scs*iync
-fhr~ "
^fYT^dil
SCS SMH^I.c
THE
WORKS
OP
JOHN WITHERSPOON, D. D,
SOMETIME MINISTER OF THE GOSPEL AT PAISLEY, AND LATE
PRESIDENT OF PRINCETON COLLEGE, IN NEW JERSEY.
CONTAINING
ESSAYS, SERMONS, &c.
ON
IMPORTANT SUBJECTS;
INTENDED TO ILLUSTRATE AND ESTABLISH THE DOCTRINE OF
SALVATION BY GRACE, AND TO POINT OUT ITS
INFLUENCE ON HOLINESS OF LIFE.
TOGETHER WITH HIS
LECTURES ON MORAL PHILOSOPHY,
ELOQUENCE AND DIVINITY;
HIS SPEECHES IN THE AMERICAN CONGRESS;
AND 3IANY OTHER VALUABLE TIECES, NEVER EErORE
PUBLISHED IN THIS COUNTRY.
VOL. III.
EDINBURGH:
PRINTED FOR OGLE & AIRMAN ; J. PILLANS Sc SONS;
J. RITCHIE ; AND J. 1URNEULL.
1304.
John Turnbull, Printer.
SERMONS
OK
PRACTICAL SUBJECTS?
TO WHICH IS ADDED,
A FAREWEL DISCOURSE
DELIVERED AT PAISLEY IN APRIL AND MAY 17(58.
VOL. III.
ADVERTISEMENT.
Jl HE following sermons are published just-
in the manner in which they were deliver-
ed at home; from which circumstance, if
they suffer in some respects, they will have
this advantage, that they will appear the
plain and artless expression of a minister's
concern for his people, and not in the least
intended to increase the reputation of their
author. Perhaps also, not having under-
gone any change, they will be little less ei-
ther acceptable or useful to those for whose
instruction they wrere first prepared, and at
whose request they are now published. I
have only further to say, that my present
removal from this part of the world, has, in
a great measure, delivered me from the nice-
ty of publication, and made me willing to
speak, while absent, and continue to instruct
those whom it is so much my duty to love
and serve.
J.w.
Paisley,
26th May 1768.
A3
CONTENTS
VOLUME III.
SERMON L
The fecurity ofthofe who trujt in God.
Prov. xviii. io. The Name of the Lord is a
flrong tower j the righteous runneth into it and
is fafe„ Page 9
SERMON II.
The objecJ of a Chri/lian's deftre in religious worfhipi
Exodus, xxxiii. 18. And he faid, I befeech thee,
fhew me thy glory. 43
SERMON III.
The glory of Chrijl in his humiliation.
Isaiah lxiii. 1. This "hat is glorious in his
apparel, travelling in the greatnefs of his
ftrength ? 61
SERMON IV.
The deceitfulnefs of fin,
Hebrews, iii. 13. But exhort one another daily,
while it is called to-day ; left any of you be
hardened through the deceitfulnefs of fin. 88
SERMON V.
The believer going to God as his exceeding joy.
Psalm xliii. 4. Then will I go unto the altar of
God, unto God my exceeding joy. 103
4
Vlll
SERMON VI.
The Chriftian's difpofttion under a fenfe of mercies re-
ceived.
Psalm cxvi. 7. Return unto thy reft, O my foul,
for the Lord hath dealt bountifully with thee. 1 69
SERMON VII.
A view of the glory of God humbling to the foul.
Job xlii. $> 6. I have heard of thee by the hear-
ing of the ear ; but now mine eye feeth thee.
Wherefore I abhor myfelf, and repent in duft
and afhes. 201
SERMON VIII.
Of the happinefs of the faints in heaven.
Rev. vii. 15. Therefore are they before the
throne of God, and ferve him day and night in
his temple. 232
SERMON IX.
Miniflerial fidelity in declaring the whole counfel of
God.
Acts xx. 26, 27. Wherefore I take you to re-
cord this day, that I am pure from the blood of
all men: for I have not fhunned to declare unto
you all the counfel of God. 258-
SERMONS
ON
PRACTICAL SUBJECTS.
THE SECURITY OF THOSE WHO TRUST IN GOD.
Prov. xviii. 10.
The NAME of the L ORD is a Jlrong tower; the righ-
teous runneth into it, and is fafe,
Jl HIS book of Proverbs confifts almoft entirely of
obfervations upon human life. The characters and
purfuits of men are defcribed in it with a ftrength
and propriety, which was never exceeded by thofe
who devoted their whole attention to the ftudy of
what is called the knowledge of the world and of
mankind. But in one particular it differs from, and
excels a.ll human learning, that it never Separates the
knowledge of the world from the knowledge of him
who made and who governs it. There we are taught
to improve the leflbns we receive in the courfe of
providence, for leading us to obedience and fubmif-
fion to him, " who doth according to his will in the
army of heaven, and among the inhabitants of the
earth ; and none can (lay his hand, or fay unto
him, what doft thou ?" There, while a view is
given us of the innumerable paths which men have
Vol. III. . B
10 THE SECURITY OF THOSE Set". I.
(truck out for themfelves in travelling through life,
our eyes are continually directed to the paths of righ-
teoufnefs, the fure and only way to reft and peace.
Experience alone, and unaflifted, will make us
wifer in one fenfe, will (hew us marry of the una-
voidable calamities of life; but the greateft exertion
of human rcafon could never yet lead to an effec-
tual cure. I believe it will be found, that perfons
of the greater! vigour and refolution of mind, when
they tallied to their own internal ftrength, and
fought a refource in themfelves for the evils with
which they were afiaulted, have often run headlong
into the mod furious and defperate courfes, as fome
of the ftrongeft animals, when taken in a fnare, do
by their violent ftruggles, intangle themfelves the
more, drawing the cords which bind them (till more
ftrait, and increafe their confinement by their en-
deavours to efcape.
The wife man, in our text, points out what is '
the refuge and fecurity of every child of God. The
name of the Lord is aflrong tower ; the righteous run-
neth into ity and is fife. And he certainly intends to
fet this in oppofition to every thing eKe in which
worldly men might place their dependence > for he
zdds, as an example, in the verfe following the
text, " The rich man's wealth is his ftrong city,
and as an high wall in his own conceit." The
truth conveyed to us in this pafiage has an intimate
connexion with practical and experimental religion ;
and op a firm belief and habitual application of it,
in a great meafure, depends the comfort and peace
of the lervants of God. In difcourfing on it, I
fhall endeavour, in divine ftrength,
Ser. I. WHO TRUST IN GOD. II
I. To explain what is to be underftood by the
name of the Lord.
II. What is implied in the righteous running into
it as ajirong tciver.
III. Point out the fecurity they attain by doing fo.
And, in the laft place, I {hall make fome appli-
cation oi' the fubje£t.
I. Then, I am to explain what is to be under-
ftood by the name of the Lord. And here, I hope,
I need fcarce obferve, that it was by no means the
intention of the Spirit of God, by this expreffion, to
teach us to conceive any particular virtue or charm-
in the name literally fo called \ that is, the found
or pronunciation of the word. To imagine any
thing of this kind, would be to go into the foolery
and idle dr;ams of fuperftition, to which there
is not the lead countenance given in the holy
fcriptures. Human nature feems, however, to have
been very prone to this in every age. The ufe of
amulets and charms feems to have prevailed in the
greatefl part of the heathen nations, as alfo magical
incantations. Though it did not exert itfelf precifely
in the fame way, the principle feems to have been
the fame, which led the Jews, from a pretended ve-
neration for the name Jehovah, never to pronounce
it at all ; a cuftom which they retain to this day, al-
leging, either that they cannot pronounce it, or
that it is unlawful to utter it. We may alfo obferve,
that, in our neighbour church *, they feem to have
fallen into the fame error in the cuftom of bowing
at the name of Jefus, while they do not bow to the
names of Chrift, Lord, or God.
* The Church of England. Edit,
• 12 THE SECURITY OF THOSE Ser. I.
Having mentioned thefe things for the illuftration
of the fubjecl: before us, I cannot help obferving,
that if a fuperftitious veneration for the letters or
the found of a name is blame-worthy, a rafh profa-
nation of the name of God' is unfpeakably more cri-
minal. My heart bleeds to think of the common-
nefs of this fin among all ranks, and all ages. What
have thofe parents to anfwer for, who have taught,
or who have not reftrained their children from tak-
ing the name of God in vain ? This is a fin little
thought of among men, but highly criminal in the
fight of God, and he hath taken to himfelf the work
of avenging it : " For the Lord will not hold him
guiltlefs who taketh his name in vain."
By the name of the Lord, in our text, we are to
underftand the Lord God himfelf ; his nature as it
is difcovered to us in all his glorious perfections,
particularly in his power and goodnefs, to fave and
deliver them that put their truft in him. In this
fenfe the name of God, or the name of the Lord, is
ufed in many pafTages of lcripture, as Pfnl. xx. i, 5,
7, series, " The Lord hear thee in the day of trouble,
the name of the God of Jacob defend thee. We
will rejoice in thy faivation, and in the name of our
God we will fet up our banners : — Some truft in
chariot?, and fome inhorfes: but we will remember
the name of the Lord our God." As alio in all
thofe places where mention is made of calling on the
name of the Lord,* or praifing the name of the Lord.
Agreeably to this, we find, in our Saviour's direc-
tory for prayer, the following petition, Hallowed be
thy ?iame. That is, let God himfelf and his glori-
ous perfections be acknowledged, and a fuitable rs>
-Ser. i. who trust in god. 13
gard paid to them, by all without exception. The
fame way of fpeaking is obferved with refpe£fc to
Chrift, A&s iv. 1 2. " For there is none other name
under heaven, given among men, whereby we mud
be faved." That is to fay, there is no other Saviour,
befides Chrift, to whom we can flee for deliverance
from guilt and mifery. At the fame time, it is eafy
to fee the propriety of this expreflion the name of the-
Lord ; it is ufed for God himfelf, becaufe, amongft
mankind, we are diftinguifned from one another by
our names, fo God is known or diilinguifhed by the
difcoveries he hath made of himfelf, and the daily ex-
ercife of his perfections, in behalf of his people.
There are three principal ways by which God
hath difcovered himfelf to mankind ; namely, the
vifible creation, his written word, and the daily ad-
miniftration of his providence. Let us confider
them fhortly, as they may be juftly fa id to be his
name ; for they ferve to explain his nature.
1. Let us confider the vifible creation as the name
of God. He hath engraven his name on all the
works of his hands j he hath engraven it in an uni-
verfal language, in which every intelligent creature
may read it, and the mod weak and ignorant may
eafily comprehend it. Pfal. xix. 1. " The heavens
declare the glory of God, and the firmament fhew-
eth his handy-works." Rom. i. 20. " For the invifi-
ble things of him, from the creation of the world,
are clearly fecn ; being underftood by the things
that are made, even Lis eternal power and God-
head."
Are men ignorant of God ? It is becaufe they do
not like to retain him in their knowledge •, for th*?
B3
14 THE SECURITY OF THOSE Ser.
whole creation is full of him, " He is not far from
every one of us." We can no where turn our eyes,
\ to the heavens above, or to the earth below, but we
i may fee the moft manifeft proofs of his almighty
'power, his unfearchable wifdom, his unbounded
:goodnefs, and his univerfal prefence. How feeling
a fenfe of this does the Pfaimift exprefs, Pfal exxxix.
i — 7. " O Lord, thou haft fearched me, and known
me, Thou knoweft my down-fitting* and mine up-
rifing, thou under ftandeft my thought afar off. Thou
compafTeft my path, and my lying down, and art
acquainted with all my ways. For there is not a
word in my tongue, but lo, O Lord, thou knoweft
it altogether. Thou haft befet me behind and be-
fore, and laid thine hand upon me. Such know-
ledge is too wonderful for me ; it is high, I cannot
attain unto it. Whither (hall I go from thy Spirit?
or whither (hall I flee from thy prefence ?" — It will
fall more properly under the following head to (hew
how tie righteous rim into the name of God as ajlrong
toiuer. We now eonfidef only his works, as (haw-
ing forth his glory. Seev to this purpofe, the forti-
eth chapter of Ifaiah, from the I2th verfe and down-
wards. " Who hath meafured the waters in the hol-
low of his hand, and meted out heaven with the
fpan, and comprehended the duft of the earth in a
meafure, and weighed the mountains in fcales, and
the hills in a balance? Who hath dire&ed the Spirit
of the Lord •, or being his counfellor hath taught
him ? With whom took he counfel, and who ifa-
ftruded him, and taught him in the path of judg-
ment, and taught him knowledge, tfrfl fhewed to
biai the wav of underftanding ?"
Ser- I. WHO TRUST IN GOD. I£
2. God hath revealed himfelf in his written word ;
there he hath clearly and explicitly written his name,
and revealed his nature; there all his various perfec-
tions, excellent in themfelves and fuitable to us, are
enumerated and explained : in thefe lively oracles,
there is a remedy, not for the uncertainty of nature's
light, but for the darknefs of our bewildered under-
flandings. Here we mull not forget that he hath in
his word clearly revealed himfelf, as infinitely graci-
ous to fmners through Jefus Chrift. This may well
be called his name, becaufe it is the only way by
which we are brought to an intereft in his favour.
John xiy. 6. " I am the way, and the truth, and the
life. No man cometh unto the Father but by me."
This unlocks the gates of the itrong tower, and
opens a fancruary to the fmner, who is fleeing from
the fword of avenging wrath. " No man hath fevn
God at any time ; the only begotten Son, which is
in the bofom of the Father, he hath declared hirru"
His name and memorial to all generations, is faid
to " be gracious and merciful, flow to anger and of
great kindnefs, and repenteth him of the evil." And
it is in Chrift Jefus, and his crofs, that his mercy is
difplayed ; it is for Chrift's fake that his mercy is
beftowed ; it is by Chrift Jefus that every mercy is
difpenfed : therefore we may apply to this fubjecl:,
the prophecy of Chrift in Pial. xxii. 22. "I will de-
clare thy name unto my brethren; in the midft of
the congregation will I praife thee."
3. In the laft place, God reveals his name in the
daily adminiftration of his providence. In this, I in-
clude not only what regards the fupport and prefer -
vation of natural life, but all the methods of his
I<5 THE SECURITY OF THOSE Ser. I.
grace. The one and the other of thefe give us a
continual and fenfible difplay of the nature and glo-
ry of God. What the works of nature teach us to
infer by reafon, what the holy fcriptures teach us by
information concerning God, the adminiftration of
providence gives us an opportunity of feeing and
feeling in our own experience. The appearances of
God in providence, and his gracious interpofition in
behalf of his own people, are exprefied by his name's
being near, or his name's being made great, Pfal.
lxxv. i. " Unto thee, O God, do we. give thanks-,
unto thee do we give thanks ; for that thy name is
near, thy wondrous works declare, Pfal. Ixxvi. I.
" In Judah is God known, his name is great in
Ifrael."
An experimental knowledge of the power and
mercy of God, is, of all others, the moft complete
and eiFe&ual. To this we may well apply the words
of Job, xlii. 5, 6. " I have heard of thee by the hear-
ing of the ear, but now mine eye feeth thee. Where-
fore I abhor myfelf, and repent in duft and afhes." It
is alfo probable, that the Pfalmift David often affix-
es this particular meaning to the knowledge of God's
name, as in Pfal. ix. 10. " And they that know thy
name will put their truft in thee ; for thou, Lord,
hail not forfaken them that feek thee." For the
fame reafon he recommends a careful obfervance of
providence, as an excellent means of being partakers
of divine mercy. Pfal. cvii. 42, 43. " The righte-
ous fhall fee it and rejoice, and all iniquity mall
ftop her mouth. Whofo is wife, and will obferve
thefe things, even they fhall underftand the loving-
kindnefs of the Lord."
Ser. i. who trust in god. 17
I fhall conclude this head, by an earned exhorta-
tion to every one in this aiTembly, to endeavour to
underftand more and more of the name of God, as
it appears in his works, in his word, and in his pro-
vidence. Has he written it in fo great a variety of
characters, and will you not take the pains to ob-
ferve it? O the fottifh folly of worldly men ! their
curiofity is infatiable to hear things of no moment,
while they cannot be perfuaded to hear what re-
gards their own eternal ftate. They will run in
crowds to fee every idle or pernicious fight, if it be ;
" called rare, while they will not open their eyes
on the magnificence and glory of their Creators
works. - v
But let me, in a particular manner, beg of you,
the careful obfervance of divine providence, to-
wards yourfelves in particular. You will find the
unfpeakable advantage of it. It will make God
more prelent with you than ever. It will fet home
the obligation of every duty, and the enormity of
every fin upon the confcience, in a manner far more
forcible than ever. It will alfo give every mercy a
richnefs and value, which it could not derive from
any other fource ; juft as the man who has been
fed at a diftance, by the dreams of a prince's boun-
ty, would feel his heart drawn with far ftrcnger
bonds of love and gratitude, were he to be brought
into his prefence, and receive his favours immedi-
ately from his own hand.
I am aware of an objection againft this. Perhaps
fome perfons will fay, how can I make a particular
application of providence? how can I certainly know
the voice or meaning of every event thatbefals my»
1 8 THE SECURITY OF THOSE Scr. I.
felf or my family? is there not a great danger of
running into vifionary folly and enthufiafm ? In the
remaining part of this fubjeft, I (hall have occafion
to fay more as to the meaning of providence. In
the mean time, let me only defire you to begin by
a perfonal application of the unqucftionable truths
concerning providence, and this will lead you far-
ther than you apprehend, without the lead danger
of miftake. Is it not certain, that " a fparrow fall-
eth not to the ground without your heavenly Father,
and that the very hairs of your head are all number-
ed by him?" Is it not of the Lord's mercy, then,
that you awaked this morning, and did not fleep
the fleep of death ? If you had done fo, were you
ready for it? Do you know how, when, or how
-foon it may be fo ? Were you engaged in any fcene
of intemperance, lewdnefs, debauchery? would-that
have been a proper fcene for death ? Have you been
.preferved from any imminent /danger, recovered
from any threatening diforder? Is not that a mercy?
Has the defire of your eyes been taken away by a
ftroke ? Have you heard the reproach of many on
every fide? Is not this the will of God? Whether
does it call for patience or pride ? Have you fuffer-
ed in your fubftance? Whether does this teach you
to love the world or to defpife it? Is there any un-
certainty here ? Believe it, Chriftians, a perfonal ap-
plication of the truths relating to divine providence,
would reveal as it were a new world to you, and
would make the paths of God towards you every
day more intelligible, every day more profitable,
and fhall I not add, every day more comfortable..
Ser. I. WHO TRUST IN GOD. 1£
II. We proceed now to the fecond thing propos-
ed, viz. what is implied in the righteous running in-
to the name of the Lord as a Jlro?ig tower. The word
toiver, efpecially when joined with the epithet/?™/^,
immediately conveys to the mind the idea of protec-
tion and defence. It evidently alludes to the ftate
of many ancient nations and tribes, who were con-
tinually expofed tohoftile inroads and invafions, and
were obliged to have caftles and towers as places of
refuge and fecurity ; and this is far from being an
improper image of the ftate of a child of God in this
prefent world, whether we confider the common ca-
lamities to which he is liable as a man, or the pecu-
liar trials with which he may be affli&ed as a good
man. To have a clear view of the import of the
metaphor, we need only confider fome parallel pla-
ces, where we find the fame expreffion, and others
of the fame meaning, Pfal. xviii. 2, 3. " The Lord
is my rock and my fortrefs, and my deliverer j my;
God, my (Irength, in whom I will trufi; my buck-
ler and the horn of my falvation j and my high
tower. I will call upon the Lord, who is worthy
to be praifed, fo (hall I be faved from mine ene-
mies." Pfal. xxvii. 1,2. " The Lord is my light
and my falvation, whom fhall I fear ? the Lord is
the (Irength of my life, of whom fhall I be afraid ?
When the wicked, even mine enemies and my foes,
came upon me, to eat up my flefh, they Humbled and
fell." Pfal.lxi. 2, 3, 4. " From the end of the earth
will I cry unto thee, when my heart is overwhelm-
ed : lead me to the rock that is higher than I. For
thou haft been a fhelter for me, and a ftrong tower
from the enemy. I will abide in thy tabernacle for
tO THE SECURITY OF THOSE Set". I.
ever ; I will truft in the covert of thy wings. Se-
lah." When we hear a good man ufing fuch ex-
preffions as thefe, we may gather, with the great-
eft certainty and clearnefs, what is the general im-
port of God's being xjlrong tower , namely, that he
is a molt powerful protector ; that his almighty
providence is the fureft and ftrongeft defence againft
all enemies of whatever kind, let their art, their
activity, their malignity, be what they will.
Though this may not feem to need any further
explication, yet, for the affiftance and direction of
ferious perfons, let us confider a little what is im-
plied in the righteous running into this tower for their
protection. This is the rather neceiTary, that though
i< is the privilege, the duty, and the practice of the
fervants of God, to make God their defence and flay,
yet they may be faulty and defective in this part of
their duty, and fuffer a proportional lofs in point of
comfort.
I. Then, running to the name of God as their Jlrong
tower, implies the lively exercife of faith both in the
power and willingnefs of God to protect them. It
is only by faith that we can go to an invifible God.
As faith mull be the principle of all acceptable fer-
vice to God, fo faith is evidently the immediate
means of all truft in or enjoyment of God. There-
fore it is faid, with the greateft propriety, " the
juft (hall live by faith."
You may obferve I have faid the lively exercife
of faith *, for, befides the habitual perfuafion of the
great truths of religion, as the foundation of our
adherence to God as our portion, there muft be an
actual contemplation of them as the means of our
Ser. I. WHO TRUST IN GOD. 2i
fupport in trial or deliverance from clanger. What-
ever be the nature or fource of temptation, we mult
meet it, as it were, and refift it, by taking fuitable
views of the fulnefs and all-fufficiency of God. Does
the believer (land hi need of any thing fpiritual or
temporal? is he diftrefTed with the want of it? does
he fee no human or probable way of his being fup-
plied with it ? He runs to the name of God as his
Jlrcng tower, by confidering, that " the earth is the
Lord's, and the fulnefs thereof f that his wifdom
is infinite ; and that, if it is really ncceflary, he can
eafily find a way of bellowing it. Pfal. xxxiv. 9, 10.
" O fear the Lord ye his faints ; for there is no want
to them that fear him. The young lions do .lack,
and fuffer hunger; but they that feek the Lord
(hall not want any good thing." He dwells upon
the univerfal prefence and the fpecial providence of
God, and endeavours to reafon down his anxiety and
fear. Perhaps he may do it in the words of our blef-
fed Saviour, Matth. vi. 25. to the 33d verfe, "There-
fore, I fay unto you, take no thought for your life,
what ye fhall eat, or what ye (hall drink, nor yet
for your body what ye fhall put on; is not the life
more than meat, and the body than raiment ? Be-
hold the fowls of the air ; for they fow not, nei-
ther do they reap, nor gather into barns *, yet your
heavenly Father feedeth them. Are ye not much
better than they? Which of you, by taking thought,
can add one cubit unto his ftature ? And why take
ye thought for raiment ? Confider the lilies of the
field, how they grow : they toil not, neither do they
fpin; and yet, I fay unto you, that even Solomon
in all his glory, was not arrayed like one of thefe,
Vol. III. C
22 THE SECURITY OF THOSE Scr. I.
Wherefore, if God fo clothe the grafs of the field,
which to-day is, and to-morrow is caft into the
oven, fhall he not much more clothe you, O ye of
little faith? Therefore take no thought, faying, what
fhall we eat? or wh^at fhall we drink? or where-
withal fhall we be clothed? (For after all thefe
things do the Gentiles feekj) for your heavenly Fa-
ther knoweth that ye have need of all thefe things.
Is the believer diftrefled with enemies^ malicious,
powerful, implacable ? does he fufFer, or is he afraid
of fuffering from them, in his name, in his perfon, in
his life itfelf ? he confiders the power of God to ihield
him from their attacks, or more than compenfate
all the injuries which he may receive from them,
and flrengthen and animate him to a vigorous dif-
charge of his duty in oppofition to them, Pfal. iii.
5> 6, 7, 8, " I laid me down and llept, I awaked ;
for the Lord fuflained me : I will not be afraid of
ten thoufands of people that have fet themfelves
againft me round about. Arife, O Lord ; fave me,
O my God; for thou haft fmitten all mine enemies
upon the cheek-bone ; thou haft broken the teeth
of the ungodly. Salvation belongeth unto the Lord *,
thy blefling is upon thy people. Selah." He en-
deavours to deliver himfelf from the diftrefling fear
of man, by the reafonable and dutiful fear of of-
fending God, Luke xii. 4, 6. " And I fay unto you,
my friends, be not afraid of them that kill the bo-
dy, and after that have no more that they can
do. But I will forewarn you whom you fhall fear:
Fear him, which after he hath killed, hath power
to call into hell, yea, I fay unto you, fear him."
Dan. iii. 16, 17, 18. « Shadrach, Mefhech, and A-
Ser. I. WHO TRUST IN god. 13
bednego, anfwered, and faid to the king, O Nebu-
chadnezzar ! we are not careful to anfwer thee
in this matter. If it be fo, our God, whom we
ferve, is able to deliver us from the burning fiery-
furnace •, and he will deliver us out of thine hand,
O king ! But, if not, be it known unto thee, O
king ! that we will not ferve thy gods, nor worihip
the golden image which thou haft fet up."
Is the believer afraid of the ordinary evils of life?
is he of a timorous nature, trembling at the thoughts
of the accidents that may befal him? he runs to the
name of God as the fupreme difpofer of every event,
and thinks of the invifible power that governs and
directs all vifible things, and that the very ministers
of providence have received a charge concerning all
his people: Pfal. xcL 1,- 12. " He that dwell-
eth in the fecret place of the Moft High {hall abide
under the (hadow of the Almighty. I will fay of
the Lord, he is my refuge and my fortrefs ; my
God, in him will I truft. Surely he {hall deliver
thee from the fnare of the fowler, and from the noi-
fome peftilence. He (hall cover thee with his fea-
thers; and under his wings {halt thou truft : his
truth mall be thy fhield and buckler. Thou fhalt
not be afraid for the terror by night, nor for the ar-
row that flieth by day ; nor for the peftilence that
walketh in darknefs ; nor for the deftruclion that
wafteth at noon-day. A thoufimd mall fail at thy
fide, and ten thoufand at thy right hand ; but it
£h ill not come nigh thee : only with thine eyes
fhalt thou behold, and fee the reward of the wick-
ed. Becaufe thou haft made the Lord, which is my
tefuge,.even the Moft High, thy habitation ; there
24 THE SECURITY OF THOSE Ser. I.
mall no evil befal thee, neither (hall any plague come
nigh thy dwelling : for he fhall give his angels
charge over thee, to keep thee in all thy ways."
To the power I joined the willingnefs of God to
preferve and protect his people, on their fincere and
humble application to him for it. This is abfolute-
ly neceffary as a part of the object, of faith. It would
be in vain to run to any flrong place, with a view
of being preferved from our enemies, unlefs we have
fome ground to hope we fhall be received into it ;
and it would be madnefs to flee to a fortrefs kept
by an enemy: but God is every righteous man's
friend : all the divine perfections are engaged for
his welfare : and therefore he may confidently run
to God from every danger, and be allured both of a
kind welcome, and of all that fafety which is ne-
ceffary for him.
Faith, in this refpect, has an immediate relation
to the promifes of God. It is his name, as I obferved
on the former head, to which we are to flee, as re-
vealed in his written word; and much of the life of
practical religion confifls in attending to the tenor,
and in a daily application of the promifes. God
himfelf requires us to call upon him in a time of
trouble, Pfal. 1. 15. " And call upon me in the day
of trouble •, I will deliver thee ; and thou (halt glo-
rify me." Nay, he is gracioufly pleafed to reckon
our calling upon him an efTential character of his
own people, Zech. xiii. 9. " And I will bring the
third part through the fire, and will refine them as
filver is refined, and will try them as gold is tried ;
they fhall call on my name, and I will hear them ;
I will fay, it is my people; and they mall fay, the Lord
Ser. r. who trust in god. 25
is my God." He is plea fed to efteem this, as giving
hirn the glory of his truth and faithfulnefs, wifdom,
power, and goodnefs, which we find reprefented in
fcripture as fo many chambers of protection into
which the righteous are called to enter for fafety
and prcfervation, Ifa. xxvi. 20. "Come, my people,
enter thou into thy chambers, and fhut thy doors
about thee; hide thyfelf as it were for a little mo-
ment, until the indignation be overpaft."
I mall only further obferve, that faith in both
thefe refpects, as applying the power and promife
of God, receives very much ftrength from the ex--
amples of his mercy, either towards ourfelves or
others. His name is recorded in every page of the
hiitory of providence. And his people cannot, in a
more proper or ■ effectual manner, run into it as a
Jfrotig tavei') than by confidering and weighing the
examples of divine interpofition, in behalf of his
faithful fervants. For this reafon, is fo great a part
of the holy fcriptures hiltorical ; becaufe they ferve,
in a more effectual manner, to engrave the truths of
religion both on the memory and heart. Many can
remember what befel Abraham, David, Samuel, Da--
niel, and others* who would forget' the precepts de-
livered them in a more abftracr, manner. And every
one muft be fenfible, that the inftruetions which
' arife clearly and obvioufly from hiftorical facts,
come home upon the conference with a degree of
evidence, fuperior to any thing that flows merely
from the deductions of reafon. May not the ChriA
tian, with great advantage, fay, " Do I not ferve an
everlafting and unchangeable God ? Is he not the
fame, yefterday, to-day, and for ever? Is his hand
c3
26 THE SECURITY OF THOSE Ser. I.
at all fhortened, that it cannot fave ; or his ear
heavy that it cannot hear ? Is not he who faved
David, the {tripling, from the ftrength of Goliah ;
who faved Daniel from the power of the lions ;
and in many other inftances, afiifted or delivered
his own people, when employed in his fervice, a-
ble to fave me from the power of the enemy, and
to carry me through all the trials of this earthly
ftate, whether they arife from temptation or fuf-
fering ?" I hope I need not tell you to apply, in
the fame manner, all that you have learned of the
wifclom or goodnefs of Providence, from reading or
converfation. For this reafon, the Pfalmiit declares
his refolution of communicating the mercy of God
to his foul, Pfal. lxvi. 16. " Come and hear, all ye
that fear God, and I will declare what he hath done
for my foul."
Suffer me here to fay, that I cannot fee a fhadow
of reafon why Chriftians mould not imitate the
Pfahnift's example, in imparting their experience of
divine grace, for their mutual inftru£tion and con-
folation. If the ftudent will communicate his in-
tellectual difcoveries j if the naturalift will commu-
nicate his facts and obfervations ; if the tradefman
will communicate his attainment in his profeffion ;
if no man fcruples to communicate what he hath
known to be ufeful, for the health of the body ;
tell me, ye fcorners, what mould hinder the Chrif-
tian to communicate to his fellow fervants, what
may ferve for their fpiritual confolation and peace ?
But if our mutual experience may be ferviceable
to teach others, how much more mud the paft good-
nefs of God towards themfelves, encourage his chil-
Ser. i. who trust in god. 27
dren to put their trull in him? How juft and beau-
tiful the Pfalmift's reflection, Pfal. Ixiii. 7. " Be-
caufe thou hall been my help ; therefore in the ma-
dow of thy wings will I rejoice." In the fame man-
ner he recovers from his doubts and fears, Pfal. lxvii.
5, — 12. " I have confidered the days of old, the
years of ancient times ; I call to remembrance my
fong in the night; I commune with mine own heart,
and my fpirit made diligent fearch. Will the Lord
call off for ever? and will he be favourable no more?
Is his mercy clean gone for ever ? doth his promife
fail for evermore ? Hath God forgotten to be graci-
ous ? Hath he in anger fhut up his tender mercies?
Sela-h. And I faid, this is my infirmity ; but I
will remember the years of the right hand of the
Moil High. I will remember the works of the
Lord; furely I will remember thy wonders of old."
Thus, my brethren, the believer runs, by faith,
into the name of God as his Jlrong tower ; and as he
who once gets into what he thinks an impregnable
fortrefs, will fpeak to his enemies in the language
of difdain and defiance ; iohe who hath repofed his
confidence in an almighty protector, may tread up-
on the necks of his enemies, may be confident, that
through God he fhall do valiantly. Neither is it
any fable, but matter of certain experience, that
many " through faith have fubdued kingdoms ;
wrought righteoufnefs; obtained promifes; flopped
the mouths of lions ; quenched the violence of fire;
efcaped the edge of the fword; out of weaknefs
were made ftrong ; waxed valiant in fight; turned
to flight the armies of the aliens," Heb. xi. 33, 34.
2. J he righteous runneth into the name of God as a
28 THE SECURITY OF THOSE S'er. I'.
Jlrong tower by the exercife of fervent prayer. Pray-
er is the immediate and direct means of imploring
the divine afiiftance and protection. Faith is the
habitual principle, and prayer is the actual applica-
tion of it. Many are the precepts in fcripture en*
joining the diligent exercife of this duty. Gol. iv. 2.
" Continue in prayer, and watch in the fame with
thankfgiving." i TherT. v. 1 7, " Pray without ceaf-
ing." Many are the promiies of a gracious anfwei:
to our prayers. Matt. vii. 7. " Afk, and it fhall be
given you ; feek, and ye ihall find ; knock, and it
fhall be opened unto you. "ch. xxi. 22. " And all things
whatfoever ye fhall afk in prayer, believing, ye
fhall receive." John xiv. 13; " And whatfoever ye
fhall afk in my name, that will I do ; that the Fa-
ther may be glorified in the Son." There are
alfo exhortations to importunity in prayer. Luke
xviii. 1. " And he fpake a parable unto them, to
this end, that men ought always to prayv ar*d net
to faint." Many afTurances of the fuccefs of prayer,
Pfal, xxxiv. 6 17. " This poor man cried, and the
Lord heard him, and.faved him out of all his trou-
bles. The righteous cry, and the Lord heareih,
and delivereth them out of all their troubles." Ma-,
ny examples of the power and efficacy of prayer, as
in Jacob, David, Daniel. — It feems plainly an efTen-
tiaj character of true piety, to be given to prayer.
Pfal. cix. 4. " For my. love they are my adverfaries,
but I gave myfelf unto prayer." I forbear enlarg-
ing on thefe particularly, and fhall only fay, that it.
is quite neceflary, in order to our running into the
name of God as a jlrong tower. Though he knowetli
all our wants perfectly, he requires that we implore
Ser. i. who trust in god. 29
his afliftance by prayer. Phil. iv. 6. " Be careful
for nothing, but in every thing by prayer and fup-
plication, with thankfgiving, let your requefts be
made known unto God."
The truth is, prayer is the natural remedy to
which all are ready to fly in extremity. Even bad
men are difpofed to cry unto God in great diftrefs,
but his own children are more habitually exercifed
to the duty, and as they only do it on proper prin-
ciples, and with proper difpoikions, fo they only have
the promile of acceptance and fuccefs. Jam. v. 16.
« The effectual fervent prayer of a righteous man
availeth much."
3. In the lafc place, The righteous rimncih into the
mam of God as ajlrong to-wer> by diligence in his duty.
This alfo is neceffary and inseparable from a child
of God, and in order to take a diftincr, view of the
Chriftian's diligence, in this particular light, as the
foundation of truft, you may obferve, that it implies
thefe following things. 1. Diligence in all duties in
general ; in order to alcertain his character, and to
be allured of the divine favour and protection, the
promifes of deliverance, of (Irength and preferva-
tion, are all made to thofe who ferve God in fince-
rhy. There is no fuch thing as a promife in any
part of fcripture to a bad man, as fuch. There are
alio the mod pofitive and gracious aiTurances of
powerful fupport in fufFering, and all neceilary help
to thofe who truly fear God, Ifa. xliii. 1, 2. " But
now, thus faith the Lord that created thee, O Ja-
cob ! and he that formed thee, O Ifrael ! Fear not,
for I have redeemed thee ; I have called thee by thy
name, thou art mine. When thou patten: through
30 THE SECURITY OF THOSE Ser. I.
the waters, I will be with thee •, and through the
rivers, they mail not overflow thee. When thou
walked through the fire, thou (Jialt not be burnt ;
neither {hall the flame kindle upon thee." Nay,
the mod exprefs declarations, that all things (hall
ifTue to their advantage, however difcouraging an
afpect they may wear for a feafon. Rom. viii. 28.
" And we know that all things work together for
good to them that love God, to them who are the
called according to his purpofe." From this it plain-
ly follows, that the very way to run into the name
of God, is, by habitual diligence in doing his will.
The more we can, by walking in his fear, keep
clear our title to his fpecial favour, the more un-
fhaken truft and confidence we may place in his
power and mercy, in every trial ; for he hath net
forfaken them that love him. So certain is this,
that I believe every experienced Chriltian will bear
teftimony, that when he is unhinged by diftrefs,
when he is filled with anxiety, and fear of any kind,
it arifes as much, or more, from fufpicion of him-
felf, and doubt of his relation to God, as from any
difbolief of the general truth, that God will fupport
and ftrengtjien I is own people. Therefore the righ-
teous may be faid to run into the name of God \ when
they exercife themfelves in keeping confciences void
of offence, and walk fo as they may humbly hope
for his acceptance and approbation.
2. As a good man runs into his ftrong tower, by
diligence in every part of his duty in general ; fo par-
ticularly by a watchful attention to his conduct, in
every time of trial or danger. He will be on his guard,
left by any part of his behaviour he provoke God.
Ser. i. who trust in god. 31
to depart from him He will then, in a peculiar
manner, fet the Lord before him, that he may, with
the greater confidence, commit his caufe and his in-
tereft to his care. The fuffering difciples of Chrift
are often warned of the neceffity of this. 1 Pet. iv.
19. " Therefore let them that fuffer according to
the will of God, commit the keeping of their fouls
to him in well-doing, as unto a faithful Creator."
Whether therefore the danger arifes from bodily
diftrefs, from worldly lofTes, from flander and re-
proach, or from whatever other quarter, the firft
and great care of the Chriftian fhould be, to keep
his confcience undefiled ; and the neceffity of this
is the greater, that fuffering times are always times
of trial. It is no eafy matter to refill the temptations
which arife from a fuffering ftate, ordained exprefs-
ly for the trial of our faith, which we are told, is
more precious than that of gold which perifheth."
We may be tempted to impatience under calamity,
to refentment of injuries, to taking wrong and fin-
ful methods of redrefs. In oppofition to all thefe,
the fervant of God will be particularly careful to a-
void thofe fins which his fituation invites him to,
and to difcharge thofe duties which the afpec~r. of
providence feems to afk of him ; he will confider
this as the great and only object, of his attention,
and freely commit the conduct of events, and the
ffue of things, to an all-gracious, and almighty
God. Pfal. xxxvii, 5, 6. " Commit thy way unto
the Lord ; truft alfo in him, and he (hall bring it to
pafs. Aud he fhall bring forth thy righteoufnefs as
the light, and thy judgment as the noon-day."
3. A goo&jmn will diligently ufe every lawful
32 THE SECURITY OF THOSE Ser. I,
means for his protection and deliverance. This may
be confidered as included under the former particu-
lar, keing a part of his duty. Truft in God, is by
no means a prefumptuous and (lothful fecurity, but
a patient dependence on the blefling of providence
in an application to our duty. To do otherwife, is
j.uft what is called in fcripture, tempting God. For
the wifeft purpofes, God hath fixed and fettled the
relation between the means and the end ; and we
are not to expect, either in natural or fpiritual
things, to obtain the end, while we defpife the
means. Gal. vi. 7. " Be not deceived, God is
not mocked; for whatfoever a man foweth, that
fhall he alfo reap." But,
4. In the laft place, The good man will renounce
all dependence on created help, as fuch, and place
his ultimate hope only on the power and fovereign-
ty of divine providence. He will not neglect the ufe
of outward means, in obedience to the command of
God, but will look for the expected benefit from
them only by the bleiTing of God. The running
into a jirong t,iver, implies a renunciation of our
dependence on any thing elfe ; we give up all other
methods of defence, and trull in it alone for fecu-
rity. So it is here. There may be not only a de-
pendence on means unlawful in themfelves, but a
finful, becaufe an exceiTive dependence upon fuch
as are moft lawful. We fee this remark made on
Afa. 2 Chron. xvi. 12. " And Afa, in the thirty
and ninth year of his reign, was difeafed in his
feet, until his difeafe was exceeding great : yet
in his difeafe he fought not to the Lord, but to
the phyficians.'' Many are the evidences we have,
Ser. i. who trust in god. 33
from daily experience, of the vveaknefs and uncer-
tainty of all outward means, that we may not be
tempted to idolize them, or to truft in them : and
we find, in many paflages of fcripture, an exprefs
oppofition dated between truft in God, and truft in
human or created help. Pfal. cxviii. 8, 9. " It is bet-
ter to truft in the Lord, than to put confidence in
man. It is better to truft in the Lord, than to put
confidence in princes." Pfal. cxlvi. 3. " Put not
your truft in princes, nor in the fon of man, ia
whom there is no help."
III. We proceed now to the third thing propofed;
which was, to confider the perfect fecurity of the
righteous, who runneth into the name of the Lord as
a Jirong tower — the righteous runneth into it, and
is fafe. And here, my brethren, I cannot help ob-
ferving, that though this is a truth of the moft ma-
nifeft importance, and, at the fame time, the moft
undoubted certainty, it is what but few attain to the
unfliaken perfuafion and daily application of, in their
paffage through this valley of tears. In order to il-
lustrate it, I {hall ftiortly confider, \J}, "Wherein this
fafety of the righteous confifts. idly, The abfelute
certainty of their being thus preferved fafe.
We are told, the righteous runneth into this tower
and is fafe. In a perfect confidence with the ufe of
the metaphor, the word might perhaps be better
tranfiated, is exalted, or placed on high. Now, their
fafety, I think, confifts in the following particulars.
1. God, many times, by the courfe of his providence
preferves them from dangers which they could not
otherwife efcape. Every good man; who has attend-
Vol. III. D
34 THE SECURITY OF THOSE. Ser. I.
ed, if I may fo fpeak, to his own hiftory, mufl have
obferved, that he hath been delivered from danger
by fuch means as were no way the effect of his own
prudence or forefight, nor indeed could be, and
which therefore he is conftrained to afcribe to the
goodnefs and wifdom of Providence. Nay, fometimes
things fall out fo contrary to human expectation,
and the ordinary courfe of things, that he is con-
ftrained, with wonder, to confefs the very finger of
God. He fometimes blafts the counfel of the wick-
ed, and makes their devices of none effect. The
Egyptians thought the Ifraelites were fo inclofed in
the wildernefs, with the Red Sea before them, and
their army at their back, that it was impoflible for
them to efcape : but God, by a mighty hand, and
an outflretched arm, opened a way for them through
the midft of the waters, and their enemies were
drowned in the depths of the fea. Haman, no doubt,
thought his vengeance fure againft all the Jews j
but, when it was juft ready to burft, God turned
his devices againft himfelf, and caufed him to perifh
by the very means which he had contrived for the
deftruc~tion of the innocent.
I need not attempt, becaufe indeed it is impof-
fible, to enumerate the various ways by which the
^reat Difpofer of all things works deliverance in
danger. He fometimes changes the hearts of ene-
mies, as he did of Efua towards Jacob — and of the
Apoflle Paul, when breathing out threatenings a-
gainft the church — He fometimes carves out other
-work for perfecutors, as Saul was once and again
called off from the purfuit of David by the Phili-
stines 5 and fometimes he makes the intended evil I
Ser. I. who trust in goit. 35
prove a real blefling ; as in the cafe of Jofeph, in
whofe hiftory we have one of the mod beautiful
draughts of Providence that is any where to be feen,
and done with that union of majefly'and fimplicity,
which fo remarkably diftinguifhes the facred writ-
ings. The whole hundred and twenty- fourth Pfalm is
a celebration of divine power,anda hymn of praiie fox
divine protection. " If it had not been the Lord, who
was on our fide, now may Ifrael fay ; if it had not
been the Lord, who was on our fide, when men
rofe up againft us, then they had^ fwallowed us up
quick, when their wrath was kindled againft us :.
then the waters had overwhelmed us, the ftream
had gone over our foul: then the proud waters h.ad
gone over our foul. BleiTed be the Lord, who hath not
given us as a prey to their teeth. Our foul is efcap-
ed as a bird out of the fnare of the fowlers : the
fnare is broken, and we are efcaped. Our help is in
the name of the Lord, who made heaven and earth."
I (hall only add, on this head, that a ferious per-
fon, when thinking or fpeaking of deliverance from
danger, will always confider fin as the greatefl dan-
ger: he will reflect, with the higheft pleafure, on
the inftances in which God has enabled him to
difcharge his duty with conftancy. Let me beg of
you to remember, with what courage and refolution
the young perfons, Shadrach, Mefhech and Abed-
nego fpoke to king Nebuchadnezzar, and re fi fled
the threatenings of that powerful prince. It is worth
while to obferve, that they and Daniel feem, in that
perilous time, to have given themfelves much to the
exercife of prayer. Thus, running into the name of
God as a (Irong tower , they obtained fecurity, while
3° THE SECURITY OF THOSE Ser. I.
other very eminent perfons, by trufling in them-
felves, or boafting of their own ftrength, fell before
temptations of a very trifling kind, as Abraham and
Ilaac in denying their wives, and the Apoftle Peter
in denying his mafter.
2. The fecurity of the righteous confifts in the
promife of ftrength and fupport in the time of trial.
Although God preferves his people from many dan-
gers, yet he has no where promifed them deliverance
from all. On the contrary, we are told, " that all
that will live godly in Chrift Jefus muft fuffer per-
fection ; and that through much tribulation we
muft enter into the kingdom of God." \'et, e-
ven in thefe circumftances, they are fafe, becaufe
God is with them in their afBict-ions ; his rod and
his ftaiF powerfully fupports them. Need I tell you,
that here, in a particular manner, the text is exem-
plified : The name of the Lord is a Jlrong tower ; the
righteous runneth i?ito it, and is fafe. Under a fmart-
ing rod, what can a child of God do, but enter into
his fecrel chambers, and fupplicate the aftiftance and
prefence of his reconciled Father ? and has he not
promifed «to grant it? Ifa. xliii. i. " But now, thus
faith the Lord, that created thee, O Jacob ! and
he that formed thee, O Ifrael ! fear not; for I have
redeemed thee; I have called thee by thy name \
thou art mine." And has he not many times, in
fact, granted it ? The three children walking at li-
berty in the midft of the fire with the Son of God
as their companion, was but one inftance of what has
many times happened in every age. Who would not
rather be in the place of Paul and Silas, finging praif-
cs to God in their chains, than be the mafter of the
Ser. i. who trust in god. 21
world, with all the danger and anxieties of a throne?
Let me here make an obfervation, which I think is
warranted both by fcripture and experience, that
jufl: as in point of duty, fo alfo in point of fufTering,
the fecurity and comfort of the people of God de-
pends upon their running into, and, if I may fo ex-
prefs it, keeping within the bounds of their ftrong
tower. If they keep clofe to God, no fufFering will
difconcert them; no enemy will terrify them: but^
if they neglect this, they may be unhinged by a
very (light trial. I hinted before, felf-dependence
will make men fall before a very trifling temptation.'
but dependence on divine ftrength will make them
fuperior to the greatefl. In the very fame manner,
it hath been often feen, that perfons who have loft
their temper, or loll their courage, in fufFerings of
no extraordinary kind, when more feverely tried
have behaved infinitely better, and being constrain-
ed to flee to God for protection, have found fuch be-
nefit from it, that they have flept in peace and com--
fort in a loathfome prifon, have gone with an un-
daunted flep to an ignominious fcaffold, nay, and
embraced, with joy and tranfport, a halter or a
(take.
3. In the lad place, The righteous is fate under
the divine protection, as they are fure of deliverance
in the end, ai;d complete victory over all fufFerings
of every kind. Thus it is faid, Pfal. xxxiv. 17. to
the end, " The righteous cry, and the Lord hear-
eth, and delivereth them out of all their troubles.
The Lord is nigh unto them that are of a broken
heart, and faveth fuch as be of a contrite fpirit.
Many are the afflictions of the righteous ; but the-
I>3
3$ THE SECURITY OF THOSE Ser. I.
Lord dellvereth him out of them all. He keepeth
all his bones, not one of them is broken. Evil (hall
flay the wicked, and they that hate the righteous
mall be defolate. The Lord redecmeth the foul of
his fervants ; and none of them that truft in him
fhall be defolate." There is a great beauty in this
laft paffage, which is loft or concealed in our tran-
fiation ; it lies in the oppofition between the 19th
and 2 1 ft verfes. The 19th verfe runs thus, " Many
are the afflictions of the righteous*, but the Lord
delivereth him out of them all." In oppofition to this,
it is faid, in the 21 ft verfe, as it fhould be tranilat-
ed, M One evil fhall flay the wicked ; and they that
hate the righteous fhall be defolate." This proba-
bly points at the great diftinguifhing fecurity of good
men, that their falvation is fafe in the keeping of
God, and quite beyond the reach of their moft im-
placable enemies. Whatever ftraitening circum-
stances they may be reduced to, they have treafures
in heaven, " which neither moth nor ruft can cor-
rupt, nor thief break through and fteal." They may
be driven from their habitations, or banifhed from
their country; they may refemble thofe of whom we
read, Heb. xi. 36, 37, 38. " And others had trials of
cruel mockings, and fcourgings ; yea moreover of
bonds and imprifonment. They were ftoned, they
were fawn afunder, were tempted, were flain with
the fword •, they wandered about in fheep fkins, and
goat fltins *, being deftitute, afflicted, tormented,
(of whom the world was not worthy •») they wan-
dered in defarts, and in mountains, and in dens,
imd caves of the earth -," but they cannct be banifhr
Ser. I. WHO TRUST IN god. 39
ed from the kingdom of heaven. No tyrant can {hut
the gates of paradife againft them ; for they have
been opened by him, " who openeth and no man
fhutteth ; and fhutteth, and no man openeth." I
have often read with admiration, both in the infpir-
ed writings and ecclefiaflical hiftory, the patience
and conftancy of the martyrs. How edifying is it
to obferve, that by witnefTmg a good confeflion, to-
gether with the gracious influence of the Spirit of
God, they have become fuperior to the fear of
death, and have been enabled to defpife or pity
the weaknefs of perfecuting rage ? Sometimes we
may clearly fee, the unrighteous judges torn in
pieces, with the fury of infernal pamons, vainly
endeavouring to wreck their malice, by newly in-
vented tortures, and the happy prifoners, as it
were, already beyond their reach, while by faith and
hope they are firmly affured of an u inheritance in-
corruptible and undefined, and that fadeth not away,
referved in heaven above."
Having thus confidered the nature of the good
man's fecurity, I am now to confider the abfolute
certainty of it — On this I fhall be very fhort, it rells
upon the divine perfection, the divine promife, and
the experience of the faints. I. The divine perfec-
tion. Is there any thing too hard for the Almighty ?
Is he not the Lord of nature ? And are not all things
obedient to his will ? The great enemy of fouls, and
all his inftruments and agents, are under the go-
vernment of God. He fets bounds to their rage,
and will not fuffer them to go fo much as one hair's
breadth beyond the limits he hath appointed for
4® THE SECURITY OF THOSE Scr. I.
them. How great then muft be the fecurity of
thofe who put their truft in him ? Again,
2. Confider his faithful promife ; he hath faid it,
he hath repeated it, he hath fworn it, that his cove-
nant (hall ftand fad for ever. Every page of the fa-
cred oracles is full of the moft gracious aflurances ;.
and thefe exprefled in the moft condefcending terms.
Pfal. xci. i, — 4. " He that dwelleth in the fecret
place of the Moft High, fhall abide under the flia-
dow of the Almighty. I will fay of the Lord, he is.
my refuge and my fortrefs ; my God, in him will
I truft. Surely he fhall deliver thee from the fnare
of the fowler, and from the noifome peftilence.
He fhall cover thee with his feathers, and under his
wings malt thou truft : his truth fhall be thy fhield'
and buckler." Zech. ii. 8. " He that toucheth you,
toucheth the apple of his eye." Nay, the very mw
nifters of his providence are your attendants. PfaL
xci. 11. " For he fhall give his angels charge over
thee, to^keep thee in all thy ways."
3. Confider the experience of the faints; they all
with one voice, bear their teftimony to the divine
faithfulnefs and mercy. It is with this particular view
that the Pfalmift fays in that forecited text, PfaL
ix. 10. " And they that know thy name will put
their truft in thee; for thou, Lord, haft not forfak-
en them that feek thee." And indeed in every age,
Chriftians of ftanding and experience are ready to
give their fancYion to the certainty of God's promifes,
u;id will often confefs the greatnefs of hispaft mer-
cy, even while they are chiding their own impa-
tience and diftruft, that it can fcnrcely fuffice to em*
bolden them for future duty, and prepare them for
future trials.
Ser. i. who trust in Gon. 4T
IV. I come now, in the laft place, to make fome
practical improvement of what hath been faid. And,
I. From what hath been faid, you may fee the
finfulnefs of diilruft. Has God laid fo noble a foun-
dation for our dependence upon him ; and are we
(till fo backward to the duty ? Is not diilruft in
fome meafure a denial of God himfelf ? A denial
of his prefence, a denial of his perfections, and dif-
belief of his promifes ? Let us nil be covered with
fhame, when we confider how much we have alrea-
dy difhonoured him, m this refpecl:. And let us
pray, that he may enable us henceforward not only
to fend up our cries to heaven, for relief in diftrefs,
but to caft our cares and burdens upon the Lord,
in the faith " that he will fuftain us, that he will
never fuffer the righteous to be moved."
2. You may fee the remedy of diftruft, which is,
to be more and more acquainted with the name of
God. Contemplate his glory in the vifible creation :
he may be (een riot only in his fpreading out the
heavens like a curtain, but in the formation of the
meaneft creature; in a pile of grafs, or in a grain
of fand. While you are daily tafting his g'<fts, for-
get not to acknowledge his bounty, in the rifmg
fun, the growing corn, and the falling rain. Think
of his faithful word, read his promifes, lay them
up in your memories, write them in your hearts ;
and efpecially, the exceeding great and precious pro-
mifes of the everlaftin^ gofpei, which may be yours,
which you are entreated to accept as yours, and if
they be not yours, you fhall render an account to
himfelf at the lad day, for receiving them in vain.
Think alfo of his providence, all you have feen,
42 THE SECURITY, &C. Ser. I.
and all you have felt, of preserving goodnefs, and
of redeeming grace*, and continue to cleave to him
as your portion, in the Pfalmitt's words, Pfal. xlviii.
14. " This God is our God for ever and ever, he
will be our guide even unto death."
3. In the laft place, learn from hence, what is
the fureft and fhorteft, and indeed, the only fafe
way of deliverance from Suffering. Flee to God as
your Jlrong tower, by prayer and Supplication : but
with this, endeavour by the renewed exercife of
faith in your redeemer's blood, to afcertain your
title to the favour of God; endeavour by a ftedfaft
adherence to your duty, to commit your ways to
God j and fo foon, and fo far, as you have good
ground to know that you are his children, you
ought to refifl and baniih every doubt of your fecu-
rity. Rom. viii. 28. u And we know, that all
things work together for good to them that love
God ; to them who are the called according to his
purpofe." Verfe 3 2d of the fame chapter. " He
that Spared not his own Son, but delivered him up
*or us all, how {hall he not with him alfo freely
give us all things."
SERMON II.
THE OBJECT OF A CHRISTIAN'S DESIRE IN RE-
LIGIOUS WORSHIP.
Exodus, xxxiii. 18.
And he f aid, I befeech thee, Jhew me thy glory i,
Jl HESE are the words of an Old Teftament
faint; of that Mofes, who, as a fervant, was
faithful over all the houfe of God. True piety is
the fame in fubftance in all ages, and points at one
thing as its centre and its reft, the knowledge and
enjoyment of God. In the preceding verfes, Mofes
had been employed in earneft prayer and intercef-
fion for the people of Ifrael. He had met with
fuccefs and acceptance in thefe requefts ; for it is
faid, in the 14th verfe, " My prefence {hall go with
thee, and I will give thee reft." And in the 17th,
" And the Lord faid unto Mofes, I will do this thing
alfo that thou haft fpoken •, for thou haft found
grace in my fight, and I know thee by name."
The condefcenfion of a gracious God, though it fa-
tisfies, does not extinguiih the defires of his faints,
but rather makes them more ardent and importu-
nate ; for he immediately adds, in the words of
the text, / befeech theejhciv me thy glory. It is high-
44 the object, &c. Ser. 2.
Jy probable, from what follows, that this defire in-
cluded more than was proper for the prefent ftate ;
yet fuch a difcovery as was poffible, or could, be
ufeful to him, is gracioufly promifed, " And he
faid, I will make all my goodnefs pafs before thee ;
and I will proclaim the name of the Lord befoie
thee j and will be gracious to whom I will be gra-
cious, and will (hew mercy on whom I will fhew
mercy."
My dear brethren, it is our diftinguifhed privi-
lege, that we have daily unmolefted accefs to the
houfe and ordinances of God. We ought to re-
joice, that we have fo many clear and exprefs pro-
mifes of the divine pre fence, in New Telia ment
worfliip. But what caufe have we to be afhamed,
that we are fo exceeding prone to flop fhort in the
threihold, to content ourfelves with the mere form,
inftead of earneflly breathing after real, inward, and
fenfible communion with God. I have therefore
chofen this fubjeCt, in the view of that folemn or-
dinance, The Lord's Supper, where we have a fen-
fible reprefentation of Chrift crucified, the great
mean of our accefs to God, that we may ferve him,
on that occafion particularly, and the remaining
part of our lives habitually, in fpirit and in truth.
And, Oh, that we may have daily more experience
of the fweetnefs and benefit of his fervice on earth !
and may daily long more for that time, when we
{hall ferve him in a manner infinitely more perfect
and joyful in his temple above !
In difcourfing on this fubjecl:, I prcpofe, in depen-
dence on divine ftrength,
I. To explain what is the objecl cf a faint's de-
Ser. 2. IN RELIGIOUS WORSHIP. 45
fire, when he faith, in the words of Mofes, / befeech
thee, Jheiu me thy glory*
II. To improve the fubje& — particularly by point-
ing out what is the mod proper preparation for fuch
a difcovery.
I. Then, I am to explain what is the obje£t of a
faint's defire, when he faith, in the words of Mofes,
1 befeech thee, /hew me thy glory. It is very probable,
from the paiTage following the text, which I have
read, that Mofes had fome regard to the fenfible ap-
pearance, which, in that difpenfation, did often ac-
company or notify the immediate prefence of the
angel of the covenant. He defired, probably, to be
ftrengthened for beholding ftedfaftly the Shechinah,
or bright and luminous cloud which fometimes ap-
peared over the tabernacle, and, by its glorious luf-
tre, tended to affect the mind with a fenfe of the
power and fovereignty of the Lord Jehovah. But
this, furely, was not all; for this, in itfelf, was on-
ly a fubfidiary mean, which ferved to carry their
views to the real and fpiritual glory of God. To
the laft, therefore, we fhall confine our attention,
as to what the gofpel particularly opens to us, and
what believers are enabled, by faith, to apprehend.
When Chriftians, then, defire to fee die glory of
God, it feems chiefly to imply the following things.
1. They defire to fee the glory of an eternal inde-
pendent God ; they defire to fee the only liying and
true God in his own inherent excellence and infinite
perfection. God is the fource and fum of all excel-
lence; or, in the language of the Pfalmilt, " the per-
fection of beauty." Every thing noble or beautiful
Vol. III. E
46 THE OBJECT OF A CHRISTIANAS DESIRE Ser. 2.
in the creature, is only a faint ray from the fulnefs
of the Creator's glory. Therefore he is the proper
object of the higheft efteem, and moil: profound ve-
neration of every reafonable creature. The vifion
and fruition of God conftitute the employment and
happinefs of heaven: and even here, while they are
in preparation for the higher houfe, the faints defire
fuch a diicovery of the divine glory as their condi-
tion will admit of, and take pleafure in contemplat-
ing his nature, as revealed to them both in his word
and in his works. They dwell, with adoring wonder,
on all his attributes, which are boundlefs and un-
fearchable : the immenfity of his being, who fills
heaven and earth with his prefence, who feethin fe-
cret, and from whom the thickeft darknefs cannot
cover us; his irrefiftiblc power, " who fpake, and it
was dene, who commanded and it flood fail ;
who called this great univerfe out of nothing into
being, " who doth in the army of heaven, and a-
mong the inhabitants of the earth whatever feems
good unto him :" his infinite holinefs and purity,
with whom " evil cannot dwell, nor miners (land in
his prefence ; who looketh to the moon, and it fhin-
cth not, to the ftars, and they are not pure in his
fight :" his infinite wifdom, " who worketh all things
according to his will, who bringeth the counfel of
the heathen to nought, and makes the devices of
the people of none effect :" his boundlefs goodnefs,
which fills the earth, and flows in plenteous ftreams
to all the creatures of his power.
But, perhaps, fome are faying, what is there ex-
traordinary or peculiar in all this ? is it not clearly
revealed in the word of God ? can any Chriftian be
Ser. 2. rN religious worship. 47
ignorant of it ? If Mofes, in that enrly difpenfation
defired a difcovery of the divine perfections, nothing
of that kind is wanting to us, who, fince the fulnefs
of time, have ib complete a revelation in the New
Teflament. But, my brethren, I mud beg of you
to obferve thefe two things :
1. That there is in the fulnefs of the Godhead
an infinite and endlefs variety even for the employ-
ment of our intellectual powers. Well might Zo-
phar, in the book of Job, fay, Job xi. 7, 8, 9. " Canffc
thou by fearching find out God ? canit thou find
out the Almighty unto perfection? It is as high as
heaven, what canft thou do? deeper than hell, what
can (t thou know? the meafure thereof is longer than
the earth, and broader than the fea."
2. That the real and proper knowledge of the
. ^lory of GocPis by inward and -fpiritual illumination.
The holy fcriptures themfelves, however clear a dif-
covery they contain of the nature of God, are no bet-
ter than a fealed book to many even of the greater!
comprehenfion of mind. It is one thing to think,
and fpeak, and reafon on the perfections of God, as
an objecl: of fcience, and another to glorify him as
God, or to have a deep and awful impreffion of 'am
upon our hearts. Real believers will know this by
experience. A difcovery of the glory of God, is not
to inform them of a truth which they never heard
before, but to give lively penetrating views of the
meaning and importance of thofe truths of which
they had, perhaps, heard and fpoken times without
number. Sometimes one word fpoken of the Eter-
nal, the Almighty, the Holy One, will be carried
home upon the conference and heart with fuch irre>-
E2
48 THE OBJECT OF A CHRISTIAN'S DESIRE Ser. 2.
fiftible force, as to fhew them more of God than
ever they had feen before. O what a difference is
there between the way in which we ufe the fame
words in prayer or praife, at one time, and at ano-
ther ! None but downright atheifts will deryy the
omnifcience and omniprefence of God; but how far
is this general acknowledgment from that over-
whelming fenfe of his prefence which believers have
fometimes in his worfhip in public or in fecret.
What a new fenfe of God's prefence had Jacob at Be-
thel, whenhefaid, Gen. xxviii. 16, 17. "Surely the
Lord is in this place, and I knew it not : and he was
afraid, and faid, How dreadful is this place ! this is
none other but the houfe of God, and this is the
gate of heaven !" "What a fenfe of God's prefence
had Hagar, Gen. xvi. 13. when " fhe called the
name of the Lord that fpake unto her, Thou God
ieeit me; for fhe faid, have I alfo here looked after
him that feeth me?" or Job, when he expreffes him-
felf thus, Job xlii. 5, 6. "I have heard of thee by
the hearing of the ear ; but now mine eye feeth
•thee. Wherefore I abhor myfelf, and repent in
dull and afhes."
I fhall only farther ob for ve, that it plainly appears,
that this difcovery of the glory of God belongs on-
ly to his own people. Wicked men are faid, in fcrip-
ture, to be fuch as know not God. They are alfo
dcfcribed a little differently, as not having vGod in
all their thoughts ; not but that wicked men may
have a general or cufiomary belief, in the being and
perfections of God, but becaufe they have not that
intimate fenfe of his prefence, that difcovery of the
glory and amiablenefs of his perfections, which i.s
Ser. 2. IN RELIGIOUS WORSHIP. 4y
peculiar to his own children. Even the natural per-
fections of God, his power and wifdom, cannot be
beheld with fuch veneration by any, as by thoie
who are fenfible of their obligations to fcive him.
But above all, the glory of his infinite holinefs and
jurtice can never be feen, but by thofe who defire
to fubmitto it ; nor the glory of his infinite mercy,
but by thofe who fee themfelves indebted to it.
This leads me to obferve,
2. That the believer defires to fee the glory of a
gracious and reconciled God, not only infinitely glo-
rious in himfelf, but infinitely merciful to him. This
view ought never to be feparated from the former.
Take away the divine mercy, and the luftre of his
other perfections is too ftrong for us to behold.
The power, wifdom, holinefs and juflice of God,
feparated from his mercy, fpeak nothing but un-
mixed terror to the guilty. It is very probable,
that there was fomething in the-defire of Mofes, in
the text, according to his own view, ignorant and
unadvifed ; but God granted his requeft only in fuch
a way as could be ufeful to him. When he fays,
/ befeech theefljeiv me thy glory , the anfwer is in the
following terms, " I will make ail my goodnefs pafs
before thee ; and I will proclaim the name of the
Lord before thee. And I will be gracious to whom
I will be gracious, and will (hew mercy on whom I
will fhew mercy." And again, it is faid in the fol-
lowing chapter, 6, 7, verfes, " And the Lord pann-
ed by before him, and proclaimed, the Lord, the
Lord God, merciful and gracious,, long-fuffering,
and abundant in goodnefs and truth. Keeping mer-
cy for thoufands, forgiving iniquity, and tranfgref-
E3
$0 THE OBJECT OF A CHRITlSAN's DESIRE Ser. 2.
fion, and fin ; and that will by no means clear the
guilty : vifiting the iniquity of the fathers upon the
children, and upon the childrens children, unto the
third and to the fourth generation."
We may alfo fee, that in the whole difpenfation
of divine grace to men, God is reprefented as com-
ing under a peculiar relation to them ; and they are
called not only to ferve him as God, but to truii in
him as their God. Every hearer mud be fenfible
how effential this is to a believer's defire, of feeing
the glory of God. He cannot confider him as God
over all, without at the fame time, remembering,
that he is one with whom he hath to do. There is
alfo a neceflity here peculiar to ourfelves. The ho- ■
ly angels confider him as their maker and their hap-
pinefs : but the children of Adam mull; confider, not
only his goodnefs to the innocent, but his mercy to
rhe guilty. This glory of God fliines brightly, and
fhines only in the face of Jefus Chrift. God, we
are told, " dwelleth in light which no man can ap-
proach unto. No man hath feen God at any time ;
but the only begotten of the Father he hath declar-
ed him." In. this wonderful difpenfation, indeed,
all the perfections of God are found united ; but a-
bcve ally " Grace and mercy Quite and reign through
righteoufnefs, by Jefus Chrifl our Lord."
Here I mail add> that the believer not only defi. vs
to fee the glory of God's mercy, in general, as dif-.
played in the gofpel, in which he may have a {hare*
but to take an appropriating view of it, as what he
hath a clear right and title to call his own. Doubt-
lefs the mercy of God is publifhed, offering falvation
to the chief of fanners. It is their duty to accept cf
Ser. 2. IN RELIGIOUS WORSHIP. £!
it j it is their intereft to cleave to it. But they are
many times deterred by what they fee in God, they
are many times difcouraged by what they feel in
themfelves, and are afraid to aflert their title to fo
great a Welling. But when, by the Holy Spirit, they
are enabled to fee the infinite price paid for their re-
demption in the crofs of Chrift; when they fee the
riches of divine grace in the crofs of Chrift ; when
they hear the urgent invitations to them to believe
in the crofs of Chrift ; when they are enabled free-
ly to renounce and quit hold of every other claim j
when their hearts are fweetly conftrained by the
bonds of their Redeemer's love j they can then look
upon God as their reconciled Father through him
who hath made peace by the blood of his crofs, and
fay unto him, My Lord ! and my Cod! What an
endearing view is this of the divine glory, and what
ineffable fatisfaction fprings from it to the foul !
What an unfpeakable confolation to thofe who have
been wounded in their fpirits, and grieved in their
mir.ds, when they are enabled to apply the encou-
raging promifes of the holy fcriptures ! Ifa. i. 18.
" Come, now, and let us reafon together, faith the
Lord *, though your fins be as fcarlet, they (hall be
as white as fnow \ though they be red like crimfon,
they (hall be as wool." Ifa. xliii. 25. " I, even I, am
he that blotteth out thy tranfgrtilions, for mine own
fake *, and will not remember thy fins." xliv. 22. " I
have blotted out, as a thick cloud, thy tranfgrefF.ons,
and as a cloud thy fms. Return unto me, for I have
redeemed thee."
3. The believer defires to fee the glory of God
as an all-fufticient God. This is a neccflary view
52 THE OBJECT OF A CHRISTIAN^ DESIRE Sei\ 2.
of God, as the fupport and happinefs of the crea-
ture, as well as the ftrength and confolation of the
[inner.
My brethren, man was made for living upon
God; forgetting this, he firft went aftray from him.
Self-fufficiency, and a delufive fenfe of independ-
ance, is infeparable from a finful ftate. Conviction
levels a blow at the foundation of this miftake. Se-
rious confideration mews us how inefficient we
are for our own happinefs. Daily experience dis-
covers the inherent vanity of all created comforts
in themfelves, and as feparated from God. When
the penitent returns to God, he not only returns
from the fervice of other mailers to him as his
rightful Lord ; but forfakes all forbidden joys, and
cleaves to God as his happinefs, and refts in him as
his portion. Does not this appear from the uniform'
language of fcripture, with regard to both parts of
the covenant ? what belongs to God, and what be-
longs to man. See the tenor of an early promife to
the father of the faithful, Gen. xv. i. " Fear not,
Abram j I am thy fhield, and thy exceeding great re-
ward." Multitudes of others are of the fame import.
The power and providence of God, in behalf of
his people, are largely and beautifully defcribed, in
the ninety-firft Pfalm. " He that dwelleth in the fe-
cret place of the Moft High, fball abide under the
fhadow of the Almighty. I will fay of the Lord,
he is my refuse and my fortrefs \ my God, in him
will I truit. Surely he fhali deliver thee from the
fnare of the fowler, and from the norfome pefti-
lence. He fhall cover thee with his feathers, and
under his wings {halt thou truft. His truth fhall *
Ser. 2. in religious worship. 53
be thy fliield and buckler, &c." 2 Corinth, vi. 17.
" Wherefore come out from among them, and be
ye feparate, faith the Lord, and touch not the un-
clean thing, and I will receive you, and will be a fa.
ther unto you, and ye (hall be my fons and daughters5
faith the Lord Almighty." On the other hand, the in-
vitation or exhortation to return, is ordinarily prefTed
from the profit of the change, Ifa. lv. 1. " Ho, every
one that thirfleth ! come ye to the waters ; and he
that hath no money, come ye, buy and eat, yea,
come, buy wine and milk, without money and with-
out price." And, to name no more pafTages, when
God came to eftablifh the faith of Abraham in his
promife, he fays, Gen. xvii. 1. " I am the almighty,'
or, as it ought to be tranflated, the all-fufRcient God j
" walk before me, and be thou perfect." Now, be-
lievers defire to fee the glory of Goo1, as ali-iufficient;
and all difcoveries of this nature are attended with
unfpeakable complacence and fatisfa&ion. They
fee the glory of an infinite God as theirs, and re-
joice in the richnefs of their portion. Wearied with
repeated difappointments, and deeply convinced of
the vanity of the creature, they reft in him, as able
to give them complete happinefs ; happinefs that
will never change ! happinefs that will never be ex*
haufted J He that hath chofen God as his portion,
hath, as our Saviour beautifully exprefTeth it, made
" choice of that good part, which cannot be taken
away from him."
My brethren, we are now come to the very fub-
ftance of practical religion. The glory of an all-
fufficient God, appears as more than a balance to all
that pretends to rival him in our affections 5 to all
54 THE OBJECT OF A CHRISTIAN'S PESIIIE Scr. 2.
that we are called to give up for his fake. When
the believer fees the fulnefs of God, then his anxi-
ety, and diftreifmg fears of every kind, are at an
end. Does he want provifion ? " The earth is the
Lord's, and the fulnefs thereof. The young lions
do lack and fuffer hunger ; but they that feek the
Lord, fhall not want any good thing." Does he
want friends ? God is able to make his enemies to
be at peace with him. Does he want any outward
comfort ? God is able to procure it, or make him
happy without it. Not to mention particulars ; the
triumph of faith, in this view, is to attain an abfo-
lute and unconditional resignation to the will of
God, with a firm perfuafion, that he is able to make
all things work together for our good, and willing
to beflow every thing that is for our real intereft.
It is to fay with the prophet, Hab. hi. 17. " Al-
though the fig-tree fhall not bloffom, neither fhall
fruit be in the vines, the labour of the olive mall
fail, and the fields fhall yield no meat ; the flock
fhall be cut off from the fold, and there Avail be no
herd in the flails : yet I will rejoice in the Lord, I
will joy in the God of my falvation."
I mall only add, that the divine all-fufBciency is
to be confidered, as regarding our fanctification as
well as comfort. What diftrefs does not the Chrif-
tian often fuffer from the treachery of his own heart,
and from the power of furrounding temptations ?
Covered with fhame for his paft unfteadfaftncfs, con-
vinced by experience of his own weaknefs, he hath
no other refuge but in God. And what courage does
he derive from the fulnefs of divine perfection, the
greatnefs of divine power, and the faithfulnefs of the
Ser. a. in religious worship. 55
divine promife ? " My grace fhall be fuffictent for
thee, and my flrength (hall be made perfect in weak-
nefs." He then fays, with the Pfalmift, Pfal.
lxxi. 16. "I will go in the flrength of the Lord God :
I will make mention of thy righteoufnefs, even of
thine only."
II. I proceed now, in the laft place, to make fome
practical improvement of what hath been faid. And,
1/?, Let us admire the divine condefcenfion, in ad-
mitting his faints to a difcovery of his glory. -Solo-
mon fays, with, very great propriety, in the lan-
guage of aflonifhment : " But will God in very deed
dwell with men on the earth ?" The fame ought to
be, nay, the fame certainlyare,the fentiments of every
real believer. But let us remember what has been
hinted at above, that our accefs to God, and our
communion with him, is, and only can be, through
the Mediator of the new covenant, in whom we
have accefs, by faith, unto God.
2d/y, Let me befeech you to try yourfelves, whe-
ther this ever hath been your attainment, and whe-
ther it is your fincere defire ? Do you know, in any
meafure, what it is to fee the glory of the true God?
Hath he appeared before you in terrible majefly ?
Have your very fouls been made to bow down before
him, and to give him the glory that is juftly due to
his name ? Have you feen the glory of a reconciled
God ? Have you chofen him in Chrifl as your por-
tion ? Have you devoted yourfelves without re-
ferve to his difpofal ? Again, have you feen the glo-
ry of an all-fufficient God ? Surely I fpeak to many
who have feen the vanity of the creature. Probably
$6 THE OBJECT OF A CHRISTIANAS DESIRE Ser. 2.
you have tailed a little of the fufferings of a finful
flate. Where did you feek your confolation ? where
do you find your fupport ? Have you learned the
holy and happy art of pouring out your fouls to God?
Have you felt the fweetnefs of it ? And have you faid,
with the Pfalmift, " Return unto thy reft, O my foul !
for the Lord hath dealt bountifully with thee?" Is
it your earned defire to fee the glory of God ? Can
you fay with the Pfalmift, Pfal. lxiii. 1, 2. " O
God ! thou art my God, early will I feek thee: my
foul thirtieth for thee ; my flefh longeth for thee in
a dry and thirfty land where no water is, to fee thy
power and thy glory, fo as I have feen thee in the
fan&uary."
3^//v, I will now proceed to exhort you, in the
moft earned manner, to diligence in feeking after
real communion with God in his inftituted worfhip.
How highly are we favoured with light and liberty ?
how little are many fenfible of their privileges ? I
have often, on fuch occafions, put you in mind of
the fatal effects of a heartlefs, cuftomary, formal
worfhip : it is provoking to God, pernicious to o-
thers, hardening to the heart, and ruining to the
foul. Were but a fociety of thofe Proteftants abroad,
who are lying under perfecution, to enjoy 'the feafon
which we now enjoy, what an edge would be upon
their fpirits ? what a fenfe of gratitude in their hearts ?
what fire and zeal in their affections ? Strange, in-
deed, that public profperity mould be fo ftupifying,
and the approach of eternity to every individual
fhould not be awakening, while the young and
flrong are hurried off the ftage, while every day is
bringing us nearer to our lad, while every ordinance
Ser. 2. in religious worship. 57
is adding to our charge, that we fhould not defire
to fee the glory of God in his fancluary here, that
it may be the earned of our future inheritance, and
prepare us for his immediate prefence hereafter.
Suffer me to fpeak a few words to thofe that are
young. God is my witnefs, that their welfare is at
my heart. Perhaps you will think, what hath been
faid hardly applicable to you. The defire of Mofes,
the man of God, intimate communion and fellow-
fhip with God, the attainment of ripe and experi-
enced Chriftians, all this you will fay, is unfuitable
to me : nay, perhaps, by a baftard humility, you
will fay, to expecl: it would be prefumption in me.
But you are greatly deceived j there are none who
have more gracious invitations to come to God than
young finners: there are none who have greater reafon
to expecl: nearnefs to God than young faints. Do
you not read, that God revealed himfelf to Samuel
the child, when he neglected Eli the old prophet? Be-
fides I would recommend earneftnefs and affection to
you; not only for your greater profit, but to prevent
your apoftafy. A little religion is very hard to hold ;
it is like a lamp which is hardly lighted, which the
lead breath of wind will extinguifh, or a tree that is
but newly planted, which a rude thrufl will over-
turn. Unlefs you make God and his fervice, your
hearty choice, you will not carry it long as your
burden, but will be foon tempted to throw it down.
Be concerned, therefore, I befeech you, to attend
on his inflituted worfhip, not in a carelefs and for-
mal manner, but let the " defire of your fouls be to
his name, and the remembrance of him."
I fliall now conclude the fubjeft, bv offering to
Vol. III. F
53 THE OBJECT OF A CHRISTIAN'S DESIRE Ser. 2.
thofe, who would fee the glory of God, a few direc-
tions, as to the bed preparation for fuch a difcovery.
i. If you would fee the glory of God in his fanc-
tuary,be ferious in felf-examination,andin the renun-
ciation of all known fin. Holinefs is an efTential attri-
bute of the divine nature ; and, therefore, he muft be
worfhipped in the beauty of. holinefs. Thus the
Pialmift refolved with himfelf, Pfal. xxvi. 6. " I will
warn mine hands in innocence, fo will I compafs thine
altar, O Lord !" It is true, none, who have anyknow-
ledge of the corruption of their ownhearts,can reafon-
ably hope to be perfectly free from fin in the prefent
life : yet a real Chriftian will have it, as the object
of his daily ftudy, to " cleanfe himfelf from all
filthinefs of the fleih and fpirit, that he may per-
fect holinefs in the fear of God." It was fin that
firft rendered us unfit for communion with God ;
and, therefore, our recovery of this happy privilege
-will be but in proportion to our fanctification. To
bring finful difpofitions, indulged, and (till fufFered
in the heart, to the worfhip of God, and to expect
acceptance in fuch a flate, is implied blafphemy,
and the greateft difhonour we can poflibly do to him.
2. In order to fee the glory of God, you mufl be
clothed with humility. No difpofition is more eflen-
tially neceffary to a Chriftian at all times, but more
efpecially, when he makes an immediate approach to
God in his worfhip : Ifa. lxvi. 2. " For all thofe
things hath mine hand made •, and all thofe things
have been, faith the Lord : but to this man will I
look, even to him that is poor, and of a contrite
fpirit, and trembleth at my word." And, indeed,
how can we confider the nature of that God whom
Ser. 2. IN RELIGIOUS WORSHIP. 59
we worfhip, and our own finful and miferable eftate,
without being flruck with a fenfe of the neceffity of
deep humility and felf-abafement in our intercourfo
with him ? It is particularly to be noticed, that felf-
abafement, and even felf-abhorrence, is the imme-
diate effect of a fenfe of the divine prefence. See
to this purpofe, Ifa. vi. 1, — 5. " In the year that
King Uzziah died, I (aw alfo the Lord fitting upon
a throne, high and lifted up, and his train filled the
temple : above it ftood the feraphims : each one
had fix wings : with twain he covered his face, and
with twain he covered his feet, and with twain he
did fly. And one cried unto another, and faid>
Holy, holy, holy is the Lord of hofts, the whole
earth is full of his glory ! And the pcfts of the
door moved at the voice of him that cried, and the
houfe was filled with fmoke. Then faid I, Wo is
me •, for I am undone, becaufe I am a man of un-
clean lips, and I dwell in the midft of a people of un-
clean lips ; for mine eyes have feen the King, the
Lord of hofts !" See alfo Job xlii. 5, 6. " I have
heard of thee by the hearing of the ear ; but now
mine eye feeth thee : wherefore I abhor myfelf, and
repent in duft and afhes." Let us endeavour there-
fore, to be truly and inwardly humble. Let us re-
member the grace of redemption, what guilty cri-
minals we were, before unmerited mercy and fove-
reign love found out a way for our recovery. Hap-
py they, where humility arifes from a real exercife
of foul ! How difficult, how rare a thing, is true hu-
mility ! How eafy is it to ufe modeft and fubmiffive
expreffions, compared to attaining a truly humble
and mortified ftate of mind ? May almighty God
Fz
60 THE OBJECT OF A CHRISTIANS DESIRE Ser. 2.
by his power, make us humble ; and do thou, O
blefled Jefus ! " caft down every high thought, and
lofty imagination that exalteth itfelf againft thee.'*
3. In the lafl place ; if you defire to fee the glo-
ry of God, be fervent in preparatory prayer : if
there is any bleffing that requires importunity and
wreflling with God, furely this high and happy pri-
vilege of communion with him in his houfe mud be
of that kind. And, I think, we are warranted to
fay, that, in the divine government, there are fome
bleffings that require more importunity than others.
See a remarkable pafTage, Mark ix. 28, 29. " And
when he was come into the houfe, his difciples afk-
ed him privately, why could not we caft him out ?
and he faid unto them, this kind can come forth by
nothing, but by prayer and fading." If fome devils
were fo obftinate in their pofTeffion, that the fame
degree of faith and fervour, which prevailed over
others, could not caft them out, muft not the fame
thing hold, from analogy, with refpecr. to other
mercies ? and how juftly are indifferent, luke-warm
worfhippers denied that bleffing which they fo light-
ly efteem ? Let me therefore eameftly befeech e-
very ferious perfon not to reftrain prayer before God,
but to repeat and urge the plea, that he would be
gracioufly prefent with us-, that he would pour
down his Spirit from on high, and make us to know
to our happy experience, " that a day in his courts
is better than a thoufand ; and that it is better to be
door-keepers in the houfe of God, than to dwell in
the tents of wfekedriefs.*
SERMON III.
THE GLORY OF CHRIST IN HIS HUMILIATION
Isaiah, Ixiii. i. fecond claufe.
-This that is glorious in his apparel, travelling
in the greatnefs of his Jlrength ?-
lvJlY brethren, all the works of God are great and
marvellous, worthy of the attention and admiration
of his rational creatures. The contemplation of
what is now revealed -of him, is the nobleft em-
ployment of which we are capable in this world i
and the more clear and enlarged contemplation of
him (hall be our employment and happinefs in the ■
world above. But of all the works of God, there is
none in which his perfections are fo iignally difplay-
ed, as in the redemption of an elect, world through
Jefus Chriil. All ether views of his glory are faint
and fading in comparifon of this. However much
we are called to adorethe power and wifdom of Crea-
tion, or the gcodnefs and bounty of Providence, our
praifes are extremely defective, if we omit that
new fong which he hath put into our mouths.,
even praife to our God. for his unfpeakable gift.
Redeeming love, my brethren, is the immediate
object of our attention. in the holy ordinance of the
F3
^2 THE GLORY OF CHRIST Ser. 3.
Lord's funpcr. Here is a fymbolical reprefentation
of it, that faith may be flrengthened by the aid of
fenfe. I hope, therefore, it will not be improper,
by way of preparation for it, to take a view of the
glory of our Redeemer's character, whofe fufferings
we are now to commemorate. As falvation is an
agreeable found, fo the name of a Saviour is a de-
lightful name to every believer. I may therefore
fafely prefume upon the attention of all fuch at
leaft, while I endeavour to fet him before you,
as he is reprefented in the ftrong and forcible
language of the text, Who is this that comeih from
Edomj with dyed garments from Bozrab ? this that is
glorious in his apparel, travelling in the great nefs of his
Jhength ? Such a theme will be the moft proper in-
troduction to the work of this day ; that, as we
are to commemorate Chrift's fufferings as an extra-
ordinary event, he is here fpoken of, and his
appearance inquired into, in words of aflonifhmeni
and admiration : Wh is this that cometh from
Edcm, with dyed garments fi'om Bozrah ! this that
is glorious in his apparel, travelling in the greatnefs
cfhisfrength! I (hall not fpend time in affigning
the reafons why interpreters generally apply thefe
words to Chrift, but only obferve, that, on this fup-
pofition, they contain a mixed reprefentation of glory
and fuffering, of ftrength and abafement, which is
the very fubftance and meaning of a Saviour on the
crofs.
Agreeably to this, the fingle point I have in
view, in the prefent difcourfe, is, through divine af-
fiftance, to point out to you, in what refpects the
glory of our Redeemer was apparent even in his fuf-
iSer. 3. IN HIS HUMILIATION. 63
ferings, and (hone through even the dark cloud that
covered him in his humiliation, or in the language
of the text, how he might be faid, to travel in the
great nefs of his Jlrength : and then I (hall make fome
practical improvement of what may be faid.
I. I am to point out -to you, in what refpech the
glory of our Redeemer was apparent even in his fuf-
ferings, and {hone through even the dark cloud that
covered him in his humiliation. As the love of God
to man, in providing redemption for him, was incon-
ceiveable, fo the mean which he employed, in ac-
complifhing this great work, was equally aftonifh-
ing — that his eternal and well beloved Son fhould
veil his divine glory, clothe himfelf with human
flefh, fubje& himfelf to a life of pain and fuffering,
and at laft make his foul an offering for fin upon a
crofs. This, as it was net after the manner of men,
nor bore upon it any of the marks of human wifdom ;
as it was defigned, and doth tend, to abafe the pride
of man, and exalt the grace of God ; fo it is with
difficulty that man can be brought to an approba-
tion of it. ,c The crofs of Chrift was to the Jews a
ftumbling-block, and to the Greeks fooliihnefs." It
is therefore proper, that when we are to commemo-
rate the incarnation and death of our Redeemer, we
mould attend to thofe evidences of his divine glory
that ftill appeared even in his loweft abafement. By
this means, while we grieve for the fufTerings that
fin brought upon him, we may ftill triumph in his
power •, for he is glorious even in his red apparel,
and travels in the greatnefs of his ftrength.
I muft here obferve, that I do not mainly intend,
^4 THE GLORY OF CHRIST Ser. 3.
in difcourfing on this fubjec~t, to eftablifh the truth
of our Saviour's divine miflion, againft thofe who
deny it on the above or any other account : this
would be too cold and abftra&ed an argument for
our prefent purpofe. What I propofe, is chiefly, and
directly, defigned for heightening the devotion, for
quickening the love, and increafing the faith and
comfort of believers. However, at the fame time,
confidering the humiliation of Chrift, in the light
of an objection againft his divine commiflion, from
the fuggeftions of human wifdom, what fhall be faid
may alfo be confidered as an anfwer to this objec-
tion, and ferving to remove the offence of the-
crofs.
1/?, Upon this fubject, therefore, obferve, fir ft j
the glory of our Redeemer, in his fufferings, appears
from his ready and chearful undertaking of the work
of our redemption. There can be little honour to
any man in fubmitting to what he cannot avoid, or
doing what he dare not refufe ; but the humiliation
of Chrift was perfectly voluntary, as no conftraint
could be put upon him. Therefore his original digr
nity and greatnefs, is not only, if I may fpeak fo,
preferved unhurt, but improved and heightened by
the grace of infinite condefcenfion. This circum-
stance of ChrifVs readinefs to undertake the work
of our redemption, is often taken notice of in fcrip-
ture, Pfal. xl. 6, 7, 8. " Sacrifice and offering thcu
<lidft not defire, mine ears haft thou opened y burnN
ofFering and fin-offering haft thou not required.
Then faid I, Lo I come ; in the volume of thy book
it is written of me : I delight to do thy will, O my
God!" — It is certain, that redemption could not
Ser. 3. n* his humiliation. 65
be the work of a creature *, and it is alfo probable,
that no created being would have been willing to
effay it. Nay, it is thought by many to be the im-
port of the remarkable paflage j Lift now cited, which
is applied by the apoftle Paul to our Saviour, that
in the couniels of heaven it was actually propofed
to thofe glorious fpirits that furround the throne of
God, and their flrength and inclination both were
found infufficient. Neither is there any thing im-
probable in the fuppofition, that God might difcover
to them his purpofe of mercy, upon a proper media-
tor interpofing, and that none was found willing to
fubjeft himfelf to divine wrath, incurred by rebel-
lious man. If fo, then it is not only in one fenfe, but
in all fenfes true, what Chrift is reprefented as fay-
ing in the fifth verfe of the chapter where my text
lies, " And I looked, and there was none to help ;
and I wondered that there was none to uphold ;
therefore mine own arm brought falvation unto
me, and my fury it upheld me." This interpreta-
tion may be confirmed by fomething fimilar to it,
recorded, John vi. 5, 6. " When Jefus then lift up
his eyes, and faw a great company come unto him,
he faith unto Philip, Whence fhall we buy bread
that thefe may eat ! And this he faid to prove him :
for he himfelf knew what he would do." There is
another pafiage which gives us nearly the fame idea,
viz. of Chrift's being only capable of taking the
charge of the redeemed and their interefls in provi-
dence, Rev. v. 2, 3, 4, 5, " And 1 faw a ftrong
angel proclaiming with a loud voice, Who is worthy
to open the book, and to loofe the feals thereof ? And
no man in heaven, nor in earth, neither under the
66 THE GLORY OF CHRIST Ser. 3 .
earth, was able to open the book, neither to look
thereon. And I wept much becaufe no man was
found worthy to open, and to read the book, nei-
ther to look thereon. And one of the elders faith
unto me, Weep not ; behold the lion of the tribe
of Juda, the root of David, hath prevailed to open
the book, and to loofe the feven feals thereof."
How glorious then was the compaflion of our Re-
deemer, who fo willingly and cheerfully fubjecled
himfelf to that abafement and fufFering, to which
none could conflrain him ? Thus he fays of himfelf,
John x. 17, 18. " Therefore doth my Father love
me, becaufe I lay down my life, that I might take
it again. No man taketh it from me, but I lay it
down of myfelf : I have power to lay it down, and
I have power to take it again. This commandment
have I received of my Father." He is not reprefent-
ed as merely confenting, becaufe none elfe could or
would perform the work, and fo having it as it were
devolved upon him by neceflity ', not as yielding
with reluctance, and overcome by great earneftnefs
and importunity, but faying with readinefs and
chearfulnefs, " Lo, I come ; in the volume of the
book, it is written of me. I delight to do thy will,
O my God ; yea thy law is within my heart."
There is one circumftance which deferves parti-
cular notice, when we are confidering the dignity
of our Redeemer's undertaking ; that he did well
and thoroughly underftand the difficulty of it, and
the weight of that wrath which he fubmitted to en-
dure. It is not fuch an evidence of greatnefs of
mind, when a perfon involves himfelf in difficulties,
and expofes himfelf to dangers, if he only runs aa
Ser. 3. IN HIS HUMILIATION. 6f
uncertain rifk of meeting with them, or has but a
confufed and indiftin£t apprehenfion of their nature;
but it difcovers a peculiar fortitude of fpirit to have
a clear view of fufferings, and yet compofedly and
fteadily to fubmit to them for a good end. So true
is this maxim, that it feems to be the only thing
that renders human life fupportable, that all future
fufferings are uncertain even in the event, and, at
any rate, in their nature but imperfectly known.
Now, how does it ferve to illuftrate the glory of our
Redeemer's undertaking, that he had a clear and
perfect foreknowledge of every event that was to be-
fal him ? He knew the number and malice of the
enemies he had to encounter 5 and the bitternefs of
that cup, the dregs of which he was to drink off: Yet
fteady in his purpofe, and confcious of his own pow-
er, he went out to the combat as one affured of victory.
As he began, fo he carried on his work, with the fame
undaunted refolution ; witnefs what he fays, Luke xii.
50. " But I have a baptifm to be baptifed with, and v
how am I ftraitened till it be accomplished !" All
this, my brethren, is further confirmed, by fome paf-
fages which are recorded toward the clofe of his life,
when he drew near to the concluding fcene of his
fufferings. Matth. xvi. 21. " From that time forth
began Jefus to fhew unto his difciples, how that he
muft go unto Jerufalem, and fuffer many things of the
elders, and chief priefts, and fcribes, and be killed,
and be raifed again the third day." — xx. 17, 18, 19.
" And Jefus going up to Jerufalem, took the twelve dif-
ciples apart in the way, and faid unto them, Behold
we go up to Jerufalem, and the Son of man fhall be
betrayed unto the chief priefts, and unto the fcribes,
63 THE GLORY OF CHRIST StT. 3.
and they {hall condemn him to death. And {hall
deliver him to the Gentiles, to mock and to fcourge,
and to crucify him : and the third day he (hall rife
again." Luke ix. 5 1. " And it came to pafs, when the
time was come that he fliould be received up, he
ftedfaftly fet his face to go to Jerufalem." To thefe
I (hall only add, John xviii. 1 1. " Then faid Jefus
unto Peter, Put up thy fword into the {heath : the
cup which my Father hath given me, {hall I not
drink it ?" Thus did there appear a glory even in
his humiliation, a majeftyeven in his fuffering; and
thus did he come forth and travel in the greatnefs of
his ftrength.
In the 2d place, The glory of our Redeemer, in his
humiliation, appears from the greatnefs of thofe fuf-
ferings which he endured. Though to the eye of
fenfe, a ftate of fuffering is apt to appear contemp-
tible ; to thofe who juftly view the fufferings of
Chrift, there will be found far greater evidences of
his power. A weak perfon is crufhed by a fmall
weight; but he who is able to endure uncommon
fufferings, mows himfelf to be poiTeffed of uncom-
mon ftrength. Now, our bleffed Lord and Saviour
did, in his life, in this world, endure the greateft
and moft dreadful fufferings. His whole life was one
continued track of the. he a vie ft fufferings of which
human nature is capable. Ifa. liii. 3. " He is de-
fpifed and rejected of men, a man of forrows and
acquainted with grief : and we hid, as it were, our
faces from him ; he was defpifed, and v/e efteemed
him not !" This, my brethren, is a known fubject,
yet it is the fubjecl which we ought, by faith to
dwell upon this day ; and, indeed, the benefit and
Ser. 3. IN HIS HUMILIATION. 69
comfort of believers does not depend on things new
and engaging to the fancy, but on the Spirit of God
fetting home known truths with force and efficacy
on the heart. Let me therefore beg your attention \
to two or three obvious remarks on the fufferings of
Chrift. 1. His afflictions began early, with his firft
entrance into the world. No fooner did the man
Chrift Jefus fee the light of this world, but prefent-
ly did affliction falute him. Immediately after his
contemptible birth, did Herod, that bloody tyrant,
feek to deftroy him; fo that we may allude to that
exprefiion, Rev. xii. 4. " And the dragon flood be-
fore the woman which was ready to be delivered,
to devour her child as foon as it was born."
2. His afflictions were conftant and perpetual,
without interruption. It is recorded, not only by
Chriftians, but even by heathens, who had heard of
his life, that he was never obferved to laugh, but fre-
quently feen weeping ; fo that he well accomplifli-
ed that prophecy, " A man of forrows and acquaint-
ed with grief." It is probable, from feveral paflages
in the prophetical writings, that he was of a very
tender and fenfible frame : and therefore his afflic-
tions had a great and powerful effecl: upon him.
They fo deeply touched him, that his body was
wafted, and his ftrength melted and decayed, which
is the ufual effect of lafting and continued forrow.
Ifa. lii. 14. " As many were aftonied at thee ; his
viiage was fo marred more than any man, and his
form more than the fons of men." Pfal. xxii. 14,
15. "" I am poured out like water, and all my bones
are out of joint : my heart is like wax, it is melted
in the midft of my bowels : my ftrength is dried up
Vol. III. G
/° THE GLORY OF CHRIST Ser. 3.
like a potfherd; and my tongue cleavethto myjaws:
and thou haft brought me into the duft of death."
So we may alfo apply to him what Job fays of him-
felf, Job xvi. 8. « And thou haft filled me with
wrinkles, which is a witnefs againft me : and my
leannefs rifing up in me, beareth witnefs to my face."
3. His afflidions were of theievereft kind. This
I might mew you at large from the hiftory, by
particularifi'ng them all : I only mention four, po-
verty, reproach, temptation, and fympathy with o-
thers. He was fo poor, as to depend upon the cha-
rity of others for his fubfiftence ; and could fay,
Luke ix. 58. " Foxes have holes and birds of the
air have nefts, but the Son of man hath not where
to lay his head." — Reproach was thrown upon him
without meafure, and of the worft kind. He was
called a glutton and a wine-bibber, a deceiver, a
blafphemer, a Samaritan, and one that had a devil.
Now, my brethren, all that know any thing of hu-
man nature, know that reproach and contempt are
perhaps the hardeft to bear of any fufferings to which
we are expofed ; and the authors of thefe calumnies
were fuch whofe circumftances rendered them molt
{harp and fevere ; for they were the Scribes and
Pharifees, or the minifters of thofe times, who ferv-
ed in the temple, as the whole hiftory mows, and
his own natural relations, as appears from Mark iii.
21. John vii. 3, 4, 5. — Another remarkable afflic-
tion our Lord endured, was temptation, and that of
the grofleft kind, as is plain from Matth. iv. 3. — 1 1.
We are told, " he was in all points tempted like as
we are, yet without fin." What was the precife na-
ture and influence of fuch temptations on him, we
Ser. 3. IN HIS humiliation. 7 J
c annot know ; only it deferves notice on this parti-
cular, that whereas fome of the other afflictions he
endured, were fuch as his perfect purity could not
but render more tolerable than other wife they would
have been, this on the other hand, was fuch, that by
how much the more pure and holy he was, fo much
the more diflrefs would he feel on being affmltcd
with the vile temptations of the devil, and having
his horrid and abominable fuggeftions prefented to
the fancy. 1 only further mention his fufferings,
from fympathy with others. The mod excellent
and worthy of the human kind are fuch as have the
tendered feeling of the fufferings of others. Now,
fince he was a perfect man, fince tendernefs feems to
have been his ruling character, and his errand into
the world a mefTage of love flowing from infinite
companion as its caufe, we mud fuppofe him liable
to the fevered fufferings of this kind. I know the
hard-hearted, felfifh world, will find it difficult to
conceive this as a fource of fevere fuffering, efpeci-
ally fuch as have no regard to any thing beyond
this world* But this is not the cafe with all ; for
I am certain there are fome whofe {harped pangs
have been occafioned by the fufferings of others,
efpecially when of a fpiritual kind. To form fome
conception of this, let uS imagine, what mud be the
anguifh of a pious and affectionate parent, on the
death of a wicked child, who apparently trod in the
path of the dedroyer, and of whom he hath the
greated reafon to fear, that he no fooner clofed his
eyes on the light of this world, than he lifted them
tip in the torments of hell. Now, as companion
was dronger in none than in the man Chrid Jefus3
Gz
72 THE GLORY OF CHRIST Ser. 3.
fo none could have fo clear a view of the mifery of
thcfe who were the objects of it ; and therefore, no
doubt, this was a fource of the deepeft affli&ion to
his foul.
4. In the lafl place, the afflictions of our Lord not
only continued, but increafed, through his life, till
they, at lad iffued in an extraordinary conflict with
the powers of darknefs, and an immediate fubjecHon
to the wrath of a fin avenging God. Let it be obferv-
ed, that though I here mention particularly his en-
during -the wrath of God, as the laft and fmifhing
part of his fufFerings, I do not mean to confine his fuf-
ferings from the hand of God to this feafon.
Without all queftion, every part of his humi-
liation was fatisfaclory to the divine juftice, and
contributed to appeafe the wrath of God. This
cup was put to his mouth fo foon as he aiTumed
our nature; he continued to drink of it daily, and was
therefore juftly ftylcd a man of forrows ; but,, in the
clofe of life, he came to drink ofr the very bittereft
dregs of it. The waves of divine wrath went over
him ; and he waded dill deeper and deeper in this
troubled ocean, till he was well nigh overwhelmed.
That Chriit fuffered under the wrath of God in an
eminent degree, is manifeft both from the prophe-
cies of the Old Teflament, and the relation given of
the event in the New. Ifa. liii. 5,-10. " But he
was wounded for our tranfgreflions, he was bruifed
for our iniquities : the chaftifement of our peace
was upon him, and with his (tripes we are healed.
All we like (heep have gone aftray ; we have
turned every one to his own way, and the Lord
hath laid on him the iniquity of us all. He was
opprelTcd, and he was afBifted, yet he opened not
Ser. 3. IN HIS humiliation. 73
his mouth : he is brought as a lamb to the {laughter,
and as a fheep before her fhearers is dumb, fo he
openeth not his mouth. He was taken from pri-
fon and from judgment : and who mail declare his
generation ? for he was cut off" out of the land of
the living : for the tranfgreflion of my people was
he (trie-ken. And he made his grave with the
wicked, and with the rich in his death, becaufe he
had done no violence, neither was any deceit in his
mouth. Yet it pleafed the Lord to bruife him : he
hath put him to grief: when thou (halt make his
foul an offering for fin, he (hall fee his feed, he
{hall prolong his days, and the pleafure of the Lord*
fhall profper in his hand." ' See the relation of his
fufferings in the garden, Matth. xxvi. 38, 39.-
" Then faith he unto them, My foul is exceeding
forrowful, even unto death: tarry ye here, and
watch with me. And he went a little further, and
fell on his face, and prayed, faying, Q my. Father !
if it be poflible, let this cup pals from me ; never-
thelefs, not as I will, but as thou wilt." Mark xiv.
33, 34, 35, 36. " And he taketh with him Peter,
and James, and John, and began to be fore amaz-
ed, and to be very heavy, and faith unto them, My
foul is exceeding forrowful unto death ! tarry ye
here, and watch : and he went forward a little,
and fell on the ground, and prayed, that if it were
poflible the hour might pafs from him. And he
faid, Abba, Father, all things are poflible unto
thee : take away this cup from me : neverthelefs,
not what I will, but what thcu wilt." Luke xxiL
43, 44. " And there appeared an angel unto him.
from heaven, ftrengthening him ; and, being in
g3
74 THE GLORY OF CHRIST Ser. 3.
an agony, he prayed more earneftly ; and his fweat
was as it were great drops of blood falling down
to the ground."
That the fame deep diftrefs of foul continued
upon the crofs, is plain from this lamentable ex-
clamation, Matth. xxvii. 46. " And, about the ninth
hour, Jefus cried with a loud voice, faying, Eli, Eli,
lama fabachthani ! that is to fay, My God, my God,
why haft thou forfaken me ?" In what manner,
precifely, Chrift fuffered the wrath of God on this
occafion, it would be too bold for us to determine ;
whether it was only God's withdrawing from his
human foul the comforts of his fenfible prefence —
his being afTaulted and diftrefTed with the infernal
fuggeftions of the devil — his having a lively picture
prefented to his imagination of the miferies of man-
kind here and hereafter, on account of *fm, and
fuffering with them by compamon and fympathy —
or, finally, God's positively inflicting upon him,
for a feafon, the fame puniihment in kind, at leaft,
if not in degree, that fhculd have befallen thofe for
whom he fufTered, and which the impenitent ftill
fhall for ever endure. This laft is by fome fuppof-
ed impofllble and contradictory, as much of their
mifery arifes from an evil confcience, from which
he was abfolutely free ; and from defpair of mercy,
which none will affirm that even God's defertion of
him at that awful feafon did imply. It is probable,
there was a mixture of all thefe particulars in his
mingled cup. And, as to the laft, I {hall only fay,
that the pain and anguilh, that follows any reflec-
tion of a rational foul, is only connected with it by
the determination of God, the Creator of our fpirits;
Ser. 3. IN HIS HUMILIATION. • 75
therefore it was certainly in the power of the Al-
mighty to inflict a fenfe of pain in any kind, or in
any degree, on the holy created foul of the man
Chrift Jefus. And I fee no other contrariety to the
divine perfections, in inflicting that very anguifh on
the holy and innocent Saviour, than in fubitituting
him in our room at all, and bruifing him for our
iniquities. One thing is certain, that, in his life,
and at his death, he fuffered what was a full repara-
tion of the dimonour done to God j a fufficient
vindication of the purity of his nature, and the
authority of his broken law, and what purchafed
pardon and peace, fanctification, and eternal glery
to a whole world of elect finners. — And now, my
brethren, from this view, did not our Redeemer
travel in the greatnefs of his ftrength ? Was it a
fmall ftrength that could go through all this track
of fuffering, without finking in the way ? Yet this
did he with unfhaken conftancy ; and as his giving
up his life was the laft part of it, fo he expired not,
before he could fay, It is finished ! Well then
might the anfwer be given to the queftion in my
text, Who is this that cometh from Edom, ivith dyed
garments from Bczrah ? this that is glorious in his ap-
parel, travelling in the greatnefs of his Jlrength ? in
the words that follow, " I that fpeak in righteouf-
nefs, mighty to fave."
We proceed to obferve in the 3 d place, That the
glory of our Redeemer in his fufferings, appears
from the purity of his carriage, and the perfection
of his patience under them. The former confider-
ation fhows his natural ftrength, (fo to fpeak) and
this his moral excellence, Affliction is. the touch-
7°* THE GLORY OF CHRIST Sei\ £.
ftone of virtue, tries its fincerity, and illuftrates its
beauty. Therefore we are told, Heb. ii. 10. " That
it became him, for whom are all things, and by
whom are all things, in bringing many fons unto
glory, to make the captain of their falvation per-
fect through fufrerings." Nothing could give a
greater value to the facrHice he offered up, than
the meeknefs and patience with which he refigned
that life which was not forfeited, but voluntarily
furrendered. Ifa. I III. 7. " He was oppreffed, and
he was afflicted, yet he opened not his mouth : he
is brought as a lamb to the ftaughter, and as a nVep
before her mearers is dumb, fo he opened not his
mouth." It is worth while to reflect on that con-
tinued and invincible patience with which he went
through the feveral fteps of his fufrerings: that re-
proach and calumny, that contempt and abufe, v. hich
he met with from thofc in whofe intereft he w is fo
deeply engnged, did not excite his indignation, but
his comparEon.. Luke xix. 41. " And when he
was come near, he beheld the city, and wept over
it, faying, If thou hadit known, even thou, at lead-
in this thy day, the things which belong unto thy
peace ! but now they- are hid from thine eyes.?
When his ignorant difciples would have defended
him from the affaults of his enemies, he fays*
John xviii. 11. — " The cup which my Father hath
given me, mall I not xlrink it ?" When he entered
upon the laft and heavleit part of his fufrerings, and
•began to feel their anguifh, he fays, John xii. 27.
" Now is my foul trounled, and what ihall I fay ?
Father, fave me from this hour ! but for this caufe
came I urto this hour." And in that dreadful
Ser. 3. in his humiliation. 77
feafon, when in the midft of his hardeft conflict,
this is the form of his prayer, Matth. xxvi. 39. " O
my Father, if it be poffible, let this cup pals from
me : neverthelefs, not as I will, but as thou wilt."
And a little after, verfe 42. " O my Father, if this
cup may not pafs away from me, except I drink it,
thy will be done." Was not this divine glory min-
ing through the dark cloud that encompafled him ?
Was not this the patience of a God ? And, in fpite
of the fhame of the crofs, on which he hung,
did it not conftrain the centurion that attend-
ed his crucifixion, to fay, " Certainly this was a
righteous man ! Truly this man was the Son of
God !"
In the laft place, The glory of a fuffering Savi-
our appears from the end he had in view in his fufr
ferings, and which he fo effectually obtained. This
was none other than the glory of the great God, and
the everlafting falvation of elect finners. It was to
do the will of his heavenly Father that he came in-
to the world, and in doing this he delighted. To-
wards the clofe of his life he thus addrefTes his Fa-
ther, John xvii. 4.- " I have glorified thee on. the
earth ; I have firnfhed the v/ork which thou gnveffc
me to do." He not only exhibited a fair and bright
image of the divine glory in his perfonal character,
while he dwelt among us, full of grace and truth,
but in his work, as Mediator, illuflrated all the per-
fections of God ; and in particular, glorified his
juftice and magnified his mercy. If therefore a wor-
thy end beautifies and ennobles any difficult under-
taking, this excellent purpoie mutt give dignity to
a crucified Saviour,
78 THE GLORY OF CHRIST Ser. 3.
But ought we not to add, the end fo clofely con-
nected with this, the falvation of periihing Tinners ?
Is not this a defign, of the beauty of which wc ought
to be particularly fenfible ? Had not our companion-
ate Redeemer ftept in between us and the ftroke
of divine juftice, we had for ever lain under the
wrath of the Almighty. And, Oh, how unable had
we been to bear that vengeance which was fo hea-
vy to him ! How glorious does he appear to the con-
vinced finner in his red apparel ! and what reafon
has he to fay, " Worthy is the Lamb that was flain,
to receive power, and riches, and wifdom, and
ftrength, and honour, and glory, and bleffing !"
I (hall now conclude this head, with obferving,
that I have all along confidered Chrift as God and
man in one perfon, our Mediator. I am fenfible-,
however, he could only fuffer in his human nature,
and indeed became man that he might be capable of
fuffering. But it was the inconceivable union of the
human nature with the divine, from which he de-
rived his glory, which gave him ftrength for fuffer-
ing, and made his fufferings of value fufficient for
the purchafe of our redemption.
I come now in the lad place, to make fome prac-
tical improvement of what hath been faid. And,
1/?, We are here called to admire and adore
the unfearchable wifdom, and unfpeakable love of
God. There is a boundlefs depth in all the works
and ways of God, and particularly here. Upon a
flight view, we may be- apt to take offence at the
crofs; to hide our faces from him •, to be difgufted
at an incarnate God, the Lord of glory, defpifed and
trampled on by a proud Pharifee > the Creator of the
Ser. 3. in his humiliation. 79
ends of the earth (landing at the judgment-feat of a
weak mortal ; and the Author of life giving up the
ghoft. But, upon a nearer inipedtion, mult we not
admire the harmony of the divine attributes in our
redemption upon this plan ? that thefe perfections,
which feem to limit each other in their exercife,
ihould be, in conjunction, more illuftrioufly difplay-
ed : that God's infinite holinefs and abhorrence of
fin, nay, his impartial juftice, fhould be more dif-
played in the pardon than the condemnation of the
(inner: that fo fignal a defeat ihould be given to the
enemy of fouls, even when he feemed exulting in
the fuccefs of his defigns : that our Lord, by death,
ihould deftroy him that had the power of death, that
is the devil ; and by being lifted up from the earth,
as unworthy of a place on it, he ihould draw all men
unto him, joining thus the extremities of glory and
bafenefs, power and humiliation, and travelling in
the greatnefs of his ftrength. This, without doubt,
fhall afford fubjedt for the adoring enquiry of glori-
fied faints to eternal ages ; and we ought to begin
it here, faying with the Pfalmift, Pfal. lxxii. 17.
" His name (hall endure for ever : his name fhall
be continued as long as the fun : and men fhall be
blcffed in him : all nations fhall call him bleffed !"
2dly, Suffer me to improve the fubjedt, by fhew-
ing the guilt and danger of all who are not recon-
ciled to God, efpecially thofe, who, by continuing
in unbelief and impenitence, fhall die in that condi-
tion. There is nothing we can more juftly infer
from what hath been faid, than the holinefs of God,
and his deteftation of fin. Such is the hardnefs of
heart of many finners, and fuch their paniality to
3o THE GLORY OF CHRIST Ser. 3.
themfelves, that it is a matter of the lit mo ft difficul-
ty to convince them either of their guilt or danger.
But, if you have any belief in the truths of the gof-
pel, if you believe the certainty of that tranfa£tion
which we are this day to commemorate, with what
fear and trembling ought you to reflect upon the
juftice of God ? If he punifhed fin fo feverely in
the perfon of his own Son, how fhall he puniih it in
the perfons of the finally impenitent ? If a tempora-
ry fuffering of the wrath of God was fo terrible to
him, who travelled through it in the greatnefs of his
ftrength, what (hall it be to thofe who Avail lie un-
der it to eternity, without the lead ray of hope or
confolation ? what fhall it be to thofe who fhall have
nothing to fupport them in their unchangeable a-
bode, but an accufing conscience, and defpair of
mercy ?
I cannot help obferving, hear it, O finners, and
tremble ! that a defpifed gofpel fhall be an aggra-
vation of the guilt, and an addition to the mifery of
all to whom it was offered, Heb. ii. 2. " For, if
the word fpoken by angels was ftedfaft, and every
tranfgrefTion and difobedience received a juft recom-
pence of reward, how fhall we efcape if we neglect
fo great falvation ?" — Heb. x. 28, 29. " Pie that de-
fpifed Mofes' law died without mercy, under two
or three witneffes : of how much forer punimment,
fuppofeye, fhall he be thought worthy, who hath trod-
den under foot the Son of God, and hath counted
the blood of the covenant, wherewith he was fanc-
tified an unholy thing, and hath done defpite unto
the Spirit of grace V7 The fe verity of the punifh-
ment of finners rejecting the gofpel mall bear a jufl
S<?r. 3. IN HIS HUMILIATION. 8l
proportion to the love and mercy of God manifeflcd in
that diipenfation. If thefe are juftly called unfpeak-
ably gre it, the other mud be inconceivably dreadful.
Every drop of that blood, which was fpilt in behalf
of Turners, fhall be as oil to the flames, that confume
the impenitent, and make them burn with great-
er fiercenefs, to all the ages of eternity. Re-
member, I befeech you, that our Saviour fhall con-
tinue in the character of adminiftrator of the cove-
nant of grace, till the final doom of finners be or-
dained. The fame perfon, whofe foul was made
an offering for fin, and who groaned on Calvary,
fhall one day come in his own and in his Father's
glory, attended with his angels, as the miniflers of
his juftice; then "every eye fhall fee him, and thofe
alfo that pierced him, and all kindreds of the earth
fhall wail becaufe of him." Then how fhall his ene-
mies (land before him, when thofe v/ho came to ap-
prehend him fell to the ground at his word, even in
his humiliation ? Thofe who obftinately refufe to
be the trophies of his grace fhall then be the monu-
ments of his vengeance. It is very remarkable, that
as the nation of the Jews were a people uncommon-
ly favoured of God, particularly by the enjoyment
of the perfonal miniftry of Chrifl, and hearing the
gracious words that proceeded out of his mouth ; fo
when they had filled up the meafure of their iniqui-
ties by rejecting him, the judgment that fell upon
them was the mofl fignal, and terrible, and lading,
that ever was inflicted on any people. In this they -
were an example of the fate of a whole world of fin-
ners ; and, indeed, the deftru6lion of Jerufalem is
defer ibed in fuch terms as do naturally fuggeft to u&
Vol. III. H
$2 THE GLORY OF CHRIST Scr. 3.
the final judgment of the world, and teach us what
to expect, « when the Lord Jefus (hall be revealed
irom heaven, in flaming fire, taking vengeance on
them that know not God, and that obey not the go-
fpel of our Lord Jefus Chrift."
« He that hath ears to hear, let him hear." Now
the Saviour is in the pofiure of an humble fupplicant,
Handing at the door of many hard hearts, and knock-
ing and afoing admimon. Now does he earneftly
befeech you, by his mercies, to be reconciled to God ;
but then fhall he put on the frowns and terrors of a.
judge ; and how (hail they be able to lift up their
eyes towards him, who now trample upon his love ?
See a reprefentation of this matter, Rev. vi. 14, 15,
16, 17. " And the heaven departed as a fcroll when
it is rolled together: and every mountain and ifiancl
were moved out of their places : and the kings of
the earth, and the great men, and the rich men,
and the chief captains, and the mighty men, and
every bond man, and every free man, hid them-
felves in the dens, and in the rocks of the moun-
tains ; and faid to the mountains and rocks, Fall on
us, and hide us from the face of him that iitteth
on the throne, and from the wrath of the Lamb -,
for the great day of his wrath is come ; and who
fhall be able to fland in It is remarkable, that the
wrath here fpoken of, is called the wrath of the Lamb.
Strange expremon indeed ! but flrongly figaifying,
that his prefent meeknefs, and patience, and iuffer-
ing, fhall inflame and exafperate his future vengeance.
Knowing therefore the tenor cf the Lord, I would
befeech every finner in this aiTembly, to confider the
things that belong to his peace, that il\Q fame fhergth
Ser. 3. TN HIS HUMILIATION. 8j
and power of our Redeemer, that was evident in his
fullering in our ftead, that is evident in working out;'
the falvation of his own people, (hall alfo be evident
in the judgment of his enemies. Pfal. ii. 11, 12,
" Serve the Lord with fear, and rejoice with trem-
bling. Kifs the Son, left he be angry, and ye pe-
rifh from the way, when his wrath is kindled but
a little : Blefll-d are all they that put their truft in
him/1
In the id place, I would improve this fubject
for the encouragement of finners to return to God
through Chrift. It was for this very end that God
laid help upon One that is mighty, and raifed up a
chofen One out of the folk. Is there, then, among
you, an awakened (inner, who trembles at the pre--
fpe£t of divine wrath, upon whofe heart God, in his
mercy, has carried home a conviction of his loft ftate,
and who is crying out, What Jhall I do to be faved?
Behold, here, the peace-fpeaking blood of the
Lamb of God ! Behold, here, not only your ran-
fom paid, and juftice fully fatisfied, but a power-
ful, an almighty Saviour, able to fave to the utter-
mod, all that come unto God by him ! He has
gone through his work, in the greatnefs of his-
flrength: He hath foiled your fpiritual enemies, and
made a (hew of them openly, triumphing over them
in his crofs, My brethren, there is the greater need
earneitly to intreat your attention to this, that a
flothful defpondency, and diffidence of fuccefs, is
what keeps many finners from a hearty return to
God. There is more of this in the hearts of
many than they themfelves arc aware of : I do not
mean defpair of mercy alone, but defpair of reco-
H2
$4 THE GLORY OF CHRIST Sci\ 3.
very from a (late of fin, of deliverance from the bon-
dage of corruption, and attaining to the difpofition
and character of God's children. Are there not
many of you, my brethren, who, though you, in
fome meafure, fee the excellence and happinefs of a
• fiate of favour with God, and holy conformity to his
will, yet finding how ftrongly you are wedded to
the world, and its finful enjoyments, and knowing,
by experience, the unfuccefsfulnefs of former reso-
lutions taken on in your own ftrength, you have no
hope of fuccefs, and fo, in a fullen obftinacy, refufe
to attempt what you think you cannot accomplifh ?
Do you not fee, from what hath been faid, both your
former error, and what is now the proper cure ? You
can do nothing of yourfelves ; but through Chrift
ftrengthening you, you may do all things. He is
an almighty Saviour : He is ftronger than the ftrong
man who detains you in bondage: he is able to knock
off the ftrongeft fetters, and let the prifoners go free.
Wherefore I befeech you, my dear friends, as you
value your everlafting intereft, that you do not fit
ftill and perifh, but arife and be doing, and the
Lord will be with you.
In the qth place, The fame inftru&ion, with little
difference, may be given to the people of God. As
felf-righteoufnefs, and felf-confidence, are the ruling
characters of the unregenerate *, fo they are difeafes
never entirely cured in this world even in the beft,
and lamentably prevalent in many of God's own
children. As their work is to obtain a victory
over their corruptions, and grow in the exercife of
every Chriftian grace, they often attempt both thefe
too much in their own ftrength. As the natu-
Ser. 3. IN HIS humiliation. S5
ral and unavoidable confequence of this, they meet
with frequent difnppointments •, thefe make them
ready to fit down in flothful careleffnefs, and de-
cline the druggie to which they find themfelves
unequal, nay, too often not without fecret mur-
murings and complaints againft God, as a hard
matter, requiring bricks, and giving no draw ; in-
ftead of concluding, from their unfuccefsfulnefs,
that they mud have taken their meafures wrong,
they conclude the attempt itfelf to be vain, and the
work impracticable. But, my brethren, here is a
truth, which not only the word of God every where
teaches, but which almoft every part of his provi-
dence towards us is intended to ratify, that in us
dwellcth no go:d thing ; that we can-hardly have too
low an opinion of our own worth, or our own
ftrength *, but at the fame time, that God is able and
willing to perfect: ftrength in our weaknefs, He is
able to uphold the weakeft felf-denied Chriflian in
the midft of the mod dangerous temptations, though
he often fuffers the felf-fufficient to fall before his
enemies. Wherefore, my dear friends, believe in
the Almighty power of your Redeemer ; and I hope
you will know to your experience, that " he giveth
power to the faint, and to them that have no might,
he increafeth ftrength-"
In the $th place, Suffer me to improve this fubject
for the comfort and refrefhment of every difconfo-
late and mourning foul. As weary and heavy laden
finners are the perfons to whom the call of the gofpel
is addrefled, fo furely it alfo fpeaks peace to weary
and heavy laden faints. This world was plainly de-
fined as a place of trial and difcipline, and not of
H3
Sff THE GLORY OF CHRIST Ser. 3.
complete reft to the children of God. It often plea-
fes him in his fovereign and holy providence, not
only to afflict them with outward trials, but to hide
his face from them, and vifit them with diftrefs of
foul. May not all fuch fee, from what has been
faid, that they are but conformed to their Redeemer ;
that they are but treading in the path which he hath
fanctifled ? and is it not " enough for the diiciple
that he be as his mailer, and for the Servant that
he be as his Lord ?" It would be a great point
gained, if we could but be convinced, that affli&ions
are what we mull look for, and fo not haftily and
rafhly conclude, that he is " rebuking us in his wrath,
and chaftening us in his hot difpleafure." Is it not
comfortable, and is it not true, that Chrifl hath tak-
en away the fling of death, and of every fuffering
from his people, and left nothing but that correc- ■
tion which is healthful and neceffary ? Above all,
ought you not to look to the power of your Redeem-
er, and his almighty ilrength, as fufBcient to fup-
port you now, and at laft work your complete deli-
verance ? Banifh every thought that tends to repre-
fent your cafe either as Angular, to abate your ienfe
of the divine goodnefs, or as defperate, to weaken
your hands in feeking relief; and make your requefl
to God, " with llrong crying and tears, that he, as
the God of hope, would fill you with all joy and
peace in believing, that you may rejoice with joy
unfpeakable and full of glory."
6th> I mall now conclude all w*th an earned in-
vitation to all intending communicants, to come to
the table of the Lord, and by faith to free' ui on
the rich entertainment that is there provided for
Ser. 3. IN HIS humiliation. 87
them. See here the price of your redemption ; the
evidence and fecurity of your pardon j the feal of
God's love to you ; and the certain piedge of every
necefTary blefling. " It pleafed the Father, that in
Chrift fhould all fulnefs dwell, and of his fulnefs you
may all receive, and grace for grace." His body
broken is the bread of life, that mult nouriih your
fouls to their everl ailing ftate, his blood fheo1 is a
never failing cordial to a broken fpirit, and a mod
excellent refreshment to the foul that pants in a
parched wildernefs. May the Lord himfelf meet
with us and blefs us, vifit us with his gracious pre-
fence, and make us joyful in his houfe'of prayer.
Amen.
SERMON IV.
THE DECEITFULNESS OF SIN.
Hebrews iii. 13.
But exhort one (Mother daily, while it is called to-day;
left any of you be hardened through the deceitful nefs of
Jin.
v v E fee many myfterious things in the frame of
nature, and the courfe of providence. But nothing
can be more mysterious and wonderful than what
we may often lee in the (late of our own hearts.
When there is no prefent foliciting temptation, and
when we confider, in a cool and deliberate manner,
the confequences of vice and wickednefs, even bare-
ly from the dictates of natural confeience, it feems
furprizins;, that in any inftance, we fhould yield to
it ; that we fhould be induced to break the peace
of our own minds, and provoke the vengeance of an
al. ghty Judge; nay, to do fo for a trifling, mo-
rn, try, and uncertain fatisfa£tion. But if it be un-
re nable to offend God at all, and to take bat a
eps in the paths of fin, how much more above
meaiure altomihing is it, that men mould adhere to
their former miftakes, and ihould not open their eyes
Scr. 4. THE DECEIT FULMESS OF SIN. 8f>
after repeated admonitions of their danger, and dai-
ly experience of their own folly !
I believe every body will be fenfible, that mnny
finners, even fetting afid'e the confideration of fome
of the moft important religious truths, a£t in a man-
ner fo directly oppofite to their own prefent intereft
as is not to be accounted for, without fuppofing
them under an amazing degree- of blindnefs and in-
fatuation. This is to be refolved into the deceitful-
nefs of fin, a circumftance on this great fubjecT: well
worthy of our moil ferious attention.
In entering on the deceitfulnefs of fin, let us re-
flect a little on the meaning of the expreffion. Who
is it that is deceived ? It is the finner himfelf. Does
he need to be deceived? Is there not in us all a fcrong
enough direcl inclination to that which is evil, rea-
dy to burft afunder every retraining tie ? There is
fo •, and yet there is more in our danger than merely
a propenfity to fin. There is alfo a deceit and im-
pofition which over-reaches us, and enfnares us in-
to the commiflion of what, but for that miftake, we
would have avoided or abhorred. There is very fre-
quent mention made of this in fcripture; many cau-
tions againft being deceived ; and indeed all fin is
reprefented as error and deiufion, in which — a de-
ceived heart hath turned us afide.
Again, If the finner is deceived, who is it, or
what is it that deceives him ? Here we muft obferve>
that when we fpeak of fin's being deceitful, it is not
fo much any thing without us, taking the advantage
of our weaknefs, but it is the effect and evidence of
the flrength of corruption within us, which makes
us fee things in a wrong lights and draw unjuft and
90 THE DECEITFULNESS OF SIN. Ser. 4.
pernicious confequences from them. Let us always
remember, that the whole frame of nature, although
it be the fcene of temptation, and even the fuel of
concupifcence, is faultlefs in itfelf -, nay, it prefents
us every where with lefTons of piety and obedience
to its Author. The miflake here avifcs wholly from
ourfelves. There is a remarkable difference between
the deceitfulnefs of fin and deceit of any other kind y
in wrorldly tranfactions, the perfon deceived is never
fuppofed unfaithful to himfelf, but is impofedon by
the fuperior art and cunning of the deceiver. But
it is otherwife in fpiritual matters, where the deceit-
fulnefs of fin is but another form of fpeech for the
corruption and treachery of our own hearts. It is
true, in fome inflances of delufion, there is an ac-
tivity of outward agents, if I may fpeak fo, the de-
vil and wicked men, who ufe no little indudry to
feduce others, and lie in wait to deceive; but this,,
if I miflake not, does not belong properly to the de-
ceitfulnefs of fin, which lies in the difpofition of
our own hearts, and is what lays us open to their
fnares.
I fhall only further obferve, by way of introduc-
tion, that this fubjeci is equally applicable to good
men and bad. Both ought to dread, and both ought
to be warned of the deceitfulnefs of fin; it betrays
gOL-d men into diftrefs, as well as bad men into ruin.
In further difcourfing on this fubjecl, I (hall,
I. Endeavour to open a little the chief branches
of the deceitfulnefs of fin,
II. Confider the duty founded upon it, of exhort--
ing one another dally
Ser. 4. THE DECEITFULNESS OF SIN. 9*
III. Make fomc practical improvement of the fub-
jed.
I. then, I (hall endeavour to open a little the
chief branches of the deceitfulnefs of fin : And I
think the deceitfulnefs of fin may be divided into
thefe three general branches. 1. Its difguifing itfelf,
and wholly concealing its nature. 2. Its forming
excufes for itfelf, and thereby extenuating its guilt.
3. Its infinuating itfelf by degrees, and leading
men on from the voluntary commiilion of fome fins
to the neceility of committing more.
I. then, The deceitfulnefs of fin appears from its
difguifing itfelf, and wholly concealing its nature.
Though the great lines of the law of God are writ-
ten upon the confcience in fo flrong and legible cha-
racters, that it is difficult wholly to efface them ;
yet it is plain that men have often brought this
:*bout to a furprifing degree. The Pfalmift David,
fenfible how often fin is concealed from our own
view, exclaims, Pfal. xix. 1 2. " Who can underftand
his errors ? cleanfe thou me from fecret faults."
What ingenious reafonings do men often ufe with
their own minds to prove the lawful nefs of what in-
clination leads them to, either with refpect to profit
or pleafure ! When the heart pleads the caufe, the
underflanding is a very favourable judge. Every
one may find a great number of examples of this
in his own experience, and may daily fee the unhap-
py effects of it in others.
For the better illuftrating of this truth, that fin is
often wholly concealed even from the man in whom
it dwells, be pleafed to attend to the following ob-
92 THE DECEITFULNESS OF SIN. Ser. 4.
fervations : (1.) Sometimes it (hews itfelf in the pre-
valence of loofe principles. I am forry to fay, that
we live in an age in which infidelity, of the groflefb
kind, is fpreading its poifon among all ranks and de-
grees of men. But why is it fo readily entertained ?
Becaufe it either fets men at liberty from the ties of
confeience, and a future reckoning altogether; or
greatly narrows the extent, and weakens the obliga-
tions of the law of God. How fweet and palatable
to the corrupt mind is every thing that removes re-
ftraints, and fuffers the finner to walk in the ways of
his own heart, and the fight of his own eyes ! It is
not reafon, but inclination, that makes profelytes to
thefe deftructive doctrines. The truth is, would you
reafon impartially, you would conclude, that the prin-
ciples muit be falfe, which tend to fet men at eafe in
their crimes. When therefore the arguments in their
favour are fo'eafily admitted, we havejuft ground
to affirm, that it is owing to the deceitfulnefs of fin.
2. If we proceed from principles to practice, and
from generals to particulars, we mall find how fin
difguifes itfelf, and hides its deformity from our view.
It never appears in its own proper and genuine drefs,
nor loves to be called by its proper name. Thus :x-
cefs and intemperance is called, and unhappily
thought by many, a fecial rilfpofition, and .good fel-
lowship. Pride and unchriftian refentment is called
honour, fpirit, and dignity of mind. Vain pomp,
luxury, and extravagance, are ilyled tafte, elegance,
and refinement. Sordid avarice and love of money,
calls itfelf prudence, frugality, and good manage-
ment. Levity, folly, and even obfeenity, is often
called innocent liberty, chearfulnefs, and good hu-
Ser. 4. THE DECEITFULNESS Of SIN. 93
mour. So great is the deceit, and fo fecure does
the fin lie under its difguife, that a minifter may
preach with the utmoit feverity againft thefe feve-
ral vices, and the guilty peribns hear with patience
or approbation, and never once think of applying it
to themfelves.
This deceit difcovers itfelf alfo by its counterpart.
How common is it to itigmatize and difparage true
piety and goodnefs by the mod opprobrious titles'.
Tendernefs of confeience, is by many reproached
under the character of precifeneis and narrownefs of
mind. Zeal againfl fin, and fidelity to the fouls of
others, is called fournefs, morofenefs and ill-nature.
There was never yet a faithful reprover from Lot, in
Sodom to the prefent day, but he fuflered under the
reproach and ilander of thofe who would not be re*-
claimed. I might eafily run over many more inftan-
ces in both thefe kinds -, for, to fay the truth, the
whole drain of fafhionable conveifation is often no-
thing elfe but an illufion put upon the mind, that it
may iofe its horror of vice ; and it is greatly to be
lamented, that this is done with fo much fuccefs. In |
many cafes, young perfons efpecially are infpired
with a hatred and averfion at true and unde filed
religion, and that under the moil plaufible pretences.
Many, my brethren, there are who are far from
thinking it themfelves, and yet fall under the denun-
ciation of the prophet Ifaiah, v. 20, — 24. " Wo
unto them that call evil good, and good evil ; that
put darknefs for light, and light for darknefs ; that
put bitter for fweet, and fweet for bkter. Wo un-
to them that are wife in their own eyes, and pru-
dent in their own fight. Wo unto them that are
Vol. III. I
/>4 THE DECEiYFULNESS OF SIN. Ser. 4.
mighty to drink wine, and men of ftrength to
mingle flrong drink : which juflify the wicked for
rf wards and take away the righteoufnefs of the
righteous from him. Therefore, as the fire de-
voureth the Hubble, and the flame confumeth the
chaff, fo their root fhall be as rottennefs, and their
bloflona iliall go up as dud; becaufe they have call
away the law of the Lord of Hofls, and defpifed
the word of the Holy One of Ifrael."
3. But the higheft degree of this branch of the
deceitfulnefs of fin, is, when it not only puts on a
decent and lawful appearance, but afTumes the garb
of eminent piety and worth. There is nothing im-
pollible in this. As Satan fometimes transforms him-
ielf into an angel of light, fo fome of the greatefl
fms will take the name, and arrogate the honour of
the moil diilinguifhed virtues. I do not here mean
the cafe of grofs hypocrify ; that is foreign from the
prefent fubject. Hypocrites know their own infin-
•cerity well enough, and only put on an appearance
of piety to deceive others. But even when there is
no known or deliberate hypocrify, (In may infinuate
itfelf under the appearance of the mod important
duties. Men may indulge the moil hateful pafhons
with the greater liberty, when they think they are
;doing what is acceptable to God.
The crofs of our bleffed Mailer is full fraught
with inftruction of every kind. It gives us parti-
cularly, a finking example of what I have now fold.
His enemies, who perfecuted him with unrelenting
malice through his life, and at lall prevailed to have
him hanged on a tree, did it, (fome no doubt from
a pretended, but) many of them, from a mifguided
Ser. 4. THE DECEITfULNESS OF SIS.
zeal for religion. He was crucified as a deceiver,
and a blafphemer *, and that in this they were mif-
fed, appears from the language of his prayer for them
on thecrofs, " Father, forgive them; for they know
not what they do." What a conviction mould this
give us of the dcceitfulnefs of fin, that the grcateft
fin that ever was committed on earth, was yet con-
fidered by the guilty as a duty!
Let us alfo confider our Saviour's remarkable pre-
diction on the fame fubje£t, and how often it hath
been fulfilled : John xvi. 2. " They (hall put you
out of the fynagogues : yea, the time cometh, that
whofoever killeth you, will think that he doth God
fervice." My brethren, think a little on the many
dreadful perfecutions which good men have endur-
ed for conscience fake ; the terrible tortures they
have been expofed to, in which the utmoft invention
of the human mind has been employed to aggravate*
their diftrefs. Think in particular, of the horrible
tribunal of Inquifition, which is to. this day in full
authority in countries not very cliffcant ; and does it
not infpire you with the highefl deteftation of the
bloody tyrants ? But there is another reflection not
fo frequently made, yet at leaft equally proper. How
great is the deceitfulnefs of fin in the human heart,
that can make men fuppofe that fucli atrocious crimes
are -acceptable to God ? Yet they certainly do fo.
Neither would it be pofhble for them fo entirely
to divefb themfelves of every fentiment of 'humanity,
if they were not inflamed by the rage of bigotry
and falfe zeal. Let not any imagine, that thefe are
dreadful crimes, but which they arc not in the lead
danger of. We ought to maintain the greateft watch*
Iz
9# THE DECEITFULKESS OF SJN. Ser. 4.
fulnefs and jealoufy over our own fpirits. It may
very eafily, and does very frequently happen, that
an apparent zeal for religion is more than half com-
pofed of pride, malice, envy or revenge.
Nor is this all. In the above cafes, by the treach-
ery of the human heart, fins are changed into
duties, and, in many others, every day, duties are
changed into fins, by the perverfion of the princi-
ple from which they ought to flow. Many a fober
temperate perfon oweth his regularity more to a
lull of gold, than to any fenfe of duty, and obe-
dience to God. The dehre of praife, or the fear
of reproach, is many times a reftraint more power-
ful than the apprehenfion of eternal judgment.
Men may put one duty alfo in the place of another,
nnd by that means convert it into fin. Nay, with
regard to all our duties, we may be tempted to
place that truft and dependence on them which is
•only due to our Redeemer's perfect righteoufnefs ;
nnd, inftead of acts of obedience, make them idols
of jealoufy before God.
How great then the deceitfulnefs of fin, which
is capable of puting on fo many and fo artful dii-
t^uifes, and even to counterfeit true piety, which
Hands in the moft immediate and direct oppofition
to it ! There are more ways than I can poffibly
enumerate, by which men deceive themfelves, and
become obitinate and incorrigible in what is evil,
bv miilaking it for what is good. Juflly does the
Apoitle in this paffage warn Chriftians againft
h ftng hardened ; for if fin can hardly be refiirained,
<-ven by the molt conftant vigilance, and the moft
, what progrefs will it not make*
Ser. 4. THE BECEITHTLNESS 0* Sftt. 97
what ftrength muft it not acquire, when it is ap-
proved and cherifhed, nay, when it is profecuted
with all that care and attention which ought to hare
been employed for its utter deftruction ?
2. In the fecond place, The deceitfulncfs of fin
appears from its forming excufes for itfclf, and
thereby extenuating its guilt. That it is natural
for miners to form excufes for themfelves, and en-
deavour to extenuate their guilt, daily experience
is a fufficient proof. Nay, it is ufual to obferve, how
able and ingenious perfons, otherwife of no great
capacity, are in this art ; even children difcover
the greatcft quicknefs and facility in it, and are no
fooncr challenged for any thing that is amifs, than
they are ready to produce an apology. The dif-
pofition, indeed, feems to be hereditary, and to
have been handed down to us from the firft parents
of the human race. On their being challenged for
their difobedience, each of them confeffes the fact,
but immediately adds an excufe, Gen. iii. 11, 12,
13. " Haft thou eaten of the tree, whereof I com-
manded thee, that thou fhouldft not eat ? And the
man faid, The woman whom thou gave ft to be with
me, fhe gave me of the tree, and I did eat. And
the Lord God faid unto the woman, What is this
that thou haft done ? And the woman faid, The
ferpent beguiled me, and I did eat." You will
'eafily be fenfible, that it is impoffible for me to enu-
merate the fcveral excufes, or diftin£r. alleviating
circumftances, that may be pleaded in favour of
particular fins, becaufe thefe are infinitely various.
I intend, therefore, only to mention fome of the
chief ccnfiderations that are offered by pretended.
13
pjB the Dr.cniTrui \tkss cf sin. Ser. 4*
tiafonerSj or have a fecrct influence upon the mind
of the firmer-; and which lcffen the imprefiion of the
evil of fin in general.
(■I.) One excufe, which, however weak, has no
final! influence in fetting men's minds at eafe in the
commiilion of fin, is no other than the commonnefs
of it ; and that there are multitudes of others in the
like condition. It is wonderful to think what bold-
nefs finners often derive from this circumftance, and
, how hard it is to perfuade them of the danger of what
is common and generally pracHfed. Even good men
are often carried away with prevailing and epidemi-
cal fins. We may take the illuftration of this from
any particular fin. How ready arc men to think, and
. oven to fpeak, in the following manner : If this be a
Rn, I am fure I am not lingular in it; there are
many others guilty as well as I. They feem to look
upon the practice of ethers, as a fort of fupport and
justification of their own conduct.
But, my brethren, I befeech you to confider how
cleliifive and dangerous thefe thoughts are to your
itfimortal fouls. If any credit is -to be given to the
fcripture reprefentation, the human race in general
is under guilt; and, therefore, the commonnefs, nay,
the univerfaiity of any practice, is not fufficient to
give it a fancnon, as lawful and fafe. Will the law
of an unchangeable God be altered or abated in fa-
vour of his apofiate creatures, becaufe of their num-
ber ? Is there fuch a number of offenders, as to be
able to make head againll their almighty Creator ?
t-jometime-k, indeed, the tranfgrefibrs of human laws
are ib numerous, as to be formidable to their very
judges -, but no fuch thing can take place here. Or
Ser. 4. THE DF-CEITFL'LNESS OF SIN. 99
will it, in truth, be any confolation to the fufTerers-
in hell, that they have fociety in their torment ? Were
a great number of malefactors to be executed toge-
ther, would this alleviate the punifliment to any one
of them? I apprehend it would rather increafe it,
fince they would, in a good meafure, feel each others
fulTerings; as it certainly would add greater horror to
the fight. Wherefore, my dear brethren, I befeech
every one of you to confider the necefiity of recon-
ciliation and peace with God, and that it is not lefs
important and neceffary to you, for the multitudes
you fee around you fo fail afleep in fecurity and flolh.
(2.) Another excufe that men often make for their
fms, is, that they are comparatively fmall. When they
fee, think, or hear of the monftrous and atrocious
crimes of others, they are ready to blefs themfelves
in their fecurity, and to reckon upon their lefs de-
gree of guilt, as a fpecies of innocence. Believe it,
my brethren, I have found with concern, perfons in
a dangerous ficknefs, or the profpect. of death, tak-
ing comfort to themfelves, and mentioning, with
much fatisfadtion, that they were not fo bad as fome
others *, that they had never committed this or the
other heinous crime ; that they had never done as
this or the other defperate profligate had done, with
whom they were acquainted. To all fuch we may
jufily apply the words of the apoftle, 2 Cor. x. 12.
" For we dare not make ourfelves of the number,
or compare ourfelves with fome that commend them-
felves : but they, meafuring themfelves by them-
felves, and comparing themfelves amongil them-
felves, are not wife."
There is a wonderful propenfity in the proud fpi-
!00 THE DECEITFULN'ESS OF SIN. Ser. 4;
rit of man, to gratify itfelf by comparifon with o-
thers. Companion, indeed, is the very fuel of pride ^
for of what are we proud, but of fomething in which
it is fuppofcd we excel. Is there any thing more
common in converfation, when any inftance of the
fin or folly of others is narrated, than for the hear-
ers, every one, to take the benefit of it to himfelf,
and to fay, I am fure I mould never have done fo
and fo, had I been in his cafe. Scarce any man finds
fault with another for his conduct in his flation,
without blazoning and difplaying his own real or
imagined excellence. I do not fay, that good men
are wholly free from this fault ; yet, as the principles
of fin and grace are directly oppofite, in general the
fame views that make a bad man proud, tend.to make,
a good man humble. The grofs fins of others, which
incline carelefs perfons to glory, that they are free
from the charge, often tend to difcover to the Chrif-
tian the finfulnefs of his nature, which is capable of
fuch impiety. They "fill him with humble adora-
tion and thankfulnefs to that gracious God, who
only maketh him to differ. He knows, that had he
been left to himfelf, he might have exceeded the
moft abandoned profligate within the compafs of his-
knowledge.
Let me therefore, my brethren, caution you and
myfelf againft all excufes iitawn from comparifon in
any form. For, not to mention how ready we are
to miftake and be partial to ourfelves in making- the
comparifon ; not to mention that though we were
ever fo impartial, as the hearts of others are not o-
pen to us, nor the motives of their conduct, we can-
not make it with certainty ; I only infill,' that all
3er. 4. THE DECEITFULNESS OF SItf. 10*
comparifons, whether they be juft or unjuft, are
Wlfpeakably pernicious. It is not your being better
or worfe than others, that will juftify you before
God, or be the matter of inquiry at the lad day.
You will not then be afked, whether you were as
profane a blafphemer as fuch a perfon ; as great a
liar as another; as great a drunkard as another; as
great a whoremonger as another. No. You muft
be weighed in the balance of the fandluary, and all
that are there found wanting, fhall be call into the
lake of fire. You may leave it to a wife and right-
eous God to proportion the feverlty of his judgment
to the atrocioufnefs of the finner's guilt. But " ex-
cept a man be born again, he cannot fee the king-
dom of God." A man may be drowned in five fa-
thom water, as well as in five thoufand ; and there-
fore, let none foolifhly flatter themfelves with the
hope of fecurity, even though they really fee many
(to fpeak in the language of fcripture) " tenfold more
the children of hell than themfelves."
(3.) Sinners are apt to look for another fource of
cxcufes for their fins in themfelves. They are ftrong-,
ly inclined to make a merit of any actions they have
done that are materially good, and think that fome(
indulgence is due to their faults and mifcarriages on
that account. They fet their good works and their
faults, as it were, in oppofite columns, as if they in-
tended, in that manner, to ftrike the balance. There
is very much of this difpofition in the natural unen-
lightened mind. We find many fentiments fimilar to
this in the heathen world. " Every man, fays a cer-
tain author, has fome- virtues, and fome faults; he
that hath more virtues than faults, is a good man ;
10* THE DECEITFULNESS OF SIN. Ser. 4*
and he that hath more faults than virtues,, is a bad
man." I am fcnfible there might be fome jufticff
m fuch a companion, after a perfon has really been-
brought to the fervice of God upon genuine princi-
ples. It might then ferve to mow whether God
or the world hath moil of our prevailing love, and
our habitual fervice. But this rule is highly perni-
cious, when an ignorant or vitious man endeavours
to apply it: for firft of allk thefe very actions which
they fuppofe to be good, not flowing from a real
principle of obedience to God, are falfely reckoned
virtues in them. O that felf-righteous perfons would
but faithfully examine the motives from which many
of their boafted virtues flow ! The more they knew
of themfelves, and their own real character, the lefs
would they be inclined to glory in its excellence and
perfection. It is certain, that even in the world,
the more a man prefumes to commend himfelf, the
lefs others are difpofed to efteem him •, and is it not
ftrange, that the felf-j unification, which is infuffer-
able to our fellow-creatures, mould be the founda^
tion of our hope before a holy and heart-fearching
God?
But, beiTdes, I befeech your attention to the fol-
lowing circumftance: even the falfe fuppofition juft
now mentioned, proceeds upon an abfolute miftake
of the nature of moral obligation. There is no pro-
per merit in the obedience or a creature, neither hath
it* in the lead degree, any title or tendency to ex-
tinguifh the guilt of crimes. If efleem, love, and
obedien e, all in the higheil degree, be truly and
properly due unto God, no. reward can be pleaded
for an account of the performance, much lefs can it
Ser. 4. THE DECEITFULNESS OF SIN. 10^
have the effect of procuring pardon where duty hath
been neglected. Let me beg of you to reflect upon
a matter of experience, which is but feldom attended
to. Does the general goodnefs of a man's character
incline even the world to indulge him in more bad
actions than another ? It does juft the contrary. A
man, who hath been eminent in piety during a
long courfe of years, if he goes aftray in any one in-
fiance, will be more deeply reproached, and his cha-
racter will fuffer more by it, I may even fay, it will
fufFer an hundred-fold more for the fame action, than
the character of another whofe conduct has been
more imperfect and unequal.
I look upon it as the duty of a minifter to bend
his whole force againft a difpofition to felf-righteouf-
nefs. And, indeed, whether we take it from fcrip-
ture or reafon, we mail fee that the hope of a fin-
nex mud arife not from extenuation, but confeflion ;
not from human merit, but from the divine mercy.
This is fo plain, that had men but any real and juft
convictions of their obligations and duty to God,
fuch a plea would never come into their minds. Sup-
pofe any perfon were challenged for a debt which he
was really owing, and he mould anfwer in this man-
ner, It is very true, I have not paid this 5 but I paid
a debt to you at fuch a time, and another at fuch a
time, and a third at fuch a time; would it not be na-
tural for the other to reply, True indeed; but were
not all thefe debts feparately due? will your paying
one difcharge you from another ? is not this as much
due now as any of the reft were before ? If there-
fore you will give the fame juftice to your Maker
you expect from another, you mud confefs. that a
X04 THE DECEirFULNESS OF SIN. Ser. 4.
whole life of perfect and fpotlefs obedience would
do juft nothing at all to extinguifh the guilt of
the lead fin. Be net therefore fo fooliflr as to reft
your hope on that felf-righteoufnefs, which, in
truth, is no better than filthy rags, and however
excellent and perfect it were, could have no effect
in procuring the forgivenefs of fm.
(4.) There are fome to be found, who endeavour •
to excufe their actual tranfgrefiions, as being no
more than the necefl'ary effects of original fin.
This we find frequently done by thofe who are no
friends to religion in general, and, perhaps, believe
as little of the reality of original as the guilt of ac-
tual fin. In fuch, therefore, it is no more than
a pretence, that they may rid themfelves of the
apprehenfion of both. But there are alfo fome who
do not feem to be enemies in principle to the truths
of the gofpel, who yet are very ready to excufe
themfelves for particular fins by laying the blame
upon their nature in general. It is my nature, they
will fa'y ; I have fo itrong a difpofition to it, that
I cannot help it. Thus they feein to fit quite eafy
under the dominion of fin, and, by giving up all
hope of overcoming it, are led to forbear all endea-
vours to refill it.
On this I cannot help observing, again, how op-
pofite the principles of fin and holinefs are. The
fin of our nature, which, in true penitents, is mat-
ter of humiliation and forrow, is often produced by
others, as an extenuation of their crimes. See how
the Pfalmift David exprefieth himfelf, Pfal. li. 5.
« Behold, I was fhapen in iniquity; and in fin did
my mother conceive me." Thcfe words were not
Scr. 4. THE DECEITFULNESS OF SIN. IOJ
fpokcn by way of alleviation, but confeflion and ag-
gravation. In the fame fpirit does the apoftle P.aul
fpeak in a great part of the feventh chapter of
the Epiftle to the Romans, particularly verfes 14. —
24. " For we know that the law is fpiritvkal ; but
I am carnal, fold under fin. For that which I do
I allow not : for what I would that do I not ; but
what I hate that do I. If then I do that which I
would not, I confent unto the law, that it is good.
Now, then, it is no more I that do it, but fin that
dwelleth in me. For I know that in me (that is, in
my flefh) dwelleth no good thing : for to will is pro
fent with me ; but how to perform that which is
good, I find not. For the good that I would I do
not-, but the evil which I would not, that I do,
•"Now, if I do that I would not, it i-s no more I that
do it, but fin that dwelleth in me. I find then a
law, that when I would do good, evil is prefent
with me : for I delight in die law of God after the
inward man. But I fee another law in my mem-
bers, warring againft the law of my mind, and
bringing me into captivity to the law of fin which is
in my members. O wretched man that I am!
who fhall deliver me from the body of this death ?"
That there is fomething myfterious in the firft oc-
cafion and conveyance of original fin, on which cap-
tious perfons may raife cavils, to perplex themfelves
and others, I readily allow. But after all they can
fay, it is certain, both from fcripture and experience,
that all actual fin is not only perfonal but voluntary.
Is there any perfon, who will dare to maintain, in the
face of his fupreme Judge, that he is laid under com-
^uifion, or an irrefiftible neceflitv, to think, fpeak,
K
to6 THE DECEITFULNESI OF SIN. Ser. 4.
or do what is wrong ? Does any man commit fin,
but from his own choice ? Or is he hindered from
the performance of any duty to which he is fmcerc-
Iv and heartily inclined ? If this were indeed the
cafe, it would not be true, what we are told in the
facred oracles, that God will be " juft when he fpeak-
t:th, and clear when he judgeth."
I mud alio obferve, that upon the plan of the gof-
*pei, the force of this excufe is entirely taken away;
becaufe the renovation of our natures is there afcrib-
ed to the power and energy of divine grace. Though
we are not able to reform our natures, God is able
to renew them. Though we cannot refill corrup-
tion, God is able to fubdue it. Our weak and help-
lefs (late by nature, is fo far from being a proper ex-
cufe for fin, that a juft and humbling fenfe of it is
^he very firft flep towards a recovery. " Of ourfelves
we are not able to do any good thing, but through
Chrift ftrengthe'ning us we may do all things." We
ure exhorted to pray for the influences of the Spi-
rit, in the fure hope of acceptance : " Afk, and ye
fhall receive ; feek, and ye mail find ; knock, and
it mall be opened unto you." So that, on the pre-
vailing of fin, we have juft reafon to take the whole
blame upon ourfelves, and to fay, " We are not
ftr.titened in God, but ftraitened in our own bow-
els."
(5.) In the lad place, Some are bold, enough to
excufe their fins, as being only the effects of the ir-
refiftible will of God, who hath decreed whatfoever
comes to pafs ; fome in a more artful and covered
Way, and fome more openly and explicitly, make uie
a's abfoiute predetermination of every event,
8d\ 4. THE DECEITFULNESS OF SIN*. tOj
as taking away the guilt of their voluntary actions,
This hath been a very old excufe. It was the fpir't:
of that language you rind, Ezek. xxxiii. 10. " There-
fore, O thou fon of man, fpeak unto the houfe of
lfrael, Thus ye fpeak, faying, If our cranfgTefTions
and our fins be upon us, and we pine away in them,
how fhould we then live?" The fame thing is men *
tioned by the apcftle Paul, Rom. ix. 19. " Thou
wilt fay then unto me, Why doth he yet find fault ?
for who hath refilled his will ?" This infamous
and blafphemous excufe is not only often made for
particular fms, but is made a pillow of ileth in ge-
neral, and tinners lay themfelvcs aileep upon it in fe-»
curity, faying, if it be the will of God they fhould
be fared, the event is infallible, let them take eve*
fo defperate a courfe; and, if otherwife, it is xm-
pofTible for them to oppofe his irrefiftible decree.
In order to eppofe this profane perverfion of di-
vine truth, let me put you in mind, what fin and fol-
ly it mufl be in us, to fet the nature of Gcd at vari-
ance with his revealed will, or one declaration of his
in oppofition to another. It is from the fcriptures
alone that you learn God's fuprerne dominion and ap-
pointment of every event. And is it not certain, that
the fame fcriptures do lay the guilt or finfulnefs of
every action to the finner's charge ? Does net God
abfolutcly refufe, nay, in infinite condefcenfion, he
folcmnly jprotefts sgainfl having it imputed to him-
felf. Let die guilty hear and tremble, Ezek. xxxiik
11. " As I live, faith the Lord God, I have no plea-
fure in the death of the wicked, but that the wi< -
ked turn from Ins way, and live. Turn ye, turn yeT
from your evil ways; for why will je die, O houfe
K 2
IOS THE DECEITFULKESS OF SIN. Ser. 4.
of Ifrael ?" And, again, James i. 13. " Let no man
fay, when he is tempted, I am tempted of God ;
for God cannot be tempted with evil, neither tempt-
eth he any man." Perhaps, fome will fay, we can-
not reconcile the certainty of events with the free-
dom of actions, or the imputation of guilt. But
what is this, but faying, we are not able to fathom
or comprehend the perfections of an infinite God $
And is this any caufe of wonder ? It would not
be the true God, if you could fearch him out •, it
would not be the Almighty, if you could find him to
perfection. " It is higher than heaven, what eanft
thou do ? deeper than hell, what canft thou know ?
The meafure thereof is longer than the earth, and
broader than the fea."
Surely, my brethren, it is manifeft, that the fame
God, to whom ail his works are known from the
beginning of the world, and who rules by his pow-
er for ever, hath eftablifhed a neceflary connection
between the means and the end, between caufe and
effect:. And, as it would be altogether madnefs in
common life, to fit (till and forbear activity and di-
ligence, under pretence of its being impoihble to
hinder or alter the will of God ; fo it is equally
mad and impious, to lay the blame of our frnful
hearts and inclinations on the appointment of God*
He can and doth control and over-rule, by his fovc-
reign providence, all his creatures and all their ac-
tions, in a fubferviency to his own glory ; but, as
to the fmfulnefs of every dcei], the finner alone is
chargeable with it, and in the day of judgment, the
(inner alone mult anfwer for it.
Jkfcre I proceed to the third branch of the dc-^
Scr. 4. THE DECEITFULNESS OF SIN. I0O.
ceitfulnefs of fin, I mud beg your attention to a few
observations on what hath been already faid. And,
\J}y You may obferve how various and involved,
and how deep-laid, the excufes for fin are. The
ways of the world, the general prevalence of fin,
and many of thofe very circumftances which ought
to make us dread its influence, and fill us with ab-
horrence of it, are frequently made ufe of to extenu-
ate its guilt. The corrupt inclination of our heart",
which is the fource of all fin, and may be faid -to be
the offence of fin, is often made ufe of to excufe or
palliate its effects, as the badnefs of the tree for the
fournefs of the grapes. How ill qualified are wo '
to judge fairly on fuch a fubjccl: ? We are partial irr
our own caufe, and give an unjuft decifion from our
relation to the pannel. Down then with the reafon-
ings of the carnal mind. Sufpec~t them, dread them,
fliut your ears againft them. What reafon is there
to fit down in filence, and humbly acquiefce in the
account given us of our character and itate by a
God of infinite holinefs ? There is no error to blind
his judgment, no interefl to bias his inclination*
and there is no equal who may contend or enter in-
to judgment with him.
2clty9 You may fee that the excufes for fin, are
not only infuflicient, but deeply criminal. In the
form they aflame, they may appear plaufible; buf,
when they are dripped of their difguife, they will
appear to be horrible. The immediate pretence may
appear to have nothing very atrocious in it ; but
when they are traced to their fource, they will be
found to take their rife from the moft malignant in-
fidelity or athcifm in the heart. You fee., from wl . t
K3
ti;e deceit fulness of sin. Scr. 4*
has been faid, that many excufes for fin, at laft land
in laying the blame upon God himfclf. AH the en-
oouiagement we take in Cn from the divine pa-
tience, all our abufe or perverhon, of die gifts of na-
ture, or the courfe of providence, lands ultimately
here. Let us therefore pray, that it may pleafe God
to cpen our eyes on the wonders of his law, on the
riches of his grace, and the greatnefs of his power.
Let us confefs, that " to iff belongeth fhame and
confnfion of face •, but to our God belongeth mer-
cy." Let us adopt the words of the Pfalmift, PlaL
xix. 12. M Who can underftand his errors? Cleanfe
thou m2 from fecret faults.''
3. I proceed now to the third and laft branch of
the deceitfulnefs of fin, viz. Its infmuating nature,.
by which it leads men on in an infenfible manner*
from one degree of wickednefs to a higher, and af-
ter the voluntary:eommiiTion of feme fins, lays them
under a fort' of neceflity of committing more. I
think it is probable that the Apoftle had this parti-
cularly in his view in the text, where he fays, Ex-
hort one another daily, while it is called to-day ; hfl
any of you be hardened through the deceitfulnefs of fin.
And certain it is, my brethren, that wicked men do
not fee the whole courfe they are to run at one
view, but are drawn in by little and little. Take the
moft abandoned (inner in this guilty world, and there
was a time of his life when he would have trembled
to think of the crimes which he afterwards committed.
Thus Hazael, king of Syria, when he was told by
the prophet Eiifha. of the unnatural barbarity and
cruelty he would be guilty of rmeng the children
of Ifrael, he could net believe fo ill of himfelf, but
Ser. 4. THE DECEITFULNES3 OF SIN*. Ill
anfwered with a kind of abhorrence, " What ! is thy
fervant a dog, that he fhould do this great thing ?"
But fuch is the nature of fm, that it carries men
away, if they yield to it, infinitely farther than they
themfelves intended. We find this taken notice of
by moral writers in every age and country. Many
of the ancients ufed to reprefent it by a very expref-
five fimilitude, viz. that the way of vice lies down
hill ; (o that if you take* but a few fteps, the motion
is foon accelerated, and becomes fo violent and im-
petuous, that it is impoflible for you to refill: it.
This is certainly a circumftance, with refpett to
the nature of fin, which lies at the foundation of
practical religion, and to which I would particular-
ly intreat the attention of the younger part of my
audience. Neither is it unfuitable to perfons of any
character, as it will contribute to enforce upon their
minds, a fenfe of the necefhty of conftant vigilance
•and of conftant prayer. In order to reprefent the
matter to you in the ftronger light, I mall endea-
vour to lay before you fome of the chief fleps and
gradations by which a finneris brought into a hard-
ened (late ; and mow how naturally, and in a man-
ner necefiarily, they lead him forward from one to
another.
(1.) Men enter and initiate themfelves in a vitious
pradice by fmaller fins. Though every fin hath
that malignity in it that it deferves God's wrath
and curfe both in this life and that which is to come;
yet there are fome fins, which, in themfelves, as well
as from feveral circumftances which attend them,
are far more heinous in the fight of God than others.
Thefe are too alarming to the confcicnce of a young
112 TOE DECEITFULNESS 01- SIN. SeT. 4r.
finner ; and, therefore, he only ventures upon fuch
as are {miller at firlt. I hope you will not think it
too minute or trilling, if I mention that every par-
ticular kind of vice creeps in this gradual manner.
Many have begun to (leal, with taking away things*
without their parents knowledge, from their own
houfe, thinking there could be little fault in this \
and then picked up fmall things, perhaps from peo-
ple of better rank, faying £o themfelves, they will
never be the worfe of it, they can eafily fpare it \
but time has perfected them in their trade, till they
ended their days upon a fcaffoki. Some have begun
with little arts of equivocation, and concealing the
•truth, who, in time came to boldnefs and obftinacy
in grofs falfehood. And many have begun with
levity of carriage, and vanity of drefs, who have
ended in luft, whoredom, and open proftitution.
My brethren, though we are all born in fin, and
powerfully inclined to that which is evil, from our
firfl: entrance into the world ; yet we have alfo
a witnefs for God in our own confciences. There
feems to be fome reluctance in the firft comraiflion
of fin, fome forrow and regret for departing inno-
cence. It is a faying of one of the heathens, " No
man becomes all of a fudden very wicked ;" or, if
I may ufe the exprefiion, is made perfect in fin. It
ufually takes fome time, and is carried on by progrefs
and improvement, though fome, alas ! make won-
derful proficiency in it, and advance at a very great
pice. Thefe leffer fins, then, are the introduction
and preparation for what afterwards fhall follow \
they begin the attack upon confeience, which, at
Iuftx ends in a total overthroYr* and defeat.
Scr. 4. THE DECEITFULNESS* OF SIN. IIJ
(2.) Let us now follow the firmer to the next
itage of his unhappy courfe. Having once begun
in the ways of fin, he ventures' upon fomething
greater and more daring ; his courage grows with
his experience ; and he gives himfelf more liberty
to walk in the ways of his own heart, and the fight
of his own eyes. Now fins of a deeper dye do not
look fo frightful as before. The reafon of this is
plain, or rather there are many reafons which con-
cur in producing this effect. Cuftom makes every
thing familiar, even to defpifing the authority of
God, and counteracting the ftrongeft obligations.
Sinners, after fome apprenticefhip to this infamous
trade, commit fuch fins as lay wafte the confeiente,
and offer the greateft violence to their own minds \
thefe (till lead forward to others, and to every new
tranfgreffion, if I may fpeak fo, they are driven by
a ftronger inclination, and with-held by a weaker
refiftance. No fin comes by itfelf alone, but {lands-
in clofe connection with many others. Some fins
teach us how to commit others, as well as afford
an opportunity to do it. I have heard of a fervant
who went into an appartment with no other inten-
tion than to gratify appetite, by making free with
fome fweatmeats, but happening to fee fomething
very valuable lying open, which might be eafily
concealed, could not refill; the temptation, but com-
menced thief, and came at lad to a miferablc
end. Many fins alfo bring others after them, as ex-
cufes to cover them. So that no perfon who once
breaks over the limits of clear and unqueftionable
duty, knows how far he may be carried before he
returns back, or rather whether he may not be fo
114 THE DECEITFULNESS OF SIN. Ser. 4,
deeply involved, as never to return at all. This
leads me to obferve,
(3.) That open fins foon throw a man into the
hands of ungodly companions. This effect is necefla-
ry, becaufe they determine his character; and accord-
ing to the old obfervation, thofe of like difpofition,
by a natural and powerful inftinct, are led to aflb-
ciate together. No fooner do men begin to take li-
berties in their conduct, than they begin to fhun
the fociety of good men ; the prefence of fuch is a
reilraint upon them ; their example is a reproof to
them, and awakens any principle of confeience,
which yet remains unfubdued, to reproach and
fling them ; whereas, in fociety like themfelves,
they are greatly emboldened, by feeing vice prac-
tifed, and by hearing it juflified. Behold the fmner,
then, with corrupt communication as well as corrupt
inclination ! The danger of this we are warned of by
the apoftle Paul, 1 Cor. xv. 33. " Be not deceived ;
evil communications corrupt good manners." As
united fires burn the fiercer and the flronger •, (o a
finful fociety improves and grows in impiety, and
every member joins his brother's pollution to his
own. It is not eafy to fay, how much profane
companions are inflru mental in reciprocally undoing
one another. But furely if thofe, otherwife virtu-
ous, are often in danger of being led awry with
the error of the wicked, much more mud they who
are themfelves fo difpofed, and are every whit as
ready to follow a bad advice or example, as others
are to give it.
I cannot forbear adding upon this fubjeclt, that fe-
rity difpofed perfons are as much afraid of the
Ser. 4. THE DCEIETFTJENESS OF SIN. I15
fociety of loofc perfons, as they arc impatient of
theirs. This makes the feparation ftill more com-
plete. And even when they are occafionally joined,
the fear of carting their pearls before fwine, who
may trample them under their feet, and turn again
and rent them, often fhuts their mouths. It pre-
vents them from giving that falutary inftruCtion, and
ufeful admonition, which their heart might dictate,
©r the neceffity of the cafe might require. I confefs,
my brethren, when I confider the unfpeakable ad-
vantages for true piety, which arife from the relation,
the company, or the friendfhip of eminent Chrif-
tians, it fills me with the deepeft concern for thofe
unhappy perfons, who, by their conduct, and cir-
cumftances, are neceffarily deprived of every thing
of this kind, nay, are daily expofed to all the con-
trary fmares. I dare fay, not a few in this affembly
will bear witnefs, as I defire to do with inward gra-
titude to God, what infinite benefit arifes from the
fociety of the excellent ones of the earth -, to have
been initrii£ted and trained up by pious parents in
the fear of God; to have had your lot cad in a family
which was a houfe of prayer ; to have the faithful
admonitions of a truly confeientious friend ; and to
have the daily edifying, restraining, comforting, ani-
mating example of an eminent Chriilian, as well
as a fhare in his fervent prayers. Nay, I will fay
more, the very precious remembrance of fuch, af-
ter they have entered into reft, whether parents,
children, friends, or neighbours, has the nobleft and
happieft effect in reproving our floth, and ftirring us
up to be " followers of them, who, through faith
and patience, do now inherit the promifes." How
Il6" THE DECEITFULNESS OF SIN. Scr. 4.
miferablc thofe who are wholly ignorant of every
fuch privilege ! How deceitful is fin, which daily
adminifters the mofl deadly poifon, and, at the very
fame time, clofes up the way on every fide, and de-
bars the infected victim from every mean that might
contribute to his cure !
(4.) In the next ftage, the finner begins to feel the
force of habit and inveterate cuftom. The frequent
repetition of a£ts of fin conftituteS a habit. How
powerful this is, and hard to be overcome, experience
h a daily (landing proof. We are warned of the
danger of habitual wickednefs in many pafTages of
fcripture, particularly Jer. xii. 5. " If thou hall ruii
with the footmen and they have weaned thee, then
how canft thou contend with horfes ? and if, in
the land of peace, wherein thou truftedft, they
"wearied thee, then how wilt thou do in the fuel-
ling of Jordan ?" Chap. xiii. 23. " Can the Ethio-
pian change his fkin, or the leopard his fpots ?
then may ye alfo do good, that are accuftomed to do
evil." Nature itfelf, in this, as in many other in-
fiances, is full of fpiritual inftru&ion. Habits of
any indifferent kind, when once eftablifhed, can
hardly be overcome even by the greateft effort of re-
folution : even any motion of the body, or any par-
ticular word or phrafe in difcourfe, if once they have
taken place by cuftom, are hardly ever laid down.
But, it muft be obferved, that habits of fin are not
only infinitely more hurtful than habits of a com-
mon kind, but they are alfo much more obftinate.
They fall in with the bent and difpofition of cor-
rupt nature ; and, therefore, are like a double cord,
not eafily broken.
StfT. 4* THE DECFITFULKESS OF SIN. 1 1 7
Behold then the firmer rooted and fettled in an
evil way ! Before, it might have been expected, that
an awful difpenfation of providence, or the convin-
cing demonftration of the word of God, might have
had an effect upon him ; but now, though it is (till
pofhble, it becomes lefs and lefs probable. A
tree, when it is newly planted, may be eafily re-
moved, or may be overturned by a blaft of wind j
but when once it has fpread its roots in the ground
and long kept its pofleflion, the moft violent tem-
ped may bend its top a little, but cannot (hake its
firm foundations. So the fmner, that has long been
liabituated to wickednefs, and confirmed by a long
courfe of time, will Hand even the ftorms of afflic-
tion, and if they do bend his haughty fpirit, yet
they will not break his flubborn heart. I do not
mean to fet bounds to the almighty power and fo-
vereign grace of God. He no doubt may, and
in fome inftances, has plucked the moil advanced Tin-
ners as brands out of the fire. But thefe inftances are
few and uncommon, for fome of the great ends of
his government. It is not the ordinary way of his
dealing with us: and he hath fufficiently warned
us againft trufting to it. He hath threatened to
make the finner feel the natural confequence of ob-
ftinacy, by ceafmg to ftrive with him, and giving
him up to the lufts of his own heart.
It is an awful, but an ufeful leffon which young
perfons may learn, from what they fee in the world
about them. Thofe who have been long habitu-
ated to idlenefs, what a hopelefs thing is it to at-
tempt to bring them to apply ? Thofe who have
been long habituated to drunkennefs and intempe-
Vol. III. L
1 18 THE DECEITFULNESS OF SIN. Ser. 4.
ranee, or fenfuality of any kind, we ought not to fay
they are inclined to it, but they are compelled to it
l>y the irrcfiftible calls of thefe appetites, which they
are no longer able to control. All who obferve them
are fo fenfible of it, that they confider it as in vain
to fpeak to them, and think they may jufl as well
fpeak to the wind or the dorm : nay, we may often
perceive the poor unhappy wretches themfelves fen-
fible, in fome meafure, of their captivity, though
unable to break the chains that bind them. Some
drunkards have been known to be filled with the
deeped vexation, and ready to tear their own flefh,
on reflection of their beaftly condition, and yet
drawn, by an irrefiftible force, to the next temptar
tion. Nothing can fet in a clearer light the deceit-
fumefs of fin, than comparing the ftrength of ha-
bits with the flow and filent manner in which they
ileal on. One fingle act of fin feems nothing ; but
one after another imperceptibly ftrengthens the dif-
pofition, and enflaves the unhappy criminal beyond
hope of recovery.
(5.) The next ftage in a finner's ccurfe, is, to lofe
the fenfe of fhame, and fin openly and boldly. Sin
is, in itfelf, a difhonourable thing, which hath in
many inftances, the teftimony of mankind againft it,
though their practice be on its fide. Hence comes
the veil and covering of hypocrify. Mod part of
fins are the works of darknefs, becaufe they fhun the
light. But, when once a finner has come to a cer-
tain degree, he throws off every mafk or covering,
and fins in the face of the fun. He no more feeks
darknefs for his evil deeds, but walks as " deftruc-
tion that wafteth at noon- day. " The obferving
Ser. 4. THE DECEITFULNESS OF SIN. lli>
eyes, and cenfuring tongues of men, are now no
bar in his way ; fincc the ftrength of inclination and
habit is fuch that he mud indulge himfelf, he takes
courage, and refufes to be reftrained.
The prophet Jeremiah mentions it as an evidence
of a high degree of degeneracy in the children oi
Ifrael, that many of them had loil all fenfe of ihame,
Jer. vi. 15. " Were they afliamed when they had
committed abomination? nay, thy were not at all
afliamed, neither could they blufli : therefore they
fhall fall among them that fall : at the time that
I vifit them they mail be call down, faith the Lord."
And, without all queflion, it is an evidence of an
uncommon height of impiety, when even natural
(hame is gone ; and whoever are in that condition,
have loft a very powerful fence to virtue. So long
as fliame remains, it is a great draw-back upon them
in their licentious practices; but, when it is no more,
they are without curb or reftraint, they draw i?ii-
quity with cords of vanity > and fin as it were with
a cart-rope. And that men are naturally carried to
this bold and fhamelefs impiety, is evident from the
very nature of the thing. Repeated a&s of fin,
which muft be known, offend natural modefly fo
frequently, and accuftom a man fo much to fhamc,
that he lofes the fenfe of it in time altogether. Of
this we have but too many examples.
(6.) Another ftage in the Turner's progrefs, is, to
harden himfelf fo far, as to fin without remorfe of
confeience. The confeience of a fmner, for a long
time, bears its teflimony againft him, and every out-
ward indulgence cofts him fome inward uneafinefs ;
but, after he hath given himfelf over to abandoned
L2
120 THE DECEIT* ULNESS OF SIN. Sei\ 4.
wickednefs, it frequently ceafes its reproof. This
victory he may obtain two different ways: 1. The
eafieft and fpeedieft way is by hearkening to loofe
principles. Theie, at once, fet the mind at eafe, and
blunt the reproofs of confcience. But of this I have
fpoken on a former head. 2. The other way is prac-
tical. The frequent repetition of atrocious crimes
ftupifies the confcience. They, as it were, weary it
out, and drive it to defpair. It is much the fame with
the monitor in our own bread, and any friend who
has a concern for another •, if he finds that inftruc-
tion, admonition, reproach, are all in vain, he, at
Lift, loofes the reins, and fuffers him to take his
courfe. Now, what muil be the condition of a man
■who has out-iinned even his confcience itfelf ? he
muft furely be kept within no bounds, but triumph
5n his miferable conqueft. The apoftle Paul tells
us, 1 Tim. iv. 2. of fome who are guilty of " fpeab-
ing lies, in hypocrify, having their confcience feared
with a hot iron." And thus defcribes the condi-
tion of fome finners, Eph. iv. 19. u Who being pad
feeling, have given themfelves over unto lafciviouf-
nefs, to work all uncleannefs with greedinefs." Per-
haps it may be thought fome degree of comfort to
a finner to have overcome his confcience, fo that he is
no more harrafTed with its reproofs. But confider, I
pray you, that all that he hereby gains>is only to be a
little farther out of the way of recovery, a little nearer
to deftrucliion. What avails it, that he has rendered
himfelf infenfible of his danger ? This will neither
fcreen him from it, nor make it lighter when it falls.
There is fomething, on the contrary, extremely ter-
rible in the condition of that man who is infenfible
Scr. 4. THE DECEITFULNESS OF SItfi 121
of the judgment awaiting him, and ttill going on
till he lift up his eyes in torments that ihnll never
have an end. But, before this, he has frequently
fome further fteps to go. Having iinifhed his cha-
racter, he proceeds to finifh his work ; and there-
fore, in the
(7.) Place, Improved fmners often come to boaft
and glory of their wicked nefs. It is fomething to
be above fhame ; but it is more ftill to glory in
wicked nefs, and etteem it honourable. Hear what
the apoftle Paul fays of fuch, Phil. iii. 18, 19. "For
many walk, of whom I have told you often, and now
tell you even weeping, that they are the enemies of
the crofs of Chriit, whofe end is dettrucfcion, whofe
god is their belly, and whofe glory is in their fhame,
who mind earthly things." How many are there
who have ftudied to excel each other in the glorious
arts of debauchery and riot, and then proclaim their
own praifes upon the fubjecl: ! How dreadful andhow
pernicious a character! for it is never feparated from
its counterpart, defpifing and reproaching true reli-
gion and a ftedfaft adherence to its laws. It gives-
me great concern to fay, that there is fo much pains
taken arnongft us, to give countenance to profanity ;-
fo that it requires no fmall meafure of courage and
refolution not to be afhamed of our Matter's crofs.
To what height of wickednefs are thofe arrived,
who have thus inverted the natural order of things,
have mattered their own judgment, and turned their
reafon upfide down.. Glorious ambition indeed! to
have made fuch a progrefs downward toward the
brute creation, both as to their bodily appetites and*
the fentiments of their minds. There remaineth-
but one ftep more for them to take, viz,
^3
122 THE DECEITFULNESS OF SIN. Ser. 4,
(0.) Not to be content with being wicked them-
felves, but to uie all their art and influence to make
others fo too. This is to be zealous in finning, and
mduftrioufly to promote the interefl of the infernal
caufe. How often do we find thofe who have no fear
of God before their own eyes, ufe their utmoft en-
deavours to extlnguilli it in others, to laugh down
the qualms of their confeiences, and break any re-
luctance they may feem to have at running to the
fame excefs of ; riot with themfelves ! Some are fo
eminent this way that they refemble the Pharifees
who " compafled fea and land to make one profelyte,"
and when they had made him, they made him " two-
fold more the child of hell than them reives." So will
zealots in vice compafs fea and land to make a pro-
felyte to the devil. It is hard to tell to what we
fhculd attribute this extraordinary conduct. Is it
that they are really perfuaded they have made a wife
choice, and out of their great generofity and affec-
tion to their brethren are willing to make them part-
ners of their joy ? This I am afraid will hardly be
believed by any reafonable man. It is more pro-
bable, that as they refemble in many other refpecls
their father the devil, fo they refemble him alfo in
malice, " going about like roaring lions, feeking
whom they may devour." They already begin to
feel their mifery by fin, and defire to bring as many
as poflible into the fame condition, as a wretched
(and indeed miftaken) fource of confolation in their
future wo.
And now to clofe the fcene, thofe who have
thus far hardened themfelves mail be given up of
Cod to judicial blindnefs of mind, and hardnefs of
Ser. 4. THE DECEITFULNESS OF SIN. I 23
heart. When this fentence takes place, they are
incapable of mercy, and marked out as veflels of
wrath fitted to deftru&ion. That God fometimes,
in his righteous judgment, lays the finner under
this awful fentence, is evident from the following
pnflages of fcripture, Ifa. vi. 10. " Make the heart
of this people fat, and make their ears heavy, and
fhut their eyes : left they fee with their eyes, and
hear with their ears, and underftand with their
heart, and convert, ami be healed." John xii. 39, 40.
" Therefore they could not believe, becaufe that
Efaias faid again, He hath blinded their eyes,
and hardened their heart ; that they mould not fee
with their eyes, nor underftand with their heart, and
be converted, and I mould heal them." Rom. i. 28.
u And even as they did not like to retain God in
their knowledge, God gave them over to a reprobate
mind, to do thofe things which are not convenient."
2 TheiT. ii. 11, 12. " And for this caufe God fhall
fend them ftrong delufions, that they fhould believe
a lie ; that they all might be damned, who believed
not the truth, but had pleafure in unrighteoufnefs."
This is always a confequence of their former obfti-
nacy. As they defpife and trample upon his mercy,
he gives them over to themfelves and the matters
they have chofen \ he finifhes the day of his pa-
tience and long fuffering, and devotes them to the
judgment they deferve.
And now, my brethren, view (and view it with
terror !) the dreadful confequence of the deceitful-
nefs of fin, and by what fatal fteps it leads on to
that hardnefs of heart which is a fure prelude of
eternal mifery. Who that ventures upon the prac-
12-4 THE DECEITFITLNESS OF SIN. Ser. 4.
tice of fin, ever intends to go fo far? They mean
only to take a fnort trial of the pleafures of vice ;
but it gains upon them infenfibly, and fixes its hold
ft ill falter and fader, till they are its abfolute
flaves. I fhall conclude this illuftration of the de-
ceitfulnefs of fin with obferving, that there is an
exact correfpondence between the progrefs of a faint
in holinefs and meetnefs for heaven, and the pro-
grefs of a wicked man in fin, and his growing fit-
nefs and preparation for hell! A new convert finds
it hard at firft to feparate himfelf from his fins, and
confine himfelf within the bounds of duty : he has
fome relenting thought towards his lufts, as old
companions from which he is to part for ever. Juft
fo a young and unexperienced finner finds fome re-
luctance at fin, fome uneafinefs from the challenges
of confciertce, and painful forebodings of his un-
known future fate. — A good man after walking fome
time in the paths of virtue finds the way become
fmoother and eafier, and ferves God with greater
constancy, and with greater pleafure. Juft fo the
finner finds it more eafy through time, to violate
his confcience, does it more frequently, and with
lefs remorfe. — A good man foon aflbciates himfelf
v/ith the excellent ones of the earth, he is in-
structed by their converfation, emboldened by their
example, and afiifted by their prayers. Juft fo
the finner foon finds, or is found out by thofe
who are like him in inclination \ they join in con-
federacy, adopt each others principles, and follow
each others practice. — A good man in time is tho-
roughly confirmed, becomes poffeiTcd of a prevailing
love to God ?.nd holinefs ; fo that it is his very na-
Ser. 4. THE DECEITFUXNESS OF SIN. 12$
ture, his delight as well as duty. Jufl: fo the firmer,
in procefs of time, is governed by his lufts ; they
acquire that authority over him that they do not fo-
licit but demand indulgence. — A good man 13 for-
tified in his choice, and defpifes the fmiles and
frowns of a corrupt world. Juft fo the finner lays
afide fhame, and fays, nay but I will do that which
hath proceeded out of my mouth. — A good man is
filled with concern for the intereft of religion. Juft
fo the finner efpoufes the caufe of profanity, will
plead it in his converiation, and ftrengthen it with his
fubftance. — In fine a good man is at laft raifed above
the world, his heart is in heaven, and he longs to
be carried there. Juft fo the finner fills up th*
meafure of his iniquity ; the infernal paflions take
polTeffion of the whole man, he wearies of the earth
for the few good men that are in it, and is fully
prepared for the language of blafphemy and de£-
pair.
II. I proceed now to the fecond general head,
which was to confider the duty which is founded by
the apoftle on the deceitfulnefs of fin, viz. Mutual
exhortation, Exhort one another daily, while it is called
to-day : This I mail do by fome reflections on the
three following particulars, ift, The perfons who
are obliged to exhort others. 2dly, The feafon in
which this duty is to be performed. And, 3dly,
The manner in which it is to be performed, if we
hope to do it with fuccefs..
ill:. As to the perfons who are obliged to exhort
others. It feems in this pailage to be laid upon Chrif-
tians in general, without any exception, Exhort one
126 THE DECEITFULNESS OF SIN. Ser. 4.
another ; and there is little doubt that it may and
ought to be underftood in the greateft latitude. This
is perfectly confonant to the fpirit of true religion,
to our relation one to another, and to the conftant
language both of the Old and New Teftament. The
two great branches of practical religion, the heads
of the two tables of the moral law, are love to God
and love to man ; and as our love to man ought to
take its rife from our love to God, fo there can be
no expreflion of it more natural, or more necerTary,
than an endeavour to warn them of the deceitful
nature and dangerous confequences of fin. This is
a duty which is founded with the higheft propriety
on the deceitfulnefs of fin. For as it deludes the fin-
ner himfelf often in an infenfible manner, others may
be fuppofed to obferve his condition, and to fee the
impofition more clearly, and are therefore obliged,
by the dictates both of humanity and piety, to a-
waken him as it were from his lethargy, and admo-
nim him of his danger. Oh, my brethren ! confider
how clear and unqueftionable this duty appears in
common matters. Suppofeany man were to obferve
an apartment on fire, and know of feveral perfons
ileeping over it, or near it, in fecurity, when a few
moments delay would wrap them in the flames,
what a monfter of injuftice and barbarity would he
be reckoned, if he did not give them immediate no-
tice, that they might flee from the danger. Is the
danger of fin lefs real ? Is it le'fs terrible ? Juft the
contrary. The lofs of fubflance, or the lofs of life
by fire in our dwellings, is not once to be compar-
ed with having foul and body for ever tormented in
the fire of hell.
Sei*. 4. THE DECEITFULNESS OF Sltf. t2J
Agreeably to this, we find frequent mention of
this duty both in the Old and New Teftament. It
is a precept in the Levitical law, Lev. xix 1 7. " Thou
{halt not hate thy brother in thine heart; thou {halt
in any wife rebuke thy neighbour, and not fuffer
fin upon him. Prov. ix. 8. " Rebuke a wife man,
and he will love thee." Phil. ii. 4. " Look not every
man on his own things, but every man alfo on the
things of others." Heb. x. 24. " And let us confider
one another to provoke unto love, and to good
works."
There is no doubt, at the fame time, that this
duty, however general, lies with peculiar and hea-
vier obligations on fome than on others, and varies
a little according to the different relations we ftand
in to one another. You will eafily be fenfible how
much it is the duty of thofe who have the miniftry
of reconciliation committed to them, who are en*
trufled with the charge of precious fouls, to be ur-
gent and earned in their exhortations to all with-
out exception 5 to be at all proper pains to fit them-
felves for awakening the attention, enlightening
the underflanding, and convincing the confciences
of their hearers. It is their duty to do what in them
lies, to trace the fubtile workings and windings of
the human heart, and to know the depths of Satan,
as the fcripture exprefTes it, to declare the whole
counfel of God, and keep back nothing that is pro-
fitable for their hearers. It is not to be denied that
you ought to hear them with patience and atten-
tion ; that they have a right to fpeak with freedom
and boldnefs to perfons of every rank and character;
and that there ought to be a particular fire and edge
MB THE DECEITFULNESS OF SIN. Ser. 4.
in their exhortations, fince they watch for your fouls
as thofe who mud give an account unto God.
There is alfo a particular obligation upon fupe-
riors of all forts, whether in office, as magiftrates ; in
ftation, as perfons of wealth and opulence; in years,
as thofe whom time and experience fhould have en-
riched with folid wifdom •, in relation, as parents
and mafters of families, to be frequent in exhorting
others, and warning them of the deceitfulnefs of fin.
It is laid upon them, and expected of them, that
they fhould not live to themfelves, that they fhould
not fatisfy themfelves with exacting and looking for
the refpeel: and deference which is their tlue ; but
that they ought to exert themfelves in giving ufe-
ful inftruction or falutary admonition to all who are
within their fphere. Is fin fo deceitful? Are the un-
wary and ignorant fo eafily milled, and fo hardly re-
covered ? Then furely thofe who ought to excel
others in knowledge, mould be careful to impart it
for the benefit of the weak. Undoubtedly, my
brethren, it is not only a Chriflian, but a noble and
amiable character, for thofe who are exalted above
others, to be full of companion to their inferiors,
and in their whole converfation breathing a defire
after their fpiritual good.
But it is alfo plainly a part of Chriflian friendship,
even for equals to exhort one another, and kindly
to communicate their mutual experience in the fpi-
ritual life. " The lips -of the righteous (we are told
by Solomon) feed many." O how rare and difficult
a duty ! But wherefore fhould it be either difficult
or rare ? The love of God leads to it. The (late of
your brethren requires it. And furely it is neither
Ser. 4. THE DECEITTULNESS OF SIN. I 2<?
unpleaCant nor hurtful to him that performs it. I
am fenfibk where the difficulty lies. We fuppofe
there are few who will hear it with patience, or re-
ceive it with profit. Alas ! my brethren, it is too
true, we hear on all hands complaints that people
will not take advice ; that they are but offended, in-
ftead of being reformed. Perhaps, indeed, this is
as much owing to the manner of giving, as to the
backwardnefs of receiving counfel. However, we
fhall allow the objection ; and fince the duty is mu-
tual, I hope it will not be reckoned wandering from
the fubjecl:, if I befeech you to fubmit to one ano-
ther's exhortation. We all Hand in need of it ; we
may all be the better for it. What though it be ad-
miniftered imprudently or harftily for the manner;
nay, though it may flow from envy, pride or malice,
as the principle you will lofe nothing by hearken-
ing to the counfel. I do not remember any thing .
recorded more truly glorious for a monarch, than
what we are told of Philip of Macedon, that he heard
reproofs not only with patience, but with pleafure :
and I am fure there is nothing more like a Chriftian,
than to profit, not only by the admonitions of friends,
but by the reproaches of enemies. If they are juff,
reform what is amifs j if they are probable, abftain
from the appearance of evil : if they are neither the
one nor the other, fubmit to them with patience^ as
a part of the will of God. _
2. 1 come now to confider the feafon in which the
duty of mutual exhortation is to be performed, Ex-
hort one another daily, while it is called to-day. By
which we are to underftand, that it is to be done
frequently, and without delay. This, my brethren,
Vol. III. M
I30 THE DECEITFULNESS OF SIN. Ser. 4.
will perfectly accommodate the fubject of this dif-
courfc to our prefent fituation, when entering on
another year. We have many admonitions of the
quick pafiage of time ; and all thefe ferve to en-
force the exhortation of the wife man, Eccl. ix. 10.
u Whatsoever thy hand findeth to do, do it with thy
might •, for there is no work, nor device, nor know-
ledge, nor wlfdom in the grave, whither thou goeft."
If any hearer has received a conviction of the de-
ceitfulnefs of fin, or the duty of mutual exhortation,
he ought ferioufly to confider, that the prefent time
only is his ; that he knoweth not what a day or a night
may bring forth; and that delaying or poftponing
what he may do at prefent, is at the pofhble or pro-
bable hazard of its being left undone for ever. I be-
fcech you,, my brethren, to make this ufe of the com-
mencement of another year. There is no difference,
in one fenfe, between one day and another, as much
cf life is fpent, and as much of our dying frame is
wafted in one day as in another; but our computa-
tion and reckoning of revolving years, by the prin-
cipal feafons, only helps us to mark the cenftant,
though filent paiTage of time, which, like a flowing
river, is bearing us all down into the ocean of eter-
nity* Kas any of us then a relation, friend, or
child, to whofe eternal intereft he defires, or fees
it to be his duty to contribute? let him be fpeedy and
ciligent, whether by inftruction, admonition, exam-
ple, or even prayer: you know not how fhort a time
the opportunity may lait. By and by ail thefe rela-
tions {hall be diilblved.. How many who were with
us laic year are now ileeping in the dull ; their (late
irrevocably fixed for eternity, either entered into
Ser. 4« THE BECEITFULNESS OF SIN. I3I
reft, and happy in their Redeemer's prefence, or
referved in chains of darknefs, and looking forward,
with defpair and terror, to the general judgment.
No warning of the deceitfulnefs of {in there ; they
know it, and feel it in inward reproach, and ever-
lading felf-condemnation. No preaching of the gof-
pel there ; no hope of recovery, or place for repent-
ance there : fo that we may juftly addrefs every
hearer of the gofpel, in the words of the apoitle Paul,
2'Cor. vi. 1, 2. " We then, as workers together with
him, befeech you alfo, that you receive not the
grace of God in vain. For he faith, I have heard
thee in a time accepted, and in the day of falvation
have I fuccoured thee: behold, now is the accepted
time ; behold, now is the day of falvation."
I fhall only add, .that the deceitfulnefs of fin, and
the precarioufnefs of time, are considerations which
ferve greatly to ftrengthen one another. As time
waftes, the fmner hardens ; not only is the feafon
paffing away, but the work is becoming fliil more
difficult, and, at la ft, as I have fliewn before, in the
courfe of nature, and by the appointment of Goc!>
totally impofhble. It is the danger of a hardened
ftate, that the Apoftle urges, particularly in this
pafTage, as the argument to diligence, But exhort
one another dailx^ while it is culled to-day ; left any
of you be hardened through tfo deseitfulnefs of Jin,
And, indeed, elfewhere we are cautioned againit de-
lay for the fame reafon. Thus, in Pfal. xcr. 7, 8.
which is cited a few verfes after the text, " To-
day, if ye will hear his voice, harden not your heart,
as in the provocation, and as in the day of tempta-
tion in the wildernefs."
M2
I32 THE PECEITFULNESS OF SIN. Ser. 4'
3. Let us confider the manner in which this ex-
hortation mult be given, if we hope to do it with
fuccefs. And, here, I muft acknowledge, there is lb
great a variety of cafes; that it would be extremely
difficult, or almoft impoffible, diftin&ly, to enume-
rate them all, and give the different directions that
are fuitd to each; there muft be a great difference
in the manner, according to the end propofed. Su-
periors of all forts, magiftrates, minifters, and heads
of families, may, and ought to reprove, both with t
authority and feverity, becaufe the end is not fingly
the reformation of an individual, but the preferva-
tion of others, and the general good : nay, even pri-
vate Chriftians may often be called to reprove, in
much the fame manner, as a public teflimony of
their abhorrence of fin ; they may have it chiefly
in view, to fave or edify the by-ftanders, by refut-
ing the calumnies of an enemy, bearing down tri-
umphant wickednefs, or difgracing an open factor
for the devil.
But as I reckon the paffage of fcripture, which is
the fubjecl: of my difcourfe, has an eye chiefly to
brotherly admonition, for the benefit of the perfon
concerned, I mall juft mention fome of the mod
important directions for doing it with fuccefs.
Thefe mall be both negative and pofitive.
ijly You ought not to reprove at an uncertainty,
upon bare rumour and fufpicion. This is what
many people have done, and thereby have, in a great
meafure, loft all the pains they have beflowed.
Where men are reproved in the wrong place, or for
what they either are not guilty of, or are much lefs
guilty than is fuppofed, it often puts them upon felf-
Ser. 4. THE DECEITFULNESS OF SIN. TJJ
juftilication, and hardens them againft all reproof
for the time to come.
2(!/y, It ought not to be done when the offending
perfon is in an ill temper to receive it. Though no
time ought to be loft in doing what good we can to
our neighbour, efpecially to the precious foul ; yet
it is worfe than lofing time to attempt it, when he
is in a difpofition to reject it : for example, it is ufu-
ally improper prefently after the fin is committed, bc-
eaufe then the heat is not over, nor the uproar of
the paffions and affections appeafed. Many a do-
meftic reproof is thrown away in this manner. Per-
haps, a hufband comes home difordered in liquor,
and his wife meets him with a furly countenance,
and reproachful language; the offence is too recent-
ly taken by her to fpeak with meeknefs, and the pro-
vocation too recently given by him to hear with pa-
tience : hence diffenfions and quarrels arife ; and,,
perhnps, he is hardened in his fin, by thinking he
hath greater caufe to be difpleafed with his wife for
the frowardnefs of her temper, than flie has to be dif-
pleafed with him for his intemperance. On the other
hand, it is not improbable, that, by waiting till the re-
turn of calmnefs and reflection, the fin may be fet ia
fuch a light, as to carry convi&ion to the confidence,
and, by the blefiing of God, prove the means of refor-
mation. Many are the admirable remarks of So-
lomon on this and the like fubjects ; particularly,.
Prov. xv. 23. "A word fpoken in due feafon, how
good is it !"
3<7/)», We are not to reprove thofe whom we have-
reafon to believe to be fuch defperate wretches,,
that they would be but the more exafperated, and
m3
134 THE DECEITFULNES3 OF SIN. Ser. 4,
fin in the more daring manner, on account of the
reproof. To thefe it would be no act of love and
charity, as it would provoke them to difhonour God
(till more highly, and fo heap {till heavier loads of
wrath and vengeance on their own heads. It is a
faying of Auguftine, one of the fathers : " If we,
therefore abftain from admonifhing wicked men,
becaufe the feafon does not fuffer it, or, we fear,
they may become worfe by it, that feems to be
the counfel of charity." And, alas ! how many
are there, who, when they are reproved for their
fms, though very juftly, are prefently kindled into
a rage, fall a blafpheming and railing at piety, and
all that profefs it, and feem more confirmed than
ever in their hatred and oppofition to it. Therefore
we are exprefsly warned of the danger of this by So-
lomon, Prov. ix. 7. " He that reproveth a fcorner,
getteth to himfelf (harne ; and he that rebuketh a
wicked man, getteth himfelf a blot.5* And, to the
fame purpofe, our bleffed Saviour, Matth. vii. 6.
M Give not that which is holy unto the dogs, neither
caft ye your pearls before fwine, left they trample
them under their feet, and turn again and rend you."
On the other hand, pofitively, when reproof or ex-
hortation are adminiftered,
1/?, It mould be made appear, as much as poffible,
to flow from love and affection as its principle. It
is plain that this ought to be its principle, in order
to its being a duty acceptable to God ; and there
will be little hope of its fuccefs with men, unlefs
this appear to their conviction. It would, indeed,
be greater perfection to profit by the malicious in-
vectives of enemies } but everybody will allow, that
Ser. 4. the deceitftjlness of sin. 135
is not ordinarily to be expe&ed; for this reafon, all
oftentation and vain glory is carefully to be avoided,
and every thing that may look like only affecting fu-
periority j for the fame reafon, it mould, in all or-
dinary cafes, be done in as fecret a manner as cir-
cumflances will permit it. The cafe of public of-
fences, to be fure, muft be excepted ; concern-
ing which we are told, " Them that fin, rebuke
before all, that others alfo may fear." But, in
other cafes, not only of private injury, but of pri-
vate fins, the rule of our Saviour is to be obferved,
Matth. xviii. 15. " If thy brother fhall trefpafs
againfl thee, go and tell him his fault between thee
and him alone; if he fhall hear thee, thou haft
gained thy brother." I cannot fay all that might be
faid on this fubjedt, ; but nothing can be of greater
importance, than, if poflible, to {hew that it flows
from love •, for, where the offender is truly convin-
ced of this, even though he fhould not be reformed,
it is very feldom that he is difpleafed. Therefore,
idly, As it ought to flow from love as the prin-
ciple, fo it ought to be conducted with meeknefs in
the manner ; no railing or reviling expreflions, which
will look like the wounds of an enemy to deftroy,
and not the balm of a phyfician to cure. Therefore
the Apoftle gives us advice in the following terms,
Gal. vi. 1. " Brethren, if a man be overtaken in a
fault, ye which are fpiritual, reftore fuch an one in
the fpirit of meeknefs : considering thyfelf, left thou
alfo be tempted." This laft expreflion gives an ini-
mitable beauty to the apoftolic counfel. Our own
fins fhould fill us with compaflion as much as re-
fentment againfl finners, and fhould make us take
I36 THE DECEITTULNESS OF SIN. Ser. 4,
the fadae gentle methods with others that we would
wiili to be taken with ourfclves, if we were in their
condition. We are of the fame nature, liable to the
fame temptations, and, if left of God, may eafily
fall into the fame mifcarriages. Befides, as it is
mod fuitable to our date and character, fo it is mod
likely to have a proper effect. Meek and gentle ad-
monitions will penetrate the heart, when rough and
clamorous reproofs will be rejected and defpifed-
Thus Solomon fays, Prov. xxv. 15. " By long for-
bearing is a prince perfuaded, and a foft tongue
breaketh the bone." And, Chap. xv. 1. " A foft
anfwer turneth away wrath, but grievous words ftir
up anger."
ylly. Reproof fhould be given with fome degree
of zeal as well as meeknefs ; we mould avoid the ex-
treme of remiffnefs as well as feverity. A flight
carelefs reproof is often worfe than none; for it is
ready to make the offender think lightly of his own
offence. There mud, therefore, be fuch evident
weight and concern of fpirit, as may ferve to evi-
dence as well his danger as your own love. For
this reafon, I beg leave to obferve, that fpeaking in
a way of jeft and merriment, on fins of an atroci-
ous nature is deeply criminal, and 'highly pernicious.
Solomon tells us, " Fools make a mock at fin." Tho*
a turn to raillery and pleafantnefs of temper is rec-
koned a very harmlefs, as well as agreeable difpofi-
tion ; yet great care ought to be taken of the fub-
je£ts on which it is exercifed. It is only fmaller
weakneffes that ought to be treated in this manner.
Sins againd God ihould be treated with a gravity
and ferioufnefs from the importance of their nature
Ser. 4. THE DECEITFULNESS OF SIN. 1 37
and effefts- I (hall give an inftance of this. Swear-
ing, and taking the name of God in vain, is fome-
times ridiculed, inflead of being reproved. This
feldom has a good effect. The crime is of fo atro-
cious a nature, and fo dire£t an affault upon the ma-
jefty of God, that it ought not to be treated lightly,
as only a fmall indecorum, or breach of good man-
ners. It ought, indeed, to be defpifed for its fol-
ly ; but, at the fame time, it ought to be deeply
abhorred for its guilt.
qthly, In admonifhing one another for particular
fins, we mould flill keep in view the fource of
all fin, a polluted nature ; and the great danger
of the finner, as in a finful (late. Though par-
ticular mifcarriages may give the occafion, it is of
fmall moment to convince them of the folly of fuch
or fuch a practice, unlefs you point out to them the
neceflity of repentance, in general, upon evangeli-
cal principles. I have rarely feen that any argu-
ments were fufficient to reform a finner of any par-
ticular fault he was once addicted to, but thofe
drawn from eternity, and the awful effects of the
difpleafure of a holy God. Prefent inconveniencies,
however great, foon lofe their efFe£t, and are quite
unequal to combat a vitious inclination, or wreftie
with the power of habit. But, though it were other-
wife, what a fmall matter is it to cure a man of be-
ing a drunkard, or a fwearer, or a whoremonger, if
Hill you leave him a flave to fin, upon the whole, a
fervant of the devil, and an heir of hell ? It is plain-
ly with a view to the final confequences of fin, that
the Apoflle recommends mutual exhortation in this
pafTage, Exhort one another daily, while it is called fa
IjS THE •DECEITFULNESS'OF SIN. Set. 4.
day ; iefi any cf you be hardened through the deceitfulnefs
cjfin. Would you, therefore, admonifh any perfor*
to his real profit ? make ufe of particulars, to con-
vince him of the evil of all fin, as fuch, and its
power and influence over him by nature. When
you reprove him for any fault he has committed,
fhew him the deceitfulnefs of fin, and where, if he
do not fpeedily flop., he will be landed at laft. Let
his eternal ftate be the motive that urges you to the
duty, and let the fame great ronfideration be made
ufe of to carry home the inftru&ion with power and
efficacy upon his heart.
$thlyy In the laft place. Let thofe who would ac-
quit themfelves of this duty in a proper manner, be
particularly watchful and circumfpett in their own
conduct. It is evident, that nothing can be more
unfuitable, than for thofe who take upon them
to admonifh others, to be grofsly and vifibly blame-
able themfelves. It is, indeed, fo intolerable, that
nobody can bear their inftrudfcions with patience.
You know, from daily experience, that recrimina-
tion is the firft thing to which thofe who are repre-
hended betake themfelves. The moment they are
challenged, the reply is ready, Why, you yourfelf
do fo and fo, or, perhaps, worfe. So prone are
they to this, that many times they will upbraid men
with innocent or lawful things, as if they were faults,
to cover their own guilty practice. Now, if this is
the 'cafe, how much more hurtful muft it be for
thofe who reprove others, to be really liable to jufl
accufation themfelves, and, perhaps, upon the fame
fubject ? Therefore our S:.viour fays, with the great-
eft ftrength and propriety, Luke vi. 4I342. u And
Ser. 4. THE DECEITFULNESS OF SIN. 1 39
why beholdefl thou the mote that is in thy brother's
eye, but perceived not the beam that is in thine own
eye ? Either, how canfl thou fay to thy brother,
Brother, let me pull out the mote that is in thine
eye, when thou thy (bit beholdefl not the beam
that is in thine own eye ? Thou hypocrite, caft out
firit the beam out of thine own eye, and then (halt
thou fee clearly to pull out the mote that is in thy
brother's eye ?" Perhaps, my brethren, fome of
you are faying within yourfelves : Alas! you have
now deftroyed the whole effect, of what has been
urged, at fo great length, on the duty of mutual ex-
hortation ; for where is the man that is without fin
to reprove his neighbour ? My brethren, no doubt
we have all fuch failings as ought to make us do it
with meeknefs and feli-denial ; yet, furely, we both
may and ought to walk fo circumfpe&ly, as not to
be juttly liable to heavy aceufations. Though there
is no holding of intemperate tongues, yet, furely,
there is fuch a thing as a converfation becoming the
gofpel, which will entitle the fervant of Chrift to
appear with fome meafure of courage in his matter's
caufe ; nay, and fuch an habitual love of mankind,
as may fometimes open their ears to his falutary
counfel. And, believe it, thofe who begin to make
coiifcience of their duty to their neighbour, either
in a family, or a wider fphere, will find its power-
ful and happy influence as a reflraint upon their
own conduct. They will be naturally led to double
their diligence, left their example fhould, unhappi-
ly, fruflrate the effect of their reproofs. — One par-
ticular more I muft add, that the next thing to be-
ing always in the right; is to be humble, and ready
I40 THE DECEITFULNESS OF SIN. Ser. 4.
to confcfs when you have been in the wrong. This
alfo is a fcripture precept, James v. 16. " Confefs
your faults one to another, and pray one for another,
that ye may be healed." I am perfuaded that few
things would add greater weight to any perfon's ad-
monitions, than his being willing to confefs, and
ready to amend any thing that was pointed out to
him as blameable in his own conduct.
I come now, in the laft place, to make fome
practical application of what has been faid. And,
1. From what has been faid, you may fee the
great corruption and depravity of our nature. I look
upon it as of great moment to have a deep and
growing conviction of this truth. It is the lan-
guage of fcripture, it is the language of experience,
and it is the parent of humility. I obferved in the
beginning of my difcourfe on this fubject, and it ap-
pears from every thing that has been faid upon it,
that the deceitfulnefs of fin is but another expreflion
for the treaehery of the human heart. In vain
would the objects of fin appear before us ; in vain
would Satan and his emifiaries prefent their folici-
tations, if our own inclination did not plead power-
fully in their favour. To be deeply convinced of
this, will lead to the exercife of penitence, and to
felf-denial, which is the bed mean of our fupport
and prefervation. If the deceitfulnefs of fin lies
chiefly in ourfelves, that man will guard againft it
in the mod effe&ual manner, who has learned to
fear himfelf as his own greateft enemy.
2. From what has been faid, let us be led to ftrict-
nefs and frequency in felf-examination If fin is
Ser. 4» THE DECEITFULNfiSS OF SIN. I4I
of deceitful, it may eafily lurk unobferved. Self-
knowledge is a ftudy of as great difficulty as import-
ance. You have heard what artful difguifes fin
puts on, and how dreadfully fome have b:en led
aftray. The very beft duties may be polluted by
finful motives, and the very word things may be
done by an erring confcience, of which we may
juftly fay, with our Saviour, Matth. vi. 23. " If
therefore the light that is in thee be darknefs, how
great is that darknefs !" The old heathen precept,
M Know thyfelf," was reckoned fo excellent a fay*
ing, that they fuppbfed it to be a revelation from
Heaven. And, in the holy fcriptures, we have
many exhortations to felf-examination. I (hall only
mention that of the apoftle Paul, 2 Cor. xiii. 5.
" Examine yourfelves, whether ye be in the faith ;
prove your own felves : know ye not your own felves,
how that Jefus Chrift is in you, except ye be re-
probates ?" Nay, after all our pains to examine our-
felves, there ought to remain fuch a fufpicion of
our own treachery, as fhould make us intreat, hum-
bly and earneftly, the more impartial {rial of a
heart fearching God, Pfal. xix. 12. u Who can un-
derftand his errors ? Cleanfe thou me from fecret
faults." Pfal. cxxxix. 23,24. " Search me, O Godl
and know my heart: try me, and know my thoughts:
and fee if there be any wicked way in me, and lead
me in the way ever) aft ing."
3. From what hath been faid, let me befeech all,
but efpecially young perfons, to beware of the begin-
nings of fin. It may be faid of fin in general, as
Solomon fays of ftrife, " the beginning of it is like
the letting out of water*" Beware of all that dif-
Vol. III. N
14* *HE DECEITFULNESS OF SIN. Ser. 4.
courfc which tends to give you flight thoughts of
any fin. Sometimes men confider fins as fmall fins,
and therefore tolerable. Many parents have thought
it wrong to check their children for the follies and
levities of youth, and have found, to their melan-
choly experience, that when follies had been fufter-
ed to ripen into crimes, they had taken too deep
hold to be rooted up. Many make light of fin by
comparifon. How common is the pretence of the
drunkards : We are harming nobody ; we are not
ipeaking ill of our neighbours ; we are not opprefT-
inrg the poor. In the mean time, they are foon led '
to .curfing and blafphemy ; and, perhaps, by their
riotous living, they are unable to pay their juft
debts, rob the induflrious poor of their right, and,
for the indulgence of a beaflly appetite, bring their
own offspring to beggary and ruin. Such is the
behaviour of many of your harmlefs people; men
of focial friendly difpofitions, that, if you believe
them, would not wrong their neighbour of a far-
thing to their knowledge ; and yet it would be happy
for any man to fall into the hands of high- way rob-
bers rather than into their fociety. How fhort-
fighted men are ! they not only forget to look for-
ward to the other world, but look not even to any
diflance in this. From time to time we are made
fools by fin, which never afks more of us than the
prefent compliance •, yet if this is granted, never
leaves us till our flate is irrecoverable. What reafon
have all to be afraid of that deplorable hardnefs of
heart which is the confequence of the continued in-
dulgence of fin. Let us never confider any fin by
itfelf, but together with that ugly train which it
draws behind it; and then,, though our falfe hearts
Ser. 4. THE DECEITFULNESS OF SIN. I43
might plead for the indulgence of a Tingle luft, they
may not be fo willing to fubmit to that deluge of
vice which follows fall at its heels.
4. In the laft place, I fhall clofe the fubjetf:, by
addrefling an exhortation to thofe of my hearers,
who have been long and hardened finners *, who
have many habits of vice cleaving to them ; who
have hitherto defpifed the gofpel, and even fat w
the feat of the fcornful. No doubt, you have heard. .
in vain, and perhaps with contempt, many exhor-
tations of this kind before j and therefore there is,
humanly fpeaking, but little hope, that any thing
lean fay will have the effe£t. However, as cur
blefled and gracious Matter has commanded his got-
pel to be preached to every creature, this Prince of
the kings of the earth is able, by his Spirit accom-
panying the word, to lay the proudeft and the bold-
eft of his enemies proflrate at his feet ; let me be-
feech you, in his name, to hear, that your fouls
may live. "Why will you longer continue at enmity
with him, while he is offering you mercy ? nay, he
is treating you with mercy in every inflance of his
land providence, in the renewed meflages of his
blefled word, and in his dying agonies on the accur-
sed tree ? Have you been long wedded to fin ? he is
able to fet you free ; he came to deftroy the works
of the devil, and is able to knock off the ftrongeft
fetters, and reftore liberty, to the mod forrowful
captive. " We then, as workers together with him,
befeech you alfo, that ye receive not the grace of
God in vain." Remember, on the other hand, I
befeech you, the dreadful vengeance that awaits
tte defpifers of the gofpel. If you flill refufe the
144 THE DECEITFULNESS OF SIN. Ser. 4*
gracious ofFer ; if you will not fuffer his mercy to
be glorified in your recovery, his holinefs, power,
and juftice, (hall be illuftrated in your perdition.
Time i$ haftening away j judgment is haftening on ;
no refufmg to appear at that bar ; no deceiving or
biafilng that judge ; no room to efcape *, no fource
of confolation under that fentence. How unfupport-
able the reflection on opportunity irrecoverably loft !
And how terrible the fan&ion which follows upon
the offer of mercy ! You may read it, Prov. i. 24, —
31. " Becaufe I have called, and ye refufed, I have
ftretched out my hand, and no man regarded ; but ye
have fet at nought all my counfel, and would none of
my reproof : I alfo will laugh at your calamity, I will
mock when your fear cometh. When your fear
cometh as defolation, and your deftruclion cometh
as a whirlwind ; when diftrefs and anguifh cometh
upon you. Then fhall they call upon me but I will
not anfwer ; they fhall feek me early, but they fhall
not find me : for that they hated knowledge, and
did not chufe the fear of the Lord. They would
none of my counfel ; they defpifed all my reproof :
therefore fhall they eat of the fruit of their own way
and be filled with their own devices."
I only add, if any impreffion is made on your minds
of the importance of eternity, fufFer it to abide there.
Let it have an immediate efFe£t. Of all the deceits of
fin or Satan, none more fatal than that of putting off
convictions to a more convenient feafon. I conclude,
therefore, with the words of Solomon, Ecclef. ix. ic.
" Whatfoever thy hand findeth to do, do it with
thy might 5 for there is no work, nor device, nor
knowledge, nor wifdom, in the grave, whither thou
goeft.,, Amen.
SERMON V.
THE BELIEVER GOING TO GOD AS HI:
EXCEEDING JOY.
Psalm xliii. 4.
Then <ic:ll I go anto the altar cf God, unto God my ex~
* cee 'ding joy,
JlT is of great moment to attend to the proper
mixture of reverence and love which ought to pof-
fefs our hearts in the worfhip of the living God.
If they arife from proper principles, they will not de-
stroy or weaken, but ftrengthen one another. A be-
liever can never lie too low in the duft before the
moil holy God •, he can never be too fenfible either
of his diftance as a creature, or his guilt and unwor-
thinefs as a fmner : but, at the fame time, he can ne-
ver be too deeply penetrated with a fenfe of divine
love, or have too ftrong and ardent defires after com-
munion and fellowfhip with God. The truth is, the
lower we are in our own fight, it doth but the more •
illuftrate and magnify all the grace that is fhewn to
us in the gofpel : and the more joyfully we contem-
plate the fulnefs of our portion in an infinite God,
•it will but the more bring back this reflection, and
conftrain us to confefs that we are lefs than the
leaft of all his mercies.
N-3
1+6 THE BELIEVER GOING TO GOD Ser. £>
In feveral paflages of the Pfalms of David, we
have very warm and fervent expreflions of the de-
light which the man after God's own heart had in
the worfhip of his fan&uary. There are few of
rhefe more beautiful and forcible than the paflage
of which my text is a part, M O fend out thy light
nnd thy truth ; let them lead me j let them bring
me unto thy holy hill, and to thy tabernacles. Then
iui// I go unto the altar of God, unto God my exceeding
joy" That which feems to have brought the Pfal-
mift to this ftriking and beautiful thought, was, his
being under the preflure of heavy affliction ; and,
particularly, in a flate of diftance and banimment
from the temple fervice. This led him to flee for
refuge to God, his almighty friend and unchangea-
ble portion. Did the Pfalmift then go to God as his
confolation in diftrefs ? What reafon is there for
every Chriftian to go to him as his Father and his.
God, not only for fupport under the various trials of
this mortal flate, but for happinefs and peace after
he hath feen and felt the inherent vanity of every
created enjoyment ?
All I mall further add upon the words is, that
what David is here praying for, is to be brought to
the temple of God, to have accefs to his courts, and
communion with him there. This he plainly looks
upon as a fource of exceeding joy ; and furely to
thofe who are duly difpofed for it, there is not, there
cannot be, in this world, a more delightful employ-
ment than the joint celebration of our Creator and
Redeemer's praife ; than the united voice of his fer-
vants in his temple. It is the nearell approach we can
make to the employment of heaven, and the moft
$er. £r AS HIS EXCEEDING JOY. I47
fenfible foretafte we can have of its happinefs In this
foreign land.
But, my brethren, I muft limit the fubjeft to what
is the particular and diftinguifhing employment of
this day, — the holy ordinance of the Lord's f upper,
commemorating our Redeemer's dying love. This
was called by the ancients the Euckarift, or Sacrifice
of Praife. And* indeed, no difpofition is more pro-
per or neceflary, in attending upon it, than a joyful
and thankful frame of fpirit. This will be like a
precious perfume, which will fill the houfe with its
fragrance, and will greatly ftrengthen every other
gracious difpofition ; and therefore, my intention is,
through the afliftance of divine grace,
I. To fhew you what matter of Joy and- fatisfac-
tion there is to every fincere Chriftian, in what is
reprefented to our view in the facrament of the Lord's
fupper 5 orr for what reafons we ought, in this fo-
lemn fervice in a particular manner, to go to God as
cur exceeding joy.
Having done fo, I fhall make fome practical im-
provement of the fubjeft for your inftru&ion and
direction.
I. In the firft place, then, I am to fhew you what
matter of joy and fatisfa&ion there is to every fin-
cere Chriftian, in what is reprefented to our view in
the facrament of the Lord's fupper ; or for what
reafons we ought, in this folemn fervice, in a parti-
cular manner, to go to God as our exceeding joy. I am
deeply fenfible, my brethren, that I have entered on
a taifc to which I am very unequal, to raife your
I48 THB BELIEVER GOING TO GOD Ser. 5.
minds to that fubllme temper of joy in God, and to
difclofe that fountain of joy there is to every believer,
in what his Redeemer has done and is ftill doing
for him. It is fo great a fubje£~t, that we ourfelves
may fee how unfit a mortal tongue is to fpeak of it : and
therefore, I mall in the entry, pray " that God may
flied abroad his love in our hearts ; that he may fend
forth his light and his truth, thatthey may be guides
to us;" and accompany the word fpoken with
the powerful energy of the Spirit of confolation.
But a little of that real communion with God which
is the work of his Spirit, and which he fometimes
vouchfafes to his people, will give them fuch a live-
ly fenfe of bis love and joy in him, as they them-
felves know may be felt, but cannot be exprefled :
and I cannot forbear already obferving to you, that
the meaneft real Chriftian fhall, one day in the high-
er houfe, have fuch a fulnefs of joy, and fuch con-
ceptions of God and his Redeemer's love, that he
fhall look down, with wonder, at the weak and im-
perfect flretches of our imagination after it now.
But fo long as we are here, let us patiently content
ourfelves with what is given us as neceflary to fup-
port our weary fteps in this defolate wildernefs \
with what this ordinance, instituted for enlivening
our faith fupplies us for our comfort and joy.
For this purpofe, let me beg your attention to the
following considerations.
1. You ought to go to God, in this ordinance, as
your exceeding joy, becaufe in it you have the ful-
]e(l afTurance, and the cleared evidence of the for-
givenefs of your fins, and peace with your offended
Maker. This is the preliminary mercy which, with
Ser. £. AS HIS EXCEEDING JOY. 1 49
refpeft to fallen creatures, muft open the way to
every other bleffing. Nothing fo much damps our
joy in God, and lefiens our fati;fa£tion ill addrefling
him, as confcioufnefs of guilt. This it is that makes
religion fo unpleafant to the carnal worldling ; even
the fecure finner, who feems to walk without fear,
is yet deterred by natural confcience from drawing
near to God. He does all in his power to rid his
mind of the thoughts of God's ordinary and con-
(tant prefence with him in every place. A horror
of his Maker poffeffes his mind at all times ; he can-
not love him as a gracious Father, becaufe he hates
him as an enemy, and fears him as a righteous
judge. Nay, the fame thing it is that makes us all
feel fo frequently an averfion at the duties of reli-
gion. The cold hand of a fpirit of bondage freezes
up the affections. Trembling and fear taketh hold
upon us. An inward dread and jealoufy of our own
ftate throws a gloom and darknefs, as it were,
through the temple of God. And, with whatever
ftrength or beauty the promifes or privileges of the
faints may be fet forth, there is a fecret reftraint up-
on us, and as a voice difcharging us from touching
them, as forbidden fruit. Were we but as pure,
and free from guilt, we mould, with as much joy
and fatisfatYion, draw nigh to God, as the angels
do in heaven.
I have been the more full in opening this to you,
that you may fee the foundation there is in nature,
and in fact, for the leading doctrine of the gofpel,
" Chrift Jefus fet forth as a propitiation for fins,
through faith in his blood."
His blefied body was broken, and his precious
TJO THE BELIEVER GOING TO GOD Ser. 5.
blood was fned, for the remiflion of fins. Are you
to commemorate this ? are you to receive the vi-
fible figns and the appointed feals of it ? does not.
this afTure you, that your fins are forgiven for
ChrifVs fake ? Are your fins very great ? are they
many in number, and heinous in their aggravations ?
Confider die infinite value of this facred blood.
It was no lefs than that of the eternal Son of God,
who cheerfully undertook our caufe : f« and the Lord
laid on him the iniquity of us all." Ifa. liii. 5. "He
was wounded for our tranfgreflions, he was bruifed
for our iniquities 5 the chaftifement of our peace
was upon him j and with his ftripes we are heal-
ed." O unfearchable myftery ! O the infinite ho-
linefs of God ! O the tremendous juftice of God !
How well may the exhortation be prefled, Ifa. i. 18.
" Come now, and let us reafon together, faith the
Lord : though your fins be as fcarlet, they {hall be
as white as fnow ; though they be red like crimfon,
they fhail be as wool." Well may we fay with the
apoftle Paul, 1 Tim. i. 15. " This is a faithful
faying, and worthy of all acceptation, that Chrift
Jefus came into the world to fave finners, of
whom I am chief." Are- you afraid of the con-
demning fentence of the law, Gal. iii. 13. " Chrift
hath redeemed us from the curfe of the law, being
made a curfe for us." Are you afhamed to appear
before God in your own undeferving character, hear, .
and comply with your Saviour's own counfel, Rev.
iii. 18. " I counfel thee to buy of me gold tried in
the fire, that thou mayeft be rich, and white rai-
ment, that thou mayeft be clothed, and that the
fhame of thy nakednefs do not appear; and anoint
Ser. J. AS HIS EXCEEDING JO?. 1 5*.
thine eyes with eye-falve, that thou mayeft fee."
In the fpotlefs robes of your Redeemer's righteouf-
nefs, you (hall be adorned for the courts of your
God, and dwell in his prefence. Are you afraid to
apply all this to yourfelves ? This is the exprefs
purpofe of the facrament of the Lord's fupper, to
confirm and clofe the covenant of peace with every
partaker. Do you doubt the fincerity of the offer
upon God's part ? See him difpenfmg the healing
medicine, " This is my body which was broken for
you ; this do in remembrance of ine. As often as
you eat this bread, and drink this cup, ye do fhew
the Lord's death till he come." Hear him faying,
Matth. xi. 28. " Come unto me, all ye that labour
and are heavy laden, and I will give you reft."
Hear him further faying, John vi. 37. " Him that
cometh to me, I will in no wife call: out." Ifa.
Iv. 1. " Ho, every one that thirfteth, come ye to
the waters ; and he that hath no money, come ye,
buy and eat ; yea, come buy wine and milk with-
out money, and without price," Rev. xxii. 17.
" And the Spirit and the bride fay, Come ; and let
him that heareth fay, Come ; ^and let him that is
athirft, come. And whofoever will, let him take
the water of life freely." All who have truly
groaned under a fenfe of guilt may here fee
their pardon fealed, and may and ought to rejoice
in it as theirs ; and, unlefs they doubt the faithful-
nefs of God's word, or the efficacy of their Saviour's
merit, may triumph in both, and fet at defiance the
thunders of the law, the reproaches of cOnfcience,
and the accufaticns of the devil. They may fay,
with the apoflle Paul, Rom. viii. 33, 34. « Who
I52 THE BELIEVER GOING TO GOD Ser. 5.
(hall lay any thing to the charge of God's ele& ? It
is God that juftifieth : who is he that condemneth ?
It is Chrift that died, yea rather, that is rifen again,
who is even at the right hand of God, who alfo mak-
eth interceflion for us."
2. You ought to go to God, in this ordinance, as
your exceeding joy, as it affords the ftrongeft and
mod illuftrious proof of divine love. This, my
brethren, is the immediate fubjeft of our contem-
plation in the Lord's fupper ; and I chufe to con-
fider it as an argument by itfelf, feparately from its
fruits, becaufe nothing ferves more to heighten our
affe&ion to, and delight in God, than a firm perfua-
fion of his love to us. Is it a comfortable thing to
have the pardon of our fins ? It is alfo unfpeakably
refrelhing,' and even ravifhing, to view, in faith, the
wonderful means by which it is accompliihed. We
may confider, (hortly here, the riches of redeeming
grace, as extending to the finners of Adam's race in
general ; and, then, what it is for every believer to
confider himfelf as the determinate object of divine
regard in the councils of peace. The whole perfec-
tions of an infinite God mine with united luftre in
the woik of redemption. His power, wifdom, ho-
linefs, and juftice, are feverally and jointly illuftrated
in it. His unfearchable wifdom is mentioned, Rom.
xi. 33. " O the depth of the riches both of the wif-
dom and knowledge of God ! Plow unfearchable
are his judgments, and his ways pafl finding out !"
His mighty power, Eph. i. 19. " And what is the
exceeding greatnefs of his power to us-ward, who
believe, according to the working of his mighty
power." The righteoufnefs of his government,
Ser. £. AS HIS EXCEEDING JOY. 153
Rom. iii. 26. " To declare, I fay, at this time, his
righteoufnefs, that he might be juft, and the jufti-
fier of him which believeth in Jefus." But love is
mod confpicuous of all ; and is therefore molt fre-
quently infilled on: John iii. 16. " God fo loved
the world, that he gave his only begotten Son, that
whofoever believeth in him, mould not perifh, but
have everlafting life." Rom. v. 8. " God commend-
eth his love towards us, in that while We were yet
finners, Chrifl died for us." Eph. iii. 17, 18, 19*
" That Chrift may dwell in your hearts by faith ;
that ye being rooted and grounded in love, may
be able to comprehend, with all faints, what is the
breadth, and length, and depth, and height, and to
know the love of Chrift, which pafTeth knowledge."
And, indeed, my brethren, it pafTeth the power of
man to open fully the greatnefs of the love of God
to Tinners in Chrift Jefus. , It is a fubjeel: which we
are fo far from being able now to exhauft, that it mail
afford matter for adoring inquiry to all eternity,
whilft the everlafting God lives and reigns with his
faints, and unfolds to them, age after age, more am-
ple views of his goodnefs and greatnefs. By wrhat
(hall we meafure the love of a friend, but by the
greatnefs of his gifts ? What fentiment then fliall
we entertain of the love of God for his (juftly fty-
led) unfpeakable gift ? He has given us his only be-
gotten Son, (i who was from eternity in the bofom
of the Father ; the brightnefs of his Father's glorv,
and the exprefs image of his perfon f* the beft and
greateft of created beings, nay, the whole creation
itfelf had been nothing compared to it.
The truth is, I am ready to think that there
Vol. III.. O
154 THE BELIEVER GOING TO GOD. Ser. 5.
feems to be fomething like divine contrivance, and
infinite defign, in this particular -circumftance. All
created things are in themfelves equal, and alike
eafy to the power of God, being but the effe&s of his
{imple will. For this reafon there could be no com-
parative greatnefs in any fuch gifts. There was
therefore but this one way left to exprefs an uncom-
mon degree of love, that he who was one and equal
with the Father, mould himfelf be employed in the
mefTage, and " bear our fins in his own body on the
tree." Nothing elfe could have made man an ex-
penfive purchafe. Nothing elfe that God could be-
ftow, would have had any appearance of doing vio-
lence to himfelf; or could give meaning and beauty
to that exprelTion, Rom. viii. 32. " He that fpared
not his own Son, but delivered him up for us all,
how fhall he not with him alfo freely give us all
things ?" The Lord of the vineyard, in the parable,
is reprefented as in fufpenfe, how to fall upon a me-
thod to break the ftubbornnefs of the hufbandmen.
•Luke xx. 13. " Then faid the Lord of the vineyard,
What (hall I do ? I will fend my beloved Son, it may
be they will reverence him when they fee him." Let
us paraphrafe and apply it. God, who bears the per-
fon of the mailer of the vineyard, may be fuppofed to
fay, What fhall reclaim thefe obftinate children of
mercy, become rebels ? Nothing but the invincible
force of fuperior love. But wherein fhall the love of
the eternal God appear to advantage ? in nothing
but an eternal gift : they fhall not be cheeply pur-
chafed, they fhall be bought with blood, with that
iacred blood, which fhall be the furprife of an-
gels, and the wonder of heaven. Thefe refle&ions
Ser. 5. AS HIS EXCEEDING JOT. 1 55
I would make with reverence, on this elevated and
delightful, but awful and tremendous theme. One
thing appears clearly from them, that it is not only
obfcuring the luftre, not only weakening the force,
but deftroying the very being of redeeming love, to
deny the proper and eternal Godhead of Chrift, the
Mediator. But, Oh ! my brethren, what an im-
provement is it, to the contemplation of the love of
God, for each of us to confider himfelf as having
been from eternity the object of it. While I tafte
the dreams of his bounty, may I thus trace it back
to its fource ! Did he love me from the foundation
of the world ! Did he pity me, when in unprovoked
rebellion agamft him ! Did he make fo gracious pro-
vifion for my recovery and falvation ! Did he make
atonement for my guilt, by the blood of his1 own Son !
and conquer my heart by the power of his fovereign
grace ! What returns of praife and gratitude are his
due ! With what joy ought I to remember my Re-
deemer's death at his table, in t?he hope of fharing
with him his crown and his throne, in a higher
ftate I
3. You ought to go to God> in this ordinance, as
your exceeding joy ; as you have in it the cleared and
fulleft aflurance of receiving from him all that is
neceflary for your comfort and happinefs, while you
continue here. There are, in a ftri£t fenfe, but two
ends of going to God in his worfliip- and ordinances,
to exprefs our fenfe of, and thankfulnefs for favours
received, and as beggars for more. Now, my bre-
thren, in this ordinance you are not only called to
celebrate the love of a gracious and reconciled God,
but to truft in the fulnefs of an all-fuflicient God,
02
I56 THE BELIEVER GOING TO GOE* Ser. £.
That we may view this the more diftin&ly, there
are thefe two kinds of bleffings we ftand in need of,
thofe that relate to our fpiritual life, and thofe that
relate to our temporal comfort.
1/?, Thofe that relate to the fpiritual life. What
is the great defire of every real fervant of God in
this houfe ? Is it not to have your hearts more inflam-
ed with the love of God, and more devoted to his
fear ? Is not fm your greateft burthen, and its re-
maining influence your greateft grief ? Now, where
can you have a more reafonable hope of getting your
gracious difpofitions'ftrengthened, or your fins mor-
tified, than at a communion table. Is it not exprefs-
ly defigned for your fpiritual nourifhment, and
growth in grace ? And as the inftitution of thefe
fenfible figns is- a remarkable proof of divine conde-
fcenfion, fo I can hardly conceive any thing more
wifely and happily calculated for this excellent end.
What can more ftrengthen your faith in a dying Sa-
viour, than being allowed to look upon the figns of
his broken body, and his blood poured out ? What
can fpeak greater peace to the confcience, than your
being allowed and invited to receive him explicitly ?
" This is my body broken for you." What can more
happily ferve to kindle and inflame your love to God,
than the immediate contemplation of his infinite love
for you ? Where can you take fuch a hateful view
of fin, as a detefted object, as at the Lord's table,
where you fee it in your Saviour's fufFerings ? Where
2nd how can you lay fuch a bond upon the con-
fcience, as by receiving the feals of this facred en-
gagement ? How can you give fuch a deadly wound
to your ftrongeft lufts, as by nailing and affixing
Scr. £. A3 HIS EXCEEDING JOY. I57
them to your Redeemer's crofs ? What motive of
future obedience equal to bearing about in your bo-
dies the dying of the Lord Jefus ? See what the
Apoftle fays, 2 Cor. v. 14. " For the love of Chrift
conftraineth us, becaufe we thus judge, that if one
died for all then were all dead." Gal. ii. 20. " I am
crucified with Chrift : naverthelefs I live ; yet not
I, but Chrift liveth in me ; and the life which I
now live in the flefh, I live by the faith of the Son
of God, who loved me, and gave himfelf for me."
What remedy can you find for your own weaknefs,
like the all-fufficiency of Chrift ? Col. ii. 9. " For
in him dwelleth all the fulnefs of the Godhead bo-
dily." 1 Cor. i. 30. " Ofhimareye in Chrift Jefus,
who of God is made unto us wifdom, and righte-
oufncfs, and fanc"Ufication, and redemption." I will
not fo widely handle the fubje£t as to cite to you
all the paflages which fhew that the fpirit of fan£H-
fication is a part of the purchafe of your Redeemer,
and one of his gifts to thofe who humbly implore
it. Is it not well known, and do not believers at
his table, fenfibe of their own weaknefs, and confi-
dent of their Saviour's power, get their feet upon
the necks of their enemies, and fay, " I can do all
things through Chrift ftrengthening me."
2cl, They have here all things neceflary for their
temporal comfort. They have a complete remedy,
for their cares, as well as their fins. As at the
Lord's table you lay hold of the covenant of peace,,
fo there, if any where, you may fee, that it is or-
dered in all things and fure ; your food and raiment
and all neceflary provifion, is contained in it ; and
Chrift's body is the pledge. How gracious the pro-
o3
158 THE BELIEVER GOING TO GOD Scr. 5.
mife ! your heavenly Father knoweth that you have
-iced of thefe things, Pfal. xxxiv. 8, 9, 10. " O
taftfc and fee that the Lord is good: Bleffed is the
man that trufleth in him. O fear the Lord, ye his
faints : for there is no want to them that fear him.
The young lions do lack, and fuffer hunger; but
they that feek the Lord (hall not want any good
thing." Ifa. xxxii 16. "He {hall dwell on high;
his place of defence fhall be the munitions of rocks ;
bread fhall be given him, his waters fhall be fure."
Deliverance from fufFering is contained in it, Pfal.
xxxiv. 19. " Many are the afflictions of the righ-
teous, but the Lord delivereth him out of them all."
Strength and grace to fuffer with patience is con-
tained in it, Ifa. xliii. 2. " When thou pafiefl
through the waters, I will be with thee ; and
through the rivers, they fhall not overflow thee ^
■when thou walked through the fire, thou fhalt not
be burnt, neither fhall the flame kindle upon thee."
The fanclitied ufe and improvement of fufFering is
contained in it. Rom. viii. 2&. " And we know
that all things work together for good to them that
love God, to them who are the called according to
his purpofe." 2 Cor. iv. 16. " For which ca ufe we
faint not *, but though our outward man perifh, yet
the inward man is renewed day by day." Confider
efpecially, that at the Lord's table you have an im-
mediate view of the great foundation of reliance on
divine providence, Rom. viii. 32. " He that fpared
not his own Son, but delivered him up for us all,
how fhall he not with him alfo freely give us all
things." That God, who was fo lavifh of his love,
as not to fpare even his own Son, but gave him
Ser. 5. AS HIS EXCEEDING JOY. 1 59 %
up to be defpifed, buffeted, and crucified for you,
will not be fo inconfiitently hard, as to refufe the
fmall gift in comparifon of a little earthly good*
He whofe foul was redeemed by the blood of Chrifl
fhall not lofe his body for a little bread.
I cannot help obferving here, of what univerfal
ufe and benefit the doctrine of Chrifl crucified is,
and how high a place it ought to hold in our efteem.
It is not only ufeful for afluring us of the pardon of
fin, but makes us fuperior to all thofe fufferings
of every kind which took their rife from fin. The
path of a Chriftian is fometimes thorny and difficult >,
and many of the weaker order of faints have even
a greater fenfibility of the inconveniencies of life
than fome thoughtlefs finners. Thefe lafl maintain
a fort of buflle and contefl for worldly pleafure,
and, with a flurdy felf-fufficiency, can, if I may
fpeak fo, return the blows and buffets of adverfe
fortune, while the feeble of Chrifl's flock become
funk and heartlefs under a frowning providence.
But is not the Lord's table a place of refuge ? and
is it not matter of experience, that they have found
confolation there ? Whatever their complaints have
been, whether of ficknefs, or poverty, or lofs of
relations, or the flanders of their enemies, they
have adored the fovereign will of God in them all ;
they have been brought to a placid fubmiflion to his
providence in them all ; nay, they have happily (een
and confefled his wife and merciful purpofe in them
all. It was not without a view to his trials, that the
Tfalmift, in the text, defires to go unto the altar
of God, unto God his excceeding joy. And you may
fee how he expreffes himfelf in. the following verfe.
I.6o THE BELIEVER GOING TO GOD Ser. £.-
" Why art thou caft down, O my foul ? and why
art thou difquieted within me? hope in God; for
I mall yet praife him, who is the health of my
countenance, and my God.
/[thy I come now, in the laft place, to obferve,.
that this ordinance is a fource of joy, as it is a pledge
and earned of heaven ; a fore-tafte of that eternal,
happinefs which God hath prepared for his faithful
fervants in the world to come. This, my brethren,
ought never to be out of our view while we fojoum
in this valley of tears.
This eternal joy is what our Redeemer has given'
us the fulleft aflurance of. It is he who hath,
drawn afide the curtain, and opened to us a joyful
profpecl: into the holy of holies, into the blefled
manfions of perfection, purity, and happinefs with-
in the vail. In one of his laft difcourfes to his-
difciples when he was about to leave them, he tells
them it was to be but a fhort feparation ; for
that he would come again, and carry them with
him ; and that they fhould never more be divided,
John xiv. 2. " In my Father's houfe are many man-
fions ; if it were not fo, I would have told you : I
go to prepare a place for you ;" and not only hath
he left the promife of his return, but hath infti-
tuted this ordinance, on the one hand, to keep up
the memory of his former appearance ; and, on the
other, to keep up our hopes of his fecond coming,
and what he will then beftow, i Cor. xi. 23. " As
often as ye eat this bread, and drink this cup, ye do
{hew the Lord's death till he come." It is intend-'
ed to fupport the languiming faith of his people*
and make them tread with conftancy, in his flrengtb,
Ser. 5. AS HIS EXCEEDING JOY. l6l
the fame paths of virtue and felf-denial that he did,
in hopes of (hortly fharing his crown and reward,
Heb. xii. 1, 2. " And let us run with patience
the race that is fet before us, looking unto Jefus
the author and finifher of our faith ; who, for the
joy that was fet before him, endured the crofs, de-
fpifing the mame, and is fet down at the right hand
of the throne of God." And how highly proper is
this inftitution for pointing us to the glorious ifiue
of our Chriftian conflict ? In it we have at once
a proof of the certainty — of the excellence — and
even fome perception of the nature of the heavenly
glory.
How certain and infallible is that happinefs to the
faints, which our exalted Redeemer, the Amen and
faithful Witnefsy hath pafTed his word for, and gone
before in our name to take pofieflion of ? Heb. vi.
19, 20. " Which hope we have as an anchor of the
foul both fure and ftedfaft, and which entereth in-
to that within the vail, whither the forerunner is for
us entered." — 1 Cor. xv. 23. " But every man in his
own order, Chrifl the firft fruits, afterward they
that are ChrirVs at his coming.'^ However high
an hope it may feem for fuch as we are, to afpire
to a flation fo near the throne of God, to his pre-
fence and fellowfhip ; yet it is not too much, after
what is already beftowed upon us ; after what Chrifl
hath done, it can be^et no furprife, that this fhould
be the conclufion of it; after he hath borne our fins
in his own body, and with his own blood warned a-
way our guilt : after he hath fan£Hfied and cleanfed
us by his Holy Spirit, made us the children, and im-
printed the image of his Father upon our hearts ;
1 62 THE BELIEVER GOING TO GOD Ser. $.
after he hath kindled in our fouls a flame of divine
love, and made us content with nothing but himfelf,
and with no place where he is not ♦, furely he will
not leave us comfortlefs ; he can have no other de-
fign than to carry us to live with him, and reign
with him for ever and ever.
Does not this reprefentation alfo ferve to fhew the
excellency of the heavenly glorv ? It is called in fcrip-
ture, " the purchafed porTeflion." And, oh ! my
dear brethren, how great, beyond expreflion, mud
that inheritance be, which was fo dearly bought, for
which every price but the blood of the eternal Son
of God was rejected ! See his body broken and his
blood fhed ; and there fee what heaven has coft ;
and this it coft to him who had dwelt there from
eternity, and could not be deceived in its worth. It
was no unneceflary expence, idly thrown away, but
what alone was equal to the glorious purchafe. Had
we nothing elfe by which to guefs at that which
eye hath not feen, this of itfelf ought to be fuffi-
cient to raife our hopes to the higheft pitch, and
give us the moil, exalted conceptions of its infinite
glory.
And may I not add upon this head, my brethren,,
that this ordinance is to many, an earneft and fore-
tafte, as well as an affurance, of the happinefs of hea-
ven. Is it not the fenfible communion with God,
which fome of his faints even here enjoy, a refem-
blance, though faint, of that full and perfect com-
munion which they fhall enjoy with their Creator
and Redeemer in the world above? John xiv. 23.
" If a man love me he will keep my words, and
jpj Father will love him, and we will come unto
Ser. 5. AS HIS EXCEEDING JOY. 163
him, and make our abode with him.'' "What is
heaven but to be free from fin, to contemplate the
glory of an infinite God, to be filled with a fenfe
of his love, and to be beyond the reach of tempta-
tion to offend him any more ! Ttfow when the be-
liever fees his pardon fealed with his Redeemer's
blood ; when he is filled with a hatred of all fin, and
a humble confidence of being delivered from its
power > when his very complaints are put to filence,
and the frailties of a dying body are left behind, or
fwallowed up by the hope of a blefled refurre&ion ;
what is this but the very dawn of heaven in the
foul ! what is this but the fhout of victory ! and
an earned of that day of complete triumph, when
all his enemies fhall be brought under his feet !
I am fenfible that the frame of many communicants
will be but a bad emblem of heaven ; and, if they
meafure it by that ftandard, it will give them but
low and forry notions of it. This however is not
the cafe with all ; and there are few real Chriftians,
but, in fome parts of their lives, have felt fuch in-
ward joy in God, that they have been ready to fay
with the difciples in the mount of transfiguration,
It is good for us to he here. Neither is there any place
where it may be more reafonably expected than at
a communion table : every pious loul mould breathe
out this prayer of the Pfalmilt, Pfal. lxiii. 1, 2, 3, 4.
" O God, thou art my God; early will I feek thee:
my foul thirfteth for thee, my flefh longeth for
thee in a 'dry and thirfty land, where no water is :
to fee thy power and thy glory, fo as I have feen
thee in the fan£tuary ; becaufe thy loving-kindnefs
is better than life, my lins fhall praife thee. Thus
164 THE BELIEVER COING TO GOD Ser. 5.
let us furvey the picture of his agony drawn by him-
felf, and let us remember what it promifes, and
what he is now gone to prepare for his faithful fol-
lowers.
2. Let us, by way of improvement, confider a lit-
tle for whom this joy is provided ; does not this
need explication ? And are not many of you faying
within yourfelves, furely obftinacy itfelf cannot de-
ny, that here is great caufe of joy to fome: but who
are they ? is it not a joy with which a ftranger cannot
intermeddle, that pertains only to a privileged few I
This inquiry is higly needful, as the great fpring
of joylefs communions is the want of a perfonal ap-
plication of the bleflings of our Redeemer's purchafe.
That I may neither unwarrantably difcourage any,
nor proflitute this precious privilege to the unwor-
thy, I (hall obferve, that this joy is truly applicable
to all to whom it is defirable ; to all whom it may-
be ufeful, but in different lights, according to their
different characters.
\Ji9 All thofe who have not only lard hold on
-Chrift for falvation, but have fome degree of humble
confidence in the divine mercy, on whom the Lord
has lifted up the light of his reconciled countenance.
If there are any fuch among us, as God forbid but-
there were, they ought ; but why do I fay they
ought ? for, no doubt, they certainly will go to God
us their exceeding joy. To you, my brethren, it
belongs, with wonder and gratitude, to furvey thefe
bleflings to which you know your title, and to join
in that heavenly anthem, Rev. i. 5, 6. " Unto him
that loved us, and warned us from our fins in his
own blood, and hath made us kings and priefb
Ser. 5. AS HIS EXCEEDING JOY. l6;
unto God, and his father, to him be glory, and domi-
nion for ever and ever. Amen." Rev. vii. 12." Blet-
fmg, and glory, and wifdom, and thankfgiving, and
honour, and power, and might, be unto our God for
ever and ever. Amen." Let your faith follow your
rifen Redeemer to his Father's throne, and look for-
ward to what he is doing and preparing for you, as
well as backward to what he hath already done. If
Satan be under your feet ; if fin be crucified on your
Saviour's crofs; and cares and forrows kept at a dif-
tance, I hope it will help you to fome conception of
the felicity of that ftate, " where there fhall be no
more curfe, but the throne of God, and of the
Limb fhall be in it, and his fervants mall ferve
him."
2d/y, In this ordinance there is matter of joy and
eonfolation to the fearful and doubting Ghriftian,
who, not without defires after God, and the remem-
brance of his name, yet is full of folicitude and anx-
iety, and dare not pofitively affirm his own intereu;
in the Saviour. What is fet before us in this ordi-
nance, particularly what I have this day opened up
on the fubjetl:, will {hew how well it is fitted for
flrengthening the weak, and confirming the feeble-
minded. But, to explain this propriety a little, let
me afk you, is your doubt of God's willingnefs to
receive returning finners ? This doubt the Lord's
fupper is a full refolution of ; this table fpread by
his appointment, is an exprefs (lipulation on his
part, of pardon and peace, to all who are willing to
accept of them on the terms of the gofpel. Well,
but what are the terms of the gofpel ? Infinitely free
and gracious on the one hand, and exceeding ftritt
P %
1 66 THE BELIEVER GOING TO GOD Ser. $*
and fevere on the other •, full forgivenefs to the chief
cf finners, without any merit or qualification on their
part ; complete deliverance from the power of cor-
ruption ; and fancHfication by the Holy Spirit of
grace. What then are the fevere terms ? Truly
to accept of them juft as fully and freely as they are
offered ; to receive forgivenefs as mere mercy, which
we have not dcferved, and defire deliverance from
every fin without exception ? and to expect, to ob-
tain it, not from ourfelves, but by the ftrength that
is in Chrift : the true felf-denial of the gofpel is the
harden^ facrifice to human pride. Men may cry up
morality, and boaft of it, and truft in it, and never
practife it ; but heartily to approve of the whole law
of God, and breathe after conformity to it, as the
purchafe of Chrift's death, and the effecl: of our
union, with him, and giving the honour of it only to
him, this, if I mifbke not, is the obedience of faith.
Now, do you doubt whether you have accepted
Chrift on thefe terms. This is not doubting, but
refufing: and I have no confolation for you. But
if you are willing that Chrift {hould be all, and you
mould be nothing, and fincerely grieve for the fin
and impurity that ftill cleaves to you, and even for
your unbelief, and the hardnefs of your hearts, come
to this table, and " my God (hall fupply all your
wants from his riches in glory by Chrift Jefus."
3^//y, That I may, if pofuble, yet farther ill'uftrate
and commend the divine grace, here is matter of joy
to all without exception : " Behold, I bring you glad
tidings of great joy, that God is in Chrift reconcil-
ing the world unto himfelf !" You have caufe to
be thankful, that, for your former contempt of mer*
Ser. 5. AS HIS EXCEEDING JOY. l6j
cy, you have not been cut off from the land of the
living, and condemned for ever to the flames. O
that you were fenfible what grace and patience is
exercifed towards you in your daily prefervation !
that your pail refufals have not been accepted a?.
your final choice, and your ftate determined beyond
redemption ! I do now, upon this folemn occafion,
when the body and blood of Chrift, as broken and
flied for fmners, is to be fet before you, by his war-
rant and authority, befeech you by the mercies of
God, and pray you to be reconciled unto him. Shall
I be obliged, on this feafon of joy, amidft fo bright a
difplayof divine love, to unfheath thefword of almigh-
ty vengeance, -and denounce the terrors of the Lord.
No, my brethren, I rather chufe now to befeech
than to command, to invite than to threaten you; to
fliew you the wrath of God falling upon your Sa-
viour than upon yourfelves ; and fliall net his love
conftrain you, fhall not his mercy perfuade you net
to reject the counfel of God againft yourfelves? Will
you prefer the pleafures of fin, carnal mirth, and fen-
fual riot, to all the bleffed fruits of divine love? You
will fay, I fufpe£t. that you have but a cold notion of
all this profufion of language about joy in God ; it.
is becaufe you know it not. Do but tafte and fee,
that the Lord is good ! I am fenfible, however, it
is in vain to fpeak to any but thofe who are weary
of their fins ; and therefore I fliall only, in our Sa-
viour's words, call all thofe " who are weary and
heavy laden to come unto him, that they may have
reft." As this ordinance is proper for ratifying for-
mer engagements, fo it is alfo proper for entering in-
to covenant with God, and folemnly giving your-
23
l6'S THE BELIEVER GOING TO GOD faV. Scr. J.
felves to be his. And oh that this may be a day and
place, marked in the regilters of heaven, when and
where many joined themfelves to the Lord in a per-
petual covenant never to be forgotten or recalled !
3. The lad ufe to bo made of this fubjecT:, is
to (hew you what is your proper employment at the
Lord's table. It ought to be a joyful, thankful ap-
plication of the bleflings of Chrifl's purchafe to your
fouls. Be flrong in faith, giving glory to God ; not
only celebrate his love, but improve it, by afking in
faith, every thing necefTary to your fanclification and
peace. — I fhall (hut up all, by defiring you to life the
Pfalmift's preface, in going unto God, who fays, in
the 3d verfe, " O fend out thy light and thy truth:
let them lead me, let them bring me into thy holy
hill, and to thy tabernacles." In order to raife and'
elevate your minds, to fix and engage your unfettled
hearts, apply to God who hath the hearts of all men
in his hand, that he would difpofe you for his fer-
vice ; that he would fhed abroad his love in your
hearts, and make you joyful in his houfe of prayer.
And my earned prayer to God for you, is, that he
would, at this time, convert fome, or (why mould
we limit him ?) every profane fmner in this aflembly;
pull off the mafk of hypocrites, and fhew them their
own likenefs ; that he would make it a joyful com-
munion to many of you, and a profitable commu-
nion to all. Amen,
SERMON VL
THE CHRISTIAN'S DISPOSITION UNDER A SENSE:
OF MERCIES RECEIVED.
Psalm cxvi. 7..
Return unto thy reft, O my foul, for the Lord hatfi
dealt bountifully -with thee.
JlT is the language of nature, as well as of grace,
to cry to God in diftrefs. When great extremity
fhews the weaknefs of all other help, there remains
fo much of God written on the confciences even of
the moft profligate, as excites them to this duty..
The truth of this obfervation appears from many
fcripture examples, as well as every day's experience.
But though bad men may cry to God for deliverance
from fuffering, they know little, if any thing at all, of
returning to God in duty and gratitude for the mercy
received, Pfal. lxxviii. 34, — 37. " When he flew
them, then they fought him •, and they returned,
and inquired early after God~ And they remem-
bered that God was their rock, and the high God
their Redeemer. Neverthelefs, they did flatter him
with their mouth, and they lied unto him with
their tongues. For their heart was not right with
him ; neither were they ftedfaft in his covenant."
See alfo the account of the ten lepers, Luke xvii.
12, — 17. "And as be entered into a certain vil-
170 the christian's disposition under Ser. 6.
lage, there met him ten men that were lepers,
which flood afar off, and they lifted up their voi-
ces, and faid, Jefus, Matter, have mercy on us.
And, when he faw them, he faid unto them, Go
fhew yourfelves unto the priefts ; and it came to
pafs, that as they went thy were cleanfed. And
one of them, when he faw that he was healed, turn-
ed back, and with a loud voice glorified God, and
fell down on his face at his feet, giving him thanks;
and he was a Samaritan : and Jefus anfwering, faid,
Were there not ten cleanfed ? but where are the
nine ?" They all cried alike for the cure ; but the
greatefl part foon forgot their obligation to their
merciful faviour.
It is no way difficult to account for this behavi-
our in bad men j but, alas ! it is melancholy to think,
how much of this unhappy difpofition is to be found
even in the beft. When the preflure of any trial is.
felt, they flee to God as their refuge and fecurity ;
with fervent fupplication, and earneft wreltling
they intreat his help. But, though we mutt not
charge any fincere fervant of God with an entire for-
getfulnefs of his goodnefs,. or open defertion of his
fervice ; yet, I am afraid, that many are very defec-
tive in this particular •, and that few, very few, pre-
serve the fame folicitude to improve their mercies* as
to obtain them.
My intention is to apply this to us, who have late-
ly been at the Lord's table : and, I hope, before go-
ing there, not a few were earned in their prayers
for the divine prefence. Urged by the fufferings o£~
this mortal body, the lofs of outward c- mf< pts, the
power of inward temptations, or a duke, of the re-»
Ser. 6\ A sense of mercies received. 171
turn of an abfent God, or the quickening of a floth-
ful fpirit, they fought confolation in this holy ordi-
nance ; they went to feek the Lord, going and weep-
jng. I hope alfo, and believe, that many went not
in vain, but " found him whom their foul loved, found
him, and would not let him go." All fuch ought
to imitate the Pfalmift in the fpirit that breathes
through the whole q{ this Pfalm : and particularly
in the words of my text : Return unto thy reft, O
my foul, for the Lord hath dealt bountifully tvith
thee,
I need only fay, in a very few words, that the
whole pfalm is an exprefiion of his gratitude for de-
liverance from great futTerings, from enemies cruel
and treacherous. They were alfo of an inward, as
well as an outward kind, as all his trials did ordi-
narily bring fin to remembrance, and fill him with
a humbling fenfe of the awful judgments of a holy
and righteous God. He feems alfo to have been par-
ticularly exercifed in prayer to God, his all-fuffioient
help : ver. 3,4. " The forrows of death com-
pared me, and the pains of hell gat hold upon me :
I found trouble and forrow. Then called I upon
the name of the Lord ; O Lord, I befeech thee, de-
liver my foul." He thereupon celebrates the mercy
of God, and wearing the bonds of love, defires to
exprefs his obligations in the ftrongeft terms, and
to fatisfy them by the moft cheerful obedience : ver-
12. " What fhall I render unto the Lord for all his
benefits towards me ?"
In difcourfing further at this time, I fhall juft ob-
ferve, that the words of the text contain the Plal-
xnift's refolution : Return unto thy reft, 0 tny foul-~~
172 THE CHRISTIANAS DISPOSITION UNDER Ser. &.
and the renfon on which it is founded ; ■■ ■ for the
Lord hath dealt bountifully tvith thee. Thefe two,
as applicable to the fervants of God in general, and
ourfelves in particular, I (hall diftin£lly confider*
not in the order of the words, but in the order of
nature.
I. I (hall defcribe the date of thofe with whom
God hath dealt bountifully.
II. Explain the import of the Pfalmift's refolution,
which ought to be theirs : Return unto thy reft, Q
my foul.
And then fhall make forae practical improvement
ef the fubjeel:.
I. Then, I {hall defcribe the (late of thofe with
whom God hath dealt bountifully ; and I am juft to
defcribe this, in its great lines, from experience, be-
feeching every one prefent to hear it with applica-
tion ; and to add fuch circumftances to the feverat
particulars, as will make them completely fuitable
to his own ftate — Obferve, then,
1. That the Lord hath dealt bountifully with
thofe from whom he hath removed any affliction
under which they groaned, and for deliverance
from which they prayed If we would count
our mercies, they are very many : and we often
lofe both the relifh of them, and the benefit of
them, by not obferving them. Thofe who are
delivered from (Icjin^fs, or the fear of it, in them-
felves or their relations, ought to be fenfible of
the goodnefs of God, who maketh them to lie
down and rife up in fafety. — If any had reafon
Ser. 6. a sense of mercies received. 173
to fear confinement from ordinances, or from ufe*
fulnefs, they mould fay with the Pfalmift, Pfalm
cxviii. 16, — 19. " The right hand of the Lord is
exalted ; the right hand of the Lord doth valiantly.
I mail not die, but live, and declare the works of the
Lord ; the Lord hath chaftened me fore -, but he
hath not given me over unto death. Open to me
the gates of righteoufnefs ; I will go into them, and
I will praife the Lord." — If arty were opprefled with
calumny and reproach, and God hath hidden them
from the ftrife of tongues, hath pleaded their caufe,
or brought forth their " judgment as the light, and
their righteoufnefs as the noon-day." The Pfalmift
fays, Pfal. cxviii. 10, — 14. " All nations compafled
me about •, but in the name of the Lord will I de-
ftroy them. They compafled me about, yea, they
compafled me about ; but in the name of the Lord
I will deftroy them. They compafled me about like
bees ; they are quenched as the fire of thorns ; for
in the name of the Lord I will deftroy them. Thou
haft thruft fore at me that I might fall, but the Lord
helped me *, the Lord is my ftrength and fong, and is
become my falvation." — If any are delivered from the
fear of want, and a reafonable profpetl: given them
of competent and fuitable provifion for themfelves
and families ; if they can remember the time, whe-
ther lately or at a greater diftance, when they feem-
ed to be threatened with poverty and dependance,
and all the fhame, diftrefs, and temptation that at-
tends that enfnaring ftate *, if, I fay, they can re-
member this, and fee how God, by a gracious pro-
vidence, has led them by the hand •, has given them
food to eat and raiment to put on, and even honour-
174 TfrE christian's disposition under Ser. 6.
ed them with the ability and the heart to ftretch out
their hands to the poor and needy, the fathcrleis
and the widow ; furely he hath dealt bountifully
with them. They ought to fay with the Pfalmift,
Pfal. xxiii. 5. " Thou prepared a table before me in
the prefence of mine enemies : thou anointefl my
head with oil, my cup runneth over." — If any have-
been burdened with a fenfe of guilt, the arrows of
the Lord within them, and the poifon thereof drink-
ing up their fouls, and God hath revealed himfelf
to them, as pardoning iniquity, tranfgreflion and
(in •, if they have been enabled to lay hold, with
cleamefs and confidence, of the great atonement,
they have furely tailed of his love : Or, if a fpirit
of bondage and flavifh fear has given a forbidding
afpett, to the paths of piety, or hath brought a gloom
and darknefs upon the paths of providence, and it
hath pleafed God to fpeak peace to their fouls by
the Spirit of confolation, they will fay with the Pfal-
mift, Pfal. ciii. 1. " Blefs the Lord, O my foul, and
all that is within me, blefs his holy name." — Or,
finally, if any hath complained of a dead, flothful,
fecure frame, retting too eafily in the form, and
minding little of the power of godlinefs, and it hath
pleafed God to touch their hearts and lips with a
•live-coal from ofF his altar ; to command their at-
tention by his word j to excite their affections- in
his worfhip, and to give a new ftrain of watchful-
nefs and tendernefs to the whole of their converfa-
tion ; they have furely the greateft reafon to fay,
Return unto thy re/l, 0 my foul, for the Lord hath dealt
bountifully with thee,
2. The Lord hath dealt bountifully with you, if
Ser 6. A sense of mercies received. 175
you can obferve a particular mark and fignature of
his providence in your mercies. It is one thing to
receive the bounty of providence, and another to
difcern and confefs the hand that beftows it. Even
with regard to the bleffings that are in a great mea-
fure common to every thing that lives, it is a mat-
ter of the higheft moment, and of great influence in
religion, to have a deep and ferious conviction from
whom they flow, to be fenfible of the abfolute and
conftant dependance of every creature upon God :
It places us immediately in our Maker's prefence ;
for, as the apoflle Paul fays, Acts xvii, 27. " He
is not far from every one of us. For in him we
live, and move, and have our being."
But though this is not to be neglected, I have
Something farther in view, viz. "When we can ob-
ferve the particular fteps of providence, as well as
the gracious intention of it, as the fruit of fpecial
and diftinguifhing love. The footfteps of providence
are to be feen often in the means, — in the feafon, —
and in the nature of the mercy. 1/?, When the means
by which any mercy is brought about are extraor-
dinary, and far beyond the reach of human wifdom,
it ferves to fhew that God himfelf hath been their
help. Sometimes the children of God are left to
prove the weaknefs of all created help, and to be
urged in a manner to the brink of defpair, that their
deliverance may be the more fignal, and may the
more evidently point out the very finger of God.
What a mercy is it, when the enemies of good men
wait for their halting, and hope to overcome them,
and yet they are remarkably delivered, ard out of
weaknefs are made ftrong ? See how the Pfalmift
Vol. III. Q
1 76* the christian's disposition under Ser. 6.
prays, Pfal. lxxxvi. 16, 17. " O turn unto me, and
have mercy upon me. Give thy ftrength unto thy
iervant, and fave the fon of thine handmaid. Shew
me a token for good, that they which hate me may
fee it, and be afhamed ; becaufe thou, Lord, haft
holpen me, and comforted me."
2d/y, Sometimes the providence of God is feen in
the feafon of the mercy* It is beftowed when it is
moft needed, or when it may be of greateft ufe.
When the faith of his people is beginning to fail, it
frequently meets with unexpected and eminent fup-
port. Pfal. lxxiii. 2. " But as for me, my feet were
almoft gone : my fteps had well nigh flipt." v. 10.
" Therefore his people return hither : and waters of
a full cup are wrung out to them." PfaL xciv. 16,
17, j 8, 19. " Who will rife up for me againfl the
evil doers ? or who will (land up for me againfl the
workers of iniquity ? Unlefs the Lord had been my
help, my foul had almoft dwelt in filence. When I
faid, my foot ilippeth 3 thy mercy, O Lord, held
me up. In the multitude of my thoughts within
me, thy comforts delight my foul." When they
have duties of importance before them, they have
fometimes fuch fupplies of grace and ftrength given
them, as to carry them through with comfort and
with credit. Sometimes to prepare them for trials
which may be before them, they have uncommon
meafures of confolation from above ; and fometimes
under or after trials, for their fupport and comfort,
they meet with all in the Creator, and much more
than they loft in the creature. And I hope, my bre-
thren, many have caufe to adore the wifdom, as
well as the grace of God in public ordinances, that
Ser. 6. A SENSE OF MERCIES RECEIVED. 1 77
directs his minifters, as well as his Spirit, to fuch
inftru&ions as may be moil fuitable, both to the
wants and the defires of his faints. How excellent is
found inftrucYion at any rate ! But what a new beau-
ty and excellency does it acquire in the eyes of that
perfon, to whofe inward complaints it is direclly fuit-
ed ? We may fay of it as Solomon fays, Prov. xv. 23.
" A man hath joy by the anfwer of his mouth* and a
word fpoken in due feafon, Tiow good is it ?" — xxv.H
11. A word fitly fpoken is like apples of gold in pic-
tures of filver." Ifa. 1. 4. " The Lord God hath giv-
en me the tongue of the learned, that I mould know
how to fpeak a word in feafon to him that is wea-
ry."
3*fly, Once more : The Signature of providence is
fometimes feen in the nature of the mercy, when it
is exactly fuited to the Hate and character of the
perfon concerned. Our temper, flation, duties, have
in them a very great diverfity ; and there is frequent-
ly an opportunity to obferve how God difpenfes his
gifts with wifdom and propriety. If he gives to the
rich, humility, thankfulneis,. or liberality ; to the
poor, patience, truft, and refignation : If he keeps
the weak from temptation and trial j and fills with
fortitude thofe who are to meet with refiftance, and,
in general, accommodates his mercies to their appa-
rent neceflity, can it be denied, that he deals boun-
tifully with them. We are taught this truth in a
very tender pafTage, Pfal. ciii. 13, 14. " Like as a
father pitieth his children, fo the Lord pitieth them
that fear him ; for he knoweth our frame ; he re-
membereth that we are duft." In many inftances,
indeed, this kindnefs and condefcenfion is to be ol>
t)8 THE CHRISTIAN'S DISPOSITION UNDER Ser. &
ferved both in the nature of mercies, and in the
meafure of afflictions, Ifa. xxvii. 8. " In meafure,
when it fhooteth forth, thou wilt debate with it ; he
flayeth his rough wind, in the day of the eaft wind/1
This leads me to obferve,
3. That the Lord deals bountifully with his peo-
ple, when he gives them a clear and fatisfying view
of the falutary end, and enables them to make a fanc-
tiiied ufe both of their trials and mercies. I need
r:ot tell you, that calamities of various kinds are in-
fepaiable from this ftate of mortality and of fin *, nei-
ther need I tell you, that the children of God never
were, nor ever fhall be exempted from their fhare.
But, as their mercies have a quite different nature
and influence, from thofe which are bellowed upon
a carelefs fecure world 5 fo their trials have a pe-
culiar direction, and are capable of a fpiritual im-
provement : nay, they are reprefented in fcripture,
as the fruit and evidence of love, Heb. xii. 5. " And
ye have forgotten the exhortation which fpeaketh
unto you as unto children, My fon, defpife not
thou the chaftening of the Lord, nor faint when
thou art rebuked of him." Pfal. lxxxix. 30, 3 1, 32>
33. U If his children forfake my law, and walk not
in my judgments ; if they break my flatutes, and
keep not my commandments, then will I vifit their
tranfgreffion with the rod, and their iniquity with
ilripes : neverthelefs, my loving-kindnefs will I not
utterly take from him, nor fufFer my faithfulnefs
to fail.
Now, my brethren, fometimes the children of God
may ftruggle for a feafon under afflictions, and find
much difficulty to adhere ftedfaftly to their duty ;
3 jr. 6. A SENSE OF MERCIES RECEIVED. 1 79
nay, what do I fay ? truly they may fin not a little
by impatience in their hearts, and fpeaking uirad-
vifedly with their lips, as well as by finking under
the ftroke, and manifefting unbelief and diftruft in
the Rock of their falvation. They may be alfo great-
ly at a lofs to interpret the language of providence,
and difcover the caufe of God's controverfy with
them. They may fay with the Pfalmift, Pfal. lxxvii.
6, 9. " I call to remembrance my fong in the
night ; I commune with mine own heart, and my
fpirit made diligent fearch. Will the Lord call
off for ever ?' and will he be favourable no more ?-'
Is his mercy clean gone for ever ? Doth his pro-
mife fail for evermore ? hath God forgotten to be
gracious ? hath he in anger {hut up Jiis tender mer-
cies ? Selah." O, with Job, Job x. 1, — 3; " My
foul is weary of my life; I will leave my com-
plaint upon myfelf ; I will fpeak in the bitternefs of
my foul. I will fay unto God, do not condemn
me : fhew me wherefore thou contended with me.
Is it good unto thee,' that thou moulded opprefs ?
that thou moulded defpife the work of thine hands
and (hine upon the counfel of the wicked ?"
But what a mercy is it, when it pleafeth God to
reconcile our minds to the will of his providence ;
to fet home upon the conscience his right of fove-
reignty ; his title to difpofeof our perfons, our repu-
tation, our fubftance, our relations, without excep-
tion and without condition, even as he will. O how
happy ! to be able fo fay with our fuffering Saviour,
" O my Father, if it be poffible, let this cup pafs
from me ! neverth-lefs, not as I will, but as thou
■wilt." And again, « If this cup may not pafs away
£3
r8o the christian's disposition under Ser. 6\
irom me, except I drink it, thy will be done." Is
this imreafonable ? Nothing lefs. Should he not do
what he will with his own ? Is it impomble ? Blefled
be God, it is far from it. How happy, my brethren,
to have our corruptions mortified by fuffering ! to
have the fpirit broken by contrition and penitence,
when the body is broken by ficknefs or diftrefs \ to
weaken our attachment to the world, when it is
fhewing its inftability and uncertainty as our pofTef-
fion ; to hate the fin for which, and not the God by
whom the ftroke is inflicted, let it be of what na-
ture foever it will ? O how happy to have divine-
confolation under fuffering ! an angel from heaven
ftrengthening us I the foul following hard after God \
when the believer is enabled to delight himfelf in
God, even. in the abfence of all outward comfort \
and to fay withHab. iii. 17, 18. « Although the fig-
tree mail not bloflbm, neither (hall fruit be in the
vines ; the labour of the olive fhall fail, and the fields
mall yield no meat \ the flock fhall be cut off from
the fold, and there fhall be no herd in the flails \
yet I will rejoice in the Lord, I will joy in the God
of my falvation P O how happy is it, when we
experience the fan&ifying effects of fuffering, to be
able to look back upon it, and find the bitternefs and
feve-ity over, or mitigated by time, but the fruits
of it remaining, and daily gathering ftrength ! One
affli&ion, truly fan&iiied, prepares the mind for
others to follow, and makes them both more tolera-
ble, and more ufeful. He who has fought and found
confolation in God under one afRi&ion, is refrefhcd,
braced, and armed for another combat ; he is not fo
much afraid of new and unknown enemies, becaufa
Ser. 6. A SENSE OF MERCIES RECEIVED. l8l
he knows where to find fure and effectual fupport.
There is fomething very noble and animated in that
part of the apoftle Paul's difcourfe to the elders of
Ephefus, which relates to his fufferings for the gofpel,
Acts xx. 22, 23, 24. " And now, behold, I go
bound in the fpirit unto Jerufalem, not knowing the
things that fhall befal me there ; fave that the Holt
Ghofl witneffeth in every city, faying, that bonds and
afflictions abide me. But none of thefe things .move
me ; neither count I my life dear unto myfelf, fo
that I might finiih my courfe with joy, and the mi-
niftry which I have received of the Lord Jefus, to
teftify the gofpel of the grace of God." I cannot
go through either every kind of fufFering, or every
kind of benefit we may receive from it ; but we
have the pleafure of feeing the fcripture faints, both
in the Old and New Teftament, bearing witnefs to
the falutary confequence of afrh&ion. Thus David
fays, Pfal. cxix. 67. u Before I was afflicted, I went
aftray •, but now have I kept thy word :" and, ver.
71. « It is good for me that I have been affli&ed,
that I might learn thy ftatutes." And the apoftle
Paul, Rom. v. 3. " And not only fo, but we glory
in tribulations alfo, knowing that tribulation work-
eth patience." And fo certain is this truth, that I
am perfuaded, there is no ferious exercifed perfon
among us, but is willing to ftrengthen the evidence
by his own teftimony.
I may add, that the Lord deals very bountifully
with thofe to whom he gives the fan&ified ufe of
their mercies -> when in general mercies have not led
to fecurity or pride, but to thankfulnefs, and even
to a holy concern to improve them to the glory of
r8'-2 the christian's disposition" under 8er. 6.
God ; when great abundance of outward pofleflions
has not led to fenfuality, or profanity, or hardnefs
of heart ; but,, on the contrary, to humility, ufeful-
nefs, liberality; when a numerous or growing fa-
mily, children fpringing up as olive plants round
about the table, only fill the parents with a tender
concern to train them up in the fear of God, and
feafon their young hearts with early impreflions of
religion ; when, inftead of a foolifh jealoufy or am-
bition to have your children more fumptuoufly dreff.
ed than others, your great care is to have them keptt
from the fociety of the vitious, and to have them no
way behind the very bell accomplished in ever-?
branch of ufeful knowledge ; when you are favour-
ed with the efteem.and affection of others, and God
enables you to improve your influence by zeal and
diligence in doing good..
Thefe are all fanctified mercies : and, as the Lord-
deals bountifully with thofe on whom they are be-
flowed from time to time;, fo, in a£ts of folemn:
worfhip, it is an unfpeakable happinefs, when fuclx
views are taken of our date and fituation, and of the-
afpecl: of providence towards us, as ferve to confirm,
a-nd ftrengthen every holy difpofition, and lead us in.
the paths of truth and righteoufnefs.. In the
4. And lad place. The Lord hath dealt bounti-
fully with thofe whom he-hath admitted to the moft
intimate and fpiritual communion with h-imfelf;-
thofe whom he hath carried above the fphere of
temptation, filled them with fenfible joy in the Ho-
ly Ghoft here, and earned defires after the complete*
and perpetual enjoyment of his prefence in heaven.:
My brethren, it is^no contemptible communion with*
Ser. 6. k sense of mercies received. 183
God, when the foul is poured out in penitential for-
row, filled with hatred of Tin, with a love of God's
laws, or fubmiffion to his providence ; when the Spi-
rit ihines with clearnefs either on commands or pro-
mifes, and makes the heart approve and reft in them j
but there are alfo fpeciai happy feafons, when the be-
liever may be faid to leave his mercies, trials, fins,
and duties, altogether at a diftance, and to rejoice in
the contemplation of an infinite God. He is the
proper object of the higheft efteem, and moil ardent
love of every reafon^ble creature 5 he is the imme-
diate object of delight and wonder to the celeftial
hofts ; and fometimes he vouch fafes fome degree of
the like exalted joy even to the faints on earth. It
feems to have been the defire of Mofes, when he
fays, Exod. xxxiii. 18. "I befeech thee (hew me
thy glory." And the fame feems to have been the
happy attainment of the dtfciples on the mount of
transfiguration 5 of which fee the account, Matth.
xvii. 1, — 4. " And after fix days, Jefus taketh
Peter, James, and John his brother, and bringeth
them up into an high mountain apart, and was trans-
figured before them, and his face did fhine as the
fun, and his raiment was white as the light ; and
behold, there appeared unto them Mofes and Elias
talking with him. Then anfwered Peter, and faid
unto Jefus, Lord, it is good for us to be here ; if
thou wilt, let us make here three tabernacles ; one
for thee, and one for Mofes, and one for Elias. f
The luflre of their Matter's appearance, and what
they heard of his intecourfe with the two inhabi-
tants of heaven, feems to have made them quite for-
get that they had any thing to do on earth \ or, at
184 THE christian's disposition under Ser. <5.
leaft, made them very unwilling to return to their
former Rate.
How (hall I explain this, or bring it clown to
the conception of worldly men ? Perhaps it is wrong
to attempt it ; but, left any mould go away, fpeak-
ing with contempt or indignation of communion
with God, as extravagance, enthufiafm, and folly, I
fhall take leave to fupport it by the following illustra-
tion. Suppofe any of you were, as perhaps you
have been, admitted to the fight of fome exceeding
ftrange and wonderful appearance in nature or art,
will not this fometimes fill you with inexprefTible"
furprife and delight ? will it not, for a time, quite fu-
fpend your attention to any thing elfe ? Yourbufinefs>
cares, fears, and other pleafures, will be all forgot-
ten for a feafon. Now, if this is the cafe, I defire
fo know, why the glory of the true God, difcovered
in his word, and illustrated by his Spirit, may not,
or ought not to be the fubje&.of the greateft wonder,
and mofr. exalted pleafure to thofe who truly lbve
him ? The truth is, there is fo much to be feen, that
rs furprifing and aftonifhing, both in the nature and
works of God, in creation, providence, and redemp-
tion, that the only thing that hinders us from dwell-
ing with delight on this great fubjecl:, is the finfulnefs
of our nature, which too (Irongly prompts us to flee
from him. When therefore the believer is freed from
the apprehenfions of guilt, and goes to God, as his
God, in gratitude and duty, it is no wonder that he
tuftes a little of that unfpeakable joy that is at his
right hand. I doubt not, but many will fay this is true^
O let but the light of his reconciled countenance
fhine upojg me, let me be but free from the doubt*
Ser. 6. A sense of mercies received. 18$
fufpicion, and fear, fuggefted by my fins, and hea-
ven would immediately begin to dawn upon my
foul!
As intimate communion with God may be faid to
bring down fomething of heaven to earth, fo it al-
ways carries the defires of the foul from earth to
heaven. It is not only made up of faith and con-
templation in the prefent date, but of hope, which
breathes after farther difcoveries in a flate of greater
perfection. It not only increafes defire, but helps
our conceptions. The foul, if I may fpeak fo, climbs
up to the fummit of prefent enjoyments, that it may
fee the farther into what (till remains. It fays, as it
were, if fuch the glory and luftre of the outer court,
what mud be the unvailed fplendour of the holy of
holies. You fee the apoflle Paul makes this ufe
c-f comparative reflections, 1 Cor. xiii. o,« is.
" For we know in part -, and we prophefy in part ;
but when that which is perfect is come, then that
which is in part fhall be done away. When I was
a child, I fpake as a child, I underflood as a child,
I thought as a child ; but, when I became a man,
I put away childifh things : for now we fee through
a glafs darkly ; but then face to face 5 now I know
in part, but then mail I know even as alfo I am
known." 1 John iii. 2. " And it doth not yet appear
what we fhall be ; but we know, that when he fhall
appear, we mail be like him j for we fhall fee him
as he is."
Alas ! my brethren, that intimate communion
with God mould be fo rare, and that fo few of us
fhould attain to the difpofition of the apoflle of the
Gentiles, who defired « to depart and to be with
1 86 the christian's disposition under Ser. 6*.
Chrifl, which Is far better." Let us be afliamed of it.
Surely many of us have tailed a good deal, and (een
a good deal more of the vanity of the world, which
ought to wean our affeclions from it. Happy, hap-
py they ! who can ufe the language of 'the apoftle to
the Philippians, Phil. iii. 20, 21. " For our conver-
fation is in heaven, from whence alfo we look for
the Saviour, the Lord Jefus Chrift ; who (hall
change our vile body, that it may be faihioned like
unto his glorious body, according to the working
whereby he is able even to fubdue all things unto
himfelf.". And, Titus ii. 14. " Looking for that blef-
fed hope, and the glorious appearing of the great
God, and our Saviour Jefus Chrifl." That there
are fome who have been formerly, and of late fo
happily vifited with the divine prefence, I have lit-
tle doubt ; and to as many as have been fo, furely I
am warranted to fay, the Lord hath dealt bountifully
with you,
II. I come now to the fecond thing propofed, viz.
to explain the import of the PfalmifVs refolution^ or
his exhortation to his own foul, which all in the
fame fituation ought to imitate, Return unto thy rejty
O my foul. It may, perhaps be fuppofed only to im-
ply, that he refolves to forget his anxiety and care,
and folace himfelf in that flate of quiet and fecurity
to which he was happily brought by the kindnefs of
Providence ; but though, no doubt, this may be
confidered as in part the meaning of the words, I
1 cannot think it is the whole. It would be doing
great injury to the holy Pfalmift, to fuppofe that he
was not carried upward in his views to the Author
Ser. 6. a sense o£ mercies received. 187
of his reft, or to Go^\ himlelf, as the reft of his foul.
The whole pfalm, indeed breathes his piety and gra-
titude to God ; and his defire of teftifying it by
every proper and acceptable expreffion. Taking the
words therefore in this light, we may fuppofe them
to imply the following particulars :
1. Return and give the praife where it is duej
and humbly acknowledge God as the author of thy
mercies. He had, as we fee by the preceding ver*
fes, earneftly implored help from God in his diftrefs j
and now defires to confefs that it came from no
other quarter. We are exceeding ready to fail in this
particular : fometimes we look upon the outward
means and vifible inftruments of our deliverance, and
forget the fupreme Difpofer of all events, who em-
ploys them, directs them, and blefles them. Some-
times we embrace the mercy itfelf with fo much com-
placency, that we forget both our former neceflity,
and the author of our deliverance. In opposition to
both thefe, it is our indifpenfible duty to afcribe
every mercy we receive, and every deliverance with
which we are favoured, to God as its proper au-
thor, and to offer him the tribute of praife, and to
blefs his name for ever. James i. 17. " Every good
gift, and every perfect gift is from above, and Com-
eth down from the Father of lights." I admire the
manner of fpeaking frequently found in fcripture,
where the kindnefs of men towards us is immediate-
ly and exprefsly attributed to the agency of God,
Gen. xxxix. 21. u But the Lord was with Jofeph,
and fhewed him mercy, and gave him favour in the
fight of the keeper of the prifon." Acts vii. 6, io»
" And the patriarchs) moved with envy, fold Jofeph
Vol, III. R
i S 8 the christian's disposition under Ser. 6,
into Egypt ; but God was with him, and delivered
him out of all his afflictions, and gave him favour
and wifdom in the fight of Pharaoh king of Egypt ;
and he made him governor over Egypt, and all his
houfe." Dan. i. 9. « Now God had brought Daniel
into favour and tender love with the prince of the
eunuchs."
How great a duty, and how important a part of
religion, praife ami thankfgrving to God are, may
be feen in every page of the holy fcripture, both in
the way of precept and example, Deut. viii. 10.
K When thou haft eaten and art full, then thou (halt
blefs the Lord thy God, for the good land which he
hath given thee." Pfal. cxxxvi. 1, 2, 3. * Ogive
thanks unto the Lord, for he is good •, for his mer-
cy endureth for ever. O give thanks unto the
God of gods 5 for his mercy endureth for ever.
0 give thanks to the Lord of lords ; for his mer-
cy endureth for ever." Pfal. ciii. 1, 2, 3. " Blefs
the Lord* O my foul, and all that is within me,
blefs his holy name. Blefs the Lord, O my foul,
and forget not all his benefits ; who forgiveth all
thine iniquities 4 who healeth all thy difeafes." Pfal.
cxlv. 1,2. " I will extol thee, my God, O king ; and
1 will blefs thy name for ever and ever. Every day
will I blefs thee ; and I will praife thy name for
ever and ever." And that this duty ought particu-
larly to be difcharged by thofe who have been high-
ly favoured of God in any refpecl is very plain.
Though the glory of God is the fubjecl of habitual
adoration, and the conftant courfe of his bounty
the fubjed of habitual gratitude, yet new and fpe-
cial mercies, give as it were a new fpring, and
Ser. 6*. & sense of mercies received. 189
add ftrength and vigour to the foul in this exercife.
Our praifes ought to be particular, as well as gene-
ral ; and thofe who obferve and record the fpecial
inflances of divine mercy toward them, will find a
fulnefs of heart in this duty, to which they are per-
fect ftrangers, who fatisfy themfelves with a gene-
ral and indiscriminate acknowledgment of the divine
bounty. Many of the pfalms of David are monu-
ments of his gratitude for particular interpofitions
of providence in his behalf, and bear particular
marks of reference to the time and circumftances of
his diftrefs.
I only add upon this fubje£t, that the Ffalmift
. might well fay in this fenfe, Return unto thy rejt%-
O my foul ; for a tender and affectionate acknowledg-
ment of the mercies of God, not only makes us find
our reft in him, but makes his mercies- reft- with us \
it increafes the fweetnefs of every comfort, — it puri-
fies its nature, — it prolongs its duration. — It increa^
fes the fweetnefs of it : for this I appeal to the expe-
rience of every child of God. Do you ever tafte fo
much real delight in any mercy, as when you pour
out your heart to God in gratitude for bellowing it ;
even in gifts from men we are fometimes fenfible of
a higher value in them, on account of the perfon
who gave them, than any worth they have in them-
felves. -This holds, in the ftrongeft manner, with
regard to God •, the more we return our mercies in
praife to the giver, the more we poffefs them, and
the greater richnefs we difcover in them It al-
fo purifies their nature. Many inftances of divine
gocdnefs regard our ftate and circumftances in the
prefent life ; they are the objects of fenfible gratifi-
I90 THE CHRISTIAN'S DISPOSITION UNDER Ser. 6.
cation, as well as religious gratitude. Now, when
we obferve and celebrate the kindnefs of him that
beftows them, they not only ftrengthen the body,
but fanctify the foul. Is it not fomething more
than barely outward provifion, when we fay with
the Pfalmift, Pfal. xxiii. 5. " Thou preparer! a
table before me in the prefence of mine enemies ;
thou anointed my head with oil ? my cup runneth
over ?" Again, it prolongs the duration of our
mercies. One of the confequences of the weaknefs
and imperfection of the prefent date, is, that we are
ready foon to forget our mercies, and to lofe the re-
Kfh of them. In how many inftances do we find
that what gave us great and fenfible pleafure at firfr,
becomes in time habitual, and at lad indifferent
to us ? Now praifmg and conferring the goodnefs
of God in them, ferves to write them upon our
hearts, to continue the fweetnefs of common mer-
cies •, and keep up the memory of fignal mercies, or
thofe of an extraordinary kind. Health, ftrength,
provifion, and comfort, when they are not interrupt-
ed, are apt to be quite overlooked ; but the daily
acknowledgment of divine goodnefs, gives us not
only the pofTefilon but the ufe of them. Signal mer-
cies, in time, flip out of the memory, but the more
we have acknowledged them, they will be the more
eafily recalled to remembrance. I have known in-
flances of pious perfons, appointing fixed days of
thankfgiving for extraordinary deliverances, which
ferved to renew their fenfe of them, and gave them
fome degree, at lead, of the fame joy and gratitude
which they felt when the event happened. Some
atfbj by keeping a record in writing of the paths of
Ser. 6~. a sense of mercies received. 191
divine providence toward them, are able to read
them over at proper times in their order, to com-
pare them together, and thus as it were, to have a
rich feaft upon a whole life of mercies, the remem-
brance of many of which would otherwife have been
effaced by time.
2. This exprefiion may imply returning to God,
and delighting in him as our reconciled God, and fti-
preme portion- and happinefs. This is indeed the reft
of the gracious foul, which gives him more joy than
all outward poffeflions taken together. His outward
pofleffions have no value, but as they flow from it,
and lead back to it. He fays with the Pfalmift, Pf.
iv. 6, 7, 8, " There be many that fay, who will fhew
us any good ? Lord, lift thou up the light of thy
countenance upon us. Thou haft put gladnefs in
my heart, more than in the time that their corn
and their wine increafed. I will both lay me down
in peace and fleep : for thou Lord only makeft'me
dwell in fafety." Pfal. Ixxiii. 23-, — 25. " Neverthelefs
T am continually with thee : thou haft holden me
by my right hand. Thou (halt guide me with" thy
counfel, and afterward receive me to glory. Whom
have I in heaven but thee ? and there is none upon
earth that I defire befides thee." Now, my bre-
thren, this reft is frequently difturbed, and meets
with interruption in the prefent life Sin is the chief
caufe of interruption ; , it raifes an interpofing cloud,
and feparates between God and us. But it is alfo
fometimes interrupted by affliction, and diiirefies of
various kinds. Thefe two caufes have a mutual-re-
lation, and a mutual influence one upon another.
Afflictions bring fin to remembrance, and fin-fqueez-
R3
1J2 THE CHRISTIANS DISPOSITION UNDER Ser. 6.
ts the bittereft ingredients into the cup of afflic-
tion ; io that it fometimes becomes a cup of trem-
bling. The believer is often ready to miftake the rod
of fatherly correction for the exterminating ftroke
of avenging juftice : hence the bitter and heart-melt-
ing complaints of many of the children of God.
Job vi. 4. " For the arrows of the Almighty are
within me, the poifon whereof drinketh up my fpi-
jlt, the terrors of God do fet themfelves in aray a-
gainft me." Pfal. xlii. 6, 7. " O my God, my foul is
caft down within me : therefore will I remember
thee from the land of Jordan, and of the Hermon-
ites, from the hill Mizar. Deep calleth unto deep
at the noife of thy water-fpouts ; all thy waves and
thy billows are gone over me." Lam. iii. 1, — 4.
" I am the man that hath feen affliction by the rod
of his wrath. He hath led me and brought me into
darknefs, but not into light. Surely againft me is
he turned, he turneth his hand againft me all the
day. My flefh and my Ikin hath he made old, he
hath broken my bones."
While this continues, the believer is excluded from
his reft 5 and indeed the more peace he can take in
any thing, while at a diftance from God, fo much
the worfe fign it is of his character ; fo much the
more fearful fymptom of his ftate. But when the
Lord hath loofened his bonds, lifted up his counte-
nance upon him, and given him peace, is it not pro-
per and natural for him to fay, Return unto thy reft,
O my feu/, fir the Lord hath dealt bountifully with
thee. When he hath feen the marks of diftinguiihing.
love in his mercies j when he hath tafted confola-
tlen under furYering, or communion with God, in
Ser. 6. A SENSE OF^MERCIES received. 193
public or in fecrct, will not this difpofe him to reft
in God, to improve the happy feafon, and defire its
continuance ? All things elfe are vain, and have
proved their vanity, but complete fatisfa£tion is here.
I have no doubt, my brethren, that this is, if not
the only, yet one of the chief fenfes, in which we
ought to underftand thefe words. Reft, you know,
fuppofes labour, and even wearinefs before. Reft;
alio feems to imply that which is the end of labour*
or the defire of the weary. It alfo fignifies that which
is to continue, or that we wifh to continue without
further change. In this fenfe it is ufed, Pfal. cxxxii.
8. and 14. " Arife, O Lord, into thy reft, thou and
the ark of thy ftrength. This is my reft for
ever ; here will I dwell ; for I have defired it :"
which refers to the ark of the teftimony taking a
fixed abode, and being no more carried about from
place to place. The fame fenfe is conveyed to us by
Heb. iv. 9. " There remaineth therefore a reft to
the people of God." When, therefore, the Pfolmift
fays, Return unto thy reft, 0 my foul, it means that
God and his favour, was his fupreme and ultimate
defire, the very centre of his hope. Is it not fo with
every real fervant of God ? All true religion points
to, and ends in this. All religion, without this, is
an empty form. And when we return to this, af-
ter any interruption, is it not like the diftreffed ma-
riner, after having been driven about in a tempeftu-
ous ocean, and threatened every moment with de-
ftruclion by the riftng billows, at laft obtaining fight,
and entering with heart-felt joy into a haven of fe-
curity and peace ?
3. In the laft place, this expreflion implies a con-
194 the christian's disposition under Ser. <5,
fidence and reliance on God for protection and fe-
curity againft future dangers; This feems neceffary
to the completenefs and perfection of any deliver-
ance. The danger may be warded off for a feafon ;
if there is ground to fear its immediate or fpeedy re-
turn, the (late is very precarious, and the comfort
very imperfect ; but thofe who are delivered from
fear of evil, and think they can depend upon their de-
fence and guard, have received a deliverance indeed.
Now, this is the view which a believer is particu-
larly led to take of God, as his fure and all-fuffi-
cient help. He confiders the greatnefs of his power,
the operation of his providence, and the faithfulnefs
of his promife. How often does the Pfalmift exprefs,
in the mofl triumphant manner, his dependance up-
on God ? Pfal. xviii. r, 2, 3. "I will love thee, O
Lord, my flrength. The Lord is my rock, and my
fortrefs, and my deliverer •, my God,, my flrength,
in whom I will trull ; my buckler, and the horn
of my falvation, and my high- tower. I will call
upon the Lord, who is worthy to be praifed ; fo
(hall I be faved from mine enemies. " Pfal. Ixii* 5,
6, 7. " My foul, wait thou only upon God ; for my
expectation is from him. He only is my rock and
my falvation ; he is my defence *y I fhall not be
moved. In God is my falvation and my glory;,
the rock of my flrength, and- my refuge is in God."
Pfal. cxlvi. 5, 6. " Happy is he that hath the God of
Jacob for his help, whofe hope is in the Lord his
God ■; which made heaven and earth, the fea and
all that therein is, which keepeth truth for ever."
My brethren, this trufl and dependance on God is
a very considerable part of the reft and comfort of
Ser. 6. A sense of mercies received. 195
the believer's foul. He is, on all hands, furrounded
with enemies, liable to furTering, expofed to temp-
tations. The more he knoweth of himfelf, the
more he feels his own inherent weaknefs and infuffi-
ciency. But, in God, he fees full and adequate provi-
fion for all his wants, Pial. xxxiv. 22. " The Lord
redeemeth the foul of his fervants ; and none of
them that truft in him fhall be defolate."
This truft is alfo in a particular manner genera-
ted by remembering the paft goodnefs, or by a fenfe
of the recent mercy of God. We have daily expe-
rience of our own weaknefs and unfteadinefs in this
refpetl:. When our hopes are in any meafure dif-
appointed, when calamities threaten, when afflic-
tions vifit us, we are ready to yield to the dark fug-
geftions of fear and defpondence ; but when we con-
template the great goodnefs of God on former oc-
cafions, or when we have met with any lingular ma-
nifeflation of his grace and favour, it ferves to
ftrengthen our confidence, and often, indeed, to co-
ver us with fhame for our unbelief and diftruft. On
the whole, then, a believer who imitates the Pfal-
mift in this expreflion, Return into thy reft, 0 wyfouly
may be fuppofed to fay, " Thou haft tafted, O my
foul, of the loving kindnefs of God ! he hath brought
thee out of deep waters ; he hath calmed thy fears ;
he hath fet thy feet upon a rock ; he hath eftablifh-
ed thy goings : Blufh, blufh ! when thou confider-
eft how eafily thy confidence was fhaken ; how.
prone thou waft to fink under affliction ; and, upon.
every new trial, to doubt his power, and diftruft his
promife. But, now, return unto thy reft ; lay afide
thy fears, which have fo unhappy an influence both
1$6 THE CHRISTIAN^ DISPOSITION UNDER Ser. 6.
on thy progrefs and comfort. Commit thy ways to
him, and he will bring thy defires to pafs.n
T come now, in the laft place, to make fome prac-
tical improvement of what hath been faid : And,
I/?, From what hath been faid, you may obferve one
great branch of the finfumefs of the world in gene-
ral ; forgetfulnefs of God, and unthankfulnefs for
his mercies. How little fenfe of the divine good-
nefs is in the hearts of men ? how forma^xold, and
frozen their language in praife I how languid their
endeavours to ferve him, from whofe indulgent hand
every bleffing they enjoy flows ? One would think
that here might be fome hold even of worldly
.men, who have not wholly extinguifhed the light of
natural confcience. The greateft part of this dif-
courfe has been directed tothofe of another charac-
ter. Suffer me, now, to fpeak a little immediately
to them. You are not infenfible to worldly comforts ?
on the contrary, you love them too ardently ; you
feek them too eagerly ; you indulge them too libe-
rally. Confider, I befeech you, who it is that be-
llowed them ; who it is, that, when he pleafeth, can
blaft them to you, or withdraw them from you. O
the blindnefs and infatuation of mortal men 1 How
paillng and transitory are all created comforts ! how
certain and fpeedy the approach of death and judg-
ment ! Think what return you have made for all the
goodnefs of God toward you from the womb even
till now. And let me beg every hearer to recollect
how far he (lands indebted to God for continued
health, for plentiful provifion, for remarkable deli-
vern.ncesj for early inflruclion, for providential warn-
Ser. 6\ A sense of mercies received. 1517
ings. And if God, by his Spirit, has raifed convic-
tions in your minds, or earneftly pleaded with you
in his gofpel, in what a terrifying light will all this
defpifed goodnefs appear, when you come to the
brink of that gulf which feparates you from an eter-
nal world, but, above all, when you appear before
God in an unembodied ftate ? It is my duty to let
this before you with plainnefs and fidelity ; it is
•your prefent privilege, that you hear the things that
belong to your everlafting peace. May God him-
felf write them upon your hearts, and conftrain you
to flee, by faith, to the blood of fprinkling, which
fpeaketh better things than the blood of Abel.
2cl/y9 Let me alfo befeech every ferious perfon,
who now hears me, to confider how far he hath fin-
ned againft God and his own comfort, by forgetting
the goodnefs of God, both in common and fpecial
mercies. It is furprifing to think how little we
make confidence of this duty, and^ven when it is re-
membered in fome meafure, in what a lifelefs, heart-
lefs manner it is performed. How little proportion
is there between the prayers of diftrefs, and the fongs
of deliverance i how little fenfe upon our minds of
the many gracious interpofitions of divine providence
in our favour ? If he hath invited us to communion
with himfelf j if he hath brought us into the fecret
chambers, and made his banner over us to be love,
how foon is it forgotten ? how little defire of its
continuance ,? what faint endeavours to recover it ?
iiow little concern to improve it ? Strange, indeed,
that fome, after tailing of the heavenly manna,
ihould feel fo unfeemly a longing after the flefh-pots
cf Egypt.
I98 THE CHRISTIAN'S DISPOSITION UNDER Ser. 6.
But do you not fin as much againft inteTeft and
comfort as your duty ? To forget a mercy, is to lofe
it ; to give thanks for it, is to preferve and to in-
creafe it. It is a very common miftake for ferious
perfons to fit brooding over their forrows, and,
by that means, at once to increafe their fufferings,
and to prevent their deliverance. I do not know a
more ufeful direction to melancholy or dejected Chrif-
tians, than by a deliberate effort of mind, from a
fenfe of duty, to recollect and give praife to God
for the many mercies which he hath bellowed on
them. This may be a happy mean of filencing their
complaints, of turning the tide of their affections,
and giving them " beauty for afhes, the oil of joy
for mourning, and the garment of praife for the
fpirit of heavinefs." Is not thankfulnefs the im-
provement of mercies ? and hath not God faid, to
him that " hath fhall be given, and he fhall have more
abundantly ; and from him that hath not fhall be
taken away even that which he feemeth to have ?"
3 <//y, I fhall conclude, with offering the three fol-
lowing directions to thofe who are truly fenfible of
the goodnefs of God.
1. Be circumfpect and watchful j though a thank-
ful frame of fpirit is of great advantage, both for
your fan£tification and peace, yet it is not out of the
reach of temptation ; let it not produce pride, fecu-
rity, or felf-fufficiency. It is an excellent direction
given by the Pfalmift to men in high ftation and
profperity, Pfal. ii. 11. "Serve the Lord with fear,
and rejoice with trembling." Take heed alfo, left
it degenerate into carnal and fenfual joy, making
you reft with complacency in the creature, inftead
Ser. 6. A SENSE OF mercies received. 199
of being led by it to place your delight and happi-
nefs in the unchangeable Creator.
2. Be public-fpirited and ufeful ; if the Lord hath
dealt bountifully with you, commend his fervice, and
fpeak to his praife. This was often the resolution
and practice of the Pfalmift David, Pfalm lxvi. 16.
" Come and hear, all ye that fear God, and I will
declare what he hath done for my foul." Pfal. cxlw
5, 6, 7. I will fpeak of the glorious honour of thy
majefty, and of thy wondrous works ; and men
fhall fpeak of the might of thy terrible a&s ; and I
will declare thy greatnefs. They fhall abundantly
utter the memory of thy great goodnefs, and fhall
fmg of thy righteoufnefs." Let me recommend
this particularly to Chriftians of age and experi-
ence. It gives religion a very difcouraging afpecl;
to younger perfons, when fuch have nothing to ut-
ter but complaints. On the contrary, where can
we behold a more edifying fight, than an aged per-
fon ready to bear teftimony to the peace and com-
fort of true religion, dying by neceflity to the plea-
fures and gaieties of time, but living above them on
the earneft of his future inheritance j and inftead of
a fretful fpirit arifing from the frailties of a totter-
ing frame, preferving a cheerfulnefs and ferenity of
mind, in the hope of a blefled refurre&ion. — I ima-
gine I hear fome fay, nothing is more true; but,
alas ! I am not the perfon : I fee nothing in me but
caufes of complaint, or grounds of fear. I believe it
is fo with all j but you have miflaken or perverted
the meaning of the exhortation. I did not advife you
to boafi: of yourfelf, but to fpeak to the praife of God.
I believe it is good, in moft cafes, to refill tjefpond-*
Vol. III. S
200 THE CHRISTIAN'S DISPOSITION UNDER Ser. 6,
ing fears, as fo many temptations, and fend them
away as hinderers of your duty, without a reply. Or,
may I not juftly fay, admitting the truth of all that
you can advance againft yourfelves, is it not but fo
much the more reafonable, that you mould fay,
with Jacob, Gen. xxxii. 10. " I am not worthy of
the lead of all the mercies, and of all the truth, that
thou haft fhewed unto thy fervant."
3. Be frequent and diligent in fecret prayer. This
is the way to preferve your watchfulnefs, and to in-
creafe your ufefulnefs. The more you converfe with
God in fecret, you will fpeak with the more judg-
ment and profit to men in public. This is the way
to difpofe of your complaints. What fignifies re-
peating them to men, who may defpife you, and at
beft, can only pity you, when you may carry them
to God who can effe&ually help you ? Speak as
much ill of yourfelves to him as you pleafe ; but be
fo juft as to fpeak honourably of him and his fer-
vice, to others who converfe with you — Now, may
the Lord fupply all your wants, from his riches in
glory by Chrift Jefus. May he give you the fanc-
tified ufe of every ftep of his providence, whether
of mercy or of trial. " May the God of peace, (Heb.
xiii. 20, 21.) that brought again from the dead our
Lord Jefus, that great Shepherd of the fheep, through
the blood of the everlafting covenant, make you per-
fect in every good work, to do his will, working in
you that which is pleafmg in his fight, through
Jefus Chrift j to whom be glory for ever and ever.
Amen."
SERMON VII.
A VIEW OF THE GLORY OF GOD HUM-
BLING TO THE SOUL.
Job xliii. $♦ 6,
I have heard of thee by the fearing of the ear ; hit
now mine eye feeth thee. Wherefore I abhor my-
felf and repent in dufl and a/hef,
lVJlY brethren, we can have no experimental
knowledge, and indeed we have not much diftin<Sr,
knowledge at all of the nature of religion as it takes
place among angels, and other intelligent beings
who have kept their firfl eftate, and never were
polluted by fin. From fome things however record-
ed in fcripture, we have reafon to believe, that they
appear before God with the greater! lowlinefs and
felf-abafement, that they are at all times deeply pe-
netrated with a fenfe of the infinite difproportion
between themfelves as derived, dependent, limited,
imperfect beings, and the eternal, immutable, om-
nipotent Jehovah. Thus, in the vifion of Ifaiah, in
the fixth chapter of that book, ver. i, 2, 3. " In
the year that king Uzziah died, I faw the Lord fit-
ting upon a throne, high and lifted up, and his train
filled the temple. Above it ftood the feraphims $
5 z
202 A VIEW OF THE GLORY OF GOD Ser. 7.
each one had fix wings ; with twain he covered his
is.ce, and with twain he covered his feet, and with
twain he did fly. And one cried unto another and
fa id, Holy, holy, holy is the Lord of hofts, the
whole earth is full of his glory." But, if this is the
eafe with thefe exalted and happy fpirits, how much
more muft a deep humiliation of mind be neceflary
£o us, who, by fin, have rendered ourfelves the jufl
objects of divine wrath, and whofe hope of falva-
fion is founded only on the riches of divine grace ?
We ought never to forget, that every inflance of
the f»7Cu? 6i God to man, is not to be confidefed
as the exercife of goodnefs to the worthy, nay, not
merely as bounty to the needy, or help to the miser-
able, but mercy to the guilty.
For this reafon, as repentance is neceflary to every
firmer, in order to his reconciliation with God, fo
thofe Chriilians preferve the jufteft views of their
prefent ftate and character, as well as the founda-
tion of their hope, who frequently renew this falu-*
fary exercife. I cannot help faying further, that
thofe make the wifeft provifion for the prefervarion
of their inward peace, who frequently water that
tender plant with the tears of penitential forrow.
To affift you in .this exercife, and to point out the
proper grounds of it, I have chofen to infifl a little
on thefe words, in which you fee the effecl: which
a difcovery of the glory and majefty of God had up-
on his fervant Job : / have heard of thee by the hear-
ing of the ear ; but now mine eye feeth thee. Wherefore
I abhor m\fe!f and repent in d:fi and njhet.
It is not neceflary to my prefent purpofe, to enter
st into the difpute between Job and his friends, al-
£ef. 7. HUMBLING TO THE SOUL. 203
though, no doubt, the words of the text have an e-
vident relation to it. The controverfy feems plain-
ly to have turned upon this point. His friends find-
ing him in deep diftrefs, under the mod complicat-
ed affliction, would needs have it, that no good man
could be fo frowned upon by a righteous God ; and
therefore that his former profeflion mull have been
hypocritical and falfe. This is evident from the man-
ner in which Eliphaz opens the charge againft him.
chap, iv. 6> 7, 8, 9. M Is not this thy fear, thy con-
fidence, thy hope, and the uprightnefs of thy ways ?
Remember, I pray thee, who ever perifhed, being
innocent ? or where were the righteous cut ofF£
Even as I have feen, they that plow iniquity, and
fow wickednefs, reap the fame. By the blaft of
God they perifh, and by the breath of his nofirils
are they confumcd." In oppofition to this, Job af--
ferts and maintains his integrity in general, and,
withal, affirms their opinion to be falfe ; for that
God, in his juft and fovereign providence, brings-
affliction both on the righteous and the wicked,
That this is the proportion which he all along en-
deavours to fuppoi t, is plain, as from many other
pafTages, fo particularly from chap. ix. 22. " This
is one thing, therefore I faid it, he deftroyeth the
perfect, and the wicked."
Thus flood the matter in difpute, between Job
and his friends, in which, though that good man'
had fupported the truth on the fubjedt. of divine pro-
vidence ; yet in the heat of the debate, and the an-
guim of his own fuffenngs, he had let fall fome ex-
preflions, not only of impatience* but of difrefpecl:
to the conduct of the Lord his Maker. For thefe
S3
204 A VIEW OF THE GLORY OF GOD Ser. 7.
he was firft reproved by Elihu, and afterwards, with
unfpeakable force and majefty, by God himfelf, who
afTerfs the dignity of his power, and the righteouf-
nefs of his providence. On this difcovery of the
glory of divine perfection, the fufferer was deeply
humbled, and expreiTes a fenfe of his own vilenefs
and folly, in the 4th and 5th verfes of the fortieth
chapter : " Behold, I am vile, what fhail I anfwer
thee ? I will lay mine hand upon my mouth. Once
have I fpoken, but I will not anfwer -7 yea, twice,
but I will proceed no further." And again, in the
beginning of the forty-fecond. chapter, concluding
with the words of the text.
It is not improbable, from the beginning of the
thirty-eighth chapter, that it pleafed God to give Job
fome vifible reprefentation of his glory and omnipo-
tence. This was not unufual in ancient times, be-
fore the canon of the fcripture was clofed. But, no
doubt, the difcovery which chiefly affected him was
inward and fpiritual, carrying home with irrefiflible
force, the great truths which we ftill find recorded
in a manner inimitably noble and fublime. / have
heard of thee ', fays he, by the hearing of the ear ; but
now mine eye feeth thee* This implies, that, as fee-
ing gives a more diitincl:, full, and fatisfying know-
ledge of any thing, than hearing of it only by the re-
port of others, the impremons which he then had
of the majedy and glory of God, were far ftronger
than any he had ever felt before. — Therefore^ fays he,
1 abhor rnyfelf It filled him with felf- loathing and
abhorrence. — And I repent in duft and afhes. This
is either, in general, a ftrong expreflion of deep pe-
nitence and fcrrow, of which dull: and afhes were
Ser. 7. HUMBLING TO THE SOUL. 20$
anciently the figns ; or, perhaps, it has a particular
reference to his prefent miferable and affli&ed (late,
defcribed in chap. ii. 8. " And he took him a pot-
iherd to fcrape himfelf withal j and he fat down a-
mong the aihes." As if he had faid, Lord, I am
deeply fenfible of the evil of every rafh word, of
every rebellious thought. I confefs, that thou hail
afflicted me in truth and faithfulnefs ; and that, in
this low and defolate condition, it becomes me to
lay my hand upon my mouth, and to repent of
that guilt which would have fully juftified thy pro-
vidence in a (till heavier ftroke.
The words thus explained, prefent to us this ge-
neral and mod important truth, That a difcovery
of the perfection, glory, and majefty of God, has
a powerful influence in leading us to repentance;
and that the clearer this difcovery is, the more fin-
cere will be our repentance, and the deeper our hu-
miliation. In difcourfing farther on this fubje£t
at prefent, I propofe only, through divine affiit-
I. To make fome obfervations, at once to illus-
trate and confirm the proportion above laid down,
as to the effect of a difcovery of the glory of God.
And, in the
II. And la ft place, to make fome practical im-
provement of what (hall be faid.
I. Then, I am to make fome obfervations, at ©nee
to explain and confirm the propofition juft now laid
down, as to the effect of a difcovery of the glory of
God, But, before we enter on what is principally
206 A VIEW OF THE GLORY OF GOD Ser. 7.
intended, I muft intreat your attention to the fol-
lowing preliminary remarks :
1. That this truth will hold equally certain in
whatever way the difcovery is made. It may pleafe
God to manifefl himfelf to his people in very diffe-
rent ways. Sometimes it may be in a way wholly,
or in part, miraculous, as in the cafe of Job, Ifaiah,
and fome others mentioned in fcripture •, fometimes
by affecting difpenfations of providence ; fometimes
by his ordinances, or inftituted worfhip, accompa-
nied with the operation of his Spirit -, and fometimes
by this laft alone, without the help or acceflion of
any outward mean.
2. I hope it will not be thought improper, that,
in reafoning on the influence of a difcovery of the
glory of God, I fometimes bring in view the addi-
tional manifefiations given us in the gofpel of the
divine glory. This, to be fure, could not be fup-
pofed to make a part of what was difcovered to Job,,
to whom that myftery, hid from ages and genera-
tions, and only opened in the fulnefs of time, was
very obfcurely, if at all known. But the example
afforded us in the text, leads us to a general truth ;
in the illuftration and application of which, we may
make ufe of all that is known to us of the nature
and government of God. The
3. And principal remark is, that, when I fpeak
of the influence of a difcovery of the glory of God,
I mean an internal and fpiritual difcovery, and not
fuch a knowledge as is merely fpeculative> and refts
in the underftanriing, without defcendirg into the-
heart. There is a common diftinclion to be met
with in almcft .every practical writer, between know^
Ser. 7. HUMBLING TO THE SOUL. 207
ledge merely fpeculative, that fwims in the head,
and practical or faring knowledge, that dwells in and
governs the heart. That there is fuch a distinction
in fact, experience obliges every man to confefs :
but it is extremly difficult to fpeak in a clear and
precife manner upon it > to tell wherein it confifts ;
or to mew how thefe two forts of knowledge differ
otherwife, than by;their effects. Yet even to point
out their radical difference, feems neceffary to me,
who propofe to fhew the happy influence and pow-
erful ciHcacy of this knowledge, when it is of the
right kind.
For this purpofe, my brethren, be pleafed to oh-
ferve, that a barren fpeculative knowledge of God,
is that which fixes chiefly on his natural perfections ;
or if it be fuppofed to take in fuch as are moral, it
is only to reafon upon them as an object of fcience ;.
but the true knowledge of God, is an inward and
fpiritual difcovery of the amiablenefs and excellence
of his moral perfections ; or, to fpeak more in the
feripture ftyle, to perceive that he is indeed " glo-
rious in his holinefs. Holy, holy, holy is the Lord
of hofts." This is the language of celeftial adora-.
tion, of thofe who " fee him as he is, and know
even as they are known." The fame, in fome mea-
fure, is the view given to ev^ry real child of God
on earth, and alone ferves to diltinguim his children
of every rank, and every degree of capacity, from
others of an oppofite character. Let me fuppofe a
poor Chriftian weak in understanding, and una {lift-
ed by education, who is witnefs to any extraordina-
ry act of divine power : for example, a thunder
ftorm, feeming to rend the heavens afunder, and
20$ A VIEW OF THE GLORY OF GOD Ser. 7.
either laying fome ancient and venerable pile in afh-
es, or perhaps, flriking fome perfons to death, in a
manner fwifter than thought ; he is immediately af-
fected with a fenfe of the fovereignty of the Lord
of nature, the holinefs of every part of his will, the
duty of abfolute Subjection in the creature, and the
finfulnefs of every rebellious thought. But, above
all, he is ftruck with a fenfe of the malignity of fin,
which has introduced fo may natural evils, and, as
it were, armed the elements in their Maker's caufe.'
Such a perfon, though he can exprefs his thoughts
but very poorly, nay, though he can hardly fpeak to
others with coherence or confiftency, fees much
more of God, than he who can reafon on the plane-
tary fyftem ; who can trace the beauty, variety, and
extent of the Creator's works, and thence infer the-
neceflity of a felf-exiflent, almighty, and intelligent
firft caufe. The one may expatiate on the wonder-
ful works, or the wife purpofes of the Author of
nature *, the other feels and confeffes him to be God.
Alas ! my brethren, we fee too often, that know-
ledge and holinefs in us, do not bear proportion one
to another. We fee every day examples of the great-
eft intellectual abilities, the noblefl natural talents,
being abufed to the worft of purpofes ; for fuch I
muft always reckon, their ferving no higher end
than to adorn and fet off the poiTeffor, or burn in-
cenfe to human vanity By a difcovery, then, of
the perfections, majefty, and glory of God, I un-
derftand the glory of his infinite holinefs ; that ho-
linefs which is infeparable from his nature, which
ihines in all his works, and in all his ways.
Thefe observations being premifed, let us now
Ser. 7. HUMBLING TO THE SOUL. 20O
confidcr what influence a difcovery of the glory of
God hath in producing repentance, and increafing
humility. And, in the
ift Place, It hath this erTecl, as it tends to con-
vince us of fin, and, particularly to bring to light
thefe innumerable evils, which a deceitful heart of-
ten, in a great meafure, hides from its own view.
There is, if I may fpeak fo, a light and glory in the
prefence of God, which difcovers and expofes the
works of darknefs. That a view of the divine Ma-
jefty has a ftrong tendency to give us a deep fenfe
of our own finfulnefs, is plain from many feripture
examples. That of Job, in our text, is one directly
in point. Another you have in Ifaiah, chap. vi. 5.
where the reflection of the prophet, on a view of
the divine glory, is, " Wo is me! for I am undone;
becaufe I am a man of unclean lips, and I dwell in
the midft of a people of unclean lips : for mine eyes
have feen the King, the Lord of ho Its." Another
inftance you may fee in the apoftle John, who, up-
on a view of the Redeemer in his glory, was, in
a manner, deprived of life, through exceflive fear.
Rev. i. 1 7. " And when I faw him, I fell at his
feet as dead." The only other inftance I mention
is of the apoftle Peter, who, on the unexpected ap-
pearance, or rather from a view of the power of
Chrift, manifefted in a miracle, was immediately
(truck with a fenfe of guilt, Luke v. 8. " When
Simon Peter faw it, he fell down at Jems' knees,
faying, Depart from me, for I am a finful man, O
Lord."
It is not difficult to explain how a view of the di-
vine holinefs tentjs to difcover and to afFecl us with
210 A VIEW OF THE GLORT OF GOD Ser. 7.
a fenfe of our finfulnefs. Nothing makes any qua-
lity appear fo fenfibly as a companion with its op-
pofite. The application of a ftraight rule marks the
obliquity of a crooked line •, nay, it marks even the
leaft degree of variation, which by a lefs accurate
trial would not have been discovered. Any piece
of deformity appears more hideous and mocking
when compared with perfect beauty. For the
fame reafon, a clear view of the holinefs of God,
and a fenfe of his intimate prefence with us, tends
to bring fin to remembrance, as well as to confu-
fion for thofe fins, which before we were able to
juftify, palliate, or conceal. We are exprefsly af-
fured that our firft parents immediately after eating
the forbidden fruit, were fenfible of their guilt, and
I cannot think they were wholly infenfible of the
omnifcience and omniprefence of God. Yet we
find that their fear greatly increafed (doubtiefs from
a fenfe of fin) when they heard God's voice in the
garden, Gen. iii. 8. " And they heard the voice of
the Lord God walking in the garden in the cool of
the day : and Adam and his wife hid themfelves
from the prefence of the Lord God amongft the
trees of the garden."
You may take a very plain and fimple illuflration
of this from daily experience. Are there not fome
perfons of loofe principles and irregular practice,
who, when by themfelves, or in fociety like them-
felves, juftify many of their fins, and to all ap- -
pearance, commit them without remorfe, as inno-
cent, if not laudable ? but let the fame perfons be
carried into fober company, efpecially into the pre-
fence of any perfon eminent for piety and gravity,
Ser. 7. HUMBLING TO THE SOUL. 211
and they will be reftrained and aihnmed, and not a-
ble to open their mouths in defence of their licen-
tious carriage. The mere prefence of fuch a per-
fon carries inilant irrefiitible conviction with £tj by-
forcing a corcparifon between piety and profanity?
that is to fay, good and evil, light and darknefs. So
certain a truth is this, that one of the ancient hea-
then authors gives it as a rule for moral conduct,
u that men ihould always imagine themfelves in the
prefence of fuch a man as^Cato, renowned for gravity
and virtue.'* But if the fancied prefence of a mor-
tal, in whom fome faint rays, if I may fpeak fo, of
the divine image appear by reflection, has fo much
-influence, how much greater would be the effecl: of
a firm perfuafion of the real prefence of a holy God,
<* who is of purer eyes than to behold iniquity !"
What is it elfe than this that makes wicked men
flee the fociety of the good as painful, and fhun the
thoughts of God as intolerable ; fo that it is the
fcripture character of fuch, that they fay unto their
Maker practically, " Depart from us, for we de-
fire not the knowledge of thy ways."
2. A difcovery of the glory of God ferves to point
out the evil of fin, the aggravations of particular
(ins, and to take away the excufes of the finner. Let
us remember what I obferved in a preceding part
of this difcourfe, that it muft be a difcovery of the
glory of the divine holinefs : not only a knowledge of
the true God, and underftanding whafe he is, but a
view of his infinite glory and beauty in being fuch.
It muft necefTarily fet the evil of fin in the cleareft
light, that all fin, as fuch, ftrikes immediately at
the very being and perfections of God. When the
Vol. III. T
212 A VIEW OF THE GLORY OF GOD Ser. 7.
law of God (hews us our fins, we may be ready to
complain of its (Iriclnefs and feverity, and wifli to
flip our necks from under the yoke. But when we
fee that the law could not be otherwife than it is,
without being faulty ; when we fee that it is no-
thing elfe but a fair tranfcript of the moral perfec-
tions of God ; and when we look up to the great
and bright original, it mull convince us that all fin
is a direcl: oppofition to the nature, as well as a re-
bellion againft the will of God. If he is infinitely
perfe£t and glorious, fin muft be infinitely hateful
and abominable. No man can plead for fin, in any
inftance or in any degree, but he muft blafpheme
the nature and perfections of God, to which it
ftands in oppofition.
AU men, indeed, by nature, are enemies to God
•lumfelf in their minds by wicked works; and they
"hate his law,becaufc it is fpiritual and pure. There
are alfo too many in this age, who have very relax-
ed principles as to the extent and obligation of the
Jaw, and of confequence, very flight thoughts of
the evil of fin. But a view of the glory of God
Teclifles at once thefe fatal errors, and carries
home fuch conviction of the rights of the Creator,
the obligation and fubjeftion of the creature, and
the beauty and excellence of that image which was
flamed by fin, as forces us to adopt the language of
the Holy Ghoft : " How evil and how bitter a thing
is it to depart from the living God )" God grant
that there may be many in this affembly, who un-
derftand and feel the force of this truth ! There is
need, my brethren, to attend to it ; for all convic-
tions of fin, which do not proceed from this fource,
Ser. 7. HUMBLING TO THE SOUL, 21 3
or do not necefTarily include this view, whatever
pain or terror they may occafion, will prove empty
and fruitlefs at laft. Though there may be a fla-
vi(h fear of the power of God, unlefs there be a view
of the infinite evil of fin, there cannot be any lad-
ing and faving change.
The fame view alfo points out the aggravation of
particular fins. The more clearly we underftand
the nature of God, our relation to, and dependanco
upon him, the more will we perceive the aggrava-
tion of every fin which burfls afunder thefe bonds.
A view of the glory of God muft either be general,
or particular ; or perhaps, for the mod part, there
is a mixture of both. My meaning is, that when
there is a difcovery of the glory of God in general,
there is often at the fame time, a peculiar and link-
ing difplay of fome one attribute, of power, wif-*
dom, juftice, or mercy. Now, how ftrongly does
this imprefs upon the mind, a fenfe of the evil
of thofe fins which ftrike dire&ly againft that per-
fection which happens to be fet in the ftrongefc
point of view ! When any difplay is given of the
omnifcience of God, how does it make us fenfible
of the impiety and folly of fecret fins ! Dan. ii. 47.
c< The king anfwered unto Daniel, and faid, Of a
truth it is, that your God is a God of gods, and 2
Lord of kings, and a revealer of fecrets, feeing thou
couldeft reveal this ferret." When the power of
God is made manifeft, how does it aggravate the
guilt of prefumption and confidence ! Ifa. xlv. 9.
" Wo unto him that ftriveth with his Maker : let
the potfherd ftrive with the potlherds of the earth,.
Tz
214 A VIEW OF THE GLORY OF GOD Sei*. J.
Shall the clay fay to him that fafhioneth it, what
makeft thou ? or thy work, he hath no hands ?
When the wifdom of God is difplayed, doth not
then all diftruft appear highly criminal ? Ought we
not to fay with the Pfalmiit, Pfal. xxvii. i. " The
Lord is my light, and my falvation, whom fhall I
fear ? the Lord is the ftrength of my life, of whom
fhall I be afraid ?" When we have a view of our
abfolute dependance upon, and unfpeakable obliga-
tions to the divine bounty, what a fenfe does this
give us of the fin of unthankfulncfs, and forgetful-
nefs of God ! Of how many unhappy fenfualifts
may this complaint be made ! Ifa. i. 2, 3. " Hear,
O heavens, and give ear, O earth ; for the Lord
hath fpoken, I have nourifhed and brought up chil-
dren, and they have rebelled againft me. The ox
knoweth his owner, and the afs his mailer's crib ;
but Ifrael doth not know, my people doth not con-
fider." Without any further enumeration, it will
appear undeniable, that the clearer the difcovery of
the glory of God, the more mufl not only the evil
of fin in general appear, but every particular crime
mufl be loaded with new aggravations. I cannot
help mentioning here, in a few words, that this is
the immediate etTecl: of a difcovery of the glory of
God, as it mines in Jefus Chrift. The unmerited,
unparalleled love, manifefted to fmners in the gof-
pel, greatly aggravates their ingratitude and rebellion.
And the more that believers reflecl: upon their own
conduct, and compare it with the grace and conde-
fcenfion of their Redeemer, the more they mufl: abhor
thanfelvesy and repent in diifi and aJJjes.
I only add on this head, that a difcovery of the
Ser. 7. HUMBLING TO THE ?OUL. 21 5
glory of God takes away the excufes of the firmer.
How prone men are to excufe and palliate their fins,
we all know by experience. It is a light fenfe of
the evil of fin, that leads us to commit it ; and there
is no reafon to be furprifed, if this, joined with
felf-intereft, makes us ingenious in forming an apo-
logy for it after the commiffion. Hence often arife
hard thoughts of the threatenings of God againft
fin as fevere. Hence alfo unbelieving thoughts>
which will not admit that ever he will fulfil his
word, or execute the threatened judgment. • But a
difcovery of the glory of God, particularly of his in-
finite holinefs, by {hewing the evil of fin in its pro-
per colours, flops every mouth, drags the (inner in-
to the prefence of his Judge, and ftrips the guilty*
criminal of every vain plea. "We fee plainly, in the
cafe of Job, that he had fuch a view of the power*
dominion, and abfolute fovereignty of God, as put
him entirely to filence, and convinced him, that
there was no room for contending •, no place for
comparifon between fo unequal (mull I call them)
parties, God and man, Job xl. 4. " Behold I ani-
vile ; what {hall I anlwer thee ? I will lay my hand
upon my mouth."
This right of fovereignty in God, and the duty of
abfolute, immediate, unconditional fubjetl:ion in the
creature, I find plainly and frequently eftabliftied in
fcripture. It is indeed entirely in this ftyle, which
may well be called the ftyle of the King of kings,
that God fpeaks to Job in the four chapters preced-
ing that where my text lies. Though he is brought
in fpeaking to refolve a difficulty in providence 5
yet, you may obferve, he does not fay one word as,
T3
il6 A VIEW OF THE GLORY OF GOD Scr. 7.
to the juftice of his proceeding ; but, under many of
the ftrongeft images, fets forth his irrefiftible power,
chap, xxxviii. 2, 3, 4, 5,6. li Who is this that dark-
eneth counfel by words without knowledge ? Gird
up now thy loins like a man ; for I will demand of
thee, and anfwer thou me. Where waft thou when
I laid the foundations of the earth ? Declare if thou
haft understanding. Who hath laid the meafures
thereof, if thou knoweft ?, or who hath ftretched
the line upon it ? Whereupon are the foundations
thereof faftened ? or who laid the corner ftone there-
of ?" And, again, chap. xl. 8, 9, 10, 11. " Wilt
thou alfo difannul my judgment ? Wilt thou con-
demn me, that thou mayelt be righteous ? Haft
thou an arm like God ? or canft thou thunder with
a voice like him ? Deck thyfelf now with majefty
and excellency, and array thyfelf with glory and
beauty. Caft abroad the rage of thy wrath : and
behold every one that is pvoud, and abafe him."
The Sovereignty of God, is what of all things
elfe, finners, while they continue in that character,
are leaft capable of underftanding, and lead willing
to fubmit to. This is not to be wondered at, be-
caufe the very nature of fin confifts in calling off
our allegiance, and as far a$ in us lies, rejecting the
authority of God. But, my brethren, a real difco-
very of his glory, at once raifes him to the throne,
and humbles us at his footftool, and is as if we
heard a voice from heaven, addreiTed to us in the
following ftriking words, Ifa. ii. 10, 11. " Enter in-
to the rock, and hide thee in the duft, for fear of the
Lord, and for the glory of his majefty. The lofty
looks of man fnall be humbled, and the haughtinefs
Ser. 7. HUMBLING TO THE SOUL. 21 7
of men (hall be bowed down ; and the Lord alone
(hall be exalted in that day." One who hath fo
known God, will perceive, that there can be no more
proper reply to obje&ions on the part of man, to
the divine procedure, than that of the apoftle Paul,
Rom. ix 20. " Nay, but, O man, who art thou that
replied again!! God ?"
3. A difcovery of the glory of God ferves to point
out the danger of fin. It is the hope of impunity
that emboldens the (inner to tranfgrefs, and to per-
fift in his tranfgreffions. For this reafon, we find
the fcriptures in general attributing the impenitence
of Turners to thefe two great fources, ignorance and
unbelief, Pfal. xiv. 1. " The fool hath laid in his
heart, there is no God." And, in ver. 4. " Have all
the workers of iniquity no knowledge ?" that is to
fay, fuch bold rebellion in their conduct plainly dif-
covers the atheifm of their hearts. To the fame pur-
pofe, Pfal. x. 11, 13. " He hath faid in his heart,
God hath forgotten •, he hideth his face 5 he will
never fee it. — Wherefore doth the wicked contemn
God ? He hath faid in his heart, thou wilt not
require it." But a difcovery of the divine glory,
at once deftroys the foundation of this ftupid fecu-
rity and impious prefumption. It realizes the very
being of God more than before, as is plainly impli-
ed in the words of Job : I have heard of thee with the
hearing of the ear ; but now mine eye feeth thee. It
makes his prefence fenfible, and teaches us, that
" all things are naked before him." So that there
is no hope of lying concealed. It fets before us his
holinefs and juftice ; that he is of purer eyes than
to behold iniquity. So that, while his nature con-
218 A VIEW OF THE GLORY OF GOD Ser. 7.
tinues the fame, the guilty and impenitent cannot
poflibly obtain pardon. Above all, it fets before us
the terror of his power, which is infinite and bound-
lefs ; fo that nothing can be more vain, than for the
finner to hope either to efcape or refifl.
Agreeably to all this we find, that in the holy
fcriptures, in which God hath been pleafed to make
himfelf known to us by external revelation, it is by
afferting, and as it were difplaying and producing
to view, the glory of his infinite perfection, that he
endeavours to deter us from fin, and animate or en-
courage us to duty. When God gave the law to
the children of Ifrael, he gave them, at the fame time,
a difplay of his greatnefs and majefly in a very aw-
ful manner. To exprefs his fovereign authority*
and the abfolute propriety he had in them, he intro-
duces it with thefe words : " I am the Lord thy God*
which brought thee put of the land of Egypt, out
of the houfe of bondage." You may alfo remember,
how often, in appointing the feveral Mofaic con-
ftitutions, thefe fignificative words are repeated, I
am the Lord. In the fame manner, to imprefs his
people with a fenfe of the evil of fin, as committed
againft fuch a God, he declares his own abfolute do-
minion, Mai. i. 14. " But curfed be the deceiver,
Tvhich hath in his flock a male,, and voweth and fa-
crificeth to the Lord a corrupt thing ; for I am a
great King, faith the Lord of hods, and my name
is dreadful among the heathen."
When he would give his people a deep convic-
tion of the folly and danger of fecret fins, he fets
forth his omnifcience and omniprefence, Jer. xxiii.
*3> 24. " Am I a God at hand, and not a God afar
Ser. 7. HUMBLING TO THE SOUL. 219
off ? Can any hide himfelf in fecret places, that I
fhall not fee him ? faith the Lord. Do not I fill
heaven and earth ? faith the Lord." When he would
exprefs the danger of obftinacy and difobedience, he
gives a very lively idea of his infinite power, Jer. v.
22. " Fear ye not me ? faith the Lord : will ye not
tremble at my prefence, which have placed the fand
for the bound of the fea, by a perpetual decree,
that it cannot pafs it ; and though the waves thereof
tofs themfelves, yet can they not prevail ; though
they roar, yet can they not pafs over it?" The very
fame thing he doth to encourage the truft of his own
people, Ifa. xliv. 6. " Thus faith the Lord, the
King of Ifrael, and his Redeemer, the Lord of hofls,
I am the firft, and I am the lafl, and befides me
there is no God." When he would make us fen-
fible, that if we continue in fin, it is impofhble f6r
us to efcape punifhment, what a terrible reprefen-
tation does he give of his dreadful and irrefiitible
vengeance ! Prophecies of Nah. i. 5, 6. " The moun-
tains quake at him, and the hills melt, and the earth
is burnt at his prefence, yea, the world, and all that
dwell therein. Who can ftand before his indigna-
tion ? and who can abide in the flercenefs of his
anger ? his fury is poured out like fire, and the rocks
are thrown down by him."
Thus we fee, that God in fcripture reveals the
glory of his own nature, as the effectual means of
retraining us in the commiflion of fin, or turning
us from it ; and plainly fuppofes, that nothing but
ignorance of him can encourage finners in their re-
bellion. Neither can it be denied, that when there
is an inward and powerful difcovery of thefe truths
220 A VIEW OF THE GLORY OF GOD Ser. 7,
to the mind, it muft- lead us to repentance, and lay
us proftrate before his throne, in obedience and fub-
miflion. Who, that knoweth the Almighty, will
run upon the thick bofies of his buckler ? or will
not rather ufe this dutiful language of Job, chap. ix.
2, 3, 4, 5, 6. " I know it is fo of a truth ; but how
fhould man be juft with God? If he will contend with
him, he cannot anfwer him one of a thoufand. He
is wife in heart, and mighty in ftrength : who hath
hardened himfelf againft him, and hath profpered ?
which removeth the mountains, and they know not;
which overturneth them in his anger ; which fhak-
eth the earth out of her place, and the pillars there-
of tremble."
4. In the laft place, a view of the divine glory
tends to lead us to repentance, as it fets forth his
infinite mercy, and affords encouragement to, as
well as points out the profit of repentance. Juft and
proper conceptions of God cannot be given us, with-
out including his great mercy. This bright perfec-
tion fhone, even on Mount Sinai, through all the
terrors of that legal difpenfation, Exod. xxxiii. 18,
19. " And he faid, I befeech thee (hew me thy glo-
ry. And he faid, I will make all my goodnefs to
pafs before thee ; and I will proclaim the name of
the Lord before thee ; and I will be gracious to
whom I will be gracious, and will {hew mercy on
whom I will {hew mercy." Exod. xxxiv. 5, 6, 7.
" And the Lord defcended in the cloud, and ftood
with him there, and proclaimed the name of the
Lord. And the Lord pafled by before him, and
proclaimed, The Lord, the Lord God, merciful and
gracious, long-fuffering, and abundant in goodnefs
Ser. -7. HUMBLING TO THE SOUL. 22f
and truth, keeping mercy for thoufands, forgiving
iniquity, and tranfgreffion, and fin." Without the
knowledge of this amiable attribute, all the other
perfections of God would fignify little to bring us
to true repentance. Without this, they carry no-
thing in them but unmixed terror to the guilty.
Without this, therefore, the confideration of his in-
finite holinefs and purity, his inflexible juftice, and
almighty power, would only ferve to drive us far-
ther from him, by throwing us into abfolute defpair.
But when, to all the other perfections of God, we
join his infinite mercy, the true knowledge of him
ferves not only to deftroy criminal prefumption,
but to animate to dutiful fubmiflion. Thus the Pfal-
mift exprefles himfelf, Pfa4. cxxx. 3, 4. " If thou
Lord, moulded mark iniquities, O Lord, who fhall
ftand ? But there is forgivenefs with thee, that thou
mayeft be feared." Here you may obferve, that when
■he fays, * there is forgivenefs with thee, that thou may-
eft be feared," he not only means, that there is en-
couragement to ferve God, but that his mercy itfelf
leads to that filial reverence which is fo eflential a
part of true penitence. The greatnefs and mercy
of God happily confpire in melting the heart of the
iinner. There is an exprefiion of fmgular beauty,
Hof. iii. 5. u Afterward (hall the children of Ifrael
return, and feek the Lord their God, and David
their King : and {hall fear the Lord, and his good-
aefs, in the latter days."
This leads me to obferve, that it is in the gofpel
of our Lord and Saviour Jefus Chrilt, that we have
the brighter!: and cleared difplay of divine mercy.
It is in Chriftj that we liave the true and faying dif-
222 A VIEW OF THE GLORY OF GOD Ser. 7.
covery of the glory and perfections of God. And it
is particularly in him, that we have an united illus-
tration, and joint difplay of greatnefs and goodnefs,
of mayfly and mercy. In the undertaking of our
bleffed Redeemer, we have a very clear and affecting
view of thofe perfections, that fhew the evil of fin,
and the danger of the finner. Never did the holi-
nefs of God fhine brighter, or his hatred and iadig-
nation againft fin, appear with greater terror, than
when the fword of his juftice was drawn out againft
the man who is his fellow. When God fwept away
a polluted world by an univerfal deluge ; when he
overthrew Sodom and Gomorrah by fire and brim-
ftone from heaven ; when the earth opened her
mouth, and fwallowed up Korah, Dathan, and A-
biram ; thefe were terrible proofs of his hatred of
fin, of the juftice and holinefs of his nature. Yet
were they, after all, but faint evidences, in compa-
rifon of what were given, when " he who was in
the form of God, and thought it not robbery to be
equal with God, — was found in fafhion as a man,
and became obedient unto death, even the death of
the crofs "
But, at the fame time, in this great event, hath he
not magnified his love ? Rom. v. 8. " But God hath
commended his love towards us, in that while we
were yet finners, Chrift died for us." How mall
we think or fpeak on this unfathomable fubjec~t !
Chrift Jefus is the fruit of the Father's everlafting
love to finners of mankind. How great the giver !
how unfpeakable the gift ! how mean and worth-
lefs the objects of his love ! God is love. Power,
v/ifdom, holinefs, and juftice, fhine, indeed, in the
Ser. 7. humbling to the soul. 223
doctrine of the crofs. But, above all, grace and
mercy prevail " and reign through righteoufnefs
unto eternal life.'* What a melting view to every
convinced (inner ! Zech. xii. 10. " They mall look
upon me whom they have pierced, and they fhall
mourn for him, as one that mourneth for his only
fon, and fhall be in bitternefs for him, as one that
is in bitternefs for his firft-born." Mud they not,
with Job, abhor themfelvesy and repent in diift and
ajhes? This is a circumftance frequently taken notice
of with regard to the gofpel converts, Jer. xxxi. 9*
" They fhall come with weeping, and with fuppli-
cations will I lead them." Jer. 1. 4, 5. " In thofe
days, and in that time, faith the Lord, the children
of Ifrael (hall come, they and the children of Judah
together, going and weeping; they fhall go and
feek the Lord their God. They fhall afk the way
to Zion, with their faces thitherward, faying, Come,
and let us join ourfelves to the Lord in a perpetual
covenant, that fhall not be forgotten " I fhall clofe
this head, by addrefiing to you the words of God
to the children of Ifrael, Joel ii. 12, 13. " There-
fore alfo now, faith the Lord, turn ye even to me
with all your heart, and with fading, and with
weeping, and with mourning, and rend your heart,
and not your garments, and turn unto the Lord
your God ; for he is gracious and merciful, flow to
anger, and of great kindnefs, and repenteth him of
the evil,"
I proceed, now, to make fome practical improve*
ment of what hath been faid. And,
1. You may learn, from this fubjeft, the force
Vol. III. U
2 24 A VIEW OF THE GLORY OF GOD Ser. 7.
and meaning of tbofe paffages of fcripture, in which
the whole of religion is exprefTed by the knowledge
of God. Thus, Prov. ix. 10. " The fear of the Lord
is the beginning of wifdom ; and the knowledge of
the holy is underftanding." The fame thing is af-
firmed by our blefled Saviour, John xvii. 3. " And
this is life eternal, that they might know thee the
only true God, and Jefus Chriil whom thou haft
lent." On the other hand, wicked men are often
defcribed by this fhort and expreffive character, that
they know not God, as in 2 ThefT. i. 8. " In flam-
ing fire, taking vengeance on them that know not
God." The truth is, God is either wholly unknown,
or greatly miftaken by wicked men. None but his
fervants do truly fee his glory ; and the more they
fee of him, the more they are aflimilated to him.
Thus the apoftle Paul defcribes converfion in the
following terms, 2 Cor. iv. 6. " For God who com-
manded the light to fhine out of darknefs, hath
mined in our hearts, to give the light of the know-
ledge of the glory of God in the face of Jefus
Chriit." And, in the fame epiftle, chap. iii. 18. he
thus defcribes the progrefs of the Chriflian life,
" But we all with open face beholding, as in a
glafs, the glory of the Lord, are changed into the
fame image, from glory to glory, even as by the
Spirit of the Lord."
2. From what hath been faid on this fubje£t, you
may learn the great danger of a Hate of ignorance.
If repentance, which is the beginning of true reli-
gion, takes its rife from a knowledge of the nature
and perfections of God, does it net f How, that
J&pie who are groisly ignorant, arc not only in a
Ser. 7. HtTMBUNG to the soul. 225
contemptible, but in a deplorable ftate ? that' they
mini be ftrangers to the power and practice of re-
ligion, and dying in that condition, mult perifh eter-
nally ? It is much to be lamented, that even amongfl
us, who have the means of inftruction in (o great
plenty, there are ftill many who continue grofsly ig-
norant. How inexcufable are thofe parents, who do ,
not make confcience of diligently training up their
children in the knowledge of the things that belong
to their eternal peace ? I muft alfo intreat all heads
of families, whom God hath enabled to hire the la-
bour of others, ferioufiy to think of the obligation
that lies upon them, to inftrucl: their fervants m
the principles of religion, and not fuffer any under
their roof to perifh for lack of knowledge. Do not
think you have done enough, when you have given ;
them food and wages, if you wholly neglect their
precious fouls. I do not expetl to prevail upon you,,
faithfully to difcharge this duty, by any arguments
but thofe drawn from the glory of God, and your
own everlafling intereft -, but I cannot help, at the
fame time, putting you in mind, that it is very much
for your temporal intereft. Depend upon it, the
more confeientioufly you difcharge your duty to
them, the more honeftly, diligently, and cheerfully
will they ferve you. It is very common to hear com-
plaints of the flothfulnefs, unfaithfulnefs, and info-
lenceof fervants ; but, if we confider ferioufiy what [
belongs to the duty of a matter, there will be found, I
perhaps, as many, and as great faults on this fide j
as on the other. It is furprifing'that fome feem to \
expect in a poor uneducated creature, all manner
of decency of behaviour, fweetnefs of temper, inte*
U 2
226 A VIEW OF THE GLORY OF GOD Scr. 7.
grity and diligence, and are ready to florin upon
the lead defect, while, at the fame time, they fhew
no example in their own conducl, but of a vifible
neglect of duty both to God and man. O ! my
brethren, have pity on the ignorant, efpecially the
younger fort, who would learn, if they had teachers.
Ignorance is always a fecure infenfible (late. They
know nothing, and therefore they fear nothing.
Public inflru£tion is, in a great meafure, ufelefs to
thofe who are not prepared for it by more familiar
teaching at home. Let minifters fpeak never fo
plainly from the pulpit, it is Hill to many of them
a ftrange language, which they do not comprehend.
3. From what hath been faid on this fubjecl:, you
may fee the neceffity of regeneration, or an inward
change of heart, in order to real religion. You have
heard above, that it is not a fpeculative knowledge
oi the nature and perfections of God, or underftand-
ing what he is, that leads to repentance, but a view "
of his excellence and amiablenefs, as glorious in his
holinefs. This none can have, but thofe who are in
fome meafure transformed into the fame image.
Hence it is, that wicked men do net cherifh, but a-
void the thoughts of God. Hence it is, that extra-
ordinary tokens of the divine power and prefence,
fignal judgments, and unexpected ftrokes on them-
ielvcs or their relations, diilrefs and terrify them,
and bring them under a flavifh bondage for a little*
but produce no love ; no defire of union ; no cor-
dial fubmiiTion. Hence ajfo appears the foolifhnefs
of that finful, but general propenfity in men, to afk
after a fign, and to defire that other and different
evidence fliould be given them of the truth of reli-
Ser. 7. HUMBLING TO THE SOUL. 2 2 7
gion than God hath feen meet. We have an exam-
ple of this in the parable of the rich man and Laza-
rus, recorded Luke xvi. towards the clofe. There
the rich man is reprefented, as intreating that La-
zarus might be fent to his brethren for their warn-
ing. When Abraham refers them to the revealed
will of God, Mofes and the prophets, he urges his
requeft thus, ver. 30. " And he faid, Nay, father
Abraham •, but if one went unto them from the dead,
they will repent ;" to which the anfwer is given im-
mediately, " if they hear not Mofes and the pro-
phets, neither will they be perfuaded, though one
rofe from the dead."
There have been others, at different times, who
have defired fuch extraordinary proofs ; but they
would, of themfelves, be attended with no real be- ,
nefit. Though you had been on Mount Sinai with
Mofes, it would have produced terror, but no other
effect, without a fpiritual difcovery of the real glory
of God. See Exod. xix. 16. H And it came to
pafs on the third day, in the morning, that there
were thunders, and lightnings, and a thick cloud
upon the mount, and the voice of the trumpet ex-
ceeding loud •, fo that all the people that was in
the camp trembled;" And the fame book, chap.
xx. 18, 19. " And all the people faw the thunaerings,
and the lightnings, and the noife of the trumpet,
and the mountain fmcking ; and when the people
faw it, they removed and flood afar off: and they
faid unto Mofes, fpeak thou with u-s, and we will
hear ; but let not God fpeak with us, left we die."
Another evidence of the fame thing may be taken
from the cafe of devils and damned fplrits. The f
U3
228 A VIEW OF THE GLORY OF GOD Scr. 7.
have, no doubt, a fenfible demonftration of the be-
ing, and probably a very clear intellectual know-
ledge of the nature of God ; yet hath it not any ef-
fect in changing their difpofitions : on the contrary,
the more they know of him, who is fo oppofite to
their temper, they hate him the more j it inflames
their natural enmity, and makes it rage with double
violence. This, I think, appears very plainly, both
from the reafon of the thing, and from the follow-
ing pafiages of fcripture, Matth. viii. 29. it is faid
of two demoniacks : " And behold they cried out,
faying, What have we to do with thee, Jefus, thou
Son of God ? art thou come hither to torment us
before the time ?" Mark v. 6, 7. " But when he faw
Je-fus afar off, he ran and worfhipped him, and cried
with a loud voice, and faid, What have I to do with
thee, Jefus, thou Son of the mod high God ? I ad-
jure thee by God, that thou torment me not." And
again, Mark ix. 20. " And they brought him unto
him ; and when he faw him, ftraightway the fpi-
rit tare him, and he fell on the ground, and wallow-
ed, foaming." From which pafiages, we may per-
ceive, agreeable to what has been obferved, that the
prefence of Chrifc increafed at once the rage and
mifery of the unclean fpirits. Let this excite us to
pray that it would pleafe God to reveal himfelf to
us by his Spirit, and give us the favrng knowledge
of him, as he is " in Chrift Jefus reconciling the
world to himfelf."
4. Suffer me on tins occaficn, mortly to addrefs-
myfelf to thofe who are (hangers to true religion.
Let me befeech them while they are yet in the way,
and whiiH the Spirit of God is ftriving with them
Ser. 7. HUMBLING TO THE SOUL. 220/
in his word and ordinances, to lay down the wea-
pons of their rebellion againfl him, and to lay hold,
by faith, on the atoning blood of Chrift for their re-
conciliation and peace. Are there not fome in this
nfiembly, who have yet no knowledge of God, but
that which makes his fervice a burden, his Sabbaths
a wearinefs, and his people contemptible or odious ?
Are there not fome tender fpirits, who are pafiion-
ate lovers of this prefent world, but unable to bear
the view of mortality and mifery in their fellow-
creatures ; who tremble at the gloom of a church-
yard, or burying vault, and turn pale as afhes at the
fight of a death's head, or an open grave ? I befeech
you, my beloved hearers to join with the terror of
divine power, the riches of divine grace ; and let
both conftrain you to " acquaint yourfelves with
God, and be at peace, that thereby good may come
unto you." I know no way by which you may
avoid meeting with the king of terrors, but you
may fet him at defiance under the protection of the
King of kings. There is no profit in forgetting,
but there is both honour and profit in conquering
death. Some are unhappily fuccefsful, for a feafon,
in banifhing every difmal idea from their minds.
The falfe and flattering pleafures of life ingrofs
their attention, and intoxicate their minds. But,
in a little time, Behold the fupreme Judge " Com-
eth with clouds, and every eye (hall fee him, and
they alfo which pierced him ; and all kindreds of
the earth fhall wail becaufe of him." He is now
befeeching you with tendernefs, and waiting on you
with patience. Embrace, therefore, the happy fea-
fon. " Kifs the Son, left he be angry, and ye pe-
23O A VIEW OF THE GLORY OF GOD Ser. f.
rifh from the way, when his wrath is kindled but a
little ; blefied are all they that put their trufb in
him."
5. In the laft place, you may fee the reafon why
every truly good man, the more he groweth in reli-
gion, the more he groweth in humility. Growth in
religion implies, or carries in it, a growing difcovery
of the glory of God, as it fhines in his works, his
word, his ordinances, his providence. This necef-
farily leads to felf-abafement. O how contrary to
religion is pride ! But, above all others, how ab*
furd, criminal, intolerable, is fpiritual pride ? What
a proof of felf- ignorance, as well as forgetfulnefs of
God ! The firft views of a penitent are fixed on the
enormities of his life ; but when thefe are in fome
meafure fubdued, additional difcoveries of the glory
of God bring forth the latent corruptions of his
heart. What affecKng complaints does that eml*
nent, zealous, faithful minifter of Chrift, the apoftla
Paul, make in the following well known parTage^
Rom. vii. S. " For I know that in me (that is, in
my flefli) dwelleth no good thing : for to will is
prefent with me •, but how to perform that which is
good, Irind not." And ver. 23, 24, " But I fee
another law in my members, warring againft the
law of my mind, and bringing me into captivity to
the law of fin which is in my members. O wretch-
ed man that I am ! who (hall deliver me from the
body of this death ?" Nay, the cleared views which
a believer can take of the riches of divine mercy
through a Redeemer, though they afford unfpea'ka-
ble confolation in God, tend alfo deeply to humble
him under a fenfe of his own unwerthinefs. The-
Ser. 7. HUMBLING TO THE SOUL. 23 1
do&rine of the crofs is not more refrefhing to the
broken in heart, than it is abafing to the proud ;
for it was chofen of God for this very purpofe
" that no ilefli fhould glory in his prefence."
On the whole, my brethren, as you cannot live
under the direction of a better habitual principle, fo
you cannot prepare for any act. of folemn worfhip
more properly, than by deep humility. To improve
this difpofition, let me entreat you to make a ferious
and impartial fearch into the fins you have been
guilty of, in heart and converfation, by omiflion or
commiffion ; by neglecting your duty to God, or the
ill performance of his worfhip in public, in family,
or in fecret ; by neglecting your duty to your neigh-
bour, to yourfelves, to your relations *, or doing that
which is wrong, by indulging in any rneafure, the
lull of the flefh, the lull of the eye, or the pride of
life." To conclude all, you will never have a more
fatisfying evidence, that your acts of worfhip, ordi-
nary or more folemn, have been acceptable to God,
than if they ferve to clothe you with humility, and
make you adopt and relifh the words of Job in the
text : / have heard of thee by the hearing of the ear ;
hut now mine eye fecth thee. Wherefore I abhor myfelfo
and repent in dujl and ajhes.
SERMON VIII.
THE HAPPINESS OF THE SAINTS IN HEAVEN,
Rev. vii. 15.
Therefore are they before the throne of Gsd, and ferve
htm day and night in his temple.
IVJlY brethren, however great a degree of corrup-
tion prevails at prefent in the vifible church, the
very profeflion of every Chriftian, implies a re-
nunciation of the world, and a fixed hope of a bet-
ter ftate. His attendance upon the ordinances of
God on earth, is in order to fecure the pofleffion,
and prepare himfelf for the enjoyment of the hea-
venly inheritance. He confeiTeth that he is a ftran-
ger and pilgrim in the earth ; that he lives by faith
and not by fight. And, therefore, nothing can be
more iuitable to his character ; nothing more con-
ducive to his comfort, than frequent views of the
employment and happinefs of the fpirits of juft men
made perfect.
And, furely, this is a fubject. highly proper for
our meditation on the evening of a communion
Sabbath. In this ordinance, you have had the
price paid for this glorious inheritance fet before
you, by fymbolical reprefentation, that your faith.
S«r. 8. THE HAPPINESS &C. " 233
in, and hope of the predion of it, might be the
more confirmed. In the inftitution itfelf, as re-
corded by the apoftle Paul, you find he connects
the commemoration of the fuiTerings and death) of
Chriit, with his fecond appearance in glory, 1 Cor.
xi. 26. " For, as often as ye eat this bread, and
drink this cup, ye do (hew the Lord's death till he
• come." Nay, our Lord himfelf feems to have had
his heart and his thoughts in heaven, when he left
this memorial of his prefence on earth, as Appears
from Matth. xxvi 29. " But I fay unto you, I will
not drink henceforth of this fruit of the vine, until
that day when I drink it new with you in my
Father's kingdom." And, indeed, we have his
own example in this firft communion, wherein he
himfeif was the adminiftrator, for following or
concluding it with a meditation on the heavenly
happinefs ; for, before he rofe from it, he begins
his excellent confolatory difcourfe in this manner,
John xiv. 1, 2. " Let not your heart be troubled;
ye believe in God, believe alfo in me. In my Fa-
ther's houfe are many manfions ; if it were not
fo I would have told you : I go to prepare a place
for you."
It is true, indeed, my brethren, our knowledge
of the future glory of the faints, is, at prefent, ex-
tremely imperfect, and muft be fo, for wife rea-
fons, while we coutinue in the body. There are,
however, feveral different views of it given in the
word of God, highly worthy of our attention.
Amongft others, this in our text, that they are be-
fore the throne of God, and Jerve him day and flight in
his temg'.e. That thefe words are to be understood
$34 THE HAPPINESS OF THE Ser. &.
of the faints in heaven, and not of any glorious
period of the church on earth, or, if of this laft,
rhanifeftiy in allufion to the former, I think is plain,
both from what goes before, and what follows
them, which I (hall read in connection, as all
the explication of the text that is necefiary, from
ver. 13. " And one of the elders anfwered, faying
unto me, What are thefe which are arrayed in
white robes ? and whence came they ? and I faid
unto him, Sir thou knoweft. And he faid to me,
Thefe are they which come out of great tribulation,
and have wafhed their robes, and made them white
in the blood of the Lamb. Therefore are they be*
fore the throne of Godt and ferve him day and night in
his temple ; and he that fitteth on the throne fhall
dwell among them ; they fhall hunger no more,
neither third any more ; neither fhall the fun light
on them, nor any heat ; for the Lamb, which is
in the midft of the throne, fhall feed them, and
fhall lead them unto living fountains of waters ;
and God fhall wipe away all tears from their eyes."
What I propole from this pafiage at prefent, is,
through the- divine afiiftance, to illuftrate a little to
you the happinefs of the faints in perpetual com-
munion with God in his temple above ; and then
to make fome improvement of the fubje£t, for your
inftrutlion and direction while you continue here
below.
I. In the firji place, then, I am to illuftrate a
little to you the happinefs of the faints in perpetual
communion with God in his temple above. And
here, obferve, that though I have faid perpetual
Ser. 8. saints in heaven. 235
communion with God, and did mean it of his im-
mediate worfhip and fervice, I did not intend to
affert, that they are at no time employed in a dif-
ferent manner, or in work which may be called by
a different name. "What variety of exercifc may
be provided for their noble and vigorous faculties, in
the nature or works of God, we cannot pretend to
know. As the angels are called " minifiring fpirits,
fent forth to minifter to them who are heirs of falva-
tion;" fo we know not how far he may blefs and dig-
nify his faitns, by employing them in the adminiftra-
tion of fome part of his extcnfive dominion. But it is
furely juft, to call their communion with God in
his worfhip perpetual, both becaufe of their fre-
quent actual application to it, and becaufe of that
conftant adoration of foul which we mud fuppofe will
accompany either an inveftigation of the nature and
works, or an execution of the will of God. It is
afro well warranted by the expreffion in the text,
and ferve him day and night in his temple. Now, in
order to illuftrate the worfhip of the faints in hea-
ven, we may confider it in two different lights :
Firft, as it is internal and JpirituaL Secondly, As
it is external atidfenfible.
Firft, Let us confider the happinefs of the
faints, in that part of their celeftial worihip, which
is internal and fpiritual ; and, in general, we mud
frequently recal to our minds the imperfection '
of our prefent discoveries, and remember, that
u eye hath not feen, nor ear heard, nor hath it
entered into the heart of man to conceive what the
Lord hath laid up for them that love him." There
may, for any thing we know, be difcoveries, and
Vol. III. X
23<5 THE HAPPINESS OF THE Ser. 8.
by consequence, acts of worfliip, and difpofitions
of mind correfponding to them, totally different
in kind from any thing we are now capable of, as
well as higher in degree. Of thefe we mud be ab-
iblutely filent : therefore, all that mall follow upon
this fubje&, is founded upon the following remark,
That whatever acts of worfliip we have now any ex-
perience of, and by which we are initiated, fo to
fpeak, into, and trained up for the employment of
heaven, fhall then be performed to far greater per-
ihelion, and with infinitely greater joy.
In order to the more diftinct confideration of this
fubject, you may obferve, that all the acts of wor-
ship, of which we are now capable, may be reduced
to the four following kinds : Firil, Acts of adora-
tion. Secondly, Of gratitude. Thirdly, Of defire.
And, Fourthly, Of truft and fubjection.
In the firft place, Acts of adoration. By thefe,
as diftinguifhed from the others mentioned, I under-
itand the immediate contemplation of the glorious
excellence of the divine nature, and the exercife
of thefe affections of foul which correfpond to it.
The nature of God is difcovered, and his glory ex-
hibited to view, in all his works, and in all his
ways. And he is the proper object of the high-
eft efteem and deepeft admiration, and moil ar-
dent love of every reafonable creature, for what
lie is in himfelf, independent of any intereft they
may have, or hope to have in his favour. There-
fore it is the firft duty and chief end of man, to
give unto the Lord the glory that is due unto his
name. I know this is what worldly men, who live
in fin cannot underftand, and therefore are apt to
-deride *, which is indeed -the cafe with refpeft to all
Ser. 8. SAINTS IN HEAVEN. 2?37
the truths of God confidered in their full extent,
and as retting upon their proper foundation ; the
natural man cannot receive them. But as it is the
firft commandment of the law, " Thou (halt wor-
fhip the Lord thy God, and him only fhalt thou
ferve j" fo it is the leading and the capital truth
taught and repeated in the facred oracles, that all
things were made for, that all things (hall finally
tend to, and therefore all intelligent creatures ought,
fupremely, to aim at the glory of God. This may
be eafily fupported by unprejudiced reafon ; for what
can be more juft than to have the higheftefleem of the
higheft excellence, the deepeil admiration of bound-
lefs andfpotlefsperfeclion,andafupremelovefor what
is infinitely amiable. It is wholly owing to the corrup-
tion of our nature, that we are fo little fenfible of the
fin of neglecting this. And, indeed, a (hort and-
juft defcription of our corruption may be given
thus 5 it cor fills in dethroning God, and fetting up
felf to be honoured, loved, and ferved in his room.
But, my brethren, every real Chriftian has been
recovered to a view of this his flrft obligation as a
creature ; knows experimentally, what it is fu-
premely to honour the living and true God, and
hath a peculiar pleafure in the furvey and celebra-
tion of all his perfections. All fuch rejoice in his
dominion, and feel fatisfa£Hon in it, as infinitely
right and fit, that the will of the Lord fhould be
done. They join, in their manner, on earth, with
the heavenly hofts, as thus reprefented, Rev. xi.
1 6, 17. " And the four and twenty elders, which
fat before God on their feats, fell upon their faces,
and worfhipped God, faying, We give thee thanks,
Xz
238 THE HAPPINESS OF THE Ser. $.
0 Lord God Almighty, which art, and waft, and
art to come, becaufe thou haft taken to thee thy
great power and haft reigned." Rev. xix. 6. " And
1 heard as it were the voice of a great multitude,
and as the voice of many waters, and as the voice
of mighty thunderings, faying, Alleluia ; for the
Lord God omnipotent reigneth." But how incom-
parably more perfect and more joyful, their adora-
tion of God, when they are come into his prefence !
then the veil fhall be drawn afide ; they fhall " fee
him face to face ;" they fhall " know, even as they
are known." Inftead of thefe comparatively obfeure
hints and intimations, which they now have of his
glory, then the whole extenfive plan of providence,
of which they now fee only a fmall detached part,
fhall be opened to their view : then fhall they fee
the overthrow and fubj-ecHon of the pride and ar-
vogance, and boafted wifdem of man, " which is
foolifhnefs with God ; and the blefTed, happy ifTue
of thefe various trials of the people of God, which
formerly gave them fo many anxious and diftruftful
thoughts. But why do I mention particulars, when
all the effects of creating {kill, all the fruits of fup-
porting and preferving goodnefs, fhall be laid before
them ?
And is there not fome lover of Chrift faying, here,
within himfelf, Why do you not mention the my-
itery of redemption, " God manifefted in the flefh I*
in this the glory of God eminently fhines, his une-
qualled, his unrivalled glory. That this, as the
work of God, (though we can hardly keep our own
concerns out of view) mail be the particular theme
of celeftial praife is not to be doubted, and is evU
Ser. 8. saints in heaven. 239
dent from hence, that Chrift, as the object of wor-
fhip, is reprefented as appearing there like a Lamb
that had been flain.
Once more, as the church of God at prefent, is
the mean of illuftrating his wifdom to principalities
and powers, or to the angelic hofts, which we learn
from Eph. iii. 10. " To the intent that now unto
the principalities and powers, in heavenly places,
might be known by the church the manifold wif-
dom of God j" fo the order and government of
thefe fuperior intelligences mall be opened to the
view of the faints in glory. In the profpe£t of
all this they (hall fay, Rev. xv. 3. " Great and
marvellous are thy works, Lord God Almighty ;
juft and true are thy ways, thou King of faints."
With what exultation of foul, then, with what fer-
vour of adoring wonder, and admiring Jove, mall
they celebrate the divine glory ! As they (hall be-
wholly freed from every degree of finful and felrlfh
bias, they fhall feel the clearer!: conviction of the
obligation of their duty, and difcharge it by a free,
unconitrained impulfe of foul :. for the fame reafon,
the pleafure arifing from it will be fo much the more
pure and unmixed, that it is not aimed at on its own
account, nor purchafed by any compliance that might
but feem to have a mercenary view.
In the fecond place, Let us confider the celeftial
worfhip, as confiding in acts of gratitude and praife.
And, here, obferve, that though I have conndered
the difinterelted love of God, and the humble ado-
ration of his own matchlefs inherent excellence as-
firft both in order and dignity, which it ought to be,
this does not take away, or fuperfede a£ts of thanks-
x3
2-4Q THE HAPPINESS OF THE Ser. 8-
giving, but rather lays the jufleft and nobleft foun-
dation for their exercife ; becaufe it fubjefts the
creature to the Creator ; keeps its dependance and
obedience continually in view, and greatly inhances
the favours beflowed by fuch a hand, and upon fuch
objects. Gratitude for the goodnefs of God, is
what furely we may have fome conception of,* even
in this flate, in which he loads us with his benefits,
and in which every moment of our continuance is a
proof and evidence of his patience and forbearance.
The faints efpecially, who have learned not only to
difcern and confefs the hand that fuftains them, but
to acknowledge God as the God of their falvation,
muft underiland what it is to praife him for his
mercies.
But how much louder muft the voice of praife
be in heaven than in earth ? The mercies for which
they give praife are incomparably greater ; fo is alfo
the uniformity and fecurity of their poffeiTion. What
is the richeft and moft gorgeous attire, the moft
fumptuous and delicate fare, which this world can
afford, compared with thofe rivers of pleafures which
are at God's right hand ? How imperfect are all the
enjoyments of this flate by reafon of the fufferings
and forrows that are mingled with them ? We are
apt to envy one another through ignorance ; but the
man liveth not on earth, who hath not fome forrows
to allay his profperity, except perhaps, for a few
moments, when the mind is ingrofTed, and as it were
intoxicated with fome late acquifition. Our prefent
character is fuch as doth not admit of perfect hap-
pinefs. Here muft be the fire of affliction to purge
away the drofs of fin. But in the world to come.
Ser. 8. saints in heaven. 241
the happinefs of the faints is perfect and unmixed,
for the people fhall be all righteous. So it is faid
in the words immediately following the text : " They
fhall hunger no more, neither thirft any more, nei-
ther (hall the fun light on them, nor any heat. And,
Rev. xxi. 3,4. " And I heard a great voice out of
heaven, faying, Behold, the tabernacle of God is
with men, and he will dwell with them, and they
fhall be his people, and God himfelf fhall be with
them, and be therr God : and God (hall wipe away
all tears from their eyes, and there fnall be no more
death, neither forrow nor crying, neither fhall there
be any more pain ; for the former things are pafTed
away." The precarioufnefs of our prefent enjoy-
ments greatly diminiflies their value •, they are very
uncertain in their own nature, and our continuance
with them is equally fo. But, in heaven there fhall
be no more death, the inhabitants fhall go no more
out j and their enjoyments fhall be fuch as can nei-
ther wafte nor change. How animated, then, muft
l}e the praifes of the higher houfe, efpecially when
the reflection upon the wretchednefs and precariouf-
nefs of their pad fiate muft fo greatly improve their
fenfe of the riches and fecurity of the prefent ? Let
me fuppofe a cafe, which indeed happens every day,
though the effect of it is not fully difcernible by us •*
fuppole a poor Chriftian, perhaps poor in this world,
but certainly poor in fpirit, who hath long (Iruggled
with the evils of life, who hath patiently endured the
infulting language, and difdainful eye, of the proud
and profperous, nay, which is far worfe, hath been
diftrefled with many anxious fears concerning his
own future ftate \ fuch an one, taken from the world,
242 THE HAPPINESS OF THE Ser. 8.
how amazing, how blefled the change! from an
earthly cottage, to a throne of glory ; from a defpi-
fmg world, to an approving God ; from a'frail, dif-
eafed dying body, to everlafling ftrength, and un-
decaying beauty ! how mud his mouth be filled
with praifes, when the days of his mourning are for
ever ended !
But that which efpecially ferves to enliven the
praifes of the faints in heaven is, their fenfe of their
own unworthinefs as fmners : this it is which makes
all the gifts of God of fevenfold value, they are all
of free unmerited grace and mercy. Redemption !
Redemption is the theme of the praife3 of heaven,
Rev. i. 5. " Unto him that loved us, and wafhed U3
from our fins in his own blood." Rev. v. 9. " And
they fung a new fong, faying, Thou art worthy to
take the book, and to open the feals thereof : for
thou waft flain, and haft redeemed us to God by
thy blood, out of every kindred, and tongue, and
v people, and nation." Redemption is atprefent care-
lefsly fought after, and coldly acknowledged ; but
then (hall they know the guilt they have contract-
ed, the hell they have efcaped, the glory which they
poiTefs, and the price at which it was bought. Oh,
my brethren! how light a fenfe of the evil of fin
has the moft humbled penitent now, compared to
what he fhall have in heaven ! how light a fenfe of
the mifery of the impenitent, compared to what he
fhall have after he has heard their fentence pronoun*
ced by the Judge, and feen them go away into ever-
lafling punifhment ! how fmall a value does he put
upon the gift of God, eternal life, till he tafte of
it ! and how weak is his love to God in Chriftj
whilft it is only kindled by faith, compared to what
Ser. 8. saints in heaven. 243
it (hall be, when he fees the Lamb ilain from the
foundation of the world 1
In the third place, Let us confider the celeflial
worfhip, as confiding in acls of defire. There is
much of this in the difpofition of the people of God
on earth, they fay with the prophet Ifaiah, ch. xxvi.
8. " The defire of our foul is to thy name, and to
the remembrance of thee." And as every agreea-
ble object is the more defired, the more it is known ,
fo the clear difcovery that is made in heaven, of the
glory and excellence of God, and the delightful
communications of his love, mud ftiil increafe our
defire of further and further degrees of it ; and there
is a fulnefs, both in the divine nature and benignity,
that can never be exhaufted. Earthly things, in-
deed, to which we often, through ignorance, afSx
an erroneous and exceffive value, the more they
are known, are often the lefs efteemed ; but this
can never take place where the objetl: cannot be
efieemed in proportion to its worth, becaufe its
worth can never be completely difcovered. Perhaps
it may be thought improper to include defire among
the a&s of celeflial worfhip, as there the happy fouls
fhall be fo fully gratified in every holy inclination,
as to leave no room for any further demand. But
•we muft confider that there (hall be room for an
everlafting progreffive improvement to every finite
creature ; and the gradu. 1 enlargement of their ca-
pacity lhall make way for thefe further communica-
tions of divine love.
There fhall, indeed, be no fuch defire, as implies
any anxious or impatient craving. This is ordinarily
produced by doubt, or difficulty of fupply, which
244 THE happiness op the Ser. 8.
can have no place here ; but there may, neverthe-
lefs, be fuch defire as leads to, and prepares for
the continuance or increafe of enjoyment. It is na-
tural indeed for us, from our prefent experience, to
conceive, that defire muft weaken or lefien with
pofTeflion, as it is chiefly kept up by variety and no-
velty, a love of which feems to be fo effential to, and
powerful in the human nature. To remove this
apprehenfion, I obferve thefe two things, Firft, That
in the infinity of the divine perfections and works,
there is fufficient diverfity to employ and gratify a
finite creature, through all eternity ; fo that if it
pleaie God to continue, after the refurredHon, a
love of novelty, or any difpofition fimilar to it, he
is well able to provide it with proper exercife.
But, fecondly, It appears highly probable, that
the love of change, fo obfervable in human nature,
is more owing to the vanity of created enjoyments,
than any thing elTential to us, as rational fpirits *,
and, therefore, when we enjoy the fubftance inftead
of the (hadow, the Creator inftead of or in the crea-
ture, the caufe being gone, the efFecl: will ceafe of
courfe. And, to confirm this, we may obferve, that
novelty is not an elTential qualification of what plea-
fes us ; for habit often creates as ftrong or flronger
attachment to what we have long known, than the
charms of novelty to what is untried : enjoyment
therefore may, in fome cafes, excite defire. And if
this is the cafe fometimes on earth, there is all rea-
fon to think it will be always fo in heaven. May I
not juft add, that we find from our prefent im-
perfect experience, that a life of hope and activity,
when there is fuitable encouragement and fuccefs,
Ser. 8. saints in heaven. 245
from time to time, is the mod agreeable of any that
can be conceived ? How delightful then mud be
both the habitual and actual defires of the fa:.
, pointed at the worthied objects, and not on-
ly .allured of, but rewarded with complete fa:,
tion !
In the fourth and lad place, Let us confider the
celeflial worfhip, as confiding in acts of trud and
fubjection. I join them together, becaufe they are
very much involved in, and founded upon one ano-
ther. And I have mentioned them lad, becaufe the
of every ferious exercife of a believer's foul, of
every act of communion with God, is ordinarily his
being brought to a compofed trud, complacency,
and acquiefcence in God as his fatisfying portion ;
and a confecration of himfelf and his all to God in
obedience and fubmiffion. And how infinitely more
complete, as well as joyful, mud the trud and fub-
mitlion of the faints be in heaven than on earth ! If
even here they fay, " Though he flay me, yet will
I trud in him : it is the Lord, let him him do what
feemeth him good •," how much more reafon have
they to put an unfhaken trud in God, when they
have taded the fruits of his love, and received the
proof of his faithfulnefs, in the actual pciTeilion of
his promiles ! as the Pfalmid fays, Pial. ix. ic,
u They that know thy name wifl put their trud in
thee."
Thus clear discoveries of God's nature, and ex-
tenfive views of his works and ways, mud edablifh
them in a cheerful dependance en his unchangeable
truth. And, O, with what a readinefs, or rather
what pleafure and alacrity, will they reiign
246 THE'KAPPINESS OF THE Ser. 8.
themfelves to his will, and confecrate themfelves to
his fervice ! There will then be no remains of the
carnal mind to refufe obedience, or of an impatient
murmuring fpirit, to complain under the yoke ; but
they will be as the angels, his minifters to do his
pleafure, ready at his call, and earneftly coveting
employment. Obedience will be their prevailing in-
clination, and the formal expreflion, and tender of it,
to their God and Redeemer, will be a part of their
actual fervice.
And, now, to conclude this head, you may ob-
ferve, that I could not avoid, in illuftrating the wor-
ship of the faints in heaven, frequently to bring in
view their habitual frame and conftant employment ;
but I hope this is not altogether improper ; for there
is not, by far, fo great a difference between their acts
of worfhip, and their ordinary work, as between
ours on earth. They run into one another and are
very much of a fimilar nature ; they are fhadowed
forth but very faintly, in the ftate of that man on
earth, who walks with God all the day long. As
his life is a conftant courfe, either of vocal or men-
tal worfhip, fo, in a higher degree, they are before
the throne of God, and ferve him day and night in his
temple.
Let us, now, in the fecond place, confider the I
worfhip of the faints in heaven, as it is external and j
fenfible. That there is fomething even external and
fenfible in it, neceflarily follows from the refurrec-.
tion of the body, which is fo important a part of
the Chriftian doctrine : for though the bodies with
which the faints fhall be clothed at the refurre&ion,
lhall exceedingly differ from their grofs bodies, in
.Ser. 8. saints in heaven. 247
fplendour and beauty, and particularly fliali fo far ex-
cel them in purity, as to be termed by the apoftle
Paul (1 Cor. xv. 44.) " Spiritual bodies j" yet, i£
they be body or matter at all, they mud be limited
to fome place, and have an external and fenfible
form. The fame thing appears from that beautiful
pail age in the book of Job, ch. xix. 25. " For I know
that my Redeemer liveth, and that he (hall (land at
the latter day upon the earth."
Further, though we are no doubt taught hi fcrip-
ture, to confider heaven more as a nature than a
place, yet there is evident foundation from feve-
ral expreflions, to fuppofe that there is fome portion
of the works of God fet apart for that purpofe, and
adorned with fuch a vifible glory, as is proper to af-
fect the imaginations of created beings. Thus there
is mention made of the third heaven, the higheft hea-
ven, the heaven of heavens See alfo Rev. xxi. i. 2.
■" And I faw a new heaven, and a new earth ; for the
firft heaven, and the fir ft earth were pa-fled away ; and
there was no more fea ; and I John faw the holy city,
new Jerufalem, coming down from God out of hea-
ven, prepared as a bride adorned for her hufband."
And, from the 19th verfe of that chapter to the end*
it is defcribed in fuch terms, as naturally fuggeft to
us the greateft glory and magnificence.
This is the temple of God in which his fervantS
fhall ferve him, in which we may fuppofe the gene-
ral affembly of the church of the firfl born meet
together, for the joint celebration of their Creator
and Redeemer's praife. But as to a more particular
account, either of the place or mamuet of the wor-
ship there performed, it were mere eafy to form
Vol. HL Y
248 THE HAPPINESS OF THE Ser. 8.
amufing and curious fpeculations, than to fix upon
any thing folic! and certain. In this, as indeed in
every other part of the heavenly ftate and employ-
ment, comparative reflections are moft to be depend-
ed on. And furely, if in this lower world, and
that part of the creation, which is at prefent fub-
jected to our view, there is fo much order and
beauty, fo much fplendour and magnificence, though
it be the abode of guilty creatures, under manifeil
tokens of divine difpleafure, what muft be the un-
clouded luftre and perfect beauty of that place,
where the glory of Almighty God is peculiarly dif-
played, and which was prepared for the reception
of the objects of his fpecial love, before the foun-
dation of the world ? If the feveral fenfes, with ,
which we are now endued are capable of affording
us fo exquifite apleafure in their prefent gratification,
notwithftanding their apparent diforder, how high
and ravifhing a delight may they communicate when
they are refined and purified, furnifhed with their
proper objects, and freed from that infatiablenefs,
and tendency to excefs, which is the fruit of fin,
the evidence of a corrupted frame, and, as a mix-
ture of gall, poifons every worldly joy ? It is worth
obfervation, upon this fubje£t, that the happinefs of
the faints is many times defcribed in fcripture, by their
external circumftances and pofition, fo to fpeak, and
by fenfible gratifications *, as by fitting upon thrones
at the right hand of God ; by a city highly adorned;
by a river of water of life, a tree of life bearing
twelve manner of fruits. And his fervice is des-
cribed by the melody of fongs of praife, and even
by iaftjrttmentaji mufic. Rev. xv. ?« where mention
Ser. 8. saints in heaven. 249
is made of the harps of God. Now, though Gcd
forbid that we fhould underftand thefe expreffions
in fuch a manner, as to fuppofe that the enjoyments
of the faints above have any thing in them refem-
bling the groflbefs of prefent fenfual indulgence,
yet we may with fafety conclude, that as the body
mall then join in the fervice of God, it fhall be in-
ftrumental in perceiving the pleafure of it ; and that
a fenfe and perception of the beauty and grandeur
of that temple of the living God, in which they
offer up their celeftial facrifices, fhall increafe and
enliven their gratitude to, and adoration of him,
who raifed the glorious fabric.
But the external circumftance, which, in my ar-
prehenfion, will contribute moil to the delight and
happinefs of the faints, in their heavenly worfhip,
will be their union and fociety in it. Man is evi-
dently framed for deriving his chief happinefs in
this ftate from fociety. It never was, and never
will be good for man to live alone. Social worfhip
is peculiarly, acceptable to God, as might be fhewn
from many pafiages of fcripture, Math, xviii. 19,
20. u Again, I fay unto you, that if two of you fhall
agree on earth, as touching any thing that they fhall
afk, it fhall be done for them of my Father which
is in heaven. For where two or three are gathered
together in my name, there am I in the midft of
them." Pfal. lxxxvii. 2. " The Lord loveth the
gates of Zion more than all the dwellings of Jacob."
And doth not the experience of every one of thofe
who love the habitation of God's houfe, and the
place where his honour dwelleth, teflify what an
Y a
•2J0 OF THE HAPPINESS OF T1JE Ser. 8.
elevation of foul, and enlargement of heart, they
obtain by mingling their voices in his praife ? As
united fires brighten each other's blaze, as many
concordant founds make the finer harmony, fo the
union of many hearts in divine worfhip makes the
higher fpiritual melody, not only "more grateful to
God, but more delightful to themfelves. The plea-
fare of this is, indeed, greatly allayed on earth by
a mixture of difcordant notes (to continue the
former allufion) of enemies with friends. But
allow me to make a fuppofition, that all with-
in thefe walls, this evening, were perfectly up-
right with God, and that our mutual fincerity were
perfectly known to each other, what inexprefii-
ble fervency, and rapture of fpirit would it give
to every one, in fmging the praifes of God and of
ike Lamb, to confider himfelf as joined with fuch
a number of pure, holy, blefTed, redeemed fouls ?
But how much beyond conception will this be in-
creafed, when we meet with the innumerable com-
pany of the redeemed above, and all our pious
lathers, who, many ages before this, fcrved our
common mafter; many, we hope, who kept holy
days in this very place, and whofe bodies now
ilecp in the duft under our feet, and around us ;
nay, when all from the eaft and from the weft, (hall
be completely gathered in, when every heart {hall
agree with every tongue, and falyation to the Lamb
{hall be the univerfal, delightful, repeated accumula-
tion ? There are two paffages of fcripture which
fpeak of the multitude, and employment of this glo-
rious company, which ought never to be read with-
Ser. 8* saints in heaven. 251
out a holy and delightful reverence. Rev. v. 9. 15.
" And they fung a new fong, faying, Thou art wor-
thy to take the book, and to open the feals thereof:
for thou waft (lain, and haft redeemed us to God
by thy blood, out of every kindred, and tongue, and
people, and nation ; and the four beafts faid Amen.
And the four and twenty elders fell down, and
worfhipped him that liveth for ever and ever."
Rev. vii. 9, 12. " After this, I beheld, and lo, a
great multitude, which no man could number, of
all nations, and kindreds, and people, and tongues,
flood before the throne, and before the Lamb, clo-
thed with white robes, and palms in their hands ;
faying, Amen, blefling, and glory, and wifdom, and
thankfgiving, and honour, and power, and might,
be unto our God, for ever and ever, Amen,"
I proceed now to conclude the fubjecl: by fome
practical improvement of what has been faio^. And
can we refufe to begin, by praifing God for his un-
fpeakable love, and matchlefs condefcenfron ? The
whole work of our redemption is wonderful ; but,
in a particular manner, the conclufion of it : that
we fnould not only have our clothes w" afhed in the
blood of the Lamb., but mould be before the thrcm
of G:d, and ferve him day and flight in his temple.
At the dedication of the temple of Solomon, that
wife and pious prince breaks out into an expreifion
of holy admiration and aftonifhment, and fays,
2 Chron. vi. 18. " But wiii God in very deed dwell
with men on the earth ! Behold, heaven, and the
heaven of heavens cannot contain thee ; how mud*
y3
252 THE HAPPINESS OF THE Ser. 8*
lefs this houfe which I have built !" How much
greater reafon have we to fay, when recollecting
our guilt and unworthinefs, " and fhall men in very
deed dwell with God in heaven !" how amazing
the diftance ! how glorious the dwelling and em-
ployment ! and how mean the invited guefts ! Let
us take confufion of face to ourfelves, and acknow-
ledge, that this cannot be accounted for, but by the
propitiation and purchafe of the eternal Son of God,
as the only foundation of our hope. Let us, in the
view of every privilege, renew the exercife of faith in
him, as giving us a title to it ; and on this occafion,
particularly, beg of him to lead us, by his Spirit,
through all the neceflary fteps of previous prepara-
tion, and at laft receive us into his glory.
In the fecond place, from what has been faid, you1
may fee the importance and benefit of the worfhip
and fervice of God on earth. If this ftate is a ftate
of trial and preparation for that which is to follow
it, and the worfhip of God is Co great a part of the
employment, and fo great a fource of the happinefs-
of the faints above, it is plain, that his worfhip on
earth muft be of the high eft ufefulnefs. It is not
only an unqueftionable duty, but it is manifestly ne-
ceiTary to fit us for, and habituate us to the heaven-
ly exercife. It is plain from the whole analogy of pro-
vidence, that a preparation of nature is. neceftary for
the poflefiion and enjoyment of any ftate. We fee,
even in natural things, that (owing, and a long time
of gradual nourifhment, is neceflary to the ftrength
and confiftency of any plant or tree ; and that, ac-
cording to the feed, fo is the production. This die
Ser. 8. saints in heaven. 253
Apoftle very ftrongly applies, Gal. vi. 7. u Be not
deceived ; God is not mocked -, for whatfoever a
man foweth, that fliall he alio reap." Thofe that
expect to fervc God in his temple above, muft be
habituated to ferve him in his church on earth. This
is the feed-time ; then is the harveft. The houfe
of God is the place both of the birth and nourifh-
ment of his people, Ffak Lxxxvii. 5. M And of Zion
it fliall be faid,This and that man was born in herj
and the higheft himfelf fhall eftablifh her."
Therefore fufFer me, my brethren, to reprove the
fin, and {hew the danger of thofe, who altogether
negle£t and defpife the worfhip of God. If chance,
imitation, Curiofity, or a worfe motive, has brought
to this audience, any who are habitual defpifers of
the worfhip of God, I hereby afTure them, in his
name, that, unlefs they change their heart and prac-
tice, in heaven they fliall never dwell, becaufe its
employment they do not love. It is both the evi-
dence and caufe of the degeneracy of many in this
age, that they have fallen into a neglect and con-
tempt of the public worfhip of God ; that in their
notions of religion, when they form any at all, they
in a great meafure, leave out their duty to their
Maker, and confine it only to a few of the ordinary
offices due from one man to another Experience,
indeed, plainly {hews the weaknefs and feeblenefs of
thofe virtues that are not enlivened and animated by
piety towards God •, and that it is as poflible to up-
hold the fuperftru&ure, by taking away the found-
ation, to preierve the vigour and verdure of the
branches of a tree, by feparating them from the
2J4 THE HAPPINESS OF THE Ser. &.
root, as to preferve 2nd fecure any regularity of con-
duct, without a principle of divine life, of vital, fpi-
rltual union with God through Chrift ; but what, in
a particular manner, fhews the folly of all fuch, is
their relation to eternity. Suppofing their practice
were every way fit and proper for this world, how
<loes it agree with the employment of heaven? Doth
not confeience tell you, that you have neither right
nor relifh, nor even capacity for it, and, by necefTary
confequence, are under a fentence of condemnation,
" children of wrath, and heirs of hell ?" for there is
no middle ftate. I befeech you therefore, nay, obteS
you, in the moft folemn manner, that you hence-
forth honour God in his houfe and ordinances, if
you expect that ever he fhould honour you : and,
remember, that his warning, which you have receiv-
ed by the wife difpofal of his providence, will be
an aggravation of your guilt, if you neglect and
defpife it.
I cannot help, alfo, upon this occafion, putting
you in mind of the neglected duty of worfhipping
God in your families. Thefe fmaller focieties, in
which the members are connected by the ftrongefl
ties, and ftand in the neareft and moil endearing re-
lations to one another, how proper are they for the
joint worfhip of God \ and how great is the (in of
neglecting it ! How can you expect any thing elfe,
but either an angry providence, or hardening and
ftupifying profperity, which is infinitely worfe, un-
lefs you call on the name of God ? whereas by
mingling your voices in his praifes on earth, you
prepare yourfelves for his fervice in heaven. I can»
Ser. 8. saints in heaven. 25^
not go through all the excufes offered for this ne-
glect ; but wo (hall be to that man, who is too bufy,
too proud, or too modeft, to worfhip in his family,'
the King of kings, and Lord of lords, who made
him by his power, and upholds him by his provi-
dence.
In the third place, let me improve this fubjedt, for
the trial of thofe whole ftate is more doubtful. How-
ever many open enemies there are to religion in thefe
days, it is to be lamented, that there are many alio,
who continue their attendance upon the ordinances
of God, but in a cold and formal manner, and rett-
ing upon the form, without the power, lay themfelves
alleep in lecurity. Bring yourfelves to the teft, then,
and futfer ccnfcience to difcover the truth, however
painful and mortifying. Is there any of you, who
has heard of the employment of the faints above, as
confiding in the fervice of God, who are not able
to conceive the happinefs or delight of fuch work ?
Is there any among you, who weary of the fervice
of God, not from weaknefs of body, but from aver*
fion of mind, who, immediately after, return to the
world, and its enjoyments, with eagernefs and light-
nefs of mind, like a bullock, when he is loofed from
the yoke ? Such have good reafon to fufpecl their
condition, and to fear, that they are unrenewed in
heart. But, I hope, there are not a few, who, from
their heart, call the fibbath * a delight, the holy of
the Lord, and honourable ; who eiteem a day in
God's courts, better than a thoufand ;" whofe high-
eft joy it is, to have their hearts captivated with his
love, and their affections enlarged in his praife > and
*$6 THE HAPPINESS OF THB Ser. 8.
-whofe indifpofition often to this work, by floth or
worldlinefs of mind, is their greateft grief. Such,
my brethren, have good reafon to look forward to
that happy time, when they fhall ferve him with
unwearied vigour and alacrity ; and fhall behold the
fmile of his countenance without one mortifying
frown.
In the fourth place, I would improve this fubject
for the confolation of the ami&ed. The hope of
glory is the true and proper fource of confolation ;
whether your forrow arifes from fuffering, or from
fin ; for both thefe fhall be perfect ftrangers to the
happy abode of the faints above. If you are under
the anxiety of worldly care, the oppreflion and re-
proach of the ungodly, the attacks o f ficknefs, the
gradual loofening of the pins of this feeble tottering
frame ; if thefe weaken the ftrength, and mar the
melody of your prefent fongs, and compel you to
mix your praifes with groans, remember, that in a
fhort time, thefe complaints will be at an end^the
harps of God will be given you, and fleiU-te-kaadle
them. If a fenfe of inherent corruption, if grief for
-an abfent or an angry God, make your hands to hang
down, exert the hope of being not only perfectly
happy, but perfectly holy, and ferving him day and
night in his temple.
This leads me, in the lad place, To direcl: you to
improve this fubjecl: for animating your prefent de-
votion. Nothing is more proper for this purpofe
than the lively hope, or rather anticipation of the
heavenly employment. Let us overcome our prefent
fioth, by entering, in faith and hope, within the vail.
Ser. 8. saints in heaven. 35 £
and confidering how we (hall then praife him : then
there ihall be no wandering thought, no cold heart,
no faultering tongue, no flagging fpirits. And, as
without all queftion, fome are here prefent, not a
few, I would charitably hope, who ihall enter into
that temple of the living God ; fo we know not how
foon any of us may be fent for, to leave this world-
ly fan&uary to be above the ufe of prefent ordinances,
and to join the innumerable company about the
throne. In the profpecl of this, Pfal. cxlix. 1, 2,
u Let us Gng unto the Lord a new fong, and his
praife in the congregation of faints. Let Ifrael re-
joice in him that made him ; let the children of
Zion be joyful in their king," Amen.
SERMON IX.
MINISTERIAL FIDELITY IN DFCLABING THE
WHOLE COUNSEL OF GOD.
ACTS XX. 26, 27.
Wherefore I tale you to record this day, that I am
fur e from the blood of all men : for I have notjbun-
ned to declare unto you all the counfel of God,
My Brethren,
Jl HESE words are a part of the apoftle Paul's
difcourfe to the elders of Ephefus, when taking
leave of them, under a firm perfuafion, or rather
a certain knowledge, that he would never again fee
.them in the body. My prefent fituation, of which
none of you is ignorant, has determined me to th*
choice of this pafTage, as a very Pr0P£'"-'iubie£V Av«u
which I may conclude the exercl* or my miniftry
among you. I had once occafion, on leaving another
charge, to have taken a formal farewel of a very af-
fectionate people, but had not courage to attempt it.
The circumftances attending the removal, which, if
Providence prevent not, feems now to be at hand,
are fuch as do not leffen, but greatly increafe the
difficulty of fpeaking from fuch a fubject. And yet,-
Ser. 9. MINISTERIAL FIDELITY, £<C. 2$$
in another view, they feemed to urge it fo ftrongly,
and to prefent fuch an opportunity of being uieful,
as I durft not wholly decline. Every Chnitian ought
to be an obferver of providence. Nothing wtH more
effectually promote his holinefs and comfort. And
both a minifter and his people ought to improve
the afpect of providence, when it hath any thing
peculiar in it, to their mutual benefit.
Let me therefore intreat you to attend to the
following difcourfe, with patience and compofure.
This requeft I the rather hope you will comply with,
as there is nothing intended that is perfonal, further
than muft neceflarily arife from the fubject itfelf,
or be unavoidably fuggefted by your own thoughts.
I biefs God that I have no complaint to make of
want of duty or affection upon your fide -y neither
is it any part of my purpofe to juftify my own con*
duel:, during the time that I have had the honour
and happinefs of being entrufted with the miniftry
of the gofpel in this place. I fhall therefore only
fay, that whether I have been able to deliver my own
foul by fidelity in duty, and by purity of principle,
I am certain, that very much has been laid to the
charge of many of yours. Leaft of all do I intend
to endeavour to fatisfy you of the motives which
have induced me to accept of a call to a diftant part
of the world, and, in fome degree, a different em-
ployment in the church of Chrift. For this, I know
that an account mull: be given, in due time, to a
much greater Judge, with whofe approbation either
the applaufe or cenfure of men are not worthy to be
laid in the balance. The fingle purpofe, therefore,
of the following difcourfe, fhall be to give you fuclx
Vol. Ill, Z
26o MINISTERIAL FIDELITY IN DECLARING Ser. 9.
a comprehenfive view of the truths of the everlafl-
ing gofpel, — of the importance and difficulty of a
minifter's work ; as may direct you in the choice of
another pallor, — increafe your efteem of fuch as are
faithful, — and excite you to guard againfl: every thing
that may either difcourage them in their work, or
prevent their fuccefs.
The apoftle Paul had planted the church of Ephe-
fus, and he had fpent a part of his time there, very
confiderable, if we confkler the extent of his com-
miflion, and his many apoftolic journies to diffe-
rent parts of the world. In the whole of his dif-
courfe to the elders of that church, whom he had
fent for in his paffage to Rome, we fee the greatefl
tendernefs and affection, and an earned concern to
engrave upon their hearts the truths which he had
taught them while refiding there. And, in the
words of the text, you fee the foundation on which
he takes them to record that he wns free from the
blood of all men j for, fays he, / have not Jhunned to
declare unto you all the counfel of God. I omit every
thing that might be occafionally introduced from
the text or context, fuch as minifters being charge-
able with the blood of thofe who perifh by their
neglect, and the doctrine of the gofpel being the
counfel of God, that I may fix your attention,
where certainly the emphafis of this declaration lies,
viz. That he had declared to them all the counfel of
God, and that he had not fhunned to do fo; or that
he had not been deterred by any difficulties from
the faithful difcharge of his truft. Therefore, in
difcourfing further on this fubject, I will endea-
vour, through divine afiiftance,
Ser. 9. THE WHOLE COUNSEL OF GOD. lC\
I. To confider the fidelity of a miniftcr, as confif-
ting in a full and complete declaration cf the coun-
fel of God.
II. To confider the difficulties which may lie in
his way, or tempt him to JJjun any part of his work*
III. To make a particular improvement of the
fubje&, by giving you my parting advices in the
fpirit of this paflage, and in a way to the be ft of my
judgment fuited to your fituation.
I. Then, Let us confider the fidelity of a mini-
iler, as confifting in a full and complete declaration
of the counfel of God. This is a circumftance
which the apoflle feerrls to have laid particular flrefs
upon in his difcourfe to the elders of Ephefius, a3
he not only refts his folemn appeal to themfelves
in this paflage upon it, but had mentioned it before,
verfes 20, 21. " And how I have kept back nothing
that was profitable unto you, but have (hewed you,
and have taught you publicly, and from houfe to
houfe, teftifying both to the Jews, and alfo to the
Greeks, repentance toward God, and faith toward
our Lord Jefus Chrift." It is, -indeed, a circum-
ftance of the utmoft moment, as minifters may be
fuppofed much more ready to fall (hort in this re-
fpec"fc than in any other. It is probable that many
more are chargeable with concealing truth, than af-
firming falfehood ; with neglecting duty, than com-
mitting crimes ; with not building the houfe, than
wilfully pulling it down. Agreeably to this, we find
the charge of the prophet againfl unfaithful fliep-
herds is chiefly, or only, for neglect of duty, Ezek.
xxxiv. 2, 3, 4. M Son of man prophefy againft the
Z 2
. 26l MINISTERIAL FIDELITY IN DECLARING Sei*. £»
fhepherds of Ifrael, prophefy and fay unto them,
Tims faith the Lord God unto the fhepherds, Wo be
to the fhepherds of Ifrael, that do feed themfelves :
mould not the fhepherds feed the flocks ? Ye eat
the fat, and ye clothe you with the wool, ye kill
them that are fed : but ye feed not the flock : the
diieafed have ye not fhengthened, neither have ye
healed that which was nek, neither have ye bound
up that which was broken, neither have ye brought
again that which was driven away, neither have
ye fought that which was loft, but with force and
with cruelty have ye ruled them." But that you
may have as comprehenfive a view as poflible, of the
character of a faithful minifler, given in the text,
obferve, that integrity in declaring all the counfelof
God, implies the- following particulars.
i. Declaring all the truths of God without any
exceptions. The revealed will of God is of great
extent and compafs. It takes in all that we are to
believe concerning God, and all the duty which
God requires of man. It gives us an account of
the original, and of the fallen Hate of man ; of the
early purpofc of divine mercy, and the fteps that
were taken, from age to age, in carrying it into
execution ; of the perfon, undertaking, and fufFer-
mgs of the Saviour ; of his laws as a teacher, and
liis dominion as a king. Together with all this,
we have a hiftory of providence, and many fpecial
examples, inftruclions, and warnings of the mod
particular kind. Now, my brethren, he who would
declare all the counfel of God, muft pay a due re-
gard to every part, and, as far as time and health
'::■ given him, endeavour to make his people ac-
Ser. 9'. THE WHOLE COUNSEL OF GOD. 263*
quainted with the whole. This, to be fure, cannot
' be done all at once and at the fame time. Doubt-
lefs there are fome truths of more importance than
others. As the foundation mufl be laid before die
ftructure can be raifed, and the foundation and
corner ftones are of more moment than the fnii fil-
ings of the furface •, yet there is a mutual fubfer-
viency of every one in its place to another, and not
the lean; can be wholly omitted without a real in-
jury to thofe that are retained.
There is a precioufnefs in every truth that hath
the (lamp of divine authority upon it ; and, there-
fore, to neglect any of them, and count them trif-
ling, or of little moment, argues a want of reverence
for the word of God. The holy fcriptures, as the?
are full and complete, containing every thing that is
neceflary ; fo they are perfect and faultlefs, contain-
ing nothing that is unneceflary. Serious perfons have
often borne teftimony to the great utility offuch parts
of the facred oracles, as are commonly treated with
mod indifference. Nay, I cannot help thinking,,
that the veneration due to God, who doth nothing
in vain, obliges us to believe the utility even of thofe
pafTages whofe purpofe we ourfelves may not as yet
have clearly perceived.
They are therefore greatly to be blamed who are
at>no pains to make known the counfel of God, iir
its full extent*, but how much more thofe who fatis—
fy themfelves with infilling upon fome things, which
may be mod agreeable to their own tafte and difpo-
fition, to the entire neglect of others that are per-
haps of equal or of greater moment ? We fee this,
happen too frequently, that things which fill almoft-
23
204 MINISTERIAL FIDELITY IN DECLARING Set. (Jv
every page in the holy fcriptures can fcarce obtain a
place in many fermons. We fee fome induftrioufly
avoid the truths of the everlafling gofpel, and others
the duties o£ the moral law. The evil of this is the
greater, that there is fuch a relation between the
ieveral parts of God*s revealed will, that if any one
is left out, every view given of the reft muft be not
only partial but unjufL He who truly underftands
the fcriptures, will foon perceive, that there is fuch
an infeparable connection between one truth and an-
other, that you can hardly admit one without ad-
mitting or rejecting the whole ; and that none of
them can be withdrawn, or concealed, without a
manifeft injury to the beauty and fulnefs of the ge-
neral fyftem.
But, of all others, the moil: wonderful fet of men-
are thofe, who are for concealing fome of the truths
of God,, left they mould be abufed. The fovereign-
ty of God, his eternal purpofe, and the freenefs of
his grace, are often pafied by under this ridiculous
pretence. I would defpife the wifdom of fuch per-
sons ; it is arrogance y it is impiety. I do not know
any truth that cannot be abufed by perverfe and cor-
rupt minds, or that has not, in many inftances, been
abufed. But is this a reafon for concealing them ?
No. I would preach them openly ; I would preach
them fully ; I would endeavour to guard them a-
gainft the abufe ; and let finners know, that, if they
wreft the good word of God, they do it to their
own deftru&iom Oh ! that there were more fub-
jection of mind to the wifdom of God : more of a
deep and inward conviction, that whatever he hath
appointed is, for that very reafon, wifeft and beft.
Ser. 9. THE WHOLE COUNSEL OF GOD. 26$
There would not then be fo many attempts to ex-
plain away what is clearly contained in the New
Teftament ; but we mould join from the heart,
with the apoftle Paul, in laying, Rom. xi. 33. " O
the depth of the riches both of the wifdom and
knowledge of God ! how unfearchable are his
judgments, and his ways paft finding out !"
2. Integrity in declaring all the counfel of God, imw
plies preaching the truths of the gofpel in their full
and juft proportion. Under the former particular,
I have {hewn- the neceflity of doing juftice to every
truth ; let us now add the duty of giving their full
room and place to important and fundamental truths..
In order to make a juft portrait of a human body, it
is neceiTary, not only to have all the parts, but to
have every one in the true proportion it bears to an-
other. If one member is (welled to an unnatural or
monftrous bulk, and others are mrunk or (hrivelled \
away almoft to nothing, it will make the moft un-
feemly figure. Agreeably to this, he who would
faithfully declare the counfel of God, mull have a par-
ticular eye to the great and leading truths of the
gofpel, on which the reft depend, and from which
they derive their force and meaning.
If we look into the fcriptures of the Old and New
Teftament, we (hall find certain leading truths
which are of fo great moment, that they ought hardly
ever to be out of view; fuch as the loft ftate of man
by nature ; the abfolute neceflity of falvation through
Ghrift ; the fuffering of the Saviour in the finner's
room ; and free forgivenefs through the blood of the
atonement ; the neceflity of regeneration \ and the
gift of the Holy Ghoft, to enlighten, fanclify, and
266 MINISTERIAL FIDELITY IN DECLARING Ser. (}:
comfort his people. Thefe truths are of fuch un-
fpeakable moment in divine revelation, that they
ought to be clearly explained, ftrongly inculcated,
and frequently repeated ; they are the doctrines of
the reformation-, they make the fubftance of all the
Proteftant confeflions ; they are the glory of the
Proteflant churches ; and have been fealed by the
blood of thoufands of fuffering martyrs. And,
indeed, it comforts me, under the neglect
with which they are treated at prefent, by many
worldly perfons in a (late of outward eafe and fe-
curity to the church, that, if ever it pleafe God,
for our fins, to throw us into the furnace, they
will then difcover their honour, they will recover
their luftre, becaufe they will certainly manifeft
their influence-
How mall I make you more fenfible what it is.
to give their full room to thefe important truths,
than by putting you in mind of the regard that. was.
paid to them by the apoftles of our Lord, who re-
ceived their commiflion immediately from himfelf,
and were not only the firft, but the bell and mod.
fuccefsful minifters that ever were employed in the
church of Chrift ? What a multitude of palTages.
might I cite to this purpofe ! A£ts iv. 1 2. " Neither
is there falvation in any other j for there is none
other name under heaven given among men, where-
by we mull be faved." I Cor. iii. n. " For other,
foundation cau no man lay. than that is laid, which
is Jefus Chrift." Phil. iii. 7, 8, 9. " But what
things were gain to me, thofe I counted lofs for-
Chriit. Yea, doubtlefs, and I count all things but
loft* for the exceljency of the knowledge of Chrift
Ser. 9. THE WHOLE COUNSEL OF GOD. 267
Jefus my Lord, for whom I have differed the lofs
of all things, and do count them but dung, that I
may win Chrift, and be found in him, not having
mine own righteoufnefs which is of the law, but
that which is through the faith of Chrift, the righ-
teoufnefs which is of God by faith." Without cit-
ing any more paffages, I fhall only obferve, that
though the apoftles introduced a great variety of
truths in their writings occafionally, fuch was, in
their opinion, the importance of the doctrine of fal-
vation by the crofs of Chrift, that they denominated
the gofpel by it. Preaching Chrift, and preaching
the crofs of Chrift, was, with them, the fame thing
as preaching the whole. I do not think the apoftle
Paul was defective in giving particular instructions
upon every fubject, to thofe churches which he
either planted or watered ; yet he fays to the Co-
rinthians, 1 Cor. ii. 2. " For I determined not to
know any thing among you, fave Jefus Chrift, and
him crucified ;" intimating, that fuch was his attach-
ment to that great truth, that it would occupy, in a
manner, the whole of his time and labour ; or rather
that it had fuch an intimate connection with every
ether part of the will of God, that, be the fubject:
"what it would, this could hardly be entirely out of
view.
He who would declare the whole counfel of Godf
muft ftill place thefe great and operative doctrines
in a confpicuous point of view ; he muft not pafs
them over flightly ; he muft not even fpeak of them
coldly, but in fuch a manner, as to fliew, that he
knows their truth, and feels their moment. What
an inconfiftency for a Chriftian minifter, to fpeak
268 MINISTERIAL FIDELITY IN DECLARING Ser. 9.
of the Lord Redeemer in fuch a ftyle, as naturally
leads the hearers to put him upon a level with So^
crates or Plato, or other uninfpired teachers, who
never pretended to be faviours ! What poifon to the
fouls of men, for any to fpeak, as if they were fpeak-
ing to Adam before the fall, and to fmg thofe Tin-
ners afleep in fecurity, whom they fhould endeavour
to alarm, that they may be perfuaded to< flee from
the wrath to come ! What betraying of their truft,
to entertain their people with an affected difplay of
their own talents, or idle fpeculations, to amufe the
fancy, when they mould be building them up ia
holinefs and comfort, through faith unto falvation !
The very manner of preaching may be oppofite to
the doctrine of the crofs, which hath fo much of hu-
mility and felf-denial in it, as will infpire, and give
a colour, if I may fpeak fo, to every word that is
fpoken by him that firmly believes it! On the
whole, no other truth or duty will be neglected by
a faithful minifter ; but the oftener he ftands, a*.
it were in the centre of the plan, the more frequent-
ly he contemplates the crofs of Chrift, in which all
the lines of divine truth are united, the more clear-
ly will he fee them, and the better will he be able
to judge at what time and place to introduce them.
This leads me to obferve, in the
3. place, That to declare all the cattnfel of God, is
to preach all the truths of God in their proper order
and connection. To allude to the fimilitude for-
merly ufed of making a portrait of a human body,
every member mult not only be in its jufl propor-
tion, but in its proper place. In teaching every
fcience, there is a certain order that mufl be obferv*
Sei". £. THE WHOLE COUNSEL OF GOD. 269
ed, otherwife the labour will be in a great meafure
loll ; but it holds in nothing more ftrongly than in
teaching religion, and opening the truths of the gof-
pel. I might confirm this by many examples, or
rather, indeed, by going through the whole fyftem
of divine truth, but (hall only make a remark or
two for illuftrating the obfervation. The neceflity
of falvation by Chrift, is founded upon the loft ftate
of man by nature. Unlefs the one is firft eftablifh-
ed, the beauty and meaning of the other will whol-
ly difappear ; unlefs we are now in a corrupt and
guilty ftate ; unlefs man has, indeed, loft the know-
ledge of the true God, the kindnefs of God to his
peculiar people, the promifes in the prophetic writings
of light to the Gentiles, and the riches of divine grace
in the gofpel, fpoken of in fuch magnificent terms,
rnuft all appear inconfiderabie, and unworthy of re-
gard. Unlefs you can convince men of their fins,
and make them fenfible of the holinefs and juftice of
God, in vain will you preach the gofpel to them j
in vain will you call it " glad tidings of great joy to
all people •," they do not underftand the terms,
they will deride the rnefiage, and fpum the offered
mercy.
If you preach the free forgivenefs of fin through
Chrift, without at the fame time {hewing the ne-
ceflity of regeneration and fan£lification by his Spi-
rit, it will either not be embraced at all, or it will
be turned into licentioufnefs. And, if you preach
the duties of the law, without at the fame time dif-
playing the grace of the gofpel, and the vital influ-
ence thrit flows from the head to the members, you
will either build up men in a deftru&ive fyftem of
270 MINISTERIAL FIDELITY IN DECLARING Ser. 9.
Pharifaical religion and felf-righteoufnefs, or bring
them under the Egyptian bondage, of making brick
though they are not furnifhed with flraw. The pri-
vileges and duties of the gofpel (land in an infepa-
rable connection ; if you take away the firft, you
flarve and mortify the laft. Hear what our Lord
fays, John xv. 4, 5. " Abide in me, and I in you.
As the branch cannot bear fruit of itfelf, except it
abide in the vine *, no more can ye, except ye abide
in me. I am the vine, ye are the branches : he that
abideth in me, and I in him, the fame bringeth forth
much fruit ; for without me ye can do nothing.1'
1 fay the fame thing of not enforcing the duties of
the gofpel with the great and powerful motives
drawn from its truths. You fee in what a convin-
cing and affe&ing manner the apoflle Paul fpeaks of
his own conduct, and that of the other apoftles,
2 Cor. v. 14, 15. " For the love of Chrift conftrain-
eth us, becaufe we thus judge, that if one died for
all, then were all dead : and that he died for all,
that they which live, fhould not henceforth live unto
themfelves, but unto him which died for them, and
rofe again." It is doubtlefs lawful, nay, it is for
the glory of God, to make occafional mention of
every argument againft fin, drawn from nature, rea-
fon, and experience, to fhew that " the law is holy,
the commandment holy, juft, and good." But let us
not hope to make confcientious, active, fruitful Chrif-
tians, any other way, than by teaching them to live
" the life that they live in the flem, a life of faith on
the Son of God, who loved them, and gave him-
felf for them."
All who know the grace of God in truth, wiH
Ser. 9. THE WHOLE eoUNSEL OF GOD. 2/f
defire to have this connexion between one truth
and another, and the influence of truth on duty in-
violably preferred. It is, indeed, common with
fome to alledge, that the friends of the gofpel, thofe
who are attached to the doctrine of redemption, are
enemies to the law, and that they do not love to
hear their duty preached to them. I look upon
this as an unjuft and deteftable flander, and com-
monly fpread by thofe who know nothing of the
fubferviency of the law to the gofpel, or rather who
underftand very little either of the one or the other.
If a minifler preaches the holinefs of God's nature,
with whom evil cannot dwell ; if he preaches the
duties of the moral law, in all the force of its un-
changeable obligation, and all the terror of its aw-
ful fan&ion, in order to convince his hearers, that
they are liable to wrath, I know no found Chrif-
tian who will find fault with it : nay, I am perfuaded,
that minifters who love the doctrine of falvaticn
by grace, do often preach the moral law in fuch
terms, that many legal perfons are ready to trem-
ble at the hearing of it ; for they willingly ufe the
words of the apoftle Paul, Gal. iii. io# " For
as many as are of the works of the law, are under
the curfe -> for it is written, Curfed is every
one that continueth not in all things which are
written in the book of the law to do them." ■ But
if ferious perfons hear the duties of the law preach-
ed as the grounds of their acceptance, and the
foundation of their peace with God, it is no wonder
that they fay, after an approved example, " If righ-
teoufnefs came by the law, then Chrift is dead in
vain."
Vol. III. A a
272 MINISTERIAL FIDELITY IN DECLARING Ser. 9.
Again, if a minifter preach the duties of the gof-
pel, explain them in all their extent, and prefs
them by arguments drawn from the New Tefta-
ment, as the fruits of faith, as the evidences of their
change, as a debt of gratitude to their Redeemer, as
the marks of their relation to him, and neceflary to
fit them for his prefence, I believe it will not be un-
acceptable to any of his people. On the contrary,
they do ufually both approve and delight in thefe
fermons which are mod fearching to the confcience,
and mod clear and explicit in the trial of their flate.
Titus iii. 8. " This is a faithful faying, and thefe
things I will that thou affirm conftantly, that they
which have believed in God might be careful to
maintain good works: thefe things are good and
profitable unto men." It is our duty to fhew, not
only that profelTing Chriflians ought to be holy, but
that they mufl be holy, and that if they live and die
the flaves of any known fin, Chrift, and all that he
hath done, fliall profit them nothing, but only ag-
gravate their condemnation. I will bear this tefti-
mony to my own hearers, that, as it was always a
principle with me, to preach the doctrines of re-
demption where they are, and not to attempt to find
them where they are not, by a boundlefs allegorical
interpretation ; fo thefe fermons which have been
wholly employed in explaining and enforcing parti-
cular duties, opening their principles, diflinguiihing
hem from their counterfeits, and prefling them
upon the confcience, have met with as much appro-
bation, and been heard with as little fufpicbn as
jmy whatever. But if any minifter had preached
m iuch a manner, as to fet the doctrine of falvation
Ser. 9. THE WHOLE COUNSEL OF GOD. 273
altogether afide, and to fuppofe, that we could obey
in our own ftrength, or that God was indebted to
us for our works, initead of our being indebted to
him, both for ftrength to perform them, and mercy
to accept them, I believe it would not have palled
without cenfurej and I fincerely pray, that the time
may never come, when it will, in any corner of this
church, but eipecially from the pulpit in which I
now (land.
The delufion and abfurdity that finds place with
many, deferves the greateft pity. Is it not uncom-
mon to hear certain perfons pouring out the bittereft
invectives in pulpit and converfation againft others ,
as enemies to morality, as turning the grace of God
into licentioufnefs, as not only neglecting, but even
oppofing the obligation of his law. In the mean
while, if you hear the fir ft, you ill all rarely meet
with any thing but what is quite Ioofe and general,
a declamation on the beauty of virtue, and theneceility
of holinefs, or a very imperfect fkctch of the offices
due from man to man in the common intercourle
of focial life. And, if you hear the other, it is
probable you may hear many of the hard fayings of
the gofpel, not only the necefnty of doing juftice,
and loving mercy, with the certain damnation of
thofe who hold unjuft gain without reftitution j but
the necemty of loving God above all created com-
forts, habitually directing every part of our conduit
to his glory, and being fincerely, and without re-
ferve, fubmiflive to his providence. You may alfo,
probably, hear the duties of every relation descended
to with a particularity, and the neglect or breach of
them reproved with a feverity, that is no where elfe
A a a
274 MINISTERIAL FIDELITY IN DECLARING Ser. 9.
to be found. Now, I defire to know which of thefe
are the greateft friends to morality. So ftrong is
the deception, that I have known feveral of the
hearers of the moft boafted moral preachers, who
could not avoid betraying by their difcourfe, that
they confidered the exercifes of piety, as no part of
morality, and very confidently, indeed, with thefe
principles, treated them with the moft abfolute
neglect.
I have little hope of the conviction, but would
gladly, if poffible, ftop the mouths of gainfayers on
this fubjet~t. Is it not ufual to mark out the friends
uf falvation by grace, under the title of extraordi-
nary ftricl:, and eminent profeflbrs ; generally, in-
deed, with a view to challenge the fincerity of that
profeffion, and load it with obloquy and reproach ?
But confider, I pray you, with what propriety you
give them the name of profeflbrs ? what is it that
they profefs ? It is, that they are nothing in them-
felves, and deferve nothing at the hand of God but
wrath for their fins -> that they have no hope of ac-
ceptance, but by the free grace of God through the
redemption that is in Chrift ; that they can do no-
thing of themfelves that is good, but, by the grace
of God, are what they are \ fo that there is no room
left for them to glory. Is not this their faith and
perfuafion ? Why are they then called profeflbrs ?
You are the profeflbrs, who make your boaft of the
law, and glory in the excellence and perfection of
human virtue. Shew us then your faith by your
works ; juftify your profeffion by your practice \
boafting will bring you little credit. But Jet us fee
who have the moft fobera honeft, holy, heavenly
Sei*. 9. THE WHOLE COUNSEL OF GOD. 275
lives ; thefe arc certainly actuated by the beft prin-
ciples.
But, I mult, in part, retract what I have faid v
for, after all, the fervants of Chrift are indeed pro-
feiTbrs. They have taken on the holy profeflion of
the gofpel : and, in fact, any in (lance of irregular
conduct in them is more obferved, more deeply re-
proached, and gives greater offence than the very
fame in perfons of a different character. When
they depart from their duty, and from ftrictnefs of
converfation, I give them freely up to the cen hires of
their enemies T they have richly deferved them, and
therefore they ought to bear them. In the mean
time, let me put thofe in mind, who, in the mid ft
of their triumph, ftigmatize them with the name cf
profeffhrr, that they do them, or rather their pro-
feintm more honour than they are aware of; for
they fhew that they themfelves are fenfible that fuch
principles ought to have produced holinefs in the
converfation. So far as they reproach the fmner,
or the detected hypocrite, they do what is right,
and it can fcarcely be over-done. But, when they
take occafion to bring a reproach on the profeffion
itfelf, their very fucceis is a condemnation of them-
felves y for that the grofs crimes of their own ad-
mirers are lefs ofTenfrve, is juft becaufe their profeffion
is lefs holy. Nothing would give me greater pain,
than to uuderftand that rny doctrine were to the
tafte of midnight rioters, f wearers, and Sabbath
breakers ; and, if any fuch are found among the
admirers of moral preaching, their teachers could
not do themfelves a greater honour, than by renoun-
cing the connection^
A a 7
2~6 MINISTERIAL FIDELITY IN DECLARING Ser. Or
4. Fidelity in declaring the whole counfel of God,
implies preaching every truth in its proper feafon.
" There is, as Solomon tells us, a time for every thing
under the fun f and, where the truths of the gof-
fpel are taught in their feafon, it gives them a parti-
cular luftre, as well as an uncommon force. That
you may underfland what I mean by preaching the
truths of religion in their feafon, you may obferve,
that, befides giving with afliduity and care, the ne-
cefTary inftruttions for every particular duty incum-
bent on perfons, families, or congregations, the fea-
fon may vary, and the propriety and neceflity of in-
filling upon fome truths, may arife from two circum-
flances ; — the (late of religion among a people ;-—
and the afpect of providence towards them.
1/7, It may arife from the ftate of religion among
a people. Surely it is the duty of a miniiler to fuit
his inftru&ions to the prefent and mod: prelling ne-
ceflities of his hearers \ not to fofter their prejudices*
but with care and judgment to correct them *y not
to pardon or overlook their prevailing errors, but to
rectify them *% not to bear with epidemic fins, but,
with boldnefs and feverity to reprove them. It will
be feen, on the following head, that fome of the
greateft difficulties that lie in the way of minifters,
and the ftrongeft temptations to unfaithfulnefs, come
from this quarter. At prefent I fhall only fhortly
illuftrate the obfervation, and fupport it by the prac-
tice of the apoftles. We fee that in fpeaking
cither to perfons or churches, they took care to
have a particular eye to their ftate and character,
and adapted their inftruclions, and even their ex-
preflionsj to thefe circumftances with the ut-
Ser. 9. THE WHOLE COUNSEL OF COD. 2 JJ
mofl fidelity, and the greateft fltitt. Neither
is there any way by which we can fo well enter
into the meaning of the fcriptures, or perceive
their beauty, as by confidering the condition and
characters of thofe to whom the feveral parts of
them are immediately addrefled. We mail alfo
fee a mixture of zeal and prudence in the holy
apoftles, when acting under the direction of the
Spirit of God. What an admirable example have
we of propriety and fidelity in the apoftle Paul's
difcourfe to Felix, the Roman governor, when he
defired to hear him concerning the faith of Chrift ?
We are told, Ads xxiv. 25. that he took occafion
to " reafon of righteoufnefs, temperance, and judg-
ment to come." In fpeaking to one who had pro-
bably no other intention in defiring to hear him,
than to gratify his curiofity, by obtaining a diftin&
account of the wonderful hiftory of Chrift., he
thought proper to apply to all thofe principles of
natural confcience which might be fuppofed yet to
retain fome power over him. And if (as many ju-
dicious interpreters think) inftead of temperance^
we mould read continence^ it was a bold and fe-
Tere, yet well timed reproof to him and Drufilla,
who were then living in adultery. We cannot help
alfo being (truck with the unfhaken boldnefs of the
Apoftle, who could fpeak with fo much freedom to
the governor, in whofe hands he was then as a pri-
foner, and before whom he expected foon to ftand
and receive fentence from him as a judge.
You may alfo obferve the apoftle Paul's attention
to, and concern for the particular ftate of the church-
es to which he wrote his epiftles. The church of
278 MINISTERIAL FIDELITY IN DECLARING Ser. (?'.
Corinth Teems to have been greatly infefted with
divifions and contentions, and thefe unhappily in-
flamed by ambitious and faclious teachers, under
whom they were marfhalled as fo many leaders, and
to whofe name and intereft they feem to have been
more- devoted, than even to thofe of their Mailer,
1 Cor. iii. 3, 4. " For ye are yet carnal : for where-
as there is among you envying, and flrife, and di-
fions, are ye not carnal, and walk as men ? For,
while one faith, I am of Paul, and another, I am of
Apollos, are ye not carnal V Againfl this the Apof-
tle writes with the greateft zeal and warmth, and at
the fame time with the greateft prudence. He
fhews how inconfiftent it was with the fpirit of the
gofpel, and how derogatory to the honour of Chrill.
He endeavours to make them fenfible, that the moil
able and faithful minifters were no* more than inftru*
ments in his hand, and owed their fuccefs entirely
to the bleflmg of God accompanying their labours,
as in the fame chapter, ver. 5, 6, 7. " Who then is
Paul, and who is Apollos, but minifters by whom
ye believed, even as the Lord gave to every man? I
have planted, Apollos watered j but God gave the
increafe. So then, neither is he that planteth any
thing, neither he that watereth, but God that giveth
the increafe." What deferves particular notice is,
that in all probability, the mention of himfelf and
Apollos here was merely hypothetical, or to ferve
by way of example. The real heads of the parties
in the Corinthian church, were other teachers than
either Paul or Apollos, whom he did not chufe to
name, but ftated his argument in this lefs offenfive
and more convincing form. The truth is, there is
-6ei\ 9. THE WHOLE COUNSEL OF GOD. 279
no diforder in a church that is harder to deal with,
than a fpirit of contention. Other fins may be re-
proved with feverity, and you will be fuppofed to
be in the exercife of your duty when doing fo ; but
this will not allow itfelf to be reproved, becaufe it
will not confefs itfelf to be a crime, and is therefore
often exafperated by the attempts to heal it. You
may fee fometimes a man of ftrife cover all under a
flaming profeffion of religion, and yet conduct it in
fuch a manner, that we may fay of him as the fer-
vants of Nabal faid of their mafter, " He is fuch a
fon of Belial, that a man cannot fpeak to him."
I might produce many other examples from the
holy fcriptures ; but thefe are fufficient to (hew, that
it is the duty of a minifter to fuit himfelf to the
ftate of religion among his people, by with-holding
nothing that is profitable, but particularly infilling
on what is moft needful. If any of the truths of
the gofpel are in danger of being neglected, if they
are undermined by fecret, or afTaulted by open ene-
mies, it is the duty of a minifter to make frequent
mention of them, left they mould be forgotten \ and
to fupport and confirm them, that they may obtain
acceptance. If any duty is in danger of falling into
difefteem, and a falfe fhame makes many decline the
practice, a faithful minifter fhould ftand forth an
open and zealous advocate for its continuance. If
any particular fin, or fins, prevail remarkably in a
place, and appear to be gaining ground, it is the duty
of a minifter to beware of yielding to the ftream, or
feeking his own quiet by filence ; on the contrary,
he ought to double his diligence, and make the moft
refolute and vigorous oppofition to the incroaching
230 MINISTERIAL FIDELITY IN DECLARING Ser. 9.
evil. Of all this, I fuppofe, you will clearly perceive
both the meaning and the juftice. Thefe circum-
ftances are the intimations of Providence, and point
out, in the molt fignificant manner, not only what
is a part of a minifter's work in general, but alfo
what is the immediate will of God as to his prefent
duty.
2dfyy The proper feafon of infifting on particular
truths may arife from the afpecl of providence to-
wards the church in general, or a congregation, fa-
mily, or perfon, in particular. You fee the apoftles
conllantly make ufe of the ft ate of the church in
their time, the number and violence of its enemies,
to excite the fervants of Chrift to vigilance, to ex-
hort them to conftancy, and to exercife them to pa-
tience. They alfo feem particularly attentive to
teach their converts to make ufe of the confolations
of the gofpel with this view, Rom. viii. 18. " For
I reckon, that the fufferings of this prefent time are
not worthy to be compared with the glory which
iliall be revealed in us" — and the fame chapter, ver-
fes 35, 36, 37. " Who mall feparate us from the
love of Chrift : (hall tribulation, or diftrefs, or per-
fection, or famine, or nakednefs, or peril, or fvvord ?
(As it is written, for thy fake we are killed all the
day long ; we are accounted as fheep for the (laugh-
ter.) Nay, in all thefe things we are , more than
conquerors, through him that loved us." Impend-
ing calamities of fuch an alarming nature that they,
fpeak as it were of themfelves, and afford the no-
bleft opportunities of awakening the attention, and
moving the affections, of bringing the carelefs to
conviction, and ftirring up the holy to watchfulnef*.
Ser.*9- THE whole counsel of god. t,Bi
In times of public danger too the felf-feeking minif-
tcr throws off the mafk, and deferts the caufe, while
the faithful who remain, are neceffarily animated
with uncommon zeal.
But a different afpect of providence calls alfo for
inftruction in feafon. In times of public quiet and
fecurity, there is the greateft reafon to dread, and,
by confequence, to guard againft indifference and
formality ill religion, on the one hand, or unnecef-
fary contention about it on the other. When the
profeflion of the gofpel is at any rate fafe, and in
fome degree profitable, the church is always incum-
bered with a dead weight of cuftomary Chriftians,
who receive their religion from their fathers, and
continue to tread, as it were, in the beaten path.
It is no eafy matter, to fhake their fecurity, when
every outward circumftance eonfpires to increafe it.
And as the fpiritual (lumber takes hold, in fome mea-
fure, even of thofe who are alive unto God, it is no \
trifling talk to exercife difcipline, at once with pru-
dence and with flrmnefs, and to preferve the life
and power of religion, when every thing is fliffen-
ing into form. It is very eafy, indeed, when there
is a hard conflict between health and corruption, in
the body of Chrift, that is to fay, in his vifibie church,
for one, or a few members, to pour out complaints
againft thofe who govern it •, to lay to the charge of ,
minifters thofe abufes which are the grief of their
hearts ; and all at once, to fet about making a new
model according to their own fancy. But I appre-
hend it is a much better, though a more difficult
duty, to obey the Redeemer's counfel, to " bewatch-
fajj and 11 lengthen die things that remain and are
282 MINISTERIAL FIDELITY IN DECLARING Ser. <?.
ready to die." Alas ! how often do the new difor-
ders that break out in feparating focieties betray the
naughty materials of whish they are compofed.
They are much in the fame way as the fool who ran
away from his own fhadow, but run where he would
it was there as foon as he. They run away from
the corruption of human nature, and they (hall ne-
ver be quit of it, becaufe they carry it with them.
There is one other temptation which I mail brief-
ly mention, as almoft infeparable from a date of out*
ward quiet in the church of Chrift. Thofe, if I may
fpeak fo, who keep their garments clean, as to the
JinSf are fcarcely able to bear up under the trials of
the times. When they fee one attempt after ano-
ther, for the revival of truth and righteoufnefs, de-
feated by the ftrength of corruption, they are in
danger of impatience and fretfulnefs againft provi-
dence, and fometimes are even tempted to call in
queflion the reality of religion altogether ; as if it did
not meet with that fupport and countenance, from
the great Ruler, which they think is its due. But
the mod common danger is, that of falling into a
defpondent neglect of duty, of not doing what they
ought, becaufe it has not hitherto had the effecl:
which they defire. In fuch a cafe, no doubt, it is
the, duty of miniflers to fortify them, by giving pro-
per views of the wifdom and fovereignty of Provi*
deuce ; by {hewing the paths of God towards his
church, in ancient times j and that thefe have, in every
age, been the complaints and fears of good men, from
the weaknefs of their faith, and the imperfection of
their knowledge. It was the complaint of the Pfal-
mift, Pfal. lxxix. 4. " We are become a reproach to
Ser. 9. THE WHOLE COUNSEL OF GOD. 2§3
our neighbours, a fcorn and derifion to them that'
are round about us." But it led him toprayer for the
revival of religion, as well as the profperity of his
country, verfe 5, " How long, Lord, wilt thou be
angry ? for ever ? (hall thy jealoufy burn like fire ?"
and in the 8:h and 9th verfes, " O remember not
againft us former iniquities : let thy tender mercies
fpeedily prevent us : for we are brought very low.
Help us, O God of our falvation, for. the glory of
thy name : and deliver us, and purge away our fins
for thy name's fake."
But the courfe of providence, toward the church
in general, is not only to be obferved and improved,
but whatever is remarkable or Angular, in particu-
lar congregations. I (hall not dwell upon examples
of this, becaufe it is my purpofe to put it into prac-
tice, and by that means, to illuftrate it in the ap-
plication of this difcourfe. Let it fuffice to fay, that
thofe truths or exhortations, which are founded on
the vifible ftate of providence, carry a degree of e-
vidence and weight that is peculiar to themfelves.
Known characters and fcenes illuftrate the defcrip*
tion, facilitate the application, and increafe the con-
viction. I do not mean the expofing of particular
perfons, by the introduction of fmgle and recent
facts. But if a minifter is able with judgment aqd
propriety, to reflect upon divine truth, by pointing
out the evil confequences of fin in general, the
caufes of the prevalence of one fin more than ano-
ther, and the infenfible changes that are produced
in the manners of men, by the change of their
outward condition, it is certainly his duty ; and
when the (late of his own people furnifhes the op-
Bb
1&4 MINISTERIAL TIDELITY IN DECLARING Ser. 9.
portunity, if he would {peak the word m feafon, he
ought not to let it pafs.
To thefe obfervations I only add, that, in the
whole courfe of private parochial duties, a faithful
minifter will fpeak the truths of God in their pro-
per feafon. If in family vifitation, or private and
perfonal admonition, he hath not a particular view,
either to their character, as far as it is known, or
their ftate in providence, however excellent or im-
portant his inftru&ions may be, in other refpects,
he declareth not the whole counfel of God. But if
he is truly actuated by a defire of being ufeful, and
keeps this circumftance in his eye, with what readi-
nefs will he communicate inftrucliion to the ignorant,
confolation to the diftreffed, and reproof to the ob-
flinate ! He will recommend to the rich, humility
and liberality ; to all who are in poverty, patience
and induftry ; to parents, afliduity in teaching and
government 5 to children, obedience, attention, and
fubjection ; and to fervants, integrity and faithful-
nefs in their truft ; or in the language of the Holy
Ghoft, as a wife fervant, " he will give to every one
his portion of meat In due feafon.4'
5, In the laft place, declaring the whole counfel of
God, implies preaching the truths of the gofpel, ho-
■neftly and boldly, without refpecl: of perfons. I am
perfuaded the apoftle Paul, who was of himfelf fo re-
markable for an undaunted courage in his Mailer's
caufe, had this, amongft other things in view, when
he fays, he had not fiunned to declare the counfel of
God. There are few temptations more dangerous
to a minifter, than the fear of man. Such is the ma-
lignant enmity of the wicked againft the good, that
Ser. 9. THE WHOLE COUNSEL OF GOD. 285
he may fufFer injury from them in his name, his fub-
ftance, and even his perfon. Againft this danger
our Saviour Iras warned his difciples in the follow*
ing paffage, Luke xii. 4. " And I fay unto you, my
friends, be not afraid of them that kill the body,
and after that have no more that they can do ; but
I will" forewarn you whom yau fhall fear : fear him
which, after he hath killed, hath power to call into
hell ; yea, I fay unto you, fear him." It is remark-
able, that in the prayers recorded in fcripture, as of-
fered by the apoflles for divine afliftance in their
facred office, as well as thofe paflages in which they
afk the prayers and interceflkm of their fellow Chrif-
tians, tliis circumftance is almofl never forgotten.
Boldnefsand refolution was what they fawthey fhould
always (land in need of. Acts iv. 2<> " And now,
Lord, behold their threatenings, and grant unto thy
fervants, that with all boldnefs, they may fpeak thy
word." Eph.vi. 18, 19. " Praying always with ail
prayer and (application in the fpirit, and watching
thereunto with all perfeveranceandfupplicationfor all
faints : and for me, that utterance may be given un-
to me, that I may open my mouth boldly to make
known the myftery of the gofpel."
The trials of the apoftles were" indeed in this re-
fpc<St uncommonly fevere ; bur, even fetting afide
the cafe of open perfecution, there is great reafon
for minifters to guard againft that fear of man which
bringeth a fnare. As their hearers are of all different
ranks and degrees, they ought, with the utmofl im-
partiality, to preach the duties incumbent upon, and
reprove the fins that cleave to men of every Itation.
As they fpeak in the name of God, and carry a mef-
Bb2
286 MINISTERIAL FIDELITY IN DECLARING Sei*. 9.
hge from the King of kings, they ought to do it
with the dignity that becomes an ainbrdiador from
him. They ought not to be difmayed at the pre-
fence of the molt high and mighty of their fellow
fmners, when they remember the continual prefence
of him before whom " mean men are vanity, and
great men are a fie»" I know, my brethren, that
th're is a refpe£t and deference due to men, ac-
cording to their flatten, and that a confcientious
Chriftian will give them the fubje&ion that belongs
to their rank and authority in civil life, " not only
for wrath, but alfo for confcience fake." But this
does not hinder him, who watches for their fouls,
to give them faithful warning, and, where it is ne-
cefTary to debar them from the feals of God's cove*
iiant, left they fhould at once profane his ordinance,
and ruin their own fouls.
I fay, v\nd I pray you to attend to it, ruin their own
fouls ; becaufe LknccE not a greater injury that cart
l>e done to the great, tha-n that cor. ft ant adulation
that is paid to them, and that indulgence to their
. which, by weakening the reproofs of con-
ference, tends to hinder their repentance and refor-
mation. I take this opportunity to fay, that if eternity
is of any moment the great are not to be envied but pi-
tied. Some are hindered by intereft, and fome by fear,
from dealing plainly and faithfully with them ; and
it is wonderful to think how much the opinions and
conduct of others blinds them as to the ftate of their
own fouls. It is recorded, to the honour of an an-
cient bilhop, that for an act of cruelty he debarred
the emperor himfelf from the Lord's table. I know
there are many who would pronounce this hnmedi-
Ser. O. THE WHOLE COUNSEL OF GOD. 287
ately, the act. of an ambitious and afluming prieft ;
but it will always be in my eyes, a revered example
of honefty and faithfulnefs in a minifter of Chrift.
II. I proceed, now, to the fecond thing propofed,
which was to confider the difficulties which may lie
in a minifters way, and tempt him to Jhun any part
of his work. Thefe are very various, and not eafy
either to enumerate or defcribe. What hath gene-
rally made the greateft impreffion upon me, either
from experience or obfervation, I mail dwell upon
a little •, it may be reduced to the three following
heads, Sloth or worldlinefs in ourfelves, — the
prejudices of our people, — and the oppontion of
our enemies.
1. Sloth or worldlinefs in minifters themfelvesj
may tempt them, to ihun fome part of their work.
You will fee from the preceding obfervations, that
the work of a minifter is both extenfive and diffi-
cult. It requires the greateft: intention of mind,
the application, fo to fpeak, of the whole man. It
requires judgment to lay down the plan, diligence
and perfeverance to- carry it into execution. Now
flothfulnefs, and a love of eafe or pleafure, to which
we have all too great a bias, muft be a very danger-
ous temptation j to evade fome part of the duty, or
flur it over in a flight or oarelefs manner. There is
a very great difference between doing our work in
fome fort, or fo as to avoid punifhment from our
fuperiors, efpecially at a time when the reins of go-
vernment are not held very hard, and doing it with
that zeal and application which a concern for the
glory of God, and love to the fouls of men, mould
288 MINISTERIAL IIDELITY IN DECLARING Ser. 9
habitually infpire. We have all reafon to be aftiam-
ed, that the important objects we have in view, and
the interefting fubjecls we have to treat of, do not
put an edge upon our fpirits, and deliver us from
that lazy unconcerned manner, which is equally dis-
honourable to God, and hurtful to the fouls of men.
I take the liberty to obferve, that HQthfuJrieis49-i^ery^
incident to perfons of confiderable abilities; inftead
of being excited to improve their talents, they are
inclined to truft to them. Finding, by experience,
that they can do tolerably with but little pains,
they foon come to content themfelves with next to
none. Perhaps I might apply here the common ob-
fervation, that as few know their own weaknefs, fo
as few know their own flrength, or what they might
do by the confcientious improvement of their natu-
ral powers. Vvre have feen many examples of per-
fons of weak capacity, who, by the help of piety and
diligence, have done every part of their minifterial
duty in a manner far fuperior to thofe of much
greater talents, whofe heart did not lie to their
work.
The danger of floth, as a temptation, will appear
in the fhongeft light, from what lias been faid 011
the fidelity of a miniftcr in declaring nil the counfel
of God. He may not only deal with a flack hand
and do his wrork imperfectly ; but as it confifts of
very different parts, he may chufe the eafier, and
leave the harder. He may apply chiefly to what is
i^oil pleafant to himfelf, or what gives him the great-
cft opportunity to mine in the eyes of others, while
he neglects thofe parts that are more burdenfome to
the fielh. The danger of this is the greater, that
Ser. 9. THE WHOLE COUNSEL OF GOD. 289 ,
thofe parts of a minifter' s work, to which a flothful
mind is ufually mod reluctant, are ajfo thofe, the
neglect of which can be mod eafily palliated or con-
cealed. And, indeed, it is wonderful to think what
ingenious excufes men will invent for the neglect of
thofe duties which they have no inclination to per-
form. I have often heard minifters endeavour to
prove that vifitation of families, which doubtlefs is
a very fatiguing, was alfo a very unprofitable and un-
neceflary piece of fervice, than which, I think, there
never was any thing more manifeftly falfe. -It is not
only, when executed with fidelity, of great im-
mediate ufe in itfelf, but, by giving a minifter a
thorough knowledge of his people, enables him to
perform every other part of his work with the
greater propriety and fuccefs. A minifter ought to
be like a fervant, wholly at his mailer's difpofal,
who has no choice as to his work, but is ready to
obey what God in his providence mail fee fit to
command him.
I joined worldlinefs with floth, becaufe they are
near of kin, and commonly co-operate one with an-
other. It is not my intention, in any part of this
reafoning, to point out thofe who are wholly un-
faithful, and mean no more but to fhear the fleece,
without caring for the flock ; but to fhew how thofe
finful difpofitions, which, in part, take place in every
one of us, if they be fuffered to gather ftrength, may
obftrucl: us in our duty. Too many worldly care?,
or too much indulgence of worldly plcafure, muft
be a very dangerous temptation to thofe who are
entrufted with the care of fouls. The apoflie Paul
fays of himfelf, that he was " feparated to the gofpel
290 MINISTERIAL FIDFI ITY IV DECLARING Ser 9.
or God," fo is every miniiter of Chrift. A pru lent
attention to his neceiTary provifion, indeed, and or-
dering his affairs with difcretion, is not only lawful,
but highly ufeful and expedient ; as it frees him
from anxiety, and gives him greater liberty of mind
for profecuting the ends of his calling. But for one
appointed to labour in holy things, to be either for-
didly covetous, or from interefted ambitious views
to follow worldly occupations, is certainly either a
facrilegious breach of truft, or an unreafonable and
offer. five diftruft of God.
2. Another very great difficulty, which often lies
in the iyay of a miniiter, .irifes from the prejudices
of his people. It would be idle to iuppofe, that
ever we (hall find a people, among whom there are
no miitaken notions, or unjuit prepoiTeflions, which
it is our duty, with prudence, but at the fame time
with honefty, to wirhftand. As no congregation
can expect to meet with a perfect miniiter -, fo no-
miniiter mould expect to meet with a fault !efc con-
gregation. If there were nny fuch, there v. il be
little need of a mir.ifter at ill. You are to obierve>
that I do not here chiefly intend that bias and pro*
penfity to fin, which is natural to us all, which
reigns in the wicked, and ftruggles for indulgence
in the good; and which therefore calls for " doc-
trine, reproof, and correction, and instruction in
ruV>teoufnefsi" though I mud oblerve, that even-
with regard to this, when anv fin is common and
prevalent in a place, when it has long kept poiTef-
fion, and has been generally overlooked, if a mini-
iter fees :t h 5 duty to reprove it with feverity, and-
efpecially, if he will not tolerate it without ceufure,
Ser. 9. THE WHOLE COUNSEL OF GOD. 29 I
he may expect no little difficulty and oppofition.
Tlure are many who will complain of him, as too
rigid, and impute to ill-nature and indifcretion,
what arifes from the dictates of confeience, and a
fenfe of duty. By bearing open teftimony againft
the introduction of famionable amufements, or con-
formity to the world, he will often incur not only
the hatred of the profligate, but the difapprobation
of thofe prudent compilers, who are at once afhamed
to approve, and unwilling to oppofe any fmful re-
laxation.
But what I had chiefly in view, was, to mention
thofe prejudices that may prevail with regard to
religion ; and which may be of fuch a nature, as a
minister may be under a neceflity not only of refu*
fmg to comply with, but of oppofing in the moll
direct and pcfitive manner. If any error or miftake
of confequence prevail, either among his people in ge-
neral, or any part of them, either among the high
or the low, the learned or the vulgar, he mult endea-
vour to deftroy it. There may be indeed prej udices
of fo trifling a nature, that though he will never
approve them, it is better entirely to overlook them;-
or in things that are merely indifferent, though- un-
neceflary, according to the apoftolic example, of
" becoming all things to all men," it may be his
duty fometimes to comply with them. But this is
not the cafe with any thing that affects the fubftance
of religion, as to all which, if he attempt to pleafe
men, he is not the fervar.t of Chrift. Now, how
great a difficulty muft often arife from fuch circum-
itances ! He is unwilling to lofe his place in the
efteem and affection of his people in general, but
efpecially of thofe whom he reckons to be the dif-
292 MINISTERIAL FIDKLITY'IN DECLARING Ser. 9.
ciples and friends of Chrift. Yet this be muft
fometiraes forfeit for a feaibn, unlefs he will fin
againft God, and thereby deftroy his own peace.
The beft way for a minilter to fupport himfelf in
fuch a Situation, is, to remember, that as to his in*
tegrity before God, and the comfort of his own
mind, the lefs regard he pays to the judgment of
men, fo much the better-,, if God be for him, it fig-
nifies little who be againft him. And as to his
ufefulnefs, he may fafely commit it to God in his
providence, who will certainly take care of it. Since
he will not have it preferved by Gnfin compliance,
he can eafily reftore it after it hath been a fhort
time fufpended for conscientious oppofition. The
truth is, an unfleady perfon, fhaken by the breath
of popular opinion, is unworthy of filling the fta-
tion of a minifter of Chrift. As he fhould not be
terrified by the threatenings of the great, neither
fhould he be overcome by the clamours of the mul-
titude. And if neither humour nor intereft, but
confcience, has indeed been his guide, he m?.y reft
afiured that God, infinitely wife, will " bring forth
his righteoufnefs as thedight, and his judgment as
the noon day.'*
My brethren, I thank God, that I fpeak this from
a conviction of the general truth, more than from ha-
viri'/ fullered much in this refpecl: in my own ex-
perience. I fhall mention to you, however, one ex-
ample, that I may iliuibrate the remark, and, at the
fame time,, further to difcharge my own duty. It
hath always feemed to me of great moment, to pre-
ferve jttft views of the facraments, which are the
feais of God's covenants, and the appointed means
5ei\ 9. THE WHOLE COUNSEL OF GOD. 293
of the confirmation and comfort of his own people.
Without mentioning, however, the facraments of the
Lord's fupper, I have found the greateft difficulty in
preferving the facrament of baptifm from profana-
tion, and from that comparative difregard under
which it now lieth. This arifes not only from the
iaxneis of difcipline in general, but from fome mif-
takes and prejudices on the fubje£r. of religion. It
appears to me a thing undeniable, that both facra-
ments are the feals of the fame covenant, require
the fame terms of admiflion, and operate to the be-
nefit of the receivers upon the very fame principles ;
that is to fay, according to the excellent words of
-our Catechifm, u Not from any virtue in them,
or in him that doth adminifter them, but only by
the bleffing of God, and the working of his Spirit
in them that by faith receive them." The only
difference is, that, in the Lord's fupper, every
believer acts for himfelf perfonally ; in the facra-
ment of baptifm, when adminiftered to infants, the
parent acts as a reprefentative, and fponfor for his
feed. None, therefore, ought to be admitted to
baptifm, more than to the Lord's fupper, who have
not a credible profeflion of faith in Chrift, and, in
the judgment of charity, or rather the judgment of
men, may be fuppofed real Chriftians. Yet, is it not
certain, that many who are juftly excluded from the
Lord's table, and fome who never afked admiflion
to it, do infift on prefenting their children to bap-
tifm, and are pleaded for by not a few of better cha-
racter, who cry out againft the refufal, as an injury
to the child, befides other bad confequences fome-
times pretended ?
294 MINISTERIAL FIDELITY IN DECLARING S<*1\ 9*
The chief complaint is, that it is a pity the child
fhould fuffer for the fault of the father. This is
the very error and prejudice in religion, which I think
it my duty to oppofe. It arifes from a remaining
degree of Popifh fuperftition, to look upon the la-
; craments as fpells, or charms, which have fome ef»
feci: independent of the exercife of faith in the re-
ceiver. The facraments, my brethren, are not grace,
but the means of it ; they are not faith, but are
appointed for the confirmation and growth of it.
They belong to believers alone. They are feals of
God's covenant ; but they cannot feal that which
was never made. It is juft as if a man, who want-
ed to make a purchafe from me, whofe terms I had
utterly rejected, and refufed to give him my poffef-
fion, fhould, notwithstanding, perfift in writing out
his contract, and figning it. Would this be of any
effect ? A contract is a fure title to the bargain,
where the confent of both parties is afcertained ; but
where one of thefe is wanting, it is absolutely void,
and of no effect. Infants cannot receive the facra-
ments, by exercifing faith themfelves ; they have no
right to receive the fign at all, but as they are the
feed of believing parents by profeffion. Neither do
they receive any real benefit from it, but when they
are the feed of thofe who believe fincerely. If it be
allowed, that an unbeliever, who receives the bread
and wine at the Lord's table, receives no benefit to
his own foul, how can it be imagined or fuppofed,
that an unbelieving parent in baptifm can firft re-
ceive, and then convey benefit to his new born child ?
His coming there at all, in fuch a flate, is a pre^
fumptuous profanation of a holy mftitution. Now,
Ser. 9. THE WHOLE COUNSEL OF GOD. 29$
though I can conceive eafily, and do believe firmly,
that many bleflings are conveyed to children by an
a£t of duty in their parents, I can neither conceive
nor believe, that they can receive any advantage from
an a£t, of profanity and difobedience.
The children of wicked parents, then, can receive
no benefit by baptifm, but what they would have
whether they were baptifed or not, viz. that they
are brought up among profeffing Chriftians, and by
that means have fome opportunities of knowing the
truths of the gofpel. And I cannot help thinking
it would, in the courfe of providence, be an induce-
ment to them to attend more ferioufly to what they
are taught, if they confidered themfelves as no mem-
bers of the vifible church, till they underftood the
terms of admiffion, and defired it as their own choice.
The cafe is very different with the children of real
believers ; they have a right to all the promifes that
are made to the feed of believers as fuch, by that
God who " fheweth mercy to thoufands of ge-
nerations of them that keep his commandments."
Some, I believe many, think that they are doing ho-
nour to the facrament of baptifm, by reprefenting
the rite itfelf as of fo great necefhty ; but it is pre-
cifely that fort of honour that the Papifts do to it,
by caufing midwives and phyficians inftantly baptize
the children that are in a weak Rate, or by running
to the beds of the fick, with a little of the confe-
crated wafer, and putting it into the mouth of a per-
fon either wholly infenfible, or perhaps already-
dead. Our fathers in the purer times of this church,
whofe inftitutions and practice, the longer I live I
do the more efteem and revere, in the moft abfolute
Vol. IIL C c
296 MINISTERIAL FIDELITY IN DECLARING Ser. 9.
manner, prohibited all private baptifm. Their great
reafon for this was to prevent the very abufe I have
been fpeaking of, viz. the fuperftitious notion of the
ncceffity of the outward rite to falvation, without a
Hue attention to the manner of receiving it. And, in-
deed, it was their only reafon ; for they who were fo
great enemies to the confecration of places, and the
hoUnefs of ftones or timber, could never think that
baptifm, adminiftered according to ChrihVs appoint-
ment, was invalid for being done in a private houfe,
and not in a church, or in the prefence of a fmall
rather than a numerous affembly.
Thefe things, my brethren, which I have often
mentioned occasionally, I have now repeated, and
will add to them, that I think there is fomething
very incongruous, at leaf! unfuitable, in admitting
any parent to prefent his child in baptifm, whatever
be his character in other reipects, who has never
afked admiffxon to the Lord's table. Confider, that
in the administration of baptifm, the parent is con-
ftantly taken bound to command his children, fo
loon as they come to years, to renew their bap-
iiimal engagement in their own perfons. Now
what confiftency is there, in allowing a man to
pledge his faith folemnly to God and his church,
that he will command his child to do that which he
habitually neglects to do himfelf. The pretence of
fear, and unpreparednefs for the Lord's table, is a
condemnation of thofe who offer it, becaufe it ihews,
that they fuppofe the one facrament requires a dif-
ferent character, or eafier terms of admiffion than
the other. After all, the above prejudices feem to
Ser. 0. THE WHOLE COUNSEL OF GOD. 2p7
me fo deeply rooted with many, that tliey will not
probably be ibon dedroyed ; but I think it is the
duty of every minider, in that, and all fuch cafe,
to fpeak his mind plainly, and, to the utmost of his
power, to act confidently and uniformly, though he
ihould fuller by the flanders both of the ignorant
and profane.
3. The lafl difficulty which I ihall mention, as ly-
ing in the way of miniders, is the oppofition of their
enemies. No faithful minider can expect to be
without enemies. In a private character, and re-
tired way of life, a man may, by very great pru-
dence, and particularly by filence and forbearance,
in a great meafure, efcape the refentment or injuries
of violent men. And to be as little embroiled with
others as poflible, is both our intereft and our duty.
" If it be pollible, fays the Apodle, as much as
lieth in you, live peaceably with ail men." But it
is certain, from long and invariable experience, that
there is fuch enmity and rancour in the hearts of
wicked men againft all. who are in good earned a-
bout religion, that they may lay their account with
continual oppofition, and continual dander. This
our Saviour teaches his difcipies to expect, and
fhews them, that it is the neceiTary confequence
of their relation to him, John xv. 18, ip, 20,21.
" If the world hate you, ye know that it hated me
before it hated you. If ye were of the world, the
world would love his own j but becaufe ye are not
of the world, but I have chofen you out of the
world, therefore the world hateth you. Remem-
ber the word that I faid unto you, The fcrvant is
not greater than the Lord. If they have perfects
Cc %
298 MINISTERIAL FIDELITY IN DECLARING Ser. 9.
ed me, they will alfo perfecute you. If they have
kept my faying, they will keep yours alfo. But
all thefe things will they do unto you for my
name's fake, becaufe they know not him that fent
me." — The apoftle Paul alfo bears his teftimony to
the fame truth, 2 ^im. iii. 1 2. " Yea, and all that
will live godly in Chrift Jefus, will fuffer perfec-
tion."
But, if wicked men are injurious to the children
of God in general, their malice mult be particular-
ly whetted againft a minifter, fo far as he does his
duty. He is placed in a public ftation, and is oblig-
ed to be active in his Mailer's caufe. Time-ferving
or neutrality, as to the intereft of religion, is com-
mendable in none, but it is unpardonable in him.
He mud bear teftimony openly and refolutely againft
vice and wickednefs. And reproof, when adminif-
tered with feverity, is certain of making either a
friend or an enemy. A faithful minifter will not
fuffer Satan's kingdom to be at peace -, and, there-
fore, it is n© wonder, that when they are gnawing
their tongues with pain, they mould pour out their
venom againft him, who gives them fo much dis-
turbance. The effe£t of reproof, in kindling the
rage and malice of the guilty, was never better de-
scribed than in the account of the trial and martyr-
dom of Stephen, particularly Acts vii. 54. " When
they heard thefe things, they were cut to the heart,
and they gnafhed on him with their teeth."
There are many ways by which the enmity and
oppofition of wicked men to the truth may prove a
temptation to a minifter : a few of which I (hall
mention, as I hope the diftinct knowledge of them
Ser. 9. THE WHOLE COUNSEL OF GOES 2y9
mav be profitable to tou is the way of caution :
j/?, As one of their chief weapons is contempt and
derifion, he may be in danger of concealing or per-
verting truth in fome degree, in order to avoid ih
When the goipel of Chriit was fir ft publiflied, the
doctrine of the crofs, we are told, was u to the
Jews a (tumbling-block, and to the Greeks foolifh-
nefs." The fame truth, in its fimplicity, is itill
treated with fcorn by profane and worldly men.
All that relates to it is eonfidered as weakuefs and
abfurdity ; and the minifter who infills upon it, mud
lofe his character with many for capacity and judg-
ment. Is nut this known to be true in daily expe-
rience ? Are not fuch immediately ftigmatized as
weak and babbling creatures ? Now, it is not alto-
gether an eafy facrifice for a minifter, to be indiite-
rent as to the opinion formed of his parts and fufti-
ciency, to wait till time (hall do him juftice; or to
be altogether unconcerned whether it ever do him
juftice or not. It is no trifling thing to become a
fool in the eye of the woridj&r ChrljTs fake, and not
to be ajhatned of his crofs. It may make many avoid
fuch fubjects, at leaft, more than they ought, or, per-
haps, attempt to give them a polite or modiih drefs,
which of all others, is the moil unfuitable to them -y
or it may make others go to the oppofite extreme,
who, becaufe they find that fuch truths will be dc-
fpifed, are at no pains to avoid adding to the of-
fence, by a filly and contemptible, or a crude and
indigefted manner of handling them. I know not in-
deed a more difficult thing, nor do I know any thing
more noble in a minifter, than to " ceafe from man,
whole breath is in his noltrils," to be truly fuperior
Cc3
300 MINISTERIAL FIDELITY IN DECLARING Ser. p.
to the applaufe or cenfure of'either one clafs or an-
other of his hearers, and therefore to avoid a vain
difplay of human art ; but at the fame time, from a
ienfe of duty to God, and veneration for his truths,
to be at all due pains to treat them properly, (o as
they may appear with light and evidence to the un-
derstanding, and come home with force upon the
confcience. Such a man will bring forth the doc-
trines of the gofpel in their own unadorned majcfty
and native fimplicity ; he will not confider himfelf
as preaching before his hearers as critics : for what
are they to him in this view ? but he will confider
himfelf as preaching to them as tinners, and pleading
with them as immortal creatures, tottering upon the
very brink of eternal perdition*
lclty, The oppofition of enemies may tempt men
of little courage to finful filence for their own quiet.
When vice is prevalent, it is alfo commonly infolent
and refentful. Now, the hatred or ill-will of no
perfon is defirable ; anil there are a thoufand ways-
in which any perfon of a revengeful fpirit may be
hurtful. There are alfo very few fo unconnected,
but that they have many friends, whofe hatred is to
be encountered as well as their own. The influence
of this is but too much feen in every place. Offend-
ers are often fcreened from reproof or cenfure, thro*
fear of provoking them or their relations. Neither is
it a*- all difficult to find palliating arguments drawn
from prudence, or other coniiderations, to make us
think it is necefTary to forbear. I believe this is
very much the fault of the prefent age, and the
greater and more general the relaxation of difcipline
in any age or place/ the more difficult and danger-
Ser. 9. THE WHOLE COUNSEL OF GOD. ^Of
ous it is for any one to Hep forth and aiTert its dig-
nity and obligation. And yet I cannot help think-
ing, the great excellence of difcipline, is its impar-
tiality, not to refpe£t. perfons in judgment. How
can we defend ourfelves, if we make one law for
one, and another for another j if we cenfure the
fmall and forgive the great ?
3*//}', Miniflers of weak minds may be apt to fink
under the oppofition of the wicked. It is faid of Lot
dwelling in Sodom, that he was, 2 Peter ii. 7, &.
" Vexed with the filthy conversation of the wick-
ed ; for that righteous man dwelling among them,
in feeing and hearing, vexed his righteous foul frora
day to day with their unlawful deeds.'' It certain*-
ly needs no fmall meafure of fortitude and holy re-
solution, to perfift in the difcharge of our duty, not-
withstanding the obftinacy of finners, and to feek
cur comfort, under continual obloquy, from, the ar>-
probation of him that judgeth righteoufly. At the
fame time, I mud fay that the friendfhip of wicked
men is much more dangerous than their enmity ;
for the firft brings with it the danger of fedu&ion,
and the laft only expofes us to fuffering, which,
though itfelf is a fpecies of temptation, as I fhall
immediately {hew, is much lefs powerful than the
other.
4th/yy The oppofition of wicked men may prove
a temptation, as it may bring forth the remains of
corruption that are in the hearts of good men, and
make them fin, by imprudence or paflion, if not by
refentment. I have no where fuppofed that mini-
fters are faultlefs in their conduct ; they may, no
doubt, err confiderably in many circumftances, even
3C2 MINISTERIAL FIDELITY IN DECLARING Ser. <?•
when their intention, upon the whole, is jufl and
laudable. We fee many examples of great impru-
dence, which we need not wonder at, when we con-
sider the difficulties with which they are every where
f unrounded, and the enemies that wait for their halt-
ing. If we confider that Mofes, the meekeft man on
earth, fpoke unadvifedly with his lips upon great
provocation, we fhall perceive it is but a part of the
weaknefs of humanity, when we fee others fall into
the fame fnare. But, as to lading refentment, he
deferveth not the name of a Chriftian, much lefs of
a minider, who will continue to harbour it in his
breaft ; he mud love his enemies ; he mud blefsr
them that curfe him, and pray for them that de-
fpitefully ufe.him, and perfecute him. This is not
merely a thing amiable and excellent,, but of the
mod abfolute necellity •, for our Saviour fays exprefs-
ly, " If ye forgive not men their trefpafTes, neither
will your heavenly Father forgive you your trek
pailes." ' And, blefied be God, there is nothing
difficult or burdenfome in this part of a Chridian's
duty. There is no fuch victory over evil, as over-
coming it with good. There is no fuch confolation;
under the injuries of finners, as requiting them by
prayer. It compofeth the fpirit ; it purifieth the
heart, and authorifes the believer to put his trud
in God, and fay with the Pfalmid, Pfal. xxvii. I.
" The Lord is my light and my falvation, whom
fhall I fear ? the Lord is the drength of my life, of
whom fhall I be afraid ?"
III. I proceed now, in the lad place, to make fome
practical improvement of this fubject •, particularly,
Ser. 9. THE WHOLE COUNSEL OF GOD. 303
by giving you my parting advices in the fpirit of" this
paflage, and to the beft of my judgment, in a man-
ner fuited to your fituation. But, before I do this,
in the
\Ji Place, Let me befeech every finner in this af-
fembly, to hearken to the mevlage of the gofpel, and
to believe in the name of the Son of God, " that,
believing, they may have life through his name."
This is the fubftance of the counjel of Gody " that
Chrift died on the crofs to fave finners, and that
there is no falvation in any other." You are blef-
fed who hear the joyful found, but infinitely more
blefled, if you lay it to heart, and, renouncing every
other claim, reft your dependance upon this Saviour.
What ignorance doth it fhevv, if you truft in your-
felves, that you are righteous? Will you be able to
(land before God in judgment? It is to him you
muft anfwer, and from him you mull receive your
fentence. You may eafily, indeed, ftifle thefe re-
flections for a time, and bury every apprehenfion, in
the hurry of worldly bufinefs, or the intoxication of
worldly pjeafure ; but all thefe things are coming
quickly to an end. After a few more turns in this
vain world, the body mud be laid in the duft, and
the fpirit mult go to its own place ; that is to fay,
either the manfions of glory, or the place of tor-
ment. I fay thefe things to you my brethren, with
all plainnefs. They need no additional force of
language to give them weight. It is an amazing
proof of the deceitfulnefs of fin, that we are ever
able to forget them. It is wonderful, indeed, that
finners are able to fleep in quiet, and to indulge
themfelves in worldly pleafure, while they are fu-
fpended by nothing but the frail thread of life oves
304 MINISTERIAL FIDELITY IN DECLARING Ser. 9.
the bottomlcfs pit. Gladly would I make ufe of
every circumftance that could have any effect in
carrying home thefe truths upon the confeiences of
all here prefent.
If that of my being now fpeaking to you, for
the laft time, in all probability, while in the body,
can be of any ufe, I pray, let it not be forgotten.
But is it not ftrange, that a circumftance of this na-
ture mould excite fo much euriofity and attention,
and things that happen every day, of the fame or a
like nature, mould be fo little improved ? It is not,
indeed every day that a minilter is removed from
lus charge; but there are not many days, in which
fome of his people are not removed from this ftate
of trial. Many are hearing a farewel fermon,
though not to the minifter, yet to themfelves, when
they little think of it. I would, therefore, earneftly
befeech all who are, or have reafon to fufpecSt them-
felves to be in an unreconciled ftate, to turn from-
their tranfgreffions, that they may live ; to lay hold
of the mercy of God through Chrift, for their par-
don; and live, by faith, on his promifed ftrength, for
their fan£tification.
%dtyi Notwithitanding this general addrefs, I have
a few words to fay to the loofe and profligate. I
am lorry to think, that, in a place like this, of no
very great extent, there fhould be fo many daring
fmners, who fet every thing facred at defiance. It
hath been obferved, and I believe with truth, that
the profane among us carry it with a greater degree
of hardinefs and infolence, than in places of fuperior
note, and where probably they are in much greater
numbers. I believe it may be in part owing to
tliis circumftance, that they are better known i fo
Scr. O. THE WHOLE "COUNSEL OF COD. 30^
that they mud either be open profligates, or not pro-
fligates at all. There is no medium ; the fhame
cannot be avoided ; and therefore it mud be over-
come, fince they will not be retrained, and cannot
be concealed, it lays them under an unhappy necef-
fity of keeping profanity in countenance. Perhaps
alio another reafon may be, that not being tied by
any principle of confciencc, they are alfo destitute of
that fenfe of decency which has a confiderable in-
fluence on the outward conduct of thofe of higher
rank. But whatever be the reafon, their ftate is to
be pitied. Let me befeech all fuch, to confider the
terrible effects of vice which are every day to be
feen. Remember, I pray you, how many have fallen
a facrifice to drunkennefs and lull ! Can you fay
deliberately, in a fober moment, that there is any
profit in your choice ? Is there any pleafure in re-
flecting on fcenes of riot and difTipation ? I know
not whether to recal to your memory thofe whom
death has taken away, or point out to your obferva-
tion thofe who are fuftered to remain. What a
melancholy fight is an old worn out (inner, who
has broken his conftitution, tainted his character,
anil wailed his fubftance ! You let us fee well
enough in what manner you chufe to live ; but I
would gladly know in what manner you chufe,
or indeed what manner you expect, to die.
You cannot live always. Some of you cannot
live long. Suppofe you had time given you for re-
flection on a death bed, or children to whom you
would leave a few words of advice, could you fay to
them, " O ! my dear children, the many delight-
ful nighfe that I have fpent in roaring, and fwearing,
305 MINISTERIAL FIDELITY IN DECLARING Ser. 9.
and obfcene jetting ! O the delicious hours that I have
fpent in brothels among harlots ! It gives me plea-
fure to think that you will follow fo good an exam-
ple, and revive the memory of your father's con-
duel. Guard againft every thing that may tempt
you to forfake it. Beware of thofe cunning priefts
that would feduce you to religion !" Are fuch fen-
timents, my brethren, to the laft degree infupport-
able ? Are they almoft improper to defcribe ? What
- then mutt be the life that lays an evident founda-
tion for them ? Why are you fo impatient of the
reproofs or admonitions of thofe who bleed inwardly
for your folly ? It is not inclination, but duty that
prompts us. No man would provoke your rage
and violence, if he could avoid it. Think then, I
befeech you, on your condition, and pray that God
for Chrift's fake, may grant you repentance unto
life. — The wicked having received warning,
I mutt now endeavour to execute what I chiefly
intended in the clofe of this difcourfe, by giving you
fome advices as a people making profeflion of faith
in Chrift, and obedience to him. They will all, or
moft of them, confift of what I have frequently
taken notice of occafionally, and have now only Se-
lected as matters of general moment.
1. Let me befeech you to do your utmofl to un-
derftand the gofpel well 5 but let it be always ac-
companied with practice, and applied to promote
the power of the fpiritual life. I would have your
tafte exercifed to difcern good and eyil. Endeavour
by reading, hearing, and meditation, and you may
add mutual converfe, to underftand the doctrine of
falvation by grace in all its parts. Learn to know
Ser. 9. THE WHOLE COUNSEL OF GOD. 30;
the meaning of forgivenefs being freex viz. that the
Tinner is juftly liable to wrath ; that Chrift hath
purchafed, and God of his infinite unmerited mercy,
has offered a full pardon to the chief of fmners, and
grace to form them for his own fervice $ that it is
their duty to accept of it ; that it is their intereft to
rely upon it, and that it is at their peril if they de-
fpife it ; that, for a (inner to thinlche mud firft do
fome things that are good, in order to found his title
to this very mercy, is injurious to the riches of di-
vine grace, and the way to retard, if not to prevent
his reformation. The renewing of his nature is a
part of Chrift's purchafe ; and, therefore, not to be
performed by him as a condition, but accepted as a
promife ; nor does he truly receive Chrift for falva-
tion, unlefs he receive and fubmit to him in all the
characters with which he is inverted, as fent of God,
riz. Prophet, Prieft, and King. Holinefs, or new
obedience, is the fruit of faith/ A real believer
keeps the commandments of God by the flrength of
that grace that is treafured up in Chrift, and watch-
fully obferves his temper and practice, as the evi-
dences of his change, and tending to fhew that he
is indeed an habitation of God through the Spirit.
To have evangelical principles, is, by no means, to
neglect the commandments of God ; but ■ to deny
our own righteoufnefs and ftrength, and obey, with-
out glorying in that obedience. And that this is
the juft and fcriptural view of the matter, I think
is undeniable, on this fing e account, " that it is
God that worketh in us to will and to do of his
good pleafure." If every thing that is good in us
:s the work of God, it is abfurd to represent it as
Vol. III. D d
^08 MINISTERIAL FIDELITY IN DECLARING Ser. 9.
the condition of his favour; for it is the effect of
his grace. By fetting the thing in this light, we
ihall perceive, that the freenefs of falvation is not
in the leaf! degree giving liberty to fin, or taking
away the neceflity of holinefs. Is it not juft as ne-
ceflary, if it muft be received as a gift, as if it were
to be performed as a condition? Is it not juft as ne-
ceffary when incorporated with faith, as when di-
vided from it ?
This fyftem of gofpel truth, my brethren, I would
have you to underftand, fo as both to difcern and
difapprove what is contrary to it ; but I would have
you to underftand it, in order to produce union with
God, habitual and cheerful obedience to his laws.
In recommending the connection between faith and
practice, I mean to guard you again ft two things
diftant from one another. The one is habitual un-
tendernefs of confcience. There are certainly fome
who are either real, or at leaft pretended friends to
Hie doctrine of the gofpel, on whofe hearts it never
yet hath taken hold. They plainly and habitually
live in the practice of fin, and therefore are of thofe
who hold the truth in unrighteoufnefs. I am
indeed of opinion, that they never had any other
than a cuftomary traditionary belief. They are
found becaufe it is the mode where they live to be
found, and not from any inward perfonal conviction.
In the mean time, they are a reproach to their pro-
feflion, and cannot be treated with too great feverity
by thofe who wifh well to the gofpel.
The other miftake I would guard you againft is,
a fpeculative religion. It is good to be well in-
truded in doctrinal truths; but there is often a
Ser. 9. THE WHOLE COUNSEL OP GOD. 309
danger of going too much into controvcrfy. Wc
have feen many in (lances of ordinary ChriftianS
who, when they had attained a confiderable degree
of knowledge, and were able to fpeak with fulnefs
and propriety on religious fubje&s, gave thcmfelves
up to a litigious and wrangling difpofitioii, which
was foon followed by a barren, and fometimes ar.
offenfive practice. The fame thing alfo frequently
leads to innumerable little parties atld factions, into
which Chriftians, I mean real Chriftians, are divid-
ed, which very much hinder their own profit, and
grieve the hearts of thofe who are one with them in
Chrift. Therefore let it be your care to apply the'
truths of the gofpel for your own fanc"iification and
comfort. After you have believed them, be full more
careful to live upon them, than even to defend them.
Diviiions mould never be made without abfolute ne-
celhty ; and when they are made, they mould be as
foon as poflible forgotten, that having efcaped fin
we may apply ourfelves to duty* for controYerfy, be
the fubjeft what it will, I think, is not very favour-
able to the power of godlinefs.
2. Delire a faithful minifter, do your utmoft to
obtain him ; and then let it be your habitual ftudy
to profit oy him. You have reafon to be very thank-
ful, that your fituation in providence is fuch, as you
may expect a minifter who is a hearty friend to the
gofpel, and at the fame time, one who is agreeable
to your own choice. Let me exhort you, as far as
you are confulted in that matter, to make the choice
with much calmnefs and prudence \ to look for one
not only found in his principles, but of thorough
knowledge and capacity, always preferring folid be-
fore fpecious parts. After having made the choice,
310 MINISTERIAL FIDELITY IN DECLARING Ser. C>
endeavour to ftrengthen his hands, and encourage
his heart in the Lord, by a careful attendance on his
miniftry, and by a dutiful fubmiffion to inftruction
and reproof. You ought not to wifh for one who
will flatter you, nor ought you to lay fuch a temp-
tation in a minifter's way, as to fhew that you are
pleafed with being flattered. The bed teftimony
that you can give to a minifter is to learn from him,
and to obey him. This is infinitely- better than
nqify praife and admiration, according to the excel-
lent remark of bifhop Burnet, " That it is not the
beil fermon that makes the hearers go away talking
to one another, and prailing the fpeaker ; but that
which makes them go away thoughtful, and ferious*
and hafiening to be alone." Has a minifter any
evidently profane perfons among his hearers ? if he
car: net preach them from fin to God, it were much
more for his credit to preach fo as that they are not
rble to hear hirn, but flee away for eafe to their con-
science, than to have them continue in wickednefs,
and yet praife him every day, for an admirable fpeak-
er or an able man.
It you would truly profit by ordinances, after you
have a fixed pallor, I think it is of moment to for-
get, as much as pofHble, the perfons of men, and
confider them as no more than inftruments in the
hand of God, for your daily inftru&ion and com-
ort. The more you remember the appointment of
God, and wait upon his ordinances, in the faith of
his prefence, and the expectation of his blefling, the
more you are likely to receive both fenfible and.
Jafting benefit. I muft therefore take the liberty
to obferve, that we have amongft us a fet of wan-
dering unfettled hearers, who run about from one
Ser. 9. THE WHOLE COUNSEL OF GOD. 3 1 i
congregation to another, and even from one profef-
fion to another, and are fcarcely ever to be feen
a whole day in one place. If they be but deli-
berating where to fix, we may fay of them, that
they are ever learning, and never come to the know-
ledge of the truth. But the probability is, that they
have itching and curious ears, and go about not t<»
ferve God but to hear men. If I am able at all
to judge, either by reflection or observation, thofe
are mod likely to profit, who having deliberately
made their choice, fit habitually and regularly un-
der one minifter. By this means they enter into
his views ', and as he will naturally endeavour, if
any thing was wanting at one time, to complete his
fcheme by fupplying it at another, they will there-
by have a more comorehenfive view of the whole
counfel of God. At the fame time, not having the
charm of novelty to enchant them, they will have
nothing to do but to reap inftru&ion. On the other
hand, by hearing feparate, detached, and indepen-
dent difcourfes, men may pleafe their fancy more,
but they will improve their underftanding lefs. It
is alfo plain, that as every minifler will endeavour,
not only to follow an order in his difcourfes on one
'fubject,, but to have a refpecl: to the connection, and
relation of the fubjecls themfelves, the more ac-
curate and exacl: he is, in fuiting one part to the il-
luftration of another, the lefs he will be underftood
by thefe defultory hearers, who take only a fingle
branch, without being able to perceive its fubfer-
viency to the general defign. I have many times
known exceptions taken at minifters, for fome parts
of a difcourfe by fuch perfons, when, if they hatj
D-d 3
312 MINISTERIAL FIDELITY IN DECLARING Ser. 9.
heard the whole upon the fame or correfponding
fubjedb, they would have perceived there was no
place for their objections. The great purpofe, my
brethren, of a ferious and judicious people, in attend-
ing on ordinances, ihould neither be to pleafe them-
felves, nor to criticife their teachers ; but to hear the
word of God, that they may do it. On this ac-
count it is, that humble and regular Chriftians are
getting real advantage to their fouls, while fome are
only watching the opinions, or others only pafhng
judgment on the "ability, perhaps no more than the
ilyle and outward manner of the fpeaker.
3. I mud give you another advice, as a profef-
fing people, to guard againft the introduction of a
worldly fpirit. I have often obferved to you, that
every Situation a perfon or people can be in has its
peculiar temptations, as well as trials. This place,
engaged in commerce and traffic, growing in num-
bers, and I fuppofe growing in wealth, is in great
danger of a worldly fpirit, and of importing, if I
may fpeak fo, fafhionable vices, inftead of real im-
provements. While I fay this, I would not be un-
ibrftood as being againft a liberal education, and
elegant manner of life, or any thing that is truly be-
coming in an advanced rank. There is no more reli-
gion in being fordid, than in being fumptuous. But I
think the fpirit of the gofpel is fuch, that it will dif-
pofe a truly pious perfon to be rather late than early in
adopting new ornaments -y rather fparing than ex-
ceiTive in dTefs, furniture and equipage ; and care-
ful not to be conformed to that vanity of the world
which we renounced at baptifm. Let men defend one
practice after another, as they pleafe, I mall always
Ser. Q. THE WHOLE COUNSEL OF GOD. 3 I 3
expect to fee fomething which a carelefs worldly
perion will do, but which a good man will not dc.
However, not to keep entirely in generals, I muft
once more give my public testimony againft what
was lately attempted to be brought in here, equally
contrary to the law of the land and the precepts of
the gofpel, the pernicious entertainments of the ftage.
The beft and wifeft men in all ages have borne wit-
nefs againft them, as the great means of corrupting
the morals of a people; and I am certain, they muft
be of all others mofl hurtful to the inhabitants of
this place, the far greateft part of whom live by
daily labour. I look upon it as the indifpenfible
duty both of magiftrates and minifters, to do all in
their power, to prevent the introduction of what
may betray the young and unfufpicious into the de-
structive paths of vice, or the lower clafs of mankind
into an idle and diflblute life. Much good of this
kind may be done in matters of outward order, by.
a firm and refolute behaviour in thofe who are in
place and authority. I muft alfo here take particu-
lar notice of the duty of iabbath fanctification. I do
hereby warn you againft that moft pernicious re-
finement of gadding abroad, paying private vifirs
upon the Lord's day. Whoever knows any thing
of the obligation of family government and inftruc-
tion, muft be fenfible, that to receive promifcuous
company on that day, is to render it utterly imprac-
ticable. Befides, the vain and unprofitable, and.
fometimes finful converfation that prevails in fuch:
cafes, muft greatly weaken, or entirely obliterate any
ferious impreffions made upon your mind, during'
the fervice of the fanctuary. Christians, is not the
314 MINISTERIAL FIDELITY IN DECLARING Ser. 9.
red of the fabbath from worldly cares and purfuits,
a confolation to your own fouls, as well as a happy
opportunity of doing fervice to the fouls of others ?
Why then will you fuffer yourfelves to be robbed of
it, by the impertinent intrufions of idle or ill difpofed
perfons ? Let your houfes be facred on that day as
well as your churches; and endeavour to prepare your
own minds, and thofe of the other members of
your families, for an eternal fabbath in the world to
come. This leads me, in the
4//S Place, To exhort you to be careful and'con^
fcientious in family government and' inftruction.
How inexcufable are thofe parents and mafters, who
fuffer their children and fervants to perifh for lack'
of knowledge? "What unfpeakable advantages do you
enjoy, having all the force of natural afFeclion, as
well as natural authority, to give your inftrudtions
w?eight ? How many have remembered, with' pious
gratitude, through a wrhole life, the benefit they have
received from family inftruction and example ? F
know I fpeak to many who are accountable to God
for this mercy; how (hall you anfwer it then, if you
do not give the fame advantage to your own fami-
lies ? and how fhall they anfwer to God, think you,
who have banifhed the worfhip of God from the
families in which they found it ? One would think,
the lifelefs walls :vad furniture of your chambers
might lv: -wakening monitors. There is the great-
dft1 mutual influence between family and perfonal'
religion Perfonal religion is the foundation of all
family and relative duties. It would be fpeaking to
the deaf to perfuade any to watch over the fouls of
others, who have no concern for their own. But'
Scr. 9. TILE WHOLE COUNSEL OF GOD. 315
wherever there is a deep imprefiion of the impor-
tance of eternity for ourfelves, this will naturally
and ueceflarijy fet before us its importance with re-
fpecl to all that are dear to us. On the other hand,
for the fame reafon, family religion is one of the beft
and fureft evidences of the reality and the ftrength
o"f perfonal religion. It is fometimes obferved, that
forot' very pious perfons are extremely defective in
this particular, and take little care of the inltruc-
toom and ftill lefs of the government, of their chil-
dren, If they are truly pious, it is a very great ble-
miih upon their piety. However, for my own part,
I confefs I do very much fufpecl: thefmcerity of re*
ligion, in thofe who are remarkably negligent in this
particular, let them profefs as much as they will. I
know that pious perfons, from the weaknefs of their
judgment, will be guilty of great imprudence in the
manner of family inftruclion, and from an abfolute
incapacity, may not be able to preferve their autho-
rity ; but I cannot eafily reconcile with true piety,
the abfolute neglect of either the one or the other.
I mufc add, that I take family religion, and the
careful difcharge of relative duties, to be an excel-
lent mean of the growth of religion in a man's own
foul. How can any perfon bend his knees in prayer
every day with his family, but it mud be a power-
ful reilraint upon him from the indulgence of any
fin which is vifible to them ? Will fuch a perfon,
think you, dare to indulge himfelf in anger, or chufe
to be feen by them, when he comes home dagger-
ing with drunkennefs, unfit to perform any duty, or
ready to fin dill more by the manner of performance ?
When I figure to myfelf a matter of a family, who
316 MINISTERIAL FIDELITY IN DECLARING Scr. £.
had come home Totted like a beaft, and half-fupport-
ed to his houfe, riling in the morning, I am not able
to conceive how he can bear the looks of thofe mem-
bers of his family who had been witneffes of his
fhame. But, befides being a reftraint from grofs
crimes, I cannot help faying, that, fpeaking of the
thmgs of God, with the concern of a parent, or the
humanity of a mafter, mud give a folemnity of fpi-
rit, and a fenfe of their moment, even greater than
before. A man cannot fpeak to purpofe, without
feeling what he fays ; and the new impreflion will
certainly leave behind it a hilling efFec~t. Let me
therefore, my beloved hearers, earneftly recommend
to you the faithful difcharge and careful management
of family duties, as you regard the glory of God, the
intereft of his church, the advantage of your po-
fterity, and your own final acceptance in the day of
judgment.
5. Let religion be incorporated with your lawful
employments, and improved by an attention to the
whole courfe of providence to you and yours. No-
thing is more hurtful to religion, than to confine it
to particular times and places : I fhould have rather
faid, there is not a greater miftake in religion, than
to imagine that it can be fo confined. True religion
will fhew its influence in every part of your con-
duel. It is like the fap of a living tree, which pe-
netrates to tire mod diftant boughs. In your ordi-
nary calling, fee that you undertake nothing but
what is lawful in its end, and endeavour to accom-
plilh nothing by any hut by lawful means, that you
may have always the comfort of a confcience void of
offence. Nay, you fhould even do more ; you fhould
Scr. 9. THE WHOLE COUNSEL OF GOD. 317
endeavour to act fo fingle and fincere a part, as to
be beyond the imputation of fraud, that all who
know you may put the moft unbounded confidence
in your integrity. There are many other calum-
nies which we may naturally expe£t, from a malici-
ous world ; and it ought to trouble us very Kttle to
hear them : but it muft be extremely diftreflmg to
a good man to be but fufpe£ted of dimonefty. Oh,
my brethren ! how often hath it grieved me to fee,
that many perforr-, formerly of a decent character,
when they loft their fubflance, loft their religion
with it ; and indeed, to eon fid er how few, when
they were reduced in their circumftances, could fa-
tisfy the public, that they had a£ted fairly.
Let it be your care, I befeecb you, to remember,
that it is God that giveth you power to get wealth ;
and what thanks are due to him, if he hath given
you abundance, efpecially if he hath given you withal
a heart to beftow. Be diligent in your bufinefs,
from a principle of confeience ; and make it the daily
fubjeft of your prayer to God, that he would either
keep you from the fliame of poverty, or at lead
from the fin of it. Take notice of every ftep of his
providence, whether of mercy or trial. Let the a-
fpecl: of providence direel: your exercife, and quick-
en your affections in religious duties j and take fuch
views of the fulnefs of an all-fufficient God, in a£ts
of worfhip, as may prepare you for every event of
providence, whether profperous or adverfe.
Thus, my brethren, I have now finifhed what I
propofed, in the way of advices ; and for what I have
to fay with regard to the prefent difpenfation of pro-
vidence, that puts an end to my miniftry among you,
I (hall bring it within very narrow bounds. It were
3*8 MINISTERIAL FIDELITY, &C. Ser. 9,
eafy, by faying a few words, to move the concern
both of fpeaker and hearers : this I have hitherto
chofen to avoid ; and, therefore, ftiall only fay, that
I am deeply fenfible of the affedion and duty of the
congregation that attended my miniflry, and others
under my charge. I cannot exprefs my fenfe of it?
better, than in the words of the late eminently pious
Do&or Finlay, my immediate predeceflbr in this
new office, who, on his death -bed, faid to thofe
about him, " I owe along catalogue of debts to my
friends, which will not be put to my charge ; but I
hope God will difcharge them for me." I cannot
now do any thing better for you, than again to be-
feech you, to remember and put in practice the di-
rections I have given you, and, I am perfuaded, that
it (hall go well with you- The only farther requeft
I have to make to you is, that you would give to
me, and my family, an intereft in your prayers.
Intreat of God, that we may be preferved from pe-
rils and dangers, and carried to the place of our def-
tination in fafety ; and that I may be affifted of him
in every future duty, and not fall under the terrible
reproach, of agreeing to make fo diftant a removal,
and then being found unfit for the important talk.
I conclude with the words of the apoflle Jude, 24,
25. " Now, unto him that is able to keep you
from falling, and to prefent you faultlefs before the
pre fence of his glory, with exceeding joy ; to the
only wife God, our Saviour, be glory and majefty,
dominion and power, both now and ever. Amen.'*
END OF VOL. III.
J0H21 TurnbulLj Printer.
^ s- "§ w
^ g.
o 9
=-s
o
2
-.■
^
6
1'
Si
t:
a
ST
g
s
§
tt
a
^
o
1
^
b
fcM
^
Live Music Archive
Librivox Free Audio
Metropolitan Museum
Cleveland Museum of Art
Internet Arcade
Console Living Room
Books to Borrow
Open Library
TV News
Understanding 9/11