duty and gratitude, for the mercy received, Pfal. Ixxviii. 34, — 37. "When *' he flew them, then they fought him ; and they return- " ed, and inquired early after God. And they remem- " bered that God was their rock, and the high God their "Redeemer. Neverthelefs, they did flatter him with their " mouth, and they lied unto him with their tongues. For " their heart was not right with him ; neither were they " ftedfaft in his covenant." See alfo the account of the ten lepers, Luke xvii. 12, — 17. *' And as he entered in- " to a certain village, there met him ten men that were " lepers, which flood afar off, and they lifted up their voi-
ITO
The Christianas Disposition under
" ces, and faid, Jefus, Mailer, have mercy on us. And, *' when he fav/ them, he faid unto them, go fliew your- "• felves unto the priefts ; and it came to pafs, that, as they " went, they were cleanfed. And one of them, when he " faw that he was healed, turned back, and, with a loud " voice, glorified God, and fell down on his face, at his *' feet, giving him thanks ; and he was a Samaritan : and . " Jefus anfwering, faid. Were there not ten cleanfed V., " but where are the nine r" They all cried alike for the cure ; but the greatefl part fooa forgot their obligation tq V their merciful Saviour. {
It is no way difficult to account for this behavior in bad men ; but, alas ! it is melanchol}- to think how much of this unhappy difpofition is to be found even in the bell, ' When the preffure of any trial is felt, they fiee to God ag ' their refuge and fecurity ; with fervent iupplication, and earneft wreftling, they intreat his help. But, though we mull: not charge any fmcere fervaiit of God with an entire forgetfulnefs of his goodnefs, or open defertion of his fer- vice ; yet, I am afraid, that many are very defe61:ive iu . this particular ; and that few, very few, preferve the fame folicitude to improve their mercies, as to obtain theiu.
My intention is to apply this to us, v/ho have lately - been at the Lord's table ; and, I hope, before going there, ■ not a few were earnell in their prayers for the divine pre-, fence. Urged by the fafferings of this mortal body, tliQ lofs of outward comforts, the power of inward temptati- ons, or a defire of the return of an abfent God, or the quickening of a flodiful fpirit, they fought confolation iii, this holy ordinance ; they v/ent to feek the Lord, going and weeping. I hope alio, and believe, that many went not in vain, but " found him whom their foul loved, fou?i(V_ " him, and would not let him go." All fuch ought to imitate the Pfalmill in the fph'it that breathes through the whole of this Pfalm ; and, particularly, in the words of ' my text: Return unto thy rest, 0 my soul, for the Lord hath dealt bountijidly ii^ith thee.
I need only fay, in a very few words, that the whole Pfalm is an expreffion of his gratitude for deliverance from great fiiflerings, from enemies cruel apd treacheroys, ■
d ^ense of Merciei Recehed. I'jt
They were alfo of an inward, as well as an outward kind) as all his trials did ordinarily bring fin to remembrance, and fill him with a humbling fenfe of the awful judgments of a holy and righteous God. He feems alfo to have been particularly exercifed in prayer to God his all-fuflicient help: ver. 3,4. " Theforrowsofdeathcompairedme,andthe " pains of hell gat hold upon me : I found trouble and for- " row. Then called I upon the name of the Lord ; O Lord, •' I befeech thee^ deliver my foul." He thereupon cele- brates the mercy of God, and wearing the bonds of love, defires to exprefs his obligations in the flrongeft terms, and to fatisfy them by the moil chearful obedience: ver. 12. " What Ihall I render unto the Lord for all his benefits " towards me ?"
In difcourfing further, at this time, I fhall juft obferve, that the words of the text contain the Pfalmiil's refolu- tion : Return unto thy ?'est, 0 my soul. — And the reafon on which it is founded ;■ -/or tbe Lord hath dealt boiin- i'lfully ivith thee. Thefe two, as applicable to the fer- vants of God in general, and ourfelves in particular, I fhall diftinftly confider, not in the order of the words, but in the order of nature.
L I fliall defcribe the flate of thofe with whom God hath dealt hount'ifidly ,
II. Explain the import of the Pfalmifi's refolution, which ought to be theirs : Return unto thy rest^ 0 my soul.
And then fliall make fome praftical improvement of t^he fubjedt.
I. Then, I ihall defcribe the Hate of thofe with whom God hath dealt bountifully ; and I am juft to defcribe this, in its great lines, from ex}>erience, befeeching every one prefent to hear it with application ;■ and to add fuch cir- cumftances to the feveral particulars, as will make them completely fuitable to his own ftate^Obferve, then,
I. That the Lord hath dealt bountifully with thofe from whom he hath removed any affliftlon under which iiey groanedi and for deliverance from which they pra;^ -
172 The Christian, Disposition under
ed. — If we would count our niercies, they are very many: and we often lofe both the relifh of them, and the benefit of them, by not obferving them. Thofe who are deliver- ed from ficknefs, or the fear of it, in themfelves, or their relations, ought to be fenfible of the goodnefs of God, who v maketh them to lye down and rife up in fafety.— If any . ., hadreafonto fear confinement from ordinances, or from.. r. ufefulnefs, they fliould fay, with the Pfalm.iii, Pfal. cxviii. >
i6, 19. " The right hand of the Lord is exalted; the j
" right hand of the Lord doth valiantly. I Ihall not die, - ** but live, and declare the works of the Lord ; the Lord V' " hath chailened me fore ; but he hath not given me over " unto death. Open to me the gates of righteoufnefs ; I ; " will go into them, and I will praife the Lord." — If any; ♦ ' were oppreffed with calumny and reproach, and God hath hidden them from the ftrife of tongues, hath pleaded their caufe, or brought forth their " judgment as the light, and " their righteoufnefs as the noon-day." The Ffalmifl fays, Pfal. cxviii. 10, — 14. " All nations compalfed me *' about ; but. in the name of the Lord will I defiroy them. " They compaffed me about, yea, they compalfed me " about ; but, in the name of the Lord, I will deltroy them. " They compalfed me about like bees ; they are quench- " ed as the fire of thorns ; for, in the name of the Lord, " I will deftroy them. Thou hafi: thruft fore at me, " that I might tall ; but the Lord helped me : the Lord *' is my ilrength and fong, and is become my falvation." If any are delivered from the fear of want, and a reafon- able profpecl given them of competent and fuitable pro- vifion for themfelves and families ; if they can remember the time, whether lately or at a greater dillance, when they feemed to be threatened with poverty and depend- ance, and all the fhame, diftrefs, and temptation that attends that erifnaring ftate ; if, I fay, the cany remember this, and fee how God, by a gracious providence, has led them by the hand ; has given them food to eat and rai- ^- ment to put on, and even honored them with the ability ^p and the heart to ftretch out their liands to the poor and needy, the fatherlefs and the widow ; furely he hath dealt bountifully with them. They ought to fay with the Pfal-
a Sense of Mercies Received. 173
mift, Pral. xxiii. 5. " Thou prepared a table before me " in the prel'ence of n.\ine enemies : thou anointell my '" head with oil, my cup runneth over." — If any have been burdened with a fenfe of guilt, the arrows of the 'Lord within them, and the poifon thereof drinking up their fouls, and God iiath revealed himfelf to them, as par- doning iniquity, tranfgreffion, and fin ; if they have been enabled to lay hold, with clearnefs and confidence, of the gi'eat atonement, they have furely tafi:ed of his love : Or, if a fpirit of bondage and llavilli fear has given a forbid- ding afpefit to the paths of piety, or hath brought a gloom and darknefs upon the paths of, providence^ and it hath pleaf'ed God to fpeak peace to their fouls, by the Spirit of confolation, they will fay with- -the Pfalmift, Pfal. ciii. i. " Blefs the Lord, O my foul, and all that is within me, " blefs his holy name." Or, finally, if any hath com- plained of a dead, llothful, fecure frame, refting too eafily in the form, and minding little of the power of godlinefs, and it hath pleafed God to touch their hearts and lips with a live-coal from off his altar ; to command their attention by his v/ord ; to excite their affeftions in his worfhip, and to give a new ftrain of Watchfulnefa and tendernefs to the whole of their converfation : they have furely the greateft reafon to fay, *' Return unto thy reft, O my foul, " for the Lord hath dealt bountifully with thee."
2. The Lord hath dealt bountifully with you, if yoiA can obferve a particular mark and fignature of his provi- dence in your mercies. It is one thing to receive the bounty of providence, and another to difcern and confefs the hand that bellows it. Even with regard to the blelT- ings that are, in a great meafure, common to every thing that lives, it is a matter of the higheft moment, and of great influence in religion, to have a deep and ferious con- viftion from whom they flow, to be fenfible of the abfo- kite and cOailant dependance of every creature upon God. It places us immediately in our Maker's prefence ; for, as the apoitle Paul fays, A£ks xvii. 27. " — He is not far " from every one of us. For in him we live, -and move, *' and have our being." ^ Vol. IL Y -
t^4 "^^^ Christianas Disposition uncle f
But th6iigh this is not to be negle£tecl, I have fome« tiling farther in view, viz. When we canobferve the pafi ticular Heps of providence, as well as the gracious iuten» tion of it, as the fruit of fpecial and diftinguifhing love. The footfteps of Providence are to be feen often in the means, — in ^ the feafon,-^and in the nature of the merey>
id. When the means by which any me'cy is brought about are ejiti-aordinary^ and far beyond the reach of hu* man wifdnm, it ferves to fhovv that God hinifelf hath beeij their help* Sometimes the children of God are left td prove the V/eakrtefs of all created help, and to be urged in a manner to the brink of defpair, that their deli\'erance may be the more fignal, and may th.'; more evidently point oat the Veiy finger of God. What a mercy is it, .when the ene'mies of good men wait for their halting, and hope to overcome them, and yet they are remaflxably de- livered, and out of weaknefs are made ftrong ? See how the Pfalmift prays, Pfal. Ixxxvi. 16,17. *■' O iutn unto **^ me, and have mercy upon me. Give thy ftrength unto " thy fervant, andfave the fun of thine handmaid. 3hew *' me a token for good, that they which hate me may fee " it, and be afhamed ; becaufe thou, Lord, hail holpen me, " and comforted me."
. sdiV^ Sometimes the pfovidence of God is feen in the feaibn of the mercy. It is bellow cd when it is moll need- ed, or Vv'hen it may be of greatefl ufe. When the faith of •his people i§ beginning to failj it frequently meets widi line xpe tied and eminent fupport. Pfal. Ixxiii. 2. " But as "• for me, my feet were almoll gone : my Heps had well -'"• nigh flipt/' V. 10. " Therefore his people return hi- '' ther : and waters of a full cup are wrung out to them." Pfal. xciv. 16, 17, 18, 19, *' Who will rife up for mc .** againd the evil doers? or who will Hand up for me .»' againil the Vv-orkers of iniquity ? Unlefs the Lord had " been my help, my foul had almoll dwelt in filence. '■- "When 1 faid, my foot flippeth ; thy mercy, O Lord, " iield me up. In the multitude of my thoughts within '-'■ me, thy < omforts delight my foul." When they have duties of importance before them, they have fometimes iiizh fupplics cf grace aiid lirength given them, as to car-
et Sense of Mercies received. J75
ry thein through with comfort and with Credit. Some, times, to prepare them for trials which may be before them, they have uncommon meafuresof confolatioafrom above ; and fometimes under or after trials, for their fup" port and comfort, they meet with all in the Creator^ and much more than they lofl: in the creature. And I hope, my brethren, many have caufe to adore the wifdom, as well as the grace of God in public ordinances, tliat dire<9:s his minillers, as well as his Spirit, to fuch inllrufitions as may be moft fiiitable, both to the wants and the defires of his faints. How excellent is found inftru^lion, at any rate! But what a nev/ beauty and excellency does it ac- quire, in the eyes of that perfon, to whofe inward com-, plaints it is direftly fuited ? We may fay of it as Solo, mon fays, Prov. xv. 23. " A man hath joy by the anfwer *♦ of his mouth; and a word fpoken indue feafon, how *' good is it i"' — XXV, II. "^ A word fitly fpoken is like *' apples of gold in pictures of filver." Ifa. 1. 4, "The " Lord God hath given me the tongue of the learned, tliat *' I lliould know how to fpeak a word in feafon to him. that " is weary."
3dly, Once more : The fignature of Providence is fometimes feen in the nature of the Tnercy,' when it is ex- actly fuited to the ftate and chara8:er of the perfon con- cerned. Our temj^er, flation, duties, have in theni a very great diverfity ; and there is frequently an opportunity to obferve how God difpenfes his gifts with wifdom and p-ro- priety. If he gives to the rich, humility^ thankfulnefs, or liberality ; to the poor, patience, truft, and refignation : If he keeps the weak from temptation and trial ; and fills with fortitude thofc who are to meet with refiftance ; and, in general, accommodates his mercies to their apparent necefljty, can it be denied, that he deals bountifully with tliem, We are taught this truth in a very tender paffage, Pfal. ciii. 13, 14. " Like as a father pitieth his children, ** fo the Lord pitieth them that fear him ; for l^e knoweth ^ our frame ; he remembereth that v/e are duft."" In ma- ny inftances, indeed^ this kindnefs and condefcenfion is to be obferved both in the nature of mei'des, and in the meafure of affliftions, Ifa. xxvii. 8. " In meafiire, whenit *' IhQQteth foithj thou wilt debate with if; he,;fta}^th hxt
176 The Christian's Disposition under
" rough wirid in the day of the eaft wind." This leads me to obiferve,
3. That the Lord deals bountifully with his people, when he gives them a clear and fatisfying view of the fa- lutary end, and enables them to make a fanftified ufe both of their trials and mercies. I need not tell you, that calamities of various kinds are infeparable from this ftate of mortality and of iin; neither need I tell you that the children of God never were, nor ever fhall be exempt- ed from their fhare. But, as their mercies have a quite different nature and influence, from: thofe which are be- flowedtipon a carelefs, fecare world'; fo their trials have a peculiar direction, and are capable of a fpiritual improve- ment : nay^ they are reprefented in fcripture, as the fruit and evidence of love, Heb. xii. 5. " And ye haveforgot- " ten the exhortation which fpeaketh unto you as unto ^' children, My fon, defpife not thou the chaftening of the *' Lord, nor faint when thou art rebuked of him." Pfal. Ixxxix. 30, 31, 32, 33. " If his children forfake my law, *' and walk not in my judgments ; if they break my lla- " tutes, and keep not my commandments, then will I *' vifit their tranfgreffion with the rod, and their iniquity *' with flripes : neverthelefs, my loving-kindnefs will I " not utterly take from him, nor fuffer my faithfulnefs to "fail."
Now, my brethren, fometimes the children of God may ftrugglefor a feafon under affliftions, and find much diffi- culty to adhere ftedfaftly to their duty : nay, what do I fay ? truly they may fm not a little by impatience in their hearts, and fpeaking unadvifedly with their lips,, as well as by finking under the fi:roke, and manifefling unbelief and diftrufi: in the rock of their falvation. They may be alfo greatly at a lofs to interpret the language of Provi- dence, and difcover the caufe of God's controverfy widi them. They may fay, with the Pfalmifl, Pfal. Ixxvii. 6, — 9. " 1 call to remembrance my fong in the nighty I •^ commune with mine own heart, and my fpirit made di- ** ligent fearch. Will the Lord call off forever ? and will " he be favorable no more ? Is his mercy clean gone for- *' ever ? Doth his promife fail, for evermore ? Hath " God forgotten to be gracious ? hath he in anger fhut up
a Sense of Mercies received. 177
** his tender mercies ? Selab." Or, with Job, Jot x. i, — 3. " My foul is weary of my life ; I will leave my ** complaint upon myfelf ; I will fpeak in the bitternefs ** of my foul. 1 will fay unto God, do not condemn me ; *' fliew ms wherefore thou contendeft with me. Is it *' (rood unto thee, that thou fliouldefl opprefs ? that thou " fliouldefl defpife the work of thine hands, and Ihine upon " the counfel of the wicked ?"
But what a mercy is it, when it pleafeth God to recon- cile our minds- to the will of his providence; to fethomc upon the confcience his right of Ibvereignty ; his title to difpofe of ourperfons, ourreputation,ourfubftance,our rela- tions, without exception, and without condition, even as he will. O how happy ! to be able to fay, Vv^ith our fuffering Saviour, " O my Father, if it be pofiible, let this cup pafs *' from me ! neverthelefs, not as I will, but as thou wilt. " And, again, if this cup may not pafs away from me, *' except I drink it, thy will be done." Is this unreafon- able ? Nothing lefs. Should he not do what he will with his own ? Is it impofiible ? Blelfed be God, it is far from it. How happy, my brethren, to have our corruptions mortified by fuffering ! to have the fpirit broke q by con- trition and penitence, when the body is broken by fick- nefs or dillrefs ; to weaken our attachment to the world, when it is ihowing its inftability and uncertainty as our polTeffion ; to hate the fin for which, and not the God by whom the fl:roke is inflicted, let it be of what nature foever it will ? O how happy to have divine confolation under fuffering ! an angel from heaven ftrengthening us ! the foul following hard after God ! when the believer is ena- bled to delight himfelf in God, even in the abfence of all ■outward comfort ! and to fay with Hab. iii. 17, 18. *' Al- *' though the fig-tree Ihall not blofibm, neither fhall fruit be " in the vines ; the labor of the olive fliall fail, and the " fields fhall yield no meat; the flock lliall be cutoff . " from the fold, and there lliall be no herd in the ilalls ; " yet 1 will rejoice in the Lord, I will joy in the God of- my falvation !" O how happy is it, when v/e experience • the fandlify ing effefts of fuffering, to be able to look back upon it,, and find the bitternefs and feverity over, or miti-
178 The Christianas Disposition under
gated by time, but the fruits of it remaining, and daily gat» thering ilrength ! One affli6tion, truly fanftified, pre- pares the mind for others to follow, and makes thera both more tolerable, and more ufeful. He who has fought, and found confolation in God, under one afiiftion, is refrefh- ed, braced, and armed for another combat ; he is not f6 much afraid of new and unknown enemies, b^caufe he knows where to find fure and effectual fupport. There is. fomething very noble and animated in that part of the apoftle Paul's difcourfe to the elders of Ephefus, which relates to his fufferings for the gofpel, Aftsxx. 22,23, 24^^ " And now, behold, T go bound in the fpirit unto Jerufa-. " lem, not knowing the things that fhall befal me there % *' fave, that the Holy Ghoft witnefleth in every city, fay- " ing, that bonds and afflictions abide me. But none of *' thefe things move me ; neither count I my life dear " unto rnyfelf, fo that I might finilh my courfe with joy^ *^and the miniHry which I have received of the Lord Je- " fus, to teftify the gofpel of the grace of God." I cannot go through either every kind of fuffering, or every kind of benefit we may receive from it ; but we have the pleafure of feeing the fcripture faints, both in the Old and New Teftament, bearing witnefs tatjie falutary confequence of affliftion. Thus David fays, Pfal. cxix. 67. *■• Before I *' was afflicted, I went aftray ; but now have I kept thy " word :" and ver. 71. " It is good for me that I have *' been affli<5ted, that I might learn thy Hatutes.'* And the apoftle Paul, Rom. v. 3. " And not only fo, but we '' glory in tribulation alfo, knowing that tribulation work., *' eth patience." And fo certain is, this truth, that, I am perfuaded, there is no ferious exercifed perfon among uss,- butis willing to fli^ngthen the evidence by his, own tefti^ mony.
I may add, that the Lord deals very bountifully with thofe to whom he gives the fanftified ufe of their mercies j when in general mercies have not led tofecurity or pride, but to thankfulnefs, and even to a holy concern to im- prove them to the glory of God ; when great abundance of outward pofTefTions lias not led to fenfuality, or profa- nity, or hardnefs of heart ; but, on the contrary, to hu^
1
■ a Sense of Mercks feeehed, 17 p
mility, ufefulnefs, liberality ; when a. numerous or grow- ing fiunily, children ipringing up as olive plants round about the table, only fill the parents with a tender con- cern to train them up in the fear of God, and feafon their young hearts with early impreffions of religion ; when., jnllead of a foolilh jealoufy or ambition to have your chil- dren more fumptuoufly drell'ed than others, your great care is to have thciu kept from the focicty of the vitious, and to have them no way behind the very beil accom- pliflied in every branch of ufeful knowledge ; when you are favored with the efteern and afFeftion of others, and God enables you to improve your influence by zeal and diligence in doing good.
Thefe are all fanftified mercies ; and, as the Lord deals t)ountifully with thofe on whom they are bellowed from time to time ; fo, in adls of folemn worlhip, it is an un- fpeakable happinefs, when fuch views are taken of our ilate and fituation, and of the afpedl of providence towa' ds ;USj as ferve to confirm and ftrengtiien every holy difpo- fition, and lead us in the paths of truth and righteouf- . nefs. In the
4th, And laft place. The Lord hath dealt bountifully :With thofe whom he hath admitted to the moft intimate and fpiritual communion with himfelf ; thofe whom he hath carried above the fphere of temptation, filled them with fenfible joy in the Holy Ghofl here, and earneft de- fires after the complete and perpetual enjoyment of his prelence in heaven. My brethren, it is no contemptible communion with God, when the foul is poured out in penitential forrow?", filled with hatred of fm, with a love of God's laws, or fubmifTion to his providence^ when the Spirit fhines w^ith clearnefs either on commands or pro- mifes, and makes the heart approve and reft in them ; but there, are alfo fpecial happy feafons, when the believer may be faid to leave his mercies, trials, fins, and duties, altogether at a diflance, and to rejoice in the contemplation of an infinite God. He is the proper objeft of the high- efl efteem, and moft ardent love of every reafonable crea- ture ; he is the immediate objeft of delight and wonder to ife^ celeftial hofts; and fometimes he vouchfafes fome de-
i8o The Christian^ Dispeshion under
^ree of the like exalted joy even to the faints on earth. It feems to have been the defire of Mofes, when he fays, ■Exod. xxxiii. i8. " — I befeech thee iliew me thy glory." And the fame feems to have been the happy attainment of the difciples on the mount of transiigura,iion ; of which fee the account, Matth. xvii. i, — 4. " And after fix days, " Jefus taketh Peter, James, and John his brother, and ." bringeth them up into an high mountain apart, and " was transfigured before them, and his face did Ihine as *' the fun, and his raiment was white as the light ; and, " behold, there appeared unto them Mofes and Klias talk- " ing with him. Then anfwered Peter, and faid unto Je- " fus. Lord, it is good for us to be here : if thou wilt; ^' let us make here three tabernacles ; one for thee, and " one for Mofes, and one for Elias." The iuftre of their Mailer's appearance, and what they heard of his inter- courfe with the two inhabitants of heaven, feems to have made them quite forget that they had any thing to do on €arth ; or, at lead, made them very unwilling to return to their former flate.
How fhall I explain this, or bring it down to the con- ception of worldly men ? Perhaps it is wrong to attempt it ; but, left any lliould go away, fpeaking with contempt or indignation of communion w' ith God, as extravagance, enthufiafin, and folly, I Ihall take leave to fupport it by the following illuftration. Suppofe any of you were, as perhaps you ha.ve been, admitted to the fight of fome ex- ceeding ftrange and wonderful appearance in nature or art ; will not this fometimes fill you with inexpreflible furprife and delight ? will it not, for a time, cuite fufpend your attention to any thing elfe ? Your buf nefs, cares, fears, and other pleafures, will be all forgotten tor a feafor» Now, if this is the cafe, I defire to know, Vvhy the glory of the tiue God, difcovered in his v.'ord, and iJliiftrated by his Spirit, may not, or ought not to be the lubjeft of the greateft wonder, and moft exalted pleafure, to thofe who truly love him ? The truth is, tliere is fo much to be feen, that is furprifmg and afionifliing, both in the nature and works of God, in creation, providence, and redemp- tion, that the only thing that hinders us from dwelling
a Sense of Mercies recehed. 181
with delight on this great fubje6t, is the finfulnefs of our nature, which too flrongly prompts us to flee from him. When therefore tiie behever is freed from the apprehen- fions of guilt, and goes to God, as his God, in gratitude and duty, it is no wonder that he tafles a little of that un* fpeakable joy that is at his right hand. I doubt not, but many will fay this is true. O let but the light of his re- conciled countenance fliine upon me, let me be but free from the doubt, fufpicion, and fear, fuggefted by my fins, and heaven would immediately begin to dawn upon my foul !
As intimate communion with God maybe faid to bring down fomething of heaven to earth, fo it always carries the defires of the foul from earth to heaven. It is not on- ly made up of faith and contemplation in the prefent flate, but of hope, which breathes after further difcoveries in a ftate of greater perfeftion. It not only increafes defire, but helps our conceptions. The foul, if I may fpeak {o^ climbs up to the fummit of prefent enjoyments, that it may fee the farther into what ftill remains. It fays, as it were» if fuch the glory and luilre of the outer court, what muft be the un vailed fplendor of the holy of holies. Yoti fee the apoftle Paul makes this ufe of comparative reflexi- ons, I Cor. xiii. 9, — 12. "For we know in part; and " we prophefy in part ; but when that which is perfect is **• come, then that which is in part fliall be done away. " When I was a child, I fpake as a child, I underllood as " a child, I thought as a child ; but, when I became a *' man, I put away childifli things: for now we fee through " a glafs darkly ; but then face to face : now I know in. " part, but then firiall I know even as alfo I awi known." I John iii. 2. — " And it doth not yet appear what we fhall *' be ; but we know, that when he ihall appear, we ihall "be like him ; for we Ihall fee him as he is."
Alas ! my brethren, that intimate communion with God lliould be fo rare, and that fo few of us fhould attain to the difpofition of the Apoftle of the Gentiles, who deli- red. "■ to depart and to be with Chrift, which is far better.'* Letms be afhamed of it. Surely many of us have tailed a. good deal, andfeen a good deal more of the ymitv-^
Vol. II. Z
i82 Tbe Christian'' s Disposition under
the world, which ought to wean our afleftions from it. Happy, happ}^ they ! who can ufe the language of the apoftle to the Philippians, Phil. iii. 20, 21. " For our *' converfation is in heaven, from whence alfo we look for " the Saviour, the Lord Jefus Chrift ; who fliall change " cur vile body, that it may be fafliioned like unto his " glorious body, according to the working, whereby he is " able even to fubdue all things unto himfelf." And, ' Titus ii. 13. " Looking for that blefied hope, and the glo- " rious appearing of the great God, and our Saviour, Je- " fus Chrill." That there are fome who have been ibr- merly, and of late, fo happily vifited with the divine pre- fence, I have little doubt ; and to as many as have been fo, furely I am warranted to fay, the Lord hath dealt bounti- fully with you.
II. I come now to the fecond thing propofed, viz. to explain the import of the Pfalmill's refolution, or his ex- hortation to his own foul, which all in the fame fituation ought to imitate, Return unto thy rest., 0 my soul. It may, perhaps, be fuppofed only to imply, that he refolves to forget his anxiety and care, and folace himfelf in that ilate of quiet and fecurity to which he was happily brought by the kindnefs of Providence ; but though, no doubt, . this may be confidered as, in part, the meaning of the words, 1 cannot think it is the whole. It would be doing great injury to tlie hol}^ Pfalmift, to fuppofe that he was not carried upward, in his views, to the Author of his reft, or to God himfelf, as the reft of his foul. The whole pfalm, indeed, breathes his piety and gratitude to God ; and his defire of teilifyhigit by every proper and accepta- ble expreflion. Taking the words, therefore, in this light, we may fuppofe them to imply the following parti- culars :
ill, Return, and give the praife where it is due; and humbly acknowledge God as the author of thy mercies. He had, as we fee by die preceding verfcs, earneilly im- plored help from God in his diftrefs ; and, now, defircs to confefs that it came from no other c]uarter. We are ex- ceegling ready to fuil in this particular ; fometimes wc;
a Sense' of Mercies recehed. 183
look upon the outward means and viable indrumcnts of our deliverance, and forget the Supreme DiJpofer of all events, who employs them, direfls them, and blefies them. Sometimes we embrace the mercy itfclf with fo much complacency, that we forget both our former necef- fity, and the author of our deliverance. In oppofition to both thefe, it is our indifpenfible duty, to afcribe every mercy we receive, and every deliverance with which we are favored, to God, as its proper author, and to offer him the tribute of praife, and to blefs his name for ever. James i. 17. "Every good gift, and every perfect gift is '* from above, and cometh down from the Father of lights." I admire the manner of fpeaking frequently found in fcrip- ture, where the kindnefs of men towards us is immedi- ately and exprefsly attributed to the agency of God, Gen, xxxix. 21. " But the Lord was v/ith Jofeph, and fliev/ed " him mercy, and gave him favor in the figlit of the keep- " erof the prifon." Acts vii. 9, 10. '• And the patriarchs, " moved with envy, fold Jofeph into Egypt ; but God was " with Iiim, and delivered him out of all his aiHidxions, " and gave him favor and wifdom in the fight of Pharaoh^ " King of Egypt ; and lie made him governor over Egypt, " and all his houfe." Dan. i. 9. " Now God had brought " Daniel into favor and tender love with the Prince of the " emiuchs."
How great a duty, and how important a part of religi- on, praife and thanfgiving to God are, may be feen in every page of the holy feripture, both in the v/ay of pre- cept and example, Deut. viii. 10. " When diou haft eat- " en, and art full, then thou flialt blefs the Lord thy God, " for the good land which he hath given thee." Pfalm cxxxvi. 1,2, 3. " O give thanks unto the Lord, for he " is good ; for his mercy endureth for ever. O give " thanks unto the God of gods ; for his mercy endureth " for ever. O give thanks to the Lord of lords ; for his " mercy endureth for ever." Pfal. ciii. i, 2,3. "Blefs " the Lord, O my foul, and all that is within me, blefs " his holy name. Blefs the Lord, O my foul, and for- " get not all his benefits ; Vv'ho forgiveth all thine iniqui- " ties; who healeth all thy difeafes." Pfal. cxlv. i, 5'.
184 7ke Christian'' s Disposition under
** I will extol thee, my God, O king ; and I will blefii' " thjname for ever and ever. Every day will I blefs' " thee ; and I will praife thy name for ever and ever." And that this duty ought particularly to be difcharged by thofe who have been highly favored of God in any refpeft, is very plain. Though the glory of God is the fubjed of habitual adoration, and the conllant courfe of his bounty, the fubje£t of habitual gratitude, yet new and fpecial mer->. cies, give, as it were, a new fpring, and add flrength and vigor to the foul in this exercife. Our praifes ought to be particular, as well as general ; and thofe who obferve and record the fpecial inftances of divine mercy toward them, will find a fulnefs of heart in this duty, to which they are perfect ftrangers, who fatisfy themfelves with a general and indifcriminate acknowledgnient of the divine bounty. Many of the Pfalms of David are monuments of his gratitude, for particular interpofitions of Provi- dence in his behalf, and bear particular marks of refer- ence to the time and circumftances of his diftrefs.
I only add, upon this fubjeft, that the Pfalmift might well fay, in this fenfe. Return unto thy rest^ 0 my soul i for a tender and affectionate acknowledgment of the mer- cies of God, not only makes us fmd our reft in him, but makes his mercies reft with us ; it increafes the fweetnefs of every comfort ; — it purifies its nature ; — it prolongs its duration. — It increafes the fweetnefs of it : for this I ap- peal to the experience of every child of God. Do you ever tafte fo much real delight in any mercy, as when j'ou pour out your heart to God in gratitude for beftowing it ; even in gifts from men we are fometimes fenfible of a higher value in them, on account of the perfon who gave them, than any worth they have in themfelves. This holds, in theftrongeft manner, with regard to God; the niore we return our mercies in nraife to the giver, the more we polfefs them, and the greater richnefs we difco- ver in them. — It alfo purifies their nature. Many inftan- ces of divine goodnefs regard our ftate and circumftances in the prefent life; they are the objefts of fenfible grati- fication, as well as religious gratitude. Now, when we obftrvc and celebrate the kindnefs of him that beftov/s
a Sense of Mercies received. 185
them, they not only ftrengthen the body, but fanOdiy the foLiL Is it not fomething more than barely outward provificn, when we fay with the Pfalmift, Pfal. xxiii. 5. " Thou preparell a table before me, in the prefence of " mine enemies ; thou anointell my head with oil ; my *' cup runneth over ?'' — Again, it prolongs the duration of (jur mercies. One of the confequences of the v^eaknefs and imperfection of the prefent ftate, is, that we are rea- dy foon to forget our mercies, and to lofe the relifh of ihem. In how many inilances do we find, that what gave us gi'eat and fenfible pleafure at firft, becomes, in time, habitual, and, at laft, indifferent to us ? Now, praifmg, and confeffing the goodnefs of God in them, ferves, to write them upon our hearts ; to continue the fweetnefs of common mercies ; and keep up the memory of fignal mercies, or thofe of an extraordinary kind. Health, ftrength, provifion, and comfort, when they are not in- teiTupted, are apt to be quite overlooked ; but the daily acknowledgment of divine goodnefs, gives us not only the pofleffion, but the ufe of them. Signal mercies, in time, flip out of the memory, but the more we have ac- knowledged them, they will be the more eafily recalled to remembrance. I have known inflances of pious per- fons, appointing fixed days of thankfgiving for extraor- dinary deliverances, which ferved to renew their fenfe of them, and gave them fome degree, at leall, of the fame joy and gratitude which they felt when the event happen- ed. Some alfo, by keeping a record in writing of the paths of divine providence toward them, are able to read them over at proper times in their order, to compare them together, and thus, as it were, to have a rich feaft upon a whole life of mercies, the remembrance of many of which would otherwife have been effaced by time.
2. This expreffion may imply returning to God, and delighting in him as our reconciled God, and fupreme portion and happinefs. This is indeed the reft of the gra- cious foul, v/hich gives him more joy than all outward poffeffions taken together. His outward poiTeffions have no value, but as they flow from it, and lead back to it. He fays with the Pfalmlfl, Pfal. iv. 6, 7, 8. " There be
1 86 The Christian'' s disposition under
" many that fay, Who will fhow us any good. ? Lord, " lift thou up the light of thy countenance upon us. Thou " haft put gladnefs in my heart, more than in tKe time " that their corn and their wine increafed. I will both " lay me down in peace and Jleep : for thou Lord only " makell me dwell in fafety. Pfal. Ixxiii. 23, 25. Never- " thelefs I am continually with thee : thou haft holden me '• by my right hand. Thou Ihalt guide me with Xby " counfel, and afterward receive me to glory. Whonj, " have I. in heaven but thee ? and there is none upork " earth that I defire befides thee." Now, my brethren, \ this reft is frequently difturbed, and meets with interrup- tion in the prefent life. Sin is the chief caufe of inter- ruption ; it raifes an interpofmg cloud, and feparates be- tween God and us. But it is alfo fometimes interrupted by affliftion, and diftrefies of various kinds. Thefe two caufes have a mutual relation, and a mutual influence one upon another. Afflictions bring fin to remembrance, and fm fqueezesthe bittereft ingredients into the cup of afflic* tion ; fo that it fometimes becomes a cup of trembling. The believer is often ready to miftake the rod of fatherly correftion for the exterminating ilroke of avenging juftice: hence the bitter and heart melting ccfmplaints of many of the children of God. Job. vi. 4. " For the arrows of the " Almighty are within me, the poifon Vv^hereof drinketh " up my fpirit, the terrors of God do fet themfelves in " array againft me." Pfal. xlii. 6, 7. " O niy God, my " foul is caft dov/n v/ithin me : therefore will I remember ••' thee from the land of Jordan, and of the Plermonites, " from the hill Mizar. Deep calleth unto deep at the " noife of thy water-fpouts : all thy waves and thy billows " are gone over me." Lam. iii. i,- — 4. "lam the man that " hath feen afiliiStion by the rod of his wrath. He hath ' •' led me and brought me into darknels, but not into " light. Surely againft me is he turned, heturnethhis '' hand againft me all the day. My flelh and my Ikin " hath he made old, he hath broken my bones."
A¥hile this continues, the believer is excluded from hi;; reft ; and indeed the more peace he can take in any thin[ , while at a dilhmce from God, fo much the worle fign ii
a Sensd, of Mercies rcceroed. 187
is of his charader; fo much the more fearful fymptom of his Itate. But when the Lord hath loofened his bonds, lifted up his countenance upon him, and given him peace, is it not proper and natural for 'him to fay, Return unto thy rest, 0 my soul, for tloe Lord hath dealt bountifully with thee. When he hath feen the marks of dillinguifh- ing love in his mercies ; v^hen he hath tailed confolation under fufFering, or communion with God, in public or in fecret, will not this difpofehim torefl; in God, to improve the happy feafon, and defire i,is continuance ? All things elfe are vain, and have proved^ their vanity, but complete fatisfa(ftion is here. \
I have no doubt, my brethreij, that this is, if not the only, yet one of the chief fenfes, in which we ought to un- deriland thefe words. Reft, you know, fuppofes labor, and even wearinefs before. Reft alfo feems to imply that which is the end of labor, or the cJcfire of the v»'eary. It alfo fignifies that which is to continue, or that we wifh to continue without further change. Zii this fenfe it is ufed, Pfal. cxxxii. 8. and 14. " Arife, O Lord, into thy reft, " thou and the ark of thy ftrength. .This is my reft for " ever ; here will I dwell ; for I have defired it:" v/hich refers to the ark of the teftimony taking a fixed abode, and being no more carried about from place to place. I'he fame fenfe is conveyed to us by Heb. iv. 9. " There re- *' maineth therefore a reft to the people of God." When, therefore, the Pfalmift fays, Return unto thy rest, 0 my soul, it means that God, and his favor, was his fupreme and ultimate defire, the very centre of his hope. Is it not fo with every real fervant of God ? All true religion points to, and ends in this. All religion, without this, is an empty form. And when we return to this, after any interruption, is it not like the diftrelTed mariner, after having been driven about in a tempeftuous ocean, and threatened every moment with deftruftion by the rifing billows, at laft obtaining fight, and entering with heart- felt joy into a ha.ven of fecurlty and peace ?
3. In the laft pkice, this exprelllon implies a confi- dence and reliance on God for protedion and fecurity againft future dangers. This feems neceflary to the com-
J 88 The CJjnstian's Disposition under
pletenefs and perfection of any deliverance. The dan* ger may be warded off for a feafon ; if there is ground t» fear its immediate or fpeedy return, the (late is very pre**- carious, and the comfort very imperfe6l ; but thofe who are delivered from fear of evil, and think they can depend upon their defence and guard, have received a deliverance . indeed. i
Now, this is the view wliich a believer is particularly led to take of God, as his fure and all-fufficient help. He confiders the greatnefs of his power, the operation of hi* providence, and the faithfulnefs of his promife. How of- ten does the Pfalmift exprefs, in the moft triumphant manner, his dependence xipon God •'' Pfal. xviii. i, x, 3^ ' I will love thee, O L/ord, my itrength. The Lord is ' my rock, and my fortrefs, and my deliverer ; my God, ' \ny flrength, in whom I will truft ; my buckler, and the ' horn of my falvatior*, and m}^ high tower. I will call ' upon the Lord, who is worthy to be praifed ; fo Ihall I ' be fa ved from mine enemies." Pfal. Ixii. 5, 6, 7. " My-' ^ foul, wait thou only upon God ; for my expedlation is- ' from him. He only is my rock and my falvation ; he ' is my defence ; I fhall not be moved. In God is my ' falvation and my glory ; the rock of my ftrength, and ' my refuge is in God." Pfal. cxlvi. 5, 6. " Happy is he ' that hath the God of Jacob for his help, whofe hope is ' in the Lord his God ; which made heaven and earth, ' the fea, and ail that therein is, which keepeth true fof; ' evei\"
My brethren, this truft and dependence on God is a very confiderable part of the reil and comfort of the be- liever's foul. He is, on all hands, furrounded vvith ene- mies, liable to fuffering, expofed to temptations. The more he knoweth of himfelf, the more he feels his own in- herent weakncfs and infufficiency. But, in God, he fees full and adequate provifion for all his wants, Pfal. xxxiv.* 22. " The Lord redeemeth the foul of his fervants ; and *' none of them that trull in him fliall be defolate."
This truJi; is alfo, in a particular manner, generated, by remembring the pall goodnefs, or by a fenfe of the recent mercy of God. We have daily experience of our own
a Seme of Mercies rccehed. 189
weaknefs and unfteadinefs in tliis refpefl. When our hopes are in any meafiire difappointed ; when calamities threaten ; when afflidlons vifit us, we are ready to yield to the dark fugoellions of fear and defpondence ; but ivJaen we comtempliite die great goodnefs of God on for- Iner occaftons, or when we have met with any fmgular manifellation of his grace and tavor, it ferves to llrengthen our confidence, and often, indeed, to cover us with fliame for our unbelief and diflruli. On the whole, then, a be- liever who imitates the Pfalmift in this expreffion, Return unto thy rest, 0 my soul, may be fuppofed to fay, " Thou f hall tailed, O my foul, of the loving kindnefs of God! f* he hath brought thee out of deep waters ; he hath #' calmed thy fears ; he hath fet thy feet upon a rock ; he ^> hath ellabliflied thy goings ; Blufh, blufh ! when thou ** confiderell how eafily tliy confidence was iliaken ; how ■♦* prone thou waft; to fink under affli6lion ; and, upon eve- " ry new trial, to doubt his power, and dift:ruft: his pro- " mife. But, now, return unto thy reft ; lay afide thy .*■' fears, which have fo unhappy an influence both on thy *' progrefs and comfort. Commit thy ways to him, and " he will bring thy defires to pafs."
I come now, in the lafi; place, to make fome pras^ical improvement of what hath been faid : And, lil. From what hath been faid, you may obferve one great branch of the fmfulnefs of the world in general ; forgetful nefs of God ; and unthankfulnefs for his mercies. How little fenfe of the divine goodnefs is in the hearts of men ? hoW formal, cold, and frozen their language in praife ? how- languid their endeavors to ierve him, from whofe indul- gent hand every bleiiing they enjoy flows ? One would think that here might be fome hold even of worldly men, who have not wholly extinguifhed the light of natural con- fcience. The greateil part of this difcourfe has been di- rected to thofe of another charafter. Suffer me, now, to fpeak a little immediately to them. You are not infenli- ble to worldly comforts ; on the contrary, you love them too ardently ; you feek them too eagerly ; you indulo-e them too liberally. Confider, I befeeeh you, who it is that
Vol. II. 2 A
49© T'he Christian'' s Disposition tmdef
bellowed thera ; who it is, that, when he pleafeth, cart blaft them to you, or withdraw them from you. O thd blindnefs and infatuation of mortal men ! How paffmg and tranfitory are all created comforts ! how cettain and fpeedy the approach of death and judgment ! Think what return you have made for all the goodnefs of God toward you from the womb even till now. And let mas be,fT every hearer to recoileft how far he ftands indebted to God for continued healthy for plentiful provifion, for re* markable deliverances, for early inflruftion, for provident tial warnings* And if God, by his Spirit, has raifed con* vidlions in your minds, or earneftly pleaded with you in his gofpel, in w^hat a terrifying light will all this defpifed goodnefs appear, when you come to the brink of that gulf which feparates you from an eternal world, but, above all^ when you appear before God in an unembodied ftate ? It is my duty to fet this before you with plainnefs and fidelii Xy ; it is your prefent privilege, that you hear the things that belong to your everlafting peace. May God himfelf write them upon your hearts, and conUrain you to flee, by faith, to the blood of fprinkling, which fpeaketh bettef things than the blood of Abel.
sdly, Let me alfb befeeth er\^ery feriou^ perfdn, who now hears me, to confider how far he hath fmned againft God and his own comfort, by forgetting the goodnefs df' God, both in common and fpecial mercies. It is fuiv prifmg to thiiik how little we make eonfcience of this du-- tv, and even when it is remembered in fome meafure, lift what a lifelefs, heaftlefs manner it is performed.- Hovt little proportion is there betv/een the prayers of dilb-efs-,- andthe-fongs of deliverance .'' how little fenfe upon ouf minds of the many gracious interpofitions of divine ProvK dence in our favor ? If he hath invited us to communion with himfelf ; if he hath brought us into the fccret cham-' bers, and made bis banner over us to be love, how foon is^ it foRTotten .'' how little defire of its continuance ? what faint endeavors to recover it ? how little concern to im- prove it ? Strange, indeed, that fome, after tailing of the heavenly manna, fliould feel io unfeemly a longing aftef • tiie lielli-pots of Egypt. ;
a Sense of Mercies received. 191
But do you not fm as much againfl interefl: and comfort, es your duty ? To forget a mercy, is to lofe it ; to give thanks for it, is to preferve and increafe it. It is a very common miftake for ferioiis perfons to fit brooding over their forrows, and, by that mqans, at once, to increafe their fufFerings, and to prevent their deliverance. I do not know a more ufeful dire£lion to melancholy or dejed^- ed Chriftians, than by a deliberate effort of mind, from a fenfe of duty, to recolleft, and give praife to God for the many mercies which he hath bellowed on them. This may be a happy mean of fdencing their complaints, of turning the tide of their affedllons, and giving them " beauty for allies, the oil of joy for mourning, and the *■' garment of praife for the fpirit of heavinefs." Is not thankfulnefs the improvement of mercies ? and hath not God faid, to him that " hathfliall be given, and he Ihall ^* have more abundantly ; and from him that hath not ** fhall be taken away even that which he feemeth to " have.'*
3dly, I fhall conclude, with offering the three following diredions to thofe who are truly fenhble of the goodnefs of God.
1. Be circumfpeft and watchful; though a thankful frame of fpirit is of great advantage, both for your fan£li- fication and peace, yet it is not out of the reach of tempta-. tion ; let it not produce pride, fecurity or felf-fufhciency. It is an excellent direction given by the Pfatmift to men in high flation and profperity, Pfal. ii. 11. " Serve the " Lord with fear, and rejoice with trembling." Take heed alfo, left it degenerate into carnal and fenfual joy, making you reft with complacency in the creature, inftead of being led by it to place your delight and happinef§ in the unchangeable Creator.
2. Be publick-fpirited and ufeful ; if- the Lord hath dealt bountifully with you, commend his fervice, and fpeak to his praife. This was often the refolution and pradlice of the Pfalmift David, Pfal. Ixvi. 16. '* Come *' and hear, all ye that fear God, and I will declare what " he hath done for my foul." Pfal. cxlv. 5, 6, 7. " I will ^- fpeak of the glorrous honor of thy niajefty, and of thy
r9i The CbristiatCs Disposition under
'-'' wondrous works ; and men fliall fpeak of the might of " thy terrible afts ; and I w ill declaie thy greatneJ's. They *' Ihall abundantly utter the memory of thy great gcodnefs, *' and fhall iing of thy rigliteoulnefs." Let me recommend this particularly to ChrlUians of age and experience, it gives religion a very difcouraging afpeft to younger per- sons, when fuch have nothing to utter but compiilints* On the contrary, where can we behold a more etlifying fight, than an aged peribn ready to bear teftimony to the peace and comfort of true religion, dying by necclilty to the pleafures and gaities of time, but living above tb.em on the eaniell of his future inheritance ; imd, inliead of a fretful I'pirit arifmg from the frailties of a tottering frame-, preferving a chearfulncfs raid ferenity of mind, in the hope of a blefled refurreftion. — I imagine I hear Ibme fay, nothing is more true ; but, alas ! I am not the perfoii 1 1 fee nodung in me, but caufes of complaint, or grounds of fear. I believe it is h with all ;, but yoa have millai ken, or perverted the meaning of the exhortation. I did not advife you to boaft of yourieU', but to fpcak to the praife of God. I believe it is good, in molt cafes, to refift def* ponding fears, as fo many temptations, and fend them a> way, as hinderers of your duty, without a i-cplyv Or, may I not juftly lay, admitting the trutli of all that you can advance againft yourfelves, is it not but fo much the more reafonable, that you iliould fay with Jacob, Geri; xxxii. 10. '' I am not worthy of the leall of all the mer- ** cies, and of all the truth, that thou haft fliewed unto *" thy fer\^nt."
3. Be frequent and diligent in fecret prayer. This i^ the way to preferve your watchfulnefs, and to increafij your ufefulnefs. The more you converfe with God in le» cret, you will fpeak with the more judgment and profit to men in publick. lliis is the way to difpofe of your com- plaints. What fignifies repealing them to men, wh6 may defpife you, and, at bell, can onl}'- pity you, wheril you may caiT}^ them to God, who can efledtually help you ? Speak as much ill of yourfelves to him as you pleafe ; but be lo jufc as to fj^eak honorably of him, and his I'ervice, ■ to otiiers who converfe with you. — Now, may the Lord-
I
a Seme of Mercies received. 193
',fupply all your wants, from his riches in glory, by Chrifi: Jefus. May he give you the fanctified uie of every flep ..i)f his providence, whether of mercy or of trial. " May !^ the God of peace, Heb. xiii. 20, 21. that brought a- I** gain from the dead our Lord Jefus, that great Shep- -" herd of the flieep, through the blood of the everlafling .** covenant, make you perfect in every good work, to do his ^^ will, working in you that which is well-pleafmg in his X*' fight, through Jefus Chrifi; to whom be glory forever H >**and ever. Amen."
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A VIEW OF THE GLORY of GOD HUMBLING
TO THE SOUL*
A
SERMON.
Job xlii. 5, 6.
/ bave beard of tbee by the bearing of the ear ; but now mine eye seeth thee. Wberefore I abhor myself and repent in dust and ashes*
MY brethren, we can have no experimental know-* ledge ; and, indeed, we have not much diftinSt knowledge at all of the nature of religion, as it takeis place among angels, and other intelligent beings, who have kept their firfl eftate, and never were polluted by fin. From fome things, howevet, recorded in fcripture^ we have reafon to believe that they appear befote God with the greateft lowlinefs and felf^abafement, that they a,re at all times deeply penetrated with a fenfe of the infi- nite difproportion between themfelves, as derived, depen^ dent, limited, imperfedl beings, and the eternal, immu^ table, omnipotent Jehovah. Thus in the viflon of Ifaiah^ in the fixth chapter of that book, ver. i, 2, 3; "In the " year that King Uzziah died, I faw the Lord fitting upon " a throne, high and lifted up, and his train filled the " temple. Above it fi:ood the feraphiras ; each one had " fix wings ; with twain he covered his face, and with " twain he covered his feet, and with twain he did fly* " Andong. cried unto another, and faid. Holy, holy, holy.
196 A Fieiv ; of t^jp Glory of God
*•* is the Ijord of Hofts, the whole earth is fuil of his glo- « ry." But if this is the cafe with thele exalted and hap- py fpirits, how much more mull: a deep humiliation of iiiind be necelary to us, who, by iia, have rendei^ed oiir- felves the jnft objedls of divine wrath, and whofe hope of falvation is founded only on the ritlies of divine graee ? We ought never to forget, that every in fiance of the fa- vor of God to man, is not to be confidered as the ex- crcife of goodnefs to the worthy, nay, not merely as bounty to the needy, or help to the miferable, but mercy to the guilty.
For this reafon, as repentance is necefiary to every fin- ner, in order to his reconciliation with God, fo thofe Chriftians preferve the jufleft views of their prefent Hate and character, as well as the foundation of their hope, who frequently renew thi^ falutary exercife. I cannot help faying further, that thofe make the wifeft provifion for the prefervation of their inward peace,, who frequently water tb^^-Jt tender plant with the tears .of penitential forrow. To affift you in this exercife, .and to point out the proper grounds of it, T have chofen to infift a little on thefe words, in which you fee the eifeCt which a difcov,ej*y of the glory and majefty of God had upon his fervant Job : 1 have ^jeard of tbce by the hearing of ii)e ear ; but now mine ^ye seeth thee. Wherefore I abhor myself and repent in dust and .ashes.
It is not neceffary to my prefcnt purpofe, to enter far into the difpute between Job and his friu-nds, altliough, no iloubt, the words of the text have an evident relation to it, The controverfy feems plainly to have turned upon this .point. His friends finding him in deep diftrefs, under the mofl: comjUicated affli£lion, would needs have it, that no good man could be fo frowned upon by a righteous God ; and therefore, that Kis former profeiTion mull have been hypocritical and falfe. Tliis is evident from the manner in which Eliphaz opens the charge ^gainfl: him, chap. iv. 6, 7, 8, 9. " Is not tliis thy fear, thy confidence, *' thy hope, and the uprightiieis of diy ways ? Remember, " I pray thee, who ever perillied, being innocent ? or " where were tlie risrhteous cut off? Even as I have feen,
' humbling to the Soul, 1^7
" they that plow Iniquity, and fow wickednefs, reap the *' fame. By the blall of God they perifli, and by the *' breath of his noPcriJs are they coiifumed." In oppofi- tion to this, Job allerts and maintains his integrity in ge- neral, and withal, affirms their opinion to be falfe, for t'fet God, in his juft and fovereign providence, brings af- fliciion both on the righteous and the wicked. That this is the propofition Vv-hichhe all along endeavors to fupport, is plain, as from many other pailages, fo particularly from chap ix. 22. " This is one thing, therefore I faid it, he " dellroyeth the perfeil^ and the wicked."
Thus flood the matter, in difpate, between Job and his friends, in which, though that good man had fupported the truth, on the fubjeft of divine Providence ; yet, in the heat of the debate, and the anguifh of his own fufferings, he had let fall fome expreffions, not only of impatience, but of difrefpeft to the conduft of the Lord his Maker. For thefe he was firfl reproved by Elihu, and afterwards, with unfpeakable force arid majefly, by God himfelf, who aiferts the fovereignty of his power, and the righteoufnefs of his providence. On this difcovery of the glory of di- vine perfection, the fufferer was deeply humbled, and ex- prelTes a fenfe of his ov/n vilenefs and folly, in the 4th and 5th verfes of the fortieth chapter : " Behold, I am " vile, v/hat fhall I anfwer thee ? I will lay mine hand - ** upon my mouth. Once have 1 fpoken, but I will not " anfwer ; yea, twice, but I will proceed no further." And, again, in the beginning of the forty-fecond chapter, concluding with the words of the text.
It is not improbable, from the beginning of the thirty- eighth chapter, that it pleafed God to give Job fpme vifible feprefentation of his glory and omnipotence. This was not unufual, in ancient times, before the canon of the fcripture was clofed. But, no doubt, the difcovery which chiefly alfefted him was inward and fpiritual, carrying home, with irreiillible force, the great truths which Vv^e ftill find recorded in a manner inimitably noble and fublime. I ha'De heard of thee^ fays he, by the hearing of the car ; But now mine eye seeth thee. This im.plies, that, as feeing gives a more diftind, full, and fatisfying knowledge of
Vol. IL % ^
198 A View cf the Glory of God
any thing, than hearing of it only by the report of othei'g^ the imprefiions which he then had of the majefty and glory of God, were far ftronger than any he had ever felt before. — Therefore^ fays he, I abhor myself. It filled him with felf-lothing and abhorrence. — And I repent in dust and ashes. Tins is either, in general, a ftrong expreffion of deep penitence and forrow, of which dull and alhes were anciently the figns ; or, perhaps, it has a particular reference to his prefent miferable and afflifted Hate, de- fcribed in chap. ii. 8. " And he took him a potfherd to " fcrape himfelf withal ; and he fat down among the " afhes." As if he had faid, Lord, I am deeply fenfible of the evil of every rafh word, of every rebellious thought* I confefs, that thou haft afflicted me in truth and faithful- nefs ; and that, in this low and defolate cdndition, it be- comes me to lay my hand upon my mouth, and to repent of that guilt which would have fully juftified thy provi- dence .in a ftill heavier ftroke.
The words thus explained, prefent to us this general and moft important truth, that a difcovery of the perfec- tion, glory, and majelly of God, has a powerful influence in leading us to repentance ; and that the clearer this dif- covery is, the more fmcere will be our repentance, and the deeper our humiliation. In difcourfmg further on this fubjeft, at prefent, I propofe, only, through divine affiftance,
I. To make fome obfervations, at once to illuftrate and confirm the propofilion above laid down, as to the effeft of a difcovery of the glory of God. And, in the
II. And laft place, to make fome practical improve- ment of what fhall be faid.
I. Then, I am to make fome obfervations, at once to explain and confirm the propofition juft now laid down, as to the efied of a difcovery of the glory of God. But, before we enter on v/hat is principally intended, I mull intreat your attention to the following preliminary re- marks :
humbling to the Soul. 199
1. That this truth will liold equally certain In whate ver way the difcovery is made. It may pieafe God to ma- nifeft himfelf to his people in very different ways. Some- times it may be in a way wholly, or in part, miraculous, as in the cafe of Job, li'aiah, and fome others mentioned in Icripture ; fometimes by affecting difpenfations of provi- dence ; fometimes by his ordinances, or inftituted wor- fhip, accompanied with the operation of his Spirit ; and fometimes by this lail alone, without the help or acceflion ©f any outward mean.
2. I hope it will not be thought improper, that, in rea- foning on the influence of a difcovery of the glory of God, I fometimes bring in view the additional manifeftations given us in the gofpel of the divine glory. This, to be lure, could not be fuppofed to make a part of what v/as difcovered to Job, to whom that my fiery, hid from a.ges and generations, and only opened in the fulnefs of time, was very obfcurely, if at all known. But the example, afforded us in the text, leads us to a general truth ; in the il- luftration and application of which, we may make uie of all that is known to us of the nature and government of God. The
3. And principal remark is, that, when I fpeak of the influence of a difcovery of the glory of God, I mean an internal and fpiritual difcovery, and not fuch a knovv' ledge as is merely fpecalative, and refts in the underftanding, without defcending into the heart. There is a common diftinttion to be met with in almoft every pra£licai wri- ter, between knowledge merely fpeculative, that fwims in the head, and practical or faving knowledge, that dwells in and governs the heart. That there is fuch a diftindlion in faft, experience obliges every m.an to con- fefs : but it is extremely difficult to fpeak in a clear and precife manner upon it ; to tell wherein it confifts ; or to ihow how thefe two forts of knowledge differ otherv/ife, than by their effefts. Yet even to point out their radical difference, feems neceffary to me, who propofe to lliov/ the happy influence and powerful efficacy of this know- ledge, when it is of the right kind.
to& A Fieiv of the Glory of God
For this purpofe, my brethren, be pleafed to obferve, that a barren fpeculative knowledge of God, is that which fixes chiefly on his natural perfeftions ; or, if it be iup- pofed to take in fuch as are moral, it is only to reafon upon them as an obje£l of fcience ; but the true knowledge of God, is an inward and fplritual difcovery of the amiable- nefs and excellence of his moral perfeftions ; or, to fpeak more in the fcripture ftyle, to perceive that he is indeed " glorious in his hoiinefs. Holy, holy, holy is " the Lord of hofts." This is the language of celeilial adoration, of thofe who " fee him as he is, and know *' even as they are known." The fame, in fome mea- fure, is the view given to every real child of God on earth, and, alone, ferves to diftinguifli his children of evtry rank, and every degree of capacity, from others of an oppoiite character. Let me fuppofe a poor Chriilian, weak in miderfla-nding, and unaffifted by education, who is wit- nefs to any extraordinary a6l of divine power : for 'exam- ple, a thunder florm, feeming to rend the heavens afun- der, and either laying fome a.ncient and venerable pile in aihes, or, perhaps, ftriking fome perfons to death, in a manner fwifter than thought ; he is immediately affected with a fenfe of the Ibvereignty of the Lord of nature, the hoiinefs of every part of his will, the duty of abfolute fubjedion in the creature, and the fmfulnefs of every re- bellious thought. But, above all, he is flruckwith a fenfe of the malignity of fin, which has introduced fo many natural evils, and, as it were, armed the incenfed ele- ments in their Maker's caufe. Such a perfon, though he can exprefs his thoughts but very poorly, nay, though he can hardly fpeak to others with coherence or confiilency, fees much more of God, than he who can reafon on the planetary fjilem ; who can trace the beauty, variety, and extent of the Creator's worJvS, and thence infer the ne- celTity of a felf-exillent, almighty, and intelligent firft caufe. The one may expatiate on tlie wonderful works, or the wife purpofes, of the Author of nature ; the other feels and confelfes him to be God. Alas ! my brethren, we fee too often, that knowledge and hoiinefs in us, do ti©t bear proportion one to another. We fee ever}'- day
/jumbling to the SoiiL 201
examples of tlie greated: intelledlual abilities, the nobleft natural talents, being abiifed to the woril of purpofes ; for fuch I niufi; always reckon, their fcrving no higher end than to adorn and fet off the pofrelTor, or burn incenfe to human vanity. — Ey a difcovery, then, of the perfedlions, majefty, and glory of God, I underiland the glory of his infinite holinefs ; that holinefs which is infeparable from his nature, which lliines in all his works, and in all his ways.
Thefe obfervations being premifed, let usnow confider what influence a difcovery of the glory of God hath in pro- ducing repentance, and increafmg humilit)^ And, in the
ift r lace, It hath this cffe6t, as it tends to convince us of fm, and particularly, to bring to light thefe innumer- able evils, which a deceitful heart often, in a great mea- fure, hides from its own view. There is, if I may fpeak fo, a light and glory in the prefence of God, which difcovers and expofes the works of darknefs. That a view of the divine Majefty has a firong tendency to give us a deep fenfe of our own fmfulnefs, is plain from many fcripture examples. That of Job, in our text, is one direilly in point. Another you have in Ifaiah, ch. vi. 5. where the refleclionof the prophet, on a view of the divine glory, is, " V/o is me i for I am undone ; becaufe I am a man of " unclean lips, and I dwell in the midft of a people of un- " clean lips : for mine eyes have fsen tl^.e King, the Lord " of holts." Another inftance you may fee in the apollie Jolm, who upon a view^ of the R.edeemer in his glory, Vv'as, in a manner, deprived of life, through exceffive fear. Rev. i, 17. " And when I faw him, I fell at his feet as " dead." The only other inftance I mention is of the apoflle Peter, who, on the unexpe£ied appearance, or ra- ther from a view of the power of Chrift, manifelled in a miracle, was im.mediately ftruck v/ith a fenfe of guilt, Luke V. 8. "■ When Simon Peter faw it, he fell down at. Jefus *' knees, faying, depart from mic, for I am a fmful man, '' O Lord."
It is not diiiicult to explain how a view of the divine holinefs tends to difcover and to affe6l us v/ith a fenfe of our fmfulnefs. Nothing makes any quality appear fo
202 A Fiew of the Glory of God
fenlibly as a comparlfon with its oppofite. The applica- tion of a flraight rule marks the obhquity of a crooked line ; nay, it marks even the leaft degree of variation, which by a lefs accurate trial would not have been dif- covered. Any piece of deformity appears more hideous and Ihocking when compared with perfeft beauty. For tlie fame reafon, a clear view of the holinefs of God, and a fenfe of his intimate prefence with us, tends to bring fm to remembrance, as well as to cover us with confufion for thofe fms, which before we were able to juftify, palUate, or conceal. We are exprefsly affured that our firll pa- rents immediately after eating the forbidding fruit were fenfible of their guilt, and I cannot think they were wholly infenfible of the omnifcience and omniprefence of God.' Yet v/e find that their fear greatly increafed (doubtlels from a fenfe of fm) when they heard God's voice in the garden, Gen. iii. 8. " And they heard the voice of the ''• Lord God walking iu the garden in the cool of the day : ' *' and Adam and his v/ife hid themfelves from the pre- " fence of the Lord God amongft the trees of the garden.*^ You may take a vttj plain and fun pie illullration of this from daily experience. Are there not fome perfons of loofe principles and irregular pra6lice, \A\o, when by themfelves, or in fociety like themfelves, juftify many of their fms, and to all appearance, commit them without re- morl'e, as innocent, if not laudable ? But let the fame per- fons be carried into fober company, efpecially into the prefence of any perfon eminent for piety and gravity, and they will he reftrained and afliamed, and not able to open their mouths in defence of their licentious carriage. ■ The mere prefence of fuch a perfon carries iaftant irrefiftible conviclion Math it, by forcing a comparifon between piety and profanity ; that ir. to fay, good and evil, light and darknefs. So certain a truth is this, that one of the an- cieat heathen authors gives it as a rule for moral conduft, " that men ihoukl always imagine themfelves in the pre- " fence of fuch a man as Cato, renowned for gravity and *' virtue." But if the fancied prefence of a mortal, in whom fome faint rays, if I may fpeak fo, of the divine Image appear by refleftion, Xwr, fo much influence, how
humbling to the Soul, 203
much greater would be the efire6l of a firm pcrfuafion of the real prefence of a holy God, " who is of purer eyes *' than to behold iniquity ?" What is it elfe than this that makes wicked men liee the fociety of the good us pain- ful, and ihun the thoughts of God as intolerable ; fo that it is the fcripture character of fuch, that they fay unto their Maker, practically, " Depart from us, for we defire not " the knowledge of thy ways."
2. A dlfcovery of the glory of God ferves to point out the evil of fin, the aggravations of particular fins, and to take away the excufes ofthefmner. Let us remember what I obferved in a preceding part of this dlfcourfe, that it mull be a difcovery of the glory of the divine holinefs; not only a knowledge of the true God, and underftanding what he is, but a view of his infinite glory and beauty in being fuch. It muft neceifarily fet the evil of fm in the clearell light, that all fm, as fuch, ftrikes immediately at the very being and perfeftions of God. V/hen the law of God fliews us our fms, we may be ready to complain of its ftriftnefs and feverity, and wifh to flip our necks from under the yoke. But when we fee that the law could not be otherwife than it is, without being faulty ; when we fee that it is nothing elfe but a fair tranfcript of the moral per- feftlons of God ; and when we look up to the great and bright original, it mull convince us that all fm is a dire<!rt oppofition to the nature, as well as a rebellion againft the will of God. If he is infinitely perfe(?t and glorious, fm mull be infinitely hateful and abominable. No man can plead for fin, in any inftance or in any degree, but he mufl- blafpheme the nature and perfections of God, to which it {lands in oppofition.
All men, indeed, by nature, are enemies to God him- lelf, in their minds, by wicked works ; and they hate his law, becaufe it is fpiritual and pure. There are alfo too many in this age, who have very relaxed principles as to the extent and obligation of the lav/, and, of confequence, very flight thoughts of the evil of fin. But a viev/ of the glory of God reftifies, at once, thefe fatal errors, and car- ries home fuch conviction of the rights of the Creator, the obligation and fubjedion of the creature, and the beauty
204 ^ ^^^'^^ of the Glory of Cod
and excellence of that image which was ftained by fin, as forces us to a,d(?pt the language of the Holy Ghofl: ; " How " evil and how bitter a thing is it to depart from the living '' God 1" God grant that there may be many in this af- •lembly, who underliand and feel the force of this truth ! There is need, my brethren, to attend to it ; for all con- victions offm, which do not proceed from this fource, or do not necefiarily include this view, whatever pain or ter- ror they may occafion, will prove empty and fruitlefs at laft. 'rhough there may be a flavifh iear of the power of God, unlefs there be a view of the infinite evil offm, there cannot be any iafting and faving change.
The fam.e view aifo points out the aggravation of par- ticular fins. The more clearly we underftand the nature of God, our relation to, and dependence upon him, the tnore^will we perceive the aggravation of every fin which burils afunder thefe bonds. A view of the glory of God muft either be general, or particular ; or, perhaps, for the moll part, there is a mixture of both. My meaning is, that when there is a difcovery of the glory of God in gene- ral, there is often, at the fame time, a peculiar and firiking difplay of fome one attribute, of power, wiidom, juftice, or mercy. Now how llrongly does this imprefs upon the mind, a fenfe of the evil of thofe fins which ftrike direftly againft that perfection which happens to be fet in the Ib'ongefi: point of view ? When any difplay is given of the omnilcience of God, how does it make us fenfible of the impiety and folly of fecret fins ? Dan. ii. 47. " The *'" King anlwered unto Daniel, and faid, Of a truth it is, " that your God is a God of gods, and a Lord of kings, **■ and a revealer o[ fecrets, feeing thou couldefi reveal this " lecret." When the power of God is made manifefl, liow does it aggravate the guilt of prcfumption and confi- dence ? Ifa. xlv. 9. *•' Wo unto him that Itriveth with his "• Maker: let the potfherd firive widi the potfherds of the "■' cartli. Shall th.e clay fay to him that falhioneth it, what " niake fb thou ? or thy work, he hath no hands ?
When the wifdom of God is difplayed, doth not theft all diilrull appear highly criminal ? Oupht we not to fay with the Pfalmiil;, Pfal. xxvii. i. '' The Lord is my light,
humbling to the Soul. 205
" and my falvation, whom fliall T fear ? the Lord is the *' llrengdi of my life, of whom lliall I be afraid?" When we have a view of our abfolute dependence upon, and un- speakable obligations to the divine bounty, what a fenfe does this give us of the lin of unthankfuhiefs, and forget- fulnefs of God ? Of how many unhappy fenfualifls may this complaint be made ? Ifa. i. 2, 3. " Hear, O heavens, " and give ear, O earth ; for the Lord hath fpoken, I have •" nouriflied and brought up children, and they have re- *' belled againll me. The ox knoweth his owner, and *' the afs his mafler's crib : but Ifrael doth not know, my " people doth not confider." Without any further enu- meration, it will appear undeniable, that the clearer the difcovery of the glory of God, the more mull not only the evil of fm in general appear, but every particular crime mull: be loaded with new aggravations. I cannot help mentioning here, in a few Vv'^ords, that this is the immedi- ate effect of a difcovery of the glory of God, as it fhin.es in Jefus Chrift. The unmerited, unparalleled love, ma- nifefled to fmners in the gofpel, greatly aggravates their ingratitude and rebellion. And the more that believers refled: upon theiu own condu6l ; and compare it v/ith the grace and condefcenfion of their Redeemer, the more they mull abhor themselves y and repent in dust and ashes,
1 ,only add, on this head, that a difcovery of the glory of God takes away the excufes of. the fmner. Kov/ prone men are to excufe a.nd palliate their fins, Vv^e ail know by experience. It is a light fenfe of the evil of fm, that leads us to commit it ; and there is no reafon to be furprifed, if this, joined with felf-interefl:, makes us ingenious in fonn- ing an apology for it after the commiffion. Hence often arife hard thoughts of the threatenings of God againft fin, as fevere. Hence alfo unbelieving thoughts, which will not admit, that ever he will fulfil his word, or execute the threatened judgment. But a difcovery of the glory of God, particularly of his infinite holinefs, by iliewing the evil of fin in its proper colours, flaps every mouth, drags the finner into the prefence of his Judge, and ftrips the guilty criminal of every vain plea. We fee plainly, in the cafe of Job, that he had fueli a view of the povi^er, do-
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2o6 A Fiemj of the Glory of God
minion, and abfolute fovereignty of God, as put him en- tirely to filence, and convinced him, that there was no room for contending ; no place for comparifon between fo unequal (mull I call them) parties, God and man, Job xl. 4. " Behold I am vile ; what Ihall I anfwer thee ? I *' will lay my hand upon my mouth."
This right of ibvereignty in God, and the duty of ab- folute, immediate, unconditional fubjeftion in the crea- ture, I iind plainly and frequently eflabliftied in fcripture, It is, indeed, entirely in this llyle, which may well be called the ilyle of the King of. kings, that God fpeaks to Job in the four chapters preceding that vyhere my text lies. Though he is brought in fpeaking, to refolve a dif^ ficuity in providence ; yet, you may obferve, he does not fay one word as to the juftice of his proceeding ; but, unr der many of the ftrongeft images, fets forth his irrefiilible pov/er, chap, xxxviii. 2, 3, 4, 5, 6, *' Who is this that " darkenneth counfel by words without knowledge ? GircJ' " up now thy loins like a man ; for I will demand of thee^ " and anfwer thou me. Where wall thou when I laid " the foundations of the earth ? Declare, if thou haft " underftanding. Who hath laid the.meafures thereof, " if thou knovv-eft ? or who hath flretched the line upon " it ? V/hereupon are the foundations thereof fallened t *' or who laid the corner Hone thereof?" And, again, chap. xl. 8, 9, 10, II. "Wilt thou alfo difannui my *•' judgment ? wilt thou condemn me, that thou mayeft be " righteous ? Hail thou an arm like God ? or canll thou " thunder with a voice like him ? Deck thyfelf now with " majefty and excellency, and array thyfelf with . glory " and beauty. Gail abroad the rage of thy wrath : and " behold every one that is proud, and abafe him."
The fovereignty of God, is what, of all things elfe, fm- ners, while they continue in that charafter, are leall ca- pable of underilanding, and leall willing to fubmit to. This is not to be v/ondered at, becaufe tke very nature of fm confifls in calling off our allegiance, and, as far as in us lies, rejecling the authority of God. But, my brethren, a real difcovery of his glory, at once, raifes him to the throne, and humbles us at his fcotllool, and is, as if v. e
bumbUng to the Soul, 207
heard a voice from heaven, addreired to us in the follow- ing flriking words, Ifa. ii. 10, 11. " Enter into the " rock, and hide thee in die dull, for fear of the Lord, " and for the glory of his majefty. The lofty looks of " man fliall be humbled, and the haughtinefs of men Ihail " be bowed down ; and the Lord alone fliall be exalted in " that day." One who hath fo known God, will perceive, that there can be no more proper reply to objeciions, on the part of man, to the divine procedure, than that of the apollle Paul, Rom. ix. 20. " Nay, but, O man, who *' art thou that replieft againfi God ?"
3. A difcovery of the glory of God ferves to point out the danger of fm. It is the hope of impunity, that em- boldens the fmncr to tranfgrefs, and to periill; in his tranf- greffions. For this rcafon, we find the fcriptures, in ge- neral, attributing the impenitence of fuiners to thefe two great fources, ignorance and unbelief, Pfal. xiv. i. "" The " fool hath faid in his heart, there is no God." And, in ver. 4. " Have all the v/orkers of iniquity no know- " ledge ?" that is to fay, fuch bold rebellion in their con- dLi6l plainly difcovers the atheifm of their hearts. To the lame purpofe, Pfal. x. 11, 13. " He hath faid in his " heart, God hath forgotten ; he hideth his face ; he will " never fee it.-r-V/herefore doth the wicked contem^n " God? He hath faid in his heart, thou vv^ilt not reauire " it." But a difcovery of the divine glory, at once de- ft roys the foundation of this ilupid fecurity, and impious prelum ption. It realizes the very being of God more than before, as is plainly implied in the words of Job : / ba^oe heard of thee with ike hearing of the ear ; but now mine eye secth thee. It makes his preience feniible, and teaches us, that " all things are naked before him." So that there is hope of lying concealed. It fets before us his holinefs and juftice ; that he is of purer eyes than to behold iniquity. So that, while his nature continues the fame, the guilty and impenitent cannot poffibly obtain pardon. Above all, it fets before us the terror of his pow- er, which is infinite and boundlefs ; fo that notling can be more vain, than for the fmner to hone either to efcape or relui.
2o5 A Fiew of the Glory of God
Agreeably to all this, we find, that, in the holy fcrip--" tures, in which God hath been pleafed to make himfelf known to us by external revelation, it is by afferting, and, as it were, difplaying, and producing to view, the glory of his infinite perfeftion, that he endeavors to deter us from fin, and animate or encourage us to duty. When God gave the law to the children of Krael,'he gave them, at the fame time, a difplay of his greatnefs and majeft:y in a very awful manner. To exprefs his fovereign authori- ty, and the abfolute propriety he had in them, he introdu- ces it with thefe Vv'ords : " I am the Lord, thy God, *' which brought thee out of the land of Egypt, out of the *' hoLife of bondage." You may alfo remember, how of- ten, in appointing the feveral Mofaic confi;itutions, thefe fignificative words are repeated, / am the Lord. In the fame manner, to imprefs his people v/ith a fenfe of the evil of fin, as committed againft fuch a God, he declares his own abfolute dominion, Mai. i. 14. " But curled be *' the deceiver, which hath in his flock a male, and vow- *' eth and facrifieth to the Lord a corrupt thing ; for I am " a great King, faith the Lord of hofis, and my name is " dreadful amon^- the heathen."
o
When he would give his people a deep conviction of the folly and danger of fecret fins, he fets forth his omni- fcience and omniprefence, Jer. xxiii. 23, 24. " Am I a *' God at hand, and not a God afar off? Can any' hide *' himfelf in fecret places, that I fnall not fee him ? faith " the Lord. Do not I fi]! heaven and earth ? faith the *' Lord." When he would exprefs the danger of obftina- cy and difobedience, he gives a very lively idea of his infinite pov/er, Jer. v. 22. " Fear ye not me ? faith the *' Lord : will )'e not tremble at my prefence, which have " placed the fand for the bound of the fca, by a perpetual *' decree, that it cannot pafs it ; and though the waves *'• thereof tofs themfclves, yet can they not prevail ; though " they roar, yet can they not pafs over it."
The very lame thing he doth to encourage the truil of his own people, Ifa. xliv. 6. '' Thus faitli the Lord, the Kin;; *■'• of Ifrael, and liis Redeemer, the Lord of hoUs, I am the " firll, and I am the lait, and befides me there is no God." When he would make us fenfible, that, if we continue in
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fin, it is impofTible for us to efcape puniflimcnt, what a terrible reprefentation does he p,ive of his dreadful and irrcfiiHble vengeance? Prophecies ofNah. i. 5, 6. " The " mountains quake at him, and the hills melt, and the " earth is burnt at his prefence, yea, the world, and all *' that dwell therein. Who can lland before his indig- " nation ? and who can abide in the fiercenefs of his an- ** ger ? his fary is poured out like fire, and the rocks are' *' thrown down by him."
Thus we fee, that God, in fcripture, reveals the glory of his own nature, as the eiteftual means of reftraining us in the commiffion of fin, or turning us from it ; and plain- ly fuppofes, that nothing but ignorance of him can en- courage fmners in their rebellion. Neither can it be de- nied, that when there is an inward and powerful difcovery ofthefe truths to the mind, it muft lead us to repentance, and lay us proftrate before his throne, in obedience and fubmiffion. Who, that knoweth the Almighty, will run upon the thick boffes of his buckler ? or will not rather ufe this dutiful language of Job, chap. ix. 2, 3, 4, 5, 6. " I know it is fo of a truth ; but how fliould man be jull " with God ? If he will contend with him, he cannot an- " fwer him one of a thoufand. He is wife in heart, and " mighty in ftrength : who hath hardeneth himfelf againft " him, and hath profpered ? which removeth the moun- " tains, and they know not ; which overturneththem in " his anger ; which Ihaketh the eardi out of her place, " ai^d the pillars thereof tremble."
4. In the laft place, a view of the divine glory tends to Isad us to repentance, as it fets forth his infinite mercy, and afrords encouragement to, as well as points out the profit of repentance. Juft and proper conceptions of God cannot be given us, without including his great mercy. This bright perfe6tlon flione, even on Mount Sinai, throQgh all the terrors of that legal difpenfation, Exod. xxxiii. i3, 19. " And he faid,- I befeech thee, lliew m.e " thy glory. And he faid, I will make all my goodnefs to " pafs before thee ; and Iwill proclaim the name of the " the Lord before thee ; and I will be gracious to whom " I will be gracious, and will Ihew mercy on whom I
2IO A View of the Glory of God
" Tvill fliew mercy." Exod. xxxlv. a;, 6, 7. " And the " Lord defcended in the cloud, and ftood with him there^ " and proclaimed the name of the Lord. And the Lorc^ *' paiTed by before him, and proclaimed, The Lord, the " Lord God, merciful and gracious, long-fufFering, and " abundant in goodnefs and truth, . keeping mercy for *' thoufands, forgiving iniquity, and tranfgreiTion, and- "•^ fm." Without the knowledge of this amiable attribute,, all the other perfe£lions of God would fignify little to bring Tis to true repentance. V/ithout this, they carry nothing in them but unmixed terror to the guilty. Without this^ therefore, the confideraticn of his infinite holinefs and pu- rity, his inflexible juilice, and almighty power, would only ferve to drive us further from him, by throwing ua into abfolute defpair. Eut vi'hen, to ail the other perfec- tions of God, v/e join his inHnite mercy, tlie true know- ledge of him ferves not only to deftroy criminal prefump- tion, but to animate to dutiful fubmiffion. Thus thq Pfaimill expreiTes himfelf, Pialm cxxx. 3,4. " If thoUj " Lord, ihouldeft mark iniquities, O Lord, who fliall " ftand ? But there is forgivenefs with thee, that thou *' mayeft be feared." Kere you may obferve, that, when he fays, " there is forgivenefs with thee, that thou mayeft " be feared," he not only means, that there is encou- ragement to ferve God, but that his mercy itfelf leads to that filial reverence which is fo effential a part of true pe- nitence. The greatnefs and mercy of God happily con- fpire in melting the heart of the finner. There is an ex- preffion of fmgular beauty, Hof. iii. 5. " Afterward fliall "■'• the children of Ifrael return, and icek the Lord, their " God, and David, their King ; and Ihall fear the Lord, " and his goodnefs, in the latter days.''
This leads m.e to obferve, that it is in the gofpel of oui* Lord and Saviour, Jefus Chrifl:, tliat v/e have tlie bright- eft andcleareft difplay of divine mercy. It is in Chrift, that we liave the true and faving difcovery of the glory and perfections of God. And it is particularly in him, that we have an united illuftration, and joint difplay of great- nefs and good^nels, of majefty and mercy. In the under- taking of our bleiTed Redeemer, w^e have a very clear and
humbling to the SoiiJ. ixi
nfFcftin'g view of thofe perfeftions, that fhew the evil of fm, and the danger of the finner. Never did the holincls of God fhine brighter, or his hatred and indignation a- gainfl fin, ajipear with greater terror, than when the.fword of bis juftice was drawn out againft the man ivho is his fel- low. When God fwept away a polluted world by an univerfal deluge ; when he overthrew Sodom and Go- morrah by lire and brlmllonc from heaven ; when the €arth opened her mouth, and fwallov/ed up Korah, Da- than, and Abiram. Thefe were terrible proofs of his ha- tred of f.n, of the juftice and holinefs of his nature. Yet were they, after all, but faint evidences, in comparifon of what were given, v/hen " he who was in the form of *^ God, and thought it not robbery to be equal with God, " — was found in fafliion as a man, and became obedient " unto death, even the death of the crofs."
But, at the fame time, in this great event, hath he rrot magnified his love ? Rom. v> 8. " But God hath com- " mended his love tcv/ards us, in tha.t v/hile v/e were yet " fmners, Chrill died for us/' How fha,ll w^e think or fpeak on this unfathomable fubjeft I Chriil Jefus is the fruit of the Father's everlaftincr love to fmners of m.an- kind. Haw great the giver ! hov/ unfpeakable the gift ! how mean and worthlefs the objefts of his love ! God is love. Power, wifdoni, holinefs, and juftice, Ihine, in- deed, in the do£lrineof the crofs. But, above all, grace and mercy prevail '•' and reign tlircugh righteouftiefs unto " eternal life." What a melting view to every convin- cing fmner ! Zech. xii. lo. *•' — They fhall look upon me, *' Vv''hom they have pierced, and they ihall mourn for " him, as one that njourneth for his only fon, and Ihall " be in bitternefs for him, as one that is in bitternefs for *■'• his ftril-born." Muft they not, with Job, abhor them- seh^s, and repent in dust end ashes F This is a circum- ftance frequently taken notice of v^ith regard to the gof- pel converts. Jer. xxxi. o. " They fiiall come v/ith " weeping; and with fupplications Vv^ill I lead them. Jer. " V. 4, 5. In thofe days, and in that time, faith the " Lord, the children of Ifrael iliall come, they, and the *' children of Judah together, going and weeping; they
- ,2 1 2 A Fiew of the Glory of God
" fhall go and feek the Lord, their God. They fhall alk >' the way to Zion, with their faces thitherward, faying, " Come, and let us join ourfelvesto the Lord in a perpe- *' tual covenant, that fliall not be forgotten." I Ihall clofe this head, by addreffing to you the words of God to the children of Ifrael, Joel ii. 12, 13. " Therefore alfo " now, faith the Lord, turn ye even to me with all your " heart, and with failing, and with weeping, and with " mourning, and rent your heart, and not your gar- *' ments, and turn unto the Lord your God ; for he is " gracious and merciful, flow to anger, and of great " kindnefs, and repenteth him of the evil."
I proceed, now, to make fome practical improvement of what hath been faid. And,
I. You may learn, from this fubjeft, the force and meaning of thofe paffages of fcripture, in which the whole of religion is impreffed by the knowledge of God. Thus, Prov. ix. 10. " The fear of the Lord is the beginning of " wifdom ; and the knov/ledge of the holy is underlland- " ing." The fame thing is affirmed by our bleiTed Sa- viour, John xvii. 3. " And this is life eternal, that they *' might know thee, the only true God, and Jefus Chrilt, '' v/hom thou haft fent." On the other hand, wicked men are often defcribed by this fhort and expreffive cha- racter, that they know not God, as in 2 Theff. i. 8. " — In flaming fire, taking vengeance on them that know " not God." The truth is, God is either wholly unknown, or greatly mifiaken by wicked men. None but his fervants do truly fee his glory ; and the more they fee of him, the more .they are afiimilated to him. Thus the apoftle Paul defcribes converfion in the following terms, 2 Cor. iv. 6. "■ For God, who commanded the lidit to fliine out of
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" darknefs, hath fliined in our hearts, to give the light *' of the knowledge of the glory of God, in the face of " Jefus Chriiu" And, in the fame epifde, chap. iii. 18, he thus dcicribcs tlie progreis of the chriilian life, " But " we all, with open face, beholding, as in a glafs, the " glory of the Lord, are changed into the fame image, " from glory to glory, even as by the Spirit of the Lord."
humbling to the Soul. 213
2. JVom what hath been faicl on this fubjeCt, 3^011 may icani the great danger of a ftate of ignorance. If repen- tance, which is the beginning of true rehgion, takes its rife from a knowledge of the nature and perfe6lions of God, does it not follow, that thofe who are grofsly igno- rant, are not only in a contemptible, but in a deplorable ftate ? that they muft be llrangers to the power and prac- tice of religion, and, dying in that condition, muft pe- rifh eternally ? It is much to be lamented, that even amongft us, who have the means of inftrudlion in fo great plenty, there are ftill many who continue grofsly ignorant. How inexcufable are thofe parents, who do not make confcience of diligently training up their children in the knowledge of the things that belong to their eternal peace ? I muft alfo intreat all heads of families, whom God hath enabled to hire the labor of others, ferioufly to t think of the obligation that lies upon them, to inftru£t their fervants in the principles of religion, and not fufFer any under their roof to periih for lack of knowledge. Do pot think you have done enough, when you have given them food and wages, if you wholly negle6t their precious fouls. I do not expert to prevail upon you, faithfully to difcharge this duty, by any arguments but thofe drawn from the glory of God, and your own everlafting intereft ; but I cannot help, at the fame time, putting you in mind, that it is veiy much for your temporal intereft. Depend upon it, the more confcientioufly you difcharge your duty to them, the more honeftly, diligently, and chearfully will they ferve you. It is very common to hear complaints of the flothfulnefs, unfaithfulnefs, and infolence of fervants ; but, if we confider, ferioufly, what belongs to the duty of a mafter, there will be found, perhaps, as many, and as ■great faults, on this fide as on the other. It is furprifing, that fome feem to expert, in a poor uneducated creature, all manner of decency of behavior, fweetnefs of temper, integrity, and diligence, and are ready to ftorm upon the leaft defeat, while, at the fame time, they fliow no example ■in their own conduft, but of a vifible negleft of duty both to God and man. Oh! my brethren, have pity on the ignorant, efpecially the younger fort, who would learn.
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if they had teachers. Ignorance is always a fecure, infen- lible Hate. They know nothing, and therefore they fear nothing. Public inllruflion is, in a great meafure, ufelefs to thofe who are not prepared for it by more familiar terxh- ing at home. Let minifters fpeak never fo plainly Ironi the pulpit, it is ftiil to many of them a ftrange language, < which they do not comprehend. '
3. From what hath been faid on this fubje61:, you may- fee the neceiTity of regeneration, or an inward change of" heart, in order to real religion. You have heard above,' that it is not a fpeculative knov/ledge of the nature and^ perfeftions of God, or underilandisig what he is, tliat leads " to repentance, but a view of his excellence and amiable-'" nefs, as glorious in his holinefs. This none can have,"^ but thofe who are in fome meafure transformed into the ; iame image. Hence it is, that wicked men do not cherifh,' but avoid the thoughts of God. Hence it is, that extra- i ordinary tokens of the divine power and prefence, fignal^i judgments, and unexpected firokes on themfelves, or* their relations, diftrefs and terrify them, and bring them *. "under a flavifli bondage for a little, but produce no love ; '. no defire of union ; no cordial fubmiffion. Hence alfoi appears the foolifhnefs of that fmful, but general propenfi- r ty in men, to afli after a fign, and to defire that other and^ different evidence fliould be given them of the truth oV religion than God hath feen m.eet. We have an example * of this in the parable of the rich man and Lazarus, record-* ed Luke xvi. towards the clofe. There the rich man is ' reprefented, as intreating, that Lazarus might be fent to * his brethren for dieir warning. When Abraham refers ' them to the revealed will of God, Mofes and the prophets, "' he urges his requelt thus, ver. 30. *' And he faid, nay, fa- " " ther Abraham ; but if one went unto them from the ' *' dead, they will repent ;'* to which the anfvver is given ' immediately, " If they hear not Mofes and the prophets, ' " neither will diey be perfuaded, though onerofe from the ■* '' dead."
There have been otliers, at different times, who have defired fuch extraordinary proof's ; but they would of' themfel'/es, b'; attended with no real benefit. Though .
humhllng to the Soul, 215
you had been on Mount Sinai with Mofes, it would have produced terror, but no other elleft, without a fpiritual difcovery of the real glory of God. See Exod. xix. 16. ".And it came to pafs, on the tliird day, in the mornrno-, " that there were thunders, and lightnings, and a thici: *' cloud upon the Mount, and the voice of the trumpet " exceeding loud ; fo that all the people that vjas in the " camp trembled." And the fame book, chap. xx. 18, 19. *' And all the people faw the thunderings, and the light- " nings, and the noife of the trumpet, and the mountain *' fmoking ; and Avhen the people faw it, they removed, *' and ftoodafar off: and they faid unto Mofes, fpeak thou " with us, and we will hear ; but let not God fpeal^ with " us, left we die." Another evidence of the fame thing, may be taken from the cafe of devils and damned fpirits. They have, no doubt, a fenfible demonftration of the be- ing, and, probably, a very clear intellettual knowledge of the nature of God ; yet hath it not any effeft in chang- ing their difpofitions : on the contrary, the more they know of him, who is fo oppofite to their temper, they hate him the more ; it inflames their natural enmity, and makes it rage with double violence. This, I think, ap- pears very plainly, both from the reafon of the thing, and from the following paffages of fcripture, Matth. viii. 29. it is faid of two demoniacs : " And behold they cried ** out, faying, wdiat have wc to do w^ith thee, Jefus, thou " Son of God ? art thou come hither to torment us before *' the time ?" Mark v. 6, 7. " But when he faw Jefus " afar off, he ran and Avorfhipped him, and cried with a " loud voice, and faid, v/hat have I to do w^ith thee, Jefus, " thou Son of the moft high God ? I adjure thee by God, " that thou torment me not." And again, Mark ix. 20. " And they brought him unto him ; and when he faw *' him, flraightv/ay the fpirit tare him, and he fell on the ''' ground, and wallowed, foaming." From which paffa- ges, we may perceive, agreeable to v/hat has been ob- ferved, that the prefence of Chrift increafed, at once, the rage and mifery of the miclean fpirits. Let this excite us to pray, that it would pleafe God to reveal himfelf to us by his Spirit, and give us the faving knowledge of him^
2i6 A Fiew of the Glory of God
as he is " in Chrift Jefus, reconciling the world to hiittC "felf." f
4. SuiFer me, on this occafion, fliortly to addrefs myfelf to thofe, who are Grangers to true religion. Let me be- feech them, while they are yet in the way, and whilfl: the Spirit of God is flriving with them, in his word and ordil nances, to lay down the weapons of their rebellion againfl him, and to lay hold, by faith, on the atoning blood of Chrift for their reconciliation and peace. Are there not fome in this affembly, who have yet no knov/ledge of God, but that which makes his fervice a burden, his Sabbaths a wearinefs, and his people contemptible or odious ? Are there not fome tender fpirits, who are paflionate lovers of this prefent world, but unable to bear the view of mor- tality and mifery in their fellovz-creatures ; who tremble at the gloom of a church-yard, or burying vault, and turn. pale as afhes at the fight of a death's head, or an open grave I I befeech you, my beloved hearers, to join, with the terror of divine power, the riches of divine grace j and let both conftrain you to " acquaint yourfelves witH *' God, and be at peace, that thereby good rnay come *' unto you." I knov/ no way, by which you may avoid meeting with the king of terrors ; but you may fet him at defiance under the protection of the King of kings. There 3S no profit in forgetting, but there is both honor and pro- fit in conquering death. Some are unhappily fuccefsful^ for a feafon, in banifhing every difmal idea from their minds. The falfe and flattering pleafures of life ingrofs their attention, and intoxicate their minds. But in a lit- tle tim.e, Behold the fupreme Judge " cometh with clouds^ *' and every eye fliall fee him, and they alfo which pierc- *' ed him ; and all kindreds of the earth Ihall wail becaufe *' of him." He is now befeeching you with tenderneis, and waiting on you with patience. Embrace, therefore, the happy feafon. " Kifs the Son, left he be angry, and *' ye perifti from the v/ay, when his wrath is kindled but *' a little ; bleffed are all they that put their trufl in him." 5. In the laft place, you may fee the reafon why every truly good man, the more he groweth in religion, the more he groweth in humility. Growth in religion im-
I
kiintbUng to the SouL iij
]plie5, of carries in it, a growing difcovery of the glory of God, as it fhines in his works, his word, his ordinances^ his providence. This necelTarily leads to fek^-abafement. O how cmitrary to religion is pride ! But, above all others^ how abfurd, criminal, intolerable, is fpiritual pride ? What a pi-oof of felf-ignOrahce, as well as forgetfiilriefs of God ! The firft views of a penitent are fixed on the eii^r^ mities of his life ; but when thefe are, in fome meafure, fubdued, additional difcoveries of the glory of God bring forth the latent corruptions of his heart. What affefling complaints does that eminent, zealous, faithful minifier of Chriil, the apoftle Paul, make in the following well known paflage, Rom. vii. i8. " For I know that in me (that is, " in my flefh) dwelleth no good thing : for to will is pre- " fent with me ; but how to perform that which is good, I " find not." And ver. 23, 24. " But I fee another law " in my members, warring againft the law of my mind, " and bringing me into captivity to the law of fin, which " is in my members. O wretched man that I am ! " who fliall deliver me from the body of this death r" Nay, the cleared views which a believer can take of the riches of divine mercy through a Redeemer, though they afford unfpeakable confolation in God, tend alfo deeply to humble him, under a fenfe of his own unworthinefs. The doftrine of the crofs is not more refrefliing to the broken in heart, than it is abafing to tlie proud ; for it Avas chofen of God for this very purpofe, " that no flefli fhould glory " in his prefence."
On the whole, my brethren, as you cannot live under the direction of a better habitual principle, fo you cannot prepare for any a6l of folemn v/orfhip more properly, than by deep humility. To improve this difpofition, let me intreat you to make a ferious and impartial fearch into the fins you have been guilty of, in heart and converfation, by omiiTion or commiflion ; by neglecting your duty to God, or the ill performance of his worlliip, in public, in family, or in fecret ; by neglecting your duty to your neighbor, to yourfelves, to your relations ; or doing that which is wrong, by indulging, in any meafure, the " lull " of the flefli, the lufl of the eye, or the pride of life."
2i8 A Fiew of the Glory of God, ^c.
To conclude all, you will never have a more fatisfying evidence, that your a£ls of worfliip, ordinary or more fo- lemn, have been acceptable to God, than if they ferve to clothe you with humility, and make you adopt and relifh the words of Job in the text : / haiie heard of thee by the bearing of the ear ; but now mine eye seeth thee, frhere^ fore 1 abhor myself and repent in dust and ashes^.
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The happiness of the SAINTS in HEAVEN.
SERMON.
Rev. vii. 15.
therefore are they before the throne of Gody and ser'ue him day and night in his temple, —
MY brethren, however great a degree of corruption prevails at prefent in the vifible church, the very profeffion of every Ghriftian, implies a renunciation of the world, and a fixed hope of a better ftate. His attendance upon the ordinances of God on earth, is in order to fecure the pofleffion, and prepare himfelf for the enjoyment of the heavenly inheritance. He confeiTeth that he is a flranger and pilgrim in the earth ; that he lives by faith, and not by fight. And, therefore, nothing can be more fuitable to his charadter ; nothing more conducive to his comfort, than frequent views of the employment and happinefs of the fpirits of juft men made perfeft.
And, furely, this is a fubjedl highly proper for our me- ditation on the evening of a communion Sabbath. In this ordinance, you have had the price paid for this glori- ous inheritance fet before you, by fymbolical reprefenta- tion, that your faith in, and hope of the pofleffion of it, might be the more confirmed. In the inftitution itfelf, as recorded by die apoftle Paul, you find he connects the commemo- ration of the fuiierings, and death of Chrift, with his feccnd appearance in glory, i Cor. xi. 26. " For, as often as ye
220 The happiness of the
'* eat this bread, and drink this cup, ye do Ihew th« " Lord's death till he come." Nay, our Lord himfelf feems to have had his heart and his thoughts in hea- ven, when he left this memorial of his prefence on earth, as appears from Matth. xxvi. 29. " But I fay unto you, " I will not drink henceforth of this fruit of the vine, un- " til that day when I drink it new with you in my Father's " kinp:dom." And, indeed, we have his own example in this firft communion, wherein he himfelf was the ad- m.iniilrator, for following ar concluding it with a medita- tion on the heavenly happinefs ; for, before he rofe from it, he begins his excellent confolatory difcourfe in this manner, John xiv. 1,2. " Let not your heart be troubled; " ye believe in God, believe alfo in me. In my Father's " houfe are many manfions ; if it were not fo, I would " have told you : I go to prepare a place for you."
It is true, indeed, my brethren, our knowledge of die future glory of the faints, is at prefent, extremely imper- , feci, and muft be fo, for wife reafons, while we continue., in the body. There are, however, feveral different views of k given m the word of 'God, highly v/orthy of our at- tention. Amongft others, this in our text, that they are before tJje throne of God, and scr^ue him day and night in his temple. That thefe words are to be underftood of the faints in heaven, and not of any glorious period of the church on earth, or, if of this iaft, manifeftly in allufion to the former, I think is plain, both from what goes be- fore, and what follows them; which I Ihall read in con- nexion, as all the explication of the text that is neceflary, from ver. 13. " And one of the elder-s anfwered, faying " unto me, what are thefe which are arrayed in white ^ robes ? and vv'hence came they .'' and I faid unto him, *' Sir, thou knoweil. And he faid to me, thefe are they ^' which came out of great tribulation, and have walhed " their robi:s, and made them white in the blood of the *^ Lamb." therefore arc they before the throne of Gody and ser'ue him day andn}<^hi in his temple ; " and he that " fittetii on the tlironc Ihall dwell among them ; they " fliall hunger no more, neither thirfl: any more ; neither '* Ihall the fun light on them, nor any heat ; for the Lamb,
I Saints in Ilea'ucn. 221
which is in the midft of the throne, fnall feed them, and 1" ihall lead them unto living fountains of waters ; and I*' God iliall Avipe away all tears from dieir eyes."
What I propofe from this pafTage, at prefent, is, through divine airiftance, to illuftrate a little to you, the happinefs |of the faints in perpetual communion with God in his 1 1^ pie above; and then to make fome improvement of the fubjeft, for your inftruftion and dire6lion while you continue here below.
I. In the firfl: place, then, I am to illuftrate a little to you the 4iappinefs of the faints in perpetual communion with God in his temple above. And, here, obferve, that though I have faid perpetual communion with God, and did mean it of his immediate worfhip and fervice, I did not intend toaiTert, that they are at no time employed in a different manner, or in work which may be called by a different name. What variety of exercife may be pro- vided for their noble and vigorous faculties, in the nature or works of God, we cannot pretend to know. As the angels are called " miniilring fpirits, fent forth to minifter " to them who are heirs of falvation;" fo v/e know not hov/ far he may blefs and dignify his faints, by employ-^ ing them in the adminiflration of fome part of his exten- five dominion. But it is furely jufi; to call their commu- nion with God in his worfliip perpetual, both becaufe of their frequent aftual application to it, and becaufe of that conftant adoration of foul which we muft fuppofe will ac^ company either an inveftigation of the nature and works-, or an execution of the will of God. It is alfo v/ell war- ranted by the exprefiion in the text, and serve him day and night in his temple. Now, in order to illuftrate the worfhip of the faints in heaven, we may confider it in two different lights : Firft, As it is internal and spiritiiaL Secondly, As it is external and sensible.
Firft, Let us confider the happinefs of the faints, in that part of their celeflial worfhip, wliich is internal and fpi- ritual ; and, in general, we muft frequently recal to our minds, the imperfeftion of our prefent difcoveries, and Jiemeraber, that " eye hath not leen, tior ear heard, nor
Vol. II. 2 E
;222 The Happiness of the
'^ hath it entered into the heart of man to conceive what " the Lord hath laid up for them that love him." There may, for any thin^^ we know, be difcoveries, and by con.j fequence, a£ls of worfliip, and difpofitions of mind cor- refponding to them, totally difierent in kind from anj thing we are now capable of, as well as higher in degree Of thefe w^e muft be abfolutely filent': therefore, all thai fhall follow upon this fubje£l, is founded upon the follow ing remark, that whatever acts of worfhip we have nov any experience of, and by which we are initiated, fo t( fpeak, into, and trained up for the employment of heaven Ihall then be performed to far greater perfection, and witl infinitely greater joy.
In order to the more diltin6t confideration of this fub ject, you may obferve, that all the afts of worfhip, o which we are now capable, may be reduced to the fou following kinds : Firft, A6ts of adoration. Secondly, O gratitude. Thirdly, Of defire. And, Fourthly, Of trul and fubjeclion.
In the firft place, A(5ls of adoration. By thefe, as dif tinguilhed from the others mentioned, I underftand th< immediate contemplation of the glorious excellence of th( divine nature, and the exercife of thefe affections of fou which correfpond to it. The nature of God is difcovered and his glory exhibited to view, in all his works, and ir all his wa,ys. And he is the proper obje6t of the highef efteem, the deepeil admiration, and moft ardent love o, every reafonable creature, for what he is in himfelf, inde- pendent of any intereft they may have, or hope to have in his favor. Therefore it is the firft duty and chief end of man to give unto the Lord the glory that is due untc his name. I know this is what worldly men, who live in fin, cannot underftand, and therefore are apt to deride ; which is indeed the cafe with refpeCt to all the truths ot God, confidcred in their full extent, and as refting upon their proper foundation ; the natural man cannot receive them. But as it is the firft commandment of the law. *' Thou flialt worfhip the Lord thy God, and him only *' fhalt thou ferve ;" lb it is the leading and the capital truth taught an4 repeated in the lacrecl oracles, that all
Baints in Ilcaijen. 223
things were made for, that all things fliall finally tend to ; and therefore all intelligent creatures ought, fupremely, to am at the glory of God.
This may be eafily fupported by unprejudiced reafon ; for whatjcan be more juft than to have the highefl efteem of the highefl: excellence, the deeped admiration of bound- lefs and fpotlefs perfeftion, and a fupreme love for what is infinitely amiable. It is wholly owing to the corruption of our nature, that we are fo little fenfible of the fm of ne- glefting this. And, indeed, a fliort and juft defcription of our corruption may be given thus ; it confiils in dethron- ing God, and fetting up felf to be honored, loved, and ferved in his room.
But, my brethren, every real Chriflian has been re- covered to a view of this his firft obligation as a creature ; knows, experimentally, what it is, fupremely, to honor the living and true God, and hath a peculiar pleafure in the furvey and celebration of all his perfeftions. All fuch rejoice in his dominion, and feel a fatisfaclion in it, as infinitely right and fit, that the will of the Lord lliould be done. They join, in their manner, on earth, with the heavenly hofts, as thus reprefented, Rev. xi. 16, 17. '*:^ And the four and twenty elders, which fat before God v*^*' on their feats, fell upon their faces, and worfhipped 'f God, faying, we give thee thanks, O Lord God AI- " mighty, which art, and waft, and art to come, becaufe *' thou haft taken to thee thy great power, and haft reign- *' ed." Revelation xix. 6. " And I heard, as it were, " the voice of a great multitude, and as the voice of ^' many waters, and as the voice of mighty thunderings, " faying, Alleluia ; for the Lord God omnipotent reign^ " eth." BKt how incomparably more perfeft, and more joyful, their adoration of God, when they are come into his prefence ! then the veil fiiall be drawn afide : they ftiall "*' fee him face to face ;" they fhall " know, even as they ^^ are known." Inftead of thefe comparatively pbfcure hints and intimations, which they now have of his glory, then, the whole extenftve plan of providence, of which • they now fee only a fmall detached part, Ihall be opened to- their view : then Ihall they fee the overthrow andfub- jeftion of the pride and arrogance, and boafted wif^om of
224 The Happiness of the
man, "which is fooMmefs with God ;" and the blelTed, happy ilTue, of thefe various trials of the people of God, which formerly gave them fo many anxious and diflrufl;- ful thoughts. But v.hy do I mention particulars, v/heu all the effeds of creating Ikill, all the fruits of fupporling and preferving goodnefs, fhall be laid before them ?
And is there not fome lover of Chrift, Aiying here with- in himfelf, why do you not mention the myfi:ery of re- demption, " God manifeiled in the flefli :" in this the glory of God eminently fhines, his unequalled, his unri- valled glory. That this, as the work of God, (though we can hardly keep our own concerns out of view) fnail be the particular theme of celeftial praife, is not to be doubted, and is evident from hence, that Chrift, as the objefl: oi" worfhip, is reprefented, as appearing there like a Lamb that had been fiain.
Once more, as the church of God, at prefent, is the mean of illuftrating his wifdom to principalities and pow- ers, orto the angelic hofts, which we learn from Eph. iii. lo. *' To the intent that, now, unto the principalities and *' powers, in heavenly places, might be knov/n by the " church the manifold wifdom of God ;" fo the order and government of thefe fuperior intelligences iliall be opened to the view of the faints in glory. In the profpeCt of all this, they fliall fay. Rev, xv. 3. "—Great and marvellous *' are thy works, Lord God Almighty ; juft and true are *' thy ways, thou King of faints." With what exultation of foul, tlien, with what fervor of adoring wonder, and ad- miring love, fliall they celebrate the divine glory ! As they fhall be wholly freed from tvtry degree of fmful and feliiili bias, they lliall feel the cleareft conviflion o\ the obligation of their duty, and difcharge it by a free, imconflrained impulfe of ibul : for the fame reafon, the pleafure arilingfrom it will be fo much the more pure and luimixed, that it is not aimed at on its own account, nor purchafed by any compliance that might but feem to have g, mercenary view.
In the Ibcond place, Let us confider the celcRial wor- fhip, as coafifting in a6ls of gratitude and praife. And, here obferve, that though I have confidercd the difmter-
Saints In Hecfven. 225
efted love of God, and the humble adotatlon of hi$ own matchlef^ inherent excellence, as firft both ih order and dignity, which it ought to be, this does not takeaway, or fupercede adls of thankfgiving, but rather la3'^s the juileft and noblell foundation for their exlercife ; becaufe it fub- jefts the creature to the Creator ; keeps its dependence and obedience continually in view, and greatly inhanceS the favors beftowed by fuch a hand, and upon fudli objefts. Gratitude for the goodnefs of God, is what, furely, we may have' fome conception of, even in this ftate, in which he loads us with his benefits, and in which every moment of our contirmance is a proof and evidence of his patience and forbearance. The faints efpecially, whohave learn- ed not only to difcern and confefs the hand that fuftains them, but to acknowledge God, as the God of their falvation, mud underftand what it is to praife him for his mercies. But how much louder muft the voice of praife be in heaven than in earth ? The mercies for which they give praife are incomparably greater ; fo is alfo the uniformity and fecurity of their polTeffion. What is the richefc and mod gorgeous attire, the moft: fumptuous and delicate fare, which this world can afford, compared with thofe rivers of plsafures Vv^hich are at God's right hand ? How imperfefit are all the enjoyments of this ilate, by reafon of the fuflerings and forrows that are mingled with them ? We are apt to envy one another through ignorance ; but the man liveth not on earth, who hath not fome forrov/S to allay his profperity, except, perhaps, for a few mo- ments, when the mind is ingroifed, and, as it were, intox- icated v/ith fome late acquifition. Cur prefent cha.rafter is fuch as doth not admit of perfect happinefs. Here mufl be the fire of afflidlion to purge away the drofs of fm. But, in the world to come, the happinefs of the faints is perfect and unmixed, for the people fliall be all righteous. So it is faid, in the words immediately following the text ; " They fliall hunger no miore, neither thirft any miore, *' neither fliall the fun light on them, nor any heat. And, *' Rev. xxi. 3, 4. And I heard a great voice out of hea- " ven, faying. Behold, the tabernacle of God is with men, *' and he will dwell with them, and they fhall be his peo-
226 The Happiness of the
" pic, and God himfelf Ihall be with them, and be their ** God : and God lliall wipe away all tears from their " eyes ; and there Ihall be no more death, neither forrow, " nor crying, neither Ihall there be any more pain ; for " the former things are paiTed away." The precariouf- nefs of our prefent enjoyments greatly diminifhes their value ; they are very uncertain in their own nature, and our continuance with them is equally fo. But, in heaven, there fhall be no more death, the inhabitants fhall go no more out : and their enjoyments iliall be fuch as can nei- ther wafle nor change. How animated, then, mufl be the praifes of the higher houfe, efpecially when the reflec- tion upon the wretchednefs and precarioufnefs of their paft ftate muft fo greatly improve their fenfe of the riches and fecurity of the prefent ? Let me fuppofe a cafe, which, indeed, happens every day, though the effeft of it is not fully difcernable by us ; fuppofe a poor Chriftian, perhaps, poor in this world, but certainly poor in fpirit, who hath long firuggled with the evils of life, who hath patiently endured the infulting language, and difdainful eye, of the proud and profperous, nay, which is far worfe, hath been diftreffed with many anxious fears concerning his own future ftate ; fuch an one, taken from the world, how amazing, how blefled the change ! from an earthly cot- tage, to a throne of glory ; from a defpifmg world, to an approving God ; from a frail, difeafed, dying body, to everlalling ftrength, and undecaying beauty ! how muft his mouth be filled with praifes, when the days of his mourning are for ever ended ?
But that which efpecially ferves to enliven the praifes ©f the faints in heaven is, their fenfe of their own unwor- thinefs as fmners : this it is which makes all the gifts of God of feven-fold value, they are all of free unmerited grace and mercy. Redemption ! Redemption is the theme of the praifes of heaven, Rev. i. 5. " Unto him " that loved us, andwaflied us from our fms in his own blood. " Rev. V. 9. And they fung a new fong, faying thou art " worthy to take the book, and to open the feals tliereof : '" for thou waft flain, and haft redeemed us to God by t' thy blood, out of every kindred, and tongue, and people.
Saints in Heaven. a ay
«* and nation." Redemption is at prefent carelefsly fought after, and coldly acknowledged ; but then fliall they know the guilt they have contradted, the hell they have efcaped, the glory which they poffefs, and the price at which it was bought. Oh, my brethren ! how light ^' fenfe of the evil of fm has the moll humbled penitent now, compared to what he fliall have in heaven ! how light a' fenfe of the mifery of the impenitent, compared to what he lliall have after he has heard their fentence pronounced by the judge, and fecn them go away into everlafting pu- niiliment ! how fmall a value does he put upon the gift of God, eternal life, till he tafte of it ! and how weal: is his love to God in Chrill, whilft it is only kindled by faith, compared to what it fhall be, when he fees the Lamb flain from the foundation of the world !
In the third place, Let us confider the celeftial worlhip, as confifting in afts of defire. There is much of this in the difpolition of the people of God on earth, they fay with the prophet Ifaiah, ch. xxvi. 8. " The defire of our foul " is to thy name, and to the remembrance of thee." And as every agreeable object is the more defired, the more it is known; fothe clear difcoverythatismadeinheaven, of the glory and excellence of God, and the delightful communica- tions of his love, muft ftill increafe our defire of further and further degrees of it ; and there is a fulnefs, both in the divine nature and benignity, that can never be exhaufted-: Earthly things, indeed, to which we often, through igno- rance, affix an erroneous and exceflive value, the more they are known, are often the lefs efteemed ; but this can never take place where the obje6t cannot be efteemed in proportion to its worth, becaufe its worth can never be completely difcovcred. Perhaps it may be thought im- proper to include defire among the a6ls of celeftial wor- fhip, as there the happy fouls lliall be fo fully gi-atified, in every holy inclination, as to leave no room for any fur- ther demand. But we muft conlider that there fliall be room for an everlafting progreffive improvement to every finiie creature ; and the gradual enlargement of their capa- city fiiall make way for thefe further comniunications of divine love.
2^8., The Happiness of the
There iliall,- indeed, be no fuch defire, as implies any anxious or impatieRt craving. This is ordinarily pro- duced by doubt, or difficulty of fupply, which can have no place here ; but their may, neverthelefs, be fuch defire as Ipads to, and prepares for, the continuance or increafe of enjoyment. It is natural indeed for us, from our prefent experience, to conceive, that defire muft vv^eaken or lef- fen with poffeflion. as it is chiefly kept up by variety and novelty, a love of which feems to be fo elTential to, and powerful in the human nature. To remove this appre- henfion, I obferve thefe two things, Firfl, That in the in- finity of the divine perfections, and works, there is fuf- ficient diveriity to employ and gratify a finite creature, through all eternity ; fo that if it pleafe God to continue, after the refijrreftion, a love of novelty, or any difpofition fiinijar to it, he is well able to provide it with proper ex- ercife.
But, fecondly, It appears highly probable, that the love of change, fo obfervable in human nature, is more owing, to the vanity of created enjoyments, than any thing ef*. fentlal to us, as rational fpirits ; and, therefore, when we enjoy the fubftance inilead of the fiiadow, the Creator in- flead of the creature, the caufe being gone, the efFe£l will ceafe of courfe. And, to confirm this, we may ob- ferve, that novelty is not an eflential qualification of what pleafes us ; for habit often creates as llrong or flronger at- tachment to what we have long known, than the charms of novelty to what is untried: enjoyment therefore may, in fome cafes, excite defire. And if this is the cafe, fome- times, on earth, there is all reafon to think it will be al- ways fo in heaven. May I not jufl add, that we find, from our prefent imperfedl: experience, that a life of hope and activity, when tliere is fuitable encouragement and fuccefs, from time to time, is the mofl: agreeable of any that can be conceived. How delightful then muft be both t;)e habitual and ?.6lual defires of the faints in glory, point- ed at the worthiell objefts, and not only afiiired of, but ccnfrantly rewarded with, complete fatisfaftion !
In the fourth and laft place. Let us confider the celefl:ial worfhip, as confifling in acls of trull and fubjcclion. \
Saints in Heamn. 229
join them together, becaufe they are very much involved in, and founded upon one another. And I have men- tioned them laft, becaufe the iilue of every ferious exercife of a behever's foul, of every a6l of communion with God, is ordinarily his being brought to a compofed truft, com- placency, and acquiefcence in God, as his fatisfying por- tion ; and a confecration of himfelf and his all to God in obedience and fubmiffion. And how infinitely more com- plete, as well as joyful, muft the trull and fubmiffion of the iaints be in heaven than on earth ! If even here they fay, " Though he flay mc, yet will I truft in him. It is " the Lord, let him do what feemeth him good ;'* how much more reafon have they to put an unfliaken truft in God, when they have tafted the fruits of his love, and re- ceived the proof of his faithfulnefs, in the adlual p'olTeflion of his promifes ? as the Pfalmift fays, Pfal. ix. 10. " They " that know thy name will put their truft in thee."
Thus clear difcoveries of God's nature, and extenftve views of his works and ways, muft cftabliili them in a chear- ful dependance on his unchangeable truth. And, O, with what a readinefs, or rather with what pleafure and alacri- ty, will they refign themfelves to his will, and confecrate themfelves to his fervice ! There will then be no remains of the carnal mind to refufe obedience, or of an impatient murmuring fpirit, to complain under the yoke ; but they will be as the angels, his minifters to do his pleafure, ready at his call, and earneftly coveting employment. Obedi- ence will be their prevailing inclination, and the formal expreffion, and tender of it, to their God and Redeemer, v»/ill be a part of their a6lual fervice.
And, now, to conclude this head, you may obferve, that I could not avoid, in illuftrating the worftiip of the faints in heaven, frequently to bring in view their habitual frame and conftant employment ; but I hope this is not altoge- ther improper ; for there is not, by far, fo great a differ- ence between their ad;s of worfliip, and their ordinary work, as between ours on earth. They run into one another, are very much of a fimilar nature ; they are fhadov\^ed forth, but very faintly, in the ftate of that man ©n earth, who walks with God all the day long. As his
Vol. IL 2 F
2^0 The Happiness of the
life is a coniliint courfe, either of vocal or mental woriliip* io^ in a higher degree, they are before the throne of God^ andse?'ve him day and night in his temple.
Let us, now, iu the fecond place, confider the woriliip
of the fiiiiits in heaven, as it is external and fenfible.
That, there is fomething even external and fenfible in it,
neceflarily follows from the refurreftion of the body, which
is fo important a part of the Chriftian dodlrine : for
though the bodies with which the faints Ihall be clothed
,at the refurre6lion, fliall exceedingly differ from their grofs
bodies, in fplendor and beauty, and, particulary, fliall fo
,far excel them in purity, as to be termed by the apollle
-Paul I Cor. XV. 44. " Spiritual bodies ;" yet, if they be
body or matter at all, they mufl be limited to fome place,
and have an external and fenfible form. The fame thino:
appears from that beautiful palTage in the book of Job, ch.
six. 25. " For I know that my Redeemer liveth, and that
" he fhall Hand at the latter day upon the earth."
Further, though we arc, no doubt, taught, in fcripture, to confider heaven more as a nature than a place, yet there is evident foundation, from feveral expreiTions, to fuppofe that there is fome portion of the works of God fet apart for that purpofe, and adorned with fuch a vifiblc glory, as is proper to ^S^di the imaginations of created beings. Thug there is mention made of the third heaven, the higheil heaven, the heaven of heavens. Sec alfo Rev. xxi. i, 2. " And I faw a new heaven, and a new earth ; for the firll *' heaven and the firft earth were paffed away ; and there " was no more fea ; and I John faw the holy city, new " Jerufalem, coming down from God out of heaven, pre- " pared as a bride adorned for her hulband.'* And, from the i9lh verle of that chapter to the end, it is defcribed in fuch terms, as naturally faggeil to us the greatell glory and magnificence.
This is the temple of God in which his fervants fliall
"Terve him, in v^^hich we may fuppofe the general afleinbly
pf the cluirch of the firil born meet together, for the
joint celebration of their Creator and Redeemer's praifc.
But as to a more particular account, either of the place or
Saints in Heaven.
I'll
tiRnner of the worfhip there performed, it were more ea- fy to form amufiiig and curious fpeculations, than to fix upon any thing folid and certain. In this, as indeed in ^very other part of die heavenly flate and employment, comparative relieftions are moil to be depended on. And ITirely, if in this lower world, and that part of the creation, which is at prefent, fubjcfted to our view, there is fo much ©rder and beauty, fo much fplendor and magnificence, though it be the abode of guilty creatures, under manifeil tokens of divine difpleafure, what muft be the unclouded luftre, and perfed beauty, of that place where the glory of almighty God is peculiarly difplayed, and which was prepared for the reception of the objeQs of his fpecial love, before the foundation of the world ? If the fevcral femes, with wdiich we are now endued, are capable of afiording U8 fo exquifite a pleafure in their prefent gratification, not- Withftanding their apparent diforder, hov/ high and ravilll- ing a delight may they communicate when they are re- fined and purified, furnifhed with their proper objects, and freed from that infatiablenefs, and tendency to excefs, which is the fruit of fin, the evidence of a corrupted frame, and, as a mixture of gall, poifons every v/orldiy joy ? It is worth obfervation, upon this fubjeft, that the happinefs of the faints is many times defcribed in fciipture, by theif external circumfl;anc£S and pofition, fo to fpeak, and by fenfible gratifications ; as by fitting upon thrones, at the right hand of God ; by a city highlv adorned ; by a river pf water of life : a tree of life, bearing twelve manner of fi'uits. And his fervice is defcribed by the melody of fongs of praife, and even by infl;pjinental mufic. Rev. xv. 3. where m-cntitfn is made of the h*jps of God. Now, though God forbid that w^ fliould underfcand thefe expreffions rri fuch a manner, as to fuppofe that th& enjoyments of the faints above have any thing in them refer.ibling the ;^Tofs- nefs of prefent fenfual indulgence, yet we may, with fafe- ty, conclude, that as the body iliall then join in the fer- 'V'icc of God, it fhnll be inilmmental in perceiving the pleafure of it ; and that a fenfe and perception of the.beau- ty and grandeur of that temple of the living God, in which %ey offer up their celeftial facrifices, f^all increafe ?ind-
233 The Happiness of the
enliven their gratitude to, and adoration of him, who rai- fed the glorious fabric.
But the external circumftance, which, in my apprehen- fion, will contribute moil to the delight and happineis of the faints, in their heavenly worfhip, will be their union and fociety in it. Man is evidently framed for deriving his chief happinefs in this ftate from fociety. It never was, and never will be good for man to live alone. So-| cial worjhip is peculiarly acceptable to God, as might b^- fliewn from many paffages of fcripturc. Math, xviii. 19,, 20. " Again, I fay unto you, that if two of you fliall agree, " on earth, as touching any thing that they Hiail aflc, it *' fhall be done for them of my Father which is in heaven. *' For where two or three are gathered, together in my " name, there am I in the midft of them." Pfal. Ixxxvii. 2. " The Lord loveth the gates of Zion, mere thau *' all the dwellings of Jacob." And doth not the ex- perience of every one of thofe who love the habitation, of God's houfe, and the place where his honor dwelieth, teflify what an elevation of foul, and enlargement of heart, they obtain by mingling their voices in his praife ? As united fires brighten each others blaze, as many con- cordant founds make the finer harmony, fo the union of many hearts, in divine worfhip, makes the higher fpiritu- al melody, not only more grateful to God, but more de- lightful to themfelves. The pleafure of this is, indeed, greatly allayed on earth, by a mixture of difcordant notes (to continue the former allufion) of enemies with friends. But allow me to make a fuppofition, that all within thefe walls, this evening, Vv^ere perfectly upright with God, and that our mutual fmcerity u' ere perfedlly known to each otlier, what inexprefhble fervency, and rapture of fpirit, would it give to every one, in fmglng the praifes of God, and of the Lamb, to confider himfelf as joined with luch a number of pure, holy, bleffed, redeemed fouls ? But how much beyoncl conception will this be increafed,- when wc meet with tlie innumerable company of the redeeriicd above, and all our pious fathers, who, mariy ages-beloic tills, ierved our common Mailer; many, we hope. ■ ' kept holy days, in this very place, and whofc bodic
Saints in Heai)cn. 233
ileep in the dufl: under our feet, and around us ; nay, when all, from the eaft and from the weft, ftiall be completely gathered in, when every heart fhall agree with everytongue, and falvation to the Lamb fliall- be the univerfal, delightful, repeated, acclamation ? There are two paflages of fcrip- ture which fpeak of the multitude, and employment of this glorious company, which ought never to be read without a holy and delightful reverence. Rev. v. 9, 15. " And " they fung a new fong, faying, thou art worthy to take " the book, and to open the feals thereof: for thou waft " llain, and haft redeemed us to God by thy blood, out of " eveiy kindred, and tongue, and people, and nation ; " and the four beafts faid Amen. And the four and twen- " ty elders fell down, and worfhipped him that liveth for " ever and ever." Rev. vii. 9, 12. " After this, I beheld, " and lo, a great multitude, which no man could number, " of all nations, and kindreds, and people, and tongues, *' ftood before the throne, and before the Lamb, clothed " with white robes, and palms in their hands ; faying, " Amen, bleffing, and glory, and wifdom, and thankfgiv- " ing, and honor, and power, and might, be unto our God, " forever and ever. Amen."
I proceed, now, to conclude the fubjed;, by fome prac- tical improvement of what has been faid. And can we refufe to begin, by praiftng God for his unfpeakable love, and matchlefs condefcenfion ? The whole work of our redemption is wonderful; but, in a particular manner, the conclufion of it : that we fhould not only have our clothes wallied in the blood of the Lamb, but lliould be before the throne efGod^ and serve him day and night in his temple. At the dedication of the temple of Solomon, that wif© and pious prince breaks out into an expreffion of holy admiration and aftonifhment, and fays, 2 Chron. vi* ,18. " But will God in very deed dwell with men on " the earth? Behold, heaven, and the heaven of heavens " cannot contain thee ; how much lefs this houfe which I *' have built V How much greater reafon have we to fay, .when recollecting our guilt and unworthinefs, " and " &all men in very deed dwell with God in heaven?"
i'34 ^^ Happiness of the
how amazing the diftance ! how glorious the dwelUng and employment ! and how mean the invited guefts ! Let" us take confufion of face to ourfelves, and acknowledge,' that this cannot be accounted for, but by the propitiation and purchafe of the eternal Son of God, as the only foun- dation of our hope. Let us, in the view of every privi- lege, renew the exercife of faith in him, as giving us a title to it; and, on this occafion, particularly, beg of him to lead us, by his Spirit, through all the necefl'ary ileps of previous preparation, and at laft receive us into hisglory. ' '
In the fecbnd place, from what has been faid, you ma]r fee the importance and benefit of the worlhip and lervica of God on earth. If this ftate is a flate of trial and pre- paration for that which is to follow it, and the worfiiip of God is fo great a part of the employment, and fo great a fource of the happinefs of the faints above, it is plain, that his worlhip on earth mull be of the higheft ufefulnefs. If is not only an unquefcionable duty, but it is manifeftly necelTary to lit us for, and habituate us to the heavenly exercife. It is plain from the whole analogy of provi- dence, that a preparation of nature is necefl'ary for th© pofTeiTion and enjoyment of any ftate. We fee, even in natural things, that fowing, and a long time of gradual nourifliment, is necellary to the flrength and confiflency of any plant or tree ; and that, according to the feed, fo is the production. This the apoftle very ftrongly applies^ Gal. vi. 7. ''Be not deceived ; God is not mocked ; for *' whatfoever a man fcweth, that fhall he alio reap." Thefe that expeft to ferve God in his temple above, mull be ha- bituated to ferve him in his churcii on earth. This is the feed-time ; then is the harvell. The houfe of God is the place both of the birth and nourifliment of his people, Pfal. Ixxxvii. 5. " And of Zion it fliall be faid, this and " that man was born in her ; and ihe highefl himfelf Ihall " eftablifh her."
Therefore fufFer me, my brethren, to reprove the fin, and Hiow the danger of thofe, who altogether ncgleft and defpife the worfiiip of God. If chance, imitation, purio- iity, or a worfe motive, has brought to this audience, any
Saints in Hea'oen.
^3$
who are habitual defpifers of the worfliip of God, I hereby ■jairure them, in his name, that, unlefs they change their heart and pra6lice, in heaven they fhall never dwell, be- jCaufe its employment they do not love. It is both the ,€vidence and caufe of the degeneracy of many in this age, that they have fallen into a negledl and contempt of the .public worfliip of God ; that, in their notions of religion, whe;i they form any at all, they, irA a great meafure, leave out their duty to their Maker, and confine it only to a few of the ordinary offices due from one man to another. Experience, indeed, plainly Ihows the weaknefs and fee- blenefs of thefe virtues that are not enlivened and anima- ted by piety towards God ; and that it is as poffiblc to uphold the fuperftru<5lur-e, by taking away the foundation, to preferve the vigor and verdure of the branches of a tree, by feparating them from the root, as to preferve and fe- cure any regularity of conduct, without a principle of divine life, of vital, fpiritual union with God througk Chrift ; but what, in a particular manner, fhows the folly of all fuch, is their relation to eternity. Suppofmg their practice were every way fit and proper for this world, how does it agree with the employment of heaven ? Doth not confcience tell you, that you have neither right nof relilh, nor even capacity for it, and, by ncceffaiy con- iequence, are under a fentence of condemnation, " chil- *' dren of wrath, and heirs of helL^" for there is no mid- dle ftatc. I befeech you therefore, nay, obteft you, in the moll folemn manner, that you henceforth honor God in his houfe and ordinances, if you expert that ever he fhould honor you : and, remember, tliat this warning^, which you have received by the wife difpofal of his pro- vidence, will be an aggravation of your guilt, if you ne* gledt and defpife it.
i; I cannot help, alfo, upon this occafion, putting you in mind of the negletted duty of worlhipping God in your families. Thefe fmaller foeieties, in which the members lire connected by the ftrongeil: ties, and (land in the near- cft and moft endearing relations to one another, how pro- per are they for the joint worfliip of God ? and how great is the fm of neglecting it I How can you expect any thing
236 The Happiness of the
elfe, but either an angry providence, or hardening and llupifying profperity, which is infinitely worfe, iinlefs ■you call on the name of God ? whereas, by mingling your voices in his pralfes on earth, you prepare yoarfelves for his fervice in heaven. I cannot go through all the excu- fes offered for this negle6l ; but wo fhall be to that man, , who is too bufy, too proud, or too modeft, to worihip, in his family, the King of kings, and Lord of lords, who made him by his power, and upholds him by his provi- dence. ■ In the third place. Let me improve this fubjefl: for the- trial of thofe v/hofe ftate is more doubtful. However: many open enemies there are to religion in thefe days, it is to be lamented, that there are many alfo, who conti-' nue their attendance upon the ordinances of God, but in ^ a cold and formal manner, and refting upon the form, without the poviAcr, lay themfelves afleep in fecurity. Bring yourfelves to the teft, then, and fuffer confcience"" to difcover the truth, however painful and mortifying. Is there any of you, who has heard of the employment of ■ the faints above, as coniifling in the fervice of God, who are not able to conceive the happinefs or delight of ■ fuch work ? Is there any among you, who weary of the fervice of God, not from weaknefs of body, but from'"- averfion of mind, who, immediately after, return to the' world, and its enjoyments, with eagernefs, and lightnefs • of mind, like a ballock, when he is loofed from the yoke ? ; Such have good rcafon to fufpeft their condition, and to ■ fear, that they are unrenewed in heart. But, I hope, ' "there are not a few, who, from their heart, call the Sab-" bath, " a delight, the holy of the Lord, and honorable ; ' *' who elleem a day in God's courts better than a thou- ' " fdnd ;" v/hofe h'ghefl joy it is, to have their hearts cap- *" tivated with his love, and their afFedllons enlarged in his * pralfe ; and whofe indifpofition often to this work, by lloth or worldlincfs of mind, is their greateH: grief. Sud-h, my brethren, have good reafon to lool: forward to that happy time, when they Ihall ierve him with unwearied vi.ror and alacrity ; and fliiU behold the fmile of his coun- tenance without one mortifying frown.
Saints tit Hempen. 237
In the fourth place, I would improve this fubjeft for the confolation of the afRided. The hope of glory is the true and proper fource of confolation ; whether your for- row arlfes fr©m fuiTerlng, or from fm ; for both thefc fhall be perfect ftrangers to the happy abode of the faints above. If you are under the anxiety of worldly care, the oppref- fion and reproach of the ungodly, the attacks of ficknefs, the gradual loofening of the pins of this feeble tottering frame ; if thefe vv^eaken die (Irength, and mar the melody of your prefent fongs, and compel you to mix your praifes with groans, remember, tha.t, in a fliort time, thefe complaints will be at an end, the harps of God will be given you, and lidll to handle them. If a fenfe of in- herent corruption, if grief for an abfent or an angry God, make your hands to hang down, exert the hope of being made not only perfectly happy, but perfectly holy, and ferving him day and night in his temple.
This leads me, in the laft place, To direft you, to improve this fubjeft for animating your prefent devotion. Nothing is more proper for this purpofe, than the lively hope, or rather anticipation of the heavenly employment* Let us overcome our prefent floth, by entering, in faith and hope» within the vail, and confidering hov/ we fiiall then praife him: then there fhall be no wandering thought, no cold heart, no faultering tongue, no flagging fpirits. And, as without all queftion, fome are here prefent, not a few, I would charitably hope, who fliall enter into that temple of the living God ; fo we know not how foon any of us may be fent for, to leave this worldly fanduaiy, to be above the ufe of prefent ordinances, and to join^he innumerable company about the throne. In the profpeft of this, Pfal. cxlix. i, 2. " — Let us fing unto the Lord a " new fong, and his praife in the congregation of faints. " Let Ifrael rejoice in him that made him ; let the chil- ^' dren of Zion be joyful in their King," A-men.
Vei. IL a "U
[ 239 ]
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MINISTERIAL FIDELITY in declaring thi!; WHOLE COUNSEL of GOD.
A
SERMON.
A Farewell Difcourfe, delivered at Paifley, May, 176S,
Acts, xx. 26, 27.
Wherefore I take yoii to record this day^ that I am pure. from the blood of all men : for I hai^e not shunned to declare imtoyou all the counsel of God.
My Brethren,
THESE words are a part of the apoftle Paul's dif- courfe to the elders of Ephefus, when taking leave of them, under a firm perfuafion, or rather a certain know- ledge, that he would never p^gain fee them in the body. JVIy prefent fituation, of which none of you is ignorant, has determined me to the choice of this paffage, as a very proper fubject, from which I may conclude the exercife of my miniftry among you. I had once occafion, ou leaving another charge, to have taken a formal farewel of a very aifeftionate people, but had not courage to attempt it. The circumftances attending the rem^oval, which, if Providence prevent not, feems now to be at ha.nd, are fucb as do not lellen, but greatly increafe the difficulty of fpeak- ing from fuch a fubjeft. And yet, in another view, they
24^ Ministerial Fidelity in declaring
feemed to urge it fo ftrongly, and to prefent fuch an op* portunity of being uMul, as I durfl not wholly decline. Every Chriftian ought to be an obferver of providence. Nothing will more effedlually promote his holinefs and comfort. And both a minider and his people ought to improve the afped- of providence, when it hath any thing peculiar in it, to their mutual benefit.
Let me therefore, intreat you to attend to the following difcourfe, with patience and compofure. This requeft I the rather hope you will comply v/ith, as there is nothing intended that is perfonal, further than mull neceifarily arife from the fubject itfelf, or be unavoidably fuggefled W your ov/n thoughts. I blefs God that I have no com- plaint to make of want of duty, or afte^Vion upon your lide ; neither is it any part of my purpoie to juflify my own condud, during the time that I have had the honor and happlnefs of being intrufted with the miniihy of the gofpel in this place. I Ihall therefore only fay, that whe- ther I have been able to deliver my own foul, by fidelity in duty, and by purity of principle, I am certain, that Very much has been laid to the charge of many of yours. Lcail of all do I intend to endeavor to fatisfy you of the motives which have induced me to accept of a call to a diftant part of the world, and, in fome degree, a different employment in the ehurch of Chrift. For this, I know that an account mud be given, in due time, to a much greater Judge, with whofe approbation either the applaufe or cenfure of men are not worthy to be laid in the balance. The fmgle purpoie, tlierefore, of the following difcourfe, fliall be to give you fuch a comprehenfive view of the truths of the everlailing gofpel, — of the importance and difiiculty of a miniller's work ; as may direft you in the choice of another paftor, — increafe your elleem of fuch as are faithful, — and excite you to guard agalnfl every thing that may either difcourage them iu their work, or prevent their fuccefs.
The apoftle Paul had planted the church of Ephefus, and he had i'pent a part of his time diere, very confiderable, if we confider the extent of his commillion, and his many apoPiolic journies to different parts of the world. In the
the 'whole Counsel of God. 241
whole of his difcourfe, to the elders of that church, whom he had fent for in his pailage to Rome, we fee the greateft tendernefs and afledtion, and an earncf]: concern, to en- grave upon their hearts the trutlis which he had taught them while refiding there. And, in the words of the text, you fee the foundation on v/hich he takes them to record, that he -wdi^ ft ee from the blood of all men ; for\ fays he, '/ have not shunned to declare unto you all the counsel of God. I omit every thing that might be occafionally intro- duced from the text, or context, fuch as miniflers being chargeable with the blood of thofe who periih by their ne- gleft, and the dodlrine of the gofpel being the counfel of God, that I may fix your attention, where certainly the emphafis of this declaration lies, viz. That he bed de- clared to them all the counsel of God^ and that he had not shunned to do fo, or that he had not been deterred, by any difficulties, from the faithful difcharge of his truil. Therefore, in difcourfmg further, on this fubjedi, I will endeavor, through divine affiftancc,
I. To confider the fidelity of a minifler, as confifting in a full and complete declaration of the counfel of God.
II. To confider the difficulties which may lie in his way, or tempt him to shun any part of his vv^ork.
in. To make a particular improvement of the fubjeft, by giving you my parting advices, in the fpirit of this paf- fage, and in a way, to the bell of my judgment, fuited to your fituation.
FirH then, Let us confider the fidelit}/ of a miniiler, as confifting in a full and cojnpkte declaration of the counfel of God. This is a circumftance which the apoftle feems to have laid particular flrefs upon, in his difcourfe to the elders of Ephefus, as he not only reils his folemn appeal to themfelves, in this pafTage, upon it, but had mentioned it before, verfes, 20,21. " i\nd how I have kept back *' nothing that was profitable unto you, but have Ihewed " you, and have taught you publicly, and from houfe to *' houfe, teftifying both to the Jews, and alfo to the Greeks, " repentance toward God, and faith toward our Lord Je-
242 Ministerial Fidelity in declaring
" fus Chrlfl." It is, indeed, a circumftance of the utmoft moment, asminillers may be fuppofed much more ready to fall fliort in this refpeft than in any other. It is probable that many more are chargeable with concealing truth, than affirming falfhood ; with negledling duty, than com- mitting crimes ; with not building the houfe, than wilful- \y pulling it down. "Agreeably to this, we find the charge of the prophet, againft unfaithful fhepherds, is chiefly or only for negle6l of duty, Ezek. xxxiv. 2, 3, 4. " Son " of man, prophefy againft the fhepherds of Ifrael, prophe- *' fy and fay unto them, thus faith the Lord God unto the: " ihepherds, wo be to the fiiepherds of Ifrael, that do feed **• themfelves : fiiouid not the fiiepherds feed the flocks .? *' Ye eat the fat, and ye clothe you with the wool, ye kill " them that are fed : but ye feed not the flock : the dif- '* eafed have ye not ftrengthened, neither have ye healed- *' that which was fick, neither have ye bound up that *' which was broken, neither have ye brought again that- *^ which was driven avi^ay, neither have ye fought that' '' which was loft, but with force and with cruelty have ye " ruled them." But that you may have as comprehenfive a vie^v as poffible, of the charaCler of a faithful minifter,' given in the text, obferve, that- integrity in declaring all the counfel of God, implies the following particulars.
I. Declaring all the truths of God, v^rithout any excep- tions. The revealed will of God is of great extent and compafs. It takes in all that we are to believe concerning God, and all the duty which God requires of man. It gives us an account of the original, and of the fallen ftate of man ; of the early purpofe of divine mercy, and the fteps that were taken, from age to age, in carrying it into execution ; oi" the perlbn, undertaking, and fivfferings of the Saviour ; of his laws as a teacher, and his dominion' as a king. Together with all thic, we have a hiftory of Providence, and many fpecial examples, indruftions, and warnings of the moft particular kind. Now, my brethren, he who would declare all the counsel of God ^ muft- pay a due regard to every part, and, as far as time and health is given him, endeavor to make liis people acquainted with the whole. This, to be furc, cannot be done all at
the whole Counsel of God. 543
otice, And at the iame time. Doubtlefs there are Ibmc truths of more importance than others. As the foundation mull be hiid before the Ib'ufture can be raifed, and the foundation and the corner Hones are of more moment than the finilliings of the furface : yet there is a mutual fubfer- viency of every one in its place to another, and not the leaft can be wholly omitted without a real injury to thofe that are retained.
There is a prccioufnefs in every truth that hath the ftamp of divine authority upon it ; and, therefore, to ne- glect any of them, and count them trifling, or of little moment, argues a want of reverence for the word of God. The holy fcriptures, as they are full and complete, con- taining every thing that is neceflary ; fo they are perfect and feultlefs, containing nothing that is unneceffary. Se- rious perfons have often borne tellimony to the great utility of fuch parts of the facred oracles, as are commonly treat- ed with moil indifference. Nay, I cannot help thinking, that the veneration due to God, who doth nothing in vain, obliges us to believe the utility even of thofe paffagcs whofe purpofe we ourfelves may not as yet have clearly perceived.
They are therefore greatly to be blamed who are at no pains to m.ake known the counfel of God, in its full ex- tent ; but how much more thofe who fatisfy themfelves with infifting upon fome things, which may be moll agree- able to their own tafte and difpofition, to the entire ne- glei-l of others that are perhaps of equal or of greater mo- ment ? We fee this happen too frequently, that things which fill almofl every page in the holy fcriptures can fcarce obtain a place in many fermions. We fee fome, induflriouHy avoid the truths of the everl ailing gofpel, and others the duties of the moral law. The evil of this is the greater, that there is fuch a relation between the feveral parts of God's revealed will, that if any one is left out, every view given of the reil: muft be not only partial but unjuil. He who truly underRands the fcriptures, will foon perceive, that there is fuch an infeparable connexion between one truth and another, that you can hardly ad- mit one without admitting or rejeding the whole ; and
2 44 Ministerial Fidelity in declaring
that none of them can be withdrawn, or concealed, with- out a manifeft injury to the beauty and fulnefs of the ge- neral fyftem.
But, of all others, the moll wonderful fet of men are:- thofe, who are for concealing fome of the truths of God,^ lefl: they fnould be abufed. The fovereignty of God, his- eternal purpofe and the freenefs of his grace, are often- palfed by, under this ridiculous pretence. I would def-* pife the wifdom of fuch perfons ; it is arrogance j it is impiety. I do not know any truth that cannot be abufed-" fey perverfe and corrupt minds, or that has not, in many inftances, been abufed. But is this a reafcn for conceal-- ing them ? No. I would preach them openlj/ ; I would preach them fully ; I would endeavor to guard them- againft the abufe ; and let fmners know, that, if they wreft' the good word of God, they do it to trieirown deftruftion.* Oh ! that there were more fubje£lion of mind to the wif- dom of God: more of a deep and inward conviction, > that whatever he hath appointed, is, for that very reafon,' wifeft and befl:. There would not then be fo many at-» tempts to explain avv^ay what is cli^arly contained in the' New Teftament ; but v/e ihould join, from the heart,f with the apoflle Paul in fayins^, Rom. xi. 33. " O the ** depth of the riches both of the wifdom and knowledge' " of God ! how unfearchable are his judgments, and his '* ways pail finding out ?"
2. Integrity of declaring all the counsel of God ^ implies-- preaching the truths of the golpel in their full and juil pro- : portir'H. Under the former particuhir, I have fhewn the' neGeiiity of doing juflice to every truth ; let us now add' the duty of giving their full room and place to important- and fundamental truths. In order to make a juft por- trait of a human body, it is neceflary, not only to have all tlie parts, but to have every one in the true proportion it bears to another. If one member is fwtlled to an unnatural or monflrous bulk, and others are flirunk or fhrlvelled away almoR to nothing, it will make the moft' unfeemly figure. Agreeably to this, he, who would faiih- fuljy declare the counsel of God, muil have a particular' eye to the great and leading truths of the gol'ncl, en
the ID hole Counsel of God. 2 45
whkh the reft depend, and from which they derive their force and meaning.
If Ave look into the fcriptures of the Old and New Tef- tament, we Unall find certain leading truths, which are of h great moment, that they ought hardly ever to be out of view ; fuch as the loft ftate of man by nature ; the abib- lute neccffity of falvation through Chrift ; the fuflering of the Saviour in the fmner's room ; and free forgivenefs through the blood of the atonement ; the neceility of rege- neration ; and the gift of the Holy Ghoft, to enlighten, fanftify and comfort his people. Thefe truths are of fuch unfpeakable moment, in divine revelation, that they ought to be clearly explained, ftrongly inculcated, and frequent- ly repeated ; they are the doftrines of the reformation ; they make the fubftance of all the Proteftant confeffions ; they are the glory of the Proteftant ciiurches ; and have been fealed by the blood of thoufands of fufFering marr tyrs. And, indeed, it comforts me, under the negleft with which they are treated, at prefent, by many worldly perlons in a ftate of outward eafe and fccurity to the church, that, if ever it pleafe God, for our fms, to throw us into the furnace, they will then difcover their honor, they will recover their luftre, becaufe they will certainly manifeft their influence.
How fhall I make you more fenfible, what it is to give their full room to thefe important truths, than by putting you in mind of the regard that was paid to thpm by the apoftles of our Lord, who received their commiflion imr mediately from himfelf, and were not only the firft, but the beft and moft fuccefsful minifters that ever were em- ployed in the church of Chrift ? What a multitude of paf- fages might I cite to this purpofe } Afts iv. 12. " Neither *' is there falvation in any other ; for there is none other " name under heaven given among men, whereby we " muft be laved." i Cor. iii. 11. " For other foundation " can no man lay than that is laid, which is Jefjs Chrift." Phil. iii. 7, 8, 9. " But what thipgs were gain to me, thofe " I counted lofs fgr Chrift. Yea, doubtlefs, and I count *' all things but lofs, for the excellency of the knowledge of *' ChriftJefus,my]Lord,for whom I have fuffsred the lofs cf ,
Ypl. II. 2H
2/.;.6 M'misterlal Fidelity zti declaring
" all things, and do count them but dung, that I may win '• Chriil, and be found in him, not having mine own *' righteQufnefs, which is of the law, but that which is " through the faith of Chrift, the righteoufnefs which is of " God' by fcath :" Vv'^ithout citing any more palfages, I fiiall only obferve, that though the apollles introduced a great variety of truths in their writings occafionally, fuch was, in their opinion, the importance of the do6lrine of falvation by the crofs of Chrifl:, that they denominated the gofpei by it. Preaching Chrift, and preaching the crofs of Chrili", was, with them, the fame thing as preaching the whole. I do not think the apoftle Paul was defective, in giving particular inftru£tions, upon every fubjeft, to thofe churches which he either planted or watered ; yet he fays to the Corinthians, i Cor. ii. 2. " For I determined not " to know any thing among you, fave Jefus Chrifl, and *' him crucified .;" intimating that fuch was his attach- ment to that great truth, that it would occupy, in a man. ner, the whole of his time and labor ; or rather, that it had fuch an intimate connexion with every other part of the will of God, that, be the fubjei^t what it would, this could hardly be entirely out of view.
He, who would declare the whole counsel of God, muft " ftill place thefe great and operative doftrines in a con- fpicuous point of viev/ ; he muft not pafs them over flight- iy ; he mull not even fpeak of them coldly, but in fuch a manner, as to fhow, that he knows their truth, and feels their moment. What an inconfiflency for a ChriiHan minifler, to fpeak of the Lord Redeemer in fuch a ftyle, as naturally leads the hearers to put him upon a level with Socrates or Plato, or other uninfpired teachers, who ne- ver pretended to be faviours ? What poifon to the fouls of men, for any to fpeak, as if tliey were fpeaking to Adam before the fall, and to fmg thofe fmners alleep in Security, whom, they Ihould endeavor to alarm, that they may be pei-fuaded to flee from the wrath to come ? What betraying of their trufl, to entertain their people with an affecTted difplay of their own talents, or idle fpecula- tions, to amufe the fancy, when they Ihould be building ihem up in holinefs and comfort, through faith, unto fal-
l^je 'uobole counsel of God. 247
vation ? The very tnanner of preaching may be oppoirte to the do6lrine of the crofs, which hath {o much humility and felf-denial in it, as will infpire, and give a color,, if I may Ipeak fo, to every word that is fpoken by liim that firmly believes it. On the whole, no other truth or duty will be neglefted by a faithful miniiler ; but the oftener he (lands, as it were, in the centre of the plan, the more frequently he contemplates the crofs of Giirill, in which all the lines of divine truth are united, the more clearly .will he fee them, and the better wnW he be able to judge at what time and place to introduce them.
This leads me to obferve, in the
3d Place, That to declare cdl the counsel of God., is to preach allthe truths of God in their proper order and con- nexion. To allude to the fimilitude formferly ufed of making a portrait of a human body, e\-ery member muiii not only be in its juil proportion, but in its proper place. In teaching every fcience, there is a certain order that muft be obferved, otherv/ife the labor will be in a great meafure loft; but it holds in nothing more flrongly, than- in teaching religion, and opening the truths of the gofpel. I might confirm this by many examples, or rather, indeed, by going through the whole fyftem of divine truth, but lliall only make a remark or two, for illuirratiag the ob- fervation. The neceffity of falvation by Chriii:, is found- ed upon the loft ftate of man by nature. Unlefs the one is firil eftablifiied, the beauty and meaning of the other will wholly difappear ; unlefs we are now in a corrupt and guilty ftatc ; unlefs man has indeed, loft the knowledge of the true God, the kindnefs of God to his peculiar people, the promifes in the prophetic writings of light to the Gen- tiles, and the riches of divine grace in the gofpel, fpoken of in fuch magnificent terms, rnuft all appear inconfidera- ble, and unworthy. of regard. Unlefs you can convince- men of their fms, and make them fenfible of the holinefs and juftice of God, in vain will you preach the, gofpel to them ; in vain will you call it " glad tidings of great joy " to all people ;" they do not underftand the terms, they ^'iil deride the meffage, and fpurn the offered mercy.
54^ Ministerial Fidelity, in dedtiriHg
If you preach the free forglvenefs of fm through Chrlf!, without, at the fame time, iliewingtheneceffity of rege- neration and fanftification by his Spirit, it will either not be embraced at all, or it will be turned into licentioufnefs. And, if you preach the duties of the law, without, at the fame time, difplaying the grace of the gofpel, and the' vital influence that flows frotn the head to the members, you will either build up men iri a deflru£tive fyftem of: Pharifaical religion and felf-righteoufnefs, or bring them'" under the Egyptian bondage, of making brick, though' they are not furniflied with ftraw. The privileges and duties of the gofpel fiand in an infeparable connexion ; if you take aWay the firfl, you ftarve and mortify the laff. Hear what our Lord himfelf fays, John x v. 4, 5. "Abide' *' in me, ancl I in you. As the branch cannot bear fruit, *' of itfelf, except it abide in the vine ; no more can ye, " except ye abide in me. I am the vine, ye are the bran- *' ches : he that abideth in me, and I in him, the fame *' bringeth forth much fruit ; for without me ye can dcr *' nothing." I fay the fame thing of not inforcing the duties of the gofpel with the great and powerful motives drawn from its truths. You fee in what a convincing and affefting manner the apoflle Paul fpeaks of his ov/n con- du6l, and that of the other apoftles, 2 Cor. v. 14, 15. " For the love of Chrifl: conftratncth us, becaufe we thus " judge, that if one died for all, then were all dead : and *' that he died for all, that they which live, fliould not *' henceforth live unto themfelves, but unto him which " died for them, and rofe again." It is, doubtlefs, law- ful, nay, it is for the glory of God, to make occafional mention of every argument againft fm, drawn from na- ture, reafon, and experience, to fliew that, " the law is *' holy, the commandment holy, juft, and good." But let us not hope to make confcientious, adilive, fruitful Chriftians, any other way, than by teaching them to live ** the life that they live in the flefli, a life of faith on the *' Son of God, who loved ihem, and' gave himfelf for *' tliem."
All who know the grace of God in truth, will defire Xo have this connection between one truth and another, and
the ivbole Counsel of God. 249K
flit irtfluence of truth on duty inviolably preferved. It is, indeed, common with fome to alledge, that the friends of the gofpel, thole who are attached to the doftrine of re- demption, are enemies to the law, and that they do not love to hear their duty preached to them. I look upon this as an unjuft and deteflable llander, and commonly fpread by thole who know nothing of the fubferviency of the law to the gofpel, or rather who underftand very little either of the one or the other. If a minifter preaches the holinefs of God's nature, with whom evil cannot dwell ; if he preaches the duties of the moral law, in all the force of its unchangeable obligation, and all the terror of its awful fanftion, in order to convince his hearers, that they are liable to wrath, i know no found Ghriftian who will find fault with it : nay, I am perfuaded, that minifters, who love the do6lrine of falvation by grace, do often preach the moral law in fuch terms, that many legal perfons are ready to tremble at the hearing of it ; for they willingly ufe the words of the apoftle Paul, Gal. iii. lo. " For as ma- *' ny as are of the v/orks of the law, are under the curfe ; *' for it is written, curfed is every one that continueth not *' in all things which are written in the book of the law " to do them." But if ferious perfons hear the duties of the law, preached as the grounds of their acceptance, and the foundation of their peace with God, it is no wonder that they fay, after an approved example, " ifrighteouf- *' nefs came by the law, then Chrifl is dead in vain." - Again, if a minifter preach the duties of the gofpel, ex- plain them in all their extent, and prefs them by argu- ments drawn firom the New Teftament, as the fruits of faith, as the evidences of their change, as a debt of grati- tude to their Redeemer, as the marks of their relation to him, and necelTary to fit them for his prefence, I believe it will not be unacceptable to any of his people. On the contrary, they do ufually both approve and delight in thefe fermons which are moft fearching to the confcience, and moil clear and explicit in the trial of their Hate. Titus iii. 8. " This is a faithful faying, and thefe things I will that '' thou affirm conftantly, that they which have believed in " God might be careful to maintain good works : thefe
250 Ministerial Fidelity in declaring
" things are good and profitable unto men.". It is our duty to fhew, not only that profeffing Chriftians ought to be holy, but that they muftbe holy ; and that if they live and die the Haves of any known fin, Chrift, and all that he hath done, Ihall profit them nothing, but only aggra. vate their condemnation. I will bear this tellimony to my own hearers, that, as it was always a principle with me, to preach the dodrines of redemption where they are, and not to attempt to find them where they are not, by a-- , boundlefs allegorical interpretation ; fo thefe fermotts^: which have been wholly employed in explaining and en- forcing particular duties, opening their principles, diftin- guilhing them from their counterfeits, and preffing them upon the confcience, have met with as much approbation, and been heard with as little fufpicion as any whatever. But if any minifter had preached in fuch a manner, as to fet the do6lrine of falvation altogether afide, and to fup- pofe that we could obey in our own ftrength, or that God was indebted to us for our works, inftead of our being in- debted to him, both for flrength to perform them, and^ mercy to accept them, I believe it would not have pafled without cenfure ; and I fincerely pray, that the time may never come, when it will, in any corner of this church, but efpecially from the pulpit in which I now Hand.
The delufion and abfurdity that finds place with many, deferves the greatefl pity. It is not uncommon to hear certain perfons pouring out the bittereift invedlives in pul- pit and converfation againft others, as enemies to morali- ty, as turning the grace of God into licentioufnefs, as not- only neglecting, but even oppofing the obligation cf his law. In the mean while, if you hear the firft, you fhall rarely meet with any thing but what is quite loofe and ge- neral, a declamation on the beauty of virtue, and the ne- cefiity of holinefs, or a very imperfedl fketch of the officei- due from man to man in the common intercourfe of focial life. And, if you hear the other, it is probable you may hear many of the hard fayings of the gofpel, not only the neceifity of doing jufticc, and loving meixy, with the cer- tain damnation of thofe who hold unjuft gain without refH- tution ; but the neceflity of loving God above all created
the ijohole Counsel of God. 251
comforts, habitually dircdling every part of our condu(Sl to his glory, and being fmcerely and without referve, fub- miffive to his providence. You may alfo, probably, hear ,the duties of every relation defcended to with a particula- rity, and the negledt or breach of them reproved with a fe- verity, that is no where elfe to be found. Now, I defire to know which of thefe are the greatefl friends to morality. So llrong is the deception, that I have known feveral of the hearers of the moll boailed moral preachers, who could not avoid betraying, by their difcourfe, that they confidered the exercifes of piety, as no part of morality, and very confidently, indeed, with thefe principles, treat- ed them with the moft abfolute negleft.
I have little hope of the convidlion, but would gladly, if poflible, ftop the mouths of gainfayers on this fubje61;. Is it not ufual to mark out the friends of falvation by grace, under the title of extraordinary ftri£t, and eminent profef- fors ; generally, indeed, with a view to challenge the fmceri- ty of that profeffion, and load it with obloquy and reproach? But confider, I pray you, with what propriety you give them the name of profeiTors 1 what is it that they profefs ? It is, that they are nothing in themfelves and deferve no- thing at the hand of God but wrath for their fuis ; that they have no hope of acceptance, but by the free grace of God through the redemption that is in Chrifl ; that they can do nothing of themfelves that is good, but by the grace of God, are what they are ; fo that there is no room left for them to glory. Is not this their faith and perfua- fion ? Why are they then called profeffors ? You are the profeffors, who make your boail of the lav/, and glo- ty in the excellence and perfe£lion of human virtue. Shew us then your faith by your works ; juftify your pro- feffion by your practice ; boafting will bring you little cre- dit. But let us fee who have the moft fober, honeft, holy, heavenly lives ; thefe are certainly actuated by the bell principles.
But, I muft, in part, retrad what I have faid ; for, after all, the fervants of Chrift are indeed profeffors. They have taken on the holy profeffion of the gofpel : and, in fad, any inftance of irregular conduct in them is more cbferved, more deeply reproached, and gives greater .of-
2512 Ministerial Fidelity In declaring
fence than the very fame in perfons of a different charac- ter. When they depart from their duty, and I'rom firi(5t« nefs of converfation, I give them freely up to the cen- fures of their enemies; they have richly deferved them, and therefore they ought to bear them. In the mean time, ; let me put thofe in mind, who, in the midft of their tri- ; umph, ftigmatize them with the name o{ professors^ that they do them, or rather their profeffion, more honor than they are aware of; for they fliow that they themfelves are fenlible that fuch principles ought to have produced holi- nefs in the converfation. So far as they reproach the fin- ner, or the detected hypocrite, they do what is right, and it can fcarcely be over done. But, v/hen they take occa^ fion to bring a reproach on the profession itielf, their very fuccefs is a condemnation of themfelves ; for that the grofs crimes of their own admirers, are lefs offenfive, is juii: be- . caufe their profession is lefs holy. Nothing would give me greater pain, than to underftand that my doctrine were to the tafte of midnight rioters, fwearers, and Sabr bath breakers; and, if any fuch are found among the ad- mirers of moral preaching, their teachers could not do themfelves a greater honor, than by renouncing the con- nection.
4th. Fidelity in declaring the whole counsel of God, im- plies preaching every truth in its proper feafon. '' There " is as Solomon tells us, a time for every thing under the " fun ;" and, where the truths of the goipel are taught in their feafon, it gives them a particular lu fire, as well as an uncommon force. That you may underfland what I mean by preaching the truths of religion in their feaibn, you may obferve, that, befides giving with afiiduity and care, the neceffary inRruftions for every particular duty incumbent on perfons, families or congregations, the lea- fon may vary, and the propriety and neceffity of iniiiUng upon fomc truths, may arile from two circumllances ; — • the ftate of religion among a people ; — and the alpcct of providence towards them.
I ft. It may arife from the flate of religion among a peo- ple. Surely it is the duty of a miniilcr to fuit his inllruc- lions to the prcfcnt and niofl preHlng neccHities ot his
" the whole Counsel of Cod. i^^^
hearefs ; not to foder their prejudices, hut, with care and judgment, to correft them ; not to pardon or overlook their prevailing; errors, but to rcftify them ; not to bear with epidemic fins, but, with boJdnefs and feverity, to reprove them. It will be feen, on the following head, that fome of the greateft difficulties that lie in the way of minifters, and the ftrongeil temptations to unfaithfulnefs^ come from this quarter. At prefent I fliall only fliortly illuftrate the obfervation, and fupport it by the practice of the apoftles. We fee, that, in fpeaking either to perfons or churches, they took care to have a particular eye to their ftate and charafter, and adapted their inftruftions, and even their expreffions, to thefe circumftances with the utmofi: fidelity, and the greateft IkilL Neither is there any way by which we can fo well enter into the mean- ing of the fcriptures, or perceive their beauty, as by con- fidering the condition and chara6lers of thofe to whom tlie feveral parts of them are immediately addreffed. We fhall alfo fee a mixture of zeal and prudence in the holy apoftles, when a6ting under the direction of the Spirit of God. Wliat an admirable example have we of propriety and fidelity in the apoftle Paul's difcourfe to Felix, the Roman governor, when he defired to hear him concerning the faith of Chrift ? We are told, Afts xxiv. 25. that he took occafion to "• reafon of righteoufnefs, temperance, " and judgment to come." In fpeaking to one, who had, probably, no other intention, in defiring to hear him, than to gratify his curlofity, by obtaining a diftin6t account of the wonderful hiftory of Chrift, he thought proper to apply to all thofe principles of natural confci- ence which might be fuppofed, yet to retain fome power over him. And if (as many judicious interpreters think) inftead of temperance, Vv^e fliould read Continence^ it was a bold and fevere, yet Well-timed reproof to him and Dru- filla, who v/ere then living in adultery. V/e cannot help alfo being ftruck with the unfliaken boldnefs of the ApoT- tle, who could fpeak with fo muck freedom to the gover- nor, in whofs hands he vv^as then as a prifoner, and before whom he expefted foon to ftand, and receive fentene^ from him as a judge.
Vol. IL 2 I
?54 Ministerial Fidelity in declaring
You may alfo obierve the apoflle Paul's attention to, and concern for the particular (late of the churches to which he wrote his epiftles. The church of Corinth feems to have been greatly infeiled with divifions and conten- tions, and thefe unhappily inflamed by ambitious and fac- tious teachers, under whom they were marflialled as fo many leaders, and to whofe name and intereft they feem to have been more devoted, than even to thofe of their Mafler, i Cor. iii. 3, 4. " For ye are yet carnal : for " whereas there is among you envying, and llrife, and " divifions, are ye not carnal, and walk as men ? For, *' while one faith, I am of Paul, and another, I am of A- " polios, are ye not carnal ?" Againft this the apoftle writes with the greateft zeal and warmth, and, at the fame time, with the greateil prudence. He fhews how inconfiftent it was with the fpirit of the gofpel, and how derogatory to the honor of Chrift. He endeavors to make them fenfible that the mofl able and faithful minifters were no more than inllruments in his hand, and owed their fuccefs entirely to the bleffing of God accompanying their labors, as in the fame chapter, ver. 5, 6, 7. " Who " then is Paul, and who is ApoUos, but minifters by whom " ye believed, even as the Lord gave to every man ? I *' have planted, Apollos watered ; but God gave the in- *' creafe. So then, neither is he that planteth any thing, " neither he that watereth, but God that giveth the in- " creafe." What deferves particular notice, is, that, in all probability, the mention of himfelf and Apollos here, was merely hypothetical, or to ferve by way of example. The real heads of the parties in the Corinthian church, were other teachers than either Paul or Apollos, whom he didnotchufe to name, but ftated his argument in this lefs offenfive and more convincing form. The truth is, there is no dilbrder in a church, that is harder to deal with, than a fpirit of contention. Other fms may be reproved with feverity, and you will be fuppofed to be in the cxer- cife of your duty when doing fo ; but this v/\\\ not allow itfelf to be reproved, becaufe it will not confefs itfelf to be a crime, and is therefore often exafperated by the attempts to heal it. You may fee fometimes a man of ftrife cover
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all under a flaming profefTion of religion, and yet condiidl it in fuch a manner, that we may lay of him, as the fer- vants of Nabal faid of their mafler, " he is fuch a fon of " Belial, that a man cannot fpeak to him."
I might produce many other examples from the holy Scriptures; but thefe are fufficient, to flievv that ii: is the duty of a miniller to fuit himfelf to the ftate of relig-on among his people, by with-holding nothing that is profit- able, but particularl)^ infilling on what is mofl needful. If any of the truths of the gofpel are in danger of being neglefted, if they are undermined by fecret, or affaulted by open enemies, it is the duty of a miniller to make fre- quent mention of them, leilthey fiioukl be forgotten ; and to fupport and confirm them, that they may obtain ac- ceptance. If any duty is in danger of falling into difef- teem, andafalfe fliame makes many decline the practice, a faithful miniller fhould ftand forth an open and zealous advocate for its continuance. If any particular fm, or fms, prevail remarkably in a place, and appear to be gaining ground, it is the duty of a miniller to beware of yielding to the ilream, or feekinghis own quiet by filence ; en the con- trary, he ought to double his diligence, and make the moft refolute and vigorous oppolition to the inc reaching evil. Of all this, I fuppofe, you will clearly perceive both the meaning and the juftice. Thefe circumllances are the in- timations of Providence, and point out, in the moft figni- licant manner, not only what is a part of a minilter''s work in general, but alfo what is the immediate will of God as to his prefent duty.
2dly. The proper feafon of infifting on particular truths may arife from the afpeft of providence towards the church m general, or a congregation, familjA, or pcrfon in parti- cular. You fee the apoftles conftantly make ufe of the ilate of the church in their time, the number and violence of its enemies, to excite the fervants of Ghrill to vigilance, to exhort them to conllancv, and to exercife them' to pa- tience. They alfo feem particularly attentive to teach their converts to make ufe of the confolations of the qof- pel with this viev/, Rom. viii. 18. "Fori reckon, that ^'' the iufferings of this prefent time are not worthy tig
%^6 ^Ministerial Fidelity in declaring
*■'' be compared with the glory which lliall be revealed in *' us" — and the fame chapter, verfes 35, 36, 37. '^ Who *' fhall feparate us from the love of Chrill ? Ihall tribula-. *' tion, or diftrefs, or perfecution, or famine, or nakednefs, *' or peril, 01 fword ? (As it is written, for thy fake we *' are killed all the day long ; we are accounted as flieep */' for the ilaughter.) Nay, in all thefe thin^ s we are more ^' than conquerors, through him that loved us." Impend- ing calamities of fuch an alarming nature that they fpeak^ as it were, of themfelves, and afford the nobleil opportuni, ties of awakening the attention, and moving the affedions, 'of bringing the carelefs to conviction, and ftirring up thq holy to v/atchfulnefs. In times of public danger too thg felf-feeking miniller throws off the mafk, and deferts thq caufe, while the faithful who remain, are neceflarily ani- mated with uncommon zeal.
But a different afped of Providence calls alfo for inflruc, tion in feafon. In times of public quiet and fecurity, there is the greatefl reaibn to dread, and, by confequence, to guard againll indifference and formality in religion, on the one hand, or unnecelfary contention about it on the other. When the profeffion of the gofpel is at any rate fafe, and in fome degree profitable, the church is always incumbered v/ith a dead weight ot cuftomary Chriftians, v/ho receive their religion from their fathers, and continue to tread, as it were, in the beaten path. It is no eafy matter, to fliake their fecurity, when every outward cir- pumftance confplres to increafe it, And as the fpiritual flumiber takes hokl, in fome meafure, even of thofe whq ?ire alive unto God, it is no trifling taH: to exercife difci- pline, at once with prudence and with iirmnefs, and to preferye tlie life and power of religion, when every thing js lliffening into form, it is very eafy, indeed, when there is a hard coniiicl: between health and corruption, in the body of Chriil, that is to fay, in his vifible church, for one, or a few members, to pour out complaints againft tliofe wlio govern it ; to lay to the charge of minillers thofc abufcs which are the grief of their hearts ; and, all at once, to fbt about making a new model according to their <s\vn fancy. But I apprehend it is a much better, though
the whole Counsel of God. 2^7
a more difficult duty., to obey the Redeemer's counfcl, to " be watchful, and llrengthen the thinp;s that remain and " are ready to die." Alas ! how often do the new dilor- ders that break out in feparating focieties, betray the paughty materials of which they are compofed. They are much in the fame way as the fool who ran away from his own Ihadow, but run where he would, it was as foon there as he. They run away from the corruption of hu- man nature, and they fliall never be quit of it, becaufe they carry it with them.
There is one other temptation which I fliall briefly mention, as almoil infeparable from a flate of outxvard quiet/ in the church of Ghriil. Thofe, if I may fpeak fo, who keep their garments clean, as to the sins^ are fcarcely able to bear up under the trials of the times. When they fee one attempt after another, for the revival of truth and righteoufnefs, defeated by the ilrength of corruption, they are in danger of impatience and fretfulnefs againft Provi- dence, and fometimes are even tempted to call in queftion the reality of religion altogether ; as if it did not meet with that fupport and countenance, from the great Ruler, which they think is its due. But the moil common dan^ ger is, that of falling into a defpondent negieft of duty, of not doing v/hat they ought, becaufe it has not hitherto had the effeft which they defire. In fuch a cafe, no doubt, it is the duty of minillers to fortify them, by giving proper views of the wifdom and fovereignty of Providence ; by lliewing the paths of God towards his church, in ancient times ; and that thefe have, in every age, been the com- plaints and fears of good men, from the weaknefs of their faith, and the imperfeQ-.ion of their knowledge. It was the complaint of the Pfalmiil, Pfal. Ixxix. 4. " We are " become a reproach to our neighbors, a fcorn and deri- " fionto them that are round about us." But it led him to prayer for the revival of religion, as well as the prof^ perity of his country, verfe 5. " flow long, Lord, wilt thou " be angry forever ? fliall thy jealouiy burn like tire ?" p,nd, in the Sth and 9th verfes, ''• O remember not againft " us former iniquities : let thy tender mercies fpeediiy ^" prevent us : for we are brought very low. Help us, O
258 Ministerial Fidelity in declaring
" God of our falvation, for the glory of thy name : and *' deliver us, and purge awav our lins for thy name's '' fake.'*
But the courfe of Providence, towards the church in general, is not only to be obferved and improved, but whatever is remarkable or fmgular, in particular congre- gations. I fliall not dwell upon examples of this, be- caufe it is my purpofe to put it into pradice, and by that means, to illuftrate it in the application of this difcourfe. Let it fuffice to fay, that thofe truths, or exhortations, ^ which are founded on the vifible Hate of providence, carry ■ a degree of evidence and weight with them, that is pecu- liar to themfelves. Known characters and fcenes illuf- trate the defcription, facilitate the application, and increafe the conviftion, I do not mean the expofmg of particular perfons, by the introduction of fuigle and recent fadts. But if a minifter is able with judgment and propriety, to reflect light upon divine truth, by pointing out the evil confequences of fm in general, the caufes of the preva- lence of one fm more than another, and the infenfible changes that are produced in the manners of men, by the change of their outward condition, it is certainly his duty; and when the ilate of his own people furnilhes the oppor- tunity, if he would fpeak the word in feafon, he ought not ' to let it pafs.
To thefe obfervations I only add, that, in the whole courfe of private parochial duties, a faithful minifter will fpeak the truths of God in their proper feafon. If in fa- mily vifitation, or private and perfonal admonition, he hath not a particular view, either to their character, as far as it is known, or their flate in providence, however ex- cellent or important his infl:ru6lions may be, in other re- fpeCts, he declareth not the whole counfel of God. But if he is truly actuated by a deftre of being ufeful, and keeps this circumftance in his eye, with what readinefs will he communicate inftruftion to the ignorant, confolation to the diftrell, and reproof to the obliinate ? He will recommend to the rich, humility and liberality ; to all who are in po- verty patience and induftry ; to parents, afPiduity in teach- ing and government ; to children, obedience, attention,
the ivhole Counsel of God. 259
and fubjeftion ; and to fervants, integrity and faithful nefs in their trufl ; or, in the language of the Holy Ghoft, as a wife fervant, " he will give to every one his portion of " meat in due feafon."
5. In the lall place, declaring the whole counsel of Gody implies preaching the truths ofthe gofpel,honeilly and bold- ly, without reipeft of perfons. I am perfuadedthe apoflle Paul, who was himfelf fo remarkable for an undaunted courage in his Mailer's caufe, had this, amongft other things, in view, when he lays, he had not shunned to de- clare the counfel of God. There are few temptations more dangerous, to a minifter, than the fear of man. Such is. the malignant enmity of the wdcked againft the good, that he may fuflfer injury from them in his name, his fub- llance, and even his perfon. Againft this danger our Sa- viour has warned his difciples in the following pafTage, Luke xii. 4. " And I fay unto you, my friends, be not " afraid of them that kill the body, and after that have no " more that they can do ; but I will forewarn you whom " you fhall fear : fear him v/hich, after he hath killed, hath " power to caft into hell ; yea, I fay unio you fear him." It is remarkable, that inthe prayers recorded in fcripture, as offered up by the apoftles, for divine affiftance in theirfacred office, as well as thofe paflages in which they alk the pray- ers and interceflion of their fellow Chriftians, this circum- flance is almoft never forgotten. Boldnefs and refolu- tion was what they faw they fliould always ftand in need of. Acts iv. 29. " And now, Lord, behold their threat- *' nings, and grant unto thy fervants, that, with all bold- *' nefs, they may fpeak thy word." Eph. vi. 18, 19. *' Praying ahvays, with all prayer and fupplication, inthe *' fpirit, and watching thereunto, with all perleverance " and fupplication for all faints : and for me, that utter- " ance may be given unto me, that I may open my mouth " boldly, to make known the myftery ofthe Gofpel.
The trials ofthe apoftles were indeed in this refpefl uncommonly fevere ; but, even fetting aftde the cafe of open periecution, there is great reafon for minifters to guard againft that fear of man, v;hich bringeth a fnare. As their hearers are of all difterent ranks and degrees,
l6o' Ministerial Fidelity in declaring
they ought, tvith the utmoft impartiality, to preach the duties incumbent upon, and reprove the fins that cleave to men of every ftation. As they fpeak in the name of God, and carry a meffage from the King of kings, they ought to do it with the dignity that becomes an ambalfador from him. They ouo^ht not to be difmayed at the prefence of the moll high and mighty of their fellow fmners, when they remember the continual prefence of him before whom " mean men are vanity, and great men are a lie." I knov/, ray brethren, that there is a refpe6t and deference due to men, according to their llation, and that a confci- entious Chriftian will give them the fubjeftion that be- lons:js to their rank, and authority in civil life, " not only '' for wrath, but alfo for confcience fake." But this does not hinder him, who watches for their fouls, to give them faithful warning, and, where it isneceffary, to debar them from the feals of God's covenant, left they fhould at once profane his ordinance, and ruin their own fouls.
I fay, and I pray you to attend to it, ruin their oivn souls; becaule I know not a greater injury that can be done to the great, than that conftant adulation that is paid to them, and that indulgence to their faults, which, by weakening •the reproofs of confcience, tends to hinder their repen- tance and reformation. I take this opportunit)'- to fa}^, that if eternity is of any moment the great are not to be envied, but pitied. Some are hindered by intereil", and fome by fear, from dealing plainly and faithfully with tliem ; and it is wonderful to think how much the o\n- nions and conducl: of others blinds them as to the Hate of their own fouls. It is recorded, to the honor of an anti- entbifliop, that for an a6l of cruelty he debarred the em- peror himfelf from the Lord's table. I know there are ma- ny v/ho would pronounce this, immediately, the a£l of nn ambitious and ailuming priefi:.; but it will always be, in my eyes, a revered example of honefly and faithful- nefs in a minillcr of Chrid.
IT. I proceed, now, to the fecond thing propofcd, which was to confider the diilicuUies whichmay lie in a minifler's way, and tempi him to shun any part of his work. Thcfe
the iXihoU Coumet of God. 26t
are very various, and not caf}^ either to enumerate or cle- fcribe. Wiiat hath generally made the greatcfl impreflion upon me, either from experience or obfervation, I lliall dwell upon a little : it may be reduced to the three fol- lowing heads, Sloth or worldiinefs in ourfeives,'
the prejudices of our people, and the oppofition of our
enemies.
I. Sloth or worldiinefs in minifters, themfelves, may tempt them to fliun forae part of their v/ork. You will fee, from the preceding obfervations, that the work of a minifter is both exteniive and difficult. It requires the greateft intention of mind, the application, fo to fpeak^ of the whole man. It requires judgment to lay down the plan, diligence and perfeverance to carry it into executi- on. Now flothfalnefs, and a love of eafe or pleafure, to which we have all too great a bias, muft be a ver}'- dan- gerous temptation ; to evade fome part of tlie duty, or ilur it over in a flight or carelefs manner. There is a ve- ry great difference between doing our Vv^ ork in fome fort, or fo as to avoid puniihment from our fuperiors, efpecial- ly at a time v/hen the reins of government are not held very hard, and doing it with that zeal and application which a concern for the glory of God, and love to the fouls of men, fhould habitually inipire. We have all reafontobe alliamed, that the important objects we have in view, and the interefting fubjefis we have to treat of, do not put an edge upon our fpirits, and deliver us from that lazy unconcerned manner, which is equally dimo- norable to God, and hurtful to the fouls of men. I take the liberty to obferve, that ilothfulnefs is very incident to perfons of coniiderable abilities ; inftead of being excited to improve their talents, they are inclined to truil to them. Finding, by experience, that they ca.n do tolera- bly with but little painSj'they foon come to content them- felves v/ith next to none. Perhaps I miglit apply here ■the common obfervation, that as kw know their own weaknefs, fo as fevv^ knovv" their own ftrength, or what the)r might do by the confcientlous im.provement of their natural powers, Vv"e have feen many examples of per-^ fons of weak capacity, who, by the help of pivty and di» Vol. II, 2 I\
5i5i Ministerial Fidelity In declaring
ligence, have done every part of their minifterial duty^ ill a manner far fuperior to thofe of much greater talents, Vv hofe heart did not lie to their v/ork.
The danger of iloth, as a temptation, will appear, in the ftrongeil light, from what has been faid, on the fide- lity of a niiniiler in declaring all the counfel of God. He inay not only deal with a flack hand, and do his work im- perfeftly ; but, as it confifts of ver};- different parts, he may chufe the eafier, and leave the harder. He may ap- ply chieliy to what is moft pleafant to himfelf, or what • gives him the greateft opportunity to fliine in the eyes of others, while he negle6ls thofe parts that are more bur- denfome to the flelh. The danger of this is the greater, that thofe parts of a miniller's work, to which a flothful mind is ufuaily moil relu6lant, are alfo thofe, the negle^ of whichcan bemoft eafily paUiated ®r concealed. And, indeed, it is wonderful to think what ingenious excufes men will invent for the neglect of thofe duties which they have no inclination to perform. I have often heard mi- nifters endeavor to prove, that vifitation of families, which doubtlefs is a very fatiguing, was alfo a very unprofitable and unneceffary piece of fervice, than which, I think, there never v/as any thing more manifefi:ly falfe. It is not only, when executed with fidelity, of great immedi- ate ufe, in itfelf, but, by giving a minifier a thorough knowledge of his people, enables him to perform every other part of his work with the greater propriety and fuc- cefs. A minifler ought to be like a fervant, wholly at his mafter's difpofal, who has no choice as to his work^ but is ready to obey what God, in his Providence, Ihall fee fit to command him.
I joined worldlinefs withfloth, becaufe they are near of kin, and commonly co-operate one with another. It is not my intention, in any part ofthis reafoning, to point out thofe who are wholly unfaithful, and mean no more but to fiiear the fleece, without caring for the flock ; but to lliew how thofe finful difpofitions, which, in part, take place in every one of us, if they be fuffered to gather llrcngth, may obfirudl us in our duty. Too many world- ly cares, or too much indulgence of worldly pleafure,
the ivhole Counsel of God. iG%
muftbe a very dangerouG temptation tothoHj v/lio are in- trulled with the care of fouls. The apoflle Paul iays of himfelf, that he was " feparated to the gofpel of God," fo is every miniiler of Chrift. A prudent attention to his neceflary provifion, indeed, and ordering his afiairs with difcretion, is not only lawful, but highly ufefal and ex- pedient ; as it frees him from anxiety, and gives him greater liberty of mind for profecuting the ends of his call- ing. But for one, appointed to labor in holy thirgs, to be either fordidly covetous, or from interefled ambitious views to follow worldly occupations, is certainly either a facriiegious breach of truft, or an unreafonable and oiTen- five difiruft of God.
2. Another veiy great difficulty, which often lies in the way of a minifter, arifes fi'om the prejudices of his people. It would be idle to luppofe, that ever we fhall find a people, among whom there are no mifcaken notions, or unjuft prepoffeffions, which it is our dut}^, v/itli pru- dence, but at the fame time with honeftyj to withftand. As no congregation can expe6l to meet with a perfe^c mi- nifter ; fo no minifter fhculd expefl; to meet with a fault- lefs congregation. If there were any fach, there would be little need of a m.inifter a.t all. You are to obferve, that I do not here chiefly intend that bias and propeniity to fm, which is natural to us all, which reigns in the wicked, and druggies for indulgence in the good ; and, which, there- fore, calls for " do<ftrine, reproof, and correction, and ^' inftruftion, in righteoufnefs." Though I niuft obferve, that even with regard to this, v/hen any fin is common and prevalent in a place, when it has long kept poftefTion, and has been generally overlooked ; if a minifter fees it his duty to reprove it with feverity, and efpecially if he will not tolerate it without cenfure, he n"^ay expeft no lit- tle difficulty and oppofition. There are many who will complain of him as too rigid, and impute to ill-nature, and indifcretion, what arifes from the diftates of confci- ence, and a fenfe of duty. By bearing open teftimony againft the introdudion of falliioiiable amufements, or conformity to the world, he will often incur not only the featred of the profligate, but the difapprobation of thoft;
264 Mhusterlal Fidelity in declaring
prudent compilers, wlio are at once afhamed to approve^ and unwilling to oppofe any fiiiful relaxation.
But what I had chiefly in view, was, to mention thefd prejudices that may prevail, with regard to religion ; and which may be of fuch a nature, as a miniiier may be un^ der a neceffity not only of refufing to comply with, but of oppoling in the moil dire6t and pofitive manner. If any error or miftalie, of confequence, prevail, either among his people in general, or any part of them, either among the high or the low, the learned or the vulgar, he mull en- deavor todeftroy it. There may be indeed prejudices of fo trifling a nature, that, though he will never approve them, it is better entireV to overlook them ; or in things that are xntrtly indifierent, though unnecefTary, according to the apcllollc example, of " becoming all things to ail *' men," it m^ay be his duty fom.etimes to comply with them. But this is not the cafe with any thing that affefts the fubftance of religion, as to all which, if he attempt to pleafe men, he is not the fervant of Chrift. Now, how great a diiSculty muft often arife from fuch circumflan- ces ? he is unwilling to lofe his place in the efceem and afl fedlion of his people, in general, but efpecially of thofe whom he reckons to be the difciples and friends of Chrift. Yet this he mufi fometimes forfeit for a feafon, unlefs he will fm againft God, and thereby deftroy his own peace. The beft way for a mJniller to fupport himfelf, in fuch a fituation, is, to remember, that as to his integrity before God, and the com, fort of his own mind, the lefs regard he pays to the judgment of men, fo much the better ; if God be for him., it figniiies little who be againil him.. And as to his ufefulnefs, he may fafely commit it to God in his providence, who will certainly take care of it. Since he will not have it preferved by iinful compliance, he can ea- fily rellore it after it hath been a fliort time fufpended, for confcientious oppofition. The truth is, an unfteady per- ibn, fliaken by the breath of popular opinion, is unworthy of filling the fiatlon of a miniirer of Chrift. As he fliouid noi; be terrified by the thrcatenings of the great, neither fliould he be overcome by the clamors of the multitude. And if neither humor nor intcreft, but coafcience, has in.
I
the %)hole Counsel of GocL 265
deed been his guide, he may reft allured dmt God, infi- nitely wife, will '' bring forth his righteoufnefs as ths " light, and his judgment- as the noon day."
My brethren, I thank God, that I fpeak this from, a con- viftion of the general truth, more than from having fuffer- ed much in this refpe£l in my own experience. I fhall mention to you, however, one example, that I may illuf- trate the remark, and, at the fame time, further diicharge my own duty. It hath always feemed to me of great nio- ment, to preferve juft views of the facraments, which are the feals of God's covenant, and the appointed means of the conlirmatlon and comfort of his own people. V/ithout mentioning, however, the facrament of the Lord's fupper, I have found the greateil difficulty in preferving the facra- ment of baptifm from profanation, ancl from that compara- tive dlfreeard under vidiich it nov/ lieth. This arifes not only from the laxnefs of difcipline in general, but from fome miilakes and prejudices on the fubjeift of religion. It appears to me a thing undeniable, that both facraments are the feals of the fame covenant, reauire the fame terms of admiflion, and operate to the benefit of the receivers upon the very fame principles ; that is to fay, according to the excellent words of our Catechifm, " Not from any '' virtue in them, or in him that doth adminifter them, but '' only by the bleiTmg of God, and the Vv^orking of his Spi- " rit in thern that by f?ith receive them." The only dif^ ference is, tliat, in the Lord's fapper, every believer atts for himfelf perfonaily ; in the facrament of baptifm, when adm niftered to infants," the parent afts as areprefentative, and fponfor for his feed. None, therefore, ought to be admitted to baptifm, more than to the Lord's fupper, v/ho have not a credible profellion of faith in Ghrift, and, in the judgment of charity, or rather the judgment of men, m^ay be fuppofed real Ghrifdans. Yet, is it not certain, that maiiyj who are juftly excluded from the Lord's table, and fome Vv'ho never aiked admilTion to it, do infill on prefent- ing their children to baptifm, and are pleaded for by not a few of better cliaracler, who cry out againft the refufal, as an injury to the child, befides other bad confeqliences fometimes pretended ?
266 Ministerial Fidelity in declaring
I'he chief complaint is, that it is a pity the child fhould fuiFer for the fault of the father. This is the very error and prejudice in religion, which I think it my duty to op- pofe. It arifes from a remaining degree of Popilh fuper- , ftition, to look upon the facramente as fpells, or charms, which have fome effeft independent of the cxercife of faith in the receiver. The facraments, my brethren, are not. grace, but the means of it ; they are not faith, but are ap- pointed for the confirmation and growth of it. They be- long to believers alone. They are feals of God's co- venant ; but the}?- cannot fcal that which was never made. It is juft as if a man, who wanted to make a purchafe from mie, whofe terms I had utterly rejected, and refufed to give him my poffeffion, fliould, notwithftanding, perfift in writing out his contract, a,nd figning it. Vv'ould this be of any cfTeft ? A contra6l is a fure title to the bargain, where the confent of both parties is afcertalned ; but where one of thefe is wanting, it is abfolutely void^ and of no eifedl. Infants cannot receive the facraments, by exercifmg faith themfelves ; they have no right to receive the fign at all, but as they are the feed of believing parents by profeffion. Neither do they receive any real benefit from it, but when they are the feed of thofe who believe fmcerely. If it be allowed, that an unbeliever, who receives the bread and wine at the Lord's table, receives no benefit to his ov/n foul, how can it be imagined, or fuppofed, that an unbe- lieving parent, in baptifm, can firft receive, and then con- vey benefit to his new born child ? His coming there at all, in fuch a flate, is a prefumptuous profanation of a holy inftitution. Now, though I can conceive eafily, and do believe firmly, that many blefiings are conveyed to chil- dren by an a(51: of duty in their parents, I can neither con- ceive nor believe, that they can receive any advantage from an act of profanity and difobedience.
The children of wicked parents, then, can receive no benefit by baptilm, but what they woukl have whether they vv^ere baptized or not, viz. that they are brought up among profefling Chrifiians, and by that means have fome opportunities of knowing the truths of the gofpel. And I cannot help thinlUng, it would, iia the courle of
the ix)bole Coumel of God. 267
providence, be an inducement to them to attend more ferioufly to what they are taught, if they confidered them- felves as no members of the vifible church, till they un- derftood the terms of admiffion, and defired it as their own choice. The cafe is very different with the child- ren of real believers ; they have a right to all the promifes that are made to the feed of believers, as fuch, by that God who " flieweth mercy to thoufands of generations of them " that keep his commandments." Some, I believe ma- ny, think that they are doing honor to the facrament of baptifm, by reprefenting the rite itfelf as of fo great necei- fity ; but it is precifely that fort of honor that th^ Papifts do to it, by eaufmg midwives and phyficians infcantly baptize the children that are in a v/eak Hate, or by run- ning to the beds of the fick, with a little of the confecratcd wafer, and putting it in the mouth of a perfon either wholly infenfiblc, or, perhaps, already dead. Our fa- thers, in the purer times of this church, whofe inftitutions and pradlice, the longer I live, I do the more efteem and revere, in the moll; abfolute manner, prohibited all private baptifm. Their great reafon for this was to prevent the very abufe I have been fpeaking of, viz. the fuperilitious notion of the neceffity of the outward rite to falvation, without a due attention to the manner of receiving it. And, indeed, it was their only reafon ; for they, who were fo great enemies to the confecration of places, and the ho- linefs of Hones or timber, could never think that baptifm, admin iftered according to Chrift's appointment, was in- valid for being done in a private houfe, and not in a church, or in the prefence of a fmall, rather than a numerous af- fembly.
Thefe things, my brethren, v/hich I have often menti- oned occafionally, I have novv^ repeated, and v/ill add to them, that I think there is fomething very incongruous, at leaft unfaitable, in admitting any parent to preient his child in baptifm, whatever be hi's chara<3:er in other re- fpects, who has never aiked admiliion to the LorGl's table. Confider, that in the adminiuration of baptifm, the parent is conftantjy taken'bound to command his children, fo foon as they come to years, to renew their baptifmal engagement
26S Ministerial Fidelity in declaring
intbeirownpeiTems. Now,whateonfiftency istbere, Inallow- ing a man topledgehis faith folemnly toGocl and his church, that he will command his child to do that which he habitual- ly negle£ls to do himielf. The pretence of fear, and unpre- pareclnefs for the Lord's table, is a condemnation of thofe who offer it, becauie it fliews, that they fuppofe^ the one facrament requires a different charafter or ealier terms of admiffion than the other. After all, the above prejudices feem to me fo deeply rooted with many, that they will not probably be foon deftroyed ; but I think it is the duty of every minifter, in that, and all fuch cafes, to fpeak his mind plainly, and, to the utmoft of his power, to a£t con- fidently and uniformly, though he fliould fuffer by the flan- ders both of the ignorant and profane.
3. The lail difficulty which Ifliall mention, as lying in tlie way of miniftersj is the oppofition of their enemies. No faithful minifter can expeft to be without enemiies. In a private charadler, and retired way of life, a man may, by very great prudence, and particularly by filence find forbearance, in a great meafure, efcape the refent- ment or injuries of violent men. And to be as little em- broiled with others as poifible, is both our intereft and our duty. " If it be poffible," fays the Apoftle, " and as much " as in you lieth, live peaceably with all m.en." But it is certain, from long and invariable experience, that there is fuch enmity and rancor in the hearts of wicked men againft all who are in good earneft about religion, that they may lay their account with continual oppofition, and continual flander. This our Saviour teaches his difciples to expect, and fliews them, that it is the neceffary confe- quence of their relation to him, John, xv. 18, 19, 20, 21. " If the world hate you, ye know that it hated me before it *' hated you. If 3^e\vere of the world, the world would love " his own ; but, becaufe ye are not of the world, but I have " chofenyou outof the world, therefore the world Iiateth you. ** Remember the word that 1 faid unto you, Tlie fervant •' is not greater than the Lord. If they have perfccuted " me, they will alfo perfecuteyou. If they have kc]5t my " faying, they will keep your's alfo. But all thefc things *• will they do unto you for my name's fake, becauie they
the ivbole Counsel of God. 269
" know not him that fent me." — The apoftle Paul alfo bears his teflimony to the lame truth, 2 Tim. iii. 12,. " Yea, and all that will live godly in Chrift Jefus, Ihall " fuffer perfecution."
But, if wicked men are injurious to the children of God in genqral, their malice mull be particularly whetted againll: a miniiler, fo far as he does his duty. He is placed in a public ftation, and is obliged to be active in his Mailer's caufe. Time-ferving or neutrality, as to the in- tereil of religion, is commendable in none, but it is un- pardonable in him. He muft bear teftimony openly and refolutely againll vice and wickednefs. And reproof, when adminiilered with feverity, is certain of making either a friend or an enemy. A faithful minifter will not fuf- fer Satan's kingdom to be at peace ; and, therefore, it is no wonder, that, when they are gnawing their tongues with pain, they fliould pour out their venom againft him, who gives them fo much diilurbance. The efie6l of re- proof, in kindling the rage and malice of the guilty, was never better defcrlbed than in the account of the trial and martyrdom of Stephen, particularly A6ts viL 54. "When " they heard thefe things, they were cut to the heart, and *' they gnaflied on him with their teeth."
There are many ways by which the enmity and oppoli- tion of wicked m.en to the truth may prove a temxptation to a minifter : afev/of which I fliall mention, as I hope the diftinft knowledge cf them m^ay be profitable to you in the way of caution : ift, As one of their chief v/eapons is contempt and derifion, he may be in danger of conceal- ing or perverting truth, in fome degree, in order to avoid it. When the gofpel of Chrift was firft publifhed, the doftrine of the crofs, we are told, was "to the Jews a " ftumbling-block, and to the Greeks fooliflmefs." The fame truth, in its fimplicity, is ftill treated with fcorn by profane and worldly men. All that relates to it is con- fide red as weaknefs and aljfurdity ; and the miniiler, who linfnls upon it, muft lofe his character with m.any for capa-* city and judgment. Is not this known to be true in daily experience ? Are not fuch immediately ftigmatized as "weak and babbling creatures ? Now, it is not altogether
Vol. II, a I^
370 Ministerial Fidelity in declaring
an eafy facrifice for a minifler, to be indifFerent as to the opinion formed of his parts and fufEciency, to wait till time fhall do him juftice, or to be altogether unconcerned whether it ever do him juftice or not. It is no trifling thing to become a fool in the eye of the world j*^/' Chri^fs sake, dind72otto be ashamed of bis cross. It may make many avoid fiich fabjefts, at leaft, more than they ought, or, perhaps, attempt to give them a polite or modilh drefs, which, of all others, is the moft unfuitable to them ; or it may make others go to the oppofite extreme, who, be- caufe they find that fuch truths will be defpifed, are at no pains to avoid adding to the offence, by a lilly and con- temptible, or a crude and indigefted manner of handling them. I know not, indeed, a more difficult thing, nor d6 I know any thing more noble in a minifter, than to " ceafe from man, whofe breath is in his nollrils," to be truly fuperior to the applaufe or cenfure of either one clafs or another of his hearers, and therefore to avoid a v?.in difplay of human art ; but, at the fame time, from a fenfe of duty to God, and veneration for his truths, to be at all due pains to treat them properly, fo as they may appear with light and evidence to the underfianding, and come home with force upon the confcience. Such a man will bring forth the do6lrines of the gofpel in their own un- adorned majelly and native fimplicity ; he will not con- fider himfelf as preaching be/ore his hearers as criticks ; for what are they to him in this view ? but he will conf - der himfelf as preaching /<? them as fmners, and pleading with them as immortal creatures, tottering upon the very brink of eternal perdition.
2dly, The oppofition of enemies may tempt men of lit- tle courage to finful filence for their own quiet. When vice is prevalent, it is alfo courmonly infolent and refent- ful. Now, the hatred or ill-will of no pcrfon is defirable ; and there are a thoufand ways in which any perfon of a revengeful fpirit may be hurtful. There are alfo very fcv/ fo unconne(!i^ed, but that they have many friends, whofe hatred is to be encountered as well as their own. The influence of this i?, but too much feen in every place. Offenders arc often Icrcencd from reproof or cenfurc»
the ivbole Counsel of God. 271
through fear of provoking them or then' relations. Neither is it at all dilHcult to find palliating arguments, drawn from prudence, or other confiderations to make us think it is neceflary to forbear. I believe this is very much die fault of the prefent age, and the greater and more general the relaxation of difcipline in any age or place, the more difficult and dangerous it is for any one to flep forth and affert its dignity and obligation. And yet I car.not help thinking, the great excellence of difcipline, is its impar- tiality, not torefpeft perfons in judgment. How can we defend ourfelves, if we make one law for one, and ano- ther for another ; if we cenfure the fmall, and forgive the great ?
3dly, Miniflersofweak minds may be apt to fink un- der the oppofition of the wicked. It is faid of Lot, dwell- ing in Sodom, that he was, 2 Peter ii. 7, 8. " — Vexed *' with the filthy converfation of the wicked ; for that " righteous man dwelling among them, in feeing and " hearing, vexed his righteous foul from day to day with *' their unlawful deeds." It certainly needs no fmall meafure of fortitude and holy refolution, to perfiil in the difcharge of our duty, notwithftanding the obilinacy of fniners, and to feek our comfort, under continual obloquy, from the approbation of him, that judgeth righteouily. At the fame time, I m^ull fay, that the friendfliip of wick- ed men is much more dangerous than their enmity ; for the firft brings with it the danger of fedu6tion, and the lafl only expofes us to fulFering, which, though itfelf is a fpecies of temptation, as I fhall immediately fhew, is much lefs powerful than the other.
4thly, The oppofition of wicked men may prove a temp- tation, as it may bring forth the remains of corruption that are in the hearts of good men, and make them fin, by imprudence or paillon, if not by refentment. I have no where fuppoied that miniilers are faultlefs in their con- duel. ; they may, no doubt, err conliderabiy in many circumftances, even when their intention, upon the whole, is jull and laudable. We fee many examples of great imprudence, which we need not wonder at, when we Gonfider the difficulties with which they are eve ry where
a 7 3^) 31imstenal Fidelity in declaring
furrounded, and the enemies that wait for their halting*. If we confider that Mofes, the meekeft man on earth, fpoke unadvifedly with his lips upon great provocation, we Ihall perceive it is but a part of the weaknefs of huma- nity, when wc fee others fall into the fame fnare. But, as to lading refentment, he deferveth not the name of a Chriftian, much lefs of a minifter, who will continue to harbor it in his breaft ; he muft love his enemies; he muft . blcfs them that curfe him, and pray for them that defpite- fuUy ufe him, and perfecute him. This is not merely a thing amiable and excellent, but of the moft abfolute ne- ceffity ; for our Saviour fays exprefsly, *' If ye forgive not *' men their trefpaffes, neither will your heavenly Father *' forgive you your trefpalTes." And, blelfed be God, thej"e is nothing difficult or burdenfome in this part of a Chrif- tian*s duty. Thereis nofuch viftory over evil, as over- coming it with good. There is no fuch confolation under the injuries of iinners, as requiting them by prayer. It compofeth the fpirit ; it purifieth the heart, and autho- rizes the believer to put his truft in God, and fay with the Pfalmift, Pfal. xxvii. i. " The Lord is my light and my *' falvation, whom Ihall I fear ? the Lord is the ftrength' *' of my life, of v/hom Ihall I be afraid ?"
III. I proceed now, in the laft place, to make fome practical improvement of this fubjeft; particularly, by giving you my parting advices in the fpirit of this palTage, and to the beft of my judgment, in a manner fuited to your fituation. But, before I do this, in the
ill Place, Let me befeech every linner in this afTembly, to hearken to the mellage of the gofpel, and to believe in the name of the Son of God, " that, believing, they may " have life through his name.'* This is the lubflance of the counsel of God^ " that Chrill died on the crofs to fave *' fmners, and that there is no falvation in any other." You are bleiled Vv'ho hear die joyful found, but infinitely more bleffed, if you lay it to heart, and, renouncing every other claim, rell your depcndance upon this Saviour. "What ignorance doth it fhew, it" j^ou trull in yourfelves, that you are righteous ? Will you be able to Hand before
the i\)hole counsel of God. ss 7 3
God in judgment ? It is to him you muft anfvver, and from him you nuid receive your fcntencc. You may cafily, indeed, llifle thefe refledlions for a time, and bury every appreheafion, in the hurry of worldly bufmefs, or the intoxication of v/orldly pleafure ; but all thefe things are coming quickly to an end. After a few more turns in this vain world, the body mull be laid in the duft, and the fpirit muil go to its own place ; thai is to fay, either the manfions of glory, or the place of torment. I fay tliefe things to you, my brethren, with all plainnefs. They need no additional force of language to give them v\^eight. It is an amazing proof of the deceitfulnefs of fm, that we are ever able to forget them. It is wonderful, indeed, that fniners are able to fleep in quiet, and to indulge them- felves in worldly pleafure, v/hile they are fufpended by nothing but the frail thread of life over the bottom! efs pit. Gladly would I make ufe of every circumftance that could have any effe6l in carrying home thefe truths upon the confciences of all here prefent.
If that of my being now fpeaking to you, for the laft time, in all probability, while in the body, can be of any life, I pray, let it not be forgotten. But is it not ftrange, that a circumftance of this nature lliould excite fo much curiofity and attention, and things that happen every day, of the fame or a like nature, fliould be fo little improved ? It is not, indeed, every day that a minifter is removed from his charge ; but there are not many days, in w^hich fome of his people are not removed from this ftate of trial. Many are hearing a farewel fermon, though not to the rni- nifter, yet to themfelves, when they little think of it. I would, therefore, earneftly befeech all who are, or have reafon to fufpeft themfelves to be in an unreconciled fiatCj to turn from their trangrefiions, that they may live ; to lay hold of the mercy of God through Ghrift, for their pardon; and live, by faith, on his promifecl ftrength, for their fanc- tification.
2dly, Notwithftanding this general acldrefs, I have -a few words to fay to the loofe and profligate. I am forry to think, that, in a place like this, of no very great extent, there fhould be fo many daring fmners, Vvdio fet every thing facred at defiance. It hatli been obferved, and I be-
2^4 Ministerial Fidelity in declaring
lieve with truth, that the profane among us carry it with a greater degree of harclinefs and infolence, than in places of fuperior note, and where, probably, they are in much greater numbers. I believe it may be, in part, owing to this circumftance, that they are better known ; fo that tliey muft either be open profligates, or not profligates at all. There is no medium ; the Ihame cannot be avoid- ed : and, therefore, it muft be overcome ; fmce they wall not be reftrained, and cannot be concealed, it lays them under an unhappy neceffity of keeping profanity in coun- tenance. Perhaps alfo another reafon may be, that, not being tied by any principle of confcience, they are alfo' deiVitLite of that fenfe of decency which has a confiderable influence on the outward conduft of tliofe of higher rank. But, whatever be the reafon, their ftate is to be pitied. Let me befeech ail fuch, to confider the terrible effefts of vice which are every day to be feen. Remernber, I pray you, how many have fallen a facrifice to drunkennefs and lull I Can you fay deliberately, in a fober moment, that there is any profit in your choice ? Is there any pleafure in re- iiefting on fcenes of riot and diffipation ? I know not whether to recal to your memory ihofe whom death has taken away, or point out to your obfervation thofe who are fuflered to remain. What a melancholy fight is an old worn-out finner, who has broken his conilitutlon, taint- ed his charafter, and wafted his fubftance ! You let us fee" well enough in what manner you chufe to live ; but I Tvould gladly know in what manner you chufe, or indeed, in what manner you expect to die. You cannot live al- ways. Some of you cannot live long. Suppcfe you had time given you for refledtion on a death bed, or children to whom you would leave a few words of advice. Could you fay to them, " O ! my dear children, the many de- *' lightful nights that I have fpent in roaring, and Iwearing, '■^ and obfcene jefting ! O the delicious hours that I have: *' fpent in brothels among harlots ! It gives me pleafai c *' to think that you will follow fo good an example, and ** revive the memory of your Father's conduct. Guard ** againft every thing that may tempt you to forfake it. " Beware of thofe cunning priefts tiiat v/oukl feduce you
ihe whole Counsel of God* ly-
u
to religion ?" Are fuch fcntiments, my brethren, to the lail degree, infiipportable ? Are they almofl impro- per to defcribe ? What then muft be the life that lays an evident foundation for them ? Why are you fo impatient of the reproofs or admonitions of vhofe wlio bleed inward- ly for your folly ? It is not inclination, but duty, thai prompts us. No man v/ould provoke your rage and vio- lence, if he could avoid it. Think then, I befeech you, on 3^our condition, and pray that God, for Chrift's fake,
may grant your repentance unto life. The wicked
having received warning,
I muft now endeavor to execute what I chiefly intend- ed in the clofe of this difcourfe, by giving you fome ad- vices, as a people making profeffion of faith in Ghrift, and obedience to him. They will all, or moft of them, confift of what I have frequently taken notice of occafion- ally, and have now only feiecled as matters of general moment.
I. Let me befeech you to do your utmoft to underftand the gofpel well ; but let it be always accompanied with practice, and applied to promote the power of the fpiri- tual life. I would have your tafte exercifed to difcem good and evil. Endeavor, by reading, hearing, and medita- tion, and you may add mutual converfe, to underftand the doClrine of falvation, by grace, in all its parts, Leara to know the meaning of forgivenefs being free, viz. that the fmner is juftly liable to wrath ; that Chrift hath pur- chafed, and God, of his infinite, unmerited mercy, has offered a full pardon to the chief of fuiners, and grace to form them for his ovv^n fervice ; that it is their duty to ac- cept of it ; that it is their intereft to rely upon it ; and that it is at their peril if they defpife it. That for a fmner to think he muft lirft do fome things that are good, in order to found his title to this very mercy, is injurious to the riches of divine grace, and the way to retard, if not to prevent his reformation. The renev/ing of his nature is a part of Chrift's purchafe ; and, therefore, not to be per- formed by him as a condition, but accepted as a promife: nor does he truly receive Chrift for falvation, unlefs he re- ceive and fubmit to him in all the characters wiih whidi
276 Ministerial Fidelity in declaring
he is inveflcd, as fent of God, viz. Prophet, Priell, and King. Holinefs, or new obedience, is the fruit of faith. A real believer keeps the commandments of God by the flrength of that grace that is treafured up in Chrill, and watchfully obferyes his temper and praftice, as the evi- dence of his change, and tending to fliew that he is indeed an habitation of God through the Spirit. To have evan- gelical principles, is, by no means, to negleft the com- mandments of God ; but to deny our own righteoufnefs and ilrength, and obey, V\/ithout glorying in that obedience. And that this is the juft and fcriptural view of the matter, I think, is undeniable, on this fingle account, " that it is " God that worketli in us to will, and to do of his good " pleafure." If every thing that is good in us is the work of God, it is abfurd to reprefent it as the condition of his favor ; for it is the effett of his grace. By letting the thing in this light, we fhall perceive, that the freenefs of falvation, is not, in the leall degree, giving liberty to fin, or taking av/ay the necellity of holinefs.' Is it not jufl as necefiary, if it muft be received as a gift, as if it w;ere to be performed as a condition ? Is it not juft as necefiary when incorporated with laith, as when divided from it ?
This fyfi:em of gofpel truth, my brethren, I would have you to uiiderfi:and, fo as both to difcern and dif- approve what is contrary to it ; but I would have you to underfiand it, in order to produce union with God, ha-«. bitual and chearful obedience to his laws. In recom- mending the connexion between faith and praftice. I mean to guard you againft two things diftant from one another. The one is habitual untendernefs of confcience. There are certainly fome who are either real, or at leafl: pretended friends to the doftrine of the gofpel, on whofe hearts it never yet hath taken hold. They plainly and habitually live in tlie practice of fin, and therefore are of thofe who hold the truth in unrighteoufnefs. I am indeed of opinion, that they never had any other than a culloma- ry traditionary belief. They are found becaufe it is die mode where they live to be found, and not from any in- ward perfonal convi6lion. In the mean time, they are a reproach to their profcfllon, and cannot be treated with too great feverity, by thofe who wifli well to the gofpel.
the 'ivhole Counsel of God. S^yy
The other miftake I would guard you againfl: is, a fpe- culative rehgion. It is good to be well inftrufted in doc- trinal truths ; but there is often a danger of going too much into controverfy. We have feen many inilances of ordinary Chriflians, who, when they had attained a confiderable degree of knowledge, and were able to fpeak with fulnefs and propriety, on religious fubjefts, gave themfelves up to a litigious and wrangling difpofition, which was foon followed by a barren, and fometimes an offenfive pra(3:ice. The fame thing alfo frequently leads to innumerable little parties and factions, into which ChrilHans, I mean real Chriflians, are divided, which irery much hinder their own profit, and grieve the hearts dF thofe who are one with them in Chrift. Therefore let it be your care to apply the truths of the gofpel for your Dwn iandlification and comfort. After you have believed :hem, be ftill more careful to live upon them, than even :o defend them. Divifions fhoukl never be made without ibfolute neceffity ; and when they are made, they fliould be as foon as poffible forgotten, that having efcaped fm we may apply ourfelves to duty ; for controverfy, be the fubjedt what it will, I think, is not very favorable to th® power of godlinefs.
2. Defire a faithful minifter, do your utmoft to obtain him ; and then let it be your habitual fludy to profit b;^ him. You have reafon to be very thankful that your fitu* ation, in providence, is fuch as you may exped: a minif- ter who is a hearty friend to the gofpel, and, at the fame time, one who is agreeable to your own choice. Let ms exhort you, as far as you are confulted in that matter, to make the choice with mAich calmnefs and prudence ; to look for one, not only found in his principles, but of tho^ rough knowledge and capacity, always preferring Iblid before fpecious parts. After having made the choice, en- deavor to ftrengthen his hands, and encourage his heartj in the Lord, by a careful attendance on his minillry, and by a dutiful fubmiffion to inftrudion and reproof. You ought not to wifh for one who will flatter you, nor ought you to lay fuch a temptation in a minifter's way, as to ftiew that you are pleafed with being flattered* The b§f|
Vot. II. ' a M '
27 B MiHtsteriat Fidelity in dectdring
teflimony that you can give to a minifter is, to learn fi-oi him, and to obey him. This is infinitely better than nq fy praii'e and admiration, according to the excellent mark of bifhop Burnet, ' That it is not the beft ferm^ ' that malies the hearers go away talking to one ancthe ' and pralfmg the fpeaker ; but that which makes the * go away thoughtful, and ferious,and haftening to bealoni^ Has a minifter any evidently profane perfons among hearers ; if he cannot preach them from fin to God, were much more for his credit to preach fo as that thej are not able to hear him, but flee away for Ciife to thefl confcience, than to have them continue in wickednef^, and yet praife him every day, for an admirable fpeakei", or an able man.
If you would truly profit by ordinances, after you have a fixed paftor, I think it is of moment to forget, as much as poffible, the perfons of men, and confider them as nc more than inftruments in the hand of God, for your daily \ infi:ruclion and comfort. The more you rememiber the appointment of God, and wait upon his ordinances, in the faith of his prefence, and the expectation of Iiis bleffmg, the more you are likely to receive both ienfible and lafiiri^ benefit. I m.uft therefore take the liberty to obferve, thai We have amongft us a fet of wandering unfettled hearers, tvho ran about from one congregation to another, and even from one profeffion to another, and are fcarcely evei to be feen a whole day in one place. If they be but deli- berating where to fix, we may fay of them, that they art; ever learning, and never come to the knowledge of the J truth. But the probability is, that they have itching and curious ears, and go about not to ferve God, but to hell men. If I am able, at all, to judge, either by retle6lioi3 or obfervation, thole are moll likely to profit, who, havii deliberately made their choice, fit hab'tually and regulal under one minifter. By thefe uieaiis they enter into views ; and as he will naturally endeavor, if any thii was wanting at one time, to complete his fcheme by fi^ plying it at another, they will thereb}'- have a more cot prehenfive view of the whole counfel of God. At the fame time, not having the cluum of novelty to enchant them
the ivhole Counsel of God. 279
they will have nothing to do but to reap inflrutTtlon. On tlie other hand, by hearing feparate, detached, and inde- pendent dilcourles, men may pleafe their fany more, but they will improve their underlumding lefs. Jt is alfo plain, that as every miniller will endeavor, not only to follow an order in his difcourfes on one iubje£l, but to have a refpedl to the connexion, and relation of the fab- jefts themfelves, the more accurate and exaifl he is, in faiting one part to the illuflration of another, the lefs he will be underflood by thefe defultory hearers, who take only a fmgle branch, without being able to perceive its fubferviency to the general defign. I have many times known exceptions taken at miniilers, for fome parts of a difcoarfe, by fuch perfons, when, if they had heard the whole upon the fame or correfponding fubjecls, they would have perceived there was no place for their objections. The great purpofe, my brethren, of a ferious and judici- ous people, in attending on ordinances, iliould neither be to pleafe themfelves, nor to criticife their teachers ; but to hear the word of God, that they may do it. On this account it is, that humble and regular Chrifcians are get- ting real advantage to their fouls, w^hile fome are 'only -watching the opinions, or others only paffing judgment on the ability, perhaps no more than the ftyle, and out:- ward manner of the fpeaker.
3. I muft give you another advice, as a profeffing peo- ple, to guard againft the introduction of a w^orldly ipirit. I have often obferved to you, that every fituation a perfon or people can be in has its peculiar temptations, as well as trials. This place, engaged in commerce and traf- fick, growing in numbers, and I fuppofe growing in wealth, is in great danger of a worldly fpirit, and of im- porting, if I may fpeak fo, fafnionable vices, infiead of real improvements. While i fay this, I would not be un- derftood as being againil a liberal education, and elegant manner of life, or any thing that is trul}^ becoming in an advanced rank. There is no more religion in being lor- did, than in being fumptuous. But I think the fpirit of the gofpel is fuch, that it will difpofe a truly pious peribn to be rather late than early in adopting new ornaments j
%Sa Ministerial Fidelity in declaring
rather fpanng than exceffive in drefs, furniture and equi- page ; and careful not to be conformed to that vanity of the world which v/e renounced at baptifm. Let men de, fend one practice after another, as they pleafe, I Ihall al. ways expert to fee fomething which a carelefs worldly perfon will do, but which a good man will not do.
However, not to keep intirely in generals, I muft one* more give my public tellimony againft what was lately at- tempted to be brought in here, equally c-ontrary to the law of the land, and the precepts of the gofpel, the pernicious entertainments of the flage. The beft and wifeil men in all ages have borne witnefs againft them, as the great means of corrupting the morals of a people ; and I am certain, they muft be of all others m.oft hurtful to the inhabitants of this place, the far greateft part of whom live by daily la- bor. I look upon it as the indifpenfible duty both of ma- giftrates and minifters, to do all in their power, to prevent the introdu£lion of v/hat may betray the young and un*. fufpicious into ths deftruftive paths of vice, or the lower clafs of mankind into an idle and difiblute life. Much good of this kind m.ay be done in matters of outward or- der, by a. firm and refolute behaviour in thole who are in place and authority. I muft alfo here take particular no- tice of the duty of fabbath fandification. I do hereby warn you againft that moft pernicious refinement of gad- ding abroad, paying private viiits, wpon the Lord's day. Whoever knows any thing of the obligation of family go- vernment and inftruftion, muft be lenfible that to receive promifcLious company on that day, is to render it utterly imprafticable. Eefides, the vain and unprofitable, and fometimes fuiful converiktion, that prevails in fuch cales, niLifl greatly weaken, or entirely obliterate any ferious im- prefiions, made upon your mind, during the fervice oithe fanftuary. Chriftians, is not tlie reft of the labbath, from worldly cares and purfuits, a coiifolatlon to your own i'ouls, as well as a hap])y opportunity of doing fervice to the fouls of others ? Why then will you fuller yourleives to be robbed of it, by the impertinent intrufions of idle or ill dil'poled perfons ? Let your houfcs be I'acred on that day, iis well as your ciiurchcs ; and endeavor to prepare your
the ivbok Counsel of God. 281
•minds, and thofe others members of your families, for an eternal fabbath in the world to come. This leads me, in the
4th Place, To exhort you to be careful and confcien- tious in family government, and inftruclion. How inex- cufable are thofe parents and mailers, who fufler their children and fervants to perifh for lack of knowledge ? Wliat unfpeakable advantages do you enjoy, having all the force of natural affeftion, as well as natural authority, to give your inllruftions weight ? How many have re--^ membered, with pious gratitude, through a v./hole life, the benefit they have received from family indruftion and example ? I know I fpeak to many who are accountable to God for this mercy ; how fliail you anfwer it then, if you do not give the fame advantage to your ov^n families ? And how fliall they anfwer to God, think you, who have baniflied the worfliip of God from the families in which they found it ? One would think, the lifelefs walls and furniture of your chambers might be awakening monitors. There is the greateft mutual influence between family and perfonal religion. Perfonal religion is the foundation of all family and relative duties. It would be fpeaking to the deaf to perfuade any to watch over the fouls of others, who have no concern for their own. But where-ever there is a deep impreffion of the importance of eternity for ourfelves, this will naturally and neceifarily fet before us its importance with refpedl to all that are dear to us. On the other hand, for the fame reafon, family religion is one of the beft and fureft evidences of the reality and the ftrength of perfonal religion. It is fometimes obferved, that fome very pious perfons are extremely defeftive in this particular, and take little care of the inilruciion, and ilill lefs of the government, of their children. If they are truly pious, it is a very great blemifh upon their piety. However, for my own part, I confefs I do very much fuf- pe6t the fmcerity of religion, in thofe who are remarkably negligent in this particular, let them profefs as much as they vvill. I know that pious perfons, from the weaknefs of their judgment, will be guilty of great imprudence in the manner of family inftruclion, and from an abfolute
28;s Ministerial Fidelity in declaring
incapacity, ma)^ not be able to preferve their authority; but I cannot eaiily reconcile with true piety, the abfolute negleft of either the one or the other.
I mud add, that I take family religion, and the care- ful difcharge of relative duties, to be an excellent mean of the growth of religion in a man's own foul. How can any perfon bend his knees in prayer every day with his fa- mily, but it muft be a powerful reflraint upon him from the indulgence of any fm which is. vifible to them ? "Will fuch a perfon, think you, dare to indulge himfelf in anger, or chufe to be feen by them, Vi^hen he comes home ilag- gering with drunkennefs, unfit to perform any duty, or ready to fin flill more by the manner of performance ? When I figure to myfelf a mailer of a fa.mily, who had come home fotted like a beaft, and half-fupported to his houfe, rifmg in the morning, I am not able to conceive how he can bear the looks ofthofe members of his family who had been v/itnelTes of his lliame. But befidcs being a reflraint from grofs crimes, I cannot help faying, th[;t, fpeaking of the things of God, with the concern of a pa- rent, or the humanity of a mafter, muft give a folemnity of fpirit, and a fenfe of their moment, even greater than before. A man cannot fpeak to purpofe, without feeling what he fays ; and the new imprefTion will certainly leave behind it a lafting efFe6l. Let me, therefore, my beloved hearers, earneltly reconnnend to you the faithful dif- charge and careful management of family duties, as you regard the glory of God, the intereft of his church, the ad- vantage of your pofterlty, and }'our own fnial acceptance in the day of judgment.
5. Let religion be incorporated with your lawful em- ployments, and improved by an attention to the whole courfe of Providence to you and yours. Nothing is more hurtful to religion, than to confine it to particular times and places : I fliould have rather faid, there is not a great- er miftake in religion, than to imagine that it can be fo confined. True religion will fliew its intluence in every part of your conduct. It is like the fap of a living tree, which penetrates to the moft diftant boughs. In your or,, dinary calling, fee that you undertake nothing but what
ibe "-whole Counsel of God. 383
iS lawful in Its end, and endeavor to accomplifli nothing by any but by lawful means, that you may have always the comfort of a confcience void of offence. Nay, you fliould even do more ; you fliould endeavor to a6t fo fm- gle and fmcere a part, as to be beyond the imputation of fraud, that all who know you may put the moil unbound- ed confidence in your integrity. There are many other calumnies which we may naturally expe6t from a malici- ous world ; and it ought to trouble us very little to hear them : but it mufl be extremely diftreffing to a good man to be but fufpefted of difhoneily. Oh, my brethren ! how often hath it grieved me to lee, that many perfons, formerly of a decent charailer, when they loft their fub- llance, loll their religion with it ; and, indeed, to confider how few, when they were reduced in their circumftances/ could, fatisfy the public that they had a<5xed fairly.
Let it be your care, I befeech you, to remember, that it is God that giveth you power to get wealth ; and what thanks are due to him, if he hath given you abundance, efpecially if he hath given you withal a heart to beftow. Be diligent in your bufmefs, from a principle of oonfci- erxe ; and make it the daily fubjeft of your prayer tQ God, that he would either keep you from the Ihamie of po- verty , or, at leaft, from the lin of it. Take notice of every •ftep of his providence, whether of mercy or trial. Let the afpeO: of providence direct your exercife, and quicken, your affeftlons in religious duties ; and take fuch views of the fulnefs of an all-fufficient God, in a(51s of woriliin, as may prepare you for every event of providence, whe- ther profperous or adverfe.
Thus, my brethren, I have now iiniflied what I pro- pofed, in the way of advices ; and, for what I have to fay with regard to the prefent difpenfaticn of providence, that puts .an end to my rniniilry among you, I Ihall bring it within very narrow bounds. It were eafy, by faying ji few words, to move the concern both offpeakerand hear- ers : this I have hitherto chofen to avoid ; and, therefore, Ihali only fay, that I am deeply fenfible of the ■afrc<!:l;ioii and duty of the congregation that attended my rnirsiriry^ and others under my charge. I cannot exprefs my [i:m^
284 Ministerial Fidelity in declaring, ^c.
of i!: better, than in the words of the late eminently pious Doftor Finlay, my immediate predecefTor in this new of- fice, v/ho, on his death-bed, faid to thofe about him, ' I
* owe a long catalogue of debts to my friends, which will
* not be put to my charge ; but I hope God will difcharge
* them for me.* I cannot now do any thing better for you, than again to befeech you, to remember and put in praftice the dire6lions I have given you, and, I am perfuaded, that it Ihall go well with you. The only further requeft I have to make to you is, that you would give to me, and my family, an intereft in your prayers. Intreat of God, that we may be preferved from perils and dangers, and carri- ed to the place of our deftination in fafety ; and that I may be alTifted of him in every future duty, and not fall undef the terrible reproach, of agreeing to make fo dillant a re- moval, and then being found unfit for the important tafi-^. — —I conclude with the words of the apofile Jude, 24, 25. "Now, unto him that is able to keep you from fall- *' ing, and to prefent you faultlefs before the prefence of " his r.lory, with exceeding joy ; to the only wife God, " oar Saviour, be glory and majefty, dominion and pow- " er, both now and ever. Amen.
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MINISTERIAL CHARACTER and DUTY,
A
S E R
a Cor. iv. 13. fFe also belieije^ and therefore speak,
rO underftand what ought to be the character, and what principles fliould animate the conduct of a linifter of the Gofpel, cannot be without profit, even to private Chriflian. It will teach him whom to prefer, hen he is called, in providence, to make a choice. It ill teach him to hold fuch in reputation for their office ke, and to improve the privilege of a regular gofpel mi- iftr}-, if he himfelf is favored with it. And I think it luft incline him to make daily fupplication to the Lord P the harvell, to fend forth faithful laborers into his har- eft.
But though there were no fuch general advantage to be erived from it, my particular charge, and the verv afpedl F this audience, would eafily-juftify me in making this, for nee, the immediate fubje6l of difcourfe.
Now, if we would know the charafter of a faithful mi- ifter, we cannot better, or more immediately reach our urpofe, than by looking into the character, and obfervino- le conduct, and fpfings of a6lion, of the apoftles of our .ord, who received their commiffions icamediatelv- from
Vol. H. a N
2 S6 Ministerial Character and Duty.
hinifelf, and were not only the firft, but the beft and mof faccefsliil Minifters, that ever were employed in tli. church of Chrift.
The Apoftle Paul, v/hofe call v/as fo fmgular, and whofi labors were fo diilinguillied, has, in his epiilles to thi feverai churches, planted or watered by him, given u a crreat lis;ht into the chief aims he had in the exercife of th mini dry. In this chlapter, and the preceding part of thi epifile, he fliews the Corinthians, with what vifible faith fulnefs and fmcerity he had ailed, and what diligence h had ufed in promoting their eternal happinefs.
To fave time, I forbear going through the conne6lion c his difcourfe, and only obferve, that in the Words of oi text, he fhows what kept him faithful and influenced hii to fo much diiisTence in the work to which he was calle(
o
by alluding to an expreffion in the ii6th Pfalm. It written, / ha"oe belienied^ therefore ha'ue I spoke?i. Jl also belie've^ and therefore speak. In this he intimate that our invvTird perfuafion of the great truths of the eve lafting Gofpel, could not but have a powerful influein upon him and others, to prefs the important meflap and watch over the fouls of thofe committed to the n charge.
In difcourfing further at this time, I intend to confir myfelf to this fmgle truth, which may be eailly deduce from the text : That one of the mod eflentially neceffar and the mod extenfively ufeful qualifications of a goc miniiler, is, that he be a good man, that he have a fin belief of that Gofpel he is called to preach, and a live! fenfe of religion upon his own heart. After I fliall ha^ explained and confirmed this obfervation, I will conclut with fome pra6lical reflections.
Though I have mentioned real religion as one oft! mod eifentially neceflary qualifications, I am not ignor^ that taking the words in a dri6l fenfe, gifts are more * cefiary to the being of a minidry, than even grace itfel To make die efficacy of the onlinances to depend up€ the inward date of the adrninidrator, is a Popifli erre and is exprefsly guarded again d by the Aficmbly cfD vines, in our fliorter Catechifm, in the following word:i
Ministerial Character and Duty. 267
Hjc sacraments^ and it Is equally true of OMzrj other ordi- ;ance, become effectual to sahat'ion^ not from any mrtue 'I them^ or in him that doth administer thcm^ but only by he blessing of Christy and the ivorking of his Spirit in bem^ that by faith receive them.
But fome degree of capacity is evidently necefiary in le moll abfolute fenfe. A man who is altogether void of nowledge and utterance, or who is deaf and dumb, may e a faint, but cannot be a miniller. This conceiilon, owever, take? nothing from the force of the obfervation, lat real religion is of the greateft importance, and moft bfolutely neceifary to the y^7i^4'^// difcharge of a minif- 3r's facred truft. That I may fet this in as clear and :rong a light as I am able, let me intreat your attention D the following obfervations.
I. Real religion in a m/niifter will make him knowing, nd able for his work. It is necelFary for any one who ntends himfelf for the office of the minifrry, by diligent tudy, and the ufe ofthofe means, with which God in his orovidence hath furnifced him, to improve his under- ianding and acquire a flock of knowledge, that he may )e a workman that needeth not to be alliamed, rightl}^ di- .dding the word of truth. In this he can have no fuch ncitement as concern for his Ma,(ler's glory. Nay, he hat is truly religious, is taught of God, the beil of mafter's, md will have fome of his mod profitable leffons from his 3wn experience.
j Let me the rather intreat your attention to this, that ]:hofe who are moft apt to difparage piety, are alfo apt to {fpeak in term.s of high approbation on the fubjett of jliterature and fcience. — Obferve, therefore, that true reli- gion ferves both to give a man that knouiedge vv^hich is neceifary to a minifter, and to dire<?t and turn into its pro- per channel the knowledge which he may ctlierwife ac- quire. It is an a.pproved maxim in every fcience, that pra6:ical and experimental knowledge far exceeds that v/hich is merely fpsculative ; at ]e?.Pi^ th.ough the laft may make the prettied fliow, the firfl is by much to be prefer- red for ufe. Any wife man, if he was to go a dangerous
38S Minis tcrial Character and Duty,
voyage, would readily prefer as his pilot, one who had much experience, and had failed often that way himfelf, to one, who had lludied navigation in the mofi: perfect manner afhore. So, my brethren, every man who re- gards his foul would choofe for his spiritual guide, one, who appears to have the wifdom to fave his own, and would expert by him to be beft direfted hov/ to avoid the rocks and ftielves in his palTage, through this dangerous and tem- peiluous ocean of life.
But if this maxiiTi holds true in other fcience, it holdc yet more ftrongly in Religion, which cannot be truly known unlefs it be felt. There is an infeparable con- nexion between faith and praftice, truth and duty ; and therefore he that is a ftranger to the one, is ignorant of the other. I am not infeniible that a bad man may efpoufe/ and plead for a great part of the fyftem of divine truth ; but as he cannot cordially embrace it, fo I am inclined tc think that he never truly underftands it. The Apoftlc Paul declares, that it is only by the Spirit of God which ij ji^iven to every real Chriftian, and more efpeciall}^ to every faithful Miniiler, that a man is enabled to treat rightly oi Divine Things, ]}^ow we ha'ue received^ not the Spirit oj the ivorld^ but the Spirit which is of God ^ that we migh know the things that are freely gin^en to us of God ; which things we speak^ not in the words which mail's wisdom ieacheth, but ■which the Holy Ghost teachethy comparing spiritual things with spiritucd. But the natural man re- cciveth not the things of the Spirit of God., for they art foolishness unto him^ neither can he know them for the^ are spiritually discerned. As the real Chrillian liom thai charader is beft difpofed to fcek after, fo he is by the fame means beft fitted to improve and apply his knowledge of fpiritual things. This will appear, if we confider what ought to be the great work of a minifler. He hath to dc chiefly with the hearts and confciences of his people. Hi' bufmefr; is to convince the ungodly ; to awaken the fecurc to enlighten the ignorant ; to dire6l and ftrengthen tin weak in the faith, and in general as a wife phyfician, tr jidminifier the medicine proper to the various condition: «ind diforders of his hearers. Now it muft, at firlt fig!
Ministerial Character and Duty. 289
appear, that he who Is a flranger to the power of godllnefs, and knows nodiing of the fpiritual life himfelf, mull be utterly unfit for difcerning how it thrives, or allifting and promoting it in others. That man muft lurely be moll; powerful in fearching, and moil Ikilful in guiding the con- fciences of others, who has been accuHomed to examine and dire6l his own.
I only farther obferve upon this particular, that true religion will purify, and direct into its proper channel, the knowledge he may otherwile acquire. It is a great miftake to think, found learning is an enemy to religion, and to fuppofe that an ignorant miniftry is the beft or fa- fefl-. There is no branch of human knowledge of which a Divine ma)^ not be the better, or which a good man will not improve to the glory of God and the good of others ; though fome of them are more important than others ; and it is necelTary to give to any of them, only fuch pro- portion of our time, as is confident with our great and principal aim. Now true Religion is the great preferva- tive againft miftake or abufe of any kind on this fubjetl. A bad man is apt to ftudy, merely to gratify his ow^n fan- cy ; and there is a falfe luxury and delicacy in feeding the mind as well as the body. A bad man is alio exceeding- ly prone to intelleftual pride and feif-fufiiciency ; than which, there is not a vice more dangerous in itfelf, or more contrary to the charafter of a Minifter of the New Teftament. But he who is fanflified by divine grace, as he has every motive to diligence in aequiring knov/- ledge, fo the fingle purpofe to which he vv'ili wifli to ap- ply it, is to ferve God in the Gofpel of his Son.
II. Real religion in a minifter will make him happy and chearful, ready and willing to do his duty. There is a great difference between the prompt, and fpeedy obedi- ence of a fervant who loves his mailer and his work, and the reluftant labor of him who only deceives him, that he may eat of his bread. A truly pious man undertakes the office of the miniilry from love to God, with a view to promote his glory, and what he hath counted his intereft in the world: viz. the welfare of the fouls of men. An unholy Miniiler undertakes this employment only as a
290 Ministerial Character and Duty.
trade to earn by, and has it at leafl as his highefl aim t<i promote his own worldly advantage. It is eafy to fee in what a different manner thefe different perfons will a£t, and in what different light they will view the facred duties of their function. Ke v/ho truly believes the Gofpel and loves its Author, will reckon it his higheit honor when he is called to recommend it to the belief of others. He will be apt to teach, and will find a pleafure in carrying his meffage ; befides the reward he experts from him who employs him, and will undergo vv^ith chearfulnefs every fatigue he is fubjefted to, in the execution of his office. On tlie other hand, he who is aftuated by a contrary prin- ciple, though he is obliged, that he may raife his wages, in fome fort to do his duty ; yet how heavily muft it go on, hoy/ tedious and burdienfome muft it be, both in pre- paration and performance ? He will count his fervice at the altar, and his work among his people, as a toil and drudgery, and reckon ail that redeemed time that he can fave for himfelf, from the duties of his office.
Perhaps it may be thought that there lies a ftrong ob- jeftion aga-inft this obfervation from experience ; as it appears that fuch minifters as have leaft of religion, com- monly go moft lightly under the charge, and are far from feeling any burthen in v/hat is committed to them ; where- as the moil pious and faithful minifters feem to have a ^yeight upon their fpirits, and fuch a concern for the falva- tion of their people, as cannot but take much from their chearfulnefs in the work to which they are called. In an- fvver to this, obferve, that an unfaithful minifter is not eafy and chearful becaufe his work is agreeable to him, but becaufe he takes as litlie of it as may be, and feeks his pleafure m.ore than his duty. Certain it is, that the work of the miniftry muft be irkfome and uneafy to him that believes not, except fo far as he makes it fubfervient to ambition, and dlfplays his ov/n talents when he fliould be feeding his people's fouls. This I ccnfefs, v;hich the apoftle jultly calls preaching ourfelves, may be abundant- ly gratifying to the moft corrupt heart. On the other hand, that concern for his people which is upon the heart of eve- ry faithful paftor, is far from being inconfiftent v/ith the
Ministerial Character and Duty. jigt
moO: folic! pence and defireable pleafurc arifing from tlie difcharQ;e of his duty. It is like the exercife of pity and conipainon to the diftreiled, in him, who is acting for their relief, which, though in fome fenfe painful, is yet accom- panied with the approbation of God, and confcience, as flowing from a rightly difpofed mind, and therefore to be cheriflied and cultivated rather than fupprelTed. There is a time for every good man to mourn, and a time to re- joice, and perhaps the one is even more falutary than the other ; for we are told, that God will appoint unto them that mourn in Zion, to give unto them beauty for ashes ^ the oil of joy for mourning, and the garment of praise for the spirit of heaviness. it
III. Real religion in a minifiier will make him faith- ful, and impartial, in the difcharge of his trull. The God in whofe prefence we ftand, and in Vv^hofe name we fpeak, is no refpefter of perfons, and neither flioiild we be in doing his work. There is commonly a grea,t variety of perfons, of different ftations and of different charaflers, committed to the infpeftion of a minifler; the pleafmg or difpleafmg of whom, has a confiderable influence in his worldly eafe and intereft. This is a great temptation to be unfaithful, and often leads to fpeak unto them smooth thi?igs, and prophesy deceit ; or at leaft, not to deal with all that freedom and impartiality, that his duty to God re- quires. In every miregenerate man, worldly intereft in. one fliape or another, either vanity or gain, is the fupreme motive of a6lion : and therefore, as moft men are impa- tient of reproof, it cannot be fuppofed, that an unfanfti- fied minifler will venture to provoke their difpleafure, or to gall them with unacceptable truths. The favor of the great, crthe applaufe of the multitude, he certainly Vi^ili feek, more than the edification of any. On the other hand, he v/ho truly fears God and believes what he teaches, will aft with faithfulnefs and boldnefs. He v/ill remem- ber that if he feeks to pleafe men, he cannot be the fervant of Chrifi:. He will therefore no farther obtain, and indeed no farther wifii to obtain their favor, than as a dJIigent difcharge of his duty approves him to their confciences in the fight of God; or forces the approbation of the impar-
2.gz Ministerial Charactet' and Duty.
tial, notwithftanding the refentment of particular oiFend- ers. It is only the fear of God, can deliver us from the fear of man. I do not pretend that all who fear God, are wholly delivered from it : but furely, bad men, mull be far more under the government of this fmful principle. The one may fail occafionally, the other is corrupted wholly. There are two reafons which incline me parti- cularly to infill on that faithfulnefs, which can only flow from true piety.
1. That preaching, in order to be ufefal, muft be very particular, and clofe, in the application. General truths and abftraft reafoning have little or no influence upon the hearers, as the ign(;>^-ant cannot, and the wife will not apply them to themfelves.
2. The other reafon is, that private admonition, and perfonal reproof, are a great part of a minifter's duty, and a duty that cani]ot be performed by any man, who hath not a fieady regard to the prefence and command of that God, v/ho hath fet him to watch for the fouls of his people, as one that muft give an account.
IV. Real religion in a minifter, will make him a6live, and laborious in his work. Diligence is abfolutely necef- fary, to the right difcharge of the paftoral duties, whe- ther public or private. It requires no fmall attention and labor, to feek out fit and acceptable words, as the preach- er expreiTes it, to ftir up the attention of the inconfiderate, to awaken fecure, and convince obftinate finners, to un- maili the covered hearts of hypocrites, to fet right the er- ring, and encourage the fearful. An unbelieving minif- ter, muft be carelefs and flothful. As he is unconcerned about the fuccefs of his work; he cannot have any great concern about the manner of performance. But he, who believes the unfpeakable importance of what he is employ- ed about, both to himfelf, and to his people, cannot fail to be diligent. He knows that he himfelf muft anfwer to God, for the care he has taken of tlie fouls committed to his charge ; and that if he does not faithfully warn the wicked to turn from their ways, their blood will be requi- red at his hand.
Ministerial Character and JDiity^ 29^^
Oh ! my brethren, what a flriking confideratlon is thic, to iuppole ourlelves interrogated by the Supreme Judge, concerning every fmner under our charge ? Did you ear- tieilly warn this unhappy foul, by earneil exhortations ia pubhc, and by ferious aHeftionate expoftulations in pri^ v'ate, to conlider his ways ? It is an eafy thing, by a par- ual, or curfory performance of our duty, to fcreen our-» felves from the ceniure of oar fellow-men ; but to fland .It the judgment feat of Chrift, and anfwer there for out iiligence, is a more awful trial.
Will not alfo a concern for his people's interefl, ani- mate a pious miniiler to diligence ? If he is truly pious, IS he loves God, he loves his brother alfo. The Apollle Paul fays, Knovjing therefore the terror of the Lord^ we 'jersuade men. If a man in good earneft, believes, that :;verlafting mifery muft be the portion of all who die in an unrenewed flate ; what pains will he not take, to pre- sent fmners from going to that place of torment ?
One who could fee a fellow-creature, in the rage of a 'ever, ruHiing to the brink of a precipice, and not renrain lim, would fall under lailing infamy. Muft not the fame :ompairion move the heart of a ferious perfon, who fees lis fellow-fmners, going blindfold to the pit of perditi- on ?
It is their not believing thefe things, that makes them [b fearlefs in fmning ; if you truly believe them, will you not m.ake an eflPort to alarm them ? There are no mo- tives like thele to diligence — he that believes, will certain- ly fpeak.
V. In the laft place, real religion, will make a minifter fuccefsful in his work. This it does, both as it fits him, for doing his duty to his people, which has been illuftra- ted above, and as it adds to his precepts, the force of his example. Firft, it makes him fuccefsful as it fits him for 'his duty. It is true indeed, that God only can give the 'bleffing upon a minifier's labors, and that he can fave by 'many, or by kw^ by the weakeft, as well as by the abiell inftrument : yet we fee from experience, that in all or- idinary cafes, he proportions the fuccefs, to the propriety,
Vol. 1L " 2 O
^94 Minlstefial Character and Duty.
or fuiiiciency of the means. Neither is there any furer mark, that God intends eiTe(iluai benefit to any part of the world, or the church, than when he raifes, and commif- fions men, eminently qualified, to plead his caufe. There- fore, real piety, even in this refpeft, contributes to a mi- nifter's fuccefs. If diligence in all oth-er things produces fuccefs, it muft be fo alio in the miniftry. If he that lays out his ground with the greateil judgment, prepares and drefies it with the greateft care, has the moll: plentiful crop : if the fhepherd that v/aits moft diligently upon his; flock, feeds them in the bell pafture, and leads them to the fafeft ilielter, has the mofi; increafe ; then that minif- ter, who does his duty moll wifely, and moft powerfully, will alfo fee moft of the fruit of his labors.
But real, and unaifefted, yet vifible ferioufnefs, has alfc its own proper additional influence on a minifter's fuccefs. An apparent and vifible imprelTion upon the fpeaker'f mind, of what he fays, gives it an inexpreffible weighl with the hearers. There is a piercing heat, a penetrating force, in that which flows from the heart, which diftin •guifhes it not only from the coldnefs of indifference, bui alfo, from the falfe lire of enthufiafm or vain glory. Be- fides all this, the example of a pious minifter, is a con- ffant inftruftion to his people. It ratifies his dodrine Mdiile he not only charges them to do what he fays, but tc bevi'hat he is. This will receive much illuftration froir its contrary^
A miniiler who has a carelefs, untender walk, defeats by his life, the intent of his preaching. Though in rea- fon, it cannot juftify any one in difobeying wholefome in- ilrudlions ; that the inirruftor defpifes them himfelf ; yel it is one of the moft common excufes men make foi themfelves, and few excufes feem to let their confciencei more at eafe. Loofe and carelefs perfons, think them felves quite at liberty to defpife the reproofs of their paf tor, if, while he teaches others, he teaches not himfelf.
Kay, not only is it thus with the profane, but ever thofe wlio liave the greateft regard for religion, are not fc mucl'i afteded with the fame truths, when fpoken by oni they think indifferent about them, as when fpoken b>
Ministerial Character and Duty. 295
one, who feems to feel what he fpeaks, and who lives as he teaches.
Experience greatly confirms the whole of this reafon- ing — for wherever an eminently pious minifter has lived, and labored long, there is commonly to be found the moft knowing, fcrious, fober-miuded, and judicious people ; nay, the very memory of fuch a minifter, is often long continued, alter he is gone, and his example is propofed by his hearers, to their children's children.
From all thefe confiderations, I conclude, that the moft important qualification of a good miniller, is, to be a belie'u'mg preacher^ and that, if he fave^ his own foul, he will be the probable mean of faving them that hear him.
I proceed now, to make fome improvement of the fubjed.
Reverend fathers and brethren.
As we would wiHi o.ur people to do, let us take heed how we hear, and make a faidiful application to ourfelves, of what hath been laid upon the fubjeft. Let it engage us to a ferious examination of ourfelves Jell while we preach the gofpei to others, we ourfelves fliould be reprobates. This ought to be the fubjetl of our frequent and ferior.s 'thoughts, for feveral reafons. We are in danger of thlnk- "ing ourfelves too eafily fafe, by comparing that outward regularity, to V\^hich our office itfelf, even from fecular motives, obliges us, with the licentious extravagance of profane fmners. We are in danger of miftaking our fre- quent thinking and fpeaking of the things of God, in the Vv^ay of our calling, for an evidence of true religion, in our- felves. We may alfo, perhaps, mnilake thofe gifts with which God hath furniflied us, for the benefit of his own people, as the fruits of the fpirit, and of gracious chfpofi- tions in our hearts. A minifter, is as much liable to {q\^~ deceit as others, and in fome refpefts, more fo. We have therefore much need, often to make trial of our irate, as well as to give all diligence, to make our calling and eleftion fure.
But let us bev/are of imagining, that this difcourfe is only applicable to fuch, as have no real faith in Chrift. God forbid ! that there were an}^ minifter among us, a
2g6 Ministerial Character and Duty.
complete unbeliever, counting the Gofpel a fable. But faith, and every other gracious difpofition grafted upon it, are capable of many degrees of improvement and flrength ; and in proportion to the flrength of our faith, and the im- preilion we have of divine things, will be our diligence, and confequently our fuccefs, in the work of the miniflry. Let us therefore imprefs our minds, with a more and more lively fenfe, of the important truths which we teach and he:j-. Let us not fiarve ourfelves, while we are feeding others : but lludy to arrive at a greater degree of love to God, and delight in him ; a greater conformity to his blef- fed image, in purity of heart, and integrity of life. Let us In a fpecial manner, ftudy to attain to more and more intimate communion with God in fecret, which is the ilgn of our dependance upon him, and the very exercife of loye to him, which is the mean of conftancy, and the fource of joy in religion.
Above all, let us fet our affections upon the things that are above, where our Redeemicr fits, at his Father's right hand. As our profefiion is to be pilgrims, and flrangers in the earth, to live by faith, and not by light ; let; us ftudy to raife our hopes of, and defire after, the heavenly inhe- ritance. By this, we fliall not only believe, but know, and feel the value of true religion, which cannot fail to make us diligent in feeking the good of others.
Oh ! my brethren, what reafon have we to be Inward- ly afliamedat the weaknefs of our faith, and the coldnefs of our love, as they fliow themfelves, by our indifference in the duties of our office ? We are often ready, both to complain, and wonder that our hearers are fo little affe6l- ed with the moft av/ful confiderations : that they can hear with indifference of everlafting happinefs, and fet without fear under the denunciations of eternal wrath : that we cannot perfaade them, It is of importance to think v/hat fliall become of tliein forever. But is it not alfo to be wondered at, that we ourfelves can often fpeak of thefe things with fo little emotion ? Can we ever be fufficicnt- ly affetled with the danger of our hearers, when we confi- der, that we muft either fave them by convincing and converting them now, or deliver our own fouls, by wit-
Ministerial Character and Duty. 297
nefTing, jnftifying, and perhaps pleading for their condem- nation at the lall day ? However plain and fan pie thefe truths are, of the final judgment of minillers and people, they are quite unfathomable in their meaning and impor- tance to both. It is flrange that we can think of them without the deepeft concern, or even fpeak of them with- out tears.
Let us pray that the Lord would increafe our faith, that believing we may fpeak, and that our fpeech may be with fuch efficacy, by the bleffing of God, as many fmners may be thereby brought to ever! ailing life ; that v/e may ap- prove ourfelves to hini that fent us ; and that when Chriii, tlie chief fliepherd fliall appear, we may receive a crown of glory that fadeth not away.
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MAN IN HIS NATURAL STATE.
S E
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Rev. iii. 17,
k
Because thou say est I am rich ^ and increased ijoiih goods^ and haije need of nothing ; and knoivest not that thou art wretched, and miserable, and poor, and blind, and 7iaked,
IN order to preach the Gofpel with fuccefs, it is necef- fary that we Ihould begin, by eftabUiliing the great and fundamental truths, on which all the reft are built, and to which they conftantly refer. Nay, it is neceffary, that we fhould often look back to thefe, and fee that we be not off the foundation, or that it be not weakly, or imper- fe6lly laid. Of this fort, I take the guilt, mifery and weaknefs of our nature to be ; and therefore have chofen the words now read, as the fubjeiR: of difcourfe, in which the fpirit of God reproves the fufficiency, and felf-righte- oufnefs of the church of Laodicea.
Because thou say est I am rich^ and increased in goods^ z^e. I fuppofe you will all eafily underftand, that the words are figurative, and are fpoken entirely, with a view to the fpiritual ftate of that church. In this light, let us confider what is precifely their raeaning.
We may either fuppofe, that this charge is brought againft the church of Laodicea, becaufe there were maaj
^00 Mail in his Natural StaU.
there, under the profeiTion of the Gofpel, who were not'- withilanding, ftill in a natural and unrenewed ftate— llrangers to the power of religion ; of which, their being thus unhumbled, and infenfible of their guilt, and mifery, was the evidence ; and for which, the remedy is prefcri- bed, in the following words : / counsel tkee to buy of me gold, tried in the fire ^ that thou may est he rich^ and "white raiment that thou mayest he clothed^ and that the shame of thy nakedness do not appear ; and anoint thine eyes with eye sahe^ that thou mayest see.
Or we may fuppofe, that this reproof was in a great meafure applicable to them all, in general ; believers and unbelievers ; the beft of them being exceedingly prone to trull in themfeives, that they v/ere righteous ; inflead of that humble dependance on the merit, and grace of their Redeemer, which ought not only to be the refuge of the fmner, but the confidence of the faint. And there is no queftion, that this is a proper caution to profeffing Chrif- tians in every age, to beware of fplitting on the rock of felf-fufficiency.
But as this difpofition reigns in the heart of every one, that is yet at a diftance from God — is the foundation of their fecurity and impenitence, and is what they mull be brought off from, before they can be reconciled to God ; it is for their benefit, that I chiefly defign this difcourfe, tliough it m.ay alfo be ufeful, and fliall be in part applied to the children of God. It is an affedting thought, when purlued to its confequences ; yet alas ! it is unqueRiona- l)ly true, that in every allembly, such as this^ of profelling Cbriftiaiis, there are not a few, v^'ho are in the gall of bit- terness^ rnd in the bond of iniquity, under the wrath of God, and liable to the condemning fentence of his law ; and at the fame time, that tlie far greatell: part of them are ignorant of it, and know not, that they are wretched^ and poor J and blind^ and naked.
In difcourling farther upon this fubjeft, therefore I fliall
I. Endeavor to prove and illuftrate tliis truth : that all mankind are by niture in a Hate of fin and mifery,
Man In his Natural State. 501
vnder die bondage of corruption, and liable to the wrath of God.
II. I fliall briefly fliew you, that being brought to a lively fenfe, and genuine conviftion of this, is the firll, and a neceflary Hep, to the faving knowledge of God, in Chriil — And in the laiit place ^ fliall make fonie praftical improvement of the fubjeft .
I. In the firfi: place then, I am to prove and illullrate this truth ; that all mar^kind are by nature in a ftate of fm and mifery, under the bondag<^ of corruption, and lia- ble to the wrath of God. What is laid in this paffage of the Laodiceans, is univerfally true, of the poflcrity of Adam. Unlefs an inward and ellential change has been 'tvrought upon tliem by the grace of God ; they are '^retch- id., and imser able ^ and poor ^ and Hind ^ and naked. It is alio true of them, as well as the Laodiceans, that they know it not ; but vainly prefume themfelves to be rich, and increafed with goods, and to have need of nothing. If thefe two things are jointly true of many of you my hearers, there is nothing in which you can have fo great a concern : therefore, let me earneilly befeech your moil ferious attention, to what Ihall be faid : as the fuccefs of this coRviflion is necelTary, to your underflanding, or pro- fitting by any other part of divine truth, as I fliall after- wards Ihev/ you.
The proof of the truth here alTerted, can be only of two kinds. I. From fcripture, which is the teftimony of God declaring it. 2. From the vifible ftate of the world, and our own experience finding it to be fo.
I. That all mankind are by nature in a ftate of fai and mifery, appears from the exprefs, and repeated tefti- mony of the word of God. And this teftimony we have, not only in particular palTages, carrying the truth, but in the ftrain and fpirit of the whole, and the feveral dif- penfations of Divine Providence there recorded, which are all of them, built upon this fuppofttion, and intended ta remedy this univerfal evil.
Vol. IL 2 P
302 Man in his Natural State.
See what God declares : Gen. vi. 5. And God saiv that the ^mckedness of man was great in the earthy and that cDery imagination of the thoughts of his hearty was only evil continually. And again, the imagination of man's heart is evil from his youth. We may take the pfalmifl David's teftimony of hirnfelf, as a fample, of the reft of mankind ; and indeed he plainly intimates, that it is a common calamity. l^Vho can understand his errors ? Cleanse thou me from secret faults. Behold ! I ivas shapen in iniquity^ and in sin did my mother conceive me.
We may take alfo the teftimony of the apoftle Paul, in his epiftle to the Romans, which is the more full to our prefent purpofe : that as he had never been at Rome, he is there laying the foundation of religion in general, and^ the Chriftian difpenfation in particular, by a clear and. explicit proof, of the need the world had of a Saviour, from its univerfal corruption and depravity. See then vi/hat he fays — JVhat then ? Are %ve better than they ? iVo, in no wise., for we have before proved both Jews and Gen- tilesy that they are all wider sin. As it is written., there is none righteous^ no not one. And again — No'w we know that what thing's soever the law saith : it saith to them who are wider the law., that every mouth may be stopped^ and all the world maypecome guilty ^before God. — For all have sinned and come short of the glory of God.
You may alfo fee that the apoftle traces this diforder, to its very fource — Wherefore as by one man., sin entered into the world., and death by sin : and so death passed upon all men., for that all have sinned.
1 fliall add but one exprefs fcripture teftimony more. — And you hath he quickened., who were dead in trespasses and sins.
But befides the particular paflages of fcripture, pofi' tively declaring this truth, the whole frame and contex- ture of the fcriptures, and all the difpenfations of Di. vine Providence recorded in them, are a proof of the fame thing. Man is every where confidered as in a fallen and ftnful ftate. Every thing that is prefcribed to him, and everything that is done for him, goes upon that fuppofi- faon. It is not one man, or a few men, that arc in fcrip
Man in his Natural State. 303
ture called to repentance, but all without exception. Now repentance is only the duty of a fmner. An innocent pcribn cannot repent ; he has nothing to grieve for in his iieart, or to forfake in his life. It is alfo proper to oblerve, tli-^t one of the fcripture characters of God is, Merciful end gracious, slow to anger, forgimng iniquity, trans- gression and sin. Now, he could not be to us a forgiving God, and there would be no need that he fliould be re- vealed under that character, unlefs we v/ere fmners, that ftoocl in need of .pardon. Mercy, indeed, is the diflin- ,'^ufflnng attribute of God, and this can only have refpeft lo offenders. All the other perfeftions of God, might be exerciied towards pure and holy creatures ; but mercy, Only towards frnners. He might be a good, holy, juft,
•'ife, powerful God, to perfons in a ftate of innocence,
;.t he can Ihew mercy, only to the guilty. Do not the difpenfations of God's providence, flievv
iie iamc thing ? He fent the flood, as a teftimony of the V ickednefs of the world, and for the punifliment of a
ailty race. Remember alfo the facrifices, which were
ppointed, and accepted by God from the beginning of ihe world. Sacrifices are for atonement, and expiation. •They are plainly a fubftitution in the room of a forfeited life, it is doing violence to common fenfe, to make them any thing elfe. The whole Jewifh oeconomy, v/hich had in it fo many facrifices, fo many offerings, fo many walh- ings and purificatioas, does plainly fuppofe, the perfon uiing them, to be infedted with fm, or moral pollution. Had not this been the cafe, they had been extremely ab- furd and improper.
But the itrongeft teftimony of all, that God hath given to the guilt and corruption of mankind, is his fending his own Son into the world, to redeem them, by the facrifice ofhimfelf — To what purpofe redeem them, if they were not in bondage ? Yv'hy fo coftly an expiation, if our lives had not been forfeited to divine juftice ? But that it v/as for this purpofe, that Chriil came into the world, is fo plain, from the whole of the fcriptures, that I Ihall feleft but one paiTage out of many, to prove it — Whom God hath set forth to be a propitiation^^ through faith in hiz
304 Ma?i in his Natwal State.
bloody to declare his righteousness^ for the remission of sins that are past, through the forbearance of God.
Wiiat is faid already on this head, is a full proof from fcripture, that man is now, by nature, in a (late of fin } that he is alfo, in confequence of that, in a ftate of mifer}', and liable to the wraith of God, is proved by many of the fame pailages, and by many others — For the ivrath of God is revealed from Heaven against all ungodliness^ and un^ righteousness of men, isoho hold the truth in unrighteousnesi • — Jror the -wages of sin is death, ^c. But I need not mul- tiply paiTages to this purpofe ; for in all God's difpenfati- ons, the deferved punifhment of fmners, is as evident,- as their finfulnefs itielf. It is indeed fully proved, from- the efTcntial perietlions of God, particularly his holinefs and jullice. He is of purer eyes, than that he can behold iniquity. Evil canjiot dvoell with him, nor fools, that is^ fmners, stand in his fight.
Is not all this then my brethren, a fufficient proof, from the teilimony of God, that man in a natural ftate, is linful and miferable ? Shall we affirm ourfelves to be whole, if he^ faith we are unlbund ? Do we know more than God .\ Will we not give credit to the fountain of truth ? Nor is it; any objection to this, that we ourfelves know it not, or are' but little fenfible of it. One confiderable part of the dif,' eafe, is blindnefs of underlfanding : fo that we may, and 1 muil, till our eyes are opened, be ignorant of our danger — We may think and fay, that we are rich, and increaied.. in goods, and have need of nothing, while we are wretch- ; cdand miserable, and blind and naked.
2. The fame thing appears from tlie vifible (late of the- world, and our own experience. Unbelievers are apt to < hear with indifference and negleft, what they are told from fcripture tcltimony, unlefs othervvife confinned to them ; and it is with tJie unbeliever we have now to do. Befides, the eliablilhmsnt of this truth, upon other evi- dence than that of fcripture, ought to have a powerful in- fiuencc, in inducing men to believe the olhcr truths in fcrijjture, that are connected with and foimded upon it. I think it therefore, higlily proper, to lay before ycu \vh;'.t
Ma?i in his Natural State. 305
evidence we have of our loft ftatc, from the obfervation of the world, though the fcriptures had been lilent. I would likewile recommend to all, what Ihall be fald on this fub- je6l, to prelerve your faith unfliaken, and keep you from blafphemous, unbelieving thoughts, if at any time, you ihould be tempted to them : fmce, even unenlightened reafon, confirms the foundation of divine truth, and na- ture, and providence confpire in preaching the doctrine of divine grace.
Now, doth not our experience, as well as the obferva- tion of others, Hiew us, that we are born in iin, and con- ceived in iniquity ? May we not fay from our own knovv'- ledge, that the imaginations of the heart of man, are only evil from his youth, and that continually ? Is there not a pronenefs, and tendency to evil, univerfally to be obferved m mankind t and a backwardnefs and averlion to that which is good? Is not this apparent even in children, upon the lirft dawn of reafon in their minds, and the firfi; light of choice or inclination in their hearts ? Surely it mafi; be owned, that in that early period, they are at leaft corn- par atiiiely innocent — If any among us, is \vithout fin, it muftbethe 5^oungeft ; j^^yo/Zy is bound in the heart of a child. How hard is it to guard them from evil, and to in- fpire them with good difpofitions, even by the wifeft, and earliell care, in their inllru6lion ? And even after the molt iuccefsful pains, are there not ilill many remaining ble- milhes, through the prevalence of corrupt nature, which fuew, that the ground-work itfelf, was faulty ? But en the contrary, how eaCly do men learn, that which is evil ? Do they need to be taught ? Is it not enough to give them licence ? How juil is that defcription in Jeremiah ? They are wise to do e-uil^ but to do good they ha\:e no knovdedge. I am far from denying, that men are improved and tor- warded in fin, by inlb-u6lion and example, as v/ell as in that, which is good : but it is plain, they are far apter fcholars, in the liril, than in the lail ; which plainly fi-iews, they are more powerfully difpofed to it, by nature. Nay, is it not evident, from the univerfal experience and teiti- mony, of thole, who act from a principle of Religion; that it is extremely difficuit, with all the care they can take, tfl refill the propeafity of nature, to the contrary ? And
3o6 Man in his Natural State.
that in the beft, it often gets the fuperiority, when they are off their guard? Is not this an evidence of the depra- vity and corruption of human nature, and its tendency to €vil ? Are thole who hate fin, often overcome by it, and iliall thofe who love it, prefume to iW, they are free from it 1
' If any fhould afe, how I prove that that courfe of aQ:ion, to v/hich human nature is inclined is evil, v/ithout the af- fiilance of fcripture ? I anfwer, from reafon ; and ti;at many ways — from its pernicious effects on focieties, and private perfons ; from the teftimony of the Vv'orld in ge- neral, when others, than themfelves, are concerned, and from the tefdmony of every man's confcience, in his own cafe. Who is there, that does not oilen feel m himielf, a powerful tendency to what he cannot but in his heart con- demn ? Is not his confcience God*s vicegerent ? and aoth not natural religion, as v/ell as the religion of Curih, de- clare hiin corrupt ? So that I may fay with the Apoitie Paul, not citing the paffage as a proof, but as an iikuira- tion and defcription of the character, and liate oi natural men — For when the Gentiles 'vohicb ha'oe not the iaxu^ do by nature the things contained in the law : these tjamng not the L'iVj, are a law unto themselves, whic/j shew ibe work- of the law written in their hearts^ their conscience also bearing witness., and their thoughts^ the mean while^ accusing or else excusing one another.
Thus there is as much light remaining with us fince the fall, as to fhew, that we are out of the way, but not to bring us back to it again.
As a ferious confidcration of the fiate of the wicked, may fliew us our natural impurity : {o it hath been long ago difcovered, and confcfled by many of the ancient lieathens, who never heard of the name oi C<liriil, nor knew of the remedy. 'J'hcfc, difccrning hy nature, tlif; perfectly pure, and holy nature of God, and comparing it with the dilj)oIi- lions prevalent in man, could not reconcile them toge- ther ; but concluded, that a creature, fo corrupt, could not come in that condition out oi' the hands of its Creator. This diflicuhy, I'ome of them endeavored to folve, by a ftale of prc-exillcncc ; which bears fome refemblance lo ; tljc true Iblution, given of it in the holy fcripture : vi^^
Man 111 Jj'is Natural State, 307
the apoflacy of our firfl parents ; which entailed a cor- rupted nature upon their poderity, in which, the light of nature, and revealed truth, feera ahiioft wholly to coin- cide.
It is to the iciine thing that I cannot help attributing the practice, that fo univerfally prevailed over the heathen world, before the coming of Chril'l, of offering sacrifices^ to appeafe the wrath of the deity, fuppofed to be offended. That tlie cufLoni of facrihcing, prevailed very generally, p rhaps un;verfally among the heathen nations, at the greatell diftance from, and having no correfpondence vi'ittieach other, is a certain andunqueftionable faft. Nei- ther do I fee to what caufe we can afcribe it, unlefs to one of thefe two ; either an ancient tradition, from the begin- ning of the w^orld, and fpread with the inhabitants, through the ieveral parts of it, as they feparated and peopled it ; or to the common condition of human nature, which dic- tated the fame thing, to perfons, in fuch diilant places.
If the firft of theie fuppofitions is embraced, which in- deed I fuppofe to be the truth, it appears that facriiices were appointed by God to man, in his fallen ftate, for the •pardon of frn, and that they had reference, to the great propitiatory faorifice of Chrifi;, upon the crofs.
If we prefer the lall fuppofition, it would feem as If the confcioufnefs of guilt, had uniformly prom^pted men in all ages and nations, to ofler up fome atonement for their offences. In both cafes, it equally ferves, to prove tlie corruption^ and fmfulneis of human nature.
Now, as what hath been faid, plainly proves the impu- rity of man, in his natural flate : fo his mifery and lia- blenefs to puniihment, may alfo be proved ; both as a na- tural confequence of his finfulnefs, and even, more plain- ly, by itfelf. There is not only a conliderable degree of adual mifery in the world, but plain prefages of more to follow it in the world to come. Need I take up much time, in enumerating the feveral miferies and calamities incident to human life ? Are not opprellion and injury from one another, povert}^, ficknefs, pain and death, the plain fruits of fin, and viable tokens of God's difii^leafure ? Man with fome marks of fuperiority and excellence oi
3o8 Man in Ms Natural State,.
nature, is even, by means of his fuperiority, his know- ledge, and forelight of his own fufFerings, more miferable, than any other of the creatures, that is equally fubjed to the ftroke of death.
To the whole, I fliall only fubjoin one confideration more, which is applicable to both parts of the argument — I have often thought, that the natural terror and fear^ ivith ivhlch men are possest of the presence of Gcd^ or any remarkable token of lAs ponjoer^ is nothing else^ but an in- dication of guilty or an apprehension of%vrath.
You may fee fome incidents in fcripture, from which it is natural to conclude, that when God makes any vifi- ble manifeilation of his glory, or fends any of his angels or minifters from heaven to earth ; thofe who are prefent, are filled with the utmoft dread and terror.
Thus in the relation given of God's appearance upon Mount Sinai, it is faid ; And so terrible ivas the sight, that Moses said, I exceedingly fear and quake. See ano- ther example, in Ifaiah — Then said /, woe is me, for I am lindane, becaui:e I am a man of unclean lips ; for >• mine eyes ha^uc seen the King, the Lord of Hosts. And in the New Tellament, in the apoflle John — And when I saw him, I fell at his feet as dead.
And is not this always the cafe, in all ages, that upon . any remarkable appearance of an inhabitant of the otherf world, or even when any fuch thing is falfely apprehend- i ed, the inhabitants of this world are filled with extraordi- '' nary terror? What is this do you imagine, but confci- oufnefs of guilt, and apprehenfion of vengeance ?
Innocence has no enemy, and it has nothing to fear. We are all in much the fame cafe with Adam, immedi- ately after his firfl tranfgrellion ; when he h,eard God's -^ voice in the garden, he was afraid, and fled, and hid himsdf — We read of no fiich fear poffefling him, while he retained his innocence, but as foon as he had finned, he began to dread an avenging God. '
From all this then, I would cone lude, that reafon accords with icripture, in laying, that all ha've sinned and come short of the glory of God: that man in a natural Hate, is wretched and miserable, and pjour, caul blind, and naked.
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An inducement to COME to CHRIST*
A
S E R
Rev. ili. lyt
J^ecause thoiisayest Iain ricb^ and increased %vith goods ^ and ha'ue need of nothing ; and knowest not that thoii art ivretched^ and miserable, and poor y andblind^and naked.
HAVING in a former difcourfe, proved, and illuf- trated this truth ; that all mankind are by nature, in a flate of ful and mifery, under the bondage of corrup- tion, and liable to the wrath of God: — I proceed now to the second thing propofed, which was to ihew you, that being brought to, a lively fenfe, and genuine eonyiftion of this, is the lirll, and a neceflary Hep, to the faving knowledge of God, in Chrift.
On this, I fliall not need to fpendmuch time, as it is fo exceedingly plain, both in itfelf, and from what hath been already faid — It is however neceffary to fet it clearly before you, in order to lay a foundation, for the improve- ment of the fubjeSl.
If the do6trine of Chrift, and of him crucified, proceeds upon the fuppofition of our fmful, and miferable condition by nature ; then furely, it can neither be valued, embra-
YoL. n, 3 Q^
3IO , A?i Inducement to come to Christ.
ced, nor iraproved ; and indeed, I think hardly under- ilood, by thoJe, who know not this their natural ftate. V/hat Chrift hath done, and promifes to do in our behalf, is defigned as a remedy, for our dillrefled condition ; and therefore, till the diflrefs is knovvn, the remedy will be fet at nought. If a phyfician Hiould offer his care and fldll, for the recovery of a man, who efteemed. himfelf in perfed health, would he not deride the propofal, fo long as he coniinued in that opinion ? If any man Ihould offer a charitable iupply of clothes and food, to one, who imagi- ned hirrsfelf immenfely rich, and gloried in his riches ; would he not look upon it, as the groffelt infult ?
Jul!: fo is the gofpel treated, by all fuch as fee not their mifery. What is the fubilance of the gofpel ? * To you O men, I call, and my voice is to the fons of nien» Behold ! I preach to you Chrift crucified, a Saviour, fuitedto'your neceffities, able to fave, to the uttermoft, all that come to God through him. He is well fitted to be a mediator, between you, and your offended Maker. He hath offered himfelf up, a facrifice to the juftice. of God, for your fins, by the merit of which, you may be faved from deferved and impending ruin. He offers himfelf as a guide, to direft your f^et in the way of peace — to Hand by you in the difficulties and dangers to which you are expofed, and to give you by his com- municated ftrength, a complete vidory over all your enemies.'
What reply doth the unconvinced fi^^nner make, to all this? Why he faith, ' I know nothing of this mifery you '• fuppofe, wherefore then a Saviour ? I fee no fin, what ' necelHty then, for an atonement ? I fear no wrath,
* therefore will feek for no Interceffor. My eyes are open,
* therefore I will have no guide. I kno\v^ of no enemies, ' and therefore, will not enter into contention with a fha-
* dow, or flee, when no man purfueth.' i
Thefe my brethren, are either diredlly, or implicitly, the thoughts of men, in a fecure, and unconvinced ftate ; | and while they are fo, they can fee no form, nor comli- nefs in the Saviour, nor any beauty, that they fhould de- iire him.
An Inducement to come to Christ. 311
It Is ettienvife v.'itli the broken in fjririt. He fees his own vilenefs, and unvvorthinefs, and therefore cannot lift his eyes to God, but througli the atoning blood of Ghrift. He fears the avenger of blood, and therefore flees to the city of refuge — The meira[;e of the gofpel, is to him, indeed glad tidings of great joy, and he counts it a foithfal Hij ing, and iDorthy of all acceptation.
The juftice of this reprefentation, you nmy fee, from what our Saviour himfelf fays, of the end of his coming. " They that be whole, need not a phyfician, but they that " are fick : But go ye and learn what ths,t meaneth, I will " have mercy and not facrifice ; for I am not come to call ^' the righteous, bat fmners to repentance. '^
See alfo the terms of his invitation. " Come unto me " all ye that labor and are heavy laden, and I will give " you reil.'*
Appetite, and knowledge of necellity, is iirft required, orfuppofed, to the bedowing of Gofpel blelllng-s — -" Ho! " every one that thirileth, come ye to the waters.''
I Ihall only add, that we find by the inilances record- ed in fcripture, of fuch as Vv'ere converted by the Dreachin^ of the gofpel ; that their converfion, reck its rife, from convidtion of fm— " Now when they heard this, they v/ere '-' pricked in their hearts, and faid unto Peter, and to the " reft of the apoftles, men and brethren, v/hat fliali v/e " do ?" See alfo the inftance of the jailor — " Then he , " called for a light, and fprangin, and came trembling, " and fell dov/n before Paul and Silas : And brought them " out, and faid firs, what mufl I do to be faved ?"
Repentance unto life, and the return of the Honer to God, proceeds from the fame caufe, in every age. Yvlio are the perfons Vv^ho believingly apply to Chrift for the pardon of their fms, but thofe who fee- they are undone without him ? Who are the perfons in whofe e}^es he is mod precious, and v/ho maintain the moft habitual de- pendance upon him ? Are they not thofe vdio have been moft efFeStually humbled, and fee their own infufficiency for anv thing that is roid ?
From, all this I conclude, that none can come to Chrift by faith, but thofe wlio fee themfelves to be wretched^ find mis crabby andblmd^ c:zd na^^.
312 An Inducement to come to Christ.
Let us now make fome improvement, of what hath been faid upon this fubjeft, for your inllruftion and di- rection.
I. I would improve what has been faid on this fubjeft, for difcovering the danger of many among us, who have never yet been brought to a juft fenfe of their charader, and ftate. Even the general belief, that fuch often have in the fcriptures, may Ihew them what they have to fear. I might no doubt hrft of all obferve, how very guilty and miferable thofe are, v/ho are moft notorious for fms, of the groileft and raoft iliameful kind. But my fubjeft leads me m.oredlreftly to confider, who are in general, wire- neiued^ than to mark the feveral degrees of guilt in parti- cular fmners. From the text therefore, and the illuftra- tion of it, I am authorized to declare to you, and / be- seech you to hear it with applicatioji ; that all fuch as were never breught to a real difcovery, and inward fenfe, ot their m/iferable condition by nature, are Hill in a ftate of Tv/Tath, and ftrangers to the power of religion, whatever may be tlieir profeffion, and v/hatever may be their pre- fent peace. Oh ! how eafy.isit, to lay afleep a natural conference, and to keep a deceitful corrupt heart, in a ftate of eafe and fecurity ? Some formality in outward du- ty, fome moderation in fm, fo to fpeak, the natural de- cay, and v/eaknefs of human paflions, or youthful lufts, in a charafter, formed by human prudence, and regula- ted by health, credit or gain, is often made to fupply the place, of a heart renewed by the fpirit and grace of God. But confider, I befeech you, that though fome may be ten fold more the children of the devil than others, yet all by nature, are the fervants of fm ; and " except a man *' be born again, he cannot fee the kingdom of God." — It is not only fuch as are profane, or unclean ; fuch as riot in brutifti fcnfibility ; fuch as are the plagues of hu- man fociety ; wh.o live in brawls and contention ; but all, in whom an ellcntial change, has never been wrought, that are thus concluded under condemnation.
It is ufualfor men to take encouragement, from feeing others worfe than themfelves ; and to confider all the thrcatenings in fcripturc, as levelled againft the chief and
I
An inducement to come to Chr'isi. 313
capital offenders ; but my text is chiefly diredcd to fuch, as hy they are " rich, and increafed with goods." Can you fiiy then, my brethren, that you have been brought under genuine convictions offm? Have you been obh- .ged to tall down proftrate before God, when fitting upon the throne of his holincfs ? Have you found the feiitence of death in yourfelvcs, and difcovered no remedy but in Chrift ? If this has never been your cafe, you have reafon to fear, that you are yet " in the gall of bitteniefs, and in " the bond of iniquity."
But I mufl: tell you alfo that this is matter of feeling, more than of profeiTion. It is not enough to fpeak ho- norably of Chrill, or of his works. Many do fo, who ne- ver felt their neceflity, or ferioufly and in good earneil, applied to him. It were a happy thing, if all among our hearers, who call for evangelical preaching, who quarrel with us when they think we do not preach the Saviour's crofs — the loft ftate of man, and the do6lrine of free grace, were experimentally acquainted v/ith thcfe truths. Many fuch, have only been accuftomed to hear the Redeemer fpoken of with reverence. They may be able to imitate the language of fome of his fervants, though they know very little of that brokennefs of fpirit, which accompanies true repentance.
But left this fhould be in any meafure miflaken, I muft make, thefe two obfervations — the Jirst is, that a lively fenfe and deep conviction of fin, is, properly Ajcaking^ but a negative mark of true religion; giving us to l^novv^ that the unhumbled are yet impenitent. For it is certain, that many have been under very ilrong conviclions, nay, have been driven to the very borders of defpair with ter- ror, who yet never were effeClually changed, but ftifled their conviftions, and returned to their former lecurity of heart, and careleffnefs of life.
. Secondly, there may be fome on the other hand, who are truly horn of Go(^^ in whom the terrors of conviftionr have not been very remarkable. This happens moft fre- cpently in the cafe of thofe, who ai^e called in their infan- cy, or earlier years, and vdio have had the advantage of a careful, and pious education. It would be deftruCtive of
3i'4 -^^^ Inducement to come to Christ,
the comforts of God's children to lay down 07ie method^ in which he always proceeds. He is free and fovereign, in the manner of his dealing with fmners ; and foftens fome hearts by kindnefs, as well as others by correftion. So that if the end be brought about, we need be lefs folicitoiis about the fteps of his procedure. Yet I think humility of fpirit, is infeparable from real religion ; and if it be lefs vifible, in the anguiili of repentance, it will be ftill mani- fell in the temper of the penitent, },
XL Let me now, for the improvement of this fubje£t, lay down a few of the beft and mioft folid evidences of ge- nuine conviftion of fm. And,
1. It is a good fign that conviclion is genuine, when there is a clear and deep apprehenfion of the e'Dil of fm, as v/ell as the danger of it. When the mind dwells not pnly on the atrocity of particular crimes, but on the ag- gravation of all fm, as fuch : When the finner is truly, offended with himfelf, for departing from his Maker's fer- vice ; breaking his holy laws ; forgetting or defpifmg his innumerable mercies : there m.ay be, and there is often an apprehenlion of fuffering when there is little fenfe of the evil of fm : but the convi6lion is then genuine, when it makes the fmner not only remember what he has done,' but confess what he has descvoed.
2. It is a good evidence, when the fenfe of the evil of fm abides and grows, even though the fear of wrath may in a great meafure have abated.
It is obfervable, that conviftion of fm ufually takes its rife from fom.e grofs or heinous a£ls, which firft alarm the confcience, and in fuch a fituation the attention of the pe- nitent is fixed on nothing elfe, but the enormities of his life. If this view continues, and produces its efFefls, he is foon brought to fee, and confefs, tlie inherent vanity of his heart ; the Vi'orldlinefs of his aire6lions ; and the un- profitable nefs of his converfation. It is a very common, thing for perlbns who feem to have fome fenfe of the com- miflion of crimes, to have little or no fenfe at all, of the negle6t of duty, and of living daily to themfelves. It ^ras a heavy charge, however, brought by the prophet
An Inducement to come to Christ. 31^
Rgainft Beliliazzar : " And the ©od in whofe hand thy " breath is, and whofe are all thy ways, haft thou not glori- " fied." Wherever there is true repentance, though there may be the greateil peace of mind, there will be alfo a deep and growing fenfe of the evil of fin, and the obliga- tion of being habitually devoted to God.
3.. It is a good evidence, when there is a continued and growing efteem of the neceffity, and value of the me- diation of Chrill. It was to lave finners that he came. A fenfe of fm is necefiary to our receiving him ; and in proportion to its ftrength, will certainly be our attachment to him. This indeed, is the great, and vital principle of the fpiritual life — " I am crucified with Chrift, neverthe- " lefs I live, yet not I, but Chrift liveth in me : and the " life v/hich I now live in the flefti, I live by the faith of '' the Son of God ; who loved me, and gave himfelf to *' die for me."
4. The beft and fureft mark of real conviction of fin, is, if it leaves you poflefled of a deep hatred, and abhor- rence of it, and a daily folicitude to fly from it. Some may counterfeit a fenfe of the evil of fin, to their own hearts ; may have a real fear of its bitter confequences ; and even a prefumptuous reliance on Chrift for pardon ; and yet may in fome inftances, adhei'e to the pra6lice of it.
Floods of tears from fuch a perfon, avail nothing : but he hath certainly, truly forrowed for fin, who in his prac- tice forfakes it ; that is to fay, he is not willingly fubjeft to any known fin — -but fays with Elihu, " That which I " fee not, teach thou me : If I have done iniquity, I will " do no more/'
III. Let me befeech all ferious perfons, to improve this fubjsCt for the trial of their ftate. Examine, by the principles above laid down, the reality, and the progrefs of religion in your fouls. Have you a growing fenfe of the evil of fin, and of your own unworthinefs ? — This is at once an evidence, and a mean, of growth in grace. He that thinks leaft of himfelf, is higheft in God's account; and the more a believer increafes in holinefs and real
3t6 An Inducement to come to Christ,
worth, the more he increafes in humility. As it is an evidence, it is alio a mean, of further improvement ; for he that hath the deepeft fenfe of his unvi^orthinefs and weak- nefs, will certainly live moft by faith, in the merit and grace of his Redeemer.
Therefore, Chriftians, try yourfelves by this important fign. Whether do you, by religious duties, build your felves up on felf-righteoufnefs, or do you only learn by them, how far you fall fhort of what is incumbent on you? What innumerable evils compafs you about l and therefore ■< how' much you have need of mercy inftead of reward ? - Do you look upon the works of righteoufnefs which you have done, as fomcthing, by which you merit at the hand • of God ; or do you look upon them, as the evidence of his., own work in you, and for you, and giVe him the glory, to whom it is due ?
IV. I fliall now conclude the whole, with a few direc- tions for producing and preferving this profitable fenfc, and conviftion of fin. And,
1. Let me beg of every hearer, the ferious confidera- tion of himfelf, and his ways. Many have no fenfe of their fmfulnefs, becaufe they have no knowledge of them- felves at all ; but go through the world, in uninterrupted - thoughtleffnefs, and unconcern. Is there any thing of greater moment than the flate of your minds, and your hope towards God ? Inattention, is perhaps a more uni- verfal caufe of impiety, than high handed, and obflinate profanity. Would you but ferioufly confider your ways, and lay to heart the things that belong to your peace, I would count it a hopeful circumilance ; and expert, you would fpeedily fee your danger, and God in his mercy ■ would lead you to the cure.
2. Give yourfelves much to reading, and hearing the word of God. The entrance of his word, giveth light. — It is profitable for doclrine, for reproof, and correction : but it is particularly necelfary for conviction ; for by the law is the knowledge of fm. What wonder, if thofe who never open a bible, and feldoni enter into the houfe of God, ihould be ignorant of their guilt and milery ? The word of God Ihews his right in you, pleads his caufe, and
An Inducement to come to Christ. 'x t
j)^/
! challenges your apoftacy. It is exceedingly rare tbat thofe who have fairly turned their backs upon God's inftituted worfliip, are difturbed in their fecurity ; but are fuffered to fleep on, till they lleep the llecp of death. But it fre- quently happens, that thofe who attend ordinances, even from no higher principle than curiofity, cuftom, or form, find that the word of God is ajire and hammer^ that break- eth the rock in pieces : " that it is quick and powerful, *' fliarper than any two edged fword, piercing, even to " the dividing afunder of foul and fpirit, and joints and " marrow, and is a difcerner of the thoughts, and intents " of the heart."
3. In the laft place. Let me befeech you, often to feat yourfelves, in the immediate prefence of God, or rather, frequently to recolleft, that you can no where go from his fpirit, or fly from his prefence. There is, if I may fpeak fo, a light and glory in the prefence of God, that difcerns, and dil'clofes the works of darknefs. We may often ex- cufe, or palliate our conduct to men, and even hide its de-- formity from our own view, when we could not juftify it to ourfelves, if we refledted, that " it is open and mani- *' fell, in the fight of God." — If therefore there is any thing in your practice, which you are inclined to palliate, and apt to excufe — fuppofe, you were (landing at the judgment feat ofChrift, where all of us fhall Ihortlybe; and think, whether your excufes will then ftand the teft of his im- partial fearch."
" If our hearts condemn us not, God is greater than our hearts, and knoweth all things." It is therefore the duty, and intereft of every fniner, to take fliame and confufion efface tohimfelf, and apply to the " blood of fprinkling, "' which fpeaketh better things, than the blood of Abel,"
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Isaiah 1. lo.
JVho is among you that fear eth the Lord ^ that obeyeth the 'voice of his servant^ that ixialketh in darkness^ and hath no light ? let him trust in the name of the Lord^ and stay upon his God.
T is faid of every real believer, that he walks by faith and not my fight. If this is true, it will follo"Vi', that his faith mull be expofed to a varietv of trials, while he continues in a world of fenfe. Thefe trials arife from the Hate of his own mind — from his outward condition — firom the Hate of the world with which he Hands connec- ted, and from the mutual influence of all thefe, one upon another. From this fituation it is eafy to fee, that there are few duties, for the exercife of which, a good man will have greater or more frequent occafion, than that of truft and reliance upon God. Truft is the duty and the refuge of the needy — of the dependant — of the weak — tlie timo- rous, and the diflrefled. How many are included under one or more of thefe characters ; or rather, who is it that can fay he is altogether excluded ?
Agreeably to this, v/e need but open the facred volume, to perceive how frequent the exhortations are to truft in
516 Trust in God.
God, and how many views are given us of his powerj, wifdom, mercy and faithfulnefs, to encourage us to an unfliaken reliance. At the fame time, I am forry to fay, that there are few duties which are more imperfeftly u; derllood by many profeffing Chrillians. Even pious pe fons often fm both on the right hand and on the left, tli; is to fay, both by diffidence and prefumption. I hav therefore, laid hold of this opportunity, and made choio of this pallage of fcripture, in order to open and illuftrate a little this important duty of a fervant of God. How feafonable it is you will eafily perceive, for in the facra- ment of the Lord's Supper we have fet before us Chrift Jefus the unfpeakable gift of God — the great pledge of his love, and the great foundation of our reliance upon him, not only for his faving mercy in general, but for every ne- ceifary bleffing in our way to eternal reft.
This paffage of fcripture is alfo well fuited to the fub- jedt. It was fpoken to the Jews in a lax and dilTolute age, when many had turned their backs upon the fervice of God — had deferted his ordinances, and defpifed his fer- vants, which is always an occafion both of affli6lion and temptation to his own children. This appears from the iirft words of the chapter. " For thus laith the Lord, *' where is the bill of your mxother's divorcement, whom I *' have put away ? and which of my creditors is it to " whom I have fold you ? Behold, for your iniquities *' you have fold yourfelves, and for your tranfgreffions is *' your mother put away." As alfo from the 3d and 4th verfes. " I clothe the heavens with blacknefs, and I make " fackcloth their covering. The Lord God hath given *' me the tongue of the learned, that I Ihould know how *' to fpeak a word in leafon to him that is wear}-.
In difcourfing further on this fubjeft, it is propofed, through the ailiftancc of divine grace,
I. To open a little the character and ftate of thofe who are called upon and exhorted to trufl in the name of the Lord.
II. To explain the duty of trufr, and point out the foundation of it.
Ti'iisi in God. 32*1
III. To apply the fubjeft for your inflru6lion and com- foit.
Ill the Firft place then, I am to open a little the cha- rader and Rate of thofe vvko are here called upon and ex- horted to trull in the name of the Lord.
Their defcription is as follows : " Who is among you " that feareth the Lord, and obeyeth the voice of his fer- " vant, that walketh in darknefs, and hath no light ? let " him truft in the name of the Lord, and flay himfelf *' upon his God." It will help us to enter into the Ij^irit and meaning of the prophet's words, if we keep in view the ftate of the Jewifli church, hinted at a little while ago. " Who is among you ;" that is, if there is one or more — if there is a fmall fele6l number in the midll of general corruption and depravity, who have ke})t their garments unpolluted, though iniquity abounds, and the love of many waxeth cold ; "• That feareth the Lord ?" You know it is common in fcripture to defcribe religion in general by fome particular leading branch of it. The fear of God is often made ufe of for this purpofe, as in that palTage, there fliall be no want to them tlmtfear him. Jt may, therefore, fignify thofe v/ho have a fmcere and .unfeigned regard to the commandments of God, and have .chofen him as their portion and hope. Thofe wdio de- fire and deferve to be diftinguilhed from the profane de- fpifer — the fecure formalift, or the difguifed hypocrite. Thofe, in a word, who are, and v/ho dehre to appear, to ufe the llrong language of fcripture, upon the Lord's fide in every llruggle, and who refolve with Jofhua, that what- ever others do, for their part they will ferve the Lord.
Eut I cannot help thinking, we may alfo, with great fafety, explain the words in a clofer and llrifter fenfe, and .fuppofe, that by fearing the Lord is to be underilood a due reverence for his infinite majefiiy, a humble venera- tion for his facred authority. This is a rnoft excellent fence or guard to the confcience in an evil time, and a ;5ioble prefervative from the ijireading infeftion and in- fmuating poifon of prevailing or fafnionable fms. It is .•iilfo the ufual chara6ler of a diffolute age to have cafl off •fear, to treat the moil facred things with fcorn, and to
3.22 Yrust 171 God,
look upon that holy folicitude to avoid iln, which appears ill the carriage and language of a child of God, as a mark of meannefs or weaknefs of mind. In fuch an age, one who fears God is well defcribed by the prophet Ifaiah. ** But to this man will 1 look, even to- him that is poor and *' of a contrite fpirit, and trernbleth at my word.""
The next part of the charafter is, " and obeyeth the '* voice of his fervant ;" that is to fay, is willing to heark- en to the meifage of God, by the mouth of his fervants,^ The words of the text, no doubt, may be confidered as", primarily referring to the infpired prophe:3, who bore an immediate commiffian, miraculoufly attclled from Godi! Many, even of thefe, were fet at nought, their meffage de- rided, and their perfons infulted, when they attempted to Hem the tide of prevailing vice, or boldly denounced the, divine vengeance againft: high-handed fmners. But the lineerely pious obeyed their voice- I fhall make no fcru- pl'e to apply this to ourfelves, and the prefent age. Our, Meifed Redeemer hath eftablifhed in his church a Handing, miniftry, and the regular adminiftration of ordinances. And though we have this treafure in earthen veffels, yet in no other way doth he now communicate his will, and, vouchfafe his prefence to his people, but by the reading and hearing of his word, and attendance upon his inftitu. ted worlhip. It will, no doubt, therefore, be a part of the character of a good man, that he will love the ordinances, and obey the voice of the fervants of God, that he will confider him who hath fent them, and receive inftru6lion, not as the word of man, but as it is in deed and in truth the word of God.
On the other hand, when iniquity prevails, when irre- ligion and profanenefs lift up their heads, one of the moll ufual concomitants, and one of the furefi: proofs of it is, a negle6l of ordinances, and contempt of thofe who are con- cerned in their adminiftration : How far this is at prefent the cafe, I leave to yourfelves to judge. While 1 fpeak this, my brethren, I do by no means defirc to fee an igno- rant people (liftracled by the gloomy terrors of fuperflition, cried blindfold by the enchanted cord of implicit faitlj. But fure I am, there is an extreme on either hand, and tlioi'-
^Trust m God, 32^
who truly fear the Lord, will honor the perfoiis, and obey the voice of fuch as plead liis caiifc and fpcak in his name. Yqh may reft afiaied, that tiioiigh they neither defervc nor claim ar.y auihority on their ov/a account, yet fo Icon; as they Hand in the divine councils, and fpeak tlie di"iiie v/ord, their mefTage will be attended with this awful fan£tion, " He that defpifeth you, defpifeth me, and he that defpifeth me defpifeth him that fent me." The laii: .:>ai*t of the character here drawn, which lays the foundation for the fubfequent direftion is, " that " walketh in, darknefs and hath no light." Darknels and liglu, befides their literal, have often a metaphorical fenfe in fcripture. The}' ;^,re, indeed, ufed with a good deal ©f latitude a.nd variety. But I think their metaphorical fig- nification may be reduced to thefe tv/o general heads,
1. Sometimes light fignifies knowledge, and darknefs fi^nifies ignorance — as in Eph. v. 8. " Ye are fometimes *' darknefs, but now are ye light in the Lord, w^alk as " children of light." Adc.s xxvi, 18. " To turn them *' from darkneis unto light, and from the power of Satan " unto God." Job xxxvii. 19. " Teach us what we fhall. " fay unto him, for we cannot order our fpeech by reafon " of darknefs."
2. Sometimes darknefs fignifies diflrefs or trouble, and t'.z ccrrefpondent iignification of light is deliverance and jiy, as 2 Sam. xxii. 28, 29. " And the affiided people " thou wilt fave, but thine eyes are upon the haughty, that " thou mayeft bring them down, for thou art my lamp, " O Lord, and the Lord will lighten ray darknefs." Job xix. 8. " He hath fenced up my way that I cannot " pafs ; he hatli put darknefs in my paths." Pf. xcvii, t-T. "Light is fown for the righteous, and gladnefs for the *' upright in heart," Efther viii. 16. " And the Jews had " light, and gladnefs, and joy and honor."
None of thefe fenfes is to be excluded in the paflage be- fore us. Believers may Vv^alk in darknefs, when ignorant or uncertain as to what nearly concerns tliera, as well as under diftrefs and trouble. They have alfo a mutual in- fluence upon, produce, and are produced by one another. 5!or illullrating this a little more particularly, obferve,,
324 Trust in God*
that a good man may walk in darknefs, i. When he i^ in doubt or uncertainty as Lo his intereil in the divine fa- vor. 2. When he is under the prefTure of outward cala- mity. 3. AVhen the ftate of the church is fuch, that he cannot underlland or explain, in a fatisfying manner, the courfe of divine providence. Thefe particulars I have it not in view to enlarge much upon, but only to explain them fo far as is necelTary to lay a foundation for what fiiaii be afterwards offered on the duty to trufl in God.
I. Then, a good man may walk in darknefs when he is in doubt or uncertainty as to his interefl in the divine fa- vor. I apprehend that fome meafure of hope in God's- mercy is eflential to true piety, and not only the right, but the poffeffion of every child of God. Faith and defpair are beyond all queilion inconfiftent. Faith and hope are" infeparable. Yet certainly the excellent ones of the earth may be fometimes involved in great perplexity and doubt.' This is plain' from fcripture examples, from daily experi- ence, and from the nature and reafon of the thing. How' violent a ftruggle do we often find the Pfalmift David in, between hope and fear ? " O my God, my foul is call ' *' down in me ; therefore v/ill I remember thee from the '^ land of Jordan, and of the Hermonites, from the hill " Mizar." How many do we fee every day under a fpirit of bondage, who, though they flill cleave to God as their portion, yet are often full of fears, and feldom dare confi- . dently affirm their interefl in, or relation to him. And indeed how can it be otherwife ? While we are here, our ' fanftif] cation is but imperfecSt ; and alas ! with regard to many. It is often hard to determine, whether we fliould. not write upon it, nieiie tekel^ as eflentially defective.
Sin feparates between God and his people, and caufes' liim to hide his face from them. Nay, fometimes, though there be no particular, or provoking crime as the caufe ot his controverfy with them, he may withdraw from them the light of his countenance, to exercife their vigilance, or to try tlieir patience. I know, my brethren, that the dif- trefs of fcrio'is fouls, when mourning after an abfent or an angry God, crying to him in fccret, and following hard iifter him in his ordinances, is by many lr.;ated with th»
Trust in God. 3^5
higheH: degree of contempt. But furcly, if peace of mind from a well-founded hope of tlie divine favor, is the great- eft of all prefent bleffings : and if this, from the variable- nefs of our own conduft, is fometimes more, fometimeslefs ftron<^', and fometimes wholly fufpended. "When this lafl is the cafe, it mull occafion inexpreffible concern, and there can be no greater evidence of irreligion and im- piety than to call it in qucftion.
2. A good man may walk in darknefs Vv^hen under the prelTure of outward calamit}'-. This, in n real believer, is never wholly feparated from the former. Even in it- felf, indeed, no aifliftion for the prefent is joyous but grievous. Tlie diforders of this feeble frame, poverty and ftraitnefs of provifion, unjuft ilander and reproach, muftbe deeply and fenfibly felt by every good man, even as he is a man. To this may be added, the lofs of rela- tions, and concerns for the iufFerings of others of every, kind, which is always mofl diftreffing to the beft and ten- dereft fpirits. But outward calamities by thofe that fear God, are felt moil fenfibly when they are confidered as the rod of his anger, and bring fm to remembrance.
When he vifits his own children with any of his fore judgments ; when he follows them with breach upon, breach, they are ready to fay, " Surely he is fetting " me up as a mark for his arrows, he is counting me " his enemy." — They are often at a lofs to underftand the caufe of his controverfy with them ; and they alfo find it often extremely difficult to bring their minds to a patient and fubmiifive refignation to his holy will. To thofe who know their duty, and defire through divine grace to com- ply with it, it is no fmall difficulty to be obliged to flrug- gle with a rifing and rebellious heart within, as well as fuffering from without, and to be alternately calling in queftion, the certainty either of the love of God to them, or of their love to him.
3. A good man may fometimes walk in darknefs from the afpeft of Providence, and the fl:ate of the Redeemer's kingdom. The works of God are fought out of them who have pleafure in them. But when they are not able to penetrate the depths of the divine counfels, this be*
Vol. II. 2 S
326 Trust in God.
comes often a fource both of dillrefs and temptation. When wicked men are fufFered to pfofper at their will • — ^vvhen the good are opprelTed by the power and tyranny, or perfecuted by the malice of their enemies — when thft moll generous attempts for the revival of truth and righ- teoufnefs are rendered abortive — when the profeffing fer- vants of God are divided into parties, or marflialled un- der names, and their zeal made to fpend itfelf in unne- ceffary, fmful and hurtful contentions — when offences come, and thf»'e of the higheft profeffion or attainments are fufPered to fall into grofs crimes, by which the mouths of enemies are opened to blafphemc; then may, and muft we adopt the words of the Pfalmifl: — Pf. Ixxiii. lo — 14. " Therefore, his people return hither ; and wa- " ters of a full cup are wrung out unto them : And the} " fay, how doth God know ? and is there knowledge in " the moft High ? Behold, thefe are the ungodly who prof '' per in the world ; they increafe in riches. Verily, ] " have cleanfed my heart in vain, and walhed my hand; " in innocency. For all the day long have I beer " plagued, and chaftened every morning."
I proceed now to the second and chief thing propofec from this paffage, which was to explain the duty of truft in God, and to point out its foundation.
Truft, in the moft general view we can take of it, may be thus explained. It is a reliance or confidence in God, that however difcouraging appearances may be for the pre- fcnt time, yet, by his power and wifdom, our defires and expectation fhall take place, whether as to deliverance from trouble, or the obtaining of future bleflings. When we can attain this happy frame of fpirit, it is an incon- ceivable relief and eafe to the mind under fuffering, and is excellently exprefled by the Pfalmift — Pf. Iv. 22. " Call *' thy burden upon the Lord, and he fliall fuftain thee, he *' fliall never fufter the righteous to be moved." Let wi then endeavor to explain the grounds of this as diftin611y as polliblc. And God grant that it may be done not only in a clear, but in a fulid and fatisfying manner, fo as to afiiil you in tlie practice of real and vital religion*
I
Trust in God. 327
1 have already faid, that oar expcftatlon is from the power and wildom of God. May we, then, rcafonably expeft, is it our duty to believe, that we fhall receive all that we defire, and that is within the reach of divine power and wifdom ? Thefe have no bounds at all. We know that nothing is too hard for the Almighty. He doth according to his will in the armies of hea.ven and among the inhabitants of the earth. This fuggefts to us that there is fomcthing more neceffary, in order to lay a proper foun- dation for trufl, viz. his goodnefs to make our expeftation probable, and his promife to make it certain. Even crea- ted beings can often do what they will not. This holds particularly with regard to God, wliofe povv'er is directed in its exercife by his goodnefs, and limited by his wif- dom. His goodnefs, in general, encourages us to go to him vvdth a peradventure, or who can tell whether he may not be gracious ? But in order to make our truft both dif- tintTt and llrong, we muil go to his promife "for he is *' faithful and keepeth covenant and truth for ever." Truft then, my brethren, refts ultimately on the promife. It •muft be precifely commenfurate, or of the fame extent with the promifes. Whoever doubts or calls in queftion the certainty of what God hath promifed, is chargeable with diitruft ; and whoever expefts to receive, in kind or degree, more than he has promifed, is fo far guilty ofpre- fumption. This is the general rule, and I think it car- ries fuch evidence with it, that every one muft be fenfi- ble it is juft, v/ho hath heard it with any meafure of at- tention.
But the great difficulty yet remains, which is, to ap- ply this rule to the various cares that occur in the fpiritual life, and to tell any particular perfon what it is his duty firmly to believe, and hope he fhall receive from God, and what it would be prefumptuous and fimple in him to fix his expedlation on. This is plainly of the greater im- portance, that the more p?a*ticular our truft is, as to the objed: of defire, it is the more powerful a fupport to the mind. At the fame time it frequently happens, that the more particularly our defires are formed, the foundation ©four hope appears the more uncertain and quefticnabie.
• 25 Trust In God.
On this account you may obferve, that it is of the greateft nioment to underftand the nature and tenor of the promi, fes ; or rather, indeed, to explain the foundation of truft, and to explain the nature and tenor of the promifes is one and the fame thing.
For this end, it may be proper to diilinguifh the promi, fes of God, as to futurity, into two heads, abfolute and conditional. By abfolute promifes, in this place, I un- derftand only thofe that are fo in the mofi: unlimited fenfe, that is to fay, revealed as a part of the fixed plan of Pro- vidence, fufpended on no terms but Vv^hat all, of every charadtcr, may expert will certainly come to pafs. Such are the promifes after the flood, that fummer and winter, feed ti-me and harveft fhould not fail — the coming of Chrifi: in the fiefli at the fulnefs of time, to the ancient Patriarchs, and to us — the downfall of Antichrift — the prefervation of a church on earth, let its enemies be or do what they will — the calling of God's ancient people, the Jews, and the - coming of Chrifi to judge the v/orld at the laft day. Thefe are all called promifes in fcripture, and fo far as they can be of any ufe to the people of God, either for di- reftion in duty, or reftraint from iin, or confolation un- der trial, they are to be depended on, in the moll abfolute manner, for they refl upon the certainty of the holy fcrip- tures, and the truth of the unchangeable God, who " is ^' not a man that he fhould lie, nor the fon of man that he ^' ihould repent,"
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TRUST IN GOD. A
S E
I S 4- I A H 1. lO.
Who is among you that fear eth the Lord^ that oheyeth ths voice of his serniant,, that walketh in darkness^ and hath no light F let him trust in the name of the Lord^ and stay upon his God.
"AVING, in a former difconrfe, opened the charac- ter and ftate of thofe who a.re called upon, and ex- horted to truft in the name of the Lord, and entered upon the fecond thing propofed ; which was to explain the duty of truft in God, and to point out its foundation ; and having in this view confidered the nature of abfolute promi- fes — I proceed,
2. To confider the nature and ufe of conditional pro- mifes. Thefe I am obliged, for greater diftinftnefs, to divide into three different heads. — i. There are promifes made to perfons of fuch or fuch a charafler, or in fuch or fuchaftate. — 2. There are promifes, the performance of v/hich is fufpended on our compliance with fomething previoufly required, as the condition of obtaining them. — 3. There are promifes, not only fufpended on both the preceding terms, but upon the fuppofition of fome cir- cumftances in themfelve's uncertain, or to us unknown. Let us confider each of thefe with care and attention.
^^& Trust in God.
I. There are promifes made to perfons of fuch or fuch a character, or in fuch or fuch a ftate, which are, there^ fore, to be applied, and relied on, according as the evi- dence of our being of this character, or in this Hate, is clear or obfc are. In this I have particularly in view, the bleilingsof falvation, the pardon offm, peace with God, the fpirit of fanftification, and a right to everlafting life, Thefe all lie in an unbroken chain, and infeparable con- nexion, and might have been more briefly expreffed, by an intereft in Chrift the Saviour, who is the author, fource.' and fum of thefe blefllngs ; " for all the promifes of God " in him, are yea, and in him amen, to the glory of God " by us." Let no judicious attentive hearer be furprifec\ or diffatisfied, that I have ranked thefe among conditional promifes, for you may obferve that I have exprefied my- felf thus, they are promifes made to perfons of fuch or fuch a charafter, or in fuch or fuch a flate. In this, they cer-» tainly differ from the promifes properly abfolute, mention,' ed above. It is far from my intention to do injury to that fundamental truth, that falvation is by grace. I efteem that do6trine which proceeds upon a felf- righteous fyftem, to be contrary to the word of God, and moil pernicious to the Ibuls of men. There is nothing at all required in fcripture to be performed by us, as a purchafmg or merit- ing condition. Every gracious aft of the divine govern- ment, in our favor, is the fruit of the Redeemer's pur- chafe, and every holy difpofition wrought in us, is the ef- fect of his almighty grace. But it is certain at the fame time, that in order to our accepting thofe blefhngs, we mull be truly and deeply humbled, and fee ourfelves to be incapable and helplefs. We mull be unfeignedly willing to renounce all claim of merit, and accept of falvation as it is offered in the gofpel ; that is, in its full extent, and ill the free and fovereign manner of its communication. So far, furely, we mud fay, the promifes of the gofpel arc conditional, or wholly pervert tlie word of God. I know oF no promifes then to the unbelieving and impenitent, unlefs you call diat a promife, that they Ihall have "their " portion in the lake of fire that burneth with brimllone ; " and that tlic fmoke of dieir torment afccndeth up for ever *' and ever."
Trust in God. 53 1
Hear it, my dear brethren, it is the needy, diirlly, fenfi- ble foul that is invited to come and find reft. " Ho ! " every one that thirfteth, come ye to the waters ; and he " that hath no money ; come ye, buy and eat ; yea, come *' buy wine and milk without money and without price. '" Come unto me all ye that labor and are heavy laden, *' and I will give you reft.'' If any ftiall think fit farther to fay, that the very deftination of the veflels of mercy, is of God's fovereign pleafure, that conviction itfelf is by a day of his power, and that faith which interefts us in Chrift's righteoufnefs is his gift : I agree to the whole, but obferve that it is improperly introduced here. No ufe can poffi- bly be made of the divine decree in the application of the promifes. It is inverting the order things. Can any man fay, I truft in the mercy of God, becaufe I have been ordained to everlafting life ? No man can derive comfort from this, till by his effedlual calling it is publiflied, and begins to be accompliftied ; and then he may look back with wonder and gratitude to that everlafting love, by which he was chofen in Chrift, before the foundation of the world. Can you judge of the fruit of a tree by look- ing upon the root ? No, but you judge of the ftrength and deepnefs of the root, by the fulnefs of the fruit, and the vigor and verdure of the branches. From an improper mixture of what belongs to the fecret will of God, and what belongs to us, as our duty, much error and confufioii arifes.
Now, my brethren, as to the application of thefe promi- fes of pdrdon and peace, the hum.bled fmner, the man among us who walketh in darknefs and hath no light — - who is burdened with a fenfc of guilt, and difcouraged by the threatenings of the law, the accufations of confcience, and the pure and holy nature of God ; who perhaps has all this aggravated by diftrefs and trouble, is called to truft in the name of the Lord, and ftay himfelf upon his God. He is invited to confider and reft on the extent of the call, the immutability of the promife, a.nd the riches of divine grace. If he is fo far from pleading any merit in himfelF, or being diflatisfied with the plan of falvation laid down in she Gafpsl, that he is miaking every thing a:i argument
332. Trust in God.
I
againfl himfelf, and dare not lay hold of, or appropriate fo unfpeakable a mercy : This is juft the effect of diftruf>, and he is called, in the ftrongeft manner, in the text, to " trufi: in the name of the Lord, and flay upon his God." With how many gracious affurances for this purpofe is the fcripture filled. John vi. 37. " All that the Father hath " given me fhall come to me, and him that cometh unto " me I will in no wife call out." Heb. vii. 25. " Where- *' fore he is able alfo to favs them to the uttermofl that " come to God by him, feeing he ever liveth to make in- *' terceffion for them." Rev. xxii. 17. " And the fpirit " and the bride fay, Come. And let him that hearethi: *' fay, Come. And let him that is athirft come. And' " whofoever will, let him take of the v/ater of life freely." All things, Ghrift excepted, are to be renounced to thee all fufficienc}'- of a Redeemer, to be the foundation of ouf hope. The penitent will fay with the apofile, Phil. iii. 8* *' Yea, doubtlefs, and I count all things but lofs for the ex- " cellency of the knowledge of Chrift Jefus my Lord : " for whom I have fuffered the lofs of all things, and do " count them but dung, that I may win Chrift, and be ; " found in him, not having mine own righteoafnefs which'i " is of the law, but that which is through the faith of " Chrifi;, even the righteoufnefs which is of God by faith." 2. There is a fecond clafs of promifes, the performance'* of which is fufpended on our previous compliance with'l foraedimg required as the condition of obtaining them. In-' thefe we are not only called to accept of the divine mercy,) but commanded to obey the divine will. The order i which I have placed thefe, will, I hope, prevent you fror mifunderftanding or mifapplying v/hat may be faid o: them. This clafs includes all the promifes in fcriptun regarding the daily progrefs of a believer in his fanvSlifica tion and conformity to God, *as well as the increafe of his comfort and peace. I am fenfible, that as the reconcilia- tion of a fiiiner to God, and his right to what is called in fcripture the pto?nise Oi t\.t\'\\ii\ life, is of free and unmc- riied mercy, fo, no doubt, all the inferior or fubordinatc promifes flow from the fame fource, nay, in a certain iMcafurc, tliey arc entirely upon the fame footing with
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tliofe formerly mentioned ; that is to fay, final perfeve- rance, real growth in tiie fpiritual life, and necelfary com- fort, are the fure and purchafed portion of every one that is born of God. Rom. viii. 29. " For whom he did fore- " know, he alfo did predellinate to be conformed to the " image of his Soi\, that he might be the firft-born among " many brethren." But in the diftribution of thofe gifts, particularly in their mealure, there is not only an un^ known regard to the good pleafure of God, but a known and eftablilhed regard to our condudl in duty. Thus the abundant fupply of the fpirit is the fruit and return of di- ligence in prayer. Matt. vii. 7. " Aili and it fliall be " given you, feek and ye fliall find, knock and it fhall be *' opened unto you." See alfo Ezekiel xxxvi. 25. com- pared with the 37th. " Then will I fprinkle clean water '' upon you, and ye fliall be clean from all your filthinefs; " and from all your idols will I cleanfe you," &c. Thus " faith the Lord, yet for all this will I be inquired of by " the houfe of Ifraelto do it for them." Thus alfo inward confolation, as well as outv/ard fecurlty, is exprefsly pro- mifed as the effedl and reward of uniformity and diligence in duty. Ifa. xxxii. 17. " And the work of righteoufnefs " fliall be peace, and the effedl of righteoufnefs quietnefs " and aifurance for ever." As the counterpart and illuf- tration of this, you fee, that a departure from the path of ''' duty brings on the threatened, or perhaps I ought to call it the promifed, rod of correftion. Pf. Ixxxix, 30 — 33. " But if his children fhall forfake my law, and not walk " in my judgments ; if they break my ftatutes, and keep " not my commandments ; then will I vifit their tranf- '* greiTions with a rod, and their iniquities with ftripes^. " Neverthelefs, my loving-kindnefs v/ill I not take from '• him, nor fuffer my faithfulnefs to fail." In the fame manner, Ifa. xl. 30, 31. " Even the youths fhall faint and " be weary, and the young men fhall utterly fall : But " they that wait upon the Lord fliall renew their fl:rength; " they fliall mount up with wings as eagles ; they fliall '• run and not be weary — they fliall walk and not faint." I Agreeably to all this, you know, our bleffed Lord prefcri- • bed watchfulnefs and prayer as the great prefervatives Voi. U. 3 T
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agaiafl teinptation, and whoever expe6ls either fpirlt ilrength or comfort, while he relaxes his diligence in t way of duty, is guilty of that fm, which is called in fcri ture, tempting God ; and lliall alTuredly meet with dreadful difappointment.
My brethren, as much of the daily exercife of real bi lievers regards their progrefs in fan6tification, and thd peace and comfort, it is proper that you fhould careful attend to the tenor of thefe promifes, and to what ougl to be your reliance upon them. I fhall fum up, in a fe^ particulars, what I apprehend to be of moft importance|j
I. Truft in thefe promifes implies felf-denial, and deep fenfe of your own weaknels. Thefe promifes woui be unnecelTary and fuperfluous were we not infuflicient ourfelves for any thing that is good. Truft in God ftand4t| dire£lly oppofed to all felf-dependance. Prov. iii. 5I. " Truft in the Lord with all thine heart, and lean not to " thine own underftanding. How jealous God is, if If rnay fpeak fo, of the honor that is due to him in this re- fpefl, iTiay be feen from the many foul and fliamefull crimes into which he permitted fome of his beft faints tO' fall, when they were off their guard, by floth, or ftill mord* provoked him by pride and prefumption. Noah's drunk- ennefs, Mofes's paffion, David's adultery and murder, and Peter's denial of his mafter. i Cor. x. 11, 12L *' Now all thefe things happened unto them for enfamples^ " and they are written for our admonition,\ipon whom the " ends of the world are come. Wherefore, let him that '•' thinketh he ftandeth, take heed left he fall." For this reafon the apoftle Paul fays with great propriety, and with great force, which is equally applicable to himfelf and other believers, a feeming paradox, i Cor. xii. 10. " For when I am weak, then I ani ftrong."
2. As we are to put no truft in ourfelves, fo we are to exercife the moft unihaken confidence of our being able to difcharge any duty or undergo any trial by the help of the Almighty. — Oh I how ready are we to fin on both hands ? How often do we prefume upon our own ftrength antl forget the neccflity of applying for divine aid ? — And on the other hand, how prone are we to timidity or defpon-
I'rust hi God. 335
dence in difficult cafes? When corruptions liave long kept their ground, we are ready to dread their influence, and to make but little out of the promifes in fcripture, diat we fliall be made " more than conquerors through " him that loved us." We have learned, by fad expe- rience, that in us dwelleth no good thing, and yet it is long before we will attend to the lelTon that follows hard upon it, " My grace is fufficient for thee, and my ftrength " fliall be m^ade perfe6l in vvcaknefs."
3. As thefe promifes are exprefsly m.ade to the diligent., you muft ftill remember that your own attention and ap- plication to duty is eflentially neceifary, and that the af- iiflance promifed from on high, is always reprefented in fcripture as an argument and encouragement to diligence, and not a warrant or excufe for floth. Philip, ii. 12. " "Work out your own falvation with fear and trembling, for " it is God that worketh in you both to will and to do of " his good pleafure." It is alfo well worthy of notice, that the fame prophet Ezekiel, who fays, chap, xxxvi. 26. " A new heart alfo will I give you, and a new " fpirit will I put within you," changes the form of his expreffion; and in another place, chap, xviii. 31, 32. fpeaks in the following terms ; " Caft avv^ay from you all " your tranfgreffions whereby ye have tranfgreffed ; and " make you a new heart and a new fpirit ; for v/hy will, *' ye die, O houfe of Ifrael ? For I have no pleafure in '-' the death of him that dieth, faith the Lord God ; where- '-'- fore turn yourfelves, and live ye." In confequence of this,
4. In the laft place, trufl: in God v/ill make us ready to acknowledge, that when we fail in duty, when we for- get or break our refolutions, the fault is certainly in our- felves. It is impoffible to excufe or juflify ourfelves in any degree, without laying the blame, in the fame pro- portion, upon God, and calling in quellion his faithful- nefs and truth. But whatever our treacherous hearts may fmfully fuggeft, we are not firaitened in God, but ftraitened in our own bowels. V/e find him pleading his own caufe, in this refpcft, in many paffages of fcripture. Ifa, lix, I. " Behold, the Lord's hand k net fhortene-l
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*' that it cannot fave ; neither his ear heavy, that he can- *' not hear ; but your fms have feparated between you and " your God, and your iniquities have hid his face from " you, that he will not hear." Upon the whole, truft in thefe promifes is no other than an humble and diligent application to duty, under a deep fenfe of weaknefs, and dependance on promifed ftrength, accompanied with a firm perfuafion, that " in the name of the Lord'we fliall " tread dovv^n our enemies," and go on from ftrength to flrength, '^' till we appear before God in Zion."
3. Another clafs of promifes are thofe that are fuf-. pended, not only on the fame conditions with the two,t former, but upon fome other circum-fta.nces in themfelvesi uncertain, or to us unfeen. Thefe are temporal merciesi or rather temporal profperity, deliverance from prefent diftrefs, and abundance or afHuence of outward enjoy-' ments. Perhaps we may alfo add fpirituai confolation, and fenfible joy in God. I find no temporal promifei precifely fixed to the fervant of God but this : " Bread *' fliall be given him, and his water fliall be fure ;" and it is certainly his duty, in the moft ftraitening circurafcan- ces, to maintain a confident dependance on the power and- wifdom of Providence for neceflary fupply. I do not con- demn thofe, who, when reduced to extremity, have aftuall/ pleaded this divine promife, and againft hope, have be- lieved in hope ; and I am perfuaded, inftances have not- been wanting of relief, furniilied in a manner next ta miraculous. But as to eveiy other degree of temporal profperity, God hath referved it in his own hand to give or with-hold it at his pleafure, that is, as he fees it will be, moft for his glory, and the benefit of his people. It lawful then, my brethren, for you to endeavor to procu by honeft indullrj^, the increafc of your fiibftance, to loo; well to the ftate of your flocks and your herds, and to afli by prayer the blefiing of God upon your labors. It is lawful, and it is your duty by regularity and care, to prc- ferve life and health, as well as to alk of the Father of your ipirits, recovery from ficknefs, or deliverance from any odier kind of diftrefs. But you are not warranted to be- lieve that tliefe petitions ftjall be granted in hand, or in
I
loff
7'rust 171 God. 337
your own time and meafure, even though you ailv them hi lijicerity with the prayer of faith. There may be reafons for with-holding them, and yet you may be accepted in your prayers. An infinitely wile God knows beft what is for your good, and he only hath a right to determine in what part of his own fervice ; where and how long he jfhall employ you. Truft in God, therefore, in this re- fpe6t, implies a careful attention to the tenor of the pro- mifes with regard to temporal mercies, and not to looj^for, or even, if poffible, defire what he hath not promifed to beflow.
If I am not miftaken, we fhall find it of moment, upon this fubjedt, to obferve, both what he hath not and what he hath certainly promifed. He has no vv^here promifed that his own people fliall be the richeft or the greateil on earth ; but he hath certainly promifed to blefs their pro- vifion, and affurded them that a little that ajuft man hath, fnall be better than the riches of many wicked. He has not promifed that they fliall be free from fuffering ; but he hath certainly promifed to fupport them by his own prefence under their diftrefs. Ifa. xliii. 2. " When thou " pallefl: through the waters, I will be with thee ; and " through the rivers, they fhall not overflow thee ; when " thou walkeft through the fire thou fhalt not be burnt ; *' neither fliail the flame kindle upon thee." The truth is, he hath promifed that " all things^ fhall work together " for their good." In one word, they have indeed all mercies promifed, only they themfelves are not in a con- dition, at prefent, to judge what they may ufe with fafety, and what not. As the heir of an opulent eilate, though he is proprietor of all, yet is laid under reflraint while in in- fancy and nonage, becaufe he would ibon ruin himfelf if it were committed to his own management ; fo the be, liever, though an heir of God, and joint heir with Chrift, yet till he is meet for the inheritance, he m.uft be at his Maker's and Redeemer's difpofal. Taice in, therefore, only this limitation, and then fee his extenfive charter. I Cor. iii. 21. " For ail things are 5' ours; Vv'hether Paul, " or Apollos, or Cephas, or the world, or life, or death, or " things prefent, or things to come ; all are yours ; and
338 Trust m God.
" ye are Chrlft's ; and Chrift is God's." What then is the duty of a child of God ? It is to breathe after more and more fubmiffion to the divine will, and to annex this re- fervation to every petition of a temporal nature, neverthe- lefs, not my will but thine be done. And oh ! my bre- thren, how happy the perfon who hath feen the weaknefs of human judgment ; who waits the intimation of God's will, before he will fuffer his defires to fallen with eager-j nefs on any earthly comfort, and who endeavors to keep himfelf free from perplexity, by an humble and fubmiflive:^ reliance on the all-fufficiency of God !
I obferved in entering on this part of the fubjedl, that fpiritual confolation, or fenfible joy in God, is to be con- fidered as a promife of the fame clafs, which muft, there- fore, be alked with fubmiffion, and is difpenfed according to the good pleafure of a gracious but fovereign God. I am fenfible, as has been formerly obferved, with another view, tha,t fome degree of comfort neceffarily follows from a believer's relation to God, but many pious perfons feem to clefire and to expe6l fenfible comfort in a higher mea- fure than God fees it meet to give them, or, than is pro- per for them in the prefent (late. It is with fpiritual prof- perity as v/ith temporal, every one cannot bear it. There- fore, it is our duty Hill to be fenfible that we have much more coniforL and peace than we deferve, and as we defire and ilrive for greater degrees of it, to accompany thefe de- fires with m.uch humility and refignation to the will of God.
I proceed nov/ to the lafl thing propofed, which was to make a praftical application of this fubjeft for your in- flru6tion and direftion.
I. From what has been faid, 3'ou may fee what judg- ment you ought to form of inward fiiggeftions, and Itrong or particular impreffions upon your minds. There arc ibme extreniel}^ prone to interpret a text of fcripturc, fud- denly fuggeiied to their minds, or any llrong imprelfion, made on them, as an immediate mefllige from God, to be directly applied to themfelves : Others, in oppofition to this, as enthufiailical and vifionary, feem to give up eve- ry exDcdtaticn of being able to fav with the Fliihnift'^
Trust hi GocL 339
" I blefs the Lord who hath given me coimfel, my reins " alio inftriidl me in the night feafon." I beg, therefore, that you may oblerve, that the fuggeRion of a paffage of fcripture, of itfelf gives no title to the immediate appli- cation of it, becaufe the great deceiver may undoubtedly fugged fcripture, as we find he could reafon from it in our Saviour's temptation. We are, in every fuch cafe, to coniider the tenor of it, if it be a promife or encourage- ment, that is, how and in what manner it may be fafely applied. If any thing happens to be fuggefted that ex- prefsly fuits our prefent condition, either by fetting home the obligation of duty, with particular evidence upon the confcience, or pointing out the grounds of comfort, it ought to be thankfully acknowledged as from the fpirit of God. For example, if a perfon, under the power of a fpirit of bondage, and fear of divine wrath, hath fuggeiled to him any of the extenfive gracious affurances of mercy to the chief of ilnners, it is his duty to lay hold of it. It is diredlly fuited to his condition, and would be the very thing that a wife and judicious paftor would recommend to him for his relief. He may therefore, without hefita- tion, blefs God for it, if it is brought with power and ef- ficacy upon his heart. In the fame mjanner, if a perfon under trouble hath fuggefted to him any of the promifes of fupport under it, furely he ought, in the difcharge of his duty, firmly to rely on the accomplilliment of that part of the word of God. But in the reflex examination of a perfon's character cr flate, to apply the fudden fuggeflicn of a promife or privilege, perhaps of a conditional nature, is certainly both finful and dangerous. Sinful, becaufe without warrant ; and dangerous, becaufe leading to de- lufion.
2. From what hath been faid, you may fee what it is that we ought to feek for, with the greateil earneilnefs, and may hope to obtain, with the greateft confidence. Recolleft, I befeech you, the order in which I have men- tioned the promifes of God as the objeds of truil and re- liance. Firft of all the promifes of falvation, deliverance froni the guilt ©f fin, and a right to everlafiing life ; next
34^ Trust in God.
whatever is neceffaiy to the prefervation and improvement of the Ipiritual life ; and then in the third place, proper accommodation, and fuitableprovifioninourpafTage through the prefent v/orld. They are here ranked according to their value in themfelves, and the value which we fhould put upon them. Let us, therefore, take care that we ne- ver violate this order, which is neceffary, not only be- caufe of their comparative value, but becaufe of their mu- tual influence one upon another. It is in vain for us to expeft to attain to the habit or practice of holinefs, till we are united to God by faith in Jefus Chrift. All the pro- mifes of the gcfpel are ratified in him. All the divine fulnefs is treafured up in him. Every divine gift is dif- penfed by him. Therefore, he fays John xv. 4. " Abide *' in me, and I in you. As the branch cannot bear fruit of " itfelf, except it abide in the vine ; no more can ye, *' except ye abide me." And the apollle Paul, Gal. ii. 20, " I am crucified with Chrifl ; neverthelefs I live ; " yet not I, but Chrift liveth in me ; and the life which I *' now live in the flefh, I live by the faith of the Son of" " God, who loved me, and gave himfelf for me."
In the fame manner nothing can be more prepoflerous, than to fix our afFedlions upon temporal mercies, or our attention upon the promifes that relate to them, fo as to lofe view of our interefl in God's favor, and the progrefs of our fanctification. All the temporal promifes in fcripture are made to the children of God as fuch, and for carrying on the purpofes of his grace in them. — Your heavenly Father knoweth that ye have need of thefe things. There is no promife in the whole volume of infpiration to the wicked and impenitent. " There is no peace, faith my " God, to the wicked." He will either rebuke them in his wrath and chaflen them in his hot difpleafure, or give them up to a curled, hardening, fhipiiying profperity, than v/lnch, no flate on earth is more to be dreaded. — Chriliian ! never fufler an anxiety about your outward faite to liipplant or go before, or even to be leparated from a concern, that you may not be found wanting when weighed in tlie balance of the fancluary.
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3. Let me befeach you to adore the wifdom, juftice and mercy of God, in the order he hath eflabliflied, according to the different nature of the promifes. That which is of mofl, nay, properly fpeaking, of unfpeakable value, and radically contains all the reft, is placed firlt in order, and offered in the mofl free and gracious manner, without money and without price. Salvation is preachedto the chief offmners, and a Saviour held forth as able to fave to the uttermofl all that come to God by him. Many ufes might be made of this, but the fmglc ufe I intend to make of it, at prefent, as connected with the duty of truft, is to filence the complaints ofenvy andimpatience. How prone are many to look with an evil eye upon the more extenfive poffeffions and greater apparent outward comfort which others enjoy? l)oes it not aftonifh you to think how much unbelief and ingratitude there is in thofe repining thoughts ? Meannefs of rank, and poverty of flate, are no hinderanee at all to an interefl in Chrift, and a right to everlafling life. Nay, the gofpel is preached to the poor. — Many a Lazarus has been carried by the atigels to Abraham's bofom, while the rich and luxurious have lifted up their eyes in torments. Will you, can you, dare you then complain ? Will you envy the man of the world, his ftately palace — his elegant furniture, and his fumptuous fare ? What is the ampleft portion in the prefent life compared with the fure mercieg of David ? What child of God would exchange with &.ny wicked man a prifon for a palace, or a fcaffold for a throne ?
I befeech you to add to all this, that, even with regard to prefent peace or comfort, there is no comparifon be-^ tween a good man and a bad. " A man's life doth not " confifl in the abundance of the things which he poirelTes." This is a truth not only often repeated in the facred ora- cles, but written in the cleareft and mod legible charac- ters in the hiflory of Providence. — Nay, even indepen- dendy of virtue or religion itfelf, every human calamity, whether arifing from fickncfs, reproach, contention, fear, or ungratified defire, rages with greater violeiice in the higher, than in the lower llations of life. A vain and conceited monarch once fent to aik at an heathen oracle,
V0.L. IL 2 U
34i TrmiinGod^
who was tlic happlefl man on earth ? and met with a de* ferved clifappotntment in the reply. If we fliould put a qiieilion much more prolitable as well as much more eafil]^ refolved, in what rank of life the moft exqaifite human mlfery has been found ? I have no doubt but it ought td be aofs^rered upon a throne. Experience v/ill always ra- tify the wife m.an''.s obfervatloa : Better is a dinner of herbs -'sx-here hue is*, than a stalled ox and hatred there- wit/j, Afan^3:ified lol is an inellimable treafure. The bleiiSig of G-od on s, cruife of oil, and a pot of meal. Is better thmi mexhauffible mines of gold and fdver. Wlmt caiife of contentment and patience to the child of God l !a the fail place, you may learn from what has been Ikid on tlie fiibjeQ:, what is the plaineii, the Ihorteft, and iadeed the ©nly fure way t© deliverance from dlftrefs ot c^amity of whatever kind. It is to fly to the mercy of (^od tlirough the blood of Ghrii!:, to renew the exercifes of hhh in him, and, in proportion as it pleafes God to fill you with all joy ai^i jseace in believing ; you will perceive every other covenant-bleffing flow clear and unmixed from thh inexhauCled fource. It will lead, to repentance, humili- ation and fubmiffion. The fanftihed ufe of the affli<Sl:ionwill be obtained, and this brings deliverance of itfelf ; for no rod will be continued longer, than it hath anfwered its end. At any rate, when fufFering is neceffary, grace, ta fktTer with patience, Hiali not be withheld. Would you have any more, and is not this remedy alv/ays at hand ? Can the poorell man fay it is not within the reach of his purfe ? It is, at once, efleftual and univerfal. It was Once faid in contempt of a worthy and pious miniiler, that he made fo much of the blood of Ghrift, that he would apply it even to a broken bone. But bating what may be thought indecent in the expreffion, chofen on purpofe to bring a good man into ridicule, the thing itlelf, I make bold to affirm, is a great and a precious truth. Faith iii the blood of Chrlll: makes a man fuperlor to all fQilerlngs, It foftens their afpec^l — it abates their feverily — nay, it changes their nature. V/hen a man is under diflrefs or calamity of any kind, and confiders it only in itfelf, and independently of his relation to God, it retains its old
Trust in God. 345
nature, and taftes with all the bittemefs of the original curfe ; but when it is confidered as limited in its nature — Its meafure, and its continuance by a kind Saviour, the believer fubmits to it with patience, as a part of his Creator*s will ; bears it with patience in his Re- deemer's ilrength, and fometimes is enabled to embrace it with pleafure, as ferving to carry him to his Father's prefence. Is this going too far ? No, my dear brethren ; there are great realities to which the word of God, and the experience of his faints, bear united evidence. Many here prefent, I doubt not, have been witnefs of this truth, in the carriage of their relations now with God ; and not a few, I truft, will repeat the teflimony to fucceeding ages. I conclude all with that animated palTage of the apoille Paul — 2 Cor. iv. 16, 17. " For which caufe we faint not ; *' but though our outward man perifli, yet the inward man " is renewed day by day. For our light affli£lion, which " is but for a moment, worketh for us a far more exceed- " ing and eternal weight of glory, ^^
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C 345 ]
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On the purity of the HEART.
SERMON.
Prqverbs XXX. 7, 8, 9.
^Two things haine I required of thee ^ deny me them not he- fore I die : remove far from me vanity and lies ; give me neither poverty nor riches ; feed me luith food con- venient for me, test I be full and deny thee^ and say, voho is the Lord? or lest I be poor and steal^ and take the name of my God in vain. —
My Brethren,
OUR dependent condition as creatures, and much more our dangerous condition as fmners, expofed to daily temptation, renders prayer a duty of the moft abfolute necellity. You muft all be fenfible, how frequent and preffing the exhortations to it are in the holy fcrip- tures. And, indeed, there cannot be a better evidence of a right temper of mind, than an habitual difpofition to the excrcife of this duty.
But as prayer is a neceifary duty, "we ought to give the greater attention to the manner in which it is performed. We ought to afli only for fuch things as are truly fafe and ufeful. We ought alfo to offer up our prayers with im- portunity, or referve, according to the nature and com- parative importance of thofe bleSngs we defire to obtain.
34^ On the Furhy qf the He an.
All our wants are perfedly known to God ; he is alfo the l)e{l juc%e of what is fit for us, and therefore, our petitions Hiauld be well weighed, and exprelTedin fuch terms, as, at the fame time that they intimate our defires, lea,vc snsuch to himfelf, as to the nieafure and manner of fatis- lying them.
We have an excellent example of this pious and pru- dent conduct, in the prayer of the prophet Agur, jufl read in your hearing. All his requefts are fummed up in two gei:ieral beads. Thefe he fecms to infiftupon, as abfolute- ly neeefiary to afk, with that humbJe, holy confidence which is founded on the divine promife, that if we alk. any thircg agreeable to his will, he heareth us. He feems alfc to afk thern, as what would fully fatisfy him, and be fuffici- lent ferthe comfort of the prefent life, and the bappinefs of tise life to come^ ^' Two things," fays he, "^' have I re- *■' cpired of thee, d'eny me them not before," or, as it eught rather to be tranilated, '^ until I die>"
'"i"'hefe tw«> requeils are ccj-nceived in the following terms " RemO'.ye far from me vanity and lies, give me neithei *^ poverty nor riches.'''' The firil, viz. ''■ remove farfroni " me vanity and lies,"" evidently relates to the temper of his mind, and the ftate of his fouL The fecond, viz. "• give me neither poverty nor riches,'* relates to his out- ward eondition or circumftances in the prefent life. There aj*e two tilings in the general ifruclure of this comprehen- five prayer, that merit your particular attention. Firft, The order of his requefl ; beginning with what is of mofi importance, the temper of his mind, and his hope towards God ; ?:ndthen adding, as but defervingthe fecond place, what rekted to his prefent accommodatitm.
Seccredly, The conn,'i(5lion of hisrequeils. The choice lie makes as to his temporal condition, is m immediate and direft fubferviency tohisfand:ilication. Tliis is plain from the- arguments with which he preffes, or the reafoni: which he afegns for his fecond petition. *' Give me nei- *'■ ther poverty nor riches, let^ I be full and deny thee, *'• rndfay, who is the Lord ? or left I be poor atid i)cal, '^ unci ta)<Le the name of my God in vain."
On the Purity ofihe Heart, 347
My brethren, I am perfuaded that this fubjed can liard- ly be, at any time, unfeafoiiiible to a Ghritiian affenibly, as our miiplaced, exceiFivc, and Lmreaibiiabledt'ure.s arc the grcateil enemies to our pro;^"rersin holineis, as wcil ns to our comibrt and peace. Perhaps, however, th^re are fome circumHances that render it peculiarly proper Ibr this auditory. Young perfons are very apt to cheriih vaft and boundlefs defires a-s to outward things ; and having not yet experienced the deceitfulnefs of the world, are apt to entertain exceffive and extravagant hopes, Ti:^ troitk is, rich and poor, you-ngand old, may here receive a lef- fonofthe utmoil moment.
Let me therefore intreat your attention, while I t,'(\diG^^-~ Vor t© open paid im.prove this paiTage of the h^ly fcrip- litres; beginning, at 'this time, with the firft re<|uelt- — *— *" Remove far from me vanity and iics.^'
In diicom'fing -^ii which, I wHl endeavor,
I ' I. To explain the imjxjrt of it, or fhew at what it chlel^ iy points, aod t© what it may be llip|>ofed to extend,
IL Apply the fmbjeO; for your inftriivlion aisd dire^l- ton*
I. I am to explain the import of the prophet's prayer, ©r lliev/ at what it chiefly points, and \.q what it may be fuppofed to extend, in the petition, " Remove far froPA ■" rae vanity and lies.''' The word 'oanity, efpecialiy v/hen it is joined, as it Is frequently in fcripture, with iyi^gy or lies^ is of a very large and comprehenfive fignificati-on. The word in the original, tranfkUed canity ^ properly fig- nifies ilghtness or empthiess ; and Ues fignify fahohood^ in oppoiition to truths
I imagine v/e fiiatl have a clear conception, both of tlis meaning and foree of this phrafe, if we make the foUov/- ing remark : God himfelf is tiie gi-e^t fountain of liie and exiftence •, the great I AM, as he emphatically ftyles him- feif to Mofes ; tlie arighial and the -only reality^ if I may (& fpeak. AH other beings have cniy a dependent and precarious exigence; fo that the creation itfelf, though his «wn v/orkj compared to him, is vanity.. " Y'^^^-'-^v of va-
34? On the Purity of the Heart,
*' nities, faith the preacher, vanity of vanities, all is v4 " nity." Therefore, in a partieular manner, the word is often ufed to denote the folly of all idolatrous worlhip ; or the giving the refpe6t and honor to any thing elfe, which as due to God alone. " They have moved me to jealoufy " with that which is not God, they have provoked me tc *' anger with their vanities. Are there any among the *' vanities of the Gentiles, that can caufe rain ; or can " the heavens give Ihowers, art thou not he, O Lord *' our God ?
Sometimes it is ufed to denote the folly or unprofitable- ness of any vice, and particularly of an ill-founded con ceit of ourfelves, as well as of all fraud and diffimulation in word or aftion. So that this prayer for our fouls, Ihor as it appears to be, when confidered in its full extent, wil be found to contain a great variety of important matter.— This I fliall endeavor to give you a brief account of, undei the following particulars. n
I. We are hereby taught to pray, that we may be pi^ ferved by divine grace, from all falfe and erroneous princi- ples in religion ; fo as we may neither be deceived by thefr ourfelves, nor any way inilrumental in deceiving others This, by what has been faid of the ufe of the words in fcrip. ture, appears to be implied in the requeft, and it is of mofie moment than fome are willing to allow. The underftand ing being the leading faculty, an error there ^ fpreads it; unhappy influence through the v/hole temper and life Whereas, on the contrary, light in the mind, produce; fidelity and fecurit}' in the confcience, and tendernefs ii the converfation. You may obferve, that through the whole hiftory of the old tefiament, idolatry, or a departure from the knowledge and vvorfuip of the true God, is the leading nn, and the fruitful fource of every other viciou: pra6tice. Vv"e fometimes, indeed, feem to Hand afioniili ed at the excefilve pronenefs of the ancient Jews tpthis lin Bui we need only a little refledlion to difcover, that an evi lieart of unbelief continues the lame at bottom, and daily produces the like dangerous efie£ls. How prone have men been in all ages, to depart from the fimpHcity of the truth ! In how many different fnapes lia\'e they perverted it !
On the Purity of the Heart. 349
One age, or one country, has been polluted by one" error ; and another by an oppoiite ; impelled by the iinitable and irregular fancies of men of corrupt minds. In the lait age, the great theme of the carnal reaioner was, to attempt to expofe the fcripture doftrine of God's certain knowledge, and precife ordination of all events ; and in this, fate and necellity, have become the fh-ong hold of in- fidelity, and are embraced, or feem to be embraced, by every enemy of true religion vi/'ithout exception. Error, fliifting its ground, indeed, is but natural ; for lying va- nities are innumerable ; but the true God is the fame *' yefterday, to day, and forever."
At this very time, how abounding and prevalent is in- fidelity, calling in queilion the moil important and fun- damental principles, both of natural and revealed religion ! And how properly is this defcribed, by the expreffion in the text, Inanity and lies ; for it always takes its rife from the pride and vanity of the human heart ? Sometimes a pride of underflanding, which afpires to pafs judgment on things far above its reach, and condemn things long be- fore they are examined and underftood : Sometimes, alfo, from a pride of heart, or felf-fuiiiciency, that is unable to endure the humbling and mortifying view, given us in liripture, of our character and ftate. Oh how readily, do men turn afide from the truth ! With what greedinefs do they drink in the flattering but deftruftive poifon ! Need I point out to you the fatal efFe(!ts of fuch principles taking place ? It loofens the obligations to obedience, takes off the edge of the reproofs of confcience, and thus removing reilraints, leaves men, in the emphatical language of the holy fcripture, " to walk in the ways of their own hearts, " and in the fight of their own eyes."
But in this requeft, '•' remove far from me vanity and "lies," I would not have you confine your views to the moft grofs infidelity and avowed oppofition to God. Pray alfo, that you may be preferved from error, or mitlake of any kind ; but efpecially fuch as have the greatefl influ- ence on the fubftance of religion.
A clear apprehenfion of the holy nature, and righteous government of God-— the infinite evil of fm — the founda-
Vol. ir. 2 X
3 JO On the Purity of the Heart,
tion of our peace in the blood of the atonement-^— and thjjl, renewing of our natures by the Holy Ghoft, feem to iry abfolutely neceffary to true and undefiled religion. Ai they are the truths, which particularly ferve to exalt tb|| Creator, and lay the creature in the duft. V/hen, ther fore, we confider how grateful to corrupt nature ev( thing is, that tends to fofter pride — to create fecurity, a] fet the mind at eafe, in the indulgence of fm : we mull fenfible of how great importance it is, to pray for divine direiStion, and divine prefervation. Nothing is more dan- gerous to men than confidence and prefumption — nothing more ufeful in faith and practice, than humility and feif- denial.
2. This prayer implies, a defire that we maybe pre* ferved from fetting our afFeftions on fuch obje6ls, as ar©' but vain and unfatis fy ing, and will, in the end, difappoint our expectation. I take this to be not only a part, but a Very important part of the prophet's meaning. The world is the great fource of temptation ; the powerful and unhappy influence of which we may daily fee ; or rather, all of us daily and fenfibiy feel. What is it poiTelTes the fancy, mifleads the judgment, inflam.es the affeftions, confumes the time, and ruins the foul, but thefe prefent enjoyments, of which the wifeft of men, after a full trial of them, hath left us their charadler 'canity of •canities.
I am fenfible that I have now entered upon a fubjedl, which is far from being difficult to enlarge upon, and yet perhaps, very diiiicult to treat with propriety, or in fuch a manner, as to have the intended efiedl. There is no- thing more eafythan, in a bold declamatory way, to draw pictures of the vanity of human life. It hath iDeen done by thoufands, when, afcer all their broken fchemcs, and difappointed views, they have jufl fullered fliipwrcck up- on the coaft of the enchanted land of hope. But from fucii men we may expect to liear the language of defpair, ra- ther than of experience ; and as it is too late for the in- Urudlion of the fuiicrers, h it very rarely has any cffeft in warning others to avoid the danger. What I would, therefore, willingly attempt, is, to confider this matter in a fober fcriptural light ; if ib be, tliat it may pleafe God
I
On the Purity of the Heart. 351
to carry conviftion to our hearts, and make it truly ufc- ful, both to fpeaker and hearers.
Let me, therefore, my bretliren, pohit out to you, pre- cifely, wherein the vanity of the workl lieth. The world, in itfelf, isthe workmanfliip of God, and every thing that is done in it, is by the ordination, or permiflion of God. As fuch, it is good, and may be ufed in fubferviency to his honor, and cur ov/n peace. But through the corrup- tion of oar natr.re, the creature becomes the rival and competitor of the Creator for our hearts. — When m'c place our fuprerr.e happinefs upon it, inilead of making it a mean of leading us to God, then its inherent vanity im- mediately appears. — When men allow themfelves in the indulgence of vicious pleafares, how juftly may they be c^W.td.'uamty and lies ? They are iirsiling and inviting to appearance, but hoAv dreadful and defLruftive in their ef- fects ? " Whoredom and wine, and nev/ wine taketh " away the heart." Thofe who refufe to be confined by the la^\'s of piety and fobriety, 'vainly think they ai^e walk- ing at liberty, when they are bringing themfelves into fubje6lion to the feverefc andmoft inflexible of all mafiers. Read the juO: and ilriking defcription, by Solomon, of the, eiFe£ls of whoredom ; and refieft on the innumerable ca- lamiities brought, in every age, on perfons and families by unbridled lufc. See alfo the effects of intemperance and excefs — " t¥ine is a mocker, ftrong drink is raging, *' and whofever is deceived thereby is not wife.*' And again ; " the drunkard and glutton fliall come to poverty. " Look not upon the v/ine when it is red,' when it giveth " its colour in the cup, when it moveth itfelf aright ; at " laft, itbitethlike aferpent, and ftingeth like anadder.'^
Think on the unhappy confequences, of difnonefly and fraud. "Bread cf deceit is fweet to a man, but after- *.* wards his mouth iliall be filled v/ith gravel." — You may alfo fee, in innumerable paflages offcripture, that oppref- fion of others, as it is a fm of the deepeit dye, fo it is often remarkably overtaken, and punifued in the courfe of Pro- vidence, even in the prefent life. ' ' Envy thou not the ■' oppreiTor, and choofe none of his ways ; for the froward ■' is abomination to the Lord, but bis fecret is., with the.
35a Oji the Purity of the Heart.
** righteous. The curfe of the Lord is in the houfe of th« " wicked, but he bleiTeth the habitation of the jaft."
But there is fomething more in this requeft, than being preferved from practices direftly vicious ; for the fetting of our hearts upon worldly things, and making them oui chief portion and delight, is certainly feeking after vanil and lies. They are far from affording that happinefs an( peace, v/hichv/e demand of them, and expe£l from therru " A little that a righteous man hath, is better than the " riches of many wicked." Can there be any thing more comfortable to experience, than that ftrong expreffion—^ " Thou pre pare ft a table for me in the prefence of mine *' enemies, thou anointefl: my head with oil, my cup run- " neth over." You may elfe find in the word of God, many warnings of the folly of thofe, who travel in the path of ambition, and put their truft in man. " Surely " men of low degree are vanity, and men of high degree *' are a lie. Put not your truit in princes, nor in the fon " of man, in whom there is no help. Happy is he that "• hath the God of Jacob for his help, whofe hope is in the *' Lord his God." But the moil comprehenfive remark of all, upon this fubje6l is, that human life itfelf is fo exceedingly precarious, that it muil write ' vanity and *■ emptinefs' on every thing, the polTefPion and ufe of which is confined to the prefent ftate. " Behold thou hall '■^ made my days as an hand-breaddi." What a ftriking picture does our Lord draw of the vanity of human hafv pinefs, in that parable of the ground of the rich man, v/hich brought forth plentifully ? " And he thought with- •■' in himfelf, faying, what fliall I do, becaufe I have no ••' room where to bellow my fruits ?" — And while this man J3 fcdiiioufly employed in making provifjon for a long and happy life, " Godfaid unto him, thou fool, this night "' lliull thy foul be required of thee, then v/hofe iliall thofe *' things be, which thou hall provided r"
The whole of the preceding reprefentation may be funi- mcd uj) in this excellent fentence of the wife man : "The '•'• vvicked'V/orketha deceitful work ; but to him that few- ♦' g;th righteoully fhall be a fure reward."
On the Purity of the Heart. 353
Now, my brethren, need I add, how prone we are to be led allray, in a greater or lefs degree, by fuch " vanity " and lies ?" — I do not infiil upon the many vidtims, which, in every age, have been feen to fall by the deftruc- tivehand of vice. How many have been ruined by lull, flain by intemperance, or beggared by diflioneily ! But I intreat you particularly to obferve, that v/hen we fet our aftedlions immoderately upon any earthly objeft or enjoy- ment, or when they arc not truly fantlified ; how much they difappoint our expe6lation in poiTefiion, and v/hat fcencs of diftrefs we prepare for ourfelves by their re- moval.
3. This requeft, " remove far from me vanity and lies," implies, that God would gracioufly preferve us from de- ceiving ourfelves, and thinking our charafter better^ and our ftate fafer than it really is. When we take a view of the ftate of the world, and the condu(5l of thofe who have not yet caft off all belief of eternity, and a judgment to come, it is impoffible to account for their fecurity, but by a great degree of felf-deceit. We may fay of them vv'ith ■the prophet Ifaiah, " He feedeth of aflies ; a deceived heart «" hath turned him afide, that he cannot deliver his foul, " nor fay, Is there not a lie in my right hand ?" And from the reprefentation given by our Saviour, it is plain, that many Hiall continue in their miftake, and only be unde- ceived at the laft day. " Not every one that faith unto " me. Lord, Lord, fliall enter into the kingdom of heaven." •How aw^ful a refledtion this ! How dreadful a difappoint- ment to difcover our mifery, only when there is no more hope of efcaping it ! Is there not a pcflibility of this be- ing the cafe with many of you, my brethren ; and do you not tremble at the thought ? I would not wifh any, in general, to give way to a fpirit of bondage, or flavifh fear ; but the bell of the children of God have often difcovered this holy jealoufy of themfelves. " Who can underftand " his errors ? Cleanfe thou me from fecret faults. Keep " back thy fervant alfo from prefumptuous fins ; let them -" notha,ve dominion over me, then Ihall I be upright, and " I fhall be innocent from the great tranfgrefiion." And again ; " Search me,j O God, and know my heart ; try me,
354 On the Purity of the Heart.
*' and know my thoughts ; and fee if there be any wickecl *' way in mc, and lead me in the way everiailing."
This leads me naturally to add upon this fubjeft, that we ought to pray for prefervation from felf-deceit, as to particular branches of our charadler and conduct, as well as our general date. — Many, even upon the whole good men, are occafionally and infenfibly brought, for a feafon, under the dlre6lion of fmful paffions. I'hey may be in- dulging themfelves without fufpicion, in what is, notwrth- ilanding, really provoking to God, injurious or oifenfive to others, and, intheiiTae, hurtful to their owni peace. They may be making an enjoyment a talent, a relation an idol, when they think they are keeping v/ithin the bounds of duty. They may be indulging a fmful refentment, when they think they are promoting the glory of God. Many an excufe for neglefting commanded duty, from prudence or difnculty, fatisfies ourfelves, v^diich v/iil not fland in the day of trial. "\^/"hat reafon for the prophet's prayer in the fenle iufl 'now aflio-ned, '* Remove far from me vanity and
4. In the next place, this requefl implies, a defire to be preferved from pride and felf-conceit, upon any fub- jeft. There is not any thing tliat affords a ftronger evi- dence of our being unacquainted with ourfelveSj and our own frate, than that propenfity to pride and vanit}^ which is fo common to us all. It is thought by many, that pride v/asthe fin or the angels, that c aft them down to hell. "It is plain, that pride Vv'as the main ingredient in the firft fin of man. And peiiiaps it is a juft, and proper defcription of all fin as fncli, tliat it is a dethroning of God, and fet. ting up felf to be loved, honored and fcrved in his room. This fin is by no means confined to the worft of men, in whom it hath an abfolute dominion ; but retains and dif- covcrs an unhappy influence in the very befl:. — Every thing may be the fuel of pride : our perfons our perfor- mances, our relations, our poffefifionfi ; nay, fo pliable, and at the fame time fo prej)ollerous is this difpofition, that meTi are found fomctimes proud of their very vices and de- fedls. But how ill do pride and vanity fuit fuch poor mortals as wc arc, who fccm born but to die ? — Who af-
I
On the Purity of the Heart. 3^5
ttrpafling through a longer or fliorter feries of weakneffes, tlilappoinlments and troubles, mull, at lafr, be laid in the iilcnt grave, to moulder in the dull. We are dependant creatures, who have nothing, and can have nothing but what we receive from the unmerited fovor of Goci. We are unvviie and ignorant creatures, who know nothing to the bottom, and therefore, are liable to continual miilakes in our condudl. Thofe among us, who have the greatell: comprehenfion of mind, and know moft ; as it ferves to flievv the comparative ignorance of the bulk of mankind, fo it ferves to convince themfelves how little they do know, and how litde they can know after all, compared with what is to them unfearchable.
But above all, wc are fmful creatures, who have render- ed ourfelves, by our guilt, the jull objedls of divine difplea- fare. Is there any who dares to plead exemption irom this charafter ? And do pride and vanity become thofe^ to whom they m.anifeflly belong ? Can any thing be more foolilh, than indulging fuch difpofitions ? There is a very juft expreffion of one of the apocryphal writers : " Pride " was not made for man, nor a high look for him that is " born of a woman." Indeed they are fo evidently un- luitabie to our ftate and cnxumriances, that one would think, we fliould need no higher principle than our own reafon and obfervation to keep us free from them. Vv"e do, hov/ever, need the moil earneft and affiduqus addref- fes to the throne of grace, to have all pride and vanity removed from us. — -How hateful is pride to God ! Vv^e are told, " he refifteth the proud." On the contrary, no difpofition is more amiable in his fight, than hurniiity. S' He giveth grace to the humble." And aga'n : "■ To " this man will I look, even to him that is poor and of a " contrite fpirit, and trembleth at my v.^ord. Yov thus " faith the high and lofty One, that inhablteth eternity, " whofe name is holy ; I dvvell in the high and holy place, *' with him alfo, that is of a contrite and humble fpirit : " to revive the fpirit of the humble, and to revive the *' heart of the contrite ones.
It muft, therefore^ be the duty, and intereft of every good man 5 not only to refill pride and vanity, but ta
^^6 On the Purity of the Heart,
I
make it a part of his daily fupplication to God, that h« may effetlually be delivered from both.
^. In the laft place : This requeft implies a defire to bof^ jij delivered from fraud and difTimulation of every kind. It is one of the glorious attributes of God, that he is a God of truth, who will not, and who cannot lie. He alfo re- quires of all his fervants, and is delighted with truth in the inward parts. But there feems to be fome difficulty in this part of the fubjeft, more than in the others. Some will fay, why pray to be delivered from fraud and diffimu- lation ? lliis might be an exhortation to the fmner, but cannot be the prayer of the penitent. If they are fmcere in their prayer, it feems impoffible there can be any dan-<v ger of fraud. Fraud implies deliberation and defign ; and,, though it may be concealed from others upon whom it ia^^ exercifed, it can never be concealed from the perfon in, whom it dwells, and by whom it is contrived. This is, the very language of fome reafoners, who infer from it, that though there are many other fms to which a man may; be liable without knov/ing it, yet this can never be the-; cafe v/ith diiTimalation.
But, my brethren, if we confider how apt men are»* upon a fudden temptation of fear or fliame, or the prof-,' peel of fome advantage to themfelves, to depart from,! liricl veracity, and even to juftify to their own minds, fome kinds and degrees of deceptions, we fhall fee the ab-», folute neceflity of making this a part of our prayer to God,. Nay, perhaps I may go further and fay, that we are as ready to deceive ourfelvcs in this point as in any other.
Upon this important fubjeft, there is one confideration to which I earneftly intreat your attention. Thorough fm- cerity, fmiplicity and truth, upon every fubjeft, have, in the v/orid, fo much the appearance of weaknefs ; and on the contrary, being ?tble to manage and over-reach others, has fo much the appearance of iuperior wifdom, that men are very liable to temptation from this quarter. It is to b^ lament jd that our language itfclf, if I may fo fpeal<5 has received a criminal taint ; for in common difcourfe the expreflion, a plam iveU-mcaning man is always ap- prehended to im.ply, together wlili hncerity, fome degre«
On tJj€ Purity of the Heart. 357
♦f weaknefs ; although, indeed, it is a chara6ler of all others the mofl: noble. In recommendation of this cha- ra<fler let me obferve, that in this, as in all the particulars mentioned above, " the wicked worketh a deceitful work ; " but he that walketh uprightly walketh furely." Suppo- fing a man to have the prudence and difcretion not to fpeak without ncceffity ; I affirm there is no end which a good man ought to aim at, which may not be more cer- tainly, fafely, and fpeedily obtained by the flri6left and moft inviolable fincerity, than by any acts of difiimulation whatever.
But after all, what fignify any ends of prefent conveni- ency, which diffimulation may pretend to anfwer, com- pared to the favor of God, which is forfeited by it ? Hear what the Pfalmift fays. " Who fhall abide in thy taber- nacle, who fliall dwell in thy holy hill ? He that walk- eth uprightly and worketh righteoufnefs, and fpeaketh the truth in his heart." — Let us, therefore, add this to the other views of the prophet's comprehenfive prayer — ■ '* Remove far from me vanity and lies." For the improvement of this part of the fubjeft, obferve, I. You may learn from it how to attain, not only a juftnefs and propriety, but a readinefs and fulngfs in the duty of prayer.
Nothing is a greater hinderance, either to the fervency of our affedlions, or the force of our expreffions in praj/er, than when the objeft of our defires is confufed and gene- ral. But when we perceive clearly what it is that is need- ful to us, and how much we do need it,' this gives us, in- deed, the fpirit of fuppiication. Perhaps it is more ne- ceflary to attend to this circumftance, in what we afe for* our fouls than for our bodies. When we want any thing that relates to prefent conveniency, it is clearly underilood, becaufe it is fenfibly felt. — There is no difficulty in crying for deliverance from poverty, ficknefs, reproach, or any other earthly fufFering ; nay, the difficulty here is not in exciting our defires, but in moderating them : not in pro- ducing fervor, but in promoting fubmiffion : But in v/hat relates to our fouls, becaufe many or moft temptations are agreeable to the ilefh, we forefee danger lefs perfcdly, and Vol. II. a Y
358 On the Purity of the He art »
even feel it lefs fenfibly ; therefore, a clofe and deliberate attention to our fituation and trials, as opened in the pre^ ceding difcourfe, is of the utmofi moment, " both to carr^ " us to the throne of grace, and to direft ®ur fpirit whea " v/e are there."
2. What hath I:>een faid will ferve to excite us to hi bitual v/atchfulnefs, and to direft our daily converfatio: The fame things that are the fubjecls of prayer, are all the obje6ls of diligence. — Prayer and diligence are join by our Saviour, and ought never to be feparated by hi people.— Prayer without watchfulnefs is not fmcere, a watchfulnefs Vi^ithout prayer will not be fuccefsful. T fame views of fm and duty — 'of the llrength and frequency ' of teraptatiorij and the weaknefs of the tempted lead equally to both. Let me befeech you then, to walk cir- cumfpeftl}^, not as fools, but as wife. Maintain an ha- bitual difQdence of youffelves — Attend to the various dan- gers to which you are expofed. Watchfulnefs of itfelf will fave you from many temptations, and will give you an inward warrant, and humble confidence, to aflv of God fupport under, and deliverance from fuch as it is impoffi- ble to avoid.
3. In the laft place, fmce every thing comprehended in the petition in the text, is viewed in the light of falfehood and deceit, fufFer me, in the moft earneft manner, to re* commend to my hearers, and particularly to all the young perfons under my care, " an invariable adherence to truth, " and the mofl undifguifed fimplicity and fmcerity in the *' whole of their converfation and carriage." I do not know v/here to begin or end in fpeaking of the excellency and beauty of fmcerity, or the bafenefs of falfehood. Sin- cerity is amiable, honorable and profilable. It is the moll ihining part of a commendable chara6ter, and the mo!l winning apology for any mifcarriagc or unadvifed atlion. There ir, fcarci^ly any aclion in itfelf fo bad, as v/hat \'-> implied iti the hardened front of him who covers thetrutli with a lie : Belides, it is always a fign of long pra<Sllce in "vvickednefs. An;/ man may be feduced or furprized into a fault, but none but the habitual villain can deny it with iieady calmnefs and obltinacy. In this refpecl, we un- happily fmd fome who are young offenders, but old fmners.
On the Purity of the Heart, 359
It Is not in religion only, but even among worldly men, that lying is counted the utmoll pitch of bafenefs ; and to be called a liar the most insupportable reproach. No won- der, indeed, for it i s the very eflence of cowardice to dare to do a thing which you have not courage to avow. The very worll: of fmners are lenfible of it themfelves, for they deeply refent the imputation of it ; and, if I do not mil- take, have never yet arrived at the abfurdity of defending it. There is fcarcely any other crime, but Ibme are pro- fligate enough to boaft of it ; but I do not remember ever to have heard of any who made his boaft, that he "was a liar. To crown all, lying is the moft wretched folly. Juftly does Solomon fay ; " A lying tongue is but for a *' moment." It is eafily difcovered. Truth is a firm confiftent thing, every part of which agrees with, and ftrongly fupports another. But lies are not only repug- nant to truth, but i-epugnant to each other ; and common- ly the means, like a treacherous thief, of the dete6lion of the whole. Let me, therefore, once more recommend to everyone of you, the noble character of fmcerity. — En- deavor to eflablifli )^our credit in this refped fo entirely, that every word you fpeak may be beyond tlie imputation of deceit 4 fo that enemies may, themfelves, be fcnfible, that though you Ihould abufe them, you will never de-^ ceive them.
•</
.'.' 1
[ 36i ]
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SEEKING A COMPETENCY in the WISDOM of PROVIDENCE.
S E
Proverbs xxx. 8.
Ghe me neither poi}erty^ nor riches ; feed me with food convenient for 7ne.
I PROCEED now to confider the fecond branch of the prophet's prayer, which regards his outward condition, or circumftances, in the prefent world. On this fubjech he expreffes himfelf thus : " Give me neither poverty nor '' riches."
Do not think, my brethren, that this is a fubje6t of lit- tle importance ; or that it is unconnefted with the fpiritu- al life. On the contrar}^, there are few things of more moment, than to have our defires of temporal bleffings limited and dire6led in a proper manner. Not only is worldly mindednefs the everlafting ruin of thofe who are entirely under its dominion ; but even good men are lia- ble to many temptations from the fame quarter. They may hurt their own peace, give ojGFence to others, or lef- fen their ufefulnefs by a fuiful excefs in their attachment to the world, or by a criminal negligence in not giving a prudent and proper attention to it. Be not furprifed that
362 Seeking a Competency in
I have mentioned the laft of thefe as well as the firfl;, for the prophet prays for deliverance from the temptation arifmg from both extremes. Idlenefs and floth are as con- trary to true religion, as either avarice or ambition ; and the habit when once taken, is perhaps more difficult to remove.
In order t© treat this fubje(5l with the greater diftin£t. nefs, I Ihall firfl fliew you what we may learn in general from this prayer : fecondly, explain the particular objecl of the prophet's defire ; and in the laft place, make ap- plications of what may be faid by recommending it to your choice.
I. In the firft place then, we may learn in general from this requeft, that it is lawful to pray for temporal bleffings. It is not unworthy of a Chriftian, whofe converfation is in heaven, to afl^ of God, what is necefTary to his fupport and prefervation in the prefent life. If I were to men- tion all the examples of this in fcripture, I fhould tran- fcribe a great part of the Bible. Though inferior in their nature and value to fpiritual bieffings, they are necellary in their place ; and it is upon this footing they are expreff- ly put by our Saviour. '* Your heavenly Father knoweth ^*' that ye have need of all thefe things." They are need- ful to the prolonging of our natural life till we finifli our work, and are fitted for our reward. Therefore, though miracles are a kind of fufpenfion of the laws of nature, and the ordinary courfe of providence ; yet we find God fometimes working a miracle to fupply the wants of his fervants. It had been no more difficult for God to have kept Elijah from hungering, than to have made the eagles fetch him provifion ; or to have made, as in another cafe, a barrel of meal, or a cruife of oil, the lafling and fuffici- ent fupport of a whole family. But he choofes rather to fupply the wants of his people, thancaufe them to ceafe, that he may keep their dependance conftantly in their view, and that a fenfe of their ncceflitics may oblige them to have continual recourfeto him for relief.
Again, v/e may here learn, tliat God is the real and proper giver of every temporal, as well as of every fpiri-
the PFisdom of Providcnci. 36;^
tual bleffing. A fentiment this, of the utmoft confequence, to be engraven upon the heart. We have here an hidance out of many, in which truths known and confelled. by all, have notwithflanding little hold upon the mind. How few are truly fenfible of their continual obligations to the God of life ? Confider, I befeech you, that whatever you pofTefs of any kind, it is the gift of God. He holdeth your foul in life, and guards you by his providence in your going out and in your coming in. He covereth your table and filleth your cup. Have you riches ? It is by the bleffing
of the God of heaven '' The bleffing of the Lord,'*
faith the Pfalmifl, " it maketh rich. But thou flialt re- ** member the Lord thy God, for it is he that giveth thee " power to get wealth." Have you credit and reputation ? It is God that hideth you from the Uripes of tongues. "Thou ** Ihalt be hid from the fcourge of the tongue, neither llialt *' thou be afraid of deflruftion when It cometh." Have you friends ? It is he that giveth you favor in their fight. Have you talents and parts ? It is the inspiration of the Almighty that giveth thee underftanding.
II. Let us now explain the particular tenor of this pe- tition, and point out the objeft of the prophet's defire ; ■*' Give rne neither poverty nor riches." It is plain we are not to fuppofe the prophet, in any degree, refufmg fubmiffion to the will of God, by his thus making choice of a particular ftate of life — Doubtlefs he refoivcd to be at God's difpofal, atid believed that he was able to fandify to him a (late of the highefl profperity, or of the deepefi ad- Verfity. It was no diftruft on God, but felf-denial and •diffidence of his own flrength that fuggefled this prayer. Therefore, in adjufting his defires and expeduitions, hs pitches upon that {late that appeared to him liable to the feweft fnares. Thus our bleffed Saviour, though it is his will that we fhould fear no enemy when going out in divine ilrength, yet teaches us to pray — " Lead us not " into temptation."
Poverty and riches are here mentioned as the two ex- tremes ; in neither of which we iliould v/iili to be placed, but in a fafer middle between the two ; fo as, if it pleafe
364 Seeking a Competency in
God, we may neither be urged by preffing necelTity noi* over-loaded with fuch abundance as we may be in danger of abufmg.
But perhaps fome will fay, where is the middle ? How Ihall we be able to determine what we ought to defire, fince there is fo immenfe a diftance, and fo many inter- mediate degrees between the extremity of want, and the countlefs treafures of the wealthy ?
But, my brethren, if we do not hearken to the illufive calls of ambition, avarice and lull, it is by no means diffi- cult to apprehend the meaning of the prophet, and apply it to perfons of every rank. Regard, no doubt, is to be had to the various llations in which God hath thought fit to place us. This difference of ftation requires fupplies of the convenlencies of life, fuited to the part we are bound to a£l. That manner of life which would be decent and liberal in one llation, would be reckoned mean and fordid in another. Therefore, what would be plenty and fulnefs to perfons in inferior ftations, would be extreme poverty to perfons placed, and called to aft, in higher and more exalted fpheres. But after we have taken in the: confideration of every difference that may happen on this- fcore, there is fomething in the prayer that belongs in i common to persons of all stations^ namely, that we fhould be modell in our dellres after temporal good things, and ' take care not to all^ only to gratify a fenfual inclination, , but for what is really neceffary or ufeful to us. The laft ' is reafona-ble and allowable, the other is unreafonable and , juftly condemned by the apollle James. " Ye aflv andj. " receive not, becaufe ye aflc amifs, that ye may confume " it upon your lulls."
But the firfl part of this requeft is explained by the laft contained in tijc words, " feed me with food convenien " ibr mc." That we may be able to enter into the true- fpirit of this petition, I ihall juft compare it with fome other fcrlptural forms of prayer on the lame fubjeft, and then endeavor to point out what I take to be the chief in- liruclion intended to be conveyed to us by it.
As to the fcripture forms of prayer for temporal provi- fion, the precedence is undoubtedly due to that excellent
I
the Wi'sdom of Providence. 365
form left us by our Saviour, in which we find this petition, " Give us this day our daily bread." You may next at- tend to the prayer put up by Jacob in ancient times* ^' And Jacob vowed a vow, faying, if God will be with " me, and will keep me in this way that I go, and will " give me bread to eat, and raiment to put on, fo that " I come again to my father's houfe in peace, then fliall " the Lord be my God." It is more than probable ihat the apoftle Paul alludes to Jacob's expreflion, in his excel- lent advice to all Chriftians. " But godlineis v^^ith con- " tentment is great gain, for we brought nothing into this " world, and it is certain v/e can carry nothing oat ; and " having food and raiment, let us be therewith content. " But they that will be rich, fall into temptation and a '' fnare, and into many foolilh. and hurtful lufts, Vv^hich ^' drown men in deitruftion and perdition — for the " love of money is the root of all evil, which while fome *' coveted after, they have erred from the faith, and pierc- *■' ed themfelves through with many forrows." ;Mt is obvious to remark, that all thefe prayers and this apoftolic counfel run in the fame ftrain. They all begin and are founded upon a regard to God, and a mind right- ly difpofed towards him : " If the Lord," fays Jacob, " will be with me" — " Remove," fays Agur in my text, " far from me vanity and lies." Our Saviour begins his prayer with petitions for the glory of God, with which the happinefs of our fouls is infeparabiy connected ; and the apollle vcidSntdms godlifiess as the great fource ofcontent- ment. with our portion in this life.
We may further obferve, that there is the fame method obferved in all thefe prayers. The expreffions vary a lit- tle, but the requefl is the fame. Jacob wiflies for the di- vine protection, with food to eat, and raiment to put on. Agur for food convenient for him ; and in the Lord's prayer we afk for our daily bread. There is no fpecify- ing of any particulars — no mention made of this or the other quantity of provifion. Their defires are fummed up in this general requeft, and the quantity and quality wholly referred to the good pleafure of God. It is csrtain tliat God hath foraetimes granted to his own people^ riches
Vol. IL 2 Z
^66 See ki fig a Competency in
in great abundance ; and, at the fame time, has given hi3 bleiling to enjoy them, and honored the poffeflbrs, by ena- bling them to glorify him in the ufe and application of them. But the dire£l defire of riches, I do not think, hath any warrant from precept or example in his word. And when they are beftov/ed as ableffmg, and not a'curfe, it is commonly on thofe who, by their fuperior concern about the better part, fliew that they will put them to their proper ufe, as in the cafe of Solomon, recorded in the firft book of Kings. " In Gibeon the Lord appeared to Solo- ^' mon in a dream by night ; and God faid, ?Sk what I " iliall give thee. And he faid, give thy fervant an " underilanding heart. And the fpeech pleafed the Lord, " that Solomon had a&ed this thing. And God faid, be- *' caufe thou haft afked this thing, and haft not afl^ed for " thyfeif long life, neither haft afl^ed riches for thy- *" felf, nor haft aflvcd the life of thine enemies, but haft all^-' *' ed for thyfeif underftanding, to difcern judgment : Be- " hold I have done according to thy words ; lo, I have *' given thee a wife and an underftanding heart, fo that " there was none like thee before thee, neither after thee " fhall any arife like unto thee. And I have alfo given " thee that which thou haft not afl^ed, both riches and ho- " nor."
Now this I take to be the main inftru6lion intended to be given us v/ith refpect to our prayers for temporal mer- cies ; that we fnoald not pretend to fet bounds to God^ but leave the meafure of them to his determination.
For farther explaining this truth ; and, at the fame timat Recommending it to your regard, be pleafed to attend td the following obfervations.
, I. Confider that God, infmitely wife, as well as graci- ous, is certainly the belt judge of what is moft fit and con* venient for us. V/e know fo little of ourlelves, that we | really know not hov/ we fliould behave, if placed in par- I ticular circumftances, until we are tried. The world | has a<$;1:ually feen many examples of thofe, who were I loud in their accufations of others, behaving worfe when ' placed in the fame ftations. And, indeed, I fliould na- turally exjpedt, that an impatient, envious, difobedieat
the ffisdom of ProDidence, 36^
ftibjed would, if railed to power, be a cruel, infolcnt, un- juft oppreflbr ; that a petulant, peevifli obllinate fervant would make a capricious, fevere, unreafonable mailer.
If we were tocapve outourownlot, andto haveallourown defires gratified, there is great reafon to prefume, Ave would throw ourfelves into the mod difagrceable circumflances with regard to our fouls, and probably confalt but ill ipr our peace and comfort in this world.
Let me put a few queftions to every one that fecretly murmurs at his Hate. Are you fure, that if you were ad- vanced to a place of power and trufl, you would be able to carry with prudence, refolution and integrity ? Are you fnre, that if you were fupplied with riches in great abun- dance, you would not allow yourfelves to Vv^ander in plea- fure, or to fwell in pride ? Are you fure, that if you were raifed to high rank, furrounded by flatterers, and worfliip- ped by fervants, you would, in that ftanding, behai^e with humility and condefcenfion ; or that prefled on all hands by bufmefs, company, or amufements, you wotilci iliU religioufly fave your time forconverfe v/ith God?
A life of piety in an exalted ilaticn is a continual con- ili£t with the ftrongefl oppofition. V/hat lays experience upon this fubjett ? Solomon did not wholly, and to the end, refid the temptation of riches and dominion. In the whole compafs of hiftory, facred and profane, I do not re- member any example of a man's behaving better in point of morals, in a profperous, than an afflifted flate, except- ing one that hath this appearance, viz. Cicero, the Ro- man orator. His conduQ: in profperity was full of digni- ty, and feemed wholly directed to the public good ; where- as in adverfity, it was to the laft degree mean and abjetl — But probably the reafon of this was, that pride, or ra- ther vanity, was his ruling paffion, and the great motive to his illullrious aftions ; and when he fell into adverfity, this difpofition had no fcope for its exercife.
Chriftians, the Lord knoweth our frame, and is well ac- quainted with what we are able to bear, and confequent- \y what flate of life will be upon the whole moll conveni- ent for us. It is, therefore, our intereil, as well as duty^ to refer ourfelves entirely to him, and leave him to choofe
36S Seeking a Competency In ■
for us. This is not only the dodrine of fcriptiire, but fo agreeable to reafon and good fenfe, that it has been ac- knowledged by feveral of the Heathen Philofophers, who have exprefied themlelves in terms perfeftly fimilar to thofe of the infpired writings. The prayer which Socrates taught his pupil Alcibiades, is very remarkable ; that he fliould befeech the Supreme God to give him what was good for him, though he fliould not afk it ; and to with- hold from him whatever would be hurtful, though he fhould be fo foolilli as to pray for it.
2. As God is certainly the befl judge of v/hat is good for us, fo refignation to him is a moil acceptable expreifion both of our worlliip and obedience. Single duties are par- ticular a£ls ; refignation is the very habit of obedience. The wifdom and goodnefs of God are acknowledged in the moft authentic manner, when his holy and fovereign Pro- vidence is humbly fubmitted to, and cordially approved. Every impatient complaint is an impeachment of Provi- dence ; evQry irregular defire is an a6l of rebellion againfl God. Therefore a fubmiffive temper mufl be highly plea- fmg to God, and is the way to glorify him in the moil un- exceptionable manner. The rather indeed, as it is im- poffible to attain this temper, but by fmcerely la3dng hold of the covenant of peace, which is ordered in all things and furs. This teaches us the grounds of fubmiffion. This procures for us the grace of fubmiifion. This ftains the pride of all human glory. This changes the nature of our poftefiions to us, and us to them. This fpiritualizes a worldly mind, and makes uc know, in our own expe- rience, that all tlie paths of the Lord to his own people, are mercy and peace.
3. Such a temper of mind will greatly contribute to our ov/n inward peace. It will be an effcftual preferva- tive from all unrighteous courfes, and unlawful, or even diflionorable means of increafmg our worldlv fubRance, and confequently fave us from the troubles or dangers to which men expofe tliemfelves by fuch pradticcs. It will preferve us from perplexing; anxiety, and many uneafy fears for futurity. It will bring us the near and fure way to the greatell of all earthly blcffings — a contented mind.
the Wisdom of Proijidejtce. 369
Such will be the fweet and delightful effedls of depend- ing upon God, and leaving it to him to furnifli our fup- plies as he fees molt convenient for us. Whoever can pray with the prophet — " give me neither poverty nor ** riches, feed me with food convenient for me" — may be iully afTured, that his defire fhail be gratified, as it is per- fe£tly agreeable to the will of God.
I conclude with reading to you our Saviour's exhorta- tion on this fubje6l — " Therefore, I fay unto you, take no " thought for your life, what ye Hiall eat, or what ye Ihall *' drink ; nor yet for your body, what ye fhall put on. Is " not the life more than meat, and the body than raiment ? " Behold the fowls of the air ; for they fow not, neither " do they reap, nor gather into barns ; yet your heavenly *' Father feedeth them. Are not ye much better than " they ? But feek ye firft the kingdom of God, and his *' righteoufnefs ; and all thefe things fliall be added unto 'c you."
t 371 ]
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Th£ danger of prosperity.
A
S E Pv
Proverbs xxx. 9*
Ijestlbefulland deny thee^ and say ^ who is the Lord? Or^ lest I be poor and steals and take the name oj my God in vain.
PROCEED now to conllder the arguments by which the prophet enforces his wife and well conceived pray- er. Thefe, in connexion with the two branches of the prayer, Hand thus : " Give me not riches, left I be full *' and deny thee, andfay, who is the Lord ? And give *' me not poverty, left I be poor, and fteal, and take the " name of my God in vain." If Agur's prayer is con- ceived in the moft modeft and humble terms, the reafons, with which he fupports it, are every way becoming a tru- ly wife and good man. You fee in them a prevailing concern for the honor and glory of God, and his own prefervation in the paths of piety and virtue. You fee in them a humble fenfe of his own weaknefs, and the danger of temptation ; he, therefore, defires to be placed in fach a ftate of life, as will expofe him to the fewell trials. An excellent difpofition this, and highly worthy of our imita- tion. How happy would it be for us all, if a defire to pleafe God and preferve our integrity, lay always neareli
372 The Danger of Prosperity.
our hearts, and had a conftant and commanding influenc© en every ftep we took in our journey through Hie.
Neither riches nor poverty are bad in themfelves. Nei- ther of them is any recommendation, or hinderance to the favor of God, who is no refpe6ter of perfons — there are good and bad in all ranks. Men may be rich and yet pious, or poor, yet ilriftly jufi: and honeil. It is, I con- fefs, often done, yet it is highly criminal to look upon all that are rich in this world as profane ; and it would be equally {o to look upon all that are poor as deftitute of in- tegrity. Yet it is undeniable, that, from the corruption of the human heart, thefe two extremes do often become llrong temptations to the particular fms mentioned in the text; which we ihall now confider feparately, in the or- der in v/hich they lie in the paffage before us.
" Give me not riches, left I be full and deny thee, and " fay, v/ho is the Lord ?"
As to the fail, that riches do often lead to profanity and contempt of God, experience, and the Hate of the world prove it in a manner too plain to be denied. We not on- ly fee that thofe, v/ho are born and educated from their infancy in the higher ranks of life, are moll prone to ne- gle6t the duties of religion ; but thofe who, from a low or mean condition, are remarkably raifed in the courfe of Providence, do often change their temper with their frate, and fliow the unhappy influence of riches in leading them to a forgetfulnefs of God. Are there not fome, who were regularly in God's houfe when they but barely fubfilled^ Yi/ho have not time for it nov/, v/hen they are bufy and wealthy ? Are there not fome families, where the wor- Ihip of God was conftant and regular in early life, while tliey were undlilinguirijed, and now it is no more to be heard in their fumptuous palaces and elegant apartments ? Shall I fay, that any worni of the earth is become too con- fidcrable to falldov/n before the omnipotent Jehovah ? . I may add, as being of great importance in the pre- fent fabjeft, that fiich changes do often take place gra- dually and infenfibly, very much contrary to men's own expci-tation ; {o that v/e really do not know ourfelves, nor can- we determine before trial, how far v/e would refill or
^he Danger of Prosperity, 373
yield to the force of temptation. The prophet Elilha foretold to Hazael, the cruelties lie would be guilty of when raifed to an higher ftation ; to which he replied with difdain and abhorrence ; *' What, is thy fervant a dog, ** that he Ihould do this great thing ? And Elifiia anfwered, *' the Lord hath Ihewed me that thou fhalt be king over ,♦* Syria." The conduct of the children of Ifrael in their profperity, is but an emblem of the general conduct of the children of men. *' But Jelliurun v/axed fat, and ♦' kicked. Thou art v/axed fat, thou art grown thick, *' thou art covered with fatnefs : Then he forfook God ♦' which made him, and lightly efleemed the rock of his " falvation."
What hath been faid might be fufficient to fhew the propriety of the prophet's prayer ; for if fuch hath been often, or generally, the influence of worldly greatnefs upon other men, why iliould any be fo confident as to prefume it would be otherwife with themfelves ? But perhaps it may afford matter of ufeful infl;ru£lion, to inquire a little further into the fubjedl — to trace the caufes of this effeft, and ihew how, and why riches become an inducement to irreligion and profanenefs, for this will befc enable us to apply the remedy. When I fpeak of examining the caufes of this effect, I confefs that no reafon can be given for it, but what refledls great dilhonor upon human nature in its prefent ftate. Were we to judge of the mat- ter by the dictates of found reafon, we fhould naturally expe6l to find it dire6lly contrary. God is the author of every bleffing which men poffefs, and his gifts Ihould lead us to gratitude and acknowledgment. It feems natural then to fuppofe, that thofe who are moft highly favored in the courfe of Providence, fhould difcoyer the greateft fenfe of obligation, and be ready to make every dutiful return. One would think that though the poor ihould be impatient, furely the rich will be content and thankful. Is not this reafonable ? Had any of you bellowed many favors upon others, would you not expedl that their grati- tude Ihould bear fome proportion to the number and va- lue of benefits received t Had any of them been remarka- bly diltinguilhed from the reft, would you notexpe(^frQix^ Yoi. II.. 3 A
1*74 '^^ Danger of Prosperity.
them the moft Inviolable fidelity and attachment ? Strange, that our conduft Ihould be fo directly oppofite in the re- turns we make for the goodnefs of our Maker ! That thofe who are diftinguillied from others by the largcft pofTeffions, and the greateft fulnefs of all tempore.! mercies, lliould be the moft prone to wickednefs of all forts \ but efpecially, that they fhould be peculiarly inclined to forgetfulnefs and contempt of God. Yet fo it is in truth. But how. ever diihonorable it is to human nature, let us fearch into it a little, apd perhaps we may difcover the caufe of im- piety in perfons in affluent circumftances, and the danger the prophet would avoid, by attending to the following obfervations :
1. An eafy and affluent fortune affords the means, not only of pampering our bodies, but of gratifying all our lulls and appetites. They are as ftrong probably in per- fons of inferior ftations, but Providence has rendered the gratification more difficult, and in fome cafes impoffible. Many work through neceffity, who would be as idle and flothful as any, but for the fear of want. Thele will be the firfl and readicft to reproach the rich, and call them idle drones, who revel in that abundance for which they never toiled ; and to put to their own credit that, which is wholly owing to the reftraints under which they are laid. Many are generally fober, becaufe they cannot afford the charges of intemperance, who want nothing but the means, 13 riot in the moft brutal fenfuality. But to perfons of great v/ealth, the objefils of defire are always placed in full view, and are evidently within their reach : fo that the temptation has uncommon force, and few are able entirely to refift it.
2. The indulgence of pleafure infenfibly induces a habit, and leads men to place their happinefs in fuch en- joyments. Habit you know is very powerful, and while the habit acquires ftrength, the power of refiftance is gra- dually weakened. Thefe gratifications confume fo much time, that there is little left to reflect upon God, and our relation to him. I reckon it none of the Icaft temptations to perfons of high rank, that not only their felf-indulgence, but the attendance an^ pbfcquiouliiefs of others, io en-
The Danger of Prosperity. %*j^
grofTes their attention, and waftes their time, that they have few opportunities of cahn and fober rejEiedlion ; or at leafl, can eafily efcape from it, and take refuge in compa- ny and amufement. Add to this, that a great variety of fenfible objects and enjoyments render the mind, not only lefs attentive to things of a fpiritual nature, but indeed, lefs able to underftand them.
3. Obferve further, that when the better part is thusi neglefted, and no care taken of the cultivation of the mind, every vice will fpring and flioot up in the foul, as briars and thorns do upon uncultivated ground. Sin, my brethren, is natural to us ; it is the produce of the foil ; if it is not deftroyed, it will not die ; if it is but negledled, it will thrive. Now when ever perfons fall under the pov/er of vice, they begin firfl: to excufe, and then to vindicate it* Thofe who are under the government of lull, foon find it would be their interefl: that there was no fuch thing as religion and virtue. Whatever we wifli, we are eafily led to believe to be true. Loofe and atheiflical principles then find a ready admittance, and are fwallowed down greedily. This is a fliort fketch of the fteps by which people in afflu- ent and eafy circumllances, are often led to deny God, and to fay : " What is the Almighty that we fliould ferve him^ •* and what profit fiiould we have if we pray unto him ?" — • Loofe principles are, at firfi:, more frequently the efFe6l^ than the caufe of loofe practices ; but wh^n once they have taken deep root, and obtained full dominion in the heart, they 'have a dreadful and fatal influence on the devoted viQim.
But, my brethren, I find a ftrong inclination to make another remark, though perhaps it may be thought of too .'refined and abflrad a nature. It is, that the danger of affluence in leading to contempt of God, arifes from the nature of all fin as fuch* The original and firft fm of man, was plainly affecting independence. They defired and expected to be as gods, knowing good and evil. And ftill fm properly confifts in withdrawing our allegiance from, and throwing off our dependance upon God, and giving, as it v/ere, that efteem, love and fervice to our- ielves, in one fhape or another, that is due only to him*
3^6 Yhe Danger of Prosperity*
Now obferve, that affluence nourifhes this miftake, and fuffering kills it. The more every thing abounds with us, the more our will is fubmitted to, and our inclinations gratified on every fubjeft ; the more we look upon our- felves as independent, and forget our obligations to God. Whereas, on the other hand, difappointments and cala- mities open our blind eyes, and make us remember what we are. Was not the proud monarch of Babylon in- fpired with this delufive fenfe of independence, when he exprelTed himfelf thus ; " At the end of twelve months ** he walked in the palace of the kingdom of Babylon. " The king fpake and faid, is not this great Babylon, that ^' I have built for the houfe of the kingdom, by the might " of my power, and for the honor of my majefty ?*' But mark the more powerful word of the King of kings. " While the word was in the king's mouth, there fell a *' voice from heaven, faying, O king Nebuchadnezzar, to *' thee it is fpoken, the kingdom is departed from thee !" That this is the proper fource of worldly greatnefs, may be feen in the temper, fuch perfons ufually acquire and fettle in, which is pride, infolence and contempt of others. Nay, it appears ftill more clearly in fome few inftances, in which the intoxication comes to its height, and the poor deluded mortal literally afpired to be confidered and treat- ed as God. It may feemincredible, but we have the moll authentic evidence that hiflory can aflPord, that fome men have demanded and received divine worlhip. This was the cafe, not only with Alexander the Great, who was really an illuftrious prince, but with fome of the later Roman emperors, who were the meaneft and bafefl of all men. No wonder then, that profperity makes men ne- giefl God, when it prompts them to fit down upon his throne, and rob him of the fervice of his other fubjefts.
Before I proceed to the other part of the prophet's ar- gument, fuffer me to make a few remarks, for the improve- ment of what has been already faid, And,
I. See hence the great malignity and deceitfiilnefs of fin. It hardly appears more ftrongly from any circum- ftance, than that which has been the fubjeft of tliis dif- courfe, viz. that the gifts of God, in the courfe of his Pro-
The Danger of Prosperity, 377
vidence, are fo far from excitinjr our gratitude, in propor- tion to their number and value, that on the contrary, thofe •who recevoe most are ufually most profane. They make his favors, inflruments of rebellion againft him, and return contempt for his indulgence, and hatred for his love.
Let us not take occafion from this to gratify our own envy, by particular or perfonal reproach againft thofe who are great, or have become rich amongft themfelves ; but let us a6t a far wifer and jufter part, and be humbled for the fmfulnefs of our nature, and warned of the deceitful- nefs of fm. We may feel the feeds of this difpofition in us all. You find the wife man charging a fimilar ingra- titude upon man in general. " Becaufe fentence againft " an evil work is not executed fpeedily, therefore the *' heart of the fons of men is fully fet in them to do evil." And do you not obferve every day, nay, has it not turned into a proverb, that we think light of our mercies, fpiritual and temporal, when they are common and abundant I And what is the true and proper interpretation of this, but that the greater God's goodnefs is to us, commonly the lefs is our gratitude to him ?
,. 2. Let me befeech you to make a wife improvement of the advantages you enjoy over one another. Let them ex- cite in you a holy emulation to teftify your fenfe of fuperi- or blellings, by fuperior piety and ufefulnefs. Do you ex- ■Gcl others in any refpe6t ? Are you fuccefsful in trade I Have you rifen to reputation ? Are you exalted to oftices of dignity ? Are you endowed with capacity of mind I Can you remember the time when thofe were your equals who are now your inferiors ? Do not look with infolence upon others, making odious, and perhaps unjuft ccmpari- ■fons. Do not fwell in pride and felf-complacence, as if by your own power you had made yourfelves to differ, but rather look the other way to God, who is the maker both of rich and poor, and pray that your thankfulnefs and du- ty to him may exceed that of the poor man, as much as his liberality to you exceeds what he has thought proper to be- ftow upon him. This affords me an opportunity of rela- ting a little piece of private hiftory, that happened in Great
37^ ^^^ Danger of Prosperity,
Britain, and appears to me very worthy of remembrahce^ and very conducive to the ends of edification.
A gentleman of very confiderable fortune, but a ftran* ger to either perfonal or family religion, one evening took a folitary walk through a part of his own grounds. He hap* pened to come near to a mean hut, where a poor man with a numerous family lived, who earned their bread by daily labor. He heard a voice pretty loud and continued^ Not knowing what it was, curioiity prompted him to lif- ten. The man, who was pioufly difpofed, happened to be at prayer with his family. So foon as he could dilHn- guilh the words, he heard him giving thanks with great affedlion to God, for the goodnefs of his providence, in giving them food to eat, and raiment to put on, and in fupplying them with what was neceffary and comfortable in the prefent life. He was immediately, no doubt, by divine power^ llruck with allonifliment and confufion, and faid to himfelf, does this poor man, who has nothing but the meancft fare, and that purchafed by fevere labor, give thanks to God for his goodnefs to himfelf and family, and I, who enjoy eafe and honor, and every thing that is grateful and defirable, have hardly ever bent my knee, or made any acknowledgment to my Maker and preferver. It pleafed God that this providential occurrence proved the mean of bringing him to a real and lafling fenfe of God and religion.
Let all perfons in health, quiet and plentiful circumftan* ces, learn from the preceding difcourfe, what it is they ought clearly to guard againfl. — Pride, fecurity, forgetful- nefs of God, are peculiarly incident to that llate. "■ Lo *' this," faith the Lord to Jerufalem, " was the iniquity oi *' thy filler Sodom, pride, fulnefs of bread, and abundance *' of idlenefs was in her, and in her daughters, neither *' did ilie ftrengthen the hand of the poor and needy." A ferious I'efledlion on the obligation fuch lie under to God for what they have received in their continued dependance upon him, and the inflability of all earthly things, would fave dicm from the hurtful influence of worldly profperit}'. To enlbrce this, I fliall only read the apollolic charge to Tiniothy. " Cliaree tJjcm that are rich in this world, that
T^he Danger of Prosperity, 379
*' tliey be not high minded, nor trufl in uncertain riches, " but in the living God, who giveth us all things richly " to enjoy ; that they do good, that they be rich in good " works, ready to diftribute, willing to communicate ; " laying up in llore for themfelves a good foundation *' againfl the time to corne, that they m-ay lay hold on eter- *' nal life."
;:
1
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Th£ danger of adversity.
SERMON.
Proverbs xxx. 9*
Lest I be poor and steals and take the name of my God
in vain.
I PROCEED now to confider the argument by which the prophet urges the fecond branch of his requeftj ivhich, in connexion, runs thus — " Give me not poverty, " left I be poor and fteal." Having not only explained the general principle that runs through the whole of this ifubjefl, but alfo very particularly pointed out the dangers attending an opulent and wealthy ftate ; I Ihall endeavor to do the fame thing with refpeft to a ftate of poverty and jftraitnefs. While I attempt this, I am fmcerely forry that there is fo much propriety in the fubjedt ; and that it is fo well fuitedtothe circumftances of the inhabitants of |this place. You fee the prophet confiders the great and general temptation to which the poor are expofed, to be difhoneft, by ufmg fraudulent means of relieving their Wants, or bettering their condition. You fee alfo, he con^ fiders this temptation in its progrefs, not only inclining them to aft unjuftly, butfometimes proceeding to the ter- j rible degree of concealing or fupporting the fraud by falfe? Vtt, IL 3 B
382 Tbe Danger of Adversity.
hood, and perhaps at lafl by perjury or falfe fwearing";' " left I be poor and fteal, and take the name of my God " in vain."
Let us firll confider a little the matter of fa6t, as it appears in experience, and then a few of its principal caufes.
As to the firft of thefe, fhall I be afraid to affirm, that extreme poverty often inclines perfons to diflionefty and fraud ? Will it be thought harlh and fevere to thofe already fufficiently deprelTed ? As I would not feem to ftand m this place, and flatter the pride of the greateft and mofi eminent of my fellow-finners, fo neither will I dilTembk the truth from a falfe compaflion for the poor. Thi; would indeed be doing them the greateft poflible injury it I would be treating them, from miftaken tendernefs, a; the rich are often treated from the fear or partiality o thofe who are about them ; foftering their felf-deceit, an( not fuifering them to hear the moft falutary truths, beeauf they are not pleafmg to the flefti.
It is undoubtedly matter of experience, that great po verty makes many take unjuft and unwarrantable method of procuring relief. Not only fo, but they feem oftei dilpofed to juftify and defend them, as if they had a titl to rectify the miftakes of Providence, in the diftributioi of worldly pofleffions. This, in the event, receives grea encouragement from fome who feem to have imbibed : general falfe principle, and aft upon it, both in their owi condudl, and in their judgment of others. In the divifioi of controverfy, or dividing difputed property, when on( party is, or is fuppofed to be rich, and in eafy circum ftances, and the other poor, and in a mean condition they think that inftead of acting according to ftri6V, juftice the advantage lliould always be made to fall to the poore iide. Thisconduft is confidered by fome, not only a: lawful, but as laudable. It is however a falfe principle j and is condemned in fcripture, which fays, " Neithe " flialt thou countenance a poor man in his caufe." I may be thought, perhaps, that the other is the more com mon and dangerous partiality, and probably it is fo ; yej this alfo is blame-worthy, and when followed out, as I air'
The Danger of Adi)crsity. 383
rfraid it too often is, mufl; involve numbers unawares in the guilt of Healing ; for when they have once laid down jthis rule, that the poor have fome claim upon the rich, they are ready to apply it to their own cafe, and extend it very far. But in all matters of property, or right and 'wrong, whether a perfon is rich or poor, ought to be ut- terly out of the quellion ; the only thing to be confidered is, what is jufi: and lawful. The rich are indeed, in point !of confcience, bound to alTifl the poor ; but this muft be tlieir own a6l ; no perfon can take the fmallefl part of their property, without their confent, but he is guilty of an a6l of injuliice, and violation of the law of God. No perfon has a right to make them generous and charitable again!!: their wills, or to exercife their own generofity and charity at their expence. This muft be left to the Supreme Judge at the laft day, who will fay to them, " I was a ftranger " and ye took me not in, naked and ye clothed me not, " fick and in prifon and ye vifrted me not." But what will give us the mofl difiindt view of the influence, of poverty, as a temptation, is the too frequent conduct of thofe who are reduced from what was once their flate, to poverty or debt, by misfortunes or extravagance, or mif- management of their affairs. The temptation of poverty is not by far fo great to thofe in the meanell ranks of life, whofe income, though fmall, is not very difproportionate to what hath always been their condition ; as to thofe who are reduced from a higher to a lower flate — The few, who in fuc.h a fituation preferve their integrity inviolated, and their fmcerity of- fpeech unfufpefled, deferve the highefl honor. Nay, I am perfuaded that, bad as the world is, every perfon in reduced circumftances, would meet with companion and alTiftance, if all about him were fenfible that he had neither loll his fubftance by neglect, nor wgiled it by riot, nor concealed it by fraud. But though we cannot help afcribing foms meafure of what is laid to the charge of perfons in this unhappy ilate, to the rage ^ndrefentment of thofe who have fuflered by them; yet alas, there is too great reafon to affirm , that they are too 9ften guilty of prevarication and fraud v^iiins mentioned ilX the text.
•3^84 '^b^ Danger of Ad'uersity.
I will dwell no longer upon the fa(fi:, but will confider a little the reafons of it, which will direftly ferve to pro- mote the defign of this difcourfe, by exciting men to con- eern and folicitude, as well as pointing out the proper means of avoiding the temptation. The general reafon pf this, . to be fure, is obvious to every body, that perfons in poverty, being flrongly folicited by the appetites com- mon to all men, and not having their own wherewith to gratify their defires, are tempted to lay hold of the proper- ty of others. They grudge to fee that others have the en- joyments from which they are debarred ; and fmce they cannot have them in a lawful, make bold to feize them in an unlawful way. But this I do not infill on, that I may mention one or two particular reafons, which will fuggell fuitable exhortations to duty.
I. The firfti fhall mention, is ignorance. This is pecu- liarly applicable to thofe in the loweil ranks of life. Through poverty they are not fo well inllrufted as they ought to be, |n the principles of religion, and the great rules of duty. An ignorant ftate is almoft always a ftate of fecurity. — Their Gonfciences are lefs tender, and they are lefs fenfible of the great evil of prevarication and fraud. I am obliged, in fidelity, to fay, that in the private infpedtion of my charge, though I have found feme inftances both of poverty and ficknefs borne with the moft pious rcfignation, there are alfo fome whofe condition might move the hardefl heart, living in the mod fordid poverty, grofsly ignorant, and, at the fame time, fo difpirited, fo liothful, or fo proud, that they will do little to obtain knowledge for themfelves, or communicate it to their children. Many will not attend . upon the public means of inflruclion, becaufe they cannot appear in fuch a decent garb as they could wifh ; and for the fame reafon they keep their children from them, till they contraft fuch habits of idlenefs and vice, that they come out into the world without principle, obfiinate and intractable. Is not the duty here very plain r AH fuch iliould exert themfelves to obtain the knowledge of the things which belong to their peace. They Hiould neither be unwilling nor afliamed to make application for fupply ; and even the coarfeft raiment fliould not hinder them from
. The Danger of Achersiiy. 385
appearing in the houfe of God. Thus they will find ac- ceptance with him, if they Avorlliip him in the beauty of hohnefs, preferable to thofe who are clothed in purple and fine linen, and their hearts are after their covetoufnefs.
2. Another great reafon why poverty becomes a temp- tation to fraud is, that they are introduced to it infenfibly, and led on by degrees. The fin fteals upon them by lit- tle and little. People involved in their circurnilances, to get rid of importunity and folicitation, make promifes, more of what they hope or Avifli, than of wliat they are able to do. Neceffity ferves as an excufe for their failing to their own minds, and thus they are gradually brought into a breach of fmcerlty, and proceed from lov/er to higher degrees of falfhood. Little arts of evafion are iirft made ufe of, and doubtful praftices are entered upon. One fm feems neceflary to ftrengthen or conceal ano- ther, till at laft the groifeft fraud, and fometimes perjury itfelf, clofes the unhappy fcene. I have read an excel- lent obfervation, that there is hardly fuch a thing as a An- gle fin ; they are always to be found in cluflers. I am fure, this holds in a particular manner as to fins of injuf- tice. They are fo interwoven and connected together, that you cannot receive any one without being obliged to admit the reft. This is one great branch of the deceitful- nefs of fin in general ; with a view to v/hich the apoflle fays ; " But exhort one another daily while it is called to- '■'• day, left' any of you be hardened through the deceitful- " nefs of fm."
3 . I only mention one other reafon of poverty being a temptation to fraud, viz. that in tim^e it deftroys the fenfe of fihame. I am not ignorant, that a fenfe of fliame, which is nothing elfe but a fear of the cenfure of others, neither is, nor ought to be the main principle of a good
■man's actions. But as there is no other principle at all in many, fo it is a good affillant, and corroborative v/hen juftly directed; But now, through the corrupt maxims of the world, poverty is fo much the objeft of contempt, and thofe who are in this ftate, meet every day with fo many -marks of neglefl from all, that before their condition is •known, they will do almoft any thing to conceal it, and
386 The Danger of Ad'uerstty.
after it is known, they become in time To deilitute of ihame, that they are under no further reftraint.
From this particular branch of the fubjeft, let me put you in mind,
1. What reafon many have to be thankful to the God of life, who hath given them their daily provifion, if not in all the abundance of immenfe riches, yet in fulnefs and fufficiency. An humble, thankful difpofition is not only your duty, in return for the divine bounty, but is itfelf the richeft and fweeteft ingredient in all' temporal mercies. — 'It is that, indeed, which makes them mercies. — Envi- ous perfons do not tafte what they have, their evil eye be- ing fixed on what they cannot obtain. Things in this re- fpeft are juft what they feem to be. Our comforts are as v/e are enabled to relifh them. The fame poileihons which. are defpifed by the impatient or ambitious, are a treafure and abundance to the humble and grateful.
2. If poverty is a temptation, it ought to be an argUr ment to all to avoid it, or feek deliverance fron>. it by law- ful means. Apply yourfelves v/ith fleadinefs and perfe- ' verance to the duties of your calling, that you may pro- vide things honell in the fight of all men. It is a duty of the land, and of the gofpel ; and it hath this promife, in general, annexed to it, that " the hand of the diligent *' maketh rich." Read, I befeech you, that vail treafure of ufeful infi,ru6lion, the book of Proverbs ; where you will meet with many excellent counfels and wife obferva- tions upon this fubjett. Of thefe I fliall mention at pre-, fent, but two paflages, fclcfted both for the foundnefs of the inllruftion, and the beauty of the illuilration. " Go " to the ant, thou iluggard, confider her ways and be wife ; *' which having no guide, overfeer, or ruler, provideth *' her meat in the fummer, and g:ithereth lier food in the *' harvefl. How long v.ilt thou lleep, O Iluggard ? When *' wilt thou arife out of thy lleep ? So fliall thy poverty " come as one that travelleth, and thy want as an armed ** man." And again ; *' I went by the field of the flotli- *' ful, and by the vineyard of the man void of underflaud- " ing; and lo,it was all grown over with thoiiis, and r.cttks
The Danger of Advcrshy, 387
*♦ had covered the face thereof, and the Hone-wall thereof '* w:'S broken down."
3. Are any of you poor and reduced in your circum- ftances, fet a double watch upon your conduft, and ear- neflly pray that God may prefervc you from fraud and (lifingenuity of every kind. Rather fuffer yourfelves to be ftripped of every thing, and apply to the charity of others, v/hich is not fmful, and ought not to be Ihamefu], than take any diflionell methods of bettering yoar ilate- O melancholy thought, that many, when they become defperate in their circumftances, become alfo defperate in their courfes, and drown the reflection of their con- fciences in flothfulnefs aud fenfuality ! Sincerity, inte- grity, patience and fobriety in a ruined fortune are doub- ly eminent, at leaft, whatever they may be in the fight of the world, they are honorable and precious in the fight of God, and of all good men.
Before concluding, fufler me to make one or two re fleftions on the fubjecl in general ; the feveral parts of which I have now explained. And,
I. On what hath been faid on 'this fubjeQ:, I would graft this important leffon ; that you fhould not only fcudy to preferve yourfelves from fin, but from all fuch circum- ftances of temptation as are dangerous to human conftan- cy. This was the very ground of the prayer of the pro- phet in my text, and is the fubfiance of the reafons he af- iigns for his requeil. We are taught the fame thing in the ftrongeil manner, by the feveral inilances of human , frailty, and the folly of prefumptuous confidence, record- ed in fcripture. " Now all thefe things happened unto *' them for enfamples, and they are written for our admo- " nition, upon v/hom the ends of the world are come- " Wherefore, let him that thinketh he ftandeth take heed M left he fall." We are alfo taught tJie fame thing by him who knew what was in man, as lie has given us direc- ,\ions in the form of prayer which he taught his dilcipies, to fay. Lord, " lead us not into temptation."
Are you really unwilling to do evil, j'ou will be con- cerned to keep yourfelves out of the v^ay of every folici- lation to it. This is confiiantly the effeci: of a jadiciouj;
388 The Banger of Adversity,
and folid piety, and tliofe who a£t otherwife fheiv, that they either have no real goodnefs, or that they are very weak Chriftians, and Httle acquainted either with them- felves, or this prefent evil world.
2. You may learn how neceffary it is, that you Ihould look for the divine affiftance and diredlion, to avoid the temptation of every ftate of life. We are truly of ourfelves unequal to the trials with which we are furrounded. Not that there is any thing unjuft or oppreffive in the meafures - of Providence ; but becaufe it feems good to our Maker, :i to oblige us to a conflant dependance upon himfelf and hisfj promifed help. " But God is faithful, who will not fuffer ? " you. to be tempted above that ye are able, but will with -; " the temptation alfo make a way to efcape, that ye may " be able to bear it."
The leail temptation may prove too hard for us, if we' negle£t to apply for fupreme aid ; but in divine ftrength, we may bid defiance to the moft formidable oppofition. ' This temper is well exemplified and defcribed by the apoftle Paul to the Corinthians. " And he faid unto me, ' ** my grace is fufficient for thee, for my ftrength is made " perfe6t in weaknefs. Moft gladly, therefore, will I ra- c. *' ther glory in my infirmities, that the power of Chrift,^ ** may reft upon me. Therefore, I take pleafure in in^ n " firmities, in reproaches, in necefllties, in perfecution, n *' in diftrefles for Ghrift's fake ; for when I am weak then t. " am I ftrong." I
3. From what hath been faid, you may fee what an in- ^ feparable connexion there is between true religion, and " your employments, and ftate in this prefent world. They have a mutual, ftrong, and conftant influence upon one another. It is a fatal, though a common error to feparate them ; entirely to confine religion to the times and places of immediate worfliip, and fuppofe that it hath nothing to do with the maxims of trade and commerce, or other worldly callings. On the contrary, your impreflions of things fpiritual and eternal, will diredt and regulate your views as to the prefent life ; and your fuccefs or misfor- tunes in worldly fchemes, will have a certain and vifible ciTedl upon your Chrlftian converfation, and the ftate of
I
The Danger of Adversity, 38^
your fouls. Therefore, let them never be feparated in your own views, and let thcni Hill be kept in their proper order and fubordination. Though the light and trivial ufe, not only of tlie name of God, but of fcripture-lan- guage, is both fuiful and dangerous ; and though a for- ward odentatiouc piety may fometimes look fufpicious, yet it were to be wiflied we had more of a grave and ha- bitual acknowledgment of God in all our ways. This was the language of the Patriarchs of old. In one of the former difcourfes upon this fubjed, I took notice of Jacob's pra3'er, when he fet out for Padan-aram. See after the increafe of his family, how he expreffes himfelf in anfv/er to his brother I faac. "And he lift up his eyes and faw " the women and children, and faid, who are thofe with " thee ? And he faid the children which God hath graci- " oufly given thy fervant." See alfo the apoftolical direc- tion for the manner of proje6ling our future purpofes. — ■ "' Go to now, ye that fay to-day, or to-morrow, we will " go into fuch a city, and continue there a year, and buy " and fell, and get gain."
4. In the laft place, let me befeech, in the tendereil manner, every one of you, rich and poor, to remember an approaching eternity. It will not be long till the ho- norable, and defpifed, the wealthy and the needy, the matter and the fervant, Ihall lie down in the duH. Lay hold of that covenant of peace which is ordered in all things and fure. Hear a great and conftant truth. " What is a " man profited, though he fliould gain the whole world *' and lofe his own foul, or what Ihall a man give in ex- *' change for his foul ?" How many a Lazarus is now in Abraham's bofom ; and how many a rich man, that once lived delicately on earth, is at this moment tormented iri hell-fire I The gofpel of peace is now preached in your ears. Believe in the name of the Lord Jefus Chrift, and ye Ihall be faved. I cannot promife that you fliall be rich,' but all things neceflary are afTured to you by the divine promife ; food and raiment, fupport under trials, ftrength ibr duty, and in the v/orld to come, everlafung reft;
Vol. II. ,^ G
[ 591 ]
R 0000 «0M ooeo too4 fiOM oeeo pooo oeoo 07C0 oooo oooo 00&3 0000 coco ttooo ooor oe6o ^00 5009 oeoa mm 0000 nooo 009* 3 0000 0000 0000 000a 0000 oogo 0000 0000 0000 C003 0000 0000 OC09 cooo 0000 coco eooo croo coco oeoo vooo ooco ooo) cooa
On the religious EDUCATION of CHILDREN,
S E R M O N=
Preached in the Old Presbyterian Church in New -Tor k^ to a liery numerous audience^ on the evening of the se- €ond Sabbath in May^ 1789.
Mark x. 13, 14, 15, 16.
And they brought young children unto him^ that he should touch them^ and his disciples rebuked those that brought them. But when Jesus saw it, he was much displea- sed^ and said unto them. Suffer the little children to come unto me, and forbid them, not : for of such is the kingdom of God. Verily I say imto you, Whosoe'ver shall not recei'ue the kingdom of God as a little child, he shall not enter therein. And he took them up in his arms^ put his hands upon them, and blessed them.
THERE are few things in which perfons of refle6lion, in general, and efpecially thofe who fear God, are more agreed, than the importance of the rifmo- generation; or, which is the true meaning of that expreffion, the im- portance of the inftruclion and government of youth.
This is a fubjeft of great extent, and may alfo be taken up in a great variety of hghts. I am one of thofe who think
392 On the Rd'ig'ious
that it may, as well as many others, be, with much ad, vantage, confidered doftrinally ; and that a clear view of divine truth upon every fubjeft, will have the moll power- ful and happy influence, not only in dircding our fenti- inents, but in governing our practice.
There is much to be feen of the proper glory of the Re- deemer in this pafiage of fcripture. His ufefulnefs — his attention to improve every feemingly accidental occur- rence for the purpofe of inllrudion, and his amiable con- defcenfion to all who humbly applied to Him, and ten- der feeling for their wants and weaknefies. It appears from this pailage, that the inhabitants about Jordan, where he then was, not only brought their fick to be healed, as they did in moft other places, but brought young children " that he fliould touch them." In Luke they are called infants ; and in the latter end of the paffage now read, it is faid, he took them up in his arms, laid his hands on them, and blefied them ; fo that it is probable they were all of them of very early age, and fome of them, perhaps literally what we call infants, who could not yet fpeak or walk. I f::ie not the lead foundation for what fome com- mentators fuppofe, that they might labor under fome dif- order, from which the parents fuppofed he would cure them : If this had been the intention, the difciples would not, probably, have fo.und any fault with it. The proba- bility is, that the parents or relations of the children brought them, expecting that he would lay his hands on them — authoritatively blefs them, and pray for them; from v>hich they believed important benefits might be derived to them. The difciples, we are told, " rebuked thofe that brought " them," fupponng, doubtlefs, that it was an impertinent and unnecelfury interruption of their mafter, and that the children could receive no benefit at that early time of life ; and who knows but, like the human wifdom of later times, they might think the attempt fuperflitious as well as un- neceffary ; however, our Lord wr.s of a different opinion, and faid — " Suffer the little children to come unto me, *' and forbid th«m not ; for of fuch is the kingdom of ^.' God."
Education of Children. 393
Now the fingle fubjeft of this difcourfe fhall be to in- quire. What is the import of this declaration ? and, What we may \inderlland our Saviour as aflirming, when he fays, of young children or infants, '' of fuch is the king- dom of God ?" After this, I will give fuch advices as the truths that may be eftabliihed Ihall fuggeit:, and as they feem to me moil proper to enforce.
Let us then confider what we may underfiand cur Sa- viour as affirming, when he fays, of young children or in- fants, " of fuch is tiie kingdom of God."
And, in the firft place, v/e may underfland by it, that children may be taken within the bond of God's covenant; become members of the vifible church, and, in confc- quence, be relathely holy. I do not found the lawful- nefs of infant baptifm on this pafiage alone, and mean to ll enter into no controverfy on the fubjeft at this time ; but,
!as it is clearly eilabliihed in other paflages, it may well ; be underllood here. At any rate fo far as I have affirmed is undoubtedly certain, that they 7nay be admitted within the bond of God's covenant. We know, that under the Old Teilament, they received the fign of circumcifion, which in the New Teflament, is faid to be " a feal of the •*' righteoufnefs that is of faith." (Eom., iv. 11.) Manybe- ..neiits may arife from this. As in the natural conftitution -pf man many advantages and di fad vantages are derived ■frpm parents upon the olFspring, fo in the moral conliitu- tion of divine grace many bleffings, fpiritual and tempo- Tal, may be inherited from pious parents. Children are the fubje£ls of prayer ; and, of confequencc, within reacli of the promife. The believer may juill}^ hope for his feed dying in infancy, and in after life, many eventual provi- dentitJ mercies may be expefted from that God who " faeweth mercy to thoufands of generations of them that " love him."
It was ufual in the mod ancient times, for aged or holy .perfons to blefs children formally. I do not recollecl in ancient hiitory, a m.ore beautiful, or more tender fcens, than that we have recorded, Gen. xlviii. 1^. of the patri- arch Jacob's bleffing his grand-children, the fons of Jofeph, when he was about to die — -" And he bleifed Jofeph and
394 On the Religious
** faid, God before whom my fathers, Abraham and Ifaac, " did walk, the God which fed me all my life long to this *' day, the angel which redeemed me from all evil, blefs *' the lads ; and [let my name be named upon them, " and the name of my fathers, Abraham and Ifaac : " And let them grow into a multitude in the midfi; of the " earth." We are told by an ancient writer of the Chrif- tian church, that Ignatius, afterwards bifhop of Antioch, was one of thofe children thus brought to Chrift for his bleffing ; and there is no reafon, that I know of, to oppofe the tradition : For fuppofmg him to have been an infant, or even from 2 to 5 years of age, it would make him only between 70 and 80 at the time of his martyrdom, in the year 108 from the birth of Chriil.
2. The declaration " of fuch is the kingdom of God," may be underflood to imply, that children may, even in infancy, be the fubjefts of regenerating grace, and thereby become really holy. This is plain from the nature of the thing ; for if they can carry the corrupt impreffion of Adam's nature in their infant Hate, there can be no doubt' but they may be renewed after the image of him that ere-- ated them. Almighty power can eafily have accefs to them, and can, in anfwerto prayers, as well as endeavors,' form them for their Maker's fervice. See what the pro-" phet Ifaiah fays, xxviii. 9. " Whom fliall he teach know-' " ledge ? and whom fliall he make to underflanddodrine.^- " Thofe that are weaned from the milk, and drawn from the' " breads. " Samuel was a child of prayer, and dedicated to God from his infant years, and it is faid of him, i Sam. ii. 26. "■ And the child Samuel grew, and was in favor *■' both with the Lord, and alfo with men." It is an ex- preiTion frequently to be found in pious writers, and among them that are far from denying the univerfal corruption of human nature, that fomc may be fliid to be fanftified from th.e womb — that is, tliat the time of their renovation may be beyond the reach both of underllanding aud me- mory ; and this being certainly poiTible, may jufily be conlidered as the objedl: of delire and the IVibjefl of prayer. Few, perhaps, have failed to obferve, that Ibmc children difcover upon the firfl dawn of reafon, an amiable and
Education of Children. ^95
tradable dlfpofition, and drink in fpiritual inftrudion, with defirc and delight ; while others difcover a froward- nefs and repugnance that is with much difficulty, if at all, and fometimes never overcome.
3.1 think this declaration implies, that children are much more early capable of receiving benefit, even by outward means, than is generally fuppofed. No doubt the reafon of the conduct of the difciples was, that they fuppofed the children could receive no benefit. In this, from our Lord's anfwer, it is probable he thought them miftaken. I will not enlarge on fome refined remarks of perfons as diftinguiflied for learning as piety ; fome of whom have fuppofed, that they are capable of receiving impreffions of defire and averfion, and even of moral tem- per, particularly, of love or hatred, in the firft year of their lives. I muft, however, mention a remark of the juftly celebrated M. Fenelon, archbifhop of Cambray, be- caufe the fa6l on which it is founded is undeniable, and the dedu6lion from it important. He fays, that ' before
* they are thought capable of receiving any inllrudlion, or
* the lead pains are taken with them, they learn a lan-
* guage.' — Many children at four years of age can fpeak \ their mother tongue, though not with the fame accura-
* cy or grammatical precifion, yet with greater readinefs
* and fulnefs than moil: fcholars do a foreign language
* after the ftudy of a whole life.' If I were to enlarge upon this I might fay, they not only difcover their intel- lectual powers by connecting the idea v/ith the fign, but acquire many fentiments of good and evil, right and wrong, in that early period of their life. Such is the at- tention of children, that they often feem to know their parents tempers fooner and better than they know their's, and to avail tliemfelves of that knowledge to obtain, their defire s.
* To apply this to our prefent fubjeft, or rather the oc- cafion of it, allow me to obferve, that the circumftances of folemn tranfaCtions are often deeply engraven upon very young minds. It is not impoffible that fome of thofe young children might recolIeCt and be aiFeClied with the majefiy and condefcenfion of Jefus of Nazareth, and
396 On the J^eliglouS
the impreffion be attended with happy fruits. At any rate, as no dpubt the parents would often relate the tranf- adlion to their children, this would be a kind of feconda- ry memory, and have the fame effect upon their fentiments and condu6l.
4. This declaration implies, that the earliefl:, in gene- ral, is the fitteft and befl; time for inftruQion. This part of the fubjecl has been treated at full length by many wri- ters in every age, I therefore ihall fay the lefs upon it — Only obferve, That the importance of early inftrudtion is written upon the whole lyftem of nature, and repeated in every page of the hiflory of Providence* You may bend a young twig and make it receive almofl any form ; but that which has attained to maturity, and taken its ply, you Vi'ill never bring into another fhape than that which it na- turally bears. In the fame manner thofe habits which men contract in early life, and are flrengthened by time, it is next to impoffible to change. Far be it from me io lay any thing in oppolition to the infinite power and abfo- lute fovereigrity of God ; but let us alfo beware of confider- ing thefe as oppofed to the natural courfe of things, or the ufe and efficacy of means. We have many warnings upon this fubjetl in fcripture, where the recoveryof an habitual and hardened fini^er, is likened to a natural impoffibility, Jer. xiii. 23. — "■ Can the Ethiopian change hisllcin, or the ''• leopard his fpots ? then may ye alfo do good that are ac- " cuilomed to do evil." God will referve to himfelf his own abfolute fovereignty, but it is at every fmners own pe- ril if he prefume upon it and abufe it.
5. This declaration of our Saviour — " Of fuch is the *' kingdom of God" — may imply, that, in fadt, the real difciples of Chrill chefly confill of thofe who are called in their earlier years. The vifible church of Chrifl is a nu- merous and mixed foclety ; but his myflical body, con- fiiling of real believers, I think we are warranted from this paffage of fcripture and others, as well as the analogy ot" faith, and tlie reafon and nature of things, to fuppofe, confills for the moft part of thofe who are called in infan- cy and youth. This is an important truth, and deeply fraught with inflrudlion to all, of every rank. There arc*
Education of Children. 397
■fome called after a courfe of oppofition to God, but there are few in comparifon ; therefore the apo{lIe Paul flyles himfelf — " One born out of due time." Perhaps experi- ence and a deliberate view of the ilate of the world, is fuf- licient to prove this .iffertioni The inllances of conver- Jion in advanced life, are very rare : and when it feems to happen, it is perhaps moil commonly the refurreftion. of thofe feeds which were fown in infancy, but had been long ftifled by the violence of youthful paffions, or the purfuits of ambition and the hurry of an adlive life. I have known feveral inftances of the infi:ru6lions long neg- ledted of deceafed parents, at lafl rifing up, afferting their authority, and producing the deepeft penitence and real reformation. But my experience furniflies me with no example of one brought up in ignorance and fecurity, af- ter a long courfe of profanenefs turning, at die clofe of life, to the fervice of the living God. The mod common cafe is, that the deep lleep continues to the laft, and, as the faying is, they die as they live ; though in fome inftances, when the fins have been of the groffeft kind, confcience awakens at their going off the ftage, and the}^ feem, as it were, to begin the torments of hell widi the terror of def- pair.
. ' You will find in fome pra6lical writers an opinion, or fentiment, that feems not ill fountled to the following pur- pofe, ' Some are called at the eleventh hour that none ' may defpair,' and there are few that now may prefume. Others make a diflinftion, not without ground, as it feems founded upon the wifdom and equity of the divine go- vernment ; That when the gofpel comes to a people that 'had long fitteii in darknefb, there may be numerous converts of all ages ; but when the gofpel has been long preached in plenty and purity, and ordinances regularly adminiftered, few but thofe who are called in early life are ever called at all. A very judicious and pious vi^rlter, Mr. P»,ichard Baxter, is of opinion, that in a regular ilate of the church, and a tolerable meafure of faithfulnefs and purity in its oiTicers ; ftimily infcruction and government are the ufual means of converfion, public ordinances of edification. Tiiis feems agreeable to the language &i Vol. II. 0 D
39^ On the Religious
fcripture ;■ for we are told God hath let in the churelti " apodles, prophets, evangehfts, paftors and teaehers,"i (not lor converthig linners, but) " for perfe6ling of the *' faints for the work of the miniflry, and the edifying of " the body of Chrift." It feems to add further weight to this, that moll of tliofe who are recorded in fcripture as eminent for piety, v/ere called in early life ; and we know not but it may have been the cafe with others, though not particularly mentioned : Thofe I have in view, are Abra- ham, Mofes, Samuel, David, Solomon, Jofiah, Daniel anc the three Children, in the Old Teftament, and in the New, John Eaptiit and John the beloved difciple ;■ o whom I may iuil obfsrve, that no other reafon has evei been given for the Saviour's diftinguiiliing him by par \ ticular affeclion, but that he v/as the youngefl of th( twelve.
6. In the laft place, this declaration implies that th( comparative innocence of children is a leffon to us, anc an emblem of the temper and carri?cge of Chrift's real dii ciples. This inll:ru61ion we are not left to infer for our felves. Our Lord has made the remark in the paffag* Vv'here the .text lies, "• Vvliofoever ihall not receive th; " kingdom of God as a little child fliall not enter therein.' This is directly levelled againft the pride of felf-fufficien cy, and every rough and boifterous paffion. It is remark able that the very fame image is made ufe of in fevera pafTages of fcripture. Thus, Mat. xviii. i, 2, 3, 4. " A *' the fame time came the difciples unto Jefus, faying " ¥/ho is the greateft in tiie kingdom of heaven "i Anc " Jefus called a little child unto him, and let him in th( " midlf of them, and laid, verily I fay unto you, excep " ye be converted, and become as little children, ye flial " not enter into the kingdom of heaven. Whofoever "therefore fliall humble himfelfas this little child, th( " fame is greateft in the kingdom of heaven." So alfi the apoftle Paul, i Cor. xiv. 20. "Brethren, be not chil " dren in undcrflanding : howbeit, in malice be ye chil " dren, but in underllanding be men :" — And further I Peter ii. 1,2. " Wherefore laying afidc all malice, an. " all guile, and'hypocrifies, and envies, and all evil fpcak
Education of Children. 399
'*■ iiigs, — as new-born babes, defire theilncere milk of the " word, that ye may grow thereby." '^i'he graces of the fpiritual life recommended to us by this beautiful imiip^e, are humility, gentlenefs, teachablenefs, iincerity, aiul ea- fmefs to be reconciled : all which are remarkable in young perfons, and are frequently loll or vitiated by growing years.
I come now to make a praftical improvement of the fubjeft, which fliall be confined to pointing out the du- ties fuggefted by the foregoing truLhs, as they are feveral- ly incumbent on, i. parents ; 2. children ; 3. every hear- er of the gofpel.
I. Let us confider the duties incumbent on parents- Is it fo, that of children or infants the Redeemer laid, of fuch is the kingdom of God ? Then parents fliould be (i) thankfuL Thankfulnefs is a happy frame of fpirit in itfelf, and powerfully reconciles the mind to difricult, and animates it to important duties. Be thankful then for the honor that is done yoa, for the trail that is repofed in you, and for the encouraging promife of God to affiit and accept of you in the difeharge of it. " Children are the ^' gift of God, and the fruit of the womb is his reward." I cannot eafily figure to myfelf any greater earthly blefCng than to have children to be the obje<Sls of your care and diligence while you live, and to inherit your name and fubllance, when you yourfelves muft, in the courfe of na- ture, go off the llage. And is it a little honor to be in- trufted with the care of thefe rational creatures of God, born for immortality, and whofe prefent peace and future welfare depend fo much on your condu6l ? Are you not called to prepare members for the church of Chriil ?— *' for of fuch is his kingdom ;" and however important the rainiflry of the gofpel is (v/hich I fliculdbe the laft to detraft from) you may know, that it is out of a miniiler's power to fpeak to the underilanding of thole wii3 are not .prepared by previous inftru^lion. But abo'\ e all, how thankful iliould you be for the encouragement given you' to bring your children to the Saviour, and the promife of his blelTmg. "• He took them up in his arms, laid his
4do On the Religions
" hands on them and bleffed them." Fathers ! Mothers ! What ground of praife to the condefcending Saviom" !
(2.) Be early and dihgent in inflruftion. This is the great and fubftantial evidence you are called to give of your thankfulnefs for the mercy. You have heard that children are much more early capable of receiving benefit by outvv^ard means than is commonly fuppofed : Let not, therefore, the devil and the world be too far before-hand with you, in poffeffing their fancy, engaging their afiec- tions, and miiieading their judgment. Is it a fable, or do I fpeak truth when I fay, many children learn to fwear before they learn to pray. It is indeed afFe6llng., to a fe- rious mind, to hear children lifping out ill-pronounced, oaths, or fcurrilous and fcokUng abufe, or even impurities which they do not underfland ; fo that the firft fentiments. they form, and the firll vv^ords they utter, are thofe of impi- ety, malice, or obfcenity. Nay I have feen children in their mother's arnis actually taught to fcold, by uttering angry founds, before they could fpeak one word with dif- tindlnefs. It is wholly impolTible for me here to intro- duce a fyftem of diredions as to the method of early in- ftru6lion ; this rnuft be learned elfewhere and at another time ; but I mean to imprefs your minds with a fenfe of the importance and neceffity of the duty, and I will add the efjlcacy of it. Remember the connexion between the duty and the promife — " Train up a child in the way he *' lliould go, and when he is old he will not depart from *' it." I knew a pious and judicious minifter, who af- firmed, that we did not give credit to that part of God's word if we did not believe the certainty of the promife, as well as the oblig'ation of the duty ; he was of opinion, that eveiy parent, when he feemed to fail, fhould conclude that he himfelf had been undutiful, and not that God had been unfaidiful.
(3.) Be circumfpcifl and edifying in your example. All the argumencs that prefs the former exhortation, ap- ]:)ly with tlie fame, perhaps I may fa)'', with double force to this. Example is itfclf the moft powerful and fuc- eefsful inflrudtion ; and example is necefl'ary to give jlicanin? and influence to all other inflrudion. This is
Education of Children. 401
bne of the oldeft maxims upon the fubjed of education ; — The Roman fatyrift fays, '' Ni'l didu vifuve fosclum haec *• hmina tangat intra quse puer efl.'' Let nothinrr bafe be feen or heard within thcfe walls in which a child is. And if children naturally form their fentiments, habits and manners, by imitation of others in general, how much more powerful muft be the example of parents, who are every hour in their fight, whom nature teaches them, and whom duty obliges them to love, and when it comes recommended by the continual intercourfe, and the en- dearing fervices that flow from that intimate relation.
(4.) Laftly, Parents are taught here perfeverance and importunity in prayer. This, indeed, is an important thing upon every fubjeft of our requefts to God. Our Saviour fpoke a parable on purpofe to teach men, that they fhould pray and not faint, Luke xviii. i. And if we are called to believe, that " if we aflv any thing agree- '■'• able to his will he hearcth us,'' what more agreeable to his will than frec|uent and importunate prayer for the temporal and fpiritual happinefs of children — V/hat a fupport this to the faith of prayer. You ought, at the fame time, to remember that, as the prophet Jeremiah fays, *' it is good for a man to hope a^xi quietly to wait for the " falvation of God." The anfwer of prayer may come at ' a much greater diftance than we are apt to look for it. There is a remarkable anecdote handed down to us, re- fpe6ting the famous St. Auguftine. He was the fon of an eminently pious woman, whofe name was Monica, yet he was in his youth very loofe and diforderly. One of his fellow citizens, it is faid, feeing him pafs along the ftreet, reflected upon him with great feverity, as a dif- grace to fociety ; but another made anfwer, that he was .not without hopes of him after all, for he thought it next to impoffible that the fon of fo many prayers fliould perifh. — .And v/e know, that in faft, he became in due time one of =.the moft eminent champions for evangelical truth. There ^is not the leaft doubt that many prayers, and efpecially of i-this kind, may have their anfwer and accompliflnnent •after the believer that ofiered them has been many years ileeping in the dull.
402 On the Religiotts
2. The truths above illuftrated^ fuggeft important ad- vices to children, that is, to fuch young perfons as are able to underflandand apply them, (i.) Prefervea tendernefs of heart, and be thankful that you are not yet hardened by habitual guilt, nor fentenced to perpetual barrennefs by the judgment of a righteous God. Efteem, embrace, improve the precious but flying feafon. Hearken to the inftruclions of parents ; the admonitions of paftors ; the lelTons of providence, and the dictates of God's holy fpirit fpeaking by the confcience. Think of the amiablenefs of early piety in the fight of men ; and its acceptablenefs in the fight of God — " I love them that love me," fays he by his prophet ; '* and they that feek me early Ihall find me."
(2.) Be not faticfied with, or truft in outward privileges. If you are the children of pious parents, who have lived near to God ; if you have been favored with early inllruc- tion, unlefs thefe advantages are improved, they will not plead for, but againfl you at the great day. This is the di6tate both of fcripture and reafon, " to whomfoever much *' is given, of them much will be required." There is a common faying, that is neither agreeable to truth nor experience, and yet fometimes obtains belief in a blinded world, that the children of good people are as bad as any : as if early education, which is of fo much influence in learning every thing elfe, lliould have no efleft in religion. On the contrary, where do we expert to find pious youth, but in pious families, or fober and indufi^rious youth, but in fober and Indulb'ious families ? I fiiould call that man prudent in the conduct of life, who in the choice of a fcr- vant, an apprentice, or a partner in bufinefs, would pay ^.Imoft as much attention to the blood and parentage, as to the perfon with wliom he was to be immediately connect- ed. But if v/e take notice of ^vhat probably gave occa- fion to the mifiake, viz. that the wicked children of pious parents are the worft of any, it is a truth of the utmofl moment, and eafily accounted for. They burfl afunder the ftrongeit ties, they are under the unhappy neceflity of mafi:ering confcience by high handed Vv/ickednefs, and commonly come to fpeedy and defervdl ruin : " He that *' being often reproved, hardeneth his neck, fliall fuddenly *' be d'.fli'oyed, and that without remedy."
Education of Children, 40 j
(3.) Do not fatisfy yourfelvcs with a name to live while you are dead. Though fome young perfons, religioully educated, by falling into diffolute focicty, become open profligates, there are others who retain the form without •the life of religion: Therefore, if nature hath given you iamiable difpofitions ; if thefe have been cultivated by a pious and prudent education ; if you feel the reftraint of •natural confcience ; if you are defirous of public praife, •or afraid of public fliame, do not neglect any of thefe pre- fervatives from fm ; but yet endeavor to obtain, and fee that you be governed by a principle fuperior to them all, the hope of final acceptance with God through ChrilL Afic •of him to give you a new heart, and a new fpirit, to *' create you a new in Chrift Jefus unto good works, which ■■" God hath before ordained, that we fhould walk in them."'
In the laft place, this fubje6l fuggefls fome important inflru6lions to the hearers of the gofpel in general, (i.) Lofe no time in providing for your great and bed: intereft. Every argument that tends to fhew the importance of ear- ly piety, may be applied, with equal or greater force, to fliew the danger of delay in more advanced years. What is wife or amiable in youth, is neceffary to thofe who are nearer their journey's end. But confidering myfelf as fpeaking to profelTmg Chriftians, what I would earneftly advife you, is, to apply the principles above laid down, to particular purpofes, as well as to your general conduft. If confcience or providence has pointed out to you any thing that you may do to advanta.^ie, either for yourfslves or others, lofe no time in fetting about it, becaufe you dio not know how little time may be yours : So fa3^s the wife man, Ecc. ix. 10. " Whatfoever thy hand iindeth to do, " do it with tliy might : for there is no v/ork, nor device, " nor knowledge, norv/ifdom, in the grave whither thou ^^' goeft."
(2.) Do not forget the improvement of this fubjeft, which our Saviour himfelf has pointed out ; imitate the temper of children ; learn to be hupable a.nd teachable, gentle and eafy to be intreated. Both watch and pray againft all violent attachments, rude and boifterous paf- ftons, and deep rooted refentmem. Obferve how the Yil-^
4o4 On the Religious
tie lambs lay down their refentment, and forget theit* quarrels. Under this particular, it is proper to recom- mend a decency of deportment, and a contempt of all va- nity aiid affedlation, as well as fimplicity and fincerity of fpeech, and a contempt of all artifice and refinement. The apoftle has given an excellent defcription of this, 2 Cor. i. 12. *' For our rejoicing is this, the teftimony of " our confcience, that in fimplicity and godly fincerity, " not with fleflily wifdom, but by the grace of God, we " have had our converfation in the world."
(3.) Set a good example before others in general, but efpecially young perfons. The old rule. Maxima debetur piierij re'uerentia^ ought to be pondered as well as recol- lecled. It is of much importance what our vifible con- duel is, at all times and in all places, becaufe we conti- nually contribute to form each others tempers and habits ; but greater caution is neceflary in prefencc of young per- fons, both becaufe they are moft prone to imitation, and becaufe they have the lead judgment to make proper dif- tin6tions, or to refufe the evil, and choofe the good. Some infiiances might be given, in which things might be faid or done, before perfons of full underftanding, without in- jury, that could not be done without injury, or at leafl without danger, before perfons in earl}^ life.
(4.) In the lafi: place, be not wanting in your endea- vors and prayers for the public Interefi of religion, and the profperity of the Redeemer's kingdom. Support, by your conduft and converfation, the public credit of reli- gion.— What is more powerful over the minds of men and the manners of the age, than public opinion. It is more powerful than the mofi: fanguinary laws. And what is public opinion ? It is formed by the fentiments that are mofi: frequently heard, and moft approved in conver- fation. Had we a jufi fenfe of the importance oF vifible religion, what a povvx-rful principle would it be of j^rudent, watchful, guarded conduct in every ilate and circumfiancc of life. V/hatever reafon there may be to complain of the frequency of hypocriiy, or feeking the applaufe of men, I am afraid there is no lefs reafon to complain of the want of att-ention to that precept of the apcille, '' Look not
Education of Children. 405
** every man on his own things, but every man alfo on *' the things of others ;" or of our Lord hinifelf, Matt. v. 16. " Let your light fo Ihine beibre men, that they " may fee your good v/orks, and glorify your Father which " is in heaven." I apprehend that thefe feerningly op- pofite faults, are not always feparated, but often found in the fame perfons ; that is to fay, there may be a ftrong defu-e after, and endeavor to obtain public applaufe by a few fplendid and popular actions, and yet but little at- tention to that prudent and exemplary condu6l, which pj'Oi iotes public ufefulnefs. Confider what you have heard, and the Lord give you underftanding to improv© and apply it, for Ghrifl's fake. Amen*,
Vol. it. -i E
E 407 ]
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The dominion of PROVIDENCE OVER the PASSIONS OF MEN.
S E R
Preached at Princeton^ on tbe lytb of May^ i'j'j6. Being the General Fast appointed by the Congress through the United Colonies. Dedicated to the Hon. John Hancock, Esq. President of the Congress of the United States of America. To which is added^ an Address to the nati'ues of Scotland residing in America.
Psalm Ixxvi. 10.
'Surely the Wrath of Man shall praise thee ; the remain- der of Wrath shah thou restain.
THERE is not a greater evidence either of the reality or the power of religion, than a firm belief of God's imiverfal prefence, and a conflant attention to the influ- ence and operation of his providence. It is by this means that the Chriftian may be faid, in theemphatical fcripture language, " to walk with God, and to endure as feeing "■ him who is invifible."
The doftrine of divine providence is very full and coni- 'plete in the facred oracles. It extends not only to thinjjs
4o8 The Dominion of Promdencc
which we may think of great moment, and therefore wori! thy of notice, but to things the moft indifierentjandinconfl^ derable ; " Are not two fparrows fold for a farthing," fa) our Lord, " and one of them falleth not to the grounc ** without your heavenly Father ; nay, the very hairs of *' your head are all numbered.'* It extends not only to things beneficial and falutary, or to the direction and af- fiftance of thofe who are the fervants of the living God ; but to things feemingly moft hurtful and deftrudive, and to perfons the moft refractory and difobedient. He over- rules all his creatures, and all their actions. Thus we are told, that " fire, hail, fnow, vapour, and ftormy wind, " fulfil his word,'' in the courfe of nature ; and even fo the moft impetuous and diforderly paffions of men, that are under no reftraint from themfelves, are yet perfe&iy fubjedl to the dominion of Jehovah, They carry his com- jniffion, they obey his orders, they are limited and re- :ftrained by his authority, and they confpire with every thing elfe in promoting his glory. There is the greater need to take notice of this, that men are not generally fuf- ficiently aware of the diftin^tion between the law of Qod and his purpofe ; they are apt to fuppofe, that as the tcm^- per of the fmner is contrary to the one, fo the outrages of the fmner are able to defeat the other ; than which nothing can be more falfe. The truth is plainly afierted, and nobly exprefied by the Pfalmift in the text, " Surely the " wrath of man fhall praife thee ; the remainder of wrath *' fhalt thou reflrain."
This pfalm was evidentl);- compofed as a fong of praife for fome fignal vidlory obtained, which was at the fame time a remarkable deliverance from threatning danger. The author was one or other of the later prophets, and the occafion probably the unfuccefsful affaultof Jcrufalem, by the army of Sennacherib king of Afiyria, inthe days of Hezekiah. Great was the inlblencc and boafting of his generals and fervants againlt the city of the living God, as may be iecn inthe thirty-fixth chapter of Ifaiah. Yet it pleafed God to defb-oy their enemies, and, by his own immediate interpolition, to grant them deliverance. Therefore the Pi'almift fays in the filth and fixth verfes of
Over t}?€ Passions chf Mei I. 409
this pfalm, " The ilout hearted are fitoilcd, they have *' ilept their ileep. None of the men of might have found *' their hands. At thy rebuke, O God of Jacob ! both the *' chariot and the horle are cafl into a deep Ileep." After a few more remarks to the iame purpofe, he draws the in- ference, or makes the reflection in the text, " Surely the " wrath of man fliall praifc thee ; the remainder of wrath " flialt thou rellrain : which may be paraplirafed thus, The fury and injuftice of cpprePfors, fliall bring in a tri- bute of praife to thee; the infiuence of thy righteous pro- vidence fliall be clearly difcerned ; the countenance and Support thou vvilt give to thine own people fliall be giori- ouiiy illullrated ; thou llialt fet the bounds which the bold- 'jeii cannot pafs.
■ I am ieniible, my brethren, that the time and occafion
tp-f this pfalm, may feem to be in onerefpeft ill fuited to
the intereiling circumftances of this country at prefent.
|t was compof^d after the victory was obtained ; wliereas
' we are now but putting on theharnels, and entering upon
Mi important conteit, the length of v/hicii it is impofiible
<tiO, forelee, and the iffue of v/hich it will perhaps be thought
...prefumption to foretell. But as the truth, with refpedl to
God's moral government, is the fame and unchangeable ;
as the iffue, in the cafe of Sennacherib's invalion, did but
lead the prophet to acknowledge it ; our duty and interefl:
confpire in calling upon us to improve it. And I have
chofen to infill upon it on this day of folenm humiliation,
as it will probably help us to a clear and explicit view of
-what fhould be the chief fubjecl of our prayers and endea-
{jViors, as v/ell as the great objeft of our hope and trull, in
rpur prefent fituation.
Tiie truth, then, afferted in this text, wliich I propofe
to illuftrate and improve, is, — That all the diforderjy
^.paffions of men v^^hether expohng the innocent to pri-
;Vate injury, or whether they are the arrows of divine
^Judgment in public calamity, Ihall, in the end, be to
the praife of God : Or, to apply it more particularly
to the prefent ftate of the American Colonies, and the
plague of war, — ' The ambition of mlflaken princes, the
cunning and xruelty of oppreilive and corrupt minifters,
41 o The Dominion of Proii'idence
and even the inhumanity of brutal foldiers, however dreadful, fhall finally promote the glory of God, and in the mean time, while the ftorm continues, his mercy and kindnefs Ihall appear in prefcribing bounds to their rage and fury.
In difcourfmg of this fubje6l, it is my intention, through the alliftance of divine grace,
I. To point out to you in fome particulars, how the wrath of man praifes God.
II. To apply thefe principles to our prefent fituation, by inferences of truth for your inftrudjlion and comfort, and by fuitable exhortations to duty in the important crifis.
In the first place, I am to point out to you in fome particulars, how the wrath of man praifes God. I fay in ^ome inftances, becaufe it is far from being in my power, either to mention or explain the whole. There is an un- fearchabie depth in the divine counfels, which it is im- poffibie for us to penetrate. It is the duty of every good man to place the moft unlimited confidence in divine wifdom, and to believe that thofe meafures of providence that are moft unintelligible to him, are yet planned with the fame ikiil, and dire6ted to the fame great purpofes as others, the reafon and tendency of which he can explain in trie cleareft manner. Bu't where revelation and expe- rience enable-s us to difcover the wifdom, equity, or mer- cy of divine providence, nothing can be more delightful or proiitable to a ferious mind, and therefore I beg your attention to the following remarks.
In the iirll: place, the wrath of man praifes God, as it is an example and illuftration of divine truth, and clearly points out the corruption of our nature, which is the foun- dation Hone of the dodlrine of redemption. Nothing can be more abfolutely neceifary to true religion, than a clear and full convi6tIon of the fmfulnefs of our nature and ilate. Without this there can be neither repentance in the fmner, nor humility in the believer. Without this all that is laid in Icripture of the wildom and mercy of God, in providing a Saviour, is without force and with- out meaning. Julily does our SavioiT fay-, " The whole
i
Over the Passions of Men. 41 1
** have no need of a phyfician, but thofe that are fick. 1 *' came not to call the righteous but finners to repentance." Thofe who are not fenfible that they are finners, will treat every exhortation to repentance, and every ofler of mer- cy, with difdain or defiance.
But where can we have a more aJfefting view of the corruption of our nature, than in the wrath of man, when exerting itfelf in oppreffion, cruelty, and blood. It mufi: be owned, indeed, that this truth is abundantly manifeftin times of the greatefl tranquillity. Others may, if they pleafe, treat the corruption of our nature as a chimera : for my part, I fee it every where, and I feel it every day. All the diforders in human fociety, and the greatefl; part even of the unhappinefs we are expofed to, arifes from the envy, malice, covetoufnefs, and other lulls of man. If we and all about us were juft what we ought to be in all refpefts, we ftiould not need to go any further for heaven, for it would be upon earth. But war and violence pre- fent a fpedacle, ftill more awful. How afFefting is it to think, that the lull of domination fhould be fo violent and univerfal ? That men Ihould fo rarely be fatisfied with their own polTeffions and acquifitions, or even with the benefit that would arife from mutual fervice, but iliould look upon the happinefs and tranquillity of others, as an obftrudiion to their own. That, as if the great law of nar ture, were not enough, " Dull thou art, and to duft thou *' fhalt return," they fhould be fo furioully fet for the de- ftrudtion of each other. It is fhocking to think, fince the firft murder of Abel by his brother Cain, what havock has been made of man by, man in every age. What is it that fills the pages of hillory, but the wars and contentions of princes and empires ? What vafl numbers has lawlefs am- bition brought into the field, and delivered as a prey to the ^eftrudive fword ?
If we dwell a little upon the circumftances, they become deeply aifefting. The mother bears a child with pain, rears him by the laborious attendance of many years ; yet in the prime of life, in the vigor of health, and bloom of beauty, in a moment he is cut down by the dreadful in- ftruments of death. " Every battle of the warrior is with
412; The Dominion of PramdcfUi^
*' confafed nolle, and garments rolled in blood ;" but thd horror of the fcene is not confined to the field otilaughter. Few go there unrelated, or fall unlamented ; in every iioftile encounter, what muft be the imprefiion upon the l*elations of the decealed ? The bodies of the dead can only be feen, or the cries of the dying heard for a fingle day, but many days fliall not put an end to the mourning of a parent for a beloved fon, the joy and fupport of his age, or of the v/idow and helplel's ofispring for a father, ta- ken away in the fullnefs of health and vigor.
But ii this may be jullly faid of all wars between man and man, what fliall we be able to fay that is fuitable to the abhorred fcene of civil war between citizen and citizen ? How deeply affeiling is it, that thofe who are the fame in complexion, the fame in bloody in language, and in religi- on, Ihould, notwithitanding, butcher one another with un- relenting rage, and glory in the deed ? That men fhould lay wafi:e the fields of their fellow fubjefts, with whofe pro- vifion they thenifeives had been often fed, and confume with devouring fire thofe houfes, in which they had often found a hofpitable fiielter.
Thele things are apt to overcome a weak mind with fear, or overwhelm it with forrow, and in the greatefl number are apt to excite the higheil indignation, and kin- dle up a fpirit of revenge. If this lall has no ©ther ten- dency than to direct and invigorate the meafures of felf- tlefence, I do not take upon me to blame it, on the con- trary, 1 call it ncceffary and laudable.
But Vv'hat I mean at this time to prove by the preceding refleftions, and wifn to imprefs on your minds, is the depravity of our nature. James iv. i. '' From whence come *' wars and fighting among you, come they not hence even •" from your lulls that war in your members." Men ol lax and corrupt principles, take great delight in fpeaking to the praife of human nature, and extolling its dignity, without diffinguififing what it was, at its firfl creation, from what it is in its prefent fallen Hate. Thefe fine fpff- culalions are very grateuil to a worldly mind. They are al- fo much more pernicious to uncautious and unthinking }outh, than ecu the temptations to a diiiblutc and fenlu-
I
d'oer the Passions of Men. 413
alllFe, againfl: which they are fortified by the di£lates of
iiatLiral confcience, and a f'enfc of public lliame. But I
appeal from thefe vifionary reaibningS to the hiftory of all
ages, and the inBexible teftiinony of daily experience.
Thefe will tell us what men have been in their practice,
and from thence you may judge what they are by nature,
I while unrenewed. If i am not miftaken, a cool and can--
I did attention, either to the pad hiilory, or prefent Hate of
i the world-, but above all, to the ravages of lawlefs power,
' eught to humble us in the duif. It (hould at once lead us
to acknowledge the jull view given us in fcripture, of our
loft Hate ; to deiire the happy influence of renewing grace
each forourfelves ; and to long for the dominion of righte-
oufnefs and peace, when " men fhall beat their fwords
" into plow Ihares, and their fpears into pruning hooks ;
" when nation lliall not lift up fword againft nation, nei-
*' ther fliall they learn war any more/'* Mic. iv. 3.
■' * 1 cannot help embracing this opportunity of riiaking a remaj k or I |wo upon a virulent refle£lion thrown out ^gainfi: this doclrine in a •well known pamphlet, Common Sense. The author of that work ex- preiTes himfelf thus : " If the firft king uf any countiy was by elec- " tion, that likewife eftablifhes a precedent for the next ; for to fay, " that the right of all future generations is taken away, by the adl: of " the firlt eleclors, in their choice net only of a king, but of a family " of kings forever, hath no parallel in or out of fcripture, bat the " doclrine of original fin, which fuppofes the free will of all men lofl " in Adam ; and from fuch comparifon, and it will admit of nci *' other, hereditary fucceffion can derive no glory. For as in Adam " all finned, and as in the firft eleftors all men obeyed; as in the one " all mankind were fubjefted to Satan, and in the other to fovereign- _*' ty ; as our innocence was loft in the firfl, and our authority in the ** laft ; and as both difable us from re-afTtiniing fome former ftate and " privilege, it unanfwerably follows that original fin and hereditary " fucceffion are parallels. Dilhonorable rank 1 Inglorious connection ! " "^et the moft fubtle ibphift cannot produce a jufter firalle."* With- out the lliadow of reatoning, he ispleafed to reprefent the doillrine of original fin as an objedl of contempt or abhorrence. I beg leave to demur a little to the candor^ the prudence^ and the justice of this pro- ceeding.
.5 1. Was it modest or candid for a perfon Vi'ithout name or charac- ter, to talk in this fupercilious manner of a doilrir.e that kas been ei*
* Common Sense, page 11. Bradford's Edition*
Vol. II. 3 F
414 ^^^ Dominion of Proiiiden€&
2. The wrath of man praifeth God, as It is the inftru- meiit in his hand for bringing fmners to repentance, and for the correftion and improvement. of his own children. Whatever be the nature of the afflidtion with which he vifits either perfons, famihes, or nations ; whatever be the difpoiition or intention of thofe whofe malice he employs as a fcourge, the defigii on his part is, to rebuke men for iniquit}^ to bring them to repentance, and to promote their holinefs and peace. The falutary nature, and fanc- tifying influence of afRiftion in general, is often taken no- tice of in fcripture, both as making a part of the purpofe of Gcd, and the experience of his faints. Heb, xii. n. *' Now, no affii6lion for the prefent feemeth to be joyous, *' but grievous : Neverthelels afterwards it yieldeth the " peaceable fruit of righteoufnefs unto them, which are ex-
poufed and defended by many of the greatell and befl men that the. world ever faw, and makes ?in effential part of the eftabliflied Creed; and Confellions of all the Proteftant churches wilhout exception ? I thought ti.e grand modern plea had been freedom of fentiment, and charitable thoughts of one another. Are fo many of us, then, beyond the reach of this gentleman's charity ? I do affure him that fuch pre- fumption and lelf-eonfidence are no recommendation to mc either of his charafter or fentimewts.
2. Was It pmcknt, when he was pleading a public caufe, to fpeak in fuch opprobrious terms of a doctrine, which he knew or ought to have known was believed and profeiTed by, I fuppoie, a great majority of very different denominations. Is this gentleman ignorant of hu- man nature, as v.'ell as an enemy to the (^hriflian faith ? Are men fo little tenacious of their religious fentiments, whether true or falfe I The prophet thought otherwife, who faid, Hatb a nation cbann^'cd t/jLi'r gods ivhich jet are no gods ? Was it the way to obtain the favor of the public, to delpife what they hold facred ? Or fliall we fuppoie this author fo aflonifliingly ignorant, as to think that all men now, wholi; favor is worth aiking, have given up the dodrine of tlic New Tefta^j ment. If he does, he is greatly mifhiken.
3. In fine, I afl:, where was the justice of this prccceding ? I» tl ere fo little to be laid for the do£lr;ne of original (in, that it is not t<j be refuted, but defpifed ? Is the Hate of the world fnch, as to render this doclrine not only falf^r, bnt incredible ? Has the fruit been of fuch a quality as to exclude all doubts of the goodnefs of the tree ? On the contrary, I cann^.thclp beingof oi^inion, that Inch has been the yifiblc Hate of the v-'orld in every age, as cannot be accounred for on any other princij-les, than what we Icarn from the word of Gcd, that tL-j imagination of the heart of man is cn/y evil from his jouth) and that continually. Gen. >i, 5. — viii. 21.
over the Passions of Men. 415
** ercifed thereby." But what \vc are particularly led to obferve by the lubje£l of this difcourfe is, that the wrath of man, or the violence of the oppreflbr pralfeth God in this refpeO: ; for it has a peculiar tendency to alarm the fccure confcience, to convince and humble the obilinate finner. This is plain from the nature of tlie thing, and from the teflimony of experience. Public calamities, particularly the deftroying fvvord, is fo awful ths.t it cannot but have a powerful influence in leading men to confider the prefence and the power of God. It threatens them not only in themfelves, but touches them in all that is dear to them, v/hether relations or poiTeffions. The pror phet Ifaiah fays, if, xxvi. 8, 9. '■'• Yea, in the way of thy *' judgments, O Lord, have we waited for tb.ee, — for *'• when thy judgments are m the earth, the inhabitants of *' the world will learn righteoufnefs." He confiders it as the mod powerful mean of alarming the fecure and fubdu^ ingthe obftinate. If. xxvi. 11. " Lord v/hen thy hand is ^' lifted up, they will not fee, but they fliall fee and be " afnamed for their envy at the people, yea the fire of ^' thine enemies fliall devour them." It is a.lfo loinetimes reprefented as a fymptom of a hopelefs and irrecoverable Hate, v/hen public judgments have no effect. Thus Aiys the prophet Jeremiah, Jer. v. 3. "■ O Lord, are not thine " eyes upon the truth ? thou haft ftricken them, but tliey '■'■ have not grieved; thou haft confumed them, but they have " refufed to receive corre6lion : they have made their ni- ^' ces harder than a rock, they have refufed to return..'" Vv^e can eafily fee in the hiftory of the children of Ifrael, how fevere ftrokes brought theni to fubmillion and peni- tence. Pf. Ixxviii. 34^ 35. " When he fiev/ them, then th.ey " fought hirn, and they returned and inquired early after ^' God, and they remembered that God v/as their rock, "and the high God their redeemer.'"
Both nations in general, and private pcrfons are apt to grow remifs and lax in a time crprorperity and feerning iecurity ; but when their carthlv comforts are endangerel or withdrawn, it lays tl^ein under a kind of necefGty to ieek for Ibmething better in thtir pkice. Men muft have co^nfort fi".Gm one qaartcr or aucihci'u When earthlf
4r6 7he Dominion of Fromdente
things are in a pleafmg and promifmg condition, too ma- ny are apt to find their reft, and be fatisfied with them as their only portion. But when the vanity and paffing nature of all created comfort is difcovered, they are com- pelled to look for fomething more durable as well as valu-, able. What therefore, can be more to the praife of God> than that when a whole people have forgotten their refting- place, when they have abufed their privileges, and defpi^ fed their mercies, they fliould by diftrefs and fuffering be mad? to hearken to the rod, and return t6 their duty.
There is an inexpreffible depth and variety in the judg- ments of Go,d, as in all his. other works ; but we may lay down this as a certain principle, that if there were no fm, there could be no fuffering. Therefore they are certainly for the correction of fm, or for the trial, illuftration, afid perfefting of the grace and virtue of his own people. We are not to fuppofe, that thofe who fuffer moft, or who fuf-r fer fooneft, are therefore more criminal than others. Our Saviour himfelf thought it ne'cefiary to give a caution againft this rafli conclufion, as we are informed by the evangelift Luke, Luke xiii. i. " There were prefent at that feafon *' fome that told him of the Galileans, whofe blood Pilate *' had mingled with their facrifices. And Jefus anfwering *' faid unto them, Suppofe ye that thefe Galileans were " fnmers above all the Galileans, becaufe they fuffered *.' fuch things, I tell you nay, but except ye repent, ye " fliall all likewife perifli." I fuppofe we may fay with fufficient v/arrant, that it often happens, that thofe for whom God hath defigns of the greateft mercy, are firft brought to the trial, that they may enjoy in due time, the falutary ellect oftl^e unpalatable medicir.e.
1 muft alfo take leave to obferve, and I hope no piou* humble fuffercr v.' 11 1 be unwilling to make the application, that there is often a dirceralble mixture of foverignty and ngliteoufncfs In providential difpcnfations. It is the pre- rogative of God to do what he will with his own, but he often difplays his juflice itfelf, by throwin;;- into the uirnacc thofe, wlio, though they may not be 'v ifibly worfe than others, may yet have more to anfwer 'iKiv^ as having been favored with more diftinguiflied privileges, both civil arjj
o'ver the Passions of Men. . 417
facred. It is impoffible for us to make a jufl: and full com- parifon of the cliarailer citjier of perfons or nations, and it would be extremely foolilli for any to attempt it, either for increafuig their ov/n fecurity, or impeaching thejullice of the Supreme Ruler. Let us therefore neither forget the truth, nor go beyond it. " His mercy fills the eardi." He is alfo " known by the judgment which he executeth.'" The wrath of man in its moft tempefaious rage, fulfills his will, and finally promotes the good of his chofen,
3. The wrath of man praifeth God, as he fets bounds to it, or reftrains it by his providence, and fometimes makes it evidently a mean of promoting and iiluftrating ' his gloiy.
There is no part of divine providence inv/hich a great- er beauty and majefly appears, than when the Almighty Ruler turns the councils of wicked men into confufion, and makes them militate againfl themfelves. If tlie pfalmift may be thought to have had a view in this text to the truths illuflrated in the two former obfervations, there is no doubt at all that he had a particular view to this, as he fays in the latter part of the verfe, " the remainder of wrath flialt thou yellrain." The fcripture abounds with iiiftan- . ces, in which the defigns of oppreffors were either wholly ■diiappointed, or in execution fell far fliort of the malice of their intention, and in fome they turned out to the honor and happinefs oftheperfong orthep:op]e, vvhom they were intended to defcroy. Vv^e liave an infcance of the iirft of thefe in the hiilory to which my text relates.* We have alfo an inflance in Efther, in v/hich the moft mifchievous defigns of Haman, the lon. of Hamedatha the Agagite againft Mordecai the J(^w-, and the nation from which he fprung, turned out at lad; to his own deftru6lion, the honor of Mordecai, and the falvation and peace o! his people.
From the New Tefiam.ent I will make clioice of that memorable event on which the fidvation of believers in every age refis as its foundation, the death and fufierings of the Son of God. This the great adveriary and all his
* The iTintter is fully flatcd and rerifoncd upon by tlie projiiet Ifaiah ch. x. fi-cm the 5 th to the igih vcrie.
4,1 8 T'/'f Dominion of PromcknciS
agents and inftruments profecuted with unrelenting rage* When they had blackened him with flander, when they fcourged him with lliame, when they had condemned him ■ in judgment, and nailed him to the crofs, how could they- help edeeming their viftory complete ? But oh the im-' fearcheable wifdom of God! they were but perfefting the • great defign laid for the falvation of fmners. Our blefled Redeemer by his death finiflied his v/ork, overcame principalities and powers, and made a Ihew of them openl)^, triumphing over them in his crofs. With how much juftice do the apoftles and their company offer thii^ doxology to God, " They lift up their voice with one ac- ** cord, and faid, Lord thou art God which haft made hea- ■' ven and earth, and the fea, and all that in them is ; " Who by the mouth of thy fervant David haft faid, Why *' did the Heathen rage, and the people imagine vain *' things. The kings of the earth ftood up, and the rulers " were gathered together againft the Lord, and againft his *' Chrift. For of a truth, againft thy holy Child Jefus, *' whom thou haft anointed both Herod and Pontius Pi- *' late, with the Gentiles, and the people of Ifrael were *' gathered together, for to do v.-hatfoever thy hand and thy *' counfel determined before to be done." A6ls iv. 24. 28,
In all after ages in conformity to this, the deepeft laid ■contrivances of the prince of darknefs, have turned out to the confufion of their audior; and [know not, but con- fidering his malice and pride, this perpetual difappoint- ment, andthe fup^.riority of divine wifdom, may be one great fource of his fufiering and torment. The crofs hath ftill been the banner of truth, und-r which it hath been carried through the world. Perfecution has been but as the furnace to the gold to purge it, of its drofs, to manifeft its purity, and iocreafe its luftre. It was taken notice of very early, that the blood. of tiie martyrs was the feed of chriftianity ; the more abundantly it was flied, the more plentifully did the har\^eft grow.
So certain has this appeared, that the moft violent in- fidels, both of early ancl later ages, have endeavored to ac- count for it, and have obferved that there is a fpirit of ob- ilinacy in man \\hich inclines him to refift violence, and
tfwr the Passions of Men. 41^
that feverity doth but iiicreafe oppofitipn, be the caiifc what it will. They fuppoie that perfecution \% equally proper to propagate truth and error. This though in part true, will by no means generally hold. Such an ap- prchenfion however gave occafion to a glorious triumph of divine providence of an oppofite kind, which I mull fliortly relate to you. One of the Roman emperors, Ju- lian, furnamed the apoilate, perceiving how impoiTible it was to fupprefs the gofpel by violence, endeavored to ex- tinguifli it by negle^l and fcorn. He left the Chriftians un- molefted forfometime, but gave all manner of encourage- ment to thofc of oppofite principles, and particularly to the Jews, out of hatred to the Chriftians ; and that he might bring public difgrace upon the Galileans, as he af- fected to ftile them, he encouraged the Jews to rebuild the temple of Jerufalem, and vilibly refute the prophecy of Chrilt, that it fliould lie under perpetual defolation. Eut this profane attempt was fo fignally frulirated, that it ferved as much as any one circumftance to fpread the glory of our Redeemer, and eftablifli the faith of his faints- It is affirmed by fome ancient authors, particularly by Ammianus Marcellinus, a heathen hiftorian, that fire came out of the earth and confunied the workmen when laying the foundation. But in vv^hatever way it was pre- vented, it is beyond all controverfy, from the concurring teftimony of Heathens and Chriftians, that little or no progrefs was ever made in it, and that in a iliort time, it was entirely defeated.
It is proper here to obferve that at the time of the re- formation, when religion began to revive, nothing contri- buted more to facilitate its reception, and increafe its pro- grefs than the violence of its. perfecutors. Their cruelty and the patience of the fufterers, naturally difpofed men to examine and weigh the caufe to which they adhered with fo much conftancy and refolution. At the fame time alfo, when they were perfecuted in one city, they lied to another, and carried the difcoveries of Popiili fraud to every part of the world. It was by fonie of thofe who were perfecuted in Germany, that the light of the reforma- tion was brought fo early into Britain.
4.20 The T)omimonof PromdenC'e
The power of divine providence appears with the molt diftinguifiied luftre, when fmall and inconliderable cir- Cumftances, and fometimcs, the weather and feafons have defeated the moil formidable armaments, and fruftrated the heft concerted expeditions. Near two hundred years ago, the monarchy of Spain was in the height of its power and glor}r and determined to crufn the interefl of the re- formation. They fcnt out a pov^erful armament againll Britain, giving it ©iLentatiouily, and in my opinion pro- fanely, the name of the Invincible Armada. But it pleafed God fo entirely to difcomfit it by tempcfts, that a Iraall part of it returned home, though no Britifli force had been oppoled to it at all.
We have a remarkable inllance of the influence of fmall circumftances in providence iil the Englilh hillory. The two moil remarkable perfons in the civil wars, had earneftly defired to withdraw themfelves from the conten- tions of the times, Mr. Hampden and Oliver Cromwell/ They had aftually taken their paifage in a fhip for New- England, when by an arbitrary order of council they were compelled to remain at home. The confequence of thig was, that one of them was the foul of the republican op- pofition to monarchical ufurpation during the civil wars^ and the other in the courfe of that conteft, was the great inflrument in bringing the tyrant to the blocks
The only other hillorical remark I am to make, is, that the violent perfecution which many eminent Chriftians met with in England from their brethren, who called themfelves Proteftants, drove them in great numbers to a dillant part of the world, where the light of the gofpel and true religion were unknown. Some of the Ameri* can fettlements, particularly thofe in New-England, were chiefly made by them ; and as they carried the know- ledge of Chrill to the dark places of the earth, fo thej^ continue themfelves in as great a degree of purity of faith, and ilridlnefs of pradlice, or rather a greater than i^ to be found in any proteflant church now in the worl Does not the wrath of man in this inllance praife God I "Was not the accufer of the brethren, who ftirs up their enemies, thus taken in his own cral'tinefs, and his king'
ot}cr the Passions of Mcn> 4-} x
^.ovcl fliaken by the very means whit;Ii he employed to eftabJifliit.*
II. I proceed now to the fccond general head, wliich was to apply the principles illuftrated above to our pre- jfent lituation, by Inferences of truth for your inflruftion and comfort, a.nd by fuitable exhortations to duty in this nnportant erlfis. And,
In the Crfl place, I would take the opportunity on this occafion, and from this fubjeft, to pre Is every hearer to a imcere concern for his own foul'i- M'lVaion. There are times when the mind may be expell-d :o be niore awake; to divine truth, and the confcience more open to tlie ar- rov/s of conviction than at others. A feaion of public judgment is of this kind, as appears frora v/har has been already faid. That curiofity and ?i::Lention at lead are raifed in ibrne degree is plain.- from the unufus.1 thronp; of this ailembly. Can 3''0U have a clearer viev/ of the iinful- neis of your nature, than when the rod of the opp5"eiTbr is lifted up, and when vou fee men putting on the habit of the warrior, and collecting on ever3^ hand the v/eapons of hoilility and inllruments of death ? ! do not b'ame your ardor in preparing for the rcfsiute de&nce of your tem- poral rights. But ccnfider I beieech you, the truly infi- nite importance of the falvatiou of your fouls. Is it of much mom^ent v/hether you and your children liiali be rich or poor, at. liberty or in bonds ? Is it of much moment whether this beautiful country Ihall increafe in fruitfalnefs from year to year being cultivated by a6tlve indu-Lr}'', and policffed by independent freemen, or the feanty r-o\'ce of the neglefted fields iliall be eaten up ^^ ' -^^^j iJ^^^> licans, v/hile the timid owner i.--^ .'j V < , - r ~, z'- ers approach? And is it of L^ i-. <'eiiC - ' „■. '^n, .whether you iliall be the heirs of glory or die nc..c ct ..ell ?
* Lefl; th!.s Oinii!::] be thought a temp."rinng conprri-iTjnt to the people of New-Eiigiand, -who nave been the uvH: tiiiC'-'^r'^. ^ the pre- tent cnnteft, and have let (b noble an e;:snr-le cf hivh^clhle forJtMdej in withrr;.nrling the violence of oppreffion, I ihiRk it primer to ..blerve t..ist tiie vvh >le parag;-a;;h is copied from a [prynon on riuh i:-;:.;v 2.2^, prepared aud p^eaclied 1:1 Scotland, in the n;air.h of Ai!:>ufh r-^'^,
VoE. IL 3"G ■ -
422 The Dominion of Providence
Is your Hate on earth for a few fleeting years of fo much monient ? And is it of lefs moment, what fliall be youf fiate through encllefs ages ? Have you afTembled together willingly to hear what fhall be faid on public affairs, and to join in imploring the blefiing of God on the councils and arms of the united colonies, and can you be uncon/ cerned, what fiiall become of you for ever, when all the monuments of human greatnefs fhall be laid in aflies, for *' the earth itself and all the works that are therein Ihall •" be burnt up."
Wherefore my beloved hearers, as the minillry of re- conciliation is committed to me, I beleech you in the moft earnefi; manner, to attend to " the things that belong to '^^ your peace, before they are hid from your eyes." How foon and in what manner a feal fhall be fet upon the cha- ra6ler and ftate of every perfon here prefent, it is impoffi- ble to know ; for he who only can know does not think proper to reveal it. But you may reft affured that there is no time more fuitable, and there is none fo fafe as that which is prefent, fmce it is wholly uncer- tain whether any other fhall be yours. Thofe who fliall firft fall in battle, have not many more warnings to receive. There are fome few daring and hardened fin- ners who defpifc eternity itfelf, and fet their Maker at de- fiance, but the far greater number by Having off their convictions to a more convenient feafon, have been taken unprepared, and thus eternally lofl. I would therefore earneftly prefs the apodles exhortation, 2 Cor. vi. i, 2. " We then, as workers together with him, befeech you " alfo, that ye receive not the grace of God in vain : For " he faith, I have heard thee in a time accepted, and in " the day of falvation have I fuccoured thee : Behold, now " is the accepted time; be;hold, now is the day of falvation.'*
Suffer me to loefeech you, or rather to give you warning not to reft fatisfied with a form of godiinefs, denying the power thereof. There can be no true religion, till there be a difcovery of your loft ftate by nature and pradice, and an unfeigr.ed acceptance of Chrift Jefus, as he is offer- ed in the golj^el. Unhappy they who either defpife his mercy, or are afliamed of his crofs ! Believe it, " there is n#
ever the Passions of Men, 423
•' falvation in any other. There is no other name under « heaven given amongfl men by which wc mull be laved." Unlefs you are united to him by a lively faith, not the re- fentment of a haughty monarch, but the fword of divine juftice hangs over you, and the fuinefs of divine ven- geance fliall fpeedily overtake you. I do not. fpeak this only to the heaven daring profligate, or grovelling fen- fualift, but to every infenfible fecure fmner ; to all thofe however decent and orderly in their civil deportment, who live to thcmfelves and have their part and portioi> in this life ; in fine to all who are yet in a ftatc of nature, for " except a man be born again, he cannot fee the '' kingdom of God." The fear of man may make you hide your profanity ; prudence and experience may make you abhor intemperance and riot ; as you advance in life, one vice may fupplant another and hold its place; but nothing lefs than the Ibvereign grace of God can pro- duce a faving change of heart and temper, or fit you for his immediate prefence.
2. From what has been faid upon this fubjeft, you may fee what ground there is to give praife to God for his fa- vors already bellowed on us, refpefting the public caufe. It would be a criminal inattention not to obferve the fin- gular interpofition of providence hitherto, in behalf of the American colonies. It is however impoffible for me in a fmgle difcourfe, as well as improper at this timie to go through every fiep of our paft tranfaftions, I miufl there- fore content myfeif with a kw remarks. How many dif- covcries have been made of the defigns of enemies in Bri- tain and among ourfelves, in a manner as unexpefted to us as to them, and in fuch feafon as to prevent their effe£l ? What furprifing fuccefs has attended our encounters in almoft every infiance ? Has not the boafled difciple of re- gular and veteran foldiers been turned into confufion and difmay, before the]new and maiden courage of freemen, in • defence of their property and right ? In what great mercy - has blood been fpared on the fide of this injured country ? Som^e important victories in the fouth have been gained with fo little lofs, that enemies will probably think it has been diffembled ; as many, even of ourfelves thought, till
424 ^/^^ Dominion of Promdence
time rendered it undeniable. But thefe were compa^-a;. tively of linall inonient. The iignai advantage v/e haveir gained by the evaciia'don of Eofton, "and the lliamefuH Sight oS' the army and navy of Britain, was brought about '> wichout toe lofs of a man. To all this we may add, tliati the counfels of our enemies have been vifibly confounded^4 fo chat 1 believe I may fay with truth, that there is hard-'J ly any fiep which they have taken, but it has operated^ llrongiy againft Lhemfelves, and been more in our favor, ' than if they had followed a contrary courfeo
Vvhile we give praife to God the mpreme- difpofer of"^ all events, for his interpoiition in our behalf, let us gua,rd ' againft tiie dangerous error of truiling in, or boaiting o|*' an arm of fiefii. I could earneftly v/iili, that while our ' arms are crowned with fuccefs, v/e might content our- felves with a modeft afcription of it to the power of thq Pligtiert:. It has given me great uneafmefs to read fome often larlous, vaunting expreilions in our news papers, though happily I think, much reftrained of late. Let us" not return to ihem again, if I am not miftaken, not only -the holy fcriptures in general, and the truths of the glori-' ous gofpel in particular, but the whole courfe of providence feems intended to abafe the pride of man, and lay the vain-giorious in the dufi:. How many inftances does hif- '^ tory furnifh us with of thofe who after exulting over, and;^ defpifmg their enemies, were fignaliy and Ihamtfully de- •' feated.* Tiie truth is, I believe, the remark maybe ap-'' plied univerfally, and we may fay, that tlirongh the whole frame of nature, and the whole fyfiem of hunian life, that • which promifes moft", performs the leaft. The flowers of ^ fined colour feklom have the fweeteft fragrance. Th^ trees of quickeft groweth or fairtft form, are iekloin of the greateft value or duration. Deep Avaters move with leaft noife. Men 'who think moll are feldom talkative.^ And i think it holds as much in war as in any thing, that every boaller is a coward.
* Thtre is no flory better kiiov.-n in Britifli hiP.ory, tlian tipt tli? ofiicers of tlie Freijcli army the nii'lit; pictediug the battle cf Almh. court, phiyccl at dice for En;-li(h prisoners before thty took tlicni, ;ui<i the next day were taken by them.
O'ner thePass'wm of Men. 425
Pardon me, my brethren, for infiiling fo niiicli upon this, which may fcem but an immaterial circumftailcc, It is in my ophiion of very great mionieut. I look upon ofientalion and confidence to be a iort of outrage upon Providence, and when it becomes general, and infufes it- felf into-the fpirit of a people, it is a forerunner of deftruc- tion. Flow does Goliah tiie chan\pion, armed in a moft formidable manner, exprefs his difdain of David the {trip- ling with his fling and his Hone, i Sam.xvii.42,43,44,45. " And whien the Fiiiiiftine looked about and law pavid, ''• he dildained him : for he was but a youth, and ruddy, '• and of a fair countenance. And the Phiiiiiine faid unto " David, Am I a dog, that thou corned to me v/ith ilaves ? " And the PliilifLine curfed David by his gods, and the " Piiiliftine faid to David, come to mic, and I will give " thy 6eih unto the fowls of the air, and to the bealts of " the field." But how juft and modefl the reply ? '•' Then " faid David to the Philiftine, thou comeft to rae with a " fword and with a fpear, and Avith a fhiekl, but I come " unto thee in the name of the Lord of hoils, the God of " the armies of Ifrael, whom thou hall defied." I was well pk^aled with a remark of this kind thirty years a.go in a pamphlet,* in which it was oblerved, tha.t there was a great deal of profane oilentation in the names given to fhipsofwar, as tlie Viftory, the Valiant, the Thunderer, tlie Dreadnought, the Terrible, the Firebrand, the Fur- nace, the Lightning, the Infernal, and many more of the fame kind. This the author confideved as a fymptom of the national charadlerand manners very unfavorable, and iiot likely to obtain the bleiiing of the God of Hea.ven.-|-
* Eritahi's Remembrancer.
I I am feiifible that one or t\vo of tlieff. T,-ere faips taken from the Fre:^ch, v,hicl^ brou:yht their names v:iLh them. But the greatefl number had their names impcfed in Engki.cu ar.d I cannot help obierving, that the Vidory often celebrated as th.e fmefi (hip ever bcik in Britain, was loft in the nig-ht with^.ut a ftorm, bv ibme unknown accident, ar.d about twelve hundred perfons, manj^ of them of tlie firil: families in thte nation, %\'ere buried wiih it in the deep.' I do not mean to infer any thing from this, but, that we ought to live under the praftical perfna- fioii of what no man will doctrinallv denv, thac there is no -warring
42tf The Domtnloti of Froiitdence
3. From what has been faid you may learn what en- couragement you have to put your trufl in God, and hope for his affiftance in the prefent important confli6t. He is the Lord of hofls, great in might, and ftrong in battle. Whoever hath his countenance and approbation, fliall have the bed at lafl. I do not mean to fpeak propheti- cally, but agreeably to the analogy of faith, and the prin- ciples of God's moral government. Some have obferved that true religion, and in her train dominion, riches, literature, and arts, have taken their courfe in a flow and gradual manner, from eafl to wed fmce the earth was fet- tled after the flood, and from thence forebode the future glory of America. I leave this as a matter rather of con- jecture than certainty, but obferve, that if your caufe is juft, — if your principles are pure, — and if your condu6l is prudent, you need not fear the multitude of oppofmg holls.
If your caufe is jufl — you may look with confidence to the Lord and intreat him to plead it as his own. You are all my vvitnefies, that this is the lirfl time of my introdu- cing any political fubje6l into the pulpilt. At this feafon however, it is not only lawful but neceflary, and I v/il- lingly embrace the opportunity of declaring my opinion without any hefitation, that the caufe in which America is now in arms, is the caufe of juftice, of liberty, and ol human nature. So far as we have hitherto proceeded, I am fatisfied that the confederacy of the colonies, has not been the effeft of pride, refentment, or fedition, but of a deep and general conviclion, tha.t our civil and religious liberties, and confequently in a great meafure the tempo- ral and eternal happinefs of us and our pofterity depended on the iffue. I'he knowledge of God and his truths have from the beginning of the v/orld been chiefly, if not en- tirely confined to thefe parts of the earth, where fome de- gree of liberty and political juflice Avere to be {etn^ and' great were the difficulties with which they had to flrugglc
with the eleircnts, or him who direifls their fo:ce; that he is able to write dirappointnient on the wifeli: human fchemcs, and by the word < his power to iVuflratc the efforts of the greatefl monarch upon ear;; .
truer the Passions of Men.' 427
from the imperfedion of human fociely, and the unjufl decifions of ufurped authority. There is not a fingle in- ftance in hiftory in which civil liberty was lo(t, and re- ligious liberty preferved entire. If therefore we yield up our temporal property, we at the fame time deliver the confcience into bondage.
You fhall not, my brethren, hear from me in the pul- pit, what you have never heard from me in conver- lation, I mean railing at the king perfonally, or even his miniflers and the parliament, and people of Britain, as fo many barbarous favages. Many of their alliens have probably been worfe than their intentions. That they fliould defire unlimited dominion if they can obtain or pre- ferve it, is neither new nor wonderful. I do not refufe fubmiffion to their unjufl: claims, becaufe they are cor- rupt or profligate, although probably many of them are fo, but becaufe they are men, and therefore liable to all the felfilli bias infeparable from human nature. I call this claim unjufl: of making laws to bind us in all cafes whatfoever, becaufe they are feparated from us, indepen- dent of us, and have an interefc in opponng us. "Would any man who could prevent it, give up his efiate, perfon, and family, to the difpofal of his neighbor, although lie had liberty to chufe the wifell and the befl: m.after ? Sure- ly not. This is the true and proper hinge of the contro- verfy between Great-Britain and America. It is however to be added, that fuch is their diftance from us, that a wife and prudent adminifl:ration of our afiairs is as impof- fible as the claim of authority is unjufl:. Such is and mufl: be their ignorance of the Hate of things here, fo much time mufl: elapfe before an error can be feen and remedied, and fo much injuftice and partiality mull be ex- pelled from the arts and mifreprefentation of interefted perfons, that for thefe colonies to depend wholly upon the 'kgiflature of Great-Britain, would be like many other oppreffive connexions, injury to the mafl:er, and ruin to the flave.
The management of the v/ar itfelf on their part, Vv'ould furnifli new proof of this, if any were needlnk Is it not joaanifefl: with what abilirdity and impropriety they have
428 The Dominion of Providence
condu6led their own de(ip;ns ? We had nothing fo much to fear as diiTenfiGn, and they have by wanton and un- "iiecefiary cruelty forced us into union. At the fame time to let lis fee what we have to expe£l, and what would be' the fatal confequence of unlimited fubmifTion, they have rinifonnly called thofe a61s Lenity^ which filled this v/hole continent with refentnient and horror. The ineiTable dif- dain cxprefied b}" our fellow fubjedl, in faying, ' That * he Vv'oi'.ld not hearken to America, till ilie was at his ' feet,' has armed more men, and infpired m.ore deadly rage, than could have been clone by laying wafte a whole proA'ince with fire and fword. i^gain, Vv^e v;anted not numbers, but time, and they fent over handful after hand- ful, till we were ready to oppofe a multitude greater than they liPuVe to fend. In fine, if there was one place ftrong- er than the reft, and more able and v^/illing to rend, there they made the attack, and left the others till they were d; ly informed, completely incenfed, and fully furnifhed v/ith every initrument of war.
I miention thefe things, my brethren, not only as grounds of conlidence in God, who can eafily overthrow t!ic Vvdldom. of the wife, but as decifive proofs of the impof- fibllity of thefe great and growing flates, being fafe and, happy when every part of their internal polit}'- is depen- dant on Great-Britain. If, on account of their diftancq, and i'lnorance of our fituation, they could not conduct theit own quarrel with propriety for one year, how can they give direction and vigor to every depai'tment of our civil conRituiions fi'om age to age ? There are fixed bounds to every human thing. IVhen the branches of a tree grow very large and weighty they fall oil' from the trunk. Th iliaj-pell fword will not pierce when it cannot reach. Am there is a certain diftance from the feat of government, where an attempt to lule wdll either produce tyran ar.d heiplcrs fiibjedtion, or provoke refiiiance and effe u fci^aration.
I !\avc Aiid, If your j-irinciples are pure — The meaninj of this is, if \ our prefent oppofition to the claims of t Biiiilh minlllry does not arlfe from a feditious and turb lent fpirit, or a wan'.on contempt of legal authority ; fro:
ii
voer the ^assims of Mcft. 429
a blmd and fa£lious attachment to particular perfons or parties ; or from a felfilh rapacious diipofition, and a de~ fire to turn public confuiion to private proiit — but iroin a concern for the intereil of your country, and the fafety of yourfelves and your pol'lerity. On this fubjed: I can- not help obferving, that though it would be a miracle if tliere were not many feliifh perfons among us, and difcove- rits now and then made of mean and interefled tranfac- tioiis, yet they have been comparatively inconfiderable both in number and efFe6l. In general, there ha-s been fo great a degree of public fpirit, that we have much more reafon to be thankful for its vigor and prevalence, than to wonder at the few appearances of difhonefty or difaffec- tion. It would be very uncandid to afcribe the univerfal ardor that has prevailed among all ranks of men, and the fpirited exertions in the moll diftant colonies to any thing elfe than public fpirit. Nor was there ever perhaps in. hiftory fo general a commotion from which religioiis dif- ferences have been fo entirely excluded. Nothing of this kind has as yet been heard, except oP late in the abfurd, but malicious and deteftable attempts of our few remain- ing enemies to introduce them. At the fame time I muft alfo for the honor of this country obferve, tha,t though go- vernment in the ancient forms has been fo long unhinged, and in fome colonies not fafficient care taken to fubftitute another in its place ; yet has there been, by common confent, a much greater degree of order and public peace, than men of reflexion and experience foretold or expect- ed. From all thefe circumilances I conclude favorably of the principles of the friends of liberty, and do earneflly exhort you to adopt and a6t upon thofe which have been defcribed, and refift the influence of every other.
Once raorg, if to the juftice of your caufe, and the puri- ty of your principles, you add prudence in your condudl:, tl^iere will be the greateft reafon to hope, by the bleffing of God, for profperity and fuccefs. By prudence in con- duding this important ilruggle, I have chiefly in view union, firmnefs, and patience. Every body mult per- ceive the abfolute necelTity of union. It is indeed in eve- ry body's mouth, and therefore infcead of attempting t® : Vol. IL -j H
4^0 The t)ominion ofProMence
convince you of its importance, I will only caution yoi againll the ufaal caufes of divifion. If perfons of eve: rank, inllead of implicitly complying with the orders oj thole whom they themfelves have chofen to direft, wi] needs judge every meafure over again, when it comes t( be put in execution. If different claffes of men intermi; their little private views, or clalhing interefl: with publi( affairs, and marflial into parties, the merchant againft thi landholder, and the landholder againft the merchant. If local provincial pride and jealoufy arife, and you allow* yourfelves to fpeak with contempt of the courage, charac^ ter, manners, or even language of particular places, yotf are doing a greater injury to the common caufe, than you are aware of. If fuch practices are admitted among us,: I fhall look upon it as one of the moft dangerous fymp- toms, and if they become general, a prefage of approach- ing ruin. * By firmnefs and patience, I mean a refolute adherence to your duty, and laying your account wiih many diffi-" culties as well as occafional difappointments. In a forn mer part of this difeourfe, I have cautioned you againft- oftentation and vain glory. Be pleafed farther to obferve^ that extremes often beget one another, the fame perfons* who exult extravagantly on fuccefs, are generally molB liable to defpondent timidity on every little inconfiderablef defeat. Men of this character are the bane and corruption of every fociety or party to which they belong, but they* are efpecially the ruin of an army if iuffered to continue-' in it. Remember the viciffitude of human things, and the ufual courfe of providence. How often has a jufl5 Gauie been reduced to the loweil ebb, and yet wherf firmly adhered to, has become fhially triumphant, f fpeak this now while the affairs of the colonies are in f# profperoLiS a Hate, lell this profperity itfelf lliould rcndei* you lefs able to bear unexpedlcd misfortunes— The funi* of the whole is, that the blefiing of God is only to be looked for by thole who are not v/anting in the difcharge of their own duty. 1 would neither have you to trult in an arm of flefh, nor fit with folded hands and ex])c6l that miracles fliould be wrought in your defence. — This \% a
^i]er the Passions of Men. 43 1
fin which is in Scripture flilcd tempting God. In op- pofition to it, I would exhort you as Joab did the hofi; of Ifracl, who, though he does not appear to have had a fpot- lefs chara6ler throughout, certainly in this inftance fpoke like a prudent general and a pious man, 2 Sam. x. i2„ *' Be of p;ood courage, and let us behave ourfeJves valiantly " for our people and for the cities of our God, and let the " Lord do that which is good in his fight."
I Ihall now conclude this difcourfe by fome exhorta- tions to duty founded upon the truths, which have been illuflrated above, and fuited to the intereiiing iiate of this country at the prefent time ; and,
I. Suffer me to recommend to you an attention to the public intereft of religion, or in other words, zeal for the glory of God and the good of others. I have alread}^ en- deavored to exhort fmners to repentance, what I have here in view is to point out to you the concern which every good man ought to take in the national character and manners, and the means which he ought to ufe for promoting public virtue, and bearing down impiety and vice. This is a matter of the utmoil moment, and which ■ought to be v/ell underftood, both in its nature and prin- ciples. Nothing is more certain than that a general pro- fligacy and corruption of manners makes a people ripe for deflruftion, A good form of government may hold the rotten materials together for fbme timie, but beyond a certain pitch even the beft conftitution will be ineffeftual, and ilavery muft enfue. On the other hand, when the manners of a nation are pure, when true religion and in- ternal principles maintain their vigor, the attempts of the moft powerful enemies to opprefs them are commonly bafRed and difappointed. This will be found equally certain, whether we confider the great principles of God's moral government, or the operation and influence of natu- ral caufes.
What follows from this ? That he is the beft friend to American liberty, who is moft fmcere and aftive in pro- moting true and undefiled religion, and v/ho fets himfelf with the greateft firmnefs to bear down profanity and im« Jgiorality of every kind. Whoever is an avowed tix^mw
'43^ 71^^ Dominion of Pro'vidence
to God, I fcruple not to call him an enemy to his country. Do not fuppofe, my brethren, that I mean to recommend a furious and anp;ry zeal for the circumftantials of religioHj^ or the contentions of one feft with another about their pi culiar diiiin£lion-s. I do not wiHi you to ©ppofe any b dy's relifiion, but every body's wickednefs. Perhaps liiC are few furer marks of the reality of religion, than when man feels himfelf more joined in fpirit to a truly holy perfo: of a different denomination, than to an irregular liver of hiss own. It is therefore your duty in this important and critical ■ feafon to exert yourfelves every one in his proper fphere td ftem the tide of prevailing vice, to promote the know- ledge of God, the reverence of his name and worihip, and obedience to his laws.
Perhaps you will afe, what it is that you are called to do for this purpofe farther than your own perfonal duty ? I anfwer this itfelf when taken in its proper extent is not a little. The nature and obligation of vifib'e religion is, I am afraid, little underRood and lefs attended to.
Many from a real or pretended fear of the imputation of hypocrify, banifli from their converfation and carriage Q.Ytry appearance of refpe6l and fubmiffion to the living God. What a weaknefs and meannefs of fpirit does it difcover for a man to be afhamed in the prefence of his. fellow fmnei-s, to profefs that reverence to almighty God which he inwardly feels : The truth is, he makes him- felf truly liable to the accufation which he means to avoid. It is as genuine and perhaps a more culpable hypocrify to appear to have lefs religion than you really have, than to appear to have more. This falfe fliame is a more exten- iive evil than is commonly apprehended. We contribute confiantly, though infenfibly, to form each others charac- ter and mai" ers ; and therefore, the ufefulnefs of a ftri£lly holy and confcientious deportment is not confined to the polfeflbr, but fpreads its happy influence to all that arc within its reach. I need fcarcely add, that in proportion as men are dillinguifhed by underftanding, literature, age, rank, oflice, wealth, or any other circumilance, their ex- ample will be ufeful on the one hand, or pernicious .oft the other.
over the Passiom of Men, 435
But I cannot content myfelf with barely recommending a fi]ent example. There is a dignity in virtue which is encitlcd to authority, and ought to claim it. In many cafes it is the duty of a good man, by open reproof and oppofttion, to wage war with profanenefs. There is a fcripture precept delivered in very Angular terms, to which I beg your attention ; *' Thou flialt not hate thy *' brother in tiiy heart, but fhalt in any wife rebuke him, " and not fuHer fm upon him." How prone are n^ri- ny to reprefent reproof as flowing from ill nature and furlinefs of temper : The Spirit of God, on the contrary, confiders it as the eiTecl of inward hatred, or want of genuine love, to forbear reproof when it is ne- ceflary or may be ufeful. I am fenfible there m^ay in fome cafes be a reitraint from prudence, agreeably to that caution of Solomon, " Gaft not j^our pearls before fwine, " left they trample them under their feet, and turn again " and rent you." Of this every man muft judge as well as he can for himfelf ; but certainly, either by open re- proof, or expreffive filence, or fpeedy departure from fuch fociety, we ought to guard againft being partakers of other men's fms.
To this let me add, that if all men are bound in fome degree, certain clalfes of men are under peculiar obliga- tions to the difcharge of this duty. Magiftrates, miniilers,. parents, heads of families, and thofe whom age has ren- dered venerable, are called to ufe their authority and in- fluence for the glory of God and the good of others. Bad men themfelves difcover an inward conviction of this, for they are often liberal in their reproaches of perfons of grave characters or religious profeffion, if they bear with ■patience the profanity of others. Inftead of enlarging on the duty of men in authority in general, I muft parti- cularly recommend this matter to thofe who have the com- mand of foldiers inlifted for the defence of their country. The caufe is facred, and the champions for it ought to be holy. Nothing is more grieving to the heart of a good man, than to hear from thofe who are going to the field, ^ the horrid found of curfmg and blafphemy ; it cools the
434 ^^^ Dominion of Proijidefuc
ardor of his pra3^ers, as well as abates his confidence and hope in God. Many more circumftances affect mc in fuch a cafe, than I can enlarge upon, or indeed eafdy enu- merate at prefent ; the glory of God, the interefl of the deluded fmner, going like a devoted viftim and impreca- ting vens:eance on his own head, as well as the caufe itfelf committed to his care« We have fometimes taken the li- berty to forebode the downfal of theBritifh empire, from , l4ie corruption and degeneracy of the people. Unhappily the Britiili foldiers have been diftinguiflied among all the. nations in Europe, for the mofl Ihocking profanity. Shall we then pretend to emulate them in this infernal diftinc- tion, or rob them of the horrid privilege ? God forbid. X,et the officers of the army in every degree remember, ihat as military fubje6lion, while it lafts, is the mofl com- plete of any, it is in their power greatly to rcftrain, if not wholly to baiiifh, this flagrant enormity.
2. I exhort all who are not called to go into the field to apply therafelves with the utmoil diligence to works of induflry. It is in your power by this means not only to iupply the neceffities, but to add to the llrength of your country. Habits of indufirj^ prevailing in a fociety not 4Dnly increafe its wealth, as their immediate effect, but they prevent the introduftion of many vices, and are in- timately connedlcd with fobriety and good morals. Idle- jiefs is the mother or nurfe of almoft every vice; and want, which is its infeparable companion, urges men on to the jnoft abandoned and defiructive courfes. Induilry, there- fore is a moral duty of the greateft moment, abfolutely neceifary to national profperity, and the fure way of ob- taining the blefTmg of God. I would alfo obferve, that ia this, as in every otlier part of God's government, obedi- ence to his will is as much a natural mean, as a merito- 3-ious caufc of the advantage we willi to reap from it. In- duflry brings up a firm and hardy race. He who is in- ured to the labor of the field, is prepared for the fatigues of a campaign. The a6live farmer who rifes with the dawn and follows his team or plow, muft in the end be an overmatch for thofe effeminate and delicate foldiers, wh#
mer the Passions of Men. 435
are nurfed in the lap of felf-indulgencc, and whofc grcat- cft exertion is in the important preparation for, and tedi- ous attendance on, a mafquerade, or midnight ball.
3. In the lall place, fuffer me to recommend to you frugality in your families, and every other article of ex- pence. This the flate of things among us renders abfo- lutely necefTary, and it flands in the moft immediate con- nexion both with virtuous induilry, and active public fpirit. Temperance in meals, moderation and decencjr in drefs, furniture and equipage, have, I think, generally been charafteriilics of a diicinguifhed patriot. And when the fame fpirit pervades a people in general, they are lit for every duty, and able to encounter the moll formida- ble enemy. The general fubjecl of the precedino- dif- courfe has been the wrath of man praifmg God. If the unjuft oppreffion of your enemies, which v/ithholds from you many of the ufual articles of luxury and magnificence, Ihall contribute to make you cl©the yourfelves and your children v/ith the works of your own hands, and cover your tables with the falutary produftions of your own foil, it will be anew illuftration of the fanie truth, and a real happincfs to yourfelves and your country.
I could wifh to have every good thing done from the pureft principles and the nobleft views. Gonfider, there- fore, that the Chriftian character, particularly the felf-de- nialofthe gofpel, fhould extend to your whole deport- ment. In the early times of Chriilianitj^ when adult converts were admitted to baptifm, they were afked among I other queflions, Do you renounce the v/orld, its fliews, its pomp, and its vanities ? I do. The form of this is ilill preferved in the adminiilration of baptifm, w^here we re- nounce the devil, the world, and the fiefli. This certain- ly implies not only abftaining from afts of grofs intem- perance and excefs, but a humility of carriage, a refiraint and moderation in all your defires. The fame thing, as it is fuitable to your Chriilian profefTion, is rdfo necelfary to make you truly inde pendant in yourfelves, and to feed the fource of liberality and charity to others, or to the ;^ublic. The riotous and wafteful liver, whole craving appetites make him conilantly needy, is and muli be tub-
436., ' 5"y6f Dominion of Proin'idencc
jeft to many maflers, according to the faying of Solomon, " The borrower is fervant to the lender." But the frugal and moderate perfon, who guides his affairs with dlfcre- tion, is able to affift in public counfels by a free and un- biaffed judgment, to fupply the wants of his poor bre- thren, and fometimes, by his eftate. and fubftance to give important aid to a fmking country.
Upon the whole, I befeech you to make a wife im- provement of the prefent threatning afpe£t of public af- fairs, and to remember that your duty to God, to your country, to your famihes, and to yourfelves, is the fame. True religion is nothing elfe but an inward temper and outward conduft fuited to your ftate and circumftances in providence at any time. And as peace with God and conformity to him, adds to the fweetnefs of created com- forts while we poiTefs them, fo in times of difficulty and trial, it is in the man of piety and inward principle that we may expedl to find the uncorrupted patriot, the ufeful citizen, and the invincible foldier. — God grant that in America true religion and civil liberty may be infeparable, and that the unjuil attempts to deitroy the one, may in the iifue tend to the fupport and eftablifliment of both.
I 437 ]
ADDRESS
TD THE
NATIVES OF SCOTLAND residing i^
A M E R I C A.
'Countrymen a?id F?'ie?2d^^
S foon as I had confented to the publication of thd foregoing fermon, I felt an irrefiftlble defire to ac- company it with a few words addreifed to you in particu- lar. I am certain I feel the attachment of country as far as it is a virtuous or laudable principle, perhaps it would he nearer the truth to fair, as far as it is a natural and par- donable prejudice. He who is fo pleafed may attribute it to this laft when I fay, that I have never ken caufe to be alhamed of the place of my birth; that fmce the revival of arts and letters in Europe in the clofe of the fourteenth and beginning of the fifteenth century, the natives of Scotland have not been inferior to thofe of any other coun- try, for genius, erudition, military prowefs, or any of thofe accomplifhments which improve or embellifh human na- ture. When to this it is added, that fmce my coming to America at an advanced period of life, the friendfhip of my countrymen has been as much above my expefl:ation as clefert, I hope every reader will confider what is now to be offered as the effeQ: not only of unfeigned good will, but of the moil ardent afFe6lioni
It has given me no little uneafmefs to hear the v/ord Stotch ufed as a term of reproach in the American contro- verfy, which could only be upon the fuppofitlon that firan- Hefs of tha.t country are more univerfally oppofed to th@ liberties of America than thofe who were born in Souths.
Vol. II. -, I
438 To the natives of Scotland
Britain, or in Ireland, I am fenfible th?Lt this has been done in fome news-papers and contemptible anonymous publications, in a manner that was neither warranted by truth, nor diftated by prudence. There are many natives of Scotland in this country, whofe oppofition to the unjuft claims of Great Britain has been as early and uniform, founded upon as rational and liberal principles, and there- fore likely to be aslafting, as that of anyfet of men what- ever. As to Great Britain itfelf, time has now fully dif- covered that the real friends of America in any part of that kingdom were very fev/, and thofe whofe friendfliip Avas difnitereiled, and in no degree owing to their own political factions, frill fewer. The wife and valuable part of the nation were, and as yet are, in a great meafure ignorant of the flate of things in this country ; neither is it eafy for the bulk of a people to fliake off their prejudices, and open their eyes upan the great principles of univerfal liberty. It is therefore at lead very difputable, whether there is any jult ground for the diftindtion between Scots and Englifh on this fubje6l at all.
This difpute, however, I do not mean to enter upon, becaufe it is of too little moment to find a place here, but fuppofmg that, in fome provinces efpecially, the na- tives of Scotland have been too much inclined to fup- port the ufurpations of the parent ftate, I will firft en- deavor to account for it, by alTigning fome of its probable caufes ; and then offer a few conliderations which Ihould induce them to wipe off the afpcrfion entirely, by a con- trary conduft.
As to the firft of thefe, I will mention what I fuppofe to have been the firfi: and radical caufe, and which gave birth to every other, of the dif iffefcion of fome of the na- tives of Scotland to the jufi: privileges of America. What I have in view was the friends of liberty in many places ol America, taking the part of, and fceming to confider themfelves as in a great meafure engaged in the fame caufc ■with, that very diftinguifhcd perfon, John Wilkes, Efq. of London. This was done not only in many writings and news-paper differtations, but one or two colonies, in feme of their mofl rcfpeQable meetings, manifefted their
residing in America. ^^.39
attachment to him, and feemed to confider him as their patron and friend. No. 45, which was the mofl oflenfive number of a worthMs paper, was repeated and echoed, by the mofl filly and ridiculous allufions to it, through eve- ry part of the country, and by many who could not tell what was fignified by the term.
It will not be neceffary to fay much on the prudence of fuch conduct, becaufe I fuppofe thofe who expected Wilkes's mob would pull down the parliament-houfe, or that there would be infurredlions all over the kingdom in behalf of America, are by this time fully fatisfied of their miftakc. It appears now in the cleareft manner, that, till very lately, thofe who feemed to take the part of America in the Britifh parliament, never did it on American prin- ciples. They either did not underftand, or were not will- ing to admit, the extent of our claim. Even the great Lord Chatham's bill for reconciliation Vi^ould not have been accepted here, and did not materially differ from what the miniflry wotiid have confented to. The truth is, the far greatefl: part of the countenance given in Bri- tain to the complaints of this country, was by thofe who had no other intention in it than to ufe them as an engine of oppofition to the miniflry for the time being. It is true, Ibme of them have now learned to reafon very jufl- ly, and upon the mofl liberal principles ; but their num- ber is not great, and it was not the cafe wis-h any one fpeaker or writer, whofe works I have had the oppor- tunity of perufing, till the very lafl flage of the quarrel.
What efFedl this Wilkifm (if I may fpeak fo) of many Americans may be fuppofed to have hkd upon the minds of gentlemen from Scotland, it is not difficult to explain. That gentleman and his affociates thought proper to found the whole of their oppofition to the then minifcry, upon a contempt and hatred of the Scots nation ; and by the mofl illiberal methods, and the mod fcandalous faifehoods, to Itir up a national jealoufy between the northern and fouth- ern parts of the ifland. There was not a vile term or hate- ful idea, which ancient vulgar animofity had ever ufed, though long union had made them fcarcely intelligible, which he did not rake up and attempt to bring into ere-
440 To the Nathes of Scotland
dit, by writing and converfation. The confequence ef this is well known. Wilkes and fome others Vi^ere burnt in effigy in Scotland, and it produced fo general an at- tachment to the king and miniilry, as has net ytt fpent its force. In thefe circumilances is it to be wondered at, that many who left Scotland within the lail fifteen years, when they heard Wilkes and thofe who adhered to him, extolled and celebrated by the fons of liberty, fhould' be apt to confider it as an evidence of the fame f^ irit, and that they were engaged in fupport of the fame caufe. Perhaps we may go a little higher with this remark in tra- cing political appearances to their fource. It is general- ly faid that the King himfclf has difcovered a violent ran- corous perfonal hatred againft the Americans. If this be true, and i know nothing to the contrary, it may be eafi- \^^ accounted for upon the very fame principles.
1 am far from fuppofmg that this was a good reafon for any man's being cool to the American caufe, which was as different from that of Wilkes, as light is from darknefs. It was indeed doing great difhonor to the no- ble flruggie, to fuppofe it to have any connexion with who fliould be in or out of court-favor at London ; and therefore it was always my opinion, that thofe who railed againft the king and niinilhy only, did not carry the argu- ment home, nor fully underftand the nature of their own plea. \\\ order to juftify the American oppofition, it is not neceffary to fhew that the perfons in power have inva- ded liberty in Britain ; it is fufiicient to fay that they, with the concurrence of the whole nation, have refufedto
fuffer it to continue in the colonies. This leads me to
the fecond part of my defign, which was to lay before you the reafons which, I think, fliould induce every lover of jultice and of mankind, not only to be a wtll-wiiher, but a firm and ftedfall: friend to America, in this important conteil.
It has been often faid, that the prefcnt is likely to be an important ?cra to America. I tliink we may iky much more ; it is likely to be an important aera in tiie liillory of mankind. In the ancient migrations, a new countiy was generally fettled by a fmall unconncftcd, and often an ig-.
residing in America, 441
norant band. The people and the foil were alike uncul- tivated, and therelbre they proceeded to iniprovement by very How de'irees ; nay, many of them fell back and de- generated into a ftate vaftly more favage than the people from whence they came. In America we fee a rich and valuable foil and an extenfive country, taken pofiellion of by the power, the learning, and tlie wealth of Europe. For this reafon it is now exhibiting to the world a fcene which was never {^tn before. It has had a progrefs in improvement and population fo rapid as no political cal- culators have been able to afccrtain. I look upon every thing that has been faid upon this fubjecl to be mere con- jefture, except in fuch places as there has been an aiflual numeration. When men fay that America doubles its number in fifteen, twenty, or twenty-five yea.rs, they fpeak by guefs, and they fay nothing. In iome places that may be under or over the truth ; but there are vafi: tradts of land that fill every vear with inhabitants, and yet the old fettled places ftill continue to increale.
It is proper to obferve that the Britifli fettle ments have been improved in a proportion far beyond the fettlements of other European nations. To what can this be afcri-
■ bed ? Not to the clim,ate ; for they are of. all climates : Not to the people ; for they are a mixture of sill nations. Itmuft therefore be refolved fmgly into the degree of Bri- tifli liberty which they brought from home, a-nd which
.pervaded more or lefs their feverai comlitutions. It has been repeated to us, I knovv^ not how often, by the merce-
-nary fhort-fighted writers in favor of fuhmilhcn to, or re- union with, Great-Britain, that we have thriven very jnuch in pall times by our dependance on the mother country, and therefore we Ihould be loth to part. Thefe writers forget that the very complaint is, that Hie will not
-'•fuifer us to enjoy our ancient rights. Can any pafc ex- perience fliew that we fhall du ive under new impoftions ? I Ihould be glad any fuch reafoners would attempt to prove .that we have thriven by our dependance, and not by the
'degree of independence v/hich we have hitherto enjoyed.
i. If we have thriven by our dependance, I conceive it is, a
♦jiecefrary confequence that thofe provinces mult have
442 To the Natives of Scotland
thriven moft which have been moft dependant. But the contrary is felf-evident. Thofe v/hich have hitherto en- joyed the freeft form of government, though greatly infe- rior in foil and climate, have yet out-flripped the others in number of people and value of land, merely becaufe the lail were more under the influence of appointments anc^ ^authority from home.
When this is the undeniable ftate of things, can any perfon of a liberal mind wifh that thefe great and grow- ing countries iliould be brought back to a ftate of fubjec- tion to a diftant power ? And can any man deny, that if they had yielded to the claims of the Britifii parliament, tliey would have been no better than a parcel of tributary ilates, ruled by lordly tyrants, and exhauftedby unfeeling penfioners, under the commiffion of one too dillant to hear the cry of oppreffion, and furrounded by thofe who had an interefl in deceiving him. It ought therefore, in my opinion, to meet with the cordial approbation of every impartial perfon, as I am confident it will of pofterity, that they have united for common defence, and refolved that they will be both free and independent, becaufe they cannot be the one without the other.
As this meafure, long forefeen, has now taken place, I &all beg leave to fay a few things upon it ; in which I mean to fhov/, i. That it was neceffary. 2. That it will be honorable and profitable. And, 3. That, in all proba- bility, it will be no injury, but a real advantage, to the illand of Great-Britain.
i.~^ It had become abfolutely neceffary. All reconcilia- tion, but upon the footing of abfolutc unconditional fub- miffion, had been pofitively refufed by Great-Britain; unlefs, therefore, the colonies had refblved to continue in a loofe and broken ftate, with the name of a government which they had taken arms to oppofe, the flep which they have now taken could not have been avoided. Bcfides, things had proceeded fo far, and fuch nieafures had been taken on both fides, that it had become impoilible to lay dov/n a fcheme by which they Ihould be fure of our depen- dance, and i\ie^ at the fame time, fccured in our liberties. While things contiJiucd in their ancient Itate, there wag
residing in America. 443
perhaps a power on the part of each, of which they were Iiardly confcious, or were afraid and unwilling to exert. But after the encroachments had been made and refilled, to expert any thing elfe than a continual attempt to ex- tend authority on the one hand, and to guard againll; it on the other, is to difcover very little knowledge ofliuman nature. In fuch a fituation, though every claim of Ame- rica lliould be yielded, flie would foon be either in a ftate of continual confufion, or abfolute fubmiffion. The king of England, living in his Englifli dominions, would not, and indeed durft not, affent to any atl of an American le- giJlature, that was, or was fuppofed to be hurtful to his Englifli fiibjefts. This is not founded on conjefture, but experience. There is not (at leaft dean Swift affirms it) any dependance of Ireland upon England, except an aft of the Irifh parliament, that the king of England fnall be king of Ireland. This kifl: has afeparate independent le- giflature, and in every thing elfe but the above circum- ilance feems to be perfe6lly free ; yet if any man fiiould affert, that the one kingdom is not truly fubjefl to the other, he would in my opinion know very little of the ilate and hiftory of either.
'[ 2. A ftate of independency will be both honor?i.b]e and profitable to this country. 1 pafs over many advantages in the way of commerce, as well as in other refpefts, that muft necelTarily accrue from it, that I may dwell a little on the great and leading benefit, which is the foun- dation of all the reft. We fliall have the opportunity of forming plans of government upon the moft rational, juft, /and equal principles. I confefs I have always looked up- on this with a kind of enthufiaftic fatisfaftion. The cafe hever happened before fince the world began. AH the governments we have read of in former ages were fettled by caprice or accident, by the influence of prevailingparties, or particular perfons, or prefcribed by a conqueror. Tm- portant improvements indeed have been forced upon fome conftitutions by the fpirit of daring men, fupported by fuccefsful infurreftions. But to fee government in large and'populous countries fettled from its foundation, by de- liberate counfel, and direded immediately to the public
444 ^<^ i^^^ Natives of Scbdand
good of the prefent and future generations, v/hile the people are v/aiting for the decifion with full confidence in the wif- dom and impartiality of thofe to whoni they have commit- ted the im.portant truft, is certainly altogether new. We karn indeed from hillory, that fmall tribes and feeble new fettlements, did fometimes employ one man of emi- nent wifdom, to prepare a fyflem of laws for them. Even this was a wife meafure, and attended with happy effefts. But how vaft the difference, when we have the experi- ence of all paft ages, the hiftory of human fociety, and. the well known caufes of profperity and mifer}' in other go- vernments, to affift us in the choice.
The profpeft of this happy circumflance, and the pof- fibility of lofmg it, and fuffering the feafon to pafs over, has filled me with anxiety for fome time. So far as we have hitherto proceeded, there has been great unanimity and public fy\v\t. The inhabitants of every province, and perfons of all denominations, have vied with each other in zeal for the common intereft. But was it not to be feared that fome men would acquire over-bearing influ- ence ? that human weaknefs and human pallions would difcover themfelves, and prevent the finifliing of what had been {q happily begun. In tlie time of the civil wars in England, had they fettled a regular form of govern- ment as foon as the parliament had obtained an evident fuperiority, their liberties vv'ouid never have been fliaken, and the revolution would have been unneceffary. But by delaying the thing too long, they were broken into parties, and bewildered in their views, and at lall tamely fubmit- ted without refiftance to that very tyranny againft which they had Ibught with fo much glory and fuccefs. For this reafon I think that every candid and liberal mind ou!:,'ht to rejoice in the meafures lately taken through the States of America, and particularly the hte declaration of inclependance, as it will not only give union and force to the meafures of defence v/hile they are necellary, but lay a foundation for the birih of millions, and the future improvement of a great part of the globe.
I have only further to obferve, 3. That I am confident the Independence of America will, in the end, be to the
^
residing in America. .44^
/teal advantage of the ifl.ind of Great Britain. Were this even otiierwife, it v/oiild be a weak argument againfl the claim of juftice. Wliy ihould the fccurity or profperity of this vail; country be facrlficed to the fuppofed interell of an inuonfiderabie fpot ? But I cannot believe that the inilery and fiibjeClion of any country on earth, is neceA fary to the hp.ppiiiels of another. Blind partiality and ifelf interefl may reprefsnt it in this light; but the opinion is delufive, the fuppoiition is falfe. , The fuccefs and in- creafe of one nation is, or may be, a benefit to every other. It is feldom, indeed, that a people in general can receive and adopt thefe generous fentiraents, they are neverthe- lefs perfedly juH:. It is indullry only, and not poflefilons, that makes the flrength and wealth of a nation ; and this is not hindered but encouraged, provoked, and rewarded by the indullry of others, ^'f
But to leave the general principle, or rather, to apply it to the cafe of Great Britain and America : What profit has the former hitherto received from the latter ? and what can it reafonably expect for the future ? Only its trade, and f'uch part of that trade as tends to encourage the induftry and increafe the number of the inhabitants of that ifland. It will be faid, they intend to raife a large; clear, net revenue upon us, by taxation. It has been lliewn by man}^ that all the taxes which they could, raife would only ferve to feed the infatiable deCre of wealth in placemen and penfioners, to increafe the influence of the crown, and the corruption of the people. It was by the acquintion of numerous provinces that Rome haftened to its ruin. But even fuppofing it othcrvvdfe, and that with- out any bad confequence among themfelves, they were to rxquire a great addition to their yearly revenue, for every ihiiiing the}^ gained by taxes, they v^ould lofe ten in the way of trade. For a trifling addition to the fums of pub- lic money to be applied or v/ailed by miniilers of fiatej they would lofe ten times the quantity diftributed among' .t'ifeful manufafturers, the ftrength and glory of a ilate. I think this has been fometimes compared to the diiTerenc©
* See David Hume's ECay on the jealoufy cf tradco
Vol. it. q K
44^ To the Natives of Scotland
betv/een draughts of fpirituous liquors to intoxicate the head or weaken the ilomach, and cool refrefiiing food to give fbundntfs, health and vigor to every member of the
The trade, then, of America, as foon as peace is fettlcd^^ will be a? open to them as ever. But it will be faid, they. have nov/ an exclufive trade, they will then but fliare it with other nations. I anfwer, an excluilve trade is not , €afily preferved, and v/hen it is preferved, the reftriftion is commonly more hurtful than ufeful. Trade is of a nice and delicate nature ; it is founded upon interefl. It will force its way wherever intereft leads, and cm hardly by any art be made to go in another diredlion. The Spaniards have an exclufive trade, as far as they pleafe to confine it, to their own plantations. Do they reap much benefit from it ? I believe not. Has it made their own people more indufcrious at home ? Jud the contrary. Does it, in the natural courfe of things, make a people lefs careful to work as well, and as cheap as others, to procure voluntary purchafers, when they know they can lend their goods to thofe who are obliged to take them ? Does it not both tempt and enable great merchants in the capital, to import from other na- tions what they can export to fuch a forced market, to advantage ? By this means aconfiderable profit may come into the coffers of a few particulars, while no eflential fer- vice is done to the people, and the ultimiate profit is car- ried to that country Vvdiere the goods are produced or fa- bricated. It has been repeatedly laid by political writers in England, that the balance of trade is againft that coun- try to every nation, excepting Portugal and their own plantations. I v/ill not anfwer for the truth or univer- lality of thi§ aflertion, but if it is true in any meafure, I will venture to affirm upon the principles of general rea- fon, that the caufe which produces it, is no other than the exclufive trade they have hitherto enjoyed to the Ameri- can fettlements.
But the circumfiance which I apprehend will contri- bute mofi: to the interell of Great Britain in American In- dependence is, its influence in peopling and enriching this great coutincnt. It will certainly tend to make the-
residing hi America. 447
American States numerous, powerful, and opulent, to a degree not eafily conceived. The great and penetrating Montefquieu, in his Spirit of Laws, has lliewn in the cleareil manner, that nothing contributes fo much to the profperity of a people, as the fcate of Ibciety among them, and the form of their government. A free governmertt overcomes every obitacle, makes a defart a fruitful field, and fills a bleak and barren country with all the conveni- encies of life. If fo, what mufl: be the operation of this powerful caufe upon countries enjoying in the higliefi de- gree every advantage that can be derived from fituation, climate, and foil ? li the trade of America has hitherto been of fo great benefit to England, how much more va- luable may it be when thefe countries iliall be ftili more highly improved, if flie fliall continue to enjoy it ? This .?.rgument is liable to no obje'£lion but what may arife from the iofs of an exclufive trade, which I have already con- fidsred. It may be added, however, that there is not now nor ever has been, anyaverfionin the Americans to the people of Great Britain, fo that they may be fare of our trade if they treat us as well as others, and if othervvife, they do not deferve ir.
Imight illuftrate the argument by ilatiDg the probable confequences of a contrary fuppofition. If Great Britain fliould prevail, or overcome the American States, and eftablifh viceroys v/ith abfolute authority in every province ; all men of fpirit and lovers of freedom W'Ould certainly withdraw themlelves to a corner, if fuch could be found, out of the reach of tyranny and opprefnon. The numbers of the people at any rate would fenfibiy decreafe, tiieir wealth v/ould be fpeedily exhaufted, and there would re- •main only a nominal authority over a defoiate country, in return for a vafl expence laid out in the conqueft, and in place of a great and profitable trade, by which both nations were made happy. One of the arguments, if they may be called fo, made ufe of againft this country, and on which an obligation to obedience has been founded, is taken from the expence they have been at in blood and treafure for our protefliion in former wars. This argument has been Qh^xi anfwered in tlie fuUeil m.aaner, but if they lliaU
44'S' Th the Naihcs of Scotland
continue to urge it, how fearful to think of the obligations we fhall be under, after this war is finiflied ? Then fliall we owe them all the funis which they Ihall have laid out in fubduing us, and all that v/e have fpent in attempting to prevent it ; all the blood which they lliall have fhed in at- tacking us, and all that we fhall have fpilt in our own de- fence. There is unqueRionably a lofs to Great Britain by the one fide of the account as well as the other ; and it tends to iliow, in the cleareft manner, the unfpeakable/ folly, as well as great iiijaflice of the promoters of this war.
Thus I have Hated to you, though very briefly, the princl-' pies on which I think the Americancaufe ought tobe pleaded, and on Avhich it ought to be efpoufed and fupported, by every lover of juftice and of mankind. But though the general plea' in jufdce were lefs clear than it is, there is a light in whicht the conduft of the oppofers of it has always appeared to me imreafonable and ungenerous to the higheil degree. That re-
o o o
fiftance to Great Britainhasbeen determined on, in the moll refolute manner, through all the colonies, b}^ avail majority, is not only certain, but undeniable. In the beginning of tlie controveriy, feme writers, with an impudence hardly to be paralleled, called the faft in queilion, attempted to de- ceive the people in this country, and effeftually deceived the people of England, by making them believe that it. was only a fev/faftious and violent men that had engaged in the conteft. It is not very long fmce a writer had the cou- rage to alTert, that " nine tenths of the people of Pennfyl- " vania were againil independence." The falfhood of fuch mifreprefentations is now raanifefl, and indeed was probably known from the beginning by thole wlio defired to have them believed. Taking this for granted, then,' for an inconfdcrable minority, whether natives or Gran- gers, to let themfclves in oppofition to the public councils js contrary toreafon and juftice, and even to the very firil principles of the focial Hie.
If there is any principle that was never controverted upon the Ibcial union, it is, that as a body, every fociety inull be determined by the plurality. There was a time when it was not only juil and confident, but neceifary,
residing in America. 449
that every one fliould fpeak his mind freely and fully of the neceility or expediency of reiilling the authority of Great Britain. But diat time is over long ago. The iTieafures being refolved upon, and the conflicl begun, one who is barely neuter can fcarce be forgiven ; a fecret plod- ding enemy muft be confidered as a traitor. Every per- fon who continued avnong us after the decifive refoiutions formed by all the colonies, ought to be confidered ?s pledging his faith and honor to alTdl in the common caulc. Let nie try to iiluftrate it by a fimilar cafe. Suppofe that a Ihip at iea fprings a leak, vi^hich expofes the whole com- pany to the moft imminent danger of perilhing. Suppofe a counfelis called of all the perfons on bo.ird to determine vv'hat port they fliall endeavor to gain. Then it is not only the right but the duty of every one to ipeak his own judgment, and to prefs it upon others by every argument ill his power. Suppofe a great majority determines to pufii for a certain place, and to go to the pump by turns QYQry quarter of an hour ; but that two, or three, or one, if you pleafe, is of opinion that they ihouid have gone another courfe, becaufe of the wind, current, or any other circumilance, and that it would be bed to change hands at the pump only every half hour. All this is well. But ir alter the determination, this fame gentleman, becaufe his advice v.^as not followed, Ihould refufe to pump at all, Ihould Hily alter the Ihip's courfe, or deaden her way by every means in his power, or even iliould only by con- tinual complaints and defpondent fears, difcourage others, on whofe activity the common fafety depended, I defire to know v/hat treatment he would receive or deferve ? With- out doubt he v\^ould be thrown over board in lefs time than I have taken to ftate the cafe. I am not able to perceive the leaft difference between this fuppofition and what takes place in America at the prefent time.
If this argument is jull with refpedl to every inhabitant of the country, it ought to have fome additional weight with thofe v/ho are not natives, and whofe refidence is not certain or has not been long. There is a great degree of indecency in fuch taking any part againfl: u'hat the ma- jority of the inhabitants think to be their intereil and that
45'o ^ i^^ Natives of Scotland^ he.
of their country. "Were tliey even wrong, their miftake •fhouldbe lamented, not refifted ; on the contrary, it would be the part both of generofity and juftice to fupport them efFecluaily in a conteft which wifdom would have de- clined. We fee indeed, every day, melancholy inllances of a bafe and feififh temper operating different ways. Many when they do not obtain that rank and honor which their pride and partiality think their due, or if their ad- vice is not follov«^ed, immediately renounce the fervice of their country, and it may go to dellruftion for them. In oppofition to this, let me recommend the example of the illuftrious Fabius of Rome. He had given ftriO: orders to all his officers not to engage the enemy, but to keep at a diftance. Unluckily his lieutenant-general, by his own ralhnefs, got entangled with a part of the army under his command, and was engaged, Fabius, preferring his coun- try's good to fame, rivalfliip, and fafety, came immedi- ately to his fupport with all expedition, and thereby gained a glorious and complete viStory.
I hope you will take in good part the above reflec- tions, which I think contain nothing that is virulent or indecent againfl any man or body of men. They arc the efFe6ls of judgment and conviction. The author, ar; is probably known to many of you, has been perfonalb,^ t.bufed in nev/s-papers at home, for the part he was fup- pofed to have taken in the American caufe, which was in fome degree indeed the motive to this addrefs. He hopes that an honeft and faithful fupport of liberty and equal government in this part of the world, will be no juft reproach to his charafter, either as a fcholar, a mi- nifter, or a Ghrillian ; and that it is perfeftly confident with an undiminiihed regard for the country which gave him birth.
The above is fubmitted to your candid perufal, by, Gentlemen,
Your fmcere friend, and Obedient humble fervant.
The Author.
[ 451 ]
I 4000 eoe* vceo ewo oooc oogo oom oom fcbo ocos &3«9 cooo oooo oooo ooo* moi moo oooo <od9 mo« oooo coo* ooaa 000% 1 coco cooo coMOOM oooocooo co» cooooooo Koo efcooooo OQOO oooocQoa CK>oo oooo ccoo coeo Mojccco oeon ooot «ob«
DELIVERED at a PUBLIC THANKSGIVING AFTER PEACE.
Psalm iii. 8.
Salvation belongeth unto the Lord,
My Brethren,
'E are met together in obedience to public author^ ty, to keep a day of folemn thankfgiving to God, for the goodnefs of his providence to the United States of America, in the courfe of a war which has now lailed feven years, with a powerful and formidable nation. V/e are particularly called upon to give thanks for the fignal fuc- ccffes with which it hath pleafed him to blefs our arms and thofe of our allies, in the courfe of the laft year, and the campaign which is now drawing to a clofe. I need fay nothing of the importance of the great contefl in which we have been fo long engaged,or the interefling alternative which depends upon the iffue, as thefe feem to have been felt in the fulleil manner by all ranks in this country from the beginning. Tlie language even of the common peo- ple will convince every man of reflexion that they are univerfally fenfible how much is at ftake. My proper bufmefs therefore is to engage every pious hearer to adore the providence of God ia general, to offer with fmcerity
^o^
Thanksgming Sermon.
and gratitucle the facrlfice of pralfe for his many mercles) and to make a wife and juft improvement of the prefent proniifing fituation of public affairs.
Many who now hear me are witnelTes that it has never been my prailice, for reafons which appear to me to be good, to intermix politics Vvdth the ordinary fervice of the lancluary, on the 'weekly returns of the chrifiian fabbath, further than fervent fupplications to the Throne of yrace for divine diredion to the public counfels, and afiiftance to thofe who are employed in the public fervice. But on days of this kind it becomes part of a miniiler's duty to di- rect the attention of the hearers to events of a public na- ture. This you know I did with great concern and at confiderable length ^ix years ago on a public Fafc Day. i would therefore willingly in this more advanced period, take a view of what is paft, and endeavor to direft you in what remains of your duty to God, to your country, and to yourfeives.
For this purpofe I have chofen the v/ords of the Pfalmift David, now read which are part of a pfalm generally thought to have been compofed by the royal author before the war with /*bfalom his unnatural fon, was wholly finifhed, but when he had fuch prefages of fuccels as made him fpcak the language of faith and confidence. " I laid '• me down and ilept : I awaked for the Lord fuflaincd *' m^e. I v/ili not be afraid often thoufands of people tha: '■'• have fet themfelves againfl me round about. Arife (J " Lord, fave me, O my God; for thou hafl fmitten all mine '' enemies upon the cheek-bone: tliou haft broken the teeth '■'• of the ungodly. Salvation beiongeth unto the Lord ; *•' thy bleirmg is upon thy people. Selah."
In dlicourfnig upon this fubjedl:, I propofe, through the affiliance of divine grace,
I. To explain arid ftate the proper meaning of this ex- pvcIBon or lentiment of the infpired pfalmifi, " falvation *' beiongeth unto the Lord."
II. To lay before }'ou a fuccincil view of what the! United States of America ovvC to divine providence in the courle of the prelcnt war.
Thcinhgmtig Sermon. 453
III. To make a pradlical iriiprovement of the fubje6t
for your inllm(Slion and direiflion.
Firit then, lam to explam and flate the proper meaning of this expreffiou or fentiment of the infpired pfalmill, " falvation belongeth unto the Lord." This I mean to do by adhering llridly to what appears to be the mind of the fpirit of God, in the paflage before us, as well as in a manner agreeable to the analogy of faith. As religion is the fame in fubflance in every a;:]jg, the reflexions of pious perfons in the courfe of providence arile from the lame examples and lead to the fam.e end. The words may juflly be fuppofed to contain the pfalmift's thankful acknowledg- ment of the paft mercies of God, as well as the foundation . of his future fecurity. They carry in them a general .confeffion of the influence of divine providence upon eve- ry event, and in particular M'ith refpe<5l to sahation^ or deliverance from impending danger. In this view when he fays " falvation belongeth unto the Lord." It feems to imply the three following things,
I. That " falvation belongeth unto the Lord," as diftin- ■ guifhed from human or created help, and therefore all con- fidence in man ftands oppofcd to the fentim.ent exprefled by the holy pfalmift in the text. It is not oppofed to the ufe or application of, but to an exceffive or undue reliance on human means, or fecond caufes of any kind. It im- • plies, that fuccefs in any attempt is to be ultimately at- tributed to God. That it is he who by his providence pro- vides outward means, who raifes up friends to his people, or caufes their enemies to be at peace with them. That it is he who in cafes of difficulty and danger, dlreds their hands to war and their fingers to fight, and finally crowns their endeavors Vv^ith fuccefs. Whether therefore the outward advantages are great or fmall, whether the ex-
- psQiation, or the probability of fuccefs has been firong or ^^weak, he who confelTes that falvation belongeth unto God,
will finally give the glory to hirn. Confidence before, and ■boalling after tlie event, are rJike contrary to this difpo-
- fition. If any perfon defires to have his iaith in this truth, confirmed or improved, let him read the hiilory of mankind, in a cool and confiderate manner, and with a
Vol. IL 3 ^
454 Thanhghlng Sermon.
ferious frame of, fpirit. He will then perceive that e\-^ery page will add to his conviftion. He will find that the mod important events have feemed to turn upon circum- Ihmces the mod trivial and the mofl out of the reach of human direcSlion. A blaft of wind, a Ihower of rain, a random lliot, a private quarrel, the negleft of a fervant, a motion without intention, or a word fpoken by accident and mifunderftood, has been the caufe of a victory or de- feat v/hich has decided the fa,te of empires. Whoever with thefe fafts in his view, believes the conftant influence and over-ruling power of divine Providence, will know what the Pialmift means when he fays, " Salvation be* " longeth unto the Lord."
2. In this fentiment, the Pfalmift feemiS to have hacj in view the omnipotence of Providence ; that nothing is impoffible with God ; that there is no Hate fo dangerous, no enemy fo formidable, but he is able to work deliver-^ ance. He has not only the dire6tion and government of means and fecond caufes, but is himfelf fuperior to all means. ThewordW=y(2/fi(?;z, when it is applied in fcriptureto temporal danger, generally fignifies a great and diftin- guiflied deliverance. Thus it is ufed by Mofes, Exodus xiv. 13. '■' Stand ftill and fee the falvation of God;" and in the fame manner, i Sam. xiv. 45. " Shall Jonathan " die, who hath wrought this great falvation in Ifrael ?" When, therefore, a perfon or people are threatened with evils of the moil dreadful kind : when they are engaged in a conflift very unequal ; v/hen they are driven to ex- tremity, and have no refource left as means of defence J then, if the caufe in which they are engaged is righteous and juft, they may cry to God for relief. The fentiment expreffed by the Pfalmift ought to bear them up againil defpair ; and they may fay as the angel to the father of the faithful, " Js there anything too hard for the Lord?" There are many inllances in I'cripture of fignal deliver- ance granted to the lervants of God, fome of them even wholly miraculous, which teach us to fet our hope in his mercy, and not to fuffer his mighty works to Hip out of our minds. This is theexercife of faith in an unchange- able (}od — '^ the fame yejlerday, to-day, and forever."
Thanksgiving Sermon^ 45^
3. This fentiment has refpe6l to the mercy and goocl- nefs of God, or his readinefs to hear the cry of the op. preiTed, and fend deliv^erance to his people. This circum- Ihince is neceffary to be taken in, to make him the proper obje6l of faith and truft ; and it miifl be combined with the other, to give us a complete view of the influence of Providence. Power and wifdom alone, give an imperfefl: difplay of the divine character. It would give little fup- port under the prefTure of affli6lion, to have a general or theoretical perfuafion, that all things are pofiible with God : but if we believe his readinefs to interpofe, and fee our title clear to implore his help, we have that hope which is juftly called, "the anchor of the foul, fure and fledfall." In this fenfe, falvation belongeth unto God ; it is his pre- rogative ; it is his glory. The promife fo often repeated in the fame or fimilar terms, is addreffed both to nations and particular perfons. " He ihall call upon me, and I " will anfvver him. I will be with him in trouble, to deli- " ver him, and to honor him. The righteous cry, and *' the Lord heareth and delivereth him out of all his trou- " bles. Many are the afflictions of the righteous ; but the " Lord delivereth him out of them all,"
Having briefly Hated thefe known and general truths, I proceed to the fecondand principal thing propofed,which was to lay before you a fuccin6l view of what the United States of America owe to divine Providence, in the courfe of the prefent w?.r. On confidering this part of the fubjed:, a difficulty prefents itfelf as to the manner of handling it, I am defirous of doing it fome meafure of juftice, and at the fame time of avoiding exceffive prolixity, or a tedious enumeration of particular fafts. To unite thefe two pur- pofes as much as poffiblc, I will divide what I have to fay into diftinft branches ; and after a few words of illuf- tration on each of them, leave it to every hearer to add fuch further exam.ples as may have fallen within his own obfervation. The branches I would feparatelyconfider, are the following : i. Signal fuccefles or particular and provi- d.ential favors to us in the courfe of the v/ar. 2 . Preierva- tion from difficulties and evils v/hich feemed to be in our
45 6 Thanksgiving Sermon.
fituation unavoidable, and at the fame time next to infur^ mountable. 3. Confounding the councils of our enemies, and making them hallen on the change which they defired to prevent.
I. Signal fuccefles or providential favors to us in the courfe of the Vv^ar. Here I mull mention what happened at the beginning of the contefl, and prevented us from being cruflied in the very out-fet, although it is now in a manner wholly forgotten. Let us remember our true fi- tuation, after we had made the mofc public and peremp-. tory declarations of our determination to defend our liber- ties. There was a willing fpirit, but unarmed hands. Our enemies have all along charged us with a deliberate concerted purpofe of breaking with them, and fetting up an independent empire. The falfliood of this accufation might be made to appear from many circumftances ; as there being no pre-contract among the llates themfelves, nor any attempt to engage allies or afliftance in Europe, and feveral others. But though there were no other argu- ment at all, it is fufficiently proved by the total want of arms and ammunition to fupply us even during the firft ftages of refifiance. The nakednefs of the country in this refpefl; is well known ; and our enem.ies endeavored to avail themfelves of it by taking every meafure to prevent their being brought to us. This difficulty was got over by many providential fupplies, without the care or forefight of thofe who were at the head of alTairs, and particularly by many unexpedled captures from our enemies them- felves.
How contrary to human appearance and human con- jectures have many circumftances turned out ? It was univerfally fuppofed at firlt that we fliould be able to do nothing at all at lea, becaufe of the great naval power of the enemy ; yet the fuccefs of our private velfels has been one of tlie moft powerful means of diflrefhng them, and fupporting us. 1 cannot help in particular taking notice, that the eallern flateswhich were the firfl objects of dieir ven- geance, were actually in their pofTeffion, and fecmed to be devoted to pillage and deftru6tion ; yet in a Ihort Unit they were delivered, and have in the courfe of the war
Thanksgiving Sermon. 457
acquired a greater acceiTion of wealth and power tlian it is probable they could have done in the Jame period of fecurity and peace.
It falls to be taken notice of under this branch of tlie fubje6l, that our moft fignal fucceffcs have generally been when we had the weakeft hopes or the greateft fears. What could be more difcoura^ins than our fituation at the clofe of the year 1776 ? when, after general Howe's arri- val with fo powerful and well appointed an armament, our army enlifted but for a few months, was almoil en- tirely difperfed ? Yet then did the furprife of the Hef- fians at Trenton, and the fubfequent vi61:ory at Princeton, raife the drooping fpirits of the country, and give a new turn to our affairs. Thefe advantages redounded greatly to the honor of the commander in chief who planned, and the handful of troops with him, who executed the mea- fures, as is confeffed by all ; yet were they of ftill greater moment to the caufe of America in general, than they were brilliant as military exploits. This place and neigh- borhood having been the fcene of thefe actions, cannot but make them and their confequences frefli in the me- mory of every one who now hears me.
The great vi6lory over general Burgoync and his ar- my, (weakened at Bennington, and taken prlfoners at Sa- ratoga,) which opened the eyes of Europe in general, and in fome degree even of Britain, happened at a time when many were difcouraged. It happened when after the loiTes of Brandy Wine and Germantown, the Brltifii were in poffeffion of Philadelphia, and the Congrefs of the United States were obliged to fly to a diflant part of the country. It happened not long after our difgraceful flight from Ticonderoga, and the fcandalous lofs of that poft, which was every v/here laid and thought to be the key of the continent, and the pofieffion of it elTential to our Iccurity. We^muft not omit to obferve that this vi61:ory over a numer- ous army of Britifli regulars, was obtained by an army compofed in a great meafure of militia fuddenly collect- ed, and freemen of the country who turned out as vo- lunteers.
45 S Thanksghing Sermon.
In the fame manner our late aftonilliing fuccefs in the foLith began when our afl'airs in that part of the continent wore a moft difcouraging afpedt. The year 1781 which began with mutiny in the northern army, and weaknefs in the fouthern, produced more inllances of gallantry and Biilltary prow^efs than all the former, and was clofed with a vi6tory more glorious to us, and more humiliating to the enemy, than any thing that had before happened du- ring the courfe of the war.
It was furely a great favor of Providence to raife up for us fo great and illuftrious an ally in Europe. This Prince has affifted us as you all know in a very powerful and efledlual manner, and has granted that affillance upon a footing fo generous as well as juft, that our enemies will not yet believe, but there muft be fome fecret and partial ftipulations in favor of himfeif and his fubjeds, although no fucli thing exiils.
Let me a,dd to all thefe the providing for us a perfon who w^as fo eminently qualified for the arduous talk of commander in chief of the armies of the United States. I muft make fom.e apology here. None who know me, I think u^ill charge me with a difpofition to adulation or grofs flattery of living characters. I am of opinion and have often exprelfed it, that the time for fixing a man's charafter is after death has fet his feal upon it, and fa- vor fear and friendfliip are at end. For this reafon I do not mean to give a general or full charadter of the perfon here in view. But in fpeaking of the kindnefs of Providence to the United States, it would be a cul- pable neglect not to mention that leveral of his cliarac- terilic qualities feem fo perfe6t]y fuited to our wants, that we mull confider his appointment to the fervice and the continued health with which he has been blelled, as a favor from the God of heaven. Confider his cool-| nefs and prudence, his fortitude and perfeverance, his happy talent of engaging the afleclion of all ranks, io that he is equally acceptable to the citizen, and to the foldici — to the fiate in which he was born, and to eveiy ollici on the continent. To be a brave man, or fkilful com- mander, is common to him with many others; but tliii
*thanksgmng 'Sermon. 459
Country flood in need of a comprehenfive and penetra- ting mind, which underilood the effeCl of particular mea- sures in bringing the general caiife to an iffue. When we contrail his charadler and conducl with tliofc of the va- rious leaders that have been oppofed to him, when we confider their attempts to blail eacb. others reputation, and the fhort duration of their command, we mull fay that Providence has fitted him for the charge, and called him to the fervice.
This head can hardly be better clofed tlian with the extraordinary interpofition of divine Providence for the difcovery of the black treachery of Arnold, v/ho intended to put one of the moft important fortreifes, and the ge-» neral himfelf into the enemies handc. This defign was ripe for execution, and the time of execi;tion was at hand. As there was no fufpicion of the traitor, no mea- fures were, or could be taken for preventing it. The meeting of the fpy with two friends of America, which was entirely cafual, the unaccountable cmbaraffment of that artful perfon, when with a little addrefs, he might eafily have extricated himfelf; and indeed, the v/holecir- cumflinces of that affair, clearly point out the finger of God.
I might have added many m.ore inflances ofthe favor of providence in particular events, but what have been men- tioned, I think are fully fufficient for the parpofe, for which they are adduced, and will lead the hearers to the recolleftion of others of a fimiiar kind.
The fecond part of my obfervations, mufi: be on the
difficulties and dangers, vv'hich feemed to be in our fitua-
tion, unavoidable, and, at the fame time, next to infur-
mountable. The firil of this kind, which I fnall mention,
is diifention, or the oppofition of one colony to another.
On this our enemies reckoned very much, from the be-
,ginning. Even before the war broke out, reafon^rs feem-
.■.ed to build their hopes, of the colonies not breaking oiF
from the mother countr}^, for ages, upon tlic irapoffibility
; of their uniting their ftrength, and formi':g one compact
. body, either for ofience or refifiance. I'o lay the truth,
«tlie danger was great and real, it was on this a-ccount.
460 Thanksghing SennoH,
forefeen and dreaded, and all true patriots were anxiou:* to guard againft it. Great thanks, doubtlefs, are due to many citizens in every Hate, for their virtuous efforts to promote the general union. Thefe efforts have not been without effect ; but I am of opinion, that union has been hitherto preferved and promoted, to a degree that no man ventured to predict, and very few had the courage to hope for. I confefs myfelf, from the beginning, to have appre- hended more danger, from this, than from any other quarter, and mufc now declare, that my fears have been wholly difappointed, and my hopes have been greatly ex~ ceeded. In the public councils, no mark of dilTention, in jTiatters of importance, has ever appeared ; and I take upon ,me further to fay, that every year has obliterated colonial diilinflions, and worn away local prejudices, fo that mu- tual affection, is at prefent more cordial, and the views and Vv^orks of the whole, more uniform, than ever they were, at any preceding period.
Having mentioned the union and harmony of the Uni- ed States, it^v/iil be very proper to add, that the harmony, that has prevailed in the alHed army, is another fignal mercy, for which we ought to be thankful to God. It is exceedingly common, for diflention to take place, between troops of different nations, when a6ting together. In the Engiiffi hiflory, we meet with few examples of conjunct expeditions, with fea and land forces, in which the har- mony has been complete. Our enemies did not .fail to make ufe ot" every topic, which they apprehended, would be inflammatory and popular, to produce jealoufies be- tween us and our allies. Yet it has been wholly in vain. Not only, have the officers and foldiers of the American and French armies, a6led together, with perfeft cordiality, bat the troops of our alHes, have met with a hearty wel- come, wherever they have been, from the people of the country ; and indeed, jufl fuch a reception as fhows they, were efleemed to be of the utmofl importance and utility to tl:e American caufe.
Another difficulty we had to encounter, was the want of money and refburces fbr carrying on the war. To re-, mcdy this evil an expedient was fallen upon which I do
Tbanksgmiig Sermon. 46J:
not look upon myfelf as obliged either to juflify or approve. It was, however embraced by the plurality as necell'.iry, and upon the whole, lefs hazardous than any other, which in our lituation was pra6ticable. The difficulty of raifing, clothing, paying and fupporting an army with a depre- ciated currency, which its own nature, the arts of intcr- efted perfons, and the unwearied attempts of our enemies were piiftiing on to annihilation, may be eafily perceived. Yet the war has not only been fupported, but we have feen the fall and ry:in of the money itfelf without the leaft injury, to the public caufe. Without injury did I fay, it was to the unfpeakable benefit of the public caufe. Many private perfons indeed, have fufFered fuch injury as not only merits pity, but calls for redrefs, and I hope the time will come, when all the redrefs fhall be given that the nature of the thing and the Hate of the country, will admit. In the mean time, when we refledl upon what is paft, we have a proof of the general attachment of the country to the caufe of liberty, the ftrongeft perhaps that can well be conceived, and we fee a circumftance from, which we feared the greateil evil, adding its force to many others in blinding our enemies, miileading their meafures, and difappointing their expedations.
Another difficulty we had before us was the being obli- ged to encounter the whole force of the Britifli nation, with an army compofed of raw foldiers, unacquainted vvfith military difcipline. The difficulty was increafed by our own conduct, viz. filling our army with foldiers en- , lifted for Ihort periods. The views of thofe who ])referred this method was certainly YQvy honorable, though the wifdom of it is at leaft very difputable. They hoped it would make every man in America a foldier in a fhort time. This efiedt indeed, it has in a good degree pro- duced by the frequent calls of the militia, wherever the enemy appeared. They alfo apprehended danger from a ftanding army, unconnected with civil life, who af- : or they had conquered their enemies might give caufe of iealoufy to their friends. The hiftory of other countries in general, and in particular that of the civil wars m, £ngland againft Charles the firft, feernsd to give plfiiiia-
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462 Tbanksghing Sermon*
bility to this reafon^^ though from feveral circumftailced there was lefs caufe of fear in America, than would have been m one of the European ftates. However the mea- fure was refolved,.upo^ by the pluraUty at firft, and we felt the inconvenience of it very feverely ; but is pleafed God to prcfervc us from utter deftruftion, to fet bounds to the progrefs of our enemies, and to give time to the ilates to make better and more effedlual provifion for their final overthrow.
The only other danger I Hiall mention, was that of an- archy and confufion, when government under the old formwas at an end, and every ftate v/as obliged to eftablilh- civil conftitutions for preferving internal order, at the very fame time that they had to refift the efibrts of a powerful enemy from without. This danger appeared fo confiderable that fome of the king of Great Britian's go- vernors ran off early, as they themfelves profeifed, in order to augment it. They hoped that univerfal difordcr, would prevail in every colony, and not only defeat the meafures of the friends of liberty, but be fo infupportable to the people in general, as to oblige them to return to their fub- je6tion, for their own fakes, and to be rid of a Hill greater evil. This danger through the divine bleffmg, we hap- pily and indeed entirely efcaped. The governors by their flight ripened every meafure, andhallened on the change, by rendering it vifibly neceffary. Provincial conventions v/ere held, city and county committees, were every v/herp chofen, and fuch was the zeal for liberty, that tlie judg. ments of thefe committees was as perfectly fubmitted to. and their orders more cheerfully, and completely execu- ted, than thofe of any regular magiltrates, either undei the old government, or fmce the change. At the fame time, every Rate prepared and fettled their civil conilito tions which havenowall taken place, and except inveryfcw indanees without the leail difcord or diffatisfadion. Hap- pily for us in this flate, our confliturion lias now fubfift cd near fevcn years, and wq have not lb much as hearc the voice of difcontent. I fpeak on this head, of what ii knoun to every hearer, and indeed to the whole world ; and yet I am perfuaded that to thoie who xctktX upon it
Thanksgiving Sermon, 463
it Avill appear next to miraculous. Al'Lhough fo -much was to be done, in which every man was intercflcd, al- though the colonies were fo various and extenfive, and the parliament of Great Britain was threatening, and its army executing vengeance againfi; us, yet the whole was completed in little more than a year, with as much quiet- nefs and compofure, as a private perfon would move his family and furniture from one houfe, and fettle them in another.
The third branch of my obfervations fliall confift of a few inftances, in which the councils of our enemies have
■ been confounded, and their meafures have been Rich as to haflen on the change, which they defired to prevent.
■ As to the firll of thefe, nothing can be more remarkable, than the ignorance and error in which they have continu- ed from the firfl rife of the controverfy, to the prefcnt time, as to the Hate of things, and the difpofitions of men in America. Even thofc at the her.d of affairs in Great Britain, have not only conftantly given out, but in my
^ opinion, have fmcerely believed, that the great body of ■^the people were upon their fide, and were only mified into rebellion, by a few factious leaders. At the fame • time, the very fame perfons, without being fenfible of the ■ abfurdity, have affirmed, that this country was groaning under the oppreffion of its rulers, and longed to be deliver- ed from it. Now thefe things could not both be true. If 'the lirfl had been true, thefe leaders mufUiave been popu- lar and acceptable in a high degree, and have had the moil: ~ extenfive influence. If the iafl had beci true, they muft ' have been inwardly and univerfally deteiled. But how many circumllances might have convinced them of the falfehood of both thefe afiertions. The va(l extent of the ftates, and the concurrence of all ranks and claffes of men, which was fo early, fo uniform and fo notorious, plainly prove, that no fuch thing could have happened, without a ftrong and rooted inclination in the people themfelves, and fuch as no addrefs or management of interefted per- fons could have produced. Befides, thofe v/ho know how flu£tuating a body the Congrefs is, and Vv'hat continual ighanges take place in it, as to men, muft perceive the ab^.
■464 Thanhghhig Sermofi.
furdity of their making or fucceeding in any fuch attempt The truth is, the American Congrefs owes its exiftence and its influence, to the people at large. I might eafily Ihow, that there has hardly any great or important ftep been taken, but the public opinion has gone before the refolutions of that body ; and I wifh T could not fay, that they have been fometimes Very How, in hearing and obey- ing it.
As to the other alTertion, it was ftill more mani- feflly falfe, and they had greater opportunities of per- ceiving it to be fo. If Congrefs, or thofe in public truft, in any Hate, had tyrannized over the people, or wantonly oppreffed them, the ufurpation would, in the nature of things, have come to a fpeedy period. But what if I ihould fay, that this pretence of our enemies, in an equi- vocal fenfe, is indeed true ; and yet this truth, doth but the more clearly demonftrate their error and delufion. It is true, that Congrefs has, in many inftances, been obliged to have recourfe to meafures, in themfelves hard and op- preffive, and confefled to be fo ; which yet, have been patiently fubmitted to, becaufe of the important purpofe that was to be ferved by them. Of this kind, was the emiffion of paper money ; the pafling of tender laws r compelling all into the militia ; draughting the militia* to fill the regular army ; preffing provifions and carriages ; and many others of the like nature. Two things are re- markable in this whole matter : one, that every impofi- tion, for the public fervice, fell heaviefl upon thofe who were the friends of America ; the lukewarm or contrary minded, always finding fome way, of fliifting the load from their own fhoulders : The other, that from the free- dom of the prefs in this country, there never were want- ing, the boldeft and moD: inflammatory publications, both apiinfi men and meafures. Yet neither tlie one nor the other, nor both united, liad any perceptible influence in weakening the attachment of the people. If this account if; JLUt, and I am confident it is known to be ib, b)^ almofl •.'-][ Vv'ho now hear me, what lefs than judicial blindnefs, could have made our encniics fo obftinate, in the contrary fcntlmcnts 1 Such however wc know has been the cale^
Thanksgiving Sermon. 465
arid as the whole of their proceedings hrcve been ground- ed on miftakes, it is no wonder that they have been both injudicious and unfuccefsful.
This matter may be explained in the following man- ner. They fuppofed that they had only a few difcontent- ed particulars to apprehend and punilli, and an army to conquer in no refpefts comparable to their own ; but in addition to this they had the loft afFeftions of a whole peo- ple to recover. The firfl which was almoft of no confe- quence at all, they bent their whole force to eiTe(Sl in coun- cil and in the field. The other they fuppofed was alrea- dy done, or not worth the doing ; and therefore every meafure they took had a quite different intention, and a quite oppofite effeft. In all this they were fortified and confirmed by the fentiments, difcourfe and con- duct of the difaffeded in America. Theic unhappy peo- ple, from the joint influence of prejudice, refentment and interefb, were unwearied in their endeavors to miliead their friends. Their prejudice deferves to be mentioned firft. This was great indeed. They had generally fuch an exalted idea of the power of Britain, that they really confidered it as madnefs to refill:. I could mention many fentiments ut- tered by them which could hardly fail of making the hear- ers to fmile at their grofs ignorance, and more than child- ifli timidity. Refentment alfo joined its force. They were fometimes roughly handled by the multitude at the beginning of the controverfy. This led them to wifh for revenge, and as they could not infli6: it themfelves, to call for it from their friends in England. To thele two circumftances we may add that the road to favor was plain- ly that of flattery ; and therefore their opinions and intel- ligence were generally fuch as they fuppofed would be mofi: acceptable to thofe who had it in their power to pro- vide for them, or promote them. Such was the effect of thefc circumfiances united, that time will confi:rain every body to confefs, that the partizans and friends of the Eng- lifii in America, have done more elTential injury to their caufe, than the greatefi; and boldeft of their enemies.
The above difcinction between overcoming the armed force of the ftates, and regaining the people's hearts, is
466 Thanksghin» Sermon.
the true key to explain the proceedings, and account for the events of the war. Ever}' meafure taken by Great- Britain, from the beginning, inftead of having the leaft tendency to gain the afFe6tions of the people of this coun- try, had, and one would think muft have been feen to have, the moft powerful influence in producing the con- trary eifedl. Without mentioning every feparate parti- cular, I will only confider a little the cruelty and feverity with which the war has been carried on ; becaufe I am firmly of opinion, that the fpirit and temper of our ene- mies in this conteft, has been the principal caufe of the difappointment of their attempts. In this the cabinet and counfellors in Great-Britain, and the officers and fcldiers of their armies in America, have nothing to re- proach each other v/ith. If the barbarity of the army has ever equalled, certainly it has never exceeded the cruelty of feveral of the a6ts of parliament. I will not enumerate thefe a6ls, which arc fo well known, and which fome years ago were fo often mentioned in every publication ; but fhall only tell you with what view I defire you to re- coiled them. Every one of thefe a£ls» on their being known in America, ferved to increafe the union of th^ ilates, to fill the heart of the citizens with refentment, and to add vigor to the foldier's arm.
After the example of their employers at home, the com- manders of the Britilli armies, their officers and fokUers, and indeed all their adherents, feemed to have been ani- mated with a fpirit of implacable rancor, mingled with contempt towards the Americans. This is to be under- llood of the general run or greatefl number of every clafs, always admitting that there were particular excep- tions, whofe honor and principle controuled or overcame the national prejudice. Neither perhaps is it in any of them to be afcribed fo much to the national charafter, as to the nature and fubjetl of the quarrel. It has been long obferved, that civil wars are carried on with much greater fury, and attended with a£ls of greater barbarity, than wars between independent nations. The fact, however, •of their barbarity is certain, i and no Icfs fo is the powerful
Thanksgiving Sermoft, 467
influence which this conclu6l has had in defeating their ex- pectations either of reconcihation or fubmiffion.
The barbarous treatment of the American prifoners through the whole war, but efpecially at the beginning, when their enemies were confident of fuccefs, is a me- lancholy fubjeft indeed, and will be a flain upon the Bri- tifli name to future ages. No part of America can be ig- norant of this, having witneffes in every frate, in the few that returned alive out of their hands. But we in this Hate, through which they pafTed to their homes, can never forget the appearance of the emaciated fpeclres who efca- ped or were exchanged from Britilli dungeons or prifon- iliips. Neither was it pofiible for the people in general not to be ftruck with the contrail when exchanges took place, and they faw companies of Britilli prifoners going- home hale and hearty, bearing every mark of their having been fupplied with comfortable provifions, and treated with humanity in every other refpedl. I am not to en- large upon thefe known and fertile fubjects. The only, reafon of their being introduced is to fhew the effe£l which fpedtacles of this kind muft have had upon the public mind, and their influence in rendering the return of the people of this country to fubmiffion to the parent Hate altogether impoffible.
The inhuman treatment of the American prifoners by
the the Britifli, was not more remarkable than their info-
lence and rapacity towards the people of the countiy
wherever their power extended. The abufe and contempt
- poured upon the inhabitants in difcourfe, and the indifcri-
minate plunder of their property, could not but in the mofl
powerful manner alienate their affections. Many who
:. hear me at prefent, have had fo full convi6lion of this
truth in their own experience, that it is unneceifary to
, offer any proof of it. It is of importance however to ob-
pferve, that this impolitic oppreffion was the true and pro-
,, per caufe of the general concourfe of the inhabitants of
this flate to the American flandard, in the beginning of
the year 1777, '^'^^'^^ ^^^^^' vigorous exertions ever fmce
againft the incurfions of the enemy from New- York. I
eoafefs I was not fo much furprifed at fuch condud: when
46 S Thanhghing Sermm*
they poirelTed this part of the country ; becaufe they were then fluflied with viftory, and had fcarcely an idea that they would fail of final fuccefs. But when we confider that their coudu6l has been the fame, or even worfe, in the fouthern ftates, we can hardly help wondering at their infatuation. Surely there v/as time enough before the year 1780, to have convinced them that infolence and cruelty were not the means of bringing back a revolted people ; and yet by all accounts their treatment of the inhabitants in Georgia, South and North-Carolina, in that year, was even more barbarous than had been experienced. by the people here three years before.
I ihall only further mention, that it feems plainly to have been not by accident, but in confequence of general orders or a prevailing difpofition, that they treated wherever they went, places of public worfhip (except thofe of the epifcopal denomination,) with all poffible contempt and iafult. They v/ere in general ufed not only for hoi'pitals, but ftorehoufes, barracks, riding fchools and prifons, and in many places they were torn to pieces wantonly and with- out any purpofe, to be ferved by it, but wreaking their vengeance on the, former poiTefTors. What influence mull this have had upon the minds of the people ? What impreiTion mufl have been made upon the few who re- mained, and were witnefles to thefe a6ls of profanation, v/heu in thofe places where they had been accuftomed to hear nothing but the word and the worfhip of God, their ears were llunned with the horrid found of curfmg and blafphemy. This was done very early in Bofton, and repeated in every part of the continent with increafmg rage.
I have chofen on this part of the fubje(5l to infill only on what was general, and therefore muft be fuppofed to have had an extenfive influence. It would have been ea- fy to have colledted many particular a(!^s of barbarity, but as thefe might be accounted for from the degeneracy and favage difpofition of the perfons who were feverally guilty of them, they would not have been fo conclufive for the purpofe for which tliey were adduced. I Ihall there- fore omit every thing of this kind, except one of the earli-
Thanksgiving Sermon: 469
tH inftance's of their barbarity, becaufc it happened in one of the ih-eets of this place, viz. maflacreing in cold blood, a miniHer of the gofpel, who was not, nor ever had been in arms, and received his death wound, while on his knees begging mercy.
. Upon the whole nothing appears to me more luanifeft than that the feparation of this country from Britain, has been of God ; for every ilep the Britifli took to prevent, ferved to accelerate it, which has generally been the cafe when men have undertaken to go in oppofition to the courfe of providence, and to makev/ar with the nature of things.
I proceed to make fome'pradlical improvement of the fubjeft, for your inftruflion and direction. And,
In the firfl: place, it is our duty to give praife to God for the prefent happy and promifuig ftate of public affairs. This is what we are called to, and making profeffion of, by our meeting together at the prefent time. Let it then be more than a form. Let the difpofitibn of your hearts be correfpondent to the expreffions of your lips. While we, who are here alive before God this day, recoil eiTI: with ten- dernefs and fympathy, with furviving relations the many valuable lives that have been loll in the courfe ot the war, let us give thanks to God who hath fpared us as monu-r ments of his mercy, who hath given us the fatisfaclion of feeing our complete deliverance approaching, and thofe liberties civil and religious for which we have been con- tending eftabliflied upon a lafting foundation. It will be remembered by many, that I have early and conftantly iexprelled my difapprobation of felf confidence, and vain- glorious boafling. To many American foldiers I have faid, feldom boaft of what you have done, but never of what you only mean to do. This was not occafioned by any doubt or hefitation I ever had as to the probable iiTue of the war, from the apparent flate of things, and the courfe of human events, but by a deep conviction of the fmfulnefs bf this practice, either in a nation or perfon. Now there- fore that we have come fo far in oppofition to a formida- ble enemy, it is certainly our duty to fay that " falvati-
Vol. II. ^5 N
470 T/Mnksghing Sermom
" on belongeth unto the Lord." This indeed is not only the duty- of every perlbn v/ith refpe6l to v/hat is paft, but is the way to fupport and animate us in what remains of the warfare, and difpofe us to uiake a fuit-able improve- ment of the fcttlement which we hope is not very diftant.
2. V/e ought to teftify our gratitude to God for the ma- ny fignal interpofitions of his providence on our behalf, by living in his fear and by a converfation fuch as becometh the gofpel. This is noi: only a tribute we owe to him for every rnercy, and therefore for thofe of a public nature^ but it is the only way by v/hich public profperity can be- come a real mercy to us, eternit}' is of yet greater mo- ment than any earthly bleiTuig. Their ftate is little to be envied who are free as citizens, but Haves as fnmers. All temporal comforts derive their value from their being the fruits of divine goodaefs, the evidence of covenant love and the earneil of everlafiing mercy. It is therefore our in- difpenfible duty to endeavor to obtain the fanclified im- provement of every bleffmg, whether public or perfonaL There is the greater necefiity of infixing on this at prefent, that though a time of national fuiTering or jeopardy has fome advantages for alarming the confciences of the fe- cure, it hath alfo fomedlfadvantages, and frequently occa- fions fuch diftrafiion of mind as is little favourable to the praftice of piety. Vv'^e knov/ by fad experience that the regular adminiftration of divine ordinances, the obferva- tion of the Sabbath, and the good order of the country in general have been much difturbed by the war. The pub- lic fervice feemed many times to jufiify what would other- wife have been highly improper. This contributed to introduce a licentloufnefs of practice, and to protect thofe from redraint or reproof, who I am afraid in many cafes, rather yielded to inclination than fubmitted to neceiTity. I'Tow therefore, when by the bleffing of God our diftrclles are removed, we ought to return to pundtuality as to pub- lic order, as well as confcientious llridtnefs in every part of our practice.
3. In the third place it is our duty, to teflify our gra- titude to God, by ufefulnefs in our feveral flations, or in other words by a concern for the glory of God, the
I
Thanksghing Sermon. 4^ i
public intereft of relUfion, and the good of others. This is the duty of eveiy perfon, even of tiie lowell llation, a.t all times. Even the mcaneil 9.nd moft unconneded hath ftill fome fmall bounds, within which his influence and example may be ufeful. But it is efpecially the duty of thofe who are diftinguiihed from others by their talents, by their flation, or by office and authority. I fliall at prefent eonfider it chiefly as the duty of tv/o forts of perlbns, minifters and magifcrates, thofe who have the dire£lion of religious focieties, and thofe Vv'ho are veil- ed with civil authority. As to the iiril of tliefe, they are under the ftrongeft obligations to holinefs and ufe- fulnefs in their own lives, and diligence in doing good to others. The world experts it from them, and de- mands it of them. Many of this clafs of men, have been peculiarly the objedls of the hatred and deteftation of the enemy, in the courfe of this war. Such therefore as have been fpared to fee the return of peace and fecurity, are bound by the ftrongeft ties, to improve their time and talents, in their mafter's fervice. But what I have pe- culiarly in view, is ilricknefs in religious difcipline, or the infped:ion of the morals of their feveral focieties. By our excellent conftitution, they are well fecured in their religious liberty. The return which is expefted from them to the community, is that by the infiuence of their religious government, their people may be the more regular citizens, and the more ufeful members of fociety, I hope none here will deny that the m.anners of the people in general, are of the utm.ofl; moment to the lia- bility of any civil fociety. When the body of a people, are altogether corrupt in their manners, the government is ripe for diffolution. Good laws may hold the rotten bark fome longer together, but in a little time all lav;s muft. give way to the tide of popular opinion, and be laid proliate under univerfal pra£lice. lience it clearly fol- lows, that the teachers and rulers of every religious de- nomination, are bound mutually to each other, and to the whole fociety, to watch over the manners of their fe-= veral members.
4'^ 2 7hanksghmg Sermork,
(2) Thofe who are vefted with civil authority, oughts ■, alfo with much care, to promote religion and good morals I among all undei* their government. If we give credit to the holy fcriptures, he that ruleth muft be juft, ruling in the fear of God. It is a truth of no little importance to us in our prefent fituation, not only that the manners of a people are of confequence to the liability of every civil ibciety ; but that they are of much more confequence to free ftates, than to thofe of a different kind. In many of thefe laft, a principle of honor and the fubordination of ranks, with the vigor of defpotic authority, fupply the place of virtue, by redraining irregularities and produ- cing public order. But in free Hates, where the body of the people have the fupreme pov/er, properly in their own hands, and mufc be ultimately reforted to on all great matters, if there be a general corruption of man- ners, there can be nothing but confufion. So true is this, that civil liberty cannot be long preferved without virtue. A monarchy may fubfiil for ages, and be better or worfe under a good or bad prince ; but a republic once equally poifed, muft either preferve its virtue or lofe its liberty, and by fome tum^ultuous revolution, either return to its firfl principles, or affume a more unhappy form.
From this refults a double duty, that of the people thcmfelves, who have the appointment of rulers, and that of their reprefentatives, wdio are intrufted with the ex- ercife of this delegated authority. Thofe who wifli well to the Hate ought to chufe to places of truft, men of in- v/ard principle, jutliiied by exemplary converfation. Is it reafonable to expeft. wifdom from the ignorant, fidelity from the profligate, aiTiduity and application to public bufuiefs from men of a diilipated life ? Is it reafonable to commit the management of public revenue, to one who hatli wafted his own patrimony ? Thofe therefore who pay no regard to religion and fobriety, in the perfons whom they fend to the legiilature of any Hate, are guil- ty of the greatcft abfurdity, and will loon pay dear for their folly. Let a man's zeal, profeflicn, or even prin- ciples as to political meafures be what they will, if he \z witiiout periunal integrity and private virtue, as a
Thanksghing Sermon. 473
man he is not to be trufted. I think Ave have had feme inftances of men who have roared for liberty in taverns, and were mofl noify in public meetings, who yet have turned traitors in a little time. Suffer me on this fubjeft to make another remark. I have not yet heard of any Chriftian ilate in which there were not laws againft im- morality. But with what judgment will they be made, or with what vigor will they be executed, by thofe who are profane and immoral in their own praftice ? Let me fuppofe a magiilrate on the bench of juftice, adminiftring an oath to a witnefs, or paffing fentence of death on a criminal, and putting him in mind of a judgment to come. With what propriety, dignity, or force can any of thefe be done by one who is known to be a blafphemer or an infidel, by whom in his convivial hours everything that is ferious and facred is treated with Icorn ?
But if the people in general ought to have regard to the moral charafter of thofe whom they inveil with au- thority, either in the legiflative, executive or judicial branches, fuch as are fo promoted may perceive what is and v/ill be expelled from them. They are under the ftrongefl obligations to do their utmoft to promote religion, fobriety, induilry, and every focial virtue, among thofe who are committed to their care. If you afk me what are the means which civil rulers are bound to ufe for at- taining thefe ends, further than the impartial fupport and faithful guardianfliip of the rights of confcience ; I anfvver that example itfelf is none of the leaft. Thofe who are in high ilation and authority, are expofed to continual obfer- vation ; and therefore their example is both better feen and hath greater influence than that of perfons of inferior rank. I hope it will be no offence in fpeaking to a Chrif- tian affembly, if I fay that reverence for the name of God, a punctual attendance on the public and private duties of religion, as well as fobriety and purity of converfation, ^iare efpecially incumbent on thofe who are honored with places of power and truft.
Bat I cannot eontent»,myfelf with this. It is certainly the official duty of magiflrates to be " a terror to evil doers, ♦^ and a praife to them that do well." That fociety will
474 Thanksghing Sermoti^
falFer greatly, In which there is no care taken to reflrain open vice by exemplary punifhment. It is often to be remarked, in fome of the corrupt governments of Europe, that whatever ftriftnefs may be ufed, or even impartiality in rendering juftice between man and man, yet there is a total and abfolute relaxation as to what is chiefly and immediately a contempt of God. Perhaps a fmall tref- pafs of a poor man on property, fliall be purfued by a vin- diclive party, or punifhed by a tyrannical judge with the utmoil feverity ; when all the laws againfl fwearing, fab- bath-breaking, lewdnefs, drunkennefs and riot, fliall be a, dead letter, and more trampled upon by the judges them- felves, than by the people v/ho are to be judged. Thole magiftrates who v/ould have their authority both refpedled and ufeful, fhoukl begin at the fource, and reform or re- train that impiety towards God, which is the true and proper caufe of every diforder among men. O the fliort- fightednefs of human wifdom, to hope to prevent the ef- fect, and yet nourifli the caufe ! Whence come difho- iieft}^ and petty thefts t I fay, from idlenefs, fabbath- breaking, and uninftrudled families. Whence come de^j ceits of greater magnitude, and debts unpaid ? Fromj| iloth, luxury, and extravagance. V/hence come vio- lence, hatred, and ftrife ? From drunkennefs, rioting, lewdnefs, and blafphemy. It is common to fay of a diilb- lute liver, that he does harm to none but himfelf ; thanij which I think there is not a greater falfliood that ever ob-l tained credit in a deceived world. Drunkards, fwearers,| profane and lafcivious jeflers, and the whole tribe of thofe' who do harm to none but themfelves, are the pefls of fo- ciety, the corruptors of the youth, and in my opinion, foi[j the rifk of infection, thieves and robbers are lefs dangeroui|] companions.
Upon the whole, my brethren, after we have contendl ed in arms for liberty from foreign domination, let u| guard againft ufing our liberty as a cloak for licentioulf nefs ; and thus poifoning the bleffing after wc have at tained it. Let us endeavor to bring into, and keep ii|[ credit and reputation, every thing that may ferve to giv'i, vigor to an equal republican conflitution. Let us cherifl
Thanksghing Sermon* 45^5
a love of piety, order, induflry, frugality. Let us check every difpofition to luxury, effeminacy, and the pleafuresof adiffi- pated life. Let us in public meafures put honor upon mo- defty , and felf denial, which is the index of real merit. And in our families let us do the befc by religious inftruftion, to low the feeds which may bear fruit in the next genera- tion. We are one of the body of confederated ftates. For many reafons, I iliall avoid making any comparifons at prefeiit, but may venture to predial, that whatfoever ftate among us lliall continue to make piety and virtue the ftandard of public honor, will enjoy the greatell in- ward peace, the greatell national happinefs, and in every outward confl.i6l will difcover the greatell conflitutional llrength.
g
SEASONABLE ADVICE to YOUNG PERSONS.
A
SERMON
ON
Psalm i. i.
Preached at the Laigh Church of Paisley, on Sabbath, February 21ft, 1762.
TO WHICH IS PREJPIXED,
■4« Authentic Marrathe^ of the disorderly and riotous iixeeting^ on the Night before the Celebration of the Lord's Supper in that place, njjhich gaw occasion t& the Discourse.
Vol, II.
T 6
Robert Fulton, Efq. Charles Maxwell, V Bailies. William Orr, Andrew Smith, Treafurer. And the remanent members of the Town-Council; of Paisley,
The following Sermon is humbly infcribed, by their
Most Obedient,
Humble Servant^
John Witherspoon.
C 479 ]
TO THE
PUBLIC.
THE publication of the following fermon, is not owing to choice, but neceffity. A procefs of fcandal was carried on againft the perfons who gave occafion to its being preached ; and they, inflead of any fubmiffion or penitence, thought proper to make heavy complaints, againft the author of the fermon ; and to give an account of what was faid in it, very imperfe6t and unjuft, as may well be fuppofed. In anfwer to this, he found it neceflary to declare his willingnefs and refolution to publifh the fer- mon, and to prefix a diftin6l narration of the proceedings^ fo far as they had come to light, of that impious affembl}^, held within the bounds of his charge, that the public might judge whether there was not more than fuf^cient caufe given for what was then faid. By the following nai^ra- tive and fermon he now propofes to acquit himfelf of both parts of this promife.
On Saturday the 6th of February, 1762, being the day •before the celebration of the facrament of the Lord's fup- per in Paifley, fome young men, v/no it is general!}'' be- lieved had all been at church, dined immediately after fermon in James Chambers's room. After dinner, Ro- bert Hunter, who never was a communicant, produced one of the church tokens, well knowing what ufe it was intended to ferve. Being aiked where he got it, faid he got it from Judas Ifcariot ; and, as one of the companjr declares, offered to play odds or evens with him which of 'them fhouldufe it. They were then invited all to a glafs in William Wilfon's room, which he chole that night to take poffefliou of ; and indeed to give it a very d^^adful,
48 o Th the Public.
confecration. In the interval of their meeting, Roberi^ Hunter fent the token to a young woman in the place, in- clofed in a letter. What were the contents of the letter, cannot be known. Common fame faicl it was inviting her to their facram.ent : he himfelf pretended it was very inno- cent, but took care, as foon as the rumour broke up, to get the letter and burn it. The reader will immediately refle(!l what could be the intention, and what might have been the efTetts of this conduSl : it was eaJy in this way, to fend the moft notorious profligate to the table of the Lord, to the unfpeakable fcandal of the congregation, as well as mifchief to his own foul.
About fix of the clock the fame evening, or foon after, they met according to appointment in William Wilfon's room, the faid Robert Hunter, and William Wilfon, ma- nufafturers in Pailley, John Snodgrafs, writer there, William M'Crotchet, enfign or ferjeant in the army, James and David Chalmers, and Robert Crofs junior, merchants in Paifley. By their own confeffion, and the depofition of feveral witneffes, they employed a good part of the time in mock-preaching, and that not merely imitating the tones or gellures of minifters in indifferent words, but the only expreffions that were diflinguifhed by the witneffes who heard them on the ftreet, were the words of fcripture. Two witneffes depone, that to the bed of their judgment, they heard them praying in mocker}'- ; and when allied if they were fure it was praying and not preaching, perfifted in affirming it was praying. The only uncertainty this evidence labors under, is, that not hearing the particular words ufed, the only way by which they dillinguiflied it, was by the found ; hut it is to be obferved, that both wit- neffes were pofitive ; that they agreed together as to the time v/hen this happened, and that it was not the fame time that the other witneffes depone they were preaching, but at a yizry confiderable diflance ; fo that there is little probability of the one being miitaken for the other. By their own confeffions, and the depofitions of witneffes, they were guilty of profane fvvearing. The noife of their meet- ing M'as fuch, as alarmed the Avliolc neighborhood ; but what is moll tremendous of all, by the declaration o(
To the Public. 481
Robert Hunter, one of themfelvcs, William M'Crotcbet, ufed feme of the words of the inftitution. The fame thing is declared by William Wilfon, of John Snodgrafs ; and upon the ftricleft re-examination he perfiiled in de- claring that he was certain it was done in the company, and he thought it was by that perfon.
When thefe fa6ts are laid together, and all the circum- ■ fiances of the tranfaftion are weighed, is it poffible in words to paint the atrocioufnefs of their crime ? Is there any ground to wonder at the greatnefs of the fcandal ? Is there reafon to complain, that the minifter in whofe bounds the offence was committed, and under whofe charge almoft all the offenders live, fhould think of preach- ing on fuch a fubjedt as it appears he did ; and now with concern finds himfelf obliged to publifh ? The very choice of fuch a night for fuch a merry meeting, and the diflurbance given to the place almofl: to the hour of mid- night, though there had been no more in it, were furely highly indecent. But whtn we add to this the loud pro- fanation of the Almighty's name, and fpending the moft part, if not the whole of the time, in mocking the exer- cifes of piety, how deep and aggravated is the guilt ! Above all, when it is conficlered that this feems to have been without bounds, not fparing everi the molt folemii and facred rite of our holy religon ! It is true, fome of them obltinately deny this laft» and heavieft part of the charge. It doth not indeed appear, and we hope it is not true, that there was a formal celebration, and general or common participation in mockery, of the facrament of the Lord's fupper ; but if there had been no profane allufion to it in the performances of the afting mimies, it is not to be fuppofed or imagined, that it would have been confeffed by two of the perfons prefent. Though this fhould not militate againfl: the reft, it certainly muft militate againft themfelves. The time of the meeting ; the token pro- duced before it ; the letter with the token fent ; the other things which they certainly did ; and the unfufpedled de- claration of two of the guilty ; who feemed at firft peni- tent, though afterwards they altered their condudi:, and joined with the reft in a common defence ; are h ftrong,
48 a To the Public,
that it is impoffible to deftroy the belief of it in an impar- tial mind ; the rather when we add, that afterwards David Chalmers confefled itflill more fully than any of the other two. This, though it was too late to be in the procefs, or rather by great art and influence kept out of it, may be fafely affirmed, becaufe it was in the prefence of three per- fons. But to cut the matter fhort, the ufe of fome of the words of the inftltution with a folemn air as of a miniflcr, and alfo fome of the other words of fcripture, is affirmed, by William Wilfon, of John Snodgrafs, in a voluntary de- claration, when he was not adduced as an evidence. Let John Sondgrafs therefore, who confiders this as fo injuri- ous to him, profecute William Wilfon for flander, and get him punilhed in the manner he juftly deferves, if it be falfe; and if this is not done, he muft forgive many, and particularly the author of the following fermon, for believ- ing it to be truct
C 483 ]
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SEASONABLE ADVICE to YOUNG PERSONS;
A
S E R M O N.
Psalm i. i.
Blessed is the man that ivalketh not in the counsel of the ungodly^ nor standeth in the "way -of sinners ^ nor sitteth in the seat of the scornful.
THERE is an old and beaten obfervation, that human nature, in all ages, is the fame. To this I add, or rather offer, by way of illuftration of it, that fm, which bears fo much fv/ay in human characters and aftions, has been the fame, in its operation and influence, in all ages, fmce the fall of Adam. For this reafon the charafters drawn in the holy fcriptures, and particularly the cbfer- vations on human life, contained in the Pfalms of David, the Proverbs of Solomon, and book of Ecclefiaftes, are as perfectly adapted to the prefent age, as if they were but of yefterday's date.
As the ten commandments, v/hich are the fum of the moral law, confift moftly of prohibitions, the Pfalmiil, in this paiTage, draws the character of the good man in a ne- gative form, by its oppofition to the bad. At the fame time, the danger to which the unvv'ary are expofed, the en- ticing and deceitful nature ©f fin, and its monfa'ous enor- mity, when arrived at its full height, are couched in tlie
484 Seasonable A(hice
inoil admirable manner : *' Blefled is the man that walk- '■ eth not in thecounfel of the ungodly; — nor ftandethin '' the way of finners ; — nor fitteth in the feat of the *' fcornful."
It is not agreed among interpreters, who was the author of this Pfalm ; and, indeed, it is a matter more of curiofi- »ty than moment, very critically to inquire. Some think it was the Pfalmift David, becaufe of the high efteem ex- prefled in it for the law of God, a thing which fo remark- ably diilingiiifiies his other writings. Others refer it to a later period ; and fuppofe that Ezra, or fome other after the captivity, who collected the facred hymns of different siuthors into one volume, prefixed this as a fort of argu- ment or preface to the whole. It is, indeed, a fummary of all that follow. It plainly contains a chara(5ter both of good men and bad ; the ufual courfe of divine Providence towards each of thcfe clafles, as well as the final iflue of their conduft, in the everlafling happinefs of the One, and the eveilalling mifery of the other.
Even the moll curfory reader muft obferve, that there is a gradation in the expreffions of the text, which rife one above another in their llrength and energy : nay, it is the opinion of many, that they are chofen with peculiar art, and contain a double, if not a threefold gradation.
i. In the charafter, beginning with the ungodly^ who are without proper impreffions of religion, and habitually governed by other principles than the fear of God. Next, sinners^ or thofe who are more openly flagitious, and vifibl}^ guilty of grofs crimes. And finally, the scornful^ who let reproof at defiance, and treat every thing- ferious and facred with contempt and difdain.
2, In the communication of others with them, walk- i7ig\ which feems to imply occafional, unforefeen, and tranfient intercourfe ; — standiiig^ which feems to indicate a greater degree of approbation and voluntary compliance with their example ; — and shthig^ which fignifies being fixed and fetlled in an evil courfe, and refufing to depart
"from it. To this fome add the other expreflions, the
counsel^ the I'cay^ and the scat ; on which 1 forbear to in- fill, but proceed to obferve,
to Toung Persons. 4&j;
That we have, in this pafTage, a mofl: ufefiil and inftruc- tive leflbn of great moment in every place and age ; and peculiarly fuited, on feveral accounts, to the prefent cir- cunvftances of this congregation. It is, therefore, my re- folution to difcourfe a little, through the alfiftance of di- vine grace, on the three diilin6t branches into which it may be naturally divided.
I. The infectious na,ture of fm, or the danger of " walk- " ing in the counfel of the ungodly.''
II. The deceitful and hardening nature of fm, which infenfibly leads from " walking in the counfel of the un- " godly," to '' Handing in the way of fmners."
III. The finifhing ilage of wickednefs, the moft crimi- nal and raoft pernicious charafter, viz, of the scornful^, who are bold enough to treat things ferious and facred with derifion.
Having done this, I fliall make fome application of the fubjefl, for your inftruftion and dire6lion.
In the firfi: place, let us confider the infectious nature ■of fm, or the danger of walking in the counfel of the un- godly. That the fociety of bad men is highly dangerous to all, but efpecially to young perfons, is indeed a truth which no fober man will deny, and which hath been often .fet in the llrongeft. light by religious and moral writers : it may therefore feem unnecelTary to infill upon it. But, my brethren, I am perfuaded, that it fares often with. ••knov/n and common truths, as with comm.on mercies, they are defpifed for their cheapnefs. Though their cer- tainty be readily allowed, their ufe and application is, not- withftanding, "or, perhaps, for that very reafon, in a great ameafure negle<fted. How feldom is it that men make-, the diftinftion with care, and adt upon it with prudence :and refolution ; either in their own conduft, or in the -'difpofal of their children ? Bear with me, therefore, rTwhile I endeavor to imprefs your minds with a fenfe of .your obligation to depart from the fociety of evil-doers, mnd to preferve, with the utmoft folicitude, all young per-*^ • fons under your care, from the m.ortal contagion,
YoL. IL .3 P
4^^ Seamiahfe Adtice
- For the importance and neceffity of this, you have "thft concurrent tefcimony of wife and good men, in every agfe and nation ; experience hath taught it to the moft barba- rous, as well as moll improved and poliflied people. There is no nation of which hiftory hath preferved us any ac- count, but, in their proverbial Ikyings, which are the pro- du6l of time, we find a u'arning againft the infection of corrupt focietyo What dying parent, in his laft or part- ing adieu to his children, ever omitted to caution thefli •againil the fociety of bad men ? nay, doth not daily expe- rience prove this, beyond difpute, to every one who hath the leail degree either of memory or refleftion ? Is therfe among you any perfon, who has arrived at the unhappy diltindtion of being known for a profligate ? Whenever this iiappens, thofe about him are able to mark the progrefs of his corruption, and can even point out the perfons, or fo- ■cieties, where he was firft taught the rudiments of vice, and initiated in the principles of licentioufnefs and riot, I am none of thofe who either deny or conceal the original inherent, univerfal corruption-of human nature ; and yet I fcruple not to affirm, "that example, inftruftion, and at ;fiftance, are neceffary to our improvement even in vice. Without this, no fmgle perfon is capable of arriving at -that degree of depravity which we have fometimes occa- :fion to obferve.
Whoever would examine into the reafons, and imprefs his mind with a fenfe of the danger of corrupt fociety, ef- pecially to youth, may juftrefleft upon the following par- ticulars.
I. We are all by nature prone to fm-. It is the growth of the foil, as weeds of the curfed ground. If weeds can hardly be reft rained by the utmoft diligence and care of the •hufbandman, what an enormous product •might he expedt if he would direftly apply himfelf to their encouragement and cultivation ? Juft {o^ if by the utmoft care and attenti- on parents can hardly reftrain the irregularities of their children, and form them to true piety and goodnefs ; what wickednefs rnay tliey not arrive at, if the)'- are delivered over tofchools of profanity, and fuffered to form their fen- timents and manners, from thofe who have long " walked
to Toung Ptrsonsi 48j)i
**• in the ways of their own hearts, and in the fight of theiK *>' own eyes," vv-ithoat '■'■ fearing Cod, or regarding man?"
2. Young perfons are ignorant and unfulpicious ; grangers to the world, they are alike ignorant of the cha- rafters of men, and the effetis, of vicious courfes. "What a .prey muft fuch be to the artful and infmuating language of thofe, who, enflaved by habit, and wearing the chains of vice, find their chief remaining pleafijre in feducing others into the fame miferable ftate ? Jufdy is the great enemy of mankind called the deceiver, becaufe he betrayed our firil parents into rebellion by a lie ; and in the fame way he and all his f^rvants continue to paint and varnifti over fin with falfe colours, that it may be embraced without reluc- tance, by thofe who know not that afterwards *^' it biteth " like a ferpent, and ftingeth like an adder. Need I tell you in what a decent garb fin is often clothed ; and what honorable names, it often aifumes in the world, to gain the eafier admiffion ? Senfuality and intemperance is focial nffedtion, and good fellowlhip : filthy obfcene converfation is but harmlefs mirth and freedom : anger and refentment is but honor, refolution, and dignity of mind. In fiiort, the whole tenor and ftrain of fafhionable converfation is often little elfe than a firong illufion put upon the mind, to pervert the diftates of reafon, and evade the reproofs of confcienceo. How dangerous ^uch intercourfe to young un- wary minds, who are often deeply penetrated with the poifon, before- they fo much as fufpe6t the defign of its be- ing adminifiered ? Jt requires no common degree of for- titude and refolution, as well as no fmall meafure of fpiri-; tual wifdom, to refift the imiportunity of finners, and un- ravel the fubtilty with which they lie in wait to deceive.
3. Vice is ufually baited with pleafure, of which young perfons are peculiarly fenfible : their affeftions of every kind are in the moft lively and vigorous ftate. One of die fir ft and moft' imp ortant leflbns, which parents and guardians muft teach them, is moderation and reftraint ; whereas the immediate elFedt of alTociating v/ith the pro^ fane, is not only to ftrengthen their paffions by indulgence, hut to inftru6l them how 'to plead in their defence ; and above all, to infpire them with an abhorrence of co.nfiae^*-
Seasonable Advice
ment and rule. From thefe unhappy attachments, the^- moft pernicious friendfliips it is, that inftru6lion, however excellent, is unwillingly liftened to ; and the moft wife and gentle government is efteemed harlh and fevere. It has been fometimes obferved, that perfons ftriftly and pi- oully educated, when they have come into the world, haivS run headlong into the moil vicious and abandoned comTe of life. This has been commonly afcribed to the rigor of their former confinement, and an advice grafted upon it, that parents fliould be lefs fevere to their children, left they fhould more than compenfate this early reftraint, by the liberties which they afterwards alTume. But though I willingly admit, that every parent fhould temper his au- thority with gentlenefs and love ; yet I am far from think- ing the efFeft, juft now mentioned, is afcribed to its proper caufe ; it is not owing fo much to the rigor of parental au- thority, as to young perfons getting into the fociety of men without principle, and there fecretly imbibing thefe vicious defires, which afterwards they rejoice in an oppor- tunity of gra,tifying to the full. However llrift and fevere: any perfon's educa.tion maybe, if he comes to maturity of age, before he contrafts an intimacy with thofe who jufti- fy the commiffion of fm, confcience will have acquired fo great authority, that all folicitation to grofs wickednefs will be received vj'ith. abhorrpnce. This opinion is ("up- ported by a fad:, v/hich I imagine I have obferved, that the children of pious parents, who are betrayed into vicious, courfes, are almoft alwaj^s fuch as have been moft early re- moved from their immediate infpe6tion.
4. The danger of corrupt fociety to young perfons ap- pears, from their being expofed to ridicule aild' fcorii, which is of all other trials hardeft for them to bear. 1 fhall have occafion, on the thirds general head, to fpeak more liiliy on this fuDJecl; but in. the mean time, it is certain, that a fenfe of fhamc is Itrong in young perfons in gene- j al, and that ridicule is the ufual weapon, by Avliich adepts in vice aflault the caufe of truth and piety ; by which in- deed they commonly endeavor to deilroy all regard to decency and order. It is lamentable to think,^'how' often perfons of excellent capacity, and admirable difpofitions,
to Toung Persons^' 48^-
have been led adray by the abufe of this moft: amiable quality, a fenfe of fliame.
From ail thefe confiderations, we need not be furpriftd at the frequent and ftrong cautions gi\'-en in the word of God, upon this fubje6l : Prov. xiii. 20. " He that walketh " with wife men fliall be wife : but a companion of fools " iliall be deflroyed." — Chap, xxviii. 7. " Whofo keep- " eth the law, is a wife fon ; but he that is a companion " of riotous men, fliameth his father." But there is no- thing more moving than that earned and pathetic exhor- tation ; Chap. iv. 14, 15. " Enter not into the path of " the wicked, and go not in the way of evil men ; avoid " it : pafs not by it : turn from it and pafs away." The wife man's infilling upon his important counfel, and the re- iteration of the cxpreffions, ferves to convey, in the ftrongeft manner, a fenfe of the certain ruin of thofe who negie(fb to obferve it.
■ II. Let us now proceed to confider the hardening na- ^titre of fm, which leads from " v/aiking in the counfel " of the ungodly, to Handing in the way of fmners." Upon this, as on the former particular, I may obferve, it is a known and beaten fubje<St, on which it is eafy to fay things ftrong, but difficult to fay any thing new. There are feveral juft remarks upon it, or ftriking fimili- tudes, which have been handed down from the earlieft ages V and were probably the firft fruits of human experi- ence. The little that I am at prefent to repeat or add, Ihall be divided into two parts : 1. The gradual and in- fenlible progrefs of fm, which leads the fmner on from one ftep to anotlier, till he is irrecoverably loft. 2. The ftrength and power of inveterate habit.
I. The infenfible progrefs of nn. It is' wonderful by Avhat artful methods, what piaufible pretences, and v/hat flow degrees, fm m^akes its firft approaches. Let feme of thofe perfons who are now loft to ail fenfe of duty, or of lliame, reflect, if poffible, with what horror they would once have thought of the pradlices, which at prefent they •are not able to forfake. Every fm, how fmall foever, -opens a paflage for the admiffion of multitudes of others ; breaks the reftraint of confcience ; habituates and embol-
49^ Seasonable Advice
dens the firmer. The ancients were v/ont to fay, That" the way of fin is down-hill : every flep a man takes on this declivity, accelerates his motion, fo that it becomes, more and more difficult, and at laft impoffible, to Hop his courfe. This is what the apoftle Paul had in his view, when he gave this, exeellen.t precept tp the Chriflian Hebrews; Heb. iii. 13. " But exhort one another daily, *' while it is called to-day, left any of you be hardened " through the deceitfulnefs of fm." We may fay of fin, in " general, v^^hat Solomon fays of ftrife ; " The beginning " of it is like the letting out of water." If you watch againft the beginning of fin, you may hope to prevail ; but if you once grant it indulgence, it will eftablifh and increafe its own power. To attempt then to ftop its progrefs, is like endeavoring to gather together a flood of waier, after you have, with your own hands, opened the the fluices wliich have caufed it to overflow.
2. To the infenfible progrefs of fin, add the ftrength and power of inveterate habit. This is reprefented to us.. in the fcroageft terms in fcripture, where the changing of an inveterate habit is compared to a natural impoffibility :• Jer. xiii. 23. " Can the Ethiopian change his fkin, or ths *•• leopard :his fpots ? then may ye alfo do good, that are .*■ accufipmed to do evil."
As we may receive many ufeful moral lellbns from the vifible creation and the courfe of nature ;, fo this in par- ticular, of the force of habit, is, if Imayfpeak fo, written in the.moft le::^ible characters, and repeated in every page of both. A froiie, which has long continued in one place, makes itfelf ;a bed, ana is with great difficulty removed : a plant or tree that has long been confined to one pofition, or made to grow in a particular fhape, will Jeklom ever receive any other. Tliis is alfo the cafe with our own bodily frame. ParticuUir poftures or motions to which we have been early habituated, cm\ fcarcely be altered by the iitmoll attention, and the ftroiirefl inclination of the will : the oblVmacy is Itill greater in all habits where defire and affection have place. It is eafy to fee every day, the vio- lent attachment men have to employments aiid plealbres, hovj-ever trifling in thcmfelves, to which they have beea
io 'Ihung Persons, 491
^lig aCcuftonied. But it is greateft of all in finful habits, becaufe in them the force of cuftoni is added to the original ilrengtii of natural corruption.
Both the above particulars may be illuftrated, by ob- ferving, how much habit and example together operate to the improvement and perfeftion of guilt, in large and po- pulous cities. There we may often find fo aftonifliing a degree of wickednefs of every fort, as it is mortifying to think that human nature Ihould. be capable of: there we may find perfons who will perpetrate calmly and fedately, what would furprize a lefs knowing finner fo much as to hear of. And what pity is it, that there fnould be found fome, who, during their occafional refidence in places of great refort, lay down their innocence, infiead of theii* rufiiicity-; and bring home no other accomplifliment but an infolence and boldnefs of countenance, in the com- miflion of fin ? That inftrufted in the principles, as well as habituated to the practice of impiety, they are not con- tent with doing evil, but difcover an incredible induftry and affiduity in deceiving and feduciog others. And (liall I not add, what pity is it, that fome, inftead of improving and adorning their minds by application to iludy, or lloring them with ufeful knowledge, do more than lofe their time, by drinking in the poifon of infidel writings ? Inilead of fitting. themfelves to difcharge the duties of pub- lic or private life, with propriety and dignity, they only acquire the unhappy talent of fetting their minds at eafe in the commiffion of fin, and make large additions to their own natural depravity of heart.
III. Let us confider the finilliing fiage of wickednefs, the moft criminal and the mofi: pernicious chara<Ster, viz. that of the fcornful, who are bold enough to treat things ferious and facred, with derifion.
This part of the fubjeft, my brethren, merits your par- ticular attention, and naturally divides itfelf into thefe two •branches : Firll, The fin and danger of it to the perfons who are guilty of it. Secondly, The unhappy infiuence it hath in. polluting others.
492 Seasonable Advice
I. The fin and danger of it to the guilty peffonar* Whoever will confider the ftate of mind from which fuch derifion muft flow, will immediately perceive that it im- plies the higheft degree of profanenefs and impiety. It iis fuch an audacious attack upon the majelly of the living : God, as mufl ftrike every thinking perfon with aftonifh- | raent and horror. One of the firft principles of all reli-- ^ion is reverence for the Deity, and for every thing that hath a vifible relation to him. This we find written upon the confcience, in general, even of the moft blinded hea- thens. The common and trivial ufe of the name of God is prohibited under the feverell fan£lions in the oracles of truth. We find alfo fome inftances there, of mere irre- verence being puniilied in a very terrible manner. The angelic hods, though perfe£lly pure and holy, are yet re* prefented as deeply penetrated with a fenfe of the extreme difproportion between uncreated excellence, and created weaknefs, and filled with the higheil veneration of him who only is holy : Ifa. vi. i, 2, 3. " In the year that ^- king Uzziah died, I faw alfo the Lord fitting upon a " throne, high and lifted up, and his train filled the temple* " Above it flood' the feraphims : each one had fix wings, *' with tv/ain he covered his face, and with twain he co- *' vered his feet, and v/ith twain he did fly. And one "■ cried unto another, and faid. Holy, holy, holy, is the ''• Lord of hods, the whole earth is full of his glory.'' It may feem unnecelTary or improper to add, and yet it gives me pleafure that I can do it with truth, the fame thing has evidently diftinguiflied fome of the bed and greated men on earth. We are well informed, that fome of the greated inquirers into nature, as they grew in years, and increafed in the knowledge of the works of God, did alfo vifibly grow in an av/e and reverence of their almighty Maker. Of one in particular, it is faid, that he never mentioned the name of God without a f^nfible paufe in his difcourfc. After this, what can we think of any poor creature, whole breath is in his nodrils, being guilty of contempt and fcorn of the name, attributes, works or worfliip of God !
to Toung Persons. 493
There is a remarkable difFerence between fins of this kind, and many odier fins which are, notwidiftanding» very heinous and aggravated in the fight of God. Into ma- ny other fms of a very grols nature, a, man maybe hurried by the violence of paflion , or betrayed by the fuddennefs of temptation ; but, if I mifiake not, fcorn of things facred muft always be a deliberate crime : the fin cannot be com- mitted without a good deal of compofure and prefence of mind : reafon is not over-borne, as in other cafes, by ap- petite ; but reafon itfelf (if the perverted gift of God in fuch perfons may be called fo) is principal in the guilt; A fcorner is never tempted, properly fpeaking, but by thefe a6ts and exercifes of religion, which fliould excite the veneration of all, and do excite the veneration of ma- ny, not excepting fome of the moll profligate.
Contempt of things facred is an entire vi6lory over confcience. In many cafes men fm with fome reluQance : it is not fo much their choice, as they are over-borne by the ftrength of corruption, and vitiate the peace of their minds, to gratify the demands of lull : hence remorfe of- ten fucceeds the indulgence ; and though real reformation does not take place, yet it lays the fmner under frequent and confiderable reftraints. But in treating things facred with fcorn, the mind is wholly at eafe ; and finds its plea- fure in the very impiety itfelf. The truth is, fo entire is the victory over confcience, that nothing but fettled athe- ifm and infidelity can be guilty of it, according to that juft expreiTion of the pfalmift, Pfalm x. 13. Wherefore doth " the wicked contemn God ? He hath faid in his heart, ** thou wilt not require it."
. It is alfo an entire victory over llianie : this is com- tiionly the laft reflraint that finners overthrow. Many are confined and kept in awe by the fear of man, long af- ter they have call off the fear of God. From the fliame- fulnefs of fm, religion preferves fome degree of credit, even where a great plurality is in the oppofite interefi:. For this reafon the prophet Jeremiah mentions it as a great aggravation of the fins of his countrymen, that they were loft to all fenfc of lliame : Jer. vi. 15. " Were they '^ afiiamed when they had committed abomination ? nay, Vol. XL 3 Q^
494 Seasonable Advice
'* they were not at all afhatned, neither could they bliaili ;\ " therefore they Ihall fall amono; them that fall : at the *' time that I vifit them, they fliall be caft down, faith tlie " Lord." But is it not evident, that fcorners are deftitute of ihame ? They have, indeed, not only extinguiflied it in themfelves, but the manifeft defign of their converfa- tiou is to deftroy it in the minds of others.
I need add nothing further to fliew the guilt and dan- ger of perfons of this charailer, but putting you in mind of the rank which it holds in feveral catalogues of crying fins in the holy fcriptures, and the awful judgments of God which are denounced againft it. The prophet Eze- kiel, iii enumerating the fins of Jerufalem, among many enormities, hath this ; Ezek. xxii. 8. " Thou hall defpi- *■'■ fed mine holy things, and profaned my Sabbaths." And the prophet Ifaiah, I fa. xxviii. 14, 21, 12. Now, *■*■ therefore, hear the word of the Lord, ye fcornful men *' that rule this people which is in Jerufalem. — For the " Lord lliall rife up as in mount Perazim, he fhall be " wroth as in the valley of Gibeon, that he may do his ** work, his ftrange work ; and bring to pafs his acl, his ^' fi:range aft. Now, therefore, be not mockers, lefi: your " bands be made ftrong : for, I have heard from the Lord " God of hofls, a confumption even determined upon the " v/hole earth." See alio the fi:ate of things in Jerufalem, immiediately before the Babylonifh captivity : 2 Chron. xxxvi. 16. *' But they mocked the meffengers of God, *' and defpifed his words, and mifufed his prophets, un- " til the v/rath of the Lord arofe againfi; his people, till " there was no remedy."
2. How unhappy is the influence of this charafter upon others ! As it is highly criminal, it is pernicious in the fame proportion. Confidered only as an example, it muft have dangerous effefts : many fins Ihun the light ; and are, by thofe th.at commit diem, concealed with the ut- moft care. When that is the cafe, whatever they may be to the guilty perfon, they are far from being fo danger- ous to the public, as thofe crimes that are not only often vifiblc, but done on ])urpofe to be feen. Now, fcoffers at things facred mull always be an example, as the crime
to Taiing Persons. 495,
cannot be committed, alone ; and, indeed, they often af- pire at a kind of charaQier for defpifing religion, and would be greatly mortified, were their accomplifnments of this kind hidden from the world.
Neither is it merely a common example : fcofFers are not only barely Tinners ; they are advocates for lin : it is their conllant fludy to break the reftraints of confcience, and weaken every moral obligation in others, as well as in themfelves. This too they endeavor to cfTeil; in the moil agreeable manner : contempt of religion makes a part of their focial mirth ; and thefe tVv^o things a,rc foon looked upon by the unwary youth as fo infeparable, that the one is quite taftelefs and infipid, unlefs it is feafoned by the other.
It deferves particular confideration on this fubjeft, that fcoffing at things facred is apt to give natural modefly, and the fenfe of iliame in young perlbns, a wrong and con- trary turn. Modefty is the flrongeft natural fence to virtue. We find notvv'ithftanding, very frequently, that perfons of great natural modeily have not courage fuffici- ent to profefs or praftife wha.t confcience dictates to be their duty. How unhappy is it when fo excellent a pre- fervativc from vice is thus quite perverted, and has an oppofite cfFeft ! All hiftory is full of the powerful effects of a fenfe of Hiame, both in doing good and evil. It breaks the Itongefl: of all natural attachments: it is not to be over- come by the fevereft lav/s, though fortified Math the moft terrible fancflions. Now, as it needs no proof, that fcofr fing at facred things tends to pervert the fenfe of lliame, it muft have the greatell and mod immediate enedt in bringing on a general diffolution of manners.
The malignant influence of profane fcorn is not con- fined to young perfons, there being very few of any cha- rafter who are not hurt by it in a mod; fenfible manner. V/ould you be convinced of this ? How rarely do we find any pofl.efled of a determined courage and refolution in cpj^ofing fafliionable crimes ! Hov/ unwilling are the beft to fufFer lliame for adhering to their duty ! What a varie- ty of efforts will be made to efcape it ! Contempt is dif- agreeable at any rate ; r^nd it is intolerable to pride, fome
49^ Seasonable Admcc
remains of which, capable of being irritated, are lobe found in the very beft men on earth. For this reafon, the moft eilabliflied Chriftians do carefully Ihun all unnecellary fociety with wicked men, knowing how difficult it is to avoid fm in one Ihape or other. If fuch is the cafe with the beft, how dangerous muft the fociety of fcorners be to all who are able to bear them ; but efpecially to thofe who *' have pleafure in them !"
It will not be improper here to obferve, that one great reafon why fcorn and ridicule is fo hurtful to religion, is, that it attacks things fatred through the medium of human weaknefs. True piety and virtue is in itfelf fo venerable an object, that it is not poffible to render it ridiculous, but but by mifreprefentioii : however, as it is always, in this world, attended with human infirmity, this affords a handle to profane perfons to load it with reproach. Their fuc- cefs, in this unhappy defign, is no greater than may natu- rally be expefted ; few are able to diftinguifh between a perfon and his caufe, nor, indeed, is it poffible to attack the one, without wounding the other. It evidently ap- pears, that it is impoffible to treat religious perfons in general, or the expreffions, forms, and rites commonly appropriated to religious worfhip, with fcorn ; and not, at the fame time, bring religion itfelf into contempt.
I do not mean by this to plead for approbation, or even indulgence, to any indecency, by which folly or vanity may abufe or difgrace the worfhip of God : far from it. I think every thing of that kind ought to be reproved with feverity, and oppofed with refolution : but I contend, that it is infinitely more proper to treat it with abhorrence and deteflation, than with fcorn. Whoever will give hinifelf this liberty, may eafily find an opportunity, from the weaknefs infeparable from humanity, to throw oil' that re- verence for God and hisfervice, which it ought to be his chief folicitude to preferve and improve. There are ma- ny whofe vifible weaknefs is to be lamented; and, perliaps, there is no human character at all fo perfedtly decent in every refpedl, but, by imitation, and a little aggravation, it may be rendered ridiculous.
Let it alfobc confidered, that it requires far lefs comprc-
to Toung Persons. 497
hcnfion of mind to expofe the folly and weaknefs of others, or even to invent plaufible falfehoods, and mifre- prefent them, than to reafon with juflnefs and propriety on the moft common fubjed.s : A very fmall degree of .ability is fufficient to accompliih a fcoffer, who is not rc- ■ftrained by any fenfe of duty. Nor is this to be won- dered at ; for there is always a fufficient number, to whofe underftandings the moft vile and miferable performance is ,perfe6lly adapted.
In fupport of all this, I could adduce many examples, abundantly known and familiar : but, for certain reafons, I fliall only mention a very celebrated inftance from anti- quity. Socrates was certainly the wifeft and the bell man . of all the heathens, whofe characters have been tranfmit- -ted to us. His behavior was fuch, as not only deferved, but feemed fit to command the efteem and veneration of all who knew him : yet was this worthy man fuccefsfully turned into ridicule, by a perfon, whofe writings, v/hich have come down to us, are to the laft degree mean and contemptible. Nor was the eiFe6t merely tranfient ; for in the opinion of many, this contempt paved the way for the hatred which his enemies foon raifed againft him, and which brought him to his death.
I proceed now, in the laft place, to make fome improve- ment of v/hat has been faid : and I think I can difcover in the afpecl of the audience, that you already fuppofe I have been led to the choice of this fubjeft, by the late atrocious and flagrant offence, committed in the near neighborhood of where I now ftand ; and which hath af- fected every thinking and well-difpofed perfon in the place, v/ith a mixture of indignation and concern. That this is indeed the cafe, I have no intention either to deny or conceal. Many, I know, are of opinion, that fidelity to my charge calls for fomething of this nature on the pre- fent occafion : if to others the particular difcufiion and application of this fubjeft ftrould need any apology, there are two things, for which I hope to have the teftimony of all my ordinary hearers, i. That I have never omitted to mention with all freedom and plainnefs, the fins and
49 B Seasonable Achke
duties of every rank and clafs of men, as the fubjedt led to it, or the occafion feemed to require it. 2. That in doing this, I have generally avoided bringing in particular accidents that have fallen out in the place ; being much of opinion, that the lefs perfonal any thing of that nature is, it is the more likely to be ufeful. But though i conti- nue in the fame opinion in general, there are fome things fo flagrant and atrocious in their nature, fo dangerous and hurtful in their effects, that bare fdence concerning them would carry in it an imputation of unfaithfulnefs, or partiality in a minifter of Chrift. And as in the pre- fent cafe, the fcandal feems loudly to call for fome public notice of it, fo it is impoffible to make the perfons mors known than they are already by their own folly. If it could make them any more ailiamed, it would be an un- fpeakable benefit both to the public and themfelves.
With a view therefore to the fcandal juft now hinted at, fufTer me to apply the truths above illuilrated, by giving you fome advice and direftion, under the three following ■ charafters, one or more of which will include every per- fon who now hears me.
I. To thofe who are young : in that lovely, precious^ dangerous feafon of life ; of all others the ntteil for learn- ing what is good, and unhappily prone to learn or imi- tate what is evil. My dear children, this is not the firfl of many times i have addrelfed inllrufilion particularly to you, and I pray that God may open your hearts to receive it. Let me befeech you, firft of all, to learn this impor- tant ielTon, to diftruil yourfelvec, be fenlible of your inex- perience, and be perfuaded of your danger, from the ad- monitions of others. Tjie greatefl: evidence you can give of real knov/ledge, is to be lenfible of your ignorance ; and of true wifdom, to be willing to learn : the fohcitude and concern of your parents or other relations, to prefervc you from the deftru6live paths of vice, is from their cer-. tain knowledge of what you are now unwilling to believe. Above all things, fliun, as the peflilcnce, the fociety of profane fcorners. LoPc to all fenfe of piety, feared in their confciences, and enflaved to their luRs, they will do all in their power to dellroy a riling fenfe of religion in your
to Totmg Persons 499
Wiinds : " While they promife you liberty, they them- felves are the fervants of corruption." Think upon eter- nity approaching : no man can forefee or foretell to you now, M^hether your time on earth fhall be long or Ihort ; whether you fliall liave much profperity, or many trials in the prefent world ; but as the blefiing of God is the bell 'ingredient in all temporal mercies, ^o being at peace with him is the befl fupport under fuffering, and the only pre- paration for death.
■ But as all the delufive arguments in favor of fm are drawn from this prefent life, fuffer me to plead the caufe of piety and truth in this refpeft. Be aiTured that true re- lipjion is the way to health, peace, opulence and public efteem. Hear the wifeft of mere men : Prov. iii. 16, 17. " Length of days is in Wifdom's right hand, and in her " left hand riches and honor. Her ways are ways of plea- " fantnefs, and all her paths are peace." Do not look only on thofe libertines who are in the beginning or mid- dle of their courfe, whofe fpirits are lively, and their vi- gor yet unimpaired : look on the few older pradlitioners. Thefe were the good fellows and focial fpirits of a former period ; their companions were cut off in the middle of their days, and they remain as beacons for your inflruc- tion and warning. Do you fee them fullen in their de- portment, mean in their attire, and defpiff d by the world itfelf ; their faces bloated with intemperance, and their miferable offspring pale with hunger, or crippled by ne- gleft ? thefe are the terrible fruits of midnight rioting. They were once as merry in their cups, as ready with their jells, and as great defpifers of Sabbaths, and fermons, of vv^hining and praying, as any of their more fprightly fucceffors, who are in the high road to the fame defpicable •end.
My dear friends, when you perceive any one flirring up your averfion to parental authority, and teaching you to defpife the troublefome admonitions of miniflers and mothers, know that he is enticing you to the ruin of foul, body, and eftate. Hear again the wife man, or rather the Spirit of God fpeaking by him : Prov.xxiii.19, &c. " Hear '*'-then, my fon, and be Vv'ife, and guide thine heart in the
5bd' Seasonable Ad'uics
*' way : be not amongft wine bibbers, amongft riotous ** eaters of flefh ; for the drunkard and the glutton fliall ** come to poverty, and drowfmefs fliall clothe a man with " rags. Hearken unto thy father that begat thee, and de- " fpife not thy mother when flie is old.'* Prov. xxx. 17. " The eye that mocketh at his father, and defpifeth to " obey his mother, the ravens- of the valley Ihall pick it- " out, and the young eagles Ihall eat it."
Do you indeed think, that any of your loofe compa- iiions, with all their profeffions of friendlhip and attach- ment, have the fame concern for your true intereft that a parent has; or the fame judgment to difcern it? You may efteem it as a favor when you are afiifted in the in- dulgence of your pleafures, and your irregular courfes are concealed from the knowledge of your relations ; but it is in truth the greateft injury that can poffibly be done you : it is often diftreffing to thofe of riper years and more experience, to obferve how difficult it is to perfuade young perfons of eafy tempers and warm aifeftions, of the dan- ger of affociating with profligates. We reckon it hard that you will not believe that they are worthlefs, upon our teftimony ; but mufl learn it from your own fatal ex- perience. Believe it, there is no true friendfliip but what is founded on the principles of piety and virtue : and if you confide in thofe of a different character, you will fooner or later be rewarded with treachery and falfehood ; and indeed, the fooner the better ; for their friendlhip is infi- nitely more hurtful than any efledls oftheirdifpleafure. Again therefore, let me befeech the younger part of my audience, who have not yet themfelves thrown off ail regard to de- cency, to give up all friendfnip with, and avoid the fo- ciety, of thofe who have. It is ufually a hard facrifice, I confefs ; but neceifary to your prefervation from the moft dsftrudtive courfes. What fignifies the fcorn or refent- ment of a fev/ hardened wretches, compared to the peace of your own minds, the heart-felt plealiire you will give to every real friend, your comfort and happinefs in this life, and the well grounded hope of a bleffed immortality .''
2. Let me fliortly addrefs myfelf to parents, or others who are intruded with the education of youth. And, oh
to Toung Persons. ^qi
that I could make you fenfible of the importance and diffi- culty of your charge ! There are many diretlions, which might bs given you with refpcft to education in general ; but I choofe to confine my thoughts at prefent to what is fuggefl:- ed by the occafion and fubjeft of this difcourfe. Let it therefore be your care, to preferve your children, as much as poffible, from the company and converfation of profane perfons, efpecially thofe who are tainted with infidelity : and who, as its natural confequence, treat the exercifes of ■piety with contempt and fcorn. To fufier this, when you can hinder it, is treating their fouls in the fame manner, as you would do their bodies, if you placed dofes of fweet- ened poifon in every corner of the houfe. You will dai- ly perceive how children are formed by imitation, iii their temper and manners : they mull bear a refemblance to thofe from whom they receive their firft impreffions ; but if this is the cafe in general, how much more muft they embrace the principles, and imdtate the pra<3:ice of their companions in pleafure ?
This caution is fo neceiTary, that where counfel and in- treaty are not fafficient to procure compliance, authority ought to be intcrpofed. Mere authority indeed will be very ineffe-ilual ; and therefore, I mull: particularly recom- mend to you an early attention to your children's opi- nion and judgment : they foon form a judgment, and will give early marks of approbation and averfion of perfons and charad:ers. Do your utmoll: to m.ake them efteeni religion, as the greateft happinefs to every perfon, and the m.oft amiable part of every character. Make them fenfible, from your conduft, that it is not only your fmcere choice, bat greateft delight. It is very fatal to them, when they are led to look upon it as a burden and conllraint. Habituate them early to confider all other qualities as good for nothing, when piety is wanting ; and a perfon of a truly Chriftian converfation as worthy of the highefc ef- teem, whatever be his flation or circuniftances in odier rcfpcvls. Remember it makes a part of the character of a good man, as drawn by the pfalmifl David ; Pfalm xv. 4. *' In whofe eyes a viie perfon is defpifecl, but he honoreth ** them that tear the Lord." lam peribaded, that many.
Vol. II. . 3 R
502 Seasonable Advicd
who truly fear God themfelves, are inadvertently guilty of a great miftake in this particular : they difcover un- happily too much of their admiration or envy of the na- tural advantages of others, independent of their moral character. Drefs, furnitare and wealth, are looked upon as diftinguifhing advantages ; and children are often fuf- fered to indulge themfelves in mockery and derifion ; even where deformity, poverty, aukwardnefs, and things perfedl/ innocent in themfelves, are the only objedls of their fcorn. Intellectual abilities alfo, comprehenfion of mind, and fprightlinefs of fancy, are commonly much the objefts of elleem ; and j^oung perfons are infenfibly led to admire thefe natural qualities, without at all con- fidering to what purpofes they are applied. This muft neceffarily have a fatal efFe6t ; and therefore parents fliould endeavor, as much as poiTible, to preferve upon their own minds, and infpire their children with an ef- teem of true piety, and a horror and averfion at a vicious character, whatever advantage may happen to accompa- ny it.
\l due care is talcen betimes in this refpeCt, I am per- Riaded it will, in a great meafure, prevent the danger arifmg from the' example or folicitation of the patrons of impiety. Thciir chief fuccefs depends on their real cha- racter's lying concealed, till it is fafe and proper to avow it. They inllili the principles Qf irreligion, as a wife man would do the moil facred truths, by little and little, as their difciples are able to bear them, and always do it under the difguife of pleafure. There is nothing more different than the converfation and carriage of a libertine, in the prefence of thofe of whom he ftands in awe, and among his fclect companions ; and even thefe lait are but gradually initiated into the concludhig and horrid myfle- rles of profanity and blafpheiny. Young minds therefore Ihould be early formed to fuch a taftc, as to look for piety and virtue, before tliey v/ill give their approbation or af- feCtion to any human accomplilhrnents. Were this the cafe, they would not be fo often betrayed by fpecious ap- pearances, and drawn in, by degrees, firll, to fuffer ; then, to imitate; and, at lad, to delight in the moil vicious practices.
to Toung Persons. 503
While I am giving you thefe direclions, I cannot help obfcrving, that you may fee the p;reat neceffity of vvilclom and prudence in the religious education of children. Ap- ply yourfelves to it with diligence. It is an extenfive and difficult, but, at the fame time, a noble, ufefal, delightful fludy. " And if any man lack wifdom, let him afl^ of " God, who giveth to all men liberally, and upbraidcth " not."
I fhall now elofe this difcourfc with a few words to pro- faffing Chriftians in general.
My brethren, when vice rears up its head, and appears with infolence and boldnefs, as it will certainly afPeft every good man with concern, fo it is of great importance what treatment it meets with from the public. If it paiTes without notice, we may conc4ude, that corruption hath deeply infefted the whole mafs. If m.en are afraid or aftiamed to exprefs their indignation at it, we may con- clude the confpiracy is formidable ; and that the intereft ■of truth and piety is greatly on the decline. There are many, who in cafes of grofs fcandal, rather choofe to keep themfelves at eafe, by forbearance and indulgence to the guilty, than run the hazard of provoking their refentment by an honeft declaration of their real fentiments. Nor is it feldom to be obferved, that the very perfons who -do leaft in their own fphere, for ftemming the tide of profani- ty, are the firfl; and loudeft in complaining of the negligence of magiftrates or pallors, in infli6ling public puniihmenta ■or cenfures.
Whilft, therefore, I am endeavoring, in fome meafure, to difcharge my own duty, I mufc alfo put you in mind of yours. It is evidendy the duty of all v/ho profefs to fear God, to abftain from the fociety of thofe who are grofsly profane, without difcovering any fenfe of penitence or ■'forrow. The truth is, I ought rather to make this a mark
• of true religion, and affirm, that all good men v/ill do fo ; than inform them that they fhould. There mufc be a like- nefs of difpofition among familiar friends. Had you that abhorrence of impiety that you ought to have, you v/ould count the fociety of impious perfons a (lain and reproach to
• your own charafters. Of this I am able to give a very
504 Scasojiable Admce
flrong, and, at tlie fame time, a plain and familiar proof. Were any perfon known to be guilty of theft and dif- honefl}'-, or any fault that is odious and difgraceful in the v/orld, CYtrj one would reckon his intimate companions almoft, if not to the fame degree, abandoned as him- felf. Tiie fame thing will certainly hold as to profanity or licentioufnefs ; though indeed it carries in it a melan- choly proof, that fms againfi: piety or purity are far from being held in the fame abhorrence, as what endangers our fubliance or temporal intereft. I muft, however, here beg of you, to attend to a fuigular and very ftrong paf- fage of theepiftle to the Romans. The apoftle Paul clofes his defcription of the profane world in the following terms : Rom. ii. 32, " Who knowing the judgment of *' God, (that they w^hich commit fuch things are worthy " of death) not only do the fame, but have pleafure in " them that do them." I have looked into the original, and find the words juftly tranflated ; and you fee, from the conftruftion of the fentence, the apoftle reprefents having pleafure in fcnfual and wicked men, as implying a depravity of chara6ler fuperior even to that of fenfualit j
itf
blf.
But as aflbciating with the profane is a mark of profani- ty, fo every degree of countenance given to them, by per- fons of entire charafter, is afenfibleinjury to the public. It ferves to put honor upon vice, and in part to deliver it from that juit reproach which ought to. be the punifhmcnt of the guilty, and a warning to others not to tread in their fleps. I have, on feveral occafions, obferved that the pre- fent period or ilate of things, in this place and congrega- tion, demands the grealefl concern for the public intereft of religion. Growino" in numbers, and growing, I hope, in wealth, as the elFecl of your own and your fathers in- duftry, you are in danger of the introduftion of a worldly i'pirit by the rifmg generation. This every good man ought, v;ith the utmoit prudence and refolution, to oppofe; particularly by doing all in his power to prefcrve the lio nor and refpeil due to true religion, and treating with contempt every open enemy to that important intereft. llincerely wilh you inij^roved, and pofleilcd of ever}-^ ac-
to 7'oimg Persons. 505
complifliment tliat is truly valuable ; but beware of that falfe polltencfs, which confifls in little elfe than an oppo- fition to religion and fobriety. And, indeed I am afraid we fhall not foon attain to any other ; at leafi:, not by the lielp of thofe, who as they fet religion at defiance, fo are equally Grangers to that elegance, and fenfe of decency which diftinguiflies perfons of higher rank.
The late riotous meeting was without doubt the moll audacious thing of the kind that ever was attempted in this place ; and therefore calls for an open and vigorous teftimony againft it, by every perfon in his fphere. Re- gard for the glory of God, love to the fouls of men, and fo- Hcitude for the rifmg generation, confpire in requiring 3^ou to exert yourfelves in fuch a caufe : and fnall I not add, compafiion to the perfons themfelves ? Their worft enemies are thofe who treat them with indulgence, fo long as they continue to juftify or to palliate their offence. Nothing ferves to harden finners more, than when no no- tice is taken of their crimes ; and they find themfelves jull: as generally, and as well received, as if they had done no evil. On the other hand, when they perceive the deep concern of others on their account, it is an excellent mean of bringing them to ferious refledion, and inducing them to tremble at tliemfelves. Wherefore, my beloved hearers, let me befeech you to preferve your horror of fin, not- v/ithfianding the boldnefs of finners. Do every thing in your pov/er to reclaim the offenders. Be earneft in your fupplications to almighty God, that he would fnatch them as brands from the burning, and raife them up as trophies of his vidlorious grace. But while they continue in their enmity to God, forget not, on your own account, the apof- tolic counfel ; " have no feliowiliip with the unfruitful " works of darknefs, but rather reprove them."
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DEVOTEDNESS to GOD.
SERMON.
Psalm cxvI. i6.
Ob Lord^ truly I am thy ser'uant; I am thy servant, and the son of thine handmaid : thou hast loosed mv bonds.
action sermon. My Brethren,
THERE is fomething fo fervent and afFeftionate in the language of the man after God's own heart, that it is extremely proper to be adopted by us in a6ls of ado- ration, truft, or fupplication to God. I am at a lofs to de- termine, whether we ought to confider the Chriftian's ac- cefs to God, at his holy table, chiefly under one or other of thefe views. I ana inclined to think that it is a fort of compound or union of the whole. Veneration and wor- ship of the eternal God, and the incarnate Redeemer, ex- hibited to us, and as it were brought near to us by the help ©f the inftituted figns. Reliance and confidence in God, from the opportunity given us of laying hold of his cove- nant. And thankful fupplication to God for his fupport and countenance, in the furrender of ourfelves to his fer-
^ot Dewtedness to God.
"vice. I cannot help looking upon the words of the Pfalm- ift m this paffage, as carrying in them a mixture of all thefe holy affections. " Oh Lord, truly I am thy fer- *' vant ; I am thy fervant, and the fon of thine handmaid* " Thou haft loo fed my bonds : I will offer to thee the fa- " crifice of thankfgiving, and will call upon the name of " the Lord."
This Pfalm, of which David is univerfally admitted to be the author, feems plainly to have been compofed after feme fignal deliverance, of which the remembrance was frefn upon his mind* It was fuch as had brought his life itfelf into the moft imminent danger. He acknowledges in the verfe preceding the text, the peculiar and gracious care which God takes of the life of his people : " Precious " in the fight of the Lord is the death of his faints ;" and then makes the profeffion of relation, gratitude, and duty,
contained in the word's of the text. As they feem to
me to be very comprchenfive, and with great propriety to exprefs v/hat ought to be the habitual temper of a Chrif- tian, and the frame of fpirit with which a communicant ought to draw near to God at his table ; I fliall endeavor, in dependance on divine grace,
L To open the import of the Pfal mill's declaration and purpofe.
II. To apply it to you as hearers of the Gofpel in ge- neral, as well as with a view to the facred employment immediately before you.
, Firft, then, I propofe to open the import of the Pfalmift'^ declaration and purpofe in the text. This I think may- be included in the following particulars, to which I intrcat your ferious attention.
I. This expreffion of the king of Ifrael, implies a very humble fenfe of his diftance from, and dependance upon God, as his creature. Tliis is the firil view which a peni- tent liath of himfelf when he returns to God. It is the firil view which a good man hatli of himfelf in his ap- proaches to or communion with God. And indeed it is what ought to be infeparable from the exercife of every oditr pious affwClIon. 7"ohave as it were high and ho-
Dewtcdness to God. 56^
norable thoughts of the majelly and greatnefs of the living God, and a deep and awful impreffion of the immediate and continual prefence of the heart-fearching God. This naturally produces the greateft felf-abafement. and the moil unfeigned fubjeclion of fpirit, before our Maker. It leads to a confefiion of him as Lord over all, and having the mod abfolute right not only to the obedience, but to the difpofal of all his creatures. I cannot help thinking this is conveyed to us in the language of the Pfalmift, when he fays, " O Lord, truly I am thy fervant." He was a prince among his fubjefts, and had many other ho- norable diflin£lions, both natural and acquired, among men ; but he was fenfible of his being a fervant and fub- je6t of the King of kings ; and the force of his expreffionj *' truly I am thy fervant," not only fignifies the certainty of the thing, but how deeply and llrongly he then felt a conviction of the truth.
Suffer me to fay, my brethren, that there is much more in this, than many apprehend. The fcripture fpeaks often of the knowledge of God, of a difcovery of the glory of God, as a thing peculiar to his people, which is very dif-- ferent from merely fpeeulative opinions as to his nature and perfections. It implies an awful impreffion of his power and greatnefs, a deep fenfe how little the creature is before him, and hov/ entirely it is in his hand. I love that expreffion ufed by feveral pious writers of the laft age, of bowing before the fovereignty of God. When a be- liever or a worfhipper hath a proper view of this ; when it is brought home upon his fpirit ; it as it were baniflies all other things, all other relations, all other perfons ; and he is, to his apprehenfion^ alone in the prefence of the invifi- ble God. And then what abafement of foul is of neceffity J)roduced ! then no language can be found fufficient to ex- prefs his vilenefs and nothingnefs in his own fight. He maybe a rich man among his poor neighbors, or a great inari 'among his numerous attendants, or a learned man among the ignorant vulgar ; but alas, he is no more than fmful dull and allies before the omnipotent Jehovah. There is fomething very magnificent in the defcription given by the prophet Ifaiah of the majefty of God, and the Gorrg£
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510 4^evotedncss to God.
pondent fentiments of thofe who fee and lx;el it, in the 2d chapter of his prophecies, verfe lo, ii. " Enter into *' the rock, and hide thee in the duft, for fear of the Lord, " and for tlie glory of his majeily. The lofty looks of *' man fliall be humbled, and the liaughtinefs of men fliall " be bowed down, and the Lord alone fliall be exalted in " that day." And again verfes 19, 20, 21, 22. *' And *'■ they fhall go into the holes of the rocks, and into the " caves of the earth, for fear of the Lord, and for the glory *' of his r.iajefiy, when he arifeth to Ihake terribly the " earth. In that day a man fhall caft his idols of filver, " and his idols of gold, which they made, each one for *' himfelf to worfhip, to the moles and to the bats : to go " into the clefts of the rocks, and into the tops of the rag- " gedrocksjfor fear of the Lord, and for the glory of his ma- " jefty, when he arifeth to Ihake terribly the earth. Ceafe *' ye from man, whofe breath is in his noilrils : for where- ** in is he to be accounted of ?"
2. This declaration of the Pfalmift implies a confef- fioii of his being bound by particular covenant and confent unto God, and a repetition of the fame by a new adhe- rence. This, as it was certainly true with regard to him, having often dedicated himfelf to God; fo I take it to be concluded on the reiteration of the expreffion here, " Oh " Lord, truly I am thy fervant, I am thy fervant." As if he laid, ' Oh Lord, it is undeniable ; it is impoffible to re-
* cede from it. I am thine by many ties. ] am by nature
* thy fubjeft and thy creature ; and I have many times *■ confelled thy right, and promifcd my own duty.' I need not mention to you, either the examples in the Pfalmift's writings, or the occafions in his hiftory, on which he fo- lemnly furrendered himfelf to God. It is fujfficient to fay, that it was very proper that he fliould frequently call this to mind, and confefs it before God, a^ v/hat, though it could not make his Creator's right any llronger, would certainly make the guilt of his own violation of it, fo much the gi^eater. It was certainly alfo a repetition of thofe en- gagements, and a folemn promife of continued adherence to them. There is no appearance in his language, that he either regrets or repents his fubjeftion to God ; on the con- trary, he manifeils his deliberate a])probation of it, as his
Deiiotedness to God. 511
interefl as well as duty. AVhat he fays here to God, has romething of the fame meaning with what iie fays elfe- where to his own foul. Pfal. xvi. 2. " O my foul, thou " haft faid unto the Lord, thou art my Lord." And he afterwards exprefles the greateft complacency in this choice, verfes 5, 6, of the above Pfahn, " The Lord is the " portion of mane inheritance, and my cup : thou main- " taineft my lot. The lines are fallen unto m.e in plea^ " fant places ; yea, I have a goodly herhage."
I take it to bs very natural for pious perfons to look back upon their former engagements to God. It is a part of the worfhip they owe to him, not only to glorify him as God, but to adhere to him as their God. It comes in with propriety as a part ofconfellion of praife, and of ho- ly refolution. It humbles the fpirit under a {tnk of fm, as a breach of promife, as w^ell as duty. It is matter of praife that we have been inclined and enabled to give our- felves to God, according to the beautiful fentiment of Da- vid, v/ho gives thanks to God, that he and his people had been enabled to make fuch free and liberal contributions tothe buildingofthe Temple i Chron. xxix. 13,14. " Now " therefore, our God, we thanic thee, and praife thy glo- '' rious name. But who am I, and what is my people, that " we fhould be able to offer fo willingly after this fort ? for " all things come of thee, and of thine ov/n have we given " thee." It is alfo plainly a part of our new engagement which is no more than a ratification of what we have often 3.nd willingly done before.
3, This declaration of the pfalmift is an expreffion of his peculiar and fpecial relation to God, " I am thy itr- " vant and the Son of thine handmaid." There is ano- ther paffage of his writings, where the fame expreffion oc- curs, Pfalmlxxxvi. 16. "O turnunto mxC, and have mercy ." upon me, give thy llrength untothy fervant, andfave the " fon of thine handmaid." There is f3me variation in- deed among interpreters in the way of illuftrating this phrafe. Some take it for a figurative way of affirming that he was bound in the ftrongeft manner to God, as .thofe children who were born, of a man iervant, and borp in his own houfe, are in the moil abfolute manner hi*
5ia De'Dotedness to God.
property. Others take it to fignify his being not only brought up in a vifible church of God, but in a pious fami- ly, and educated in his fear : and others would have it to fignify ftili more efpecially, that the pfalmifl's mother was an eminently pious woman. And indeed I do not think that was a circumftance, if true, either unworthy of him, to remember, orof thefpirit of God, to put uponrecord. In the New Teftament, we find the apoftle Paul, taking no- tice of a fimilar circumftance in the cafe of Timothy, 2 Tim. i. 5. When I call to remembrance the unfeigned " faith that is in thee, &c." Without determining pre- cifely in what fenfe to take the words, it is certainly ad- jufled here to fignify fome peculiar and intimate relation to God, which laid him under the ftrongefl: ties of adhe- rence and fubjeftion.
As there was much beauty and propriety in the pfalm-^ ills mentioning this circumllance, fo every pious perfon ought efpecially in the Lord's fupper, to recollect the pe- culiar relations he Hands under to God. Even as mem- bers of the vifible church we are the fervants of God, born in his houfe, baptized in his name, favored with the light of the gofpel, bleffed with clearnefs and fulinefs of inftru£lion, animated by eminent and Ihining examples. As many as have been brought up either as children or fervants in pious families, feparated from the folicitations, and fheltered from the infults of wicked men; careful in- ftruftion, regular government, faithful admonition andl kind invitation, laid as it were a ftrid; and powerful con- flraint upon them, brought them into, and kept them in the paths of piety and truth > ought they not to remem- ber it with humility and gratitude, nay, if by means of but one pious parent, or other relation had been brought to acquaintance with God, it ought to be remembered as lay- ing them under peculiar tics. To all which I fl:iall only add, that if by the gooclnefs of a gracious God, any former means of inlirn^iion public or piivate, or fmguiar difpen- fation of providence has been accompanied with power, it ought to be improved in this new furrender of ourfclves to God, at once to increafe our prelcnt gratitude and pro-
Dccotediicss to God. 513
•niote our future fledfaflnefs in the patlis of obedience. This leads me to obferve,
4. That the declaration of the pfalmift implies a fenfe of gratitude for fignal mercies, " Thou haft loofed my *' bonds." I think it is probable that whatiie had in view immediately here was, deliverance from perfonal aiiiiciion, probably a dangerous ficknefs, threatening immediate dif- folution. But the way in which it is introduced and the ufeto which it is applied, is equally fuited to deliverances of every kind and ufe, to all fignal mercies which v/ere greatly needed or highly prized. He afcribes the ho- nor of it to God, he puts it to his own charge as a debt due to God, and on this account propofes a return of duty and gratitude to God. It were no difficult matter to produce examples ofafimilar conduft in the pfalmiff, on his being favored with remarkable deliverances in his family from the enemies of his country, from flander and reproach, or in unexpefted honor and advance irxcnt, as was his from the fheepfold to the kingdom of Ifrael.
Now ought not every good man, to follow the exam- ple of the Pfalmifl: in this particular, to remember and ac- knoAvledge all inflances of fignal mercy. There is fcarce- \Y any perfon, but may recollect feveral examples of thefe in the courfe of their lives. They may remember how earneftly they defired deliverance in the time of danger, what a fenfe of gratitude was upon their minds, when the mercy was recent, and this may be profitably improved, for ftrengthening the ties which they lie under to God their Saviour. This will have a double effedl, if the de- liverance was implored by the pra,yer of faith, and if any marks can be difcerned, of their having obtained the fanclified improvement of it. But above all, with what propriety may they adopt the language of the Plalmift, if they have been delivered from bondage of fpirit, as well as fear and folicitiide as to their outward ftate. And it frequently happens, that thefe two go together. It was almoft always {o Vvith the Ffalmiil, and is natural to ex- pedt that it will be fo with every ferious perfon ; for afflic- tion brings fm to remembrance, and they not only trem- ble, for the ifTae of the trial under which they groan, but
514 De'Qotedness to God.
apprehend the holy difpleafure of that God, who caft them into the furnace, and with whom they have to do. But if the candle of the Lord again fliineth upon them, and they are walking in the light of his countenance, they may well fay with the Pfalmift, " O Lord, truly I am thy *' fervant, I am thy fervant, and the fon of thy hand- " maid : thou haft loofed my bonds."
5. \d. the lail: place. This declaration implies a folemn dedication and furrender of himfelf to God, and his fer- vice for the time to come. This is the end of the retro- fpe 61 which he takes of his character and Hate, " I will " offer to thee the facrifice of thankfgiving, and will call *' upon the name of the Lord." He was refolved to live a life of gratitude to God, to take all methods of openly and publicly acknowledging him as the author of his mer-. cies. If we would fee further his purpofe, we ma^ look back to the 8, 9, 10 ver. " For thou haft delivered my *' foul from death, mine ej^es from tears, and my feet " from falling." He promifes therefore a life of obedience, and as the fource of thankful truft and acquiefcence in God, he feems by the nth verfe, to have been difcon- certed by difcoveringthe treachery of men, but every thing is rectified and made up by the goodnefs and all-fufficiency of God.
So my brethren, ought every perfon who is this day to fet down at the table of the Lord, after a ferious recol- lection of all his paft mercies, to devote and conlecrate himfelf unto God. Take him for your portion: place your happinefs in his favor ; receive your daily bread from him as his gift; pay for every mercy the tribute of praife; live not upon the creature without God, but endeavor to enrich and fweeten created comforts, by communion with God : Refolve to fsrve him with your body and fpirit. which are his, ferve him fmcerely, refolving that nothing ,fhall have quiet poflclfion of your heart, or indulgence in your life, that is contrary to his will. Serve him with zeal, efpoufe his intereft, plead liis caufe, and elleem it your honor, if by your authority, by your talents, by your fubftance, you can promote his glory. Put your truft in his providence. You are yet in the body, liable to all the
De'vetedness to God. ^t$
vlciritudes of this mortal (late. Be perfuaded of the infi- nite wifdom, and all fufFicIency of God. Let him difpofe of you freely. Refift exccifive anxiety and fear, and op- pofe to all the gloomy horrors of a fruitful apprehenfion', the fliield of faith in almighty ftrength, which is able to bear you up fuperior to every trial, and to every enemy. Do in every ftate of difficulty as the prophet Ifaiah, in the name of God, invites the people of Ifrael to do on the ap- proach of public judgment, Ifaiah xxvi, 20. " Come, my *' people, enter thou into thy chambers, and fhut thy " doors about thee : hide thy felf as it were for a little mo- " ment, until the indignation be overpaft."
I proceed now in the laft place, to make fome practical improvement of this fubjeft.
I. Suffer me my brethren to plead with every fmner ; to plead with every hearer in this affembly, the right of his Maker to his fervice. He hath made arid formed you, and his vifitation preferves your fpirits. He only hol- deth your foul in life, and unto him belong the iffues from death — Of him, arid to him, and through him, are all things. Have you therefore ferved him as your mafter, and placed your happinefs on his favors. I choofe my brethren to affert God's dominion over his creatures, that if it pleafe him to accompany it with his fpirit, it may carry convidlion to many vv^ho are living in quiet and felf fatisfaftion, although they are dead in trefpaffes and fms. Many, if they are free from grofler corruptionp, are no way apprehenfive of the danger of being ivithout God in the world. Ignorance of themfelves, extenuation of fm, foolifhly placing a merit in a few common outfide du- ties, and prefarnptuoushopesinGod'sgeneral mercy, are the delufive gtounds of the hope of fuch perfons. Nay, fome- times, alas for their folly ! the chief thing they have to truft to, is the ill that they have not done. I really do not fwear fays one, I hate drinking abominably, it is a beaftly vice. What fignify thefe partial juftifications ? I have known, though it is not common, I confefs, an habitual adulterer that would not fwear, and I could fhew you a coveteous hard hearted wretch, grinding every day the faces of the poor, that VvUl neither drink nor fwear.
5i6 De'doteclness to God.
But are you the fervants of God ? are you devoted to his fear ? believe it firs, there is an abfolute neceffity of an entire change in your nature, to fit you for the kingdom of God. You are his creatures, you ought to be his fer- vants, and in one fenfe indeed his enemies are his fer- vants, becaufe they are under the dominion of his Provi- dence, and (hail at hii be the monuments of his vengeance. Be warned then in time, for you may refl affured that no man hath hardened himfelf againfi: him, and profpered.
2. But in the next place, I muft not omit giving war- ning of their danger, to fuch as arc living in open and avowed profanity. They are fo far from being the fer- vants of God, that they are his enemies, his confederated enemies, and the enemies of every thing that flands iri a vifible relation to him. I will once more my brethren, take the liberty to denounce the judgment of God, againfi all fuch perfons, and I am preaching the gofpel of Chrifl, while I am doing fo, for he fhall be revealed from heaven in flaming fire. And all profane fwearers that fpeak the language of hell on earth, fliall have it as their abode for ever. All defpifers of the fabbatli of reft.
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THE RIGHTEOUS SCARCELY SAVED, and thj^ WICKED CERTAINLY DESTROYED.
1 Peter iv. 18.
And if the righteous scarcely be saved^ ivhsre shall the ungodly and the sinner appear ?
ALL mankind may be divided into two great claffes, the righteous and the wicked, the friends and the enemies of God, the heirs of glory and the heirs of hell. Thefe, though mixed together on earth, and in many cafes not eafily to be diftinguifhed by men, are yet efTentially different in their characters, and fhall at laft meet with a 'very different fate. Of how much moment would it be for every one to fee his own charadler and ftate before the final feparation, when the judge lliall divide them, one from the other, as a Ihepherd divideth the flicep from the goats !
There are many awful tokens of divine juflice and holinefs in the adminiftration of Providence, which ought to be confidered by us, as preludes to the great day of re- tribution, when God fhall render to every man, according to his works. The apoflle Peter, in the verfes preceding
Vol. IL 3 T
5i8 T'he Righteous scarcely Saiicd^ ^c.
the text, is fpeaking of the divine judgments which wero coming upon that generation, and which were in part, to • fall even upon the church and people of God. From this he takes oceafion, to point out the infinitely greater dan- ger of impenitent fmncrs, who were expofed, not only to the fame or heavier temporal ftrokes, but to a final and eternal deftruftion. verfe 17- "• For the time is come " that judgment iriufi: begin at the houfe of God : and if " it firil begin at us, what fliall the end be of them that *' obey not the gofpel of God ?" Confidering alfo that God in righteous fe verity, fees it necefTary to make even his own people to pafs through the furnace, and through much tribulation, to enter into the kingdom of God, he inflitutes the comparifon hi the text, to point out the dread- ful flate of the finally impenitent ; " And if the righteous " fcarcely be faved, where Hiall the ungodly and the *' fmner appear?"
In difcourfing further upon this fubjeft, what I pro-. pofe is,
I. To explain the import of the declaration, or fuppo- fition, in the firft part of the text, that " the righteous " fcarcely are faved."
II. To confider the conclufion drawn from it, by the apoflle, " where fliall the ungodly and the fmner appear ?"
III. I fhall make a practical improvement of the fub- jeft for your inflruclion and direction.
In the firft place then, I am to explain the import of the declaration, or llippofition, in the firft part of the text, that " the righteous are fcarcely faved." There is the greater necefTity of this, that the expreffion is both ftrong and fingular. There are many paflages indeed, that car- ry in them truths akin to it, and founded upon it ; but the fentiment itfelf, is almofl peculiar to this pafFage, that *' the righteous are fcarcely laved." There are Ibme, who fuppofe that the expreffion is borrowed from, or al- ludes to Prov. xi. 31. " Behold, the righteous fliall be **■ recompenfed in the earth : much more the wicked and *' the iinner." The meaning they give thus : Even the righteous mufl expedt to meet \\'ith fufferings and ca*
The Righteous scarcely Saved, yc. 519
lamlties on earth, much more, wicked men, under the jull difpleafure of a holy God. But I think it is plain, that the apofHc in our text, has an eye to the dec i five judgment of" the lall day ; for he fays in the preceding verl'e, " What fliall the end be of them, that obey not the *' gofpel of God." It is no where faid in fcripture, that wicked men fhall be puniflicd in the prefent life, in a manner fully adequate to their guilt, much Icfs that a juft and vifible proportion, is to be obferved between their fufFerings, and thofe of the ferrants of God. On the con- trary, they are called the men of the world ; it is faid, they have their part and portion in this life, and their profperity, compared, with the trials and fufFerings of good men, appears to have been in every age, a fource of temp- tation to the children of God.
We muft therefore underftand the apoftle, as fpeaking of the eternal flate, both of the righteous and the wicked, in the correfpondent parts of this paffage. What then is the meaning of the righteous being fcarcely faved ? It cannot mean that there is any defedl or ftraitnefs in the mercy of God. The invitation to fniners, in the gofpel, is not only urgent, but full, free, and infinitely gracious. It cannot mean that there is any defect in the mind or power of our Redeemer, or if the fecurity of thofe who put their truft in him, were to be doubted, or their victory over all the enemies of their falvation, were uncertain. To affix any fuch meaning to the words, would be to fet them in diredl oppofition to many other paffages of fcripture, and to do the greateft injury to the divine wifdom and truth. In order therefore, to open the import of this interefting declaration, you may obferve the following things :
I. The righteous may fee faid to be fcarcely faved, be- caufe all are juftly liable to divine vengeance, and it is only of the free grace, and fovereign mercy of God, that any are faved. This, my brethren, is a truth of the great- eft moment, repeated in almoft every page of the fecrcd oracles, but v/hich none can either undertland or approve, till they are effedually humbled by the fpirit of God: It is however, the fum and fubllance of the gofpel. See in what terms it is defcribed by the apofde Paul, Eph. ii,
g20 T/je Righteous scarcely Saved, £ffr.
4 — 10. " But God, who is rich in mercy, for his great *■'■ love wherewith he loved us, even when we were dead *' in fins, hath quickened us together with Chrift: (by grace '* ye are faved) and hath raifed us up together, and made "us fit together in heavenly places in Chrift Jefus. That " in the ages to come he might fhew the exceeding riches " of his grace, in his kindnefs toward us, through Chrift " Jefus. For by grace are ye faved through faitli ; and *' that not of yourfelves ; it is the gift of God : Not of " works, left any man fliould boaft : For v/e are his work- " manfliip, created in Chrift Jefus unto good works, *' which God hath before ordained that we fliould v,alk in *' them." There is not a believer on earth, nor a faint in heaven, but who is ready to ackncv. ied<?e, that he was by nature an enemy to God in his mind by wicked works ; that he had highly provoked him, and that if God had dealt with him in ftrifl: juftice, he would have been for ever baniflied from his prefence and enjoyment. Probably many will recolle6l the time of their ignorance and fecuri- ty, and admire thepatience of God towards them, and fee that they are indeed fcarcely faved, fmce they have been brought back from the very brink of deftrudion. If any ma- lefadlor had been arraigned, judged and condemned to die, and after apprehending the juft punidiment of his crime, fhould be faved by an a<5t of royal clemency, at a ftake or on a fcaftbid, would he not conllder himfelf as fcarcely faved. But this is no more than a juft image of the flate and views of a pardoned fmner, and what will continue to be the views of thofe who have entered into reft. They are clothed with white robes, as an emblem, not of inno- cence, but abfolution, and the fong of praife wliich they fing, intimates the condition from which they were brought, Rev. V. 9. " Thou art worthy to take the book, and to "• open the feals thereof: for thou waft flain, and haft re- *' deemed us to God by thy blood, out of every kindred, " and tongue, and people, and nation ;" verfe 12. " Wor- " thy is the lamb that was flain, to receive power, and *' riclics, and vvifdom, and ftrength, and honor, and glory, '' and bleiiing."
The Righteous scarcely Sgivcd, ^V, 521
, This leads me to obferve, that as their falvation is of fovereigii grace in the Father's love, lb it was purchafed by the nioll amazing fufFerings of their Redeemer in their room. They are IbarceJy laved, not only from the want of merit in themfelves, but from the infinite ex pence and jcoft laid out by him for their redemption. Such was the
^ .evil of fin, and fo deplorable the ftate of the fmner, that the wifdom, truth, and holinefs of God, feemed all to dc- .mand his perdition. The whole creation could not fur- nilh a fufhcient ranfom ; for the redemption of the foul was precious, and it ceafed forever. Then the eternal Son of God, clothed with i-nfinite mercy, and conveyed in fovereign power, prefented himfelf as our Redeemer, fay- ing, " Lo, I come," &c. O, amazing truth ! Oh, un- fearchable fubjefl ? JulUy may we fay, that the righteous fcarcely are faved, fmce it required fo coftly an expiation. Let us rem.ember in faith, what our Saviour endured in the garden and on the crofs, before he could fay it was finilhed ; and we fliall be conftrained to confefs that it was no eafy undertaking to redeem thole fouls that were forfeited to divine juftice.
To conclude this particular, the righteous are fcarcely faved, becaufe the application of this redemption to their fouls, and their being brought to an unfeigned acceptance of it, required the almighty povv'er and energy of the fpirit of grace. This alfo is a part of th.it revealed truth, which the natural man hears with reluftance, and can- not receive. Yet it is not only plainly taught in fcrip- ture, but daily ratified in experience. John i. 13. "Which " were born not of blood, nor of the will of the flefli, nor " of the will of man, but of God." Without the power , of the holy Ghoft, the gofpel may be preached to finners from day to day, and from year to year, and yet they fhall continue in their natural and miferable flate.
It is the work of the fpirit to open the blinded under- ftanding, to awaken the fecure and dozing confcience, and to bend the ftubborn will to the obedience of the gof- pel. We are alfo plainly given to underftand, that if a
' linner long refifts the motions of the Spirit, the confe- quence, in the economy of providence, is frequently that
523 The Righteous scarcely Sailed ^ ^c.
this divine agent departs from him, and ceafes any longer to ftrive with him. Every fuch perfon is left to himfelf, given up to the dominion of his lulls, and the enflaving power of habit ; and fo fills up the meafure of his iniqui- ties, till he is ripe for final judgment and defl;ru6lion. Let us feverally confider, that if fuch provifion was made by an all-wife God, for the recovery of fuch of his creatures as had fallen by their iniquity, it could not be unneceifary. And furely the whole of thefe views confpire in opening the meaning and confirming the truth of what we are told in this paflage, that the righteous are fcarcely faved.
2. The I'ighteous may be faid to be fcarcely faved, be- caufe their number is but very fmall. There are few that be faved in comparifon of thofe that periili, and in compari- fon of thofe that feek and pretend to hope for falvation.
This, if it be a truth, is certainly pregnant with mean- ing, and deeply interefting. I know there are fome who have no great love to any thing that direftly tends to dif- turb the repofe of a drowfy llothful fpirit, who are fond of denying or calling in quefiion this truth. They allege that our Saviour evaded it as an improper quefiion, when ■propofed to him by his difciples. Luke xiii. 23. " Then " faid one anto him. Lord, are there few tliat be faved ?'* But truly I cannot fee how he could have anfwered it more plainly, or indeed more properly, than in the following words, " Strive to enter in at the flrait gate : for many, I fay " unto you, will feek to enter in, and fliall not be able." Efpeciaily if we compare them with the parallel place in Matth. vii. 13. " Enter ye in at the llrait gate : for wide is " the gate and broad is the way that leadeth to defirudion, " and many there be which go in thereat."
What Ihall be the number of the redeemed at lafi, and what proportion it fliall bear to the whole race of Adam, before the end of this ilate of things, it is impoffible for us to know. It is plealluit to indulge the hope that it lliall be very great, and that there are times yet to come, when the profpcrity of the Redeemer's kingdom ihall be glorious, and the triumphs of his grace perhaps univerfal. But when we fpeak of the number of fuch as lliall be faved, we muft. fpeak of it as relating to thofe whom we now foe, '
The Righteous scarcely Saved, £s>V. 525
and their charafters as drawn in the oracles of truth. And iiircly if we pay the lead regard to the marks of religion laid down in fcripture, we mull be fenfible what mul- titudes are living in dire£l oppofition to them, and that there are many who though they are called by the name of Chrift, and maintain fome degree of outward profeffion, yet they are far from being Chriitians indeed and in truth. Math. vii. 21. " Not every one that faith unto me, Lord " Lord, lliall enter into the kingdom of heaven : but he *' that doeth the will of my Father which is in heaven."
3. When the apoflle fays that the righteous fcarcely are laved, it may mean that many make not only a common but ari eminent profefTion of religion, who yet Ihall be found finally defective, when weighed in the balance of the fandluary. It may mean, that not only the ungodly and openly profane fmners fhall be rejected, but that all who feem to be righteous Ihall not be found fo upon trial. This feems to lead us to confider the difference between the charitable, general, and uncertain judgment of man, and the ftridl, infallible, and decifive judgment of God, This is beautifully reprefented by our Saviour, in the pa- rable of the tares of the field, Math, xiii. 24, and down- wards ; but you may particularly fee what is faid from the 28th verfe. " The fervants faid unto him, wilt thou then " that we go and gather them up ? But he faid, nay, left " while ye gather up the tares, ye root up alfo the wheat " with them. Let both grow together until the harveft : *' and in the time of harveft I will fay to the reapers, ga- " ther ye together firft the tares, and bind them in bundles " to burn them : but gather the wheat into my barn.'*
There is a circumftance to be particularly attended to here, that not only fliall many deceive their fellow crea- tures by a falfe profeffion, but not a fev/ fliall more effeftu- ally and more fatally deceive themfelves, faying they fliall have peace though they walk after the imagination of their own hearts. There are many exhortations in fcripture, to guard againft deceiving ourfelves ; of which I fnail only mention one. Gal. iv. 7. ''Be not deceived ; God is not *' mocked : for whatfoever a man foweth, that fliall he " alfo reap." If our Saviour found it neceffary to fay t©
524 ^^^ Righteous scarcely Saved ^ ^c.
the twelve whom he had chofen, *' Ye know not what' " manner of fph-it ye are of ;" much more may the fame thing be faid to numbers of profeffing Chriftians in thefe lall days. There are many fms that may adhere to a religious profefiion, or be covered with a facred veil, which yet are inconfiftent with true religion. See what the apoftle Paul fays, i Cor. xiii. i. " Though I fpeak " with the tongues of men and of angels, and have not " charity, I am become as founding brafs, or a tinkling "cymbal." And the apoille James i. 26. "If any man " among you feem to be religious, and bridleth not his " tongue, but deceiveth his ov/n heart, this man's Religion " is vain." It is an awful defcription given us by our Saviour, Math. vii. 22. " Many will fay to me in that " day, Lord, Lord, have we not prophefied in thy name ? " and in thy name have caft out devils ? and in thy name " done many wonderful works ? And then will I profefs " unto them, I never knew you : depart from me, ye that " work iniquity."
1 fnall only add one evidence, with which experience furniflies us, that even in an eminent profeffion there may be at bottom no fmcerity. There never was a time of trial in the church by perfecution ; but there were feveral of the mofi: eminent in llation, gifts and profeffion who were guilty of apoftacy, a fure evidence that they were not found in the faith, and a great leffon of humiliation and .caution to us. True religion bears all tria's, and it is only he that endiu'eth to the end that fliall be faved. It is highly probable, that the apoflle had this very thing in view, in the paffage where my text lies ; for in the preceding verfe, he had been animating them to fuffer as chriftians, and concludes in the following verfe thus, " Wherefore let them that fulTer, according to the will of " God, commit the keeping of their fouls to him in well- *' doing as unto a faithful Creator."
4. In the lad place the righteous are fcarcely faved, bc- caufe thofe who are faved, flmll be faved with much diffi- culty. That is to fay, it will require the utmoft exertion of their care and vigilance. They may expert a conti- nual confiitl with temptations and trials from without,
The Righteous scarcely Saved ^ CsV. ^^i^,
and the flirrings of corruptions from within. There is no- thing more contrary to the fcriptm^e view of our chriftian courfe, than to fiippofe it a (late of unmolelled quiet, le- curity and indulgence. It is reprefented to us by every image that carries in it the idea of oppofition, a6livity and vigilance. It is driving Math. 7. 13. '' Enter ye " in at the ftraight gate : for wide is the gate, and broad " is the way, that leadeth to dellruftion, and many there be " which go in thereat :" His contending in a race, Heb:. ^i\. I. *' Wherefore, feeing we alfo are compaifed about " with fo great a cloud of witneffes, let us lay afide every " weight, and the fm which doth fo eafily befet us, and *' let us run with patience the race that is fet before us." It is fighting, I. Tim. vi. 12. " Fight the good fight of faith,'* and it is reprefented as incelTant labor, Phil. ii. 12. " Work " out your own falvation with fear and trembling."
Indeed when we confider from what, and how many quarters, we muft expedl oppofition, this truth will ap- pear with the fulleft evidence. Confider the implacable hatred of the great adverfary, the reproach and injuries of wicked men, their fi:ill more pernicious example and folicitation, the allurements of the world, in this fenfible fiate, and the treachery and deceitfuinefs of our own hearts. Of the great danger of all thefe we have thei greateft reafon to be convinced from the confeffion and tefliimony of thofe who have, gone before us, yet over them all the believer mufi: obtain the vidory, and fhall obtain it in his Redeemer's fi:rength. i. John. v. 4 " For *' whatfoever is born of God overcometh the world : and " this is the viftory that overcometh the world, even our " faith." , ,
There is nothing here faid contrary to what the fcrip- ture informs us, of the peace and confolation, that attends the praftice of true religion. It is not faid to difcourage the believer ; but to put him on his guard, and to v/arn ,him not to miftake the nature and foundation of that |ieace he is entitled to expecl. It does not confifi: in a negleft of his enemies, far lefs in a confederacy with, br fubjeftion to them, but in the affured profpeft, and growing evidence of his victory over them. Further, the inward con^
Vol. II. -i U
526 The Righteous scarcely Sai)ed, ^c»
folat'on of a Chrifcian, does not confjft in thinking light of fm, by excufiP.g it, or juftifying hiir.felf by denying it; but in unfeigned feli-denial, a willingnefs to fee the evil of fin, and taking fliaine to himfeif by confeiTmg it, together with evangelical views of divine mercy in the pardon of it, and the promifed ftrength of divine grace to enable him to refill and fubdue it.
I proceed nov/ to the fecond thing propofed, which was to confider the inference drawn in the laft part of the verfe, " where fhall the ungodly and the fmners appear ?" I need fcarcely tell you, that the form of a queftion ufed here, is a very common figure of fpeech to fignify their dreadful fituation. This jufl but very awful inference, is intended for the terror of thofe who live in open ungodli- nefs, and avowed contempt of divine mercy. Perhaps it may be proper from the context, to confider a little the time when the v/icked ihall be expofed to this terrible danger : and then the import of the threatening itfelf. As to the time when the difference is to appear, it may be,
I. In a time of public calamity, or any remarkable vi- fitation of divine feverity. Such a time is defcribed, Luke xxi. 25, 26. " There fhall be upon the earth diflrefs **" of nations, with perplexity ; the fea and the waves roar- " ing ; men's hearts failing them for fear, and for looking *' after thofe things which are coming on the earth ; for " the powers of heaven fliall be fhaken." Then the con- fcience of the mofl obdurate is fometimes alarmed. I am fenfible, and I have formerly hinted, that good men have no charter of exception from outv/ard liifferings. Eut in thefe times of general trial, the difference between them and others is very great. They have an anchor of hope in the favor of a reconciled, and in the wifdoin and provi- dence of an omnipotent God. But the profane and un- godly, terrified by the reproaches of a guilty confcience, are made to tremble through fear of the execution of de- ferved judgment.
2. In a time of perfonal diilrefs, and apparent danger of death. This important change is no light matter, even to the beft- They have often no fmall degree of iblicitude and fear, as to the manner of going through this laft anci
7he Righteous scarcely Saved y £sjV. 527
deeifive conflidt. But how much more fearful an afpeft niuft the king of terrors wear, to the impenitent fmner ? when the charm is dilFolved, and all his finful pleafures are turned into vv^oraiwood and gall ; when he fees he mufl bid an eternal farewell to every fenfual delight, en- ter into a world of fpirits, and appear in the prefence of God. But,
3. Both thefe are only preparatory to the day of judg- ment. " For we rauft all appear before the judgment-feat of Chriil." Then his people fliall lift up their heads widi joy, for the day of their redemption has arrived. But with what inexpreiTible confiifion fliall the wicked then be covered ? In vain fhall they call upon the mountains and hills to cover them from the wrath of the Lamb. Now they aiiront his perfon, oppofe his reign, refill his fpirit, and fcorn his fervants. But where fliall they ap- pear, and what will they do, when the " Lord Jefus friali be " revealed from heaven in flaming fire, taking vengea.nce " on them that know not God, and obey not the gofpel."
This leads me more particularly to confider the import of the inference in the text, "If the righteous fcarcelybe faved, " where fliall the ungodly and the fmners appear ?" And I think it plainly carries in it three things, that from the holinefs and feverity of God, and the righteous fcarcely being faved, we may learn the certainty, the greatnefs,- and the juftlce of the punifhment of impenitent fniners.
I. The certainty of it. That as the threatenings are awful, the execution fliall be inevitable. Men are ex- ceedingly prone, from partiality to themfelves, and from the fuggeflions of the father of lies, to difbelieve the threat- enings as well as the promifes of God. This was a great part of the temptation to the commiffion of the firfi: fm, Gen. iii. 4. " And the ferpent faid unto the woman, ye *' fhall not furely die." And the credit that was given to it at that time, has been continued by fmners in every fubfequent age. They are ready to prefume upon the general goodnefs of God, and to flatter themfelves that his threatenings fliall be either v/holly remitted or greatly abated. We find that fome men of corrupt minds have even fet themfelves to reafon againft the rigor of the fcrip-
|-28 The Righteous scarcely SaDed, ^c.
ture denunciations againfl fm, and the eternal punifhment of finners.
But how fatal the delufion ? The truth of God is an infeparable bar to this deceitful expectation. If. iii. lo, II. "■ Say ye to the righteous, that it fhall be well with *' him ; for they fliali eat the fruit of their doings. Woe *' unto the wicked ! it fliall be ill with him ; for the re- *' ward of his hands fliall be given him." Pf. 1. 21, 22. " Thefe things haft thou done, and I kept filencc ; thou *' thoughteft that I was altogether fuch an one as thyfelf : '^' but I will reprove thee, and fet them in order before " thine eyes. Now confider this, ye that forget God, left ^' I tear you in pieces, and there be none to deliver." Nay^ not only is this afferted in the word of God, but the whole procedure of divine Providence ferves to confirm it. If the falvation of the righteous is with difficulty obtained ;, if their redemption is fo dearly purchafed ; if Chrift muft bleed before they can be forgiven : how ftiall the ungodly be able to ft and in the judgment ! If even the fervants of God muft be expofed to fo many fufferings in the day of trial, what muft be the condition of his enemies in the day of retribution ? If even the fins of the holy muft be vifited, how fliall the crimes of the impenitent pafs unpu- jiiflied? This is plainly one part of the truth contained in this paiTage ; and whoever will deliberately confider the uniform tenor of the holy fcriptures, and compare it with the difpenfations of divine Providence, will have reafon to tremble at the dreadful ftate of incorrigible fmners, and to fay with the apoftle Paul, Heb. xii. 25. *' See that ye refufe not him that fpeaketh. For if they *' efcaped not v/ho refufed him that fpake on earth, much ** more fliall not we efcape, if we turn away from him *' that fpeaketh from heaven."
2. 1'he cxpreflion in the text implies the greatnefs of the punifliment of finners. It is indeed, my brethren, every where reprefented in fcripture in fuch terms, as fcrve to convey to us the moft dreadful apprehenlions of its weight as v/ell as the dcepell conviction of its certainty. It is reprefented as the blacknefs of dark- jljiefs forever, and as a worm diat fliall never die. But
The Righteous scarcely Saved^ ^c. 529
the image mofl commonly ufed is fire, which is the moft terrible to fenfe, of all the elements we have any knowledge of. It is a lake that burns with fire and brimftone for evermore. Without entering at all into the queftion, how much is literal, and how much figura- tive, in thefe images, the juft conclufion from them is, that thofe who iliall be the final monuments of divine vengeance, ihall be in a Hate forrowful and comfortlefs as darknefs, painful as a gnawing worm, and dreadful as fire.
This is alfo manifeftly founded on the reflection in the text, " if the righteous are fcarcely laved :" if they fuffer fo much at prefent by divine permiffion ; if they fuffer fo much by the perfecution of the ungodly, what a load of vengeance awaits the wicked in the day of reckoning, when he will recompenfe tribulation to the troublers of his chofen ? if there is fo much holy feverity, a neceffary ac- count of fin even in the prefent life, which is the time of divine forbearance, even towards the children of God, who are the objedls of his everlalling love, what fliall be the flate of thofe vv^ho have outfinned the feafon of his grace, and forfeited all title to his mercy, on whom he intends at once to glorify his juflice, and to magnify his power. Hear the words of the Holy Ghoft 2 Thefli'. i. 9. " Who " fhall be puniflied with everlafiing deflruftion from the '^' prefence of the Lord, and from the glory of his power."
3. The expreflion in the text, implies the juftice of the punifhment of finners. This is a circumftance always to be taken in, for at the laft day he fliall judge the world in righteoufnefs by that man, whom he hath ordained. He fhall judge the world in righteoufnefs and the people with his truth. This is a circumftance not only for the xUuftration of the glory of God, but for the manifeftation of the prefent truth. If the puniflirnent of finners were not juft, it could not be great ; if it were not known and felt by themfelves to be juft, it would not be intollerable.
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THE SUCCESS oFTHE GOSPEL ENTIRELY OF GOD.
A
S E R M O
I Corinthians iii. 5, 6, 7.
/i^o then is Paid^ andijoho is Apollos^ hut ministers by ijjhomye believed, even as the Lord gave to every man? I have planted, Apollos voatered ; but God gave the in- crease. So then, neither is he that planteth any things neither he that vjatereth ; but God thatgiveth the in- crease.
My Brethren,
I HAVE been led to the choice of this fubjedl, by that dif- penfation of providence, which, though contrary to all human probability, hath brought me to this new charge of prefiding over the inflrudion of youth, in the liberal arts. I find alfo that in the courfe of my attendance on it, I Ihall have frequent opportunities of preaching the glori- ous gofpel of the bleffed God to you, of this congregation and neighborhood. Let me therefore beg your attention to the inflru(Stive paffage which I have juft now read, that both teachers and fcholars, minifters and hearers, may preferve a juft fenfe of their relation to one another, and
$2^ The Sueccss of the Gospet
the common relation we all ftand in to God. And partis^ cularly that in the difcharge of our mutual duty of preach- ing and hearing, we may preferve on our minds, a deep ienfe of our dependance on fuperior ftrength, and niay look for a bleffing from the Father of lights, from whorti alone it can poffibly flow.
The text of itfelf and independent of its connexion, ig fo full of ufeful matter, that I am unwilling to fpend your time by a long dedu6lion of the particular circumftances of the church of Corinth, which led the apoflle to exprefs himfelf in the language contained in it. Let it fuffice there- fore to obierve, that a fpirit of pride and faction prevailed very much in that church, which had rent them into par- ties, denominated from this, or the other principal teacher who was, or had been among them. Thus in the 12th verfe of the firft chapter, " Now this I fay that every one *' of you faith I am of Paul, and I of Apollos, and I of *' Cephas, and I of Chrift,'' and in the verfe immediately preceding the text. " For while one faith I am of Paul, '"' and another, I am of Apollos, are ye not carnal." Poifibly the converts from among the Jews counted them- felveS the difciples of Peter, and held him in the higheft eileem, while thofe of the Gentiles fupported the name and credit of the apoftle Paul, who firft planted the chriftian faith among the idolatrous heathens, and perhaps others who were much addicted to learning and philofophy, admir- ed, and extolled the eloquence of Apollos. And yet after all, perhaps the fierce and unchrifiian contentions that pre- vailed in that church, were not owing to their divided at- tachment to particular apofiles, but to the ambitious and corrupt teachers, which were among themfelves. If this was the cafe, the apoille Paul only mentioned himfelf, Apollos and Cephas, by way of fuppofition, infiead of na- ming the guilty heads ofthe contending parties, that there- proof being adminifiered with fo much prudence and de- licacy, might be carried home with the greater evidence and force. This interpretation receives a good deal of countenance from what we find in chap. iv. 6. " And *' thcfe things brethren, I have in a figure transferred to *' myfelf, and toA])ollos, for your lake; that ye might Icarn
Entirely of God. 533
** in us, not to think of men above, that which is written^ *' that no one of you be puffed up for one againft another."
Such a divifion and fa6tious temper does infinite mif- chief wherever it prevails. It proceeds from people's being much under the power of a carnal mind, and ex- ceedingly increafes carnality by that envy, flrife, and difli- mulation, which it always produces. But the chief way in which it hinders the fuccefs of the gofpel is, by leading men into the fatal miftake of feeking or expelling to find in minifiers what can only be had in God, or afcribing to inftruments andfervants, whatisdue onlytotheir Lord and mafter. Would you perceive the greatncfs of this fin ? It is facreligioufly robbmg God of his own honor and glo- ry, in order to inveft a weak finful creature with tke facred fpoils.
I only add one other preliminary remark. You may fee the perfedl confiftency and propriety of the apoftle's conduct, according to the different circumftances in which he was engaged. For this purpofe we mufl: com- pare his expreffions, here with thofe ufed by him when at- tempts were made to leffen his character, and detra6t from the dignity of his office, as an apoftle of Chrifi:. On thefe occafions he fhews, that he knows very well what belonged to his flation in the church, and is fo far from fpeaking of himfelf in affected flrains of humility, that he freely vindicates his own conduft, and magnifies the ho- norable trufl that was committed to him by his Saviour, chap. ix. verfe 1,2. " Am I not an apoftle ? am I not *' free ? have I not feen Jefus Chrift our Lord ? are not *' ye my work in the Lord ? If I be not an apoftle to " others, yet doubtlefs I am to you : for the feal of mine " apoftlelliip are ye in the Lord.'' Thus theapoflle fpeaks in vindication of his authority, when unjuflly attacked. But when the queftion is changed, and fbme are difpofed to excel him or any other, too much to the prejudice of his Lord and mailer, he changes his fiile too, and fpeaks in the humblefl manner of himfelf, and any thing he had contributed or could contribute to the fuccefs of the gofpel. As a faithful fervant he could not endure that any fliould put him in his mailer's place, and rejeds with indigna.-
Vol. II. ct X
534 '^he Success of the Gospel
tion all that falfe honor which flowed only from the mif^ takes and weaknefs of his fellow chriftians.
In this as in many other inftances, the occafional di- rections given to the different chriftian churches, in the early ages carry the moft important and ufeful admonitions to us who live in the latter days. From the paffage be- fore us, we learn that minifters Ihould confider themfelvcs, and be confidered by their people, as entirely fubordinate to God, and expc(5t affiilance in their labors, and fuccefs in their endeavors, only from himfelf. What I further pro- pdfe, in dependance on divine grace, is firft to illuftrate and fupport the proportion juft now laid down, and then to make a prasSlical improvement of the fubjeCt, for your inftruftion and direftion.
' I. Firll then, I am to illuftrate and fupport this propo- fition, That miniflers ought to confider themfelves, and to be confidered by their people, as entirely fubordinate to God, and expeft affiftance in their labors, and fuccefs in their endeavors only from himfelf. In the courle of this illuftration, it is my intention, at once, to point out the meaning and import of the propofition, and to eftablifli its truth from fcripture and experience. For this purpofe I beg your attention to the following obfervations.
I. The fuceefs of the gofpel depends wholly upon God, and to him alone mud the glory of it be afcribed, as it is he, who not only fends and employs, but who furnifhes and qualifies all, whom he employs for promoting his fervice. He not only gives the commiffion to undertake, but he imparts the abihty to difeharge the truil. This truth is manifeflly included in the apoftle's v/ords, " Who *' then is Paul, and who is Apollos, but miniflers by whom " ye believed, even as the Lord gave to every man." He confiders himfelf and others, only as miniflers, that is, as fervants fubjedl to the diredlion and authority of Chrill their Lord and mafler, unto whom they are to be inflru- mental in carrying on the converfion of finners, and the edification and comfort of behevers. This fnniHtude however of itlelf, does not fully come up to the truth the apoflle would inculcate. A mim who is but a fervanl,
Entirely of God. 535
and does every thing by the authority, and under the di- rection of his mafter, may yet have real and jufl ground, for valuing himfelf upon what he performs ; in cafe, for in- ilance, he is poflclTed of uncommon talents, and an extra- ordinary capacity, to do his work to the beft advantage. On this fuppofition, he is a treafure to his mafter, the fuccefs of whofe direction may in a great meafure be afcribed to the fervant's flcill and ability in the execution. But to exclude every pretence of this fort, the apoftle fubjoins what brings tlie allufion fully up to his purpofe ; " even " as the Lord gave to evcr}^ man." Minillers are not only fervants, but their very capacity and ability to ferve God, are received from himfelf, who divides to every man fcverally, as he will. From this it is evident, that the glo- ry and honor of the whole work, and the fuccefs of every particular fervant employed in it, is entirely ov/ing toChrift, their great Lord and mailer, i Cor. iv. 7. " For who *' maketh thee to differ from another ? and v/hat hafb thou *' that thou didll not receive ! now if thou didfl receive it, *^ why doft thou glory as if thou hadil not received it ?"
Let us, my brethren, confider and dwell upon this truth a little, for it is full of inflru^ion, both to minifters and people. That v/e may view it with the greater clearnef? and precifion, let me obferve, tha,t there are two diftincc kinds of qualities, which are each in their place, of great im.portance on the work of the minillry. (1.) The en- dowments of the mind, whether original and natural, or acquired by induftry ; thefe laft being only the former im- proved and perfei^ed by education and exercife. (2.) Holy difpofitions, v/hich are of the utmoft importance and necelTity, to turn the other into their proper channel, and to give them force and ir^flutnce in the application, Nov/ both thefe are equally and entirely the gift of God, the firil being indeed in fcripture moil commonly, in all their extent and diverfity, called gifts ; but the others are the effect of the gracious and fan^lifying influence of the Holy Ghoil.
(i.) All the endowments of mind, which fit a man for common or fpecial fervice, are the gift of God. What- ever capacity or talentS;, whatever natural advantages ef
53^ '^^^ Success of the Gospel
any kind, mlnifters enjoy, it is plain, that they received them ix&C[\ God, and depend upon him for the continuance and ufe of them. He only endows them with knowledge and comprchenfion, to underftand his facred truths : He only, endows them with the talent of fpeaking well, and enables them to communicate their knowledge to others, in an agreeable and acceptable manner, Exod. iv. ii, 12. *' And the Lord faid unto him, Who hath made man's " mouth ? or who maketh the dumb, or deaf, or the feeing, " or the blind ? have not J the Lord ? Now therefore go, " and I will be with thy mouth, and teach thee what thou " Ihalt fay.'* There is fomething very noble, as well as inftruftive in thefe paflages of fcripture, w^hich reprefent even the fkill of the tradefmen to be employed in adorning- the vifible fan^luary, as the gift of God, and the infpi- ration of his fpirit. Exod. xxxi. i, 2, 3, 4. "• And " the Lord fpake unto Mofes, faying, fee, I have called " by name, Bezaleel, the fon of Uri, the fon of Hur, of " the tribe of Judah : and I have filled him with the fpirit " of God, in wifdom, and in underilanding, and in know- " ledge, and in all manner of workmanfhip, to devife *' cunning works, to work in gold, and in filver, and in *' brafs." And again, Exod. xxxvi. i. '' Then wrought " Bezaleel and Aholiab, and every wife -hearted man, in " whom the Lord put wifdom and underftanding, to know " how to work all manner of work for the fervice of the *« fkndluary, according to all that the Lord had com- " manded."
Further, as it is the infpiration of the Almighty, that giveth underllanding both in a general and compara- tive view, fo the imiprovement of natural parts by ac- quired learning, is no lefs to be afcribed to him. As he gives the difpofition and ability, fo it is he who by the courfe of liis providence furnillies the means, and prefents the opportunity of making progrefs. Let human efforts be what they will, if God do not fmile upon them, they will infallibly be blalled. An all feeing and fovereign God, has df.-termincd the times before appointed, and the bounds of our habitation, and every perfon who will fe- rloufiy reflect, may be fenfible how all his purpofes have
■En lively of God. 537
l^een controuled and over-ruled by the invifible diredlon of the great Difpofer of every event, who hath pointed out the paths in whicli he was to walk.
(2.) Let us alfo remember that it is God, M^ho endows his minifters with their brighteft ornaments, viz. holy and gracious difpofitions which ferve to turn their other talents into the proper channel, and to give them force and influence in the application. I am fenfible, my bre- thren, that gifts may be confidcredas more affiilant to the being of the miniftry, than even grace itfelf. We juflly renounce the popiih doctrine, that the efficacy of the iacra- ments, or other ordinances, depends upon the intention or inward ftate of the adminiftrator. In oppcfition to this the AiTembly's Shorter Catechifm fays jufily, ''• the facra- *' ments, (and it is equally true of eveiy other ordinance) " becomeseffeftual tofalvation, notfromany virtue in them, " nor in him that doth adminifter them, but only by the " bleffing of Chrift, and the Vv'orking of bis fpirit in them, " that by faith receive them," A hypocrite cannot be a faithful, but he may be in fome degree a fuccefsful mini- fler. I am perfuaded there are not a few now in heaven, who were converted and edified by the miniiby of thofe who have taken up their abode in the place of torment : an awful refle£lion this indeed, to thofe who are intrull- ed with the office of the miniflry. It brings to my mind a faying of an eminent and pious writer, minifters are in as great danger of deceiving themfelves as others, and in fome refpefts greater, for they may be apt to mif- take their readinefs in thinking and fpeaking of holy things, and thofe gifts v/hich God bellows upon them, for the benefit of his chofen, for the fruit and evidence of gra- cious difpofitions in their own hearts.
But notwithftanding all this, it is beyond all controver- fy, that one of the moil eflential qualifications of a ^cod riiinifi:er is, that he be a good man. It is a very difficult, as well as it is a very dreadful thing, to preach an un- known Saviour. But where the love of Chrift dw^ells and reigns in the heart, it gives fuch attachment to his caufe, fo much love to his people, fo much clearnefs and comprehenfion in underilanding his truths, fo great wil-
53 8 The Success of the Gospel
lingnefs, or rather defire to communicate them, as canw not fail to have the greateit influence on a miniftcr's dili- gence, and at the fame time gives reafon to hope that he will fpeak from faith to faith. Thus the apoille expref- fcs himfelf, 2. Cor. iv. 13. " We having the fame fpirit " of faith, according as it is written, I have believed, " therefore have I Ipoken : we alfo believe, and therefore " fpeak.'*
Now to whom is a minifter indebted for his holy dif- pofitions ? Who implanted in him that love to Chrift, which infpires him with zeal and fidelity in his fervice ? Take the anfwcr in the words of the apoille, 2 Cor. iv. .5, 6. " For we preach not ourfelves, but Chrift Jcfus " our Lord ; and ourfelves, your fervants for Jefus' fake. " For God who commanded the light to Ihine out of " darknefs, hath fhined our hearts, to give the light of the *' knowledge of the glory of God, in the faceof Jefas Chrift." It was the power of God that brought him again from the dead, and it is by the fpirit of God dwelling in him, that he is daily fanftified and enabled to adorQ the doctrine of God, his Saviour, in all things. So thatthefire of his miniftrations, and the light of his example, and the joint influence of both, are to be ultimately referred, and will by him be moft willingly and thankfully attributed to the power and grace of God, his Redeemer, of whofe fulncfs we all have received, and grace for grace.
2. But in the fecond place, the fuccefs of the gofpel de- pends entirely on God, as it is he who gives efficacy to the inftru6tions, even of the moft eminent and beft qua- lifted minifters, by the immediate fupernatural operation of his fpirit and grace. Let us f^ppofe a minifter endued with the fineft natural parts, and th^rfe improved and cul- tivated, by all the advantages of human learning. Let him have the moft acute and penetrating genius, the moft lively imagination, the moft folid judgment, the moft charming and pcrfuafive eloquence ; in ftne let him have what alone is of more value than all thefe, an eminently pious and devout heart. With fo many advantages he fhall not be able to make one fincere convert, unlefs al- mighty God be pleafcd to open the way by his divine
Entirely of God. ^y^
grace into the hearts and confciences of the finner. It is not then merely by ftirnifliing the proper means and by the difpofition of his providence, giving them an opportu- nity of exerting their influence, that God promotes the fuc^ cefs of the gofpel, but by an immediate and powerful agency, diftinft from, and fuperior to every fecond caufe. I have endeavored to exprefs this with the greatefl ful- liefs, and the greatefl: clearnefs, as a truth of the utmoft importance. While we believe the ufe and neceflity of means and fecond caufes, we ought never to feparate them from, or forget their fubordination to God. There can hardly be a nobler illuftration of this truth, than the apof- tle has given us in the text, by a natural firnilitude, " I *' have planted," fays he, " Apollos watered, but God " gave the increafe.'* His expreffions are taken from hufbandry, or gardening, which is a particular branch of it. By an allufion to thefe arts, he explains his fubjeft in a manner level to the capacity of every thinking per- fon. The hulbandman or gardener may manure, dig up and mellow the foil ; he may fow his {ttdt^ and drefs his field with the greateil diligence and care :^ but what a lit- tle way has he gone, or rather indeed he hath not fo much as begun the great procefs of growth and vegetation, that daily miracle, may I not call it, before our eyes. How many things mufi: neceffarily concur, which arc beyond the reach of his power ? the enlivening heat of the fun, the refrelhing dews and-rain from the bottles of heaven, are wholly under the dire£lion and difpofal of the omni- potent Jehovah, Cannot he, when he will, make the hea- vens over your heads as brafs, and the earth under your feet as iron ? Nay, not only fo, but the power of growing in the feed, by fcriking out its roots, and opening its bud, and the natural difpofition in the earth to nourifn it, are derived not from any virtue inherent in the things them- felves, but only from that almighty word, " Let the earth '' bring forth every tree bearing fruit, and every herb " bearing feed after its kind." Juft fo in that fpiritual hufbandry, of which the apoPde is fpeaking, nunifters may fow the good feed of the word of God, but it is his own prerogative to give it a regenerating and fandlifying
54<^ The Success of the Gospel
eificacy, and make it produ6live of faith in the heart, and good works hi the life. Minifters may continue to wa- ter .the feed already fown, with fuitable inilru6lions and exhortations, and the diligent ufe of all thofe means which God hath appointed for the eliablifhment and growth of believers : but it is only the influence of his own fpirit that makes thefe means produftive of the defired effe6l. Therefore the apoille conclddcs, in language drawn from the fimilitude, '' So then neither is he that planteth '■'• any thing, neither he that watereth, but God that giv- *' eth the increafe."
This important truth, my brethren, is capable of a very full and clear proof from the f^.ered oracles. Every thing we find recorded there, concerning the miffion of the pro- phets, and the fuccefs of their meiTage, carries this truth as it were in irs bofom. Nay, the great prophet of the church gives us tliis very view of his own miniilry as the Son of man. John vl. 44, 45, " No man can come to " me, except the Father which haih fent me, draw him : " and I will raife him up at the lail day. It is written in " the prophets, and they fliall be all taught of God. " Every m.an, therefore, that hath heard and hath Jea.med " of the Father, cometh unto me." You fee that, to the commiffion which our Lord gives to his apoftles, is annex- ed a promife of his prefence and power to accompany their minillrations. Math, xxviii. 19, 20. " Go ye there- '* fore, and teach all nations, baptifmg them in the name " of the Father, and of the Son, and of the holy Ghol), '' teaching them to obferve all things whatfoever I have " commanded you ; and lo I am with you alway, even to " the end of the v/orld. Amen."
Eut inllead of multiplying pafiages of fcripture, I lliaU direftyou to one, which will fet this part of my argument in tlie cleared light. It is that palfage which gives an ac- count of the converfion of Lydia, recorded Adts xvi. 14. *' And a certain woman, named Lydia, a feller of purple, '•'■ of the city of Thyatira, which woi (liipped God, heard *'• us, whole heart the Lord opened, tiiat Ihe attended to * the things that were fpoken of P:'.;il." Now if we at- tend to the circum(lar,ces of this converfion, we fliall find
* Ehtirely of God. 54^ V
thtit if any- thing could have been effe6tually done without the dire6t and immediate concurrence of the grace of God^ it mi^ht have been expected here. The cafe was every- way promifnig. The hearer was one who had renounced idolatry, and embraced the woriliip of the true God. She was, it is not improbable, a devout woman, fo far as her knowledge reached ; and wanted only to be inflrufted in the faith of Chrift. Here was for a preacher the great apoflle of the Gentiles. I iiecd fay no more to fliew how Well qualified he was to do his part ; and yet we find that, even in this moft favorable caie, the immediate concur- rence of divine grace was neceffary to complete the work. The Lord muft by his own good Spirit, open the heart of Lydia, elfe even the apoflle Paul, with all his divine ac- eomplifliments, and a heart glowing with the warmeft zeal for the glory of Chrift, and the falvation of fouls, will be but an unfuccefsful preachen
I need not make ufe of any feparate arguments to con- vince you, that this holds equally true of the growth and comfort of believers, as of the converfion of fmners. Whe- ther miniilers are employed in planting or wateriiig, the inflrument is nothing : fuccefs flows only from God* Let me therefore requeft and befeech you to hear and adore the Itriking truth, a Paul or ApoUos in the pulpit will b© altogether unfuccefsful without the almighty power and^ grace of God. The moil clear and diftin6t illuilration of divine truths, without inward and fpiritual illum/mation^ will leave the hearer in ignorance, or lead him into erron- The mofl awful denunciations of a fon of thunder, without divine power, v/ili leave the finner hardened, or even in- ereafe the fearednefs of confcience. The mod melting and tender application to the affections, without divine energy, will be treated with contempt and fcorn. In one word, the moll lively adrainiftration of ordinances, with- out the bleffing from above, will be but in the language of the prophet, as a mifcarrying v;omb, and dry breails.
My brethren you may not only be convinced of Ihrg' truth, becaufe it is recorded in the word of God, but may fee it daily exemplified in every part of the vifibk eharch/
Vol. IL 3 Y
§^4i: Tbe Success of the Gospel
iTou may fee the fame ordinances acceptable, delightful, an(3 profitable to fome; deferted, defpifed and refifted by others. Under' the very fame admin iftration, you may fee fome ef* ■ feftually perfuaded to turn to the living God, walking in the fear of the Lord, and in the comfort of the holy Ghoft^ and daily multiplied : fome on the otiier hand caring for none of thefe things, but fleeping in fecurity, nay fome' whofe corruptions are irritated, fwelling with rage, con- tradifting and blafpheming, all which is well deferibed hy the apoftle Paul, 2 Cor. ii. 15, 16. " For we are unto God *' a fweet favor of Chrift, in them that are faved, and irif *' them that perifh. To the one we are the favor of death , " unto death ; and to the other, the favor of life iinto life ? ^' and who is fufiicient for tliefe things?"
3. The third andlaft obfervation I am to make for the" illuftration of this truth is, that fuccefs in the gofpel de- pends wholly upon God, as he exercifes much of his own fovereignty in the manner of bellowing it. He takes carer if I may fpeak {o^ to fhew that it is from himfelf by the meafure in which he proportions the fuccefs to the nature and fufficiency of the means he fees proper to employ. All is from God, as you have already heard becaufe the difpof- ing and commiffioninghis miniilersis originally his owu work — ^again, beeaufe however well qualified thej^ may be, his own almighty agency is neceuary to give them fuccefs.- But when there is a regular proportion always obfervedy between the jmeans and the end, men are ready to overw • look, or forget the great and firft caufe of all. For thia^ reafon he fees it often meet to ruaiiifeft his fovereignty, in- order to command our attention, by working without? means, or by the weakeft means, or even contrary tcf means, and blading the effedl of thofe that were moll ex- cellent and promifmg in human judgment. Juft as tho beautiful and regular order of the natural world, the nmtu- al dependance of one part upon, and its fubferviency tar another, is a proof of the wifdom and omnipotence of tho Creator. Yet he fees it neceifary fometimes to interpofe,- in an extraordinary way, and to controul the courfe of Mature, to fliew that it is ablblutely at his command. .'
Entirely of God. 543
Remember, however, my brethren, that in carryhig on the work of the gofpel, God ufually proportions the fucccra to the propriety and fufficicncy of the means. When he has much work to do, he commonly raifes up fome perfons eminently qualified ; he draws from his quiver fome po- lilhed fhafts, to pierce the ranks of oppofmg hofts. Yet he often prefents to our view fuch circumflances as ferve to fliow the dependance of all means uponhimfelf. When the gofpel v/as firfl preached, the apoflles were indeed ful- ly fitted and furniflied for their work ; but it was by a miracle. They were originally poor illiterate fiihermen, quite unequal in themfelves to the aftonifhing undertaking, of producing a revolution in the ftate of religion, and the fentiments of mankind over the whole earth. Such per- fons feem to have been employed for this wife purpofe, *' that our faith might not lland in the wifdom of man, ** but in the power of God." I have often confidered this jnatter with a mixture of reverence and admiration.
That proper refpedl might flill be had to the qualifica- tions of minifters, and that none might be jullified in pouring contempt on human fcience, the apoflle Paul, a man of eminent learning and ability, was the moft adlive, ufeful and fuccefsful of all the apoflles ; and one third part at leaft, of the whole canon of the New Teilament, was, written by him, At the fame time there were fuch clr- cumftances in his calling and converfion, as rriade him on^ of the moft illuftrious monuments of the fovereignty and riches of divine grace, that any age has produced.
In the fame manner, we fee every day the cleared proofs of the power, wifdom, and fovereignty of God. We fee that he many times gives extraordinary and fen^ fible afliftance to thofe whom he employs in his own work. , So that they both perceive and confefs that it is not they, but the grace of God, that is with them. Some- times thofe of very moderate, or even of the v/eakeft natu- ral abilities, have an un6;ion from the holy one, and by their piety and diligence become workmen, that need not be afliamed, rightly dividing the word of truth. This may be confidered as an accompliiliment of what Ifaiah fays of ^imfelf, Ifaiah 1. 4. "^ And the Lord God, hath giveri. ^ig^-
144 ^^^ Success of the Gospel
'^ the tongue of the learned, that I lliould know how toi ^^ fpeak a word in feafon to hun that is weary." See alfo the expreffion of the Pfalmift, Pfal. xxv. 14. " The fe- '^ cret of the Lord is with them that fear him : and he *^ will fliew them is covenant." Our Lord promifes to his difciples extraordinary affiftance, intimeof extraordina- trials and fuffering, Luke xxi. 14. 15. " Settle it there-- *' fore in your hearts, not to meditate before, what ye lliall ** anfwer. For I will give you a mouth and wifdom, which ' *■ all your adverfaries lliall not be able to gainfay, nor re- *' fift." And to name one more paffage, it is prophefied by Ifaiah of the gofpel times, chapter xxxii. 4. '■'■^ The -' heart alfo of the rafli fliall underftand knowledge, and the ** tongue of the ftammerers lliall be ready to fpeak plain- ^ ly."
In a former part of this dtfcourfe, I have admitted that gifts may be confidered as more neceffary to the being of the miniftry, than even grace itfelf. Yet certainly true religion in the heart, is of far greater importance to the fuccefs and efficacy of the minilhy, than eminence or gifts. It feems often the very purpofe of divine provi- dence, to pour contempt upon unfanfcified talents. The humble paftor of meaner rank, who loves his mailer, his work, and his people, Ihall often have many feals of his miniOry, while the perfon of fuperior. parts is urged by ambitious views into the unprofitable paths of worldly ho- nors, or inftigated by unmortified paflion, to mar the fuc- cefs of his miniftry, by launching out into the tempefiu- ous ocean of political conteft and faction. But befides the unfruitfulnefs of unfan6tified talents, there are alfo ma- ny proofs of the fovereignty of God, in refufing his bleffing and making the beft miniflers in a great meafure unpro- fitable to a people, in righteous judgment for their pafl fms. Even Ifaiah could fay, chap. liii. i. " V/ho hath believed " our report, and to whom is the arm of the Lord reveal- *' ed ?''' Our bleffed Lord himfelf upbraided many of the cities where his mighty works were done, becaufe of thein unbelief and indeed upon any of his hearers his miniflry^ inftead of a faving, had a hardening cfleft, John iii. 19. i*. And this is the condemnation, that light is come into,
Entirely of God. 545
»^ the world, and men loved darknefs rather than light, 'f becaale their deeds were evil. The fame thing is elle- where refolved into the lively and righteous judgment of God. John xii. 39, 40. '' Therefore they could not be- *■■ lievc, becaufe that Elkias faid again, he hath blinded *' their eyes, and hardened their heart ; that they fliould *■' not fee with their eyes, nor underiland with their heart, • ' and be converted, and I fliould heal them."
I proceed now to make fome praftical improvement of what hath been faid. And in the
Firft place, a deep and lively imprelTion of the .truth I have endeavored to illuilrate and fupport, will be to thofe who preach the gofpel an excellent prefervation from ma- ny temptations. It will preferve them from trufting in themfelves, it will keep them ftill looking upward, and encrao-e them to maintain a continual intercourfe with the
O O
Father of lights, and the author of every good and perfect gift. It will alfo, particularly be an excellent mean of preferving them from the dangerous extremes of oftenta- tion and lloth. Oh, how unbecoming a minifter, is a vain-glorious difplay of human art, burning incenfe to his own vanity, and preaching himfelf, when he is called to preach Chrift Jefus the Lord. It is no wonder that God ihould in his providence, pour diigrace and difappoint- ment on that muniftry, that is carried on in fuch a man- ner, as to aim more at promoting the credit of the fervant, than the honor of the mailer. On the other hand, with what countenance can they look up to God for a blelfmg, who have been at no pains to qualify themfelves for his fervice. As oftentation provokes the divine jealoufy, {o negligence, is difobedience, prefumption, and precifely wha.t the fcripture calls tempting God. I would never de- fire to be confidered, as one who would encourage men, to ruili into a pulpit unprepared, and difgrace their ho- norable calling, by rude, undigeiled, diforderly effufions, or fuch mean, flovenly, indecent language, as lays the hearers under the ftrongeil temptation, to treat it with an infolence of indignation and contempt. Let me com- mend this, to the attention of fuch young perfons, as may I'^ave an eye to the facred office. My dear teilow ftudents,
54^ The Success of 'the Gospel
how happy they, who can unite together, the fimpHcity of the gofpel, and the dignity of the pulpit. Who are on the one hand, not alharaed of the crofs, and the ignominy that attends it ; and on the other, as devoted fervants, are refolved to comply with the counfel given by the apoflle Paul to Timothy, i Tim. iv. 15, 16. " Meditate upon " thefe things, give thyfelf wholly to them ; that thy pro- " fiting may appear unto all. Take heed unto thyfelf, and ♦' unto thy doctrine ; continue in them ; for in doing *' this, thou fhalt both fave thyfelf, and them that hear «' thee."
2. A deep imprefiion of the truth, I have endeavored to iliuftrate, will be an excellent prefervative to the hearers of the gofpel, from many temptations, which often ren- der their attendance on ordinances, as fruitlefs or pernici- ous. It will purify their views and motives, in attejiding on ordinances. It will deliver them from a fmful and unreafonable attachment to men, and carry them more immediately into the prefence of the living God : it will fave them from that giddy, unfettled difpofition, of run- ning with unbounded curiofity, from one to another, not that they may be built up in holinefs and comfort, but that their imagination and fancy may be gratified. It will ]ireferve thern from hearing the gofpel, merely as critics, in order to pafs their judgment on the foundnefsi or ability of their teachers, which, with whatever pride or felf-fufficiency it may be done, is as empty and unprofi- table a manner of hearing, as any that can be named. It will fettle their efteem of, and attachment to their padors, upon the befl, and mod immoveable foundation. . They will then love them for their work's fake, they will Iovg them for their mailer's fake, they will love them for their own foul's fake, and for their fubferviency to their daily edification. It will carry them to the throne of grace, and incline them to make continual and fervent iupplication to God, for his affillance and countenance to his minifters, in his own work ; and this will bring them to his houfe, in the befl and happicfl temper for hearing with profit : in one word, it will make them, in a great meaf'.irc, lofc view of the creature, jmd hear the gofpel^
Entirely of God. ^-47
Hot " as the word of man, but as it is indeed, and in truth, •' the word of God."
3. Let me intreat the prayers of this congregation, for the minillers of the gofpel in general, and for us, who fninifter among you in holy things, that we may be abundantly qualified, for the difcharge of our impor- tant truft in all its parts. The apoftle Paul, though ex- traordinarily called, though fmgularly qualified, and emi- nently aiTifted, never fails to alk the pra3^ers and inter- ceffion of the faithful, in his behalf, Eph. vi. 19. " And *' for me, that utterance may be given unto me, that I may " open my mouth boldly, to make known the myflery of " the gofpel." After this approved example, I hope you will forgive me, if I put in a particular claim in my own behalf, for your interell at the throne of grace. I make no merit at all, of having left country, and kindred, and connexions of the deareft kind, in order to ferve the in- terell of the church of Chrifl:, in this part of the globe : for I confider with pleafare, the onenefs of his body, and the extent of the catholic church, that there fliall come from the eaft, and from the weft, and ffom the north, and from the fouth, and fet down with Abraham, and Ifaac, ancl Jacob, in the kingdom of their father. Could we but think as we ought, of the great removal, which we are making from time to time, into an eternal ftate ; the re- tnoval of our bodies, and the change of our fcene of fer- tice from Europe to America, would appear akcrgether unworthy of notice. But when I confider the refpefit and kfFe<5lion, fo much above my deferr, that have been fnewn to me, fince my arrival in this place, and the teftimonies of joy and fatisfaftion, which have been given by all ranks,- I am filled with the greateft concern : I fay I am filled with the greateft concern, becaufe it plainly implies an expedtation of duty and fervice from me, v/hich I fear I fhall be ill able to perform. Let me therefore, on fo juft a foundation, not folicit only, but demand an intereft in your prayers. Pray that an all-fuificient God, may give ftrength from above, and may pour down his bleffing on the public inftitution in this place, which upon the beft Infermation, J think I may fay has been founded in faith ;
d-T"
The Success of the Cospel
and therefore, why fhould not we continue to ferve it iri hope. Pray that fuccefs may attend the miniflry of the gof- pel in this place ; and that if it pleafe God, the efteem and 2.fFe£lion fliewn to me, by all to whom I Hand now related^ may not be lefs than it is, for I have not the leafl reafon, to defire, nor indeed the courage to hope, that it can pof- fibly be greater; Once more, pray that my beloved charge, whom I left in Scotland, and will never forget, may, by the fpecial conduct of divine providence, be fupplied with a faithful pallor, who may feed them with knowledge and underflanding.
4. In the lad place, fuffer me to conclude, by addref- fmg a few words to thofe in this afTembly, who are, or who have reafon to fufpeft themfelves to be in a Hate of diftance from God. I know that he himfelf only can change your hearts. Yet he hath given it in charge to his miniilers, that you lliould receive warning.- And be af^ fured, that if you defpife the meifage, if you trample upon the divine mercy, and refill the Spirit of God, when pleading with you in his word, or llriving and bearing, witnefs againll you in your confciences ; your everlafling perdition will lie entirely at your own door. God will be juft when he fpeaketh, and clear when he jiidgeth. Confider, i befeech you, that there is certainly, to all of us here prefent, one thing that is needful. It fignifies very little, whether you pafs the little uncertain time that you fhall yet be in tlie body, in abundance or in penury, in honor or inliiame, compared to what ihall become of you: forever. Lay thefe things to heart, then, in this day of your merciful viiltation. There is but one way to efcape :' " Believe in the name of the Lord Jefus Chrift, that be- *' lieving you may have life, through his nam«/'
[ 549 ]
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The yoke of CHRIST.
A
A
Matthew xi. 30.
For my yoke is easy, and my burden is light,
CLEAR view of divine truth is of the utmoft mo- ment, both to the holinefs and comfort of the chil- dren of God. They are fan6tified by the truth. It is no lefs neceflary, by manifeftation of the truth, to turn fmners from the error of their ways : for the word of God is quick and powerful. While we keep thefe things in view, we ought alfo to remember, that the truths of God are injured, not only by oppofition, but perverfion. We are affured that thofe who are unlearned and unliable, wreftthis good word of God to their own deilru£tion. If this is the cafe, it follows naturally, that as the bait is moll dangerous, when the hook is moft effectually conceal- ed, fo falihood will be moft apt to infmuate itfelf, when it wears the habit, and has the greateil refemblance to. real truth.
The reafon of my ufmg this introduftion to what iliail be offered on the text now read, is, that it ia one of the paffages moft frequently, and moft artfully perverted, or moft unhappily mifapplied. It contains
Vol. IL i Z
550 ^he Toke of Christ.
fi moft important and falutary truth, if taken in its proper meaning, and according to the analogy of faith. But as it is wreiled and perverted by men of corrupt minds, it is often made to convey a ftupifying and dan- gerous poifon. What more important, than to deflroy the unjuft accufations of the father of lies, as if religion v/ere a heavy and infupportable burden ? But if, on the other hand, the fame thing is made ufe of to fow pillows for all armholes, and fmg the fmner afleep in fecurity, it is equal- ly deftrudlive. Therefore, in difcourfmg of this fubje6l, through the affiftance of divine grace, I will endeavor,
I. To Ihow you what you are not to fuppofe, im- plied in this declaration of our Lord, " My yoke is eafy, f^' and my burden light."
II. What is its true and proper meaning, and
III. In the laft place, to apply the fubje£l,
Firft, then, I am to fhow you v^hat you are not to fup- pofe implied in this declaration of our Lord, " My yoke "' is eafy, and my burden light," On this, I befeech you to attend to the following obfervations.
I. When our Saviour fays, " My yoke is eafy, and *' my burden light," you are not to fuppofe that he has narrowed the extent, er weakened the obligation of the law of God. There are fome who fpeak in fuch terms, as if they thought that Chrift had granted forne licenfe and indulgence to human corruption ; that he bad abated the feverity of the law, and would not be fo highly offended by the tranfgreffion of it. Becaufe we are taught that he hath redeemed us from the curfe of the law, or the rigor of its fan£lion as a covenant of works, they fpeak as if they thought, or at lead fo as to lead others to think, that he hath made void the obligation of it, as a rule of duty. But the law of God is perfedl:, eternal, and unchangeable. It is a tranfcript of his own nature, which he will not, or which, I fpeak it with reverence, he cannot difpenfe with. The fcripture exprefsly Hiys, that he cannot deny him- felf.
Now our blelTed Lord himfelf has told us upon this fub-. . jeft. Math. v. 17, 18. " Think not that I am come tp de»
l^he Toke of Christ. j^i
*' flroy the law or the prophets : I am not come to deflroy^ " but to fulfil. For verily I fay unto you, till heaven *' and earth pafs, one jot or one tittle fhall in no wife " pafs from the law, till all be fulfilled." Agreeably to this, he hath been fo far from narrowing the extent of the law, that he hath afferted its honor, vindicated it from the falfe glofles and loofe interpretation of the Scribes and Phari- fees ; and pointed out its fpirituality and influence upon the confcience and heart. See feveral inilances of this in the above cited chapter, particularly verfes 21, 22, and 27^ 28. " Ye have heard that it was faid by them of old time^ *' Th(&u Ihalt not kill : and, whofoever Ihall kill, fliall be *' in danger of the judgment : But I fay unto you, that *' whofoever is angry with his brother without a caufe, fhall *' be in danger of the judgment ; and whofoever fhall fay " to his brother, Raca, Ihall be in danger of the council : *' but whofoever fliall fay, thou fool, fhall be in danger of " hell-fire. Ye have heard that it was faid by them of old *' time. Thou flialt not commit adultery : but I fay unto *' you, that whofoever looketh on a woman to lull after her, " hath committed adultery with lier already in his heart." How diliant is this from relaxation, or from modifying and accommodating the law to the corruptions of men I And as to the obligation of the law, nothing is more clear, than that our Saviour has not taken from, but added to it in many ways. He has added to it by the clearnefs of the difcovery wliich he hath made of the divine natur© and will ; by the moft glorious difplay of divine mercy through him ; and as a juft and neceffary confequence, by the awful thunderings which he hath denounced againft thofe who fliall continue todefpife^e grace of the gofpeL Heb. ii. 2, 3. " For if the word fpoken by angels was ftecl- *' faft, and every tranfgreffion and difobedience received " a jufi: recorapence of reward ; how fliall we efcape if we *' negleft fo great falvation ; which at the firft began to be " fpoken by the Lord, and was confirmed unto us by " them tliat heard him." And the fame epiftle, ch. x, verfes 26, 27, 28, 29, " For if we fin wilfully after that *' we have received the knowledge of the truth, there re^ *' maineth no more facrifice for fins, but a certain feariUil
^S^ The Toke of Christ*
" looking for of judgment and fiery indignation, which " Ihall devour the adverfaries. He that defpifed Mofes* *' law, died without mercy under two or three vvitneffes : " of how much forer punifliment, fuppcfe yc, fhall he be " thought worthy, v/ho hath trodden under foot the Son of " God, and hath counted the blood of the covenant, " wherewith he was fanftified an unholy thing, and hath " done defpite unto the Spirit of grace ?"
2. When our Saviour fays, " my yoke is eafy, and *' my burden is light," you are not to fuppofe he m^eans to fay that real, and acceptable obedience to the law of God, is an eafy thing to men, as they are in themfelves, or in a finful and unrenewed flate. Oh fay fome the gofpel is a humane and gentle clifpenfation, the fame does not bear hard upon human weaknefs. If we Ihould make him to fay this my brethren, we fliould make him to fpcak in direct oppofition, to many other palTages of fcripture, as well as to daily experience, and the nature and reafon of the thing. Men may if they pleafe, create to themfelves an image of religion, that fhall be quite gentle and pliant, that fhall have nothing in it offenfive to corrupt nature, or at any time oppofed to the manners of fafliionable life ; but nothing can be more diilant from New Teilament truth. There we are told that Rom. viii. 7, 8. " Be- " caufe the carnal mind is enmity againft God ; for it is *' not fubje6l to the law of God, neither indeed can be. " So then they that are in the flefli, cannot pleafe God." There we are told, that men are by nature dead in tref- pafles and fins, that their recovery is the work of omni- potence, even the jnlghty poxvei' of God ^ raid that none can bring a clean thing, out of an unclean, but God alone. But why fliould we multiply paflkges of fcripture, to this purpofe, v/hen it is manifcll: from the nature of the thing and daily experience. If it were ealy in this fenfe to put on Ghrifi's }oke, it would alfo be common. Is not the prevaknce of wickednefs a proof to the con- trary ? Can any thing be more oppoiitc than fin and lio- linefs ? None. Not even light and darknefs. Can any man then fcrve two mafiers ? Is it an eafy thing to love £n, and praiiice holinefs. Do we fee it is fo in any in-
*The Toke of Christ. 553
fiance ? Do wc reckon it is eafy for the drunkard to de- ny his appetite, when he fees the liquor giving its colour in the cup, and moving itfelf aright ? Is it eafy for the malicious perfon, to govern his tongue, or the covetous man to open his heart ? The truth is, it is a dire6l con- tradi6lion, for the law of the Lord fearches, and chiefly requires the obedience of the heart ; and therefore to fup- poie, or imagine that the generality of men, who are under the dominion of fin, may notwithftanding keep the commandments of God, is an abfurdity which we would not be guilty of, in any other fubject. Either fays our Saviour, "make the tree good and his fruit good;"" &c. " Can a fountain fend out at the fame place, fv/eet *' water and bitter ?"
3. When our Saviour fays "my yoke is eafy, and *' my burden is light." You are not to fuppofe, that it is an eafy or trifling thing, or what the fmner may do at any time, by his own ftrength to turn from fin to God^ Nothing can be more pernicious or a more ilupifying dofe, to a poor carelefs finner, than to make him fuppofe that he may eafily at any time, repent when neceiTity ihall urge him to it. The whole fyflem of divine truth Hands in dire£l oppofition to this error. There our con- dition by nature is confidered as not only miferable, but helplefs. It is divine power alone that can affeft the change, John vi. 44. " No man can come to me, except " the Father, which hath fent mc, draw him : and I will " raile him up at the lafi day." Pfal. ex. 3. Thy people " Ihall be willing in- the day of thy power.'* The great- nefs of the change neceflary to falvation demonflrates the fame thing, John iii. 3. " Verily, verily I fay unto thee, " Except a man be born again, he cannot fee the kingdom " of God." The multitudes that perifli is a further proof. " Strive to enter in at the ftrait gate," &c. To this may be added the danger of delay, and the hardening power of habit as frequently mentioned in fcripture, Eccles. xii. i. " Remember now thy Creator, in the days of thy youth, " while the evil days come not, nor the years draw nigh,. " when thou Ihalt fay, I have no plcafure in them." *' Can the Ethiopian change his lldn, or the Leopard his.
554 '^^^ '^^oke of Christ.
" fpots ; then may ye alfo, who are accuflomed to do evil, *■' learn to do well." To crown the whole, there are in^ fiances in which the day of God's patience, and forbearance is clofed, and the finners eyes fliall not be opened on his- danger, Luke xix, 41, 42. " And when he was come *' near, he beheld the city, and wept over it, Saying, If " thou hadft known, even thou, at leait in this thy day, " the things which belong unto thy peace ! but now they *' are hid from thine eyes." 2 Theif. ii. 11. "For this *' caufe God fhall fend them flrong delufion, that they *' fhould, believe a lie."
4. When Ghrift fa,ys " my yoke is eafy, and my burden " is light," we are not to luppofe that even the childreiL of God fhall meet with no difficulties in their v/ay. It feems to be the miftake of fome perfons to think that fo loon as they have truly embraced the gofpel, and obtained peace with God, the conflidl is over, they flmll have an eafy and flothful affurance, without oppofition either from, affliftion or temptation. But this is quite contrary to what the fcriptu re teaches to expect. It teaches us to lay our account with oppofition, from every quarter injury from without and even treachery from within. The life of a chriftian muft be a life of vigilance and prayer. Out- ward peace, ill founded peace, a fecure unfaithful confci- ence, is what we have the greateft reafon to dread. Thefe are hard fayings in the gofpel, which even the children of God find it diflicult to receive. We are expofed to con- tinual temptation from the world and from worldly men, and to frequent trials both as- we are men and chriflians, Heb. xii. 5. " And ye have forgotten the exhortation, " which fpeaketh unto you as unto children, my ion, de- " fpife not thou the chaftening of the Lord, nor faint " when thou art rebuked of him :" In the chriftian war- fare there is no truce. It is only he that fhall endure to the end that fhall be faved — The laft enemy that fhall be defiroyed, is death.
Havingdmsrejecledthefefalfeandmiftakenapprehenfions fometimes fuggefted by this paflage of fcripture, and great- ly encouraged by fmooth and mollifying teachers, it \rz- mains, that I Ihoiild proceed to point out the true and pr«-
Hhe Toke of Christ. 555
per meaning of it, and what we are to underdand when the Redeemer invites fmners to come to him, by faying " my yoke is eafy and my burden is light." And becaufe there are many things pertaining to this fubje6l, that throw light upon each other, I Ihall endeavor to take in the whole compafs of it, making however the illuftration of each particular very ihort.
I. The yoke of Chrifi; may be faid to be eafy and his burden light, becaufe his right to command is undeniable, the authority with which he is invefted, is complete and fall. I have placed this firft becaufe it lies at the founda- tion of all religion, and is nomlng elfe but the fupreme authority and abfolute dominion of Jehovah. We all na- turally think it hard to fubmit to ufurped authority, or un- juft dominion, but when the title to command is clear, obe- dience immediately appears tobe realbnable andneceffary, and becomes our unfeigned choice, or the defire of the heart. Thus, nothing can be more clear than the right of our Maker to the obedience and fubmiffion of all his creatures. It is the fenfe of this carried home upon the confcience that gives the lirft rife to conviction of fm. A difcovery of the power and majefly of the living God, lays the creature in the dull, and produces fubjedlion. But when to this is added, that he is Lord and proprietor of all ; that all things were made by him, and for him, then fm appears in the light of injuftice and rebellion, and obe- dience, abfolute and unconditional is felt tobe his due. Believe it my brethren, when the revolted creature re- turns to his allegiance ; when the convinced fmner fees the guilt of his rebellion, it at once reconciles him to the law, and makes him willing to put on the yoke.
The fame thing is a conftant and growing principle of obedience to the believer. He fees that he is not his own. He perceives and admits his Creator's and Re- deemer's right. He is convinced, that as all things were made for, as all things lliall finally tend to, fo that eveiy intelligent creature ought fupremely to aim at the glory of God. It is this radient principle that chiefly conftitutes the difference between genuine obedience, and that con- toiaed fervice which may be fometimes falfely fo called^
556 The Toke of Christ.
Hence it is that true obedience is confidered as a debt that is due to God, falfe obedience on the contrary is confi- dered as a debt charged upon God. The real chriftian is happy in fo far as he is able to obey, and fmcerely grieves for any remaining backwardnefs and reluctance in his mind. The yoke may well be faid to be eafy, Avhen he is brought to that temper and difpofition, that it is not what he does, but what he omits, that fills him with grief, or covers him with fhame.
2. The Redeemer's yoke is eafy and his burden light, becaufe all his commands are in themfelves perfedly juft and right. It is hard indeed, to be obliged to do what we cannot approve, and fo long as the fmner has any objec- tion againft the law, obedience mufi; be a burden. But every renewed mind obtains a difcovery of the infinite, amiablenefs of the divine nature, and the excellence and perfeftion of the divine law. The lavv^ is holy, fays the Apoftle, Romans 7. " Wherefore the law is holy, and *' the commandment holy, and juft and good." The law of God, is a tranfcript of his own infinite excellence, and therefore muft be perfe6l and faultlefs. We may take up this matter in a very fimple, and at the fame time clear and confpicuous point of view. The fum of the moral law is, " Thou fhalt love," 8;;c. The whole is contained under th@fe heads, efpecially the firft of them, from which the other is a corollary. Is there any thing more mani- feftly reafonable, than that we Ihould Jove fupremely, what is fupremely excellent ? or where is the rival, that can plead a better title to our afFe£tion. If he hath com- manded us to love what was not amiable, or to do v/hat was not reafonable, there would have been ground for complaint. If we take the fenfe of the fecond table, by itfelf, we fhall fee the fame thing very plainly, " Thou "• flialt love thy neighbor as thyfelf ;" or which is the fame thing, " whatfoever ye would, that men do unto " you, do ye the fame unto them." Is this unreafonable ? Is any man's reafon fo perverted, or his confcience fo de- praved, as to complain of this, as an unjuil, or oppref- five law. There are fome who talk upon this fubjeft, in fuch a manner, as we may truly fay of them, with the
■The Yoke of Christ. ^yj
•apoflle^ *' They fpeak of the law, and know neither what *' they fay, nor whereof they afErm ;" and they will fay, our Saviour has made merciful abatements of the law. Pray has he made any abatement of the love of God, and of our neighbor ? Would you be fatisfied to hear any man trace out a fyiiem of moral duty, and make any alteration in thefe ? Yet they are the whole in fubftance ; wherever thefe are, every thing will follow of courfe. If you love God fupremely, and your neighbor as yourfelves, you will negledl no duty to the one or to the other.
When I am upon this branch of the fubje£t, the rea- fonablenefs of God's commands, it will be proper to obvi- ate an apparent, and at the fame time, an important ob- jettion. You will perhaps fay, to keep the commands of God, is above our power. Have not you yourfelf, often taught us, that no mere man in this life, is able per- fedlly to keep the commandments of God. Can that be reafonable then that is impoffible ? Now confider I pray you what fort of impoffibility this is. It is not natural, but moral. It is not want of power, but want of inclina- tion. Nothing is required of us that is unfuitable to our fituation, or above our natural powers j fo far from it, that even what was our duty before, if by any accident it be- comes impolTible in this fenfe, it ceafes to be a duty. God no where commands you to be taller or ftronger, than he has' made you : and though he comrnands you to labor, working with your hands, if he confines you by ficknefs, this' duty no longer binds. He has given you faculties, and natural powers for every thing that he requires. Are not all your powers, both of mind and body, as fit for your Maker's fcrvice, as any other purpofe ? Is not the tongue as fit to fpeak truth, as falfehood : and every member of the body as fit to do what is lawful or ufeful, as v/hat is fmful or hurtful : The commands of God, then, are nei- ther impoffible nor difficult to thofe, who are willing la obey them. No man can fay with truth, that he defired with all his heart, do his Maker's will, and could not. But perhaps- fome will fay, this indifpofition itfelf, is my nature, I cannot help it. If any think this excufe may be oiTered t-0 God, let him firft make trial of offering it to his fellow
Vol. IL 4 A
558 ' The Toke ofChrisi.
creature ; or ftippofe another to offer it to himfelf. Supw p©fe you fhould complain of another, for flealing your* fubftance, or blafling your name, or otherwife injuring you ; and that he Ihould anfwer, that he could not help it. What, you would fay, you could not help it ; what necef- fity obliged you ? Why fays he, it was my nature, becaufe I hate you, and it grieves me to fee you profper. Would that be accepted as an excufe ? I think not ; for it is the very elfence of the injury. On the whole, it plainly ap- pears, that the commands of God, are all reafonable and jufl, neither can they fuffer any abatement, without in- fringing upon the holinefs of his own nature, and the wif- dom and equity of his government itfelf.
3. The Redeemer's yoke is eafy, and his burden light, becaufe all his commands have an immediate and direct tendency to promote our own comfort and happinefs. They are not lefs reafonable as they exprefs the right of the Creator, than they are gracious, as they are calculated to promote the interefl of the creature. I do not mean here, only or chiefly, the great reward which he hath in mercy provided and promifed to thofe, that keep them, but that in their own nature, they are fitted to promote ©ur happinefs.
I have before fufSeiently taken notice, that we are not to underftand, by keeping the commands of God, a con- ftrained outward obedience, without the inclination of the heart. Conflrained obedience, I confefs, is neither accept- able to God, nor delightful to man. But when the fervice of God, is ehofen from the heart, it is both delightful and profitable in all refpeds. If we examine the matter with eare, we ihall find, that true religion confiils in the exer- cife of the mofi; noble and grateful afTecTtions of mind, or rather the one leading difpofition, which when rightly di- redled as to its obje£l, m*akes th^e fum of religion, and is alfo the fource of felicity. It is love, fupreme love to God, and through him, and for him, to all his creatures, is the fum of religion, and .mull not every body be fenfible, that this is a temper and frame of mind, much more defirable, than its oppofite. Carry the one and the other, through all their branches and expreffions, and fee if they will bear
The Yoke of Christ. 359
the comparifbn. From love fpring thankfulnefs, content- ment, fubmiffion, benevolence, beneficence, meeknefs, compaflion, forgivenefs ; and from hatred fpring ambi- tion, rage, impatience, malevolence, envy, revenge and cruelty. If there were no law of God at all, which of thofe tribes of affeftions is moft defirable of itfelf, or moft conducive to our inward comfort and peace ?
If we try this matter by experience, let us afk th« children of God, whether they have found his fervice burdenfome ; whether they would exchange a meek, thankful, and contented frame of fpirit, for the llorms of rage, envy, or ambition. Do they look with a jealous or envious eye, on the liberty of wicked men ? on the con- trary, they would not exchange with any of them, a prifon for a palace, or a fcaffold for a throne. Perhaps, though there is great blindnefs in the underftandingitfelf of wi€k- ed men, we may learn the truth even from their experi- ence and confeffions. We many times hear them ac- knowledge their bondage ; and when they do not expli- citly acknowledge it, yet it is eafy to perceive it. You never hear a bad man taking comfort to himfelf, from the evil he has done, but fometimes comparatively from the greater evil that they have not done. Without going par- ticularly through every minute circumllance, let us jufl fay in general, that whether we confider the inward tem- per, or the outward practice, our relations, bufmefs, and enjoyments in life, or hope for futurity, we cannot in any inftance depart from the commandments of God, without at the fame time a^ing contrary to our own ma- nifeft intereft : fo that Wifdom fays with great truth and jullice, Prov. viii. 36* " He that fmneth againfl me, *' wrongeth his own foul : all they that hate me love *♦ death."
4. The Redeemer's yoke is eafy, and his burden light, becaufe he has given the moft free and gracious invita- tion to finners to return to God. By his fujEFerings he purchafed their pardon, and is invefted with full authority to negociate peace. " Thus it is written, and thus itbe- • *•* hoved him to fuffer, that repentance and remiffion of fins," &.C. Whg-t we sire particularly to remember up«
4(
$6q Tie Toke of Christ.
on this fubjeft, is that the invitation is without referve or exception, to all of every chara6ler, however deep and ag- gravated their offences. If. i. i8. " Come now, and let " us reafon together, faith the Lord : though your fms be " as fcarlet, they fhall be as white as fnov/ ; though they " be red like crimfon, they Ihall be as wool." i Tim. i. 15. " This is a faithful faying, and worthy of all accep- " tation, that Chrift Jefus came into the world to fave fm- " ners; of whom I am chief." The offer is alfo free as to the terms, without any coftly or meriting condition. If. 53. I. " Ho every one that thirfteth, come ye to the *' waters, and he that hath no money ; come ye, buy and *' eat ; yea, come, buy wine and milk, without money and *' without price." Rev. xxii. 17. " And the fpirit and *' the bride fay, come ; and let him that heareth fay, come ; *' and let him that is athirft come ; and whofoever will, *' let him take the water of life freely." Can there be any thing more encouraging than thefe gracious invitations ? Here it is that we ought to take in the wife and happy conflitution of the Redeemer's perfon, as the fun of man, as well as the fon of God, and the meeknefs and gentle- nefs of his difpofition, this was prophefied of him of old. Ifaiah xlii. 1, 2, 3. *' Behold my fervantwhom I uphold; " mine ele6t, in whom my foul delighteth: I have put my " fpirit upon him, he fhall bring forth judgment to the *' Gentiles. He fhall not cry, nor lift up, nor caufe his *' his voice to be heard in the flreet. A bruifed reed fliall " he not break ; and the fmoaking flax fhall he not *' quench ; he fhall bring forth judgment unlo truth." This was beautifully and admirably fulfilled by his ap- pearance in the flefh, by the meannefs of his birth, though not of his parentage, by the poverty and felf-denial of his life, by the meeknefs and lowlinefs of his carriage, not only through life, but in the laft and fuffering flage of it ; for he endured the contradiction of finners againfi: himfelf; when he was reviled, he reviled not again. So that he might with the greateft jufiice fay as in the context take my yolie.
5. The Redeemer's yoke is eafy, and his burden light, becaufe he hath made abundant provifipn of divine
7he Tolie g/ Christ. ^Ct
fLrcngtli, to enable us to keep his commandments. How gracious thefe laws, when the law-giver communicates lirength for performance. This takes away all objedlion, and removes every difficulty. What is impoilible with man, is polhble with God. There is no heart fo hard, but omnipotence is able to foften it ; no temper fo depraved, but the Creator is able to renew it. The converfion of a. fmner is always confidered in fcripture as the work of God. " God who at firll commended the light to fliine out " ofdarknels," &c. Thepromife of thenewcovenantisthus ■defcribed by Ezekiel xxxvi. 25, " Then will I fprinkle *' clean water upon you, and ye fhall be clean : from all " your filthinefs, and from all your idols, will I cleanfe " you.*^ And in the New Teftament, faith which unites us to Chrift, and every other good difpofition is reprefented as the gift of God, Eph. ii. 8. " For by grace are ye *' faved, through faith ; and that not of yourfelves : it is " the gift of God."
And as the converhon of fmners to the daily growth of the fpiritual life, in believers, is to be imputed entirely to the fame caufe, for this end it was, that it pleafed the Father that all fullnefs Ihould dwell in Chrift ; and we have this teftimony from the apoftle John i. 16. " And of *' his fulnefs have all we received, and grace for grace."
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The glory of the REDEEMER in the PERPETUITY OF his WORK,
A
SERMON.
Psalm Ixxii. 17.
His name shall endure forever : his name shall be conti- misd as long as the sun : and men shall he blessed in bim ; all nations shall call him blessed,
ACTION SERMON.
My Brethren,
THE whole fyftem of Providence and grace was fix- ed on the eternal purpofe of God, before the founda- tion of the world. Hence he is reprefented, If. xlvt, 10. as, *' declaring the end from the beginning, and from " ancient times the things that are not yet done, faying, *' My Gounfel fhall Hand, and I will do all my pleafure," The writings of the Old Teftament give us the hiflory of the feveral openings of this plan, during that difpenfation, in which we may obferve almoft continual references to the appearance of an illullrious perfon, at a certain im- portant period, called the fulnefs of time.
5^4 ^he Glory of the Redeemer
The appearance of the Saviour in our nature, including his obedience, his fufFerings, and death, his triumphant refurreclion and afcenfion, was an event fb aftonifhing in itfelf, and fo great in its efFe6ls, as being the means ap- pointed of God for the redemption of a loft world, that we need not be furprifed at the great care taken in the Old Tellament church to keep it always in view. It was na- tural for holy and good men, who had fo many intimations given them of it, to think on it with pleafure ; and when they v/ere led to fpeak of future times, to bring in this re- markable period, and mention it with rapture. And T/hen God infpired his fervants to prophecy of the prof- perity and happinefs of his church and kingdom, he could not fail to raife their defcriptions, and lead them to give fuch views of things as were fuitable to that great event, which was to be fuch a fignal illuftration of his glorious goodnefs, and fo great a bleffing to mankind.
Hence it is, that we find feveral prophecies begun, iw appearance, to celebrate fome public bleffing, at or near the times in which they were delivered, gradually fo height- ened by feveral expreJiions, as we may perceive that in. their full extent they could only relate to the times of the MefTiah. Such, for in{lance,isthatinmytext: for if we lay together the accounts we have of Solomon, in fcripture, and the felicity of his reign ; if we remember the fcanda- lous fteps he made in the latter part of his life, the dread- ful rent that happened in the reign of his fon and imme- diate fuccellor ; and that after the courfe of a few ages, Judah was carried into captivity, — we muft be fenfible,, that the expreffions in my text, are by far too much exalt- ed, if nothing elfe was intended by them.. But if we con- fider them as relating to Melfiah the Prince, then we fee every thing literally fulfilled to the utmoll import and ex- tent of the prophetic language, " His name fhall endure '■' lorever : his name fiiall be continued as long as the fun ; *' and men fhall be bleffed in him ; all nations Ihall call - him bleffed."
It \z belov/ the majefty of th.e fcripturcs, to make ufe of ilrong and lofty cxprefiionr, to denote a veiy common and ordinary event, to which they cannot be applied without
in the Perpetuity of his Work. k,^^
making great abatements. This is a fault men often fall into; but it would be very unjuft to impute it to perfons fpeaking under the immediate influence of the Spirit of God. We may therefore lay it down as one good rule for underflanding the prophetic writings, that wdienevei* they rife far above the fubjeft they were treating of, into expreflions literally applicable to the Meffiah, and which, in their full extent, can belong to none but him, he is to be confidered as chiefly in the view of the Spirit of God. Now, this being the cafe with my text, as I hope appears fufficiently from what has been already faid, I fhall confi- der it as a noble and animated prophecy of the glory of his reign ; which will be the more proper introdu6lion to this day's work, as what we are now to be employed about is an eminent part of its accomplilhment.
In difcourfmg further on it at prefent, I fhall circum- fcribe the fubje6t, and only,
I. Endeavor to open the import of this magnificent de- claration, as underllood of Chrili:, " His name fhall endure " forever," &c.
IT. To make fome pradtical improvement of the fub- je(S:, for your inftruftion and affillance in the prefent duty.
Firft, then, let us endeavor to open the import of this magnificent declaration as underftood of Ghrill. His name Ihall endure for ever, &c. and in the firft place it carries in it an affurance of the greatnefs of his power as a Saviour, and the perfect fecurity of all thofe who put theirtruft in him. The word name often fignifies the excellence or perfe£lion of the perfon named or referred to. This is efpecially the cafe in fcripture, with refpefil to God, where his name is juft, his glory and all fufficiency is revealed. The name of the Lord is in many palTages of equivalent meaning with the povv^er of God : thus, Prov. xviii. lo. " The name " of the Lord is a ftrong tower ; the righteous runneth in- " to it, and is fafe." Pfal. xx. i. " The Lord hear thee " in the day of trouble ; the name of the God of Jacob de- " fend thee." This may with the greater propriety be applied to Chrift, that you mayknowthe name of Jefus, was by the exprcfs appointment of the angel of the Lord, given Vol. II. 4 B
566 The Glory of the Redeemer
to him at his birth, to denote the great deliverance he was to work for fainers, in iaving them from their fms. This is the great errand on which the Son of God came into the world, i Tim. i. 15. "This is a faithful faying, " and worthy of all acceptation, that Chriil Jefiis came in- " to the world to fave fmners ; of whom I am chief." The fuccefs he diould have in this work is often celebrated, as Ifaiah liii. 10, 11. " Yet it pleafed the Lord to bruife him;,' " he hath put him to grief : when thou fhalt make his foul *'• an ofiering for fm, he fnall fee his feed, he fhall pro- " long his days, and the pleafure of the Lord fliall profper " in his hand. He Ihall fee of the travail of his foul, and " lliall be fatisfied : by his knowledge fhall my righteous " fervant juftify many ; for he fliall bear their iniquities." His power as a Saviour, to break the charms of Satan, and to deliver the captive foul, is frequently declared in the fcrongefl terms, as Ifaiah xlii. 6, 7, 8. *' I the Lord " have called thee in righteoufnefs, and I will hold thine " hand, and will keep thee, and give thee for a covenant " of the people, for a light of the Gentiles ; to open the " blind eyes, to bring out the prifoners from the prifon, *' and them that fit in darknefs out of the prifon-houfe. I *' am the Lord ; that is my name : and my glory will I " not give to another, neither my praife to graven images." Ifaiah Ixiii. i. " Who is this that cometh from Edom, with *' dyed garments from Bozrah ? this that is glorious in his " apparel, travelling in the greatnefs of his ftrength ? I *' that fpeak in righteoufneis, mighty to fave." This power of Chrifc to fave, feems to be plainly called his name, I John iii. 23. " And this is his commandment, that we *•' Ihould believe on the npane of his Son Jefus Chriil, and " love one anodier, as he gave us commandment." Thus it is reafonable to think, that the power of Chrift as a Savi- our is celebrated in our text, as what would ever remain a fure and plentiful fource of lalvation to mankind, and be ever depended upon and acknowledged as fuch, by all the redeemed.
This glory of Chrifi's name as a Saviour, has a particu- lar refped to the wretched and deplorable Hate of thole, who are the objeiis of his mercy. That there are none
in the Perpetuity of his Work. ^Ci
beyond the reach of his power. That there Is none ^o loaded with guilt or fo llaincd with pollution, but he is able to purchafe their pardon, and to effed; their deliverance. Perfons you know affiifted with inveterate and dangerous difeafes, are apt to hearken with eagernefs to the name of an eminent phyfician, from vv'hofe fldll they may enter- tain fome hopes of recovery, and the greater and more il- luftrious his name is, they are apt to place the greater con- fidence in him. So when we hear that Ghriil's name fliail endure for ever, it fliould encourage all finners of whate- ver rank to fly to him, and to put their trud in him. God reafons thus in illuftratinghis own mercy, Ifaiah i. i8, 19. " Come now, and let us reafon together, faith the Lord ; " though your fins be as fcarlet, they fnall be as v/hite as " fnow ; though they be red like crimfon, they faall be as " wool. If ye be willing and obedient, ye fhall eat the " good of the land:'' and to the fame purpofe, If. Iv. 7. " Let the vvicked forfake his way, and the unrighteous " man his thoughts : and let him return unto the Lord, " and he will have mercy upon him ; and to our God, " for he will abundantly pardon." But he hath given us ftill greater encouragement, by committing the work of our falvation to fo glorious a perfon, in Vv^hofe hand it cannot fail, Pfal. Ixxxix. 18, 19. " For the Lord is our " defence ; and the holy One'of Ifrael is our King. Then " thou fpakefl: in vifion to the holy One, andfaidft, I have " laid help upon one that is mighty : I have exalted one " chofen out of the people." liaiah ix. 6. " For unto us " a child is born, unto us a fon is given, and the govern- " ment fliall be upon his fhoulder ; and his name fhall " be called Wonderful, Counfellor, The mighty God, " The everlafting Father, The Prince of peace." Not to infill on the many paiTages of the New Teftament, which point our attention to the power and dignity of Chrift, I fhall only mention, Heb. vii. 25. " Wherefore he is " able aifo to fave them to the uttermoil that come unto ■" God by him, feeing he ever liveth to make interceflion " for them."
I Ihall only further fay, that the glory of Chrifi's name, as an almighty Saviour, may be conficlered in its fuperior
568 The Glory 9f the Redeemer
luilre to every thing that might be fuppofed to come in competition with him, or pretend to be put in this place. This is certainly the meaning of a great name, when ap- plied to men. He is faid to obtain the greateft name, who outftrips or eclipfes others by the glory of his deeds ; the fame muft be the meaning of this pafiage, as applied to our Redeemer ; " his name ihall endure for ever." The names of others fliall foon be loft. Their inferior brightnefs will foon decay : but his Ihall continue for ever with unfading and increafmg luftre.
This, my brethren, is a circumftance that ought never to be omitted. We cannot honor Chrift as an almighty Saviour, unlefs we believe and remember, that he is the only Saviour. There are fome paffages in the prophetic writings, in which God afferts his own incommunicable glory, in oppofition to the vanities of the Gentiles, and that in language inimitably ftrong, Ifa. xl. 17,. 18. " All " nations before him are as nothing, and they are counted " to him lefs than nothing, and vanity. To whom then *' will ye liken God ? or v/hat likenefs will ye compare " unto him ?'* Ifa. xliii. 10, 11, 12, 13. " Ye are my " witnelTes, faith the Lord, and my fervant whom I have *' chofen : that ye may know and believe me, and under- *' ftand that I am he : before me there was no God form- " ed, neither fhall there be after me. I, even I am the *' Lord, and befide me there is no Saviour. I have de- " clared and have faved, and I have Ihewed, when there " v/as no ftrange God among you : therefore ye are my " witnelTes, faith the Lord, that I am God. Yea^ before " the day was, I am he ; and there is none that can deli- " ver out of my hand : I will work, and who fliall let it ?'* Hof. xiii. 4. " Yet I am the Lord thy God from the land "'• of Egypt, and thou flialt knov/ no God but me : for " there is no faviour befide me." The fame peculiar and exclufiye honor belongs to Chrift, as the hope of fmners, Afts iv. 12. " Neither is there falvation in any other : " for there is none other name under heaven given among ." men whereby we muft be faved."
I might illuftrate this itnia. of the pafiage before us, by fliewing you that all the rites and ceremonies of the an-
in the Perpettdty of his Work. 56^
cient difpenfatlon, derived their efficacy from their rela- tion to Chrill. But I fhall only tell you, that all the de- pendance which you place upon any thing elfe for your acceptance with God, is an injury to the honor of your Redeemer ; that all felf-rightcoufnefs and felf-dependance, to which diere is in man by nature fo flrong a tendency, obfcures the luftre of that name which fliall endure for^- ever. That as he is able to fave fumers, to the uttermoft, fo they fhall never obtain falvation, but by him. As it is he who laid the foundation of this great work, who carries it on through all the fleps of its progrefs, and at laft brings it to perfeiSlion, fo he will have, and why fhould he not have, the undivided glory.
2. This leads me to obferve, that the magnificent de- claration in the text, concerning Chrift, implies the im- mortal honor and renown which he would acquire by the work of man's redemption. Every one knows, that in fcripture llyle, to get a name is to acquire renown and glory, by fome iiluilrious achievement ; as 2 Sam. viii. 13. " And David gat him a name when he returned from " fmiting of the Syrians in the valley of Salt, being *' eighteen thoufand men."
And furely, my brethren, the midertaking of Chrift was the mod glorious in itfelf, the moft arduous in its ac- complilhment, the moft blefled in its elFefts, and the moft generous and difmterefted in him, that can poffibly be con- ceived. Think on this part of the fubjeft, I befeechyou^ with attention ; and weigh the intimations we have of it in fcripture. And for this purpofe obferve, that he ac- quired glory with God, with angels, and with men.
As the falvation of fmners was a work in which the glory of God the Father, was eminently illuftrated, fo he is reprefented as looking with the higheft complacency on Chrift, in the undertaking and accomplifliment of it. Thus Math. iii. 17. '' And lo, a voice from heaven, fay- " ing. This is ray beloved Son, in whom I am well pleaf- " ed." And again, at his transfiguration, Math. xvii. 5. " And while he yet fpake, behold, a bright cloud overflia- " dowed them : and behold a voice out of the cloud, which A' fa id, This is my beloved Son, in whom I am well
57 o The Glory of the Redeemer
*' pleafed ; hear ye him." Tf. xlii. i. " Behold my fer- *' vant whom I uphold, mine eleft in whom my foul de- " lighteth : I have put my fpirit upon him, he Ihall bring *' forth judgment to the Gentiles." We fee alfo, that God is reprefented as having put the higheft honor on the Redeemer, in reward of his fufferings. Phil. ii. 9, 10, 11. ^' Wherefore God hath alfo highly exalted him, and given " him a name which is above every name ; that at the name- " of Jefus every knee Ihould bow, of things in heaven, " and things in earth, and things under the erath ; and " that every tongue fhould confefs that Jefus Chrifl is *' Lord, to the gioiy of God the Father." Heb. ii. 9. " But we fee Jefus, v/ho was made a little lower than the " angels for the fufferings of death, crowned with glory " and honor ; that he by the grace of God fhould tafte " death for every man." . See alfo Heb. xii. 2. " Look- " ing unto Jefus, the author and finifher of our faith ; " who, for the joy that was fet before him, endured the " crofs, defpifmg the fliame, and is fet down at the right " hand of the throne of God."
I am feriffble, my brethren, that this delight and ap- probation, which the Father is reprefented as expreffmg in the undertaking of the Son, is a fubjeft of the moft ele- vated nature, on which we ought to think and fpeak with the utmoit veneration, and vvith the greateft referve. But fmce he hath revealed, it is our duty to improve it. Does it not carry yor.r thoughts naturally to that expreflion we find ufed in fcripture, at the finifliing of the material .creation, mentioned at the end of every day's work, and repeated on a review or the whole. Gen. i. 31. " And *"• God faw every thiiig that he had made, and, behold, it " was very good."
We mufc needs conceive, tlie omnipotent Jehovah, Fa- ther, Son, and Holy Ghoft, as poiTefled not only of abfo- lute and unchangeable perfe6lion, but of infinite and in- conceiv^ible felicity. And may we not, mull we not con- ceive, that this felicity, bodi in the contemplation and exercife of all his glorious attributes, and in nothing more than in the redemptioa offinners, in which his power, vvifdom, holinefs, julUce and mercy, are feyerally and
in the Perpetuity of his Work. 571
jointly fo confpicuoufly difplayed. Nay, may we not venture, with reverence, further to fay, that the three per- fons in the Trinity, by their diftinft properties, and pecu- liar agency, receive and impart everlafting delight to one another, in their ineffable communion ! I'he eternal word is reprefented as faying, Prov. viii. 30. " Then was " I by him, as one brought up with him ; and I was dai- " ly his delight, rejoicing always before him.'' - 2. The Redeemer acquired immortal renown among the angels, and the whole celeftial holt. This we mayfpeak of with abundance of certainty, and with yet clearer com- prehenfion. Doubtlefs their happinefs confiils in the vi- lion and contemplation of an infinite God. And there- fore the manifeftation and exercife of the divine perfec- tions, both in Providence and grace, adminiiler to them matter of continual and increaiing delight. There is a beautiful reprefentation of their employment, If. vi. i, 2, 3. " In the year that king Uzziah died, I faw alfo the " Lord fitting upon a throne, high and lifted up, and his " train filled the temple. Above it fcood the feraphims : " each one had fix wings : with twain he covered his face, " with twain he covered his feet, and v/ith twain did he *' fly. And one cried unto another, and faid, Holy, holy, " holy, is the Lord of hofts ; the whole earth is full of his " gloiy."
Now there is no reafon to doubt that the work of re- demption, in all its parts, in which they themfelves have an inferior employment, as miniilring fpirits, under the dominion of the uncreated angel of the covenant, muflbe a fource of the pure ft felicity, and a fubjeft of the moft elevated praife. In a particular manner, the affumption of our nature into a perfonal union with the divine. You fee how they fmg praifes at the birth of the Saviour, Luke ii, 13, 14. " And fuddenly there v/as with the angel a " multitude of the heavenly hoil, praifmg God, and fay- ^' ing, Glory to God in the higheil:, and on earth peace, '' good will toward men."
The humiliation, fufterings and death of God*s eternal Son, his victory upon the crofs, his refurreftion from the dead, and triuniph over principalities and powers, that is
572. T^he Glory of the Redeemer
to fay, the revolted angels, muft have often laid thefe fer- vants of the living God, proftrate in adoration. This is not a matter of conjefture, but clearly revealed ; the whole plan of redemption being called a myftery, which the angels defire to penetrate, i Pet. i. lo, ii, 12. " Of " which falvation the prophets have inquired, and fearched " diligently, who prophefied of the grace that Ihouldcome " unto you : fearching what, or what manner of time the " Spirit of Ghriil which was in them did fignify, when it " teftified beforehand the fufferings of Chrift, and the glo- " ry that fliould follow : unto whom it was revealed, that " not unto them.feives, but unto us, they did minifter the *' things which are now reported unto you by them that " have preached the gofpel unto you, with tlie holy Ghoft *' fent down from heaven ; which things the angels defire " to look into."
Realize thefe great truths to yourfelves, my brethren. What think you were the views of the innumerable hofts of cherubim and feraphim, when fome of diem conducted the afcending Saviour, and others recieved him, v/hen he entered within the veil ! What think you were their views when they beheld the Mediator, God Man, exalted at the right hand of God, and had a new object of adoration, bearing the fears of his fufferings, and known by the print of the nails, and by his bleeding temples ? Heb. i. 6. *' And again, when he bringeth in the firft-begotten into *' the world, he faith, And let the angels of God worfhip " him.'* Or, when they faw the dominion and power with which he was invefted as King of kings, and Lord of lords, I Pet. iii. 22. " Who is gone into heaven, and is on ^' the right hand of God, angels, and authorities, and pow- " ers being made fubje6l unto him."
This renown of the Saviour muft have been much great- er among them, if it is true what many intelligent divines have fuppofed, that by the fame glorious undertaking by v/hich he redeemed eleCl fmners, he eftabliihed and con- firmed the obedient angels in a ftate of holinefs and happi- nefs. I fiiall onlv further fay, that we are exprefsly told, the adminiflration of divine grace, or the government and prefervatign of the church of Chrift, is a continued illuftra-
in the Perpetuity of his Work. 573
tion to the fpirits above of his Father's wifdom, Eph. iii. 10. " To the intent that now, unto the principalities and *' powers in heavenly places, might be known by the *' church the manifold wifdom of God." Agreeably to this we find that, in the book of Revelation, which opens the great fcenes of providence in the Church militant, there are feveral vifions in which the angels are reprefent- ed as uniting their praifes with redeemed fmners, and directing their worlliip to the fame great object; This leads me to obferve,
3. That the Saviour acquired immortal renown among fmners of mankind. If the angels who were either fpec- tators only, or at moll but partial finners in redeeming grace, do yet hold him in the higheft honor, what is, and muft be the fenfe of gratitude which dwells in the heart of a pardoned finner. Oh, my brethren, how many cir- cumftahces concur to bind the heart of the believer in eternal bonds of gratitude to Chrill ! Who can conceive or exprefs the debt of the fmner to the Saviour. He is redeemed from everlafting deflruftion, he is faved from wrath through him. Whoever is humbled, through fear of the vengeance, of a holy and jealous God, what fervent love will he bear to him, who hath wrought his deliver- ance, who hath purchafed his pardon^ If he is filled with a deep fenfe of his own unworthinefs, of his aggravated and inexcufeable provocations, with what rapture mull he look upon that Saviour, who forgave him gracioully, and loved him freely. Who is not moved with that ini- mitable pi6lure of penitent love, when Mary Magdalene came in as it is related, Luke vii. 37, 38. " And, behold, *' a woman in the city, which was a finner, when fhe *' knew that Jefus fat atmeat in thePharifees houfe, brought " an alabafter-box of ointment, and fi:ood at his feet be- ^' hind him weeping, and began to wafh his feet with tears, *' and did wipe them with the hairs of her head, and kifi^- *' ed his feet, and anointed them with the ointment." And how jull and proper that refle6lion of our Saviour in the 47th verfe, " Wherefore, I fay unto thee. Her fins, " which are many, are forgiven ; for fhe loved much : " but to whom little is forgiven, the fame lov^th little.'*
Vol. II. 4 C
574 Tbe Clory of the Redeemer
The believer's efteem and gratitude mull be greatly in- creaied by confidering the unfpeakable coft at which his deliverance was bought, the amazing, and affcdling fuffer- ings which the Redeemer endured in his room. When he follows the patient and immaculate Saviour, by the eye of faith, from his inward anguifli in the garden, to his fhameful fufferings, on the accurfed tree. With what relenting of heart, will he view that blelTed head crowned with thorns, that facred body nailed to the crofs. — And when he carries forward his vievv"s to the glory and happi- nefs prepared for him, in the Redeexner's prefence above, what is the fum of his obligations ? What bounds can be fet to this conqueror's renown ? In what better way can we exprefs this, than by repeating and adopting thefe ani- mating fongs of praife, which are now making a great part of the worftiip of Heaven, Rev. v. ii, 12, 15, 14. *' And I beheld, and I heard the voice of many angels " roundabout the throne, and the beafts, and. the elders : " and the number of them was ten thoufand times ten " thoufand, and thoufands of thoufands ; faying with a *' loud voice, Worthy is the Lamb that was flain to rc- " ceive power, and riches, and wifdom, and ftrength, *' and honor, and glory, and bleffing. And every crea- " ture which is in heaven, and on the earth, and under *' the earth, and fuch as are iti the fea, and all that arc " in them, heard I faying, Bleffing, and honor, and glo- " ry, and power, be unto him that fitteth upon the throne, " and unto the Lamb, for ever and ever. And the four " beafts faid, Amen. And the four and twenty elders " fell down and worfhipped him that liveth for ever and " ever." AndRev. vii. 9,10, 11.
3. In the laft place the magnificent declaration con- cerning Chrift, in the text implies the ftabihty and per- petuity of his kingdom. The glorious Promifes made to the houfe and family of David, have their chief and full accomplifliment in Chrift the fon of David. The earthly kingdom erefted in that family, has long ago been deflroy- ed, but the Redeemer's fpiritual kingdom is an everlaft- ing kingdom, and his dominion fhall have no end. This was the promifc of the Father to the Meffiah, Pfal. Ixxxix,
in- the Ferpetuity of his IVork. 573
36, 37. " His feed fliall endure for ever, and his throne " as the fun before me. It ihall be eftabliflied for ever " as the moon, and as a faithful witnefs in heaven. Se- « lah."
It is one great end, of the faerament of the Lord's fup- per, to perpetuate the Redeemer's name, " as often as ye " eat this bread, and drink this cup, ye do fhew forth the *' Lord's death till he come," and it is a noble and reviv- ing objeft of faith, tliat we know that his kingdom fhall fland fail forever. Hell itfelf may rage, and the princes of this world may combine to iliake his glorious throne, but he that fits in heaven fhall laugh, the king of Zion fhall hold their impotent attempts on derifion. He fiiall maintain his intereil in fpite of all the efforts of his nume- rous and inveterate enemies. He hath often done fo al- ready, and fhall continue to do !^o^ till the end of time. Rev. xvii. 14.
I proceed now to make fome pra£cical application of what hath been faid. And,
Firft, Let us adore the wifdom and the power of Chrlft,
My brethren, When we confider the fimplicity of ther^ gofpel, and the fcandal of the crofs ; when we confider the whole fyflem of the doctrine according to godlinefs, and falvation by grace, how dire6i;ly contrary it is to the pride of our nature, how many attempts have been, andr continue to be made in every age, to fupprefs it by vio- lence, to blacken it by flander, and to adulterate it by mixture ; it is a Handing miracle that it has been able to hold its ground. Whoever will refle(St either upon the prefent ftate, or the pall hiftory of the church of Chrift, muft be obliged to fay, that our faith does not fland in the wifdom of men, but in the power of God. I muft not omit to fay that, we are perhaps as much indebted in this nation, to the goodnefs of providence in this refpeft, as any corner of the earth; and I cannot but be pleafed with the choice which our Fathers made, of an emblem and motto for die church of Scotland, a bufh burning, but not confumed. Let us rejoice in the faith, that the prince of the kings of the earth, who hath hitherto maintained his truths and intereil againft all the powers and cunning ©f
576 The Glory of the Redeemer
earthly policy, will continue to preferve them, and that " his name fhall endure forever : his name Ihall be con- " tinued as long as the fun : and men Ihall be blefled in " him ; all nations (hall call him blefled."
2. You may learn from what hath been faid, the guilt and danger of the enemies of Chrift ; of all thofe who fet light by the glory of his perfon, and are unwilling to be indebted to the riches of his grace. I would willingly afpire to the chara(9Ler which the apoftle Paul aflumes to himfelf. 2 Cor. ii. 17. " For we are not as many, which *' corrupt the word God : but as of fmcerity, but as of *' God, in the fight of God fpeak we in Chrift." Chrift is the only foundation of a fmner's hope, i Cor. iii. 11. *' For other foundation can no man lay than that is laid, " which is Jefus Chrift." There may be a form of god- linefs ; nay, there may be ati oftentatious parade of human virtue, but there can be nothing of the fpirit and power of true religion, without a clear difcovery and fmcere con- feffion of our loft /and depraved ftate by nature, without a believing application to the mercy of God, through the blood of the atonement. Think not I befeech you, to fruftrate the word of God. The following teftimony, pomes from the A\nen, the true and faithful witnefs, John xiv. 6. "I am the way, and the truth, and the life : no " man cometh unto the Father but by me." If fo great honor is put upon the Redeemer by God the Father, and ' by his holy angels, how unfpeakably dangerous muft it be, for finners to defpife him. You can never defpife this ordinance of Godforfalvation, but (Vom the greateft igno- rance of yourfelvcs. My heart bleeds to think of the delufion of the defpifcrs of the gofpel. What views can you have of the immaculate nature and holy law of God, if you truft in yourfelves that you are righteous ? What experience have you of the ftability of tliefe refolutions that have been taken, as in your ftrength ? How weak and de- fedlive is that virtue, which is founded only on human prudence, or motives of prefent conveniency ? One be- lieving view of a Saviour on the crofs, will have a more powerful influence in mortifying corruptions, than all other arguments whatever. One fevv^nt prayer, urged
in the Perpetuity of his Work. 577
in the name of Chrift, will be'more effectual for your pre- fervation, than a thoufand merely human refolutions. Obey this falutary counfel, John xv. 4. " Abide in me, " and I in you. As the branch cannot bear fruit of itfelf, *' except it abide in the vine : no more can ye, except ye " abide in me."
3. From what has been faid, let me befeech you to try your title to fet down at the Lord's table. This ordi- nance was exprefsly inftituted for putting honor on the Redeemer's name. He is the fum and fubftance of it ; his death and fufFerings, are the immediate fubjedt of it. Have you then, my brethren, a high and inward efteem of his perfon : a deep fenfe of gratitude for his mercy ; an entire and unfhaken reliance on his grace and power ? Can you call the Searcher of hearts to witnefs, that you unfeignedly approve of this way of falvation, by which God is glorified, and the fmner abafed ? Are you not alhamed to profefs it ? And while others are ready to def- pife it, are you willing to glory in it ? Does it pleafe you to hear that the Saviour's name Ihall endure for ever ? Is it with holy triumph, you reflefl:, that the glory of his kingdom Ihall be unchangeable, and his power to eternity itfelf ? If this is your difpofition, I hope you will come with acceptance to his table ; and I would flatter myfelf with the pleafmg expedlation, that many of this day's worlhippers, Ihall be everlafting monuments of their Re-' deemer's power ; that they fhall be happy fubje^ts of his grace, and tafte of the confolations of his gofpel on earth, and be heirs and partakers of his glory in heaven.
4. I would improve this fubjeft, by earneflly befeeching every fmner to embrace this falvation, and enlill: himfelf under the banner of this renowned Saviour. There are no doubt, many within thefe walls, who are ilill in the gall of bitterneis, and in the bond of iniquity. O that the Redeemer would glorify his own power on their convic- tion and their falvation. " Gird on thy fword upon thy thigh, O moft mighty". Are there not fome in this af- fembly, who are fenfible they are lying under a loa.d ,of unforgiven guilt ; that they are fi:ill flaves to habitual fm f Does not the very facred aftion we are going about.
578 The Glory of the Redeemer .
fill you with fear, that you are far from the ftate and temper of God's children ? Is not the old nature fo ftrong in you, that you have good reafon to fufpedt you have ne- ver yet put on the new ? Let me befeech and exhort you, to believe in the name of the Son of God. His merit is of infinite value ; his power is of infinite efficacy. Ma- ny notorious fmners have been from age to age, the happy witnefles of both. Nothing in your condition ought to be a difcouragement to you from applying to this all-fuffi- cient Saviour, he invites you by me, or rather I invite you by his commiffion, and in his own terms, Matth. xi. 28. " Come unto me, all ye that labor and are heavy laden, " and I will give you reft." Ifa. Iv. i. " Ho, every one *' that thirfleth, come ye to the waters, and he that hath *' no money : come ye, buy and eat ; yea, come, buy " wine and milk without money and without price." John vi. 37. " Him that cometh to me T will in no wife *'^ call out.'* How fliall I urge your compliance ; is not this name fo powerfull that you may fafely put your truft in it ? Are you not defirous that your converiion to God lliould illuftrate it and make it glorious ? I fliall leave the matter with you after making this remark, that in vain do his enemies oppofe him ; in vain do fmners defpife him. He is getting him a name by the preaching of the gofpel. It is Hill ferving its purpofe, for the calling and confirma- tion ofthe velfels of mercy, for aggravating the guilt, and increafing the condemnation of the obftinate and difobedi- ent, Luke xx, 17, 18. " And he beheld them, and faid, *•• What is this then, that is written, The Hone which the " builders reje£led, the fame is become the head of the " corner ? Whofoever Ihall fall upon that fione fliall be " broken ; but on whomfoever it Ihall fall, it will grind " him to powder."
5. In thf lafl place, you may learn from what hath been faid, the wifdom of God, in the inflitution of the Lord's fupper, and what ought to be your employment at his table. How wifely fitted is this ordinance to keep up the remembrance ofChrift: as a Saviour, as a fuffering dying Saviour. Perhaps no one circumdance has contributed more to preferve the pure uncorrtipted dodlrine of the gof-
in the Perpetuity of his Work. 579
pel, than the facrament of the Lord's fupper. Itfets the truth before our eyes, while the words of the inftitution repeats it in our ears, i Cor. xi. 24. *' This is my body, " which is broken for you : this do in remembrance of " me." And verfe 25th, " This cup is the New Tefta- " ment in my blood : this do ye, as oft as ye drink it, in " remembrance of me." Profeffing Chriftians, but of worldly minds, may be afliamed of the crofs, felf-righteous perfons may put fomething elfe in the room of the crofs. Perverfe dilputers may oppofe it, or keep it out of their writings, and erroneous teachers may keep it out of their fermons, but there is no keeping it out of the facrament of his fupper. Under this aufpicious banner, the name of Chrift has been fpread to the moft diflant nation, and handed down from the moft diftant ages, and fo it fliall continue till he come again, " for as often as ye eat this " bread," &,c. How then ought ye to be employed, in a thankful and joyful acceptance of falvation thi'ough his blood, in the lively cxercife of faith in his power, in de- riving from his fulnefs every thing neceffary for your fupport under temptation or trial ; and in fervent prayer, that his name may be hallowed, his kingdom may come, and his will may be done in earth, as it is in Heaven. — Amen and Amen.
C 58" ]
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The petitions of th£ INSINCERE UNAVAILING.
A
SERMON
Psalm Ixvi. i8.
If I regard iniquity in my hearty the Lord will not hear
me.
My Brethren,
THERE is not, I think, a more ftriking light in which we can confider an affembly of profeffing chriftians, than as united in their common relation to God, and upon an equal footing, as to outward privileges, but very different, as to their inward character. This difference fhall only be completely manifefled in the final decifion of their ftate at the laft day. Thfc mixture of faints and fmners muff continue till that time, when there Ihall be an eternal feparation of the precious from the vile, of the flieep from the goats. Muff then, all things con- tinue in fufpence and uncertainty till the great day ? Is there no way by which we can judge, at prefent, what will be the event at that interefting period ?
What is now the inward temper, or the fpiritual ftate, and what Ihall be the eternal condition of every perfon here prefent is perfedly known to God, the fearcher of
Vol. II. 4 D
582 The Petitions of the
all hearts. It cannot be known indeed, with any cer- tainty, by his fellow linners, but it may be known in a great meafure, by every one with regard to himfelf. It may be known with fuch a degree of evidence as to deliver him from diftrelTing anxiety, and even to fill him with the moll joyful hope and 'expectation. Is not this fuffi- cient ? and ought it not to excite every one of us to a fe- rlous and impartial trial of that great queftion, in which we have no lefs than an infinite concern. This ought to be our care, in a particular manner, when we have in view to make a near and folemn approach to God, in his fandluary on earth, becaufe his acceptance of our worfhip in the body, is an earneft, and pledge of his- final approba- tion, as appears from the words of the text, *' If I regard " iniquity in my heart, the Lord will not hear me," and likewile from another paffage, "John ix. 31. " Now, we " know that God heareth not finners : but if any man be " a worfl'iipper of God, and doeth his will, him he hear- " eth."
This Pfalm was compofed, in all probability by the Pfalmill David, tliough feme are of a contrary opinion, and attribute it to one of the prophets, after the captivity. The infpircd author celebrates the goodnefs of God in fome fignal and national deliverance, and towards the clofe of the Pfalm., takes particular notice of the diftinguifliing kindnefs of God to himfelf, as in Pfalm Ixvi. 16. " Come '* and hear, all ye that fear God, and I will declare what '' he hath done for my foul." He then confiders the coun- tenance and acceptance he had met with from God, as an evidence of his own fincerity in the i8th and 19th verfes, " If I regard iniquity in my heart, the Lord will " not hear me ; but verily God hath heard me ; he hath ** attended to the voice of my prayer." I cannot at this time take in the whole compafs of this fubjeft, or confider how the one of thefe aflertions is related to the other, but as the firfi; of them contains an interefting truth of itfelf, and very proper for the trial of our Hate,
I ihall endeavor, through divine alfiflance, to illuflrate it, in the following method.
hmncere iinaTiaiUmr. rfi-i
I. I iliall confider what is implied in regarding iniquity m the heart.
II. What is to be underflood by God's not hearing fuch perfons. And,
III. I lliall make fome praftical improvement of the fubjedl, for your initruftion and diredion.
In the firfl place, then, let us confider what Is implied in regarding iniquity in the heart. And I think it is plain, that thefe words do not direftly point at open, fcandalous and profane linners, who have burfi: every bond, and look with difdain and defiance in the face of every reprover. There are too many of tjiis charafter, my brethren, who fall under the defcription of the prophet Jeremiah, ch. xUv. vcr. i6 and firfl: ciaufe of the 17th, and who pra6lically fay, " As for the word that thou haft " fpoken unto us in the name of the Lord, we will not *' hearken unto thee. But we will certainly do whatfoever ** thing goeth forth out of our own mouth." To thefe I ihall fpeak in the application of the fubjedl, as there is no doubt that they regard iniquity in the heart, fince they openly and obdinately pra6lice it in the life. But cer- tainly the words of the text do cliiefly relate to thofe whofe charat3:ers are more doubtful, both to others and to themfelves. Many thei*e have been in every age, and there are many amongft us, who maintain their charac- ters before men ; but when weighed in the balance of th<? fanfluary, fhali be found wanting; but, at the fame time, by the power of felf-deceit, they are ready to- fay, they Ihall have peace, though they walk after the im^agination of their ov/n hearts. For undeceiving all fuch perfons, and for the trial of pthers, that they that are approved, may be made manifeft, let me befeech your atteiuion to the following particulars.
I. They regard iniquity in their hearts, who practice it fecretly, who are under reftraint from the world, but are not pofieffcd of an habitual fear of the omnifcient God, the fearcher of all hearts, and from whofe eyes there is no covering of thick darknefs where tlie workers of iniquitv may hide themfelves. Jer. xxiii, 24. " Qan any hide
584 The Petitions of the
•' himfelf in fecret places, that I fhall not fee him ? faith " the Lord : do not I fill heaven and earth ? faith the Lord." If you remember in what manner I Hated the general meaning of the words, you will be fenfible that I do not here chiefly point at grofs hypocrify, or thofe who under the cloak of religion, practice all manner of wickednefs in their fecret retirement. There are many others on whofe conduct the judgment of men has a ftrong, though at the fame time an infenfible effect ; who are perhaps regular and guarded in their vifible deportment, but on whom a fenfe of the continual prefence of the invifible God, with whom they have to do, hath not a commanding and ha- bitual influence. It is a dangerous fymptom of this, when your repentance is very flight, and you eafily forgive yoLirfelves for thofe fins of which the world is ignorant, or in thofe that are known, when you remember the fliame longer than the fin.
How many unhappy examples of this do we fee every day ? How many can go very eafily under their fins that are known only to God, but are filled with vexation when they have been betrayed into what expofes them to the cenfure of their fellow-creatures. There are fome who feem to be much more affected with the cenfure of others for trifling errors, than the difpleafure of God for heinous fms. Nay, there are to be found fome who evidently fuffer more uneafinefs from the cenfure of others, even where it is wrong, than from frequent negleOis or breaches of the law of God. Now, what fignifies the opinion of others, when it is founded on miftake, or malice ? I do not mean, my brethren, to extinguilh, or bid you endea- vor to extinguifli, a fenfe of fhame ; but let it be fubordl- nate to the fear of God. The diftrefs of a real penitent fliould arife from the diflionor he hath done to God. The reproach he hath brought on religion, fliould wound him more deeply than the Ihame or fear he hath brought upon himfelf Let the fliamefulnefs of every bad action, bear a part in fliewing you its abominable nature. But I am bold to affirm, that they are ftrangers to true penitence, in whom a fenfe of fliame is fironger than a fenfe of fin,
insincere . una'uailifig:, 585
This attachment to fecret fni admits of various degrees. It is fometimes Ilronger, and fometimes weaker ; fbme- times general, and fometimes more confined. There are inf lances in which it appears chiefly by the continuance and influence of fome one darling luft, which the fmner cannot give up. This holds its place after others are fur- rendered ; and though it dare not appear openl)' in the converfation, retains its dominion in the heart, and is in- dulged under the covert of fecrefy. The arguments ad- duced in its defence, the excufes offered for it by the fm- ner to his own mind, are very many ; but that it is a re- garding iniquity in the heart, appears from its behig con- cealed. It would feek no hiding place, if it were not one of the works of darknefs.
2. They regard iniquity in the heart, who entertain andindulge the defire of fm, although in the courfe of pro- vidence, they may be retrained from the aflual commiffion of it. I am perfuaded the inftances are not rare, of men feeding upon fmful defires, even when through want of opportunity, through the fear of man, or through fome partial reflraint of confcience, they dare not carry them into execution. This will be belt illuftrated by particular ex- amples ; and therefore, I Ihall jull mention the three foL lowing — impurit}'-, fenfuality, and malice.
Men may indulge themfelves in unchafle and lafcivi- ous thoughts ; they may allow their imaginations to run out upon fuch fubje6ls, meditate and dwell upon them with delight, drink in with pleafurefuch difcourfes or fuch >vritings as prefent them with polluted images, althcugh they are reftrained from the commiifion of grois a£ls of un- cleannefs. All who voluntarily indulge themfelves in fuch mental impurity, who think it enough to abilain from the criminal aftion, or perhaps maintain fome prudent referve and decency of converfation, but do not make confcience of watching over their inward defires; beyond all queftion, they re.i^ard iniquity in the heart. For this we have the exprefs telUniony of our blefled Saviour, Math. V. 27, 28. " Ye have heard that it was Hiid by " them of old time, Thou ilialt not commit adultery : ^' but I fay unto you, that whofosver looketh on a woman
586 Tbe Petitions of the
" to luft after her, hath committed adultery with her al- " ready in his heart." Again,
Men ma}'' habitually indulge themfclves in fenfuality of heart, when they have little or no opportunity of giv- ing the rein to fenfuality in praiStice. They may pleafe themfelves with the imagination or expeftation of world- ly greatnefs, or worldly delights. Such things may be the theme of their meditation, and the objects of their fm- ful effe^ls, although they fhall never come into their pof- feffion. Their fenfuality of heart may difcover itfelf by impatient complaints of their own Hate, which has not given them the means of indulgence, or by ©nvious re- pining at the outward profperity of others, who are more iiberaiJy provided for. Nay, I would fay the fame thing of thofe who have the means of gratification, and yet are ufually fober, if their reflraint is owing to no better prin- ciple than the fear of ficknefs, or the fear of man.
Once more, men may indulge themfelves in malice againft others, although it be chiefly confined to the fecret workingof their hearts. Prudence or cowardice may hinder men from doing mifchief, even when they are full of inr ward malice. Envy, that corroding, wailing worm, chiefly preys upon the heart. Men may rejoice at the ca- lamities of others, ox indulge refentment of fuppofed in- juries, which is never carried into effeft. All fuch, my brethren, regard iniquity in their heart, and are living in the wilful and deliberate breach of the law of God, which is pure and fpiritual, and hath the heart as its principal objeft. Math. v. 21, 22. "Ye have heard that it was " faid by them of old time. Thou Ihalt not kill ; and, *' whofoever fliall kill, fhall be in danger of the judgment- '' But I fay unto you, that whofoever is angry with his *' brother without a caufe, fliall be in danger of the judg- " ment : and whofoever fliall fay to his brother, Raca, *' fhall be in danger of the counfel : but whofoever fliall *' illy. Thou fool, fliall be in danger of hell-fire."
3. They regard iniquity in the heart, who ref!e(5l upon' pail fins with delight, or without fmcere humiliation of mind. Perhaps our real difpofition, both towards lin and duty, may be as certainly difcovercd by the ftate of our
insincere unai3aili?ig. 587
minds after, as in the time of a6tion. The ftrength and fuddennefs of temptation may betray even a good man into thecommiffion of fm ; the backwardnefs of heart and power of inward corruption, may make duty burdenfome, and occafion many defetls in the jDerformance : but every real Chriflian remembers his paft fms with unfeigned con- trition of fpirit, and a deep fenfe of unworthinefs before God ; and the difcharge of his duty, however diflicult it may have been at the time, affords him the utmoft plea- fure, on reflection. It is otherwife with many : they can remember their fins without forrow, they can fpeak of them without lliame, and fometimes even with a mix- ture of boafting and vain-glory. Did you never hear diem recall their paft follies, and fpeak of them with fuch relilh, that it feems to be more to renew the pleafure, than to regret the fm. Even fuppofing fuch perfons to have forfaken the practice of fome fms, if they can thus look back upon them with inward complacency, their feeming reformation muft be owing to a very different caufe from renovation of heart. How oppofite the fentiments of Job, who confiders his afflictions as a vifitation of God for his fins in early life. Job xiii. 26, " For thou writeil bitter " things againft me, and makeft me to poiTefs the iniquities " of my youth." See alfo the prayer of the pfalmift, Pf. xxv. 7. " Remember not the fins of my youth, nor my " tranfgreffions : according to thy mercy remember thou " me, for thy goodnefs fake, O Lord."
4. They regard iniquity in the heart, who look upon the. fins of others with approbation, or indeed, who can behold them without grief. Sin is fo abominable a thing, fo dif- honoring to God, and fo deilruCtive to the fouls of men, that no real Chriftian can witnefs it without concern. Hence it is fo frequently taken notice of in Icripture, as the character of a fervant of God, that he mourns for the. fins of others, Pfal. cxix. 136, 158, " Rivers of water run " down mine eyes : becaufe they keep not thy lav/." — '* I beheld the tranfgreffors, and was grieved : becauic " they kept not thy word." See alfo the language of tlie prophet Jeremiah, chap. xiii. 17. " But if ye will not " hear it, my Ibul fliall weep in fecret places for your
588 The Petitions of the
" pride ; and mine eye fliall weep fore, and fun dowti, " with tears, becaufe the Lord's flock is carried away " captive." 2 Pet. ii. 7, 8, " And delivered juft Lot, " vexed with the filthy converfation of the wicked : (for " that righteous man dwelling among them, in feeing " and hearing, vexed his righteous foul from day to day " with their unlawful deeds.)" Have we then among us any, my brethren, who can look upon the fms of others with complacency or approbation, who excufe or palliate, who juftify or defend them, how different is their temper from that of the fcripture faints jull now referred to ? — ' \¥hatever outward regularity they may polfefs or pretend to, it is plain they are of the number of thofe who regard iniquity in the heart. To fome fms their own nature may not prompt them, from others, the fear of man may reftrain them ; but the holy fpirit furely never has reform- ed them. It is an infallible maxim, that no man can think lightly of fm in others, who has an unfeigned hatred of it in himfelf.
This will hold with equal or with greater ftrength, as to thofe who make the fms of others the fubje^ of their mirth and entertainment. The wife man tells us; Prov. xiv. 9, " Fools make a mock of fm." And the obferva- tion will hold equally true, whether we confider the fm committed, or the danger of the finner. Is there any thing we Ihould hate more than what is fo offenfive to God ; of which he hath expreffed his deteftation. And muft he not regard iniquity in the heart, who can find pleafure in what fliould be viewed by every Chriftian with horror ? And what name does he deferve, vv'ho can make himfelf merry with the everlafting perdition of his fellow-creatures ? We have the greateft reafon to lament the prevalence of fin amongft us, and the boldnefs of finners ; and little lefs, to lament the reception which both fin and finners meet with among thofe, of whom bet- ter things might have been expected.
5. In the lail place, 1 fufpcct that they regard fin in the heart, who are backward to bring themfelves to the trial, and who are not truly willing, that God lumlelf would fearch and try them. Sin often lurks fecretly, and in dif-
insincere ima'uaUing, ,589
guife. He is a ftranger to religion, who does not know this from experience. Hear the language of the Pfalmift, Pf. xix. 12. " Who can underftand his errors ? cleanfe " thou me from fecret faults." Pf.cxxxix.23, 24. " Search *' me, O God, and know my heart: try me, and know ** my thoughts, and fee if there be any wicked way in- *' me, and lead me in the way everlafting."
If any, therefore, are unwilling to be tried, if they arc backward to felf-examination, it is an evidence of a ftrong and powerful attachment to fm. It can proceed from no- thing but from a fecret dread of fome difagreeable difcove- ry of the detection of fome liift, which they cannot con- fent to foyfake. The force of confcience is fuch, that fome deception is neceffary to keep the fmner in peace with himfelf. Too much light would cither debar him from his delights, or poifon the enjoyment of them. This isftrongly defcribed by our Saviour, John iii, 20. " For eve- *' ry one that doeth evil hateth the light, neither cometh to " the light, left his deeds fhould be reproved."
We proceed now to the fecond thing propofed, which was to Ihow what is to be underftood by God's not hearing thofe who regard iniquity in their hearts. This exprei- fion of God's not hearing them, may be confidered very generally, as fignifying that they are not, nor while they continue in that temper can be, the obje6ls of his favors ; he will not remember them with the love which he beareth to his chofen. But as the expreffion is ufed in fome par- ticular and diflin6t fignifications in fcripture, which will merit our attention, I fhall briefly mention the chief of them, which feem to be the four following.
I. He will not hear them when they cry to him for de- liverance from affliction. I take this to be at leaft one thing, if not the main thing, intended by the Pfalmift in the paffage where the text lies. After giving praife tq God for a fignal deliverance, he draws this comfortable conclufion from it, "If I regard iniquity in my heart, the- " Lord will not hear me : but verily God hath hoard me : " he hath attended to the voice of my prayer." It is one of the characters, as well as one of the privileges of the ■ Vol. 11. 4 E
^9° 'fh^ Pciitiofis of the
children of God, that they fly to him as their refuge ift diflrefs ; and he hath given his gracious promife, that he will hear therii in mercy, Pf. xei. 15. " He Ihall call upon ** me, and I will anfvver him : I Will be with him in trou- " ble, I will deliver him, and honor him.'* Pf. 1. 15, " And call upon me in the day of trouble } I will deliver " thee, and thou fhalt glorify me." But thofe who regard iniquity irl their hearts, have no reafon to expeft that God will hear them iti this fenfe* They are liable to the cala- mities of human life ; they ate liable to the ftrokes of Gdd*s righteous Providence : but they have no title to go to him for telief. Evefy afRiftion carries in it the feverity of a judge, without any mixture of the mercy of a father^ It is true, that wicked men do fometimes cry to God in diftrefs, but not in the fpirit of his children • and as we learn from this paiffage, their prayers do not find accept tance with him.
There are three difFeretit objects of defire to a good man^ while in afflidion \ the divine prefence to fupport him imderit; the fandified ufe of it, for the improvement of the fpiritual life j and in due time, compleat deliverance from it* The two firft, he that regards iniquity in his heart, will hardly alk j and the laft he fhall not be able to obtain. The prayer of one unacquainted with God, is little better than the howling of defpair and terror, without any mixture of filial confidence. Hofea, vii.- 14. " And *' they have not cried unto me with their heart, when they " howled upon their beds.'" As to the fan^ified sfe of their fufFerings, they neither afk nor receive it ; on the contrary, they are commonly made worl'e by their fufFer- ings, as earthen veflels are but hardened in the fire. And as to deliverance from fufFering, they fiiall never obtain more than perhaps a temporary fufpenfion of outward ftrokes, till they fill up the meafure of their iniquities, and be ripe for final deftrudtion.
I cannot help, juft hinting in this place, that when God vifits his children's faults with rods, and their fins with chaftifementg, till they forfake their fins by true repent- ance, he will not hear them. If they have departed from the paths of truth and righteoufnefs, if they have taken of
Tftsmcere tma^iaUing^ 591'
the accurfed thing between him and them, there cannot be peace, Ifaiah lix. i. " Behold, the Lord's hand is not *' Ihortened, that it cannot fave ; neither his ear heavy, " that it cannot hear." The very intention of afflidion to the children of God, is to feparate them from fm, and, it muft continue till it produces its. effefl. What he fays of the inhabitants of Jerufalem, in general, is b.ut an em-. blem of the manner in which he will treat every particular perfon of the true Ifrael, '^ ifaiah i. aj. '^ And! will turn *' my hand upon thee, and purely purgq away thy drofs, • ' and take away all thy tin :"
2. He will not hear th^m, when they intercede fpf others. It is in this fenfe, that the word is ufed in the gofpel according to John ix. 31. "Now, we know that " God heareth not finners : but if any man be a worfhip- ^' per of God, and doth his, will, him he h^sareth." We are exprefsly taught by the apoftle James, that it is the prayer of faith, and the prayer of the righteous that hath peace with God, Jas,. v. 15,16. "And the prayer of faith fhall " fave the fick, and the Lord iliall raife him up ; and if he " have committed fins, th^y Ihall be forgiven him. Confefs^ *' your faults one to another, and pray one for another, that '"■ JO. may be healed. The effectual ferveatprayerof arighte^ " ousman availeth much." I am fenfibie, my brethren, that this will feem of very little moment to many, or probably to the greateft part of thofe, who, regard iniquity in their hearts. Not much accuftomed to the exercife of prayer for themfelves, it will make but a light impreffion on them, to be told that they will not be heard in their inter- ceffion for others, The truth is, many, if they would at- tend to it, carry their o^^/n condemnation in themfelves,. from this very circumftance. ConfciQus that they have little intereft at th*^ throne of grace, th^y feldom think of employing it at all. But confidering that ther^ is fcarcely any perfon wholly unrelated to others, and that many have occaiion, from time to time, to, fee thofe to whongi, they are united, by the moft tender ties, lying under the preffure of afilldion, it ought to coyer them with confufi-. pn, that they know not vvhat it is to look to God, as the hearer of prayer, ^nd to lend that help, •\yhi<;h they ma
592 - The Petitions of the
fhortly require. When we fee one member of a family lying under the rod, and a profane hufband or wife, pa- rent or child, (landing by in hopelefs diftrefs, and prayer- lefs tears, it is hard to fay which of the two is the great- eft objeft of compaffion.
• And what an incitement Ihould it be to thofe, who are often called to the duty of interceffion, either from their office or their character, to walk circumfpe^lly, that they may not mar their confidence in God. Let them guard, with double diligence againft any thing that is provoking ■"to God. Let them ftrive to keep clear their intereft in his favor, left they fhould at once wound their peace and deftroy their ufefulnefs, for if they regard iniquity in their heart, the Lord will not hear them.
3. He will not hear them when they draw near to him in worlliip. This alfo, is often the meaning of the ex- preffion in fcripture, Ifaiah i. 14, 15. " Your new moons, *' and your appointed feafts my foul hateth : they are a *' trouble unto me ; I am weary to bear them. And when *' ye fpread forth your hands, I will hide mine eyes from *' you J yea, when ye make many prayers I will not hear: *' your hands are full of blood." There are many other paifages to the fame purpofe, particularly that of Solomon, Prov. XV. 8. " The facrifice of the wicked is anabomina- " tion to the Lord : but the prayer of the upright is his " delight.'* The Pfalmift was fo fenfible of this, that he fays, Pfalm v. 4, ^-,6^ 7. " For thou art not a God that *' hath pleafure in wickednefs ; neither fhall evil dwell ** with thee. The foolifti ihall not ftand in thy fight : *' thouhatett all workers of iniquity. Thou fhalt deftroy *' them that fpeak leafing : the Lord will abhor the bloody ♦' and deceitful man. But as for me, I will come into *' thy houfe in the multitude of thy mercy ; and in thy *' fear will I worfhip toward thy holy temple.'*
This ought to make a deep and ferious imprefllon on your minds. There are but too many who, though they live in the practice of fin and regard iniquity in their hearts, do yet continue their outward attendance on the ordinances of divine inftitution, and at ftated times lay told of the feals of God's covenant. Shall they find any
insincere unavailing. 593
acceptance with him ? No. He counts it a profane mockery ; he counts it a facrilegious ufurpation, Pfalm 1. 16,17. " But unto the wicked God faith, What hafi: thou " to do to declare my ilatutes, or that thou Ihouklll take " my covenant in thy mouth ? Seeing thou hateft in- " ftru£tion, and cafleft my words behind thee." Shall they have any comfort in it. No, unlefs in fo far as in righteous judgment, he fufFers them to be deceived, and they are deceived, and moft unhappy they, who lie long- eft under the delufion, Pfalm 1. 21. " Thefe things hall " thou done, and 1 kept filence : thou thoughteft that i, " was altogether fuch an one as thyfelf ; but I will reprove " thee, andfet them in order before thine eyes.'' Shall they have any benefit by it. No, inflead of appeafing his wrath, it provokes his vengeance. Inftead of enlight- ening their minds, it blinds their eyes. Inftead of fanc- tifying their nature, it hardens their hearts. See a de- fcription of thofe who had been long favored with outward privileges, and gloried in them, John xii. 39, 40, "There- " fore they could not believe, becaufc that Efaias faid a- " gain, He hath blinded their eyes, and hardened their " heart ; that they fliould not fee with their eyes, nor un- " derftand with their heart, and be converted, and I fhould " heal them." So that nothing is more effential to an. acceptable approach to God, in the duties of his worfhip in general, and particularly to receiving the feals of his covenant, than a thorough and univerfal feparation from all known fm, Job xi. 13, 14. "If thou prepare thine *' heart, and ftretch out thine hands towards him ; if ini- " quity be in thine hand, put it far away, and let not " wickednefs dwell in thy tabernacles."
4. He will not hear them when they cry for m^rcy at laft. Sooner or later the ftnner's eyes fhall be opened. Sooner or later he fliall be convinced of the folly of his miferable choice. Many of thofe who regard iniquity in their hearts, fleep in fecurity, and flatter themfelves with miftaken hopes ; but. Gal. vi. 7, *' Be not deceived : God " is not mocked ; for whatfoever a man fovveth, that fhall *' he alfo reap." From the account given by our Saviour, it would appear that the final fentence fhall, in many in-
594 ^^^ Petitions of the
ftanceS) be matter of furprife as well as terror to the fin- ncr, Matt, vii, 22, 23, " Many will fay to me in that day, ** Lord, Lord, have we not prophefied in thy name ? and " in thy name have caft out devils ? and in thy name done " many wonderful works ? And then will I profefa " unto them, 1 never knew you : depart from me, ye that " work iniquity.*' Nay, perhaps we may fay that to fome, the day of God's mercy may be over before the clofe of life ; and they may find no place for repentance^ though they may feek it carefully, and witli tears. Not but that wherever there is true penitence, even at the eleventh hour, forgivenefs will be the efPed ; but we may juilly fuppofe that there may be a defpairing cry for mer, cy, from the apprehenfions of impending judgment, with- out any thorough conviction of fin. The reception that fuch will meet with, and the reafon upon v/hich it is founded, is rcprefented in the ftrongeft language, Prov, i. 24, 25, 26, 27, 28^ '''■ Becaufe I have called, and ye *' refufed ; I have llretched out my hand, and no man " regarded ; but ye have fet at nought all my counfel, " and woulil none of my reproof : I alfo will laugh at " your calamity ; I will mock when your fear cometh ; " when your fear cometh. as defolation, and yoyr de^ " firuftion cometh as a whirlwind; when diilrcis and ** anguiih cometh upon you : then ihall they call upon " me, but I will not anfwer ; they ihall feek nie e^rly, '* but they lliall not find me,"
I proceed now to make fome practical improvement of this fubjed for your inftru6tion and direftion. And, I. Suffer me to fpeak a little to thofe who live in the open habitual practice of grofs fm. It grieves me to think, my brethren, that any fuch fhould be found or fuppofcd in this worfliipping aflembly. It diftreffes me. ftill more, to thiak that any fuch Ihould have the pre- fumption to afk, or the art to obtain permifTion, and the dreadful hardinefs to fit down at the Lord's table. I Ihall defcribe you not by your names, whicli are known to' men, but your charadlers and hearts, which are open be« fore God. Swearer's and prof^ners of Jehovah's name,.
imincefe unavailing^ 5^5
tlefplfefs of his Sabbaths, fcorners df facred things, ne- gle^ters of prayer, fons of violence, midnight rioters^ beaflly drunkards, unclean fornicators, takers and holders of unjufl gain, liars and fltinderers, hard-hearted oppref- fors, and whofoever liveth under the dominion of known fin. Ts the nature of God fo holy, is his law fo fpiritual, is his judgment fo fevere, that thofe who but regard ini- quity in tlieir hearts, fhall inevitably perilh ; then how fliall you efcape the damnation of hell ? Is memory fo unfaithful, as not now to bring your fms to remembrance ? Is confcience fo feared as not to charge you with the guilt ? Can you doubt the being, do you not feel the prefence, do you not fear the judgment of God ? " The wicked " ihall be turned into hell, and all the nations that forget " God ; for Tophet is ordained of old," &c.
Oh, that it would pleafe God, by his omnipotent grace^ to reach your hearts, to fliakeyour confidence, to humble you to the duft. I call God to record, that you have re^ ceived warning) I know that you may defpife it ; I am afraid that many will do fo. Away to your cups, away to to the blefled Ilage, that dear friend to virtue -; away to your merry, focial life, drink confufion to your preachers^ and pour forth every term of reproach that your little wit can fuggefi, againft thefe poor prieft-ridden creatures, who are afraid of their minifler's reproof. Alas, alas 1 when the king of terrors, on his pale horfe, iihall make his ap- proach, you will be of another mind, unlefs perhaps, as it often happens, you meet with a hidden call, and imme* diate tranllation from the fire of luft to the fire of hell.
2. Let me intreat you, my dear brethren, from what has been faid, to fearch and try yourfelves, whether you regard iniquity in your hearts, or not. This is the rather necel^ fary, as you have in view an immediate and folemn ap- peal to God, that you are fmcere in his covenant. Does the fear of the Lord poffefs you in fecret, as well as in pub= lie ? Are you willing that it fhould be fo ? Is it your daily iludy, and is it the fubject of your daily prayer, to have a deeper and more lively imprclTion of his prefence upon your fpirits ? Is it truly matter of comfort to you, when you are delivered fronj the fear of human cenfure, or de*
59^ The Petitions of the
fire of human approbation ? Have you ever got above both in your experience, and do you not wilh to maintain the fuperiority ? If it is fo, happy, happy are you indeed ;, and may the Lord himfelf lift up his countenance upon you, and give you peace.
Do you know what it is to mourn over fecret fins, the vanity of your minds, the worldlinefs of your affedtions ? And do you truly make confcience of keeping the heart with all diligence, becaufe out of it are the iflues of life ? I will not afk, becaufe I know yoQ cannot deny, that you have had many finful thoughts, in breach of every com- mand of God. But are they approved, or abhorred ? are they fubmitted to, or refifled ? Are they now recolledled with pleafure, with indifference, or with fliame ?
What are your thoughts with regard to the fins of others ? Have you ever grieved for them in truth ? Do not think that I am leading you to ollentation. I do not afk you whether you have openly teftified againft them, or honeftly reproved them ; becaufe, though thefe are both important and binding duties, they may be more eafily counterfeited ; and I am not now prefling you to the dif- charge of your duty to others, but trying your fincerity before God. Have you therefore, mourned in fecret for tlie fins of others ? have they ever brought you to your knees? have they added fervor to your prayers? If it be fo, I cannot think that you regard iniquity in your own hearts. This is no Pharifaical hypocrify. It is known only to God. The profane cannot curfe you for it, becaufe they do not hear it: and if they were told it, it is probable they would not believe it.
But methinks I hear fome ferious perfon lay, I have at- tended to the interrogatories ; andjhough I would fain hope I know fomething of a fenfe of duty in all, yet, oh ! how miferably defective have I been. Nothing like that deep fenfe of the prefence of God, that humiliation of fpirit for fin, that concern for the divine glory, that I ought to have had, that I have fomctimes felt for a feafon, and that I wifhed to preferve.
Therefore, my brethren, I would once more alk you, can you now Cnccrely pray that God would fearch and
insincere unavailing: 59-7.
try your w-ays, difeover every fecret fin, convince )'ou of it, bumble yoii for it, and deliver you from it ? Is there no re'ferve, no exception whatever, nothing that you are vvil-_ ling to cover, that you are backward to examine, anddif-, pofecl to excufe ? Is there no doubtful pradtice, but vv^hat- you are willing to think of deliberately, to examine impar- tially, and if it either appears to be fmful, or but remain-, eth doLibtfal, to furrender freely ? If you can fa,y there is. not, ,then after having pleaded your divorce from every fin, I have only further to rob you of every duty too, and, leave you nothing whereof to glory; to call you tore-, nounce all felf-righteoufnefs and felf-dependance, and make you to fay, " Not I, but the grace of God that was. " with me : furely, in the Lord have I righteoufnefs and " llrength." ' '
3. I fhail only now fliut up this difcourfe with giving you a very few directions for your future prefervation.
1. Guard againil the fin or fins that you may be moil li- able to, from your natural temper and conflitution, which may be faid to be your own iniquity, and the fin that moft eafily befets you. It is lamentable to think what difgrace- ful blemiflies are fometimes to be feen in the conduct of the fervants of God. I know this is permitted in Provi- dence, and cannot be wholly prevented. But no watch- ful Chriftian will fit fi;ill eafily under it. If fuch a fin gives him no refi:, he fhould give it no quarter. Some vtry bad things are fometimes borne with, under the no- tion of unavoidable infirmities. Yet they are to the preju- dice of your own peace ; they are a reproach to your pro- feffion, and a difhonor to your mafiier. If you cannot wholly defiroy, I befeech you, wound and weaken them. If there is no probability that they will die wholly, but with the body, let it be feen that they are daily loofing fhrength, and dying gradually.
2. Set a particular guard upon thofe fins that you may ht oppofed to, in your ordinary calling : in that way, where you go mofi: frequently, the tempter knows he can mofl eafily find you, and he will certainly be there to meet you. Befides interefi often pleads fo ItronGly in behalf
Vol. II. ' 4 F
59^ 7he Petitions of the, ^c.
of fome fins of this kind, and they are fo much juftified by example, that few can withiland the temptation. But confider, I befecch you, that no honor, profit, or conve- nience can poflibly counterbalance the lofs of- God's favor? What a miferable excellency is it indeed, to add a little to our earthly fi;ore at theexpence of his difpleafure, while wc ourfelves are in his hand, and all that we have, is in the moft abfolute manner at his difpdfal.
In the lafl: place, if you defire to be preferved from the dominion of fin, feat yourfelves often in the prefence of God. He feeth in fecret, his eyes do fee, his eye lids try the children of men. Aik of him, therefore, that he may not fuffer you to deceive yourfelves, but lead you in the paths of righteoufnefs for his names fake.
I 599 3
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CHRISTIAN MAGNANIMITY.
A
3 E R M O
Freached at Princeton^ September^ 1775* the Sabbath preceding the annual com,mencement ; and again "with Additions^ September 23, 1787. To njjhich is added, an Address to the Senior Class, iiohovjere- to receive the degree (t/* Bachelor o/'Artsv
I Thess. it. 12.
Xhat you vjo^ld walk 'worthy ofGod^ laho hath called you, into his kingdom and glory,
THE prefent flate was intended to. be, and I think muft, by every perfon of reflection,, be admitted to - be a continual trial of the faith and conftancy of a Chrifti- an. It is, therefore a duty we owe to ojthers in general, but in a fpecial manner, the elder to the younger, to give, them faithful warning of the temptatiori$ and dangers, to, which they muft, ofneceffity, beexpofedi ifthey mean to. walk in the paths of piety and virtue. It hath often occur- red to, me, in meditating on this fubjedl, that asfalfe mo- ney is moil dangerous, when it is likeft to the true, fo. thofe principles, and that character, which approach the neareft to true religion, ifnotwithftanding they are eflen-, tially different from it, will be moft ready to impofe on 5in uncautious and unfufpedting mind. Therefore, if there
6oo Christian Magnanimity.
is fucli a thing as a worldly virtue^ a fyftem of principles and duty, didtated by the fpirit of the world, and the fland- ard of approbation or blame with the men of the world, and if this is at bottom, elTentially different from, and fometimes diredly oppofed to the fpirit of the gofpel, it mull be of all others, the m oft dangerous temptation, to perfons of a liberal education and an ingenious turn of mind.
This, if I am not miftaken, is really the cafe. There are fome branches of true religion which are univerfally approved, and v/hich impiety itfelf cannot fpeak againft ; fuch as truth and integrity in fpeech, honelly in dealing, humanity and coriipaffion to perfons in cliftrefs. But there are other particulars, in which the worldly virtue, and the Chriftian virtue, feem to be different things. Of thefe I Ihall felecl one, as an example, viz. Spirit, dig- nity, or greatnefs of mind. This feems to be entirely of the worldly caft : It holds a very high place in the efteem of all worldly men : The boldeft pretenfions are often made to it, by thofe who treat religion with negleft, and religious perfons with difdain or defiance. It is alfo a virtue of a very dazzling appearance ; ready to captivate the mind, and particularly, to make a deep impreffion on young perfons, when they firft enter into life. At the fame time, the gofpel feems to ftand diredly oppofed to it. The humility of the creature, the abafement and contriti- on of the fmner, the dependence and felf-denial of the be- liever, and above all, the fliame and reproach of the crofs itfelf, feem to confpire in obliging us to renounce it.
What fhall we fay then, my brethren ? Shall we fay that magnanimity is no virtue at all, and that no fuch ex- cellence belongs to human nature ? Or fhall we admit that there is beauty and excellence in it — confeffmg at the fame time, that it does not belong to religion, and only fay, that though we waut this, we have many other and better qualities in its place ? To this I can never agree ; for every real excellence is coniiftent with every other ; nay every real excellence is adorned and illullrated by every other. Vices may be inconfiftent with each other, but virtues never can. And, therefore, as magnanimi-"
Christian Magjianiin'ny. 601
ty is an amiable and noble quality — one of the greatcfl: or- naments of our nature, fo I affirm that it belongs only to true anct uudefiled religion, and that every appearance of the one, without the other, is not only defedivc, but folfe.
The Holy Scriptures, it is true, do chiefly infiR: upon what is proper to humble our pride, "and to brins^ us to a juft apprehenfion of our character and Itate. This was wife and jurt, becaufe of that corruption and mifery into which we are fallen, the contrarjr would have been unjufl. It is evidently more neceflary, in the prefent ftate of hu- man nature, to reftrain pride, than to kindle ambition. But as the fcripture points out our original dignity, and the true glory of our nature, fo every true penitent is there taught to afpire after the nobleil charafter, and to entertain the moft exalted hopes. In the paffage which I have chofen as the fubjeft of my difcoui-fe, you fee the Apoftle exhorts the Thellaionians to walk fuitably to the dignity of their chara6ler, and the importance of their pri- vileges, which is a fhort but juft defcription of true and genuine greatnefs of mind.
My fmgle purpofe, from thefe words, at this time, is to explain and recommend magnanimity as a Chriflian vir- tue ; and I wifh to do it in fuch a manner, as neither to weaken its luftre, nor admit any degree of that corrupt mixture, by which it is often counterfeited, and greatly debafed. Some infidels havs in terms affirmed, that Chriftianity has banijQied magnanimity, and by its pre- cepts of meeknefs, humility, and paffive fubmifiion to in- jury, has deftroyed that noblenefs of fentiment, which rendered the ancients fo illuftrious, and gives fo much majefly and dignity to the hiltories of Greece andEome. In oppofition to this, I hope to be able to fliev/ that real greatnefs is infeparable from fmcere piety ; and that any defe<^t in the one, mufc neceffarily be a difcernible blemilli in the other. Witli this view, I Vv^ill, firil, give you the principles of magnanimity in general, as a naUv;-al quali- ty ; fecondly, I will fhew what is neceffary to give it real value, as a moral virtue ; and, thirdly, ihew that it fnines with the mofl perfedl brlghtnefs as a Chriilian grace;-
6o2 Christian Magnanimity,
after, will Improve the fubje£t, by a practical application ©f what may befaid, far your inftrudtion and dirediori.
Firft, then, let me fiate he principles of magnanimity, in general, as a natural quality. I think it muft be ad- mitted, that as there is a real difference between bodies, as to fize and bulk, as well as other fenfibie qualities, fo there? is a real character of greatnefs, or meannefs, applicable to the mind, diftindl from its other qualities or powers. It is, however, I apprehend, a funple *impreffion, which, cannot be explained, or further analized, but may eafily :be felt, and is beft illullrated by its effedls.. Thefe may be fummed up in the following particulars : To magna-^ nimjcty it belongfeth to attempt, i. Great and difficult things : 2. To afpire after great and valuable poffeffions ; 3% To encounter dangers with refolution ; 4. To ftruggle againft difficulties with perfeverance ; and, 5., To bear fufferings with fortitude and patience.
1. It belongs to magnanimity to attempt great and dif^ ficult things. Thofe who, from a love of llothand eafe, negleft the exercife or improvement of their powers, and thofe who apply them with ever fo great affiduity and at- tention, to things mean or of fmall confequence, are plain- ly deftitute of this quality. We perceive a meannefs and want of fpirit in this refpeft, when particular perfons fall below their rank in life ; or when, as is too frequently the cafe in any rank, they fall below human nature itfelf. When a prince, or other perfon of the firll order and im- " portance in human life, bufies himfelf in nothing but the moft trifling amufemems, or arts of little value, we call it mean ; and when any man, endowed with rational pow- ers, lofes them through negle*^, or dellroys them by the,
3 •■oil grovelling fenfuality, we fay he is adting below him- felf. The contrary of this, therefore, or the vigorous ex^ ertion of all our powers, and particularly the applicatioa of them to things of moment and difficulty, is real magna^ rimity.
2. It belongs to magnanimity to afpire after great and, valuable poiTeffions. It is more difficult properly to illufr trate this as a branch of magnanimity, becaufe of its frt^*
Coristian Magnanimity. 6o'y
qucnt perverfion, which will be afterwards explained. It feems however, to he nGceflarily included in the gene- ral charadler* A great mind has great capacities of en- joyment as well as aftion. And as there is a difference between the bleflingsin our view, both in point of dignity and extent, fuch a man will not be eafily fatisfied, or put up with what is either mean or fcanty, while he can ac- quire and poflefs a better and more extenlive portion. The large and increafirtg defires of the human mind, have of- ten been made an argument for the dignity of our nature, and our having been made for fomething that is great and excellent. -r-
3. It belongs to magnanimity to encounter dangers "With refolution. This is infeparable from, and confti- tutes a leading part of the character. Even the moft excellent and valuable fervices to mankind, if they are attended with no difficulty at all, or meet with no oppo- fition, though they retain the character of utility, yet, for w^ant of this circumflance, they lofe that of greatnefs. — Courage is always confidered as a great quality ; it has had the admiration, or rather adoration, of mankind in every age. Many when they fpeak of magnanimity^ mean nothing elfe but courage, and when they fpeak. of meannefs, have little other idea but that of timidity- — Neither is there, I think, any human weaknefs that is more the obje<Sl of contempt and difdain, than cowardice, which when applied to life in general, is commonly called pufillanimity,
. 4. It belongs to greatnefs, to flruggle againil difficul- ties with fleadinefs and j^erfeverance. Perfeverance is nothing elfe but continued and infle:sible courage. We •fee fome perfons, who ih&w the greateft activity and boldnefs for a feafon, but time and oppofition weakens their force, and feems, if I may fpeak fo, to exhaufl iheir courage, as if they \vafted the power by the exertion. Perfeverance, therefore, is neceffary to greatnefs. Few things are more contrary to this chara6ler, than ficklenefs and undeadinefs. We commonly join together the cha,« rafters of weak and chanereable-
6o4'- Christian Magnanimity.
. 5/ In the laft place, it belongs to greatnefsto bear fuf^, ferinj^s with fortitude and patience. This is a kindred quality to the former, and is neceffary to complete the charadter of magnanimity. Such is the itate of human things, that fuiTering is in one way or another, wholly unavoidable. It often happens, that difficulties cannot be removed, or enemies cannot be conquered ; ^nd then it is. the lail effort of greatnefs of mind, to bear the weight of the one, or the cruelty of the other, with firmnefs and patience. This virtue has always been of the greateil reputation. It is a well known faying of a heathen phi- lofopher, that a great man, fulFering with invincible pa- tience, under a weight of misfortunes, is a fight, which even the gods muft behold with admiration.
Having thus pointed out the principles, or rather enumerated the chief eiFefts of magnanimity, as a natural quality, let us now, in the.fecond place, confider what is neceiTary to give it real value, as a moral virtue. This •is of the utmoil importance, an^i muft appear fo to all who will confider the fubje£t with attention. That I may fet the matter in as clear a light as poffible, obferve, that to render magnanimity ji valuable quality, it muJ|: further have the following characters.
.r The objedl: of our deli res muft be juft as well as great- Some of the nobleft powers of the Iiunian mind, have often been exerted in invading the rights, inftcad of pro- moting the intereft and happinefs of mankind. As the hiftory of the v/orld is little elfe than the hiftory of human guilt ; fo, many of the moll iJluIlrious names, tranfmitted down to us, have been thofe of the moft active and fuc- cefsful deftroyers of their fellow-creatures. There may be, and there have been in fuch perfons, niany or moil of the ingredients of natural greatnefs of mind,; but thefe have only ferved to make the characters, in the eye of reafon, more liiJeous and deteilable.
2. Our dcnres ought 10 be governed by wifdom and prudence, as well as juftice. If any pcrfon either iorms difficult proipecSls, or afpircs after great pofteffions, and in profecution of his purpofes, exerts ever fo much cou- rage, fortitude and patience ; yet, if thefe deligns are Icfs
Christian Magnanlimiy. 605
vtrefiil, or thefe poOTeflions lels valuable, than others to which he might liave applied the fame talents, it cannot deferve the name of true magnanimity. If any perfon, for example, forms a refolution of exerting his fldll, in fuch feats or performances as have nothing or very little valuable in them, but that they are difficult and uncom- mon, I think no man will pretend that he has any title to the charadler of greatnefs of mind, otherv/ife a rope- dancer might be a hero : Or, if any perfon fhould fpend a whole life, in the mod unwearied application to the fm- gle purpofe of accumulating wealth, however vail his de- fires, or however aftonilhing his fuccefs, his merit would be very fmall. Nay, we muft be fenfible that he has loft many opportunities of doing fignal fervice to mankind, and of acquiring more valuable and durable enjoyments, while in purfuit of this, which after all, will difappoint his hopes.
3. The principle ofa£tion muft be honorable, as well as the achievements illuftrious. If a. perfon does things ever fo extraordinary in their nature, overcomes the- greateft difficulties, or braves the moft formidable dangers., merely to make his name famous, we muft at once per- ceive how much it detra6ts even from his name itfelf. This is not the language of religion only, it is the lan- guage of reafon, and the didlate of the human heart. An infatiable thirft for praife, is fo far from being amiable, that it is hateful or contemptible. I am fenfible that a thirft for fame, is not only apparent in, but feems to have been confeiTed by many of the moft diftinguiihed heroes of antiquity ; but as it certainly does abate in a good degree, the luftre of their good aftions, fo the indulgence that is given them, upon this head, is wholly owing to the difadvantages they lay under, in a Hate of heathenifm, and their ignorance of a better and nobler principle. — " Nothing," fays an eminent author, " can be great, thg ". contempt of which is great ;" and therefore, if a con- tempt of riches, a negle6l of fame, and a readinefs to fctcrifice both to duty and ufefulnefs, is one of the moil; glorious charadlers we can conceive, it is plain, that not the deeds, but the priniciple is the evidence, and not the
V©L. II. 4 0
4o(5' Chrtstian Magnanimity.-
head nor the hands of man, but the heart is the feat of' genuine greatnefs.
4. In the laft place, in order to real greatnefs, every attempt muft be poffible and rational, perhaps probable. Nothing is more common than to find perfons, under the pretence of great and illuflrious defigns, profecuting what is not of any value when obtained, and at the fame time fcarcely poffible, and no way probable to be obtained at all. This is- declining altogether from the line of great- nefs, and going into the path of extravagance. Again,, fliould any man undertake what he was altogether unable to perform, however excellent tlie defign were in itfelf, we would not dignify it even with the name of ambition ; he would acquire and deferve the character, not of great- nefs, but of folly or madnefs.
On the whole, it is plain that thefe moral principles, muft enter into the compofition of true greatnefs, and that, when they are wanting, the natural charaders mentioned before, degenerate into vice, and aifume the names of pride, ambition, temerity, ferocity and obflinacy.
This leads me, in the third place, to fhew, not only that there is nothing in real religion, contrary to magna- nimity, but that there, and there only, it appears in its beauty and perfection. Let me briefly run over, and' apply to religion, the above-mentioned ingredients of magnanimity.
I. It is to attempt great and difficult things. Religion calls us to the greateft and moft noble attempts, whether in a private or a public view. In a private view, it calls* lis to refifl and fubdue every corrupt and Cnful pafiion,. however llrongly the indulgence is folicited by the tempt- ing object, or recommended by the artful feducer. The importance and difficulty of this flruggie, appears not only from the holy fcriptures, but from the experience and teflimony of mankind in every age. What cautions, are given by Solomon upon this fubje6t ? " lie that is " flow to anger, is better than the mighty and he that " ruleth his fpirit, than he that taketh a city." The wifeft Heathens have inculcated the neceffity of felf-govern- ment, and the danger of furrounding temptation, by man]^
Christian Magnanimity. 607
imftruftivc images. But why fhould I extend this part of the fubjeft ? How few are fuccefsful in this attempt ? "This alone is a fufficient proof, that it is great and diffi- cult, and every perfon exercifed to godlinefs, will be abundantly fenfible of it, from the ftate of his own heart.
In a public view, every good man is called to live and •a^ for the glory of God, and the good of others. Here he has as extenfive a fcene of aftivity, as he can poffibly defire. He is not indeed permitted to glory or to build an altar to his own vanity ; but he is both permitted and obliged to exert his talents, to improve his time, to em- ploy his fubllance, and to hazard his life in his Maker's fervlce, or his country's caufe. Nor am I able to con- ceive any charafter more truly great than that of one, whatever be his flation or profeffion, who is devoted to the public good under the immediate order of Providence, He does not feek the bubble reputation in the deadly breach, but he complains of no difficulty, and refufes no fervice, if he thinks he carries the commiffion of the King of kings.
2. The truly pious man afpires after the greatefl andl moll valuable pofTeffions. He defpifes, indeed, the un- certain and the unfatisfying enjoyments of time. His de- fires after prefent enjoyments, are fubjefted to the will of God. He has given them up without referve, yet his hea- venly Father knoweth that he hath need of thefe things, and therefore he both alks and hopes to receive what is fuitable and neceffary, and believes that a little that a juft man hath, is better than the riches of many wicked. But the slorious objeiSt of the Chriilian*s ambition, is. the in- heritance incorruptible and undefiled, and that fadeth not away. The honorable relation he ftands in to God, as his adopted child inChrifl Jefus, inclines and authorifes him to hope for this purchafed poffeffion, and enables him to look down with becoming indifference, on all the glory of this tranfitory world. Let the rich man glory in his riches, and the wife man glory in his wifdom ; he only glories in this, that he knoweili the Lord, and Ihall be with hin\ £pr ever,
6o8 Christian Magnanimity.
3. True piety encounters the greateft dangers v/ith re- folution. The fear of God is the only effedual mean to deliver us from the fear of man. Experience has abun- dantly Ihewn, that the fervants of Chrift have adhered to his caufe, and made profeffion of his name, in oppofition to all the terrors which infernal policy could prefent to them, and all the fufFerings, with which the moft favage inhumanity could affli61: them. But as this belongs to the cafe of perfecution for confcience fake, which, by the pe- culiar kindnefs of Providence is exceedingly rare among us, it is proper to obferve, that every Chriftian has frequent opportunitiesofmani felling a holy refolution in encoun- tering the reproach and derifion of worldly men, for ad- hering to his duty. And when we confider how hard it is to bear reproach and fcorn, called, in fcripture, the trial of cruel mockings^ there will ap]:)ear to be no fmall mea- fure of dignity and heroifm in him, who can calmly fub- mit to it from every quarter, rather than depart from his duty. There are not a few, who are apt to boafl of their fpirit and refolution, who are yet unable to bear reproach, and meanly make the fentiments of others, and the ca- price of fafhion, the rule of duty, in place of the clear dic- tates of confcience and the word of God. How contemp- tible is this, compared to the condu6t of that man, who feeks no fame, but by honeft means, and fears no reproach for honeft aftions, but contents himfelf with a lllent and believing regard to him who feeth in lecret, and who fhall at laft bring every work into judgment.
4. True piety perfeveres with conftancy in oppofition to continual trial. This is indeed what difdnguiflies the Chriilian Vv^arfare from, that of every other. It continues through life, and the laft enemy to be overcome is death. In all the confli6ls between men on earth, the iiTue may be fpeedily expected, and the reward immediately be- frowed ; but in religion, it is only he who fliall endure to the end that fliall be faved. This adds greatly to tiie diffi- culty, and feems to fliew, not only the excellence and beauty, but tlie real dignity and magnanimity of the Chrif- tian charafter.
Christian Magnanimity, 609
5. In the lafi: place, true piety endures fuffering with patience and fortitude. If we reflect upon the number of fuffering martyrs, whofe teftimonies are upon record, we fliall fee with what calmnefs and compofure, v/ith what undaunted firmnefs, and fometimes with what exultation and triumph they have gone to a fcaffold, or been tied to a {lake. Can any perfon, think you, who hath gone to the field of battle, in queft of glory, or who hath braved the danger of the feas, in queft of wealth or power, be once compared with thofe who have chearfully given up the precious life, or fubmitted their bodies to the torture, to keep their confciences undefiled ? But, my brethren, Chriilian patience is much more frequently tried in ano- ther manner. The believer has made an unreferved fur- render of himfelf and his ail, to the difpofal of Providence: His faithfulnefs to this promife, is brought almoft everyday to the trial. For the Chriftian then to fufier reproach, without rendering evil for evil, or railing for railing, to be fubmiffive under the lofs of fiibilance, and fay with Job, Job i. 21. " Naked came I out of my mother's womb, " and naked fhall I return thither : the Lord gave, and " the Lord hath taken away ; bleffed be the name of the " Lord." — To yield up relations, and to fay with David, 2 Sam. xii. 23. "I fhall go to him, but he ihall not return " to m.e." To look forward to approaching death, and fay with the apoftle Paul, 2 Tim. iv. 6. " I am nov/ rea- " dy to be offered, and the time of my departure is at " hand." This is magnanimity indeed ; this is the moft folid g^ory to which any child of Adam can |X)iribly attain. I proceed in the lad place, to make fome practical im- provement of v/hat hath been faid.
I. You may learn, from what hath been faid, that v/henever honor differs from confciencc, it is a treacherous guide ; wherever fpirit and dignity of mind, as a worldly virtue, differs from true religion, and even from the fim- plicity of the gofpel, it is falfe and fpurious. The gofpel, it is true, will not fuffer men to feek revenge, or to de- light in it. It will humble them in the fight of God, and make them felf-denied in the prefence of men, yet it will eonflrain them not to refufe any duty to the one, or any
l5io Christian Magnanimity.
"ufeful fervice to the other. It will not fufFer them to bs ambitious of higher places of honor and truft, but it will make them active and zealous in the duties of that place, in which they already are. It will not fuiFer them to re- fent injuries and gratify revenge ; but it will make them withftand a king upon his throne, if he prefume to inter- fere in the matters of their God, What is there here that is not noble ?
After ail, the teftimony in favor of true piety, is univer-r fal, if carefully attended to. Every one mull acknowledge, that oilentation, andlove of praife, and whatever is con^ trary to the felfrdenial of the gofpel, tarnifhes the beauty of the greatefl aclions. Courage and modefty, merit and humility, majefty and condefcenfion, appear with tenfold glory, when they arc united > it is impoffible to feparate them ; to divide, is to deftroy them. They are like light and Ihade in a picture, which are necellary to each other, and which, by their union, conititute the beauty and aug- ment the luftre of the piece. So true is this, that thcj higheft poll fli that any perfon can receive in commerce with the world, is to have an apparent difpofition to pre- fer the intereft of others to his own, to guard againft every degree of offence, and to be always ready to oblige. I have often been pleafed with that obl'ervation of a foreign- er of high rank,* that worldly politenefs is only an imr perfeft imitation of Chriftian charity ; it is nothing elfe but a ftudied appearance of that deference to the judgment, and attention to the intereli of others, which a true Chrif- tianhath, as the rule of his duty, and the difpofition of hig heart.
2. Suffer me to obferve, that as Chrifnan magnanimi- ty is more excellent than that of the world, it is alfo more practicable, and, infaft, more univerfal. Worldly mag- nanimity is what always requires fuch talents, as do not fall to the lot of many, and fuch opportunities for its exer- cile, as feldom occur. The road to heroifm is not open to every man. But that magnanimity, which is the fruit of true religion, being indeed the produ6t of divine grace, i'ja virtue of the heart, and may be attained by peribns of
* The P.incc of Gonrt»
Christian Magnanimity. 6tt
!¥)ean talents and narrow pofieffions, and in the very low- eft flations of human life. In fa£l, there have been, and- are daily examples of it in every rank. We fee the heroic fortitude of the martyrs, as manifeft in thofe of early years,, and the weakeft fex, as in any other ; and whoever will vifit the folitary walks of life, may find, in the loweft fta- tions, humility, thankfulnefs, patience under affliftion, and fubmiffion to Providence, fuch as would do honor \<y the moft appproved virtue, and the moft enlightened mind. To defpife riches, and reftrain the motions of envy and impatience, in a needy ftate, is perhaps as truly noble as to improve them wifely in a higher.
Thus the honor, which is chieiy defirable, \s equally open to the rich and to the poor, to the learned and to the unlearned, to the wife and to the unwife, as it cometh from God, who is no refpedter of perfons. One of the beft and happieft effects of ferious refletition is, to bring HS, in a great meafure, all upon a level ; as, indeed, in one moft important refpeft, the magiftrate with his robes, the fcholar with his learning, and the day-laborer that ftands unnoticed, are all upon the fame footing — for v/e muft all appear before the judgment-feat of Chrift,
C 613 ]
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A N
ADDRESS
TO THE
STUDENTS OF the SENIOR CLASS,
On the Lord's Day preceding Commencement^ September 23, 1775.
■Gentlemen,
S you have now finiflied the ufual courfe of ftudy in this place, and are to enter upon public life in a variety of ways, as each lliall be determined by inclina- tion or other circumftances, I willingly embrace the op- portunity of addreffing an exhortation to you, at this im- portant and interefting period of your lives. I do not mean to fay much, if any thing, that you have never heard before, but to lay hold of your prefent fitua.tion, v/ith fome hope, that what may be faid now, v/ill remain upon your memory, and have an influence upon your future conduft. That I may fpeak v/ith the greater clear* nefs and preciiion, I will divide what I have to fay, into three branches, i. Your duty to God, and the intereft of your fouls. 2. The profecution of your iludies, or the improvement of your talents, as members of fociety. 3. Prudence in your commerce with the world in gene- ral, your outward provifion, and other circumftances in life. Vol. JI. 4 H
6l4 -^/^ Address to the Siudent's
I. As to the lirll of thefe, it is te all men of the greatefi moment. Some of you, I know, and more, I hope, are intended for the fervice of Chrifi; in the miniftry. To this we have the univerfal fuffrage, that true religion is ab- folutely neceifary, with which I heartily agree. But I wifh thofe who are deftined for other employments, may not fometimes make a comparifon here, unjuft in itfelf, and dangerous, perhaps even ruinous, to their own fouls. Becaufe true religion is neceifary to a minifler, and they are confcious to themfelves, or at leaft fufpecl, that they are without religion ; inilead of laying to heart the things that belong to their peace, they only determine that they will follov/ fome other calling. But alas ! though the difference to the public is very great, the difference to the perfons themfelves, feems to me but very fmall. A cler- gyman without religion, to be fure is a dreadful charadler, and, when vifible, a detefrible one ; but truly, one would think, at the clofe of life, it will be but little comfort to a man, that he mult go to the place of torment, not as a mi- nifler, but as a lawyer, phyfician, foldier, or merchant. Therefore fuffer me to fay to you, and to all who now hear me, that the care of your fouls is the one thing needful. All mankind, of every rank, denomination and profeffion, are fmners by nature. The minifcers of the New Tella- ment have received a commiffion to preach the gofpel to every creature : " He that believeth iliall be faved, and *' he that believeth not fhali be damned."
While I fay this, I beg of you toconfider that the advan- tages which you have enjoyed, will be an aggravation of your guilt, if they are unimproved. There is an equity as well as wifdom often to be obferved in the providence of God. Unlefs reafons of fovereignty, tliat is, reafons unknown to us, prevent it, judgment will be inflided, when a perfon or people is ripe for the llroke. There- iore, as fome plants and feeds, both from their own na- ture, and from the foil and fituation in whicli tliey are placed, ripen fooner than others, fo fome perfons, by the early pains taken upon them, and the privileges they have enjoyed, fill up the meafure of their iniquities fooner than others, and are more fpeedily overtaken v.ith deferv-
■of the Senior Class. 615
.€d vengeance. Tliere are many common fayinfrs that are the effe6\s of error and prejudice ; for example, that which you will be told by many, that the children of good men are as bad as any. If this is intended to infmuate that a regular and pious education aflfords no ground to hope for good behaviour in after life, it is at once contrary to reafon and experience. But if we ihould fay that when young perfons pioufly educated, burft reftraining bonds afunder, and are feduced into vicious courfes, they com- monly run faller and farther than others, it is a certain fa6t, which may be eafily accounted for, and affords an important inftruftion to all.
After intreating you to lay religion to heart, I mufl: be- feech you to guard againft being too eafily fatisiied in a matter of infinite moment. Do not think it enough to be prudent, cautious, or decent in your conduft, or to attain a character formed upon worldly principles, and governed by worldly motives. I am not againft (as you all know) introducing every argument againll fin, and fliewing you that loofe pra£lices are ruinous to name, body and eftate. Neither is it wrong that you fliould fortity every pious refolution by the addition of thefe motives. But alas ! the evil lies deeper. " Except a man be born " again, he cannot enter into the kingdom of God." True religion muft arife from a clear and deep conviftion of your loft ftate by nature and pra6lice, and an unfeigned reliance on the pardoning mercy and fanctifying grace of God.
Suffer me, upon this fubjesSl, earneftly to recommend to all that fear God, to apply themfelves from their earlieil youth, to the exercifes of piety, a life of prayer and com- munion with God. This is the fource from which a real Chriftian muft derive the fecret comfort of his heart, and which alone will give beauty, confiftency, and uniformity, to an exemplary life. The reafon \inj I have mentioned it on this occafion is, that yx)uth, when the fpirits are live- ly, and the afte£tions vigorous and ftrong, is the feafon when this habit muft be formed. There are advantages and difadvantages attending every ftage of life. An aged •Chriftian will naturally grow in prudence, vigilance, ufs^
6i6 An Address to the Students
fulnefs, attention to the courfe of providence, and fub- je£lion to the divine will, but will feldom attain to great- er fervor of afFe6lion, and life in divine worfhip, than he had been accuftomed to from his early years. On the contrary, he will generally fee it necelTary inllead of truft- ing to occafional impulfes, to guard and ftrengthen the habit by order and form.
Be companions of them that fear God. Efteem them always molt highly, and Ibun, as a contagious peftilence, the fociety not only of loofe perfons, but of thofe efpe- cially whom you perceive to be infe6led with the princi- ples of infidelity, or enemies to the power of religion. — • Many of thsfe are much more dangerous to pious perfons than open profligates. As for thefe laft, decency is againft theni ; the world itfelf condemns them ; reafon defpifes them, and prudence Ihuns them. He muft have a very meari'taile iadeed, who is capable of finding pleafure ia difofder and riot. If I had no higher pleafure on earth than in eating and drinking, I would not choofe to eat and drink with the drunken. Order, neatnefs, elegance, and even moderation itfelf, are neceffary to exalt and refine the pleafure s of a fenfual life. Therefore I will not allow myfelf to fuppofe, that I fhall afterwards hear of any of you roaring and fwearing in taverns, or wafting your bodies &nd eftates by lewdnefs and debauchery, or that you take pleafure in thofe who do fo. But be efpecially careful to avoid thofe who are enemies to vital piety, who do not pretend to fpeak directly againft religion, but give every vile name they can think of, to all who feem to be in ear- nefl on that fubje6l, and vilify the exercifes of religion, under the names of whining, cant, grimace, and hypocri. fy. Thefe are often unhappily fuccefsful in making fome uncautious perfons alliamed of their Redeemer's name, his truths, his laws, his people, and his crofs.
I need hardly obferve, that tliis is not to be underftood as recommending pharifaical pride and fupercilioufnefs ; far lefs', a rafli and prefumptuous judging of the ftate of others. It is not only lawful, but our duty, to have a free communication with our fellow- citizens, for the purpofes of fecial life : it is not only lawful, but our duty to be
of the Senior Class. 617
fiourteous, and to give every proper evidence of refpeft and attention to others, according to their rank and place in fociety. What I mean to caution you againil is, an unnecelTary, voluntary intercourfe, fuch as has inclination for its motive, and pleafure for its objc£l. With refpeft to this, we need not hefitate to fay, with the infpired pro- phet, " He that walketh with wife men fliall be wife, but " a companion of fools Hiall be deilroyed."
II. I come now to fpeak a little upon the profecution of yourftudies, and the improvement of your talents. Your education in a feminary of learning, is only intended to give you the elements and firft principles of fcience, which Ihould whet your appetite for more, and which will enable you to proceed with an alTured hope of fuccefs. It hath been generally a favorite point with me, to recommend the union of piety and literature, and to guard }^oung per- fons againft the oppofite extremes. We lee fometimes the pride of unfan6tified knowledge, do great injury to re- ligion ; and on the other hand, we find fome perfons of real piety, defpifmg human learning, and difgracing the moll glorious truths, by a meannefs and indecency hard- ly fufferable in their manner of handling them. On this account, induflry and application to ftudy, is of the utmoi^ importance to thofe who are intended for the office pf the miniftry.
But I have it further in viev/, to recommend to you all, without exception, a life of diligence and application. Avoid flodi, as a dangerous enemy. Fear it, hate it, and defpife it. It is a common faying, that men do not know their own weaknefs ; but it is as true, and a truth more important, that they do not know their own ftrength. I defire that you will receive the following information from me, which I dare fay, every perfon of j udgment and ex- perience will confirm, that multitudes of moderate capa- city have been ufeful in their generation, refpedted by the public, and fuccefsful in life, v/hile thofe of fuperiox ta- lents from nature, by mere flothfulnefs and idle habits, or felf-indulgence, have lived ufelefs, and died conte-ffxptible. There is alfo a difpofition in young people, w-|kic'h. you
6i8 An Address to the Students
know I have often fet rayfelf to oppofe, to think that loofe, irregular iallies, and fometimes even vicious liberties, are a fign of fpirit and capacity. The very contrary is the truth. It requires no genius at all to do mifchief. Perfons of the greateft ability have generally been lovers of order. Neither is there any inflance to be found, of a man's ar- riving at great reputation or ufefulnefs, be his capacity what it might, without indullry and application.
Suffer me here, in a particular manner, to recommend to you a firmnefsof mind, and fteady perfeverance, as of the utmoil moment to your progrefs and fuccefs. What- ever a man's talents from nature may be, if he apply him- felf to what is not altogether unfuitable to them, and holds on withfteadinefsand uniformity, he will be ufeful and happy ; but if he be loofe and volatile, im]iaticnt of the llownel's of things in their ufual courfe, and fiiifting from projeft to projeft, he will probably be neither the one nor the other.
I am fomewhat at a lofs v/hat to fay, as to character and reputation ; yet it is fo important a point, that it muft not be omitted. True religion fliould furnilh you with a higher and nobler principle to govern your condaffc, than the defire of applaufe from men. Yet, in fubordination to v/hat ought to be the great pur|)ofe of life, the approba- tion of the fupreme Judge, there is a juft and laudable am- bition to do what is praife-worthy among men. This ought not to be extinguifhed in the minds of youth ; being a powerful fpur and incitement to virtuous or iliuftrious ac- tions. A truly good man will feek no praife but by ho- nefl means, and will be fuperior even to difgrace itfelf, if brought upon him by adherence to his duty. Yet he will alfo be tender and careful, not to give juil caufe to any to impeach his conduft. If I might be permitted to direct your views upon this fubjeft, 1 would fay, confider that your charadlier is already beginning to form. Every ilep you take further in life, will both afcertain and fpread it. You ought alfo to be informed, that notwithilanding all the hackneyed complaints of the partiality and cenforiouf- iiefs of the world, a man's real characler, in point of abili- ty, \i' ti^ijer miflaken, and but seldom in point of morals. i^hat fh'ere are many malicious and cenforious perfons, \
of the Senior Class. 619
agree ; but lies are not half fo durable as truth. There is an impartiality in a diflufive public, which will lliew itfelf where means of information are afforded to it. Therefore reverence the judgment of mankind without idolizing it. Be as cautious as poffible to do nothing that deferves cen- fure, and as little concerned as poffible what reproaches may fall upon you undeferved. It is not a contradiftion, but perfeftly confident to fay, a man fliould be tender and even jealous of his character, and yet not greedy of praife. There is an amiablenefs and dignity in the firft, but a meannefs and littlenefs in the lafl.
Another advice, near a-kin to the laft, is, do as much as you can to deferve praife, and yet avoid as much as poffible the hearing of it. This is bat another view of the lame fiibje(Sl; and that it maybe the more ufeful, and my intention in it the more manifeft, I will extend it both to praife and difpraife. When you come into public life, and become the objects of general attention, not only guard againft fifhing for applaufe, and being inquifitive after what people think or fay of you, but avoid knowing it as much as you tlecently can. My reafon for this is, that whether you will or not, you will hear as much of the flan- ders of your enemies as you will bear with patience, and as much of the flattery of your friends, or interefled per- fons, as you will bear with humility. Therefore, prepare yourfelf for both, but feek for neither. Several eminent authors, as you doubtlefs know, have given it as an ad- vice to young clergymen, and other public fpeakers, to get a friend who is a good judge, and intreat him to make remarks upon their compofition, carriage, delivery, &c. with fidelity. I have nothing to fay againft the goodnefs of the advice in itfelf, but at the fame time, I have no great conviction of the neceffity or even the utility of it. It is very feldom that advice is aiked in this manner, but' with a view to obtain a compliment ; and ftill feldomer that it is given with fufficient freedom and impartiality. If any man has humility and felf-denial enough to wilh to knov/ his own faults, there will be little difficulty in dif- covering them. Or if we could fuppofe, there were dif- ficulty to himfeif, his enemies or rivals, or talkative peo-
620 An Address to the Students
pie, though they be neither the one nor the other, will ilipply the deleft. Perhaps you will think, that in the llriftures of malice and envy, there is generally an acri- mony that has no great tendency to reform ; like a rufty knife, which makes a very painful Vv^ound, though not ve- ry deep. I agree to this fiilly, and yet affirm, that there is fo much the more virtue, fo much the more wifdom, and perhaps I may add, fo much the more pleafure in making this ufe of them.
I conclude this part of my fubjeft, with advifing you to maintain a friendfhip with one another, and to carry the intimacies of early life, through the whole of it. To this I add, that you ought to defire and cultivate the corref- pondence of men of piety and learning. Man made for fociety, derives his chief advantages of every kind, fi-om the united efforts of many confpiring to the fame end.-— As to piety, nothing is more eflential to it, than focial communication. It properly confifts in the fupreme love of God, and fervent charity to all men. The Chriftian alfo hath need of the affiilance of others in his paffage through this world, where he has fo much oppofition to encounter. Thofe who deferve this chara6ler, are faid to be pilgrims and Grangers in the earth. Therefore they ought to keep together, left they lofe their way. They comfort each other in diftrefs, they affift each other in^ doubts and difficulty, they embolden each other by their example, and they affift each other by their prayers.
This is no lefs the cafe in refpett to literature. It has been obferved, that great and eminent men have gene- rally, in every nation, appeared in clufters. The reafon of this probably is, that their fociety and mutual inter- courfe greatly adds to their improvement, and gives force and vigor to the talents which they may feverally poffefs. Nothing is fo powerful an incitement to diligence, or fo kindles thcbeft fort of ambition, as the frienchhip, advice, and affiftance of men of learning and worth. The appro- bation of one fuch, is c5f more value to a noble mind, than peals of applaufe from an undifcerning multitude. Be- fides, the affiftance which men of letters give to eaeh other, is really neceflary in the execution of particular WGi'h^ of
of the Senior Class. 621
great compafs and utility. If it is by the labors of preced- ing ages, that it is now poffible in one life to attain to fuch a degree of knowledge as we have fometinies leen, fo it is by the concurrence of many friends lending their affiftiance, that one man has been fometimes able to pre- fent to the public, a fyllem of fcienee, which, without that aid, he alone would have in vain attempted to bring to perfection. There is no circumflance which throws this new country fo far back in point of fcierfce, as the want of public libraries, where thorough refearches might be made, and the fmall number of learned men to aflifi: in making refearches practicable, eafy or complete.
In. The lafl head on which I promifed to give you my advice, was prudence in your communication witli the world in general, your outward provifion and other cir- ■cumftances that conduce to the happinefs and comfort of life; On this fubjett, I begin with Vv'hat I have often re- commended to you, frugality in the management of your aiFairs, order and exa£inefs in your clrefs, furniture, books, and keeping of accounts. Nothing could be further from my mind than to recommend the temper or conduct of avaricious men, whofe fordid fouls have no higher ambi- tion, and indeed, hardly any other defire than that of gef- tgig pelf. This is not only unbecoming a gentleman and a fcholar, but, in my opinion, wholly inconfiftent with the character. I never knew an inftance of a perfon in whom this difpofition took place in early life, that could apply to ftudy, or that became eminent in any thing that v/as good. The oppofite vice is the common fault of youth, and it is againft this I would caution you. The frugality I would recommend, is that of an independent mind, thatfearsand fcorns fubjeciion to others, and remem.bers the juft faying of Solomon, that the borrovjer is servant to the lender. .That frugality which arifes from order and ceconomy, is not only con fifi;ent with, but it is the parent of liberality of fentiment and generofity of conduft. It is indeed the fource of beneficence, for no man canbeftow out of an empty purfe. On the other hand, coyetoufnefs
Vol. II, 4 I
622 A?i Address to the Student&
and profufion, are by no means repugnant to each other ; and indeed they are more frequently joined than many apprehend. The ftri(5lure of Salluft in the charafter of Cataline, alieni appetens sui profiisus^ has been often cited, and may generally be applied to loofe and profligate livers. I hope therefore you will learn betimes to dillinguifh be- tween the virtue and the vice, and to adhere to the one as much as you defpife the other.
I will make an obfervation here, which may be applied not only to the dillindlion of character in this inftance, but in almofl: every other that has been, or fhall be mentioned. It will be much your intereft, if you learn betimes to make not a hafty but a deliberate and candid jugdment, when you infer character from appearances. The habits Of life which men contrail, give a bias to their opinions and even a tin6lure to their converfation and phrafeology. Perfons inclined to levity and diffipation, will often afcribe to covetoufnefs, what arifes from very different caufes. I have known, even in youth, a perfon declining to en- gage in a party of plcafure, accufed by his companions as mean ancl fneaking, and afraid of his purfe, when, in rea- lity, it was not that he loved money more, but pleafure lefs. It may fometim^es happen, that a perfon of principle, will fee it proper to decline meetings of feftivity, though not directly fmful, as an unneceffary wade of time, or from forae other circumllance to him dangerous and en- inaring. I have alfo feen perfons more advanced in years, who from a habit, perhaps aneceffary habit of ftrift temr peranee, and retired manner of life, were very fparing of perfonal cxpence, and even not much difpofed to foci al intercourfe, and therefore called clofe or covetous, and yet when applied to, for pious or charitable purpofes, would be much more liberal than others of an oppofite turn of mind. Obfervations |ierfe£tly fimilar might be made upon the oppofite charafter of liberality. It is not every kind of opennefs of heart that indicates profufion. We are told by Solomon, Prov. xi. 25. " That the liberal " foul fliali be made fat," and by the prophet Ifaiah, Ifa. xxxii. 8. " That the liberal de'fireth liberal things, and f' by liberal things he fliall be cUabliflied." From thefe
of the Senior Class. 62^
Contrafted remarks, I infer, that as it is feldom ncceffary to judge peremptorily of others, fo forbearance and the moil charitable allov/ance, is both our duty and intereih
In the next place, I recommend to you, humility of heart and meeknefs of carriage. I confider in this place, the grace of humility as a virtue efpecially ferviceable to your earthly comfort. I confider and mean to treat it as a maxim of worldly prudence. The fcripture feems to point it out as peculiarly neceffary for this pui'pofe, and to annex the promife of earthly happincfs to the practice of it : Matth. V. 5. " Blefled are the meek," fays our Sa- viour, " for they Ihali inherit the earth." 1 would un- derftand him as faying, every good man fhall inherit the kingdom of heaven, but thofe who excel in meeknefs, fhall of all others have comfort on earth. In many different views, we may fee the propriety of this connexion. No- thing is more offenfive to others, than a proud, aiTuming manner. It not only magnifies every fault, but vitiates even good condutft. It is not only odious to virtuous per- fons, but it is equally, if not more fo, to thofe who are without principle. Some vices recommend a man to the vicious in the fame line, as one drunkard is pleafed with the fight of another ; but nothing is fo hateful to a proud man, as another of the fame charadler, nor is offence fooner given or taken than between thofe, who, in this re- fpeft, perfectly refemble one another. This vice is not only odious to perfons of underftanding and reflection, but to the moll ignorant, being as eafily perceived as it is uni- verfally hated.
The moral virtue of meeknefs and condefcenfion, is the beft ground work even of worldly politenefs, and prepares a m.an to receive that polifh, which makes his behavior generally agreeable, and fits him for intercoufe with perfons in the higher ranks of life. The fame vir- tue, by the compofure and felf-com.raand that accompa- nies it, enables a man to manage his affairs to advantage, in whatever calling he ma}^ be engaged, or in whatever ftation he may be placed. . A good lliopkeeper is com- monly remarkable for this quality. People- love to go where the)'- meet with good words and gentle treatment ';
624 A?i Address to the Students
whereas tlie peevilli and petulent may be faid to have a i^epeiling qiialit}' about them, that will not fuiTer any body to approach them.
To complete the whole, raeeknefs of fpirit is as ufeful to a man's feif, as meeknefs of carriage is acceptable to others. The meek fiiffer much lefs ftom the unavoidable evils of life, than thofe of a contrary difpofition. Many crofs accidents of the lefs important kind,are in a manner annihilated v^^hen they are borne with calmnefs. The injury they do us, is not owing half fo much to their weight or fe verity, as to the irritability of their own minds. It is evident that the fame difpoiition muil great- ly alleviate calamities of a heavier kind; and from analo- gy you may perceive, that as it mitigates the forrows, it multiplies and adds to the fweetnefs of the comforts of life. A moderate portion, gives greater fatisfadtion to the hum.ble and thankful, than the moil ample polTeffions to the proud and impatient.
Nearly allied to the above virtue, is the governm.ent of your paffions, and therefore of this I fhall fay but little. Every one muft be fenfible hov/ important is, both for the fuccefs of your worldly callings, and youi- ufefulnefs in public life, to have your paffions in due fubjedlion. Men of furious ard ungoverned tempers, prone to excefs in attachment and refentment, either as to perfons or things, are feldom fuccefsful in their purfuits, or refpeded andiifeful in their ftationsc Perfons of ungoverned paf- fions, are almofE always fickle and changeable in their meafures, which is of all things the moil fatal to important undertakings. Thefe generally require time and patience to bring them to perfe6tlon. As to public and political life in particular, the neceiTity of felf government is {o great, and fo univerfally acknowledged, that it is ufual to impute it in eminent men, not to principle, but to ad- drefs and policy. It is commonly laid, that politicians have no paffions. Without inquiring into this, I fhall only fay, that whatever truth may be in it, is ftill in favor of my argument. The hypocrify does honor to the virtue. If the appearance be fo neceifary or fo ufeful, wh.at muil be the value of the reality ?
i)f the Senior Class. 625
I will here take an opportunity of confuting, or at leaft corre6ling a common faying or proverbial fentiment, many of M'hich indeed that obtain belief in a blinded world, are nothing but falfe colouring and deception. It is ufual to fay, in defence of fudden and violent paffion, that it is better to fpeak freely and openly, than to harbor and cover fecret heart malice. Perhaps I might ad- mit that this would be true, if the inward rage were to be as violent, and continue as long, and return as often, as indulged paffion. Every perfon muft agree, that where- yer there is a deep and lailing hatred, that never forgets nor forgives, but waits for the opportunity of vengeance, it deierves to be confidered as a tsmper truly infernal. But in moft indances of offence between man and man, to reftrain the tongue is tho. way to govern the heart. If you do not make mention of an injury, you will truly and fpeedily forgive it, and perhaps literally forget it. Rage is in this refpedl like a fire, if a vent is given to it, it will increafe and fpread, while there is fuel to confume, but if you can confine and ftitle it, you will completely ex- tinguiili it.
To the government of the paffions fucceeds the govern- ment of the tongue. This indeed will in a great meafure, be the effetl of the former, and therefore is recommended by all the fame arguments, yet it deferves very particu- lar attention, feparately as a maxim of prudence. There are great indifcretions in fpeech, that do not arife from pailion, but from inattention and want of judgment as to the propriety of time and place, and indeed m.any other fources. I would therefore earnefdy recommend to you, to habituate yourfelves to reilraint in this refpeft, efpeci- ally in the early part of life. " Be fwift to hear," fays Solomon, " and liov/ to fpeak." Forwardnefs in fpeech is always thought an affuming thing in youth, and in pro- mifcuous companies, is often confidered as an infult, as well as an indifcretion. It is very common for the v^'orld in. general, and fiili more fo for men of judgment and penetration, to form an opinion of a charafter on the whole, from fome one circurafiance, and I think there are few things more unfavorable in this way than a talka-
626 An Address to the Students
tive difpofition. If the iirfl time I am in company, efpe- cially with a young man, he talks inccflkntly and takes the whole converfation to himfelf, I Hiall hardly be brought to have a good opinion of him, whether what he fays be good or evil, fenfe or nonfenfe. There are fome perfons, who, one might fay, give away fo much wifdom in their fpeech, that they leave none behind to govern their ac- tions.
But the chief danger of an ungoverned tongue, is, that it kindles the fire of contention among others, and makes enemies to a man's felf. Solomon fays, " Where no tale- " bearer is, the ftrife ceafeth." A little experience will fliew you, how unfafe it is to ufe much freedom in fpeech with abfent perfons. In that cafe you put yourfelf whol- ly in the power of thofe that hear you, and are in danger, not only from their treachery or malice, but from their miftakes, ignorance and imprudence. Perhaps it would be too rigid to fay, that you ought never to fpeak to a man's prejudice in his abfence, what you would be un- willing to fay in his prefence. Some exceptions to this rule, might eafily be conceived. But both prudence and candor require that you fhould be very refei-ved in this refpeft, and either adhere llriftly to the rule, or be fure that good reafons will juftify a departure from it.
This will be a very proper place to give you fome di- regions, as the moft proper conduft, when you fuffer from the tongues of others. Many and grievous are the complaints of what men fuffer from the envenomed fhafts of envy and malice. And there certainly is a ftrong dif- pofition in fome to invent, and in many to believe llan- derous falfehoods. The prevalence of party, in religion or politics^, never fails to produce a plentiful crop of this poifonous weed. One of the moll: important rules upon this fubjeci is, tliat when an accufation is in any degree well-founded, or fufpicious appearances have given any occafion for it, the firft duty is to reform what is really wrong, and keep at adillance from the difputed Ihnit.
This will bring good out of evil, and turn an injury into a benefit. But in cafes, as it may often happen, when the flander is perfectly grouncilcis, I liold it to b':;
of the Senior Class. 627
in general the befl way wholly to defpife it. Time and. the power of truth, will of themfelves do juftice in almoft every cafe of this kind; but if you Ihew an impatience under it, a difpofition to refent it, or a folicitude to refute it, the far greateft part of mankind will believe it not the lefs, but the more. If llander were a plant or an animal, I would fay it was of a very ftrange nature, for that it would very eafily die, but could not eafily be killed. It difco- vers a greatnefs of mind, and a confcious dignity, to de- fpife ilanders, which of itfelf commands refpeft ; whereas to be either offended or dillreffed by them, Ihews a v/eak- nefs not amiable, whether the accufation be true or falfe.
This rule I do not fay is wholly without exception. There may be cafes where vindications may be neceffary and effectual, but they are not many. And I think I have feen in the courfe of my life, reafon to make the following diftinflion. If the accufation or llander be fpecial, and re- late to a particular fact, fixed by time, place and other circumftances, and if it be either wholly falfe, or effentiai- iy miflaken in its nature and tendency, the matter may be explained, and juftice may be done. But if it be a ge- neral charafter, that happens to be imputed to a man, he ought to attempt no refutation of it, but by conduct : the more he complains of it, the more he fpeaks of it, the more he denies it, itv^'illbe the more believed. For example, if it be affirmed that a man fpoke profanely in a certain company, at a certain place and time, when he was not prefent at all, it may be eafdy and completely refuted ; but if he is accufed of being proud, contentious, covetous, or deceitful, although thefe accufations are pretended to be fupported by a train fails, it is better to let them wholly alone, and fuiier his condu6l to fpeak for itfelf Ther@ are inilances in hiilory, of accufations brought with much plaufibiiity, and urged with great vehemence, which yet have been either from the beginning difbelieved, or by time confuted ; which occafioned the Latin proverb, Mag- na est Veritas et prc^iialcbit.
All the above-mentioned particulars may be faid to be the happy effects of wifdom and benevolence united ; or rather, perhaps, in the light in which they have been fia-
628 An Address to the Stiiden is
ted to you, they are chiefly the proper fruits of that wif- dom which is " profitable to dired." But I muft add another advice, which is the imftiediate effe£l of benevo- lence and good-will ; that is, be ready to affiil others, and do good as you have opportunity. As every thing is lia- ble to be abufed, fometimes the maxims of prudence take a wrong direftion, and clofe the heart againft impreffions of fympathy and tendernefs towards others in diftrefs. Sometimes indeed, the coolnefs and compofure of fpirit, and that felf- command, Vv-hich is the effeO; ofrefleftion and experience, is miftaken for a callous and unfeeling heart, though it is a very different thing. To give way to the agitation of paffion, even under the finell feelings, is the Vv^ay to prevent, inilead of promoting ufefulnefs. A parent, overwhelmed with farprife and .anxiety, at a ca- lamitous accideht that has befallen a child, fhall be inca- pable either of refleftion or a6uivity, and flialL fometimes even need the affiftance which he ought to give. But in- dependently of this, there are certain!}^ fome perfons who contra(S^ a habit of indifFerence as to the wants or defires of others, and are not willing to put themfelves to any inconvenience, unlefs their own particular concerns may be promoted at the fame time.
In oppofition to this, I mean to recommend to you a difpofition to oblige, not m.erely by civil expreffions, and an affable deportment, but by taking a real intereft in the affairs of others. Be not unwilling to lend your advice, your affiftance, your intereft, to thofe that need them. Thofe who cannot fpare pecuniary affiftance, may do ma- ny atts of valuable friendftiip. Let every neighbor per- ceive that you are not ready to quarrel needlefsly, nor in- fift pertinacioufly on trifles ; and if you live to obtain cre- dit and influence, let them be employed to affift the de. ferving of every clafs. If you undertake to do the bufnicfs of others, attend to it with the fame lidellty, and if poUi- ble, with greater punctuality than you would to your own. Some are ready to excufe or juilify a contrary conda6l, by complaining of the ingratitude or injufticc of mankind. But, in my opinion, thefe complaints are contrary to truth and experience. There may be m:my purticuhir
of the Senior Class, 62(^
perfons both ungrateful and unjuft ; but in the world in general, there will be found a clearnels of diicernment, and an exaflnefs of retribution. Our Saviour tells us, with refpe(^t to one fault, that of rafli judging, what is equally true as to injuries of every kind, " with what mea- " fure ye mete, it fhall be meafured to you again ; good " meafure, preffed down, and Ihaken together, and run- " ning over, Ihall men give into your bofom." Luke vi. 38.
This, m my opinion, may and ought to be underftood both ways. As the churlifli Nabal generally meets with his match, fo perfons of a humane and friendly difpofition fhall reap the fruits of it to them or theirs. The truth is, the difpofition itfelf is not in its perfe6lion, bat when there is no regard to an immediate return. If you give, looking for a fpeedy recompenfe, it is not giving, but felling. You may, however, fafely truft to the promife of God : " Call thy bread upon the waters, for thou fhalt find " it after many days." Eccl. xi. i.
I have knov/n many inftances of kindneffes that were both remembered and requited, after they had been long forgotten by him who bellowed them. Nay, fometimes they may be repaid in another generation. It is no in- confiderable legacy for a man to leave to his children, that he had always been a friend to others, and never refufed his affifiance to thofe who flood in need of it.
It will not be an improper place here to introduce a few words upon a fubjeQ:, which has been often handled by writers of the lirft clals : T mean private friendfliip. Some writers againft religion, have adlually made it an objection againft Chriftianity, that it does not recommend private friendfhip, or the love of our country. If this were true, it would be no fault, becaufe the univerfal bene- volence recommended by the gofpel, includes all pri- vate affections, when they are confillent with it, and is far fuperior to them when tliey are contrary to it. But in faft, the inftances of private friendfhip mentioned and al- luded to in fcripture, are a fufficient recommendation of it; and even our bleffed Saviour himfelf is faid to have diftinguillied the youngeft of his difciples with particular'-
Vol. II. 4 K.
63Q An Address to the Student^
afieflion. I will therefore obferve, with moft authors, that there is no true friendfhip, but what is founded upon 'virtuous principles, and directed to virtuous purpofes. To love a perfon who is not worthy of love, is not a vir- tue, but an error. Neither is there any dependance to be placed, in trying cafes, upon perfons unprincipled at bot- tom. There never was a true friend, who was not an honeft man. But befides this important truth, it is fur- ther to b? pbferved, that there is a fpecies of friendihip which isneither founded on virtue nor vice, but mere weak- nefs of mind. Some perfons, having no refources in themfeives, are obliged to have recourfe to fome other, upon whom they may lean, a.nd without whom they feem as if they could neither think, aft, nor even exifl. This fort of friendfhip is to be feen particularl}' in princes and perfons of high rank, and is generally called favoritifra ; but the fame thing may be obferved in all ranks, though, in the lower, it is not fo confpicuous. We may fay of it, that it is like fome of thofe plants that are falfe and fpuri- ous in their kind, which have fome of the appearances, but want the molt valuable and eifential qualities of thofe that are genuine. Such frlendfiiips are cpmmonly con- tracted by caprice or accident, and uncertain in their duration, being liable to be diilolved by the fame means. Valuable friendfhip is the refult of judgment as well as affeclion ; it is one of the greateil: comforts of life as well as one of the greateil ornaments to human nature, and its genuinenefs may be difcerned by the following mark : that though it is particular, it is not exclufive. When there is a great, but virtuous attachment to a perfon who deferves it, it will malce a man not lefs, but more friendly to all others, as opportunity or circumilances fhali call him to ferve them.
You will pei'haps be furprifed that as I have fo often exprelTed adefire oVyour being accomplifhecl in every re- fpe6l, that I have heretofore faid nothing or but little on that politcnefs and grace in behaviour, which is fo much talked of, and which, in ibme late v/ritings, has been fo liighly extolled. What has been already explained to j'Ou, I hop3 will lay t,he foundation for the inofi: folid,
^ of the Senior Class. 6$i
5^aluablc and durable politenefs. Think of others as rea- fon and religion require you, and treat them as it is your duty to do,and vyill you not be far from a well-polifiied be- haviour. As to any thing further, that is external in mode and propriety of carriage, it can never be learned but by intercourfe v/ith the bed company. As to the writings above referred to, the chief of which are Rochefoucault's Maxims, and Chefterfield's Letters. I think of them as of many other free writings, that v;hen viewed properly^ they may be as ufeiul, as by being viewed otherv^ife, they ai'e generally pernicious. They contain a digefted fyfteni of hypocrify, and betray fuch pride and felf-fuffieiency, and fuch hatred or contempt of mankind, as may well be an antidote againft the poifon which they mean to convey. Nay, one would think the publication of fuch fentiments is ridiculous, becaufe it is telling you that they d.efire to be polite, and at the fame time that this pplite- nefs confifts in taking you by the weak fide,and difplaying their own addrefs by over-reaching yours.
. I mufi: alfo obferve, that fuch writers give hi general, a very unjuft as well as difhonorable view of nature and mankind. I remember, indeed. Dean Swift fays, " A,s Rochefoucault his maxims drew " From nature, I believe them true.''
What muft I fay to this ? Shall I fay that he did not draw' his maxims from nature ? I will not, becaufe I think he did. Am I obliged then to admit them to be true ? By no means. It is nature, but it is juft fuch a view of nature, 4s a man without principle mull take. It is in himfelf, that all the error and exaggeration is to be founds
Thofe who difcover an univerfaljealoufy, and indifcri- minate contempt for mankind in general, give very lit- tle reafonto think well ofthemfelves. Probably men are neither fo good as they pretend, nor fo bad as they are of- ten tliought to be. At any rate, candour in fentiment as well as conduft, as it is an important duty of religion, fo it is a v/ife maxim for the cprxiud of life ; and I believe thefe two things are very feldom if ever found eitl>er ft- parate from, or oppofed to each other.
63,2" An Address to the Studehts^ ye.
The laft advice that I fliall offer you, is to preferve n facred and inviolable regard to fmcerity and truth. Thofe who have received their education, here, or at leaft vs^ho have completed it, muft know how much pains have been taken to eilablifh the univerfal and unalterable obligation of truth. This is not however mentioned; now to intro- duce the general fubjeft, or to fhew the guilt, folly and danger of deliberate interefted falfliood, but to warn you againft the fmaller breaches of truth now fo very common, fuch as want of punftuality in appointments, breach of promife in fmall matters, officious falfhoods, that is, de- ceiving children, fick perfons or others for their good ; jo- cular deceptions, which are not intended to continue long, or be materially hurtful to others* Not one of thefe is without fin before God, and they are much more hurt- ful than is commonly fuppofedi So very facred a thing indeed is truth, that the very fhadow of departure from it is to be avoided. Suppofe a man only to exprefs his pre- fent purpofe as to futurity, for example, to fay he will go to fuch a place to-morrow, though there is no proper obli- gation given, nor any right to require performance, yet if he does fo foften, he will acquire the chara6ler of levity and unfteadinefs, which will operate much to his difad- vantage. Let me therefore recommend to you a ftridl* univerfal and fcrupulous regard to truth— It will give dig- nity to your chara6ler — it will put order into your affairs ; it will excite the moft unbounded confidence, fo that whether your view be your own intereft, or the fervice of others, it promifes you the moft affured fuccefs. I am al- fo perfiiaded, that there is no virtue that has a more pow- erful influence upon every other, and certainly, there is none by which you can draw nearer to God himfelf, whofe difilnguifiiing charafter is, that he will not, and he can- not lie.
END OF SECOND VOLUME.
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