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THE /
NEW YORK PUBLIC LIBRARY
PRESENTED BY
_I«i!Ir_s„ . Ghctrl ea a. - - Pair i^h il d
February 5 , 19lf
^jiL
SERMONS
ON
VARIOUS SUBJECTS,
EVANGELICAL, DEVOTIONAL and PRACTICAL.
ADAPTED TO THE PROMOTION OF
CHRISTIAN PIETY, FAMILY RELIGION
AND
YOUTHFUL VIRTUE.
BY JOSEPH LATHROP, D. D.
Paftor of the Firft Church in Weft-Springfield.
MM
SPRINGFIELD, MS.
PRINTED BY HENRT BREWER.
[Proprietor of the Copy Right ]
MARCH 1807.
O OL>i\^ J
im^22
CONTENTS.
SERMON I.
The Fear of God.
A Sermon to Little Children,
Psalm xxxiv. 11.
Come, ye children, hearken unto me, and I will teach you the fear
of the Lord.
SERMON II.
The Duty of Speaking to the Young.
Zechariah ii, 4.
Run fpeak to this young man.
SERMON III.
Youth invited to the Lord's Supper.
A Communion Ser?non,
Exodus xii. 26, 27.
And it (hall come to pafs, when your children (hall fay unto you. What
mean you by this fervice ? that ye (hall fay, It is the facrifice of the Lord's
paffover, who pafled over the houfes of the children of Ifrael in Egypt,
when he fmote the Egyptians, and delivered our houfes.
SERMON IV,
Early Piety the Comfort of Old Age.
A Sermon to Toung People,
Psalm Ixxi. 5,
Fer thou art my hope, O Lord God ; Thou art my truft from my youth.
IV CONTENTS.
SERMON V.
The Infirmities and Comforts of Old Age.
A Sermon to Aged People.
Psalm Ixx'i. 9.
Caft me not off in the time of old age Forfake me not when my ftrength
faileth.
SERMON VI.
Dry Bones Reftored,
Ezekiel xxxvii. 3.
And he faid unto me, Son of man, can thefe bones live ? And I anfwered^
O Lord Godj thou knoweij.
SERMON VII.
Birds and Beafts Preaching to Men,
Job xii. 7.
Afk the beafls now, and they fliall teach thee ; and the fowls of the air, and
they shall tell thee j
SERMON VIII.
Joab laying hold on the Horns of the Altar,
/. Kings ii, 30.
And he faid, Nay, but I will die here.
SERMON IX.
Nothing to be refufed, when the Lord hath need,
A Communion Sermon.
Mark xi. 3.
And if any man fay unto you, Why do ye this ? Say yethatthe Lord hath
need of him : and ftraitway he will fend him hither.
Contents. "^
SERMON X.
The Gate of Heaven ftrait, and many fliut out of it.
Luke xiii. 24.
Strive to enter in at the ftrait gate ; for many, I fay unto you, will fack to tn-
ter in, and shall not be able.
SERMON XL
The Caufes, why many who feck, cannot enter
at the ftrait Gate.
The fame Text.
SERMON XII.
The awful Condition of thofe who (hall be ex-
eluded from the kingdom of Heaven.
The fame Text.
SERMON Xni.
Pilate's Infcription on the Crofs of Chrift.
A Communion Sermon.
John XIX. 19 22.
Apd Pilate v^rote a title and put it on the crofs ; and the writing was, " Je-
fus of Nazareth the King of the Jews." This title then read many of the
Jews, for the place where Jefus was crucifiiid was nigh to the city ; and it
was written in Hebrew, Greek and Latin. Then laid the chief priefts of the
Jews to Pilate, Write not '^ the King of the Jews ;" but that he faid, " I am
the King of the Jews." Pilate anlwcred, What I have written I have
written.
SERMON XIV.
The Difciples gazing after their afcending Lord.
A Communion Sermon.
Acts i. 10, 11.
A?id while they looked ftedfaftly toward heaven, as he went up ; behold, tw»
men ftood by them in white apparel, which alfo faid, Ye men of Galilee,
v/hy ftand ye gazing up into heaven ? This fame Jefus, which is taken up
from you into heaven, shall fo come, in like manner as ye have feen him g«
;nto heaven.
Vl CONTENTS.
SERMON XV.
The Rainbow around the Throne.
A Communion Sermon,
Revelation iv, 3.
Ji.ai there was a Rainbow round about the Throne, in fight like unto aa
emerald.
SERMON XVI.
No Temple in Heaven.
A Sermon preached on the first Lord's Day after the
Dedication of a New Meeting^House,
Revelation xxi, 22.
And I faw no temple therein ; for the Lord God Almighty and the Lamb
are the temple of it.
SERMON XVII.
Univerfal Praife for Redemption.
A Communion Sermon,
Isaiah xliv. 23.
Sing O ye heavens, for the Lord hath done it : Shout, ye lower parts of the
earth ; Break forth into finging, ye mountains, O foreft, and every tree
therein; for the Lord hath redeemed Jacob, and glorified himfelf in Ifrael,
SERMON XVIII.
The Wheels of Providence.
A Faft Sermon, April i8o6.
Ezekiel i. 16.
Their appearance and their work was as it were a wheel in the middle
of a wheel.
SERMON XIX.
The Temper of a Chriftian with regard to Moral
Good and Evil.
Romans xii. 9.
Abhor that which is evil : cleave to that which is good.
CONTENTS* til
SERMON XX.
Moral Reflections on Floods.
A Sermon delivered February 22, 1807.
Amos zx, 5,
The Lord of hofts is he that toucheth the land, and it shall melt, and all that
dwell therein shall mourn, and it shall rife up whoily like a flood and
eball be drowned as by the flood of Egypt.
SERMON XXI,
The Impiety of alledging God*s Promife, as a rea-
fon for the neglect of Duty.
Matthew iv. 5, 6, 7.
Then the devil taketh him up into the holy city, and fettcth him on a pinnacle
of the temple, and faith unto him, If thou be the fon of God, caft thyfelf
down ; for it is written. He shall give his angels charge concerning thee, and
in their hands they shall bear thee up, left at any time thou dash thy foot
againft a stone. Jefus faid unto him, It is written, Thou shalt not tempt
the Lord thy God.
SERMON XXII.
The Anointing of the Spirit a fure evidence of our
Title to eternal life.
Delivered to an AJfodation of Minijiers,
L John it, 27.
But the anointing, which ye have received of him, abideth in you, and ye
need not that any man teach you ; but as the fame anointing teacheth you of
all things, and is truth and is no lie, and even as it hath taught you, ye shall
abide in him.
SERMON. XXIII.
The death of the Young lamented and improved,
A Funeral Sermon,
Job xiv, 19.
— Thou deftroyeft the Hope of man.
^lil CON'TENTfi.
SERMON XXIV.
EzekiePs afflidion in tTie Death of his Wife, and
his Behaviour under it.
A Funeral Sermon*
Ezekiel xxiv. 18.
So I fpake to the people in the morning, and at even my •wife died ; and
I did in the morning, as I was commanded.
SERMON XXV.
The Univerfal Obligation of Religion.
//. Kings xvii. 40, 41.
Howbeit, they did not hearken, but they did after their former manner. So
thefe nations feared the Lord and ferved their graven images, both their
children, and their children's children : as did their fathers, fo did they
unto this day.
SERMON XXVI.
True Religion pure and fimple.
The fame Text.
SERMON XXVII.
Folly confpicuous in a Virtuous Charadcr.
Ecclesiastes x. 1.
Dead flies caufe the ointment of the apothecary to fend forth a {linking favour;
fo doth a little folly him that is in reputation for wifdom and honor.
SERMON I.
■•»••» ».(?>. •o-<£>'<"
The Fear of God,
MY CHILDREN, '
DAVID J in the thirty-fourth Psalm; and the eleventh
verse, speaks to you in these xvords :
" Come, ye children, hearken unto me, and I will teach you the fear
of the Lord."
D
'avid was appointed, when he was young,
to be king over Ifrael, God chofe him, in preference
to his brethren, not becaufe he was ruddy, and of
a beautiful countenance, and goodly to look upon ;
but becaufe he was of a pious difpolition — a young
man after God's own heart. " For the Lord feeth
not as man feeth ; man looketh on the outward
appearance, but the Lord looketh on the heart."
This godly king delired, that all his people
fliould fear God ; for, then, he knew that God
would make them profperous and happy. He de-
fired, that children, as well as others, fhould learn
to fear God ; for they were a part of his people ;
and if they feared God when they were young, he
hoped they would ferve him when they were old ;
and would alfo teach their children to ferve him ;
and thus the people would be virtuous and happv
from generation to generation.
He calls upon children to hearken to him.
Vol. W B
3© The Fear of God.
You, who are children, need inftru^lioii*
Knowledge is not born with you. You have not
had time to learn much by ftudy and experience.
What you obtain in your childhood, muft come
chiefly by information from others.
You have need of knovv^ledge, for you have
fouls to be faved, as well as they who are older.
And the religion by which you are faved muft be-
srin with knowledoe.
If you would underftand the fear of the Lord,
and find the knowledge of God, you muft incline
your hearts to underftanding — You muft hear in-
ilruclion and not refufe it.
You muft hearken to your parents. God hats
commanded them to train you up in the way in
which you fliould go — to teach you knowledge
and make you underftand doctrine — to give you
line upon line, and precept upon precept. It is
their duty to point out to you the narrow way
which leads to life, and to caution you againft,
and reftrain you from, the broad path of fm and
death. God will punifti them, if they negied to
inftrucl and warn you. They know what is ufe-
ful, and what is hurtful to you — they are concern-
ed for your happinefs. This is the reafon why
they fo often fpeak to you about God and heav-
en, about fin and hell ; and why they fometiraes
deny you the things which you defire.
You muft hearken to them — not only hear, but
remember what they fay, and obey them in the
Lord, for this is right. When you are abfent
from I hem, you fhould think, what they have
told you ; not to he, or fwear, or quarrel, or fpend
your time foolifhly ; and you fliould behave as if
you were within their reach, and under their eye.
You muft hearken to minifters. Jefus Chrift,
wlio died for oux fins, as foon as he rofe from the
Serm. I. The Fear of Gad. 1 1
dead, met with Peter, one of his apoflles and
minifters ; and almoft the firft thing he faid to
him was, " Peter, if you love me, feed my lambs ;"
i. e. teach my little children. Chrift calls you his
lambs to lignify that you fhould, like them, be in-
nocent and harmlefs. He commands his minifters
to teach you, that you fliould be holy and with-
out blame before him in love. If minifters are to
teach you, then you muft hearken to them. When
you, on the Lord's day, go to his houfe, remem-
ber that he is there. He has faid, that where his
difciples meet together, he is in the midft of them.
John beheld Jefus, on this holy day, walking in
the churches. And He has eyes like a flame of
fire. He fees every thing that is done or even
thought. Go then, take your place decently —
ftay in it quietly — watch your thoughts carefully
— hear God's word diligently — endeavour to un-
derftand what you hear, and to remember it, that
you may repeat it when you go home, and prac-
tife it every day.
Conftder now, what the good king of Ifrael
promifedto teach children. He fays "I will teach
you the fear of the Lord."
" To fear God, and keep his commandments, is
the whole duty of man."
I. You muft know, that there is a God ; a
great, wife and good Being, who created you at
firft, preferves you ftill, and fupplies your wants
continually. You cannot fear and ferve him, un-
til you know him.
You have often been taught, and I fuppofe you
believe, that there is a God. You cannot fee him,
for he is a fpirit — ^No m.an hath feen him at any
time. He is inviftble. But his works you may
fee, wherever you go, and wherever you look :
hence you know that there is a God.
1 2 The Fear of God.
If you fhould go into the wildernefs, and there
fhould find a houfe neatly built and finifhed off;
but fhould find no perfon near it ; what would
you think ? Would you fuppofe the houfe grew
there, juft as the trees grow ? No ; you would
know fomebody had been there to build it, as cer-
tainly as if you had feen it done. " Every houfe
is builded by fome man : And he that built all
things is God.'* You know that this world, and
the things which are in it, did not make them-
felves ; and therefore you certainly know, there
is fome unfeen Being who made them j and this
Being is great, and wife and good.
2. If there is a God, you ought to fear him.
*' Great is the Lord, and greatly to be feared, and
to be had in reverence of all that are about him."
If you would know v/hat it is to fear God, confider
what it is to fear your parents. You underlland
what the word means, when it is applied to them.
Its meaning is much the fame, when it is applied
to God. To fear your parents is to efteem and
honour them, to pleafe and obey them, to fpeak
well of them , and behave decently to them. The
fame tempers and difpofitions are implied in fear-
ing God. You muft remember, however, that
as God is infinitely greater, and wifer, and better,
than the beft earthly parents j fo you muft regard
him more than them.
I will here teach you why you muft fear God ;
and how you muft fear him.
First : I will ftiew you, why you muft fear
God.
I. You muft fear him, becaufe he is a holy Be-
ing.
'• He is of purer eyes than to behold evil ; he
cannot look on iniquity." " He cannot be tempt-
ed of evil J neither tempteth he any man." The
Serm. I. The fear of God. i j
angels are often in fcripture called holy ; and good
men are fometimes honoured with the title of
faints, or holy perfons. But the holinefs of God
fo much exceeds the holinefs of the moft perfect
creature, that it is faid, " He only is holy." "He
charges his angels with folly." " The heavens
are not clean in his light." " He humbleth him-
felf to behold the things which are in heaven." The
glorious train of angels in God's temple above,
cover their faces before him, and cry, " Holy, ho-
ly, holy is the Lord of hofts ; the whole earth is
full of his glory."
When Mofes, in the wildernefs, faw a bufh on
fire, and not confumed, he knew that this denot-
ed the fpecial prefence of God ; and therefore it
is faid, " He hid his face, for he was afraid to
look upon God."
When the prophet Elijah heard the ftill voice of
God, " he wrapt his face in a mantle." He had be-
fore felt a ftrong wind, and a violent earthquake,
which rent the mountains and brake in pieces the
rocks ; and he felt them without any terrour up-
on his mind. But when he heard a voice from
the holy God, though it was ftill and fmall, yet
it feemed folemn and awful ; and he covered his
face, becaufe he was afraid of God's prefence.
Now if fuch holy men, and holier angels fear
God, how much fhould you fear him ? He knows
and hates every fmful thought, wicked word, and
vile action. How dare you, then, do, or fpeak,
or think, any thing which you know to be wrong?
2. You Ihould fear God, becaufe he is always
prefent with you.
God is fometimes faid to be in heaven, becaufe
he there makes fome fpecial difplays of his glori-
ous perfections ; but really he is every v/here.
He is on earth : He is in this place : he hears what
14 The Fear of God.
I am fpeaking ; and he knows what you are
thinking. " He fearches you, and knows you.
He knows your down-fitting and your up-rifing,
and underftands your thoughts afar off. He com-
pafTes your path and your lying down, and is ac-
quainted with all your ways. There is not a word
in your tongue, but lo, he knows it altogether.
You cannot go from his fpirit, nor flee from his
prefence. Darknefs and light are both alike to
him." Do you not fear this God ? — You are a-
fraid to do wickedly in the prefence of your pa-
rents. You fpeak and a6l many things, when
you are out of their fight, which you do not
choose they fhould know. But remember, you
cannot hide yourfelves from God. He always ob-
ferves you. He looks you through and through.
How dare you ever tell a lie ^. He hears you, and
he abhors the deceitful child. How dare you fpeak
profanely ? He knows ev'ery word you fay, and he
will not hold you guiltlefs when you take his
name in vain. How dare you entertain wicked
thoughts ? He perceives them all ; and a heart
that devifes evil imaginations, is abomination to
him.
When you are in company, and at your diver-
fions, think of God's prefence j thus you will be
made more watchful againft lin. If you are afraid
at any time to be alone, think that a gracious God
is with you, and put your truft in him. When
he guards you, nothing can hurt you. Pray to
him in fecret ; he can hear you in every place,
and will reward you openly.
3. You {hould fear God, becaufe he \s powerful.
You fear your parents, becaufe they have pow-
er to punifh you, when you offend them. God
has more power than they, more than all men in
the world, more than all creatures in the univerfe.
Serm. I. The Fear of God, 15
If he created this world and all creatures in it ; if
he created the fun and moon, and all thofe won-
derful bodies of light which you feein the evening;
and if he moves, and preferves them all ; then he
is great, and of great power, and nothing is too
hard for him.
You fometimes fee a little of God's power, in
mighty winds, violent ftorms, and terrible light-
ning and thunder. But thefe are only " the hid-
ing of his power." He can deftroy the world ;
yes, all worlds, as eafily as he made them : And
the fcripture tells us, he will deftroy them. " The
Ikies lliali pafs away with a great noife, the ele-
ments Ihall melt with fervent heat, and the earth,
and the v/orks that are therein, fliall be burnt up."
Then all good men and good children will afcend
on high, to dwell forever with God, with Chrift,
and with holy angels : but the wicked fliall be
turned into hell ; they fliall go away into ever-
lafting punifhment. Dreadful thought !
Children, do you not believe, that God has
fpoken this, and will do as he has fpoken ? How
dare you, then, fin againft him ? Who knows the
power of his anger ? What a fearful thing it is, for
guilty creatures to fall into his hands ?
4. You fliould fear God becaufe he is righteous.
He not only hates fin, but will punifli impeni-
tent finners. He often puniflies wicked men and
wicked children in this world, and will punifli
them more terribly in the wo^ Id to come.
You have heard how he once poured a flood of
water upon the earth, anddeftroyed ail its inhab-
itants young and old together, except eight pcr-
fons, becaufe all but thefe had corrupted his way.
You have heard, how he rained down upon Sod-
om a ftorm of fire and brimftone from heaven,
and confumed at once all the people who lived
j6 The Fetir of Godi
there, except Lot and two of his children ; . be^
caufe their wickednefs was great, and they laugh-
ed and mocked at pious Lot, who warned them
to repent. You have heard, how he made the
earth open its mouth, and fwallow up Korah,
and a number of ungodly people, and their wick-
ed children with them ; becaufe they murmured
againft him, and would not obey his commands.
They all funk down alive into the pit, with fuch
dreadful outcries, that the people who ftood near
fled away, for fear that the earth would fwallow
them up too. You have heard, how a number
of profane children, who mocked at a godly proph-
et, were torn in pieces by wild beafts — you have
heard, how Ananias and Sapphira were ftruck dead
in a moment for telling a lie — you have heard,
how the fons of Aaron were confumed by fire from
God, becaufe they were profane in his houfe, and
would not honour him, when they drew near to
him.
From thefe things you know, that God will
punifh fin. If fuch is its punifhment in this world.
What will it be in the next ? The men of Sodom,
Chrift tells us, muft appear at the judgment.
They fuffered much in the deftruclion of their
city. They mull fuffer much more in the place
of torments. And yet it fhall be more tolerable
for them, than for thofe finners who will not
hear and obey Chrift fpeaking in his gofpel.
You fliould fear God, becaufe he is gracious and
niereifuL
There is forgivenefs with him that he may be
feared. You are therefore required to fear the
Lord, and his goodnefs. Though he hates fin,
and will punifh obftinate fmners, yet he will for-
give thofe who repent. Have you not often feen,
how ready your parents are to forgive your offen*
Serm. t. The Fear of God. \y
ces, when they fee that you are forry for them ?
Now, as a father pities his children, fo the Lord
pities them who fear him. If a parent, who is
evil, will give good things to his children, how-
much more will God, who is merciful as no other
is, give his holy fpirit to them who alk him ? He
has no pleafure in the death of the wicked, but
had rather that they would turn and live. He
therefore commands them to repent — He calls to
them, " Turn ye, turn ye, for why will ye die ?"
He fent Jefus Chrift into this world to call fmners
to repentance. He gave up his own fon to death
in their ftead, that they might live through him.
Through Chrift he will freely forgive all, who,
being really forry for their fms, forfake them, and
pray for grace that they may, and refolve through
grace that they will, walk in newnefs of life.
Now you fliould be afraid to lin againft God,
who has done fo much for you, and is fo ready to
pardon and fave you.
Do you not fometimes think how kind and
bountiful God is to you ? How he gives you health
and food and raiment ? How he preferves and
keeps you from day to day ^. Many have died
younger than you : and many of thofe who live,
have not all thofe comfortable things which you
have. And befides thefe earthly comforts, he has
given his word to inftruA you ; his fon to die for
you ; his fpirit to work in you ; and his promif-
es to encourage you. Though you have fmned,
if you repent of fin, and pray to him, he will be
merciful to your unrighteoufnefs, and will remem-
ber your fms no more.
The goodnefs of God fhould lead you to repent-
ance : But if you defpife the riches of his good-
nefs, you trealure up to yourfelves wrath againft:
the day of wrath.
Yo-L, V. C
lg The Fear of God.
I have fliewn you, why you fliould fear God*
I will now.
Secondly, fliew you, how you fhould fear him*
If you fear him as you ought, you will be care-
ful to pleafe him in every thing, and watchful not
to offend him in any thing.
I. If you fear God, you will defire to know
what he requires of you. You will not live care-
lefsly, and run along blindly, doing any thing,
and every thing, whether right or wrong, juft as
it happens to pleafe your inclination ; but you will
prove what is the good, and acceptable, and per-
fect will of God. You will read his word as you
are able. If you cannot read it well, you will learn
to read it better. You will attend when you hear
others read it. You will hearken to your parents
when they inftrucl you ; and you will make enqui-
ry, when you are in doubt, what you ought to do.
You will not give all your vacant hours to fport
and play : but will take pains to improve in the
knowledge of God and his will, that you may fear
him more, and ferve him better.
3. If you fear God, you will pray to him. And
you will pray often — every day, every night and
morning. You will humbly afk him, not only
to fupply your outward wants, and preferve you
from death, but alfo to forgive your fms and fave
your fouls. You will daily look back and cOnfid-
er what evil words you have fpoken, fmful actions
you have done, and foolifli thoughts you have in-
dulged ; and you will afk God's mercy to forgive
what is paflj and his grace to keep you in time to
come.
God loves to hear children pray to him. He
has promifed, that they who feek him early fhall
find him. It was faid of king Jofiah, that while
he was yet young he began to feek the Lord, and
Serm. I. The Fear of God, 19
did that which was right in his fight, and declin-
ed not to the right hand, nor to the left. And
God made him to profper. You muft, as he did,
feek unto God betimes ; for God is nigh to them
who call on him ; efpecially to thofe who feek him
early. David fays to Solomon his fon, " Know
thou the God of thy father, and ferve him with
a perfect heart and a willing mind ; for the Lord
fearcheth all hearts, and knoweth all the imagina-
tions of the thoughts. If thou feek him, he will
be found of thee j but if thou forfake him, he
will caft thee off forever.'*
3. If you fear God, you will remember the fab-
bath-day, and keep it holy. This is God's day ;
a day on which you are to honour him, not doing
your own ways, nor finding your own pleafures,
nor fpeaking your own words. You mufl keep
this day holy, that fo you may ferve God better
every day. You mull employ the whole of the
day religioufly ; and efpecially keep your hearts,
when you go to the houfe of God, and be more
ready to hear, than to give the facrifice of fools.
We read of fome who are in almoft all evil, in the
midft of the congregation and aifembly. Let
there be none of thefe among you. Think how
pious Jacob felt, when he conlidered himfelf in
the prefence of God. " Surely God is in this
place, and I knew it not. How dreadful is this
place ! This is no other than the houfe of God :
This is the gate of heaven."
4. If you fear God, you will govern your
tongues, knowing that for every finful, every idle
word that you fpeak, you muft give an account
in the day of judgment.
David fays to children, "I will teach you the fear
of the Lord — What man is he that defireth Hfe,
that he may fee good ? Keep thy tongue from evil,
and thy lips from fpeaking guile.'*
20 The Fear of God.
You mufl not take the name of God in vain ;
mull not mock at holy things ; muft not talk of
God, of heaven, of hell, in a carelcfs, unmeaning,
profane manner. If you thus talk, God will
not hold you guiltlefs. You remember, that
when little children fcofFed at a good old proph-
et, God, in anger, fent bears among them, which
tare them in pieces. What then will become of
you, if you mock God himfelf ? Never fpeak
falfely. If you fear God, you rnuft keep your
lips from guile — from lying. " A lying tongue
is abomination to the Lord.'* All liars (hall have
their part in the lake which burns with fire and
brimftone, in the place prepared for the devil and
his angels : And it is juft they fliould have their
part there, for they imitate the devil ; they aft as
his children. He was a liar from the beginning,
and is the father of liars.
Abhor all filthy and unclean talk. Let no cor-
rupt communication proceed out of your mouth,
but only that which is pure and wholefome, and
fit to be heard. Let not uncleannefs be once nam-
ed among you, nor foolifli talking and jefting ; but
let your fpeech be alvv^ays with grace ; with decen-
cy and propriety, as becomes virtuous and holy
children.
5. If you fear God, you will not contend and
quarrel with one another, but will be friendly and
peaceable. When David teaches you the fear of
God, he fliys, " Depart from evil, and do good;
feck peace and purfue it."
How odious it is for children to fall into violent
paffions with one another ; to threaten and ftrike
in anger ; and to ufe vile and provoking names !
Chrift fays, "They who are angry with others with-
out a caufe, and call them fools, fhall be in danger
of hell fire." He calls children " his Iambs." You
Serm. I. The Fear of God, ai
know that lambs are innocent creatures. When
you quarrel with one another, you acl, not as
Chrift's lambs, but rather as young bears and
wolves.
6. If you fear God, you will endeavour to do
good according to your ability : and befure, you
will be careful to do no mifchief, to have no con-
cern in any wicked plans that are propofed. If
fmners entice you, you will not confent ; but will
turn from them and pafs away : you will have ho
fellowfhip with the unfruitful works of darknefs ;
but will rather reprove them : you will fay to e-
vil doers, " Depart from us, for we will keep the
commandments of God." We read of fome, who
lleep not, except they have done mifchief ; and
their fleep is taken away, unlefs they caufe fome
to fall. Never join fuch parties as thefe ; for " a
heart that devifeth wicked imaginations, and feet
that are fwift in running to mifchief, are abomi-
nation to the Lord." And " a companion of
fools will be deftroyed.'*
7. If you fear God, you will honour your pa-
rents : For this is his command, " Honour thy
father and mother, that it may be well with thee,
and that thou mayefl live long on the earth.'*
Speak of them with refpecl, behave toward them
with reverence, obey them with cheerfulnefs, and
regard their will, when you are abfent from them,
as well as when you are prefent with them. Solo-
mon fays, " The eye that mocketh his father ,and
defpifeth to obey his mother, the ravens of the
valley fliall pick it out, and the young eagles fhall
eat it." His meaning is. Such ungracious and
wicked creatures, as mock and defpife a parent,
while children, will probably prove rogues and
villains, wheji they grow up 5 fo that God, in his
wrath, will give them up to an untimely death,
22 The Fear of God.
and leave them to be devoured by ravenous beads
and birds.
8. If you fear God, you v-'ill betake yourfelves
to Jefus Chrift, the Saviour of loft finners.
He came to feek and to fave them that are loft.
When you compare your hearts and lives with
God's holy law, you fee that you have tranfgreff-
ed it. This law condemns every one who con-
tinues not in ail things written therein to do them.
Chrift by his death hath redeemed us from the
curfe of the law you can have redemption on-
ly by faith in him as a dying Saviour. The fear
of God, as a holy and righteous Being, will lead
you to Chrift, who came to fave you from the
wrath to come. The law of God is a fchoolmaf-
ter to bring you to Chrift, that you may be jufti-
fied by faith. Chrift invites all weary and heavy-
laden finners, all who feel their guilt and fee their
danger, to come unto him, that they may find
reft to their fouls. Them who come to him, he
will in no wife caft out.
Finally : If you fear God, keep his command-
ments. Do what he requires, and fliun what he
forbids. Keep out of the company of wicked
children, as much as you can, left you learn their
ways, and get a fnare to your fouls. When you
fee evil in other children, reprove them ; if they
are fo proud and fcornful, that they will not re-
gard you, defire thofe who are older to reprove
them. " He that converteth a finner from the er-
ror of his way, fliall fave a foul from death, and
fliall hide the multitude of fms.'*
Thus, my children, I have taught you, what it
is to fear God, and why you fhould fear him. I
hope you have hearkened, while I have been
fpeaking. Forget not what has been faid. Think
of it after you go home, and pray God to imprefs
Serm. I. The Fear of God. f|
it on your hearts. If you knew you fliould die^
in two or three days, would you not regard what
has been fpoken ? You know not how foon you
fliall die. Many die young. How happy it is to
be always ready. If you live to be old, death is
not far off. " Man that is born of a woman is of
few days." God has called you to obtain falva-
tion through Chrift. Give diligence to make your
calling fure. Now is the accepted time ; now is
the day of falvation. If you defpife God*s calls
and refift his grace, when you are young, perhaps
you will be hardened through the deceitfulnefs of
fin, and rejected of God forever.
Hear then and regard the words of David in our
text and the verfes which follow : — " Come, ye
children, hearken unto me, and I will teach you
the fear of the Lord. What man is he that defir-
eth life and loveth many days, that he may fee
good ? Keep thy tongue from evil, and thy lips
from fpeaking guile. Depart from evil and do
good J feek peace and purfue it. The eyes of the
Lord are upon the righteous, and his ears are open
to their cry. But the face of the Lord is againft
them that do evil, to cut of their remembrance
from the earth. Evil fhall flay the wicked. But
the Lord redeemeth the foul of his fervants ; and
none of them that trufl in him {hall be defolate.
>®4f>®<
A PRAYER FOR CHILDREN.
JLMIGHTT God! Thou haft created me by thy
power, preferved me by thy care, and fupported me by
thy goodnefs. From thee I derived my being, my rea-
fon, and all my powers* I am indebted to thee for all
24 '^he Fear of God*
that I have ; I am dependent on thee for all that I
want ; and I owe to thee all that I can do. I would
be humbled before thee for all my childifh follies and
youthful vanities ; for the corruptions of my hearty
and the iniquities of my life. I pray thee^ 0 God, to de-
liver me from my guilty and cleanfe me from my pollu-
tions. Form my mind to the early love of true andfub-
Jtajitial wifdom. Teach me to love, fear andferve thee,
with all my heart. May I honour my Divine Saviour,
know the truth as it is in him, feel the power of his
do6lrines, obey his commands, and be conformed to his
example. I defire efpecially to imitate his example of
youthful piety, virtue and wifdom. 0 that like hi?n, I
might not only grow injlature, but alfo increafe in wif-
dom, and in favour with God and man. May I em-
brace the good, and abhor the evil which I fee in oth-
ers ; and^ by my example, do fomething to encourage
good and dif courage evil, in all that I affociate with*
May I be a companion of them who fear God, and wife-
ly fhun thefnares of wicked company. May I be kept
from temptations, or, when they meet me, be enabled to
overcome them. Give me grace to keep my heart dili-
gently, to govern my tongue wifely, and to ufe my time
profitably. May I daily mind the one thing needful,
and faithfully attend to the care of my foul. May I
daily ad: in the fear of God, and with a fenfe of the
judgment to come. May I daily think of dying, and do
fomething in preparatianfor my great change. Andwhe?i
death fhall remove me from this world, may I, of thine
abundant mercy in Chrifi Jefus, be received to thy
prefence in heaven. Take me under thy care this day,
\or this night,~\ and, both by night and by day, may I
be kept from Jin. And, whether IJleep or wake, may
I be preferved from harm ; and unto thee I will afcribe
thepraife, through Jefus Chriji my Redeemer, — Amen.
SERMON II.
>©*^*o<
The Duty of Speaking to the ToungM
ZECHARIAH ii, 4.
-Run fpeak to this young man.
Ti
HIS young man was the prophet Zech-
&riah, who feems to have enjoyed the fpirit of
prophecy in his youth. He flouriflied toward the
end of the captivity, when things were ripening
for the reftoration. The intention of the firft part
of his prophecy is to encourage the Jews in re-
building their ancient city and temple. As he was
converfmg with an angel, whom he calls " the an-
gel that talked with him," he faw another angel,
with a meafuring line in his hand, going, like an
architeft, to lay out the plan and take the propor-
tion of the city, in order to its being rebuilded.
And the angel, who talked with him, went forth,
and this other angel went out to meet him, and
faid to him, *' Run fpeak to this young man, fay-
ing, Jenifalem ftiall be inhabited, as towns with-
out walls ; for the Lord will be a wall of fire round
about her, and the glory in the midft of her."
This meffage to the young prophet was fent on
a fpecial occafion. There may be many occafions
which call on us to addrefs the young. Other
young men are to be fpoken to, as well as the
Vol. V. D
i6 The Duty of Speaking
prophet ; others are required to fpeak to them, as
well as the angel to fpeak to Zechariah ; there are
other fubjefts on which the young need to be ad-
dreffed, as important as that which called the
prophet's attention. I fhall therefore improve our
text as a general direction to fpeak to the young.
You will alk then, what young man is to be fpo-
ken to ?
Every one needs to have fomething faid to him.
But there may be fpecial occafions to fpeak tofome.
You will find fome who are ignorant, and need
to be inftru6ted ; fome who are rafli and precipi-
tant, and need to be warned -, fome who are wick-
ed and ungodly, and need to be reproved j fome
who are inattentive to their duty, and need to be
exhorted. Every one has his temptations, his
dangers, his weaknefTes, and his failings, and
needs to be addrefled in a manner fuitable to his
peculiar fituation and character.
But what occqfion is there to fpeak to the young
man ?
Speak to him, becaufe he is unexperienced ; he has
not had time for much obfervation and improve-
ment. Hence through want of knowledge, he is li-
able to commit many grofs miftakes, and to take
many dangerous fteps. Give him, therefore, the
advantage of your better judgment, clearer fore-
fight and riper experience.
Speak to him, becaufe temptations await him^ of
which he is unapprized. This is with him a gid-
dy age ; a critical period. His pafhons are flrong,
his imagination lively, his felf-confidence bold,
and his forethought but Ihort. Hence tempta-
tions more fuddenly furprize him, more eafily
overcome him, more powerfully bear him away,
than, we hope, they will do at a riper age, when
his fenfes are better exercifed to difcern both good
and evil.
Serm. II. to the Toung, 27
Speak to him, becaufe one wrong Jlep may be
followed with a train of mifchievous confequences.
It is of importance that he begin well ; that he fet
out right \ that he early take the path in which he
fhould walk ; that he be fecured from the fatal
tracks, into which incautious fouls are eafily de-
coyed. One falfe ftep will make way for another,
and that for a third, until the poor thoughtlefs
wanderer will be fo bewildered in the mazes of
errour ; fo entangled in the fnares of vice, that he
will not know by what means to extricate himfelf,
nor by what fteps to return back to the good way,
from which he has departed.
Speak to him, becaufe he may have many bad
advifers. His wicked companions will intice him
to evil ; and perhaps their fair fpeeches will caufe
him to yield. Many feducing fuggeftions will be
made to him ; many flattering arguments will be
urged upon him, to draw him away from truth
and virtue. Give him your wholefome cautions,
that he may ceafe to hear the infl:ru6lions, which
caufe to err from the words of knowledge.
Speak to him, becaufe the Inter eji of his foul is
depending. It cannot be a matter of indifference
what courfe he takes, for with this his eternal ftate
is connefted. The path of fm is the way to hell,
going down to the chambers of death. The path
of righteoufnefs is the way of life, leading up to the
kingdom of glory. As you would fave a foul from
death, apply the means in your power to convert
the linner from the errour of his ways.
Speak to him, becaufe from joyxxfilence he will
conclude that his way is rights or not dangeroufly
wrong. There are many cafes, in which, not to
reprove is to countenance an errour ; not to con-
demn is to excufe a fault j not to reftrain is to
embolden a tranfgreflion.
28. The Duty of Speaking
Speak to him, becaufe the virtue and happinefs
of of /j^rj may greatly depend on his conduct. If
he runs into the path of vice, you know not how
many he may draw after him. Thefe again may
decoy and miflead many more. His pernicious
influence may fpread wide and laft long. It may
reach down to fucceeding generations, and extend
itfclf on each fide, more and more, in its progrefs.
One fmner deftroys much good. You know not»
how much evil you may prevent, and how much
good you may promote, by fpeaking to one young
man. By fpeaking to him, you may fpeak to hun-
dreds.
Speak to him, becaufe he is young, and there is
hope that you may do him good. There may be
fome older finners who are hardened through the
deceitfulnefs of fin, andbecome callous and unfeel-
ing to reproof. The young are not yet fo far
gone in vice. There is in them fome fenfibility of
heart ; fome regard to honour ; fome apprehen-
fion of futurity ; fome tendernefs of confcience ;
and a word properly fpoken may have a happy ef-
fea.
You will next enquire, ivhoje bufinefs is it to
fpeak to the young man ?
It is the bufinefs of every one who fees, that he
needs to be fpoken to, and who can do him good
by fpeaking. Particularly,
His parents ought to fpeak to him. They are
commanded to bring him up in the nurture and
admonition of the Lord ; to train him up in the
way in which he fhould go. By divine authority
they are charged with his inflruclion, guidance
and education. If they forbear to execute the
charge, how God will refent the neglect, they
may learn from the example of his vengeance on
the houfe of Eli, of which he fays, " Iwill judge the
Serm. II. to the Toun^» *i^
houfe of Eli forever for the iniquity which he
knoweth, becaufe his fons made themfelves vile,
and he reftrained them not."
If the youth be removed from the government
of his parents, they^ under whofe care he now lives,
Ihould fpeak to him. As he is become a member
of their family, they are bound, as they fee occa-
fion, to advife and reprove him. Every head of
a family has authority within his own houfe ; and
he can, if he will, maintain order and government-
there. Let his example be pure and blamelefs, and
his inftru6tions and reproofs will be powerful and
efficacious. If there be thofe in his family, who,
by reafon of age, are beyond the reach of his au-
thority ; or, by reafon of perverfenefs, fpurn the
orders of his houfe, he can, at leaft, remove them.
Let every houfeholder adopt David's refolution,
" I will behave myfelf wifely in a perfeft way : \
will walk within my houfe with a perfect heart:
I will fet no wicked thing before my eyes. A
froward heart fliall depart from me : I will not
know a wicked perfon. Mine eyes fhall be on the
faithful, that they may dwell with me. He that
worketh deceit fhall not dwell in my houfe ; he
thitt telleth lies fhall not tarry in my fight.'*
Minijiers ought to fpeak to him. Chrift has
given it in command to them to feed his iambs.
It is a part of Paul's charge to Titus, " Exhort
young men to be fober minded." John wrote to
little children and to young men, " that the word
of God might dwell in them, and that they might
be ftrong to overcome the wicked one." Minif-
ters are to regard the weak as well as the ftrong,
and children as well as thofe who are of full age.
They are to give every one his portion, and to
diftribute in Chrift's family both milk and ftrong
meat.
y> The Duty of Speaking
Aged people fliould fpeak to him. Their years,
gravity and experience, if accompanied with right-
eoufnefs, give dignity to their perfons, weight to
their counfels, and authority to their reproofs.
On the contrary, their filence and connivance will
embolden the youthful tranfgreffor, and ftrength-
en his hands, that he will not depart from iniquity.
Paul fays to Titus, " Speak thou the things which
become found doctrine, that the aged men be fo-
ber, grave, temperate, found in faith, charity
and patience : The aged women likewife, that
they be in behaviour as becometh holinefs, that
they may teach the young to be fober, difcreet
and good."
Touths ought to fpeak often among ihemfehes ;
to reprove, admonifti, and encourage one anoth-
er, as there is occafion ; to exhort one another
daily, left any be hardened through the deceitfulnefs
of fin, and to be fellow helpers to the truth.
If youth, in general, weredifpofed toteftify a-
gainft the wicked practices of their affociates, they
would foon difcourage them. Many are embold-
ened in their wickednefs, becaufe they meet with
fome who treat it with a kind of jocular and
mirthful approbation. Now if you would frown
upon it, exprefs your abhorrence of it, and fhow
that you cannot bear them who are evil, the guilty
would be afhamed of themfelves. The advice
which the apoftle gives to Chriftians concerning
their treatment of a diforderly brother, is fit to be
obferved by you in your conduct toward a difor-
derly companion. " Note fuch an one, and have
no company with him, that he maybe afliamed :
yet count him not as an enemy, but admonifti
him as a brother.'*
You will now afk, in what manner muft wc
fpeak to him that is young ?
Serm. II. to the Toung. 31
Speak to him fpeedily. Delays in important
matters are attended with great danger. If you
think of any thing neceffary to be fpoken to him,
take the firft good opportunity to fpeak it. You
may not have another. Tou or he may foon be
dead.
Speak to him earl'j^ before he has gone to an ir-
reclaimable length in an evil courfe. " Whom
fhall he teach knowledge ?'* fays the prophet,
" Whom fliall he make to underfland dodrine ?
Them who are weaned from the milk and drawn
from the breaft.'*
Speak to him feafonably, when you find him in
a proper frame to hear you ; when his paffions
are calm, his thoughts compofed, and his mind
open to inftruclion.
Speak to him frequently ; for " precept muft be
upon precept, line upon line, here a little and there
a little.'* The Jewifh parent was commanded to
"talk with his children, when he fat in the houfe,
and when he walked by the way ; when he lay
down, and when he arofe."
Speak to him pertinently ; for " a word fitly fpo-
ken is like apples of gold in pictures of filver.'* If
you fee him ignorant, enlighten him ; if you
fee him rafh and prefumptuous, check and cau-
tion him ; if you fee him carelefs, awake him ;
if you fee him inattentive to danger, warn,
him ; if you fee him engaged in wickednefs, re-
prove and reftrain him ; if you fee him turning
to the path of virtue, encourage and ftrengthen
him.
Speak to him plainly, but tenderly. Choofe out
forceable,but acceptable words ; fuch as may reach
the heart without irritating the paffions. " As an
earring of gold, and an ornament of fine gold ; fo
is a wife reprover on an obedient ear." " Ye pa-
^ft The Duty of Speaking
rents, provoke not your children to wrath, left they
be difcouraged."
Speak to him ferioujly ; that he may fee, you
are not trifling, but in earneft ; are not influenced
by paflion or ill humour, but by a regard to his
interefl:, and a fenfe of the importance of what
you fay. The ferioufnefs of your addrefs will, we
nope, command his attention.
In this manner you mufl: fpeak to the young
man.
Well ; and what fhall we fay to him ?
Tell him that he has a God to ferve.
The voice of nature proclaims the exiftence of a
Deity : We fee innumerable objeds around us,
which evidently could not bring themfelves into
being, but muft owe their exiftence to fome firft
caufe. He who is the firft caufe of all things, muft
be eternal, infinite and independent. And fuch a
Being muft poflefs every perfedion ; wifdom,
power, juftice, goodnefs ; and whatever is necef-
fary to conftitute a perfed charader. Yea, the
works which we behold demonftrate thefe perfec-
tions in their Author. " The invifible things of
God from the creation of the world are clearly
feen, being underftood by the things that are made,
even his eternal power and godhead." The be-
lief of the exiftence and providence of a God is
the firft principle of religion. " He that cometh
to God muft believe that he is, and that he is the
rewarder of them that diligently feek him.** Lead
the youth, then, to an early acquaintance with the
Creator. DireA his thoughts to the moft eafy and
obvious proofs of the divine perfeftions and gov-
ernment. Teach him to view his maker as always
with him, fupporting his nature, infpeding his
aftions, attending to his words and obferving his
thoughts. Teach him to confider God as a hater
Serm. II. io the Toung. 32
of fin and a lover of righteouf nefs. Teach him to
regard every bleffing as the gift of God's bounty,
and every afHiclion as the corre6lion of his hand,
and to direct his heart to God in grateful acknowl-
edgements of the former, and humble fubmilfion
to the latter. Teach him that he is accountable to
God for all that he thinks, fpeaks and does, and
that a view to the divine approbation Ihould gov-
ern all his conduct.
Tell him that he , has a foul to fave ; that the
power within him, which thinks and reafons,
loves and hates, rejoices and grieves, is fpiritual
and immortal ; dies not with the body, but fur-
vives its diffolution, and will live in another world -^
that he was not made m>ere]y to eat and drink,
fport and play for a while in this world, and then
to die like the brutes ; but to ferv^e God in his fpir-
it here, and prepare for an eternal enjoyment of
him hereafter ; that, therefore, it muft not be his
principal care to adorn and feed the body, but to
improve and cultivate the mind ; to furnifti it
with knowledge, ftore it with virtuous principles,
and enrich it with noble fentiments ; to fubdue
the paffions, reftrain the fenfual propeniities, en-
large the underftanding, and become like to God
in purity, truth and goodnefs. Remind him of
the evidences of his immortality. Teach him to
confider his natural defire of life, as an intimation
that there is a life beyond this ; and the powers of
reafon and refleclion as marks of his fuperiority to
the brutes, and proofs that he waS deiigned for
a nobler purpofe, than they. Teach him, that as
God is a holy and righteous being, he will make
a difference between the virtuous and the wicked ;
and fmce good men often fuSer, and bad men of-
ten profper in this world, there mufl be another
Vol. V. K
34 77^^ Duty of Speaking
world, in which this difference will be made. Di-
red: his mind to thofe plainer evidences of a future
ftate, which he may find in the holy fcriptures ;
not only in the declarations which they centain,
but alfo in the fads which they record relative ta
Jefus Chrifl, who died, rofe and afcended, and
now lives in glory.
Tell him, that he is ifalle^t creature. And that
he may be apprized of the finful inclinations and
corrupt tendencies of his heart, lead him to com-
pare himfelf with the divine law in its purity and
perfedion. Tellhimhowfmenteredinto our nature,
and death into our world ; even by the revolt of
the firfl parent of our race. Inftrud him in the
ftridnefs of the divine- law, which condemns, and
niufl in its nature condemn every tranfgreflion of,
or deviation from its own commands. Hence lead
him to fee, that by the deeds of the law no man can
be juftified before God, or claim a reward at his
hands ; but, on the contrary, every foul, confid-
ered in himfelf, and in relation only to the law,
lies under guilt and condemnation.
Tell him, that there is a Saviour provided for
fmners ; who this Saviour is and what he has done.
Teach him, that God, in his boundlefs compaflion
to fallen men, fent down from heaven his divine
fon, who, being manifefled in our flefh, obeyed
the precepts and fuffered the penalty of the law
for us ; wrought wonders to prove his heavenly
million ; marked the way to heaven by his doc-
trines ; exemplified in his own life that manner
of life which he has injoined on us ; and, after his
death on the crofs, rofe again and gave, many in-
fallible proofs of the reality of his refurredion,
then afcended to heaven to prepare a place for us,
and there lives to make interceflion for them who
come to God by him. Teach him,that,through the
righteoufnefs and interceflion of this Saviour, the
Serm. II. io the Voiin^.
ii' o3
greateft finners may obtain the pardon of fin, and
the life to come.
Tell him what he miiji do to be faved ; that he
muft beheve on the Lord Jesus Chrift, the Saviour
whom God has fent ; that faving faith in Chrift
is nothing lefs than a hearty content to, and com.-
pliance with his gofpel ; that it includes a perfua-
lion of his divine million, a love of his heavenly
doctrines, a fubmiflion to his holy precepts, a
conformity to his excellent example, a repentance
of known fin, and a refolution and care to walk
in newnefs of life ; that this faith purifies the
heart, works by love, and forms a new creature ;
that confequently no man can juftly pretend to be
a believer in Chrift, as long as he indulges a tem.-
per, and leads a life oppofite to the gofpel of Chrift;
that true faith is only that^ which is accompanied
with repentance from dead works, and a life devot-
ed to the fervice of God.
Tell him, that faith is the gift of God ; a fruit of
divine opperation ; aconfequence of God's open-
ing the heart. This is the doctrine of fcripture.
In the finful and corrupt nature of fallen man
there is an oppofition to the fpiritual and holy de-
fign of the gofpel. This oppofition muft be con-
quered ; this enmity muft be fubdued ; pride muft
be brought down ; the ftupid heart muft be awak-
ened ; prejudices againft the truth muft be remo-
ved. How fhall the word produce thefe great ef-
fedls ? It muft come as a fword in the hand of the
fpirit. It muft come with demonftration of the
fpirit and with power. It is mighty only through
God. Therefore allow not your young man to
indulge the vain felf-flattery, that believing to his
own falvation is no more than v^-hat he may do at
any time, when he may fee occafion ; and hence
be led to imagine, that an early attention to his
36 The Duty of Speaking
falvation is needlefs ; but put him in remembrance
that, fince faitli is the gift of God and a fruit of
the fpirit, and lince the fpirit's moft ufual time to
work is the period of youth, it highly concerns
him to liften to the calls of grace, comply witl>
the motions of the fpirit, and engage in the work
of his falvation now in this peculiarly acceptable
tim.e, left being hardened through the deceitfulnefs
of fin, and through an evil heart of unbelief, hp
depart from the living God.
Tell him how he muft feek the gift of divine
grace. Since faith comes by hearing, and hearing
by the word of God, he muft frequently read,
diligently hear, and carefully examine this word ;
attend to the evidences of its truth and the import-
ance of its contents ; confider his own immedi-
ate concern in its difcoveries ; pray for divine di-
rection and illumination ; guard againft the
temptations which would harden him in the prac-
tice of his ftns and divert him from the care of
his foul. Caution him againft evil company, dan-
gerous amufements, and the follies, vanities and
lufts vv^hich are efpecially incident to his age. In-
ftru(5l him to feek the favour of his maker imme-
diately, earneftly, conftantly and perfeveringly,
and yet to feek it humbly, and v.dth a fenfe of his
unworthinefs.
Tell him of the Jins which, you fee, moft eafily
befet him, and from which, you apprehend,
his ffreateft dansier arifes ; warn him to avoid
tiicm ; furnilh him with arguments againft them j
rcpreient to him the deftruclive influence they
will have on Ins reputation, comfort, intereft, and
efpecially on his foul ; fliow him, how they harden
the heart, wafte the confcience, grieve the fpirit,
defeat the word, difhonor God, provoke his
wrath, and terminate in mifery. Point out to
Serm. II. 1o the Toung, imt
him the balefuUnfluence of his evil communicatioo
and example to corrupt the hearts, viciate the
morals^ and ruin the fouls of others ; hold up to
his view the awful judgment of God againft thofe
who corrupt the earth with their abominations.
The fmoke of their torment will afcend forever
and ever ; and the faints will give glory to Go4
for his righteous judgment.
Tell him of his duty in its yarious branches j
the duty of fear, truft, reiignation and obedience
which he owes to God ; of faith, gratitude and
love which he owes to the redeemer ; of benevo-
lence, truth, juftice, condefceniion and peaceable-
pefs, which he owes to mankind ; of fobriety,
charity, temperance and humility, which he owes
to himfelf. Reprefent to him the beauty, amia-
blenefs and importance of thefe virtues. Whatfof
ever things are true, juft, pure, honeft, lovely,
of good report, virtuous and praifeworthy, bi{|
him think on thefe things.
Tell him that he muft die. He is apt to put a-r
way the thoughts of death. Urge him to confid-
er, that death is as certainly appointed for him,
as it was for his anceftors, who are already gone
to the grave ; that, though he is now in the
bloom of youth and vigour of health, he is no
more fure of life, than his grandiire who ftoops
with age and bends on his ftaff — apply for his a-
Wakening the deaths of others, and efpecially the
deaths of the young — prefs upon him the wife
man's exhortation, " Whatfoever thy hand findr
eth to do, do it vv ith thy might, for there is no
work in the grave, whither thou goeft."
finally. Tell him of an zpipvo2.chmg judgmenf,
at which both fmall and great muft ftand before
God. Remind him that God will judge the fe-
crets of all hearts — will difclofe the hidden things^
■38 Th^ duty of Speaking
of darknefs^ — ^will try every man's work of what
fort it is— will render to all according to their
deeds whether good or evil — to them, who by
patient continuance in well doing have fought for
glory, honour and immortality ; eternal life : but
to them who have not obeyed the truth, but have
obeyed unrighteoufnefs ; indignation and wrath.
If you fee him, in contempt of all your warnings,
ftill refolved to walk in his own ways, and in the
light of his own eyes, bid him remember, that
for all thefe things God will bring him into judg-
ment.
Thefe are the fubjecls on which you fhould talk
to the young, and to which you fliould often call
their attention.
And now, that I may difcharge a part of my
own duty, I turn myfelf to the young. You have
feen that it is the duty of parents, minifters, the
aged, and all who regard your happinefs, often
to fpeak to you. And furely, if it is our duty
to fpeak, it is yours to hear us, when we fpeak.
If you will not hear, we may as well be lilent.
We {hall, indeed, thus deliver our own fouls ;
but we Ihall aggravate the deftruclion of yours.
Therefore hear inftmftion, be wife and refufe it
not. Be of a teachable djfpofition. Receive our
commandments humbly ; take our reproofs thank-
fully ; regard our counfels ferioufly ; if you doubt
their propriety, examine them honeftly, and pro-
pofe your objeftions modeftly ; if you find them
to be juft and pertinent, follow them confcien-
tioufly. Confider, weigh and apply the things
which have been fpoken in your hearing.
There is a God, who made and preferves you :
fear and love him with all your hearts ; honour
and obey him in all your ways. You have im-
mortal fouls, which muft live, and be happy or
Semi. n. to the Toung. ^gi
miferable, in a future world : make your fouls
your firft care. You are fallen creatures, tranf-
greflbrs of God's law, and as fuch you are expof-
ed to the wrath of God : awake to a fenfe of
your danger ; flee from the wrath to come. A
Redeemer has appeared, died and rifen, that he
may deliver you from that wrath, and bring you
to glory and happinefs in heaven — Flee for refuge
to him, and lay hold on the hope which he has
fet before you.
That you may obtain falvation through him,
commit yourfelves to him by faith ; renounce fin
by repentance ; feek the grace of the fpirit by
prayer and attendance on all appointed means j
watch againft fm and againft the temptations
which await you ; be not conformed to the world,
but prove what is the acceptable will of God ;
be not weary in well doing, for in due feafon you
will reap, if you faint not. That you may be
quickened in your duty and in the work of your
falvation, think much on death and the judgment
to come. " Hear the conclulion of the whole
matter ; Fear God and keep his commandments,
for this is the whole duty of man."
SERMON in.
Toiifb invited id the Lord's ^upf^f.
Z±OYiVS xii, 26, 27.
Alfid It ffiall come to pafs, when your children fliall fay unto you, What mean
you by this fervice ? that ye fliail fay, It is the facrifice of the Lord's
paflbver, who pafTed over the houles of the children of Ifrael in Egypt,
vfUen he fmote the Egyptians, and delivered our houfes.
w.
HEN God felecled the feed of Abra-
ham for a people to himfelf , he prefcribed to them
the form of worfhip, which he would accept.
Among the various ordinances which he inftituted,
a principal one was that of the paffover. The in-
ftitution, occalion and deiign of this ordinance
are related in the chapter where our text is.
The great Jehovah was now about to deliver
his chofen people from their long and grievous op-
preflions in Egypt. This deliverance he deter-
mined to effe<5l in a manner v/hich fhould demon-
ftrate his power and fupremacy in diftinclion from
the pagan divinities. To perpetuate the remem-
brance of this great falvation, he inftituted the
paflbver, to be obferved by the Ifraelites on that
folemn night, when he fent forth his angel to
deftroy all the firft-born in the Egyptian houfes,
and thus fubdued the ftubborn fpirit of the Egyp-
tian king, to difmifs this afflicted people.
Serm. III. Touth innjiied to the Lord^s Supper. 41
The inflruclions concerning the feftival were
thefe. On the tenth day of the month Nifariy
which anfwered in part to our March, and was
thence forward to be the firft month of their ec-
dcfiaftical year, every family of Ifrael, or, if one
family was too fmall, two neighbouring families
joining together, were to take a male lamb of the
firft year, without blemifh, and fhut it up until;
the fourteenth day, and then flay it in the even-
ing. In the blood of the lamb they were to dip
a bunch of hyflbp, and fprinkle with it the doors
of every houfe where the lamb was eaten, and to
continue in the houfe until the morning. This
was the condition of their exemption from the
judgment, which, in that night, was to fall on
the Egyptians. This lamb was to be drciTed
whole ; not a bone of it was to be broken ; it was
to be roafted with fire, and eaten all at once,
with unleavened bread and bitter herbs ; and if
any part was left, it v*as to be burnt with fire ;
and they were to eat it in the pofture and habit of
pilgrims, with their girdles around their loins,
their fhoes on their feet, and their ftaves in their
hands.
After the Jews were fettled in the land of prom-
ife, fome of thefe circumftances were omitted, and
others were added. The firft paffover was cele-
brated in their own houfes : after the order of
divine worfliip was fettled, all the males were to
appear before God in Jerufalem. The firft pafif-
over was eaten in a ftanding pofture : but it ap-
pears, by our Saviour's example, that it was after-
ward eaten in the more eafy pofture of guefts fit-
ting around a table. In the firft inftitution there
is no mention made of the ufe of wine : but this
in future time was added to the folemnity. To
this there are fome allufions in the book of Pfalms j
Vol. V. F
4!2 Touth invited to the
and there is exprefs mention of it in oui^ Lord*'^
celebration of the f eftival.
To commemorate the deliverance of the Ifrael-
ites from Egypt was the primary defign of the
paffover, and to this defign the circumftances of
the feftival were pertinently adapted. The facri-
fice was a lamb without blemifti to fignify their
obligation to innocence and holinefs of life. It
was fet apart from the reft of the flock, to denote
that they were a peculiar people unto God. As
the moft expeditious manner of preparation, it was
roafted with fire, to lignify that they were to hold
themfelves in readinefs for an immediate depar-
ture. The whole was eaten by them, or confum-
ed with fire, that no part of it might be profaned
by the Egyptians* It was eaten in the pofture of
travellers, to indicate their expectation of orders
to begin their march. It was feafoned with bitter
herbs, in memory of their cruel bondage and in
thankfulnefs for their deliverance. The bread
eaten with it was made without leaven, in recog-
nition of their fudden emigration, which allowed
them no time for the ufual method of preparing
their bread.
This feftival, however, had a farther and more
important defign, which was to lead the thoughts
of the Jews to Jefus Chrift, and to the great re-
demption effected by his death. Hence the apof-
tles call him our pajfover — the lamb of God— a lamb
Jlain from xho. foundation of the world — a lamb with-
out blemijh and without fpot. The order, that not a
bone of the pafchal lamb Ihould be broken, is faid
to have been fulfilled in Chrift, whofe bones, con-
trary to the common ufage, were left unbroken
at his crucifixion. His blood is called the blood of
fprinkling in allufion to the fprinkling of the blood
of the paffover. And Chriftians are dire(9:ed to
Serm. III. Lord's Supper. 43
keep the gofpel feaft, with the unleavened bread of
fincerity and truth.
The Jewifh paflbvcr, then, was an ordinance
of much the fame nature and defign as the Chrif-
tian fupper. The former had the fame intention
with refped to the Jews, as the latter has with re-
fpeft to Chriftians, which is to lead their minds to
the Saviour. The chief difference is, that the
paffover prefigured his future death ; the fupper
commemorates his death already paft. This was
inftituted at the time when that was abolifhed, and
doubtlefs fucceeded in its place.
Our divine Lord, knowing, that the time of
his death was at hand, faid to his difciples,
" With defire I have defired to eat this paffover
with you before I fuffer." As it was the laft paff-
over which he fhould ever fee on earth, and the
laft that ever ought to be celebrated, he felt a pe-
culiar folicitude to attend it with his difciples ; and
his defire probably was increafed by the confidera-
tion, that this would be a favorable opportunity
to inftitute his commemorative fupper.
At the ftated feafon for the celebration of the
paffover, he forefaw, that he Ihould be in the
hands of his enemies ; he therefore folemnized it
the day before. And as foon as he and his difci-
ples had done eating of the pafchal fupper, he in-
ftituted his own. He took fome of the bread
which was on the table, and, having confecrated
it by prayer, brake it and gave it to his difciples.
And then he took fome of the wine prepared for
the paffover, and, in like manner, bleffed that,
and diftributed it among them. On this occafion,
he inftrufted them, that the bread and the wine
were fymbols of his body broken, and of his
blood poured forth to procure pardon for finnerSj
and to ratify the promifes of the covenant. And
44 Touth irfjited to the
he required them to attend upon this ordinance,
not in remembrance of the redemption from Egypt,
of which the paifover was a memorial, but in re-
membrance of a more glorious redemption foon
to be accompiifhed by his own death. He adds,
*' I will not henceforth drink of the fruit of the
vine until the day, when I drink it new with you
in my father's kingdom." The fame hehadfaid
juft before concerning the cup in the paffover.
And his meaning was, that he fhould not any
more partake of either of thefe ordinances perfon-
ally : but he fhould rejoice to behold the things
iignified by them happily accompiifhed under his
new difpenfation, which was now about to be in-
troduced.
From thefe obfervations it is manifefl, that the
lacramental fupper is appointed to fucceed the
paffover ; that both have refpe^l to the Saviour,
and to the benefits procured by his death ; and
that the fupper in the Chrifiian church has much
the fame ufe, as the paffover had in the Jewifh
church. The inflruclions therefore relative to
the paffover may, in many refpects, be applied to
the Chrifiian inftitution.
We will particularly attend to the inflru(5lions
contained in the paffage felected for our text.
I, The pafchal inftitution refpecled the whole coiu
gregation. " Ye fliall obferve this thing for an or-
dinance to thee and to thy fons forever — and when
ye fhall come into the land, which the Lord Ihall
give you, ye fiiall keep this fervice."
There were fome ceremonial pollutions, v/hich
difquaiiued a Jew for an immediate attendance on
this folemnity ; but his general obhgation to ob-
ferve it, nothing could cancel ; for this was
founded in divine authority. The facred nature
of the ordinance required all to make fuitable pre-
Serm. III. Lord^s Supper, 45
paration for it, that they might attend upon it ac-
ceptably ; but the neceiTity of preparation was ne-
ver a juft caufe for cujlomary neglect. In the time
of Hezekiah, many who had not opportunity to
obfervc the ufual forms of purification, ventured
to eat of the paffover otherwife than it was writ-
ten ; but Hezekiah prayed for them, faying, " The
good Lord pardon every one who prepareth his
heart to feek unto God, though he be not cleanf-
ed according to the purification of the fancluary/*
The external form was of ufe only as a mean of
preparing the heart, which was the main thing
neceffary to an acceptable attendance.
This obfervation may be applied to the fupper*
The obligation to attend upon it is common to
all Chriflians. The command of Chrift, " Do
this in remembrance of me," Vv^as indeed fir ft giv-
en to the twelve. But Saint Paul tells us, that it
refpected all Chriftians, in all ages, down to the
time of Chrift's fecond coming. No man, who
believes the gofpel, can claim a right to live in dif-
obedience to this, more than to every divine com-
mand.
There are indeed, certain moral difqualifications
for an acceptable attendance on the fupper. But
whatever they be, we mufi; remove them, that
we may attend on the ordinance ; not plead them
in excufe for neglecting the ordinance. We ought
not to come to it with impenitent, unbelieving
hearts, or with malevolent, unfocial pafiions.
What then ? — Are we to turn from it ? — No : we
are to make preparation for it by examining our-
felves, by repenting of our fins, by repairing in-
juries, by feeking reconciliation with offended
brethren, and by cultivating benevolence toward
all men. Whether we come to the ordinance or
not, we can have no right to indulge a wicked
46 Touth Iniiited to the
temper either toward God or men. And one ufc
of the ordinance is, to make us watchful againft
fuch a temper ; and to awaken us to repentance,
when we difcover this temper in us, or perceive
iX. ftealing upon us.
11. Our text teaches us, that, as the ancient paff-
over, fo alfo the Lord's fupper, was particularly
defigned for the benefit of the young. " When
your children fliall fay. What mean you by this
fervice ? then fhall ye fay. It is the facrifice of the
Lord's pafTover."
One ufe of the paffover was to excite the atten-
tion and enquiry of children, that they might thus
be prepared to receive inftrudion from their
parents concerning the great things, which God
had done, and ftill would do for his people. The
publick celebration of this feftival, from year to
year, was deligned to be the means of tranfmitting
the knowledge of religion from one generation to
another down to the lateft period of that difpen-
fation.
In times of national degeneracy, this ordinance
fell into difufe. But whenever there was a revi-
val of religion, the reftoration of the feftival and
a regular attendance upon it were fome of the
firft favourable appearances. Thus it was in the
reigns of Hezekiah and Joiiah, thofe pious kings,
whofe reigns were diftinguifhed by an aftive zeal
for religion.
It was common for the young to attend the paff-
over. They were conducted thither by their pa-
rents, that they might obferve the folemnity and
learn the defign of it. Luke tells us, it was the
cuftom for children to repair to this feftival, as
foon as they were twelve years old. It was at
the time of the paffover, that children in the tem-
ple fung, '* Hofanna to the fon of David." Jefus
was pleafed with the pious ft rain.
Serm. III. Lord's Supper, 47
Now as the Lord's fupper is an inftitution par-
allel to, and fucceeding in the place of the paffo-
ver, we may conclude, that this, as well as the
other, was defigned for the ufe and benefit of the
young ; and that they are under fome fpecial ob-
ligation to attend upon it. One obvious ufe of it
is to awaken in their minds religious thoughtful-
nefs, and to draw from them pertinent enquiries^
that the parent may thus be led to inftruft them
in the great redemption purchafed for a guilty
world by the death of Jefus Chrift, whofe death is>
reprefented in this ordinance.
The young feem generally to imagine, that the
ordinance was not intended for perfons of their
age. That their fathers ought to obferve it, they
have no doubt ; but for themfelves they think it
is a matter of little concern. In moft churches
the number of communicating youths is very
fmall. Few approach the table of their redeemer,
until they become fettled in a family ftate : and
there are many, who even then neglect it» But
let me tell you, my young hearers, that as foon
as you are able to difcern the Lord's body in the
holy fupper, and to underftand what is meant by
this fervice, you, as well as others, are bound to
attend upon it. We find, that, in the time of the
apofl:les, there were in the church little children,
as well as young men and fathers.
You will perhaps fay, " We have not fufficient
knowledge."
Then feek know ledge. Content not yourfelves
with what you have attained ; but endeavour to
abound more and more. You have been taught,
that Jefus Chrifi; came into the world to fave fin-
ners. Surely you fliould be felicitous to know,
who this faviour is — what he has done and fufiPer-
ed for you — and what you muil do to be faved.
4^ Touth irfvifed to the
If you have this knowledge, and with it a defire
to obtain, and a refolution to feek falvation through
lefus Chrift, you have fuch preparation, as will
warrant your approach to his table.
You will fay, " We are afraid, we fliall not live
fo as to honour the religion of Chrift.'*
Be then fo much the more watchful over your-
fclves, prayerful to God, and diligent in your at-
tendance on all the inftituted means of piety.
Doubtlefs you have caufe to fear, left you diftion-
©ur your Saviour by a converfation which his
gofpel forbids. But is this a reafon why you (hould
not confefs his name ? — Why you ftiould not even
refolve, or promife, or endeavour to honour him ?
No : It is a reafon, why you Ihould be more care*
ful what manner of perfons you are.
Perhaps fome will fay, " Our paft converfation
has not been fuch as becomes the gofpel of Chrift.''
Is this an excufe for neglecting a plain inftitu-
tion — an inftitution deligned efpecially for you ?—^
No : It is high time for you to repent and walk
in newnefs of life. Let not fin reign in you, that
you Ihould obey it in the lufts thereof ; but yield
yourfelves to Chrift as thofe who are alive from
the dead, and your members inftruments of right-
coufnefs to him.
You will fay, " We do not know that we are
in a converted ftate.** Give diligence then to
fnake your calling fure ; and, with this view, add
to your faith virtue, and to virtue, knowledge.
But, in the mean time, neglecl none of the com-
mands of God. It is not by the negled, but by
the practice of duty, that you are to prove the
reality of your converiion.
The apoftles exhorted fmners to repent and
turn to God : but they never advifed the ferious
and entjuiring to delay their entrance into jthe
Serm. HI. Lord*s Supper. 49
church, until they had proved the fincerity of
their repentance by doing works meet for repent^
ance. When Peter's hearers, pricked in their
hearts, enquired, what they muft do to be faved ;
he faid to them, " Repent and be baptifed for the
remiflion of lins, for thepromife is to you." And
they gladly received the word ; and the fame day,
were added to the church three thoufand fouls.
The apoftle could not know, nor could they them-
felves know, without longer time of trial, that
they were favingly changed , but he, the fame
day, admitted them into the church, without in-
timating the expedience of farther delay.
You will fay, " The man found at the marriage
feaft, without a wedding garment, fell under a fe-
vere punifliment." It is true ; and fo did they,
who refufed to come to the fcafl at all. What
then fhall we do ? Let us come to the feaft, and
put on the wedding garment. This gueft, with
many others, was called into the king's houfe
out of the highway. Where fliould he get a wed-
ding garment : he had none of his own ; and his
fellow beggars had none to give him. At the
king's houfe, there was clean raiment, as well as
rich food. Here both were free ; and here the
beggar muft come for both. His fault was not,
that he came to the feaft, for he was commanded
to come ; but that he fat there in his dirt and rags^
and would not put on the clean garments brought
him from the king's wardrobe.
Your coming into the church, and attending
on inftituted ordinances, will not be your con-
demnation ; thefe things are required of you :
but if, under all your advantages, you continue
in the love and practice of fin, this will be your
condemnation. It is not your obfervance, but
Vol. V. G
$o Touth invited to the
your mifimprovement of divine inftitutions,whic&
involves you in guilt.
" But ought we to come into the church, and
approach Chrifl's table, while we know, that we
have no regard to religion ?'* If this is your
character, you neither alk the queftion, nor defire
an anfwer, on a religious account. You cannot
feel a confcientious folicitude about your duty in-
this matter, when you have no regard to it in.
any thing elfe. It is time for you to awake out
of fleep, to repent of your fins, and feek God's
mercy and grace, for the renewal of your foufe
and the remiffion of your guilt. When any afk
me, what is their duty in a particular cafe, I fup-
pofe them to be ferious, and I anfwer them accord-
ingly. If they have no defire to know or inten-
tion to do their duty, their queftion is trifling,
and the anfwer will be impertinent. If you are
regardlefs of religion, I can only exhort you ta
confider your ways, and think on your danger^
that you may be awakened to jufter fentiments.
But if you already believe the gofpel to be true,
and feel it to be important ; if you have a concern
to fecure its bleflings, and a refolution to obey its
precepts, then go, and attend on all the means
which God has appointed to confirm your hoperul
beginnings, and accompliih your good intentioits.
" But we are anxious to obtain grace for our
Gonverfion : and fome tell us, that, if once we ven-
ture to the Lord's table before we are converted,
there is little hope, that we can ever be converted
afterward." My children, they tell you wrong.
Paul was of a different opinion. The churches in
Galatia, formed by his miniftry, foon turned unto
another gofpel, than that which he had preached
to til em ; and he was afraid, that he had bellow-
ed on them labour in vain. But he travailed ia
Serm. ITT. Lord's Supper, 51
birth for them again, that Chrift might be form-
ed in them. Reft not in ordinances as your fecu-
rity ; make them not a fubftitute for hoHnefs ^
but improve them as the means of hoHnefs. Gof-
pel linners will be fhut out of Chrift's kingdom^
not becaufe they have eaten and drunk in his
prefence, and heard him teach in their ftreets, but
becaufe they have ftill been w^orkers of iniquity.
But does not the apoftle fay, " He that eateth
and drinketh unworthily, eateth and drinketh
damnation to himfelf ?'* Yes: This man brings
guilt, or judgment on himfelf, becaufe he difcerns
not the Lord's body. So did the Corinthians,
who took one before another his own fupper, and
one was hungry and another was drunken ; and
fo do all who eat in a profane and impious man-
ner. It is not in this manner, that I advife you
to eat. But examine yourfelves, and fo eat of
this bread and drink of this cup. The apoftle
does not warn thefe diforderly partakers to par-
take no more, but exhorts them to repentance of
what is paft, and amendment for the time to come.
If Jefus has appointed this ordinance efpecially
for your benefit, there is a peculiar ingratitude at-
tending your negled: of it. The Redeemer, in
his whole work, feems to have had a particular
and diftindl regard to the young. He himfelf be-
came a child, that he might exhibit to children
an example of early piety ; and one branch of
piety, which he early exemplified, was an attend-
ance on divine ordinances. At the age of twelve
years we find him at the paflbver. He has invit-
ed the young to come to him ; he has exprefled
his high approbation of youthful religion : nev-
er did he appear better pleafed, than when he met
•children in the temple at the paflbver, and heard
them fin^, " Hofanna to the fon of David." He
52 Toutb invited to the
has cautioned his difciples, that they offend not
his little ones, nor caft ftumbling blocks in their
way. He has reprefented them as under the guar-
dianfhip of angels. In the view of the general
deftruclion of Jerufalem, the diftreffes which
would come on children, affefted him with fuch
deep fenfibility, that he almoft forgat his own.
"While he was going to the place of execution he
faid to the fadly fympathizing women, " Daught-
ers of Jerufalem, weep not for mc, but weep for
yourfelves and for your children." He has given
it in folemn charge to the paflors of his flock,
that they pay particular attention to his lambs.
What think you of all this, my children ? Are
you not bound to come to this ordinance ? — an
ordinance which Jefus has appointed for you, and
in which he exhibits himfelf as dying for you —
dying to purchafe a falvation, which you need —
and need no lefs than others ? Do you not think,
that he will be pleafed with your attendance at his
table, as well as with the fongs of the youths in
his ancient temple ? Do you not think, that this
Saviour, who in the days of his flefh was fo atten-
tive to the young, and fo delighted with early in-
dications of piety, will accept your pious and
humble approaches to his ordinances ?
There are fom.e v/ho, in their tender age, have
felt their minds im.preffed with a fenfe of religion,
and have thought, that they foon would openly
dedicate themfeives to their Saviour, and come to
his table. But by delay their ferious thoughts and
refolutions have languiflied and died away. Ah !
I have known fuch inftances. Are there not now
among you fome of this defcription ? What think
you of thefe early impreffions ? Were they not
the kind invitations of your Saviour to come and
take a place in his family, and eat at his table ?
Serm. III. Lord^s Supper. 53
Did he not Hand at your door and knock ? Was
not this his call to you ? " Hear my voice and o-
pen the door, and I will come in and fup with you,
and you ftiall fup with me ? What a pity, that
you didnot attend ? What an advantageyou might
have gained by complying with his firft call ? Ac-
cept his invitation now. It is not yet too late.
Hear his voice while it is called to day. It is ftill
a day of falvation.
How beautiful is the church in which our fons
are as plants grown up in their youth, and our
daughters as corner ftones, polifhed after the fi-
militude of a palace ? How pleafing the profpecl,
when we fee children devoting themfelves to God
taking hold of his covenant, and youths walking
in his ways and encouraging one another in his
fervice ? We then anticipate the virtue and felici-
ty of many generations, and promife ourfelves,
that we fliall fee the good of Jerufalem all the
days of our life, and that our children's children
will fee the church in peace.
III. We may farther obferve, that we ought to
attend upon divine ordinances with a rational
view of, and a ferious regard to their proper ufe
and deiign.
Mofes fays, " When your children fhall alk,
what mean you by this fervice ? ye Ihall fay. It
is the facrifice of the Lord's pafTover, who paffed
over the houfe of the Ifraelites in Egypt, when
he fmote the Egyptians."
Mofes here fuppofes it to be agreeable to the
common fenfe of mankind, and even to the early
ideas of children, that there is fome meaning in
every fervice which we perform to the deity.
God never requires of us any ufelefs and unmean-
ing ceremony. In our attendance on his inftituted
fervice, we jttiould well underftand what it means.
54 Tauth Invited to the
All pofitive inftltutions are intended for the pro-
motion of real holinefs ; and our obfervance of
them is no farther acceptable, than they are made
fubfervient to this end.
The ordinance of the fupper is defigned to fhew
forth Chrift's death ; and to call up in our fouls
the devout remembrance of him. We are, there*
fore, to attend upon it with a pious regard to
him — with a fenfe of our guilt and unworthinefs —
with repentance of, and refolutions againft every
known fin — with faith in his righteoufnefs to jus-
tify us, and in his grace to fanftify us — ^with grati-
tude for his condefcenlion and kindnefs in giving
himfelf for us — ^with love to the brethren, and
benevolence to all men, to which we are called by
his example exhibited to us, and recognized by
us in this ordinance. As we eat at the fame ta-
ble and partake of the fame bread, we are to con-
lider ourfelves as members of the fame family, and
to ftudy the things by which we may edify one
another. The apoftle fays, " The cup of blefiing
is the communion," or joint participation " of
his blood ; and the bread which we break is the
communion of his body ; for we being many are
one bread and one body, as we are all partakers
of one bread ;" or of the fame loaf. " The things
which the gentiles facrifice, they facrifice to de*
vils, and not to God ; and I would not that ye
ihould have fellowftiip with devils. Ye cannot
drink of the cup of the Lord and the cup of devils;
nor be partakers of the table of the Lord and the
table of devils.'* " Whether ye eat or drink,
or whatever ye do, do all to the glory of God ;
giving no offence, even as I pleafe all men in all
things, not feeking mine own profit, but the pro-
fit of many, that they may be faved."
I would obferve once more,
Ssrni. flt. LorcTs Supper. 55
4. It is incumbent on parents to inftruA their
children in the nature and defign of God's ordi-
nances, and to encourage their attendance upon
them. " When your children fliall enquire.
What mean you by this fervice, then fliall ye fay.
It is the facrifice of the Lord*s paflbver.'*
In like manner parents are to teach their chil-
dren, what is meant by the Lord's fupper. It is
a fymbol of his facrifice for the fms of men.
There are fome who deter their children from
this ordinance by too awful reprefentations of it,,
as if it fealed the guilt and deftrudion of thofe
who received it in unregeneracy. It w^ould be
more agreeable to the fweet and benevolent fpirit
©f the gofpel to reprefent the ordinance as a token
of God's grace and mercy to fmners, and as a
mean of accefs to him through the Redeemer. It
Was not inftituted to perplex and enfnare, but to-
edify and comfort humble fouls. It was not in-
tended to terrify and affright, but to flrengthen
and encourage the tender and fearful.
While we warn the young not to approach it
with thoughtlefs temerity, or with the indulgence
of known iniquity, let us invite them to come
humbly and penitently. Let us lead them to
view the ordinance, as defigned no lefs for their
ufe than for ours. Let us afKfl them in gaining a
good knowledge of the gofpel, and exhort them
to ufe this and every divine ordinance as the
means of Ipiritual improvement. Let us recom-
mend to them the religion of Jefus by our own-
holy example. Let us fmile on any hopeful dif-
pofitions, which we difcover in them, and con-
tribute all in our power to their fpiritual nour-
ifhment, that they may grow up in all things
into Chrift, and come to the ftature of perfed
men in him.
SERMON IV.
>©*<S>*©<
Early Piety the Comfort of Old Age.
A Sermon to Young People.
>■>..»•<»«. *.,\.,
PSALM Ixxi. 5.
V
For thou art my hope, O Lord God ; Thou art my tmfl from my youth.
M^
.Y young friends, I may venture to fay,
there is not one of you, but who wifhes to live
to old age. And if you delire many days, certainly
you defire to fee good in them all, even in the
laft of them. It is not a painful and difconfolate,
but a pleafant and cheerful old age, which you
defire. I cannot promife you long life, continu-
ed health, or great riches ; nor can T affure you,
that your declining years will be free from bodily
pains and worldly affliftions. But I can tell you,
how old age, if you fhould arrive to it, may be
very comfortable ; yea, more fo than your youth.
For inllrudtion in this matter I will refer you to
the experience of an aged man, whofe words I
juft now read to you. They are the words of Da-
vid J and words which he wrote, when he was
Serm. IV. Early Piety the Comfort of Old Age. 57
old and grey headed, and when he fufFered great
and fore troubles. In this condition, and in this
period of life, his chief comfort arofe from a re-
colledlion of that courfe of humble piety, which
commenced in early life* " Be thou my ftrong
habitation, to which I may continually refort— ■
for thou art my hope, O Lord ; thou art my truft
from my youth.'* Imitate his example j and
whatever may be your outward condition, you
will experience his comforts.
" Truft in God" fuppofes a full belief of his ex-
iftence, perfections and government. This belief
is the firft principle of all religion. " He that com-
eth to God, muft believe that he is, and that he
is the rewarder of them who diligently feek him."
It implies alfo a knowledge of thofe gracious
promifes, which he has made to thofe of our race
and in our condition. A general knowledge of his
charaBer gives an aflurance, that he will never
injure us ; but without a particular difcovery of
his kind intentions toward us^ we can feel no af*
furance oi pofitlve good. For divine goodnefs is
free ; it is under no obligations, and fubjeft to
no demands ; but is exercifed under the diredion
of fovereign wifdom. And, befure, fallen and
guilty creatures, fuch as ivc are, can ground their
hope of future happinefs on nothing lefs than the
promife of God, becaufe it is manifeft that fuch
creatures deferve puniftiment ; and whether this
puniftiment may, on any terms, be remitted, none
can tell, without a declaration from God himfelf.
God's promifes are conditional ; and we become
interefted in the bleflings promifed only by a com-
pliance with the conditions required. Truft in
God therefore implies a fubmiflion of heart, and
a conformity of life to thofe rules of duty, which
he has prefcribed. We are required " to truft in
Vol. V. H
58 Early Piety the Comfort
God and do good" — " to commit ourfelvcs t#
him in well doing" — " to relt in the Lord, and
wait patiently for him." If we look for good,
without applying the means to obtain it ; if we
expeft the bounties of providence without dili-
gence in our calling ; prefervation from evil with-
out circumfpeclion in our walk j- the forgivenefs
of our fins without repentance toward God ; the
prefence of God's grace without calling on his
name ; or the final falvation of our fouls without
a patient continuance in well doing ; our pretend-
ed truft in God is nothing better than prefump-
tion, infult and mockery.
David fays, "Thou art my truft from mj youth. '"
He profeffes to have made religion his deliberate
choice, the will of God the rule of his conduft,
and hope in God the comfort of his foul, in that
early period of life, which too often paffes away
in trifling and vanity,
David's hiftory verifies his profeffion. He was
but a youth, when he went forth to the confli6t
with the ,2;iant of Gath, who bade defiance to the
armies of the living God. The king of Ifrael
judged him too young for fuch an encounter.
** Thou art not able," fays he, " to fight with
this Philiftine, for thou art a youth, and he a man
of war from his youth." But David was ftrong
in faith, and his faith he ftrengthened by recur-
rence to paft experience of God's merciful protec-
tion in times of danger. He anfwers the king,
" Thy fervant kept his father's Iheep in the wil-
dernefs y and there came a lion and a bear, and
took a lamb out of the flock. And I went after
him ; and when he arofe againft me, I caught him
by the beard and flew him. The Lord, who de-
livered me out of the paw of the lion and of the
bear, Ihall deliver me out of the hand of this Phil-
ifline j and he fliall be as one of thofe."
Serm. IV, ©/" Old Age. 59
As David began a life of piety in youths fo he
continued it to old age. He fays, " O God, thou
art my truft from my youth — Thou haft taught
me fro?n my youth, and hitherto I have declared
thy wonderous works." The religious knowledge,
and the pious principles, which he had early embi-
bed, governed his conduct in all the fublequent
ftages of his life.
In his hiftory we find imperfections, and one in-
ftance of grofs and complicated iniquity ; but not
any habitual vice. His great tranfgreflion was
followed with a profeflion of deep repentance —
his imperfections were occafions of godly forrow
— his infirmities called up his daily vigilance. Re-
pentance with him was not a tranfient exercife,
but an habitual temper. Hence he prays, " Re-
member not againft me the fins of my youth ;
but according to thy mercy remember me for thy
goodnefs fake, O Lord." — " Who can underftand
his errors ? Cleanfc thou me from fecret faults :
keep back thy fervant alfo from prefumiptuous
fins ; then fhall I be innocent from the great tranf-
greflion." Confcious of remaining corruptions,
" he laid God's judgments before him, and
watched to keep himfelf from his own iniquity" —
from the fin which moft eafily befet him. Senfi-
ble of his liablenefs to err, " he thought on his
ways ;" and when he found himfelf going aftray,
he ftopt, and " turned his feet into God s tefti-
monies ; and he made hafte and delayed not to
keep the commandments of God." Diftrufting
his own wifdom and ttability, he held his ears at-
tentive to reproof, and his mind open to convic-
tion. " Let the righteous fmite me," fays he,
" it fhall be a kindnefs j and let him reprove me,
it ihall be an excellent oil, which ihall not break
my head."
6 a Early Pkty the Comfort
When the prophet expoftulated with him for
his great tranfgreffion, he difcovered no refent-
rnent at the freedom, which his monitor ufed
with him ; but humbly received, and honeftly ap-
plied the rebuke, and penitently confeffed, " I
have linned againftthe Lord.'* Daviddid this thing
fecretly, and might imagine, that it remained a
fecret ftiil. What inward exercifes of penitence
preceded the prophet's reproof, we cannot fay.
Now, for the firft time, he was explicitly admon-
iihed ; now he found that his iniquity was no
longer to be concealed ; now he confeiTed his
guiir, and declared his repentance before men.
In all his life he was difdnguifhed by a devout
fpirit ; by a humble fubmifiion to divine correc-
tions ; by a wife improvement of various afflic-
tions ; by a conftant obfervance of the ways of
providence ; by a faithful attendance on the wor-
ship of the fanftuary ; by a confcientious perform-
ance of domeflic duties ; and by a thankful ac-*
knowledgment of mercies and deliverances. Few
men appear to have walked through life in fuch
an intimate communion with God, and under
fuch an imprellive lenfe of God's prefence and
government, as this good man, who, from his
youth, had chofen God for his hope and truft.
This early choice of religion was a fpring of
comfort to him in his declining years. In a time
of affliftion he prays, "Deliver me, O my God,
for thou art my truft from my youth. By thee
have I been holden up from my childhood. My
praife fhall be continually of thee."
In David's example we are taught, " that early
piety lays the fureft foundation for comfort in old
age."_ _
This is a truth, in which you, who are now
young, are deeply concerned, and which you
Serm. IV. (f Old Age, ^%
ought moft ferioufly to apply. You love many
days, that you may fee good. But how many fo-
ever your days may be, they will all pafs away,
and the laft of them will come. You cannot then
fee good, unlefs you now take up, and carry along
with you, into that period, fomething better than
the world can give ; for the world, however lib-
eral it may feem for a while, will then take back
all its former gifts.
The bell thing, which you can then have tQ
comfort and rcfrefli you, is the remembrance of
early piety, and a confcioufnefs of a patient con-
tinuance in well doing. If you wifli to have this
confolation at that time, a pious life muft be your
choice now. This will, on many accounts, be
your beft fupport.
I. Early religion will prevent many evils, which
would be a torment in old age.
If you now are determined to cafl off the great
concerns of religion, and to walk in your own
ways, and in the fight of your own eyes, be af-
fiired, that bitter things are written againft you,
and that your old age will fadly poflefs the fins of
your youth in pains of body, remorfe of confcience,
and the terrors of wrath to come \ or, which is
worfe than all, in a flupidity of mind, which,
though it may render you paft feeling for a feafon,
will make your deflrudion more certain and more
awful.
And befides the evils which await you^ there
are mifchiefs incalculable and inconceivable, which
you are bringing on others ; and efpecially on
thofe with whom you moft frequently aflbciate.
Many will be feduced into vice by your vain con-
verfation — many will be corrupted in their man-
ners by your ungodly example — many will be
hardened in guilt by your profane contempt of re-
6 ft Early Piety the Comfort
figion. And thefe will be influential in feducing,
corrupting and hardening many more. There is
no poflibility of forefeeing how long the evil may
continue, how far it may run on, and how wide-
ly it may fpread around, after it has once been
put in motion. " One finner deftroys much good."
Now fuppofe you fhould live to old age, and in
that folemn period fhould feel a ferious fenfe of
the judgment before you ; will it not be painful
to refled on fuch a hfe as has been defcribed ? It
will then be too late to recall the evils which you
have done. They who commenced the journey
of life in your company, will generally have fin-
ifhed their courfe, and pafled to the judgment.
The few who are left, will be placed at a diftance
from you. They will be out of the reach of your
counfel and admoniton : or if you can fpeak to
fome of them, perhaps they will, by this time,
have become too infenfible to feel, and too obfti-
nate to follow your good advice.
In this ftage of life, you will probably fee fami-
lies, which fprang from you, and which, in con-
fequence of your example, live, as you have done,
without religion, without the fear of God, with-
out regard to his w^orfliip. In a iew days you
muft go to anfwer before God for your own per-
fonal condud, and for the important trufl com-
mitted to you. What anfwer will you be prepar-
ed to give ? In the perplexity of confcious guilt,
from what fource will you derive comfort ? God
demands from you the fervice of your youth ; if
you will not give him this ; behold, you have
finned againfl him ; and be fure your fin will find
you out.
2. Early piety will render you inflruments of
much good in the world. Your zeal and forward-
nefs in religion will provoke very many. And,
Serm. IV. of Old Age, 6j
in the time of old age, will it not be a pleafing re-
flection, that you have not lived in vain ; but,
according to your ability, have brought honor to
God's name, and done good to mankind ? That
by your youthful example you have encouraged
fome of your fellow youths to forfake the foolilh
and live, and to go in the way of underftanding ;
to feek unto God betimes, before their hearts
were hardened through the deceitfulnefs of fin ;
to come forward with an open profeflion of reli-
gion, and to walk agreeably to the religion, which
they profefs ? Will it not be a pleafure to think
that thefe pious youths, animated by your exam-
ple, have extended and fpread among others the
good, which you began ; and that there are,
within your knowledge, many pious and virtuous
people, who perhaps might have continued and
perilhed in their guilty courfe, if you, like fome,
had lived in the contempt of religion, and in the
negle6t of your falvation ? And if you ftiould have
pofterity, who may live on earth after you are
gone, will it not be a great confolation and joy
to fee them walking in the truth, maintaining re-
ligion in their houfes, promoting peace and virtue
in fociety, and fpreading among their neighbors,
and handing over to their fucceflors the pious fen-
timents, which they received from you ? Or what-
ever maybe their condudl, will it not be a folace
to your minds to reflecl, that you have faithfully
difcharged your duty to them, have feafonably
inftrucled them in the truth, and have affedion-
ately exhorted them to a holy life, and to appeal
to God and them, as witnelTes how holily and
juftly and unblameably you have behaved your-
felves among them ?
3d. Early religion will be a comfort to your
old age, becaufe it will be attended with a con-
54 Early Piety the Comfort
fcioLifnefs, that you have approved yourfelves to
God.
Religion, you know, is a fervice due to God,
And if it be due to him at all, it is as really due
in youth, as in old age. If you neglefl it while
you are young, you as impioufly defraud and rob
God, as if you Ihould negled it when you become
old ; for you are as much God's creatures, as de-
pendent on him for happinefs, and as accountable
to him for your condu<?l now, as you will be
then. If there be any fervice which you owe to
God, the obligation commences with your intel-
lectual capacity, and continues through all ftages
of life ; and you can no more plead an exemption
from it at one time, than at another.
Now if you fliould live in the negled of religion
until old age invades you, and fhould at that time
retain any moral and intelleclual fenfibility, you
muft condemn yourfelves for having wafted your
beft days in folly and vice, and referved for God
the poorett and moft ufelefs part of life — that part
in which you are leaft able to ferve him and do
good to mankind. This will be like offering the
blind, the lame and the torn for facrifice. And
furely you may well be afraid, that fuch an offer-
ing will not be accepted at your hands. If after a
life of impiety, you ihould be fo happy in the
laft ftage of your mortal exiftence, as to exercife
a fmcere repentance, yet how painful muft this be?
The iniquities of a long life will ftand in order be-
fore you. The matter of your repentance will be,
not mere infirmities, or accidental offences, but
an habitual courfe of wickedmefs from your earli-
cft youth to that fad hour. How awfully will you
have filled up the meafure of your lins ; what re-
morfe and anguifh will feize your minds ; how
will your hope tremble, when it attempts to lay
hold on mercy ?
Scrm. IV. of Old Age, 65
To thofe who feek God early there are many
encouraging promifes. But what promife will
you find for fuch as refufc to feek him until they
are old ? Thefe have loft the benefit of all the en-
couragements given peculiarly to youth ; for they
have gone beyond this period. Their hopes muft
now reft on more general declarations of God's
mercy.
But how pleafant may be the laft ftage of life
to him who can look back and fay, *' Thou, O
God, art my hope, and my truft from my youth.
Thou haft taught me from my youth, and hither-
to have I declared thy wondrous works. I have
feared thee from my youth, and have not wick-
edly departed from thee.** Such a man carries
with him into old age, peace of mind, felf-appro-
bation, hope of glory, and joy in God. He can
adopt this pious language ; " Thou art my por-
tion, O God. I have laid, that 1 will keep thy
ftatutes. Whom have I in heaven but thee ? and
there is none on earth, that I defire befides thee.
My flefti and my heart faileth ; but thou art the
ftrength of my heart, and my portion forever."
4. Early piety gives comfort to old age, as it
lays a foundation for eminent improvement in re-
ligion.
He who begins the religious life, when he is old,
has but little time before him for progrefs in divine
knowledge, for the corred:ion of wrong biaffes,
for the extirpation of evil habits and the forma-
tion of virtuous ones. The holy temper wrought
in him will exift under great imperfections, and
his fpiritual exercifes will meet with many difti-
culties and obftructions. Confequently he cannot
experience that comfort and pleafure in religion,
which he wifties to enjoy ; efpecially in fo near
views of another world.
Vol. V. 1
66 Early Piefy the Comfort
But they who make religion their early choice
and habitual practice, are continually advancing
in the divine life. The graces wrought in them
by the fpirit of God, in their renovation, are
ftrengthened by exercife, and the duties of the
Chriftian life are facilitated by ufe. And the vir-
tues, which are moft important to old age, fuch
as fobriety, contentment, patience, devotion and
heavenly mindednefs, come into familiar and a-
greeable operation. It is no eafy matter for an
old man to be calm and cheerful under his prefent
trials, if he has been anxious and fretful in all
his former days. It is difficult for him now to
have his converfation in heaven, if it never has
been there before. He can have little relifti for
devout and fpiritual exercifes, if they are all new
to him, and he now begins to learn them. My
friends ; that religion may bring its confolations
home to your hearts in that evil day, you muft
gain a familiar acquaintance with it in your better
days.
5. Religion begun in youth, and continued
through the fubfequent ftages of life, will be a
, fafe ground for ftrong hope in old age.
The man, who believes, that within a few
weeks or months, he Ihall enter into the eternal
world, muft, if any fenfibility be left, earneftly
defire a good evidence, that he fliall be happy there.
But this evidence cannot ordinarily be acquired
in a day or week. It muft be the refult of expe-
rience and felf-examination. There muft be op-
portunity to prove the inward temper and to
compare it with the word of God. A fudden
and hafty confidence is generally deceitful, and
always precarious. There is no doubt, that fome,
even in old age, may be the fubjedls of a renovat-
ing change J but the reality of fuch a change muft be
Serm. IV. of Old Age. 67
doubtful to them, until they have had more time
to prove themfelves, than the aged have reafon to
expect. Such perfons, though they die fafely,
yet cannot wholly difburden themfelves of previ-
ous anxieties and fears.
Therefore, my friends, take up religion in^ fea-
fon, carry it with you through life, cherifh it in
your old age ; then you will have comfort in the
decays of your nature, and good hope in your
death. Your conftancy and improvement in reli-
gion from early life will be an evidence in your fa-
vour, in which you may place confidence. How
pleafant will be this period, when you can review
a long life with confcious approbation, and can
look forward into the eternal world with the full
affurance of hope ? How bright will be the even-
ing of your life, when light breaks in on your
eyes from the heavenly world ? How cheerfully
may you ftep forward into the valley of death,
when the light of God's countenance gilds your
paffage ? " If you prepare your hearts and ftretch
out your hands to God ; if you put away iniqui-
ty from your hands and wickednefs from your
fouls, then fhall you lift up your faces without
fpot ; yea, you fhall be ftedfaft, and fhall not
fear ; your age fhall be clearer than the noon day ;
you Ihall fhine forth, you Ihall be as the morning."
6. Early religion brings this additional advan-
tage to old age, that it enfures a more diftinguifh-
ed degree of glory in the future world.
The fcripture alTures us, that the heavenly re-
wards will be meafured out to good men according
to the works which they have done for God, and
the attainments which they have made in holinefs.
*' They who have fowed bountifully, will reap al-
fo bountifully ; and they who have fowed fpar-
ingly, will reap fparingly." They who have fpent
6S Early Piety tks Comfort
a long life in the fteady practice of religion, muft
have acquired more virtue in their hearts, brought
more honour to God, and done more good to
men, than they who never attended to religion
before the laft ftage of their probation. Confe-
quently they have a capacity to enjoy, and a title
to receive a proportionably larger meafure of hea-
venly felicity. There are fome, who wili fcarce-
ly be faved ; and fome whofe reward ftiall be great*
The late penitent will be found in the former clafs ;
the early Chriftian in the latter. And, O how
pleafant muft be the contemplation of death to
fuch aged faints, as can depart in the full perfua*
fion, that an entrance will be miniftered to them
abundantly into the kingdom of God, and that
there they fliall receive an exceeding and eternal
weight of glory ?
I have reafoned with you, my young friends,
on the fuppofition, that you will live to be old.
And now fay, Does not religion, on this ground^
appear to be your higheft wifdom ? Is not your
judgment brought fully over to the fide, for which
I have been pleading ? Then fix your refolution
immediately. — Do you hefitate ? — There is anoth-
er argument in your cafe, which certainly forbids
delay. It is not certain that you will live to be
old. And with refpedl to each of you individu-
ally, this is not probable. You fee fome die old ;
you fee more die young. The uncertainty of life
is a powerful reafon, why you fhould choofe God
for your hope and your truft from your youth.
Even though you fhould be fpared to old age, this
early choice is, on many accounts, highly reafon-
able and advantageous ; if you are to die in youth,
and God knows whether this be not your deftiny,
then the choice, which I have recommended, is
abfolutely neceffary. For this is the only time
you can have.
Serm. !V. 9f Otd Apr, eg
If any of you, my aged brethren, have let this
time pafs away unregarded, you have loft your
beft time ; and I deplore your lofs. But for hea-
ven's fake, lofe not what remains. Be humble
for paft neglect, apply with diligence to the work,
which you ought to have begun before. Death
is advancing ; it lingers not. Time is palling ;
it flumbers not. It is high time to awake out
of fleep. Wherefore, let me apply to. you the
words of the apoftle, " Awake, ye that fleep, and
arife from the dead, and Chrift fliall give you
light. And walk circumfpedly, not as fools, but
as wife, redeeming the time, becaufe the days are
cviU"
SERMON V.
>0*C3^0<
The Infirmities and Comforts of Old Age,
A Sermon to Aged People.
-»-•»••»<■ *••*-
MY AGED BRETHREN AND FRIENDS,
TOU will permit an aged man^ like yourselves^ to
speak^ this ajternoon^ a few words to you.,., Or ^ if you
please^ he will in your hearing speak to himself, ...,.Per^
tinent to our case^ and worthy of our adoption^ is the pC'
tition of the Psalmist in
PSALM Ixxi. 9.
Caft me not off in tht time of old age Forfake me not when my ftrength
faileth.
Ti
HERE is little doubt, that David was
the author of this Pfalm. And from feveral ex-
preffions in it we learn, that he wrote it in his old
age. He prays in our text, " Caft me not off in
the time of old age.'* And, in verfe 1 8, " Now,
when I am old and grey headed, forfake me not.**
But David, when he died, was but about feventy
years old, and he probably wrote the Pfalm fome
years before his death j perhaps in the time of
Serm. V. Infirmities and Comforts of Old Age, yt
Abfalom's rebellion j for he fpeaks of " enemies,
who then took counfel together, and laid wait for
his life/* And we find not that he was ever in
this perilous and critical fituation after that rebell-
ion. David, then, realized old age earlier than
fome feem to do. He noticed its firft appearance j
he brought it near in his meditations, before it
had adually invaded him ; or, at leaft, when he
began to perceive its approach in the decline of
his flrength, and the increafe of his grey hairs.
But many choofe to view it as diftant — " Grey
hairs are here and there upon them, and they per-
ceive it not.'* They enjoy, in a comfortable de-
gree, the pleafures of life ; and that evil day, in
which there is no pleafure, they put far from
them.
It would be wife for us to imitate David's ex-
ample ; to think of, and prepare for the evil day,
before it comes ; to fecure God's gracious pre-
fence now ; and in our daily prayers to afk, that
" he would not caft us off in the time of old age,
nor forfake us when our flrength faileth."
The Pfalmift here reminds us, that old age is a
time when flrength faileth : and that at fuch a
time God's prefence is of peculiar importance.
I. Old age is a time when flrength faileth.
There is then a fenfible decay of bodily flrength.
As we come into the world, fo we depart, im-
potent, feeble and helplefs. From our infancy we
gradually acquire flrength, until we arrive to our
full maturity. We then for a few years continue
flationary, without fenfible change. After a little
while we begin to feel, and are conflrained to con-
fefs an alteration in our flate. Our limbs lofe
their former aclivity ; our cuflomary labour be-
comes wearifome ; pains invade our frame ; our
fleep, often interrupted, refrefhes us lefs than
^« Jnjrmties and Cemforis
l^cretofore ; our food is lefs guftful ; our fight is
bcdimmed, and our ears are dull of hearing ;
** they that look out at the windows are darken-
ed, and the daughters of mufic are low ;'* the
^eafures of reading and converfation abate ; our
ancient companions have generally withdrawn to
another world, and the few who are left are, like
us, fliut up, that they cannot go forth. Hence
fecial vifits are more unfrequent and lefs entertain-
ing J and our condition grows more and more fcd-
itary and difconfolate.
With our bodily, our mental ftrength ufually de-
clines.
The faculty, which firft appears to fail, is the me*
mory. And its failure we firft obferve in the diffi-
culty of recollecling little things, fuch as names
and numbers. We then perceive it in our inabil-
ity to retain things which are recent. What we
early heard or read, abides with us ; but later in-
formation is foon forgotten. Hence, in conver-
fation, aged people often repeat the fame queftions
and relate the fame ftories ; fcr they foon lofc
the recolleftion of what has paffed. And hence
perhaps, in part, is the impertinent garrulity, of
which old age is accufed. You fee, then, my young
friends, the importance of laying up a good ftorc
of ufeful knowledge in early life. What you ac-
quire now, you may retain : later acquifitions
will be fmall and uncertain. Like riches, they
will make themfelves wings and fly away. In the
decline of life you muft chiefly depend on the old
ftock ; and happy, if you fliall have then a rich
ilore to feed upon.
When memory fails, other faculties foon follow.
The attention is with more difficulty fixed, and
more eafily diverted : the intellecl is lefs acute in
its difcernment, and the judgment more fallible in
its decifions.
Serm. V. tf Old Age, 73
The judgment is the lall faculty which the pride
of age is w illing to give up. Our forgetfulnefs wc
cannot but feel, and others cannot but obferve.
But we choofe to think our judgment remains fo-
lid and clear. We are never apt to diftruft our
own opinions ; for it is the nature of opinion to
be fatisfied with itfelf. It is certain, however,
that judgment muft fail in fome proportion to
the failure of attention and recolledion. We
form a juft judgment by viewing and comparing
the evidences and circumftances, which relate to
the cafe in queftion. If then any material evi-
dence, or circumftance efcapes our notice, or flips
from our memory, the judgment formed is un-
certain, becaufe we have but a partial view of the
cafe. In all matters, where a right judgment de-
pends on comparing feveral things, the failure of
memory endangers the rectitude of the decifion.
When we perceive a decline of bodily and men-
tal ftrength, fear and anxiety ufually increafe.
Difficulties once trifling now fwell to a terrifying
magnitude, becaufe we have not power to en-
counter them ; want ftares upon us with fright-
ful afpect, becaufe we have not capacity to pro-
vide againft it ; the kind and patient attention
of our friends we diftruft becaufe we know not
how long we may be a burden to them, and we
have nothing in our hands to remunerate them,
except that property which they already anticipate
as their own. " The grafshopper now becomes
a burden ; we rife up at the voice of the bird ; we
are afraid of that which is high, and fear is in the
way."
This ftate of infirmity and anxiety, painful in
itfelf, is rendered more fo by the recollect ion of
what we once were, and by the anticipation of
what we foon fliall be.
Vol. V. K
74 tnfirmtties and Comforts
We contraft our prefent with our former con=*
dition — Once we were men ; now we feel our-
felves to be but babes. Once we poffefred aftive
powers ; now we are become impotent. Once
we fullained our children and miniftered to them
with pleafure ; now we are fuftained by them ;
and we are fure, our once experienced pleafure is
not reciprocated. Once we were of fome import-
ance in fociety ; now we are funk into infignifi-
eance. Once our advice was fought and regard-
ed ; now we are pafTed by with neglect, and
younger men take our place : even the manage-
ment of our ownfubftance has fallen into the hands
of others, and they perhaps fcarcely think us worthy
of being confulted. And if we are, now and
then, confulted, perhaps our jealoufy whifpers,
that it is done merely to flatter our aged vanity
and keep us in good humor.
Such a contraft Job experienced, and he found
it no fmall aggravation of his adverfity. Looking
back to former days, he fays, " When I went out
of the gates through the city, the young men faw
me, and hid themfelves ; the aged arofe and ftood
up. When the ear heard me, then it blefled me ;
and when the eye faw me, it gave witnefs to me,
becaufe I delivered the poor and fatherlefs, and
the bleliing of thofe who were ready to perilh,
came upon me. But now they who are younger
than I have me in derifion. They abhor me and
flee from me. They m.ar my path, and fet for-
ward my calamity."
And not only the remem.brance of what is paft,
but the fore thought of what is to come, aggra-
vates the calamity of the aged man.
In earlier life hope ftood by him to comfort
him in all his troubles. If he was difappointed
in his bufinefs, he hoped to fucceed better in a fa-
Serm. V. of Old Age, 75
tore eflay. If he met with misfortune, he hoped
by and by to retrieve it. If he loft his health, he
hoped by time and medicine to regain it. If he
fuhered pain, he hoped it would be fhort. What-
ever calamity he felt, he looked forward to bet-
ter days. But now hope has quitted its ftation
and retired from his company. " His days are
fpent without hope." The joys of life are fled,
never to return. He anticipates the increafe of
infirmities and pains from month to month, and
the probable event of total decrepitude and con-
finement, and the entire lofs of his feeble remains
of fenfibility and intellecl.
Well might Solomon call this an evil day.
In the probable expectation of fuch a day, there
is no folid comfort, but in the hope of enjoying
the prefence of God. Therefore, as we obferved,
II. We ought to adopt the prayer of David,
" Caft me not off in the time of old age : Forfake
me not when my ftrength faileth.**
In the firft place, the Plalmift may here be fup-
pofed to requeft, that God would not caft him off
from the care of his providence.
When we have reached old age, or find ourfelves
near it, we may reafonably and properly pray,
that God would excufe us from thofe pains of body
and infirmities of mind, with which fome have
been afHicled ; that he would place us in eafy
and unembarraffed circumftances, and in connex-
ion with kind and faithful friends ; that he would
free us from worldly carefulnefs and anxiety, and
allow us liberty for thofe devout exercifes, which
are fuited to prepare us for ourmomentous change.
David had feen the grofs mifbehavior of fome of
his children, and was now probably fuffering un-
der the cruel perfecution of an ungracious fi3n,
who wiftied the father's deatli, that he might poA
76 Infirmities and Comforts
fefs the father's throne. In this fituation the old
man prays, " Deliver me out of the hand of the
wicked, out of the hand of the unrighteous and
cruel man. O God, be not far from me ; make
hafte to my help." Under this fevere affliiftion he
doubtlefs requefted, that God would incline the
hearts of his children to treat him with filial duty
and affedion, and to fludy the peace and comfort
of his declining age.
The happinefs of the parent, in the latter fta-
ges of his life, depends much on the good behav-
iour of his children ; and particularly on their
kind attention to him. I pity the aged man,
who, when his ftrength fails, looks anxioufly a-
round, and fees not afon on whom he can lean :
no ; not a child, who will rc;ich out a hand to
fuftain his finking frame, and guide his tottering
fteps. But I congratulate the happy old man,
who fees his children about him, all attentive to
his wants, liftening to his complaints, compaflion-
ate to his pains, and emulous each to excell the
other in acls of filial duty. I honour the children,
when inftead of feeing the old father tolled from
place to place, unwelcome wherever he is fent,
they adopt the language of Jofepb, " Come to me,
my father ; thou fhalt be near to me, and I will
nourifh thee." Such filial kindnefs foothes the
pains, and cheers the fpirits of the parent. It
makes him forget his affliction, or remember it as
waters which pafs away.
But, fecondiy, what David principally requeft-
ed was, that God would grant him the prefence
of his grace. Thus he prays, in another Pfalm,
" Caft me not away out of thy prefence ; take
not thy holy fpirit from me ; reflore to me the
joy of thy falvation, and uphold rae with thy
free fpirit.*'
0f Old Age. 77
His outward man was decaying ; but he folicit-
ed fuch fupplies of grace, as ftiould renew the in-
ward man day by day. In his increafing infirmi-
ties he could take pleafure, when the power of
God refted upon him ; for however weak in him-
felf, he was ftrong in the Lord.
I. In this prayer he afks grace, that he may
maintain a temper and behaviour fuited to his age
and condition.
It becomes the aged to be grave and fobety for
they ftand on the brink of the eternal world. And
who would not be fober there ? If we ftiould ever
happen to fee fuch men light and vain, addicted to
frothy difcourfe, fond of diffolute company, and
feeking guilty amufements, we fhould be fhocked
at the fpeclacle. We ftiould naturally conclude,
that their hearts were totally alienated from God
and religion, and completely ftupified by the ha-
bits of fin.
It becomes them to be temperate and vigilant^
and to avoid every indulgence, which might tend
to increafe the peeviftinefs and irritability naturals
ly incident to a period of pain and infirmity.
It becomes them to be patient and rejigned. As
they are fubjecl to peculiar trials, and the ftrength
of nature fails, they ftiould implore the prefence
of that goodfpirit, whofe fruits are gentlenefs,m eek-
nefsandlongfuffering. Theyfliouldcallto mind for-
mer mercies, and meditate on God's works of old.
They ftiould confider that their time is fliort, and
tlieir trials will foon be over. " Now for a feafon,
if need be, they are in heavinefs through manifold
temptations ; but if patience has its perfeft work,
the trial of their faith, which is more precious,
than that of gold which perifties, will be found to
praifc and honour at the coming of Chrift. And
thcfc light afflidions, v/hich are but for a mo-
yS Infirmitm and Comforts
ment, will work for them a far more exceeding
and eternal weight of glory."
2. They ihould pray for grace, that by a pat-
tern of piety and heavenly mindednefs, they may
recommend religion to others. They are requir-
ed to be found in charity, as well as patience ; not
only to bear their troubles with fortitude and dig-
nity, but to exhibit in all things a behaviour,
which becometh holinefs, that they may teach the
young to be fober minded. This is the beft ex-
ercife of their charity.
David, in his old age, felt a benevolent concern
for rifing pofterity. Hence he prays, " O God,
forfake me not, when I am old, until I have fliewed
thy ftrength to this generation, and thy power to
every one that is to come."
The aged man, taken off by his infirmities from
the adive buiinefs of life, can in no way do more
fervice for God and for mankind, than by exhib-
iting a vilible example of contentment and humil-
ity, piety and fpirituality, faith and hope, in the
Rear views of another world. He thus demon-
ftrates the excellence and power of religion, and
calls on all around him to embrace and cherifh it,
that like him, they may bear affliction with feren-
ity, and meet death with fortitude.
3. David here folicits communion with God.
*' Caft me not off." Deny me not free accefs to
thee. " Turn not away my prayer, nor thy
mercy from me."
The good man, in all circumftances, would
maintain a heavenly intercourfe. But he defires
and values this privilege moft in a time of afflic-
tion, and in the near expectation of death. Our
Saviour, who was, at all times, filled with a devout
fpirit, exercifed this fpirit moil fervently and fre-
ijuently toward the clofe of his life. And fo ought
of Old Age^ f^
the aged faint. As he is difcharged from the la-*
bours and occupations of the world, let him dif-
mifs his worldly affections and thoughts, and give
himfelf, more than formerly, to felf examination,
meditation and prayer. Viewing the time as at«
hand, when, taking leave of all earthly things, he
muft enter into a new world, mingle in new con-
nexions, and appear in the prefence of God, let
him employ himfelf in the contemplation of hea*
ven and in the exercifes of devotion, more con-
ftantly than he could ordinarily do in former years,
when the world had greater demands upon him.
Looking forward to the laft ftage of life, and re-
alizing the condition in which he may then be pla-
ced, let him often afk beforehand^ that God
would give him, at that time, the fpirit of prayer
in a fuperior degree ; would grant him, under
nature's weaknefs, ability to colled and arange
his thoughts, and a fervour of pious affe^iion in
making known his requefts. This, in a fimilar cafe,
was the employment and the comfort of the Pfalm-
ift. " My foul," fays he, " is full of troubles, and
my life draweth near to the grave : mine ac-
quaintance are put far from me ; and I am fliut
up, that I cannot go forth.'* And what could he
do in this condition ? One thing he could do ;
and this he did. He applied himfelf to prayer,
which is the beft relief of an afiliifted foul. " I
have called daily upoa thee, and to thee have I
ftretched out my hands. Unto thee have I cried,
O Lord, and in the morning fliall my prayer pre-
vent thee. Let my prayer come before thee j in-
cline thine ear to my cry."
4. David, in this petition, " Caft me not off in
the time of old age," requefts that, by the power
of divine grace working in him, his faith and
hope might hold out to the laft j and that, by the
Bo Infirmities and Comforts
fenfible difplays of divine light, and by increaf-
ing evidence of his title to falvation, he might be
freed from the diftrefllng apprehenfion of being
finally caft off and forfaken of his God. Thus he
prays, on another occafion, " Caft me not away
out of thy prefence. Reftore unto me the joy of
thy falvation."
In all feafons and conditions of life, the hope
of glory is much to be defired, and earneftly to
be fought. This will lighten our afHidions and
fweeten our mercies ; defend us againft tempta-
tions and fniooth the path of duty ; difpel the
gloom which hovers round the grave, and bright-
en the profpeft of eternity. But this hope is ne-
ver more important, or more delightful than in
old age. — Now the joys of life have fled, and
earthly profpecls are cut off; now the day of pro-
bation is expiring, and the folemn hour of retri-
bution is at hand. How unhappy the cafe of thofe,
who are going down to the grave without hope,
and going to judgment with a confcioufnefs of un-
pardoned guilt ; who, in the review of life, fee
nothing but vain amufements, fenfual pleafures,
earthly affections and avaricious or ambitious pur-
fuits : and in the contemplation of futurity fee
nothing before them, but death, judgment and
fiery indignation ? But how happy the aged Chrif-
tian, who can look back on a life employed in
works of piety to God, and beneficence to men,
and who now feels the fpirit of devotion and char-
ity warmed within him, and adting with frefh vig-
or to confirm his hopes of heaven, difpel the fears
of death, and light up frefli joys in his foul ? He
can take pleafure in his infirmities, regarding them
as kind intimations, that " now is his falvation
nearer, than when he believed."
Such was Paul's felicity, when he was ready to
Serm. V. e/ Old Age. 8i
be offered, and the time of his departure was at
hand. " I have fought a good fight, I have fin-
iflied my courfe, I have kept the faith, henceforth
there is laid up for me a crown of righteoufnefs,
which the Lord, the righteous judge, will give me
in that day/* How did Paul obtain this felicity ?
*' He counted not his own life dear to himfelf, that
he might finifli his work with faithfulnefs, and
his courfe with joy." He kept under his body to
bring it into fubjedion, left by any means, when
he had preached to others, he himfelf fliould be
a caftaway." That we may obtain the full afTur-
ance of hope, we muft be followers of them, who
by faith and patience inherit the promifes ; and in
this courfe we muft give diligence to the end.
Our fubjedl powerfully applies itfelf to us, who
are advanced in age. We begin to feel the de-
cays of ftrength, and to perceive the indications
of our approaching diffolution. In a few days,
we muft go the way, whence we fliall not return.
Soon we fhall fee man no more with the inhabit-
ants of the earth ; but fliall be placed in new re-
lations and in a new condition. While we tarry
here, our infirmities will probably increafe ; our
days and nights will become more wearifome ;
the pleafures of fenfe will lofe their relifti ; the
burden of worldly bufinefs will be too heavy for
our bending flioulders ; the implements of our la-
bour will drop out of our palfied hands, and we
Ihall have no more a portion in any thing that is
done under the fun. And it is not improbable,
that fome of our laft months may be fpent in help-
lefs confinement of body — ah, and perhaps too in
derangement or ftupor of mind.
Looking forward to fuch a feafon, let us daily
pray, " O God, caftus not off in the time of old
age J forfake us not when our ftrength faileth.
Vol. V. L
S2 Infirmities and Comforts
Givetis kind and patient friends, who will cheer*
fully minifter to our neceflities and bear our infirmi-
ties. Vouchfafe to us rich fupplies of thy grace,
that we may fuftain our own infirmities ; may en-
joy communion with thee ; may maintain our
heavenly hope, and by a pattern of Chriftian pie-
ty, charity and fpirituality, may commend to thofe
who ftand around us that Divine Religion, which
is our fupport, our comfort, and our joy. And
jf, in thy fovereign wifdom, thou Ihouldft fee fit
to deny us the privilege of reafon, let the prayers
which we now offer be gracioully remembered ;
and grant us pious and prayerful friends, who will
fend up petitions to thee in our behalf. And
whether we fhall then be capable of making a pe-
tition to thee, or not, we now humbly alk. That
thou wouldft not caft us out of thy prefence, nor
take thy holy fpirit from us, but by thine own
wonderful and feci et operation make us more and
more meet for heaven ; and when our flefli and
cur heart fliall fail us, be thou the ftrength of our
heart, and our portion forever."
My brethren, if we wifti to enjoy the comforts
of religion at laft, we muft cultivate the temper,
and keep up the exercife of religion now. It will
be no eafy matter to take up the bufinefs then, un-
lefs we have been accuftomed to it before.
You, my friends, who are in the midft of life,
and you who are young, are not uninterefted in
this fubjeft. You all think, that we, who are
aged, need the comforts of religion. God grant,
that we may have them. Do you not fometimes
think of us in your prayers ? We hope you do.
But know, if you live to be aged, (and you all
defire many days) thefe comforts will then be as
neceffary for you, as they are now for us. But .
how can you be fure of them then, unlefs you ob<;
Serm. V. 0/ Old Age, &^
tain an intereft in them now ? To have the com-
forts of religion, you muft have religion itfelf.
Embrace it, therefore, in your hearts ; cultivate
the holy tempers which it requires ; maintain the
good works which it enjoins, and afcertain your
title to the eternal bleffings which it propofes. —
Thus lay up for yourfelves a good foundation a-
gainft the time, which is to come, that you may
lav hold on eternal life.
SERMON VI.
>©*<£S>*<c><
Dry Bones Rejlored.
EZEKIEL xxxvii. 3.
Aud he faid unto ra;, Son of man, can thefc bones live? And I anfv/eredj
O Lord God, thou knoweft.
J. HE Jews, having been, for many years,
captives in Babylon, viewed a return to their own
land as an event much to be defired, but utterly
to be defpaired of. They were under the power
of their enemies, who at that time would not,
nor was it thought they ever would, confent to
releafe them from their bondage. The aged peo-
ple, who felt an attachment to their native coun-
try, were dying off, and the youth were coming
forward with a predileftion for the land of their
captivity. Judea was poffefled by ftrangers and
furrounded by enemies ; its temple, buildings and
walls were in ruins ; and how fliould they ever
repoflefs it ; or, if they (hould return, what enjoy-
ment could they find there ? Their captivity was
a punifliment for their fins ; and in this idolatrous
country there was little profpeft of a reformation.
They were lofing the religious fentiments and man-
ners, which fome had brought with them, and
which a few fl:ill retained ; and they were finking
deeper into depravity, than when their calamities
Serm. VI. Dry Bones Rejiored, 85
began. What hope then could there be of their
re-eftablifliment in their ancient country and privi-
leges ?
To revive the defponding fpirits of the pious
people among them, God fends to them the proph-
et Ezekiel w^ith the relation of a remarkable vi-
fion.
The prophet feemed to himfelf to be placed in
the midft of a valley filled with human bones. He
paffed by them round about ; he viewed them ;
he obferved, that they were numerous, but exceed-
ingly dry, as if they had lain in the open air for
a length of time ; and that they were fcattered
promifcuoufly over the ground, as if they never
could be colledled and reduced to order. God
fays to him, " Son of man, can thefe bones live ?'*
The prophet anfwers, " O Lord God, thou know-
eft." God then commands him, " Prophefy on
thefe bones, and fay, Thusfaith the Lord, I will caufe
breath to enter into you, and ye fliall live.*' So
he prophefied, as he was commanded ; and " as
he prophefied, there was a noife and a fliaking ;
and the bones came together, bone to his bone,
and finews and flefh came upon them, and fkin
covered them. But there was no breath in them.**
God farther directs him, " Prophefy unto the
wind," or breath, " and fay. Thus faith the Lord,
Come, breathe on thefe flain, that they may live.
So he prophefied, and the breath came into them,
and they lived and ftood on their feet, an exceed-
ing great army.'*
This vifion is applied to the defponding Jews to
confole them in their captivity. The Lord fays
to the prophet, " Thefe bones are the whole houfe
of Ifrael. They fay. Our bones are dried, our
hope is loft, we are cut off for our part. Say unto
them. Thus faith the Lord, Behold, O my peo-
^S JPry Bones Refiored,
pie, I will open your graves, and I will put my
spirit in you, and ye fliall live, and I will place
you in your own land, and ye fhall know that I
^m the Lord."
This vifion was defigned to reprefent to the
captives, not merely a relloration to their former
privileges, but alfo a happy revival of pure reli-
^oa. This is one important blefling promifed,
'* I will put my fpirit in you, and ye fliall know-
that I am the Lord.**
This was an inftruclive and encouraging vi-
fion to the captive Jews ; and it may be ufeful and
monitory in its application to us. We \sdll en-
deavour to improve it in fome reflexions relative
tQ ourfelves. It teaches us,
Firfl:; That among a people enjoying the revela-^
tion of God, religion fometimes falls into fuch ^
low condition, that there appears but little
profpecl of its revival.
In Ezekiel's time, the Jews were like dry bones,
in which there was no principle of animation.
In fome former periods their fl:ate was little better.
Such was their degeneracy, that the minifters of
religion were in perplexity, how to addrefs them
with effbd:. " To whom fliall I fpeak and give
warning, that they may hear. Their ear is un-
circumcifed and they cannot hearken. The word
of the Lord is a reproach to them, and they have
no delight in it.'* God himfelf fpeaks, as if his
wifdom, goodnefs and patience had been exer-
cifed toward them even to wearinefs, yet without
fuccefs. " Ye men of Judah, what could have
been done more, that I have not done ? I looked
for judgment, but behold oppreflion ; for right-
eoufnefs, but behold a cry.'* " O Ephraim, what
fliaU I do unto thee ? O Judah, what fliall I do
unto thee ? For your goodnefs is as the morning
cloud ; as the early dew it goeth away," When
€erm. VL Dry Bones Rejlorei. %^
God afked Ezekiel, whether the dry bones in thef
valley could live ; the prophet, not knowing what
anfwer to give, referred the queftion back to him
who propofed it. The revival of fuch bones muft
be eminently a work of God j this was plain.
But whether God would revive them, or wheth-
er he could do it confiftently with the honour of
his charad:er, and the ends of his government, he
only knew. In contemplating the ftate of this
people the prophet's only hope was in the power
and mercy of God. " Lord God, thou knoweft."
Sinners, under the dominion of fin, are faid
to be dead^ as having in them na adive principle-
of fpiritual life. Speaking of the Ephelians in
their gentile ftate, the Apoftle fays, " they were
dead in trefpaffes and fms." He adds " We^ Jews,
had our converfation among them in times paft,
fuliiling the defires of the flefh and mind." The
recovery of both to a fpiritual life the Apoftle a-
fcribes, not to any principle naturally inherent in
them, but to the quickening power of divine
grace. " God who is rich in mercy, for his
great love, wherewith he loved us, even when we
were dead in fms, hath quickened us together
with Chrift. By grace are ye faved.'*
This defcription is applied, not to unbelieving
gentiles and Jews only, but alfo to fome degener-
ate churches. Some of the churches in Afia had
a name to live, but were dead. Their members
in general were deftitute of the power of godlinefs ;
and in their beft members zeal languiflied, and
love grew cold.
What is fpoken of thofe ancient churches may-
be applied to others in latter times. When licen-
tious opinions and immoral practices prevail 'y
when family religion becomes unfaftiionable ; when
the fabbath and the inftituted worftiip of the fane-
58 Dry Bones Rejlored*
tuary are treated with negled ; when the num-
ber of profeffors isfmall, and its proportion, in a
time of increafing population, evidently decreaf-
cs ; when the youth are generally indifferent to
religion, and few of them join themfelves to the
church of God by an open profeflion of their faith ;
when the difcipline of the church is laid afide, and
profeffors live like the men of the world j when
they, who pretend to feel the power of religion,
withdraw from their brethren, inftead of co-operat-
ing with them in the common caufe ; when the cer-
emonies of religion, which were inftituted as meansT
of union, are made occafions of uncharitable contro-
verfy and feparation ; we may then fuppofe our-
felves in the midft of Ezekiel's valley of dry bones.
And if it were alked, whether thefe bones can
live ; we could only anfwer, " Lord God, thou
knoweft.**
But in this vifion we are taught.
Secondly; That, in the moft unpromifing fcafons,
there is room to hope, and reafon to ftrive for a
revival of religion.
God is able to make dry bones live.
When Chrift taught his difciples, what diiEcul-
ties might oppofe their paffage, and obftrudl their
entrance into the kingdom of heaven, they afked
with aftonifhment, " who then can be faved ?
He anfvvered, " With God all things are poffible.**
He can fo order events in his providence, as to a-
waken the carelefs from their flumbers. He can
imprefs divine truth on the ftony heart, and bend
the iron neck to obedience. He can quicken to
holy fenfibiUty the foul dead in trefpaffes and fins.
The fame almighty grace, which can change
one foul, can change thoufands. The fpirit of
the Lord is not ftraitened. He that begins a good
work, can fpread it far around, and make its re-
Serm. VI. Dry Bones Refiored* 89
fult glorious. The dry bones in EzekiePs valley
were all made to live and ftand on their feet, an
exceeding great army.
God is merciful. He has no pleafure in the death
of the wicked ; his pleafure is, that they turn
from tl^eir way and live. He has given his only
begotten fon, that whofoever believeth in him
fliould not periih, but have everlafting life. He
ftrives with linners by his good fpirit, and re-
proves them by his word, that they may turn to
wifdom's way. Who can fay, he has never been
a fubjed: of this divine ft riving ? Who can fay,
he has never felt a conviction of his fins, a re-
morfe for his iniquities, a fenfe of futurity, and
a concern for his falvation ? To what Ihall men
impute thefe uninvited fenfations, but to the ex-
citations of the fpirit of grace ?
He has opened to guilty mortals a door of
hope in the glorious difcoveries of the gofpel. He
has fent forth his heralds to proclaim to finners
his gracious pardon, urge them to repentance,
and pray them in his name to be reconciled to him.
He hearkens and hears whether any fpeak aright.
He waits to be gracious. He exalts himfelf that
he may fliew mercy.
Amidft fuch wonderful overtures, the guilty
have encouragement to repair to God, and fay,
*' Turn thou us, and we fliall be turned ; take
away iniquity and receive us gracioufly.*' The
godly have encouragement to pray, " Revive
thy work, O Lord, in the midft of the years,
and in wrath remember mercy.**
God is fo-vereign. He fhews mercy in his own
way, and on his own terms. He requires finners
to ieek his mercy for themfelves, and faints to
feek it for others. Ezekiel was fent to prophefy to
the dry bones, before they were framed into bod-
VoL. V. M
fljo t)ry Bones Rejiored.
ies ; and to prophefy to the wind, before breatfi
came into them.
God brings about the purpofes of his providence
and grace by the intervention of 7neans, and ufual-
ly by the intervention of human means. We are
not to expert miracles in the latter, more than in
the former. In both we are to be workers togeth-
er with God. He has dire6led us to work out
our lalvation, becaufe he works in us ; and to be
fellow helpers to one another, becaufe he works
with us. When he Comes to bring falvation, he
looks whether there be any to help.
Why has he commanded minifters to preach
the word, to-beinftant in feafon and out of feafon,
to exhort and rebuke with all longfuffering and
doctrine ? Why has he commanded parents to
train up their children in knowledge and piety ?'
Why has he commanded Chriftians to conlider
one another, and provoke unto love and good
works ."* Why has he commanded them to pray
for the fuccefs of his word among the carelefs and
ungodly ? Surely it is his will that linners fliould
repent and be happy ; and it is his good pleafure
to hear the prayers and fucceed the labours of the
faithful in fo benevolent and pious a work. .
We cannot fay, how foon good men will receive
an anfwer to their prayers, and fee the fruit of
their labours. But God has taught them not be
weary in well doing — to pray always and not faint.
Their prayers will not be loft — their labours will
not be in vain.
Some may think, no good has been done, be-
caufe they have feen none. But, in this cafe, we
are not competent judges. There may be good
done which we have not feen ; or good may arife
which we fee not yet. Perhaps we have not done
enough. The time for God to work vilibly may
Serm. VI. Dry Bones Rejiored. 91
not be come. We muft patiently continue in
well doing. But though no harveft fhould be
gathered, faithful labourers will receive their re-
ward. Elijah, difcouraged by unfuccefsfulnefs,
retired to a cave. But God called him forth to
his work. *' What doft thou here, Elijah ? I
have refcrved to myfelf feven thoufand men, who
have not bowed the knee to Baal." Let us nev-
er think, we have done as much as we ought,
when there is more that we can do.
Wonderful works of divine grace have been
feen in times paji. Great finners have been reclaim-
ed. Maliornant enemies of truth have been con-
quered. High looks have been brought low.
Proud hearts have been captivated to the obedi-
ence of Chrift.
Times of general declenfion have been followed
with happy revivals. The church of Ifrael often
fell into deep degeneracy. But by the influence
of pious rulers, ading in conjunction with zealous
prophets, extenlive reformations were effected.
How deplorable was the religious ftate of the Jews
in the time of the captivity. They were mingled
among the heathens, had imbibed their fentiments
and learned their manners. Few retained the
fpirit of true religion. The ftated worfliip of God,
if not wholly difcontinued, was enjoyed but im-
perfeftly, and under great reftraints. They were
like dry bones fcattered in a valley. But by the
fpirit of God co-operating with the miniltry of a
few remaining prophets, they were made to live.
In the land of idolatry, they were awakened to
a fenfe of their iniquities, and the iniquities of their
fathers, and by repentance obtained a happy reftora-
tion to their former privileges. They returned to
their own land with weeping and fupplication, and
fought the Lord their God. They aied the way to
92 Dry Bones Rejiored,
Zion with their faces thitherward. They faid one
to another, " Come, and let us join ourf elves to the
Lord in a perpetual covenant not to be forgotten.**
This was a reformation beyond the probability
of the means, which they enjoyed. They had
funk into idolatry in their own land, where the
worfhip of the true God was maintained ; and
who would have expected, that they fhould be
reclaimed from this dreadful corruption, while
they dwelt in the midft of idolaters ? But fo it was.
Deprived of their privileges, they began to ap-
preciate them ; and to improve to better purpofe
fuch means as they had.
During the captivity, there were fome proph-
ets among them. God fent prophets with them
to Babylon ; and fome he raifed up there to preach
to them repentance,inftrucl them in the truth and
guard them againft the corruptions, which fur-
rounded them. The labours of thefe good men
God bleffed to the converfion of many, and thus
prepared the people for the refumption of the priv-
ileges, which they had once defpifed.
God is purfuing a fimilar method now. Many
of our citizens have gone into the wildernefs,
where there is a famine of hearing the word.
Some of them probably left the ftated ordinances
of God without regretting the lofs. But God has
mercifully fent his word after them. He has re-
markably awakened the benevolent zeal of many
Chriftians to fend miffionaries into the wildernefs.
And much fuccefs has attended their labours. Mul-
titudes, realizing the value of a privilege, which
once they little regarded, are now feriouily atten-
tive to the word, whenever they have opportuni-
ty to hear it. Many have been awakened to a
fenfe of the importance of religion ; have intro-
duced it into their families, and feem to have em-
Serm. VI. Dry Bones Refiored. 95
braced it in their hearts. New churches have
been formed, and in fome of them minifters have
been fettled. It is hoped, that, under the culture
of faithful labourers, the wildernefs will become
more and more like a fruitful field.
This leads us to another obfervation,
Thirdly ; Whenever there is a revival of religion
among a people, it is effeded by the preaching of
the word. Before the bones in the valley were
raifed and animated, Ezekiel was caufed to pafs
round about them, and obferve the (hocking con-
dition in which they lay. Then he was command-
ed to prophefy upon them, and to fay, " O ye
dry bones, hear the word of the Lord.'* His
prophecy on the bones was emblematical of his
miniftry to the captive Jews. God faid to him,
" Thefe bones are the whole houfe of Ifrael.
Prophefy, and fay unto them. Thus faith the
Lord, I will open your graves and caufe you to
come forth, and ye fhall know that I am the Lord,
and I will put my fpirit within you.'*
Though the Jews, generally, were,like bones,hard,
inadive, fenfelefs, yet the prophet was to preach
to them, and call upon them to hear God's word.
Sinners, on account of their indolence, inatten-
tion, and want of an inward principle of holinefs,
are reprefented as dead. This moral deadnefs is a
reafon, why the word ought to be preached to
them ; for it is a mean, which God has appointed
to awaken them. " Awake, thou that fleepeft,
and avife from the dead, and Chrift fliall give
thee light.'*
If it be neceffary, the word fhould be fpoken, it
is neceffary fmncrs fliould hear. " Ye dry bones,
hear the word of the Lord.'* Hearing the word
does not conftitute men faints ; but it is a mean
of ^heir becoming fuch. " God begets them by
the word of truth,"
54 Dij Bones Rejiored.
We have never known any remarkable reform-
ation effeded, but by means of the word. It is by
this, that God inftruds the ignorant, awakens the
carelefs, humbles the felfconfident, undeceives
hypocrites, converts finners, and faves them who
believe. God could by an immediate energy
change men's hearts. But he choofes to treat
them as intelligent beings. He calls them to
come and reafon with him. He gives them his
word, and requires them to hear it and attend to
it. The operation of his fpirit is indeed neceflary
to the radical renovation of their tempers. But
an attendance on the word is the ordinary mean of
their obtaining this gracious operation.
Before Ezekiel prophefied to the dry bones,
there was no noife, or ftiaking among them. They
lay fcattered in the valley. When he prophefied,
they began to move and come together. The
word often produces an external reformation in
finners, before the fpiritual life really begins. The
bones in the vifion came together ; but there was
no life in them. Then Ezekiel prophefied to the
wind, and prayed, that this might breathe on
them j and they lived and fl:ood on their feet.
This may denote the power of religion in the
foul.
As there may be a human form without animal
life, fo there may be a religious form without
fpiritual life. The renovation of the mind is a
work of divine grace. " We are faved by the
renewing of the Holy Ghoft." But as in the crea-
tion of the firft man, the body was formed, be-,
fore life was infufed, fo in the new creation, there
is a reformation of the outward man, before a ho-
ly principle is wrought in the foul. The finner,
under fenfible convidions and awakenings, re-
nounces the grofs forms of vice, and attends to
Serm. VL t)ry Bone^ Rejlored, p^
external duties on the natural principles of hope
and fear. Such a corre6lion of manners ufually
precedes that renovation of heart, which confifts
in a direct and univerfal love of righteoufnefs.
Renewing grace is to be fought by prayerw
** For this God will be enquired of."
Where a general revival of religion begins, a
fpirit of prayer will be apparent in many ; in the
teachers and profeffors of religion, and in thofe
who are the fubjecls of convidions and awaken-
ings. When the prophet prayed, " Come, O
wind, breathe on thefe flain, the breath came inta
them, and they lived.** Previous to the conver-
fion of the Jews in the latter days, God will pour
on them the fpirit of grace and of fupplication.
Whenever we fee fuch a fpirit poured x)ut, we
may expeft happy confequences to enfue. It is a
token that God is about to perform fome great
and good work. The apoftle exhorts the Chrif-
tians in Rome to ftrive together with him, in their
prayers, for the fuccefs of his miniftry. If Gocf
gives a fpirit of prayer, he has fomething elfe to
give. He has not faid to us, " Seek ye me in
vain.*' '*The efFe(5tual fervent prayers of the
righteous avail much.'* Where they agree togeth-
er concerning any thing, which they would afk,
and which they ought to afk, it will be done for
them by their heavenly father.
There is one thing more here to be obferved,
Fourthly ; When Ezekiel prophefied on the
bones fcattered promifcuoufly in the valley, they
came together, bone to his bone, and linews came
upon them. This circumftance in the vilion fug-
gefts to us, that where a real revival of religion
takes place among any people, there will be order,
harmony and peace. Religion is not altogether a
private and perfonal thing j it is, in its nature.
9 6 Dry Bones Reftored.
fecial, friendly and benevolent. It feeks the gen*
eral good. It ftudies the happinefs of all within
its reach. And wherever it extends its proper
influence, it brings men together into a well regu-
lated fociety. It puts every member and bone of
the body in its natural place, and binds the parts
one to another by the joints and finews of reci-
procal affedion, and mutual kindnefs.
There is fometimes a noife and Ihaking among
dry bones, which is followed with quite different
effects. The bones, inftead of coming together,
each in its place, to form a regular, compact body,
fly off from one another, fo that they can form
nothing like a body ; or they meet in total confu-
fion and diforder, one bone rufhing into the place,
and one member alTuming the office of another,
and all without finews to hold them together, and
without joints to perform regular movements.
Thus they form, not a proper body, but a mis-
fhapen, difcordant mafs. Such a fhaking as this,
is very different from that which the prophet faw
in the valley.
Where real religion has dominion in the foul,
it fubdues turbulent paffions ; it introduces and
enlivens kind affeftions ; it brings all the faculties
into fubjection to God, and into harmony with
one another. Where it fpreads among a people,
it infpires them with mutual love, joins them to-
gether in the fame mind, foftens their hearts to
fympathy in afiliction, and prompts them to en-
courage and aid one another in their fpiritual in-
terefts. In a word, it forms fuch a body, as the
apoftle defcribes ; a body united to, and depend-
ing on its proper head, from which all the parts,
by joints and bands, having nourilhment minift-
ered, i icreafeth with the increase of God. Such a
body will grow unto a perfed man, and will rife
§erm. Vt. Dry Bones Rejiore^. 9^
to the meafure of the ftature of the fulnefs of Chrift.
Charity is the bond of perfe<5tnefs. It is this which
completes the Chriftian characler. It is this which
confummates the beauty, and confolidates the
ftrength of a Chriftian focietyi This is the mark
which difcriminates true religion from falfe zeal.
The edifying of the church in love is the end of
all divine ordinances. We are to come together
in the church, to worftiip together in the fanclu-
ary, to fit together at Chrift*s table, to eat of his
bread and drink of his cup, that we may be unit*
ed together in one body, and may grow into an
holy temple in him.
How joyful would it be to behold a revival like
that, which the prophet beheld in vifion — to fee
dead linners arifing from the duft, animated with
fpiritual life, cafting off their filthy garments and
putting on the robes of righteoufnefs, engaging
with united zeal in works of piety and charity j
encouraging each other in a devout attendance on
all divine inltitutions, and keeping the unity of
the fpirit in the bond of peace.
Such a revival will be feen in the latter day*
Let us pray, that fomething of the fame kind may-
be feen now.
Awake, ye^that fleep, arife from the dead ;
Chrift will give you light. Awake, awake, put
on ftrength, O Zion ; put on thy beautiful gar-
ments, OJerufalem. Arife, fliake thyfelf from
the duft. Let not the unclean pafs through thee.
Cleanfe thyfelf from all thy filthinefs, and perfedl
holinefs in the fear of the Lord. Then fhall thy
children break forth into joy, and fing together.
Then Ihall the wafte places become fruitful fields,
and their dew fliall be as the dew of herbs. Then
the Lord fhall make bare his holy arm in the eyes
of all the nations, and the ctids of the earth fhall
fee his falvation.
Vol. V, N
SERMON VII.
Birds and Beajls Breaching to Men*
JOB xii. 7.
Ask the beaRs now, and they fhall teach thee ; and the fowls of the air, and
the)' shall tell thee :
Oi
'NE of the fathers of the Roman chutch,
taking in the moft abfolute fenfe Chrift's command
to his difciples, " Go, preach the gofpel to every
creature^^ went and preached to birds and beajis.
This certainly was no part of Chrift's commillion
to his apoftles. But though men are not com-
manded to preach to beafts and birds ; yet God
in his providence has appointed thefe to preach to
men. Job, to confute certain erroneous opinions
advanced by his friends, refers them for inftruc-
tion to the beafts of the field, and the fowls of
heaven. " Aik them, and they will teach you.'*
The fcripture inftru61:s us, not only by plain
doctrines and precepts, but alfo by pertinent ima-
ges and allufions. Among other methods of in-
ftruftion, it refers us to certain difpofitions ob-
fervable in the animals around us. For though
thefe creatures are not capable of moral conduct,
yet there are in them certain inftindlive actions,
which are emblems of human virtues. Hence the
fcripture often fends us to them for inftrudion,
and reproof. To them our text calls our atten-
tion.
Serm. VII. Birds and Beafls Preaching to Men, 99
But left, in the contemplation of thefe inferior
creatures we fhould feem to defcend below the
dignity of a religious fubjecl, we will confine our-
felves to the examples prefented to us by the fcrip-
ture itfelf, which always treats the moft familiar
fubjeds with fuch a dignity, as gives them import-
ance and commands refpecl.
1. T^he beafts reprove our unmindfulnefs of, and
ingratitude to our Divine Benefactor.
" Hear, O heavens," fays the prophet, " and
give ear, O earth, for the Lord hath Ipoken ; I
have nourifhed and brought up children, but they
have rebelled againft me. The ox knoweth his
owner, and the afs his matter's crib ; but Ifrael
doth not know ; my people doth not confider."
The prophet here felefts for an example thofe
creatures which are generally efteemed dull and
intractable. Yet even thefe, he fays, rebuke the
unthankfulnefs of men ; for they look to the
hand from which they have been fed, and repair
to the crib from which they have been fupplied.
They wait for their mafter's bounty, and receive
it with tokens of gratitude. But man, thanklefs
man, forgets the heavenly benefador, who daily
loads him with benefits, and gives him all things
richly to enjoy. Man lives on God's goodnefs,
yet God is feldom in his thoughts. He feeks his
fupplies without a fenfe of dependence, and eats
his meals without an acknowledgment of obliga-
tion. He rifes to his labour without imploring
the divine bleffing, and lies down to fleep with-
out aflting the divine protection. He has been,
from his youth, fufliained by God's care, and yet
continues in rebellion againfi: him.
Look to your domeftic animals : are they as
unmindful of you, as you are of your God ? Do
they treat you with the neglect, with which you
? / c r o 9
I'oo Birds and Beajts
treat your heavenly parent ? The want of lan-
guage to exprefs a fenfe of dependence they Sup-
ply by lignificant adions. You have language :
employ your tongue in prayers and praifes to
God. You have reafon : let his mercies perfuade
you to glorify him in all your actions. While
you live in difobedience and unthankfulnefs ta
God, without a fenfe of his goodnefs, and with-
out a regard to his will, the beafts, which ferve
you, reprove and condemn you.
IL How many are there, who, while they en-
joy a fulnefs of worldly good, are difcontented witli
their worldly condition, and always jnurmut:t.
ing againft the ways of providence, as if thefe were
partial and unequal ? Do you fee this difpofition
in the brutes ? " Doth the wild afs bray, when he
hath meat ? Or loweth the ox over his fodder ?'*
The brutes have their natural wants ; and when
ihefe are fupplied, they are contented. But man
is ever craving, and can never have enough. Hi(?
avarice has no limits ; his ambition knows no
hounds. The wants of nature are few and fmall.
The wants of imagination are endlefs and iu-
iktiable. The world is full of complaints. Every
one feems more or lefs dilTatisfied with his own
condition, and defirous to exchange it for that qf
fome other man. The general enquiry is, " Who
will fliew us any good ?'' But what do you want I
Have you not much good now ? You enjoy health,
liberty and competence. You have food to eat,
raiment to put on, houfes to dwell in, and friends
to converfe Vv^th. You have fecurity in your per-
fons and properties, ability to labour in your call-
ings, and capacity to enjoy the fruits of your la-
bour ; you ufe them as your own, difpofe of them
as you pleafe, confume what you need, and lay
by the reft for future occalions. And v/hy are
Serm. VII. FreacJmg io Men, * ^q^
you not contented ? — One murmurs at t^e uncr
qijial ^iftributions of providence ; another com-
plains of the injuftice of his fellow men ; this
man is diffatisfied with one thing, and that man
^ith another, and ahnoft every m^n with fome-
thing. But all this murmuring proceeds froii\
ynreafonable paflions, from pride, avarice, ambi-
tion and luft. Pride demands more homage, than
men are willing to beftow. Avarice feeks more
property than the world has to give. Ambitioi^
afpires to more po\yer than can be lodged in mor-.
tal hands, Luxury afflicts itfelf by feeking more
pleafure than i^n animal can enjoy. It is the dif:
appointment of thefe reftlefs paflions, which i^
the ground of all our complaints. The beaft i^
free from thefe paflions, and contented when
his real wants are fupplied : man, who is endued
\yith reafon, fliould fubdue thefe paflions j thei^
he will be contented in his place. This is
the inftruclion of religion, " Let your conyerfa-
tion be without covetoufnefs, and be content
wifh fuch things as ye have ; for ye brought
nothing into the world, and ye can carry nothing
out of it."
III. The fowls of the air reprove our inattention
io the warnings of providence.
^* The llork in the heavens,'* fays the prophet,
*^ knoweth her appointed time, and the turtle, the
crane, and the fwallow obferve the time of their
coming ; but my people know not the judgment
of the Lord : How do ye fay, We are wife, and
the law of the Lord is with us ? Surely in vain
nji^de he it ; the pen of the fcribes is in vain."
. The fowls exadly mark and punclually obey
the admonitions of the feafons. No aftronomer
is more accurate, than they, in obferving ; no
feanian is inpre careful, than they, in foilowing
102 Birds and Beqfls
tlie afpecls of the heavens. They defcry the prog-
nofticks of approaching ftorms, and feek fecure
retreats. As winter advances, they fly to warmer
regions ; and again they return with the return-
ing fpring. But how inattentive are men to the
figns, which warn them of threatening dangers,
and which call them to immediate repentance, as
the means of fafety ?
God inftructs us by his word, and admonifhes
us by his providence. The language of his provi-
dence is explained by his word. When iniquities
abound, we are taught, that judgments are pre-
paring. When judgments are abroad, we are ex-
horted to learn righteoufnefs. The calamities,
which fall on others, we are commanded to re-
gard as warnings to ourfelves. But how inatten-
tive are men in general to thefe admonitions ? A
fudden death will perhaps have a temporary eftecl
on fome : but how few are awakened to prepare
for a death as fudden ? The prevalence of mortal
ficknefe creates an alarm within the circle of its ra-
vages, and excites a folicitude to prevent, or ef-
cape its attacks : but rarely does it produce a gen-
eral and durable reformation ? We hear of fuch a
calamity at a diftance ; we make it a fubject of
enquiry and converfation ; we fpeculate on the
natural caufcs, the probable preventives, and
moft approved remedies ; and thus let it pafs
away as an unintereiHng piece of intelligence.
While others are deftroyed from morning to even-
ing, they perifh without any regarding it. A
mortality near to us affedls us more fenfibly, than
a mortality at a diftance ; but whether diftant or
near, its moral inftructions and admonitions are
the fame. In both cafes, it alike teaches us the
uncertainty of our health and life — of our chil-
dren and friends j and the importance of an imme-
Serm. VII. Preaching to Men, loj
diate preparation for the events, which await uS
in this changing, dying world. And yet how few
apply it to this wife and ferious purpofe ? Do not
the fowls, who obferve the temperature of the air,
and the afpeft of the fkies, difcover a wifdom,
which condemns our foUy ? They regard the fea-
fons appointed them for changing their climes :
we neglect the feafon afligned to us to prepare for
a greater change ; a change of worlds. When
we fee their attention to the tokens given them in
the courfe of nature, let us pay equal attention to
the admonitions given us in the coixrfe of pro\Hi-
dence.
IV. The fcripture fends us to the fowls to learn
heavenly affedion and -zeal. *' They who wait on
the Lord fliall renew their ftrength ; they fhall
mount up with wings, as eagles ; they fliall run
and not be weary ; they fhall walk and not faint."
The eagle is defcribed, in the book of Job, as a
fowl of vigorous wing, elevated flight and pene-
trating eye. " She mounts aloft, makes her neft
on high, and her eyes behold afar off"." She loves-
the fublimer regions of the air, foars above the
clouds, and lives in the beams of the fun. If flic
defcends to the earth, it is to collect her food ;
foon flie returns to dwell in her favourite flvies.
She is an emblem of Chriftian faith and hope,
heavenly mindednefs and zeal. She delights in a
lofty afcent. Shall Chrifliians cleave to the dufl: ?
We are, indeed, like the eagle, to feek on earth
food for the fupport of our bodies : but our fouls
mufl: rife on the wings of hope and faith to dwell
in a higher region and a purer fl^y.
The gofpel opens to our view a glorious world,
where God manifefts his wonderful perfedlions,
where the redeemer difplays his lovely character,
and where faints rejoice in adoration and praife.
io4 'lairds and Beajfs
That is a diftant world ; b\lt our eyes, like tht
ek^le's, fhould fee afar off. We fliould look be-
yond this cloudy atmofphere, into the Regions of
eternal day— regions which need hot our fun, be-
ing always enlightened with the glory of God.
" If ye be rifen with Chrift,'* fays thd apoftle,
'' feek the things, which are above, where Chrift
litteth on the right hand of God ; fet your affec-
tion on things above, and not on things on the
earth ; for ye are dead, and your life is hid with
Chrift in God ; and when he fhall appear, then
fliall ye alfo appear with him in glory.'*
If the eagle, forgetting her wings, fhould rcfl
Gn the ground, and feed on the dunghill, fhe
■<yould be a proper emblem of fuch inconfiftent
Chriftians, as place all their affections, and employ
all their cares on this world, while they profefs
to live by the faith and hope of a better*
V. The fowls rebuke our unreafonable careful-
nefs and anxiety about the things of the prefent life.
" Take no thought for your life," fays our Lordj
** what ye fhall eat, or what ye fhall drink, nor
for your body, what ye fhall put on. Is not the
life more than meat, and the body more than rai*
merit ? 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 ?"
God's providence over his creatures is exercifed
in a manner adapted to their different natures.
Some infeds and animals are endued with an in-
ftind, which directs them, in fummer, to provide
ftores for their fupply in winter. But the fowls,
which are formed for paffage, have no occafion for
winter ftores ; for when fupplies fail in one place,
they can with fpeed and facility pafs to another.
They have neither ftore-houfes, nor barns, but
Sefm. VIL Preaching to Men- I05
commit themfelves to providence in the way, in
which nature guides them. In this way God fup-
plies their wants. " He gives to the beaft his
food, and to the young ravens which cry. Thefe
all wait on him, and receive tlieir meat in feafon."
Men are endued with intellect, forethought and a
capacity for labour ; and for them God provides
by fmiling on their prudence and induftry. " They
are to work with their hands the thing; which is
good, that they may have lack of nothing, and
may have fomething to give to fuch as need.'*
'* He who gathereth in fummer is a wife fon ; but
he who ileepeth in harveft is a fon who caufeth
Ihame." While we purfue the duties of our calling
with diligence, and ufe the fruits of our labour
with temperance, we are to truft the care of pro-
vidence without anxiety. This is our Lord's
meaning, when he -fays, " Take no thought for
the morrow." That thoughtfulnefs for the things
of the world, which is attended with immoderate
defire, perplexing fear, diftruft of God and neg-
led of duty, is condemned by religion, by reafon,
and even by nature itfelf. " Take no fuch thought
for thefe things ; for thefe are the things, after
which the gentiles feek ; but feek ye firft the king-
dom of God, and thefe things fhall be added to
you, as far as you need, and your heavenly father
feeth, how far you need them." What good will
your anxiety do you ? Can you by this add a cu-
bit to your ftature, or a moment to your life ?
God has hitherto preferved your life : can you
not truft him to preferve it flill, and to afford you
its conveniences ? Look up to the heavens ; and
fee how he fuftains the fowls. They live on his
bounty without anxiety. What he gives, they
enjoy with cheerfulnefs. What he fcatters they
gather and are filled with good. Can you not *
Vol. V. O
io6 Birds and Beqfis
truft the providence, which fupports t^em ? Pur-
fue, like them, the courfe, which he has marked
for you J and doubtlefs you will receive fuch
things as you need. " Commit yourfelves to him,
for he is a faithful creator. Call all your cares
upon him, for he careth for you.**
VI. Thefe thoughts naturally introduce another
leflbn. Solomon fends the fluggard to the ants,
that from them he may learn diligence, prudence
and forethought. " Go to the ant, thou fluggard,
confider her ways, and be wife, which, having
no guide, overfeer, or ruler, provideth her meat
in fummcr, and gathereth her food in harveft.'*
The man, who negleds the proper feafon of bu-
finefs ; who gives to fleep and amufement the time
which he owes to his own and his family's fupport ;
who fubftitutes fruitlefs wifhes for active labours j
who raifes imaginary difficulties that he may ex-
cufe himfelf from neceflary duties, we call a flug-
gard ; and Solomon calls him fo too. But many,
who are the reverfe of this character in common
life, deferve it in the moral fenfe. Wholly occu-
pied in the affairs of the world, they pay no at-
tention to the culture of their minds, the correc-
tion of their tempers, the reformation of their
lives, and their preparation for the world to come.
It is the diligent hand which makes rich, in fpir-
itual, as well as in temporal treafures. How much
foever one may labour for treafures on earth, if
he lay up none in heaven, he is flill idle, and ftill
poor.
Solomon counfels the fluggard to confider the
■luays, and learn the wifdom of the ant. She looks
well to the future, " providing her meat in fum-
mer :" flie improves the favorable opportunity y
*' gathering her food in harvefl :" Ihe attends to
her work with diligence, while the feafon lafts.5:
Serm. VII. Preaching to Men, 107
Thus fhe lives through winter, in which a thou-
fand more gay and mufical infeds perifli with
hunger and cold.
All this fhe does, though fhe has no guide to
prefer ibe her work ; no overfeer to urge her dili-
gence, and no ruler or judge to punifh her neg-
led. How does this fmall and contemptible crea-
ture reprove the folly and negligence of men ?
Many give themfelves to indolence, pleafure
and diverlion, while their worldly neceflities urge
them to induflry. Many devote themfelves to
the cares of the world, when there is one thing
needful, which demands their attention. Many
beftow all their thoughts and labours upon the in-
terefls of this mortal flate, when they ought to
look forward to the eternal world, and provide
for a happy exiflence there. How is the day of
falvation neglected ? How is the fine feafon of
youth wafted ? How are fabbaths profaned ?
How are the warnings of providence defpifed ?
How are the ftrivings of the fpirit refifted ?
Thus thoufands live in floth and negligence,
though they have a guide, overfeer and ruler.
There is a confcience within them, which re-
proves their negleft ; there is a law given them
to dired their conduct ; there is an allfeeing God,
who infpefts their adions, and who will bring ev-
ery work into judgment with every fecret thing,
whether it be good or evil, and will render to ev-
ery man according to his doings.
Go, then, to the ant, thou fluggard j conflder
her ways, and be wife.
I fhall add only one example more. That in all
our Chriftian condudl we may learn to unite inno-
cence with prudence, and fimplicity with caution,
Chrift refers us to the ferpent and the dove. " Be-
hold," fays he to his difciples, " I fend you forth,
io8 Birds and Beajts
as lambs among wolves : be ye therefore wife as
ferpents, and harmlefs as doves.''*
Our Lord, when he was on earth, would not
commit himfelf to men ; for he knew what was
in men. The fame caution he injoins on his dif-
ciples. " If they perfecute you in this city, flee
to another.'* This probably is his intention, when
he fays, " Be ye wife as ferpents." For the wif-
dom of the ferpent lies principally in his art to ob-
tain his fuftenance, and in his caution to avoid
his enemies. But then our Lord inftrucls them^
that with their wifdom they muft join innocence^
of which the dove is a pattern. She is ever harmt*
lefs and inoffenfive : fhe never molefts other crea*
tures : Ibe makes no war on birds of different
fpccies : with thofe of her own fpecies, Ihe ?ti»
fociates in amity and peace ; and in her fpecial
friendfhips fhe is diftinguiftied by her fidelity and
love.
In times of danger, we are to confult our fafe-
ty. When evil threatens us, we are to forefefd
it, and hide ourfelves. But whatever unjuft de-
(igns we may fufpect, we muft ufe no finful arti-
fice to defeat them. Whatever injuries we re-
ceive, we muft indulge no thoughts of revenge.
This is Saint Peter's advice to Chriftians in a time
of perfecution ; " Let none of you fuffer as air
evil doer, or as a bufybody in other men's mat-
ters ; yet if any man fuffer as a Chriftian, let him
not be afliamed. For it is better, if the will of
God be fo, that ye fuffer for well doing than for
evil doing. And let them, who fuffer according
to the will of God, commit themfelves to him in
well doing. For who is he that will harm you, if
ye be followers of that which is good ?" But if
any be fo malignant, as to harm you for your
goodnefs, remember, "that when ye fuffer for
righteoufnefs' fake, happy are ye." ,
Serm. VIL Preaching to Men* 109
We might farther purfue thefe illuftrations un-
der the guidance of fcripture ; but perhaps they
have already become tedious.
There is one reflection, which here naturally
arifes ; that the beafts may be of moral, as weli
as fecular benefit to us. We employ them in our
fervice, ufe them for our food, and from them
collecft materials for our clothing. But this is not
all the ufe which we are to make of them ; we
are to learn wifdom from them. And perhaps one
reafon^ why God has placed us in a condition,
which requires us to be converfant with them, is
that we may thus gather moral inftructions from
the adions which we fee in them.
It is, however, a humbling thought, that we
fliould need inftruciion, and Ihould io often meet
reproof from the animals, which we defpife. Sure-
ly we are much fallen from the dignity of rational
beings ; we are much depraved in the difpolition
of our hearts ; we are much corrupted in our fen-
timents and actions ; elfe God would not fend us
to learn wifdom and virtue from thefe inferior
creatures. God has given us underftanding, and
made us wifer than the beafts of the field, or the
fowls of heaven. But our underftanding is dark-
ened through the ignorance that is in us, becaufe
of the blindnefs of our hearts. Our reafon is en-
flaved to paflion and luft. Our judgment is per-
verted by earthly affections. Hence the brutal
creatures are fo often propofed to us as emblems
of the wifdom and virtue, which we have loft
and which we ought by all means to regain.
Their example, however, is but a fubordinate
auxiliary to means more excellent and wonderful.
Let us rejoice in the rich and glorious provifion
which God has made for our recovery from this
difhonorable and dangerous apoftacy. He has
no Birds and Beafls Preaching to Men*
given us a revelation from heaven. This teaches
us, that all have finned, and fallen under con-
demnation to death and mifery — that a faviour
has come to redeem us by his blood — that the di-
vine fpirit is fhed down to renew us by his influ-
ence, and that God gives his holy fpirit to them,
who alk him. Convinced of our guilt and de-
pravity, let us repair to the God of grace, fuppli-
cate his pardon in the name of his fon, and implore
the kind influence of that good fpirit, which is
able to renew our hearts, fubdue our lufl;s, bright-
en our underft;anding and purify our fouls. And
under this heavenly influence let us afpire to im-
provement in knowledge and virtue, and to the
purity and perfection of our nature, that we may
be qualified to aflbciate with angels, and with them
to dwell in the immediate prefence of the crea-
tor.
SERMON VIII.
>o*^*©<
Joab lapng hold on the Horns of the Altan
I. KINGS ii. 30.
And he faid, Nay, but I will die here.
X HIS is the refolution of Joab, who had
fled to the altar, as his laft refuge, when he knew,
that king Solomon had determined to take away
his life.
This Joab was a man of great diftindion in the
reign of David. The king made him the chief
commander of his army, and principal counfellor
in war ; and the duties of his high ftation he ex-
ecuted with wifdom, fidelity and courage. By
his long continuance and eminent fervices in his
office, he had acquired fuch unbounded influ-
ence among the foldiery, that he aflumed, in
fome cafes, an imperious controul over the king
himfelf.
On certain occalions he exprefled fome fenfe of
religion. David's order for numbering the peo-
ple " was abominable to Joab," and he remonftrat-
cd againft it as what would be *' a caufe of tref-
pafs to Ifrael.'* Before his famous battle with the
combined forces of Syria and Ammon, he addreff-
cd the officers of his army in a fpeech, which fa-
Ill Joah laying hold oti the Horns
voured highly of patriotifm and piety ; " Be of
good courage, and let us play the men for our
people and the cities of our God. And the Lord
do that, which feemeth him good."
But though he occalionally exprefled fome pi-
ous fentiments, yet in his habitual temper he was
haughty, deceitful and ferocious. In an infidlous
and treacherous manner, and from mere jealoufy
and envy he affaffinated two men, Amafa and Ab-
ner, who were more righteous than himfelf. Af-
ter the fuppreflion of Abfalom's rebellion, Joab
threatened the king with another and more danger-
ous infurreclion, if he continued to indulge his
immoderate grief for the death of an unnatural fon.
When, in the decline of David's life, Adonijah
ufurped the throne, Joab joined the party of the
ufurper, though he muft have known, that the
king intended to make Solomon his fucceffor.
This complication of crimes induced David to
leave it in charge to Solomon, that he fhould not
fuffer Joab to go down to the grave in peace.
Solomon, after his father's demife, being firm-
ly feated on his throne, caufed Adonijah to be
put to death ; and he depofed and baniftied Abia-
thar the prieft, who had been deeply concerned
ia the late ufurpation. Joab, hearing what mea-
fures the king was taking, and being confcious of
his own crimes, and perhaps knowing David's
charge to Solomon, expected, that his own fate
muft foon follow. He therefore fled to the tab-
ernacle and caught hold on the horns of the altar.
Solomon, being informed of Joab's flight to the
^tar, fent an officer to fall upon him. The ofli-
cer came to him and faid, " Thus faith the king,
(Come forth," that the altar be not ftained with
thy blood. Joab replied, " Nay, but I will die
here." On afecond order fcom the king, he iwas
executed in that place.
Serm. VIII. of the Altar. 113
In the land of Ifrael cities of refuge were ap-
pointed for the fecurity of the man, who had flain
his neighbour unawares ; and the tabernade^ at
the door of which ftood the altar of burnt-offer-
ing, was in fome cafes allowed to be a place of
refuge for the manflayer. But neither the cities
nor the tabernacle were to yield protection to a
wilful murderer. When it appeared, on exami-
nation, that the man came prefumptuoufly on his
neighbour to flay him with guile, the divine order
was exprefs, " Thou flialt take him from mine al-
tar, that he may die.*'
Joab mull have been too well acquainted with
the law of God, to fuppofe, that a wilful murder-
er and a rebel againft the government, fuch as he
was, could be faved from death by fleeing to the
altar.
The prefervation of life was not his object in
this action ; for he expected fl:ill to die. He faid,
" I will die here." It is probable he viewed this
flight to the altar as an act of religion, which be-
came adyinglinner,and would procure him pardon
and acceptance with an offended God. His crimes
were fuch as no facrifice of beafl:s could expiate,
for the law had provided no atonement for pre-
fumptuous lins. If he muft die, he would die on
the altar, and make himfelf the facrifice, and his
blood the atonement. If this laft act was accom-
panied with repentance of his fms and faith in the
mercy of God, he certainly was forgiven. Wheth-
er this was the Itate of mind in which he died,
the ftory is filent, and we cannot judge.
There is, however, one very ferious and im-
portant truth here fuggelted ; " that men, who
have lived all their days without a regard to re-
ligion, may wifli for the benefit and protection of
it, when they die.'*
Voi,. V. P
114 Joab laying hold on the Morns
In the hiflory of Joab's life, there is nothing,
which indicates a governing fenfe of moral obli-
gation and a future retribution. We find him
guilty of the moft flagrant crimes j but we never
hear from hiai any expreflions of remorfe ; we
never fee him at the tabernacle feeking the mercy
of God by prayer, nor at the altar prefenting a
facrifice for any of his iins. His life feems to have
been fpent in the purfuit of military glory. To
this object he could facrifice the lives of better
men 'han himfelf, when they ftood in his way.
And if he ever reforted to religion, it was in fome
critical conjuncture, when danger nearly threat-
ened him.
But now Joab has finiflied his military and po-
litical career. He is no longer to command an ar-
my, or direct a cabinet. He is grown old. He has-
filled up themeafureof his crimes. Juftice hasdrawn
the fword, and the day of execution is come. He-
fees no eicape ; he flees to the tabernacle and
lays hold on the altar. Here he remains fixed, and
here he refolves to die^ He w^ifhes to be prote<5t-
ed, in his death, by that religion, which he had
negle^ed in his life.
This is no Angular cafe. Similar examples are
recorded in fcripture, and fimiiar examples occur
to common nbfervation.
Pharaoh, that impious contemner of God, and
hardened vjppreflbr of the people of God, could
relent under a judgment, which threateneddeftruc-
tion to himfelf and his realm. He could then ac-
knowledge his dependence on a fuperior invifible
power. He could call for the fervants of Jehovah
i-n hafte, and urge their interceilion in his own and
his country*s behalf. He could fay, " I have finned
againft the Lord your God, and againfl; you ; now
therefore forgive my fm, and intreat the Lord,
Serm. VIIL of the Altar. 115
that he may take away from me this death only."
But, " when he faw that there was refpite, he
hardened his heart." Of Ahab king of Ifrael it is
faid, " There was none like him, who fold him-
felf to work wickednefs in the fight of the Lord."
But when he heard the awful fentence of deftruc-
tion, which God denounced againft him and his
houfe, " he rent his cloathes, put fackcloth on
his flefli, failed and went foftly." Yet after this
he could threaten and imprifon a prophet of God
for honeftly warning him of his danger, and could
treat a premonition from God with infolent con-
tempt. When God wrought wonders in the wil-
dernefs to fupply the wants of his people, " they
finned yet more againft him and tempted him in
their hearts : but when he flew them, then they
fought him ; they turned and enquired early after
him ; and they remembered, that God was their
rock, and the high God iheir redeemer ; yet they
flattered him with their lips, and they lied to him
with their tongueSjfor their heart wasnot right with
him, neither were they ftedfaft in his covenant.'*
The Pfalmift fpeaks of it as a common cafe, that,
** when fools," the defpifers of religion, " are by
their fins brought near to the gates of death, then
they cry to the Lord in their trouble, and he faveth
them out of their diftrefles ; he healeth them, and
delivereth them from deftrudlion." Yet he inti-
mates, that few " praife the Lord for his good-
nefs, and for his wonderful works to the children
of men." Solomon obferves, that they, who in
their profperity defpife the reproofs and fet at
nought the counfels of wifdom, will call on God
and feek him earneftly in times, when diftrefs and
anguifti come upon them. He defcribes a profli-
gate youth, as mourning at the lafl^ when his
flefli and body were confumed, and lamentingj
1 1 6 Joab laying hold on the Horns
that in his better d.^ys he had been in ahuoft all
evil, and had hated inftruction and defpifed re-
proof. The infidels and idolaters, in the days of
Jeremiah the prophet, turned their back unto the
true God, and would not even acknowledge him
as their creator and preferver. " They faid to a
flock. Thou art our father ; and to a ftone. Thou
haft brought us forth :'* but in the time of their
trouble, when all fupport failed them, they
would repair to God, and fay, " Arife and fave
us."
Cafes of the like nature are not unfrequent now.
There are many under gofpel light, who appear
to live regardlefs of religion. If they believe its
general truth, yet they feel not its particular and
prefent importance. They devote themfelves to the
pleafures and interefts of the world, and give the
momentous concerns of eternity no place in their
hearts. Tliey make no profeilion of religion ;
and the duties of it they praclife no farther than
their worldly defigns require. They feldom at-
tend on the appointed worfliip of God's houfe,
and perhaps as feldom addrefs their maker in a
more private manner. They are pleafed with the
converfation of thofe, who talk lightly about reli-
gion; and they readily embrace the licentious opin-
ions which they hear, becaufe thefe pacify their
troubled confciences, and quiet their guilty fears,
in the courfe which ihey are purfuing. If they do
}iot openly reject religion, yet they fondly admit
doubts of its truth, or, at leaft, of the truth of its
more important dodrines, and never take the
trouble to enquire, what religion really is, on
what ground it ftands, or what is their own char-
acter. Thus they pafs carelefsly along in the calm
feafons of life. But if you were to vilit thefe
perfons in a time of ficknefs, \vhen they liad the
Serm. VIII. of the Altar, 117
fentence of death in them, and even defpaued of
life, I am confident, you would find many of
them in a different ftate of mind. You would
not hear them talk fo doubtfully about the truth,
or fo lightly about the importance of religion, as
they ufed to do. You would not perceive them
feeking comfort in annihilation, or in promifcu-
ous falvation. Their final deftiny now appears
too near, and too folemn to be trifled with. They
wifli for a hope, which can reft on a folid and per-
manent foundation. How much foever they have
defpiled prayer in time paft, they now diredt their
thoughts and defires to the mercy of God as their
only hope. How indifferently foever they have
fpoken of the gofpel, they now fee no where elfe
to go for the words of eternal life. How much
foever they may have ridiculed the men of pray-
er, they now folicit a fhare in the interceflions of
fuch men. How much foever they have neglect-
ed the altar of God, they now wifh to lay hold
on the horns of it, and, if they muft die, to die
there.
This, indeed, is not the cafe of ^// dying finners.
Some die fuddenly, fome in the diftraclion or ftu-
por of difeafe, and fome in habitual hardnefs of
heart. But it is the cafe of many ; and we rarely
meet with a cafe which is the reverfe of it ; I
mean the cafe of one, who, in the near expecta-
tion of death, will difavow all regard to religion,
glory in his wickednefs, or place full confidence
in his licentious principles. The moft daring in-
fidels, and the moft boafting univerfalifts have
been known to fliudder at the gates of death, to
diftruft their former opinions, and feek refuge
in the grace of the gofpel. Even a Voltaire^ who
in the moft audacious manner profaned God's
altar in his life, fought to lay hold on the horns of
II 8 Joah laying hold on the Horns
it at his death. Though he employed his keeneft
wit to wound the gofpel of Chrift, yet he wiftied
to die a Chriftian ; and, it is faid, would have de-
clared himfelf fuch, had he not been diffuaded by
the atheifts who attended him.
Whether Joab's flight to the altar was accompa-
nied with a repentance, which entitled him to
mercy, we cannot fay ; nor can we, in any cafe,
determine the refult of death-bed fears, relentings,
confelHons and prayers. The terrors of another
world, opened to the near view of the guilty, may
•extort the language of repentance and faith, when
there is no hatred of fin and love of truth in the
heart. Balaam, who loved the wages of unright-
eoufnefs, yet defired to die the death of the right-
eous. The fcripture often fpeaks of the convict-
ions and fupplications of dying finners, as being
of doubtful iffue. " What is the hope of the
hypocrite," fays Job, *' when God taketh away
his foul ? Will God hear his cry, when trouble
cometh upon him ? Will he delight himfelf in the
Almighty? Will he always call upon God ?" " Be-
caufe I have called and ye refufed," fays wifdom,
" I alfo will laugh at your calamity ; I will mock
when your fear cometh. They fhall call, but I
will not anfwer, becaufe they hated knowledge,
and did not choofe the fear of the Lord." There
is, however, more hope for fuch relenting finners,
than for thofe who die in obfl:inate infidelity and
unfeeling flupidity. For though remorfe is not
repentance, yet there is no repentance without it.
If the finner repents at all, he mull firft be awak-
ened to conviction of, and felf- condemnation for
his fins.
The cafe, which we have been confidering, af-
fords as fome ufeful inftruclions.
i» We have here the teftimony of finners and
Serm. VIIL of ihe Altar, 119
unbelievers to the truth and importance of religion.:
Though they all deny its importance in practice^,
and many of them deny its truth in words, ye£
there are times, when, notwithftanding all their
prejudices and all their enmity againft it, they de-*
clare in its favour, and fliew a defire to obtain a
fliare in its hopes and comforts. This teftimony
is of real weight ; it deferves much credit.
It is a teftimony grounded on experiertce.
They have made trial of irreligion, and they find^
that this will not give them hope and comfort in
the time, when they are moft needed.
It is a teftimony againft themfelves : and fure-'
ly it muft be a ftrong conviction, which conftrains
them to condemn their former avowed fentimcntSy
and their paft manner of life.
It is a teftimony given at a time, when they
are moft likely to judge rightly and to fpeak hon-
eftly. It is given in a time of affliction, and in
the near view of another world. If ever they
will think foberly and juftly on fuch a fubjed, it
muft be now. The croud of worldly bufinefsy
the diftraction of earthly cares, the profpecli of
temporal honours and riches, the feduftions of ir-
religious company, the fafcination of fenfual
pleafures are now over and likely to return na
more. The lufts and paflions, which ufed to hur-
ry them along in their favorite purfuits, and blind
them to the dangers before them., have now fub-
fided. Pride, ambition, avarice and carnality
have ceafed to operate ; for their objeds are
thrown out of fight. New fcenes open to their
view. They are no more to return to this world 5
they are foon to enter on another. They ftand be-
tween both, and look back on the one which they
have paffed, and forward on that which is before
them. They fee a mighty difference between them.
120 Joab laying hold on the Horns
They feel, that to prepare them for the future
world, other and better tempers are neceflary,
than thofe which they have indulged here. They
are convinced, that the paffions, which have gov-
erned them, muft be inconfiftent with enjoyment
in a world, where thefe paflions will find no cor-
refjx)ndent objects. They know their deftiny will
foon be fixed, and this is no time to trifle. In
fuch a lituation, it may be prefumed, they will
judge more impartially, than in the buftle of world-
ly fcenes.
If men, who have defpifed religion in health and
profperity, do generally, or at leaft frequently,
defire and feek its comforts, when they come into
the fituation now defcribed, we mull believe it to
be true and important. If there were comfort to
be found elfe where, men, who have lived in op-
pofition to religion, would not refort to it in this
extremity. The controverfy between Chriftians
and infidels ; between the godly and the profane
concerning religion, is only in this life. It is ter-
minated at death. The latter, in the near view
of this momentous change, give up the difpute,
and, in their judgment, come over to the fide of
the former, and wifli to find comfort in that, in
which others have found it already. " Death is
an honefl: hour, and faithful to its trufl:."
There is, in the nature of man, a principle,
which condemns his enmity to religion. Where
is the man, but who would choofe, that his chil-
dren fhould be pious ? Where is the man, who
would prefer to put his fon or his daughter under
the care of an infidel or libertine for an education ?
Where is the man, who was ever heard to glory
in the wickednefs, difiipation and licentioufnefs of
thofe, who were to inherit his fubftance, and to
continue the remembrance of his name ? Where
Serm. VfIL of the Altar. \ii
is the man, who, if he thought himfelf dying,
would not recommend to his children a religious
and blamelefs life ? And where is the man, who, if
he had loft a virtuous fon, would not take comfort
in the charadter which he fuftained, and in the
hopes which he left? — The confciences of men wit-
nefs within them, that religion is a reality j not a
fiction — a folemn truth ; not a trifle.
2. We fee the wifdom of an early and immedi-
ate attention to religion.
If even ungodly men delire, at leaft, to lay hold
on the horns of the altar, and, when they fee that
they muft die, wifti to die there, then let every
one fly to the altar now, and lay hold on the hope
of mercy, which is there held up to him.
How much foever you defpife religion now,
the time is coming, when you will wifli for a fliare
in its comforts. You perhaps can live indifferent to
religion ; but do you really think, you can dieio^
If others have been convinced of its importance,
when they were dying, fo probably will you ; there-
fore attend to it now. You may then feel this
convidion, and yet die in your guilt. It is not
every kind of convidion, that produces repentance,
and enfures perdon. And no convidion, is more
doubtful in its iflue, than that which is awakened
by the immediate apprehenfion of death. With
this convi(flion defpair often mingles to defeat its
efficacy. The teftimony of dying finners to the
truth and importance of religion, fliould call your
attention to it in this calm fcafon, when you are
beft able to underftand the nature of it, and to
prove by correfpondent fruits the Sincerity of your
choice.
You have a better altar at which you may take
refuge, than that to which Joab made his flight.
That yielded no protedion to the prefumptuous
Vol. V. Q
122 Joah laying hdld 671 the Horns
finner. Joab fled thither ; but ftill he muft die.
For you there is an altar, to which you can fly
and find fafety. The blood which Chrift ftied on
the crofs, applied by faith, will cleanfe from all
guilt —from the guilt of the greatefl: fins.
*' Through him all that believe are juftified from
all things, from which they could not be juftified
by the law of Mofes.** He came to fave the chief
of finners, and through him " the mercy of God
is unto all and upon all that believe, and there is
no diflerence."
Are you convinced of your violation of God's
law ? Do you hear its threatenings ? Do you per-
ceive them pointed againfl: you ? Do you feel your
infufficiency to expiate your guilt, and evade the
divine fentence ? What will you do ?- — Lift up
your eyes, and behold the altar, which God has
erefted — behold the facrifice which is offered
there — It is the facrifice of God's own fon, who
bare your fins in his body on the crofs, that you
might live through him. He through the eternal
tplrit offered himfelf without fpot to God ; and
his blood can purge your confcience from dead
works, and deliver your fouk from the wrath to
come.
l.iften to the calls of the faviour ; " Look un-
to me, and be ye faved. Come to me, and yc
ihall find reft to your fouls." Hear the exhorta-
tions of his meflengcrs ; " Repent and be convert-
ed, that your fins may be blotted out, and times
of refrefhing (hall come from the prefence of the
Lord. Repent and turn to God, and do works
meet for repentance ; and ye fhall receive the for-
givencfs of fins, and an inheritance among them
that are fanctified. Attend to their argument j
" God is in Chrift reconciling the world to him-
felf not imputing their trefpaffes, and he hath
Scrm. Vm. of the Altar, 123
committed to us the word of reconciliation. We
are ambaffadors for Chrift, as though God did be-
feech you by us ; we pray you in Chrifl*s ftead,
be ye reconciled to God ; for he hath made him
to be fin for us, who knew no fin, that we might
be made the righteoufnefs of God in him."
You fee what a glorious hope is fet before you.
Arife now, flee to the altar of atonement, and lay
hold on eternal life.
3. You are here warned not to take any en-
couragement in a finful life from the confidence
and fecurity, in which fome wicked men feem at
prefent to live ; for fooner or later, thefe very
men will condemn themfelves. Other wicked
men have done fo ; and fo will they, and fo will
you, if you live like them.
When you look round on the world of man-
kind, you fee thoufands purfuing a courfe very
different from that, which the gofpel prefcribes ;
and you can obferve in them nothing, which in-
dicates a diflrufl of their own fafety. If you con-
verfe with them, you hear many of them juflify
their manner of life, and talk in terms of great
indifference about a life of flrict religion. Some
of thefe appear to be men of difcernment in oth-
er matters ; and you afk, " why fhould they not
be capable of judging in matters of religion ? If
they fufped no danger in their courfe, why ftiould
we ?'* But this is a prefumptuous way of 1 :afon-
ing and acting. Why judge you not of your-
felves what is right ? Prove all things ; hold faft
that which is good. Call no man your mafler on
earth ; for you have a mafler in heaven. Make
not wicked men your guides, for however wife
they may be in worldly matters, in the concerns
of religion the god of this world has blinded
their minds. But if you are difpofed to give
124 Joab laying hold on the Horni
weight to their opinions, fee what their opinions-
are, in feafons when they are moft likely to judge
right. Obferve how they feel, and hear what
they fay in the near views of another world. If
they then condemn their own irreligious fenti-
ments and manners, be not you governed by
them.
Perhaps you have never feen fhefe men in that
folemn lituation. But others of the fame charad:er
have been in it j and they difcovered a fenfe of
the importance of religion. It is probable many
of thefe will do the fame. Never follow the ex-
ample of thofe, who you think, will condemn
this very example in thofe ferious hours, when
their judgment will be moft impartial. Never
purfue a courfe, which, you know, you muft
condemn, when you come to the end of it. The
example of good men you may wifely follow,
for your own confcience now approves it and
they will approve it in the review. You have
heard and read of many, who condemn their own
ungodly life, as they were entering into another
world : but you never heard or read of a man,
who in that lituation condemned a religious life,
as what appeared foolilh and vain, or as what
gave him fear and anxiety. Many good men have
died in fear ; but their fear arofe from a diftruft
of their own hearts ; not from a diftruft of reli-
gion. They never fufpected, that religion was
a vain thing ; much lefs that it was a dangerous
thing ; their only concern was, left they had not
I'lilly embraced it, and cordially yielded to its in-
fluence.
You fee, then, where your intereft and fafety
lie. They lie in the religion which the gofpel
teaches. This is not a vain thing ; it is your life.
The falvation of the foul is the one thing need-
Serm. VIII. (f the Altar, 125
ful. This is offered in the word of God, and the
terms of it are there ftated. It is by a compliance
with the terms, that you are to fecure the bene-
fit. The terms are repentance of paft fins, appli-
cation to the mercy of God through a dying fa-
viour, and a life devoted to God in holy obedience.
Thus only can you enjoy peace in life, hope in
death and happinefs in eternity. In favour of
fuch a choice you have the teftimony of good men,
and of wicked men too ; you have the teftimony
of the word of God, and of your own confcience.
Embrace now the pardon and falvation offered
you ; and truft not in a flight to God*s altar, when
you fee the avenger oi your crimes clofe at your
heels, left when your guilty hands attempt to lay
hold on the horns of the altar, you be taken thence,
that you may die ; or if you refolve to periih
there, ftill you periih in all your guilt.
SERMON IX.
>©*^*e<
Nothing to be refufed^ wh^n the Lord hath need,
A Communion Sermon,
MARK xi.
And if any man fay unto you, Why do ye this ? Say ye, that the Lord hath
need of him ; and straitway he will fend him hither.
V^UR Lord, at the time of the Jewifh paff-
over, had determined to make his public entry
into Jerufalem, in the manner predided by the
prophet Zechariah ; " Tell ye the daughter of
Zion, behold, thy king cometh unto thee meek,
and fitting upon an afs, and upon a colt the foal
of an afs." — " When therefore he was come nigh
to Jerufalem, unto Bethphage and Bethany, at
the mount of Olives, he fent two of his difciples,
faying, " Go ye into the village over againft you %
and as foon as ye be entered into it, ye fhall find
a colt tied, whereon never man fat ; loofe him
and bring him to me. And if any man fay unto
you. Why do ye this ? Ye fhall fay. The Lord
hath need of him. And fi:raitway he will fend
him." They went and found the colt tied by the
door without, in a place where two ways met j
■4'*
Serm. IX, Nothing to be refufed, life. izy
a place of public refott. " And as they were
looiing the colt, the owner/* who was (landing
by, " afked them, " why loofe ye the colt ? And
they anfwered, The Lord hath need of him."
The reafon was fufficient : the owner let him go.
It may feem, perhaps, that our Lord, on this
occafion, affumed, over people's property, a pow-
er, which he was not wont to exercife. He com-
manded his two difciples to " loofe the colt and
bring him." But it fhould be confidered, that at
this time, Jefus was about to make his public ap-
pearance as king of Zion ; that in this chara<5ter
he was already received by the body of the peo-
ple, and foon after recognized by the train which
attended him, and by the citizens of Jerufalem.
In this character he was obeyed by the owner of
the beaft, with whom the reafon affigned by the
difciples. The Lord hath need of him^ carried an au-
thority, which he felt no difpofition to difpute,
and pretended no right to oppofe. As Jefus now
exhibited himfelf in the chara<^er of Zion*s king,
all who owned him as fuch were bound to yield
him every alfiftance, which the occafion required.
Befides ; it is evident from the ftory, that the
difciples were to take the colt only with the own-
er's confent. As Jefus knew the place where the
beaft was tied, fo he knew that the owner would
be prefent, would demand the reafon of the dif-
ciples* looiing him, would be fatisfied with their
anfwer, and would allow them to take him.
Chrift's telling them, that the owner of the beaft
would let him go, plainly imported, that the own-
er's confent was their warrant to bring him.
What deferves our particular notice in this fto-
ry, is the readinefs with which the man refigned
his beaft, as foon he knew, the Lord had ne^ of
him, This was the only reafon which Chrift faw
12$ Nothing to be refitfed,
fit to givie, and with this the owner was perfectly
fatisfied.
Hence then we learn, that whatever we claim
as ours, we fhould commit it to our Lord's dif-
pofal ; and whenever we know he has need of it,
we fliould relign it to his fervice.
Jefus Chrift came into the world to erect a king-
dom, and then return to his father. His king-
dom is not of this world, but from heaven. It
confifts not in temporal honour, wealth and do-r
minion ; but in the advancement of truth, right-
eoufnefs and happinefs — in the recovery of finners
from ignorance and error, wickednefs and guilt —
in the fpread and influence of his do6lrines — ^in
the increafe of real converts to his religion, and
in the falvation of our fallen race.
This work he began perfonally, when he was
on earth, and has been ftill purfuing ever fince
his return to heaven. But in this work he choof-
es not to be alone ; he requires the concurrence
and afliftance of his fervants. And whatever they
can do in fubfervience to his caufe, in that he has
need of them. In regard to himfelf f>erfonally he
needs nothing ; but in regard to the great and
benevolent defign which he is carrying on in the
world, he has need of us. And in that, wherein
he has need of us, we muft be workers together
with him.
Chrift often has need of our property ; and wtth
this we are to honour him.
He has inftituted a church on earth, and ap-
pointed ordinances for its edification and comfort.
Thefe ordinances are to be maintained and contin-
ued, not by miraculous, but by human means.
The firft introdudiion and eftabhlhment of his
gofpel was in an extraordinary way ; but its con-
tinuance^ in fome meafure, depends on the fupport
Serm. IX. when the Lord hath need. 129
given it by thofe who profefs to be its friends.
It will not be preferved, as it was firft introduced,
by the power of miracles. It is now brought to
us, and laid before us with evidences of its truth,
and declarations of its importance ; and if we
will not receive it, when it is brought ; or will
not retain it, after we have received it, then it
leaves us of courfe ; for we put it from us, and
judge ourfelves unworthy of it. Even in the
time of our faviour and his apoftles, the continu-
ance of the gofpel among the people of any par-
ticular place, was fufpended on the condition of
their making fome decent proviiion for it.
When Chrift fent forth his apoftles to preach
the kingdom of God, he furnifhed them with
fupernatural pov^ers, which he commanded them
to employ in healing the fick, railing the dead, and
cafting out devils, that thus the divinity of their
million, and the truth of their doclrines might be
demonftrated. But it is obfervable, they never
were inftructed to fupply their own wants— to
procure food and raiment, by miracles, and
thus to excufe their hearers from the trouble and
expenfe of maintaining them. To have made the
gofpel fo cheap, would have been to make it too
contemptible. On the contrary, they were to go
forth on their miflion without purfe or fcrip,
without gold or lilver, or even change of appar-
el, becaufe, as labourers in the fervice of mankind,
they were worthy of, and entitled to their hire.
Though ibme of them, if not all, pofleffed con-
fiderable property of their own, they were not to
carry it with them, or to depend upon it for fup-
port in their million, but to require their main-
tenance wholly from thofe, on whom their la-
bours were beftowed. If in any place, whither
tkey were fent, they were not received with th?
Vol, V. H
130 Nothing to be refufeJ,
attention, and entertained with the hofpitalit/
due to their facred character, they were to retire
with this folemn admonition and awful token of
their mafter's difplcafure j " The dull of your
city, which cleaveth to us, we wipe off againft
you. But be ye fure of this ; the kingdom of
God hath come nigh to you."
It is an eftablilhed law of Chrift's kingdom,
that " they who preach his gofpel, ftiall live by
his gofpel.*' Whatever, therefore, is requifite
to the maintenance of his preached gofpel, to
the accommodation of his inftituted worfliip,
and to the continuance of his appointed ordinan-
ces, that he hath need of, and that we are bound
to render to him out of the goods which he has
committed to us. Whatever we poffefs, it is the
gift of providence. We receive it in truft from
our Lord. And we are to apply it to fuch pur-
pofes as hi^ general inftruclions warrant, and his
particular occalions demand. Thus when our
ftewardfliip Ihall ceafe. We may give an account
of it to his approbation and acceptance.
Our Lord has need of our property, not only
for the maintenance of his worfliip, but alfo for
the relief and comfort of his helplefs friends.
Providence places men under different circum-
ffances, for this, doubtlefs, among other reafons,
that occafion and opportunity may be given for
the various focial virtues. While men are mutu-
ally dependent on, and reciprocally indebted to
one another, the virtues of juftice, fidelity, friend-
fhio, benevolence and gratitude are called into
exercife, and thus the focial affections and pleaf-
ures are improved and exalted.
The poor we have always with us. Thefe, 2.6:-
ing under the influence of religion, may be as ufe-
ful in fociety as the rich* The latter may do good
Scrm. IX. whm the Lord haih need, 131
by adions more brilliant and obfervable. The
former do good by fervices no lefs folid and fub-
ftantial. The labours of the poor contribute, as
eflentially as the benefad;ions of the rich, to the
general fupport and happinefs of human life. Nei-
ther clafs, without the other, could comfortably
fubiift. " The rich and the poor meet together :
the Lord is the maker of them all."
God beftows an abundance on fome, not for
their fakes only, but alfo for the fake of the poor
who are with them. Hence the rich are charged
to " be rich in good works, ready to diftribute,
willing to communicate, and thus to lay up for
themfelves a good foundation againft the time to
come'* — againft the time, when, in the changes of
human condition, it may be their turn to become
poor J or againft the time of general retribution,
when every one will receive according to his
works.
When we give to the poor, we lend to the
Lord, who, in due time, will amply repay the
loan. We are to do good to all, and efpecially to
them, who are of the houfehold of faith. The
poor, whatever may be their character, are en-
titled to our charity, becaufe they are needy :
the virtuous poor have the firft claim, becaufe they
are worthy. He who receives a righteous man,
in that name and character, will receive a right-
eous man's reward. He who fliall give to a dif-
ciple of Chrift a cup of cold water only, in the
name of a difciple, and becaufe he belongs to
Chrift, ihall not lofe his reward. Whatever is
done for fuch, Chrift accepts it as done for him-
felf. If then we have this world's goods, and fee
a brother who has need, we are to conftder, that
the Lord hath need of a part of thefe goods for
that needy brother. If in this cafe we fhut up
t^i Nothing to be reftifed,
bur bowels of compaffion, the love of Chrill:
dwells not in us. We then love him indeed, and
in truth, when, at his call, we relieve the dif^
treffed, help the weak, and comfort the afflicted.
Chrift has need of our abilities and Jernjices, as
well as of our fubftance, in carrying on his work
on earth.
His caufe requires, that we dedicate ourfelves
to him, and openly profefs our faith in him.
If there is need, that his church Ihould be con-
tinued and his religion maintained in the worlds
there is need that fome fhould enter into his
church, and profefs his religion. If none fliould
be added to the church, it muft expire with the
fliort-lived beings who now belong to it. If the
church fhould be difcontinued, the means of reli-
gion would be dropped and loft, and religion it-
felf ceafc and be forgotten ; or exift only here
and there in the folitary breafts of a few obfcure
and defpifed mortals.
Now if Chrift has need of fome to honour and
maintain his religion, then every one, who be*
lieves it to be divine, fhould confider, that the
Lord hath need -of him.
Among thofe who have never publickly pro-
fefled their faith in the gofpel, there are many, I
fuppofe, who believe it is true, and wifh it may be
preferved for the general benefit of mankind.
They could not, at once, reconcile themfelves to
the thought, that the gofpel fliould be extinguifh-
ed, and that thofe who enjoy it fhould degenerate
into atheifts, idolaters, pagans, or barbarians.
They could not eafily make themfelves willing,
that their pofterity fhould grow up among fuch a
horrible fet of beings. Come forward, then, and
join yourfelves to the Lord — declare your faith in
him, and friendfhip to him j for he has need of
Serm. IX. when the Lord hath need. 133
you. If he needs any profeffors at all, why not
you as iHuch as others ? You excufe yourfelves on
one pretence and another : but may not every
man excufe himfelf as well ? Is there, in your cafe,
any peculiar circumftance, which exempts you
from the common obligations of religion ? If all
fhould excufe themfelves, as you do, where would
be the church — where would be the religion of
Chrift ?
When religion declines — when profeffors are
few, and thefe few lofe the ardour of their zeal
and love — when churches become like focieties of
the world, then Chrift has need of you to ftrength*
en the intereft, and reftore the honour of his caufe
among men.
You withdraw from the church, or refufe to
come into it, becaufe you fee in it fo little religion,
and fo many unworthy members. But if its real
ftate is fuch as you apprehend, and you have fo
much more purity and zeal than others, then you
are the very perfons v/hom the Lord needs to fup-
port his languifliing caufe. Forfake not his church,
when it is linking j but come forward ; ftrength-
en it by your example, advice and prayers : come ;
help to fuftain it by your friendly concurrence
with the few, who may perhaps be found as real-
ly concerned as you for its increafe and glory.
Chrift has need of fome to preach his gofpel ;
and they who undertake this work, fhould be in-
fluenced by a fenfe, that the Lord hath need of
them. Paul was influenced by this principle.
He had better worldly profpecls in a fecular call-
ing ; but in no other profeflion could ,he do fo
much fervice for Chrift. In the profecution of
his miniftry, he chofe to beftow his labours, not
where they would be moft lucrative to himfelf,
but where they would moft conduce to the fur-
^34 Nothing to be refufed,
therance of the gofpel. He ftrovc to preach,
hot where Chrift was named, left he fhould build
on another man's foundation ; but where the gof-
pel had not been preached, or the niiniftry was
not at that time enjoyed, that the word of falva-
tion might be more exteniively fpread. He would
not go, where the Lord had no need of him ; but
where the ends of his apoftlefhip might beft be
anfwered.
• In times, when licentious opinions and corrupt
manners prevail — when infidelity grows bold, and
iniquity abounds, Chrift has need of the adivc
fervices of his faithful minifters and fincere friends,
who are then to ftand up with courage againft e-
vil workers, and bear teftimony againft thofe who
make void his gofpel. At fuch a time, if minift-
ers are to ftand foremoft, yet they are not to ftand
alone. All who regard the truth are to ftrength-
en and fupport them. The zealous Levites, fee-
ing the neceflity of a reformation in the church
of God, faid to Ezra, " Arife, for this matter be-
longeth to thee : we alfo will be with thee : be of
good courage, and do it."
Warnings from a folitary voice have little ef-
fect ^ and never lefs, than in thofe corrupt times,
when the advocates for vice and error, by evil
communications, and by the circulation of licen-
tious writings, ftrengthen the hands of evil
doers. " Two are better than one ; for if they
fall, one will lift up his fellow." Chriftians are to
be fellow-helpers to the truth. Paul befeeches the
brethren, for the Lord Jefus' fake, that they ftrive
together with him.
Chrift needs the fervice of thofe who are placed
at the head of families.
The continuance and increafe of his church de-
pend on the faith and piety of the young and rif-
Serm. IX. when the Lord hath need, 135
ing generation, and confequently on the fidelity
of parents to bring up their children in the nur-
ture and admonition of the Lord* Children will
not be prompted, by natural inclination, to feek
after knowledge and virtue. They need inftruc-
tions to inform their minds, and exhortations to
awaken their attention. The Lord of the church
has committed their education to the care of their
parents ; he requires, and he needs their diligence
and fidelity in the execution of this great charge*
Ordinarily they may expect that their faithfulnefs
will be > followed with a blefling, but their negli-
gence with a curfe, on their children, as well as
on themfelves. They who are early trained up in
the way in which they ought to go, will purfue
it when they are old : but children left to them-
felves foon bring their fouls to ruin, and their pa-
rents to fhame. If there be need, that your chil-
dren fhould feekand fcrve God in their early years,
and pafs through life with wifdom and virtue —
if there be need, that they fhould become mem-
bers of Chrift*s church, walk in his ordinances,
and work out their own falvation — if there be
need that they Ihould take up his religion, and
hand it on to a future generation, then he has
need of you to inftruft them in his religion, and
to lead them along in the way which he has mark-
ed for them.
When family order is much neglected, he has
more need of the fervices of the faithful to re-
vive and reftore it. If thofe around you treat
with indifference fo neceflary a branch of religion,
be not carried away by their example, but fay to
them, as Jofhua faid to the men of Ifrael, " If it
feem evil to you to ferve the Lord, choofe ye,
this day, whom ye will ferve : but, as for me and
my houie, we will ferve the Lord.'*
X^6' Nothing to be refiifed.
And, my young friends, let me tell you, The
Lord hath need of you ; for you may do much
fervice to his caufe. You think, that he needs
your fathers, your grandlires, and other elderly
people ; for their advice and example will have
great influence in fupporting his religion ; and if
they fhould defert his caufe, it would foon link in
the world, and the next generation would come
forward indifferent to it, and unacquainted with
it. But, my friends, you by your good exam-
ple and pious converfation may have as much in-
fluence among your youthful affociates, as the a-
ged can have, and perhaps more. Befides ; you
Ihould conlider, that your fathers vnW foon be
gone ; and if there fliould be no young Chrifliians
to fucceed them, where will be Chrill's church
then ? The church, like the human race, muft
be continued by fucceflion, for it conlifts of mor-
tals. If none of you will join yourfelves to it,
it muft ceafe when your fathers are dead. Come,
then, give yourfelves to the Lord, and declare
yourfelves for him, encourage your fellow youths
to embrace and obey his religion. How much
good may thus be done ? Think not yourfelves
ufelefs and infignificant beings. You are import-
ant in your place, and the Lord hath need of you.
He never is better pleafed, than when he fees the
young engaged in his caufe, and hears them fing,
Hofanna to the fon of David. Out of their
mouths he ordains praife.
Chrift experts of his fervants a ready compli-
ance with his commands, and a cheerful refigna-
tion of every thing, which he needs from them.
When he fent his difciples to procure him a beaft,
on which he might make his entrance into Jeru-
falem, he fignified, that nothing more would be
neceffary, than to fay, " The Lord hath need of
S^rm. IX. when the Lord hath need. 137
him." And fo it was. On this information, the
owner ftraitway let him go.
We fliould wiUingly ferve the Lord with all our
ability, and all our fubftance j for all that we are,
and all that we have belong; to him. When Da-
vid had made a liberal offering for the honour of
God's worfhip, he faid, " Of thine own have we
given thee : All this ftore that we have prepared
cometh of thine hand : it is all thine own.'*
" Who," fays the apoftie, " hath firft given to
the Lord ? And it fliall be recompenfed to him a-
gain. For of him, and through him, and to him
are all things." " Know ye not," fays he, " that
your body is the temple of the Holy Ghoft, which
ye have of God, and ye are not your own ? For
ye are bought with a price. Therefore glorify
God in your body, and in your fpirit, which are his.'*
If all our abilities are endowments from his cre-
ating power, and all our goods are the gifts of his
bountiful providence, and all our graces are the
fruits of his fanclifying fpirit, then we are to em-
ploy them all in the promotion of his caufe, and
to the honour of his name. " By the grace of
God," fays faint Paul, " I am what I am, and his
grace bellowed on me was not in vain ; but I la-
boured more abundantly than they all ; yet not I,
but the grace of God, which was with me."
We are to do all for Chrift that he needs from
us ; for he has done, and ftill is doing all for us,
that we need from him. He has not been back-
ward to promote our intereft ; we fliould not be
reludant to honour his name. He has given him-
felf a ranfom for us ; in due time, when we were
without ftrength, he died for us j he has fent his
gofpel to us for our inflruclion ; he has opened a
way for our accefs to the throne of God ; he makes
interceflion for us, when we come to God in his
name ; he has procured the grace of the divine
Vol. V. S
i3^ Nothing to be refufed,
Ipirit, which, on our humble application, he will
vouchfafe for our feafonable help. And ought we
not to give ourfelves to him ; to employ our time
and ftrength, all the powers of our body, and
faculties of our mind, all our fubftance, every
thing that we have, in his fervice, and to his glo-
ry ? Can we ever do enough for him, who has
done and fufFered fo much for us ? " The love of
Chrift conitraineth us,'* fays the apoftle, " becaufe
we thus judge, that if one died for all, then were
all dead : and that he died for all, that we who
live Ihould not henceforth live to ourfelves, but
to him who died, and rofe again/'
We are to render to Chrift what he needs, be-
caufe we thus co-operate v/ith him in the moft
friendly and benevolent defign. The work which
he is purfuing is of the greateft utility to us and
our race. The religion which he has taught, will, fo
far as it prevails, banifh vice and mifery, and in-
troduce virtue and happinefs. There is in it noth-
ing unkind, malevolent or unfocial, but every
thing good, beneficent andufeful. It relieves the
forrows, and heightens the enjoyments of this
world where we now dwell ; and it prevents mif-
ery and fecures happinefs in that world to which
we are going. What Chrift requires of us is,
that we obey the rules, and accept the bleffings
of this religion for ourfelves ; and that we fup-
port the credit, and affift the influence of it a-
mong others — In a word, that we feek to be hap-
py, and ftudy to make others fo. What can we do
better ? If we ought to ferve our generation, then
let us ferve our divine Lord in every thing which
he needs from us; for all that he requires has fome
refpe<5l to this benevolent end, the general good.
We ftiould cheerfully give to him whatever he
has need of, for thus we fliall derive greater bene-
fit from it, than by any other application wliich
we can make of it.
Serin. IX, when the Lord hath need, 139
If we cultivate the religion of Chrifl in our own
hearts, we fhall enjoy the peace and hope which
fpring from it here, and be entitled to the happi-
nefs, which is the reward of it hereafter. If we
promote this religion among others, we fliall ex-
perience the fatistadion of dwelling in the midfl
of juft and good men — kind and friendly neigh-
bours. If we train up our children in the knowl-
edge and practice of this religion, we fhall have
the joy of feeing them wife, virtuous and ufeful
on earth, and the fuperior joy of believing, that
they are entitled to a rich inheritance in heaven.
Every thing which we do for our Lord, will re-
turn to us bringing a reward with it.
When we give to Chrift what he has need of,
we are fure it is well bellowed. Our charities to
men are fometimes mifapplied. But our fervices
for Chrift are not only well accepted by his good-
nefs, but well direfted by his wifdom. He will
fmile on our labours in his caufe, and make them,
in fome way or other, fubfervient to his glory
and our felicity. " Be ye therefore ftedfaft and
unmoveable, always abounding in the work of
the Lord ; for as much as ye know, that your la-
bour is not in vain in the Lord. Whatfoever ye
do, do it heartily as to the Lord, and not to men,
knowing that of the Lord ye fliall receive the re-
ward of the inheritance ; for ye ferve the Lord
Chrift." This we ought to regard as a fufficient
motive to cheerful diligence in the work appoint-
ed us, that we ferve the Lord Chri/i. " With
good will do fervice as to the Lord, knov/ing that
whatfoever good thing any man doth, the fame
Ihall he receive of the Lord, for with him there
is no refpe^fl of perfons. His word is fure, his
promife faithful, his reward glorious. None who
ferve him, will labour in vain.
SERMON X.
The Gate of Heaven Jlrait^ and many Jhiit out of it.
"►■•►•^■•^■(j^.-*-
LUKE xiii. 24.
Strive to enter in at the ftrait gate ; for many, I fay unto you, will seek te en-
ter in, and Ihall not be able.
x\S our Lord pafled through feveral cities
and villages of Judea, on his journey to Jerufa-
lem, teaching by the way, there attended him a
confiderable number of people, who, fom.e for one
reafon, and fome for another, gathered around
him to hear his difcourfes. Somewhere in his
journey, a perfon came to him with this queftion,
" Lord, are there few that be faved ?" Fi om the
queftion and our Lord's anfwer it feems, that the
man was a Jew, tinctured with the common na-
tional prejudice, that the Jews, by their covenant-
relation to God, were entitled to falvation ; but
the gentiles, being ftrangers to the covenant and
aliens from the commonwealth of Ifrael, would be
rejected. Often, no doubt, had he heard this doc-
trine afferted among his countrymen ; and he
wifhed to know Chrift's opinion upon it. As the
queftion related to the prevailing fentiment of the
day, Chrift directed his anfwer to the body of the
people who attended him. He firft rebuked this
Serm. X. The Gate of Heaven ftr ait. 141
ufelefs curiolity concerning the number of the
faved, and called their attention to a matter, which
was to them of more immediate confequence.
" Strive to enter in at the ftrait gate." "Whether
few or many will finally obtain falvation, take
care to fecure your own fhare in it ; for this will
not depend upon the number of the faved, but
upon your own fervent and feafonable application.**
Chirft here alludes to a cuftom then obferved in
attending feafts and marriages. The guefts were
early invited, and the door of the houfe was kept
open, or opened occafionally, for their reception ;
but when the bridegroom arrived with his attend-
ants, or the mafter of the feaft had waited the ap-
pointed time, the door was fhut, and after this
no more were admitted. Alluding to this ufage,
Chrift, in the parable of the virgins, fays, " While
the foolifh virgins went to buy oil, the bridegroom
came. Then they who were ready went in with
him to the marriage, and the door was fliut. Af-
terward came thofe foolifh virgins, faying. Lord,
Lord, open to us j but he anfwered, I know you
not.'*
In the words which follow our text, Chrift cor-
rects that prejudice of the Jews, which gave rife
to the queftion propofed to him. He tells his
hearers, that external privileges would intitle no
man to falvation ; that though the Jews enjoyed
peculiar religious advantages, many of them would
be excluded from the kingdom of heaven as work-
ers of iniquity, while the gentiles, whom they
defpifed, would come from all parts of the world,
and be made the happy fubjeds of this kingdom.
Though our Lord waves an anfwer to the queftion,
as it refpecled the whole number of the faved, yet
he anfwered it, as it concerned the Jews, warn-
ing them that their general impenitence would be
14a The Gate of Heaven Jirait.
their deftrudion, while the faith of multitudes a-
mong the gentiles would be their falvation.
When a queftion of mere curiolity was ftarted
in our Lord's hearing, it was his ufual practice,
to give it a religious turn, and raife from it fome
profitable refledions. This he did in the cafe be-
fore us. Taking occafion from the queftion pro-
pofed to him, whether few would be faved ; he
exhorted his hearers to ft rive for their own falva-
tion ; he fhewed that many would fail of this
objeft : he pointed out the caufes of their fail-
ure : he explained the neceflary qualifications
for heaven ; and he reprefented the awful
condition of thofe who fhould finally be Ihut out
of it.
The difcourfe of our faviour on this folemn fub-
jecl:, vv^hich is contained in our text and the words
following, I fliall endeavour to illuftrate and apply.
It deferves the attention of all ; for it is as impor-
tant now-, as when it was firft fpoken, and as in-
terefting to us, as it was to thofe who heard it
from the redeemer's mouth. You will obferve ;
Firft : The entrance into heaven is by a Jirait
gate. So our Lord defcribes it in our text, and
alfo in the Vllth chapter of Matthew, " Strait is
the gate, and narrow is the way, which leadeth
to life."
This metaphor is defigned to exprefs the diffi-
culties which attend a religious courfe, and the
oppofition which may be expefted in the way to
heaven. It may more immediately regard the
peculiar difficulties X)f the time when the gofpel
was firft publiihed. It was then eminently true,
that through much tribulation the righteous en-
tered into the kingdom of God ; and they who
would live godly in Chrift Jefus muft fuffer perfe-
cution. The way to heaven was then rough and
SeiTn. X. The Gate of Heaven ftra'it, 14^;
dangerous ; and they who purfued it, put their
reputation, intereft and life to hazard. Hence
many were deterred from entering upon it ; and
many who had entered upon it, were difcourag-
ed and turned back.
Through the goodnefs of God, the path of reli-
gion is now free from thofe dangers, which have
at fome times attended it ; but ftiil ftrait is the
gate, and narrow is the way which leads to life.
There are, and there ever will be difficulties to en-
counter, and obftrudions to reiift ; and therefore
our Lord*s direftion is, at all times, important j
*' Strive to enter in at the ftrait gate.'*
I . The terms of eternal life are ftrid and indif»
penfable. In this refped the gate of heaven is call-
ed ftrait.
Such is the corrupt and depraved ftate of man-
kind by nature, that nothing lefs than a new cre-
ation, is required to fit them for the pure and fub-
lime enjoyments of the heavenly world. So op-
pofite is the holinefs of heaven to the corruption
of nature, that this new creation, this renovation
of the mind, cannot be difpenfed with. Old things
muft pafs away, and all things muft become new.
The whole fpirit, foul and body muft be fandified.
There muft be a full perfuafion of the truth and
authority of the gofpel, an influential belief of
its important dodrines, and a hearty fubmiffion
to its facred precepts ; there muft be a deep fenfc
of, and godly forrow for fin, and a humble applica-
tion to, and reliance upon the mercy of God for
pardon ; there muft be a temper to hate fin in all
its forms, and to love God in his complete char-
acter ; there muft be an adual renouncing of all
known wickednefs, and a deliberate choice of the
fervice of God as the great bufinefs of life. And
in this courfe of obedience, the great motives of
t44 7'/6^ Gate of Heaven fir alt.
the gofpel, taken from the future world, muft have
a principal influence. In renewed and fanclified
fouls, a fenfe of prefent infirmity and imperfedion
will excite a watchfulnefs over the thoughts, the
paflions, the language and condufb — a frequent ex-
amination of the temper and review of the life ; a
renewal of faith, repentance and felf-dedication ;
fervent prayer to God ; diligent attendance on
religious inflitutions ; and ardent afpirations after
growth and improvement in holinefs.
This is a brief view of the Chriftian life, as ex-
hibited in the go%>el. And it may properly be
called " a ftrait and a narrow way." And,
2. The way is ftraitened by the oppofitions which
ufually are found in it. Though we are not called
to refill unto blood ftriving againft fin, yet we
have difiiculties to contend with. There are diffi-
culties which arife from an unhappy education ;
from frequent examples of vice ; from the influ-
ence of fenfible objects ; from the difi;raclions of
earthly cares ; from the feoffs and mockeries of
profane and wicked men ; from the temptations
of evil fpirits ; from poverty or riches, or other
peculiar circumfl:ances in life. With fome or oth-
er of thefe difficulties every ferious Chriftian has
many conflicts. To bear up againft all this oppo-
fition J to be blamelefs and harmlefs in the midil
of a crooked and perverfe generation ; to keep
the mind and manners unfpotted from the world ;
to pafs uninfected through the contagion of cor-
rupt examples, and to refift the impreflion of
fatan's temptations, it requires conftant vigilance
and ftrong refolution, accompanied with the fup-
ports of divine grace.
In thefe refpeds ftrait is the gate, and they who
enter, muft ftrive with earneftnefs, and perfevcre
with patience.
It does not become us, however, to magnify
Serm. X. The Gate of Heaven Jlrait, 145
the difficulties of religion. It has its trials, and
it has its encouragements too. We muft view it
in its fmiling, as well as in its feverer afpeft. An.
apprehenlion of its difficulties is neceflary, that we
may be awakened from indolence to activity and
engagednefs ; that we m.ay form our refolutions
with knowledge and judgment, and that we may
truftin divine grace and not in our own Hrength.
But, on the other hand, we muft contemplate it
in its inviting circumftances, that we may not be
weary and faint in our minds ; but may embrace
it with cheerfulnefs, and cleave to it with fixed
purpofe of heart.
Let it then be confidered ;
That whatever difficulties there are in religion,
they are not fo great, but that by divine grace we
may overcome them. We are not fufficient of
ourfelves to think any thing as of ourfelves : we
are ftrong only in the grace of God ; and his grace
is fufficient for us — It is fufficient to renew our
hearts, fubdue our corruptions, fortify us againft
temptations, and carry us through all the difficul-
ties which are before us. When we confider the
weaknefs of our nature and the ftraitnefs of the
gate, we may well defpair in ourfelves : but let us,
at the fame time, look to God, who can open to
us an effedual door and carry us fafely through.
And in his power and grace let us take courage
and prefs forward. As he has commanded us to
ftrive, we fliall thus conform to his will and aft
agreeably to his pleafure ; and we may rely on
his concurring influence.
It ought alio to be confidered, that the difficul-
ties which attend religion lie chiefly within our*
felves. They arife from our love of fin, our at-
tachment to the world, and our averfion to God's
commands. When, therefore, we are awakene4
Vol. V. T ■ .
146 The Gate ef Heaven Jlraif,
to a fenfe of the danger of lin, and the importance
of religion, when our indolence is removed, and
a ferious folicitude for our falvation takes place,
a great part of the difficulty is over. When we
feel an engagednefs of heart to obtain, and a full
determination to ftrive for heaven, the difficulties
are proportionably abated. Duty is always more
eafy, as the zeal is more warm and active.
Let it, farther! be remembered, that as every
good gift is from God, fo his grace is to be ac-
knowledged in thofe convidions, awakenings and
refolutions, with which the religious life muft or-
dinarily begin. And if thefe are from God, they
who feel them may conclude, that God*s fpirit is
working in them. And doubtlefs he is willing to
carry on the work which he has begun. He will
not break the bruifed reed, nor quench the fmok-
ing flax. Hence the awakened and thoughtful
have new encouragement from the prefent ftate of
their minds, to apply to God for all neceffary fup-
plies of grace. Whatever weaknefs they feel, let
them wait on God, and be of good courage, and
lie will ftrengthen their hearts.
Again : We fliould confider, that the difficul-
ties of religion are chiefly at firft. When the mind
is habitually attempered to it, then its duties be-
come pleafant and eafy. If it be hard to bring our
ftubborn necks under Chrift's yoke, yet when we
have taken it upon us, we fliall find it lighter than
we imagined, and lighter the longer we wear it.
Difficulties, therefore, far from difcouraging our
hearts, fiiould rather animate our rcfolution and
warm our zeal.
Religion ordinarily requires no felf-denial great-
er, than what we cheerfully fubmit to in our
common worldly purfuits. Does not the hufband-
man exercife more ftrenuous labours j does not
Serm. X. The Gate of Heaven Jirait. 147
the merchant maintain more conftant vigilance —
does not the feaman, or the foldier expofe himfelf
to far greater hardfhips and perils, for a little gain,
than the gofpel impofes on the Chriflian as the
means of obtaining heaven ? With what alacrity
the former, animated by the profpect of temporal
profit or honour, difcharge the duties of their
profeffion ! Why may not the latter, with glory
and immortality in view, as patiently and plea-
fantly continue in well-doing ? In our worldly
occupations fuccefs repays our felf denials- More
amply will the felf-denials, watchings and flrivings
of the Chriftian be remunerated by his conquefts
over iin and the world, by his improvements in
virtue and holinefs, by the increafe of his fpiritual
hopes, and by the happinefs which awaits him in
heaven.
This was our firft obfervation, that on account
of the ftraitnefs of the gate, we muft ftrive to en-
ter into life.
We proceed to obferve ;
Secondly : That many will fail of entering in
at this gate. " Many will feek to enter in, and
{hall not be able."
What the proportion of the faved will be, the
fcripture has not told us. There are fome palla-
ges, which reprefent the number as very great.
John, in his vifion, faw twelve thoufands fealed out
of each of the tribes of Ifrael ; and, befides thefe,
a great multitude which no m.an could number,
ftanding before the throne of God, and clothed
in white robes : and yet all thefe were only fuch
as came out of great tribulation. In the words
following the text, our Lord fays, " They (hall
come from the eaft and from the weft and from
the north and from the fouth, and fhall fit down
in the kingdom of God," But, on the other
1 4^ The Gate of Heaven Jiraih
hand, there are fome paffages, which give ilS i,
fad repreientation of the ntimber of the miferable.
Our faviour tells us, that among thofe who feek to
enter in at the ftrait gate, there are many who will
not be able — that many will go in at the broad gate,
which leads to deftruftion — that many, at the laft
day, will feek admifllon into his kingdom, whom
he will reje6l as workers of iniquity. Thefe paf-
fages, however, exprefs the abfoliite, rather than
the comparative number of the miferable. There
are other texts, which feem to reprefent the num-
ber of the happy as fmall in a comparative view.
Our faviour fays, " Many are called, but few ard
chofen." " Strait is the gate and narrow is xht
way which leadeth to life, and few there be who
find it. Broad is the gate which leadeth to de-
jftrudion, and many there be, who go in thereat.'*
But thefe expreffions may be fuppofed rather to
refpedl the ilate of mankind in particular places
and at particular times, than their general ftate in
all ages. Of the Jewifli nation in the days of
Chrift and his apoftles, it was eminently true,
that few found the way to life ; and though they
were generally called, few obeyed. " The gen-
tiles, who had not followed after righteoufnefs,
attained unto righteoufnefs, even the righteoufnefs
which is of faith ; but Ifrael who followed after
the law of righteoufnefs, attained not to it, be-
caufe they fought it not by faith, but by the
deeds of the law.'* Hence the apoftle appHes to
them what God fpake of their fathers by the proph-
et, " I have referved to myfelf feven thoufand
men, who have not bowed the knee to Baal :'*
" Even fo alfo, at this prefent time, there is a
remnant according to the election of grace."
However, if we conlider, how great a part of
the world, as far as hiflory affords us light, have
Sefm. X. The Gate of Heaven ftralt, 149
In all ages been funk in ignorance, fuperftition and
vice — How great a number of thofe who profefs
the true religion, have corrupted its purity — how
many of thofe who retain the knowledge of the
truth, are wholly uninfluenced by it ; we fhall
have but a melanchoUy view of mankind ; and
Ihall fee reafon to fear, that the alarming words
of our faviour already mentioned, have been ap-
plicable to mofl periods, and remain applicable to
our own times.
Amidft our gloomy apprehenlions, it is no fmall
confolation to believe, that there is a day coming,
when the gofpel will have a more extenfive fpread
in the world, and a more powerful influence on
the hearts of men. And if we take into the
eftimate this happy period of the church, which
the fcripture promifes, and which, it feems, will
be of long duration, perhaps the whole number
of the faved will far exceed the number of thofe
\vho are loft.
But whether the number be comparatively great
or fmall, let each one attend to himfelf, and
work out his own falvation with fear and trem-
blins:. The terms of falvation are the fame,
whether thofe who comply with them be many
or few. The number of the faved, be it ever fo
great, will be no fecurity to thofe who negledt
their falvation ; be it ever fo fmall, it will not
endanger thofe who repent and obey the gofpel.
The duty, which alike concerns us all, our faviour
has pointed out in our text ; " Strive to enter in
at the ftrait gate, for many will feek to enter in
and {hall not be able.'*
If there are many who will be loft, let each
One fear for himfelf, left he ftiould be found in
that unhappy number. The apoftle fpeaks of
Ibme who could not enter into God's reft becaufe
X£o The Gate of Heaven JirdiU
of unbelief. " Therefore," fays he, " let us alfo
fear, left, a promife being left us of entering in-
to this reft, any of us fhould feem to come Ihort
of it.'* Our danger does not arife from the num-
ber which will perifh, but from our own unbelief
and impenitence. " The Lord knoweth how to
deliver the godly out of temptation ; and how to
referve the unjuft unto the day of judgment to
be puniflied." But ftill the warnings which the
fcripture has given us, that there will be found,
at the laft day, many workers of iniquity, who
will be caft into utter darknefs, fhould fill every
foul with a deep folicitude for himfelf, and awak-
en in him an immediate care to flee from the
wrath to come. For this purpofe the fcripture
has announced them to us : and to this purpofe
we fliould apply them.
When Chrift admoniftied his difciples, that
one of them would betray him, and prove a fon
of perdition, each enquired. Lord, is it I ? When
he alfo admoniflies us, that many will be rejedied
as workers of iniquity, let us all make the fame
perfonal application — the fame home-felt enquiry.
To judge whether we are involved in this danger,
we need not go far ; we need not attempt an in-
veftigation of the fecret purpofes of God ; we are
only to fearch and examine ourfelves. Tf fm
reigns within us, the wrath of God abides on U5«
If we have renounced the dominion of fin, we
are delivered from the wrath to come.
It is the decree of God, that they who do his
commandments fliall enter through the gates into
the heavenly city ; but whofoever defile themfelves
and work abomination fliall be (hut out, and caft
into utter darknefs. This is the only decree, in
w^hich the prefent enquiry is concerned — the only
decree by which we can judge of our danger, or
Serm. X. The Gate of Heanjen JiralU 151
fafety. This is not a fecret, but a revealed decree.
By this let us govern our condudl. On this let
us ground our hopes, or our fears, according as
we find our character. God will not depart from
it ; for he is of one mind ; none can turn him.
We cannot alter it, for it is founded in the nature
of God. The change muft be in us. Let us by
faith embrace the promife of God, and by repen-
tance renounce the practice of fin, and thus giving
all diligence, add to our faith all the virtues and
works of the gofpel ; in this progrefs we iliall make
our calling and eledion fure, and Ihall never fall,
but an entrance will be minifl:red to us abundant-
ly into the kingdom of Chrift.
SERMON XI.
>0#<G>*©<
The CaufeSy why many who feek, cannot enter at
the Jirait Gate,
LUKE xiii. 24.
Strive to enter in at the ftrait gate ; for many, I fay unto you, will feek to
enter in, and Ihall not be able.
1 HE entrance into heaven is here repre-
fented as a ftrait gate. It is fo called, becaufe the
terms of admifTion are ftrid and indifpenfable ;
and in the way thither much oppofition is to be
expedled.
Our Lord warns us, that there are many, who
will fail of entering in at this gate. Hence he
commands us to ftrive for an entrance, left we be
found among the unhappy number, which fliall
be excluded.
Thefe obfervations have, in a former difcourfe,
been illuftrated and appHed.
We now proceed to obferve,
Thirdly : Our faviour, for our caution, points
out the caufesy why many will not enter in at the
ftrait gate. Thefe are negligence, dilatorinefs and
falfe dependence.
1. One caufe, why many fail of falvation, is
negligence* ^* Strive" fays our Lord, " for many
Serm. XI. The Caufes why mafiy cannot, ^c. 153
will feek to enter, and (hall not be able. Seeking
is a word often ufed to exprefs the whole condi-
tion of falvation : but here it is ufed in a lower
fenfe, and in diftinction from Jiriving.
The latter is a word, which imports the great-
eft earneftnefs — the moft vigorous exertion, like
that which combatants ufe, when they are con-
tending for the maftery. There is a promife of
eternal life to them who feek it ; but it is only to
them who feek it firft, and in preference to all
earthly interefts — to them who feek it diligently,
and by a patient continuance in well doing — to
them who feek it betimes, and while it may be
found. This Jeeki?ig\st\it{z.Yi\e.2iS Jiriving, There
is a carelefs kind of feeking, which will not be
fuccefsful. Our faviour fpeaks of fome, who
fliall feek him, and yet fhall die in their lins — of
fome who feek him, not for the fpiritual bleffings
which he beftows, but for inferior ends. If they
feek the kingdom of heaven, yet they firft feek
what they fliall eat and drink.
Under the light of revelation, it is probable,
there are few, but who have an intention to ob-
tain heaven. Depraved as human nature is, few
are fo abandoned to ftupidity — ^fo loft to the fen-
timents of happinefs and mifery, as to feel no im-
preflion from the terrors of the world to come.
To dwell with devouring fire, with everlafting
burningsis fo tremendous a thought,that even care-
lefs finners are fometimes afraid. They wifti to
efcape the awful fcene, which the gofpel opens to
their view. In their ferious hours they form fome
purpofes of repentance, they make fome addrelT-
es to the God of mercy, and they think of turn-
ing to a virtuous life. But their refolutions,
prayers and endeavors are faint, tranfient and inef-
fectual. If they may be faid to^^^^ heaven j yet they
Vol. V. U
154 ^^^ Caufes why many cann&f
do not Jirive for it, wi*h that engagednefs of
heart, that conftancy of refolution, 'that perfever-
ance of application, with which combatants con-
tend for vidory, or with which men ordinarily
purfue their worldly ends. If they feek, yet they
feek not firft the kingdom of God. If they attend
at all to the care of their fouls, yet they attend
not to it as the one thing needful. There is no
reafon to think, that fuch a feeking as this, will
avail. The gofpel injoins a different kind of feek-
ing. " Strive to enter in at the ftrait gate.'*
" So run that ye may obtain.'* "Labour not for
the meat which periflies, but for that which en-
dures to everlafting life.'* " The kingdom of
heaven fuffers violence, and the violent take it by
force — they prefs into it." This is the feeking
which God requires, and in no other way can we
proniife ourfelves luccefs.
The object in view is fo great, that our prayers
to obtain it cannot be too importunate — our la-
bours to fecure it cannot be too earned, conftanli
and perfevering.
We need not fear, that we fhall ftrive with toa
much engagednefs. But we muft be careful that
we place not a wrong kind of dependance on our
ftriving. We may hope for fuccefs, when we
feek with carneftnefs and diligence, becaufe God
has required us thus to feek. But ftill we muft
remember that we are unworthy creatures — that
our fms have forfeited every blefling — that what-
ever good we obtain, it is a gift of grace — that
we have no claim on God's juftice in virtue of
any thing we have done, nor any claim on his
prpmife, till we have adually complied with the
terms of it ; and, that as long as we remain im-
penitent, we are expofed to the condemnation of
God's law, whatever pains to efcape it we have
Serm. XI. enter the Gate, 155
taken. We are to ft rive earneftly, but humbly ;
we are to rely not on the value of what we have
done to obtain falvation, but on the grace of God,
who has offered falvation to us, awakened our de-
fires to fecure it, and excited our diligence in
feeking it.
If we indulge the proud thought, that God
would be unjuft and cruel, to deny us falvation
after we have done fo much in the bulinefs — or
that he is unkind to keep us fo long in fear and
fufpenfe, when we have been fo importunate for
the aflurance of hope — or that he is partial in with-
holding from us thofe comforts and joys, which
others have obtained in a fhorter time and with
lefs pains ; we then turn our ftrivings into a vain
and offenfive felf-righteoufnefs; we difhonour God,
and defeat the otherwife hopeful fuccefs of our
endeavours ; we difcover the fame haughty and
impatient fpirit, which God condemns in fome
ancient hypocrites. " Your words have been ftout
againft me — Ye have faid, It is vain to ferve God :
and what profit is it, that we have kept his ordi-
nance, and that we have walked mournfully be-
fore the Lord of hofts ? And now we call the
proud happy ; yea, they who tempt God are e-
ven delivered."
2. Another caufe why many will not be able to
€nter, is dilatorinefs. " Strive^* fays our Lord,
ftrive now^ " for many ivill feek," will feek here-
after^ and " fhall not be able to come in."
But why (hall they not be able ? Becaufe the
door will then be fhut. Thus it is added, " Vvhen
once the mafter of the houfe has rifen up and has
fhut to the door ; and ye begin to ftand without,
and to knock at the door, faying. Lord, Lord,
open to us ; then Ihall he fay unto you, I know
you not whence ye are." You will here obferve.
■D
6 The Caufes why many cannot
for it is worthy to be obferved for your encour-
agement as well as for your caution, that Chrift
does not fay, " Strive, for many who now ftrive,
will fail." But " ftrive, for many wi//, at anoth^
er day, feek to enter, and (hall not be able.'*
Here is no intimation, that your prefent ftriving
is of doubtful fuccefs : but a folemn warning,
that there will be a future feeking, which fliall be
unavailing.
There are few, I believe, who entirely give up
the purpofes of religion. Though they feel a
prefent difmclination, or indifference to it, they
have a fecret delign to engage in it by and by.
They know they muft die ; and they cannot but
fufpect, at leaft, that there is fomething ferious
and important to follow after death. For fo great
and certain an event as death they wifh to be pre-
pared. They, however, fee no reafon to conclude,
but that they may live fome years longer : or, if
death fliouid come fooner than they exped, they
hope it will make a gradual approach and give
them, fome warning ; fo that they may at laft re-
fort to the refuge of a death-bed repentance.
Thus raftily prcfuming on a future opportunity,
they delay to fecure an entrance, until the door is
fhut. Then they will cry for admiffion ; but,
alas ! they will cry in vain. " In that day, ma-
ny will fay to Chrift, Lord, Lord, open to us ;
but he will anfwer, I know you not."
By the day here mentioned may be intended
the day of final judgment, when all muft appear
before Chrift to receive according to the deeds
done in the body ; or the day of death, when
confcious linners feel themfelves going to the aw-
ful prefence of their judge. The latter will be an
event as decifive as the former. This will termi-
nate their probation, and fix their eternal condi-
/
Serm. XL mkr the Gai$, 1 57
tion. In this extremity many, who defpifed the
voice of mercy, while it pleaded with them, wiU
plead in vain for that mercy which they have de-
fpifed. " When diftrefs and anguifti come upon
them; then," fays wifdom, '* fliall they call up-
on me, but 1 will not anfwer ; they ihall feek me,
but fhall not find me ; for that they hated knowl-
edge, and did not choofe the fear of the Lord."
We will not, indeed, prefume to fay, what the
mercy of God may do for finners. We hope, it
may arreft and deliver fome in the lateft period of
a guilty life. But if we confider, that the death-
bed confefiions and prayers of the guilty ufually
proceed from the terrors of impending deftrudion,
rather than from a calm and fober fenfe of fin ;
that their repentance, in fuch a fituation, is or-
dinarily attended with much perplexity of mind,
and confufion of thought ; that there is a moft
criminal abufe of God's mercy ?ind patience in de^
laying repentance to fo late and unfeafonable a time;
that promifing appearances made in ficknefs are
often diliipated by returning health ; that the
powers of the mind, in fuch a condition, are very
uncertain ; that fl:upidity on the one hand, or
defpair on the other, may incapacitate finners for
any religious exercifes, and that the fuddennefs or
their death may prevent the application of this in-
tended remedy ; we mufl; fee that the leaft confi-
dence in it is the madnefs of prefumption. They
may not have an opportunity, or a capacity to
cry for mercy, when death comes, or they may
cry and not be heard. Or, if dying prayers may
be accepted ; yet this is certain, death will eternally
feal the guilt and fix the doom of thofe who die
impenitent in their fins, and no entreaties will, af-
ter that, be regarded. The workers of iniquity-
muft go away into everlafiing punifliment. They
sjS The Caufes why many cannot
who will not come to the throne of grace for par-
don, will find no grace at the throne of juftice.
3. Falfe dependences are another caufe of the de-
ftruclion of finners. " Many will ftand without
and knock at the door, faying. Lord, open to us ;
and he ihall anfwer, I know you not, whence ye
are. Then fhall they begin to fay. We have eat-
en and drunk in thy prefence, and thou haft
taught in our ftreets. But he fhall fay, I tell you,
I know you not ; depart from me."
Thefe words of our faviour are defigned to
Ihew, how much dependance many will place on
their profelTed relation to Chrift, their enjoyment
of fpiritual privileges, and their attendance on
inftituted ordinances. Such confidence will they
have in thefe things, that they wiU hardly be un-
deceived, when they find themfelves in another
world. But this confidence, fl;rong as it is, will
utterly fail them. Chrifi: will fay to them, " I
know you not."
As long as men fatisfy themfelves with a loofe,
partial, carelefs religion, they will not ftrive to
enter heaven by the flrait gate, for they hope to
enter by a wide gate — they will not fubmit to the
ftricl terms of the gofpel, for they have propofed
to themfelves eafier terms. If they truft in their
profeffion, their privileges, their obfervance of or-
dinances, their performance of external duties,
their freedom from grofs vices, or any thing fliort
of the religion of the gofpel, they will reject, as
impertinent to their cafe, this command of Chrift,
*' Strive to enter in at the ftrait gate,'* becaufe
they imagine, they have fecured an entrance by a
freer paffage.
Be careful, then, that you form juft conceptions
of the nature of religion — that you gain an ac-
quaintance with your own hearts — and that you
Serm. XI. enter the Gate.' i^g
build your hopes on the foundation of God's
word. Be perfuaded to make religion a ferious
bulinefs, and to ftrive for an entrance at the ftrait
gate J for this is the only paffage into the king-
dom of heaven. Wait not until the door is fliut.
Delay not at all, for you know not when the
door will be fhut. Alk and knock, while mercy
Hands at the gate to invite you in, and to tell
you that ftill there is room. Hear her voice while
it is called to day, and harden not your hearts.
Know the things of your peace in this your day,
left they be hidden from your eyes. Behold,
now is the day of falvation. If you neglefl this
great falvation, how will you efcape ?
Fourthly. The next thing which falls under
our confideration, is the chara6ler of thofe whom
our Lord will rejeft, and of thofe whom he will
admit, at the laft day. " I tell you I know you
not — depart from me all workers of iniquity."
The reverfe of this is the character of thofe whom
he will receive : they are workers of righteouf-
nefs. So he inftru^ts us. _ " Not every one that
faith unto me, Lord, Lord, fliall enter into the
kingdom of heaven ; but he that doth the will
of my father, who is in heaven.**
You will obferve, that thofe whom Chrift ex-
cludes from his kingdom are workers of iniquity.
Sin is their work^ their buftnefs, their delight.
Good men often fall into particular ads of fin,
but they are not workers of it, or fervants to it to
obey it in the lufts thereof. They may be over-
taken with it, when they, in general, flee from
it ; but they do not purfue it with a defire to
overtake and embrace it. In this fenfe John fays,
" He that is born of God doth not commit fin,
for his feed remaineth in him, and he cannot fin,
becaufe he is born of God.'* There is in him a
l6o The Caufes ivhy many cannot
principle which oppofes fin. He does not com-
mit or pradife fin as a fervant of it ; but he
watches againft it, fliuns the known temptations
to it, abftains from the appearance of it ; and,
whenever he is drawn into it, he refleds upon it
with humiliation for it, with repentance of it,
with prayers for grace to preferve him from it,
and with refolutions to keep himfelf. Thofe im-
perfections and mifcarriages, which are not al-
lowed and indulged, but are foon followed with
penitent reflexions and humble refolutions, do
not denominate us workers of iniquity, and will
not exclude us from the kingdom of Chrift ; for
thefe are not inconfiftent with a principle of faith
and holinefs in the heart ; but are incident to
fan<5tified fouls in this imperfect ftate. They are
the works of that law in the members, which
wars againft the law of the mind.
We may farther obferve, that all workers of
iniquity will be condemned. Not one habitual
linner — not one, who knowingly lives in wick-
ednefs, and finally dies in impenitence, will be
admitted into heaven. It is not merely this or
that fin ; but it is any and every fin indulged and
allowed, which ftiuts the door againfl; men. You
think, perhaps, that you fhall e^ter in at the gate,
becaufe you are not a drunkard, an extortioner,
a thief, a liar. But remember, other vicious
characters are excluded as well as thefe. If there
be any one kind of iniquity, which you love and
practice, and which you refufe to renounce, there
is no place in heaven for you ; for nothing enters
there which defiles or works abomination. —
" Know ye not," fays the apofl:le, " that the un-
righteous fhall not inherit the kingdom of God ?
Be not deceived : neither fornicators, nor idola-
ters, nor adulterers, nor effeminate, nor thieves.
Serm. XL inter the Gate. i6i
nor covetous, nor drunkards, nor revilers, nor
extortioners, ftiall inherit the kingdom of God."
You will obferve, the apoftle does not fay, that
the man in whom all thefe vicious charafters meet,
but the man to whom any one of them belongs,
will be excluded from the kingdqm of glory. If
there be any one lin, which you cherifh and re-
tain, your fouls are guilty and defiled ; and be-
fore you can enter into heaven, you muft be
wafhed, juftified and fanclified in the name of the
Lord Jefus, and by the fpirit of God. Saint John
fays, " They who do God's commandments,"
they who have refpecl to them all without referve,
*-' fliall enter through the gates into the city ; for
without are dogs, and forcerers, and adulterers,
and murderers, and idolaters, and whatfoever
loveth and maketh a lie."
You fee, then, that, whatever duties you feem
to perform, and whatever qualifications, you
think, ydu polTefs ; if you be not new creatures —
if you have not the love of God in your hearts ;
but ftill retain fome known wickednefs, fome
favorite luil: j you cannot enter through the ftrait
gate.
Though you make a good profefiion, yet if
your hearts and lives be not conformed to it, —
though you call Chrift your Lord, yet if you do
not the things which he fays, he will difown you
as none of his. " Behold, thou art called a Jew,"
fays the apoftle, " and refteft in the law, and mak-
eft thy boaft of God — circumcifion verily profit-
eth, if thou keep the law ; but if thou be a break-
er of the law, thy circumcifion is become uncir-
cumcifion. For he is not a Jew who is one out-
wardly, neither is that circumcifion which is out-
ward in the flefli j but he is a Jew, who is one in-
wardly, and circumcifion is that of the heart, in
Vol, V. W
^62' The Caufes why many cannot
the fpirit, and not in the letter, whofe praife is riotf
of men, but of God.'* .
The higheft attainments in knowledge will not
avail to your acceptance, without a correfpondent
temper and practice. Though you hear Chrift
teaching in your ftreets, as well as in his own
houfe, and attend upon his inftrudions both in-
leafon and out of feafon ; yet if you regard not
the things which he fays, he will profefs unto
you, that he never knew you. They who hear
his fayings and do them not, are like a man, who
builds his houfe on the fand. They only are bleff-
ed, who hear his word and keep it. Though
you have all knowledge, and underlland all myfte-
ries, yet without charity, you are nothing.
Farther ; Though you fliould be greatly awak-
ened in hearing the word, and fliould feel pun-
gent conviftions of fin and ftrong terrors from the
reprefentations of hell and judgment ; yet if thefe'
fcnfations die away, and leave your hearts un-
changed, and your lives unreformed, you have
no claim to heaven. When Paul reafoned of
righteoufnefs, temperance and the judgment to
come, Felix trembled. Buthefoon difmifled the
folemn fubject for the prefent j and we do not
learn, that he ever refumed it, Judas felt the an-
guifh and horror of guilt ; but he remained a fon
of perdition, and is gone to his place.
Yea ; though you fliould not only be alarmed-
by the threatenings, but alfo comforted by the
promifes of the gofpel ; yet if there be not an a-
biding conformity to its holy precepts, your guilt
remains. We read of fome, who not only hear
the word, but receive it with joy, and yet have
no root in themfelves. Thefe, in a time of tempt-
ation, fall away. They are like fl:ony ground, in
which the feed fown fprings up fpeedily ; but be-
caufe it has no root, it withers and dies.
Serm. XI, enter the Gate.
H
However ftrlct and regular you are in your at-
tendance on the duties of devotion and the ordi-
nances of Chrift, if your hearts be not devoted
to him, your claims to heaven will be rejected.
There are fome who eat and drink in his pref-
ence, and ftill remain workers of iniquity. In
Chrift neither circumcilidn, nor uncircumcilion
availeth any thing, but a new creature. Devo-
tional duties are highly important as the means of
liolinefs, but if you fubftitute them in the place
of holinefs, and make the whole of your religion
to confift in them, they then become unprofitable
and vain.
And, finally, whatever you do in religion, if
you be not influenced by the motives which the
gofpel propofes to you — motives taken from the
charader af God, and your relation to him —
from the things which he has done for you, and
the glorious hopes which he has fet before you —
if inftead of thefe motives, you admit only thofe
•which refped: the prefent world ; your religion is
but external ; it has no place in the heart, and
will not be accepted of that holy being, who re-
quires truth in the inward parts.
As we have violated the purity, and incurred
the penalty of the divine law, we muft know,
that our prefent repentance and future obedience
x;annot be x\\t ground of our pardon here, nor of
t)ur happinefs hereafter. This muft be the free
mercy of God, which he exercifes toward finners
through the facrifice of Jefus Chrift. We are
never to confider any thing which we do as
having the leaft degree of meritorious influence
in procuring our falvation ; but we are to afcribe
•this, in every ftage of its progrefs, to the grace of
God in the redeemer.
Perfonal holinefs, however, is a neceflary quaU
164 I'ke Caufes why many cannot, ^c.
ification for heaven, for without it we are inca-
pable of the fpiritual felicity there to be enjoyed.
Our works of righteoufnefs are necellary fruits
of that repentance and faith by which we become
interefted in the purchafed and promifed falvation.
Whatever pretenfions we may make to forrow
for fin, and reliance on the Saviour, if ftill we
are workers of iniquity, we never have forrowed
after a godly fort, nor believed to the faving of
the foul.
Befides ; as the publick procefs of the laft day
is defigned to be a revelation of the righteous
judgment of God ; therefore our works will be
the matter of the final enquiry, and on thefe the
judgment will proceed, for thefe only are vifible
to other?. Hence it is faid, that " God will judge
the world in righteoufnefs, and render to every
man according to his works ; and according to the
deeds done in tlie body ; and every man fliall re-
ceive according to that he hath doiie, whether it
be good, or whether it be evil."
We fee, then, what is neceflary to our finding
admillion into heaven through the ftrait gate.
We mult renounce fin with godly forrow, repair to
the faviour with humble faith in his righteoufnefs,
yield ourfelves to God to ferve him in new obe-
dience, refolve, in reliance on his grace, to depart
from all iniquity, and conform to the whole will of
<jod, and in hope of eternal life which God has
promifed, patiently continue in well-doing, and be
faithful to the death. Thus we fiiall receive the
crown of life.
SERMON Xir.
>«•»»•»<
The awful Condition of thofe who fhall he excluded
from the kingdom of Heaven.
••►'®HJK'(Jj><..,..
LUKE xiii. 24.
Strive to enter in at the ftrait gate ; for many, I fay unto you, will feek to
enter in, and fhall not be able.
J; ROM thefe words we have obferved.
That our entrance into heaven is hys. Jirait mte
—that there are many, who will fail of entering
in at this gate— that the caufes of their mifcar-
TX-^^tv^iWh^ negligence, delay, 2ind falfe dependence
— Ihat the charader of fuch as will be excluded
IS workers of iniquity,
Thefe obfervations have already been illuftrated.
We will now,
Fifthly ; attend to the reprefentation, which our
Lord makes of the awful condition of thofe who
fliall be excluded from his heavenly kingdom.
When we attend to this reprefentation, it would
be well, that we fhould confider it as a ferious re-
ality, not a fanciful fiflion. As it is made by the
fon of God himfelf, who came to be our teacher
and who is appointed to be our jud^e, we may
be affured, that it was intended, not for our L
mufement, but for our warning.
iISS ^je awful Condition of fuch
I. He warns us, that impenitent finners at the
laft day, will be forely disappointed — will meet
with a doom, which they little expefted, and
which they did not really believe, though it had
ibeen declared to them.
When the door is fhut, " they will ftand with-
out, and knock at the door, faying. Lord, Lord,
open to us : but he ihall iay, I know you not,
whence ye are. Then fhall they begin to fay. We
iiave eaten and drunk in thy prefence, and thou
liaft taught in our ftreets ; but he fhall anfwer
them, I tell you, I know you not ; depart from
me, all workers of iniquity." Such a bold con-
iidence will many carry with them, that they >\ili
dare to repeat their application and urge their
claim for admittance, even after denial. When
they receive the repulfe, they will hardly believe
it is given in earneft.
It is probable, that there are few in this world,
w^ho ferioufly think, they are *in much danger of
mifery in another. Can it be imagined, that, un-
der fuch an apprehenlion, men would poffefs that
eafe and trg,nquillity, and purfue the pleafures and
interefts of the world witli that avidity and con-
ftancy, which are generally to be feen ? The un-
concernednefs with refpeft to things of futurity,
and the engagednefs with refped to things of time,
every where fo apparent, are ftrong indications,
either that men in general do not believe a future
ftate of rewards and punifliments, or that they
feldom think of it with any degree of attention,
or that tliey flatter themfelves with the idea of a
prefent title to, or with the hope of a future pre-
paration for happinefs in the world to come.
When therefore they arrive to that world, and
find the reality of thofe things which once they
difbelicved, and the importance of thofe things
Serm. XIL as are excluded* t6f
which they never laid to heart ; or perceive that
the hopes on which they Hved were all delufive^
and the prefumptions which they entertained were
rafti and unfounded ; what allonifliment and con-
fufion will overwhelm them ? Even in the prefent
life, nothing is more painful, than the difappoint-
ment of high wrought hopes. The lofs of any
temporal good is more feverely felt in proportion
to the confidence which we placed in it. A calam-
ity, which we could have borne with patience, if
we had forefeen its approach, is infupportable
when it comes by furprize. What amazement^
then, will feize — what anguifli will wring the
hearts of prefumptuous, deluded and unthinking
finners, when they find themfelves, contrary to-
all their expedations, fhut out of heaven, and
eoniigned to eternal darknefs.
Sinners of every defcription will meet with aa
mnexpeded fate. Infidels, who faid in their hearts^,
there is no God — no judgment — no future pun-
ifliment, will now fee, that there is a righteou*
and a holy God able to judge and condemn them^
and a place of awful punifhment prepared to re-
ceive them — they will now fee, that the gofpel^
which they defpifed as a fidlion, is the revelation
of God ; and that the folemn doctrines, which
they treated as idle tales, are words of truth and
fobernefs. They now can be infidels no longer t.
they believe and tremble.
They who prefuming on the mercy of God,
emboldened themfelves to commit iniquity, will
fee, that he is juft and holy, as well as kind and
gracious ; that as he is abundant in goodnefs, fi>
he will by no means clear the guilty.
The negligent and dilatory, who grounded
their hopes on future opportunities of repentance f
and, becaufe fentence againft their evil works
i68 The awful Condition of fuch
was not executed fpeedily, encouraged their hearts
to continue in impenitence, thefe will fee, that
God is not to be mocked that he will not al-
ways bear the infolence and ingratitude of thofe
who dare to trifle with his forbearance.
The fecure and thoughtlefs will now be awak-
ened from their ftupidity by that wrath which
comes upon them fuddenly, while they promifed
themfelves peace and fafety.
Confident hypocrites will now hear their claims
rejeded and their reafonings confounded ; and
while they are but beginning to urge their vain
pleas, their mouths will be flopped.
How cautious fliould we be, that we create not
to ourfelves a falfe peace by indulging felf flattery,
vain pride, rafh prefumption, or thoughtlefs flu-
pidity ? We thus not only lay an obflruclion in
the way of our repentance, but render our con-
demnation more intolerable.
2. The mifery of impenitent finners will be
greatly aggravated by the remembrance of pafl
opportunities to obtain falvation.
When our Lord fays, " The mafler of the houfe
will fhut to the door," he fignifies, that there is a
time, when the door is open. The cries, which
he puts into the mouths of the excluded, " Lord,
Lord, open to us'% import, how defirous they
will be of admifTion, after it is too late.
My friends, the great king has prepared a ban-
quet J his fatlings are killed— his wine is mingled
— his table is furnifhed — all things are ready.
You are among thofe who are invited. You have
been, and ft ill are called to be his guefts. The
door of his houfe is now open, and to you he re-
peats his calls ; " Whofo is fimple, let him turn
in hither ; and whofo wanteth underllanding, lee
him comej and eat of my bread, and drink of the
Serm. XII. as are excluded, t6g
wine which I have mingled. Let him forfake the
foolifh and live, and go in the way of underftand-
ing.** It is his gracious pleafure, that his houfe
Ihould be filled. He commands his fervants to go
forth, and bid all whom they find, and even com-
pel them to come in. You have heard the invi-
tation. Why do you delay ? What is the bufinefs,
or the pleafure which detains you. Go now ; the
door may foon be fhut. Then, while the happy
guefts are rejoicing, in the prefence, and feafting
at the table of their Lord, you will ftand lament-
ing without in the dark and ilormy night, void
of comfort, void of hope.
This is the bright feafon of God's patience and
of your hope. It is now an accepted time. Par-
don and glory are offered ; repentance and obedi-
ence are urged. God's providence warns you,
his word invites you, his fpirit ftrives with you,
and his mercy waits on you. But this clear — this
fmiling day is coming to an end : with many it is
far fpent. If you fhould let it pafs away neglect s. d,
you will be fliut out in utter darknefs. With
what anguifh then will you remember the paft
calls of mercy which you have defpifed, the paft
ftrivings of the fpirit w)\ich you have relifted,
the paft forbearance of God which you have abuf-
ed ? Will you not mourn at the lafl, when your
flefh and your body are confumed, and your foul
and fpirit are tormented ? Will you not lament in
the language of the defpairing youth in the Prov-
erbs ; " How have I hated inllrudion, and my
heart defpifed reproof? I have not obeyed
the voice of my teachers, nor inclined mine ear
to them who inftrucled me." " Look diligently,'*
then, " left any man fail of the grace of God ;
left any root of bitternefs fpringing up, trouble
you, and thereby many be defiled ; left there be
V'OL. V. X
370 T^^JS awful Condition of fuch
any profane perfon, as Efau, who for one mof-
fel of meat fold his birthright ; for you know
how that afterward, when he would have inherit-
ed the blelling, he was reje(5led ; for he found
no place of repentance," or change of purpofe in
his father, " though he fought the blelfing careful-
ly with tears."
3. Our Saviour warns us, that felf-confident fin-
ners, in the midft of their vain pleas, will be li-
lenced with a fudden rebuke. " Ye ftiall begin to
ftand without, and to knock, faying. Lord, Lord,
open to us." They will but begin^ they will not
finifh their application, before the Lord will an-
fwer them, " I know you not." When they be-
gin to refunie their arguments, he will interrupt
them, " I tell you, I know you not ; depart from
me."
A confcioufnefs of their guilt, a remembrance
of their iniquities, and a view of the holinefs of
their judge, will caufe their tongues to faulter,
while they are urging their claims to heaven.
Their knocking and crying for admittance denote
their earneft deiire of the mercy, which once they
defpifed. The repulfe given them when they be-
gi?i to plead, lignifies what fudden conviction will
feize them — ^vhat intolerable confulion will over-
whelm them. Their fms will rife to the view of
their confcicnces, and ftand in frightful array be-
fore their eyes. They will fee their own deform-
ed character, as workers of iniquity. What place
in heaven can there be for fuch ? They will fud-
denly be convinced of a truth, of which they
feldom thought before, that in the prefence of a
holy, all-feeing God, external forms, however
fpecious, avail nothing, while iniquity is regarded
in the heart. What torment will be added to
dilappointment, when the works on which they
Serm. XII. as are excluded. 171
depended, are rejected as vain and worthlefs, and
confcicnce confirms the fentence ? When the Lord
comes to execute judgment, he will convince all
who are ungodly of all the ungodly deeds, which
they have impioufly committed, and of all the
hard fpeeches, which they have prefumptuoufly
fpoken ; every mouth will be flopped, and all the
impenitent world will feel themfelves guilty before
him.
4. Our Lord exprefl'es the mifery of finners in
the future world by the phrafe of their departing
from him. " I know you not whence ye are j de-
part from me^ all workers of iniquity.'*
God is an all-perfecl and moft glorious being.
The happinefs of rational creatures confifts in the
enjoyment of his favour. This is their life. His
favour is communicated to men through the me-
diation of Jefus Chrift, who is the brightnefs of
his glory, and the exprefs image of his perfon.
The happinefs of heaven is therefore often exprelT-
ed in fcripture by the phrafes of feeing God, and
being with Chrifi.
The Pfalmift fays, " In God's prefence is fulnefs
of joy, and at his right hand are pleafures for ev-
er more." Our Saviour fays, " Blefied are the
pure in heart, for they fliall fee God." Saint
Paul fays, " I have a defire to depart, and be with
Chrift, which is far better," than to abide in the
flefli. " When Chrift lliall appear," fays the apof-
tle John, " We fhall be like him for we Ihall fee
him as he is." On the other hand, the mifery of
the wicked in the future world is expreiled by their
being feparated from God, and from Chrift, which
is to be feparated unto all evil. Our Lord tells us,
that, at the laft day, he will fay to them on his
left hand, " Depart from me, ye curfed, into ev-
edafting fire, prepared for the devil and his angeli.
1J2 The aivful Condition of fuch
" Thefe,'* faint Paul fays, *' Ihall be puniflied with
ev^erlafting deftru6lion from the prefence of the
Lord, and from the glory of his power." They
will be banithed from the gates of heaven, exclud-
ed from the favour of God and the compafTion
of the redeemer, fhut out from the company of
all ho^y beings, and barred from all hope of ever
gaining the facred manllons of comfort, peace and
This leads us to obferve,
5. The ahfolute and peremptory manner^ in which
Chrift will thruft them from his prefence. " I tell
you, T know you not — depart from me." It is
vain to urge your claims or prefs your arguments,
I tell you, you cannot be received, for you are
workers of iniquity. There is no manfion prepar-
ed for you here. Depart hence to the place pre-
pared for fuch as you. The abfolutenefs of the
final fentence will cut off all hope of a revocation.
Some, perhaps, flatter themfelves, that the threat-
enings of fcripture intend no more than a tempora-
ry punifhment, and that, if they fhould unhappily
fall under the punifhment threatened, they may
ftill be delivered ; and, after a proper purgation,
be admitted to happinefs. But our Lord certain-
ly knew, what this puniiOiment would be. He has
here, and in fevcal other places, given us a defcrip-
tion of it in language well adapted to awaken and
alarm carelefs and guilty fouls. Do you find here
any intimation, that it will be fhort, or that it
will ever come to an end ? Does not the whole
complexion of this difcourfe indicate the contra-
ry ? Is it not faid of the workers of iniquity,
though they will feek to enter after the door is
fhut, they will not be able ? Is not the fentence,
" Depart from me," expreffed in the mofl abfo-
lute and unequivocal terms .'' Yea 5 has not Chrifl
Serm. XII. as are excluded. 173
declared, in fo many words, " Thefe fliall go a-
way into everlajiing punilhment.'* Where then
do you find hope, that the door will afterward be
opened to you ? It is open now ; what would you
have more ? Strive to enter before it is fhut.
Once fhut it will be opened no more.
6. To give us the ftronger idea of the future
mifery of linners, our Saviour defcribes the bitter
lamentations, with which they will depart from
him. " There will be weeping and gnafhing of
teeth."
Their punlfliment will be, not only the lofs of
good, but the prefence of evil. Their departure
from God is not an extinction of being ; this
would prevent all wailing ; but it is going away
into a ftate of pofitive mifery. The greatnefs of
this mifery is exprelTed in fcripture by a variety
of metaphors taken from fuch things, as, in the
prefent life, we find to be mod painful and tor-
menting. It is faid, The wicked ihall be turned
into hell — caft into a furnace of fire — thruft out
into utter darknefs — configned to the worlt com-
pany, that of the devil and his angels — tormented
with the worm which never dies — and, in general,
that there is a ftrange punilhment for the work-
ers of iniquity, a puniihment, which they will
not believe, though one declare it to them, and
which they cannot fully apprehend, though it
were defcribed to them. No wonder that there
will be wailing and gnafliing of teeth.
Are there any too ftout to bend their knees
in repentance before God, and implore his mercy ?
Are there any who dare to provoke his jealoufy
by fcoffing at the threatenings of his word, and
fpurning the punifhment which he has denoun-^
ced ? Will your hearts be able to endure ? Or will
your hands be flrong, when he fliall deal with
174 '^^^^ awful Condition of fuch
you ? The Lord himfelf has fpoken, and he will
do it.
7. Our Saviour adds, ** Ye fliall fee Abraham,
Ifaac, and Jacob, and all the prophets in the king-
dom of God ; and you yourfelves thruft out.
And they ftiall come from the eaft and from the
weft, and from the north and from the fouth,
and fhall fit down in the kingdom of God." The
rich man, in the place of torments, " faw Abra-
ham afar off, and Lazarus in his bofom.** The
wicked in a ftate of punifhment will have a diftant,
but mortifying view of the righteous in the re-
gions of blifs. Through the gloomy Ihades of the
infernal world, they will behold the fons of vir-
tue gathering from all quarters under heaven, and
taking their feats, with fongs of triumph and joy,
in the realms of eternal glory. There they will
fee not only the patriarchs, prophets, apoftles,
martyrs and other diftinguifhed faints ; but many
of their contemporaries and acquaintances — many
whom perhaps they defpifed as their inferiors, or
reprobated as outcafts here on earth — and multi-
tudes from unexpected parts of the world, who
never enjoyed the advantages indulged to them.
If it ftiould be your awful doom to be fent into
this place of punifhment, what pungent and tor-
menting refledions will arife from the diftant fight
of that glorious world with all its bleffed inhabit-
ants. There you will fee fome, who were your
dear companions on earth, now for ever fepara-
ted from you, no more to mingle in your compa-
ny— fome who fet out with you in the religious
life, but wha prefTed forward with ardour, when
you turned back to the ways of fin, which have
led you down to deftrudion — ^fome who urged
and encouraged you to perfevere and hold out,
l?i|t^ whofe cowifels you defpifed and rejeded-^
Serm. XII. ^s are excluded* kY%
fome whom you endeavored to coimpt from
truth and virtue, and feduce into error and vice j
but who, by the grace of God, delivered them-
felves from your fnares — fome, who never enjoy*
ed your privileges, but made a far better ufe of
thofe which they had — fome whom you regarded
with contempt for their fmall abilities or obfcure
condition j but who now are far above you ming-
ling with angels and fliining in glory — fome
whom you rediculed for imputed fuperftition,
precifenefs and hypocrify, but who receive from
God the reward of their ftrict unyielding virtue,
and humble unaffected piety. There will be wail-
ing and gnafhing of teeth, when you fliall behold
them in the kingdom of heaven, while you, who
had equal, or fuperior profpecls, means and op-
portunities, are thruft down to the regions of
darknefs. But, beloved, let me hope better
things of you, and things which accompany falva-
tion, though I thus fpeak.
8. Our Lord clofes this folemn fcene with an
obfervation, which he often made. " Behold
there are laft, which fhall be firft ; and there are
firft which fliall be laft." Many who enjoy the
greateft privileges, and feem to ftand faireft fof
heaven, will be excluded ; while others, who ap-
peared to be under peculiar difadvantages, and
were thought far from the kingdom of God, will
be admitted into it. God's thoughts and ways
are not as ours. Chrift here has a primary refer-
ence to the Jews and gentiles. The former were
God's people, and to them the gofpel was firft
fent ; but they rejected it, and with it the falva-
tion which it brought : but the gentiles, to whom
the gofpel was preached after the Jews had reject-
ed it, embraced it, when they heard it, and en-
tered into the kingdom of God,
iy6 The awful Condition of fuch
The obfervation has a ftill farther intendment.
Many, who ftand high in the charity of men, will
be caft out of God*s prefence, as vile and abomi-
nable ; while others, whofe characters feem doubt-
ful, or who are condemned by a cenforious world,
will be found to glory, honour and praife at the
coming of Chrift. Some boafting, felf-confident
profeiTors will be driven away as odious hypo-
crites ; while diffident, doubting, trembling fouls,
will be received as pure and upright before God.
Some who have been favored with good inftruc-
tions, virtuous examples, and every advantage of
a religious education, will be excluded from heav-
en ; while others, furrounded with difficulties,
oppofed by temptations, and almoft unaided by
human means, will fo ftrive as to prefs in at the
ftrait gate. Some, who fuftained a fober charac-
ter, and reg;ularly attended on the ordinances of
God's houfe, will be found but formalifts and
hypotrites ; while others, whofe vifible character
was for a time far more exceptionable, will by
the renewing and fanctifying grace of God be
brought to glory.
Truft not then in the opinion which men may
form of you, or the applaufe which they may be-
ftow upon you — truft not in your external advan-
tages, your good education, or your regular and
orderly manner of life. See that the love of re-
ligion pofTefs your hearts, and the fear of God
govern your actions. Paul fays, " To me it is a
fmall thing, that I fhould be judged of man's
judgment ; yea, I judge not mine own felf ; for
he that judgeth me is the Lord, who will bring
to light the hidden things of darknefs, and make
manifeft the counfels of the heart."
It is an awful thought that any, who have en-
joyed your advantages and opportunities, and
Sefm. XR» ait ate included. vyp
who, in addition to thefe, have experienced the
inward awakenings and excitations of the divine
{pirit, as has been the cafe with fome of you —
perhaps with many^ (hould, after all, be fhut out
of heaven. Some fuch unhappy inftances, doubt-
lefs, there will be. Take heed that you add not
to the number.
How you fiiall enter in at the ftrait gate, the
Saviour himfelf has taught you. His command
is, **^ Strive to enter in.** This driving, you have
feen, is fomething more, than alking for admif-
fion ; for fome v^ho thus feek to enter, will not
Be able. It is fomething more, than hearingChrift
teach, and eating and drinking in his prefence ;
for fome who can plead this, will be fliut out.
What is it then ? It is renouncing all iniquity
with godly forrow, devoting yourfelves unreferv-
edly to a holy life, and purfuing this life faithful-
ly to the death. The workers of iniquity muft
depart from Chrift. They who do the will of
God, will be received into the heavenly kingdom.
Some, when they hear that they mnikjirive, en-
tertain too limited an idea of the matter, as if
ftriving conlifted in fervour of prayer, and extra-
ordinary attention to certain devotional exercifes.
If thefe were all, why were the perfons mention-
ed in our text repulfed ? Prayer and attendance
on Ordinances are but a part of the bufinefs. They
are means, and ufeful means when applied in fea-
fon, and with a view to the end. But to com-
plete the idea of ftriving, there muft be a fteady
perfevering engagednefs in the whole work of re-
ligion, without exception against any part of it.
The word rendered. Strive, is borrowed from the
publick games then in ufe. It alludes to the ex-
ertions with which combatants in a race or con-
flid, ft rove for the maftery. How did racers
Vol. V. Y
tyt The awful Condition of fuch, tsfc.
ftrive for the prize propofed to them ? Was If
merely by earneft intreaties to the mailer of the
games, that he would adjudge the prize to them I
No : it was by entering the lifts with refolution,
throwing off every weight that might impede
their running the race with adlivity and conftan-
cy, and purfuing it to the end. " Know ye not,
that they who run in a race, run all ; but one**
only " receiveth the prize ?" In the Chriftian race^
there is a prize for all who will run : " So run
that ye may obtain." " Every man that ftriveth
for the maftery is temperate in all things. Now
they do it to obtain a corruptible crown ; but
you an incorruptible. Run not as uncertainly ;,
ftrive not as one that beateth the air. But keep
under your bodies and bring them into fubjec-
tion, left, after all your hopes and profpeds, yoit
thould be caftaways.**
SERMON XIII.
Pilate* s Jnfcription on the Crofs of Chrift.
A Communion Sermon.
JOHN xix. 19 22.
And Pilate wrote a title and put it on the crofs ; and the writing was, " Je-
fus of Nazareth the King of the Jews " This title then read many of the
Jews, for the place where Jefus was crucified was nigh to the city ; and
it was written in Hebrew, Greek and Latin. Then said the chief priefts of
the Jews to Pilate, Write not, " the King of the Jews ;" but that he faid,
♦• I am the King of the Jews." Pilate anfwered, Wliat I have written I
have written.
X. HE Meffiah was foretold, in ancient pro-
phecy, under the charafter and title of a king,
whofe government fliould extend to all nations,
but {hould be exercifed in a peculiar manner over
the Jews. His exteniive dominion is defcribed in
the fecond Pfalm ; " I have fet my king upon my
lioly hill of Zion. Afk of me, and I will give thee
the heathen for thine inheritance, and the utmoft
parts of the earth for thy poffeflion.** In the
ninth chapter of Ifaiah, he is defcribed as fitting
on the throne of David, and reigning over the
houfe of Ifrael : " Unto us a child is born ; unto
MS a fon is given j and the government Ihall be oa
iSo Pilate's Infcription on ihe
his fhoulder ; his name fliall be called the prince
of peace ; of the increafe of his government and
peace there fhall be no end, upon the throne of Da-
vid and upon his kingdom, to order and eftablilh
it with judgment and with juftice from hence-
forth even forever.**
As the Meffiah was to make his perfonal appear-
ance in Judea, and there firft to difplay the blef-
fmgs of his fpiritual kingdom, he is defcribed as
eminently the king of the Jews. But the glori-
ous things foretold concerning this jpiritual king-
dom, the Jews underftood in a temporal and
worldly fenfe. They imagined, that he would e-
recl his throne in Jerufalem, their capital city ^
would deliver them from the oppreffion of the
Roman government, and would reduce all nations
into a ftate of fubjedion to them.
When Jefus appeared and wrought miracles a-
mong them, and proclaimed the near approach of
the kingdom of God, many were in high expeft-
ation, that they fliould foon fee him at the head of
their nation, fpreading his dominion over the
world. And impatient at his delay, they would
have taken him by force and made him a king.
But when they found, that their worldly expeft-
ations were not to be anfwered, mortified at their
difappointment, they called him a deceiver, and
fought his deftrudion. And, among orher accu-
iations, they alledged, that he had called himfelf
a king, and thus had ipoken againft the authori-
ty of Cefar.
If Jefus had actually affumed the regal power in
Judea, and had begun to raife an army for the
expulfion of the imperi J authority, they would
have been highly gratified with the defign, and
would have reforted by thoufands to his ftandard.
But becaufe he difcl^iaied aU temporal dominioj?^.
Serm. XIII. Crofs of Chriji, i«i
they refused to own him as the Meffiah, and ftudi-
cd to effect his ruin. With this view they brought
him before the Roman governor, and accufed him
as a feditious ^nan, who had perverted the nation,
and forbidden to pay tribute to Cefar.
Jefus explains before Pilate the nature of his
Jdngdom. He fays, " My kingdom is not of this
world. If it were, then would my fervants fight^
that I Ihould not be delivered to the Jews. But
now my kingdom is not from hence.'* Pilate
aiks, " Art thou a king then ?'* Jefus anfwered,
*' Thou fay eft, that I am, a king. To this end was
I born, and for this caufe came I into the world,
that I fliould bear witnefs to the truth. Every
one, who is of the truth, heareth my voice.**
** The kingdom which I claim is a kingdom of
truth and reafon ; not of force and arms ; and my
fubjeets are they who learn and love the truth ;
who hear and obey my voice — not they who take
up arms and fight to dethrone monarchs, fubvert
eftablilhed governments, and gain worldly domin-
ion for a favorite mafter.**
' The governor is now fully convinced, that Je-
fus is innocent, and that the charge brought a-
gainft him is groundlefs and malicious. From
this time he endeavors, in fome peaceable way,
to effect his releafe. He propofes every expedient,
which he could think of, to pacify the enraged
multitude, and fave the unoffending prifoner.
But they perfift in their demand of a fentcnce a-
gainft him ; and urge their demand by this argu-
ment, " If thou let this man go, thou art not
Cefar's friend. Whofoever maketh himfelf a king,
fpeaketh againft Cefar.** The argument prevail-
ed. Though Pilate knew that Jefus was innocent,
yet he feared, that by difcharging him, he fliould
endanger himfelf. He was impreffed with tlie
I'S'i Tilaie's hifcription on the
idea, that the Jews, in their prefent ftate of irrita*
■tion, would accufe him to the emperor, of hav-
ing proteded a ufurper ; and therefore to fave
himfelf from danger he delivered Jefus to be cru-
cified. But, at the fame time, he made an open
and publick declaration in favor of the prifoner.
*' He took water, and wafhed his hands in the
prefence of the multitude, faying, I am innocent
of the blood of this juft man : fee ye to it." And
he caufed to be fixed on the crofs an infcription
purporting the innocence and dignity of the fuf-
ferer.
Crucifixion was a kind of puniflimcnt in ufc
among the Romans ; but infli^ed only on flaves.
The Jews adopted it from the Romans. When a
perfon was to fuffer this kind of death, the Ro-
mans ufed to publifh his name, and the crime for
which he was puniflied. This was done, either
by proclamation, or by an infcription fixed over
his head. The infcription was made in large
black characters on a whitened board nailed to
the top of the crofs, fo as to be confpicuous and
legible at a diftance. In conformity to this ufage,
Pilate wrote a title and placed it on the crofs of
Jefus, in thefe words. This is Jesus of Naza-
reth, THE King of the Jews.
Pilate feems to have written, as Caiphas proph-
efied, concerning Chrift, " not of himfelf,'* or by
the natural dictates of his own mind, but by a
divine overruling influence. For furely the man,
who, from a natural timidity, had juft before de-
livered Jefus to be crucified, left he fliould endan-
ger his head to the emperor, would not now, of
himfelf, proclaim this Jefus the king of the Jews,
in his own hand writing on the crofs. There
muft undoubtedly have been a providential inter-
pofition in the cafe.
Serm. XIII. Crofs of Chrifl, \%^
His writing in this form was fo remarkable, as
to be noticed by all the evangelifts. And no lefs
remarkable was his peremptory adherence to the
form, when the chief priefts importuned him to
alter it ; and inftead of afferting, " This is the
king of the Jews, to write, " He faid^ I am the
king of the Jews." Pilate's anCwer, *' What I
have written, I have written," exprefles a refolu-
tion in the cafe, which we fhould not have ex-
pected from a man, who, through fear of being
accufed to the emperor, had fo lately fentenced
Jefus to be crucified, as one who had called himfelf
the king of the Jews.
This declaration of Pilate was of great import-
ance to vindicate the innocence, and proclaim the
dignity of Chrift j and it was fo circumftanced,
that it tended much to fpread his name in the
world, and to open the way for the propagation
of his gofpel. Chrift fays, " If I be Ufted up, I
will draw all men unto me." His death on the
crofs, though intended by his enemies to fink his
name in darknefs, was the occafion of difFufing the
knowledge, and eftablilhing the credit of his reli-
gion. And the teftimony of Pilate undoubtedly
had great influence in this matter. For, in the
firft place, Pilate was a man of high eminence and
diftinction. He was governor of Judea under
the emperor ; and his teftimony would be regard-
ed, among both Jews and Romans, much more
than that of a private perfon. The opportunities
which he had, and the pains which he took to ex-
amine the character and works of Jefus, and to
inveftigate the nature and evidence of the allega-
tions againft him, would add much to the weight
and credibility of his teftimony. and certainly he
was under a very powerful temptation to have
declared his priloner guilty, if he had found hini
1^4 TilatS*^ fnfcriptm on the
io, becaufe the general voice of the people, cfpe*
daily of the ruling and influential rtien among the
people, was againft him. But Pilate, under all
his advantages to know the truth, and under all
his prejudices againft the prifoner, repeatedly de-^
Glared him innocent. And when fentence of con-
demnation was extorted from him by the clamours
and threats of the people, he walhed his hands in
their prefence, declaring himfelf pure from the
blood of that Juft man ; and when he delivered
him tobe crucined, he fixed on the crofs his own tef-
timony, that this man, who was now fuffering
for having called himfelf the king of the Jews, was
of right their king. This title of fo unufual a kind
would naturally attradl the attention, and excite
the enquiry of the fpeftators, and lead many to
the knowledge of the extraordinary charafter of
this wonderful fufferer, who otherwife might have
been confidered by them merely as a common of-
fender.
We may obferve farther, fecondly,
This teftimony of Pilate was given in a moft con»
fpicuous place, and on a moft publick occaiion.
There was collected, at this time, a vaft multi-
tude of people. It was the feafon of the paffover,
when the males throughout Judea, and many Jews
and Profelytes fr'om other parts, aflembled at Jer-
ufalem. The execution of a perfon, who had be-
come fo famous by his doftrines and works, and
by the controverfy concerning him, would natur-
ally draw vaft numbers together. As he was put
to death under the authority of the emperour, and
as the Roman officers and foldiers, who were fta-
tioned at Jerufalem, were called out to preferve or-
der on the occafion, there muft have been many
ftrangers, as well as Jews, prefent at the crucifix-
ion. And as the execution was in a place nigh to
Serm. XIIL Crofs of Chriji, 1^5
the city, we muft luppofe that almoft all the in-
habitants of the city, and the ftrangers occalional-
ly there, went out to fee the tranfaclions of the
day. So that Pilate's teftimony to Chrift's kingly
authority muft have been generally known. " It
was read of many.'* And it was of fuch Angular
tenorj that they who read it, would communi-
cate it to others.
It is alfo remarked, thirdly, by the hiftorians.
That the infcription was written in Hebrew, Greek
and Latin, the three languages then in moft com-
mon ufe. The Hebrew language was underftood
in Judea and the parts adjacent, and by many of
the Romans, who had been converfant in Judea,
fince it became a province of the empire. The
Latin was the native tongue of the Romans. The
Greek was very extenfively known. It was the
learned language of the day. Moft men of edu-
cation were acquainted with it. So that this tef-
timony of Pilate was made as publick as pollible.
It was known almoft as extenfively, as the cruci-
fixion itfelf.
This circumftance in our Lord's death will fug-
geft to us fome profitable reflexions.
I. We have reafon to admire the divine wifdom
in giving fuch ftriking evidence of the innocence
and dignity of Jefus Chrift, even in the time of
his greateft fufferings.
Jefus came into the world to be the Redeemer of
our fallen race. " We are not redeemed with cor-
ruptible things ; but with the precious blood of
Chrift himfelf, who was ordained before the foun-
dation of the world, and was manifefted in thefe
laft times for us, who by him do believe in God.**
The wifdom of God did not fee fit to forgive guil-
ty mortals without fome adequate facrifice made
for their fins. And to this grand purpofe no fac;-
VoL. V. Z
iS6 Pilate^ s Infcription en the
rifice was adequate, but that of Jefus the fon of
God.
Death naturally indicates weaknefs ; and judi-
cially it indicates guilt. Mankind in feeing a per-
fon die, are led to view him as a poor impotent
creature, and in feeing one fuffer by the hand of
the executioner, they are led to view him as a
criminal. Now that the death of Chrift might
not be conlidered, either as the mere effed of nat-
ural weaknefs, or as the judicial effeft of perfonal
guilt, God was pleafed at this time, to give fome
remarkable evidences of his innocence and digni-
fy. Hence we are encouraged to truft in his facri-
fice as fufficient to expiate our guilt, and to com-
mit ourfclves to his power as fuiEcient to fave us
from deftruction.
The meeknefs, ferenity, patience and benevo-
lence, which he exhibited in his fufFerings, were
proofs of his fuperior virtue and holinefs. The
foolifh and inconfiftent accufations, which his en-
emies brought againft him, and the contradidory
teftimonies, by which they endeavoured to fup-
port their charges, were proofs of the purity and
integrity of his life. The ample, repeated and
folemn teftimony, which the Roman governour
gave in his favour, mull have gone far to ellab-
lifh in the minds of the fpe(£lators a high opinion
of his character. Befides all this, God interpofed
his own awful teftimony, which nothing, but the
moft obftinate and determined incredulity, could
refill. The heavens were wrapt in darknefs, the
frair»e of nature was convulfed, the rocks were
rent in pieces, the monuments of the dead were
burft open, the vail of the temple was torn from
top to bottom, earth and Iky were thrown into
agonies, when Jefus bowed his head and gave up
the ghoft.
Serm. XIII. Crofs of Chrifl. i8;7
Such a concurrence of circumftances, all Angu-
lar, and fome ftupendous, in favour of the fufFer-
ing Saviour, forced convidion on many, and
ftruck aftonifhment into all. One fays, " Surely
this was a righteous man." Another exclaims,
" This was the fon of God.'* " And all the peo-
ple, who came together to that fight, feeing what
was done, fmote their breafts, and returned.*'
2. We fee that there is a great inconfiftency in
the condud of vicious men. They have under-
ftanding to difcern, and confcience to feel their
moral obligations, and yet by the interefts, hon-
ours and pleafures of the world, they are drawn
into actions palpably inconfiftent with thefe obliga-
tions. They know what is right, and pra<5life
what is wrong. They fee the good, and choofe
the evil.
This inconfiftency appeared in Pilate. Though,
as hiftorians fay, he was a man of great cruelty
and pride, yet the innocent and amiable charafter
of Jefus ftruck his mind fo powerfully, that he
wiflied to difcharge him. Hearing the people im-
portunate to have him crucified, Pilate endeav-
oured to fave him by propofing a lighter punifti-
ment. When this propofal was rejeded, the gov-
crnour offered to releafe him in compliance with
the cuftom of the feaft, which required that one
prifoner, whom the people demanded, fhould be
fet at liberty. When this offer was refufed, he
next, to move their compaflion, exhibited Jefus,
fuffering under the abufes of a brutal foldiery j la-
cerated with thorns, mangled with ftripes, be-
fmeared with blood, bedaubed with fpittal ; and
faid, " Behold the man !" Has he not fuffered
enough ? Finding them ftill pertinacious, he yield-
ed ; and rather than hazard his place, he deliver-
ed Jefus to be crucified. His confcience didated
lS3 Pilate^ s Infcription on ihi
die releafe of the innocent prifoner ; the love of
honour urged his condemnation. The latter pre-
vailed. Still Pilate is diiTatisfied with himfelf. He
knows, he has done wrong. And what fliall he
do next ?— To pacify his troubled mind, he takes
water and waflies his hands, afferts his innocence,
and calls the whole guilt of the tranfaclion on the
Jews. Then, by a Angular infcription on the
crofs, he proclaims Jefus the king of the Jews.
See what contradidion — what inconfiftency
there is in his conducl — what perplexity and dif-
traftion in his feelings ! He chofe to do right ;
but the fear of lofing his place, and perhaps his
life, jnterpofed. He facrificed a man, whom he
knew to be innocent, rather than expofe himfelf
to the danger of an impeachment. And when
he has done. Hill he is reftlefs, and contrives one
expedient after anothei* to quiet his guilty mind.
How much better it would have been to have
aded right in the iirft inftance. This would have
faved him from much perplexity and embarraff-
ment. Had he not only declared Jefus innocent, but
refufed alfo to condemn him, he would have been
clear from the guilt of his blood. But by deliv-
ering him into the hands of his enemies, he ftain-
ed his own hands with innocent * blood ; and
though he wafhed them with foap and nitre, the
llain of his guilt remained.
Known wickednefs leaves a burden on the mind,
which can be removed only by deep repentance,
and humble application to the mercy of God.
dinners often feel a ilru[>c;lc between virtue and
vice — between a right and a wrong conduct. In
the confliiH: the love of pleafure, a regard to in-
tereft, or fome worldly motive fleps in, decides
the conteft and gives the viclory to vice. After
the action is paft, there is time for cool refledion.
Serm. XIIL Crofs of Chrijh 189
No"*- the finner condemns himfelf. He regrets
the evil which he has done. He would recal it ;
but it is too late. He contrives to palliate it. He
lays the blame on others, imputes much to tempt-
ation, and perhaps feeks relief in fome luperfti*
tious rites. But after all, his iniquity, is marked
before him, and can be effaced only by the tears of
godly forrow : guilt lies on his foul, and the on-
ly expedient for relief is a penitent refort to the
forgiving mercy of an offended God. " Thou
defireft not facrifice," fays David, " elfe would I
give it. The facrifices of God are a broken fpir-
it ; a broken and contrite heart, O God, thou
will not defpife." Great peace have they who
love God's law ; but there is no peace to the wick-
ed. They cannot reft.
3. We fee, that the wifdom of God can over-
rule the wickednefs of men to advance the defigns
of his grace.
The Jewifli priefts and rulers infulted Jefus with
the mock honours of a king. They crowned
him with thorns, cloathed him in purple, faluted
him in derifion, bowed the knee before him, and
faid, " Hail King of the Jews." They brought
him to Pilate and obtained fentence of death a-
gainil him they faw him nailed to the crofs.
Now, they im.agined, his kingly dignity was come
to a ridiculous end, and all his pretended glory
was extinguifhed in eternal infamy. But here he
is proclaimed a king, and declared to be the fon of
God, in a manner which gave an extenlive fpread,
and a perpetual honour to his name. The very
means, which they ufed to ftop the progrefs of
his religion, confirmed its credit, and drew mul-
titudes to embrace it.
How blind is the policy of man ! How unfearch-
able are the counfels of God ! " The wrath oi
igci Pilate's Infcription in the
man fliall praife him, and the remainder of that
wrath he will reftrain."
The perfecution which arofe about Stephen, and
which was intended to extirpate, at once, the re-
ligion of Chrift, was the occafion of its more rapid
and extenfive propagation ; for the minifters of
Chrift, difperfed by this perfecution, went every
where preaching the word, and the hand of the
Lord was with them.
When Paul was in bonds, his enemies imagined,
that by confining fo noted a preacher, they had
given a mighty check to the gofpel. But his bonds
turned rather to the furtherance of the gofpel, by
warming the zeal and increafing the adlivity of
other preachers, and by giving him leifure to com-
mit to writing, for the benefit of fucceeding ages,
thofe glorious doctrines, which he had before
taught only by his preaching.
The unbelief of the Jews was the occafion of en-
riching the gentiles ; for it was the means of fend-
ing the apoftles into all the world to diffeminate
the glad tidings of falvation, which, at firft,
were proclaimed to Jews only.
God's ways are not as our ways, nor are his
thoughts as our thoughts. O the depth of his
wifdom ! His judgments are paft finding out. Let
us truft him at all times, and pour out our hearts
before him. He can do for us exceeding abun-
dantly above all that we aik or think.
4. How much fhould Chriftians delight to fpread
the favour of the Redeemer's name in the earth ?
Pilate, though a lover of honor more than of
Chrift, yet declared him a juft man, and publiflied
his title as king of the Jews. Shall any of us deny
to Chrift that honor, which was paid him by a
heathen — by Pilate ? Shall we treat his gofpel and
his ordinances with negled ? Shall we decline the
^rm. XIII. Crofs of Chriji, i^t
profeflion of his name, and refufe to take a feat at
his table ? Shall we, when his enemies reproach
him, lit filent, and never fpeak a word in his fa-
vor ? Shall we be content to live and die, without
giving the world to know, whether we believe in
him or not ? Whether we own him as our king»
or rejed him as a ufurper ?
How many are there, who treat Chrift with lefs
refpecl than did this heathen governor ? He de-
clared Jefus to be innocent ; to be a righteous per-
fon ; to be a king. And though he gave him up
to death, yet he bare teftimony that he did not
deferve it. How many are there, who never ac-
knowledge him at all ; who make no profeffion of
his religion ; who give no teftimony of regard to-
him ? And of thofe, who in words profefs to know
him, how many in works deny him ? If we call
him a king, let us fhew ourfelves to be his fubjeds
by obedience to his laws, attendance on his ordi-
nances, and reliance on his promifes. And as fel-
low fubjeds of the fame prince, let us love one
another, and be fellow workers unto his kingdom.
5. Pilate, as we have feen, was ftedfaft in his de-
claration. Let us hold faft the profeffion of our
faith without wavering.
When the governor had publickly teftified, that
Jefus was a king, no importunity could move him
to retract, or in the leaft to alter his teftimony;
" What I have written, I have written.** Let us.
have the fame refolution. Have we made a pro-
feffion of faith in, and obedience to Chrift ? Let us
maintain it, and live in conformity to it. If any
would feduce us from it, let us anfwer them,
" We have believed, and therefore we have fpo-
ken ; and what we have fpoken, we have fpoken.
We have fworn and we will perform it, that we
will wa)k as becomes the gofpcl. Jefus is always
192 Pilate* s Infcription on the
the fame. He cannot deny himfelf ; we will not
deny him. We will pay him our vows. If it
feem evil to you to ferve him, choofe ye this day
whom ye will ferve. As for us we will ferve him
whom we have owned as our Lord. To whom
elfe can we go ? He has the words of eternal Hie."
This is the language in which we fliould anfwer
gainfayers. We are to confider well what we en-
gage, to fit down and count the coft. And when
we have deliberately and rationally formed our
refolution, in that we fhould abide. It does not
become a Chriftian to ufe lightnefs ; to follow
every wind of doctrine ; his profeflion fliould not
be yea, and nay ; but, like the promifes of Chrift,
yea and amen. It is a good thing, that the heart
be eftablifhed with grace. Let us choofe the reli-
gion of Chrift ; and abide in it without change.
6. We fee how inclined men are to caft the
blame of their fins upon other people.
Pilate, in compliance with the demand of the
Jews, delivered Jefus to be crucified ; and that
the fault might appear to be theirs, rather than
his, he wrote on thecrofs,T/>« is the Kingof the Jews.
They are crucifying their king. So he had faid
jufl before ; " I am innocent of the blood of this
jufl man : fee ye to it.'*
Guilt is a heavy burden to the confcience ; and
every man choofes to transfer it from himfelf to
fome other. Adam, after his tranfgreffion en-
deavored to exculpate himfelf by imputing the
fault to the woman ; and fhe palHated her crime
by afcribing it to the guileful temptation of the
ferpent. It is better, however, for every one
honeflly to fee, and ingenuoufly to confefs his
own faults, and, inflead of pacifying his con-
fcience by vain excufes, to remove his guilt by
real repentance. . /
Scrm. Xlir. Crofs of Chriji, 193
Jefus has borne our fins in his own body on the
crofs. Let us by faith repair to him, who has
been made a fin-offering for us, that we may be
made the righteoufnefs of God in him. " Tliere
is no condemnation to them who are in Chpfl Je-
fus, who walk not after the flelh, but after the
fpirit. For the law of the fpirit of life in Chrift
Jefus has made them free from the law of fm and
death."
Under a fenfe of our guilt, let us apply to the
blood of Chrifl, for " this will cleanfe us from
all fin." " If we fay, we have no fm, we deceive
ourfelves. If we confefs our fins, God is faithful
and jufl to forgive them.'*
Let us fit down at the table of our Lord, with
hearts relying on him, who on the crofs made
himfelf an offering for our guilt ; and with refo-
lutions of obedience to him, who on the crofs
was proclaimed our king. It is not eating at his
table, but doing his will, that entitles us to his
approbation. " Not every one," fays he, " that
calls me his Lord, fhall enter into the kingdom
of heaven, but he that doth the will of my Father
who is in heaven."
Vol. V. A a
SERMON XIV,
The Difciplcs gazing after their ajcending Lori*
A Communion Sermon.
AC iS i. lO, 11.
JSui \i-hile thfv Jo'^kcd {t::ciraftly tov,-5rrl heaven, as he went up ; befioltf, twa
men ftocd by them in white appard, -which alfo faid, Ye men of Galilee,
■why ftand ye gazing up iiito heaven ? This fame Jefus, which is taken up
from you into heaven, ftiall lo come, in like manner as ye have feen him go
into h.aven.
A]
^FTER our Lord had rifen from the dead,
he tarried on earth about the fpace of forty days ;
during which time he had feveral interviews with
his difciples, converfed with them famiharly on
things relating to his kingdom ; gave them fuch
inftruclions and encouragements, as were neceffa-
ry to guide and animate them in their future
work ; and, on a day prefixed, he led them out
to Bethany, a village nigh to Jerufalem, where,
in confequence of previous notice a large number
of believers had aflembled to be witnefles of his
afcenfion. When he was come to the place, he
ftood — ^he lifted up his hands and bleffcd his chof^
Serin. XIV. The Difclpks gazing, he 195
en difciples — he fervently implored the divine
bleffing to attend them, and renewed the gracious
promifes which had before been made to them :
and while he was bleffing them, praying for them,
and commending them to God ; and while their
eyes were intently fixed upon him, " he was part-
ed from them ^" he roie into the air, afcended to-
ward heaven, "and a cloud received him out of
their fight.'* Here they ftood with their eyes fix-
ed on that fpot in the iky, where they loft the
fight of him ^ and here they would longer have
ftood, had not the voice of an ang 1 fummoned
them away. " While they looked ftedfaftly to-
ward heaven, as Jefus went up two men,*' — men
in form, but by the fplendor of their appearance
known to be angels, " ftood by them, and faid.
Ye men of Galilee, why ftand ye here gazing in-
to heaven ? This fame Jefus, who is now taken
from you into heaven, fhall fo come, as ye have
feen him go into heaven," On this advice they
returned to Jerufalem ; and there aifembling with
other devout perfons, they fpent their time in fuch
religious exercifes, as were adapted to comfort
them in prefeut trials, and to prepare them for
future labours.
In the words, which have been read, there are
two things to be remarked.
Firft 4 The /)o/?zi/-f in v/hich the difciples ftood,
after they had loft fight of their afcending Lord.
And, Secondly, The expo/iulaiion ot the angels
with them on this occafion.
Firft ; The pojiure, in which the difciples ftoods
after the afcending Saviour had difappeared from
their eyes, is worthy to be reiiiarked. " I'hey
looked ftedfaftly toward heaven, as he went up ^"
and in this attitude they feem to have conlinucdj
after the cloud had received him out of their
fight. In this fixed and gazing pofture we might
ig6 The Difcipks gazing at ihelr
expert to find them after fuch afcene, as had juft
paft J For,
I. This pofture was naturally expreflive of the
difappointment which they felt.
They had all along, while their mailer was
■with them, expecled, that he would erect a tem-
poral kingdom, and advance his countrymen to a
jfuperiority over other nations, and his particular
friends to a fupeiiority over other Jews ; nor could
they, by all his premonitions, be perfuaded to
give up this flattering hope. His death, indeed,
gave it a painful Ihock but did not deftroy it. Af-
ter this event, fome of them fay, " We had ho-
ped, that he fliould have redeemed Ifrael,** inti-
mating, that their hope was daggered by his un-
expected death. But when they faw him rifen
from the dead, their languifhing hope was revi-
ved ; and they alked him, " Wilt thou at this
time reftore again the kingdom to Ifrael ?'* He
anfwered them in a manner, which rebuked their
enquiry, but did not wholly extinguifh their hope.
*' It is not for you to know the times and feafons,
which the father hath put in his own power ; but
ye Ihall receive power, after that the Holy Ghoft
is come upon you, and ye fliall be witneffes unto
me in Jerufalem, in Judea, and in Samaria, and
unto the uttermoft parts of the earth." " When he
had fpoken thefe things, while they beheld, he
was taken up from them, and tranflated beyond
their light." Their worldly expectations were
now at an end. Their Lord was gone — He was'
gone ; and they were to fee him no more. Their
hope, fo long entertained, and now fo fuddenly
and totally difappointcd, fixed their attention to
the fpot, where they laft had feen him, and where
he had vanifhed from their light. Their gazing
attitude exprelFed tbofe ardent wifhes which fuc-
Serm. XIV. afcendlng Lord, I'^y
ceeded to their late flattering expeftations. So if
your moft valuable treafure fhould be irrecovera-
bly loft in the deep, difappointment and defpair
would, for a time, fix your eyes on the fpot,
where you faw it fink,
2. This attitude was expreflive of affedion.
When we take leave of a dear friend, who is go-
ing from us to return no more, we follow him
with our eyes, and ftrive to catch the laft diftant
fight of him ; and after he difappears, ftill we
look — and look — and ftill we long to recover one
glimpfe more of the parting objeft. When a friend
is dead, we infpedl and handle his cold remains ;
we follow him to the grave ; wc open his coifin
to take one view more. When he is depofited in
the earth, we look again. We hgh, we weep when
the falling duft covers him forever from our fight.
We take a mournful pleafure in vifiting the ground
where he lies, and in reading over and over the
dear name infcribed on his monument.
Similar were the fenfations of the difciples, when
they looked at their afcending Lord, and gazed up
into heaven after his difappearance. They had, for
|ears been his conftant attendants j often had
they been charmed with his converfation, and en-
raptured with his devotion ; often had they
received from him favors, which no other
friend could give, and had feen him perform fuch
works, as convinced them, that God was with
him. He was now parted from them. No more
fliould they hear from his lips thofe divine inftruc-
tions which had been fo pleafing ; thofe fweet con-
folations which had been fo refrefhing ; thofe
ardent prayers which had been fo enfivening.
They remembered, how their hearts had burned
within them, when they heard him fpeak as never
man fpake, and pray as never man prayed. No
wonder, that they looked at him ftedfaftly as he
593 "^he Difdples gazing after their
afcerided ^ and that they ftill flood gazing after he
was gone from their fight.
3. This attitude exprelTed amazement*
Never had they witneffed fuch a fcene as they
now beheld in Bethany. Here were affembled
more than five hundred brethren to fee Jefus for
the laft time. Hither the Lord had called his par-
ticular difciples, whom he defigned to be his apof-
tles and witneiTes. Here he talked with them, re-
newed former promifes, gave frefti affurances of his
prefence, prayed over them, bleffed them, and took
an affectionate leave of them. While he was fpeak-
ing, he rofe from the earth. As he rofe, words of
kindnefs and love dropped from his lips, and melt-
ed into their ears His body, which had been like
other human bodies, was now fuddenly changed
into a glorious body, like that which had before
appeared on the mount at the transfiguration ; or
like that which John afterward faw in vifion, and
which he thus defci ibes : " His countenance was
as the fun, his eyes as flames of fire, his head white
as fnow, and his feet as burning brafs.'* In this
wonderful form they faw him gently afcending,
like a dove, toward heaven, until a cloud inter-
vened— the fame cloud wliich overlhadowed
the mount, and which Peter calls the excel-
lent glory. This bright and glorious cloud re-
ceived him and afcerided with him ^ and they be-
held, until the wonderful fcene was by diftance lofl
to their admiring eyes. If the fcene exhibited on
the mount was fo overwhelming, that the difciples
fell on their faces, and v.erc fore afraid 5 no won-
der that this n)0Te grand and glorious fcence in
Bethany fhould fo amaze them, that they ftood,
for a time gazhio up into heaven, unable to re-
cover themfeives.^ or to know where they were, or
what they were looking after, until they were
brought to their recollection by the fpeech of the
Serm. XIV. afcendtng Lord. 159
angels, addreffing them in human voice. " Why
ftand ye gazing up into heaven ? This fame Jefus
whom ye have feen go up into heaven, fhall fa
eome in like manner, as ye have fecn him go into
heaven Z*^
This expojiulaiion of the angels, we are now,
fecondly, to confider.
The angels here remind the difciples, that though
Jefus v^as gone from their fight, yet he ftill lived
in heaven to carry on that gracious w^ork, which
he had begun on earth ; and that from this time,
they were to fee him, not with the bodily eyes,
which were now gazing after him, but with the
eyes of their faith, which, through the medium
of his promifes, might ftill difcern him in his in-
vifible ftate, with the fame organ, and through the
fame medium 'we are to view him. We have not
the privilege, which they had, to fee him in the
flefh ; but we may fee him by faith, as eafily as they
could. It was but for a ihort time, that they en-
joyed perfonal intercourfe with him ; and the
chief benefit of this intercourfe was to lay a foun-
dation for their faith. What they faw and heard^
while he was with them was the ground of that
£iith by which they held a correfpondence with
him, after he was gone. And it is alfo the ground
of our faith in him, and communion with him now.
St. John fays, " That which we have feen and
heard, declare we unto you, that yc alfo may have
fellowfliip with us ; and truly our fellowfhip is
with the Father, and with his Son Jefus Chrift/*
The light which the difciples had of their Lord af-
eending in his glory, was a fuitable mean to confirm
and enliven their faith. But if in gazing at this
wonderful fcene, they had been fo long detained
and fo wholly abforbed, as to loofe their fpiriiiial
views of Chrift, its end would have been defeated.
The word and ordinances of Chrift are means to
200 The Difciples gazing after theii* '
lead our thoughts to him, and aflift our converfe
with him. But we muft remember, that hearing
his word, and attending on his ordinances, are no
farther acceptable to him, and ufeful to us, than
they awaken in us thofe exercifes of faith and love,
which will excite us to the active difcharge of all
religious duties.
It will be proper for us particularly to confider,
what views of Chrift we ftiould have in the con-
templation of his afceniion into heaven,
I. Chrift warned his difciples, that he would go
to him who fent him* Becaufe he faid this, their
hearts were filled with forrow. To confole them
in their forrow, he affured them, that when he
went to the father, he Ihould be glorified with
the glory which he had before the world was.
Hence he fays, " If ye loved me, ye would re-
joice, becaufe 1 faid, I go to the father.*' " I go
away, but my peace I leave with you. Let not
your heart be troubled, neither let it be afraid."
At the afcenfion they faw his glory begun j and
hence might conclude, that the glory foretold
would be completed. " Becaufe Jefus humbled
himfelf and became obedient to the death of the
crofs, therefore God highly exalted him, and
gave him a name above every name." And if
the Saviour has been honoured and rewarded for
all that he has done and fuffered in our behalf, we
may reft in the full aflurance, that through him
our works of faith, and labours of love will be
gracioufly accepted. And in his name we may
come to God with all confidence for prefent par-
don and future falvation. Had Chrift been left
in the grave, our faith and hope muft have been
buried with him. But becaufe he lives, we fhall
live alfo. Our life is hidden with Chrift in God,
and when he fhall appear, we fhall appear with
him in glory.
Serm. XlV. afcendhg Lord, 20 r
2. Chrift ,told his difciples, that he was going
to prepare a place for them in his father's houfe ;
and that he would come again and receive them to
himfelf. When they faw him taken up into hea-
ven, they were naturally reminded of the glori-
ous manlions in God's houfe, into which they
might, one day, be received. And it became them
not to ftand gazing into heaven, but rather to
feek a praiflical preparation for it, and to afcertain
their title to it. " We are begotten to a lively
hope by the refurreclion of Chrift from the dead.
And if we be rifen with Chrift, let us feek the
things, which are above, where Chrift fitteth on
the right hand of God. Let us fet our affedion oa
things above, and not on things on the earth."
To gaze at heaven is one thing ; to prepare for
heaven is another. The contemplation of hea-
venly glory is ufeful only as a mean to draw our
affection to it, and quicken our preparation for it.
When we think of heaven, let us think of the
qualifications neceffary for admiffion into it.
*' Bleffed are the pure in heart, for theirs is the
kingdom of God.*' Nothing can enter thither,
which defiles, or v/orks abomination." Let us
examine ourfelves, whether we pofTefs the temper
requifite for entering into fo pure .a place, and for
affociating with fuch holy company, as will be
found there. Let us call up our refolutions a-
gainft all fin, and fix our purpofes for a humble
walk with God, that we may now enjoy heaven
in hope, and may hereiifter poflefs it in reality.
%. Before Chrift went away, he taught his dif-
ciples, what they might exped from him after he
was gone. " I go to the Father ; and whatfoever
ye ftiall afii in my name, I will do it for you, that
the Father may be glorified in the Son. If ye iliall
afk any thing in my name, I will do it."
Vol. V. B b
261 *The Difciples gazing after their
When they faw their Lord afcend, forrow fif-
led their hearts ; but the recolleclion of this pro-
mife, that he would be their advocate with the
Father, might reafonably turn their forrow into
joy. It was^ on this account, expedient for them,
that he fhould go away.
It is a comfort to humble chriftians, in all their
approaches to God, that Jefus, who is the propi-
tiation for their fms, lives in heaven to make in-
terceflion for them. We think it a privilege to
have pious intercelTors on earth ; for the prayers
of the righteous avail much. But a much great-
er privilege is it to have an advocate in heaven,
efpecially fuch an advocate as Chrift. He is near
to us — near in relation ; for he has taken part of
our fleih and blood, and is not aftiamcd to call us
brethren — near in affedion ; for he has been tempt-
ed as we are, and can be touched with the feel-
ing of our infirmities. He can therefore pray for
us with the earneftneis of an experienced friend.
He can pray with fuccefs ; for he is near to God.
He, as God's beloved fon, dwells in his bofom,
and God hears him always. He has powerful ar-
guments to urge in our behalf. He can plead
his own purchafe ; and God's approbation of him
in his work, and promife to him grounded on his
fulfilling this work. This is the Father's promife
to the ion, " That he (hall fee of the travail of his
foul, and be fatisficd ; by the knowledge of him
(hall many be juftified, becaufe he hath poured out
his foul unto death, and made interceflion for
tranfgreiTors." In confideration of Glhrifl*s con-
tinual and prevailing interceflion, the apoftle ex-
horts us to " come boldly to the throne of grace,
that we may obtain mercy and find grace to help
in time of need.'*
Serm. XIV. afcending Lord. 203
4. When Chrift dwelt on earth, he promifed
his difciples, that, " if he went away, he would
fend them the comforter, even the fpirit of truth,
who fliould abide with them forever/' His glori-
ous afcent to heaven ought to have reminded
them, and now to remind us, of that precious
promife, by which the comforts and afiiftances of
the fpirit are fecured to the faithful.
The humble chriftian feels his infufficiency to
the duties and trials to which he is called. But
he is ftrong in the grace that is in Chrift Jefus.
He lives on this promife, " My grace is fufficient
for thee." When his faith follows Jefus to heav^-
en, it looks earneftly and ftedfaftly to him for the
fupply of the fpirit. Confcious of his own weak-
nefs, he adopts for himfelf Paul's prayer for the
Ephefians, that " God would grant them accor-
ding to the riches of his glory to be ftrengthened
with might by his fpirit in the inner man ; that,
Chrift might dwell in their hearts by faith ; and
that, being rooted and grounded in love, they
might be able to comprehend with all faints what
is the length and breadth and depth and height,
and to know the love of Chrift, which pafleth
knowledge, and might be filled with all the ful-
nefs of God."
5. The angels exprefsly direct the difciples to
regard the afcenfion of Chrift, as an evidence of
his fecond coming. " This fame Jefus, who is ta-
ken up from you into heaven, fliall fo in like man-
ner come, as ye have feen him go into heaven."
" As Jefus was once offered to bear the fm of
many, fo to them who look for him he fliall ap-
pear a fecond time without fm unto falvation."
Jefus taught his difciples, that as God had ap-
pointed a time for the general judgment of the
world, fo he had committed the adminiftratioii
'204 ^'^^ Difctples gaz'mg after their
of this judgment to him who was the fon af man.
This great and iolemn doftrine now received new
confirmation by Chrift's refurreclion from the
dead and afcenfion into heaven. The apoftle fays,
'* God hath appointed a day, in which he will
judge the world in righteoufnefs, by that man
whom he hath ordained, whereof he hath given
affurance unto all men, in that he hath raifed him
from the dead.**
When the difciples faw their Lord afcending in
his glory, how naturally might his former decla-
rations relative to his coming to judgment, fill
their minds ?
The angels fay, " This farne Jefus ihall come."
Jefus was God manifeftin the flefh. He afcended
in the fame body in which he appeared on earth.
And in the fame body will he come to judgment.
The judgment is committed to him., becaufe he is
the fon of man. The general refurrection will pre-
cede the judgment, that the dead may be judged
as men in the flefli ; and Jefus will defcend from
heaven with his real body, that lie may lit to
judge them as a man in the fleih. *' When he fhall
come in the clouds of heaven, every eye fliall fee
him." The judgment, of which Chrift fo often
fpeaks, is not a figurative and imaginary fcene f
it will be a real, lenfible tranfaclion.
If we are to be judged by Chrifi-, certainly we
need not fear any undue rigor or unreafonable fe-
verity. l\he Judge is a partaker of our nature ;
he was made, though without fin, yet in the
likenefs of our finful flefh ; he has experienced
our infirmities, and been tempted as we are. He
will know what allowance to make for our temp-
tations and infirmities. He will feel no prejudice
againft us. He will accept the fincerity of the
heart and the willingnels of the fpirit, even though
Serm. XIV. ' afcending Lord, 305
there have been great failings through the weak-
nefs of the fiefli. We have nothing to fear from
the ft^rn fovereignty of the Judge ; our only dan-
ger is from the intractable perverfenefs of our owa
hearts. If our hearts condemn us not, we may
have confidence in the day of judgment ; for every
man will be accepted according to that he hath,
and not according to that he hath not. More or
lefs will be required of every one, according as
more or lefs has been committed to him. The
judgment will be fuch a full revelation of God*$
rlghteoufnefs in the diftribution of rewards and
punifhments, that every mouth will be flopped,
and all who are condemned will fee themfelves
guilty before God. If our hearts now condemn
us, let us remember, " God is greater than our
hearts, and knoweth all things."
The angels fay, " This Jefus will come,** ligni-
fying, that the judgment will be held near the
confines of this world. This the apofi:le more ex-
plicitly teaches. " The Lord himfelf ftiall de-
fcend from heaven ; the dead in Chrift fliall be
raifed, and at the fame moment they who are a-
live fhall be changed ; and they fliall be caught up
together in the clouds to meet the Lord in the
air." This world, which has been the place of
human probation, will be the fcene of the final
judgment. When the trial fliall be finiflied, and
the fentence paiTed, then the oppofite charadter*
fliaU go away, the one to everlailing puniflimcnt,
the other to life eternal.
The angels farther fay, " Jefus fliall fo come,
in like manner as ye have fecn him go into heaven."
He went up to heaven in a glorious manner ; his
body was clianged to a fpiritual body ; he was
attended with miniftering angels ; a bright cloud
received him, and carried him beyond the fight
2o6 The Dlfdples gazing after their
of gazing mortals. When he defcends to judg-
ment, he will come in a cloud, furrounded with
the glory of his Father, and attended with an in-
numerable hoftof angels ; he will feat himfelf on
his throne, and call the nations before him ; he
wall feparate the righteous from the wicked with
as much exad:nefs, as a fhepherd divides his fheep
from the goats ; the former he will admit to the
kingdom prepared for them, and will doom the
latter to the place of punifliment originally de-
iigned for the devil and his angels.
The final judgment of the world is the mofi
folemn and momentous event, that we have ever
heard of, as paft, or to come. Nothing has yet
occurred fince the world began, and nothing ever
will occur, while time ftiall laft, which can in any
meafure equal this, in grandeur or importance.
The reality of fuch an event the fcripture has af-
firmed on divine authority, and proved by un-
gainfayable arguments. The majefty of thefcene
it has defcribed, not with the ftudied figures of
rhetoric, but with the moft natural and affefting
limplicity of plain language. Defcription can bor-
row no images from nature to exalt the fcene ;
for in all nature there is nothing fo grand and
folemn, as the fcene itfelf. The plaineft and fim-
pleft defcription is the moft impreflive ; and it is
this kind of defcription, which the fcripture has
chofen.
If you would raife in your minds the moft af-
feding and influential apprehenfions, of the
judgment, go, read your bible ; and attend to
what you read. When you have clofed the book
and laid it by, compofe your minds to contem-
plate and apply what you have read. Think on
the majefty of the judge from heaven, the fplen-
dor of his throne m the fky, the myriads of at.
Serm. XIV^ afcending Lord. iof
tending angels, the opening of the graves on ev-
ery fide, and the riling of the dead all around
you — Think on the amazing aflembly which will
be gathered before the throne — an affembly con-
fifting of all who have ever lived, and fhall have
lived on earth, from the firft to the laftftep in the
human fucceflion. Conceive in your minds the
ferene pleafurc, which will fmile in the faces of
fome ; and the horror and ailonifliment, which
will be depicted in the countenances of others.
Contemplate the ftridnefs and equity with which
the characters of men will be examined, and the
juftice and impartiality with which the different
ifTues will be decided. Attend to the folemn fen-
tence by which fome will be called up to eternal
glory, and others doomed to blacknefs of dark-
nefs for ever. Hear the triumphant fongs of the
former, and the hideous lamentations of the lat-
ter. View the heavens pafTmg away with dread-
ful noife, the elements melting with fervent heat,
the earth all in flames, and nature rufhing to fi-
nal diffolution. And will you not be amazed at
the fcene ? — But after all that you can imagine,
the moft affecling circumflance flill remains to be
fuggefted ; you yourfelves will be perfonally pre-
fent, and deeply concerned in the judgment ; and
you will then hear your everlafting condition
determined.
" Seeing, then, we look for fuch things, what
manner of perfons ought we to be in all holy con-
verfation and godlinefs, looking for, and hafling
unto the coming of the day of the Lord ? Let
us be diligent, that we may be found of him in
peace, without fpot and blaraelefs."
Our fubjed teaches us with what meditations
and affections we fhould approach the table of the
Lord, which is now fpread before us,'*
2o8 The "Dlfclples gazing after their
Here is exhibited to us that wonderful Saviour,
who once dwelt on earth — fuffered death for our
fins — ^was laid in the grave — rofe from thence and
afcended to glory — -lives to make intercefllon iot
us, and to difpenfe fupplies of grace to us — and
will hereafter come to judge the world in right-
eoufnefs, to punilh the wicked with everlafling de-
ftruclion from his prefence, but to be glorified in
the faints, and to be admired in all them who be*
lieve.
When we come to this table, we are not mere-
ly to gaze at the fcene exhibited before us, or to
partake of the elements prefented to us. This
will be no better, than if the difciples had ftood
gazing up into heaven, without thinking of the
ends, for which their Lord had afcended thither.
While we fit at the table, we are to exercife faith
and love toward the Saviour, who is here repre-
fented to us. His death muft imprefs us with a
fenfe of the evil of our fins, and awaken in us
new refolutions againft them. His afcenfion muft
raife our affections to that world whither he is
gone. His interceffion muft encourage us to draw
near to God in his name. His promifes of the
fpirit muft animate us in all the labours and con-
flicfls of the chriftian fife. His coming to judg-
ment muft excite our diligence in every good
work, that we may be found to honour and glo-
ry, when he comes.
What benefit could the difciples derive from ga-
zing into heaven, unlefs by faith they looked to Je-
fus, who was there ? As little benefit ftiall we derive
from fitting at this table, unlefs we here behold by
faith a dying, rifing, afcending, and interceding
Saviour. Looking at the table and eating the
bread and drinking the wine upon it, without
any fpiritual views of Chrift, and friendly affe<^-
A
6erm. XIV. afcending Lord, 209
tions to one another, is no better than gazing at
the fky. Let us thereforcj in the ordinance be-
fore us, draw near to Chrift with true hearts in
the full alTurance of faith, keep the feaft with fin-
cerity and truth, eat and drink together with
brotherly love, and walk worthy of him, who
has called us to his kingdom and glory.
Vol. V.
SERMON XV.
s;^o*^*©<
The Rainbow ar&und the Throne,
A Communion Sermon.
REVELATION iv. 3.
And there was a Rainbow round about the Throne, in fight like unto aa
emerald.
G
OD is a fpirit pure andimmenfe, invifi-
Me to human eye, and incomprehenlible to hu-
man thought. But he condefcends to exhibit
himfelf to us by fuch figurative expreflions and
fenfible emblems, as may give us fome faint ap-
prehenfions of his perfections and glories, and
avi^aken in us fuch fentiments and regards, as are
correfpondent to his charadfer. To denote his
knov^ledge, wifdom, power and goodnefs, the
icripture afcribes to him human faculties and af-
fedlions. To denote his fovereign dominion, it
reprefents him as feated on a throne, and there
attended by his minifters of flate. To denote the
glory of his dominion, it defcribes this throne as
placed in the heavens, and encompaffed with a
Serm. XV. The Rainbow around the Throne. 211
rainbow. John fays, " I was in the fpirit ; and
behold, a throne was fet in heaven, and one fat
upon the throne. And he that fat upon it was
to look upon like a jafper, and a fardine ftoncj
and there was a rainbow round about the throne,
in fight like unto an emerald." In thefe names
there is an allufion to the precious ftones, which
the eaftern princes wore in their crowns and gar-
ments, when they appeared in their higheft gran-
deur and magnificence. The rainbow about the
throne is an allufion to the token of God's cov-
enant with Noah, and with all flefli, that the
world ftiould not be drowned by a fecond del-
uge. After the patriarch's deliverance from the
flood, God faid to him and to his fons, " I will
eftablifli my covenant with you, neither fliall
there be any more a flood to deiiroy the earth.
And this fliall be a token of my covenant, I do
fet my bow in the cloud, and it fliall be a token
of my covenant between me and the earth ; and
it fliall come to pafs, when I bring a cloud over
the earth, that the bow fliall be feen in the cloud,
and I will remember my covenant." John, in a
vifion, fees the throne of God furrounded with
the rainbow, the ancient token of his mercy to a
guilty world. This figurative reprefentation de-
notes, that God's government is fl:ill a govern-
ment of grace and mercy, as well as of majefty
and power.
The emblem here exhibited may ufefully em-
ploy our prefent meditations.
1. God's being feated on a throne in the heavens
denotes his fupreme and univerfal government
over his creatures, and his perfeA knowledge of
aU things, which are done by them, or take place
among them.
"The Lord is in the hcaveni, he hath done
112 The Hainboiv around
whatfoever he pleafed. The Lord is in his holy
temple, his throne is in heaven. His eyes behold,
and his eyelids try the children of men. The
Lord trieth the righteous, but the wicked his foul
hatefh. On the wicked he will rain an horrible
tempeft, but his countenance beholdeth the up-?
right." '
As God made the world, and all creatures in
it, fo he continually upholds them by the word
of his power. A creature can no more preferve,
than it could originate its own exiftence. God*s
government is univerfal ; for every particular be-
ing is as dependent on him, as the creation in gen>
eral.
His government extends to moral, as well as to
animate and inanimate creatures. He treats all
beings agreeably to the natures, which he has
given them. He has made men capable of a mor-
al conduft, and he exercifes over them a moral
government, and will finally judge them, as mor-
al beings, according to their works. Innocent
beings, that they may be entitled to his accept-
ance, muft perfevere in their innocence. Such
w^as originally the character of man. " He was
made upright." Such was originally the condi-
tion of his acceptance. " If he obeyed God's,
law, he was to live by it.*'
But for fallen and guilty man, there is gra-
cioufly introduced a new conftitution adapted to
his lapfed and impotent condition. Pardon, im-
mortality and glory, through the intervention of
a mediator, are procured for, and offered to this
guilty creature. The terms on which he becomes
entitled to thefe blellings, are repentance of paft
fins, faith in the appointed redeemer, and a life
devoted to God in new obedience. We are to be
judged according to this conftitution. " God
Serm. XV. the Throne. 213
will judge the fecrets of men according to the
gofpel — according to the law of liberty." Not
perfect innocence and finlefs obedience, but fin-
cere repentance and heart-purifying faith are now
the terms of our admiflion to God's eternal fa-
vour.
God, who fits on his throne, knows the hearts
of all men, and he will bring every work into
judgment with every fecret thing. To them
who, by patient continuance in well doing, feek
for glory, he will render eternal life. To them
who obey not the truth, he will recompenfe in-
dignation and wrath.
The moral government of God is jufl; and per-
fed;. Whatever complaints men may now make
againft it, the time is coming when every mouth
will be flopped. God will reveal his righteoufnefs
to the full fatisfacllon of the faints, and to the
utter confufion of the ungodly. The former will
admire his wifdom and grace ; the latter will be
filenced under a convidion of his holiness and
juftice.
2. John, in his vifion, had a view of the glory
of God's character, exhibited in the rainbow,
which furrounds his throne.
The rainbow, which is one of the moft beauti-
ful and majeftic phenomena in the heavens, is apt-
\Y chofen to reprefent the glory of God. The
beauty of the rainbow is the aflemblage of ail the
colours in nature, in a foft, but fplendid luftre.
The glory of God is the union of all conceivable
perfections in one character ; fuch as power, wif-
dom, goodnefs, juftice, truth and faithfulnefs.
Thefe perfeclions, like the colours in the bow,
blend and mingle with one another.
We confider the perfections of God feparately,
for our narrow minds cannot view them compre--
214 The Rainbow around
henfivel)^. But as they exift in his nature, they
unite ; and as they are exercifed in his govern-
ment, they co-operate. His power is directed by
wifdom, and his wifdom is combined with good-
nefs. His goodnefs confults the happinefs of his
creatures, but in ways conliftent with jufticc.
He never injures one of his creatures to promote
the intereft of another, or to increafe the happi-
nefs of a multitude. To many he gives more
than they could claim ; but from none does he
withhold the good, to which they are entitled.
He never perverts his juftice, violates his promife,
or departs from the fettled laws of his moral gov-
ernment in prejudice to fome, or in partial favour
to others. He inflicts punifhment on irreclaima-
ble offenders ; but never lays on them more than
is right. And in punifhing thefe, he has kind
and benevolent ends towards his fubjecls in gene-
ral. The mifery to which the incorrigible are
doomed in the future world is doubtlefs intended
for the greater happinefs of his moral fyftem. In
the fevered difpenfations of his providence in
this world, goodnefs operates, and happinefs is
promoted. The wicked are afflifted, that they
may awake to repentance, and efcape the mifery
of the world to come. The godly are chaftifed
for their profit, that they may be made partakers
of God's holinefs in a larger meafure. As many
as he loves, he rebukes and chaftens, that they
may be zealous and repent.
No one lingle attribute, if taken by itfelf, would
be glorious. The glory of his character confifts
in the union of them all. Power without wifdom
would be blind cafual force. Wifdom without
jullice and goodnefs would be artifice and craft.
Juftice without goodnefs would be rigour and fe-
verity. Goodnefs without juftice would be tame-
Serm. XV. ihe Throne, ii§
nefs. But all thefe attributes united form a com-
plete, an amiable, a glorious charadler. This:
character is the beauty of holinefs — the beauty of
the Lord, which angels admire, which faints love
to contemplate, and in which they will ever re-
joice.
It was the defire of the Pfalmift, that he might
dwell in the houfe of the Lord, to behold his
beauty, to fee his power and glory, and to enquire
at his temple.
In this union of all perfections, God appears to
be a worthy object: of prayer and praife, of hope
and love, of fubmiffion and obedience. On him
we depend for all that we want, and to him we
may go with all our requefts. We are indebted
to him for all that we enjoy, and to him we
fliould oflfer the facrifice of praife continually*
His commands, like his nature, are holy, juft and
good, requiring nothing, but what tends to hap-
pinefs, and forbidding nothing, but what tends-
to mifery j and to them we may fafely yield an
implicit and unreferved obedience. His eye be-
holds us in all our dangers j his mercy pities u&
in all our afBiclions ; his prefence furrounds us
wherever we dwell ; and in him we may confi-
dently truft in all our fears.
How happy is the good man, interefted in the
favour of fuch a being ? Rejoice in the Lord, ye
righteous. Let all the upright in heart fliout for
joy. No evil {hall eventually happen to the juft ;
no real good will be withheld from them, who
walk uprightly.
But let finners tremble before him. The God
who is able to fave, is able alfo to deftroy. He
who is merciful, is alfo holy. He who loves the
righteous, is angry with the wicked. He who
forgives the penitent, will punilh the bold tranf-
2i6 The Rainbow around
greffors. Let the guilty conlider their danger,
and conlider alfo their hope. Let them hear the
voice, and accept the call of mercy, leftjuftice
arreft them, and there be none to deliver.
Some may perhaps imagine, that God*s charac-
ter would be more glorious, if no puniftiment
w^ere denounced againft the ungodly, but happi-
nefs enfured to all.
But would his kingdom appear more honorable
now, if there were in it nothing but vice ? Or
would heaven feem a more excellent place, if they
who love and praclife vice were admitted into it ?
Does not God appear more amiable as a holy be-
ing, than in an oppofite charader ? If no punifti-
ment were threatened to linners, would not wick-
ednefs more abound among men, and fewer be fit
to enter into that world, where nothing enters
that defiles ?
If moral impurity be inconfiftent with human
felicity, and with the glory of God's kingdom,
then the threatening^ denounced againft the final-
ly impenitent, and the judgments executed now
on a guilty world, are wife and juft j for they
difplay the beauty of God's charader, and con-
duce to the general happinefs of his moral fub-
jeds. Do you think, that if God*s character
were all goodnefs and mercy, without holinefs to
rejecl:, or juftice to condemn the finner, or truth
to execute his threatenings, it would be more
lovely and beautiful ? You greatly err. Its whole
beauty would be blotted out, like the beauty of
the rainbow, if but a fingle colour remained.
Who are they, that wifh for a God all mercy,
without holinefs and truth ? They are the fame,
who wilh for a life all fin, without repentance
and virtueo It is corruption of heart and con-
fcioufnefs of guilt, which make men wifh to
Serm. XV. the Throne. 217
place God's whole glory in mercy to the exclufion
of every other attribute. But let God be true,
though man be condemned as a {inner.
3. The rainbow around God's throne is an em-
blem of the grace of the gofpel difpenfation.
The bow was anciently a fign, that God would
often fend Ihowers to refrcih the earth, but
would no more fend floods to drown the world.
The appearance of it in heaven denotes, that the
throne of God is a throne of grace. Such the
apoftle calls it. " Let us come boldly to the
throne of grace, that we may obtain mercy, and
find grace to help in time of need.'*
When God brought in a flood on the world of
the ungodly, he faved the family of righteous
Noah. It hence appears, that he knows how to
deliver the godly of temptation, and how to re-
ferve the unjuft to the day of judgment to be
puniflied.
Though the waters of Noah will never return
to cover the earth, yet judgments of different
kinds are ftill executed on guilty nations, and a
day is appointed in which the world fliall be judg-
ed in righteoufnefs, and retribution made to every
man according to his works. In the mean time,
God has placed us under a difpenfation of grace,
which offers pardon to the penitent, the holy fpir-
it to to the humble, and eternal life to them, who
patiently feek it. He exhibits himfelf on a throne
with an emblem of mercy to invite us to him,
and encourage our reliance upon him. Thither
we may go in the name of Jefus the mediator ;
there we may confefs before him our guilt and
corruption, and may fupplicate his pardoning
mercy and fandifying grace j there we may plead
our impotence and mifery, and his allfufficiency,
and boundlefs goodnefs ; there we may fill our
Vol. V. Dd
2' 1 8^ The Rainbow around
r/iouths with arguments drawn from his love in^
Ibndiilg his fon to be our Saviour — from the facri-
fice which this Saviour has offered, and the inter-
ceffion which he is ftill making in heaven — from
the promifes contained in his word, the mercy he
has Ihewn to others, the calls he has fent to us,
and the defires he has awakened in us. We may
go to him under our doubts and fears, and pray
for light to guide us and ftrength to fupport us.
We may go to him under our temptations and
dangers, and feek grace for our fuccour and de-
fence. We may go to him in feafons of affliction,
and tell him all our pains and forrows, and may
plead his promifes to the affli<5led, and the confo-
lation given to his children in trials like ours.
How delightful muft be a view of this throne
to humble, and believing fouls ? They behold it,
not as a throne of judgment furrounded with light-
cnings and flaming fwords to punifli the guilty,,
but as a throne of grace, encompafled with the
foft and charming colours of the rainbow, which
betoken mercy to pardon the guilty, help the im-
potent, comfort the afflicted, fuccour the tempt-
ed, and fave the humble. There is nothing tO'
terrify and affright them from it ; but every thing
to invite and allure them to it.
Yea, even finners, awakened to a fenfe of guilt,
may there fee hope of deliverance from the wrath-
to come. Thither they may refort, and lay hold
on offered pardon. From this nothing will ex-
clude them but their own impenitence. Let them
turn to God, and, however great is their guiit,
he will have mercy on them, and abundantly par-
don them. But if they hold faft their iniquities
and refufe to return, foon the throne of mercy
will to them be a throne of judgment ; the rain-
b<:>w will difappear from their eyes, and an horri-
15erm. XV. the Throne. 219
•ble tempeft will be rained on their heads. Go,then,
ye iinners, repair with penitent heart and fuppli-
ant voice to the throne of God, while the invit-
ing emblem of mercy furrounds it.
4. The rainbow is a token of God*?, fait hfulnefs
to his covenant. In allufion to its appointment
as a fign of God's covenant with Noah, John fays,
he fawit around God's throne in heaven.
From the beginning of the world God has dealt
with men in the way of a covenant. He has
promifed them bleffings, to be bellowed on their
performance of certain conditions. To this cove-
nant he has always annexed fome vifible fymbol
of his faithfulnefs. To our iirft parents there was
an implied promife of immortality on condition
•of abftinence from the interdicted fruit. As a to-
ken of this immortality ftood the tree of life in
the midfl of the garden in which they were plac-
ed. Alluding to this John fays, " Bleffed are they
who do God's commandments, that they may
have right to the tree of life, which is in the midft
of the paradife of God."
After the apoftacy there was the promife of a
Saviour, who tpy his own death fliculd redeem
men from the death brought into the world by
the firft tranfgreflion, and who ftiould procure for
the faithful a refurreclion to a glorious immortal-
ity. As a token of this covenant, facrifice was
inftituted. The coats of Ikin, with which oiir
progenitors, after their lapfe, were cloathed, were
doubtlefs taken from beafts flain for facrifice ; for,
as flefli was not then permitted for food, there
could be no purpofe, but facrifice, for which beafts
ihould be flain. And we find, that the fans of
Adam brought, one the fruit of his field, and the
other the firftling of his flock, an ofiei'ing to the
Lord.
2 26 The Rainbow Around
The covenant with Noah and his fons, and with
all flefli, that the earth Ihould not again be depop-
ulated by a flood, was confiriTjed by the lign of
the bow in the cloud.
When God renewed the covenant of grace with
Abraham and his feed, he appointed circumcifion
as its feal. To this, under the Mofaic difpenfa-
tion, the paflbver was added. In the place of
thofe feals, baptifm and the Lord's fupper are in-
ftituted under the Chriftian difpenfation. Thefe
refer to the blood of Chrift, called " the blood
of the covenant ;'* and to the fandlifying grace
of the fpirit, called '* the wafhing of regenera-
tion, and the renewing of the holy ghoft, which
is fhed on us through Chrift." The delign of
thefe inftitutions is, that we may remember God's
gracious promife, and his faithfulnefs to perform it.
God fays to Noah, " when I bring a cloud over
the earth, I will fet my bow in the cloud, and I
will remember my covenant." This was an inti-
mation to the patriarch and his fons, that, when
they faw the bow, they fliould remember God's
promife, and believe the fulfilment of it.
Senlibie fymbols arc intended, not to remind
God, but to remind us^ of his holy covenant.
When John fays, he faw a rainbow round about
God's throne, lie fignifies, that God is faithful to
his word, and remembers the mercy which he
lias promifed.
The covenant of God with men is founded in
the blood of Chrift. This has procured all the
bkfiings, which the covenant contains. The in-
flituted fymbols are to lead our minds to this
blood. Accordingly the elders, who fat around
the heavenly throne, beholding the grace and glo-
ry there difplayed, are faid to fall down before
the Lamb, and tofinganev/fong, faying, "Thou
Serm. XV. the Throne, 221
waft flain and haft redeemed us unto God by thy
blood,and haft made uskings and prieftsuntohim.**
David fpeaks of God*s covenant as ordered in
all things and fure. The prophet calls it '* the
fure mercies of David ;" or the mercies promifed
in Chrift the fon of David. This ftability of the
covenant is indicated in the rainbow around God's
throne.
The fame mercy, which conftituted the cove-
nant, will make it good. " The promife is by
grace, to the end that it may be liire to all the
feed, even to them, who are of the faith of Abra-
ham."
" The Lord is a God of truth." Men make
promifes, and fail of performing them ; but " he
is not a man, that he ftiould lie, nor the fon of
man, that he (hould repent." " He is faithful ;
he cannot deny himfelf."
" He is the only wife God." All his. counfels
are formed in wifdom, and none of them will mif-
carry, like human counfels, through ignorance,
incaution or want of foreiight.
" What he has promifed, he is able to perform."
Yea, " he is able to do exceeding abundantly a-
bove all that we alk or think."
" With him is no variablenefs or ftiadow of turn-
ing." " His gifts and calling are without repen-
tance ;" or without change of purpofe*
To make his promife fure, " he has confirmed It
by an oath, that by two immutable things," a
promife and an oath, " in which it is impoffible for
God to lie, we might have a ftrong confolation,
who have fled for refuge to lay hold on the hope
fet before us."
The death of Chrift confirms the covenant j for
" it is a remembrance of the holy promife, the
oath fworn to Abraham."
12'22 l^he Rainbow around
Chrift's blood has purchafed the bleffings, and
ratified the promifes of the covenant. Hence this
is called the blood of the New Teftament. Hence
all God's promifes are faid to be yea and amen in
Chrift.
For the ftronger confirmation of the covenant,
God has fet his own feal upon it. Of old there
were types prefiguring, now there are ordinan-
ces reprefenting the Saviour's death, in which the
covenant is founded. In our obfervance of thefc
we are to remember the faithfulnefs, and truft the
promifes of God,
Reflediions.
1 . How wonderful is God's condefcenfion in
treating with us by a covenant ? He not only lays
us under obligations to him by his commands,
but himfelf under obligations to z^j by his promifes.
If, in his abfolute fovereignty, he had given us a
law, required our obedience, and left us in a ftate
of uncertainty, -whether he would forgive our
fins, help our infirmities, and remunerate our fer-
vices, ftill there would be great reafon why we
fhould ftudy to approve ourfelves in his fight.
But he has not placed us in fuch a doubtful and
anxious fituation. He has dealt with us, rather
as a father, than as a iovereign. He has not only
inftruded us what is his acceptable will, but ftat-
ed to us the different confequences of obeying,
and of oppofing it. While he injoins duty, he
promifes favour. Though we are unworthy of
the fmalleft, he gives us a claim to the richeft re-
ward.
2. How happy is the condition of thofe who by
faith are interefted in God's covenant.
They are entitled to every blefling, which they
can defire, for every bleffing is promifed by a
faithful God. Though they may feem to have
S^erm. XV^ the Throne, 225,
nothing, yet they have all things either in poffef-
fion, or in promife. They are now in peace with
God, free from condemnation, led by the Spirit,
and entitled to heaven. Affli^ions work for their
good, death will be their gain, glory their reward,
God is, and ever will be their portion. They in-
herit all things.
3^ We fee how we are to judge, whether the-
bleflings promifed are ours. We muft enquire,
whether we have confented to the conditions of
them. God is faithful to his promifes ; but his
faithfulnefs is no fecurity to thofe, who reject the
terms on which the promifes are made. Have we-
repented of our lins ? Have we put ourfelves un-
der the law to Chrift ? Do we bring forth the
fruits of repentance, and perform the works of
faith ? Then pardon and life are ours. Thus we
are to feek for glory ; thus we may appropriate
the comforts of hope. But if under confcious
guilt we feek relief by applying the promifes with-
out attending to the conditions, we heal our hurt
nightly, and the wound will break out again with
enraged pain and augmented danger.
4. The mercy difplayed in the gofpel teaches us
to put on humblenefs of mind.
Between the conditions and the promifes of the
covenant there is a fure connet^ion \ but this is
founded, not in the merit of the conditions, but
in the gracious conftitution of God. He forgives
our fins on repentance, not becaufe repentance de-
ferves forgiveaefs, but becaufe he is abundant in
goodnefs. He gives his fpirit to them who afk it,
not becaufe prayer deferves the favour, but be-
caufe he pities unworthy and helplefs creatures.
Where is boafting then ? It is excluded. Let him
that glorieth, glory in the Lord.
Come then, let us repair to tke throne of God,
224 The Rainbow anund the Throne.
which we behold encompaffed with tokens> of
grace and mercy, faithfulnefs and truth. Let us
fall down before it in deep repentance of fin, and
receive the offered pardon with all the energies of
fervent defire, aclive faith and flowing gratitude.
" Let the wicked forfake his way, and the unright-
eous man his thoughts, and let him turn to the
Lord, who will have mercy on him, and abun-
dantly pardon him."
^fflmtU
SERMON XVI.
^®•*»•®<
No Te?nple in Heaven,
A Sermon preached on the first Lord^s Day after the
Dedication of a New Meeting- House.
••»'<S)<'i^-(Jj>«"
REVELATION xxi. 22.
And I faw no Temple therein ; for the Lord God Almighty and the Lamb
are the Temple of it.
i^AINT JOHN, in the preceding verfes,
defcribes the heavenly ftate as a fpacious city, in
fome refpects, refembling the ancient Jerufalem^
but far more glorious, fo that it may be called the
^ new Jerufalem.
As heaven cannot, at prefent, be made vilible
to us, it is reprefented by images taken from
things which are vifible. That our conceptions of
it may be raifed as high as imagination can afcend,
the images are borrowed from obje(5ls the moft
magnificent of any, with which mortals are ac-
quainted J and in the figurative reprefentations
fuch circumftances of fplendor and majefty arecom-
Vol. V. K e
226 No Temp If in Heave?!,
bined, as never have been known to exift togetlief
on earth.
John had a profped of this city from a great
and high mountain, to which he was carried in
the Spirit. The city was illuminated, not by the
beams of the natural fun, but by the immediate
prefence of God. It had a wall great and high
for fecurity and defence. It had twelve gates,
with angels for their guards, three gates on each
fide, fo that it was acceffible to qualified fubjecls
from all nations, and from all quarters of the
globe. On the gates were written the names of
the twelve tribes of the children of I/rael, to figni-
fy, that thofe, who were to be admitted as citi-
zens, were only the true worfhippers of God ; not
idolaters and infidels. On the foundations were
infcribed the names of the twelve apojiles of the
L^;?2^,denoting,thatthe/(?':^//%andCZ?ri^/<3« church-
es were united in one, and builded together on
the foundation of the apoftles and prophets, Je-
fus Chrift himfelf being the chief corner-ftone."
To exprefs the beauty and proportion of the city,
it is faid to lie four fquare, and its walls and build-
ings to be every where of the fame magnificence
and fymmetry. It was ornamented with all man-
ner of precious ftones, refembling thofe in the
breaftplate of the high prieft. This circumftance
teaches us, that in heaven the oracles of God will
be communicated in the cleareft light anU in full
perfection.
After fuch a glorious defcription of the city,
we fnould naturally expecl, that the writer would
next proceed to exhibit the elegance and grandeur
of the Temple, But, inftead of defcribing the
temple, he fays, " He faw none there." But
why ? Could there be fuch a large, opulent, and
populous city, and no temple in it for the worfliip
Serm. XVL No Temple in Heaven. 227
of God ? How came this important appendage of
a city to be omitted ? John affigns the reafon.
" The Lord God Almighty, and Jefus Chrift the
Lamb of God are its Temple." The whole city is
the temple of God, for he is every where prefent ;
he every where manifefts his glory j he is every
where worftiipped and adored. " It hath no need
of the fun or moon to ihine in it, for the glory of
God doth lighten it, and the Lamb is the light
thereof." AH who are faved walk continually in
this light. The city is the centre of all glory and
honour. The wicked and ungodly are excluded
from it. None are admitted, but fuch as are
pure and holy ; fuch as follow the Lamb, and are
written in his book of life.
When John fays, " He faw no temple in the
heavenly city,** he lignifies, that ufually there are,
and always there ought to be temples in earthly
cities. For he mentions this as a circumftance of
peculiarity, by which the city in heaven is remark-
ably diftinguifhed from cities on earth.
The perfection of God*s character entitles him
to the love, reverence and homage of all his intel-
ligent creatures. As we are dependent upon him
for all that we need, and indebted to him for all
that we enjoy, it becomes us to dired our defires
and our gratitude to him, and to exprefs thefe in-
ward fentiments by outward afts of prayer and
praife. Wherever men are colled:ed together
in a ftate of fociety, they are bound to unite in the
worfhip of their common creator and benefadlor.
Social worfliip cements their union, ftrengthens
their reciprocal affedion, and gives action and en-
ergy to thofe virtues, which are the life and feli-
city of all communities.
General happinefs is the end of fociety. Men
aflbciate, becaufe it is not good to be alone. The
228 No Temple in Heaven.
happinefs of this world is with many ; but the
happinefs of the future world ought to be with
all, the grand object of the focial union. In a
flate of fociety, by mutual communication and
afliftance, each one can make thofe fcientific, mo-
ral and fpiritual improvements, which would be
unattainable in a ftate of folitude. It is not mere-
ly for our temporal convenience, but efpecially
for our future happinefs, that God has appointed
us to live in fociety.
The foundation of rehgion is a belief of the
exiftence, and a reverence for the charafter of
God. We may fee evidence of his being, power
and goodnefs in his works. But this evidence
few would regard, without fome fpecial means to
call their attention to it. He has therefore given
us the word of revelation, which exhibits his
charader in a clear, but gentle light, ftates our
various duties with perfpicuity, and urges them
with impreflive arguments ; and he has inftituted
focial worfhip as a ftanding mean of religious
knowledge, internal piety, and focial virtue.
There is the fame reafon, why communities
Ihould worfhip God in their focial connexion, as
why particular perfons fliould worfliip him in their
individual capacity. If each man ought to have a
clofet, to which he may retire and pray to his Fa-
ther who fees in fecret, the fociety ought to have
a temple, in which all the members may affemblc
to call on their common protedor and benefactor.
Even the heathens had temples in their cities
for the worfhip of their imaginary divinities. It
was a common fentiment, that there were invifi-
ble powers, on which they were dependent, and to
which they were indebted j and it was a natural in-
ference, that joint adoration fhould be paid to thefe
powers, and temples ereded for the purpofe.
Serm. XVI. No Teviple in Heaven. 229,
The great Jehovah, when he revealed himfelf
to men, as the fupreme and the only true God,
inftituted focial worfliip, and required the eredtion
of temples, in which his votaries might affemble
to pay homage and adoration to him, and to re-
ceive inftructions and bleffings from him. It is
lys command, " Build me a fanftuary, that I may
dwell among you." And this is the promife which
accompanies it ; " In every place, where I record
my name, I will come unto you, and blefs you."
In our prefent imperfed: ftate, while we dwell
in material bodies, are furrounded with feniible
objefts and receive our knowledge through corpo-
real organs, fuch external means are neceffary.
Thofe holy tempers and fpiritual affections, which
are the elfence of religion, muft be founded in
knowledge ; and religious, as well as natural
knowledge, muft be communicated to us through
the bodily fenles. Hence God has inftituted cer-
tain forms of worfliip adapted to the fight and
hearing ; and has directed us to fequefter certain
places, where thefe inftituted forms may be ob-
lerved, that, by means of them, our minds may
be enlightened, our knowledge improved, and pi-
ous and holy difpolitions brought into adion.
But in heaven the cafe will be otherwife. There
we ihall fublift in a di6Ferent manner — without
thefe grofs bodies, and without thefe fenfitive or-
gans ; and confequently we fliall not need thefe vi-
uble and feniible forms of worlhip, which we find
fo neceifary here. Hence John fays, " In heaven
he faw no temple ;" for heaven was all temple,
and the glory of God filled it every where alike.
We will attend to this thought. " Social wor-
fliip is an employment in heaven ; but no temple
is there."
I . There is no material temple in heaven.
230 No Temple in Heaven*
The angels are fpirits, pure and a<^ive as flames
of fire. The faints, in the feparate ftate, will
dwell there without bodies. After the refurrec-
tion, they will have bodies ; but thefe will be
fafhioned like to Chrift's glorious body. What
kind of bodies they will be, we have no exa6t
conception ; but we know, they will be exceed-
ingly diverfe from thefe which we now poffefs.
The apoftle tells us, " They are fown in corrup-
tion, difhonour and weaknefs ; but will be raifed
in incorruption, glory and power. They are fown
natural ; but will be raifed fpiritual bodies." The
prefent organs of fenfation they will not need ;
for they will have faculties of perception and com-
munication, more refined, exalted and compre-
henfive. They will be all eye — all ear — all intel-
iea.
Our fenfes of fight and hearing muft be incon-
ceivable to perfons born blind and deaf. The fac-
ulties of faints in glory are inconceivable to us,
who have no inlets of knowledge, but the aven-
ues of the fenfes. But to fuppofe, that they can
have no faculties more perfect than ours, would
be as abfurd, as if a man born blind fhould judge,
that there was no way to acquire the knowledge
of fenfible objefts, but by feeling ; or one born
deaf ihould conclude, that there could be no in-
tercourfe between man and man, but by figns.
In the heavenly world, where the worfhippers
are all fpiritual beings, without any fuch grofs
bodies as thefe, in which we dwell, there will be
no need of temples conftrucled of timber, ftone
and earthly materials, like thefe, in which we
affemble for worihip. We are ftruck with the
grandeur, and pleafed with the beauty of a mag-
nificent and elegant temple. The fight of it ele-
vates the thoughts, and aflifl;s the fpirit of devo-
Serm. XVI. No Temple in Heaven. sjs
tion. But it bears no comparifon with, and n»
real refemblance to that glorious place called heav-
en, where faints and angels pay their devotions.
Every thing there is adapted, not to pleafe the
eyes, but to gratify the refined taile of pure and
holy minds.
2. In heaven there are no local temples.
Here on earth we erect one temple in this place,
and another in that, to accommodate fuch a num-
ber of people, as can conveniently aflemble to
Worlhip in it.
The Jews had only one temple for the whole
nation. In this they affembled three times a year
to celebrate the principal feftivals inftituted in the
law. The attendance of thofe, who lived in the
remote parts of the country, was tedious and la-
borious. But yet pious people cheerfully fubm it-
ted to the fatigue, that they might enjoy the fub-
lime pleafure of appearing before God. Alluding
to the national attendance at the temple in Jerufa-
lem, the Pfalmift fays, " Bleffed are they who
dwell in thine houfe ; bleffed is the man whofe
ftrength is in thee ; in whofe heart are the ways
of them, who, palling through the valley of Ba-
ca, make it a well ; the rain alfo filleth the pools.
They go from ftrength to ftrength j every one of
them appeareth before God in Zion."
Beiide the three annual feftivals, there were
daily facrifices offered at certain hours, both morn-
ing and evening, at the temple. At thefe hours,
which were hours of prayer, they, who lived near
to the temple, attended there ; fuch as lived re-
mote, prayed with their faces toward the temple.
For the weekly worftiip of the fabbath, there
were fynagogues built in every confiderable city^
town and village ; and here the people met to
hear the law, and to unite in prayer. In the
232 No Temple in Heaven.
Chriftian world the cafe is fimilar. There mnft be
churches ereded in various places, at fuitable dif-
tances, for the accommodation of all, who wifli
to unite in focial devotion.
In heaven there will be no occafion for thefe lo-
cal fanftuaries ; all heaven may be one temple. The
worfliippers are not confined to particular places,
nor in their motions from place to place are they
retarded by cumbrous bodies. When they move,
they fly ; when they fly, they fly fwiftly. They
are like flames of fire ; like a flafli of lightning.
They are not obliged to gather around, and at-
tend to particular teachers for infl:ru6lion. As all
are learners, fo all are teachers, all priefl:s, all min-
iftering fpirits. The heavenly city is one fpacious
temple, and the heavenly inhabitants are one vafl:
congregation, and in the worfliip of God they
fpend one eternal fabbath. In the mount Zion a-
bove, the innumerable company of angels and fpir-
its of jufl: men made perfect are one general aflem-
bly ; one univerfal church. When John, in vifion,
had a view of the heavenly worfliip, " he heard
the voice of many faints and angels round about
the throne of God, and the number of them was
ten thoufand times ten thoufands, and thoufands
of thoufands. Yea, every creature in heaven and
earth heard he, faying, Blefling and honour and
glory be unto him that fitteth on the throne, and
to the Lamb for ever and ever."
3. In heaven there are no/eparate and no pariy
temples. The inhabitants of populous towns and
cities on earth divide into different aflemblies, and
build different temples, becaufe they are too nu-
merous to be accommodated in one. But the in-
habitants of the heavenly city, though vafl;ly more
numerous and more zealous than mortals on earth,
can meet in one affembly, and all worfliip togeth-
er, without confufion or interruption.
Scrm. XVI. No Temple in Heaven. 353
Chriftians, in this imperfed ftate, often form
themfelves into diftin<5l focieties, not becaufe they
are too numerous, but becaufethey are too unchari-
table to worfhip in the fame houfe. Differing, per-
haps immaterially, in doctrinal fentiments, or cer-
emonial ufages, they call themfelves by different
names, and attend on the ordinances of God in
different places. In heaven there can be no fuch
caufes of feparation. All are of one mind j of
one accord. Charity never fails. Selfifhnefs nev-
er predominates. There is no jealoufy or diflrufl ;
no pride or envy ; no felf-will or conte n pt o
others ; no difpofition to withdraw from, or to
exclude one another. Angels difdain not to wor-
fhip in the fame affembly with men. The higheft
faints think not themfelves too great or too good
to be fellow members with the loweft of their breth-
ren. All are one in affedion. All mind the fame
things.
4. Heaven is all one temple, becaufe the glory
of God fills it every where. John fays. He faw
no temple ; no diftindt temple ; for God and the
Lamb are the temple.
In the temple of Solomon there was a vifible
glory, which refled on the mercy-feat between the
Cherubims. This is fometimes called the bright
cloud, the pillar of fire, the glory of God, the
excellent glory. It was an emblem of God's pre-
fence. From this glory, when God was confulted
in behalf of his people, oracles were given by an
audible voice. God is faid to dwell between the
Cherubims, becaufe between them, on the mercy-
feat in the temple, was the refidence of that glori-
ous luflre, which betokened his prefence. This
feems to have been a prefiguration of the perfonal
appearance of Jefus Chrift, the brightnefs of God's
glory in the fecond temple. In this refpedt, the
Vol. V. F f
a;^4 ^0 Temple in Heaven.
glory of the latter temple, was greater than the
glory of the former.
To the vifible glory, which was in Solomon's?
temple, John alludes in our text. He faw no fuch
temple in heaven ; no temple illuminated, as that
was, by an emblem of God's prefence in one par-
ticular place y nothing, which ihould give one
fpot a pre-eminence above all others ; for God him-
felf andthe Lamb were the temple. The glory of
God, and the lovelinefs of the Redeemer appear-
ed every where, throughout all heaven. There
was no fpot, but what was all lovely ; all glorious j
full of God and sfoodnefs ; full of Chrift and ojrace.
Every thing difplayed, every heart admired, eve-
ry tongue praifed the Great Jehovah and the Di-
vine Redeemer. All was devotion ; all was grati-
tude ; all was admiration and love.
Hence Jolm adds, " The city had no need of
the fun or moon to fliine in it, for the glory of
God doth lighten it, and the Lamb is the light
thereof, and the nations of them that are faved,
walk in the light of it." All the numerous in-
habitants of heaven continually behold the light
of that glory, which God and the Redeemer fpread
through the place.
Chriftian temples have not in them that vifible
emblem of divine glory, which was exhibited in
the ancient temple t, nor does God, now, as he
did formerly, anfwer the prayers and enquiries of
his people with an audible voice from the excel-
lent glory. But in Chriftian temples he difplays
his glory more clearly, inftruds us in his wilt
more fully, and communicates his grace more plen-
tifully, and yet in a more eafy and gentle man-
ner, than he did in his ancient temple. In thefe
laft days, he fpeaks to us by his fon in the preach-
ing of the gofpel j through him he ftieds forth
Serm. XVI. No Temple in Hea'ven, 235
the Spirit abundantly ; and through him with
confidence we may come and obtain mercy, and
find grace to help in time of need. In his fandu-
ary he makes thofe manifeftations of himfelf,
which we can meet no where elfe. But in heav-
en we fliall no more need to refort to particular
temples, that we may behold God's glory, learn
his will, and enjoy his prefence ; for through all
heaven he will manifeft himfelf in a manner adapt-
ed, and in a meafure proportioned to the capaci-
ties of all holy beings. " Here we fee through a
glafs darkly ; there we fliall fee face to face.
Here we know but in part ; there we fliall know
as we are known."
In fcripture the happinefs of the heavenly fl:ate
is exprefled by our feeing God — feeing him as he
is — beholding his face — dwelling in his prefence.
Thefe phrafes import fuch a clear knowledge of
his charafter, ftrong perception of his glory, and
full enjoyment of his favour, as our prefent capa-
city, can neither admit nor fuftain. No man can
fee his face and live. That view of his glory,
which the faints in heaven enjoy, would have o-
verwhelmed them in their feeble ftate of mortali-
ty. The glory of Chrifl's transfiguration on the
mount Mofes and Elias could bear ; but the three
difciples fank under it. God now holds back the
face of his throne, left his glory, burfting upon
us in a flood of light, fhould confound and de-
ftroy us. But that glory, which would be too
mighty for us here, will be our felicity and joy
hereafter. " In God*s prefence is fulnefs of joy ;
at his right hand are pleafures for evermore."
When we fhall hereafter awake in his likenefs,
then we may behold his face in righteoufnefs.
When he fhall raife us to glory, he will be the
flrength of our heart, and our portion forever.
236 No Temple in Heaven.
Let us now attend to the reflections, which a-
rife from our fubje6l.
I . We fee what ufe we ihould make of God's
temple below. Here we are to acquire a prepa-
ration for that city, in which is no temple.
Heaven is a holy place ; and without holinefs
none can enter into it. God's prefence is the glo-
ry of heaven ; without a conformity to his char-
acter, we cannot come into his prefence, nor be-
hold his glory. By men of corrupt and vicious
minds — by men who are enemies to God and ho-
linefs— by men who covet nothing but earthly
glory, and reliih nothing but fenfual pleafure, what
beauty can be feen, and what happinefs enjoyed,
in that holy place, and in that glorious prefence ?
God has inftituted the worfhip of his temple here
below, that by our attendance upon it we may be
formed to a capacity of beholding the glory and
enjoying the felicity of the world above. Here
his law is pronounced, that we may fee our cor-
ruption and guilt. Here is character is exhibited,
that we may be convinced of our enmity to him
and demerit from him. Here his grace is pro-
claimed, that we may be encouraged to feek par-
don by repentance, and to implore his Spirit for
our renovation. Here the glories and the terrors
of the future world are difplayed, that we may
be awakened to flee from the wrath to come, and
to lay hold on eternal life. Here we are called to
the excrcifes of holy devotion, that we may be
habituated to, and qualified for the fublime em-
ployments of heaven. When we come to God's
houfe, we are to banifti all linful paflions, and in-
vite into our fouls fpiritual and benevolent af-
fections, that we may be meet to enter into that
holy city, where aH is goodnefs and love, and
nothing which difturbs or defiles.
Serm. XVI. No Temple in Heaven, lyj
2. We fee how Chriftian focieties on earth may
beft refemble the heavenly city.
In that city, it is faid, there is no temple, be-
caufe the city itfelf is all one temple. God is re-
garded and worfhipped every where, and his glo-
ry is every where difplayed. Such, in fome mea-
fure, fliould be the church of God on earth.
As we cannot fpend our whole time, in focial
worfhip, nor affociate for worfliip, unlefs there'
be fome known time and place, in which we may
meet together, God has been pleafed to inftitute
in his word a particular day, and to point out in
his providence particular places, for this facred
purpofe. But ftill a Chriftian fociety may. like
the heavenly city, be all temple. The apoftle
fays to the Ephefians, " Ye are fellow citizens
with the faints and of the houfehold of God, and
are built on the foundation of the apoftles and
prophets, Jefus Chrift himfelf being the chief cor-
ner ftone, in whom all the building, fitly framed
together, groweth into an holy temple in the
Lord, in whom alfo ye are builded together for
an habitation of God through the Spirit." Let
religion be maintained in every family ; let the
fcriptures be ftatedly read, and prayer and praife
daily offered in every dwelling ; let there be piety
and benevolence in every heart ; let there be jus-
tice, peace and charity in all focial intercourfe j let
the holinefs which becomes God's houfe be carri-
ed into the concerns of the world ; let the fear
of God influence the common bufinefs of life ;
and then the fociety is all temple ; the church it-
felf is a fanctuary ; for God's name is glorified ev-
ery where, the good and holy effeds of the tem-
ple worfliip are every where fpread and diffufed,
and the fociety below refembles the fociety above.
The reafon why God calls us to worfliip him in
:23 s ^0 Temple in Heaven*
his temple, is that at all times, and in all places,
we may maintain a fenfe of his prefence, and aft
as feeing him who is invifible. If we are devout
only on the fabbath, and profane at other times ;
if we are grave and ferious only in the houfe of
God ; and light and vain in our own houfes ; if
we are peaceable and orderly in religious affemblies
only ; and unjuft, paffionate and contentious in
our ordinary intercourfe with men ; if we affume
airs of piety when we meet for divine worfhip ;
but are artful and intriguing, when we meet for
civil purpofes ; we bely our profeffion and contra-
di£l our affumed character ; and our attendance
in the houfe of God brings to him no honour,
and to our fouls no benefit. " Truft not in lying
words, iaying, The temple of the Lord are
thefe ; but amend your ways and doings." If ye
ftand before God in his houfe, and indulge iniqui-
ty elfewhere, you make his worfliip an abomina-
tion. The reafon why you are to worfliip God
in his temple, to fupprefs evil paflions and to cul-
tivate holy and benevolent tempers there, is that
you may do the fame every where, and at all
times.
When a people, by united attendance in the
temple acquire the true fpirit of the gofpel, and
carry this fpirit with them into their families, in-
to their private conduA and into their focial in-
tercourfe, then the fociety is like heaven. It is
all one holy temple in the Lord.
3. Our fubjed teaches us, how to form an opin-
ion of our meetnefs for heaven. We muft exam-
ine ourfelves whether we have the temper, in
which the happinefs of heaven confifts.
Though there be no particular or local temple
there, yet there is focial worfliip, and this wor-
fliip is conduced with devotion, humility and
Serm, XVI. No Temple in Heaven^ t^gf
love. There is deep reverence of God's majefty-y
rapturous admiration of his perfections and works,
delightful adoration and praife, and mutual con-
defcenfion and benevolence among the worlhip-
pers. Do we in any degree find thefe tempers
here ? Thefe are the marks and characters of thofe,
whom God approves on earth, and whom he will
admit to his prefence above; " Blefl'ed are they
that do his commandments ; they have a right
to the tree of life, and fhall enter through the
gates into the city. But the fearful, and unbe-
lieving, and abominable ihall be caft out, and
fhall have their part in the lake, which burns with
fire and brimftone. This is the fecond death.
4. We learn, that in all our approaches to God^
we muft regard Chrift Jefus as the mediator
through whom we obtain admiffion and find ac-
ceptance. John fays, " God Almighty and the
Lamb are the temple of heaven."
Chrifl: is honored in heaven as the Lamb of God,
who by his facrifice has expiated the guilt of a fin-
ful world. He appears there as a Lamb, that has
been llain. Praifes are there fting by the faints,
not only to him who fits on the throne, but alfo
to the Lamb, who has redeemed them, and made
them kings and priefts unto God. " He is there
glorified in the faints, and admired in all them
who believe." They remember, that to him they
are indebted for all the felicity which they enjoy,
and for all the glory to which they are exalted.
" He is glori!ied in them, and they in him."^
That our worlhip may refemble the heavenly wor-
fhip, we mufi: pay honour to this glorious media-
tor ; we mufi; remember his dying love, embrace
him by humble faith, rejoice in the falvation which
he has purchafed, and afcribe to the virtue of his
blood all that we enjoy, and all that we hope to
^4© No Temple in Heaven,
enjoy. If he is honoured in heaven, let us hoti*
our him on earth. If angels adore him for his
benevolence to men, let men adore him for his
benevolence to them. No forms of worlhip are
of any value in the fight of God, if the Redeem-
er, whom he has fent, be forgotten and difregard-
ed. If we believe in God, let us believe alfo in
Chrift. If we honour the Father, let us likewife
honour the fon. " For we are redeemed by the
precious blood of Chrift, who was manifefted in
thefe laft times for us, who by him believe in God,
that raifed him from the dead and gave him glo-
ry, that our faith and hope might be in God."
SERMON XVII.
>o#^»©<
Univerfal Praife for Redemption,
A Communion Sermon,
ISAIAH xliv. 23.
Sing, O ye heavens, for the Lord hath done it : Shout, ye lower parts of the
earth : Break forth into finging, ye mountains, O foreft, and every tree
therein ; for the Lord hath redeemed Jacob, and glorified himfelf in Ifrael.
X HE deliverance of the Jews from their
captivity in Babylon, which is often a fubjed of
Ifaiah*s predid:ions, fo nearly refembled, in feve-
ral circumftances, the redemption of mankind by
Jefus Chrift, that the prophet feldom mentions the
former, without feeling his mind enlivened with
a view of the latter ; and he rarely difmiffes the
one without giving a rapturous difplay of the
other. In his predictions of that deliverance he
ufually mingles fome elevated expreflions, which
can properly be applied only to the great redemp-
tion. Hence the writers of the New Teftament
fo often borrow his language as defcriptive of their
own times.
Vol. V» G g
242 tiniverfal Pra'ife
That the words of our text refpccl the gofpdl
difpenfalion, is probable from the prophet's call-
ing on all creatures in heaven and earth to join
in fongs of praife for God's wonderful mercy.
The deliverance of the Jews from Babylon by Cy-
rus was an event, which peculiarly concerned
them. The redemption of mankind from fm by
Jefus Chrifl is a work, in which all nations are
concerned, and in which angels feel themfelves in-
tereiled. From this they learn the manifold wif-
domof God.
The prophet invites the heavens, the earth,
the mountains, the forefts, and every tree, to
break forth into fmging, becaufe the Lord hath
redeemed Jacob. It is ufual with the prophets
thus to awaken the attention of rational beings
by addreffes to inanimate nature.
We may obferve,
I. The benefit here celebrated is Redemption,
This fuppofes a ftate of guilt and bondage.
Redemption is often applied to temporal deliver-
ances. But here it intends a fpiritual deliver-
ance, or falVation from the dominion and demer-
it of fm by the grace of God through the atone-
ment of Chrift. So the meaning of it is ftated
in the preceding verfe. " I have blotted out as a
thick cloud thy tranfgreflions, and as a cloud thy
lins : return unto me, for I have redeemed thee."
Redemption includes the forgivenefs of fms in
this world, and eternal life in the other. The a-
poftle fpeaks of a redemption, which conlifts in
the remiflion of lins ; and of a redemption of the
body from the bondage of corruption. Thefe
two privileges are conned:ed. Forgivenefs, which
is a dilcharge from our obligation to punilhmenty
is accompanied with a title to future happinefs.
*' Whom Cod juftifies, them he alfo glorifies.'*
Serm. XVII. for Redemption* 243
The law of God condemns thofe, who continue
not in all things written in it. As we have all
tranfgreffed this law, we are all condemned by it.
Forgivenefs frees us from condemnation, and
brings us into a ftate of favour with God. " Be-
ing juftified by faith, we have peace with God,
and rejoice in hope of the glory of God." For-
givenefs, in the nature of it, implies a title to glo-
ry. Man was made to exift forever. The death
threatened to difobedience intends, not a ceffation
of being, but pofitive punilhment. The remif-
fion of this punifliment imports an oppolite ftate ;
not exemption from mifery by annihilation, but
a title to a happy immortality. " As lin has
reigned unto death, fo grace reigns through
righteoufnefs unto eternal life."
This redemption comes to men through the
blood of Chrift. " We have redemption through
his blood."
The mercy of God is inclined to forgive fin-
ners. But the wifdom of God faw fit to beftow
forgivenefs in a way, which fliould difplay his
righteoufnefs. " He fet forth his fon a propitia-
tion for fin, to declare his righteoufnefs for the
forgivenefs of fins, that he might be juft, and the
juftifier of them who believe."
" Chrift was manifefted to bear our fins ; and
in him was no fin^ This character of Chrift
fliews the excellency of his facrifice. " Such an
high-prieft became us, who is holy, harmlefs and
undefiled, and made higher than the heavens ;
and who needed not, as the ancient priefts, to of-
fer facrifice firft for his own fins, and then for the
fins of the people ; for this he did once, w^hen he
offered up himfelf."
Our redemption is afcribed to Chrift's blood — to
244 Unwerfal Praife
his death on the crofs. But to accomplifli our re-
demption the holinefs of his life was neceflary ;
for without this, there could be no atoning effi-
cacy in his death.
The redemption purchafed by Chrift, though
offered without diflindlion, is adually beftowed
only on penitent and believing fouls. Hence the
call in the words preceding the text, *' Return un-
to 7ne, for I have redeemed thee.*' "The Redeem-
er comes to thofe, who turn from ungodlinefs in
Jacob." It is by fin, that we have fallen under
condemnation. It is by repentance, that we ob-
tain redemption. " Chrifl bare our fins, that we,
being dead to fm, fliould live untorighteoufnefs."
He came to redeem us from iniquity, and to puri-
fy unto himfelf a peculiar people, zealous of good
works." The apoftles proclaimed a free and gra-
cious falvation ; but they flated the terms of it
to be " repentance toward God, and faith toward
the Lord Jefus Chrifl." ^
To our compliance with thefe terms, the oper-
ation of the divine Spirit on our hearts is necef-
fary. Hence believers and penitents are faid, to
be " born of the Spirit" — " renewed by the holy
Ghoft" — " created in Chrift Jefus to good
works." But ftill fmners are required to repent
and turn to God, to make them a new heart,
and to walk in God's ftatutes, as if all this were
their own work.
Wherever God fends the gofpel, he fends his
Spirit to accompany it. Hence it is called a m.inif-
tration of the Spirit, and they who oppofe it are
faid to refift the Spirit. They, who attend on
the miniftration of the word, actually receive the
Spirit in his convincing and awakening influence.
The Galatians are faid to have " received the Spir-
it in the hearing of faith."
Serm. XVII. for Redemption, ^4j
An attendance on appointed means, and an im-
provement of divine excitements are required in
order to the obtaining of that grace, which will
be efteclual to repentance and converfion. " Afk
and ye fliall receive, feek and ye fhall find. God
gives his Spirit to them who afk him. To him
who hath Ihall more be given." It is not preten-
ded, that there is any certain connexion between
the endeavours of fmners, and renovating grace ;
for who can fay. He has not often abufed and for-
feited the grace of God already ? But yet it is
plain, that God ordinarily beftows his renewing
grace on finners, only when they are found in the
cUligent obfervance of his appointments. Hence
Chriftians are faid to be begotten and born of the
word^ as well as of the Spirit. As the grace of
God ufually works in men's hearts by means of
the word, fo they are moft likely to receive this
grace, when they are in the diligent ufe, not when
they are in the contemptuous negled of thefe
means.
Hence we may obferve,
II. Our redemption is a Divine Work, The
Lord hath redeemed Jacob.
It was God, who, in his unfearchable wifdom,
laid the plan of our falvation. It originated, not
with us, but with him. It was the eifeft, not of
our folicitation, but of his felfmoving goodnefs.
As God is the Being difhonoured by our revolt,
fo to him only it belongs to determine, whether
we may be received to his favour. This import-
ant queftion no created intelligence could anfwer.
God has a right to punifli offenders ; whether he
v/ill recede from this right, he only can tell. The
knowledge, which angels have on this fubjeft,
comes to them by divine difcovery ; not by their
own fagacity. They defire to look into this glo-
^4^ Unherfal Praife
rious fcheme, and hence they learn the manifold
wifdom of God,
As the plan, fo the purchafe of falvation is from
God. It was he, who fent a Saviour into the
world, fealed his heavenly miflion, appointed him
to be a facrifice, raifed him from the dead, and
gave him glory. Chrift fays, " He came from
God ; and came to do the will of God who fent
him." It was this miflion, which gave efiicacy to
Chrift's facrifice, and which is the ground of our
faith in his atonement. " We are redeemed by
the precious blood of Chrift, who was ordained
before the foundation of the world, and was man-
ifefted in thefe laft times for us, who by him do
believe in God, who raifed him from the dead and
gav€ him glory, that omx faith and hope might be
in God"
The terms of our acceptance are from God. Had
it been declared in general, that falvation is at-
tainable, yet none could thence afcertain the con^
dition of it — whether repentance be fufficient, or
fome harder condition be required. Hence hea-
thens, who had no dire6t information on the fub-
jeft, have anxioufly enquired, wherewith they
fliould come before the Lord ; whether they fliould
bring flocks of facrifice, floods of oil, or the blood
of their offspring. But God has fhewed us what
is good. He has required that we repent of fins
which are paft, and that we walk humbly and
righteoufly with him in future.
The mea?is of falvation are from God. It is not
owing to the will of man, but to the grace of
God, that a revelation is vouchfafed to the world.
It is not owing to our previous choice, but to his
fovereign pleafure, that we are placed under the
advantages of this revelation.
Serm. XVII. for Redemption* 247
The Spirit, who is an agent in our falvation, by
renewing us to repentance, and by preferving us
to eternal life, is wholly a divine gift. " By grace
we are faved through faith ; not of ourfelves ; it
is the gift of God : for we are his workmanlhip,
created in Chrift Jefus to good works."
We proceed to obferve,
III. The plan of redemption, which God has
laid, will ultimately redourid to his glory. " The
Lord hath redeemed Jacob, and glorified himfelf in
Ifrael."
In this fcheme God has made a glorious difplay
of his grace and mercy. " He hath predeftinated
us to the adoption of children by Jefus Chrift, ac-
cording to the good pleafure of his will, to the
praife of the glory of his grace, wherein he hath
made us accepted in the beloved." That God is
good, we learn from his works of providence ;
but that he is gracious and merciful to pardon of-
fenders, we learn only from his word, and efpe*
cially from the gofpel difpenfation. Here we fee
the exceeding riches of his grace in his kindnefs
to us by Jefus Chrift, Here we fee him contriv-
ing the redemption of fallen men, and for this
purpofe adopting a method, which fills heaven
with aftonifhment. Here we fee him fending
down from the realms of glory his own divine
fon, to aflume our nature — to dwell among mor-
tals— to work wonders before their eyes — to pro-
claim the offers, and ftate the terms of pardon
and life — to walk before them in the path of truth
and righteoufnefs, and return back to heaven by
the way of the grave, there to a6t as an advocate
for humble fouls, and there to prepare manfions
for their reception, that they may dwell with him
forever.
Good God ; what condefcenfion is here ? Why
i^S Unherfal Prai/s
didft thou take fo fingular a method for the falva-
tion of fo unworthy a creature ? Why this prefer-
ence of apoftate man to the fallen angels ? It is fo,
Father, for fo it feemed good in thy fight.
What confidence, my fellow fmners, we may
place in God's mercy. What affurance we have
of his pardon on our humble fubmiffion to his
Son. Hereby perceive we the love of God,becaufe
he fent his only begotten Son into the worM, that
he might die for us, and that we might live
through him. " Kifs ye the Son, left he be angry,
and ye perifli from the way."
In this great work God has glorified his holinefs,
■truth Trndjujiice. He delights not in the death of
the wicked : but he will not violate his truth,
tarnilh his holinefs, nor bend the reditude of his
government for their falvation. When he fliews
mercy, he will act like himfelf. He will not par-
don fmners without a public teftimony of the per-
fedion of his law, the equity of his government,
and the purity of his nature, left his fubjeds, pre-
fuming on his lenity, be tempted to rebel. He
will difplay his own glorious character, that par-
doned offenders may fear to offend again, and
that all intelligent beings may behold, adore and
revere him. When his beloved Son put himfelf
in our place to bear our iniquities and expiate our
guilt, it pleafed the Lord to bruife him, and put
him to grief. Thus all may fee, how offenfive fm
is to God ; and how incompatible with the hap-
pinefs of the creature. If God fpared not his
own fon, when he made his foul an offering for
our fins, furely he will not fpare thofe contemp-
tuous finners, who, reje(5fing this wonderful £a-
crifice, are doomed to fuffer for their own fins.
" If fuch things were done in a green tree, what .
will be done in the dry ?
Serm. XVII, for Redempl'wn. 649
In this difpenfation God has abounded to us in
'ai\\'wifdotn2iud prudence. No wifdom, but the di-
vine, could devife a way, in which fin Ihould be
condemned, and the finner pardoned — in which
God's juftice and holinefs ihould be difplayed, and
his grace and mercy exercifed toward the guilty.
Here we fee righteoufnefs and grace united, and
acting in concert. " Mercy and truth are met
together ; juftice and peace have kiffed each oth-
er. Truth fprings from the earth, and right-
eoufnefs looks down from heaven. The Lord
gives grace and glory. His falvation is nigh to
them that fear him, and glory dwells on the earth.
He fpeaks peace to his people ; but let them not
turn again to folly."
God glorifies himfelf in true believers. His
grace is difplayed in arrcfting their once guilty
progrefs ; in awakening their attention to their
falvation ; in renewing them to repentance ; in
forgiving their fins ; in fan^lifying them to his
fervice, and in preferving them amidfi: a thoufand
dangers unto eternal life. In them the fovereignty
of his grace, the riches of his mercy, the power
of his S'pirit, the truth of his word, the faithful-
nefs of his promifes, and the divine excellency of
religion are clearly manifefted. They glorify him
by works of holinefs, by faith in his promifes, by
a profeflion of his name, by conftancy in his fer-
vice, and by zeal to promote his caufe, and to
fpread the influence of his religion. He will be
glorified in them, and they in him, when they
Ihall appear before the prefence of his glory with
exceeding joy. Then the wonders of his grace,
and the myfi:eries of his providence toward them
will be unfolded. Then it will be feen, how all
things have been working for their good, and the
things which feemed to be againft them, were in-
VoL. V. n h
§,^0 Unherfal Pratfe
tended for their falvation. Then it will be known^j
how immutable has been God's covenant with
them, and liow rich is his munificence in reward-
ing their poor fervice with an exceeding and eter-
nal weight of glory.
God will finally be glorified in them, who reje^l
the gofpel. Thefe, when Chrift fhall be revealed
from heaven, will be puniftied with everlafting de-
ftrudion from the prefence of the Lord, and from
the glory of his power. Then the guilt of the
impenitent, and the equity of the judgment will
be manifefted, every vain excufe will be filenced,
and every mouth will be flopped. Then it will ap-
pear, to the conviclion of all, that God is right-
eous in all his v/ays, and holy in all his works,
bountiful in the rewards which he beflows, and
jufl in the punifhments which he executes.
We may obferve, once more, fourthly,
IV. That the prophet, contemplating the glo-
rious work of redemption, calls for a general cho-
rus of praife from the creation of God. " Sing,
O heavens, for the Lord hath done it ; fhout ye
lower parts of the earth ; break forth into fing-
ing, ye mountains^ O forefl, and every tree there-
in, for the Lord hath redeemed Jacob."
What if we underftand this apoflrophe to earthr
and fkies, as an intimation, that they owe all their
beauty and glory, all their benignity and ufeful-
nefs to the work of redemption ?
When man finned, he fell under a curfe, and
the earth was curfed for his fake. It is the re-
demption, which lias in any degree removed the
curfe. Had not the Redeemer interpofed, the
earth would have been defolate and barren, and
the heavens would have withheld their friendly
influence ; either the human fucceifion would
have ceafed from the earth, or have been continu-
Scrm. XVII. for Redemption, 251
ed in it under an unqualified curfe ; and the world
would have been a comfortlefs and inhofpitable
wafte. The inchanting fcenes and charming prof-
pe6ls of the fummer feafon ; the fmiling afpecl
and enlivening influence of the Ikies ; the winds
which temper our atmofphere, the clouds which
waft the Ihowers, and the rains which refrefh the
earth ; the fpreading lawns, the verdant meads
and the joyous herds ; the (lately mountains and
the cheerful vales ; the fruitful trees, and the gol-
den harvefts ; all the riches and beauties of nature
— all that is the reverfe of the dreary ftate of win-
ter, owe their exiftence to this marvellous work.
To this we are indebted for the joys of fenfe, and
the pleafures of imagination ; for the continuance
of our race, or its continuance in fo agreeable a
condition j for the happinefs of children in the
parent, and the hopes of the parent in the chil-
dren ; for the fweets of relative connexions, the
delights of friendly intercourfe, and all the blef-
lings of fociety. Sing then, ye heavens ; fun,
moon and ftars ; fliout ye valleys of the earth ;
break forth into finging, ye mountains, forefts and
trees, ye meadows, fields and groves ; join in the
fong, ye fons of Adam ; for the Lord hath done
great things for you : he hath redeemed a ruined
world from the curfe ; an apoftate race from de-
ftru<flion. Amidft this chorus of praife for re-
demption, are any found, who would banifli
from fociety the Redeemer's religion, as if it were
a nuifance ; not a bleffing ? Be aftoniihed, O ye
heavens at this : O earth, be thou horribly a-
fraid.
This apoftrophe to heaven and earth fl;rongly
expreffes the vaft importance of redemption. So
great and glorious is the work, that if men fhould
cenfure it, or Ihould even be filent, inanimate na-
252 Univerfal Fraife
ture would rife with aftonifliment to fliout in their
ftead the high praifes of God.
Let lionc'rs, confcious of guilt, rejoice and give
thanks for the glorious hopes, which are fet before
them in the gofpel.
Reafon teaches you, that there is a God, a juft
and holy Being, to whom you owe obedience,
and on whom you depend for happinefs^that,
having fmned againft this God, you deferve his
wrath, and that it would be a righteous thing to
recompenfe tribulation to you. Thus far reafon
leads you ; and here it deferts you. It plunges
you into darknefs ; but affords no light to cheer
you there, and lends no hand to extricate you
thence. The gofpel teaches you, that a Saviour
has died, and that there is redemption through
his blood. " It is a faithful faying and worthy of
all acceptation, that Jefus Chrift came into the
world to fave fmners.*' Whatever anxiety you may
feci under a deep convi<fl:ion of your guilt, you
will find confolation in reforting to this dodrine.
When Peter proclaimed to the awakened Jeu s the
promife of remifTion on repentance, they gladly
received the word. When Phihp preached, in Sa-
maria, falvation by Chrift, there was great joy
in that city. When Paul taught the gentiles in
Antioch, that Chrift was given for falvation to
the ends of the earth, they were glad, and glori-
fied the word of the Lord.
True believers have fpecial reafon to rejoice in
the redemption, for they are already partakers of
it : it is actually made over to them. When, in
a confcioufnefs of their compliance with the terms
of falvation, they can appropriate their perfonal
intereft in it, with what gratitude and joy may
they contemplate the happy change in their con-
dition ? They have paiTed from bondage to free-
Serm. XVII. for Redemption* 85I
dom — from guilt to pardon — from death to life.
Once they were dead in fin ; under condemna-
tion ; expofed to the wrath of God ; infenfible
of danger ; going on in their trefpaffes ; accumu-
lating guilt ; and liable every moment to be loft
in hopelefs mifery. Now their fins are pardoned
and their fouls renewed ; they are under the care
of God's grace, and the fecurity of his promife j
they have a title to heaven ; and the divine Spirit,
dwelling in them, will preferve them unto faJva*
tion. Happy change : they may review, with
admiration, the grace of God, which has redeem-
ed them from fin, and prepared them unto giory.
They may adopt the language of Paul j " I thank
Chrift Jefus my Lord, that I have obtained mer-
cy— The grace of my Lord is exceedingly abun-
dant."
The angels above join in the general foiig of
praife for the redemption. " The heavens fing,
for the Lord hath done it.'* When the Saviour
was born, a multitude of the heavenly hoft praif-
ed God, and faid, " Glory to God in the high-
eft ; peace on earth ; good will to men." Ther6
is new joy in their prefence, when a finner re*
pents. Every converfion among guilty men ; ev-
ery acceflion to the church of Chrift becomes th^
theme of a new fong among thofe benevolent be-
ings. When there is a general revival of pure re-
ligion, a large extenflon and increafe of Chrift's
church, they fhout forth their joy in loftier and
louder ftrains : then the whole hierarchy join in
the praife : " All the angels fall before God's
throne on their faces, and worlhip him, faying.
Amen. Blefling, and glory, and wifdom, and
thankfgiving, and honour, and power and might,
be unto our God forever and ever."
Angels rejoice in the redemption as a blefling
254 TJniverfal Praife
to mankind. Their benevolence interefls them in
the happinefs of our race. They rejoice, when
they fee finners redeemed from guilt, and brought
to participate with them in the felicity of the
world above.
They rejoice in the benefits which refult to
themfelves from the redemption. Though, having
never fallen, they are not fiibjeds of this redemp-
tion, yet they derive unfpeakable advantages from
it. Their knowledge of God*s character and
works, their admiration of his wifdom and grace,
their love to him, and benevolence to his crea-
tures, and confequently their real hanpinefs, are
increafed by this difpenfation. Hence the apoftle
fays, " He was fent to preach the unfearchable
riches of Chrift, not only that men might fee
what is the feilowfliip of the myftery, which had
been hidden in the purpofe of God ; but alfo to
the intent, that now unto principalities and pow-
ers in heavenly places might be known by the
church the manifold wifdom of God, according
to his eternal purpofe in Chrift Jefus.'* Hence
they join with the faints above in this new fong
unto Chrift, " Thou art worthy to receive hon-
our and power, for thou waft flain, and haft re-
deemed us to God by thy blood, and haft made
us kings and priefts unto him.**
To the words of our text John alludes, when
fpeaking of the redemption, he fays, " Every
creature in heaven, and in earth, and under the
earth heard I faying, Blefling, and honour, and
glory, and power, be unto him that fitteth on
the throne, and to the Lamb forever and ever."
How glorious is this redemption, which awak-
ens the praifes of all holy intelligences ? Great
muft be the work, which thus interefts the be-
nevolence, excites the joy, and tunes the fongs
Serm. XVII. for Redemption, 255:
of angels, as well as faints. The joy, which it
infpires in heaven, demonftrates, how important
it is to our fallen race. Let guilty mortals repair
to the mercy of that God, who hath redeemed
Jacob, and glorified himfelf in Ifrael.
How awful is the demerit of fin, which could
not be expiated without fo coftly a facrifice ? How
awfully is this demerit augmented in thofe, who
reject the benefit of fuch a facrifice ? If difobedi-
ence to God's law could not be pardoned without
the atonement of Chrift's blood ; what atone-
ment will be found for thofe who trample this
blood under foot ? Their fin will remain ; it will
cleave more clofely to their fouls ; for them there
is no more facrifice 5 wrath will come on them to
the uttermoft.
How happy is the fecurity of true believers ?
*' They are made accepted in the beloved.'* They
are redeemed, not with corruptible things, but
with the precious blood of Chrifl. Their redemp-
tion is fure. A competent price has been paid.
Through grace they have complied with the terms
of their acceptance. Nothing fhall feparate them
from the love of God in Chrifl. Rejoice in that
which God has done for your fouls, and is doing
in them — done to procure falvation for you, and
to prepare you for falvation, and is doing to pre-
lerve you to it, and to qualify you more and more
for it. Rejoice in all opportunities to celebrate
his works of grace.
Come, my brethren, to this table of the Lord,
with a thankful recoUedlion of the mercies difplay-
ed in your redemption ; and here learn the fongs,
cultivate the tempers, and feek the blefllngs of
thofe who are redeemed from the earth. Sing,
for the Lord hath done it. Break forth into fmg-
ing — ihout, for the Lord hath redeemed Jacob,
and glorified himfelf in Ifrael.
SERMON XVIII.
The Wheels of Providence,
►•©••ISKHX"
A Faft Sermon, April 1806.
EZEKIEL K 16.
u Their appearance and their work was as it were a wheel ia the middle
of a wheel.
i HE prophet Ezekiel was carried to Baby-
lon among fome of the firft of the captive Jews.
Before his captivity he faw many changes ; an4
afterward by a fpirit of prophecy he forefaw ma^
ny more, which are recorded in this book.
The great events in providence, which awaited
his own, and fome other countries, are reprefent-^
ed to him in an emblematic vifion. He faw " a
whirlwind rifing out of the north," or out of
Babylon, which lay northward of Judea. This be-
tokened new calamities coming on his country
from that quarter. " There was a great cloud
and fire infolding itfelf ;" or rolling in wreaths
of linoke, as when clouds are blown by a whirU
wind. This denoted the terrible majefty and ir-
refiftible power of God's judgments executed on
a guilty land. From the midft of the fiery cloud
Serm. XVIII. The Wheels of Providence, 257
" he faw foiir living creatures come forth,'* repre-
fenting the angels of God, who were the minify
ters of his providence and the executioners of his
wrath on guilty natiofts. Thefe living creatures,
in all their movements, were under the diredlion
of one governing Spirit. All the angels are
" minifters of God, hearkening to his voice, obey-
ing his commands, and doing his pleafure.'* They
*' had each four wings," with two of which they
covered their bodies in token of their profound
reverence, and with two they flew to perform the
divine behefts. " Their wings were ftretched out,
and the wings of one touched thofe of another,"
to lignify that they moved in concert. " Whith-
er the Spirit was to go they went, and they turn-
ed not, when they went ;" but proceeded with
fteadinefs in their work, till it was accompliflied.
To exprefs the alacrity and rapidity of their mo-
tions, the prophet fays, " Their appearance was
as a flafli of lightening.'*
In defcribing the fcenery of the vifion, Ezekiel
further adds, that " by each of the living crea-
tures there was a wheel.''* As there were four
living creatures, fo there were four wheels. " And
their appearance and their work were as the col-
our of Beryl, and they four had one likenefs, and
there was, as it were, a wheel in the middle of a
wheel** This defcription is defigned to reprefent
the myfterious, but regular manner, in which
God guides and orders events in relation to the
nations of the earth.
To illuftrate and improve this figurative repre-
fentation of God*s providence, is what we now
defign.
I. The providence of God is reprefented by a
wheel, to lignify, that it is always in motion — al-
ways operating, to efFeduate its various defigns. -
Vol. V. 1 i
25S T^he Wheels of "Providence i
The Being, who made the world at firft, "work*
]iitherto/' and will continue forever to work. He
upholds and governs the world, and fuperintends
all events, great and fmall, which take place in it.
If he Ihould fufpend his influence and withdraw
his hand, the fyilcm of nature would be diflblv-
ed, the ftars would ftart from their orbs, planets
run lawlefs through the void, and creation return
to chaos.
The fame providence which fuflains the uni-
verfe, overrules all events in our world. Not on-
ly the armies of heaven, but alfo the inhabitants
of the earth, are fubjed: to its power. The revo-
lutions of ftatcs and kingdoms are under its con-
troul. " There are many devices in the hearts of
men ; but the counfel of the Lord fhall ftand.''
They have neither wifdom to guide, nor power
to effefl their purpofes without his fupport and
permiilion. He raifes up one, and cafts down
another ; whatfoever he pleafes, that he doeSy
and none can flay his hand. He weakens the
ftrength of the mighty, and turns to fooliflinefs
the devices of the crafty. He gives power to the
faint, and to them who have no might he increaf-
€S ftrength. The great events, which are often
brought about by difproportionate means, are
proofs of an almighty, fuperintending providence.
The prophet, defcribing the wheel of providence,
fays, " It was on the earth, and its rings were fo
high, that it was dreadful." All things were
comprehended within its vaft circumference, and
moved with its motions. There is a fimilar rep-
refentation in the book of Job. " Who can by
fearching find out God ? Who can find out the
almighty to perfcdmi ? It is high as heaven j what
can we do ? Deeper than hell ; what can we know ?
The meafure thereof is longer than the earth, and
Serm. XVIII. The Wheels of Providence, 259
broader than the fea.'* The majefty of providence
is defcribed in the like elevated language by the
prophet Ifaiah. " God fits on the circle of the
earth, and the inhabitants thereof are as grafl-
hoppers. He weigheth the mountains in fcales,
and the hills in a balance. All nations before
him are as a drop in a bucket, or a fmall dull in a
balance. As the heavens are higher than the
earth, fo are his thoughts, and his ways above
ours."
II. Providence is compared to a wheel, to lig-
nify the mutability of all things on earth.
As the condition of particular perfons, fo the
lliate of nations and kingdoms is always changing.
They are all on this mighty, ftupendous wheel.
All are in motion. None are ftationary. Some
are rifmg ; others falling. They who rife, exult
in their afcending progrefs, and forget that their
motion will foon be reverfed, and that the na-
tions, which now feem to lie under them in the
duft, will, at a future time, change places with
them.
There was a time, when the Jews were high a-
bove all nations. In Ezekiel's day they had funk
to the lowed degradation. They were at the
bottom of the wheel. They had loft their pow-
er, their government, their liberty. Many were
carried captive to a diftant land ; thofe who re-
mained at home, were flaves there. But they
were to rife again, and their enemies were to fall.
The Aflyrians, now their matters, were afterward
conquered by the Perfians. At that time the Jews
were releafed from bondage, and allowed to return
to their own country. The Perfians foon funk
from their elevated pofition on the wheel and the
Grecians rofe over them. Thefe, in their turn,
rolled down, and the Romans afcended. Thus
26o The Wheels of Providence,
the nations of the earth have been, ftill are, and,
for a time, will be in continual rotation.
Thele changes are the immediate efFecls of the
pride, ambition and avarice of men ; but they are
all under the fuperintendency of a wife and right-
eous providence. " The rings of its wheels are
full of eyes." Their motions are not cafual, but
intelligent ; the efFeds, not of blind impulfe, but
of rational defign. " The Spirit of life is in the
wheels, and whitherfoeverthe Spirt goes, they go."
God has fome great and benevolent delign in
all his works. Men have deligns too, but they
are often very different from his. The end, which
divine wifdom has in view, is the protection and
enlargement of the church, the diffufion of knowl-
edge, and the eventual eftablifhment of virtue and
righteoufnefs. The objcds, which earthly pow-
ers are purfuing, are the enlargement of territory,
the extenfion of dominion, the accumulation of
wealth. But all their purpofes God overrules to
the furtherance of his own holy and benevolent
ends. " The wrath of men he makes to praife
himjandthe remainderof their wrath he reftrains."
Powerful kings are often "the rods of his anger to
chaftife the people of his wrath ; howbeit they
mean not fo, neither doth their heart think fo,
but it is in their heart to deftroy and cut off na-
tions not a few.*' And when they have accom-
pliflied God's righteous delign in the punilhment
of guilty nations, then " he will punifh the fruit
of their ftout heart, and the glory of their high
looks."
III. The text fuggefts to us, that there is a won-
derful order and connexion in the works of provi-
dence.
The wheels in Ezekiel's vHion were fo nicely
framed and adjufted, that they moved in concert.
Serm. XVIIL The Wheels of Providence. s6i
and without interference. " There was a wheel
in the middle of a wheel.'* Their motions were
all harmonious ; they were all directed to the
lame point, and guided in the fame courfe by the
Spirit, which was in them.
In a complex machine, there is a number of
wheels, all which have a relation to, and depen-
dence upon one another. One wheel, put in mo-
tion, moves the next, and this another through
the whole fyftem, till the main figure is exhibited,
and the final object is accompliftied. The fcheme
of providence is more complex, than any human
defign. It is carried on by a greater number of
movements. It is framed together by more ex-
quifite wifdom. It is conducted with more exaft
regularity, and accomplifhes its end with more in-
fallible certainty.
We can fee a part only of God*s immenfe plan.
We cannot difcern his work from the beginning
to the end. But we can fee enough to convince
us, that there is a wheel within a wheel, and that
one movement is produced by another. There is
often in the fchenie of providence, an obvious
connexion, which we can trace through a long
fcries.
The a6t of Jacob's ions in felling their brother
Jofeph into Egypt, led, by various fteps, to th©
prefer vation of that country, and of the patriar-
chal family in a time of extreme famine. It
brought down this family into Egypt. The in-
create of the Hebrews awakened the jealoufy of
the Egyptians who, to check the growth of thefe
foreigners, reduced them to cruel fervitude. The
oppreffions which they fuffered were the occafion
of their feeking and obtaining deliverance from
this land of idolatry. In confequence of their
deliverance, a church was planted in Ganaan^
262 The Wheels of Providence
which had been long overfpread with ignorance,
fuperftition and vice. From hence the knowledge
of true religion was afterward communicated to
other nations. The Jews often departed from
the purity of divine inftitutions, and corrupted
the religion, which had been taught them from
heaven. For their defection they were puniflied
with various calamities. For their impenitence
under milder punifliments they were given up to
the power of their enemies, and fcattered among
furrounding nations. By means of their captivi-
ties and difperfions the knowledge of the facred
fcriptures and of the ancient prophecies was dif-
fufed in the world ; notices of the future appear-
ance of a wonderful Redeemer were conveyed to
many nations ; the Old Teftament became fo far
known and regarded among the learned, that it
was tranflated into the Greek, which was the
moft common language of the day. Thus the
world was, in fome meafure, prepared to receive
the gofpel, when it was preached by the apoftles.
When the Saviour appeared, the Jews rejected
him. For their unbelief they were delivered into
the hands of the Romans, and fcattered into all
parts of the empire. Their difpei fion was the oc-
cafion of many vilits and eplftles from the apoftles
to them, and to the gentiles among whom they
dwelt. Thus the gofpel was more fpeedily and
more extenlively propagated. Things are now
working, in the courfe of providence, for the re-
covery of that people, who have long feemed to
be reprobated for their unbelief. " Have they
ftumbled, that they fliould fall ? By no means ;
but rather through their fall is falvation come to
the gentiles. And if the fall of them be the riches
of the world, and the diminifhing of them be the
riches of the gentiles, how much more their ful-
Serm. XVIII. The Wheels of Providence, 263
nefs ? And what fliall the receiving of them be,
but life from the dead ?''
Within our own times we have feen fomething
of this connexion in the wheels of providence.
The late revolution in America awakened a revo-
lutionary fpirit in France. The fucceflive changes
in that nation have placed at the head of govern-
ment a man of deep policy, boundlefs ambition,
daring enterprize, and diftinguiflied military tal-
ents, who has efFe<5led aftonifhing changes in Eu-
rope. The mighty convuifions, which have there
been felt, are eafily retraced to our own country.
Here was a wheel in the midft of a wheel. When
this was moved, others moved after it in fucceffion,
till a great part of the world was feen in motion.
Great events have already appeared j greater are
ftill to follow.
However unhappy the wars and changes in Eu-
rope may have been in their immediate effeds,
fome confequences have followed, which good
men delired. The credit and influence of popery
in France, Italy, and other dates, are much di-
minilhed. It does not indeed appear, that the na-
tions are reformed ; but the way is more open
than formerly, to apply the means of reformation.
The proteftant religion is now allowed, where
once it was puniftiable by law ; and the preachers
of pure Chriftianity are tolerated and encouraged,
where, not long fmce, they would have fuffered
perfecution. Infidelity has indeed rifen on the de-
clenfions of popery, as prophecy has warned us to
exped ; but its triumph cannot be long, becaufe
it is, in its nature, inconfiftent with the freedom,
if not with the fubfiftence of civil fociety.
In a confiderable part of Germany the eftablifh-
ed religion is popery, and in that empire there
will undoubtedly be great changes. The emperor
164 7*y&^ Wheels of Providence,
of the Gauls may probably be an inftrument, iii'
the hand of providence, to weaken the political
power of the papal religion in other nations, as he
has done in France ; and when this inftrument
fliall have accomplifhed its end, it will be laid
aiide.
IV. The text farther teaches us, that the ways of
providence are often fecret and myjier'wus. One
wheel is hidden within another. We cannot dif-
cern in what manner, and to what end, they are
moved, until their motions are manifefted in the
events produced.
" Clouds and darknefs are round about God's
throne. His judgments are unfearchable, and his
ways paft finding out. His way is in the fea,
his path in the great waters, and his footfteps are'
not known.'* When he works, there is " a hid-
ing of his power.*'
God himfelf is invifible. We fee the opera-
tions, but not the hand, that performs and di-
rects them. As Job fays, " We go forward, but
he is not there ; and backward, but we cannot
perceive him ; on the left hand, where he doth
work, but we cannot behold him ; he hideth
himfelf on the right hand, that we cannot fee him."
The events, which we obferve, often have an
undifcerned connexion with other events, which
we never expected nor imagined. Great calami-
ties, and great deliverances, important changes
and mighty revolutions are frequently the eftecls
of caufes, which feemed indifferent, or tending
to quite contrary refults. Men are fometimes
raifed from obfcurity and brought into publick
life, to accomplifti works, which we ihould not
fuppofe they could ever have intended, or even
imagined, and to which their wifdom, ability'
and education appeared utterly unequal. The
Serm. XVltt, The Wheels of Providence. 26^
feirfeft means, by fome unforefeen occurrence, fail
t)f their end ; and meafures the moft unpromif-
ing, by fome fecret influence, or by fome ftrange
coincidence of circumftances, prove wonderfully
fuccefsful. Many of the great events, which take
place in the political world, are brought about in
an aftonifliing manner, which mortals could not
have contrived beforehand, nor can inveftigate af-
terward. Hence Solomon fays, " The race is not
\6 the fwift, nor the battle to the ftrong, nor
bread to the wife, nor riches to men of under-
ftanding ; nor favour to men of ikill ; but time
and chance happeneth to them all." Little inci-
dents may lead to mighty confequences. Difap-
pointments may be the occafion of great fucceffcs.
A defeat in battle may operate to a future vido-
ty, or victory to a total defeat. The cautious
counfels of wile politicians may terminate in per-
plexity and confulion ; the rafh adventures of the
bold and daring may, in the moft complicated
dangers, effect furprizing deliverances. The
prophet, trufting in God's promifed protection,
bids defiance to the powers of the world. " Af-
fociate yourfelves, O ye people, and ye fhall be
broken in pieces ; give ear, all ye of far coun-
tries ; gird yourfelves, and ye Ihall be broken in
pieces ; take counfel together, and it fhall come
to nought ; fpeak the word, and it fhall not ftand ;
for God is with us."
Our fubject fuggefts to us fome ufeful reflec-
tions.
I. It is matter of high confolation, that all things
are under the govern-ment and fuperintendency of
a perfect Being. " The Lord reigns ; let the
earth rejoice."
Th^re are many events, which give us anxiety.
As We cannot forefee their confequences, we fear
Vol. V. K k
ihG- The Wheels of Providence,
the worft. But the very events, which feem t^
bode evil, may, in the unfeen connexion of things^
tend to good. If, in their firft operation, they
fhould feem difaftrous, they may, in a feries of
motions, exhibit occalions of joy.
In fome powerful nations we fee great avarice^
ambition and pride. Thefe paflions virtue will
condemn, and againft them prudence will guard.
But the things, which unrighteous men intend for
evil, may, in the wonderful workings of provi-
dence, be turned to good.
Many inftances of fuch an overruling providence
are recorded in fcripture, and fome we ourfelves
have feen. The claims, which the Britifh gov-
ernment made upon us, filled us with concern j
their attempts to enforce their claims roufed us to
arms. The refult has been the eftablifhment of
our national independence, and a feafon of unpar-
alleled profperity. Our independence was one
movement in the grand fcheme of providence.
This movement has touched other wheels, and
has brought forward other movements j and thefe,
whatever their prefent appearance may be, will
fooner or later refult in happy and glorious events.
Ezekiel's wheels, in their various turnings, rolled
back the Jews from the land of their captivity to
their own country. The fame wheels are ftill roll-
ing under the direction of the fame eyes, which
guided them in the prophet*"s vifion, and will by
and by prefent to the world grand and important
events, in which all wife and good men will re-
joice.
We often complain of the meafures of human
governments, as unwife or unrighteous. Such
they may be, for earthly rulers are but men ; and
even we ourfelves, wife as we feem, may mif-
judge, for we alfo are men. But there is one great-
Berm. XVIII. The Wheels of Providence. 16 j
cr than all. He rules univerfally. Juftice and
judgment furround his throne. To his laws let
us fubmit ; in his government let us rejoice.
2. Our fubjed: urges us to approve ourfelves to
God by a wife and virtuous condudl, that we may
be fafe under his government.
Though we cannot very accurately judge what
will be the confcquence of the political meafures
purfued by our own, or other governments, yet
we can judge infallibly concerning the tendency
and efFe(5l of general virtue, and of prevailing
wickednefs, under the divine government j for
" righteoufnefs exalteth a nation j but fin is a re-
proach to any people."
We all wifli the happinefs of our country. —
However incompetent we may be to prefcribe the
political means of national felicity, we are all
competent to judge of the moral means, for thefe
are made manifeft in the courfe of God's provi-
dence, and in the inftrudions of his word.
Let each one, then, fearch his own heart, re-
view his paft life, renounce his iniquities, do juft-
ly, love mercy, and walk humbly with God.
Let every one receive and revere the holy fcrip-
tures, as the oracles of God, and place them be-
fore him for the direction of his life, and hide them
in his heart, that by their influence he may be re-
ftrained from fin, and quickened to every good
work.
Let all, in their refpeftive places, encourage and
promote virtue and righteoufnefs among others,
and confider one another to provoke unto love
and good works.
Let all cheerfully contribute to the fupport of
divine inftitutions in the fociety of which they are
members, and to the diffufion of Chrifi:ian knowl-
edge among them who fit in darknefs.
fi68 The Wheels of Brov'id^nce.
Let the fabbalk be honom'ed by a pious recefs
from the labours of the world, and by a devout
attendance on the worfliip of God, which is to
be ftatedly folemnized on that day.
Let children be early formed to fentiments of
piety and to the practice of virtue, that they may
be ufeful members of fociety on earth, and become
i-Reet for the inheritance of the faints in light.
Cordially uniting in fuch meafures as thefe, wc
fiiall enjoy the fure protection of an almighty provn
idcnce, and have little to fear from hoftile nations.
*' When our ways pleafe the Lord, he will make
our enemies to be at peace with us."
3. Our fubject warns us againft a thoughtlefs
confidence of continued profperity.
The prophet compares the work of providence
to a moving wheel, to fignify, that the world is in
continual change^^ — that no condition of perfons
or nations is ftable and permanent.
While Europe has been in agitations and con-
vulfions, we have, for more than twenty year«,
enjoyed great profperity and uninteri'upted peace.
There have been fom.e moleftations from thefava-
ges, and fome fpoliations on our commerce ; but
no invafion ; no fuch hoftile attack, as has requir-
ed a national exertion for defence. While fome
of the governments of Europe have been fubvert-
ed, and others convulfed, ours has remained, and
ftill remains unaflailed. While many parts of the
ancient continent have felt the dire fcourge of
fcarcity, and even famine, the confequence of
wafting war and inclement feafons, we have en-r
joyed fiich a redundance of the fruits of the earth,
as to be able, on advantageous terms, to fupply
the wants of our fuffering fellow mortals.
But fhall we promife ourfelves the long, unin-
terrupted continuance of fuch profperity ? No :
Serm. XVIU.. The Wheels of Providence, ^69
The wheel is rolling ; aud foon it may be our
turn to feel its defceuding motion. The changes
im other nations are warnings to us. There are
circuinftances attending our prefent fituation,
which carry a threatening afpect. It is a period,
in which, according to the general interpretations^
of prophecy, great events are to be expelled. Our
profperity has continued much longer, than we, or
almoft any nation have experienced at one peri-
od. Our moral ftate does not appear to be mend-
ed y but iniquities of fomc kinds have obfervably
increafed. If an accumulated weight of national,
guilt fhall fall on the defcending part of the whe^l
of providence, this will awfully accelerate its,
downward motion. Let us not be highminde4
but fear. God feeras to be coming forth out of
his place to punifh the inhabitants of the earth for
their iniquities. The earth difclofes her blood,
and fcarcely covers her flain. Let us enter into
our chambers, and fhut our doors about us ; there
let us hide ourfelves until the indignation be over-
paft.
The chambers to which we mufl: refort, for fe-
curity from impending ftorms, are the promifei^
and providence of God. " The name of the
Lord is a llrong tower ; the righteous run into it,
and are fafe." Into this we muft enter by re-,
pentance and prayer, and here we mufl: continue
by humble obedience.
The fcripture foretels a time, when the religion
of the gofpel fhall generally prevail, and by its be-
nign influence fpread peace and happinefs among
the human race. But previous to this glorious
period, there will be terrible judgments, violent
convulfions, and mighty revolutions. Thefe will
be the dire effects of men's inveterate corruptions,
which will have funk fo deep, that they can be
370 The Wheels of Providence^
purged away only by the fpirit of judgment and
the fpirit of burning. To fecure ourfelves from
-a fhare in thefe calamities all human power and
policy are utterly infufficient. Our fecurity will
<lepend on the governing influence of religious
principles, and the general praftice of virtue and
righteoufnefs. If we would efcape the plagues,
which are coming on other nations, we muft fo
far feparate ourfelves from them, as not to par-
take of their lins.
The judgments foretold in prophecy, as nearly
preceding the grand reformation in religion, feem
chiefly to be pointed againft the nations embrac-
ing the papal fuperftition. But if we, who pro-
fefs a purer religion, imitate thofe nations in vice
and immorality, on what ground fliall we exped:
an exemption from their calamities ? National
iafety depends on virtuous manners, not on nom-
inal profeflions. Chrifl: fays to the church in
Sardis, " I know thy works, that thou hafl: a
name that thou liveft, and art dead. Be watch-
ful therefore and ftrengthen the things that re-
main, which are ready to die ; for I have not found
thy works perfect before God. Remember how
thou hafl: received and heard, and hold faft and
repent. If thou flialt not watch, I will come up-
on thee as a thief, and thou flialt not know, what
hour I wiU come upon thee. He that overcom-
eth fliall be cloathed in white raiment, and I will
not blot out his name out of the book of life ; but
I will confefs his name before my Father, and be-
fore his angels."
He that hath an ear, let him bear what the Spirit
faith unto the churches.
SERMON XIX.
>©*^«©c
The Temper of a Chrljlian with regard to Moral
Good and EviL
ROMANS xii. 9.
Abhor that which is evil : cleave to that which is good.
T.
HE difference between good and evil is
here fuppofed to be already underftood and ac-
knowledged. Thefe Romans, even in their gen-
tile ftate, had known God, though they had not
glorified him ; and they had received the infcrip-
tion of the great rules of morality on their hearts,
though they had not obeyed them. By the gof-
pel there had been made to them a more full dif-
covery of the divine law and of moral obligation ;
and, at the fame time, a way had been opened
for the pardon of their paft tr;jGfgrelIions. They
muft therefore now have been capable of judg-
ing what was right.
The wickednefs of the world, befure of the
Chriftian part of it, is owing far more to the want
of an honeft difpofition, than to the want of ne-
ceffary information. Though various fpeculative
opinions are adopted among Chriftians, yet con-
2y2 The Temper of a Chrijiian with regard to
cerning right and wrong in practice there is a gen-
eral agreement, except where the judgment is per-
verted by the habits of vice. The main point is
to abhor that which is evil, and cleave to that
which is good. With this temper governing our
hearts, we fhaTl be fecured from dangerous errors ;
or at leaft from their dangerous influence.
We will confider the two branches of our text
'diMhclly.
Firft. We will explain aiid illuftrate the abhor-
rence of evil.
On a carelefs, fuperficial view of themfelves,
fome may imagine, they abhor evil, when they
really cleave to it. To prevent mifapprehenfions,
we muft examine our hearts with attention.
I. There is a ^reat difference between a real ab-
horrence of evil, and an external forbearance of it.
Men do not always purfue the courfe of life,
which, under other circumftances, their hearts
would really choofe. A regard to worldly inter-
eft, the want of means or opportunity, the ap-
prehe'nfion of detection and difgrace, the power
of education and example, may be a temporary
reftraint frbrn the iniquity to which they al*e
Wrongly inclined, and which, as foon as tlie re-
ftraint ceafes, they will purfue with avidity.
King Joaih did right, while he 'was under the
influence of Jelioiada the priefl: ; tut when the
good prieft was dead, the king fell away to idol-
atry ; and even murdered Jehoiada's Ibn, who
had the boldnefs to reprove his apoftacy. He who
loves iniquity is, in the judgment of God,
'deemed guilty of it, though he fliould not a6lual-
'ly pra6lice it ; for, in this cafe, the practice is pre-
vented, not by voluntary choice, but by external
reftraint.
The divine law forbids covetoufnefs, as well as
Serm. XIX. Moral Good and Evil. 275
opprefiion ; luft, as well as adultery ; envy and
malice, as well as cruelty and revenge. It re-
quires us to put off the old man, not only with
his deeds, but with his lufts too. The thought of
foolifhnefs it pronounces to be fin. Wrath and
hatred indulged, it condemns as murder conceiv-
ed in the heart. The outward conduct forms the
charader in the fight of men ; but in the fight of
God the charadler is determined by the habitual
temper : for hefeeth not as man feeth.
To know ourfelves then, we muft obferve the
current of our thoughts, the tendency of our de-
fires, and the general run of our wifties and in-
tentions.
We forbear fome iniquities, which wc fee in
others. So far it is well. But what reftrains us ?
— Is it a fettled principle of oppofition to evil ? Is
it a fenfe of God's holy prefence and a regard to
the glory of his name ? Is it a fear of his difplea-
fure and an apprehenfion of the judgment to
come ? Or is it only fome inferior motive arifing
from confiderations of temporal convenience r
The man, who avoids evil from the latter motive,
may be called prude?it. It is only the influence of
the former, which denominates him virtuous.
2. There is a great difference between an habitu-
al, and an occafional abhorrence of evil.
One who, in the general courfe of his life, is
devoted to a particular vice, may, at times, feel
an abhorrence of it. Excefs of indulgence will
often produce a temporary difguft, without erad-
icating the habit. Nature, clogged and enfeebled
by a debauch, loathes the pleafures with which it
is overloaded ; but as foon as it rifes from the de-
preffion, the defire of gratification returns with
its former violence. Sicknefs or afflidion may,
for the prefent, deaden the relilh for particular
Vol. V- L 1
2/4 T^^^^ Tentper of a Chri/lian whh regard t6
fins, or awaken fuch convidion and remorfe, acjf
will produce a temporary abhorrence of them ;
and yet, when health and profperity are reftored,
the love of thefe very fms operates -i^ ufual.
There is no alteration in the temper of the mind ;
the only difference is in the ftate of the body, or
in the outward condition.
There are few wicked men, but who have their
ferious and thoughtful frames. The admonition
of a friend, or their own reflexions may awaken
fentiments of oppofition to vice, and refolutions to
forfake it ; and yet thefe fentiments and refolu-
tions may never be carried intoeffed.
This occafional indifference, or difrelifti to evil,
is not a real abhorrence of it. The mind flill is
bent toward it : there is only an accidental fuf-
penfion of the habitual defire.
3. There is a material difference between our
abhorrence of evil mother -people^ and our abhor-
rence of it in oitrfelves.
The man addided to vice condemns in others
every vice, but his own ; and this too, when he
happens to fuffer by it in his intereft or reputa-
tion.
There are thofe, who take great freedom with
the characters of their neighbours, and feem to
think it perfedly innocent for them to divert
themfelves at the expenfe of any man's peace and
honour. But none are more fevere to condemn
this liberty, when they are the objeds of the flan-
dcr. The moft diihoneft man, that you meet
with, if he happen to be cheated in a bargain,
or injured in his property, will exprefs great ab-
horrence of fraud and oppreflion. And even in
indifferent cafes, men ufually cenfure in others the
vices, of which they think themfelves to be clear.
The knave abhors the drunkard, the prodigal def.
Serm. XIX. M^ral Good and Evil. 275
pifes the mifer, and the profane fcoft^ detefts the
diffembler in religion.
A forwardnefs then to condemn fin in others,
is no proof of a real abhorrence of it ; for this
may proceed from partiality, felfifhnefs, pride, ill
nature, or a difpofition to juftify ourfelves. The
main queilion is. In what light we view our own
fins ? Tfjefe we may moft clearly difcern ; and
from thefe we have mofl: to fear. Thefe we fhould
contemplate with peculiar abhorrence, and con-
demn with greatefl; feverity. David fays, " I
was upright before God, and I kept myfelf from
mine iniquity. tp
4. There is an efl'ential difference between the
abhorrence of evil itfelf^ and the abhorrence of its
confequences.
All fin, by the divine conftitution, tends to
mifery. Even in the prefent life, we fee this to
be, in fome degree, its ufual effect.
Nature perverted loves fin ; but nature cannot
be fo changed as to love mifery. The fin may be
pleafing, but the proper fruits of it never can be
fo.
The wicked man, while he loves his vices, ab-
hors their tendency. When he has defi:royed his
health by excefs, and his fubfi:ance by prodigality,
he may wifti he had been more temperate and fru-
gal. He may lament the painful confequences of
.his irregularity. But he would have felt the
fame uneafinefs and difquietude, if he had loft
his fubftance by fire, or his health by a fever. He
is not difpleafed with his own condud, but with
the divine government, which has eftabliflbed a
connexion between vice and mifery. " The fool-
ilhnefs of man perverteth his way, and his heart
fretteth againft the Lord.'* If he refolves to re-
frain from his former vices j ftill it is his wilh.
^y6 The Temper of a Chrijlian with regard to
that he might indulge them with fafety, and that
the confequences of them might be prevented by
fome more eafy and agreeable means, than forfak-
ing them.
To judge, then, whether We abhor evil, we
muft enquire, whether it be fin itfelf, or only the
confequence of it, that offends us — whether we
be grieved for our fins in the inftances, in which
we feel no prefent inconveniences from them ; for
our fecret fins ; for every known ad of wickednefs ;
for the guilty thoughts and inclinations, which have
never rifen into external acls — what is the princi-
ple within us which is croflcd ; whether it be the
love of virtue and righteoufnefs, or only our
pride and covetoufnefs. By fuch enquiries we are
to learn, whether we abhor moral evil, or only
abhor poverty, infamy and pain.
5. We mufi; remember, that there is a mighty
difference between an abhorrence of evil, and an
abhorrence of the perfons, who have done it.
This difi:in6tion is not fufBciently regarded. If
from any caufe you have conceived a prejudice a-
gainfl: a man, you readily condemn in him every
adion in the leafc degree exceptionable ; not al-
ways becaufc you hate the action, but often mere-
ly becaufe you hate the man. The fame things,
which in others would pafs unnoticed, are repro-
bated in him, becaufe you wifh to deftroy his re-
putation, and fink him as low in the opinion of the
world, as he has already fallen in yours. This is
lb far from being a hatred of evil, that it is really
a rejoicing in it. It is nothing different from
malice. The fame temper, which prompts you to
fcandalize an enemy, and to fay all manner of evil
againft him, would take pleafure in his real ini-
quities, becaufe thefe might enable you to attack
his reputation with better hopes of fuccefs. Let
Serm. XIX. Moral Good and Evil, a'j'j
no man then conclude that he abhors evil, unlefs
this abhorrence extend farther than to the evil
which he fees in his enemies. It muft come home
to himfelf, and operate with peculiar warmth a-
gainfl his own iniquities.
Nothing is more common, than for oppofite
parties in religion, or in politicks, to vilify one a-
nother. The fame conduct, which a zealot would
overlook, or even vindicate in his own party, or
fed:, he will, with great feverity, reprehend, and,
on all occafions, expofe in a rival one. This he
wifhes to weaken and difcredit ; but to exalt and
eftablifli his o\!vn. For this reafon you often fee
religious partifans far more zealous to make pro-
felytes to their fe61:, than to make faints of their
profelytes. It was faid of the Pharifees, " They
compafTed fea and land to make one profelyte, and
when they had gained him, they rendered him
twofold more a child of hell than themfelves.**
Hence it is, that they who pretend to form a pure
church, confifting wholly of faints, ufually bring
faintfhip down to fo low a ftandard, that few wiU
want proof. They have men's perfons in admi-
ration, not becaufe of their virtue, but for the
fake of advantage : and the only indifpenfible
qualification is a zealous attachment to their party.
When we feel in ourfelves a zeal againft iniqui-
ty, let us ftand and enquire, whofe iniquity it is,
that warms our zeal. Is it our own, or fomc
other man's ? Is it that of a friend, or of an ene-
my ? That of the fed to which we belong, or on-
ly that of a fed which we hate and wifli to de-
prefs ? If only the latter awakens our difpleafure,
it is not the e-vil of the perfon, but the per/on him-
felf, that is the objed: of our abhorrence. And
let us beware, left the zeal in which we glory as
a virtue, be finally imputed as a vice. If we have
278 The Temper of a Chrijiian with regard to
bitter envy and ftrife in our hearts, this wifdom
defcendeth not from above.
6. We muft diftinguifh between an abhorrence
of particular evils, and an abhorrence of evil at
large.
There may be fome vices, from which men are
fecured by their conftitution of body, or condi-
tion in life. There are alfo vices, which, in fome
men's chara6ter, are excluded by oppofite vices. A
profufe, and a miferly difpofition are both vicious j
but they cannot meet in the fame perfon, becaufe
they are, in their nature, inconfiftent. The fame
may be faid of indolence and paffionatenefs — of care-
lejfnefs and anxiety ; and many other vicious tem-
pers, in their extreme. If you hate a particular
vice only becaufe it ftands in the way of your pur-
fuing another ; and if youabftain from one evil, that
you may practice a different one with greater free-
dom ; you are no better than your neighbor, who
abftains from your vices, that he may follow his
own. Your fuppofed abhorrence of evil, is only
a love of evil. You reject one, becaufe you love
another more.
The queftion then muft be, whether you efteem
God's commands concerning all things to be right,
and hate every falfe way.
Thefe obfervations may fufEciently illuftrate the
temper under conlideration. Before we difmifs
this branch of our fubjecl, it will be proper to
call up in our minds fome arguments adapted to
awaken an abhorrence of evil.
I . All moral evil is contrary to the nature of
God.
That great and dreadful Being, who fills the
univerfe with his prefence, and comprehends all
creation within the circuit of his infpedion, is
ever reprefented, in fcripture, as loving rigteouf-
^erai. XIX. Moral Good and Evil, uj^
nefs and hating wickednefs ; as looking on the
virtuous with approbation and favor, and behold-
ing with abhorrence the workers of iniquity*
Reafon confents to the truth of this representa-
tion ; for a being of perfed; knowledge and recti-
tude can never confound things fo oppolite in
their nature, as virtue and vice.
The dignity of man conlifts in a conformity to
the character, and the happinefs of man depends
on the enjoyment of the favour of this all-per-
feci, Almighty Being. He who loves what God
hates, and he who abhors what God approves, is
the objed of his difpleafure, and therefore muft be
miferable.
Do we believe, that there is fuch a Being ? And
can we think it indifferent what choice we make,
and what courfe we purfue ? Do we imagine, that
he who made and upholds us, is an unconcerned
fpedator of our condud ? Can our hearts be re-
conciled to the idea of living under his difappro-
bation ? Can we contemplate the purity of his
nature, and the defilement of our own, and not
abhor ourfelves ? Even angels, thofe holy beings,
vail their faces in his prefence. What humility
then Ihould cover the face of guilty man ? With
what felf-abafement fliould he contemplate his own
fallen condition ? With what heart-felt penitence
fliould he refled: on his numerous tranfgreffions ?
With what fervent delires Ihould he feek the grace
of God to purify his foul and make him meet for
heavenly joys ?
2. Moral evil is contrary to the defign, for
which we were created.
When wc contemplate our nature as formed by
the Deity, we fee that we were made for a higher
purpofe than to obey the calls of appetite and luft.
Wc have within us the faculty of reafon to dif-
i8o The Temper cf a Chrljiian with regard id
tinguifli between good and evil, and the principle
of confcience to urge our choice of the one, and
rejedion of the other. While we regard iniquity
in our hearts, there is a fenfe of guilt, an involunta-
ry felf-condemnation which attends us. By experi-
ence we find, that without the love of God and of
virtue governing our condudt, there can be no ra-
tional happinefs. Ought we not to abhor that, which
in its very nature, finks, degrades and ruins us ?
Ought we not, in our hearts, to deteft, and in our
pradice, to avoid that, which in our reafon we
condemn ? Shall rational beings ad: in fuch con-
tradiction to themfelves, as to purfue what they
know to be miferable, and choofe what they fee
to be fatal ? We call ourfelves rational ; and we
fliew ourfelves fuch, when we abhor evil, and
cleave to that which is good.
3. The revelation, which God has given us, is
defigned to make us fee the reality, and regard
the importance of the matter, which we are now
contemplating.
He has fpoken to us from heaven, and demon-
ftrated the voice to be divine. He has fent proph-
ets, apoftles, angels, and one greater than them
all, to infi:rucl, warn and perfuade us, to point
out the path which leads to glory, and fence up
the fatal track which goes down to the chambers
of deftruclion : and fliall we, with blind infatua-
tion and headlong obfi:inacy, leap over all barri-
ers, and plunge down the dreadful precipice ?
4. Confider what the Saviour of men has fuf-
fered to deliver us from evil, and you will be con-
vinced, that you ought to fly from it.
Our falvation from fin and its confequences,
was the defign of his coming into this world.
To accomplifh this benevolent defign, he bare our
fins in his own body on the crofs. Great was the
Serm. XIX. Moral Good and Evil, 281
burden, which he fuftained, when God laid on
him the iniquities of us all. View him in all the
trying fcenes of his life ; efpecially view him bleed-
ing and dying on the accurfed tree. Recollect,
that our fins were the caufe, and deliverance
from theiii was the end of all his fufFerings ; and
then fay, whether every fin ought not to be your
abhorrence ? Will you choofe that which he ab-
horred ? Will you indulge that which caufed his
death ? Will you retain that, from which he died
to deliver you ? Is there in man fuch perverfenefs
of foul, fuch ingratitude to a benefactor, and
fuch difregard to himfelf ? One would abhor the
fight of an enemy, who had llain a child, a broth-
er or a friend. He would never choofe for his
companion the truculent ruffian, who had thus
wounded and diftrefled him. Much rather fhould
we abhor our own fins. Thefe have fhed the Re-
deemer's blood — Thefe, if embraced in our bofom,
will deftroy our fouls.
Remember farther,
5. All evil is oppofite to the holy Spirit. God
has no pleafure in the death of the wicked. He
calls them to turn and live. To the calls of his
word he adds the fecret motions of his own Spir-
it. The Spirit of God is holy in his nature and
in his operations. His nature is oppofite to evil,
and his operations are to recover us from it.
His awakening and convincing influences on
the minds of linners, are c^WcdJiriving with them.
Their continuance in fin, is called refifting him.
And will you not abhor that which is contrary to
the Spirit of God — that which oppofes his friend-
ly operations — that which is fo hateful to him,
and fatal to you, that he is ftriving to deliver you
from it ? Will you refift fuch kindly motions and
grieve this heavenly vifitant t
Vol. V. Mm
252 The Temper of a Chrijlian 'With regard id
Contemplate evil in any point of vieW, as con-
trary to the nature of God — to the defign of reve-
lation— ^to the end of your creation — ^to the ptir-
pofe of Chrill's death, and to the influence of the
holy Spirit, and you will fee, that it ought to be
your abhorrence. And when you find that thefe
views of fin bring you to a real, habitual, uni-
verfal abhorrence of it j and that this abhorrence,
nvhile it extends to all fin, is more immediately
pointed at your own, you may then conclude,
that religion has place in your hearts.
We proceed now to illufl:rate.
Secondly, The other branch of our fubject.
Cleave to that which is good.
Religion begins in the renovation of the inward
man ; but it ends not there : it difcovers itfelf in
the works of righteoufnefs. The pure in heart
will be holy in all manner of converfation. It is
not now and then a good aftion, or a tem|J0Tary
appearance of goodnefs, which will prove the heart
to be fmcere : there muft be an adherence to that
which is good.
I . We mud cleave to all that is good, withoTtt
exception.
In the new man, — " old things are paft away,
aiid all things are become new." He glorifies God
in body and fpirit. He yields himfelf a fervaht tb
God, and his members inft rumen ts of righteouf-
nefs to him.
We muft be ready to every good work. If, in
our refolutions of Obedience, we make exceptions
and refervations, it is not the will of God, biit
oar own will, which ^ovetns Us. The queftibh
•with us muft be, not fo much what will ferve oUr
worldly defigns, as wh^it will be acceptable in the
fight of Gx>d.
Scrm. XIX. Moral Good and Evil. 283
2. We muft cleave to that which is good with,
conjiancy,
A variable goodnefs will not meet the divine
approbation. Religion is " a patient continuance
in well-doing." Of Judah and Ephraim God
complains, " What fhall I do unto you ? Your
goodnefs is a morning cloud ; as the early dew
it goeth away.** Tranfient refolutions and tem-
porary reformations are not cleaving to, but tri-
fling with, that which is good. There is a pecu-
liar guilt attending the cafe of thefe Ihort-lived
converfions. The man, who forms a refolution
in favour of religion, is convinced of its truth
and importance ; otherwife there would be no
ground for the refolution. Now if, after this, he
abandon the ferious purpofe which he had made,
and return to his finful courfe, he difcovers great-
er ftrength of luft, greater oppolition of heart to
goodnefs, greater contempt of God, than if he
never had been the fubject of thefe convid:ions.
Hence the apoftle to the Hebrews reprefents it as
peculiarly difficult " to renew thofe again to repen-
tance, who fall away, after they have been once
enlightened, and have tafted the good word of
God." The apoftle Peter alfo fays, " If after
they have efcaped the pollutions of the world
through the knowledge of Chrift, they are again
entangled therein and overcome, the latter end
is worfe with them than the beginning.'*
There are lome doubleminded men, who are
unftable in all their ways. They have fo much
fenfe of the obligations of religion, that they dare
not wholly difregard them. They form good re-
folutions, but never purfue them to effed. They
feel inward convidions of fm, bui never carry
them to a real repentance. Their lufts prevail,
and fmother their half-conceived purpofes of vir-
284 The Temper of a Chriftian with regard to
tue. Their purpofes again revive, and are again
fupprefl'eil. Let not fuch a man think, that he
fliall receive any thing of God. For though he
fhould never run to the fame excefs in vice as ma-
ny others have done, being at times under ftrong-
er reftraints from his own conviction, yet he
sj^oes more abreaft againft light, does greater vio-
lence to his confcience, and more directly oppofes
the Spirit of grace, and confequently may be more
criminal in the fight of God, than fome who
feem to fin with a higher hand.
This thought deferves the attention of thofe,
who have had frequent convictions and awaken-
ings from the providence and Spirit of God, and
yet never have really cleaved to that which is good.
They ought to remember, that " for all thefe
things God will bring them into judgment ;**
for in proportion as they have been favoured with
more powerful excitements to religion, they are,
while they neglect it, involving themfelves in
more awful guilt, and filling up the meafure of
their fins with more awful rapidity. If oppofition
to an awakened confcience, and refifi:ance of a
llriving Spirit, are aggravations of guilt, then
WT mufi conclude, that as finners have experien-
ced thefe more frequently, and more powerfully,
their guilt is on this account more dreadfully in-
creafing, as long as they continue impenitent and
unrcformed. Nor can they know how foon thefe
favourable motions will ccafe, and be fuccceded
by unfeeling hardnefs of heart.
3. We mufi: cleave to that which is good, even
when it is attended with difficulty and danger.
Though wifdom's paths are paths of peace, yet
we fhall find many rough places, in which we
muft tread with caution, and walk with circum-
fpeclion, left we ftumble, or be turned out of the
Serm. XIX. Moral Good and Evil. 285
way. Our Saviour has warned us, that narrow
is the way which leads to life, and ftrait the gate
by which we enter ; and he directs us to flrive
with earneftnefs — to prefs on with refolution.
Difficulties and oppolitions will arife from the
corruptions of the heart, the examples of the un-
godly, the temptations of evil fpirits, and the ob-
jects of the world. But we mull go on our way,
and, " laying afide every weight, run with pa-
tience the race fet before us."
4. We muft choofe that which is good, though
we be fingular in our choice.
The man, who cleaves to God with purpofe of
lieart, rifes fuperior to the examples and entice-
ments of the world. He walks, not as pleafing
men, but God who fearcheth the heart. He de-
fires, indeed, the concurrence and afliftance of
others ; he wiflies that all around him were zeal-
oufly engaged in religion : thus his hands would
be ftrengthened, his refolution animated, and his
temptations weakened- But flill he refolves,
whatever choice others make, and whatever
courfe they purfue, he will walk with God.
Though he does not affect iingularity, he had
rather be fmsicular, than wicked. He had rath-
er ftand alone in virtue, than jom a multi-
tude in vice. Though others think it ftrange
that he runs not with them to the fame excefs of
riot, fpeaking evil of him, yet he knows how to
juftify his own conduct. He will not be ridiculed
out of his virtue, nor bring on himfelf the wrath
of God, to efcape the feoffs of men. He is gen-
tle toward all men, but a fervant to none in mat-
ters of religion. He is eafy to be intreated in a
reafonable cafe, but he will not be peifuaded to
violate his conlcience. " He will Iiave no fello'(v-
a86 The Temper of a Chrifiifiti nmtb regards
piip with the unfruitful works of darknefs, but
will rather reprove them."
We have feen what it ^s, to cleave to that which
is good. We will clofe the fubjed: with fome ar-
guments to confirm our refolutions in well doing.
" Who is he that will harm you, if ye be fol-
lowers of that which is good ?" This will always
be fafe. There can be no real danger attending
it ? Whatever dangers you may apprehend, they
are but imaginary. They are the fuggeftions of
iuft, not of wifdom. Can there be danger in dai-
ly prayer to God, in a pious regard to his provi-
dence, and in a reverence of his name ? Can there
be danger in righteoufnefs, benevolence and in-
tegrity toward men ? Can there be danger ii^
ibbriety, temperance, purity and meeknefs ? Do
thefe virtues expofe you to any mifchiefs, from
which the contrary vices would fccure you ?
The wicked man is often perplexed, what courfe
to purfue, and what turns and ihifts to make, that
he may ftiun the evils which threaten him ; and,
after all his artifice, he runs into the very mifchief
which he aims to avoid, or plunges himfelf into a
greater by declining a lefs. The upright man
needs no artifice. The way of fafety lies plain be-
fore him. It is only to follow that which is good.
ff He who walks uprightly walks furely ; his in-
tegrity will preferve him.'*
" Great peace have they who love God's law,
and nothing fhall offend them." Whatever af-
flidions befall them, they have joy in the reflec-
tion, that their ileady aim has been to approve
themfelves to God.
" Jefus," the great pattern of virtue, " went
about doing good. He was holy, harmlefs, un-
defiled, feparate from finners. " No dangers ever
diverted him from the work which God gave him
Serin. XIX* Moral Cood and E'uU. ^f
tb do. The more conftantly we cleave to that
which is good, the nearer we approach to hi§
character.
The way of goodnefs leads to happiness. The
pleafure which the good man finds in religion
here, is an earneft of fuperior happinefs hereaf-
ter. By experience he daily learns the te ndency
of virtue, and is perfuaded that there awaits him,
in God's prefence, fulnefs of joy. Amidft th6
changes of this mortal ftate, he looks up to God
with cheerful hope and confidence, that under
the direction of perfed wifdom, all things are
working for his good ; that, in the hands of in-
finite power, his future felicity is fecure ; and
that thefe light afflidlions, which are but for at
moment, will prepare him for a far more exceed-
ing and eternal weight of glory. Confcious that
he has cleaved to that which is good, he contem-
plates, with a ferene and cheerful mind, the gloo-
my change of death, viewing it as the happy pe-
riod of all his painful labours, and his introduc-
tion to a world, where he Ihall receive an abun-
dant reward.
That we may cleave to that which is good, let
us make it our full and deliberate choice. Let us
feek the fpiritual renovation of the heart, a mind
enlightened to the clear difcernment of truth,
and a temper moulded into a conformity to the
charafter of God. Let us ever guard againft the
firft departure from goodnefs ; for one devious
ftep leads to another. When we begin to wander,
we can prefcribe no bounds to tranfgreflion. Let
us entertain no fentiments, which contradid mor-
al rectitude. Such fentiments, whatever argu-
ments may be urged in their fupport, muft be
falfe. Nothing can be true, which is contrary to
moral goodnefs. Great familiarity with ourfelves
a 88 The Temper of a ChrljVmn with regard to, Sc^*
is neceffary to conftancy in religion. It is by the
examination of our hearts, and the review of
our adions, that we learn whether they are con-
formed to the will of God. It is thus that we
make a feafonable difcovery of our errors, and cor-
rect them before we are led dangeroufly aftray.
Remembering our dependence on God, we muft
repair often to his throne for light to guide us,
and grace to preferve us in the way of goodnefs^
and truth.
Happy is the man who with the Pfalmift can fay,
" I have chofen the way of truth, thy judgments
I have laid before me, I have ftuck unto thy tefti-
monies. I will run the way of thy command-
ments, when thou flialt enlarge my heart."
SERMON XX.
>0*<S'#©<
Moral Reflexions on Floods*
A Sermon delivered February 22, 1807*
AMOS ix.
The Lord of hofts is he that toucheth the land, and it shall melt, and all that
dwell therein shall mourn, and it shall rife up wholly like a flood, and
shall be drowned as by the flood of Egypt.
REAT and important events are, in the
facred writings, often defcribed by allufions to the
fudden rife and extenfive fpread of waters. This
metaphor is fometimes ufedto expreis happy events;
but more frequently thofe which are calamitous. To
the latter it is applied in our text.
The prophet foretels a defolation foon to come
on the land of Ifrael by the invafion of their en-
emies. The fudden manner and irrefiftible force
of the invafion, and the clean riddance which it
fliould make of people and property he illuftrates
by a flood j particularly by a flood of Egypt,
Vol. V' N n
g'po Moral tlcjieBmis on floods,
when the river Nile, overflowing the lower coun-
try, compelled the inhabitants to retire with their
fubftance to' the higher grounds. "The Lord
toucheth the land, and it fhall melt ;'* fliall fecm
to be at once diflblved into water. " It fhall
rife up wholly as a flood, and fhall be drowned as
by the flood of Egypt.'*
Floods of water naturally fuggefl to us many
ufeful meditations, fome of which may properly
employ our minds this afternoon.
The winter hitherto has been moft remarkable,
A long courfe of intenfe cold has covered the
ilreams with prodigious maffes of the firmeft ice.
The ftreams,. thu^ bridged over, have, thrice with-
in three weeks, been fuddenly fwelled by copious
rains to fuch a height, as to fweep off by the force
of water and weight of ice, a great part of the
mills, and moft of the bridges, which flood upon
thcm^
By reafon of the inereafc of people, wealth,
bufmefs and travelling, works of this kind have
been greatly multiplied within a few years ; the
lofs fuftained therefore by individuals and by com-
munities has been incalculable ; and the embar-
rallments, to which many travellers and fome
families are fubjected, in confequenee of thefe de-
vaftations, is inconceivable.
Thefe floods, though difaftrous to property,
may be conducive to the promotion of piety.
With this view we will now contemplate them.
I. They lead us to realize the majefty and fu-
premacy of God.
Grand and ftriking is the defcriptive language
of the prophet in our text. " The Lord of hofts
is he, that toucheth the earth, and it fhall melt."
The touch of his finger covers the earth with a
flood, as fuddenly, as if the folid ground were melt-
Serm. XX. Moral Refleclions on Floods, n^i
«d into a fluid mafs. The land rifeth into a flood.
The prophet adds, " It is he that buildeth his fto-
ries in the heavens, and hath founded his troop
in the earth ; he that calleth for the waters of the
fea, and poureth them out on the earth ; the
Lord of hofts is his name." We have a fimihr de-
fcription of God's power in the book of Micah.
" The Lord cometh forth from his place ; he will
come down and tread on the high places of the
earth, and the mountains Ihall be molten under
him, and the vallies fliall be cleft ; they fliall be as
wax before the fire, and as waters poured down
a fteep place." The fame allufions we find in the
book of Pfalms. " The Lord is very great ; he is
clothed with honour and majelly. He covereth
himfelf with light, as with a garment ; he ftretch-
eth out the heavens like a curtain ; he layeth the
beams of his chambers in the waters ; he maketh
the clouds his chariot ; he walketh on the wings
of the wind. He laid the foundations of the earth ;
he covered it with the deep as with a garment ; the
waters flood above the mountains. At his rebuke
they fled ; at the voice of his thunder they h ifted
away." God's fovereign and abfolute difpoiai of
the mighty waters is adduced in the book of Job,
as a demonflration of his lupreme and univerfal
dominion. Thus fpeaks the Almighty to his fer-
vant ; " Who fhut up the fea with doors ? — I made
the cloud its garment, and thick darknefs its fwad-
dling band. I brake up for it my decreed place,
and fet bars and doors, and faid. Hitherto Ihalt
thou come, and no farther, and here fhail thy
proud waves be flayed." God's controuling pow-
er over floods and mountains was manifeiled in a
peculiar manner to the Jews, in their deliverance^
from Egypt, and introduction into Canaan. This
is grandly defcribed in one of the Pfalms. " When-
C92 Moral Refieciiom ow Floods*
Ifrael came out of Egypt, the houfe of Jacob from
a people of a ftrange language, Judah was his fanc-
tuary, and Ifrael his dominion. The fea faw it
and fled ; Jordan was driven back. The moun-
tains Ikipped like rams, and the little hills like
lambs. What ailed thee, O fea, that thou fleddeft ;
and thou Jordan, that thou waft driven back ?
Ye mountains, that ye fkipped like rams, and ye lit-
tle hills like lambs ! Tremble, thou earth, at the pre-
fenceof the Lord ; at the prefence of the God of Ja-
cob, who turneth the rock into ftanding water, and
the flint into a fountain of water." The prophet Je-
remiah alledges,as a proof of theinfidelity, and even
brutality of the Jews, that they revered not God's
prefence, when they had before them the moftftrik-
iog evidences of it in the mighty fwellings of the
waters, andtheeffeclual reftraints under which they
were held. '* Hear now this, O foolifh people, and
without underftanding, who have eyes, but fee
not ; and ears, but hear not : fear ye not me \
faith the Lord ; will ye not tremble at my pref-
ence ? who have placed the fand for the bound of
the fea by a perpetual decree, that it cannot pafs
it ; and though the waves thereof tofs themfelves,
yet they cannot prevail j though they roar, yet
can they not pafs over."
Floods exhibit to us a grand and aftoniftiing
fpectacle. They fwell the mind with the idea of
awful and irrefiftible power. They (hew us the
vanity and impotence of man. They demonftrate
the prefence of an invifible Being, who alone
maintains a dominion over them. They admon-
ifli us to revere his fupreme majefty, and truft his
continual care.
We fee evidences of God's providence every
where, and every day, but common and daily
occurrences, being familiar to us, are eafily over-
Serm. XX. Moral Reflexions on Floods. 293
looked, or foon forgotten. Floods which are
more rare appearances, unite their novelty with
their grandeur, to attraft the attention, affe<5t the
imagination and folemnize the mind.
2. Floods call our attention to the wifdom and
goodnefs^ as well as to the power and majefty of
God.
Settlements bordering on feas, or coHtiguous
to large rivers, are fubjecl to inundations, which
fometimes fpread wide devaftations. Ordinarily,
however, the tides of the fea, and the fwellings of
rivers are fo difpofed, as to be beneficial, not mju-
rious to mankind.
The land of Egypt, where rains feldom fall, de-
pends on the annual Sowings of its river for the
fertility of its foil. Low lands, bordering on
large ftreams, are enriched by floods. Thefe may
fometimes " wafli away the things, which grow
Out of the earth ;" but ufually they render the
earth more produflive. And it is happy that,
though they are abfolutely beyond our controul,
they are always under the diredlion of the great
governour of nature.
If the vaft quantities of fnow, which fall in the
winter on the mountainous parts of the country,
fhould be diiTolved by copious rains and a fteady
warmth, the rife of floods, and the impetuofity
of flreams would fpread extenlive ruin ; and the
erection of bridges, mills and water works v/ould
be a fruitlefs labour. To prevent this calamity,
the fnow waters are ufually drained off" in a gen-
tle manner ; vernal rains are fliort ; warm days
are followed with cool nights ; the rifmg flood is
checked by a change of weather. Thus the fnows
are taken off without imminent danger to man or
material injury to property, and with fenfible ben-
efit to the foil.
294 Moral Reflect ions on Floods.
It is a kindnefs in providence, that high floods
feldom come in that feafon of the year, when
our fruits are in the field. Such repeated inun-
dations, as we have feen of late, coming in mid-
fummer, or in early autumn, would fweep off the
fruits of our fields and meadows, and be follow-
ed with extenfive fcarcity. And if fuch unfea-
fbnable floods were frequent, the rich intervales
contiguous to rivers would be deferted, and our
beft lands lie uncultivated.
It is an inftance of divine goodnefs, that floods
are attended with fome degree of regularity, fo
that ordinarily we know when to expecl them,
and what' precautions to take for fecurity againft
them.
Let us learn to trufl that benevolent Being, who
orders fnows and rair-s, florms and floods for the
benefit of the human kind.
3. Floods remind us of our own impotence, and
of our dependence on God.
We fee, that it is not in our power to order the
time when they Ihall come, or when they fhall
retire ; to prefcribe the height to which they
fhall rife, or the extent to which they fhall fpread ;
to divert their courfe, or reprefs their impetuofi-
ty. All thefe circumflances are directed by a fu-
perior power — by him who gathers the winds in
his fifts, and meafures the waters in the hollow of
his hand. Equally dependent are we in every
thing — equally impotent in every condition. But
fuch fcenes are now and then prefented to us,
that impreffed with a fenfe of our weaknefs, and
of God's governing providence, we may never
trufl in ourfelvcs, but in all our ways may ac-
knowledge him.
4. Floods, coming in an unufual time and manner,
teach us the uncertainty of human defigns and the
precarioufnefs of worldly property.
Serm. XX. Moral Reflexions on Floods, s'g-^'
Floods though ordinarily difpofed In mercy,
may fometimes come for corredion. So Elihu
obferves ; " God by watering wearieth the thick
cloud, which is turned about by his counfels to do
whatfoever he commandeth on the face of the
world ; and he caufeth it to come, whether for
corredion, or for the land, or for mercy.**
A general deluge was the judgment, by which
God punifhed the wickednefs of the old world.
Partial inundations have often fpread defolation
to a wide extent on lands adjacent to feas and ri-
vers. The fwelling tide urged by violent winds
has rufhed in far upon the land, laid towns and
cities wafte, driven fhips from their moorings far
upon the folid ground, where houfes and ftores
have flood ; and, at the fame time, has fwept
houfes and flores with their treafures and owners
into the ocean, where (hips were moored. Ri-
vers, raifed by mighty rains or the fudden dilTo-
lution of fnows, have borne away with impetu-
ous force the works and labours of men, their
iijcks and herds, their habitations and riches.
Such flot)ds are to be regarded as calamities,
not only to the immediate fuiferers, but alfo to
communities. They may, however, like other
calamities, be ufeful in a moral view, to admon-
ilh us of the vanity and inftability of earthly
things, and to dired our thoughts to better ob-
jeds. The late floods, coming in an unufual fea-
ibn, rifing one after another in quick fucceflion,
and bearing on with them immenfe quantities of
heavy and folid ice, have produced difaftrous ef-
feds never before known, to fuch an extent, j[ince
our country was inhabited.
We fee how ealily the hand of God can blaft the
expedations, fruftrate the deligns, and deftroy
the works of men. Let us feek a city which
296 Moral ReflecHom on floods,
hath foundations, and there lay up trealUres,
which floods and ftorms cannot annoy.
5. Unufual floods remind us of God*s power
to punijh^ or proted us, according as we offend or
obey him.
He who can fwell the waters to overflow us, can
let loofe enemies to invade us. He who can re-
prefs the angry floods, can rellrain the rage of
men.
The inroads of enemies are often compared to
the irruption of waters. Their defeat and difap-
pointment to the fliilHng of waves and the drying
up of rivers. The prophet foretels a time, " When
the enemy fliall come in Hke a flood, but the Spir-
it of the Lord ftiall Uft up a fl:andard againfl; him."
The Pfalmifl; ufes the fame limiUtude ; " The God
of our falvation is the confidence of all the ends
of the earth, and of them that are afar off on
the feas ; he by his ftrength fetteth faft the moun-
tains, and fl:illeLh the noife of the fea, the noife
of the waves, and the tumult of the people." " The
forrows of death compafled me j the floods of
ungodly men made me afraid. In my diflirefs I
called upon the Lord. He fent forth his arrows
and fcattered them. Then the channels of wa-
ters were feen, the foundations of the world were
difcovered. He fent from above, and drew me
out of many waters."
Men, when their paflions are calm and undiflur-
bed, like natural ftreams of water, move harm-
lefs within their bounds, and glide gently along
in their proper channels. But if pride, ambition,
avarice, wrath and revenge once take the com-
mand of them, then like the fea agitated with
fl;orms, or like rivers fwelled to floods, they rufli
on impetuous and carry defl:ru<^ion with them.
Obferve the fame man guided by fober reafon, and
Serm. XX. Moral Reflexions on Floods, 297
urged by blind paflion, and you will fee him as
different from himfelf, as is the gentle rill from
the headlong torrent.
There was no evil on earth which David fo much
deprecated, as fubjecT:ion to the power of a mortal
enemy. When the choice was offered him of fev-
en years famine, three days peftilence, or three
months flight before his enemies, he anfwered,
" Let us fall into the hands of the Lord, for great
are his mercies ; but let me not fall into the hand
of man."
It is happy for us, that he who rules the feas
and reftrains the floods, can reprefs the paffions
and controul the defigns of men. " The wrath of
man fliall praife him, and the remainder of that
wrath he will reftrain."
6. Floods remind us of our mutable and mortal
condition. Under a general fentence of mortali-
ty on the nation of Ifrael, Mofes faid, " Thou
carrieff: them away as with a flood.'*
Time, like a ftream, is rolling on, nor fl:ops its
courfe by day nor by night. Yea, it ruflies for-
ward with rapidity like a river fwelled to a flood.
Streams bend their courfe in various direflions ;
but all, whatever direction they take, tend to the
ocean, where their waters are fwallowed up and
loff:. Men have their different objects and pur-
fuits ; but all are alike hafl:ening to the grave ;
all are prefflng forward to the world of eternal
retribution.
All the rivers run into the fea, and would foon
ceafe, were they not continued by a fuccefflon of
waters. The human race is preferved by a fuc-
ceflion of mortals. One generation pafles away,
and another comes. Thus the inhabitants of the
earth abide from age to age. The race is called
the fame, but the mortals, which compofe it.
Vol. V. O o
dgS Moral Reflexions on l^loods.
like the waters which conftitute a river, are
changing every day and every hour.
It would be wife for us often to refleO: on our
tranfient condition. We are pafling away like
the floods ; we have no abiding place on earth.
Let us not fet our affection on things below, but
look forward to that world, to which we are go-
ing. Would a man hurried down a rapid flream,
exult in his riches, becaufe he paffed along in fight
of meadows, fields, groves, and houfes ? Would
lie call thefe his own, becaufe he beheld them, and
only juft beheld them with his eyes ? Why Ihould
we, who are hurried through life, and carried
away as with a flood, glory in the worldly ob-
jects, which we fee, as we pafs along, but fcarce-
iy have time to poffefs ?
We are changing our condition, and our rela-
tion to things around us. We are pafling from
place to place, from object to object, from fcene
to fcene, like men floating down a flream. This
moment flies, the next fucceeds, and goes off" like
the former, giving place to a fucceffor. One en-
ioyment, or amulement departs, and another
comes. One defign, or employment is defeated
or laid aflde, and another taken up. Here we
hope for better fuccefs. Here, again difappoint-
ed, we change our purpofe. We walk in a vain
fliow ; we are difquicted in vain. Like men
thrown out on a flood, we ftruggle for fliore ; we
pant for reft ; we feize the twig ; it breaks ; we
are driven with the flream ; we grafp the leaf;
we flnk ; we pafs from human flght, and are foon,
forgotten.
There is nothing ftable here below ; no firm
object by which v/e can hold, no folid ground on
which we can ftand. The anchor of our hope
muft be fixed in the grace and goodnefs, the prom-
ife and faithfulnefs of God.
Serm. XX. Moral Reflexions on Floods. 299
A flood is not only rapid, but violent in its
progrefs. No works of art can reftrain it. And
no man hath power over death. As well may
we invert the downward ftream and remand it
back to its fource ; as well may we reprefs the fi-
fing flood or fcoop it from its channel, as finally
prevent the approach, or repel the attack of death.
There is an appointed time to man upon earth,
and the bounds appointed him he cannot pafs.
It is God who holds our fouls in life, and whofe
vifitation preferves our fpirits. Wlien he takes
away our breath, we die. When he brings down
to the dufl:, who can raife himfelf up .? When he
fmites, who can deliver out of his hands ?
A flood is a metaphor ufed in fcripture to denote
fudden deftrudiion. The prophet fays, " The
Lord hath a mighty and ilrong one, which as a
deflroying florm, and a flood of mighty waters o-
verfiowing, fhall cafl down to the earth." Job
fays of the hypocrite, "He buildeth his houfe as
a moth, and as a booth which the keeper maketh.
Terrors take hold on him as waters, a ftorm hur-
leth him out of his place.'*
Various are the means by which, and the ways
in which, men are removed out of life. Con-
cerning the manner of our own death we can
form no certain judgment. But flnce many of
our fellow mortals are removed in a fudden man-
ner, we fhould all a<5l on the fuppofition, that our
removal may be as fudden. Our Saviour admon-
ilhes us, that, as we know not at what hour he
will come, we ought always to watch, lefl com-
ing fuddenly he find us fleeping.
We all, like a flood, which rolls on and returns
not again, are going the way, whence we fhall
not return. We are pafUng, as the wind, which
Cometh not again 5 the place which has known us.
30O Moral Reflexions on Floods.
will know us no more. How indifferent fhould
we be to thefe worldly interefts, which foon we
muft relinquifh, and never repolTefs ! How dili-
gently fhould we improve the feafon, which foon
muil end, and never be renewed ? " What our
hands find to do, let us do it with our might ; there
is no work in the grave."
To a time of prevailing mortality the metaphor
is peculiarly applicable. In reference to fuch a
time Mofes fays, "Thou carriefl them away as
with a flood." But at all times men are mortal ;
are doomed to dull ; are haftening to the grave.
Time, like a rifmg flood, fwecps them all away
without diftinclion.
The fwelling river takes up all objeds within
its reach, and drives them down its current.
Death makes no difference ; it bears away the fmall
and the great, the poor and the rich, the old and
the young, the worthlefs and the ufeful. They
are all fwimmingdown theftream of time together,
like the various materials which cover the furface
of a flood. If at one time, they croud thicker,
aid roll faftcr, than at another, yet they are all
conftantly hurried downward, and will foon be
thrown into the boundlefs ocean.
We fee, then, the true end and ufe of life. It
is to prepare for death, and the eternity which
will follow. How unaccountable is the folly of
mortals ! They know that death is before them ;
and how feldom they think of it ? They fee oth-
ers fwept away with the flood, and hardly confid-
er themfelves as within thcflream. What multi-
tudes perifh " without any regarding it ?"
The uncertainty of the time of death, our Lord
urges as an argument for watchfulnefs. Foolifh
man makes it an argument for careleffnefs. If the
certainty of death be a reafon for preparation, the
Serm. XX. Moral Reflexions on Floods, 301
uncertainty of the time is a reafon for immediate
preparation. The event is too important to be neg-
lected finally. It may be too near to be negledted
at all. The leall delay is prefumption, for none
knows, but it may be fatal.
Floods teach us to make firm thofe works, which
may be expofed to their violence. And they re-
mind us of the wifdom of laying well the founda-
tion of our religion, that it may ftand fafe againft
the moft trying ftorms.
In erecting works on ftreams we calculate for
floods, not merely for calm waters. In the works
of religion we are to take fimilar precautions. We
muft exped in our Chriftian courfe fome rough
and tempeftuous weather ; not continual ferenity
and funftiine. We muft look to confequences j
count the coft ; lay out for croffes and trials, and
form our refolutions accordingly. A hafty, fuper-
ficial religion, like other flender and carelefs works,
will yield to winds and floods.
If the neceflary works, which we conftruct on
ftreams, are injured, or borne away by floods, we
do not abandon them as untenable, or unworthy
the hazard. We endeavor to profit by experience.
We enquire, where was the defeft, and in a new
conftruclion rectify the error, and guard againft
the danger, which before was unthought of. And
if we meet with difficulties in our religious work,
we muft not renounce it as imprafticable, but
proceed with more watchful prudence, and more
firm refolution. We muft grow wifer by con-
viction of paft follies, and ftronger by experience
of former weaknefs.
Our religion muft be built on the foundation of
God*s word ; it muft be united to the foundation
by love of the truth ; it muft be ftrengthened and
fupported by faith in God's promife and grace j
302 Moral R£jle6liom on Floods,
it muft be kept in good repair by the fteady prac«
tice of the various duties, of which it confifts.
Thus it will abide in the day of trial. This is the
inftru^lion given by our Saviour. " Not every
one that faith unto me. Lord, Lord, fhall enter
into the kingdom of heaven ; but he that doth
the will of my Father, who is in heaven. Who-
foeyer heareth thefe fayings of mine, and doeth
them, him will I liken unto a wife man, who built
his houfe on a rock ; and the rain defcended, and
the floods came, and the winds blew, and beat
upon that houfe, and it fell not, for it was found-
ed upon a rock. And every one that heareth my
fayings, and doeth them not, fhall be likened un-
to a foolifti man, who built his houfe upon the
fand ; and the rain defcended, and the floods
came, and the winds blew, and beat upon that
houfe, and it fell, and great was the fall of it."
Take heed therefore how you build ; for every
man's work will be tried, of what fort it is. Not
only lay well the foundation, but rear the fl:ruft-
ure with firm materials, well compared together,
that they may refift the flood, and weather the
ftorm. If your building perifli, you will fuffer
io£s J if it abide you will receive a rich reward.
SERMON XXI.
The Impiety of alledging God's Promije, as a reafon
for the ne^led of Duty.
MATTHEW iv.
Then the devil taketh him up into the holy city, and {etteth him on a pinnacle
of the temple, and faith unto him, If thou be the fon of God, caft thyfelf
down ; for it is written, He fhall give his angels charge concerning thee, and
in their hands they fhall bear thee up, left at any time thou dalh thy foot
agaiiift a ftone. Jefus faid unto him, It is Wiilten, Thou fhak not tempt
tlie Lord thy God.
X HE devil from the beginning of the world,
has been an enemy to mankind. On our firft pa-
rents he brought death by feducing them from
their obedience to God. The defisfn of our re-
demption he endeavored to defeat by temptmg
the Redeemer to deftroy himfelf. In both cafes
he ufed the fame artifice, a perverfion of the word
of God. In the former cafe he perverted the di»
vine threatening ; in the latter, the divine promife*
He told our firft parents, that though they fhould
eat of the forbidden fruit, they would not furely
die : he told our Redeemer, that though he fliouM
caft himfelf down from a pinnacle of the temple^,
he would furely live. The tree of knowledge God
had guarded by a threatening of death. Sataft
304 God*s -Promlfe no euufe for
alledged, that this threatening did not really in-
tend what it feemed to import. God had pro-
mifed the Redeemer, that, during the time of his
miniftry, he fliould be under the protedion of an-
gels, who would keep him in all his ways. Satan
interpreted this promife, as containing more than
was really intended ; and in proof of his inter-
pretation, he urged, that if Jefus fhould caft him-
felf down from the temple, no hurt would enfue.
The promife, which he adduced, is in the 91ft
Pfalm. " There fhall no evil befall thee — for he
fliall give his angels charge over thee to keep thee
in all thy ways ; they ftiall bear thee up in their
hands, left thou dafh thy foot againft a ftone."
That this promife had a refped, as to good men in
general, fo to the Son of God in particular, is ev-
ident from the words, which follow ; " Thou
fhalt tread upon the lion and the adder ; the young
lion and the dragon flialt thou trample under
feet.*' The devil, in his temptation of Eve, pre-
fented himfelf in the form of a ferpent. Hence,
both in the Old Teftament and the New, he is
called by the name of a ferpent, an adder^ and a
dragon^ The conqueft of the feed of the woman
over fatan the tempter, is expreffed by his bruif-
ing XhQ ferpenf s head. In this paffage quoted from
the 91ft Pfalm, there is an evident allufion to the
fentence on the ferpent. Hence it is natural to
conclude, that the whole promife had a peculiar
refpeft to him, who was to tread fatan under his
feet ; and enfured to him the fpecial proteiftion of
divine providence, until this work fhould be ac-
complilhed. The devil juftly applies this promife
to Chrift ; but he wickedly leaves out a part of it,
and perverts the meaning of the whole. He in-
linuates, that as Jefus was under a promife of di-
vine protection, he had no occafion to take care of
Serm. XXI. negkd of Duty, 305
himfelf ; and whatever he might do, the promife
would fecure him. " If thou be the Son of God ;'*
If thou be the promifed feed of the woman, who
was to be born without the intervention of man,
and therefore eminently to be called the Son of God ;
jf thou be that perfon, as, by a voice from hea-
ven thou waft juft now declared to be, then, to
make it manifeft to the multitude aflembled below,
** caft thyfelf down from this pinnacle ; for it is
written. He ftiall give his angels charge concern-
ing thee, and in their hands fliall they bear thee
up, left thou dafh thy foot againft a ft one.*'
The devil here leaves out a material claufe. The
promife was, that the Mefliah fhould be kept, in all
his ways. The devil, omitting thefe laft words,
infinuates, that Jefus, if he was the Son of God,
would be kept, even though he went out of his
ivay^ and caft himfelf down from the pinnacle.
Thus the emiflaries of fatan often mutilate the
fcripture, when they pretend to quote it. To
prove that religion confifts, not at all in piety to
God, but wholly in the focial virtues, juftice and
mercy, the authority of the prophet has been ad-
duced ; " What doth the Lord thy God require
of thee, but to do jujily and to love mercy ?** — ^The
words immediately following, " audio walk humbly
with thy God^^ are omitted, becaufe thefe injoin
piety. This is quoting fcripture, as the devil quo-
ted the pafl*age in the Pfalms.
And as fatan mutilates, fo he perverts the paf-
fage. He argues from it, on this falfe principle,
that where God has promifed an event ; there is
no occafion for human means — that the event
promifed will take place, let men do what they
can, or omit what they will. Chrift anfwers, " It
is written. Thou (halt not tempt the Lord thy
God.'* His words import, That to plead God's
Vol. V. P p
306 God's Fromife no excufe for
promife as a reafon for the negleft of plain dutyv
is not to truft, but to abufe his promife — not to fe-
Gure, but forfeit his care.
The devil, in his attempt on the Saviour, fail-
ed of fuccefs : but among the wricked and unbe-
lieving part of mankind he finds this artifice to
have great efFe<5t. In Chrift there was nothings
but in men there is muchy to favour his tempta-
tions.
Our Lord always a(5led, and he taught his dif-
ciples to acl on this principle, " That the provi-
dence of God over men is exercifed in concur-
rence with human means, and that, where the
proper means are neglefted, the care of provi-
dence is forfeited." Jefus had a promife of God's
prote<flion ; but " he did not commit hiiufelf to
men, for he knew what was in men.'* And, until
the time of his death was come, he took the fame
precautions to fliun dangers, and to preferve his
life, as if no fuch promife had ever been made.
He affured his difciples, that during their minif-
try, the hand of providence would be employed
in their defence ', but yet he inftrufted them to
confult their own fafety by all prudent and honeft
means. " If they perfecute you in this city, flee
to another." " I fend you forth as fheep among
wolves ; be ye therefore wife as ferpents, and
harmlefs as doves." He promifed them, that " if
they Ihould take up ferpents, or drink any deadly
thing, they fhould not be hurt." This promife
was a great fecurity, while they adhered to their
duty ; but no longer. If their enemies fhould
attempt to deftroy them by ferpents, or by poilon^
God's providence would preferve them. But if
they themfelves, in pride, vanity and oftentation,
Ihould handle ferpents, or drink deadly poifon>.
the promife would be no defence.
Serm. XXI. negkft of Duty, 307
There is, in the divine government, a connex-
ion between means and ends — between conditions
and promifes. If we attempt to break this con-
nexion, we rebel againft that order, which is a fu-
preme law of heaven, and yield ourfelves to the
dominion of the devil. He would perfuade men
to difregard this connexion, and to rely on prom-
ife.i without performing conditions.
After Noah's egrefs from the ark, God promif-
cd him, that " while the earth remained, feed
time and harveft (hould not ceafe." What if eve-
ry man, relying on the promife of a harveft,
Ihould negled feed time ? Would there be a har-
veft ? Or, if there were none, would God violate
his promife ? By no means. The promife evi-
dently intends this, and no more than this ; that
generally the courfe of the feafons fhould be reg-
ular and favorable, and where feed time was im-
proved, a harveft would follow. But ftill, " if
the fluggard will not plow by reafon of the cold,
he ftiall beg in harveft and have nothing.*' God
fulfils his promife in giving the times of fowing
and gathering, and in caufing his fun to fhine and
his rains to fall upon our fields. His blefling does
not fail. But if we negled the neceflary means
of obtaining a harveft, we caft away the blefling,
andean claim no benefit from the promife.
There is, perhaps, no promife in the bible ex-
preffed more abfolutely, than this of a harveft ;
and yet every man knows, how to underftand it.
I prefume, no man, on the foot of this promife,
ever refufed to fow his feed, or, when he had
fown it, left it to be devoured by beafts ; for eve-
ry man knows, that though harveft in general do
not ceafe, yet /j<?fhall have none, unlefs he take
the neceflary fteps to obtain one. The fluggard,
who will not fow, never thinks of charging the
308 God*s Promife no excufe for
barrennefs of his field to the unfaithfulnefs of
God. For in matters, which relate to the necef-
fary bufmefs of life, men ufually reafon and judge
right. It is in things, which refpeft religion, that
they moft frequently abufe and pervert the prom-
ifes of God, and admit the do6trine of the devil,
that where God has declared his intention of an
end, we need not do any thing to obtain the end,
or avoid any thing through fear of defeating it.
We will con fider fome cafes, in which men rea-
fon with themfelves, and with one another, juft
as fatan reafoned with our Saviour.
I. Some fay, " The fcripture declares, that God
would have all men to be faved, and none to per-
ifh, and that he gave his Son to be a ranfom for
all." " Now," fay they, " if it be God's will
that all fhould be faved, and the Son of God have
ranfomed all, then all will be faved ; for who can
refift God's will, or defeat his purpofe ? His pow-
er is equal to his benevolence ; both are inlinite,
and the end is certain. It is then of no import-
ance, what men believe, or what they do. The
vicious and impenitent are as fafe, as the penitent
and virtuous, and infidels are as fafe as believers."
But all this reafoning is founded in a perverlion
of fcripture, and of nature.
I. It is founded in a perverfion of fcripture.
This, indeed, fays, " God would not that any
ihould perifh." But it adds, " He would that all
iliould come to repentance." It fays, " He would
have all men be faved." And it fubjoins. " He
would have them come to the knowledge of the
truth." The pafTages therefore teach us, that un-
lefs fmners and unbelievers do repent and embrace
the truth, they cannot be faved, but mufl perifh.
The gofpel, indeed, alTerts, that " Chrifl: gave
himfelf a ranfom for all." But how for all ? —
Serm. XXI. negleO of Duty, 309
Not that all might be faved in their fins ; but
" that the mercy of God might be unto all them,
who believe/' " The grace of God, which brings
falvation, has appeared to all, teaching them to
deny ungodlinefs and worldly lufts, and to live
foberly, righteoufly and godly, and thus to look
for the hope of falvation through Chrift, who
gave himfelf for us, that he might redeem us from
iniquity, and purify us unto himfelf.'*
2. The reafoning under confideration is as con-
trary to nature, as it is to fcripture. For habitu-
al wickednefs is, in itfelf, inconfiftent with ration-
al happinefs. If the impenitent finner is to be
happy in his impenitence, the whole fyftem of na-
ture muft be inverted. The gofpel fcheme was in-
troduced, not to prefcribe to men arbitrary terms
of happinefs, but to propofe to them fuch terms
as are eflential to their happinefs. They are not
in danger from the gofpel, but from their difobe-
dience to the gofpel. It is not this, which has
made fin the caufe of mifery. It is the nature of
fin to produce mifery. Grace has interpofed for
our deliverance. If we will not accept this deliv-
erance, we muft take the confequence of our per-
verfenefs.
II. The fame abufe is often made of the doclrine
of Eledion.
That there is a divine ele<5tion of perfons to e-
ternal life, the fcripture tells us ; and ferious peo-
ple, though they may differ in their manner of
ftating it, yet generally admit it in fubftance. To
explain this doftrine is not our prefent intention,
but to correal the abufe of it.
There are fome licentious people, who, either
foolifhly miftaking, or wickedly perverting the
doclrine, plead it in excufe for the negled: of plain
duty, and for the indulgence of palpable iniquity.
5'io God*s Tromife no excufe for
They fay, " If there be a certain number clio-
ifen to falvation, and all the reft be reprobated to
deftrudion, why need we concern ourfelves about
the matter ? We cannot alter the decree of God.
If we be ekfted to falvation, our impenitence
'will not deprive us of it ; and if we be reprobat-
ed to mifery, our repentance will not fave us from
it. We may refign ourfelves to ou^r fate, for the
purpofeof God will ftand.'*
But where do you find in fcripture fuch a kind
of eledion as this ? We are told, that God hath
chofen us to falvation through fandification of the
Spirit, and belief of the truth ; but not that any
are appointed to falvation without faith and holi-
nefs. We are directed to make our eleftion fure
by adding to our faith all the virtues of the Chrif-
tian chara<5ler ; and we are told, that if we do
thus, we fliall never fall : but we are no where
taught, that eledion is made fure to men, whether
they have in them thefe virtues or not. What-
ever may be our different conceptions of God's
decrees, fo much is plain, that the fcripture teach-
es no decrees, but fuch as afcertain the end in a
courfe of means, and enfure benefits on certain
qualifications and conditions. Our bufinefs is
with the means and conditions. By the obfer-
vance of thefe we are to fecure the bleflings — not
to expeci: the bleflings in the negle<^ of thefe.
To argue from election, that there is no need of
our attending to our own falvation, is to adopt
the reafoning of fatan, who would have Chrift
plunge himfelf headlong from a pinnacle of the
temple, relying on God's promife, that angels
fliould bear him up in their hands, and his foot
Ihould not be dafhed againft a ftone.
The gofpel makes the offer, defcribes the na-
ture, and ftates the terms of falvation. The
Serm. XXI. negkd of Duty* 3,1 »
terms are repentance of fin, and faith in the Re-
deemer. On our compliance with thefe terms-^
falvation is fecured to us by promife. While wc
reject them we are under condemnation. Thus,
far our duty is plain, and the way of falvation is>
obvious. It is alfo certain, that there is no hid-
den purpofe, which will fet afide God*s exprefs.
word. He is of one mind ; none can turn him.
*' Secret things belong to God j things which are
revealed belong to uSj that we may do the words
of his law."
Though many from the decree of God argue
themfelves into licentioufnefs in their moral con-
duft, yet none of them will allow the fame argu-
ment to influence their worldly condudl. No
man will throw himfelf down a precipice, depend-
ing for fecurity on a decree, which has fixed the
bounds of life. No man will fay, that if his term
of life be not run out, a fall cannot hurt him*
No man, in a dangerous. fix:knefs, will negleft the
means of his recovery,, prefuming, that the de-
cree of God will fave him without means. No
man lets feed time pafs unimproved on prefump-
tion that the decree of God will bring him a har-
veft, without feeding or cultivating his grounds.
Here moft men argue rationally, and a<^ prudent-
ly. They believe, that there is a regular providences,
on which they are dependent for every thing, and
that, in order to receive the blefling of providence,
they muft occupy the powers, and apply the means,
which they poflefs. Here the government of pro-
vidence is an argument for induftry. Whence is.
it, that fo many argue differently in matters of re-
ligion ? — The reafon is obvious. The duties of
religion are difagreeable to them, and they wifK
to be excufed from them. The interefts of the
w^orld are pleafing to them, and thefe they purfue
312 God's Proniife no excufe for
with ardour j and hence the fame doctrine, which
is an argument for negligence in the former cafe,
is an argument for diligence in this.
III. In much the fame manner fome abufe the
doctrine of God*s grace in the converjion of linners.
The fcripture often tells us, that we are faved by
grace — that our renovation is a work of God —
that faith is his gift. Hence ferious and humble
fouls take encouragement to work out their falva-
tion ; for if the grace of God works in them,
there is hope, that they may work with fuccefs.
But the negligent and carelefs argue differently.
They reafon with themfelves, as the devil reafon-
ed with our Saviour. They fay, " If converfion
be the work of God, then it is not our work,
and we need not concern ourfelves about it. God
needs not our help to accomplifh the purpofe of
his grace. If he is pleafed to effect a faving change
in us, we (hall be faved ; if not, we muft fuffer
the confequence, and we cannot prevent it.'*
Now this fame argument you may juft as well
ufe in your fecular bufmefs. You at once fee the
abfurdity of it in this cafe : it is equally abfurd in
the other. It is not pretended, that you can re-
new your own fouls, and prepare them for hea-
ven, independently of God. But repentance
and faith muft be your own a6ts and exercifes.
And you are to confider, that God, of his free
and fovereign grace, has put into your hands the
means of faith and repentance, and affords the
influence of his good Spirit to accompany them.
While, therefore, you are in the ufe of thefe
means, you are in the way, in which God ordi-
narily grants his bleffing. Attend on the means
and truft God's grace, as you attend on your fe-
cular bufinefs and truft his providence, for fuccefs.
" But is it not diihonoring the grace of God to
Serm. XXL negk^ of Duty. 3 1 ^j
think, that we muft do any thing for our falva-
tion ?" Let me alk, Is it not difhonouring the pro-
vidence of God to think, that you muft do any
thing for your daily bread ? It is not difhonouring
God to feek his bleffing in the way, which he has
prefcribed. If you prefume on his grace in any
other way, you do not magnify, but mock it —
you do not truft, but tempt the Lord.
IV. The dodrine of the final perfeverance of the
faints has often been perverted, in the fame man-
ner, as other dodlrines of grace.
The gofpel teaches us that true believers " are
kept by the power of God through faith unto fal-
vation.*' — That " they who are born of God, do
not commit fm,'* or yield themfelves to it to obey
it, for in the language of fcripture, " He that
committeth fin, is a fervant of tin." They who
are born of God, " do not thus commit fin ; for
their feed remaineth in them, and they cannot
fin, becaufe they are born of God.'*
Some will fay, " This certain perfeverance of
faints we fully believe, and we truft we have been
born of God. Our falvation therefore is fure, for
God's promife will never fail. We may Uveas we
lift ; we may return to our fins, and be fafe ; for
they will never feparate us from the love of God,
which is in Chrift Jefus."
But do you call this perfevera,nce ? — 'It is apof- .
tacy ; and fuch a kind of apoftacy as too clearly
proves, that you never were born of God ; for it
is the characler of him, who is born of God, that
he does not commit fin, or become a fervant of fin.
What ? Becaufe God has promifed his grace to
preferve true believers unto falvation, will you
conclude, that you fliall obtain falvation, even
though you pervert this grace to encourage your-
felves in iniquity ? Such perverfign of grace is an
Vol. V. €t cj
3^4 God^s Promife no excnfe for
evidence, that you are not true believers. You
are never to depend on any paft experiences, as
evidential of a new heart, unlefs thefe experiences
are permanent in their operations and effects. The
promife of eternaUife is made to thofe, who feek
it by a patient continuance in well doing. If you*
refufe to feek it in this manner, you have no title
to the promife. " If any man draw back, God
has no pleafure in him.
The beUever's fccurity is not in a promife,
that he fhall obtain falvation even though he
fhould return to a courfe of lin ; for there is no
fuch promife : but it lies in a promife of all ne-
ceffary grace to prevent a total and final relapfe.
This grace he obtains by waiting on God in his
appointed way. This is the language of godly
fouls, " Shall we fin, becaufe we are under a prom-
ife of grace ? God forbid. How fliall we, who
are dead to fin, live any longer therein ?"
V. When any meafures are propofed for the
fpread and promotion of the gofpel, they who,
from unbelief or avarice, are unfriendly to fuch
meafures, often fay, " God has promifed, that
he v/ill give his Son the heathens for his inheri-
tance, and the utmofl: parts of the earth for his
poileflion : and will he not make good his prom-
ife ? What occafion is there for us to be at any
expence or trouble in the matter ?
This is arguing exadly as fatan argued. " Caft
thyfelf down from the temple, for God has pro-
mifed, that he will give his angels charge of thee.**
It is, indeed, plainly foretold, and exprefsly prom-
ifed, that the gofpel {hall fpread and prevail in the
world ; and we believe the event will be realized.
But then it is alfo foretold, how this event will be
brought about : it Ihall be by the zeal and labour
!of Chriftians to fend the gofpel abroad in tlje
Scrm. XXI. negled of Duty, 315
world. And whenever we lee Chriftians remark-
ably engaged to extend the knowledge and influ-
ence of the gofpel, then we may hope the good
work is begun. God will bring to pdis this work,
as he does other great works, for the benefit of
mankind, not by an immediate and miraculous
power, but by employing, fupporting and fuc-
ceeding human labourers, as his fubordinate a-
gents.
The fpread of the gofpel after Chrift's refurrec-
tion, was agreeable to previous predictions and
promifes ; but it was effed:ed by the labour and
preaching of minifters, and by the zeal and liber-
ality of Chriftians to fupport them. And God
wrought with his minifters to confirm and fucceed
their preaching. The future fpread of the gofpel,
which is fo often foretold in fcripture, will, like
the paft, be effeded by God*s bleiling on human
means.
God has promifed, that the gates of hell fhall
not prevail againft his church. " Why then," fome
alk, " need Chriftians and minifters be fo much
concerned about the church ? Why fo much talk
and preaching in favour of the church, and againft
infidelity ? If the promife can be depended upon,
infidels will never fubvert the church."
They never will ; becaufe there will always be
a competent number of witneffes to oppofe and
confront them, and to bear teftimony againft
them, and in defence of the truth. And, thank
God, there is fuch a number in this day. But if
the time were ever to come, when there would
be none to plead for the truth, but all would fi-
lently yield to the influence and comply with the
will of its enemies, the church would ceafe of
courfe. We truft that there never wiU be fuch a
time. This may be the cafe in particular places.
3l6 God*s Promife no excufe for, ^c.
And wherever it is the cafe, the church in that
place, will ceafe, as it has done already, in many
other places, where it once exifted. But it will,
at no time, be the cafe univerfally. There will al-
ways be a church fomewhere. If it fliould feem
to be depreffed, yet it will exift, and will again
arife from its deprellion. And the time is com-
ing, when all nations will fee and admire it. In
the mean time, we fliould all be folicitous to main-
tain it among ourfelves. We fliould all enter into
it, labor to promote its purity, and, according to
our ability, contribute to the enlargement of its
borders, and the advancement of its interefl:. And
in a day, when a great and effedlual door is open-
ed, when many of the friends of Zion feem to be
engaged in her caufe, and when there are many
adverfaries, we fliould cheerfully afford our aid
and concurrence in fo important a caufe.
Our fubje^l teaches us, that neither in this cafe,
nor any other, ought we to make the promifes of
God an excufe for the negled of our duty. The
good which God promifes to men, he always
brings about in a way of means, and in concur-
rence with human agency. And if, when God
has promifed a benefit, we, for this reafon, neg-
lect the proper means for obtaining it, we pervert
the promife, and forfeit the benefit. God*s pro-
mifes are intended, not to encourage our neglect,
but to excite our performance, of the duties re-
quired. We are to trufl: in him, and do good,
and in welldoing to commit ourfelves to him, as
to a faithful Creator. When we wait upon him
in the way of duty, then we trufl: and honour
him. When prefuming on his promife, we neg-
lect our duty, we tempt and mock him. And it
is written, " Thou flialt not tempt the Lord thy
God."
SERMON XXII.
The Anointing of the Spirit a Jure evidence of eur
Title to eternal life.
Delivered to an Association of Ministers.
I. JOHN ii. 27.
But the anointing, which ye have received of him, abideth in you, and ye
need not that any man teach you ; but as the fame anointing teacheth you of
all things, and is truth and is no lie, and even as it hath taught you, yc
iball abide in him.
X HE apoftle here ftates the evidence by
which believers afcertain their title to eternal life.
This, he fays, is the anointing, which they have
received. What this anointing is, we fhall, in
the firft place, explain ; and then apply the fub-
Anointing with oil was a ceremony ufcd, ac-
cording to divine inftitution, among the Jews, in
confecrating men to facred and important offices.
And the defign of it was, not only to indigitate
the perfons who were vefted with the offices, but
3i8 The Anointing of
alfo to denote the qualifications neceffary to the
execution of them. It in fome cafes fignified an
eminent participation of the gifts and graces of
the divine Spirit. The prophet Ifaiah, fpeaking
in the perfon of the Saviour, fays, " The Spirit
of the Lord is upon me, becaufe he hath anoint-
ed me to preach glad tidings to the meek.** God
is faid " to have anointed him u ith the oil of
gladnefs above his fellows.** Hence he is often
called the MeJJiah and the Chriji, both vi^hich
words fignify the Anointed.
As Jefus Chrift, who received the Spirit with-
out meafure, is (aid to be anointed and fandified to
the high office of Redeemer, fo true believers, who
are fanclified by the Spirit, and have the Spirit
dwelling in them, are faid " to have an uiidion
from the Holy One. St. Paul fays to the Corin-
thians, " He who hath anointed us in God, who
hath fealed us, and given the earneft of the Spirit
in our hearts.** To the Ephelians he fays, " Af-
ter ye heard the word of truth, and believed in
Chrift, ye were fealed with the Holy Spirit of pro-
mife, which is the earneft of our inheritance.'*
The fealing of the Spirit is a metaphor, which
St. Paul ufes, to denote the fandifying work of
the Spirit in the hearts of believers. As a feal
impreffed on wax leaves there its own image, fo
they, who are fanctified by the Spirit, are made
partakers of the divine nature. They are renew-
ed after the image of God in righteoufnefs and
true holinefs. And he ufes the metaphor of anoint'
ing in the fame fenfe. " He who hath anointed
and fealed us, is God.** As ointment and per-
fume pleafe the fenfe and rejoice the heart, fo the
graces of the Spirit ftied abroad in the foul, are
pleafing and acceptable to God. They are as oint-
Serm. XXIT. the SpiriU 319
ment poured forth. In them he fmells a fweet
favour.
This un^lion of the Spirit is a permanent work.
Our apoftle fays, " The anointing, which ye have
received of God, abidcth in you." In the literal
anointing, oil is poured on the head. In the fpir-
itual anointing grace is poured into the hearts
The former evaporates ; the latter abides.
There may, indeed, be a work of the Spirit,
which does not abide. " The Spirit is fent to con-
vince the world of fin." The convidions, of
which finners are the fubjecls, are ufually accom-
panied with fome ferious refolutions and partial
reformations. But thefe too often are temporary
and tranlient. We read of thofe, who in their
affliction feek God early, but whofe goodnefs van-
ifhes as a morning cloud — who in their trouble
return and enquire early after God, but are not
ftedfaft in his covenant. We often fee limilar
cafes. But the anointing, of which St. John
fpeaks, is a durable change. It is a holy temper
formed and maintained in the foul by a divine in-
fluence accompanying the word of truth. " Who-
foeveris born of God, doth not commit lin," or
yield himfelf a fervant to it, " for his feed re-
maineih in him, and he cannot fm, becaufe he is
born of God."
To know whether we are born of God, we
muft enquire whether we have our fruit unto ho-
linefs. To know whether we have received the
fpiritual anointing from God, we muft examine
whether the anointing abide in us. There may be
in finners an alteration, which, in many refpe(5ts,
refembles real converfion, and yet eflfentially dif-
fers from it. The reality of faving repentance is
more furely known by its permanent effects, than
by any difcriminating circumftances, which iin»
^2o The Anointing of
mediately attend it. " If ye cont'mue in my word,"'
fays our Lord, " then are ye my difciples indeed."
" Let no man deceive you ;" fays St. John ; " He
that doth righteoufnefs, is righteous. He that com-
mitteth fin, is of the devil.'* As the quality of
a tree, fo the character of a man, is known by the
fruit.
You will obferve farther ; the apoftle faysj " Ye
have no need that any man teach you ; but as this
fame anointing teacheth you of all things, and is
truth, and is no lie, and even as it hath taught
you, ye mall abide in him ;'* in Chriji ; or ye Ihall
abide in it ; in the anointing ; or in the holy tem-
per to which ye are renewed.
To underlland the apoftle here, we muft go back
to the two preceding verfes. " This is the pro-
mife which he has promifed us, even eternal life ;**
and this bleffing he has promifed us in Chrift. The
refurreclion of Chrift is a fenlible and decilive ev-
idence of a life to come. The immediate ground,
on which we hope for this blefling, is the prom-
ife of God. But the queftion, which arifes in
the hearts of believers is, " How fhall we know
our own particular title to it ? That there is eter-
nal life for fome, we doubt not ; but what is the
evidence on which we may appropriate the prom-
ife to ourfelves ?" The apoftle lignifies, that there
is danger of deception here ; for there are fome
who give falfe inftructions on the fubjecl. " Thefe
things have I written unto you, on account of
them, who feduce you," and who would gain
you over to their icdi by delulive flatteries. " But,
fays he, " if the anointing, which ye have receiv-
ed, abide in you, ye have no need, that any man
teach you, for this will teach you of all things,,
which ye need to know relating to the matter in
queftion j that is, whether ye have a title to the
Serm. XXlt. the Spirih jii
promife of eternal life. " This is truth, and is nd
lie." This is a folid and fubftantial kind of evi-
dence. There is no deception in it. It is an evi-
dence within yourfelves j and you may more fafe-
ly depend on this, than on the opinions of men.
As the fubje6t under the apoftle's confideration
was the believer's title to eternal life, fo the teach"
ing, of which he fpeaks, muft relate to this fub-
ject.
There are two things here obfervable. Firft,
that we are never to depend on the opinions of
others concerning our claim to eternal life. And
fecondly, that the anointing or fanftification of
the Spirit, is the beft, and the only folid evidence
of oiir claim ; and if we have this, we have no
need, that any man fhould teach us.
Firft. The apoftle cautions us not to rely on the
opinions of other men concerning our claim to
eternal life.
Perfons tinder firong exercifes of religious fear^
often refort to others, and efpecially to thofc,
whom they think to be experienced Chriftians, for
their opinion and advice, telative to their own
fpiritual ftate. And they feel themfelves much
relieved and comforted by the judgment of fuch
Chriftians in their favour. Fear is a painful paf-
fiouj and peculiarly fo, when the objed: of it is
the mifery of the world to come. In this anxious
ftate many are too eafily flattered ; and they too
ealily find fome who are difpofed to flatter them.
Great injury is often dorie to fuch people by an of-
ficious kind of pity in haftily pronouncing them
converted. It would be much better to ftate be-
fore them the nature of religion, the fruits of con-
verfion, and the evidences of holinefs, and to
point out to them their duty, advifing them to
feek the full affurance of hope, in the way which
Vol. V. R r
522 The Anointing tj
the apoftle prefcribes, by following them, who
through faith and patience inherit the promifes.
Paul thought it a fmall thing to be judged of man*s
judgment. He advifes every man to prove his
own work, that he may have rejoicing in himfelf,
in his own experience, and not in the opinion of
another. We may lay before anxious and enquir-
ing perfons the rules, by which they are to try
themfelves ; but we muft leave them to apply the
rules. We fliould not affume to be judges of
their ftate, but rather aflift them to judge their
own. We are to entertain a charitable hope of
them, as far as there is evidence to juftify it.
But that they may confirm their own hope we
muft refer them to perfonal examination, and ad-
vife them to religious improvement. However
fudden converlion itfelf may be, the evidence of
it to the fubject muft be his own experience ; the
evidence of it to others muft be its vifible fruits.
The apoftle here fays, that he gave the inftruc-
tion in the text, as a caution againft certain fedu-
cers, who, in that day had crept into the church.
As thefe feducers endeavoured to make divifions,
and form fe6ls among Chriftians, fo one artifice,
which they ufed to gain profelytes, was haftily
pronouncing men in a ftate of fafety. And this
has been an artifice of impoftors in all ages.
Every religious feci has its own diftinguifliing
peculiarities, either in doctrines, or forms. And
an adoption of thefe peculiarities, is too often
made a criterion of faving grace. I'he feducer,
zealous to make profelytes to his feci, condemns
all fects but his own, as alienated from God, and
expofed to deftrudion. Thus he difturbs the
peace and fliocks the hope of many ferious and
tender minds. If he hears of an uncommon at-
tention to religion in any place, he will tliink
Serm. XXII. the Spirit, 323
there is a field prepared to receive the feeds of di-
vifion, and will not fail there to bellow his labors.
Perfons agitated with fears and perplexed with
doubts, are anxioully looking for direclion and
comfort. Among fiich the impoftor promifes
himfelf greateft fuccefs. Having gained them o-
ver to his fe^l, he pronounces them children of
God and heirs of heaven. He tells them, that all
natural men are enemies to that religion, which
he teaches, and confequently, that all who embrace
the doctrines, and conform to the pradices, which
he inculcates, muft be favingly renewed. Thus
anxious minds fee a fhort and eafy way to obtain
the peace and hope which they are feeking. It is
only to change their fedl, and join a new party.
Such an expeditious method to gain comfort is
tempting to many. They embrace the new forms
and do6trines propofed to them, not on rational
conviction, but for the fake of prefent relief. The
fare way to peace, prefcribed in the gofpel, is too
flow and tedious for their impatient feelings*
Hence they eagerly hear, and implicitly adopt
the inftruclions, which caufe to err from the words
of knowledge.
Now St. John Ihows us.
Secondly, a more excellent way. He fays,
" We have no need, that any man fliould teach
us,'* whether we are entitled to heaven. 'This
is a queftion, which, after all advice, we muft de-
cide for ourfelves. If we have the anointing of
the Spirit, this teaches us all that we need to know
in relation to the matter of our enquiry.
" We are chofen to falvation through fandifica-
tion of the Spirit, and belief of the truth." This
{andlification coniifts in a temper conformed to
the character of God and the pattern of Chrift ;
or in an habitual oppofition to lin, and love of
324 ^'^^ Anointing of
univerfal hdlinefs. It comprehends all thofe gra-
ces and virtues, which are called the fruits of the
Spirit, and which are oppofite to the works of the
flefh. Thefe are enumerated by St. Paul in his
epiftle to the Galatians. " The fruit of the Spirit
is love, joy, peace, long fuffering, gentlenefs,
goodnefs, faith, meeknefs and temperance. Againft
thefe there is no law.'* " There is no condemna-
tion to them, who walk not after the flefh, but
after the Spirit." *^ Whatfoever things are true,
honeft, juft, pure, lovely and of good report,
think on thefe things.** St. Peter, inftruding us
how we may obtain the promifes, fays, " that,
having efcaped the pollutions which are in the
world, we muft become partakers of a divine na-
ture ; and befides this, giving all diligence, we
muft to our faith add fortitude, knowledge, tem-
perance, patience, godlinefs, brotherly kindnefs
and charity.** St. James gives a fimilar defcrip-
tion of the gofpel temper. " The wifdom, which
is 'from above, is firft pure, then peaceable, gentle,
eafy to be entreated, full of mercy and good fruits^
without partiality, and without hypocrify.*' All
thefe graces arc included in that anointing, which,
the fcripture teiis us, is the evidence of our title
to eternal life. This is an evidence, becaufe to
this the promife is exprefsly made. " The pure
in heart fhall fee God.** " To be fpiritually mindr
cd is life and peace.*'
This anointing is the earnejl of the Spirit. It
is a qualification for, and anticipation of the heav-
enly inheritance. As the happinefs of heaven
confifts in feeing and enjoying God, fo our prepa-
ration for heaven muft confift in that holinefs
which aflimilates us to God, And all, in whom
the Spirit of God has wrought this holinefs, have
^ pledge and earneft of their admiflion to heaven.
Serm. XXIT. the SpirH, ^t^
Their heaven is in fome meafure begun. They
have fome fenlible foretaftes of it while they are
on earth. The pleafures, which refult from the
temper of reHgion in the heart, are of the fame
kind with thofe, which are to be enjoyed in the
world above. They are, indeed, much inferior in
degree ; but their nature is the fame. And the
glTJ-ce of God in fanciifying us to a meetnefs for
heaven, is an evidence that he will bring us to it.
His preparing us for the inheritance is our beft
proof of his gracious intention to put us in poffef-^
fion of it. He who thus begins the good work,
will perform it to the day of Chrift.
The apoftle obferves, that this kind of evidence
will not deceive us. " It is truth, and is no lie."
All other kinds of evidence are uncertain, and
maybe delufive.
We cannot fafely rely on the judgment of oth-
ers in our favor ; for they cannot know our
hearts. Their judgment, if founded in our ex-
ternal conduct, mull be uncertain ; for it is but a
fmall part, and perhaps only the bcft part of our
conduft, which falls under their cbfervation ; and
that which they fee, may proceed from motives
wholly undifcerned and unfufpecled. If we give
them information concerning the ftate of our
minds, this information is too imperfed: to be the
ground of an infallible judgment. We may by
examination gain that knowledge of ourfelves,
which we cannot communicate to another. If
others think and fpeak favorably of us, yet we
know not but they are blinded by friendfliip, or
biaffed by perfonal attachment ; nor can we fay,
^ut they aim to flatter and deceive us for their own
unworthy ends.
If we judge of ourfelves by a comparifon with
(ome reputed Chriftians, here again we are liable
32'6 The Anointing of
to be deluded ; for perhaps they are not in reaU-
ty fuch good Chriftians, as we imagine ; and if
they are, yet it is not eafy to make a juft compa^^-
ifon between ourfelves and them. We fee in them
many imperfeclions, and hear them complain of
many more, equal, we think, to any of which we
are confcious. But we know not what peculiar
temptations may attend thefe Chriftians, what
deep humiliation they may feel, what ftri6t vigi-
lance they may exercife, and what a pious temper
and virtuous conduct they in general maintain.
Their life is hidden with Chrift in God, and but
a fmall part of it is vifible to us.
Or if we judge of our ftate by the convictions
and terrors, which we have felt at particular times,
and by the comforts and joys, which have enfued ;
thefe perhaps were but tranfient. There may be
fenfible emotions of paflion, which much refem-
ble the workings of the mind in true repentance,
but fall effentially fliort of that important change.
If our hope refts in any temporary experience, we
may be deceived.
But the anointing, which the true believer re-
ceives, and which abides in him, the apoftle fays,
" is truth, and is no lie.** If the Chriftian temper
be formed and remain in us, we may from thence
draw an evidence, which will not deceive us.
True religion in the heart is not light and flighty,
but folid and fubftantial. Whether we poflefs
this religion, we muft judge by looking within
us, by comparing ourfelves with the word of
God, by attending to the general tenor of our
conduct, by infpecting the motives which govern
it, and by obferving our tem.pers in the various
changes and circumftances of life. If we find
the gofpel temper, in all its relations, operating
lieadily in us, and perceive a godly forrow fpon-
Serm. XXH. the Spirft. 327"
taneoufly rifmg from our confcious failures in du-
ty, and a humblenefs of mind accompanying our
known imperfedions, then we have the beft evi-
dence, which, in the prefent ftate, we can have,
that we have paffed from death to life. This is
an evidence, which depends no*- on the opinion of
others, but on our own experience — ^not on the
occafional flow of affection, but on a permanent
habit of holinefs.
The apoftle adds, " As this anointing hath taught
you, ye Ihall abide in him," in Chrift, " that
when he fliall appear, ye may not be afhamed be-
fore him at his coming."
The apoflle refers Chriftians to their paft expe-
rience of the power of religion. *' This anoint-
ing hath heretofore taught you. Seek comfort
in the way, in which ye have found it already.
You have received the gofpel, and, with it, the
fanftifying influence of the Spirit. Thus you
have gained additional evidence of the truth of
the gofpel, and good hope of your title to eternal
life. Why do you liften to thofe feducers, who
would perfuade you to feek a confirmation of
your faith and hope in another way ? Is there a
more excellent way ? If the gofpel has been blefl'-
ed of God to your fanclification, then you know
it is divine -, for its efficacy on your hearts is God's
teftimony to its truth. If you have experienced
God's fan£lifying grace in your attendance on his
inftitutions, then he has owned thefe inftitutions ;
and will you forfake thefe for others, which fedu-
cers would fubftitute in their place ? Let this a-
nointing abide, by which you have already been
taught, and it will confirm what it has taught, and
will teach you ftill more and more. You may
complain of painful doubts concerning your ftate,
and may long for higher comforts. But how did
^aS The Anointing of
you get the comforts which you have ? Was it h6t
by attending to the gofpel, and perceiving its
fan6lifying influence ? Then feek the grace of God
to fan(5Ufy you more and more. Thus your com-
fort v^^ill increafe. Thus you will have confidence^
before Chrift at his coming.**
This is the tenor, and force of the apoftle's ar-
gument. It is fimilar to that, which St. Paul ufes
with the Galatians to convince them of their fol-
ly in turning from the grace of God unto anoth-
er gofpeli " This only would I learn of you ;
Received ye the fpirit by the works of the law^
or by the hearing of faith ? Are ye fo foolifh ? Hav-
ing begun in the Spirit, are ye made perfect in
theflefh?**
This argument may be applied to all, who ufi-
der the pretence of greater comfort and better ed-
ification, forfake the adminiftration of ordinances
in the places where God has met them by his
grace.
There are many Chriftians, who really believe
that in their regular attendance on the ordinances
of divine worfhip,they have received the anoint-
ing of the Spirit ; and hence they have gained a
comfortable hope of their title to eternal life. But
a wicked feducer tells them, " There are great er-
rors among the Chriftians with whom you affem-
ble ; and you will find more purity of doctrine,
and more of the power of godlinefs among us.**
Tempted by fuch infinuations, they change their
fecial connexion and their place of worfliip. Were
I to fpeak with fuch Chriftians, on their change
of relation, I Ihould fay, " Confult your own ex-
perience. If you fincerely believe, that you have
experienced the power of God*s grace in the
place, where you have fought it, why Ihould you
forfake this place to find the grace of God fome-
Serm. XXII. the Spirit. 329
where elfe ? Why fhould you contemn the very
means, which you think God has owned and blef-
fed to your fanclification and confolation ? You
think, as fome in John's time thought, that you
can obtain greater comfort and improvement elfe-
where ; and you choofe to make the experiment ;
but it is a rafh and dangerous experiment. John's
advice is this, " As the anointing hath taught
you, abide in it. Thus when Chrift fhall appear,
ye fhall have confidence, and fliall not be aihamed
before him at his coming."
We fee the way to obtain an evidence of our ti-
tle to eternal life. It is to feek the fanclification
of the Spirit. And this we are to feek by a regu-
lar attendance on the means of fanclification, which
God has provided for us. Chrift's prayer for; his
dilciples was, " Sanctify them by thy truth : thy
word is truth." It is by attending on the word
of truth, that we may hope to receive the fanclifi-
cation of the Spirits Chriftians are faid to be
" begotten by the word of truth, and born of in-
corruptible feed, even of the word of God, which
liveth and abideth forever."
We perhaps hope, that we have received, what
the apoftle calls the anointing of the Spirit ; but
doubts reft on our minds. And what fhall we do ?
The apoftle's advice is, " Abide in this anointing ;
in this holy life which is begun, and feek greater
meafures of grace. Take no other methods to
difpel your fears, and eftablifli your hopes." This
method is the moft fure, and will be fuflicient.
Other methods may be deceptive ; this is truth
and is no lie. The more you increafe in the tem-
per, and abound in the fruits of holinefs, the
brighter will be your evidence of a title to eternal
life, and the ftronger will be your religious com-
forts. Whatever hopes you may obtain without
Vol. V- S s
J30 'the Anointing ^f
the inward work of fandification, tliey will fail^
you. Every kind of hope, which is different
from, and unconnected with this, is vain and de-
lufive. But in this there is no deception. It is
probable indeed that many deceive themfelves, in
anfwering the queftion, whether they are the fub-
jeds of this fandlification. But the evidence itfelf
is fure. If there be an error, it arifes not from
the nature of the evidence, but from the blindnefs
of the mind in applying it. Examine yourfelves
then, whether ye be in the faith ; prove your own
ielves ; for Chrift is in you except ye be repro-
bates. And if Chrift be in you, the body is dead
with regard to fin ; and the Spirit is life with re-
gard to righteoufnefs ; for to be carnally minded is
deatji, but to be fpiritually minded is life and peace,
"^e who are minifters are taught, in what man-
ner v/e fhould treat thofe, who apply to us for ad-
vice under fpiritual doubts and fears. We are not
td pronounce them in a converted ftate. This is
affuming more than the apoftles affumed. John
intimites that feducers took this method to gain
profelytes to their feci. The apoftles were more
cautious ; for they pretended to no certain knowl-
edge of men's hearts, and they ufed no inticing
and flatterincr v/ords to brinsr men under their in-
fluence. The proper way of treating fiich inquir-
ers is that which our apoftle has exemplified ; we
are to explain the nature of religion, ftate the ev-
idences of converuon, and direct men to examine
their own hearts, and prove their own works.
Thus we are to eftablifh our own hopes ; thus our
hearers miuft eftablifh theirs. It is by walking in
the fear of God, that we walk in the comforts of
the holy Ghoft. It is by abounding in the fruits of
Serm. XXII. the Spirit. 335
Tighteoufnefs, that we are to abound in the hopes
of glory. It is by adding to our faith all the vir-
tues of the Chriftian character, that we are to make
our calling and election fure. If we do this, we
fliall never fall, but an entrance will be miniilred
to us abundantly into the kingdom oi Chrift.
■ <■ ■ ■ n I mi
SERMON XXIIl.
»94f*9<
The Death of the Toiing lamented and improved^
•♦••».<iBHg»ms><..«'
A Funeral Sermon.
JOB xiv. ig.
Thou deftroyefl; the Hope of man,
iriOPE is a principle, which prompts all
our actions, and animates us in all the bufmefs of
life. Whatever we undertake, we are influenced
by the hope of fome good to compenfate our la-
bours. " He that ploweth, ploweth in hope ; and
he that threftieth, is partaker of his hope.'* But
the hope of man, though ordinarily in fome de-
gree reaUzed, is frequently difappointed. Job ob-
ferves, that even " mountains decay, and rocks
are removed ; that waters wear the ftones and
wafh away the things which grow out of the earth,
and God defl:royeth the hope of man." This ob-
fervation is verified, not only in floods, ftorms,
and droughts, which cut off the hope of harvefl;.
Serm. XXIII. The Death of the Toung, &c. 333
but in a thoufand other unexpeded occurrences,
which defeat our worldly defigns. The truth of
it is never more vifibly manifefted, and more fen-
fibly felt, than when hopeful youths are fnatched
out of life, juft as their promifing virtues and tal-
ents begin to raife the expedations of thofe who
know them. Such events Job feems to have had
in view ; for he adds, " Thou prevaileft forever
againft him, and he paffeth ; thou changeft his
countenance, and fendeft him away."
The young are the hope of man. But this hope
is often deftroyed.
The young are the hope of man.
The human kind is continued by fucceffion.
" One generation paffeth away, and another Com-
eth." The mortals now on the ftage are foon to
withdraw, and return no more. Were the race
of men to be terminated with the prefent genera-
tion, and the earth to become a dreary wafte, as
foon as they were gone, the profpect before us
would be covered with an impenetrable gloom ;
our labours would languifli, and our enterprife
ceafe. But in the melancholy affurance of our own
fpeedy departure, our minds are comforted, and
our profpecls brightened, by the expedation that
another generation will fucceed us, and ftill anoth-
er, and that the fucceffion will be continued for a-
ges unknown. The youths now rifing up are our
hope and joy. Thefe are foon to fill our places,
enter on our labours, take the benefit of our im-
provements, and add to them improvements of
their own, which the fhortnefs of our time will
not permit us to make. We feem to ourfelves, as
if we fliould live in them after we are dead.
The rifing generation is an effential link in the
long chain of liuman fucceffion. As we have been
the inftruments of bringing them into exiftence.
^J'
The Death of the Toung
io they, in their turn, will be the inftrumcnts of
bringing forward another generation, and thefe
again of another ; and thus the fucceflion is to be
maintained, until that diftant period, when the
earth itfelf Ihall pafs away.
The young are the hope of fociety. They arc
ibon to ftand in our lot ; to poflefs our property ;
to take up our duties ; to fuftain our offices ; to
enjoy our privileges, and hand them forward to
the mortals, who will fucceed them.
We value the go/pel, which, by the piety of our
fathers, has been tranfmitted to us. We view it
as a moft precious gift of God to fallen men. We
know it to be the great charter of our eternal
hopes. What it is to us, the fame muft it be to
all who come after us. Could we believe, that
they who fhall live here fome centuries hence,
would be ftrangers to divine revelation ; in this
fad anticipation, we fhould lament their unhappy
fate, and think it would be good for them not to
be born. But we look on the youth now advanc-
ing forward, and hope, that by their means this
richeft of all bleffings will be tranfmitted to dif-
tant ages. We refolve to commit it to them, to
educate them in the knowledge of it and inculcate
upon them its facred importance. We hope, that
they, in their turn, will do the fame, when a
new generation fliall follow them, and that thus
remote ages will be pious and happy by tlie vir-
tue and fidelity of the youths, who are now grow-
ing up under our care.
Some of us feel old age invading them ; others
fee it advancing toward them. We realize, that
foon we fhall be taken off from the aclive labours
of life, and placed in a helplefs and dependent con-
dition. In the forethought of this evil day, we
fiave comfort in our children, who, we think.
S'erm. XXm. lamented ajid imprcved. ^ ^2>5
will naturally care for us, nourifh our feeWe age^
fuftain our trembling frame, and requite the
kindnefs we have ftiewn to them. " As arrows in
the hands of the mighty, fo are children of the
youth. Happy is the man that hath his quiver
full of them. They fhall not be afliamed, but
fliall fpeak with the enemies in the gate."
There are fome youths, of whom it may be
faid with fpecial propriety, " They are the hope
of man."
When we fee young men of promifing abilities,
afpiring geniufes, and virtuous habits, coming
forward into life, it is natural and juft to hope,
they will be bleflings in fociety and in all their re-
lations. We pleafe ourfelves with the expectation,,
that they will do much good in their day ; will pro-
mote the intereft of virtue and religion within
their fphere ; advance the honour and happinefs
of the families to which they belong ; and, it they
fhould ftand at the head of families, the vounsr-un-
der their care, will be trained up to piety and ufe-
fulnefs ; and thus innumerable bleflings will de-
fcend to thofe, who Ihall hereafter be born.
As the young, in general, fo the virtuous young
in particular, are the hope of man. But this
hope, as Job obferves, is often deftroyed. The
premature deaths of promiiing youths difappoint
our flattering expeftations. Infl:ances of this kind
are recorded in fcripture, and flill occur in the
courfe of providence.
But why nmft it be fo ? — Why may not our
innocent hopes be realized ? — Why may not pi-
ous and promifing youths be fpared for a comfort
to their friends and a blefllng to the world ? —
" God*s ways are not as our ways, nor his thoughts
as our thoughts. As the heavens are above the
parth, fo are his thoughts and ways above ours.'*
33^ The Death of the Toung
There are reafons, however, which we may
perceive, fufEcient to juftify thefe difpenfations, or,
at leaft, to lilence our complaints.
God is fovereign. All creatures are his, and he
has a right to do what he will with his own. "He
taketh away, and who can hinder him ? Who
fliall fay to him. What doeft thou ?"
God has appointed all men to death. The ap-
pointment is juft, for all have fmned. He has fent
his Son to redeem us from the mifery of the world
to come ; but the fentence of death remains, as a
Handing teftimony of his difpleafure againft fm,
and a ftanding admonition to lay hold on eternal
life. Our acceptance of the purchafed falvation
does not exempt us from natural death. By the
death of Jefus a future life is procured; by our
own death we muft pafs to the enjoyment of it.
The wifdom of God has fubjefted our mortal
race to great variety in the time and manner of
their death, that all might fee the neceflity of ear-
ly preparation for it. If none died, but in old
age, none would expect to die, and few would
prepare to die, at an earlier period ; and by long
indulgence, men would generally become harden-
ed in their wickcdnefs. It is for their general ben-
efit, that there fhould be all the variety, which we
fee, in the circumftances of their death, that all,
admonifhed of their danger, might be always
ready.
God deftroys the hope of man, that man may
place his hope in God. When we fee promifmg
appearances in the young, efpecially in our own
children, it is natural to entertain pleafmg expect-
ations ; but often thefe expectations rife too high.
They need a rebuke. The death of a hopeful
youth is a warning to parents, and to all, not to
look for comfort m earthly things, but to feek
Serm. XXItl. lamented and improved^ 337
happinefs in God. This is the language in which
it fpeaks, " Truft not in man, whofe breath is in
his noftrils, for wherein is he to be accounted of ?
But truft in the Lord forever, for with him is
everlafting ftrength.** We never fhall enjoy our-
felves in this world, until we learn to look beyond
it. All things here are uncertain ; and the more
confidently we rely upon them, the more frequent
and painful will be our difappointments. God is
allfufficient and unchanging : his promifes are fure
and faithful ; he is always near to us ; he is a very
prefent help in trouble ; his favour is life. When
we devote ourfelves to him, place our confidence
in him, commit our interefts into his hands, and
refign all our concerns to his difpofal, then we
beft enjoy our earthly bleflings, and then only we
enjoy him.
The death of a pious youth, though it feem a
lofs to us and to the world, yet by the grace of
God may prove a great and extenfive benefit. We
think, that if fuch a youth might live, his exam-
ple and converfation would have a happy influence
on many around him. But who knows what in-
fluence his death may have .? When the young,
who were his aflbciatcs, fee how religion fupport-
ed him in the diftreffes of ficknefs, and comforted
him in the profpect of eternity ; when they hear
his dying exhortations to early piety, and his fol-
emn cautions againft neglefting the care of their
fouls, perhaps fome of them will receive ufeful and
lafting impreffions. Perhaps his death, and his
dying example and advice may do more to con-
vince them of the truth and importance of reli-
gion, and to awaken their attention to it, than all
that he could fay and do in many years of health.
Who knows, but fome, brought by his death to
embrace and exemplify religion, may do all the
Vol. V. T t
^3^ The Death of the Toun^
good in their life which we hoped from him ?
Who knows, but the important end, which we
wiflied might be accompKflied by his means, will
be accomplifhed by means which God fees to be
more effectual ?
The pious youth may be taken away from evil
to come. Man is born to trouble. This attends
him in every ftage of his progrefs through the
world ; death awaits him ; fiom this there is no
difcharge. The world is full of temptations ; the
young Chriftian, while he lives in it, has many
dangers to meet, and many conflicts to endure.
Early death places him in a happy fecurity from
all the evils, which attend the faints who furvive
him. Had he lived to a greater age, he might
have attained to higher glory. But he now at-
tains to his proper meafure of glory with greater
facility and with a fhorter probation.
To the godly there are advantages refulting from
long life ; and there are advantages refulting
from early death. God knows how to order the
time and manner of every one's removal. To the
true believer life will not be too long, nor death
toofoon. Whether life, or death, both are his.
• In the calm death of a religious youth, it ap-
pears, what religion can do. Hence parents may
learn hov/ to find comfort in the death of their
children.
In the death of the young the greateft confola-
tion of a parent is a confcioufnefs of his fidelity in
their education, and a perfualion that his labour
has not been in vain. To part with a child is a
great aflliction. If this child be driven away in
his wickednefs and with terrors of confcious ofuilt,
the affliction is inexpreffibly aggravated. But, on
the contrary, it is greatly foftened and mitigated
by obfsrving his hope in death, and by reflecting"
Serm. XXIII. lamented and improved, 339
that his virtuous life has accorded with his dying
hope.
If in the review of our own condu<5l we can fay,
we have faithfully difcharged our parental obliga-
tions ; and in the retrofpecl on a child's behav-
iour, we can fay, he has been obfervant of our in-
ftrudions and obedient to our counfels, has con-
duced with fobriety and difcretion, and appeared
to make his duty his rule of adion ; if in the dif-
trefles of ficknefs we fee him patient and refigned ;
and in the near expectation of death, hear him
committing his foul to God with exprelTions of
humble hope ; we feel a refreihment, which makes
us almoft forget our for row.
Such an example teaches all parents, how to
provide themfelves with means of confolation a-
gainft limilar trials. They well know, that they
are liable to afflictions of this kind. There is not
a parent, but who, in his children's death, ar-
dently delires confolation. There is no confola-
tion equal to the hope, that their death is their
gain. Let every parent then train up his children
in religious fentiments and virtuous m.anners, and
exhort them to, and alliil them in a timely prepa-
ration for death and eternity, that if they be ear-
ly called away, he may have hope for them, and
they may have hope for themfelves. If it be a
comfort to us to fee the friends, who go before
us, depart in peace, it will be a comfort to the
friends who furvive us, to fee us depart in the
fame manner. Let us then leave to them the con-
folation, which we efteem fo valuable for ourfelves.
The obfervations, which we have made, come
to us ftrongly enforced by the providence of the
week paft.
We have feen a youth of promiling abilities
and hopeful virtues taken from his affedionate pa-
34^ T^he Death of the Toung
rents and brethren, by a cafualty fudden in its at-
tack, and fatal, though flow, in its efFecl. We
have feen his friends anxioufly watching the fyrap-
toms of his malady, and fufpended in anguifh for
days together between hope and defpair. We
have feen the youth enduring his uncommon dif-
trefs with calm fubmiffion, and meeting his death
with ferene hope. We have feen the painful dif-
appointment, which they fuffered in his early
death, and the confolation, which they derived
from his virtuous life and dying relignation. We
have feen, in this affedling cafe, a proof of the
value of religion, and of the importance of em-
bracing it in early life.
As he, juft before his death, addreffed the
young, who flood around his bed, and urged
their pious improvement of the cafualty which
had befallen him, and of the death which threat-
ened him ; I cannot forbear to fecond his addrefs
in a more public manner, than he had opportuni-
ty to make it.
Conceive, then, my youthful hearers, that you
ftood by his bedfide, and heard him fpeak to yoii
in the following manner ; " You fee, my friends,
the fituation that I am in. A few days ago I was
in health like you. By a fudden accident I ant
confined to my bed, and probably ihall foon be
laid in my grave. None of you knows how foon
his condition may be like mine. You fee in me
the necellity of being early prepared for death. I
advife you to think ferioufly of the uncertainty of
life, and to prepare diligently for its end. Delay
not fuch a work any longer : no ; not for one fin-
gle hour. You may as well attend to it now, as at
a future time. Make it a prefent bufinefs. I par-
ticularly advife you to reverence the fabbath and
the houfe of God. There are fome young people.
Serm. XXIII. lamented and improved. 34 1
who, on the fabbath, are too vain in their talk,
and in the time of vvorfhip are too light in their
appearance. 1 have obferved thefe evils with grief
of heirt. I befeech you to avoid them ; for they
will caufe you to mourn at the laft, when your
flefli and your body are confumed. Never ufe
profane language. This is a fin, which young
people too often praAife, but for which they muft
give an account. God will not hold them guilt-
lefs, who take his name in vain. Treat your pa-
rents and all elderly people with refped. Afk
counfel and inftrudion from them, that you may
grow in wifdom. Read the fcriptures daily, that
you may learn your duty and the way of falvation.
Get an acquaintance with yourfelves, that you
may fee your need of a Saviour ; get an acquaint-
ance with your Saviour, that you may fee how
fafe it is to truft him. Go to Chrift that you may
have life. You are dependent on the grace of
God ; but you muft feek, in order to obtain it.
Seek unto God betimes. Seek him in the time
when he may be found. This is the time. You can
be fure of no other. You think religion is import-
ant to me, becaufe I am foon to die. It is as im-
portant to you, as it is to me ; for you are as
mortal as I am, though perhaps you are not to
die quite fo foon as I Ihall. Whenever you die,
you will need its comforts, as much as I do now.
Therefore fecure them immediately. I am weak
and faint ; I cannot fay much I beg you to re-
member the little I can fay I fear you will foon
forget it. I fee you in tears ; but you will not
always feel as you do now, while you look On
my dying body and hear my feeble voice That
you may call my advice to mind and awaken the
refolutions, which you now feel, go fometimes
to the place where my body will foon be laid, and
342 The Death of the Toung
look on the clods which will cover it There re-
collect what I have faid, how you felt, and what
you refolved. Your bodies may foon be laid by
mine May our fouls meet in that world, where
is no more pain nor death."
Such, in fubftance, were the counfels and ex-
hortations which the youth, lately deceafed, gave
to fome of you, on the laft Lord's day. My in-
formation was not full, for the recolledion of thofe
who gave it me, was imperfeft. But he fpake in
this manner ; and probably fome of you remem-
ber more than I have repeated. What he fpake
was deeply felt. It was heard with flowing tears.
You who heard it, I believe, realized its import-
ance, and refolved to regard it. Abide by that
refolution.
His advice was imprefled by his dying condi-
tion ; it is recommended by his former good
example ; it is fealed by his death. What can be
faid to enforce it ?
There was fomething in the clofe of his addrefs,
which flruck my mind very powerfully. He ad-
vifed you, now and then, to vifit his grave, that
you might remember his dying exhortation. This
is fo fimilar to the counfel of the dying Saviour,
that I think it muft affecl you deeply.
The Saviour, when he was on earth, fpent much
of his time in giving religious inftruclions to as
many as would hear him. He often gave inftruc-
tions to the young. When the time of his death
drew near, his inftru(5lions were more frequent
and aflPedionate ; and he urged them by the fol-
emn and impreflive circumftance of his approach-
ing death. He well knew, that good inftrudtions
were ealily forgotten ; he therefore recommended
the frequent remembrance of his death, as a mean
to imprefs his words more deeply and indelibly on
Serm. XXIII. lajtiented and improved, 345
the heart. The place of his burial could not be
vilited by his difciples in all ages and parts of the
world. And if it could, his body would not be
there, for it was foon to rife. He therefore in-
ftituted a particular ordinance as a reprefentation
and memorial of his death, and commanded, that
this fhould be obferved in remembrance of him,
and thus his death fhewn forth, until he fliall
come again. The reafon why he appointed the
ordinance, and injoined the obfervance of it was,
that we might remember him and the words
which he fpake j and might remember his death
and the benefits which it procured.
Now, my young friends, you doubtlefs think,
that the youth who advifed you to vifit his grave,
that you might better remember his inftrudlions,
gave you judicious advice. I believe you intend
to regard it. And will you not regard the com-
mand of your Saviour, who has required you to
come to the place, where he is fet forth as crucifi-
ed for you, and there to awaken the recollection
of his inftructions, and a refolution to obferve
them ? Your attention to this young man's coun-
fel is expedient ; your obedience to the Saviour's
command is indifpenfable.
My children ; You have had a folemn call from
God to make religion your early choice, and your
fouls your early care. Obey it, and be happy.
You know not but that the next call may be one,
which will confign you to the grave.
You fometimes, perhaps, hear vain people talk
lightly of religion — of the bible — of the Saviour
— of divine worfliip. Liften to no fuch vain
talkers and deceivers. Their inftrudions will
caufe you to err from the words of knowledge.
Nothing will comfort you on a death bed, but the
religion taught in the bible. That you may feel
j44 The Death of th$ TQung
its comforts then, embrace it now. " Think oti
your ways, and turn your feet into God's telli-
monies. Make hafte and delay not to keep his
commandments.'* Examine your hearts and try
your ways. Under a fenfe of guilt, repair to the
Saviour, who came to redeem them who are loft.
In his name commit your fouls to the mercy of
God and devote your lives to his fervice, relying
on the grace of the holy Spirit, which he gives to
them who alk him. Watch againft fin ; fliun the
places of temptation ; depart from evil doers ;
choofe for your companions thofe who fear God j
fanclify God's fabbath ; attend at his fancluary ;
reverence his word ; fubfcribe with your hands
to the Lord ; dedicate yourfelves to him in fecret ;
make known your vows in the prefence of his
people ; come to the Redeemer's table ; there re-
member what he has taught you and fuffered for
you, and what obligations you are under to him ;
and thus enliven your affections to him, and your
refolutions for him. Let the event, which you
have feen, and the counfel which you have heard,
be followed with fuch happy effeds, as fliall make
it manifeft, that God has not fpoken to you in
vain.
You, who are parents and have children under
your care, are reminded of the duty which you
owe them. You fee how uncertain are their
lives. You hope for their continuance with you
while you live, and their kind offices to you when
you fhall be old. But your hope may be blafted
by their untimely death. In fuch a painful, and
not improbable trial there can be no greater com-
fort, than a belief that they have walked in the
truth, and died in fafety. That you may have
this comfort, inftrud, direct and aflift them in the
religious life. You are folicitous to provide for
Serm. XXIII. lamented and improved, 345
them an earthly inheritance, and to prepare them
for the enjoyment of it. This is not a fault. But
perhaps they will never need the inheritance, nor
have opportunity to pofl'els it. Point their views,
and dired your own to a heavenly inheritance.
This is of infinite value, and may be made per-
fectly fure. Death will not deprive them of it,
but bring them to it. It is only impenitence in
fin, which can exclude them. Teach them the
nature and danger of fin, and the way of deliver-
ance through fandification of the Spirit and be-
lief of the truth. Call their attention to the care
of their fouls ; encourage their application to the
great Redeemer y guard them againft feduction
into the way of the ungodly ; lead them in the
path of righteoufnefs ; direct their attendance on
the folemnities of the fancluary ; aflift their pre-
paration for communion at the Lord*s table ; go
before them in the way, in which you advife them
to walk. There is reafon to believe, that God
will blefs your faithful labours for their benefit.
You fee that he fucceeds your worldly diligence
and prudence ; you have more reafon to expeft,
that equal diligence and prudence in promoting
their fpiritual intereft will be fuccefsful. You
may apply what God fays of Abraham j " I know
him, that he will command his children and his
houfehold after him ; and they Ihall keep the way
of the Lord.'*
The wifdom of your children will give joy to
your fouls. If God, in his fovereign providence,
fhould remove them from you by an early death,
your forrow will be affuaged, and your fouls re-
frefhed by the peace and hope, which they will
enjoy, in confequence of your parental fidelity.
" Holy God, turn the hearts of the fathers to the
children, and the hearts of the children to the
Vol. V. U u
34^ The Death of the Toung, &c.
fathers, that they may be mutual bleffings in this^
world, and may rejoice together in the day of the
Lord. Pour down thy Spirit upon us, and thy
bleffing upon our feed. Satisfy us now with thy
mercy, that we may be glad and rejoice all our
remaining days. Let thy work appear unto us,
and thy glory to our children. Let the beauty of
the Lord our God be upon us, eftablifti the work
of our hands, and blefs us with thy falvation.'*
SERMON XXIV.
>©«^^#©<
EzekiePs afflidion in the Death of his Wife, and his
Behaviour under it,
A Funeral Sermon.
•■»KS>'"S<"®'*"
EZEKIEL xxiv. 18.
So I fpake to the people in the morning, and at even my wife died ; and I
did in the morning, as I was commanded.
A'
.T the time, when Ezekiers wife died,
the deftruftion of the land of Ifrael by the Chal-
deans was near at hand. In the afflidion which
befel him, and in his behaviour under it, he was a
fign to the people. The word of the Lord came
to him, faying, " Son of man, behold, I take away
from thee the defire of thine eyes with a flroke."
The defire of his eyes was his wife ; for he fays in
our text, " At evening my wife died." She died
fuddenly, within a few hours after he was premon-
iflied of the event. She was taken away with a
Jiroke,
The order which follows is fingular. " Thou
34^ Ezekiel*s affiidion in the
fiialt not mourn nor weep, neither fliall tears run
down.*' This cannot be intended to forbid, ei-
ther in him or in others, the natural fenfations of
grief ; for thefe, in fuch an affliction, are unavoid-
able. Neither our feelings nor our tears are always
at our own command. To be incapable of grief
for the death of a friend, would not be reafon and
virtue, but hardnefs and ftupidity. The words
rather import, that the ftroke would be fo fudden
and fevere, as to amaze and confound him ; that
it would lock up the avenues of tears, and deny
the relief which nature affords in more moderate
afflictions.
In this refpect he was to the Jews a fign of the
dreadful calamity impending, under which they
fliould not mourn nor weep, but pine away in
their grief.
The prophet is next forbidden to ufe the com-
mon badges and tokens of mourning ; and thus
to lignify to his people, that, in the deftruftion of
their city, they would be in no condition to ufe
the ceremonies and wear the drefs of forrow,
common on other occafions ; but would flee, or
be driven before their enemies, in fuch habits as
could be haftily affumed. " Be thou filent, make
no mourning for the dead, bind the tire of thine
liead upon thee, and put thy (hoes on thy feet,
cover not thy lips, and eat not the bread of men.'*
Partake not of the mourning feaits, which cuftom
prefcribes on funeral occafions.
*' So I fpake to the people in the morning, and
at evening my wife died ; and in the morning,"
following her death, " I did as I was command-
ed." " And the people faid unto me, tell us, what
the things, which thou doeft, are to us. I anfwer-
ed them. Thus faith the Lord, I will profane my
fanctuary, the excellency of your ftrength and the
Serm. XXIV. Death of his Wife. 349
defire of your eyes, and that which your foul
pitieth ; and your fons and your daughters fhall
be flain by the fword ; and ye fhall do as I have
done. Ye Ihall not cover your lips," in token of
mourning, *' nor eat the bread of men. Ye fliall
not mourn nor weep, but fhall pine away in your
iniquities."
The words of our text, taken in their connex-
ion, fuggefl to us the following thoughts :
That the death of a wife is a moft painful af-
fliction— That under an affliction of this kind
careful attention muft be paid to the commands
of God — That in fuch an event, others are con-
cerned, as well as the immediate fufferer.
I. The death of a wife is here reprefented, as
one of the mofl painful afflictions incident to
mortals.
Ezekiel's wife is called " the defire of his eyes.**
And his affliction in her death was to the Jews a
iign of their approaching diftrefs in the deflruc-
tion of their cities and the depopulation of their
country, in which general calamity each one*s
fliare would perhaps little exceed the anguifh of a
hufband in the death of his partner.
The happinefs of human life greatly depends on
fociety and frieudfhip. None of the focial connex-
ions are fo intimate and affedlionate, fo flrong and
interefling, as the conjugal connexion. This is
founded in love, cemented by reciprocal offices of
kindnefs, flrengthened by a community of inter-
efl, efpecially by a common relation to, and con-
cern in the dependent members of the family.
The diffolution of this connexion breaks one of
the clofefl focial ties, and crofTes one of the flrong-
eft affedlions of humanity. It places the furvi-
ver in a lonely condition, and involves him in,
new and unexperienced cares. His afflidion is
350 EzekieVs qfflidion in the
increafed by the forrow which he feels for his
children, perhaps for a helplefs offspring, deprived
of a parent, and unable to realize their lofs. Hence
their lofs is more fenfibly realized by him. In oth-
er afflictions he could find one to take an equal
fliare with him. But this he muft bear alone
without a partner to divide it with him. This
fpreads a gloom over the face of nature, and dark-
ens all his worldly profpe61:s. Every new care,
which meets him, reminds him of his lofs, and
calls up his forrows afrefh. The objeds, which
once gave him pleafure, look as if they could
pleafe no more ; the bufinefs, which formerly
he purfued with cheerfulnefs, becomes a burden,
becaufe the one, who was wont to participate in
his joys, is gone.
This affliction is, in fcripture, placed among the
mofl painful adverfities incident to our mortal
ftate. They who have experienced it acknowl-
edge the reprefentation to be jufl.
The trial is more overwhelming, when it comes
fuddenly. In the prophet's cafe, it was an aggra-
vating circumftance, that the defire of his eyes
was taken away with "xjiroke, and within a few
hours after the firft apprehenfion of danger.
To a godly perfon a fudden death is as fafe as
a lingering one. But to furviving friends it is
more diflreffing, becaufe it finds them unprepar-
ed for it. The expedation of fuch an event grad-
ually puts the mind in an attitude to meet it.
Though perhaps a long fufpenfion between hope
and fear may give equal pain on the whole, yet at
no moment is the anguilh fo keen, as when the
ftroke falls fuddenly. The mind, like the body,
can fuftain a heavier burden laid on by gentle de-
grees, and flowly increafed, than if it fall with its
tull weight at once. In the former cafe, we brace
Serm._ XXIV. Death of his Wife, 55?
ourfelves for the weight which we have to bear,
and accommodate our pofture to our approaching
lituation. in the latter cafe, we have no time to
colled: our ftrength and affume a pofition for the
ftroke which is invifibly defcending.
The fudden death of a friend breaks our pur-
pofes, difappoints our expedations and cuts off our
profpecls. In other cafes we gradually relinquifht
them, and give them up with a fedate and placid
mind.
But we are taught,
II. That whatever may be our afflidion, and in
what manner foever it may come, we are to regard
the intimations of the divine will.
When the prophet's wife died, " he did as he
was commanded." There was fomething pecu-
liar in the command given to him j but his obedi-
ence is a pattern for all.
I. The firftduty required, in this and all other
afflictions, is relignation to the providence of God.
The command to the prophet was, " Thou
flialt forbear to cry,'* or " thou fhalt be filent.*'
And the reafon of the command was, " Behold^
/ take away the delire of thine eyes." He was to
be dumb and not open his mouth, becaufe it was
God who did it. And who fliall dare to reply a-
gainft God ?
We ought, as men, to be fenfible of, and af-
fedled with the flrokes of the divine hand ; but,
as Chriftians, we mull forbear to murmur and
complain under them. The exhortation, which
fpeaks to us, as to children, is this, " Defpife not
the chaftening of the Lord, nor faint when ye
are rebuked of him.'* To defpife affliction is ftu-
pidity ; to faint under it is weaknefs ; to mur-
mur againft it is impiety.
That our complaints may be filenced, and our
^5^ ^zekiei^s affiidion in ihs
fpirits compofed, we muft confider the wifdoto^
jtiftice, goodnefs and fovereignty of God. " The
potfherds ftrive with the potfherds of the earth ;
but wo to him that ftriveth with his Maker*
Shall the clay fay to him that fafhioned it, What
makeft thou ? Or his work. He hath no hands ?*'
" God has a right to do what he will with his
own. He taketh away ; and who fhall hinder
him ? Who fhall fay to him, What doeft thou ?"
He will do wrong to none. He will lay upon
none more than is meet. To them who love him
he will caufe all things to work for good. In all
the corrections which he inflids on his children
he has merciful ends. " He chaftens them for
their profit, that they may be partakers of his ho-
linefs.** His grace is fufficient for their fupport.
In the day of trouble he will hear them.
In the lofs of friends we fhould confider the
mercy of God in giving them to us at firft, in
continuing them with us fo long, and in making
them inftruments of our comfort while we enjoy-
ed them. The flroke which feparates a dear friend
from our bofom, is painful. But can we fay, our
having had fuch a friend, though but for a fhort
time, has been a calamity ? Was not the connex-
ion, while it lafled, a real blefling ? Did it not
contribute much to our happinefs — to our world-
ly profjperity — to our daily content and cheerful-
nefs — to our virtue and piety — to our difcreet be-
haviour and fair reputation ? And if the connex.
ion be broken, are we not even now in a more
eligible condition, than if it had never been form-
ed ? We have, then, received good at the hand of
God, and fhall we not receive evil ? Yea, with
all the evil which attends us, have we not, on the
whole, received good ?
We fhould confider our defert of affliclioni
Serm. XXIV* Death of his Wife* 353
Death entered into the world by fin. The death
of a friend reminds us of our fallen and guilty
ftate, and urges us to flee from the wrath to come.
Confcious of our guilt, we fhall fee the juftice of
God in all the calamities of life. " Why fhould
a living man complain j a man for the punilh-
ment of his lins ?*'
2. In affliction we are commanded to " fearch
and try our ways, and turn to the Lord.'*
When a friend, efpecially a companion, is ta-
ken from us, our thoughts follow him to the
other world. We chooie to entertain the pleaf-
ing hope, that he is gone to reft. To ftrengthen
our hope, we recoiled his amiable virtues and
iifeful works, and all the indications of piety,
which appeared in his life. A fufpicion, that he
has exchanged this life for a ftate of mifery, would
be the moft diftrefling part of our affliction. But
if future happinefs be important to the dead, it is
important to the living ; for the living will foon
be amonsT the dead. A death in our family fliould
call our thoughts home to ourfelves. The ftate
of the dead we cannot alter ; but we may do
fomething to alter our own ftate ; for our proba-
tion ftill continues. It is ftill a day of falvation.
What \i we had been removed ? Should we have
left to our friends the fame confolation, as fome,
who have gone before us, have left to us ? Or if
we were now to be called away, could we depart
with the fame ferenity and comfort, as we have
feen in fome of our friends, when they took leave
of us and of the world ? They by their-; example
and converfation have yielded us much afliftance
to prepare for heaven. Have our converfation
and example been as highly beneficial to them ?
Have we done our part with them as fellow help-
ers to the kingdom of God ? We have feen a
Vol. V. W w
JJ4 Ezekiel's affli6lio?i in the'
friend removed fuddenly. It is a juft enquiry,
%vhether we are ready to depart on as Ihort a
warning. Is the temper of heaven formed in our
hearts ? Is religion our daily work ? If our Lord
ihould come fuddenly, would he find us doing
his will ? Or rather, would he not find us fleep-
ing ? Thefe are enquiries, to which the fuddea
death of a friend loudly calls us.
3. Prayer is a duty incumbent on us at all
limes, and is urged with particular force by af-
fliclion ; efpecially by an affli6tion like this, which
we are now confidering. " Is any afflicted ? Let
him pray." . " Let him call upon God in the day
of trouble."
The death of a friend reminds us of our weak-
nefs, our wants, and our dependence. We can-
not refcue our deareft companion from the grave.
We cannot arreft the hand of death, when it is
Wretched out againft one whom we call the defire
of our heart, and on whom our happinefs in life
principally depends. Nor can our friends pre-
I'erve mj, when the number of our months is fin-
ifhed. Nor fhall we ourfelves have power over
our own fpirit to retain it in the day of death.
What an impotent creature is man ? All our de-
pendence is on God ; all our hope is in him,
should we not live near to his throne ; and daily
fpread our requefls before him ? He can fupply
all our wants, and do more than we afk or thinks
AiHiction gives a difpofition to prayer ; it foft-
ens the heart to the impreflion of divine truth ; it
awakens the attention to another world, and
makes it feem more rear! ; it teaches us that all our
comforts muft come from above ; it furnifhes us
with matter for prayer, and enlarges the heart in
this duty ; it encourages a hope of acceptance, for
God has made fpecial promifes of his gracious at-
Senn. XXIV. Death of his Wife, 355
tention to the prayers of the afflicted. If we feci
a fpirit of prayer awakened by afflidion, this is a
hopeful token of God's favour ; for thus far af-
^idion anfwers its purpofe.
4. The death of a friend is an admonition from
God, to withdraw our hearts from the world.
What is the world now to him who has left it ?
What will it be to us, a few days hence, when we
fliall have left it? Juft the fame, as it is now to
him. " We brought nothing into the world ;
and we fliall carry nothing out of it. Naked fliall
we depart to go as we came." The removal of
our friend has extinguiflied more than half of the
joys of life. It has fpread a gloom over the world's
brighteft fcenes. Every earthly object is as uncer-
tain, as was the one which we have loft. Shall
we fet our hearts on things fo precarious ? — on
things which fo feon may leave us, or lofe their
power to pleafe us ? Let us look for fome more
fubftantial and permanent good. Let us choofe
for our portion the favour of the allfufficient God.
There is nothing on earth to be compared with
this. It is better than the life of a friend ; it is
better than our own life. When flefli and heart
fail, this may be our ftrength and portion forever.
Let our affection and converfation be in heaven.
There is our God and our Redeemer ; there are
holy angels and the fpirits of juft men made per-
fect J there are the godly friends, who have died
before us, and thither will come the pious fouls,
who fliall leave this world after us. If our friends
had continued on earth for the prefent, we could
not have enjoyed them long, for we are ftrangers
here, and there is no abiding. If we meet them
in heaven, we fliall be parted from them no more*
They were amiable here ; they will be more amia-
ble there. We here faw in them fame impcrfec-
35^ EzekieFs affliction in the
tions, and felt more in ourfelves ; there we fliall
fee in them nothing to offend us, and Ihall ftiew
nothing to offend them. The connexion here was
intimate ; but the befl part of it was that which
arofe from limilarity of tempers and affeflions.
The friendfhip of heaven will be wholly of this
facred kind ; it will therefore be perfect, unin-
terrupted and permanent.
5. The death of a friend urges upon us religion
in all its various duties ; for it folemnly teaches
us the neceflity of religion to our comfort in life,
hope in death, and happinefs in eternity.
If fuch an afHidion have its proper influence,
we fhall commune with God in our clofets, wor-
ihip him in our families, converfe daily with his
■word, educate our children in his fervice, honor
his name before men, companionate the afflicted,"
contribute in our places to advance the intereft of
the gofpel, and ailiff our fellow mortals in their
preparation tor death and the future world.
I'hus we fhouid endeavor to make our own af-
fliction a benefit to thofe around us. Then may
we hope, it will do them good, when we make
it manifeft, that it has done good to us.
TIL This introduces our third obfervation, That
any affliction, which befalls men, efpecially the
death of the head of a family, calls for the atten-
tion of all around, as well as of the immediate
fuficrers.
The death of the prophet's wife was appointed,
in providence, to be a fign to the people in gener-
al, as well as an admonition to him. They were
commanded to do the lame things, which were
required of him. The event was a warning to
them of impending calamities ; the prophet's be-
haviour was a pattern to them of their duly un-
der thofs calamities.
Serm. XXIV. Death of his Wife. ^^7
When we fee a neighbor deprived of the defirc
of his eyes by a ftroke, and left with the care of a
family, who needed her nurturing and guiding
hand, we feel a tender compaflion for him and
them ; we give him fome condoling words ; we
wifti him divine confolation and direction; we
hope he will be wife. We obferve his fubfequent
behaviour, to judge whether he derives any reli-
gious advantage from his painful affliction. If we
fee him grave, ferious and heavenly-minded, we
rejoice in his wife improvement of the folemn ad-
monition. But if we fhould fee him quite the re-
verfe, we fhould cenfurc his inattention to the
voice of God, and fhould wonder, that he could
fo foon forget fo loud a warning — fo foon forget
his firft feelings and refolutions.
But let us remember, that our afflicted neigh-
bor is a ftgn to us ; that the voice, which fpeaks
to him, fpeaks to us ; that the ferious attention,
which becomes him, becomes us ; that the im-
provement, which ought to be made of the afflic-
tion by him, ought to be made by us ; that ive
have no more right, than he, to disregard fuch a
warning. The fame view of the vanity of the
world and of the uncertainty of life ; the fame
piety and prayerfulnefs ; the fame felf-examina-
tion and ferioufnefs ; the fame diligence in pre-
paring for death, cultivating religion in the heart
and promoting it in fociety ; the fame prudence
and fidelity in family education, which we would
recommend to him, or which we expect from
liim, are, by the fame providence, urged upon
us all. In his cafe, we fee that our friends are
mortal, our connexions uncertain, our families
appointed to change. The time is at hand, with
refped: to us all, when a cloud will be fpread over
our houfes by the hand of death j when fome will
35"8 EzekiePs affliSion, &c.
mourn the lofs of thofe, who go before them,
and when thefe who are left, will follow thofe
who are gone. In refped of mortality, there is
nothing peculiar to one family or another, Eve->
ry change, which we fee, is an admonition to us
all. And if thoughtlefsnefs would be criminal in
the family, in which a change took place the laft
week, it is alfo criminal in the families, in which
a fimilar change may take place this week.
As a common expreflion of condolence to the
afflicted, we fay, " We wifh their afflidion may
be fanctified to them." But we ought to make
the fame ufe of it ourfelves, which our benevo-
lence wiflies them to make. We pray for them,
that they may be guided in the path of duty- If
our prayer be lincere, we fball walk in the fame
path, in which, we think, they ought to walk. Can
we really pray, that they fliould walk in it, when
we turn from it ? Our very prayers for the afflict-
ed at a funeral, and in the houfe of God, reprove
our neglect of religion, and our inattention to the
daily warnings of providence. The cenfures,
which we beftow on fome, who make light of
their own afflictions, fall back on ourfelves, when
the fame afflictions are unimproved by us.
We live in a mortal world ; we often fee chan-
ges and deaths ; the providence of God, in vari-
ous ways, is renewing and repeating its admoni-
tions, fome of which are more painful than oth-
ers ; but all equally plain and intelligible. Let us
hear and obey the exhortation, which fpeaks to
us, " What your hands find to do, do it with
your might ; for there is no work, nor wifdom,
nor device in the grave, to which you are going.**
SERMON XXV.
The Univerfal Obligation of Religion,
II. KIN'GS xvii. 40, 41.
Howbeit, they did not hearken, but they did after their formermanner. Se-
thefe nations feared the Lord and ferved their graven images, both their
children, ^nd their children's children t ai did their fathers, fo did they
Hnto this day.
Ai
^FTER the king of Aflyrla had conquer-
ed the kingdom of Ifrael, and had carried away
captive the greater part of the inhabitants, he re-
pcopled the country by colonies fent from his own
empire. Thefe new inhabitants were idolaters.
They worfhipped their own deities, who, they
imagined, had given them the country, and againft
whom, they fuppofed, Jehovah, the God of the
land, had not power to defend it. As the coun-
try, after they were fettled in it, was much in-
fefted with lions, they began to conceive more
exalted thoughts of the God of Ifrael. They ap-
prehended, that he might have fome power in the
country over which he prefided, and that, to keep
at good terms with him, it might be beft to ob-
ferve the particular ceremonies which he was pleaG
ed with, but which, at prefent, they did not un-
360 The Univerfal obligation
derftand. They therefore fent to the king of A('^
fyria an account of the trouble they met with,
and of the probable caufe of it. They faid, " The
nations which thou haft removed and placed in
the cities of Samaria, know not the manner of
the God of the land ; therefore he hath fent lions
among them j and behold they flay them,
becaufe they know not the manner of the
God of the land.'* They imagined Jehovah
to be a divinity of the fame kind with their own,
a local God, who prefided only in a particular
country, and who muft be honored with certain
peculiar rites, in which they had not been in-
ftrucled. The Syrians had the fame idea. When
they had been defeated in an engagement with
the Ifraelites, they accounted for the difafter by
the local power of the gods of Ifrael. " Their
gods are gods of the hills, therefore they are
ftronger than we : but let us fight againft them
in the plain, and furely we fliall be ftronger than
they.'*
Upon information of the difturbance, which the
new inhabitants of Samaria fuffered from the li-
ons, the king of Affyria ordered, that one of the
captive priefts fliould return back to relide in Sa-
maria, and teach thefe people the manner of the
God of the land. Accordingly a prieft was fent,
who dwelt among them, and taught them, " how
they ftiould fear the Lord," — or how they fliould
ferve and worfliip the true God. But the prieft
was not able to bring them off from their attach-
ment to their own deities and forms of worfhip.
The moft he could do was to introduce the wor-
fhip of Jehovah in conjunftion with idolatry.
" Every nation," the people of every province in
Affyria, who had been tranfplanted to Samaria,
" made gods of their own. They feared the Lord
Serm. XXV, of Religion, 361
and ferved their own gods, and worfliipped their
graven images." They only admitted Jehovah
into the number of their former divinities, and
gave a fhare of their worfhip to him among the
reft. They worfhipped him in Samaria, becaufc
they fuppofed him to be the God of that country j
but, at the fame time, they ferved their own dei-
ties, who, they fuppofed, had given them the
conqueft of the country. Thus they formed a
motley religion, partly rational and true j partly
idolatrous and abfurd.
In this refpe<5t the new inhabitants refembled
the former ones, who had been carried from thence
to Affyria. For they feared not the Lord, and him
only ; but, in contempt of the exprefs law of their
religion, which forbad the worftiip of other gods,
they worfhipped the calves of Jeroboam, and oth-
er idols introduced in fucceeding reigns ; for
which corruption they were given up to the pow-
er of their enemies. Thus had God inftrucled
them ; " The covenant which I made with you
ye Ihall not forget, neither fliall ye fear other
gods ; but the Lord your God ye fhall fear ; fo
fliall ye be delivered out of the hand of your ene-
mies." " Howbeit," fays the hiftorian, " they
did not hearken, but they did after their former
manner." — "So the/e nations," which were brought
from Aflyria, " feared the Lord, and ferved their
graven images, both their children, and their
children's children : as their fathers did, fo did
they."
It is natural here to remark, in the
Firft place. The powerful influence of cuftom
and education in matters of religion.
Thefe Aflyrians, who had been trained up in a
fuperftitious reverence for the objefts and forms
of worfliip admitted in their own country, could
Vol, V. X X
■^6% The Vniverfal cb ligation
not beperfuaded to renounce them. They ftilt
retained their early veneration for them, even af-
ter they had been inftruded in the character of
the true God, and the fervice which he required.
The fuperftition of the parent was tranfmitted to
the children, and from them to their children, and
{o on from age to age.
To one who has been educated in the pure and
uncorrupt principles of religion, nothing can ap-
pear more irrational and abfurd than polytheifm
and idolatry. But abfurd as they are, nothing is-
harder than to reclaim to juft fentiments of God
and religion thofe who from their youth have been
educated in a veneration for idolatrous rites and
euftoms. So hard it is to recover men from ha-
bitual errors, however foolifh and vain, that God
exprefles a kind of aftoniihment at the verfatility
of his own people, who had fuddenly and eafily
been feduced from his rational fervice. "Pafs
over the ifles of Chittim and fee, and fend unto
Kedar and confider diligently, and fee if there be
fucli a thing. Hath a nation changed her gods,
which yet are no gods ? But my people have
changed their glory for that which doth not pro-
fit. Be aftoniflied, O ye heavens, at this !** The
prejudice of education the apoftles had to contend
with in preaching the gofpel among both Jews and
gentiles; and they found it one of the moft pow-
erful obftruclions to their fuccefs. The intrinfic
excellence and external evidence of the gofpel
wrought mightily to the conviction of many : but
they who profeffcd to be convinced of its truth,
were iUil fond of retaining fome favorite parts of
their old religion. The Jews were not more te-
nacious of the Mofaic rites, than the gentiles were
of the forms ufed in their pagan feftivals. It was
much eafier to bring both to an acknowledgment
Serm. XXV". of Religion. ^Gt
of Chriftianity as true, than to a renunciation of
their old ufages as vain. They would receive
Chriftianity as an improvement on their former
religion ; but to give up a religion, which from
their youth they had been accuftomed to vene-
rate, was a change which could be effected by no
evidence lefs than miraculous, and by no power
lefs than divine.
I. We may hence take occafion to refle<5l on the
weaknefs of human reafon.
When we confider what mighty improvements
have been made in the arts and fciences — in ma-
thematics, aftronomy, navigation and mechanics,
we conceive an exalted opinion of the powers of
the human mind. And, indeed, they are capa-
ble of being raifed to a very confiderable height.
Though our fagacity originates but few things,
yet, when by fome fortunate accident a hint is
given, we can puih our difcoveries in natural
things to a great length. But let us not think of
ourfelves above that which we ought to think. If
we view mankind in regard to religion and moral-
ity, we fhall have but a humbling idea of human
nature. What fliocking abfurdities are mixed
with all the religions of the world, except that
which is founded in revelation ? Human reafon
has never yet attained to a juft knowledge of tlie
divine character and government, or ftruck out a
plan of religion and virtue, free from abfurdity
and folly. The wifeft and politeft nations of the
earth — they who have made the greateft profi-
ciency in arts and fciences, have grofsly blundered
in their notions of a Deity, and of the fervice
due to him.
It appears obvious to us, that there is one God ;
and that he is a fpiritual, eternal, omniprefent Be-
ing, poffeffed of boundlefs wifdom, power and
364 The Univerfal obligation
goodnefs ; that he is to be ferved with pure affec-
tions and conftant obedience ; and that, whenev-
er we offend him, his forgivenefs is to be fought
by humble prayer and fincere repentance. But
how came we by thefe jufl and rational fentiments?
The heathens never had them. Their reafon and
invention were as good as ours ; and nature held
out to them the fame light as it does to us. Yet,
" profefiing themfelves to be wife, they became
fools, and changed the glory of the incorruptible
God into an image made like unto corruptible
man, and birds, and four-footed beafls, and creep-
ing things. They changed the truth of God in-
to a lie, and worfhipped and ferved the creature
more than the Creator." Whence is it, that we
have more rational fentiments of God and reli-
gion ? It is revelation which has made us to dif-
fer. This has taught us the character of God and
the fervice which we owe him. When thefe are
taught in revelation, we fee them to be reafona-
ble, and are apt to imagine, that our reafon would
have difcovered them without any fuch aid. But
if we may form an opinion, what reafon can do,
from what is has done, we muft fuppofe, that
without revelation we never fliould have had a
]uft knowledge even of the firft principles of na-
tural religion. To revelation we are indebted for
that very knowledge, which puffs us up to defpife
it. There is a great difference between feeing a
thing to be reafonable, when it is fuggefled to us,
and originating the firfl fuggeflion. We are ca-
pable of the former in many inftances — of the lat-
ter in very few.
How fhortfighted is human reafon — how blind
in things of higheft importance ! A plain demon-
flration this of the depravity of human nature.
On no other fuppofition can we aflign a caufe,
Serm. XXV. of Religion. 365
why reafon has not been as able to make religious,
as natural difcoveries. We are bound to blefs
God for that clear revelation which he has given
us of his charadler and will. Without the light
which this affords us, we fliould have been in-
volved in the fame darknefs of ignorance, and be-
wildered in the fame perplexed mazes of error, as
they are to whom this light has never ilione.
2. The powerful influence of education fliewg
us of what importance it is, that they, who have
the care of youth, guard them againjR: dangerous
errors, and form them to right fentiments in re-
ligion ; for principles and opinions early implant-
ed, and long cultivated, are not eaiily eradicated.
From the influence of education the contrsuy in-
ference has, indeed, been made. " For," fay
fome, " if we inftruct our children in religion, we
fhall form them to our own habit of thinking, and
fix in them fuch an obftinate bias to the notions
which we inculcate, that they never can think
freely : it is therefore fafeft to leave them wholly
untaught in religious matters, that, when they
grow up, they may form their opinions for them-
felves fairly and independently."
Is this reafoning jufl: in the things of religion ?
It is juft then in every thing elfe. You need not
ftop at religion ; you may as well go through
with the argument. Say then, " It is not fafe to
teach our children our own method of hufbandry,
left, attached to this method, they never ftrikc
out any thing new, nor hit on any thing excel-
lent. We will leave them to fpend their early
years in ignorance and idlenefs, that, when they
come to acl for themfelves, they may prove judi-
cious and fuccefsful hufbandmen." Every one
fees fuch reafoning to be abfurd in our worldly
affairs. It is as abfurd in religious affairs.
3 65 The Univerfal obligation
But are not children liable to be biaffed in fa-
vour of errors early taught them ?-- Certainly they
are. And what then ? Muft you forbear to in-
flruct them at all ? — ^No : but be careful that you
give them only wholefome inftruclions.
If the danger of prejudice be a reafon againft
early inftruclion, it is equally a reafon againft in-
ftruction at any time : for if your children ever
know any thing about religion, there muft be a
time when they begin to know. And let them be-
gin ever fo late, there is the fame danger of their
being prejudiced in favour of the fentiments firft
embraced > as if they began in childhood.
Let thofe, who argue in this manner againft
religious education, fpeak out, and fay, " Reli-
gion is a mere chimera : men will do better with-
out it than with it : it is the effed of bad educa-
tion : if people be not taught it when they arc
young, they never will believe it, nor concern
themfelves about it afterward." To this the ar-
gument plainly leads.
If there be fuch a thing as religion, it is undeni-
ably a matter of infinite and univerfal importance.
Every one, therefore, fhould rightly underftand
it, and fully believe it, and faithfully pradife it.
And every parent fhould diligently teach it to his
children, and guard them againft the inftrudions
which caufe to err. ■
11. Another obfervation which arifes from our
text is, that rHigion in general is a matter of fuch
obvious concern, that every man, on the leaft
confideration, muft fee himfelf obHged to be of
fome religion or other.
Thefe Allyrians worlhippcd their feveral deities,
as they had been taught. When they found them-
felves infefted with wild beafts in their new fettle-
ment, they at once apprehended, they had been
Scrm. XXV. of Religion, ^67
guilty of fome ofFenfive behaviour toward the God
of the land ; and they defired to be inftru6ted iii
the fervice, which beft would pleafe him. They
fent for a teacher, and they fo far attended to his
inftruftions, that " they feared the Lord.**
" The heavens declare the glory of God, and
the firmament ftieweth his handy work. Day un-
to day uttereth fpeech, and night unto night
flieweth knowledge. There is no fpeech nor lan-
guage, where their voice is not heard. Their
line is gone out through the earth, and their words
to the end of the world.** What a being God is,
and how he is to be worfliipped, men have been
much divided in their notions ; for every man
will afcribe to his deity the properties which he
calls perfedions, and will frame for his god a wor-
Ihip correfpondent to his fuppofed character. But
that there is a God, and that he is to be worfliip-
ped, mankind have almoft univerfally agreed. The
various kinds of fuperftition and idolatry, which
have been pradlifed in the world, are proofs, that
men, in their corrupted ftate, feel a fenfe of their
obligations to religion. Falfe reafonings and vi-
cious praAices may gradually weaken this fenfe of
a Deity : but it is difficult fo entirely to extinguifh
it, but that, in times of calamity and danger, it
will revive and operate. Thefe idolaters, when
they faw the beafts of the wildernefs making in-
curfions, and fpreading deftruclion among them,
immediately turned their thoughts to fome invili-
ble being, who directed the motions of the ani-
mal creation ; and they wiflied to be inftru^led,
how they might fecurc his favour and protection.
The general, the almoft univerfal belief of a di-
vine, fuperintending power, is an evidence that
this fentiment is as ancient as the human race ;
for if the firft pair had been atheifts, tradition from
368 The Unherfal obligation
them would have given atheifm fuch a fpread a*
mong their pofterity, as it never appears to have
obtained. The heathens were idolaters, but not
atheifts. The ancient enemies of true religion
oppofed it, not on the principle, that there was
no religion, but on the pretence, that their own
religion was better. It is probable, there are more
atheifts in Chriftian countries, than in all other
parts of the world. And the reafon is obvious :
the precepts of the gofpel arc fo pure, and its
fandions fo folemn, that men of corrupt hearts
cannot be reconciled to it ; and yet the evidences
of its truth are fo full and ftrong, that they can-
not reject it without rejecting all religion with it ;
for if there be any fuch thing as religion, it muft
be contained in the gofpel. Every reafoning man
eafily fees and feels the abfurdity of acknowledg-
ing religion in general, and denying the gofpel-re-
ligion. And hence the enemies of the gofpel, that
they may preferve a confiftency in difcarding this,
renounce religion in the grofs. And it is a cir-
cumftance much in favour of the gofpel, that the
moft fubtil reafoners, confcious, that it muft ftand,
while natural religion ftands, have direded their
main force againft the latter. This is a virtual
acknowledgment from the enemies of the gofpel^i
that, if there be any religion, it muft be here.
There are heathens, who will rife in judgment
againft many in Chriftian lands. Even idolaters
in ages of darknefs will condemn infidels who live
in an age of light. They who, with all the abfurd-
ity of their fpeculative opinions, were yet awed
by the apprehenfion of an invifible power, may
put to (hame thofe hardy fons of impiety, who
caft off fear and reftrain prayer ; and who, while
they pretend to believe there is a God, live in
every refped as if there were none.
Serm. XXV. bf ketipm^ 369
The foKcitude of the idolaters in Samaria, un*
der a threatening calamity, rebukes the ftupidity of
thoufands in times and places of fuperior light.
The Samaritans owned an invifible hand in the
depredations of ravenous beafts : but hoW many
overlook this hand in the calamities brought on
them by the rapacity of unreafonable and wicked
men ? Thofe idolaters fuppofed that the wild beafts,
which infefted them, were let loofe to puniih
them for fome omflion of duty to the god of the
country ; and they were anxious to know where-
in they had offended him : but how many, for-
getting their own impieties and the juftice of
providence, impute all their calamities to the im-
mediate inftruments and vilible caufes of them ?
They, in the time of their trouble, fent to Affyria
for one of the captive priefts of Ifrael to come and
inftruft them in the will of Jehovah : but how
many negleft to hear divine inftru<^ion, when it
5s brought to their doors, and even refufe to obey
it when it is founded in their ears ? They paid fo
much attention to their new teacher, as to reform,
in fome meafure, their fyftem of religion, and fet
up the worihip of the God of Ifrael : but how
many are wholly unreformed by the corrections
of God*s hand, and the admonitions of his word,
and live unmindful of their obligations to that
Almighty Being, whom ftill they acknowledge ?
Their reformation was indeed but a poor defeftiv^
bufinefs, iince they ftopped where they did. But
yet they went farther than many go under judg*
ments more obvioufly divine, and under inftruc-
tions more clear and convincing. In them there
was fome amendment 5 in many there is none
at all.
h becomes us to enquire, how far this rebuke
falls on us. Mav not fome confefs, that under
Vol. V. ' Y V
-^^^G ihe Univerfal obligation
their faperior light and diftinguifhed advantages^
they never went fo far in religion, as thefe poor
Aflyrians did ? Bring the enquiry home. See
how it is with you. You have been educated un-
der the ckareft light of divine revelation-^have
been inftrucled in the nature and perfections, in
the government and will of God — have been
taught what is the defign of perfonal afflictions
and public judgments, and what is the moral ufe
which you fhould make of them — have heard
your duty, in all its branches, often ftated and incul-
cated, and the terms of your eternal felicity repeat-
edly propofed and urged. And what have you done?
Have you fhewn as much fenfe of a Deity — as
much regard to his governing hand — as much
concern to learn his will — as much folicitude to
approve yourfelves to him, as thof6 poor hea-
thens ? If you live without prayer- — without at-
tendance on the means of religious inftruclion —
without fclf-examination — without a fenfe of
your dependence — and without regard to God*s
providence, you are more remote from religion
than they were.
The concern in Samaria to obtain the favour of
the god of the land, and to be inftrucled in his
will, ieems to have been general. Is there any
fuch general concern among us ? There are doubt-
lefs many who believe the truth, and feel the im-
portance of religion. But is this our general
character ? Is there not rather a prevailing indif-
ference and carelefsnefs ?
As the people in Samaria fent far for a prieft of the
Lord to inftruct them ; fo, we may conclude,
they diligently attended on his inftrudions when
lie came. This prieft v/ould naturally call them
together to hear the law on the fabbath — the day
divinely inftituted for the purpofe y and certainly
Serin. XXV. of Religion, 371
they paid fo much regard to the day, as to aflem-
ble and receive inftrudion. But how many a-
mong us wafte the fabbath in indolence, or pro-
fane it by unneceffary labours and vain amule-
ments ? How many contemptuoufly turn away
from the ftated inftruclions of the fancluary, and
fay of God's worfhip. What a wearinefs is it ?
Only one judgment, the incurfion of ravenous
beafts, brought thefe Samaritans to confideration.
But whit good efFe<fl has been produced among
us by a feries of remarkable difpenfations both
corrective and merciful ? We may well be afham-
ed and afraid when we refled., how much they
did, and how little we do, to avert the difpleaf.
ure, and procure the favour of God.
But ftill let it be remembered, that they came
ihort of a fincere and acceptable fervice, becaufe,
while they feared the Lord, they ferved their
graven images. The motives, which governed
them in their religion, were of a worldly nature.
They were more concerned to rid the land of wild
beafts, than to rid themfelves of their fins. And
inftead of directing their fervice to the one fu-
preme God, they divided it between him and
their own falfe divinities.
We fee, then, that men may make the appear-
ance of a reformation, and yet fall fhort of fmcere
repentance. Let us not reft in external forms,
partial amendments, and divided fervices j but
devote ourfelves wholly and without referve to .
God, and walk before him in fimplicity and god-
ly fmcerity. The fincerity of the heart is the life
and foul of religion. And fince, without this,
men may feem to do much in religion, let us take
good heed to ourfelves, that we reft not in the
form of godlinefs, when the power of it is want-
ing. There are thofe who feem to themfelves to
372 The Univerfai obligation^ &c.
be religious, when all their religion is vain. See
that ye be not deceived. God requires truth ia
the inward parts. " If any man be in Chrift, he
is a new creature ; old things are paffed away, and
all thing are become new.'*
This brings us to another obfervition from our
text, That true and acceptable religion is pure
and limple, direded to God and to him only.
This obfervation we will referve to be illuftrated
in another difcourfe.
SERMON XXVI.
><&*^^*©<
Trtw Religidn pure and Jimple,
II. RINGS XTu. 40, 41.
Howbcit, tliey did not hearken, but tbey did after their former manner. S*
thefe nations feared the Lord and ferved tlielr graven images, both their
children, rrnd their children's children : as did their fathers, fo did they
unto this day.
i HE Affyrians, who were fent to re-peo-
ple Samaria, after the native inhabitants had been
carried to Affyria, found themfelves dangeroufly
infSefted with lions. This calamity they imputed
to their ignorance of the religious fervice, which
Jehovah, whom they called the god of the land,
required of them. A Jewifh prieft was fent from
Affyria to inftruft them in the character and wor-
ftiip of the true God. Under his miniftration,
they were fo far reformed, that they feared the
Lord ; but ftill, attached to the notions in which
they had been educated, they worfliipped their
graven images. And thus did their children af-
ter them from one generation to another.
Hence we have remarked,
I. The powerful influence of cuftom and edu-
cation in matters of religion. And,
374 True Religion
II. The general fenfe of mankind, that there is
fuch a thing as religion, and that it is a matter of
liniverfal and indifpenfable obligation.
We now proceed to remark,
III. That true religion is pure and fimple, free
from corrupt mixtures, and uniformly diredled
to one great end.
Thefe Affyrians " feared the Lord.** They
acknowledged the God of Ifrael ; but, at the fame
time, they ferved their own gods ; and therefore
the fervice, which they paid to the true God, was
of little value.
As there is one God, the fole author and gov-
ernor of the univerfe, and the fountain of all ex»
cellencies any where feen, and of all bleflings any
where enjoyed, fo we are required to give him
our higheft regards, and to ferve him with undi-
vided affection ; and we are forbidden to worlhip
any other objed: in oppofition to him, or in con-
junction with him. And to us, who have been
taught the unity of the godhead, nothing is more
obvious than the neceffity of directing all our re-
ligious honours and fervices \iniformly to this all-
perfe<^ being. We eafily fee, that thofe Samari-
tans, by mingling idolatry with the worlhip of
the true God, utterly corrupted their religion.
But let us enquire, whether we, in fome other
way, may not be guilty of the fame corruption.
When we are under any remarkable and fe-
vere affliction, we perhaps think of God, acknowl-
edge his power and fear his anger ; we are more
ftrift and conflant in attending on his worfhip ;
we pray oftcner and delire the prayers of others.
But do we, at the fame time, fearch our hearts,
mortify our lufts, fubdue our paffions and renounce
our fins ? — If not, what is our religion better than
the motley religion of the Samaritans ? The man.
Serm. XXVl. pure andfimple. 57^
who, in a time of affliclion, only becomes more
engaged in the external forms of devotion, and
is Hill unbounded in his avarice, unjuft in his
dealings, intemperate in his enjoyments, ungov-
erned in his paffions, profane in his language, or
fenfual in his affections, is but like thofe who
feared the Lord and ferved their own gods.
We are required to love and fear God with all
our heart. Our external fervices are of little val-
ue farther than they are animated with an inward
regard to him. If our hearts be principally fet on
riches, honours, pie afu res, or any earthly obje^fls,
we are as really guilty of idolatry, as they who
worlhip an idol ; becaufe we transfer to them the
regards which are due to him. Hence the covet-
ous man is called an idolater j and they who ferve
divers lulls and pleafures, are faid to make them
their God. How much fo ever we may do in a
way of external fervice to God ; if the world, or
any thing which belongs merely to the world, be
fupreme in our hearts, we are like thofe who fear-
ed the Lord, and ferved their own gods. " No
man can ferve two mailers. If he love the
one, he will hate the other. He cannot ferve God
and mammon. The friendlhip of the world is
enmity with God. If any man love the world,
the love of the Father is not in him."
God has given us a revelation to inflrucl us in his
will and in the terms of his favour and accept-
ance. If we believe this revelation to be from
him, we muft take it as it is, and obey it with-
out referve, neither prefuming to fupply its fup-
pofeddefecls by our own invention, nor to re-
trench its fuppofed redundancies by our own wif-
dom. If efteeming fome of its precepts too fe-
vere, we relax them ; or fome of its doctrines
too myfterious, we rejedt them j or if imagining
^y6 True Religion
it has not taught us our duty completely, we add
to it fome new rules of condudl ; or thinking its
motives infufficient, we tack to them fome fie*
tions of our own fancy ; we corrupt the pure re-
ligion, which God has taught us ; and, while we
profefs to ferve him, we worfliip our graven ima-
ges. To fome in the apoftle's days the gofpel was
too myfterious, in its more grand and fublime
doftrines, for their proud reafon to receive. The
refurredion of the dead feemed a thing incredible ;
and Chrift crucified for the fins of men was fool-
iftinefs. To others it was too plain and fimple,
and they would not trufl: it without the addition
of the favorite ceremonies of their old religion.
Hence St. PauPs caution to the Corinthians, " I
am jealous over you with a godly jealoufy ; for I
have efpoufed you unto one hufband, that I may
prepare you as a chafte virgin to Chrift ; but I fear,
left your minds fliould be corrupted from the Jm^
pHcity that is in him." The fame caution he gives
to the Coloflians ; " As ye have received Chrift
Jefus the Lord, fo walk ye in him. Beware left
any man fpoil you through philofophy and vain
deceits, after the traditions of men, after the ru-
diments of the world, and not after Chrift ; for
ye are complete in him."
If we acknowledge one God, we are to yield
ourfelves to his whole fervice. When we have of-
fended him, we muft regain his favour be repent-
ance, and continue in his favour by obedience.
In our repentance we muft renounce every falfe
way ; in our obedience we muft have refped to
all his commandments. A repentance with a re-
ferve in favour of fome known fins ; and an obe-
dience with exceptions againft certain plain duties,
is like the reformation of the Samaritans, who
feared God, and retained their idolatry. He who
Serm. XXVI. pure and ftmple, 37^
indulges one favorite iniquity, though he difcard
every other, is not a penitent ; and he who of-
fends in one point, though he obey the reft of the
law, is not a faint.
Again. The gofpel teaches us, that Jefus Chrift
is the only Mediator between God and men, and
no man can come to the Father, but by him — ■
that his atonement and righteoufnefs is the only
ground of our pardon and acceptance, and on
this ground our faith and hope muft reft. " There
is falvation in no other, and there is no other
name given under heaven among men, whereby
they muft be faved.'* " We are juftified by faith
in Chrift, without the deeds of the law ;'* for this
Requires perfe6:ion, and accepts of nothing lefs.
We muft therefore " glory in Chrift Jefus, and
have no confidence in the flefti.'*
But how many, while they pretend to believe
in Chrift, place a dependence on fome other way
of falvation ? Many of the Jews, as we have al-
ready obferved, inftead of fubmitting themfeh es
to the righteoufnefs of God through faith, went
about to eftablifli a righteoufnefs of their own.
They allowed that Chrift was a Saviour ; but
they imagined, that they could not be faved by
him without an obfervance of the ceremonial law.
They thought, that without this appendage, the
gofpel-fcheme would be defective. Their religion
refembled that of the Samaritans, who, in con-
junction with the true God, v/orfliipped gods of
their own.
Of much the fame nature is the religion of thofe,
who rely on their own righteoufnefs, in conjunc-
tion with that of the Redeemer, as the ground of
their acceptance with God. I fay, as the ground
©f their acceptance ; for I am not now fpeaking
of the terms and conditions of acceptance Thele
Vol. V. Z z
37 B True Religion
muft undoubtedly be fome internal and pcrlbnal
qualifications.
Chrift came into the world to hxcftnners — not
to fave the innocent and righteous. If we are not
finners, we have no need of his interpofition ; our
innocence — our righteoufnefs will fecure us. But
it muft be fuch a righteoufnefs, as God's law de-
mands, a final continuance in all things written
in the law to do them. If we come fliort of this,
we have finned. If we have finned, we defervc
death. And if we deferve death for our evil works,
we cannot deferve deliverance from it for our
good works. However perfect our future works
may be, they are but our reafonable fervice, and
therefore can never cancel paft guilt.
" Chrift has redeemed us from the curfe of the
law, being made a curfe for us,** Our acceptance
therefore is grounded wholly on what he has
done ; not at all on what we have done. The re-
milTion of fins that are paft is by faith in Chrift's
blood, not by reliance on our own future obedi-
ence. A finner wholly reformed and perfeclly o-
bedient in future, if fu h a character were to be
found, would not, indeed, continue to accumu-
late his guilt and demerit ; for no man will be
punilhed for fins which he never committed ; but
then he would not extinguifti the guilt already
contracted by the fins which he had committed.
We muft therefore depend wholly on the atone-
ment of Chrift — not at all on perfonal recommen-
danons, as the proper ground of our pardon and
acceptance.
\V orks of holinefs and obedience are required
in the gofpcl, as necejjary to, but not meritorious of
faivation. They arc only the conditions of, and
qualijications for future happinefs — not the grand
conftderation on which God is pleafed to fliew us
Serm. XXVI. pun and fimple. 379
mercy and releafe us from paft guilt ; for it is on-
ly through Chrift that our belt works are accept-
ed J and it is only through him that we obtain
grace for the performance of fuch works as can be
accepted. " By grace we are faved, through faith,
and that not of ourfelves, it is the gift of God ;
not of works, left any man Ihould boaft ; for we
aie his workmanftiip, created in Chrift Jefus to
good works, which God hath ordained, that wc
Ihould walk in them."
We muft not imagine, that we may be accept-
ed on eafier terms — on a more flight and partial
repentance than fome others ; or that we ftand
fairer than they for acceptance on the fame terms,
becaufe we are not yet fo great ftnners as they are,
or becaufe we have done fome duties which they
neglect. For whatever different degrees of guilt
there may be in different finners, repentance is in
all the indifpenfable condition of pardon ; and
true repentance, though attended with Ibme va-
riety of circumftances, is fubftantially the fame
in all who are fubjeds of it. It is a turning of the
heart and life from fin to God. We muft not im-
agine, that there are certain eminent fervices to
be performed, or certain rounds of duty to be
run, before we can truft the righteoufnefs of
Chrift to juftify us, or before we may feek his
grace to fandify us ; for the righteoufnefs of God
through the faith of Chrift is unto all that believe,
and there is no difference. He who is athirft is in-
vited to come to Chrift for the grace of the Spir-
it ; and the Spirit itfelf by its inward motions, re-
peats the invitation, and fays, " Come."
Pardon is offered to all finners, fmall and great,
young and old, upon the fame terms. In this re-
fped there is no difference. The fame God is
rich in mercy to all who call on him. The blood
ijSo True Religion
of Chrift can waCb out the deepeft guilt. He came
to fave the chief of linners. Grace abounds t6
the humble penitent, how much foever fm has a-
bounded. JNo finner is accepted, but in a way of
repentance toward God and faith toward Chrift 5
and in this way none is rejected.
We cannot be too zealous of good works, nor
lay too much ftrefs upon them, while we regard
them in their place, as duties required, as fruits of
faith, as expreffions of love, as conditions of a re-
ward, and as evidences of fincerity. But if we
put them in the place of that which the Redeemer
ha :: done — -if we rely upon them as the ground of
our acceptance, and the great confideration on
which God forgives our (ins — if Vv'e imagine they
give us a claim on his jutHce for an exemption
from punifhment, and for the beftownient of a
reward — if we think he would dtal cruelly with
lis to reject us from his favour after we have done
fo much for him ; we then go about to eftablifh a
righteoufnefs of our own in aid of Chrift's rights
eoufnefs ; we are corrupted from the fimplicity
that is in Chrift ; we mar the virtue of all our
works by our pride and felf-coniidence ; and we
imitate the religion of thofe, who feared the Lord,
and ferved their graven images.
The linner, awakened to a conviction of his
fins and a fenfe of his guilt, is not to wait, until
he has made himfelf better, before he ventures to
apply to the mercy of God in Chrift for relief, as
if there were not worthinefs enough in Chrift to
recommend, nor grace enough in God to regard
a creature fo vile, as he finds him.felf at prefent ;
but he muft, immediately and without delay, hope
and feek for the divine influence to renew and
fanctify him, and for the divine mercy to pardon
and fave him, through that Redeemer who died
Serm. XXVI. pure and ftmpte. 3-81
to fave the chief of finners — through that Saviour
who invites all, and fuch as have no money, to
come and buy wine and milk without money and
without price— through that Surety who has paid
the debt of five hundred pence, as well as the
debt of fifty. He ought now to apply himfelf to
Chrift, relying on the grace of his Spirit, and the
atonement of his blood, to fanctify him from fin,
and juftify him from guilt. The gofpel require*
no previous courfe of preparation for fuch an ex-
ercife of faith as this ; it only requires, that wt
feel our guilt, danger and impotence. Until we
perceive our unhappy condition in ourfelves, W4l
ftiall not fee our need of a Saviour ; when we do
perceive this, we muft repair to him. If we thirft,
we muft go to him and drink ; if we be weary,
we muft go to him for reft ; if we know that we
are poor, blind and naked, we muft go to him
for tried gold that we may be rich, for eye-falve
that we may fee, and for white raiment that we
may be clothed. We are to confider him, not as
a partial, but complete Saviour, and go to him
for all that we want — for righteoufnefs to juftify
us, light to direct us, grace to purify us, and
ftrength to eftablifti us ; for " Chrift is of God
made to believers wifdom, righteoufnefs, fandi-
fication and redemption.*'
Faith in Chrift is often required in the gofpel,
as the condition of falvation. But we muft re-
member, that faith in Chrift, as the Mediator,
terminates in God the Father. " By him we be-
lieve in God, who raif(.d him from the dead and
gave him glory, that our faith an • hope might be
in God.*' We muft not go to Chrift to fave us
from God, as if all goodnefs were in the Son,
and nothing but ftern juftice in the Father ; tor
" God fo loved the world, as to give his only be-
382 True Religion
gotten Son, that whofo believcth in him might have
everlafting life." But we muft go to God in the
name of Chrift, " who has once fuffered for our
fins, the juft for the unjuft, that he might bring
us to God" — might open a way for the exercife
ofmercytous, and give us fuch difplays of God's
grace and love, as Ihould reconcile us to him.
Let it farther be obferved ; Though the awak-
ened fmner is not to wait until he makes himfelf
better, before he trufls in Chrift and feeks falva-
tion in his name ; yet he muft wait until he finds
himfelf better, before he trufts that he is in Chrift
and actually entitled to falvation.
There is a great difference between trufting in
Chrift for falvation, and trufting that this falva-
tion is already ours. For the former nothing
more is neceflary than a fenfe of our wants, and a
view of Chrift's fufficiency. For the latter it is
neceffary that we experience the power of the gof-
pel in fanftifying our hearts. If we feel our guilt
and impotence, and know Chrift's glorious name,
we fhall put our truft in him. " And hereby we
know that we know him, if we keep his com-
mandments." " When our hearts condemn us
not, we have confidence toward God." " We
fliew our faith by our works." " We conclude
that we have paffed from death to life, becaufe
we love the brethren."
A fincere faith gives us an immediate intereft in
the falvation of Chrift ; but our knowledge of this
intereft muft arife from the work of faith in pu-
rifying our fouls unto unfeigned love of the breth-
ren. There is no condemnation to them who
are in Chrift Jefus ; and we know that we are in
Chrift, when we walk not after the flefh, but af-
ter the Spirit. " He who faith, he abideth in
Chrift, ought himfelf alfo to walk even as Chrift
Serin. XXVI. pure and fwiple, 3^3
walked. He who keepeth his commandments
dwelleth in Chrift, and Chrift in him. And here-
by we know that he abideth in us by his Spirit
which he hath given us. And if v^e are led by
his Spirit, we fhall not fulfil the lufts of the flefh ;
for they who are fenfual have not the Spirit."
In the improvement of this fubjed, we are,
Firft, naturally led to obferve, that true reli-
gion, as taught by the revelation of God, is far
more eafy to be underftood and pradifed, than
the religions contrived by. the invention of men*
The former is plain and fimple ; the latter are ob-
fcure and perplexed. The Aflyrians, who were
fettled in Samaria, greatly embarrafled their reli-
gion by mixing the fuperftitions of their country
with the worfhip of the God of Ifrael. Had they
been content to obferve only the latter, their fer-
vice would have been, not only more reafonable,
but more cheap and practicable. The fame may
be faid of thofe Chriftians, who in the apoftles*
times, added to the inftitutions of the gofpel the
various rites of their former religions. They took
on themfelves a yoke, which neither they not
their fathers were able to bear ; when the yoke
which Chrift laid on them was eafy and his bur-
den was light. A fuperftitions zealot enquired
of the prophet, " Wherewith fhall I come before
the Lord ? Shall I come with thoufands of rams,
or with rivers of oil ? Shall I offer my firft born
for my tranfgreflion, and the fruit of my body
for the fin of my foul V* The prophet anfwered,
*' He hath fliewed thee, O man, what is good ;
and what doth the Lord thy God require of thee,
but to do juftly, to love mercy and to walk hum-
bly with thy God ?'* How plain and fimple is
the divine direction, compared with the inven-
tions of humaiKfuperftition ?
3f^4 True Religion
Wifdom's ways are ways of pleafantnefs, but
the way of tranfgreffors is hard. The path of
the juft is as the fhining light, but the path of the
wicked is as darknefs. The man of the world
bas no certain rule to direct his purfuit, nor di-
vine promife to enfure his object. He is perplex-
ed in his fchemes ; he fhifts his plans ; he guards
againft difappointments, and runs into them by
the courfe which he takes to avoid them. He en-
vies the fuccefs of his competitors, aRd is morti-
fied at his own mifcarriages. He ufes art and
difguife to accomplifh his projeftions, and when
he has accompliihed them his mii d is flill diffat-
i&fied. But the man of religion has one great ob-
ject in view, the favour of God ; and one fure
rule to guide him, the word of God. His path
lies plain and ftrait before him. He has only to
walk right on, trufting in the grace of God to
ftrengthen his fteps, and in the promife of God
to make the end fafe and happy. In his doubts,
he has no occafion to afcertain the worldly confe-
quences of the adion in queftion ; he may apply
diredly to his rule, and there learn his duty ; and
when he has found it, nothing remains but to do
it, and leave the confequences with God. Thus
the good man is fatisfied from himfelf. " His re-
joicing is the teftimony of his confcience, that in
fimplicity and godly fmcerity, not with fleflily
wildom, but by the grace of God, he has had his
converfation in the world."
Secondly. Our fubject fhould be improved to
guard our hearts againft every kind of corrup-
tion in religion.
As we believe there is one God, fo our affec-
tions fliould be directed to, and concentrated in
him ; and other objeds fliould be regarded only
Serm. XXVI. pure andftmple, 385
in fubordination to the favour of this fuprehie all-
perfect Being.
As he is one, fo his will is uniform — not, like
the will of man, devious from, and inconfiftent
with itfelf. He is of one mind ; who can turn
him ? Let us then be conftant in his fervice, do-
ing his will from the heart, guiding our a<flions
by his commands as our only rule, and feeking
his favour as our only happinefs.
As we believe there is one Saviour, let us come
to God through him, do all things in his name,
rely on his righteoufnefs as the only ground of our
hopes, and truft in his interceflion as the only ef-
fediual recommendation of our unworthy prayers.
Thirdly. We fee that lincere religion in the
heart is a great attainment— greater than many
perhaps imagine.
Religion confifts in a heart uniformly and un-
refervedly devoted to God ; or in a fupreme love
to him, governing all our affections, and direft-
ing all our actions. Men may do much in religion
from worldly motives. The perfons mentioned
in our text did fo. The people of Ifrael, in a time
of famine, affembled themfelves for corn and
wine, but rebelled againft God. Some, in our
Saviour's day, fought him with diligence, and
fpared no pains to find him, not becaufe they
loved his doctrines, but becaufe they had eaten of
his loaves. This was a worldly religion. God
was not its immediate objed.
Men may do much in external duties, and yet
be deftitute of a holy temper. They may act in
Ibme good things with zeal and engagednefs, and
yet retain their favourite fins. The Samaritans
took much pains to learn how they muft fear the
Lord ; but ftill they held faft their idolatry. The
young man mentioned in the gofpel had a flrong
Vol. V. A3
336 True Religion
delire to enter into life ; but he chofe to hazard
the lofs of it, rather than abandon his worldly
purfuits.
Whatever we do in religion, if we indulge any
known lin, our religion will not carry us to heav-
en. Whatever works we perform, if we glory
in them as the foundation of our claim to heaven,
and forget our dependence on the righteoufnefs of
the Saviour, our works are vain.
Fourthly. Our fubjed may lead us to refled;
on the heinous nature of lin. The excellency of
religion confifts in its being directed to God ; and
the great evil of lin confifts in its being committed
againft him. Religion is a conformity ; fm is an
oppolition to the divine nature. Religion is a
love of God's commands and a fubmiflion to his
will ; fm is a hatred of his laws and a rebellion a-
gainft his authority. Religion is religning our-
selves to God's- government, and yielding our-
felves to his difpofal ; fin is rifingup againft God,
and fetting ourfelves above him.
In this view, how horrible muft lin appear !
How amazing is the guilt of thofe who thus have
treated, and thus continue to treat the Almighty I
Do you wonder that rational men Ihould be fo
ftupid as to fet up idols for objects of adoration,
in oppofition to, or in conjunction with the fu-
preme Jehovah ? Why not alfo wonder at your-
felves, that you fhould fet up the interefts and
pleafures of the world, as the obje<5ts of your fu-
preme affection ?
Fifthly. What abundant caufe of rejoicing
have we, that there is an allfulFicient Saviour to
whom we may repair ?
Had we nothing, but our own righteoufnefs, to
reft upon, we muft link in defpair. Such finful
creatures as we are, have nothing to recommend
Serm. XXVI. pure and ftmple, 387
them in the prefencc of a holy God. But Jefus
has brought in everlafting righteoufnefs, and the
greateft linner may have the benefit of it. Did
iinners reaUze their own condition, they would
apply to this Saviour ; they would feek him ear-
neftly and conftantly ; they would cry to him day
and night, and not hold their peace, till his right-
eoufnefs came to them as brightnefs, and his fal-
vation as a lamp that burneth.
To conclude : Since there is one God, the great
objed: of rehgion, and one Mediator by whom we
muft draw near to God, and fmce the religion
which he requires is pure and limple j let us prove
what is true and acceptable religion, take it as he
has prefcribed it, adopt it in its fimplicity without
human additions, dired all our fer vices to him,
and do all things in the name of Chrifl through
whom alone we have acceptance.
SERMON XXVII.
Folly conjpicuous in a Virtuous Charader^
iCCLESlASTES x t.
l)ea^ flies catife the ointment of the apottiecaty to fend forth a ftinking favour^
lb doth a little folly him that is in reputation for wifdom and honor.
T,
HE preacher here teaches us a very ufe-
ful leffon ; that the wifer and better a man is ra*
puted to be, the greater caution he needs to ufo
in his language and behavior, left he viciate the
reputation which he has acquired. For as dead
flies, though but fmall infects, falling into a pot
of fweet ointment, will render it rancid and dif-
guftful ; fo errors and follies, fmall in themfelves,
will appear as great blemifhes in the charader of
a man, who is highly valued for his fuperior vir-
tue and wifdom ; and faults fcarcely noticed in
other men, will be imputed to him as intolerable
crimes. " The cafe of men eminent for virtue,"
fays one, " is peculiarly difficult, becaufe their er-
rors, though ever fo fmall, are not eafily par-
doned. As in a diamond of great luftre, the eye
is offended by the leaft fpeck, or the fmalleft cloud,
which in a groffer ftone would not be obferved ;
fo in men of Angular abilities, the leaft infirmities
are quickly difcerned and made matter of conver-
fation, when in pefons of meaner character they
would be wholly unnoticed, or eafily forgiven. A
little folly in a wife man, a fmall fin in a ftrictly
honeft mar, a flight indecency in a very polite man,
much derogates from his fame and reputation ;
when the fame things in men of different charader§
Serm. XXVII. Folly confpicuous^ &c< 3S9
would pafs uncenfured, and perhaps unobferved."
In the writings of Solomon, wifdom and folly
ufually lignify virtue and vice. We may there-
fore, by the man in reputation for wifdom, un-
derftand the man eminent for virtue 'y and, by a
little folly, we may underhand the infirmities and
indifcretions incident to fuch a man.
The truth, then, fuggefted in our text will be this j
thatfmall offence J are eafily obferved,andfreely cen-
furedin men of diftinguiftiedreputationfor relis;ion.
This we often fee to be a fact. Thofe very
things, which pafs for indifferent in the men of
the world, are condemned as criminal in men of re-
putedpiety. Virtue and vice are the fame in their na*.
turej but we judge of them differently according to
the character of theperfons in whom they are found.
There are many who appear to live without a-
ny governing regard to religion. They take no
care to educate their children in fentiments of pi-
ety, or to keep up the worftiip of God in their
families. They are much addicted to pleafure,
company and amufement. Their language is fome-
times profane, and often loofe a!id unguarded.
They negled the ftated means of religion and treat
with indifference the inftituted ordinances of God.
Thus they pafs along in the world, and few take
any unfavorable notice of them. If one reprove
them, they are ready to vindicate themfelves j
and perhaps there are fome, befides themfelves,
who will plead in their excufe, and palliate their
neglects and tranfgreflions. But if a man who
profeffes religion, or fuftains an office in the churchy
ihould for once appear to be guilty of the fame
exceptionable conduct, will it thus pafs offunob-
ferved ? Or will it meet the fame excufes ? No :
one rajh exprellion from this good man will be
niore feverely condemned, than a hundred profane
mths from the cujiomary fwcarer. A fingle inftancc
39© Folly confpicuous in a
of inordinate pajjion in him will be more talked of,
than the daily ravings of thofe who have no rule
over their fpirits. If his children for once run to
excefs, break the fabbath, or trefpafs on good or-
der, he is reproached as a man who exercifes no
government in his family. But youths of other
families may make themfelves much more vile ;
and few, except they happen to iuffer injury from
them, will ever reprove them, or even complain,
that they are not reftrained. If the Chriftian,'
crouded with bulinefs or company, Ihould fome-
times omit the ftated devotions of his houfe, this
omiflion will be matter of much animadverfion ;
but a total negled in other people is fcarcely imput-.
ed as a fault. If a temperate man ihould by ac-
cident be overtaken and difguifed with ftrong
drink, he becomes the talk of the whole neigh-
borhood ; but a fot may get drunk half a dozen
times in a week, and little is faid about him, and
little pains taken to reform or reftrain him.
Yea ; men of immoral and vicious lives will re-
mark with indignation in the Chriftian the fmall-
cft appearance of thofe vices, which they them-
felves notorioufly indulge without remorfe. They
can fee a mote in a good man's eye, when they feel
not a beam in their own. They wonder that the
Chriftian profeffor can take fuch liberties ; but
feldom think of their own iniquities. The apof-
tle, in ftrong terms, reproves this felf-deceit and
blind partiality. " Thou art inexcufable, O man,
whofoever thou art, that judgeft ; for wherein
thou judgeft another, thou condemneft thyfelf ;
forthou that judgeftjdoftthefame thing. Thou that
teacheft another, teacheft thou not thyfelf ? Thou
that preacheft, a man fhould not fteal, doft thou
fteal ? Thou that fayft, a man fhould not commit
adultery, doft thou commit adultery ? Thou that
abhorreft idols, doft thou commit facrilege ?"
Serm. XXVII. Virtuous Chara^er, ' ^t
The partial world, in the feverity of their cen-
fure, condemn in good men many things, which
in their nature are really innocent, and which
they themfelves pradife with freedom, and with-
out fufpicion of guilt. How often was our Sav-
iour reproached by the Pharifees for healing the
fick, and relieving the diftreffed on the fabbath
day ; when they would have felt no fcruple to lift
a beaji out of a pit, or lead him to water on the
lame day ? Jefus might not do as much on the
fabbath, for a human creature, as they might do
for one of their cattle. He came in the high char-
acter of the Son of God. He reproved the proud
Pharifees for their hypocrify. Stung with his
reproofs, they determined to blaft his reputa-
tion, and fink him below the fons of men. Re-
al faults in him they could find none ; and they
ftudied to turn his virtues into faults.
The apoftle Paul exhorts Chrifl:ians to " provide
things honeft in the fight of all men — to walk
in wifdom toward them, who are without — to
take heed that their good be not evil fpoken of."
He fuppofes that the men of the world will in-
fpect the manners and obferve the actions of the
profeflbrs of the gofpel. And let them do fo.
Chrifi;ians will hence become more watchful ; and
perhaps their enemies more wife. The apofi:le
Paul advifes Chriftians to walk with great caution
and circumfpedion, and to ftiew themfelves pat-
terns of good works, that their enemies may be
aihamed, having no evil thing to fay of them.
For himielf he profefles a concern to cut off occa-
fion from them, who defire an occafion to reproach
the gofpel. Many things, which he had a right to
do, he would forbear, rather than expofe religion
to the obloquy of defigning and unreafonable men.
Saint Peter intreats Chrifl:ians to have their
converfation honeft among the gentiles, that they
39^ My confpicuous in a
who fpake evil of them, as evil doers, might, ty
the good works which they beheld in them, glori-
fy God in the day of vifitation.
Thefe repeated cautions given by the apoftles,
fliew their apprehenfion, that Chriftians were
then, and ever would be ftridlly watched by a
jealous world ; and that the fmalleft errors and
imprudences in their conduct would be made the
occafion of reproach to Chriftianity itfelf.
The fad being undeniable, let us enquire, what
are the caufes.
1. This is partly owing to the ftrong contraft be-
tween the particular inftances of their folly and
their general character for wifdom.
As every ftain is vifible on a white and clean
garment, fo the fmalleft failings are noticed in men
of eminent virtue and holinefs. In a vicious or
unprincipled man we exped: to fee a condufi: an-
fwerable to his general character. If he be un-
juft, profane, intemperate, or deceitful, we are
not difappointed, for he made no pretenfions to
a religious faith or a virtuous life. But if a man,
who has profeffed to believe the reality and to ex-
perience the power of godlinefs, and who, for a
time, has lived, or feemed to live anfwerably to
his profeffion, turn to folly and wickednefs, the
grofs and palpable contradiction between his pref-
ent condud: and former charadter, ftrikes us with
a kind of horror. It is a change which we did
not expe<?l. We were perfuaded of him better
things. The fame condu6l in a man of profligate
manners and dilTolute principles, would have been
much lefs noticed ; for he never pretended to a-
ny thing better. It is all of a piece with his pre-
vailing character.
2. In this cafe, there is much to be attributed
to prejudice and /// will.
Fools look with malice and difpleafure on the..
Serm. XXVII. Virtuous Chara^er. 2,92,
man who is in reputation for wifdom ; and they
would detracl from the excellence of his charac-
ter, becaufe it eclipfes their own. They are watch-
ful to efpy fome error in his opinions, fome fault
in his manners, fome defect in his virtues. When
they have difcovered, or think they have difcov-
ered fome mifcarriage in him, they are pleafed
and gratified. They make it the fubjed of their
converfation. They magnify it beyond bounds.
They annex to it circumftances which have no
foundation in truth, and fpread the fcandal into
all companies, where they think it will be receiv-
ed. Charity hopes all things, and bears all things ;
but envy rejoices in iniquity.
3. Some there are who obferve and magnify the
failings of good men, that they mz.yjujiify themfehes.
The pure and virtuous manners of the Chriftian
are a cenfure and reproof on the guilty world.
The wicked and ungodly, when they view his
amiable charader, and obferve his ufeful and
blamelefs manners, feel themfelves condemned.
They wifh to remove the reproach, which juftly
falls upon them. They are vigilant to find fome-
thing in the Chriftian, which may be improved
to their own juftification or excufe. If he devi-
ates from the ftrict rules of virtue, in any inftance,
this, they hope, will vindicate them. They do no
worfe than he does. If fuch fins are found in a
faint^ they imagine, that the fame things, and a
hundred others as bad, may be excufed in thern^
If the faint, notwithftanding his fins, will go to
heaven, why fhould their fins exclude them. And
they will venture to dothofe things /6^Z'//z^<3://y, which
the Chriftian has perhaps done under fome partic-
ular temptation, and for which he has fought par-
don by deep repentance. They argue and conduct
as if an aB of fin in a good man, would juftify a
courje of fin in them ; as if what was the effed oifur^
prize in him, may be matter of deliberate choice in
Vol. V. B 3
394 Fol^y eonfpicuoiis in a
them; as if what was in him followed with repent-
ance, may be praclifed by them withfelfapprobation.
There is many a fmner,who is much better pleafed
with the flory of David's adultery and murder, and
Peter's perfidy and falfehood,than he is with theac-
count of their deep repentance, or with thenarrative
of all their virtues. Their virtues condemn him •.
their tranfgreffions are the mainfupport of his hopes.
For the iame reafon, that hnners attend fo
much to the falls of good men recorded in fcrip-
ture, they are gratified with the tranfgrefiions of
reputed Chriftians now on earth. If they fee a
neighbor, who is in high efteem for piety, wan-
dering out of the way, and deviating from the ftrait
path of gofpel purity, they are highly pleafed, be-
caufe if this good man, (and a good man in fuch a
cafe they allow him to be ; if he) can fo greatly of-
fend and not lofe his character, they hope their own
offences are confiilent with goodnefs. Hence the
fmalleft offences of the Chriftian are exaggerated
into enormous crimes, that they may better ferve
to pacify the guilty confciences of fmners.
There are many, who judge of their own char-
acter by a comparifon of themfelves with other
men. Thefe derive a fecret pleafure from the fins
of the godly, becaufe hereby they feem to ftand
in a more favourable light. The Pharifee, when
he thanked God, that he v/as not as other men,
felt a real fatisfaclion in their fuppofed wickednefs,.
becaufe this v/as the main groundon which his hope
could Hand. 'I'here are many fuch felf-deceivers.
The fins of otiicrs do much more, than their own
virtues, to raife and flrengthen their hopes. If
David's iuipurity, Peter's apoflacy, and a few
more tranfgrelTions of good men were taken out of
the biblcjthey would be undone. Their hope would
find no ground, on which it could fet its foot.
4. There are fome who magnify good men's
faults out of enmity to religion, and with an aim
to bring it into difiepute.
Serm. XXVII. Virtuous Characler. 395
They hate religion, becaufe it teftifies of them,
that their works are evil. Our Saviour fays, " He
that doth evil hateth the light, neither cometh he
to the light, left his deeds fliould be reproved."
Their enmity to the truth prompts them to afperfe
and reproach all who endeavor to fupport it, and
thofe chiefly, who are moft able, and moft active to
fupport it. If they can fee in them any error of con-
dud, they will rejoice in fo good an opportunity to
obftrucl their influence. If they can fee none, they
will hatch the more in their own dark imagination.
5. The failings of good men, as they are matter
of joy and exultation to the enemies, are matter
of grief and humihation to the friends of religion,
becaufe they are peculiarly injurious to its intereft.
The open tranfgreffions of Chriftian profeflbrs
are not in themfelves more criminal, than limilar
tranfgreffions in others, who enjoy the fame light
and the fame means. It is not the profeffion, but
the enjoyment of the gofpel, which aggravates the
guilt of the difobedient. But fuch is the malignity
of infidels and gainfayers, that, while they excufe
their own fms, they will make the fins of profeflbrs
an objection againft the gofpel it felf. David'scrimes
gave occafion to the enemies of the Lord to blaf-
pheme. Hence the godly are in a peculiar manner
affeded with the tranfgreflions and falls of their
brethren ; for thereby religion itfelf is wounded.
From thefe caufes even a little foUy vv'ill be much
obferved in thofe who are in reputation for wif-
dom and honour.
Let us now attend to the improvement of our
fubject.
I. We fee that it is dangerous to make too high
pretenfions to religion, becaufe we thus render
our faults more confpicuous, and confequently
fhall bring on religion greater diflionor.
The man who profefl'es a higher degree of good-
nefs, than he ever has attained j or than man, in
39^ Folly confpicuous in a
the prefent imperfect ftate, is capable of attaining,
will hardly be allowed full credit for the goodnefs
which he has. It is fo in all other profeffions, and
it is fo in the religious profeflion. He who afTumes
a character which he cannot fupport, finks much
lower, in the general eftimation, than if his pre-
tenfions had been more modeft and humble.
They who would be Chrift's difciples, are ad-
vifed to fit down and count the cofi; — to confider
whether they can take the crofs and follow him —
whether they can for his fake relinquifti all world-
ly interefts and connexions.
We fhould fet out in the religious life with a
perfuafion of its importance, and with a fenfe of
our own weaknefs — with an apprehenfion of dan-
gers before us, and with a reliance on the grace of
God. We fhould apply the caution given by the
apoille to Chriflians in his day ; " Be not high-
minded, but fear" — " Let us fear, lefl a promife
being left us of entering into God's refl, any of
you fhould feem to come fliort of it."
Solomon warns us, that " pride goes before de-
flruction,and a haughty fpirit before a fall." Confi-
dence in ourfelvesjuot only expofes us to the power
of temptation, but alfo renders our tranfgreffions
more confpicuous in the view of the world, and con-
fequently more injurious to the caufe of religion.
But then> let none imagine that a diffidence of
his own perfeverance and conftancy will excufe him
from engaging in religion at all. Whatever dif-
trufl one may have of himfelf, ftill he is to enter
upon the fervice of God, trufiing in that grace
which is fuflicient for him.
There are fome, who, when they are exhorted
to a religious profefiion, will fay, This is doubtlefs
the duty of fome people ; but we are afraid, we
fliall not act up to our profeffion if we fhould make
one ; and we think beft to delay it for the prefent.
But tell me ; when will you be delivered from
Serm. XXVII. Virtuous Chamber. 397
this fear ? When will you have fuch affurance of
your own ftrength, that you can make the profef-
fion without any concern, left you diflionor it ?
Whenever you make it, be it ten, or twenty years
hence, muft it not be made with a fear and con-
cern, left you fail in practice ? Without this fear,
would you not be wanting in humility and watch-
fulnefs ? Let not your fear then reftrain you from
engaging in your duty ; but rather excite you to
prayer and diligence, that you may obtain grace
to help in performing your duty.
If you feel your dependence on the grace of God,
why may you not truft this now, as well as at an-
other time ? It is as free and as fufficient now, as
it will be hereafter. Be ftrong in the Lord, and
in the power of his might.
2. Chriftians, we fee, ought to walk with great
prudence and caution, that they may fhun the er-
rors and follies, which would degrade their char-
adler and obftrucl their ufefulnefs.
In them a few dead flies may taint the whole
pot of ointment ; a little folly may viciate all the
favour of their good name, and corrupt all the
fweet perfume of their wifdom. Folly in them
will be more obfervable, than in thofe, who never
applied themfelves to wifdom. The partial world
will not bear from them fo much as it will from
fools. Envy and malice will exaggerate their faults,
and the noify tongue of flander will trumpet them
around. " Walk circumfpectly, not as fools, but as
wife, redeeming the time, becaufe the days are evil."
3. Be not fond of the company of thofe, who
are known enemies to religion ; for they will en-
deavour to feduce you into folly, and then will
make ufe of your folly to difcourage religion.
There are, indeed, but few men, who will openly
and directly deny, that there is fuch a thing as reli-
gion; but thereare manywhobytheirpraclicefhew,
that they wilh there were no fuch thing. They will
39^ ^■^l^y confpicuQUs in a
acknowledge in general, that religion is good and
important; but will cavil and difpute againft almoft
every particular thing which belongs to it — befure
againft every thing which condemns their temper,
and reproves their practice. They oppofe all the
means of fupporting it in the world — they deride
all the forms of it, and efpeciallythofe which are moft
in ufe — they endeavour to fubvert the order of
Chrift'skingdom,andto introduceinto it error and
confufion — they neither enter into it themfelves,
nor fufFer thofe, who are entering, to go in. Thus,
while they pretend a general regard to religion,
they manifett a real enmity againft it.
The Chriftian, efpecially the youthful Chriftian
fliould cautioufly avoid the company and conver-
fation of fuch enemies. It is the advice of Solo-
mon, " Ceafe my fon, to hear the inftruclions,
which caufe to err from the words of knowledge."
It was the wifdom of David, to " keep his mouth
with a bridle, while the wicked were before him.'*
" Bleffed is the man who walketh not in the coun-
fel of the ungodly, nor ftandeth in the way of ftn-
ners, nor fttteth in the feat of the fcornful ; but
his delight is in the law of the Lord, and in his
law doth he meditate day and night.**
4. Our fubjeel teaches us, that, in our religious
conduct, we fhould guard againft every imprudence
which might caufe our good to be evil fpoken of.
A little folly is highly difguftful in thofe, who
are in reputation for wifdom. See then, that ye
be wife as ferpents, and harmlefs as doves. At-
tend not only to the more important duties of re-
ligion, but alfo to the leaft commandments of the
gofpel. Make confcience of every thing which
has a near connexion with a virtuous character.
Indulge in no liberties, which would turn to the
difhonor of religion. Decline thofe levities, which
indicate a carelefs and worldly fpirit. But while
you avoid a light and airy behavior, aflume not
Serm. XXVII. Virluous Chara5ler. 399
an ajEFeded and hypocritical aufterity. Be cheer-
ful, but not vain — ferious, but not morofe. Shun
allfellowfhip withfmnersin their unfruitful works,
but ftill fliew a benevolence to all men, and a pecu-
liar regard for good men. Study to be ufeful by
your works ; but be not oftentatiousof your works.
Maintain a modefty of behaviour ; but affecl not
that awkward humility, which courts applaufe by
fpeaking diminutively of itfelf Shew out of a good
converfation your works with meeknefs ofwifdom.
5. Our fubjed teaches us, that we never ought to
pay much attention to ill reports, which the known
enemies of wifdom utter concerning its friends.
A little folly is confpicuous in one, who is re-
puted wife ; and a fmall tranfgreffion is feverely
marked and cenfured in one who is efteemed god-
ly. When therefore we hear evil fpoken of a man,
whofe virtuous character is well eftablifhed, we may
charitably prefume, that his conduct has been
mifunderftood, or an infirmity has been imputed
as a fault, or a real fault magnified beyond its de-
merits. If the flander comes only from one, who is
known to be unfriendly to him, or to his profeffion,
or to his religious character, let it return back on the
author. For it is more credible that an enemy will
mifunderftand,ormifreprefentthe adtionsof a good
man, than that a good man willgrofsly depart from
his habitual conduct and eftabliiiied character.
Solomon fays, " Hewho utters a flander isafool."
He is a fool, becaufe he difcovers a mifchievous dif-
pofition, trifles with truth and fports with hunian
happinefs. Hedoes evil without a profpect of advan-
tage to himfelf ; and brings on himfclf the mifchief,
which he intended for another. " The fool's
mouth is liis own defl:ruction, and his lips are the
fnare of his foul.**
6. We fee, that we ftiould be folicitous, rather
to become wife, than to be thought fo ; rather to
maintain the power, than to acquire the reputa*
tion of religion.
400 Folly confpicuous in a 'virtuous charaSler*
How much foever we may defire a good repu-
tation, it is really of little value fartheir than we
deferve it. We all choofe to ftand well in the opin-
ion of the world ; but if we ftand too high, our
ftanding is precarious. It will be no eafy matter to
preferve it. We are more expofed to envy and ob-
loquy ; more liable to fall, and to be wounded by
a fall, than if we ftood on humbler ground.
If men think better of us than we deferve, they
will expe6^ more from us than we can do. Difap-
pointed in their expedations, they will cenfure
us more feverely, than if we had made more mod-
eft pretenlions. " For a man to feek his own glo-
ry, is not glory. A man's pride will bring him
low ; but honor will uphold the humble in fpirit."
Our greateft ambition ftiould be to ftand approv-
ed in the fight of God, to do our duty, corred our
errors, improve in every virtuous temper, and a-
boundinthofe works,which are of good report, and
worthy of praife. When our reputation for wif-
dom rifes by wife improvements, and our charac-
ter for religion is fupported by religious practice,
we are in little danger from the obloquy of the
world. The fhafts of calumny will not pierce
deep ; they will either pafs harmlefs by us, or,
falling on the buckler of our righteoufnefs, will
recoil on him who fends them. The apoftles, con-
fcious of their entegrity and the divine approba-
tion, could pafs through good report and evil re-
port ; through honor and diflionor, without ele-
vation in the one cafe, or depreflion in the other.
Finally, brethren, whatfoever things are true,
honeft, juft, pure, lovely, and of good report ;
if there be any virtue, any praife, think on thefe
things ; and the things, which ye have heard and
learned, thefe choofe and pradife, and the God of
peace will be with you.
FINIS, jv