b'/y\xc2\xbbW,*i VVvV.V \n\n\n\nV*\xc2\xab\xc2\xbb*!*kWfc \n\n\n\n\n\n\nfflffipsmt \n\n\n\nWWVVQWl \n\n\n\n\n\n\n\n\n\nv 47^7lW u ^ \n\n\n\nWVVVi \n\n\n\nLIBRARY OF CONGRESS. ~ \n\n\n\nUiii-IE \n\n\n\n\xc2\xa3WWffl\xc2\xa3 \n\n\n\nw^i. , \n\n\n\nMNtff \n\n\n\n\n\n\nFORCE COLLECTION.] | \n\nf UNITED STATES OF AMERICA, f, \n\n\n\nSee? .v, \n\n\n\n\n\n\nn^am \n\n\n\n<$AM< \n\n\n\n\n\n\n#*\xc2\xab$&&$# \n\n\n\n\n\n\n\n\n\n\n\n\niWiv i\'v. CiWDi .11) A-)! \n\n\n\n\n\n\nB *\xc2\xbb \n\n\n\n\'%M$^ \n\n\n\nmmwmm. \n\n\n\nmwm \n\n\n\n^jpjp \n\n\n\n\n\n\nyiw , sty J \n\n\n\naMi \n\n\n\nm^0: \n\n\n\n\'immmmmm* \n\n\n\nmw \n\n\n\nmmwsm^ \n\n\n\nWk \n\n\n\n\n\n\n\n\n\nw. "mvu \n\n\n\n\n\n\n:ywg^ \n\n\n\n\n\n\n:*Ma^^ \n\n\n\nTHE \n\nSECOND PART \n\nOF THE \n\nCLERGYMAN\'S AND PEOPLE\'S \n\nREMEMBEA1CE1 % \n\nCONTAINING \n\nA BRIEF DELINEATION \n\nOF THE \n\nTRUE CHRISTIAN\'S CHARACTER, \n\nAS EXHIBITED BY HIM IN THOSE VARIOUS RELATIONS \nIN LIFE IN WHICH \n\nDIVINE PROVIDENCE \n\nHATH PLACED HIM. \n\n\n\nMY WILLIAM PERCY, D. JD, \n\n\n\nThis is a faithful saying, and these things I will that thou affirm constantly, that they \nwhich have believed in God might be cartful to maintain good works. These things ar\xc2\xab* \ngood and profitable unto men, Titus, 3. 8. \n\n\n\nBALTIMORE . \n\nPRINTED BY a. DOBBIN & MURPHY, FOR GOALE & THOMAS, \nNo, 176, BALTIMORE-STREET, \n\n1809. \n\n\n\n,n\\ \n\n\n\n\n\n\nINTRODUCTION. \n\n\n\nCHRISTIAN READER, \n\nThrough the mirror of the sacred Scriptures, I intreat \nyou carefully and piously to survey the portrait or brief \ndelineation of the christian character, drawn by a candid \nand impartial hand, in the following pages. \n\nThe aim and design of the writer has t>een to sketch \nthe character not of a christian only in name and by pro- \nfession, because born in a christian country, as has too \nfrequently been affirmed and even taken for granted : \nbut of one who is a christian in heart, in sincerity, and \nin truth. In all other cases it is universally admitted, \nthat names can never be substituted for things. It must \nequally be granted, in the concerns of God, the soul, \nand religion. It is impossible, in the reason and nature \nof things, to substitute the christian name as sufficient \nto constitute the true christian character. Light and \ndarkness are not more opposite, nor the east and west \nmore distant, than the name of a christian and its divine \nreality are contrary to and clearly distinguished from \neach other. The holy Apostle, with great precision of \njudgment, marks the difference between the one and the \nother, in his apostolic advice and command given in his \nexcellent letter to his beloved son, in the faith, Timothy ; \nwhen he informs him of some, who had the form of god- \nliness, but denied the power thereof. He suggests the \nsame idea and inculcates the same truth, in his epistle to \nthe Romans, " He is not a Jew, says he, that is one out- \nwardly, neither is that circumcision which is outward in \nthe flesh ; But he is a Jew, which is one inwardly; and \ncircumcision is that of the heart, in the spirit, and not in \nthe letter ; whose praise is not of men, but of God" (Rom \n\n\n\niv. INTRODUCTION. \n\n2. 28, 29.) In like manner, and by the same just ana- \nlogy of reasoning, he is not a christian who is one out- \nwardly, in name only ; neither is that baptism which is \noutward, with water. But he is a christian, who is one \ninwardly, and baptism is that of the spirit, and not of wa- \nter only ; whose \\ raise is not of men, but of God. Not- \nwithstanding the scriptures and our church speak, upon \nthis point, in so clear and decisive a tone of language, \nit cannot be denied, that by far the greater part cf what \nis called the christian world satisfy themselves with \nthe mere outward name and appendages of Christianity, \nand rest contented with the bare shadow of religion or \nform of godliness instead of is vital influence, life-giving \nand transforming power. But I wish the candid reader \nof these ages to be assured, that such an unmeaning ap- \npearance and outward semblance o? ?:od\\\\ness will no more \nconstitute either him or her a christian or insure final \nha piness, tha:^ the Jews were proved to be the true and \nfaithful followers of the God of Abraham, because they \ncried, " The temple of the Lord, the temple of the Lord, \nare we:" when so far from it, that our Lord charges \nthem with gross hypocrisy, in drawing nigh unto God \nwith their mouths, and honoring him with their lips, \xe2\x80\x94 \nwhile they carefully removed their hearts far from him : \nand denounces their doom in the severest terms. (Mat. \n23.) Nor will the final doom of mere nominal christ- \nians be less severe, who have made up their minds to \nsubstitute the shadow for the substance, the name for the \nthing itself ; and are verily determined to rest easy and \ncompletely satisfied about the safety of their state, with- \nout " the power of godliness." For the kingdom of God \nis not in word but in power; and this kingdom of God \ncomcth not with observation, with outward show, parade, \npomp, or splendor, as the greek word intimates ; but " the \nkingdom of God is within you" (Luke 17. 20, 21.) \n\n\n\nINTRODUCTION. v. \n\nI have therefore to request that every class of my rea- \nders will deliberate-) and candidly weigh, with their bi- \nbles and prayer-books before them, the force of truth \ncontaii ed in this essay. And if, upon an honest and un- \nbiassed examination, they find the view of the christian \ncharacter given in :t to be agreeable to the analogy of \nthe christian faith, and consonant with the experience of \nchristians in all ages ; let them, on this twofold ground \nof the whole evidence brought forward, examine and \nfaithfully enquire whether they have been thus taught by \nthe spirit of God, and, in consequence of this " wisdom \nand divine teaching from above," are become in the \nLord\'s sight, not only christians in name and by profes r \nsion, but in deed and in truth. It will be happy for \nthat christian reader, whose judgment is so sound and \nwe]] established in thepure doctrines of that "faith once \ndelivered to the saints ;\'\' and whose whole life, in conse- \nquence thereof, is so brought under its moral influence, \nas to " adorn the doctrine of God his Saviour in all \nthings." This alone will afford him a solid, scriptural, \nand well-grounded hope of eternal happiness and bliss in \na better state of being, or assure his heart of the favor \nof God in Christ, and the enjoyment of his presence for \never in glory. \n\n\n\nTHE \n\nSECOND PART \n\nOF THE \n\nCLERGYMAN\'S AND PEOPLES \n\nREMEMBRANCER : \n\n\n\nIN the first part of this Essay I have directed the at- \ntention of the christian reader to the consideration and \ncontemplation of the parochial Clergyman\'s character ; \nwho has taken upon him the care of a Parish, with the \ncharge and burden of all the souls committed of God to \nhis trust and oversight, as the faithful steward of his di- \nvine master. \n\nIn this delineation of his clerical character, I have ta- \nken a particular view of his state, his life, and the general \nienor of his whole conduct, as it respects his own spi- \nritual condition \xe2\x80\x94 the pure doctrines of the reformation, as \nthe standard doctrines of our ancient and apostolic church, \nand as perfectly consonant with the sacred scriptures \xe2\x80\x94 his \nconscientious regard to all his closet duties, and prepara- \ntory studies \xe2\x80\x94 his affectionate and faithful attention to all \nthe varied branches of his ministerial employ, whether \nprivate or public \xe2\x80\x94 his paternal regard to the best and \neternal interests of his own family \xe2\x80\x94 and his general con- \nduct in all the various walks of life. \n\nBut I have laid special stress on the first part of his \nhigh and important character, I mean the sound and real \n\n\n\n8 \n\nconversion of his own soul to God. I have given greater \nweight, as to the absolute necessity of this change ; under \nthe deep and solemn impression, that where a minister\'s \nown heart is not savingly converted unto God, he will \nfeel, generally speaking, no serious and affectionate con- \ncern for the true conversion of the souls of his parishion- \ners. For if, independent of his own conversion, he en- \ncourages himself, on the ground of his regular attention \nto relative and moral duties, with the assured hope of \nheaven ; it is but natural to suppose he will also encou- \nrage his people on the same fallacious and unscriptural \nground ; whereas our Lord, in his ever memorable and \ninterlocutory discourse with the learned Nicodemus, \n.affirms, with a note of double asseveration, " that except \na man be born again of water and of the spirit, he can- \nnot" [enter into) or, " see the kingdom of God." \n\nIn entering now upon the second part of this Essay, I \nshall claim the reader\'s candid and pious attention, while \nI take an impartial and equal view of the character of \nthe true and sincere christian, or of the genuine disciple \nof Christ, whose hope, being xvdl founded, runs high in \nthe real and certain pr ospect of future giory. \n\nI shall consider the serious chrisitan in a threefold \npoint of view : \n\nFirst, his setting out in the divine life or the begin- \nning of his religious and christian course. Secondly, \nhis holy, regular and steady progress therein, or his cir- \ncumspect walking, in every varied station and situation in \nlife, in all the laws, statutes and ordinances of the Lord \nhis God, blameless ; so, as in all things, to adorn the doc- \ntrine of his Lord and Saviour Jesus Christ. Thirdly, \nthe consummation of his triumphant faith, or the finish- \ning his holy christian course with joy : being found sted- \n\n\n\n9 \n\nfast, immovable, always abounding in the work of the \nLord ; he, at length, smiles on death,and meets an abun- \ndant entrance into the realms of bliss, with an all hail \nfrom his glorious God and Saviour, " well done, good and \nfaithful servant , enter thou into the joy of thy Lord" \n\nBefore I enter upon theirs* part of the true christian\'s \nlife and character, I must beg leave to state a lew of what \nI shall term preliminary truths, as necessarily compre- \nhended in the view of the subject, \n\nFirst, I suppose the true and devout christian I am \nspeaking of, to be, by the supreme providence \'of his \nGod placed in an highly favored spot : namely $ that he \nhas the singular felicity of being an inhabitant of a Pa- \nrish, blessed with a tr\\x\\y faithful, spiritual and evange- \nlical minister, who faithfully dispenses the bread of life \nto his people, at least, every Lord\'s day \xe2\x80\x94 a minister, who \nwatches for souls as one that must soon give an account \nof his stewardship to his great Lord and Master ; and \nwho no less feels it both his privilege and duty frequently \nto visit his parishioners, from house to house ; for the \nimportant purpose of watching over his flock, as a faith- \nful watchman, that he may warn the unruly, encourage \nthe timid, strengthen the weak and feeble minded by his \nkind admonitions ,and faithfully rebuke and admonish all. \n\nSecondly, I take it for granted, that he is deeply and \nexperimentally sensible oi the distinguishing favor and \nmercy of God, respecting his outward situation and \ngospel advantages, <c that the lines are fallen to him in \na pleasant place, and that his soul enjoys a godly spiritual \nheritage ;" where the gospel manna is plentifully scatter- \ned around his habitation, and he is often invited and affec- \ntionately intreated freely to partake of those streams \nB \n\n\n\n10 \n\nwhich flow from that river of God which has made glad \nthe city of God in all and every age. \n\nThirdly, I would premise, that, thus happily situated \nthrough the sovereign grace of his God, the faithful \npreaching of the everlasting gospel, by his devoted and \nfaithful pastor, has been so mixed with faith, while he \nhas heard it, as to become the power of God, to his deep \nconviction, sound conversion of heart to God, and his souVs \neverlasting salvation. (Rom. 1. 16.)orin other words, that, \nwhile he has sat under the joyful sound of gospel grace y \nw * the word of God has become quick, and powerful, and \nsharper than any two-edged sword ; piercing even to the \ndividing asunder of soul and spirit, and of the joints and \nmarrow, and has proved a discerner of the thoughts and \nintents of the heart." (Heb. 4. 12.) Thus, " mighty \nthrough God to the pulling down the strong holds (of sin, \nsatan and the world) casting down imaginations, and every \nhigh thing, that exalteth itself against the knowledge of \nGod, and bringing into captivity every thought to the \nobedience of Christ." (2. Cor. 10. 4, 5.) \n\nI shall state but one preliminary truth more, to wit : \nthat the christian thus made to feel the all-impressive and \nirresistible power of the grace of God, under the pure \nand faithful preaching of the gospel, and the powers of \nthe world to come; he has deeply felt the necessity of \ngiving up himself and his whole heart to God ; knowing \nnow, as a christian in deed, and not in name only, that \n"that grace of God, that bringeth salvation, and hath \nappeared unto all men, and which hath also savingly \nappeared unto his heart, hath taught him, that, denying \nall ungodliness and every worldly lust, he should live \n-oberly, righteously and godly, in this present world." \nTitus 2. 11, 12.) \n\n\n\n11 \n\nThese four general truths being premised, I shall \nnow proceed to the full consideration of the first branch \nof the true christian\'s character ; or the views and senti- \nments of that man, concerning God and religion, who \nbelieves that the name of christian is the highest style and \ntitle of a rational and immortal being. \n\nThat great and eminently pious Prelate Bishop Bever- \nidge, in order to shew the low standard of vital piety and \nsound morals, strikingly observes, U of those who still \ncontinue in the communion of our church, and in the \noutward profession of the true christian faith, there \nare many, who although they profess to know God, yet in \nworks they deny him, being abominable and disobedient^ \nand unto every good work reprobate. (Tit. 1. 16.) Many, \ndid I say ? I wish I could not say almost all : But alas ! \nit is too plain to be denied. For, of that vast company \nof people that are called christians, how few are there \nthat live as it becometh the gospel of Christ ; that finish \nthe work which God hath given them to do, even glo- \nrify him in this world ? How many that refuse or neglect \nto worship and serve him upon his own day ? How few \nthat do it upon any other day, when they have any thing \nelse to do ? How many that never received the sacra- \nment of the Lord\'s supper in their whole lives? How few \nthat receive it above two or three times in the year, how \noften soever they are invited to it ? How many are the \nproud, the passionate, the covetous, the intemperate, the \nincontinent, the unjust, the prophane and impious, in \ncomparison with the humble, and meek, and liberal, and \nsober, and modest, and righteous, and holy, among us? \nThis disproportion is so vastly great, that none but God \nhimself can make the comparison : so little of Christianity \nis now to be found, amongst christians themselves ; to our \nshame be it spoken. It is indeed a matter of so much \nshame as well as grief, to all that have any regard for \n\n\n\n12 \n\nthe honor of Christ their Saviour, that they cannot but \nbe very solicitous to know how it comes to pass, that his \ndi ctrine and preceits are so generally slighted and ne- \nglected as they are in the present day ? And how they \nmay be observed better for the future than now they \nare ? Both which questions may be easily resolved ; for \nwe cannot wonder, that of the many which profess the \nchristian religion among us, there are so few that live up \nto it, when we consider how few are duly instructed in \nand made scripturally acquainted with the first princi- \nples of it."* \n\nNow the christian character I am going to delineate, \nstands in marked contrast and pointed antithesis to the \ncharacters above described by the excellent Bishop. It \nshall be my business to pourtray or describe the state, \ncharacter, life, and conduct of the sincere, obedient, and \npractical follower of Christ. \n\nAnd here I presume he commences the career of his \ndivine life, through the pious and scriptural instruc- \ntions of his faithful minister, with a true and heart-felt \nknowledge of God. In this v;iew holy David directs his \nson Solomon (1. Chron. 28. 9.) to the right and only \nway to true and real religion ; when he says, " my son, \nkn m thou the God of thy father, and serve him with a \nperfect heart, and with a willing mind" Such solemn \nwords as these the true christian applies to himself; \nf\xe2\x80\x9end hopes by the grace of God, assisting him, daily to \nincrease in the knowledge of the Lord, that he may pay \nan universal obedience to all the commands of God. \nHe dares not content or satisfy himself with vain preten- \nsions to or mere empty professions of religion, like too \nmany around ; but he strives, by grace, to live up to \n\n\n\n* Beveridge on Christian Education, page 3. \n\n\n\n13 \n\nhis holy profession, and behave himself, as becomes one \nwho desires to be religious indeed, and to serve the Lord \nwith his whole heart. \n\nIn pursuing this view of his character, as taking the \nadvice and observing the rule David lays down for his \nson Solomon, viz: that he must know God, know him as \nhis God in covenant, and reconciled father in Christ ; \nin order to h:s serving him with a perfect heart, and a \nwilling mind: on this head I shall be a little more dif- \nfuse. \n\nIn order to be a true, sincere, and obedient christian, \nit must pre-suy pose a right and scriptural knowledge of \nGod as his God, because this must necessarily precede \nall holy obedience. It is impossible, in the reason and \nnature of things, for us to serve God, as our God, aright^ \nunless we know him. And that for the best of all rea- \nsons, that all our services, without this knowledge, will \nonly be like the altar, which the Athenians dedicated to \nthe unknown God, The very inscription itself mani- \nfested to the world an acknowledgment, that they lay \nunder every high obligation to serve God, though they \nknew not that God whom they were bound to serve. I \nshall, therefore, here enquire what it is of God the true \nchristian desires to know, in order that he may serve his \nGod aright. \n\nThe real christian is fully satisfied, that he can never \nserve God, as his God, in an acceptable manner, unless, \nfirst of all, he knows and believes that He is (Heb. 11. 6.) \nthat is to say, he believes there is such a supreme and \nall-glorious being, in and over the world, whom we call \nGod, who first made, and still preserves, governs, and \ndisposes of all things in the world, as seemeth good in \nhis sight. He knows, indeed, if God was not, or if \n\n\n\n14 \n\nihere was no first cause, nothing else could be ; God a- \nlone being the first cause and foundation of all other be- \nings and things in the world, as well as of all motion too. \nAnd, therefore, in the view of St. Paul, he argues (Acts \n17. 28.) every thing that lives, every thing that moves, \nyea, every thing that is proves God to be. This is the \nfirst grand truth, the christian knows, on which all other \ntruths depend ; and without which nothing else would or \ncould be true. Therefore, the christian is assured, that \nhe must know and believe that God is in order that he \nmay be served and adored as he ought to be. Say, O \nmy soul, dost thou truly know this great, this good, this \nglorious God, this^r^ cause and last end of all things ; \nin whom, every moment, O my soul, thou dost live, \nmove, and have thy being ? Is he thy God, thy covenant- \nGod and Father in Christ Jesus ? O my soul, from this \nholy knowledge of God, as thy God, dost thou adore, \nlove, and serve him, and is his service perfect freedom \nto thy heart ? This is to know God aright, and the way, \nchristian, to find an Heaven upon earth in his love. \n\nBut, further, the true christian desires not only to \nknow the existence of God, but to contemplate his es- \nsence also. To know what he is, as well as that he is, to \nknow both what he is in himself, and what he is to every \none of us. That, in himself, he exists as one God, in his, \nglorious essence ; nevertheless, there are three distinct \npersons, all and each of which is but that one God. \xe2\x80\x94 \nThough the christian does not pretend to comprehend \nthis mystery, for this he knows he cannot do ; never- \ntheless, as is set forth, under the head of mystery, in \nthe first part of this Essay, he feels it his duty no less \n>;o believe it, though he cannot understand or explain it. \nHe knows, indeed, there are many other deep and divirai \nmysteries in our holy religion ; yea, and many things \nin nature* philosophy, and science, that he cannot com- \n\n\n\n15 \n\nprehend ; but he will not on that account reject them, \nbecause he knows and believes them to be true. How \nmuch more, then, is he bound to believe every thing \nthat God hath affirmed of himself ! Moreover, the true \nchristian acknowledges that he lies under the same high \nobligation to serve arid honor each person, as he has to \nhonor and serve any one person, in the divine and sacred \nTrinity ; because his Saviour himself hath solemnly as- \nsured him, " that the Father wills that all men should \nhonor the Son, even as they honor the Father.\'*\'\' (John 5. \n23.) This, he knows, in the nature of things, is impossi- \nble, unless he really believes the Son to be God, verily \nand as truly as the Father ; agreeable to the first funda- \nmental article of the christian faith, and of our aposto- \nlic church, into which he was at first baptized. The \nchristian believes this glorious Triune God, this " / am \nthat lam" who sent Moses to the children of Israel. \nexisting in three divine, and distinct Persons, and yet but \none in their undivided and all-glorious^ eternal essence, is \nthe source of all wisdom and knowledge, the principle \nof all motion, the very ocean of all goodness, the spring \nand fountain of all happiness in the creature, and the \nvery centre of all perfection in the world. He views \nand considers his essence so pure, so glorious, so im- \nmense, infinite and eternal, every way so transcendent, \nperfect, and incomprehensible ; that the more he thinks \nof him and contemplates his greatness, the more his \nheart is fired with love and gratitude, to admire, adore, \nand praise him ; and, in holy rapture and extacy he cries \nout, O my God, thou art all over glorious \xe2\x80\x94 " glorious \nin holiness, fearful in praises \xe2\x80\x94 doing wonders." The \ntrue christian believes, that man knows his God best who \nknows him infinitely to transcend all his knowledge, and \nthinks that he can never know enough of him ; inasmuch \nas, all the highest apprehensions that he can form of \nGod, is to conceive of him infinitely higher than all his \nhighest conceptions and apprehensions. \n\n\n\n16 \n\nThe pious christian especially desires to know and \ncontemplate God in respect of what he is to us, as a co- \nvenant-God in Christ. He views him as the author and \ngiver of every good thing he enjoys in life, and who, as \nour hope and portion, is in himself every thing he can \ndesire to make him happy, both in time, and in eternity. \nBecause, the Lord engag.ng, in the covenant of grace, \nto be his God, he knows it is all he can desire, and com- \nprehends, all that he is, all that he h:.th, all that he doth, \nor can do, as God for his good. Thus he looks upon \nGod as the chief and only object of all his hope, his hap- \npiness, his peace, his joy ; and the only centre in which \nall the inclinations and ca acious desires of his soul can \nbe fully and forever satisfied. \n\nThe true christian not only desires to know God and \ncontemplate him in his glorious nature, existence, and \nessence, as the centre of all happiness and the source of all \ngood to sinful man ; but he also desires to know him in \nall those glorious perfections, and attributes which he \nhath been pleased to reveal of himself. He considers \nhim as all-wise and all-knowing, that he knows all \nthings, even our embryo thoughts afar off \xe2\x80\x94 so powerful, \ngreat and glorious, that he lies under every obligation^ \nto fear and reverence his authority and power \xe2\x80\x94 and yet \nso kind, compassionate, and gracious, through his dear \nSon, that he encourages us poor sinners, to hope and \ntrust in him \xe2\x80\x94 so good and gracious that he delights to \ndo good and shew favor to sinful man, and yet so holy, \njust and righteous, as to punish every sinby whomsoever \nor wheresoever committed, while he is so compassionate \nand merciful as to pardon the transgressions, and blot \nout the sins of every sensible and penitent sinner. In \na word, he views his God as the great, eternal and unori- \nginated Be\'mg,without begi?ining, as the glorious and ever- \nlasting God without end, and every way transcendent! y \nperfect. \n\n\n\n17 \n\nThe devout christian contemplating his God in all his \nglorious perfections, delights no less to consider him in \nall the wondrous xvorks which he hath done. In .his divine \ncontemplation he cries out, in holy rapture, with David, \n(Psalm 8. 3.) u when I consider thy heavens, the work \nof thy fingers, the moon and the stars which th u hast \nordained ; Lord, what is man, Lhat thou art mindful of \nhim ? and the son of man, that thou vis test him ?" He \nadmires both the wisdom and power of that glorious and \nAlmighty Being, who hath built the majestic and stately \nfabric of this world out of nothing\xe2\x80\x94 who hath brought \no?Yfer and harmony out of a confused chaos,, symmetry and \nbeauty out of an indigested mass. Who said, u let there \nbe light and there was light," and, by his Almighty fiat, \ndivided the light from the darkness. He adores that \ngreat first cause, who spread the spacious canopy of the \nheavens, like a curtain, all around \xe2\x80\x94 who placed that \nmighty orb of the sun in the firmament, as the greater \nlight^ to rule the day, and the moon, as ihe lesser light, \nto rule the night, and to show the inhabitants of this \nlower world the power and glory of their all-glorious \nCreator \xe2\x80\x94 who adorned the heavens with those unnum- \nbered myriads of bright and glittering stars, to attend \nthe beauteous sovereign of night, like so many peeresses \nto grace a coronation solemnity, while she rides her glo- \nrious circuit around the world, both for the comfort and \nhappiness of man. In this enraptured contemplation \nthe devout christian is lost in wonder, when he reflects, \nthat his all-glorious Creator hath hung the earth upon \nnothing, set the mighty waters of the seas their bounds, \nand wrapped them, as in swaddling bands \xe2\x80\x94 covered the \nbeautiful face of the earth, like a carpet, with all man- \nner of grass and every green herb for the service and \nuse of man, and, if I may so speak, hath embroidered it \nwith every kind of flowers, plan s, trees, and fruits, for \nits ornament and glory ; and that the same God, who at \n\n\n\n18 \n\niirst produced all things out of nothing, still preserves \nthem in being for the delight and comfort of man. \n\nThe serious christian also knows that it is the same \nwise and gracious God that ordains, orders, and directs, \nall the affairs of States, Empires, and Kingdoms ; their \nrise, their ascent, and their zenith ; all their various re- \nvolutions, together with their decline and setting. That \nhe superintends, appoints, and manages, all the plans \nand intrigues of state, directs all the mighty events of \npeace or war, and influences and disposes of the most \nable, wise, or crafty politicians, as well as the actions of \nevery particular person, as seemeth good in his sight. \nFinally, whatsoever at first was made, in heaven above \nor in this lower world, it was this glorious God that \nmade it ; and, whatsoever is noxv done in heaven above \nor on earth beneath, it is the same God that doth it : He, \ntherefore, concludes, that nothing ever was, or is, or \nshall be, or can be done, unless it is done by God him- \nself, as the great first cause, and the universal and sove- \nreign Lord of all things. \n\nSecondly, I shall now consider what kind of know- \nledge the true christian ought to have of the Lord Jesus \nChrist, as the eternal Son of the Father, and the only Sa- \nviour of the world, in order to his serving God in an \nacceptable manner. Christ himself hath assured us, \nthat, in order to a well-grounded hope of eternal life, it is \nequally necessary to know the Son, as it it to know the Fa- \nther. \xe2\x80\x94 " This," says he, ,, is eternal life,that they might \nknow thee, the only true God, and Jesus Christ whom thou \nhast sent ." If then knowledge and true faith are the foun- \ntion of all service and holy obedience ; it follows that the \ntrue christian must possess a clear and soul-satisfying \nknowledge of Christ, in all those near and endearing re- \nlations, in which he stands to the Father as well as his \n\n\n\n19 \n\nchurch. \xe2\x80\x94 To know him as the second Person of the ever- \nblessed, adorable, and eternal Trinity, the everlasting \nlogos, equal with the Father, possessing all the same \nessential attributes of Deity with the Father and the \nHoly Ghost, and declared, in the scripture, " to be God \nover all, and blessed for evermore.\'*\'\' The true christian \nthus believes in, honors, and adores Christ, as he honors \nthe Father ; because he views him as the Creator of all \nthings, of men and of angels \xe2\x80\x94 as the Preserver of the \nworld, which he hath built, or who upholds all things, \nby the word of his power, and that God by whom all \nthings consist : (Colos. 1. 15.) \xe2\x80\x94 as the glorious and Al- \nmighty Redeemer of guilty sinners, unto whom God the \nFather, when he brought his only begotten into the \nworld, said, u let all the angels of God worship him, for \nThy throne, O God, is for ever and ever : a sceptre of \nrighteousness is the sceptre of thy kingdom. Thou hast \nloved righteousness and hated iniquity ; therefore God, \neven thy God, hath anointed thee with the oil cf gladness \nabove thy fellows" (Heb. 1. 6, 8, 9.) The Saviour of \nthe world thus possessing the same glorious and incom- \nmunicable names and titles with the Father \xe2\x80\x94 claiming \nand receiving the same adoration, worship, homage, and \nservice, from men and angels with the Father \xe2\x80\x94 the chris- \ntian, in all things, desires to honor the Son, as he honors \nthe Father. But this is not all, the true christian, in the \nview of serving God as he ought to do, feels it indispen- \nsably necessary not only to know Christ, in all those \nnear relations, in which he stands to the Father ; but \nalso, in each of those peculiar relations t in which he \nstands, as the head of the new covenant, to his dear \nchurch and people. He considers him in all his grand \nand economical offices, as his surety , days-man, and pay- \nmaster ; his saviour, redeemer, deliverer, and friend \xe2\x80\x94 as \nhis prophet, priest, and king \xe2\x80\x94 as his leader, and comman- \nder, the captain of his salvation, and his eternal judge. \n\n\n\n20 \n\nIn all those glorious characters and offices, the christian \nfixes the eye of his faith upon-his divine and exalted \nLord ; and while, with an unshaken confidence, he an- \nchors all his hopes on Christ, and what, in each of his \nglorious characters and offices, he hath done and suf- \nfered for a lost world, he admires and adores him as his \ngreat God and Saviour, his soul-satisfying portion, and \nhis eternal all. \n\nBut he especially fixes the eye of his faith on Christ, \nin his threefold offices of Prophet, Priest, and King. \nT^e christian, deeply sensible of his own ignorance and \nnative blindness, in consequence of the fall of the first \nAdam, sees and feels the necessity of divine teaching, \nand a divine teacher ; and, by happy and heart-felt ex- \nperience, he knows that none teaches like Christ. \nHence it is that he so much admires Christ in the divine \noffice and character of Prophet, or teacher. It delights \nhis heart to hear his Lord and Master say, " they shall \nbe all taught of God \xe2\x80\x94 and he, that hath heard and learn- \ned of the Father, cometh unto me." The natural \npride and self sufficiency of his heart being effectually \nsubdued by the power of divine grace, like holy and \nhumble Mary of old, he places himself, in heart and \nspirit, at Jesus\' feet to hear his word, learn his lessons, \nand, by him, be made wise, fully to know himself, that \nJie may finally be made wise unto salvation. And such is \nhis confidence in the teaching of his Lord, that he cries, \n" what I know not that teach thou me" \xe2\x80\x94 teach me the \nknowledge of thy will \xe2\x80\x94 shew me the plague of my own \nheart \xe2\x80\x94 and ? O teach me the knowledge of thy most pre- \ncious love. \n\nThe more the christian feels of the evil and plague of \nhis own heart, the more he feels the necessity of " line \nupon line, and precept upon precept" He is so unapt to \n\n\n\n21 \n\niearn the divine lessons of his Master, and so dull in re- \nceiving instructions by them, that he wants the same \nlessons again, an hundred times over. Hence he admires \nthe compassion and pity of Christ, that he can bear \nwith his ignorance, dullness, and stupidity, and still \ncontinue to teach him those lessons, which he ought to \nknow and fully to understand. \n\nThe sincere believer in Christ, thus desirous of being \nfound an humble learner in his divine Master\'s school, \nplaces himself on the lowest form, knowing his Lord \n" resists the proud, but gives grace to the humble " and \nthere pleads, O my God, who teachest thy people to pro- \nfit, teach thou my heart all the lessons of thy love ! O \nteach me the knowledge of all thy righteous will, that \nmy whole soul may be absorbed^and wholly lost in thee! \n\nIf this is the genuine language of that man who believes \nin Christ with the heart, say, O my soul, what are thy \nthoughts of Christ, as the great Prophet of his church ? \nArt thou willing, O my soul, that Christ should become \nthy teacher ? Is the pride, vanity, and self-sufficiency of \nthy heart so subdued by the power of his love and \ngrace, that thou canst now cheerfully submit to the hu- \nmiliating lessons he teaches all his disciples I Hast thou, \nO my soul, after all the teachings and lessons of Christ, \nin child-like humility, placed thyself on the lowest form ? \nHave the sovereign teachings of Christ become so effec- \ntual to thy heart, that now the will of God is thy will, \nand thou hast no will but his ? Is this thy experience? \nthe language of thy heart, O my soul, in his sight ? \nThen bless the Lord, and let all that is within thee bless \nhis holy name. \n\nBut the sincere christian no less desires a daily and \nincreasing acquaintance with Christ in his glorious office- \n\n\n\n22 \n\ncharacter of the High Priest of our profession. His \nthoughts and views of sin as an infinite offence, because \ncommitted against an infinite and holy God, fill his in- \nmost spirit with dread and dismay, and chill his soul with \nhorror : he, therefore, trembles at the thought of falling \ninto the hands of the living God, knowing that as an \nholy, sin-hating, and sin-avenging God, he is a con- \nsuming fire. From such views of himself and of sin, he \nknows v. ithout the shedding of blood, there can be no \nremission. The law of God being violated by man\'s sin \nand transgression, and his sin being committed against \nthe highest possible authority, even against God him- \nself, the glorious law-giver, he is fully satisfied of the \nrighteousness and truth of God ; and that his inexorable \nand injured justice dem >nds complete and plenary satis- \nfaction for the law\'s violated and injured honor. But as \na fallen and finite creature can never by either his imper- \nfect obedience or suffering, satisfy the infinite and inex- \norable justice of heaven ; because, the very ideas of sin \nand suffering, imply eternal variance; he knows, on \nevery holy scripture ground, the violated law must be \nfulfilled, stern justice fully satisfied, the honor of God, \nas law- giver ,sec \'tired, and all the attributes of Deity mag- \nnified, before he can obtain any possible ground of \nhope, either for the pardo?io\xc2\xa3 his unnumbered transgres- \nsions, the reconciliation of his soul to the offended Ma- \njesty of \'heaven, the acceptance of Lis person in his holy \nsight, the justification of his heart before the supreme \ntribunal, and his right and title to ineffable happiness, \nbliss, and eternal glory. Nevertheless, though, while \nunder the condemnatory sentence and curse of the bro- \nken law and covenant of Mount Sinai, he lies without a \nhope, the glorious and everlasting gospel of the Son of \nGod opens a new and living way, consecrated through the \nveil of Christ\'s rent flesh upon the cross. And now light \ndivine begins to dawn upon hisbewildered and perplexed \n\n\n\n23 \n\nmind \xe2\x80\x94 faith in Christ pierces through the thick gloom ; \nthe darkness of the night, and the shadow of death, are \nturned into the brightness of the morning ; hope arises,, \njoy springs up, in the pleasing prospect of peace 9 \nthrough the shed blood and atoning sacrifice of his great \nHigh Priest ; who by the " one offering of himself hath \nfor ever perfected them that are sanctified ;" and he re- \njoices in the God of his salvation. Faith enables the \nchristian to triumph in his glorious Redeemer, because \nhe sees himself " complete in him" and " justified from \nall things, from which he never could be justified by the \nlaw of Moses" Hence, with an holy extacy of soul, he \ncries, O thou, my great, my all-glorious High Priest*, \nappear in all thy pontifical robes, dyed in thine own \nblood, and let me feel the efficacy of thy blood, and the \nglory of thy propitiation. For now the law is fulfilled, \nstern justice is satisfied, the curse is done away, the \nFather is well pleased \xe2\x80\x94 death and hell are vanquished , \nand the kingdom of heaven u opened to all believers.^\' \n" O death, where is now thy sting ? O grave, where \nis thy victory ?" All is done away through the preci- \nous shed blood of my Lord ! " Who shall, therefore, \nnow lay any thing to the charge of God\'s elect ? It is \nGod that justified). Who is he that condemneth ? It is \nChrist that died, yea rather, that is risen again, who is \neven at the right hand of God ; who, (as our High Priest \nbefore the throne) also maketh intercession for us*" 1 \n(Rom. 8. 33, 34.) \n\nSay, my christian reader, what are thy thoughts of \nthis everlasting High Priest, who having, as the Son of \nGod, neither beginning of clays, nor end of life, abideth \na Priest continually ? How doth thy heart stand affected \nto him ? Dost thou place all thy trust and confidence in \nhis blood and righteousness alone, as the ground and \nmatter of thy pardon, acceptance, and justification, be- \n\n\n\n24, \n\nfore the bar of God ? And does thy faith continual!}* eye \nhis intercession as thy High Priest and forerunner , as \nsecuring and engaging an " abundant entrance " ?X last, \ninto his everlasting kingdom ? In all these respects, has \nhe gained thy fullest confidence ? And is he precious to \nthy soul ; thy joy and transport, as well as trust ? In \nthe glowing language then of the enraptured Poet, \nYoung, thy soul may break out, with an holy triumph, \nand say, in Christ, I have \n\n" Pardon for infinite offence, a pardon bought with blood ; \n\nWith blood divine of him I made my foe ; \n\nPersisted to provoke, though woo\'d and awed \n\nA flagrant rebel still, nor I alone, a rebel universe \n\nMy species up in arms, not one exempt ; \n\nYet for the foulest of the foul, he dies : \n\nMost joyed for the redeemed from deepest guilt, \n\nAs though our race was held of highest rank, \n\nAnd God he ad dearer as more kind to man." \n\nFurther, while the experimental christian, in a pecu^ \nliar manner, honors Christ as that illustrious Prophet, \nwhom the Lord God hath raised up unto his church \nfrom among his brethren like unto Moses, and cheer- \nfully submits himself, as an humble learner, to the di- \nvine teachings of his great Master; \xe2\x80\x94 while he equally \nhonors, reveres, and adores him, as the appointed and \nglorious High Priest of his profession : he also pays most \nspecial regard to him as that anointed King, whom God \n44 hath set upon his holy hill ofZion." (Psalm 2. 6.) \n\nThere was, indeed, a dark and gloomy period of his \nlife, before the sound and real conversion of his heart to \nthe Lord ; when other Lords bad the dominion over \nhim, and he said of Christ, I will not have this man to \nreign over me : But, now, as effectually called and reno- \nvated by his g^ace, he claims Christ as his lawful sove- \nreign and the sole monarch of his heart. As his King, \nhe is, by baptism, enlisted under his royal standard and \n\n\n\n25 \n\nthe banner of his cross ; he receives the law from his \nmouth, knowing that he ordains, and gives laws, statutes , \nand ordinances, to all his subjects ; and he prays to have \nthem written, agreeable to the tenor and promise of the \nnew covenant, (Heb. 8. 10.) upon the living tablet of \nhis heart. As a subject of Chris fs spiritual kingdom, \nhe knows he lies under every high and mighty obliga- \ntion, to yield the most implicit, willing, constant, and \nuniversal obedience to his Lord ; and grace teaches him \nto do so. For though Christ is a Sovereign, his reign is \nthe reign of love. Therefore, the love and grace of \nChrist irresistibly constrain the true believer, in all \nthings, to submit to his kingly authority, government, \nand laws ; to love, honor, and obey, what he com- \nmands ; to hate, abhor, shun, and depart from, whate- \nver he forbids or condemns. Though all are, by nature, \nrebels against his authority, reject his moral govern- \nment, trample upon his laws, and affect a spirit of horrid \nindependence : none continue so, who become the \nliege subjects of his auspicious reign, and are cordially \nunited to Christ, as their gracious and all-conquering \nking. To such, cheerful and willing obedience to his \nholy and equitable laws becomes, as it were, a second, \nnature. For Christ reigns in, as well as rules over them^ \nand it is a part of his kingly reign, to pull down ail the \nstrong holds of unbelief, pride, prejudice, and sin\xe2\x80\x94 to cast \ndown imaginations, and every high thing that exalteth \nitself against the knowledge of God\xe2\x80\x94and to bring every \nthought to the obedience of Christ* O glorious King ! \nO divine reign ! O happy, thrice happy subjects, who \nare thus honored of God, to follow the Lamb and his \narmies, whithersoever he goeth ! How different the king- \ndom and reign of Christ, and the kingdoms of this world ? \nIn the latter, we do frequently behold, not only an abso- \nlute tyranny or despotic sway ; but confusion and wild up- \nroar. In the former, all is unity, harmony, love, and \nD \n\n\n\n26 \n\npeace. For Christ reigning in the hearts of all his people, \nwisdom and prudence order and regulate all his conduct \ntowards them ; while love, submission, and a spirit of \nfilial obdience influence all their conduct towards Christ. \nWho would not be the subjects of such a Prince ? Who \nwould Tiot swear allegiance to, honor, and obey, such a \nKing ? Since this is the kingdom which the God of heaven \nhath set up, which shall never be destroyed ; a kingdom \nthat shall not be left to other people, but it shall break in \npieces and consume all other kingdoms ; and it shall \nstand for ever. il For of the increase of his government \nand peace there shall be no end, upon Christ\'s throne, \nand upon his kingdom, to order it, and to establish it \nwith judgment and with justice from henceforth even for \never" //\'christian, the kingdom of Christ is a spiritual \nkingdom, and his reign a spiritual reign in the heart of \nall his true subjects ; how does thy heart stand affected \ntowards Christ as a King ? Is he the sole monarch of \nthy heart ? Art thou willing that he should reign \nsupreme in and over all thy soul, tby heart, thy will, \nthy affections, as Lord of every motion there ? 1 am \nthe more particular here, knowing that too many, in \nevery age, admit, and profess to receive Christ as a \nProphet, and a Priest ; who nevertheless,, either slight \nor reject him as a King. Christian, deal fairly and ho- \nnestly with thine own heart in this important particular : \nfor be assured, if Christ is not thy King, to reign in, \nrule over, and govern thy soul, and thy whole man ; to \nsubdue thy every rebellious lust, passion, appetite, and. \ndesire, and bring every thought into subjection, and \nobedience to himself : he never will be thy Priest to \nsave thee from the guilt and curse of thy sins at last, or \nfinally admit thee imo his holy, heavenly, and everlast- \ning kingdom of glory hereafter. \n\nO blessed Jesus, assert the glories of thy triumphant \nand princely reign. Take unto thyself thy great power, \n\n\n\n27 \n\narise and reign in the full splendor of thy glory, as king \nof nations and king of saints, in all thy churches ; and \nlet thy universal kingdom come among men, that the \nkingdoms of this world may speedily become the king- \ndoms of our Lord and his Christ, and thy name and \npraise be great in the whole earth. Reign, holy Saviour,, \nO reign in the hearts of all thy beloved children, whom \nthou hast made willing, in the day of thy power, to sub- \nmit to thy supreme authority, government, and laws% \nand let their whole soul shout for joy, that the Lord God \nomnipotent reigneth. \n\nThirdly \', I shall nowclaim the christian\'s serious atten- \ntion while I remind him of the absolute necessity of his \nbecoming a real partaker of the divine influences of God \nthe Holy Ghost, as the third Person in the adorable Tri- \nnity ; as equally concerned with the Father and the Son \nin the grand economy of the new covenant, and the great \nwork of man\'s redemption and salvation ; in order to his \nserving God aright, or in an acceptable way and manner \nthrough Christ Jesus. \n\nWe are every where in Scripture taught to consider \nthe stupendous mystery of man\'s recovery, and deliver- \nance from the dire effects of Adam\'s first fall from God, \nand the curse annexed as the penalty of his transgres- \nsion, as the great work of the Triune Deity. While \nGod the Father proposes, ordains, and appoints, the \nmysterious plan ; and God the Son voluntarily consents \nand engages to fulfil all the stipulations and restipula \ntions of the covenant of grace, as the glorious Head? \nguarantee, and surety, of that covenant ; God the Holy \nGhost, " proceeding from the Father and the Son," is \nappointed, undertakes, and engages to become the en- \ntightener, teacher, renovator, comforter, sanctifier, and \nguide, of all the beloved, obedient, and peculiar people \nof God. \n\n\n\n28 \n\nThis holy and all-important doctrine of the necessity \nof the divine influences upon the heart of man, as the \nleading doctrine of our church, as well as the plain and \nclear doctrine of the sacred Scriptures, is stated and \nfully insisted upon, in the first part of this Essay, (pa- \nges, 32, 33, 34, 35, 36.) \n\nIndeed, the christian owns and feels the necessity of \nthe thing itself, from the consideration of man\'s state \nand situation as a fallen creature. He believes, as the \nimmediate effect and consequence of the fall, that man \nhas lost that primeval, pure, and spiritual life, he en- \njoyed in his first creation ; that he has not only forfeited \nthe divine favor, but also lost the divine image, which \nconsists in righteousness and true holiness ; that, as a \nfallen being, he is become dead to God, dead in trespass \nses and sins, and so totally fallen as to be left without \nany inherent and moral ability, either in whole or in \npart, to aid or recover himself from the deep abyss of sin \nand misery.* \n\nHence, he feels the absolute necessity of the powerful \nassistance of divine grace, and the aid of the divine spi- \nrit, in order to the restoration of the divine life, and the \nrenovation of his heart after the image of his God. As \na sinner enlightened by the spirit of God, he knows now \nby experience, that the leopard can as soon change his \nspots, or the Ethiopian his skin, as he, that by nature \nwas accustomed to do evil, learn to do well; that he \ncan as soon create a world, as new create his own heart in \nChrist Jesus, unto those good xaorks which God hath or- \ndained he should walk in them. Nay, more, he knows, \nthat unless God works in him, " both to will and to do of \nhis own good pleasure" he has no heart for God or his \nservice, no will to choose God, as his chief good \xe2\x80\x94 no hearu \n\n* See Art, 10, of pur Church \n\n\n\n29 \n\nto delight either in the ways or work of God ; and in \none word, that the bias of his whole soul, and all his \nactive powers, is averse to God and holiness; yea, full of \ndeadly enmity against God and goodness, and under the \npower of a carnal mind. (Rom. 8. 7.) \n\nHe, therefore, beholds his salvation to be all of free \ngrace, from first to last : That while God the Father \nso loved a lost world, as to give his only begotten Son, \nthat whosoever believeth in him should not perish, but \nhave everlasting life ; and God the Son actually became \nincarnate, lived, suffered, groaned, and died the accursed \ndeath of the cross for the sin of man, -and rose again for \nhis justification ; so the blessed Spirit actually, by his all- \nquickening and regenerating power, renovates the dead \nsinner, and raises him up to newness of life in Christ \nJesus. " You hath he quickened" says St. Paul, (Eph. 2. \nI.) " who were dead in trespasses and sins." As thus \nquickened by the eternal Spirit, the christian knows \nthat he is become a new creature, that there is a new \ncreation in him \xe2\x80\x94 " that old things are done away, and \nall things become new." But do not mistake the chris- \ntian\'s meaning, when he speaks of his nexv birth or rege- \nneration, as the holy doctrine is stated by our Lord, in \nhis discourse with the learned Rabbi Nicodemus ; as if \nany physical or natural changehad taken place upon him, \nor as if he had been reduced to his primeval nothing, \nand again new formed. He means no such thing, though \nthe learned Rabbi understood Christ in this carnal sense, \nas if he was to enter a second time into his mother\'s \nwomb and be born. (John 3. 4.) No. By this impor- \ntant scripture term, he only means that glorious and \nessential change of his former state and condition before \nGod, which takes place in his regeneration ; as also his \nmoral change. From being by nature, as conceived and \nborn in sin, a child of wrath and an heir of hell, he now \n\n\n\n30 \n\nbeholds himself a child of God, and an heir of heaven and \nglory, an heir of God, and a joint heir with Christ of \nthat everlasting kingdom, which God hath prepared for \nhim before the foundation of the world. And from liv- \ning before under the power, dominion, reign, and love of \nsin and the world; he now by the power of renewing \ngrace and the energy of the Holy Spirit, beholds himself \na " new creature," (2. Cor. 5. 17.) "created in Christ \nJesiis unto good works ; which God hath before ordained \nthat he should walk in them." (Eph. 2. 10.) \xe2\x80\x94 His moral \nchange, therefore, as well as his change of state, being \ncomplete by regeneration, he is found daily perfecting \nholiness in the fear of God.* \n\nThe true christian being thus savingly enlightened, \nquickened, and regenerated by the Spirit of God, he is \nfurther taught to view and consider the blessed Spirit \nas that divine leader, whom Christ hath promised shall \nguide him into all truth, and shall glorify h im, by taking \nthe things that are Christ\'s, and shewing them to his \nheart ; and thereby to lead him into all truth necessary \nfor him to know, for the manifestation of the Lord\'s \nglory, and his own happiness, comfort, and salvation. \nAnd, in this way and by this means, also, agreeable to \nthe gracious promise of Christ, he becomes his holy com- \nforter. " When the comforter ," says Christ, " is come, \nwhom I will send unto you from the Father, even the \nSpirit of truth, which proceedeth from the Father, he \nshall testify of me : for he shall not speak of himself, \nbut whatsoever he shall hear, that shall he speak ; and \nhe will shew you things to come ! He shall glo- \nrify me, for he shall receive of mine, and shall shew it \nunto you." (John 15. 26. cum chap. 16. 13, 14.) Noi- \nls this all : for the believer living under the sacred in- \n\n\n\n* SeeScougal\'slifeof God in the soul of man, recommended by th\xc2\xa3 \nBishops of our Church. \n\n\n\n31 \n\nfluence of the ever blessed Spirit, as his teacher, renfi- \nvator, the glorifier of Christ, and his unerring and infal- \nlible guide and comforter ; he rejoices in him, as his \nall-powerful sanctifier. \n\nThe christian is fully assured, from the authority of \nGod\'s word, and his own experience and observation, \nthat all his hopes and expectations, as to the real and \npure enjoyment of a future state of complete felicity, \nmust rest upon a spiritual meetness for as well as a title \nto eternal glor}^ He. therefore, unites with the Apos- \ntle in " giving thanks unto the Father, which hath made \nus meet, (by his Spirit an& grace) to be partakers of the \ninheritance of the saints in light." (Colos. 1. \xe2\x96\xa0 12.) He- \nknows that, by nature, his soul is full of impurity and all \nmanner of defilement , that his heart is fitly compared, in \nscripture, to a cage full of unlcean birds, or to an impure \nfountain, continually issuing forth the streams of defile- \nment and impurity. He also knows and believes that \nGod, with whom he has to do, is an holy God, the God of \nlight, in whom there is no darkness of ignorance, sin, or \nerror, at all. Hence he concludes, both upon the autho- \nrity of the moral character of God, as well as the positive \ndeclarations of his word ; that without holiness, holiness of \nheart, life, and conversation, no man shall see the Lorcl^ \ninasmuch as nothing that is unclean, or that defileth, or \nwhosoever loveth or maketh a lie, can ever enter into \nthe holy presence, or be found capable of enjoying the, \nparadise of God and the beatific vision of the Lamb, it> \nglory. On this ground, therefore, the believerin Christ \nacknowledges and feels the necessity of the Spirit\'s con- \ntinual influence upon his heart, as his sanctifier. Tha* \nobeying his holy motions, and living under bis gracious \nguidance, he may learn every day, more and more, to \nhate and depart from all sin, to abstain from all impurity, \nand the very " garments spotted with the flesh j?\' to be \n\n\n\n32 \n\nadvancing in holiness, purity, heavenly mindedness, \nand every christian temper of meekness, gentleness, and \nlove : or to speak in the beautiful language of the Apos- \ntle, that under the constant aid and influence of the Holy \nSpirit, as his sane tifier, he may be i( growing up into \nChrist in all things , who is his head, the fulness of him that \nfilleth all in all" \n\nFrom the preceding view of the christian character, \nas it respects the clear, scriptural, and soul -satisfying \nknowledge of the ever blessed and adorable Trinity, \nGod the Father, God the Son, and God the Holy Ghost ; \neach divine and distinct Person, equally concerned and \nengaged in the glorious work of man\'s redemption and \nsalvation, agreeable to the economy of the new-covenant : \nI draw this just and legitimate conclusion from the pre- \nmises before stated \xe2\x80\x94 that wherever this* trust and holy \nknowledge exists in the mind and dwells in the heart, \na sure and solid foundation is laid for all holy and univer- \nsal obedience to the laws and commands of God in the \nchristian\'s whole life and every part of his moral con- \nduct, as saith king David, " my son, know thou the God \nof thy father and serve him with a perfect heart, and \nwith a willing mind" Whence every reflecting christian \nmust see that the knowledge of God as before described, \nis absolutely necessary, in order to his serving him ; as \nno man can serve God that does not know him. \n\nBut, further, I would observe, this knowledge must \nbe experimental and practical. " Oh taste and see that \nthe Lord is gracious" (Psalm 34. 8.) From these \nwords of the Psalmist the christian sees that God requires \nhis spiritual\' senses to be employed and exercised, both \nin his knowledge of, and the service he gives unto him ; \nso that he not only sees that God is good, \'but he tastes \nalso, that is, he feels and experiences it in himself. It \n\n\n\nis true, this may seem strange language to many, and \nappear paradoxical; nevertheless, it is strictly true, for \nthe religion of Christ, or true Christianity, is not only a \nrational religion, but a religion of feeling. And there \nis no christian among us but may attain unto it, and \nactually find it to be a scripture truth, if they will only \nseek it in sincerity and with all their heart ; provided \nthey are diligent and constant in waiting upon God in \nall his ways, and devout and fervent in their medita- \ntions upon him. Because by these means the christian\'s \nholy ideas of God will be enlarged \', his conceptions of \nhim more sublime Y/ ! and pure , and his affections so drawn \ntowards him, that he will taste and experience in him- \nself, as well as from the testimony of other christians, \nthat the Lord is good and gracious, and that the essence \nof all goodness and perfection does centre in him. \n\nThis is a truth so clear and self-evident that it seems \nto stand in need of no further proof or demonstration \nthan the christian\'s own experience, and daily observa- \ntion. For it may with propriety be asked, how can I \npossiblyy<?tfr God\'s authority and greatness, trust in his \npardoning mercy, rejoice in his love and goodness, and \ndesire his gracious favor ; if I know not that God is good \nand gracious in all these particulars. \n\nThus, my christian reader, I have shewn, somewhat \n\nat large, what kind of knowledge you ought to have of \n\nGod, in order to become a true follower of Christ ; I \n\nshall, therefore, now consider and shew you, in what \n\nway and after what manner, you are to serve him. Your \n\nknowledge will, indeed, ava 1 you nothing, unless your \n\nwhole souls are engaged in his service. But to ob^ ate \n\ntoo common a mistake in many, as to the nature of that \n\nservice the christian ought to give to his God ; I would \n\nobserve, in the words of that pious and excellent Pieiate, \nE \n\n\n\n34 \n\nBishop Beveridge \xe2\x80\x94 " That though }*ou should have the \nthe highest notions and speculations in divinity, that \nmen or even angels ever had, though you should under- \nstand the highest mysteries in religion, and dive into \nthe profoundest secrets of christian philosophy ; though, \nchristian, you should excel the greatest schoolmen, the \nmost able disputants, and the most learned doctors that \never lived ; and were able to baffle and confound here- \nsies, dispute error and schism out of the christian church, \nevince the truth of the articles of our holy faith, by \nmore than mathematical demonstrations ; yet, if after all \nthis, your knowledge be only notional, or speculative, not \nmoving your affections, not putting you upon the prac- \ntice of what you know, " it is but as sounding brass, and \na tinkling cymbal ." It may, indeed, make a great noise \nin the world, and get you applause amongst men, but it \nwill stand you in no stead at all before the Eternal God ; \nyea, it will rise up in judgment against you another day, \nand sink you tower into the abyss of torments. And \ntherefore, though you may, God doth not look upon this \nas the true knowledge of himself; neither can anyone \nbe properly said to know God, that doth not serve him \nwith a perfect heart, and a willing mind"* \n\nI hope no one of my readers, who professes himself to \nbe a christian, is so self- conceited, as to suppose and \nconclude, that he serves God well enough already, or at \nleast, that he knows how to doit, as he ought ; because \nsuch do not think they want instruction, or that any mi- \nnister can instruct them; therefore, they feel no inclina- \ntion to read any subjects that treat upon practical and ex- \nperimental religion, or indeed, any religious book at all, \nunless it be to carp at it and find fault, but not with a \nview to serve God, or to learn how they may serve God \n\n\n\nThoughts on the knowledge of God, Bp. B. \n\n\n\n35 \n\nwith greater fervor, spirituality, and purity. Never- \ntheless, I hope there are a few who desire to attend to \nevery serious advice given them ; and so to profit by all \nthey read, as to have it fixed on their hearts. To such \nI may venture to affirm, that the subject on which I now \ntreat, is not only the most noble and the most impor- \ntant ; but the most necessary for them to attend uno ; \nand that also, which if they piously weigh, seriously \nconsider, and sincerely practise, will certainly afford \nthem the most solid peace now, and finally bring them to \nthe most glorious and supreme happiness and felicity \nhereafter, which their persons and natures are capable of \nenjoying for ever. \n\nBut, in order to assist the sincere christian, I shall \nmore particularly enquire here in what the true and \nspiritual service of God consists. This is a question \nmore indispensably necessary to be seriously consi- \ndered ; because of the numerous mistakes that multi- \ntudes in the world run into, concerning it. There are \nbut too many , that call themselves christians, who imagine \nthat the service of God consists only in their paying a \nlittle attention to some outward acts of religion ; such as \ntheir occasionally reading their Bibles, when they have \nno other book to read, their going sometimes to church, \nperhaps, on a Sunday morning, their saying their \nprayers, as they call it, in an heartless manner, and now \nand then giving, as a meritorious act, something by way \nof charity to the poor, that they may be seen and ad- \nmired of men ; and perhaps, most of all, in their ardent \nzeal and activity either to defend or promote th^ sect ox \nparty to which, it may be, by accident they belong; de- \nvoting not only their time and talents, but also their \nproperty and power to further that interest, by. which \nmeans they think and even conclude, they render suffi- \ncient homage and service to their God, and this is all hq \n\n\n\nhas a right to require of or from them. I may add, \nthere are others who please themselves with the vain \nthought, that they serve God, as the Apostle Peter \nspeaks, by wresting the holy scriptures, with a view to \ncorrupt the pure doctrines of Christ\'s gospel ; seduce \nthe simple and unwary into error and damnable heresy, \nand oppose, by every means in their power, the true, \nfaithful, and devoted servants and ministers of the \nLord, who are found valiant for the truth upon earth. \n\nBut the real christian knows the pure and holy ser- \nvice he owes to his God consists in none of these \nthings ; that it is of a more sublime and spiritual nature \nthan such deluded characters would persuade themselves \nit is : that it hath its origin from heaven and bears the \nstamp, image, and superscription of God himself upon \nit. But the greatness and grandeur of the subject de- \nmands that I should be more particular ; and shew that \nthe christian, in order to his serving God aright and as \nhe ought to do. \n\n1, He knows, in the first place, that it consists in giv- \ning his whole heart to God. " My son," says the Lord, \n"give me thine heart, and let thineeyes observe my ways" \nThus he sees it his duty, his privilege, yea a most rea- \nsonable service, like the first christians mentioned by St. \nPaul, to give up and devote his whole self, body, soul, and \nspirit, with all he has, all he is, and all he does, to the \nLord, to be employed in his service and dedicated to his \nhonor and glory. He considers that he is not his own, \nbut being bought with the price, the inestimably preci- \nous price of his Saviour\'s blood, he lies under every \nhigh and mighty obligation " to glorify God with his \nbody, and with his spirit, which are God\'s." Having \nthus wholly given and resigned his heart to the Lord, \nhe desires to have all his passions subdued before him, \n\n\n\n37 \n\nand his affections entirely fixed upon him. He not only \nconsiders that he is the creature of God\'s creating power, \nbut also his dependent creature, for life, breath, and all \nthings ; and therefore, if he would serve God accepta- \nbly, he must, like Caleb of old, follow the Lord fully, so \nas to serve him with every faculty of bis soul, and with \nevery member of his body, by employing himself in all \nthose spiritual services, and works of faith and labors of \nJove, which his God hath set before him, so as to make \nit manifest to all, he feels sensible he is not his own, \nbut entirely the Lord\'s : saying with holy Paul, (Rom. \n14. 7, 8.) " I no longer live to myself, neither do I die \nto myself. For whether I live, I live unto the Lord ; and \nwhether I die, I die unto the Lord : whether I live there- \nfore, or die, I am the Lord\'s." \n\n2. The christian knows, that in order to render a true \nand acceptable service to his God, in the first instance \nhe must not only give his whole heart, with all he has, \nand is, and does, to God ; but that he must serve the \nLord fully and constantly. His services must extend to \nevery duty of religion., and be steady and constant, as well \nas unlimited and universal. He is fully aware, he cannot \nserve the Lord, as it were, by fits and starts ; be one \nwhile hot and another while cold \xe2\x80\x94 now appearing on the \nside of Christ and religion, and then on the side ol the \nworld, and pleasure, according to the company he is in, \nHe dares not join himself to the number of BaaVs wor- \nshippers, halting between two opinions, and doubtful \nwhether supreme worship is due to the Lord Jehovah, \nor to Baal, the God of this world : but he feels the neces- \nsity, in order to prove the sincerity of his heart, of being \na. decided character. For this end he sets the "Lord \nalways before him, that none of his steps may be moved." \nThe cause of God and of piety are, if I may so express \nmyself, his every day work, and, like his divine Master, \n\n\n\n38 \n\nit is his meat and his drink, while here, to do the will of \nhis heavenly Father. \n\n3. Further, while the service the true christian gives \nto his God is universal, extending to every duty, steady, \nunlimited, and constant ; it is no less open, public, and\' \nav wed to and before all the world. As Christ his Lord \nsuffered without the gate, he is not ashamed to go forth \nto Christ, without the camp, bearing his reproach. He \nleaves it to the almost and fashionable christian to dread \n" the world\'s loud laugh," and shrink from the cross of \nhis Saviour, and giveuip the solid hope of heaven rather \nthan lose the world\'s good opinion of him. He has not \nso learned Christ. By virtue of his vital union with \nChrist, and the possession of a true faith in him, Christ \nis precious to his soul ; and a deep sense of his dying \nlove, being shed abroad in his heart by the Holy Ghost \ngiven unto him, overwhelms his soul, and irresistibly \nconstrains and engages all his powers on the side, inter- \nest, and cause of his Lord. Therefore, he is not asham- \ned to own his Master, though all others forsake him, or \nto maintain support, and defend his gospel in the world, \nbecause he has felt it the power of God to his salvation. \xe2\x80\xa2 \nNay more, he knows if he were to be ashamed of Christ \nor his followers before men, Christ would be ashamed \nto own him at last before his Father, men, and angels. \nThe very thought inspires his soul, fires his bosom, and \nfills him with courage and an holy ardor to promote the \nbleeding cause of Christ among men. He so partakes \nof Caleb\'s spirit, that though his brethren are ready to \nstone him for his zeal, he has fully made up his mind \nwith Joshua, to avow and openly serve the Lord, even if all \naround forsake him. Nay, though persecution, bonds, \nor imprisonment await him for Christ, such is his divine \nand holy heroism, and final determination, that with \nPaul he cries, "none of these things move me ; neither \n\n\n\n39 \n\nfount I my life dear unto my self, \\f I may have the honor \nto bear the reproach of Christ, and, at last, finish my \ncourse with joy." Such is his love to Christ and zeal \nfor his service, that the reproaches of Christ he esteems \nhis highest honor, and every name of obloquy his great- \nest praise and glory. \n\n4. The nature of that holy and constant service which \nthe sincere christian ever desires, and finds it his duty \nto render to his God, he knows consists in his paying \nfaithful and universal obedience to all the laws and com- \nmands of his God. As a sinner, truly converted to the \nLord, and a real believer in Christ, agreeable to the lan- \nguage and tenor of the new covenant, the laws of his \nrighteous sovereign are written upon his heart. It is \nbut natural, therefore, to conclude, that like pious Da- \nvid, " he will have respect to all his commandments." \nAs the grace of God hath taught him to devote his \nwhole man, as has been already observed, to God\'s ser- \nvice, honor, and glory ; it follows of course, that his \nwhole life should be conformed to all his righteous pre- \ncepts. This he is conscious is no more than what he \nexpects himself from his own dependents, or menial \nservants ; how much more then must he feel it his duty, \nand reasonable service, in all things, to obey all the laws \nand statutes of that God in whom he lives, moves, and \nhas his being ; and whose servant, by every tie, he is \nand ought to be ? His obligations to observe and obey \nall the precepts of his God are so strong and forcible., \nthat he is not at libeny to choose and observe one at the \nexpence and neglect of another ; but, as a good and faith- \nful servant, he finds himself equally obliged to observe \nand obey them all. The contrary conduct, in too many \nprofessing christians, is as inconsistent, ridiculous, and \nabsurd, as it is contrary to scripture and the experi- \nence of the true christian in every age* \n\n\n\n40 \n\nI shall illustrate the force of this last observation by a \nsimple comparison, nearly in the words of an excellent \nPrelate, who, to expose the conduct of such characters, \nsays, " It is just as if, when Moses had broke the two \ntables of stone, on which the ten commandments were \nwritten, by the finger of God himself, one man should \nhave come and taken away one piece, a second run away \nwith another piece, and a third with another, \'till at \nlength ten several persons had gotten ten several pieces, \nwherein the Ten Commandments were severally writ- \nten ; and, when they had done so, every one of them \nshould have been very tenacious to observe and keep \nthe law that was written on his own piece, to the total \nneglect of what was written in all the others." \n\nIt is not possible for us to conclude that any profes- \nsors of Christianity, who acted thus, could ever be \ndeemed the servants of God, to observe his laws, when \nthey only paid regard to one particular branch or piece \nof them. The true christian will apply this to himself. \nHe knows, and desires always to bear in mind, that the \nsame God who wrote one of the commandments, wrote \nalso all the others. He, therefore, feels himself under \nevery high and equal obligation, to observe and obey the \none, as well as the other : nor does he think that he \nobserves any aright, unless he regards them all ; and \nthis he does, because his God requires it of him. As the \nholy and obedient servant of God, in imitation of the \npious Zacharias and Elizabeth his wife, " he walks in all \nthe commandments &x\\&ordinances of the Lord blameless" \nSuch is the nature of the service the real christian gives \nto his God. If, therefore, my reader, thou desirest to \nbe a christian indeed, go and do thou likewise. \n\n5. Before I quk the \'general view of the nature of \nthat service the true christian owes and ever wishes to \n\n\n\n41 \n\ngive to his God ; I would observe that he feels it his \nbounden duty and highly reasonable service) not only \nto serve him with all he is, but also with all he has. What^ \never the Lord bestows upon him, whether time, talents, \nriches, gifts, power, or honor ; he only considers him- \nself as the steward of God, his tenant at will, to whom \nhe is accountable, either for waste, embezzlement, or non- \nimprovement of every talent or blessing he possesses. \xe2\x80\x94 \nWhat, therefore, he receives from his heavenly Father\'s \nbounty and goodness, a deep sense of his obligation en- \ngages him to employ for his Lord\'s honor and glory. \nDoes he possess wealth, estates, or riches ? He hears his \nGod say, " honor the Lord with thy substance, and with \nll*e fir \'St fruits of all thine increase" (Pro v. 3. 9.) Has \nGod endowed him with shining parts, learning, and su- \nperior knowledge, in whatever sphere of life the provi- \ndence of the Lord has placed him, he certainly desires \nto lay them all out for and improve them in the service \nof God, and the interest of true religion among men. \nHe feels that nothing he has is his own, but only gifts \nlent him and intrusted to him, for a short season, with \nthis solemn injunction from his great Master, " occupy \n\'\'till I come." Hence, he desires, as a faithful servant \\ \ndiligently to improve all his Master\'s goods for his ho- \nnor ; knowing that he has a right to expect this at his \nhands, infinitely more than he can expect obedience \nfrom the best and most faithful of his servants. For it \nis not possible to suppose that he serves God as he ought \nto do, unless he serves him with all his faculties and \nwith ail his powers ; and employs and improves what- \nsoever he has, not for his own indulgence, gratification, \nhonor, profit, applause, or pleasure ; but for the honor, \npraise and glory of that God, from <c whom every \ngood and perfect gift cometh" The words of his graci- \nous Saviour rest with impressive power on his heart, \n\n{ * Not every one that saith unto me, Lord, Lord, fhall \nF \n\n\n\n42 \n\ncnlev into the kingdom of heaven ; but he that doeth the \n\xe2\x80\xa2will of my Father which is in heaven" Therefore, he \ndesires so to let his light shine before men, that others \nmay see his good works, and glorify his Father which is in \nheaven." \n\nFinally, I would observe that in every varied view of \nthe nature of that holy and devoted service the true \nchristian gives to the Lord, it argues and implies not \nonly faithfulness and constancy ; but an holy steadfast- \nness and perseverance unto the end. It is not he that \nputs the gospel-armour on, and continues to fight, for \na while, under the banner of the cross ; but he, that \nrights his way through and maintains the conflict \'till he \nis made more than a conqueror, that shall obtain the \nprize, and enjoy the final triumphs of Christ, as the \ncaptain of his salvation. As the christian\'s whole life is \na warfare, a severe combat, and as he is called to " wres- \ntle not against flesh and blood (only), but against prin- \ncipalities, and against powers, against the rulers of the \ndarkness of this world, and against spiritual wickedness in \nhigh places : he finds it absolutely necessary to take \nunto him the whole armour qf God, that he may be able \nto withstand in every evil day of trial, affliction, temp- \ntation, persecution, desertion, or sin, and " having done \nall to stand" He is fully aware, the enemies of his \nsoul are many, subtle, and vigilant ; that he has no time \neither to put off or lay down the arms of his spiritual \nwarfare, lest the enemy should watch the opportunity \nof the unguarded moment, and thereby gain an advan- \ntage, if not a signal and complete victory over him. The \nexperienced christian, or the veteran spiritual soldier, \nin the camp of Jesus Christ, is not ignorant of Satan\'s \ndevices. He can shew the young christian many a scar \nhe has received in the field of battle, and that he has fre- \nquently gained courage and fortitude, a9 well as expe-^ \n\n\n\n43 \n\nrience^ -as it were sword in hand, even by his defeats, \nThis teaches him to be more circumspect and vigilant in \nfuture ; while he hears a voice, as it were, behind him, \nsaying, christian, " be not high-minded but fear " and \n" let him, that thinketh he standeth, take heed lest he fall." \nThe nominal christian, indeed, thinks it so easy a thing \nto get to heaven, that he can hardly miss of it ; but the \nreal believer in Christ. fears lest, a promise being left him \nof entering into his rest, he should seem to come short of \nit J\' This conscious fear of his own weakness and imbe- \ncility, and the surrounding snares and dangers to which \nhe is exposed, excite and stir him up to increasing zeal, \ndiligence, and activity in the use and improvement of \nall the means of grace, that he may not only hold on \nhis way, against the combined opposition, craft, and \nsubtilty, of all his enemies ; but, having obtained help \nof God, he may be able to endure unto the end; assured, \nfrom the authority of his Lord, that only such shall be \nfinally saved. Upon this holy ground, therefore, he is \nfound stedfast and unmoveable, always abounding in the \nwork of the Lord, forasmuch as he knows his labor shall \nnot be in vain in the Lord. 19 \n\nI come now to shew that the holy and devout chris- \ntian is not only taught of God, as to the nature of that \npure and spiritual service he ought and desires to give to \nhis God ; but also the principle and motive from which \nthat obedience and service must spring and flow, and \nthe manner in which every service and holy duty are to \nbe performed. \n\nHe very well knows that if he appears as zealous for \nall the outzvard services of religion as the Pharisees were \nof old, makes long prayers \'till his tongue cleaves to \nthe roof of his mouth, fasts his body to a skeleton, so \nabounds in cjiarity as to give all his goods to feed the \n\n\n\nu \n\npoor, and after aft his body to be burned, if he has not \ncharity, it profiteth him nothing. (1 Cor. 13. 1. \n&c.) That is to say, if it proceedeth not from a \nprinciple of pure love to God, gratitude to Christ, and \nreal heart-felt compassion to the poor ; it is no accepta- \nable service rendered to God, but becomes like sound- \ning brass or a tinkling cymbal. The christian must have \nno sinister motives, selfish or proud ends in view ; but \nto render his obedience to the laws of his God pleasing \nand acceptable in his sight, his every service must be \nperformed with a sincere or perfect heart, with all up- \nrightness, sincerity, and integrity, before him. It is \nthe principle alone that renders the action, or duty per- \nformed, good or bad, right or wrong, with God. The \nPharisee and Publican both went up to the Temple,, they \nboth prayed to God ; but the principle of the Pharisee \nwas pride and ostentation, and his motive only to be seen, \nadmired, and applauded, for superior piety and sanctity, \nby his fellow men : The Publican prayed from the \ndeepest sense of his own sinfulness, vileness, and un- \nworthiness ; abased, abashed, confounded, and self-con- \ndemned, he durst not so much as lift up his face to hea- \nven ; mercy was all his plea, when smiting upon his \nbreast , with every token of contrition and godly sorrow, \nhe cried, God be merciful to me a sinner. In this strong \ninstance the christian sees the specific and marked dif- \nference both of principle and motive between the two \ncharacters, and the ground on which God accepted the \nPublican, but rejected the proud Pharisee. The Pub- \nlican abased, but the Pharisee exalted, himself before \nGod: whereas the Lord says, " every one that exalteth \nhimself shall be abased, but he that humbleth hi?nself shall \nbe exalted" \n\nBut the devout christian not only nicely and scriptu- \nvally examines the principle and motive from which all \n\n\n\n45 \n\nthe religious services and obedience to God\'s laws ori- \nginate and flow; he no less respects, and/jtfT/s special \nregard to, the ways and manner in which he performs \nevery duty and renders every homage of holy adoration \nto the Lord, that he may never offer to the heart-search- \ning God " the sacrifice of fools" \n\nHe marks, with just discrimination, the difference \nbetween the outzvard service of the lips, the prostrate \nbody, and the bended knee, and that inward reverence \nand spiritual worship of the soul, which the devout \nworshipper ever desires to give to his God. There is 5 \nI presume, nothing he more sincerely deprecates and \ndreads than falling under the severe and awful censure \nof the Prophet Isaiah to the old Testament Church, and \nthat of his divine Saviour to the new. \xe2\x80\x94 " This people \ndraweth nigh unto me with their mouth, and honoreth \nme with their lips ; but their heart is far from me." \n(Matt. 15. 8.) Because he knows, that that righteous \nand holy God, with whom he has to do, u is a spirit" \nand requireth sincerity and truth in the inward parts ; \ntherefore, if he will worship him acceptably, he must \nworship him " in spirit and in truth" On all occasi- \nons, under all circumstances, in all situations, and in all \nplaces ; whether in the closet, in the family, or in the \nholy Temple of the Lord, he desires, in every act of reli- \ngion, to honor and worship God with the inward wor- \nship of the soul. How different is this picture, or repre- \nsentation, of true religion or spiritual worship, from \nthat of the light and airy professor, who considers it a \nbusiness of so trivial and secondary importance, that; pro- \nvided he pays his Maker the decent compliment of ap- \npearing, merely, with his body once a week, in the house \nof God 5 though he studiously leaves his whole soul be- \nhind, and diligently employs all the rest of the Sabbath \nin the most unmeaning and frivolous visits if not in the \n\n\n\n46 \n\nmost notorious and criminal manner, either in feasting \nor drinking to excess, be is perfectly satisfied. The true \nchristian says, iC come not, my soul, into their secret ; \nmine honor, be not with them united\'." \n\n2. While the real christian is conscious, in alibis du- \nties of religion, of the necessity of giving to God an \ninward and spiritual worship ; be is far from thinking \ntbis is all that is required of him, in order to prove by \nhis conduct, that he is a christian. He is equally soli- \ncitous, in bis every holy duty, to serve God with an \nholy fervor, as well as with the inward and spiritual \nwoiship of his soul. He adopts the language and de- \nsires cheerfully to obey the injunction of St. Pawl, \n" fervent in spirit, serving the Lord.\'*\'\' Indifference and \nlukewarmness, in the cause of God and of \'filial piety \', he \nfinds as abhorrent to the tender and best feelings of his \nheart, as he knows it is displeasing to his Lord. He \npants after and wishes to catch the sacred flame of holy \nDavid, when he cried, " as the hart panteth after the \nwater brooks, so -panteth my soul after thee, O God. \nMy soul thirsteth for God, for the living God ; when \nshall I come and appear before God ?" (Psalm 42. 1, 2.) \nIn this holy zeal and fervour of devotion, he desires \nnot only to copy the example of pious David, but to \nimitate the conduct of his Lord ; whose soul was so fired \nwith ardent zeal and fervour for the honor and service of \nthe Lord, that he cried out, " the zeal of thine house \nhath eaten me up." \n\nThough this is the leading bent, temper, and prevailing \ndisposition of the christian\'s mind ; he dares not to say \nhe always feels an equal flame of divine ardor, in the work \nand service of his gracious Lord and Saviour, or that he \nhas no changes. This is far from being the case with \nhim. He experiences, at times, dark and gloomy pe- \n\n\n\n47 \n\nriods of awful deqdness, barrenness, and stupidity; when \nhe cries out, in the language of the church, by Isaiah, \n" my leanness, my leanness, woe is unto me." Neverthe- \nless^ generally speaking, at the worst of times, such is \nthe steady flame of his love to Christ, Zealand delight in \nhis service, that with holy rapture he can say, " the \ndesire of my soul is unto thy name, and to the remembrance \nof thee." iC For whom have I in heaven, holy Jesus, but \nthee? and th,e.re is none upon earth, that I desire in com- \nparison of thee ! Thousha.lt lead me, by thy counsels, and \nafterwards receive me to glory." \n\n3. In all the sacred transactions that pass between \nthe true christian\'s\' soul and his God, he is ever careful \nto be possessed with a filial fear and a spirit of solemn \naive and profound reverence of the majesty of God, He \nhears his heavenly father say, "God is greatly to be \nfeared in the assembly of his saints, and to be had in ho- \nnor, and reverence, by all those who stand round about \nhim" \n\nWhile the nominal christian, and the formal profes- \nsor, and the self-righteous Pharisee, dare rush intp the \nmore immediate presence of God, in alight, airy, tri- \nfling, and presumptuous manner, with as much indiffer- \nence as the warlike horse rushes into the battle, neighs \nat the trumpet, and laughs at the glittering spear : The \ndevout christian draws near to God, in every holy act \nand service of religion, with the deepesthumility ; under \na sense of the holy majesty and greatness of God, the \nfeeling of his own unworthiness, and with sacred solem- \nnity and reverence. He remembers that God is in hea- \nven, exalted in his name and nature, above the highest \npossible praise that any created intelligences can give \nunto him ; and yet is nevertheless adored and worship- \nped, in the most ennobled, sublime, and perfect strains, by \n\n\n\n48 \n\ninfinite myriads of angels, and " the spirits of just men \nmade perfect" who continually bow and bend around \nhis throne ; but that he is a poor crawling worm of the \nearth, and a miserable, helpless sinner; therefore, that \n" his words should be gracious and few, 17 uttered from the \nheart, and under the impression of that solemn truth, \n" thou Godseest me" Such was the sense and feeling that \nAbraham the friend of God, and the father of the faithful, \nhad, when he stood before God, and pleaded in behalf of a \nwicked and devoted Sodom. (Gen. 18. 27.) " Behold \nnow, 4C says he," I have taken upon me to speak unto \nthe Lord, which am but dust and ashes" And such is the \nfeeling, that every child of true grace possesses, when \nhe approaches the supreme Majesty of heaven. He is \nconscious that the God, with whom he has to do, is a God \nglorious in holiness and fearful in praises ; therefore, he \ntrembles at the thought of rushing irreverently into the \ndivine presence, like a dissembler with God ; but rever- \nently and holily, as feeling himself like an atom in an \natom world. The grace of Christ makes him humble, \nsimple, and teachable as a child, like St. Paul : hence, \nwith him, he considers himself less than the least of all \nsaints, to whom the grace of Christ is given ; and, from \na view of his own vileness and unworthiness, is afraid to \nlook upon God. But, by an eye of faith, looking to his \nglorious Redeemer and advocate with the Father, he is \nemboldened to draw near, in deep humility, yet with a \nfilial boldness, unto a " throne of grace, that he may \nobtain mercy and find grace to help him, in every time of \nneed." \n\n4. The devoted, sincere, and faithful christian is \nequally sensible, from the experience of his own heart, \nand the word of his God, that all his knowledge, gifts,- \nprofessions, services, and obedience to the laws of his Godj \nare of no value, nor shall ever find acceptance xvith God ; \n\n\n\n49 \n\nunless they are allfree and voluntary, and not the effect \nof constraint or slavish fear. \n\nWhen God said to Abraham, " take now thy son, \nthine only son, Isaac, and offer him upon one of the \nmountains,that I will tell thee of ;" Abraham well knew \nif his obedience had not been prompt, free, and volun- \ntary, it would have been deemed no obedience by his \nGod ; but he staggered not at the promise of God, \nthrough unbelief, but was strong in faith, giving glory \nto God ; and he was called the friend of God. The chris- \ntian in like manner knows, that all obedience to the \nlaws and commands of God, which is either the effect \nof a slavish fear, or arises from constraint, and is not \nthe spontaneous motion of the will, is no acceptable \nobedience or service offered to the Lord. The Father\'s \ngift of his beloved and only begotten Son, to become the \nSaviour of the world, was altogether voluntary &n&free ; \nhe gave his Son \xe2\x80\x94 and Christ, in the most gracious and \nvoluntary manner, gave himself , saying, " Lo, / come, \nI delight to do thy will, O my God ; yea, thy law is \nwithin my heart." On the same ground, and from the \nsame voluntary motion, or volition of his renewed will, \nthe christian also feels all his obedience to the divine \ncommands and laws of his God to be voluntary and free. \nOr, in other words, he delights to serve and obey the \nlaw* and statutes of his Lord, with a willing mind. He \ndesires to have all the powers of his mind and the affec- \ntions of his whole soul carried out after and exercised in \nthe holy service and work of his heavenly Father. \nHe delights to do it, because his heart is fixed upon \nGod, and inflamed, with an ardent love towards him, \nwhile he finds his chief and supreme delight in him, and \nhim alone ; yea, grace has now made it his meat and \ndrink to do his will, and he ventures humbly to say, in \n\nthe language of his divine Lord, / delight to do thy wilU \nG \n\n\n\n50 \n\nV my God, for I would have all thy laws written upon \nthe living tablet of my heart. And this he does only \nin obedience to the commands of that covenant-God in \nChrist, who hath said to him, " Thou shalt love the \nLord thy God, and serve him with all thy heart, and \n\xe2\x80\xa2with all thy soul." It is thus that the christian chooses \nand esteems the service of the Lord before and above \nall other things. If I may so speak, it is not only his \ndaily and constant business and divine employ ; but \nhis highest happiness, and the most sublime recreation \nand pleasure he finds on earth. Let the believer in \nChrist now speak for himself, and testify whether it is \nnot in this way and after this manner that he delights in \nthe service, and follows the ways of his God. His \nheart being decidedly on the side of God, all his servi- \nces are free and voluntary. He serves his Saviour with \na cheerful and a willing mind. On the other hand, this \ncan never be said of the mere nominal christian, or gay \nprofessor of religion. Whatsoever such a character pre- \ntends- to do for God, he cannot be said to> serve God, \nbecause he does it not from love, voluntarily, but against \nhis will ; his heart is not in it, inasmuch as he acts con- \ntrary to the leading bent and strong inclination of his \nwhole soul. It is readily acknowledged that as far as \nthe mere outward act, and the public service goes, he \nmay appear to do that which God appoints and com- \nmands ; nevertheless, with his heart, and inwardly he \ndoes it not, because his " carnal mind is enmity against \nGod ;" and his whole soul is so averse to it, that, for this \nvery reason, it cannot be owned as the, service of God, \nsince it is not the service of the whole man, body, soul, \nand spirit, offered as a willing sacrifice unto God, as the \nchristian\'s most reasonable and delightful service. \n\n5. Before I quit this important branch of the true \nchristian\'s character, as it respects the way and manner \n\n\n\n51 \n\nin which he is bound and always desires to serve and \nobey his God ; I would shew, that there are two things \nwhich he considers, in all his holy services offered to \nthe Lord, as more specially necessary, that his every \noffering may be well-pleasing in his sight. And he \nviews these two points as most essential parts of his \nchristian character. \n\nThe first and principal part is, that all his services \nand offerings, of every sort and of every kind, are \noffered and done in faith, and with a single eye to the \nglory of God. \n\nIf his whole ohedieace to the laws of God is not the \neffect and immediate fruit of a true and living faith in \nChrist, he knows it is no evangelical obedience in the \nsight of the Lord Jehovah ; because " without faith. \nit is impossible to please God" He is taught to view, \nand believe in Christ, as his head, his root, &nd that \ntrue vine unto whom all the branches are united by a \nvital, spiritual, mysterious, and indissoluble union ; and \nfrom whom all their fruit is found. By virtue, there- \nfore, of his union with Christ, he becomes one of those \nbranches that bear fruit to the Lord\'s glory, and whom \nthe Father purges that it may bear more fruit : for \nevery day\'s experience teaches him that from Christ \n" his root, he receives all his sap and nourishment, and \nthat without Christ (or, as the Greek word \\s,severedfrom \nChrist) he can do nothing." Faith he considers as the \ncardinal grace, by which he lives upon Christ, (Gala. \n2. 20.) and derives fresh strength, life, and comfort \nfrom him ; strength for every service, work, labour, or \nsuffering, he is called unto. But this faith is the gift \nand operation of God ; (Ep. 2. 8.) and, as such, it works \nby love, is said to purify the heart, and produce much \nfruit to the praise and glory of God. This true : and \n\n\n\n52 \n\nliving faith in Christ, therefore, is as clearly discovered \nand as distinctly marked and known to be real and genu- \nine faith, as the nature, property, and quality of the tree \nis known by the fruit it bears. Moreover, the Father, \nin the gracious character of the heavenly husbandman, \n(John 15.) is said to purge all these branches ingrafted \ninto Christ, the true vine, and by this operative faith \nderiving fruitfulness from him, in order that they may \nbear or bring forth more fruit. This view of the nature \nand effect of true faith, the christian sees, cuts off, for \never, every occasion and ground of cavl or objection \nfrom those, who affirm that faith in Christ is both un- \nfriendly and inimical to the best interest of good \nworks. So far from it, it has the very opposite effect \nand tendency, and proves, as it were, the parent and \nprinciple of all pure obedience and true godliness in the \nworld. This holy faith in the christian is so active and \nlively, that it urges him on to every " work of faith, \nlabour of love, and patience of hope," in our Lord Jesus \nChrist. And he delights to hear his Saviour say, \nic herein is my Father glorified that ye bring forth \n\n\n\nAs all his holy service and every act of evangelical \nobedience to the laws of God are the immediate effect \nand offspring of faith, the christian, in all the offerings \nhe presents to God for acceptance, has a special regard \nto Christ, both as his atoning Priest, and the golden altar \non which all is to be offered to the Lord ; that his offer- \nings and services, being perfumed with the much in- \ncense of the precious merits and blood of Christ, may \nascend up, as a sacrifice of a sweet -smelling savour, before \nthe throne of the Lord God Almighty. \n\nWhile the whole and every part of his obedience, as \nabove stated, is done in faith, and with a direct view to \n\n\n\n53 \n\nChrist, as that altar on which all is to be offered ; the \nchristian is careful that every thing is done, with a sin- \ngle eye to God\'s glory. This is his great aim and su- \npreme end in all his actions. He honors the admoni- \ntion, direction, and apostolical advice of St. Paul, \n" whether, therefore, ye eat, or drink, or whatsoever ye \ndo, do all to the glory of God" (1 Cor. 10. 31.) Inthis \nrespect, I may venture to affirm, the true christian\'s con- \nduct stands in direct opposition and contrast with that \nof the self-righteous Pharisee : Our Lord azures us this \nman does all his works " to be seen of men" Pride, \nostentation, self-sufficiency, and the applause of men, \nare the prominent features of his character. As they do \nall their works to be seen of men, Christ tells us, \n" they make broad their phylacteries, enlarge the bor- \nders of their garments, love the uppermost rooms at \nfeasts, and the chief seats in the Synagogues, greetings in \nthe markets, for a pretence, to make long prayers, and to \nbe called of men, Rabbi, Rabbi." (Mat. 23. 5, 6, 7.) \nSuch is the spirit, temper, disposition, aim, and end of \nthe Pharisee. All his views centre in himself, and the \nend of his creed is, " God, I thank thee that I am not as \nother men are" He has no idea, in his duties or reli- \ngious services, to aim at the praise and glory of God his \nmaker, benefactor, redeemer, and judge; because all \nhis views, aims, and ends, wholly centre in himself. The \npride and glory of self is the great Diana or idol, which \nhe worships. He frequently sacrifices truth, honor, \nand conscience, to this shrine; and, provided his ambi- \ntion, in the specious appearance of religion, is gratified, \nhe is perfectly satisfied about all the inward parts of \nreligion and the weightier matters of the law, such as \njudgment, righteousness, and truth." Not so the real and \nexperimental christian. Such are his high and ennobled \nideas of God and inward, vital piety, that self is annihi- \nlated, pride subdued, self-righteousness laid in the dust, \n\n\n\n54 \n\nthe sinner deeply humbled, God highly exalted, and \nChrist all in all. \n\nReader, how different the picture ! Who is it like \\ \nTo which of the two characters dost thou belong ? If \nthy heart is wholly on the side of God, thy soul lies in \nthe dust, abased and self-abhorred, with Job crying-, \n" Lord, I am vile, what shall I answer thee ?" Hence, \nthy will now will only be the will of thy God, the pro- \nmoting his interest among men thy first grand design \nand aim, and the display and manifestation of his glory \nin thy own heart and in the world the last end in all \nthings. \n\nThe second thing the christian always has in yiew in \nall his services and holy offerings, next to the glory of \nGod, which he deems of essential importance, is the \nedification of his own soul, or his advancement in know- \nledge, his growth in grace, and the increasing devoU \nedness of his heart to God, and the holiness of his whole \nlife and conversation in his sight. \n\nIt is for this end and purpose the christian sees so \nmuch the necessity of paying the most diligent atten- \ntion to all the means of grace, whether private or pub- \nlic, appointed by his God. He feels the importance of \nSt. Peter\'s advice, " but groxv in grace, and in the \nknowledge of our Lord and Saviour Jesus Christ" To \naccomplish this grand object, he carefully reads and \nstudies his Bible, and other excellent books, calculated \nto inform his judgment, and enlarge his views in religi- \nous knowledge. He also diligently and constantly at- \ntends the well informed, judicious, and faithful preach- \ners of the gospel of Christ, his appointed ministers, as \na great means of edification ; because he knows, ct faith \n\xe2\x96\xa0cometh by hearing, and hearing by the word of God. n \n\n\n\n55 \n\nThis makes him frequently cry out, in a kind of holy \nrapture, " how beautiful are the feet of them, that preach \nthe gospel of peace, and bring glad tidings of good firings** \n(Rom. 10. 15.) He hears not as a critic, to cavil at the \nfaithful word, and find fault, but with a teachable, hum- \nble spirit, and with child-like simplicity, for his soul\'s \nimmediate and spiritual profit and edification. Thus \nhearing the faithful word of God, not as the word of men, \nbut as it is in truth, the word of God, and receiving it \nby faith into his heart, it becomes that ingrafted word \nwhich is able to save the soul. In this precious word, \nlike David, he rejoices, and in God\'s word he comforts \nhimself ; because he has learnt by happy experience, \n" that man liveth not by bread alone, but by every word \nthat proceedeth out of the mouth of God." And when- \never he hears the blessed word of Christ preached in all \nits inward experience, "as with the Holy Ghost sent \ndown from heaven," and in all its heart- felt power, his \nsoul feasts upon it, as upon marrow and fatness, and he \npraises God with joyful lips. \n\nIn the same gracious view and for the same blessed \nend, his spiritual progress and the edification of his \nsoul, he equally delights in, and feels it his high and \ndignified privilege to pay a strict, regular, and constant \nattention to, the holy commemoration of the death and \nsacrifice of his Lord, thereby showing forth his death \n\'till he come. Herein he obeys the command and so- \nlemn injunction of his Lord, " do this in remembrance \nof me ; " \xe2\x80\x94 in remembrance of what I have done and suf- \nfered for your sins, to bear your curse, and for your \nsouFs eternal salvation. The christian desires, on all \noccasions, " to draw near in faith, and take 1 this holy sa- \ncrament to his everlasting comfort" He finds it, to \nspeak in David\'s pastoral language, one of the green \npastures of his Lord ; and, from time to time, in the holy \n\n\n\n56 \n\ncelebration of it, he hears his gracious Saviour say, \n" eat, O friends, drink ye, drink abundantly, O my \nbeloved." Sometimes he is favored with such Bethel \nvisits at this holy table, that in divine extacy he cries \nout with the astonished Apostle, " Lord, it is good for \nus to be here?\'\' Nor dares he, like many others, slight \nthe privilege, neglect the duty, or from any idle or fri- \nvolous excuse turn his back frequently on the sacred \ntable of his Lord. Rather, to keep his faith and expec- \ntation of good things to come all alive, he wishes, as \noften as possible, to enjoy the blessing, because it \nsweetly reminds him of that happy moment when he \nshall sit down at the " marriage supper of the Lamb in \nheaven." \n\nNor is the consistent christian less attentive to or less \nconstant in the duty of prayer. Prayer he considers, if \nI may so speak, " as the breath of the new creature. 1 * \nFrom the moment of his regeneration or new birth, as \nthe new born infant, or like Paul when called by Christ, \nit may with propriety be said of him, " behold, he pray- \neth." Prayer is his delight, his high privilege, his \nsacred pleasure. Does his Lord say, " enter into thy \ncloset and shut thy doors about thee," he enters in, and \n\'* prays to his Father that sees in secret, that he may re- \nward him openly." \n\nIn closet prayer he enjoys holy and, sometimes, inti- \nmate and familiar communion with his gracious God and \nholy Saviour. He says, \n\n" With him sweet converse I maintain ; \n\nGreat as he is, I dare be free ; \n1 tell him all my grief and pain, \n\nAnd he reveals his love to me." \n\nIn all situations, under all circumstances, on all occa- \nsions, under every trial or temptation, distress or afflic- \n\n\n\n57 \n\ntion, however sharp or however long ; he finds prayer \nlike a never failing balm. When overwhelmed with \nsorrow, he flies to his God and cries, " Lord, I am op- \npressed, undertake for me" or, " lead me to the rock that \nis higher than I." I may say of him truly, he is a man of \nmuch prayer ; because he cordially receives and de- \nlights to obey the Apostle\'s direction, " watch unto \nprayer \xe2\x80\x94 and pray without ceasing" He has always \nsome sin to confess, some neglect or omission to lament \nor bewail \xe2\x80\x94 some short-coming, deadness, or negligence \nto acknowledge or weep over \xe2\x80\x94 some mercy, grace, or \nblessing to ask, or some favor to crave: therefore, \nprayer is always seasonable to him. It is the daily bu- \nsiness of his life, the solace of his heart, his comfort in \ntrouble, his joy in sorrow, his ease in pain, his support \nand succour, under every pressure and trouble, and his \nnever-failing spring and source of comfort and delight. \nHe can as soon cease to_ breathe, as cease to pray. The \nduty is so congenial with his new nature, that the more \nhis soul is exercised in prayer, the more he enjoys it, \nand so much the more his soul pants after God ; and \n" he prays ahvays with all prayer and supplication in the \nspirit, and watches thereunto with all perseverance and \nsupplication for all saints" (Eph. 6. 18.) Nor is he \nweary of the divine employ, but desires to continue in \nthe holy exercise, until prayer shall give place to praise, \nand he shall praise his God in more noble, more sublime, \nand eternal strains of praise above. \n\nMy christian reader, say now, are these thy views of \ninzmrd, vital, and experimental religion ? Dost thou pro- \npose no less an end, in all thy religious exercises and \nholy duties ; namely, the advancement of thy Father\'s \nglory, and the edification of thine own soul in his sight, \nthy progress in holiness and every amiable christian \n\nvirtue, and thy growing meetness for future bliss, \nH \n\n\n\n58 \n\nBefore I close this first branch of the delineation of \n:he true christian\'s character, as it respects the right \nand scriptural knowledge of God, and o f that service he \ndesires to give him, \xe2\x80\x94 the nature 9 ihe way and manner in \nwhich he wishes to perform every service and every \nduty \xe2\x80\x94 and the end he proposes to himself in all ; it may \nbe proper and necessary, ad 1 feel it my duty to offer \nthree or four reasons, to urge the propriety and neces- \nsity of the thing itse\'f, us will for the encouragement of \nthe humble, diligent, and steady christian, as also to \nstir up the negligent, thoughtless, and careless professor \nto a deeper sense both of religion and of duty. \n\n1. The first reason I would offer to the view of the \nchristian is the consideration, that the holy service of \nGod is perfect freedom, ai a the ways of God, pit ty, and \ntrue religion are ways of pleasajttness, and all her paths \n\'peace. The christ an knows, by present happy expe- \nrience, that filial piety brings its own reward along \nwith it even here : that great peace have those that love \nGocCs law, and nothing shall offend them. While the \nwicked are like the troubled sea, whose waters cannot \nrest, but are continually casting forth mire and dirt, \narid God says there is no peace to the wicked ; the chris- \ntian enjoys an holy seren ; ty in the smile and approba- \ntion of his God, the inward tranquillity of his consci- \nence, and the sweet possession of that " pea^e of God, \nwhich passelh all understanding" With holy David \nhe says, i( the Lord is the port ion of my soul." He is at \nhome with, and in the enjoyment of God, as his portion; \ntherefore, he finds not only a perfect J retdom, but a. sub- \nlime delight in his service. His language is, " O how- \nlove I thy law \xe2\x80\x94 it is my meditation all the day." I \nesteem th\\ a oi d more than thousands of gold and silver, \nand thy testimonies are sweeter to my taste than honey \nand the honey-comb. Those are his happiest moments \n\n\n\n59 \n\non earth, which he spends in the spiritual service of his \nGod ; not only that he finds it good to draw nigh to \nGod, but because it partakes rn^st of the society and \nemployment of heaven. His heart is so set at liberty, \nthat the more he is occupied in God, by so much the \nmore he enjoys the sublime pleasures and freedom oi his \nservice. Those duties which are irksome to the Pha- \nrisee, and those self-denials that are burdensome to the \nformalist and the sinner, are the delight of his heart to \nobey and fulfil. He so enters into the nature of the \nLord\'s service, andt\'.ie holy liberty the disciple of Christ \nfinds in it, that, each day, while it brings a foretaste of \nheaven down to his soul, it equally tends to raise his \nheart from earth to heaven, and teacnes him more fully \nand fervently to set his affection on things above, where \nChrist sitteth at the right hand of Go;:, and to enter \ninto the fulness of that life, " which is hid with Christ \nin God." Such being the leading bent and tendency of \nhis soul, as the needle tu us to the magnet, so his heart \nInclines to the free service of the Lord ; wfi Je he looks \nforward continually for that glorious period, when he \nshall enjoy the perfect freedom of serving God for ever \nin heaven. \n\n2. A second reason to be offered, which has great \nweight and importance on the christian\'s mind, is s \n" that the eyes of the Lord are in every place, and run to \nand fro through the earthy beholding both the evil and the \ngood" \xe2\x80\x94 that they are as aflame of fire, to pierce into the \ninmost thoughts and recesses of the soul, \xe2\x80\x94 that he not \nonly sees what he is doing, but perfectly knows and \nunderstands all the inward springs of his motions and \nactions, and the very imaginations of his thoughts, \nwhether good or bad, right or wrong. Even death shall \nhave no covering before him. For this reason the chris- \ntian is fully sensible that it is utterly impossible and vain \n\n\n\n60 \n\nfor him to put off his God with the outward form of a \nformal and common /^-service, instead of the inward \nadoration and service of his whole soul. He reflects that \nit is the sovereign prerogative of that holy God, with \nwhom he has to do, to u search the heart and try the \nreins\'\'\'\' \xe2\x80\x94 that from him "nosecretsare hid," as all things \nare naked and open before him : so that his God sees, if \nI may so speak, what he is doing within, in the secret \ncloset of his soul, as distinstly and clearly as what he \ndoes without, in the open world at large. Seeing, \ntherefore, that all the inward affections and thoughts of \nhis soul are as clearly manifest to his God, as the most \ncommon actions of his body, he is conscious that no \nguile or mask of hypocrisy, in religion, can stand before \nthe eyes of his omniscience ; but he is sensible he can- \nnot act in a more unmeaning and foolish manner, or be \nguilty of a more ridiculous and abominable sin, than \nmaking the wretched attempt to cheat and deceive his \nGod, to screen or conceal his sins from his all-seeing eye, \nor make the Almighty believe he is holy, because he \nappears to be so in the sight of his fellow men. \n\nI wish to bring this solemn view of the subject still \nmore close and home to the christian\'s conscience and \nheart. Under the impression that the omniscient eye of \nGod is upon his whole church, I will suppose the \nchristian has been there ; that, to all outward appear- \nance, he has engaged in and performed every command- \ned service and act of devotion to the Lord his God ; \nthat he has been present at every public ordinance, has \njoined in prayer, heard the blessed word of God both \nread and preached ; and, to the eyes of men, has worship- \nped God ; but the solemn question in all this is, has \nhe spiritually and with the heart worshipped in the sight \nof that holy God with whom he has had to do ? The heart \nof man is so treacherous, and deceitful above all things. \n\n\n\n61 \n\nthat this is much to be feared and doubted ; because \nhis God, through every engagement and service,*.* the \nnicest observer, takes the most special notice, not only \nof the outward gesture of his prostrate body and bended \nknee, but also of the inxvard temper and disposition of \nhis soul, and the behaviour of his heart before God. It \nbecomes, therefore, the christian\'s sacred duty, " while \nhe comes before God as his people comet h, and sits before \nhim as his people sit" solemnly to enquire whether, while \nhis body has been at church, his soul has not been some- \nwhere else, or left behind ; and whether his heart has \nnot been going after his covetousness, his worldly affairs, \nhis riches, estates, pleasures, or in something else, rather \nthan that which his heart and thoughts and all his soul \nought to have been absorbed in and employed about, \nwhen engaged in so solemn a duty as the holy and pub- \nlic worship of his God. It is, therefore, the bounden \nduty of the christian to remember, that let him be what \nhe will, he has to do with a God that will not be mock- \ned \xe2\x80\x94 that whatsoever " he sows, that shall he also reap\xe2\x84\xa2 \nOn this solemn ground it behoves the christian to ask \nhimself, O my soul, how wilt thou answer God, as thy \neternal Judge and as the Judge of the whole world, \nwhen he shall accuse and reprove thee to thy face, \nthat he saw thee at this, at that, and at other times, play- \ning the formalist, pharisce, and hypocrite before him ? \npretending, indeed, and appearing to serve God with \nall thy mind, with all thy soul, and with all thy \nstrength ; but, instead thereof, thy soul was removed \nafar off, and thou servest him neither with thy mind, \nheart, or soul, but with thy body and lips only. It \nbehoves the christian thus to reflect and consider, when- \never he enters into his closet, approaches the holy tem- \nple or holy table of the Lord, or engages in any other \nreligious act ; whether he has not been guilty of this \nsin of hypocrisy. If conscience tells him he has been \n\n\n\n62 \n\nawfully guilty in this matter, he ought not only to re- \nmember that it is all well known to his God, and that he \nshall hear of it another day ; but also to repent of all his \nhypocrisies, formalities, and former grievous neglects \nand omissions, that he may not meet with the just doom \nof the hypocrite from an holy God and the righteous \nJudge of the world at last. This solemn consideration \nshould deeply interest the christian\'s mind in all his \nfuture services, that he may never attempt to put off \nhis God, or satisfy his conscience with careless 9 formal 9 \nor heartless offerings and services ; conscious that the \neyes of the Lord run to and fro through all the earth, \nare every instant looking upon him, and that he has the \nmost perfect knowledge of his whole heart and conduct, \nas well as of all things done in the world ; therefore, \nthat he is bound to serve him in sincerity, with all hh \nmind, with all his soul, and with all his strength, \n\n3. Another reason to be offered in behalf of the \nchristian, to shew both the necessity and propriety of \nhis holy and devoted services and whole conduct before \nGod, is the consideration, that he desires " to adorn the \ndoctrine of God his Saviour in all things." \n\nAs he has felt the saving power of the gospel salvation \nupon his heart, it has taught him, not only to " deny \nall ungodliness and every worldly lust, and to live soberly, \nrighteously, and godly in this present world ; but also, so \nto let his light shine before men, the light of a pure doc- \ntrine and an unspotted life, that others seeing his good \nworks, his works of faith and labors of love for Christ \nand his cause, may glorify his Father which is in hea- \n\n\n\nIt sensibly pains his heart, on any occasion, to see the \nblessed, though bleeding, cause of his gracious God and \n\n\n\n63 \n\nSaviour wounded by any of its unsound, unsteady, or \nunholy professors. The very faults and falls of such \ncharacters put him more upon his guard, and teach \nhim, as by a warning voice, to be more circumspect \nand watchful. And he not only watches over his own \nheart and conduct with the most scrupulous exactness j \nbut also, with tender and brotherly affection, he desires \nto watch over and exhort his beloved brethren in Christ, \nif to be like-minded one towards another , according to, (or, \nas the Greek, after the example of) Christ Jesus: \nThat they might with one mind and one mouth glorify \nGod, even the Father of our Lord Jesus Christ. (Horn. \n15. 5,6.) \n\nFor this end and purpose, he desires to set the Lord \ndways before him, that none of his steps may slide ; \nbut that, in all things, whether great or small, " he \nmay walk worthy of the vocation, wherewith he is called-" \nand that " his conversation may be as it becometh the \ngospel of Christ, that he may stand fast in one and the \nsame Spirit striving, together with all the faithful,/br \nthe faith of the gospel." With these weapons he repels \nhis revilers, silences and confounds his adversaries, and \njustifies as well as honors and recommends the ways of \nGod to men. Now say, christian, are these the linea- \nments which divine grace has stamped upon thy heart, \nand made to appear, as in living characters, in the whole \ntenor of thy life, conduct, and conversation? Is thy \nlife circumspect, and ever}\' part of thy christian walk \na pattern of godliness and honesty? If thou knowest \nthese things, Christ says, thou canst be only happy in \nthe doing them. (John 13. 17.) Strive then, christian, \nand study every day, that your light may shine with \nbrighter splendor, and how you may more and more, \nin every possible way, advance his glory and honor in \nthe world, and learn to walk more circumspectly and \n\n\n\n64 \n\nmore strictly, so as by every good word and work to \nglorify your Father which is in heaven. \n\n4. The last reason that I shall offer, in favor of the \nchristian\'s zeal ybr and delight in the sublime service of \nhis God, is, that, like Moses, \' \' he has respect to the recom- \npence- of reward" But let no one mistake the chris- \ntian\'s language. He does not mean that he has any re- \nspect to a recompence of reward, as a work of either \nmerit or debt, but as a reward ofjree and unmerited love \nand grace from the God of his salvation. He knows \nfull well that, when he has done all his duty, all that was \ncommanded him to do, he is a poor, unprofitable ser- \nvant, and has only done what was his duty to do. At \nthe same time, he is assured on the authority of his Lord, \nthat while all his works, services, and labors of love are \nthe effect and immediate fruit of his mercy and grace to \nhis heart, he nevertheless takes the most kind and gra- \ncious notice cf the smallest service, even the giving a \ncup of cold water to a disciple in his name, and Jor his \nsake, and hath promised it shall not go without a reward. \nThe christian knows he not only serves a gracious, but \na liberal Master ; and though he doth not and will not \nreward his best and most faithful, active, and diligent ser- \nvants for their works, he will finally reward them ac- \ncording to their works in his sight. He has indeed, a \npresent reward from his God in that peace of mind, and \nholy delight he enjoys in the ways and service of his \nGod, the inward tranquillity of his conscience, and the \ngracious approbation of his heavenly Father. But, look- \ning forward to another world and a better state of be- \ning, his faith eyes a smiling God, and hears him say, \n" eye hath not seen, ear hath not heard, neither hath it \nentered into the heart of man (to conceive) what God \nhath prepared for them that love him." This animating \nprospect invigorates his soul, enlivens his hope, and \n\n\n\n65 \n\nwarms his heart \'under all the weight of the present \ncross, and sweetly reconciles his mind to every reproach, \nshame, or suffering, he is called to bear and endure for \nChrist. And this, because he knows, " if a son then, \nan heir, an heir of God, a joint-heir with Christ ; if so \nbe that he suffers with him, that he may be also glori- \nfied together. " " For he reckons that the sufferings of \nthe present time are not worthy to be compared with \nthe glory that shall be revealed in him." O blessed \nabode ! O glorious day ! he cries, when I shall be near \nand like my God \xe2\x80\x94 when I shall enjoy the beatific vision, \nand be made eternally happy in the joy of my Lord. \nIt will be a recompence of reward, rich and great in- \ndeed, and infinitely beyond whatever the christian could \nhave hoped for or expected, had not his God given him \nthe promise, assurance, and Jirst fruits of it ; " to be \nmade like him, and to see him as he is J" \n\nBefore I close this first and principal branch of the \nchristian character, what are his thoughts and knowlege of \nGod, and the way in which he desires to serve and honor \nhim on earth ; it may not be improper or unprofitable \nto address a few words to my readers in general. I pre- \nsume, and am willing to take it for granted, that you all \nprofess a desire to go to heaven when you die, and to be \nhappy with God, saints, and angels, in glory. If this \nis really the case with you, is it not high time to awake \nout of sleep, out of the sleep of sin and carnal security ? \nIf you truly and sincerely desire to be happy, is it not \nmore than time that you set about the great and all- \nimportant work for which God sent you into the world. \nI mean the salvation of your precious and immortal \nsoul ? It is a great work you have to do, a mighty ser- \nvice to perform ; therefore, your God says, " what thou \nfindest to do, do it with all thy might ; for there is no \ndevice, knowledge, or work k , in the grave, whither thou \n\n\n\n66 \n\nart going."" No, reader, " now is the accepted time, now \nis the day of salvation." If ye will hear his voice, put \noff the grand business of your souls no longer, make no \nmore vain and idle excuses ; but now, while it is called to- \nday, set about the gre.it work, " for the night cometh" \nsays Christ, "when no man can work." Set, therefore, \nabout the work in good earnest, delay no longer, but \n]et the work and service of God, and the care of your \nsoul, be j\'our daily, your constant employ,\' your high- \nest delight and pleasure. If you desire to become a true \nand real christian, study each day to walk more holily, \nstrictly, and circumspectly in God\'s sight ; and by what \nmeans you may best advance and promote his interest \nand glory in the world. Do not substitute fancy in- \nstead of true faith in Christ, nor rest in any outward \nperformances of religion, however excellent in them- \nselves, instead of real and holy duties ; assured that \nGod looks upon your heart, and nicely observes all the \ninward motions of your soul, as well as the outward ac- \ntions of your whole life ; and not only takes notice of \nthe matter of your actions and the duties you perform, \nbut also of the way and manner in which you perform \nthem. You will do well always to remember that the \neyes of the Lord are in every place, that they are every \nmoment upon you ; therefore that you ought to pay \nspecial attention to every service and duty you render \nunto God, that your inmost soul is sincere and devoted \nin his sight, and that your heart is so steadily fixed on \nhim and engaged in his work and ways that you are in- \nclined, an^ by his grace determined, to love and serve \nhim, with all your mind, with all your soul, and with all \nyour strength. \n\nIf, reader, you are not brought in this thorough way \nand manner to love your God and give him a constant and \nuniversal service, but rest satisfied with the cold per- \n\n\n\n67 \n\nformance of a few moral duties ; it is but too evident, \nthat you are awfully deceiving your own soul, and as \nyet know not the things that belong to your everlasting \npeace. In this state and condition it is impossible, m \nthe nature of things, if you believe the word of the holy \nand righteous God, that you can entertain an hope of \nenjoying God in eternity. Be persuaded then, without \nfurther delay, to think seriously upon the state of your \nsoul, ics infinite worth and immortal value \xe2\x80\x94 and not \nthrow it away in pleasure, the revels of sin, folly, and \nvanity, making the world your God, and serving Satan \ninstead of the true, living, and everlasting God : For be \nassured that God, whom you now slight, despise, or set \nat nought, for all this will bring every work intojuag- \nment> with every secret thing you have done, whether it \nhath been good or evil ; and then, overwhelming thought ! \nyou will be filled with confusion and horror through \neternity, and in vain cry for the rocks to fall upon you, \nand the mountains to .cover you from the wrath of God, \nand the face of the Lamb. But the arms of Jesus are \nstill open and extended wide to receive returning sin- \nners. O fly unto him, and be saved from sin, from \nguilt, from death and hell; that angels may tune their \nheavenly harps, and sing of the greatness of redeeming \nlove, manifested by Jesus, the Saviour of the world, to \npoor returning prodigals in his sight. And let the sav- \ned sinner join in the glorious chorus \xe2\x80\x94 " to him, that \nhath loved us, and washed us from our sins in his own \nblood, and hath made us kings and priests unto God \nand his father ; to him be glory and dominion for ever \nand ever. Amen." \n\nIn the preceding pages I have considered, somewhat \nat large, the character of the true christian, as it re- \nspects his setting out in the divine life, or the beginning \nof his religious and christian course. Agreeable to my \n\n\n\n68 \n\nproposed plan I have viewed and surveyed the christian \non the ground of that true and saving knowledge he \nought to posses, of God, as a Triune God, in his name, \nnature, attributes, words and works, and all those various \nand endearing re ations in allien he stands to us ; his \nproper and necessary acquaintance with the Lord Jesus \nChrist, and all those suitable and gracious offices and \ncharacters, which he bears to poor sinners; and the full \nand right knowledge of God the Holy Ghost, as the \nenJightener, quickener, teacher, leader, sanctifier and \ncomforter, and as the glorifier of Christ in behalf of \nall his dear children. I have also stated at large, how \nnaturally all holy, true, and universal obedience and f Hal \nservice to God flows from this right and scriptural know- \nledge of God ; and also the nature of that service, the \nway and manner in which the christian performs every \nduty ; and the final aim and end he proposes to himself \nin all. Therefore, \n\nJn the further delineation of the true christian\'s \ncharacter, I come now to consider him in the holy, re- \ngular, and steady progress of his life, or his circumspect \nwalking, in every varied station and situation, in all the \nlaws, statutes, and ordinances of the Lord his God, \nblameless ; so as, in all things, and in every varied \nbranch of his christian character, he adorns the doctrine \nof his Lord and Saviour Jesus Christ, in the church, in \nbis family, and in the world. \n\nIn the first part of the delineation of this character, \nI have more particularly considered him in respect to \nthe important relations in which he stands to God, as \nbis covenant-God in Christ, and, in that special relation, \n}iis ground of high obligation to honor God, by a care- \nful and constant atte-ntion to all the duties of the first \nfable ; that is, to love the Lord with all his heart and with \n\n\n\n69 \n\nall his soul, and to serve him with all his strength ; an \nobligation springing from and originating in a right \nknowledge of and a gracious acquaintance with him as \nhis God, Father, and Friend, \n\nI shall now claim the reader\'s serious attention, while \nI contemplate and survey the true christian\'s character \nwith a more immediate view to the duties of the second \ntable, or in all those various relations in which he stands \nin the world ; in each of which relations, some appropriate \nand special duty claims his serious attention and chal- \nlenges his more marked and constant regard. \n\nBut, before I enter fully into this view of the subject, \nI would remark, that love, divine love, is the grand go- \nverning principle from whence all the christian\'s obe- \ndience, whether to the duties of theirs/ or the second ta- \nble, proceeds and flows ; love, a supreme love to God, \nand to man for the Lord\'s sake. The beloved Apostle, \nSt. John, testifies, li we love him because he first loved \nus" (1 John 4. ly.) \xe2\x80\x94 and when, as St. Paul expresses it, \nM the love of God is shed abroad in the christian\'s heart, \nby the Holy Ghost given unto him,\'\'\'\' it begets an ardent \nlove in his soul to his God, which il many waters cannot \nquench, neither the foods drown it ; if a man would give \nall the substance of his- house for it, by the christian it \n\xe2\x80\xa2would utterly be contemned." Hence, I may venture to \naffirm the christian becomes a philanthropist. Love to \nGod pervades his heart and all his faculties and pow- \ners \xe2\x80\x94 love expands and dilates his whole soul \xe2\x80\x94 love \ninspires, as it w r ere, his entire man, and prompts \nhim to every act of beneficence, kindness, bounty, \nand love to his fellow-men. Pure and heavenly \nlove being the spring of all the christian\'s actions, \nhe lives continually under the all-benign and moral \ninfluence of the gospel of Christ, Christianity, in \n\n\n\n70 \n\nall its various parts and branches, be considers as the \nreligion of the God of love. He contemplates Christ \nhimself as the gift of the Father\'s love to a lost world, \nand he admires and adores Christ, as having so loved z^as \nto give him self, freely and voluntarily, for us as a sacri- \nfice, for a sweet-srnelling savour unto God. Hence, if \n\nI may so speak, the christian desires so to be absorbed \nin the love of God, that his whole soul may be moulded \ninto love : because, on this divine principle, all his spe- \ncial attention and universal obedience to all the duties \nof the second table becomes easy, cheerful, delightful, \nand pleasant to bis heart. It is the genuine effect of \ngratitude and love to Christ. \n\nIn this view the holy Apostle St. Paul considers the \ngospel in respect to its moral influence on the heart and \nlife of all its true possessors. " The love of Christ con- \nstraineth us" \xe2\x80\x94 and why ? u because we thus judge, that if \none died for all, then were all dead ; and that he died for \nall, that they that live should not henceforth live unto \nthemselves, but unto him which died for them, and rose \nagain." Whenever, therefore, and wheresoever this \nblessed gospel of Christ " becomes,\'\'\'\' by the divine spi- \nrit, " the power of God unto salvation ," (Rom. 1. 16.), \nst teaches the christian, " that, denying ungodliness and \nworldly lust, he should live soberly, righteously, and \ngodly, in this present world" (Titus 2. 12.) \xe2\x80\x94 including \nherein to the christian the duties of both the tables. \nThough the christian, therefore, as St. Paul observes, \nci is without law to God, he is under the law to Christ." \nHe receives the law, comprehending all the command- \nments, from the hand of Christ, and it becomes his glo- \nrious rule of moral conduct. He hears his Master say, \n\nII as many as walk according to this rule, peace be on \nthem, and mercy, and upon the Israel of God." \n\n\n\n71 \n\nOn this sacred and holy ground, he takes into his \ncomprehensive view, in a particular manner, the great \ndesign and end to be answered by Christ\'s coming into \nthe world ; which he considers to be twofold. The \nfirst, that, while he was upon earth, he should make a \nfull and complete atonement for the sin of man, by ac- \ntually becoming a curse for him. The second, that, as \nthe Lord our righteousness, he should guide and direct \nhis feet into the way of holiness and the path of peace. \nBy his ignominious death he hath accomplished the \nformer, and b}Miis glorious and unspotted life the latter. \nBy his death, the christian knows, Christ hath paid the \ndebt, which he, as a transgressor, owed to God, and \ncompletely satisfied the justice of heaven for all the sins \nhe had committed in his sight, and by means of which \nhe was become obnoxious to his displeasure and wrath, \nas hath been more fully stated in the former part of the \nsubject. \n\nThe christian is equally assured, that, as Christ hath \ngloriously satisfied the inexorable justice of God for all \nhis sins and transgressions, both original and actual, he \nhath, no less, by his spotless and innocent lift], and holy \nactions, given him an exact and glorious pattern and \ntrample for him to imitate and follow. \n\nThis the real christian considers as one great and gra- \ncious end, for which Christ continued so many years in \nour world, and conversed so freely and familiarly with \nmankind. He may, perhaps, conclude that it was for \nthis very reason, namely, to set his people a bright and \nshining example, tjiat so much of the conduct, and so \nmany of the actions of Christ, are left upon divine re- \ncord, with all their attendant and striking circumstances, \nthat they might teach him, in what manner he ought to \nconduct and carry himself, while in this world. For lie \n\n\n\n72 \n\nis fully assured, on God\'s authority, that all flesh had \ncorrupted themselves, and that the very best of men \n" is as a brier, and the most upright sharper than a thorn- \nhedge," (Micah. 7. 4.) and but men at the best, liable to \nfall into every error in their judgments, and into every \nsin and folly in their lives. The very scriptures them- \nselves testify, that even those very characters, of whom \nGod himself bears the most honorable testimony, as \nmost eminent for faith, virtue, and piety, in their day \nand generation, were men of like passions with others, \nand fell both into sin and error. Those very persons, of \nwhom God speaks in the highest terms of praise and ap~ \nprobation, as to the general bent and tenor of their lives \nand conduct, for instance, such as Noah, Abraham, Lot, \nMoses, yob, David, and Solomon ; they were all com- \npassed with infirmities. Though Moses was the meekest \nman upon earth, he spake unadvisedly with his lips ; \nDavid, the man after God\'s own heart, fell into the most \nabominable sins ; Solomon, the wisest of men, departed \nin his heart from the Lord, after the Lord had appeared \nunto him twice ; Job, declared by his God to be a per- \nfect and upright man, one that feared God and eschewed \nevil, arraigned his Maker, and cursed the day of his \nbirth ; and Peter, after the noble confession he had \nmade of his faith in Christ, and his determination never \nto forsake his Master, though all the rest of the disci- \nples should forsake him and flee, did, nevertheless, \ndeny him with bitter imprecations and curses. If those \nscripture characters, who were so eminent and renowned \nfor integrity and piety, were so full of infirmities, the \nchristian concludes, that there never was a man that \nlived and sinned not ; therefore, that no mere man could \nbe proposed to him as a complete* and perfect exam- \nple forhimto imitate a.n(\\follo:v in all things. But, when he \nturns his eyes to the God-man, Christ Jesus, in the cha- \nracter of the second Adam, the Lord from heaven, the \n\n\n\n7S \n\nchristian finds in him the most perfect pattern and exam* \npie, because he, from first to last, " did no sin, neither \nwas guile found in his mouth," for he was " holy, harm- \nless and separate from sinners;" so holy, that through \nhis whole life he was so perfect in all his words, and in \nevery action, thought, and deed, that he could chal- \nlenge his bitterest enemies, the Jews, which of you con- \nvinceth me of sin? Nay, rather, his whole life was one \ncontinued act of philanthropy, for he only went about \ndoing good \xe2\x80\x94 a life of unspotted purity and holiness in \nthe sight of God his heavenly Father, and of benefi- \ncence and love, of goodness, justice, and bounty to \nmen. Now the christian knows and is taught to believe, \nthat, as Christ lived, so he should strive to live and act \nin this world ; inasmuch as he hears the Apostle \nJohn say, " he, that saith he abideth in him, ought him- \nself also to walk even as he walketh" (1 John 2. 6.) \nHence the christian sees that he is called upon by Christ, \nas one of his disciples, not only to deny himself, but \nalso to take up his cross, and follow him whithersoever \nhe goeth \xe2\x80\x94 to be ready either to do or suffer every \nthing for that Saviour, who hath done and suffered so \nmuch for him ; yea, so to follow Christ to the utmost of \nhis ability in every good word and work, that he may \nwelcome every reproach or suffering, and fulfil every \nduty, and encounter every difficulty for his sake, there- \nby proving that he is Christ\'s disciple indeed. \n\nIt was thus St. Paul, in order to prove himself a genu- \nine and faithful disciple of Christ, acted ; and, upon the \nsame divine principle, exhorted all the professed disci- \nples of his Master to act ; when he said, " be ye follow- \ners of God, as dear children." But it may be asked, \nhow is the christian to be a follower, or, as the Greek \nword is, an imitator of God ? I answer, in all his insta- \nble perfections ; but where do tfyey shine with such \nK \n\n\n\n74 \n\nsplendor and brightness as in the life of the God-man, \nChrist Jesus ? Further, the Apostle says, " be ye follow- \ners of me, even as I also am of Christy Hence, the \nchristian sees that St. Paul considered and viewed Christ \nas his illustrious pattern and bright example; and, there- \nfore, wished his children to follow him as far, but no \nfarther, than he himself followed Christ. \n\nThe christian, indeed, acknowledges that he lies \nunder every natural and moral obligation, to be holy \nand righteous in all his thoughts, words, and ways, as \nthe creature of God, if the scriptures of the New Testa- \nment had been silent upon the subject ; because the \nlaw of God bound him to be holy : but he also feels the \ngospel furnishes him with a new and additional ground \nof obligation, when he hears St. Peter say, " as he who \nhath called you is holy, so be ye holy in all manner of con- \nversation - 7 " because it is written, " be ye holy, for I am \nholy." (1 Peter 1. 15, 16.) Yea, more; he saith that \n" Christ hath left us an example, that the christian should \nfollow his steps." Nor is this all ; for he also knows that \nhis Saviour Christ hath commanded, that all those who \ndesire to come unto him, as their Lord and Master, like \nlittle children, " sitting upon the lowest form, should \nlearn of him to be meek and lowly in heart, that they may \nfind rest unto their souls." He dares not, therefore, flatter \nhimself that, Christ will own him as one of his true dis- \nciples at last, unless he honors him as his Saviour, \ntakes up his cross, denies himself, and obeys and follows \nhim, in all his statutes, laws, and ways. \n\nBut the christian is fully aware that, when the scrip- \ntures, in general, urge him to imitate and follow Christ, \nit is by no means to be understood that he is to follow \nhim in all things ; because he knows, in the nature of \nthe thing itself, this is impossible. For instance, he is \n\n\n\n75 \n\nassured that Christ, as God, knows the hearts of all men, \nand searches the heart and tries the reins ; that he raised \nthe dead, opened the eyes of the blind, made the dumb \nto speak, and walked upon the sea as upon dry land, \n&c. All these, and many other things which Christ did, \nwhen on earth, he did not perform, for the christian\'s \nexample to follow ; but, from time to time, to manifest \nand shew forth his eternal power and Godhead, as at \nthe marriage of Cana of Galilee, when he turned the wa- \nter into wine. \n\nMoreover, it would be absurd and even blasphemous \nto suppose, that, in the progress and advancement in the \ndivine life, the christian is called upon to follow Christ \nin any of those great and glorious things which he both \ndid and suffered, as the glorious Mediator and Saviour \nof the world. For he made an atonement for the sins \nof the world, satisfied the justice of heaven, actually be- \ncame a curse to take away the curse from man ; and \nalso gave laws, statutes, and ordinances, to his church \nand people, by them to be observed unto the end of \ntime. In none of these things, therefore, is or can the \nchristian follow Christ. But in every thing that Christ \ndid as a mere man, who was most perfect in the facul- \nties of his mind, body, and soul; in all these he com- \nmands the christian in his holy progress to follow him, \nthat he may prove himself to be one of Christ\'s disciples. \nBut I shall be a little more particular here, as the sub- \nject respects the whole life of Christ as 7nan, and, as \nsuch, the pattern and example for the christian, accord- \ning to the grace given him, to copy after. Let him, \nfirst, contemplate the life of Christ in his constant filial \npiety towards God his heavenly Father, and his entire \ndevotedness of body, soul and spirit, to his service, \npraise, and glory, and to advance his cause and inter- \nest in the world. In all his devotions, and every secret, \n\n\n\n76 \n\nox public service his holy soul rendered to his Father, all \nthe powers and faculties of his whole man were engag- \ned, so that every religious act and duty performed by \nhim were complete and perfect. As there was no igno- \nrance, darkness, or gloominess hung over his pure mind, \nso there was no error in his judgment. His soul was so \nfree rom corruption or pollution, that his conscience \ncould never be warped, turned aside, or bribed to evil \nor sin. His willwas perfectly correct and in full unison \nwith the will of his Father ; and his affections so fixed \nupon heavenly objects and eternal things, as to be wholly \nfree from all disorder or confusion. He could there- \nfore challenge Satan, that, when he came, " he should \nfind nothing in him" whereof he might accuse him. In \na word, while he was upon earth, as man going about \ndoing good, his whole heart and soul were in heaven, \nand there, as God, worshipped by all the heavenly hosts \nin glory. The flame of divine love continually fired \nhis holy and devoted soul, and ascended up to the \nthrone of his Father with inextinguishable ardor, the \nmost sublime delight in God, as his chief good, and in \nthe most fervent desires after the advancement of his \nglory among men. This fair and transcendently excel- \nlent copy and lovely transcript the christian delights al- \nways to set before him, to contemplate his unrivalled \nexcellence, humbly and constantly to imitate, though \nhe falls infinitely short of the bright and charming ori- \nginal. Further, Christ, while on earth, did not spend \nhis precious and valuable time in childish amusements, \nworldly pursuits, airy clouds, empty shadows, and \nunmeaning trifles ; rather, the work which he came to \ndo, and the holy service of his God, was his constant \nbusiness, his dally employ, his highest recreation, as \nwell as his food. This was his gracious language \xe2\x80\x94 \n" My meat is to do the will of him that sent me, and t\xc2\xa7 \n\n\n\n77 \n\n\n\nfinish his work:\'\' (John 4. 34.) This was all he sought \nafter while here, his honor, his happiness, his greatest \npleasure and highest glory, to do the will of him that \nsent him, and to complete the work for which he came \ninto the world. Therefore, in his last trying and agoni- \nzing hour, he could appeal to his Father and say, " / \nhave glorified thee on earth, I have finished the work which \nthou gavest me to do" (John 17. 4.) In this important \nview, the christian, in all his heavenly course, desires \nto follow his divine Master. He wishes so to conduct \nand carry himself in all things here, as not to waste his \nshort life, or squander away his precious time in labori- \nous trifles, idle impertinencies, or endless gaities ; but \nto redeem his time, because the days, in which he lives, are \nevil. There is no charm in carnal and worldly pleasure \nto captivate his heart, or draw away his affections from \nbetter things. No : his designs are more noble, he has \nbetter work to do, a more divine employ, while he so- \njourns in this vale of tears ; namely, like his Lord, to \nstudy and do the will of his Father, and ie to work out \nhis own salvation with fear and trembling," lest by any \nmeans, through the world, temptation, sin, or Satan, he \nshould come short of it at the last. He finds it his high- \nest pleasure, his dignity, his honor, to serve and please \nhis God, and in every thing to honor him ; and he va- \nlues and esteems his favor, love, and smile, above rubies, \nor all the riches, wealth, or honor, this world hath to \noffer its votaries. Thus he desires now to live as Christ \nlived, and as it becometh a christian to live, that, at \nlast, he may be able to say, "for me to live is Christ, \nto die is gain." \n\nI shall call the christian\'s attention to another partis \ncular respecting his Lord and Saviour\'s inward piety \nand devotion, and that holy reverence he on all occasi- \n\n\n\n78 \n\nons manifested before God, for the honor of his public \nworship ; and in which the christian will diligently and \nconstantly obey and follow his Lord. He finds even- \nwhere in scripture, that always, upon the Sabbath-day, \nChrist constantly attended the public worship of God, \nand honored his holy temple with his presence. Thus \nSt. Luke informs him, that, < i when Christ camt to Na- \nzareth, where he had been brought up, As His custom \nwas, he went into the Synagogue on the Sabbath day" \nLet the christian here strictly mark and observe that \nChrist did not go into the Synagogue as by accident or \nchance^ merely to satisfy an idle curiosity, or to gaze \naround and see who was there ; but the Evangelist says, \nit was his constant custom and uniform practice to do so, \nevery Sabbath day to attend the public prayers, the \nreading and hearing of God\'s word, and to unite with \nthe whole assembled congregation in the public worship \nand service of the Lord Jehovah. How awfully and \npowerfully does this conduct of Christ, and of the de- \nvout christian, rebuke and sharply reprove many of our \nmodern, nominal, and fashionable christians. Too \nmany, among our first people, think it beneath their \ndignity to honor the house of God with their presence, \nas if they had no favor or mercy to ask from their God ; \nwhile others suppose they pay the Almighty a decent \ncompliment, if they condescend to appear upon a Sun- \nday morning in his holy Temple ; and actually do as \nmuch as is necessary for them to do, or all that God \nhath a right to require at their hands. Melancholy \nproof of the fall of man, the corruption of his nature, \nand the alienation of his heart from God ! While I am \nupon this digression from the immediate subject, I \nwould observe, that, if there were no other obligations \nlying upon men, as professed christians baptized into the \nfaith of Christ, to attend regularly, constantly, and con- \nscientiously, upon the stated and public worship of God, \n\n\n\n\' 79 \n\non the Lord\'s day, the gracious example and holy, con- \nstant practice, of our all-adorable and ever blessed Re- \ndeemer, ought for ever to engage, and in the most effec- \ntual manner oblige and compel every christian to a \nregular, holy, and constant attendance upon the house \nand holy ordinances of God. Because, as those who, \nby baptism, profess themselves to be the disciples of \nChrist, they are bound in this, as well as every other \nappointment of Christ, to obey his command; and I \nhumbly suppose there is no one appointment of Christ, \nthat the christian is more stritotly bound and solemnly \nobliged, by every sacred tie, to follow him in, than in the \nnature, obligation, place and manner of his worshipping \nthe Lord his God. No man can therefore plead, as an \nexcuse for his criminal neglect, either caprice or whim, \npride or folly, sloth or humour, indifference or the \nworld ; in as much as he not only acts contrary to the \nholy example of Christ, his professed Master ; butalso 7 \nin direct opposition to that positive command, which \nenjoins and obliges him to follow his example. How \ngreat then is the guilt, and alarming the condition of all \nthose, who neglect the public worship of God ? And \nwhat will they have to answer, when they shall be sum- \nmoned to appear before the judgment-seat of Jesus \nChrist? Reflect then, candid reader, if thou professes* \nthyself to be a christian, and as such a follower of \nChrist, it behoves thee very diligently to follow Christ \nin this particular , as well as in all other of his holy ap- \npointments, ordinances, and laws. \n\nTo return now to the more immediate view of the \nsubject in hand, I would call upon the christian, next to \nhis contemplation of Christ in every sacred view of his \ncharacter, as man, in regard to his piety towards God,. \nto consider Christ, as his pattern and example, in the \nwhole of his life and conduct among men, and as mar* \n\n\n\n80 \n\nwith man, I may almost say, from the cradle to the \ncross. I know of no view of the character of Christ \nmore strongly marked than this, or better calculated in \nits nature and design, to aid and assist the pious and \nhumble christian in all his growth in the divine life, and \nhis progress heaven-wards. \n\nI would, first of all, call upon the younger christian, \nwho is but just set out in the divine life, the youth that \nis but just glancing upon eternal things, in order to \nwarm his heart and stimulate his youthful progress in \nthe paths of piety and every amiable virtue, to contem- \nplate the life and conduct of Christ, when only twelve \nyears of age. His exemplary behaviour to his tender \nmother and reputed Father, at this early period, teaches \nyou, with most impressive power and energy, the most \nentire subjection and filial obedience to youx parents and \nsuperiors. It will readily be acknowledged by all, that \nat the very moment he was paying obedience to his \nreal mother, as man, he knew that God was his Father, \nbecause he said to his mother, " wist ye not that I must \nbe about my Fathers business ?" He also knew that, as \nGod, he was infinitely above his mother, and that she \nnever could have conceived and borne him by the miracu- \nlous overshadowing of the Holy Ghost, had he not made \nand supported her. Nevertheless, "though as God he \nwas her Father, yet, as man she was his mother ; there- \nfore, he honored both her and him to whom she was \nespoused." Nor did Christ only reverence, respect, and \nhonor his mother, while he was upon earth ; but he also \ntook the most tender care of and manifested the most \nspecial regard and affection to her, at the very hour \nwhen he hung upon the cross, when he said to the be- \nloved disciple, " behold thy mother." It is thus the \nLord Jesus Christ teaches the youngest christians, both \nby precept and his own bright example, hvw they ought \n\n\n\n81 \n\nto conduct, behave and carry themselves towards their \nsuperiors, and especially towards their earthly parents , \nto whom, under God, they owe their being ; upon all \noccasions, in all situations, and in every varied circum- \nstance in life. And, above all, they should remember, \nthat if their blessed Saviour did not forget or neglect his \nearthy mother, even in his last agony upon the cross ; \nhow criminal their conduct will be in the sight of God, \nif they slight, neglect, or despise their parents, in the \nday of their affliction, distress, poverty, old age, and \ndeath \xe2\x80\x94 and how, in this case, they will meet them in the \nday of judgment. While the young christian carefully \nbears in mind the holy and filial example of Christ to \nhis parents, as man, let him also solemnly reflect on the \nwords of the fifth commandment, " honor thy father \nand mother" and compare it with all the sacred injunc- \ntions and admonitions of the New \'Testament, Ci to obey \nhis or her parents" in all things. I am the more par- \nticular upon this branch of the young christian\'s duty, \ndrawn from the example and conduct of Christ, as man ; \nbecause I have too frequently beheld an awful remis- \nness, or total neglect of this most important christian \nduty, in young christians in every class of society, and \nin every character and rank in life. Only set Christ \nbefore you as yowr pattern, and you will see that you \nhonor God and religion, w T hen you highly honor your \nparents. \n\nOf all the graces, that adorn the christian character, \nthere is no one more generally and constantly inculcated \nand pressed home upon the christian, than the lovely and \ncharming grace of humility. Christ seems to place it \namong the cardinal graces. In order to check that ris- \ning spirit of pride and ambition, which, at the earliest \nperiod, he discovered amongst his chosen disciples, who \n\nwere to be the living xvitnesses of his life and doctrine, \nL \n\n\n\n82 \n\nhis passion, death and resurrection ; contending which of \nthem should be the greatest, he set a little child before \nthem, and said, Ci except ye be converted" from your proud \nand ambitious views of worldly honor, " and become as lit- \ntle children, ye shall in nowise enter into the kingdom of \nheaven." This divine precept he likewise enforced by his \nown illustrious example of meekness and humility. \nei Take my yoke upon you, and lea r?i of me; for lam, \nmeek and lowly in heart : and ye shall find rest unto your \nsouls." Such was the humility of Christ, that though \nhis whole life was one continued act of bounty, benefi- \ncence, goodness, and love, going about only to do good \nto the bodies and souls of men ; he was attentive, gra- \ncious, and kind to the lowest of the poor, and even, by \nan unparalleled humility, confounded and often silenced \nthe opposition and implacable malice of his most bitter \nenemies. There were none, who ever came to him with \na gracious purpose and for a good end, but, by convers- \ning with him, hearing his wisdom, and beholding his \nhumility, went away improved, and better for his in- \nstructions. " lie gave sight, indeed, to the blind, caused \nthe layne to walk, cleansed the lepers, made the deaf to \nhear, raised up the dead \xe2\x80\x94 and preached the gospel to the \npoor ;" but all this without pride or the smallest ap- \npearance of ostentation. And, what is most extraordi- \nnary in his life and character, no one, it appears, ever \ncame to ask a favor or solicit an act of kindness from \nhim, but it was graciously, yet with the dignity becom- \ning his holy character, kindly bestowed ; while he shewed \nno malice, or, upon any occasion, bore any grudge to \nhis most bitter and violent enemies ; but expressed as \nmuch tenderness, pity, and love, as if they had been \nhis dearest and most intimate friends \xe2\x80\x94 thus, at all times, \novercoming evil with good, and manifesting to all that \nhe was week and lowly in heart. But the holy Apostle \nSt. Paul seems to consider the stupendous display of \n\n\n\n83 \n\nhis love, in becoming incarnate, and taking our nature \nupon himself, in order that he might save sinners, as the \nhighest act and most extraordinary proof of his humi- \nlity. When he would press upon the minds of the Phi- \nlippian converts that amiable grace, that " in lowliness \nof mind they would esteem each other better than them- \nselves, and let the same mind be in them which was also in \nChrist Jesus :" he specially directs their views to this \nmost illustrious instance of unexampled humility in \nChrist, " who, being in the form of God, thought it not \nrobbery to be equal with God: But made himself of no \nreputation, and took upon him the form of a servant , \nand was made in the likeness of man ; and, being found in \nfashion as a man, he humbled himself, and became \nobedient unto death, even the death of the cross " (Phil. 2. \n6, 7.) It was after this manner the Apostle served the \nLord himself, with all humility of mind. And in the same \nstyle and language both St. James and St. Peter exhort \nall the followers of Christ, saying, " be clothed with \nhumility ; for God resist eth the proud, but giveth grace \nunto the humble" (1 Peter 5. 5.) \n\nBehold, christian, then the blessed advice given, and \nthe glorious example of Christ set before you, as the \nmost shining and exemplary pattern of humility ! Let \nit be your fervent desire and earnest endeavor, by the \nLor.d\'s help, each day to imitate and copy after the fair \noriginal; that in your place and station, both in the world \nand in the church, you may become a bright example \nof humility and meekness, for the imitation of all around \nyou. Oh! how blessed, how divinely happy, christian, \nwill you be, if the grace of God teaches you sincerely \nand constantly to follow your blessed Lord and Saviour \nin his gracious example of humility ! How greatly will \nyou honor God, and recommend religion and the cause \nof Christ, by following bim in this particular ! And, \n\n\n\n84 \n\nwhile you honor Christ and promote his interest, by \nsuch a modest, unassuming, and humble deportment, in \nthe world, you will find it well with your own heart, en- \njoy peace and sweet tranquillity in your own bosom, and \nobtain the smile and approbation both of God and men. \n\nBut, on the other hand, a professing christian of an \nopposite character, for ever stimulated and goaded on \nby a spirit of pride and restless ambition, can neither \nenjoy peace in his own mind, nor, if he has any influ- \nence, suffer his brethren or the church to enjoy it where \nhe is. So far from it, an all-aspiring and ambitious chris- \ntian, who always forgets, " that before honor is humi- \nlity ," may be considered, too frequently, in the charac- \nter of a common disturber of the peace and unity of the \nchurch of Christ. As his want of humility forbids him \nthe enjoyment of an inward peace, for the same reason, \nif he can prevent it by any means in his power, he will \nnot suffer the balmy blessing to be enjoyed by others. \nAbove all things therefore, christian, study " to walk \nhumbly with thy God" and be kind and loving, affection- \nate and obliging, to all the followers of the meek and lowly \nJesus : that the whole world may see thou hast put on \nhumility as a garment, and art taught of God to honor \nand respect the holy image and interest of Christ, \nwherever it is to be found among men. Thus shall the \nlight of thy holy life shine in the world, for the glory, \nhonor, and praise of thy Lord. \n\nNext to the cardinal grace of meekness and humility, \nas every where inculcated upon the christian in the gos- \npel of our Lord, and enforced by his own bright and \nshining example, is his readiness to forgive injuries. \nChrist testifies, " it must be that offences come." And \nsuch, generally speaking, is the irritable spirit of the \nbest of men, that offence is often taken upon the slight- \n\n\n\n85 \n\nest occasion, where it was never intended to be given \nWhen, therefore, Peter came to his Master and said, \nu Lord, how often shall my brother sin against me, and \nI forgive him ? \'till seven times ; Jesus saith unto him, I \nsay not unto thee, until seven times : but until seventy \ntimes seven." (Matt. 18. 21, 22.) The same truth our \nLord enforces by St. Luke, saying, " If thy brother \ntrespass against thee, rebuke him ; and, if he repent, for- \ngive him. And if he trespass against thee seven times \nin a day, and seven times in a day turn again to thee, \nsaying, I repent ; thou shalt forgive him." (Luke 17. \n3,4.) Nay, our Lord, in order to impress this truth \nwith greater weight upon the christian\'s mind, goes \nstill further, in that inimitably beautiful form of prayer \nwhich he gave to his disciples. His language is so \nstrong and forcible, that he seems, as it were, to make it \nthe ground of hope, and reason of his own forgiveness. \n" Forgive us our debts , as we for give our debtors" " For, \nif ye forgive men their trespasses, your heavenly Father \nwill also forgive you. But, if ye forgive not men \ntheir trespasses, neither will your Father forgive your \ntrespasses" (Matt. 6. 12, 14, 15.) The adorable Sa^ \nviour of the world not only thus powerfully inculcated \nthe doctrine of forgiveness upon every christian\'s under- \nstanding and heart ; but, in the most irresistible man- \nner, enforced it by his own blessed and gracious example. \nThere appears not to have been a single instance or \noccasion in his whole life, in which he did not shew \na divine readiness to forgive. Though, while only do- \ning good, he was exposed to continual insults and per- \npetual injuries, his tender, affectionate heart was always \nthe same. Revenge never rose in his mind, or inflamed \nhis looks or bosom ; but always meek, always mild, the \nlaw of kindness, love, pity, nndforgiveness, dwelt upon \nhis lips and tongue. In this part of the character and \nconduct of Christ, what a greatness of soul did he dis- \n\n\n\n86 \n\ncover to men, while he manifested the most fervent piety \nto his heavenly Father ! Always above envy and rising \nsuperior to pride, he was a stranger to the base and igno- \nble spirit of resentment. Such was the kindness of his \nheart and the philanthropy of his holy soul, that, instead \nof resenting injuries and avenging himself, he shewed \nthe tenderest pity, compassion, and love, to his greatest \nenemies ; yea more, he prayed for his murderers and \ncrucifiers to his Father, and said, " Father \', forgive \nthem, for they knoxt) not what they do" \n\nThis, christian, is the noble example thy Lord and \nSaviour hath set before thee, as the daily and constant \npattern of thy conduct in the forgiveness of injuries. \nSay, christian, is it not worthy thy imitation ? In this \nparticular then, under all the oppositions, insults, and \nwrongs, you are called to endure, for the Lord\'s sake \nand that of his bleeding cause, in the world ; set the \nexample of Christ ever before you. Let the same mind \nbe in you which was in Christ Jesus, " who hath left \nyou an example , that ye should follow his steps \xe2\x80\x94 who did \nno sin, neither was guile found i n his mouth : who, when \nhe was reviled, reviled not again ; when he suffered, he \nthreatened not ; but committed himself (his cause) to \nhim thatjudgeth righteously." (1 Peter 2. 21, 22. 23.) \n\nHow different is this spirit of Christ and of the real \nand sincere christian compared, with the spirit that is in \nthe world ! What resentment, what pride, what readi- \nness to revenge the smallest injury, and often when unin- \ntended, do the men of the world shew, even upon the \nslighest occasions ! For the most trivial offence, ma- \nnifesting the most implacable malice and resentment, if \nnot bitter hatred. With such characters, they carry \ntheir opposition even to a proverb, and in the face of \ntheir Maker dare to say, " though I forgive, I shall \n\n\n\n87 \n\nnever forget" How far this spirit, temper, and dispo- \nsition, are from the precepts of the gospel, and the exam- \nple of Christ, I leave the believer in Christ to judge. \nBut, in direct contrast to this unchristian and malignant \ndisposition of soul, the sincere christian desires to copy \nafter, and imitate the meek and quiet spirit of his Lord \nand Master. He would rather receive an injury than do \none to another, and forgive, not only until seven times, \nbut until seventy times seven, rather than revenge him- \nself upon his most inveterate foes. He is a man of \npeaGe, and studies, as far as lieth in him, to live peacea- \nbly with all men. The grace of his Lord makes him \nwilling to receive the most unmerited and unprovoked \ninjuries from many persons, and many quarters ; but he \nis anxiously careful to give offence or do an injury to \nnone. I may safely venture to say, it is his glory, as a \nchristian, to pass over a transgression, and cheerfully to \nforgive, as he hopes to be forgiven of his Lord. \n\nIn this branch of the christian\'s character I shall \nmention but one particular more. This stands closely \nconnected with the preceding view of his life and con- \nduct: I mean his complete subjection and entire submis- \nsion to the civil authority. He is fully aware and deeply \nsensible, from the word of his God, " that the powers, \nthat be, are ordained of God ;" and that, as the fountain \nof all power, " there is no power but of God." He sin- \ncerely believes, upon the authority both of the Old and \nNew Testament, that all civil government is the appoint- \nment and ordination of God. On this scripture prin- \nciple he is fully sensible, " that whosoever resisteth the \npower, resisteth the ordinance of God." With marked \nattention, therefore, he reads and weighs the interroga- \ntion of St. Paul, " wilt thou not be afraid of the power ?" \nFor " whosoever resisteth the power, not only resisteth \nthe ordinance of God; but they, that resist, shall receive \n\n\n\n88 \n\nto themselves damnation. " (Rom. 13. 1, 2, 3, 4, 5.) \n" For he is the minister of God to thee for good. But, \nif thou do that which is evil, be afraid; for he beareth \nnot the sword in vain : for he is the minister of God, \na revenger to execute wrath upon him that doeth evil. \nWherefore ye must needs be subject, not only for wrath % \nbut also for conscience sake*\' \n\nThe holy testimony of the Apostle rests upon \\hz autho- \nrity of Christ his Master, and upon his life and conduct, \nas his sole pattern and example, who would not resist, \nbut submitted himself to the civil power and autho- \nrity, which he himself had intrusted to men in this world. \nWhen the christian considers Christ as God, he knows \nthat he possesses all power both in heaven and on earth, \nthat he is the sole proprietor and Lord of all worlds ; \nbut,having committed all civil authority and power into \nthe hands of the civil magistrates, as he was really man, \nin the world, on all occasions, he was submissive and \nobedient to their authority. The christian cannot but \nadmire that most remarkable instance of Christ\'s quiet \nsubmission to the civil power, in that, rather than give \noffence, he wrought a miracle in order to pay the tax re- \nquired of himself and his\'disciple. (Matt. 17.27.) On \nthis extraordinary occasion, the incarnate Saviour of the \nworld at once manifested his omniscience, and displayed \nhis eternal \'power and Godhead. Another striking in- \nstance, in the conduct of Christ and his delicacy and \nfaithfulness in never interfering with the civil power, \nappears in his answer to the two brothers, who wanted \nhim to determine a controversy between them. " Man" \nsaith Christ, " who made me a judge or a divider over \nyou" (Luke 12. 14.) As if he had said, man, I have \nreceived no authority from the civil magistrate to inter- \nfere with or determine such controversies or matters of \ndifference between brethren as these. I shall only \n\n\n\n89 \n\nproduce a single instance more, which will ever have \ngreat weight with the true christian, on the head of \nsubmission and obedience to the civil authority, as re- \nmarkably exemplified in the conduct of Christ. I allude \nto that awful hour when the powers of darkness were \nlet loose upon him, and the officers were sent to appre- \nhend and take him. All power in heaven and earth was \nhis, and he could, in the twinkling of an eye, either have \nfrowned his enemies into hell, or have commanded more \nthan twelve legions of angels to have defended his per- \nson and fought for him, if it had been his sovereign will \nand pleasure ; but he chose neither to employ them in \nhis service, nor even suffer his own disciples to make \nany resistance. (Matt. 26. 52, 53.) As it was for this \nend he came into the world, that all things might be \naccomplished which were written concerning him, he \ncheerfully gave himself up into the hands of the civil \npower. He would not resist, though he was the supreme \nLord and governor of the world. \n\nMoreover, Christ hath not only given the christian the \nknowledge of his duty, how he ought to honor and sub- \nmit to the authority of the civil magistrate, by his \nblessed example of perfect submission : but he hath \nalso enjoined it by his gracious precept. When some of \nhis enemies came to him with a view to entangle him in \nhis talk, and asked him captiously whether ife was right \nto pay tribute unto Caesar or not ; shewing them a piece \nof the tribute money, he wisely asked them whose image \nand superscription it bore ? They answered, Caesaf\'s\'. \nThen said the Saviour, u render unto Ctesar the things \nthat are Cessans, and unto God the things that are \nGod\'s." Thus, christian, thy Lord, both by precept \nand his own constant example, hath taught all his true \ndisciples submission and subjection to the civil magis- \ntrate, or the powers that be, as ordained of God, for the \nM \n\n\n\n90 \n\nwisest and best purposes of good order and civil govern- \nment in the world, as well as for the general good of \nsociety and the peace and comfort of his church among \nmen. The truth is, the true christian is the son of the \nGod of peace and order, and the disciple of Christ, who \nis by way of eminence styled " the Prince of peace" \nHence, he ever desires to conduct himself, like his di- \nvine Master, as the child of peace ; obeying every ordi- \nnance of man for the Lor\xc2\xa3s sake. This part of the \nchristian character stands in pointed contrast with the \nturbulent man, the man of disorder, and the friend of \nanarchy and confusion ; who cannot brook any restraint \nupon his unbridled appetites and passions, and loves no \ngovernment that forbids him the lawless use of unre- \nstrained ambition and power. I will venture here to \nsay, that there is no truly pious and devout christian, \nwho is not a steady friend and warm abettor of every \nwell organized and judicious civil government, founded \nupon scripture and christian principles, to be found in any \npart of the christian world. And that for the best of all \nreasons, that he knows his God is the God of order and \nnot of confusion, and the author of all good govern- \nment, for the peace and harmony of all civilized society. \n\nI shall now proceed, under the general view of the \nchristian character, as it respects the duties of the second \ntable, to consider him in those various relations and \ncapacities in which he stands, as an husband, parent, \nmaster, and the head of a family \xe2\x80\x94 as he stands in the \nworld, as a member of civil society \xe2\x80\x94 and finally, as to \nhis relation to and situation in the church of God. In \neach of these endearing relations and close connections, \nhe carefully endeavors and earnestly strives, by the grace \nof God, to shew to the whole world, that he is a sincere \nand genuine follower of Christ. If he has been called \nby grace, at an early period of his life, to the saving \n\n\n\n91 \n\nknowledge of Christ, that grace has taught him, in the \nchoice of his marriage connection, to pay strict atten- \ntion to the injunction of the Apostle, " to marry only \nin the Lord." And that, because he is fully assured, \neven in common things, two can never walk together \nexcept they are agreed ; how much less in the ways of \npiety and religion ! Opposite principles and opposite \nviews in the things of God and religion but too plainly \nevince to his heart the important necessity of a unity \nin sentiment and opinion, in order to a perfect harmony \nin affection and in conduct. It cannot be disguised, \nthat, for want of paying proper attention to this scripture- \nmaxim, too many pious and well-meaning christians \nhave formed hasty connections, which have proved the \nbane of each others peace and happiness through life, \nand totally destroyed all the future harmony, peace, \nand comfort of their respective families. While I am \nspeaking upon this head, I would affectionately advise \nthe young christian to use much prayer to God to direct \nhis choice in so serious an undertaking, at the same time \nthat he uses every precaution and foresight that human \nprudence and wisdom suggest to his view. Connec- \ntions, thus formed in the holy fear of God, where each \nheart is in unison with the grand concerns of eternity, \nare in my humble opinion the only few happy unions, \nwhich promise and secure all the happiness that this \nworld is capable of affording, in the marriage state* \nWhere there is an union of sentiment and opi- \nnion, as well as of heart and affection, in the most \nimportant concerns of religion, it is but natural to ex- \npect, in such a family, that prudence and discretion \nguide the reins of both parties, while love and affection \ncommand the whole. The christian, in the married \nstate, considers himself as the head of a family, standing \nin many and various important relations as an husband, \nparent, and master ; in each of which, according to \n\n\n\n92 \n\nthe grace given him and the best of his ability, he de- \nsires in all things to obey the injunctions and follow \nthe directions and precepts laid down in the holy scrip- \ntures, as the rule of his conduct. \n\nBy these rules, as the head, he governs his whole \nfamily, in all its branches, with affectionate care, pru- \ndence, and faithfulness, as in the iear of God. The im- \nportance of these duties, at times, lies with great weight \nupon his mind, from a conscious fear either of neglect \nor inability , on his part, to fulfil them all. He feels his \nfamily as a great trust committed to him of God, and \nfor which he is one day to give a very solemn account \nunto him. This serious consideration, as its appointed \nguardian and governor, teaches him, as a christian, to \nlook much to God in secret prayer for " that wisdom \nwhich is from above," that he may know how wisely to \ngo out and come in before his family ; maintaining all \nthat decorum, order, and regularity, which becomes \nhim as the servant of God and the true follower of \nChrist. But, besides the more general order and good \ngovernment of his family, he has a most special regard, \nand pays the most diligent attention to the forming the \nminds, habits, and manners, of the dear children the \nLord may have given him ; that, in all things, he may \ntrain them up " in the nurture and admonition of the \nLord" For this important purpose he gives diligent \nheed to the solemn words of his God ; that the same \nwords, which the Lord commands " should be in his \nown hearty he should teach them diligently unto his \nchildren, and should talk of them when he sits in his house, \nwhen he xvalks by the way, and when he lies down, and \nwhen he rises up" (Deut. 6.6,7.) As a man that loves \nand fears God himself, he is at the same time far from \nbeing satisfied, or concluding he has done all his duty \ntowards them, when he has instructed them in the theory \n\n\n\n93 \n\nof divine truth, or taught them a well digested and ju- \ndicious christian catechism. No : he feels it his sacred \nand constant duty, according to the best of his ability, \nto open, explain, elucidate, and press home the force of \ntruth upon their tender and youthful minds. He wishes \nthem to feel the power, and experience the sweetness of \nthe word of God like David, as well as understand its \ngeneral nature, that they may thereby become both \npractical and wise christians. His every private instruc- \ntion and admonition is attended with much secret and \nfervent prayer to God, and frequently with many tears, \nthat he would be pleased to crown his humble attempts, \nfor their souls\' eternal good, with his grace and blessing* \nHe desires, and seeks indeed, by every lawful and ho- \nnorable means, for their best happiness and comfort, even \nin this world ; but the thing, which, above all others, \nlies nearest to his heart, is the real and sound conver- \nsion of their hearts to God ; because he is fully assured \nfrom the authority of God\'s word, however amiable or \naccomplished they may be in all other respects, without \nconversion they can never be true christians in the Lord\'s \nsight, consequently not heirs of heaven and glory. \n\nIt is with this gracious view, in obedience to the di- \nvine authority, that, as the head and parent of a family, \nhe forms the noble and heroic resolution of the pious \nJoshua of old, as for him and all his house y both chil- \ndren and servants, " they will serve the Lord" Hence, \nbesides the daily perusal and study of God\'s word in \nthe family, the constant breath of prayer and praise \nascend, like incense, richly perfumed with the precious \nmerits of Jesus, before the throne of God. These daily \nofferings, or morning and evening sacrifices, offered up \nby faith, only in the name of Ch?*ist, he humbly hopes will \nobtain a gracious audience in heaven, and bring down \nshowers of spiritual blessings from above upon himself \n\n\n\n94 \n\nand upon every branch of his whole family. For the \nconscientious and faithful discharge of this holy duty \nhe exerts all his authority, both as a. parent and master, \nif it becomes necessary, to oblige his whole house to \nthe due and regular performance of it. He dares not, \nlike good old Eli and too many modern professors, \nleave his children at liberty or unrestrained, in this par- \nticular;, lest, by such a criminal and culpable neglect \non his part, he should bring down the heavy judgment \nand curse of the Almighty both upon himself and fa- \nmily, as that aged Priest did : for his God hath de- \nclared unto him, that " he will pour out his fury upon \nthe heathen, and upon the families that call not on his \n\n\n\nFor the same end and purpose he constantly incul- \ncates upon his children\'s mind the command of God, \nand their indispensible duty, to honor his holy Temple \nby a regular and constant attendance upon all the pub- \nlic means of grace and ordinances of God ; and, on all \noccasions, especially to give the most serious and de- \nvout attention to the preaching of the faithful gospel of \nChrist : knowing, from his own experience, that not \nonly faith cometh by hearing, and hearing by the word of \nGod ; but that the gospel of Christ is the power of God \nunto the salvation of every one that believeth. While, \nas the head of his family, he strictly urges a conscien- \ntious regard to these important duties upon his dear \nchildren, he is no less studiously careful to enforce \nthem, with greater weight and authority, by his own \nsteady and bright example. It is, if I may so speak, his \nholy ambition, rather that his children should be shining \nchristians, and great and honorable in the sight of the \nLord, than that they should be admired and caressed by \nall the first votaries of this world. As a christian, he \nwould wish to obtain the same honorable and justly de~ \n\n\n\n95 \n\nserved testimony of divine approbation, which the Lord \ngave to the father of the faithful , when he said, "for I \nknow him, that he will command his children and his house- \nhold after him, and they shall keep the way of the Lord, \nto do justice and judgment, that the Lord may bring upon \nhim and his that, which he hath spoken of him ." (Gen. \n18. 19.) He can, in this view, say with sincerity, that \nhis children are the children of many prayers and tears. \nAnd, if the Lord his God is graciously pleased to second \nhis humble endeavors, and crown them with his grace \nand blessing, he is encouraged to look forward, with \nglowing ardor and an holy rapture, to that illustrious \nday of final triumph, when he shall, with an humble \nboldness, venture without presumption, to say, Lord, \nhere am I, and these dear children thou hast given me. \n\nBut there is also a most important and reciprocal duty, \narising from infinite and continual obligations, owing \nfrom christian children to their tender, affectionate, and \nbeloved christian parents, whose constant study is their \nhappiness. \n\nThe most dutiful and affectionate children are in- \ncapable of forming any just idea of their beloved pa- \nrents\' anxious solicitude and incessant care for their \ngood, through the three important stages of their life ; \nthat of \'infancy, youth, and manhood. From the earliest \nperiod of their life, as soon, I may say, almost -as they \nbegin to breathe, they claim the constant attention and \ncare of their parents. The numerous ills, accidents, \nand dangers, to which their infantile years are exposed, \nfill the minds of their dear parents often with no small \ndegree of anxiety and distress. Besides all their little \ncares for their comfort and happiness, the highly im- \nportant and necessary duty of forming their tender and \ndocile minds from their earlv years drisht*\\o instil into \n\n\n\n96 \n\ntbem, in the first stage of life, all the pure principles of \nreligion, morality, and virtue, \xe2\x80\x94 to train them up in all \nthe habits of early piety, and give them proper notions \nand ideas of propriety, decorum, and a suitable and proper \nconduct, in all their various changes and situations, de- \nmands their unabating attention and diligence. They \nwell know that, as it is infinitely more easy to bend the \ntender twig than the sturdy oak, so, in like manner, it \nis more easy and pleasant to bend and turn the tender \nminds of children to religion and virtue ; and that, ge- \nnerally speaking, agreeable to the maxim of the wise \nSolomon, those habits of piety and religion, planted in \nthem in the first period of their lives, and those true \nprinciples and maxims of Christianity then imbibed, sel- \ndom forsake them in after life. Though, in some in- \nstances, they may seem to lie dormant for a time, like \nthe seed buried under the clods ; for the encouragement \nof pious parents, blessed be God, we generally behold \nthose seeds of early instruction and piety, sown by \ntheir parents, spring up, at some after period of their \nlives, for their own great comfort and happiness, and \nthe glory and honor of God. \n\nChildren, thus instructed in infancy in the most pure \nprinciples of Christianity and religion, when they arrive \nat the age of youth, are, by this means, preserved from \na thousand temptations and snares, to which they would \notherwise be exposed. It is that noble stamina of virtue, \nwhich is excellently calculated, in its nature, to pre- \nserve them from the defilements of sin, youthful lusts, \nand the surrounding contagion of vice, and every spe- \ncies of immorality. And, wherever we find in youth all \nthe amiable and pleasing virtues, which have sprung \nfrom the first seeds of piety, instilled by their parents \nin childhood, we happily see them, in numerous instan- \nces, grow up to maturity in the man. These form the \n\n\n\n97 \n\nmost estimable part of this character, and make him \nhighly respectable among men. Hence, and upon this \ndivine principle, christian children see the infinite \nground of obligation they lie under to love and honor, \nobey and reverence, succour and sustain, their beloved \nparents ; especially, when they are grown old and in- \nfirm, and want all the returns of their filial duty and \nregard. \n\nThe holy Apostle, therefore, presses home this \nbounden duty and reasonable service, upon christian \nchildren, with great force and energy, in his epistles \nto the Ephesians and Colossians. To give greater weight \nto his apostolic advice, he urges the duty by sundry so- \nlemn motives. The general duty recommended is, \nobedience. This word comprehends, as it were, the \nwhole duty and universal obligation children owe to \ntheir parents. " Children," says he, " obey your pa- \nrents." Here is also the measure, extent , and universa- \nlity of the duty " in all things :" (Colos. 3. 20.) Also \nthe motives and arguments, by which the duty is enforc- \ned. First, " that it is right" as a duty enjoined and \ncommanded by their Maker : u honor thy father and mo- \nther ; which is the first commandment with promise" \n(Ep. 6. 1.2.) Secondly, that it meets with the appro- \nbation and good pleasure of God himself: "for this is \nwell pleasing unto the Lord." (Colos. 3. 20.) Thirdly, \nit is the only and best way to enjoy comfort, peace, \nhappiness, and prosperity, while on earth ; as well as to \nobtain the promise of their days being prolonged : \n" that it may be well with thee, and thou may est live long \non the earth:\'\' Ep. 6. 3.) \n\nBehold then, christian children, as in a perfect mirror, \nyour holy and constant line of duty and universal obe- \ndience to your parents ; to whom, under God, vou owe \n\nN \n\n\n\n98 \n\nyour all, even your very existence! Can yoti make \nthem any adequate return for all their love, their toil, \nanxiety, and faithful constant care ? I answer, No. \nAll your best returns of filial duty, gratitude, and love, \nfall vastly short of what you owe them for their tender \ncare of you, when you could not take care of yourself; \nas well as for all their care, kindness, and provision \nmade for you, through all the stages of your present \nlife. \n\nWhat then shall we think of those christian children, \nso called, who shew no reverence, love, or affection to \ntheir parents, and pay them neither respect or obedi- \nence ? Nay, rather, what shall we think of those chil- \ndren, who treat their parents with the greatest disrespect \nand neglect, if not contempt ; and by their undutiful, \nand cruel, or wicked conduct, bring down their grey \nhairs with anguish and sorrow to the grave ? Sorry I \nam to add, that if we are to form a judgment of some \nchildren from their general behaviour to their most \nindulgent and best of parents, we must conclude, that \nthey are trying, by every way in their power, to bring \nthem to their end, from the sordid, ungenerous, and ig- \nnoble motive of possessing what they have. Such chil- \ndren I consider as acting towards their parents more \nlike monsters or savages than like men and christians, \nand as falling infinitely below the virtue of a heathen. \n\nTo a serious, reflecting, and well informed mind \nthere certainly is nothing so warmly recommends the \nyouth of either sex as a modest, diffident, and unassum- \ning behaviour, especially in the presence of their pa- \nrents, the aged, or their superiors. Such a conduct \nendears them to all that have the happiness of their \nacquaintance, and makes them to be universally esteem- \ned and admired : while, on the other hand, a forwards \n\n\n\n99 \n\n4 \n\nloquacious, self-sufficient, and impertinent youth, who \nassumes the first place and consequence in all compa- \nnies, and only loves to hear his own impertinence, \nalways gives universal disgust. Permit me, therefore, \nto advise the young christian, whose mind has been well \nformed, and whose principles are pure and uncontami- \nnated, to detest the principles and avoid the society \nand company of such young persons, as they would the \nplague or pestilence, or fly from the face of a serpent. \nModesty is one of the highest recommendations of real \nand sterling piety ; and humility of deportment in youth \nis sure to secure them the most unqualified approbation \nand universal love and esteem of every age, every \nrank, and every character among men. Let it then be \nthe noble ambition of the young christian, whose mind \nhas been formed upon strictly religious and evangeli- \ncal principles, to cultivate, on all occasions and in all \ncompanies, a meek, modest, delicate mode of conduct \nand behaviour ; never assuming the air of conceit or \nself-importance, but feeling it a privilege to sit and hear \nthe aged and more experienced converse, that they may \nthereby learn wisdom, and increase in knowledge and \nprudence, by the weight and solidity of their observa- \ntions. In this line of conduct, both parents and chil- \ndren will increase in happiness and comfort, as far as \nthis world can promise it, as they both increase in days \nand years. I would have young christians very seriously \nconsider, that, if their pious parents saw and felt it their \nduty in their early infancy to devote and dedicate them \nto the Lord, and afterwards " to train them up in his \nnurture and admonition,\'\'\'\' it noxv becomes their sacred \nduty and solemn obligation, as they are come into life, \nto devote and dedicate themselves, in their own person \nand by their own free and voluntary consent and act, unto \nthe Lord, and his honor, service and glory. Thisisbut \nacting agreeable to and consistent with their baptismal \n\n\n\n100 \n\nvow, and the promise made for them, and in their \nnames, b}^ their sponsors, at the sacred font. Nor is \nthis all ; for, if they desire to become christians in deed, \nas well as in name, it is their incumbent duty and privi- \nlege to go to the Lord\'s table, and seal themselves to be \nhis for ever in his own most precious blood. Nor is it \nenough, or fulfilling all the duty required of them, to do \nthis once ; but they are commanded by Christ to do it \nconstantly and regularly, as long as they are in the \nchurch militant " Do this" says he, " in remembrance \nof me" This conduct will be one of the best proofs of \nyour love to Christ, as well as a noble test oiyour sworn \nallegiance to him. Thus gloriousl} 7 enlisted under the \nbanner of his cross, you will feel it your honor to main- \ntain and defend his cause against all opposition from \nevery quarter and every character, until your work is \ndone on earth, and your blessed Lord crowns you with \nthe full reward of a blessed and glorious immortality. \n\nNor is the serious christian inattentive to or unmind- \nful of that regard he is taught j in his Bible, to shew to \nthe best interest, and present comfort, as well as ever- \nlasting happiness of his servants or domestics. On all \noccasions he desires " to give unto his servants that \nwhich isjust and equal ; knowing that he also has a Mas- \nter in heaven," and " neither is there respect of persons \nwith him" Such are the feelings of the pious master\'s \nheart, that he ever wishes his servants to obey his lawful \ncommands, and serve him with the affection of a child, \nrather than with constraint and the fear of punishment. \nThe authority, which God has given him, he desires al- \nways to exercise with prudence and moderation, and, as \nfar as possible, with affection and regard. As a chris- \ntian, he bears much with the most obstinate, undutiful, \nand refractory \xe2\x80\x94 so abhorrent are the tender feelings of \nhis heart to punishment, that even in cases of the most \n\n\n\n101 \n\npainful nature, which demand and call for just and ex- \nemplary correction, punishment is his strange work. As \nhe wishes to be served from motives of love in every \ncase, correction is his last and dreaded alternative. He; \nnevertheless, knows, both from the laws of God and \nman, he has a right to expect the faithful, constant, and \nwilling obedience of all his servants or dependants, and \nthat they are bound by every tie and obligation to dis- \ncharge their duty and cheerfully execute all his orders \nand commands, on pain of the displeasure of God, as well \nas that of their earthly masters i nor can those servants, \nof any class or colour, have the smallest pretence to the \nname, title, or character of a christian, whether baptized \nor unbaptized, who either neglect, despise, or deny, such \nobligation due to their masters, or refuse to obey them \nfaithfully in all things. \n\nBut the christian looks further than to the mere out- \nward situation of his domestics. He is conscious that \nthey are rational and immortal creatures ; that they, \nlike himself, are compound beings, possessed of a body \nsoon to return to its primaval dust, and of a precious im- \nmaterial part, called the soul, destined to exist, either in \nhappiness or misery, through eternal ages. Therefore, \nhe desires to have him instructed in the right know- \nledge of God. Hence the christian master finds he owes \na duty to his servants\' soul as well as body ; because he \nis fully assured, if he feeds and takes care of his body \nonly, he does no more for his servant than he does for \nhis beast, and perhaps shews more tenderness and love \nto the beast than the man. He loves his Saviour with \nso devout an ardor, that he desires to take as many \nas possible along with him to heaven ; more espe- \ncially those of his own household. For this end he is \nhappy to have them instructed, as far as lies in his power, \nand delights to encourage the smallest appearance of \n\n\n\n102 \n\n\xe2\x99\xa6rood in them, and cherish the weakest beginnings of \ngrace in their hearts. He makes a point of summoning \nthem all regularly to attend the religious exercises of \nhis family, morning and ev T ening, unless unavoidably \nengaged otherwise, so as to render their attendance im- \npossible. He feels it his duty also to command their \nattendance upon the public worship of God in his holy \nTemple ; hoping, by this means they may become fullv \ninstructed in the knowledge of their duty, both to God \nand man. And, when he sees his servants sensible of \nsuch privileges, and that they manifest a desire faith- \nfully to improve them for their soul\'s advantage, his \nattachment is more like that of a friend than a master. \nHe knows, it is the Lord alone that maketh men to be of \none mind in an house ; if, therefore, his servants are of \none mind with him in the grand business of eternity, it \nis matter of great thankfulness to his heart before the \nLord. Every service he receives from his domestics, as \nchristian servants, he receives with increased satisfac- \ntion ; and the pleasing thought of meeting any of them \nin heaven, to serve God day and night without ceasing, \nendears them to his heart like his children. \n\nBut, before I dismiss this branch of the true christian\'s \ncharacter, I must, by no means, pass over, or only \nslightly touch, the nature and solemn obligationoi duty, \nwhich all those who profess and cali themselves christian \nservants owe to their masters and superiors. The scrip- \ntures of the New Testament are abundantly full, clear, \nand explicit upon this head: so that wo professing or \nchristian servant can possibly plead ignorance in this \nparticular. The line and rules of duty are laid down \nwith such simplicity and plainness, that it is impossible \nto mistake the meaning of the sacred writers. That \nchristian servant, therefore, who attempts to plead igno- \nrance, as a reason for either the neglect of that duty he \n\n\n\n10 \n\n\n\nQ \n\n\n\nor she are bound constantly to give to their masters \nafter the flesh, or for their unfaithful discharge of it, \nwill certainly be found without excuse at the last. The \nobligation, indeed, in many respects, becomes so reci- \nprocal to both, that, while the master is directed to give \nhis servants that which is just and equal, the servant is \ncommanded to serve his master with a single eye, as \nunto Christ his Master in heaven. This is the solemn \nlanguage of God\'s word to all and every christian ser- \nvant, " servants, be obedient to them, that are your \nmasters according to the flesh, with fear and trembling," \nlest you should disoblige or merit their just displeasure \nfor disobedience, " in singleness of your heart, as unt\xc2\xbb \nChrist ; not with eye-service as mawpleasers ;" never do- \ningyour duty diligently or f aithfully, but when youx mas- \nter\'s or mistress\'s eye is upon you ; but, " as the servants \nof Christ ,- doing the will of God from the heart, with \ngood will doing service ;" that is, in the most cheerful \nand willing manner, and not by constraint or from the \nfear of deserved censure or just punishment, as to the \nLord and not to men: knowing that whatsoever good \nthing any man doth, the same shall he receive of the \nLord, whether he be bond or free, whether he be a slave \nor servant or a free man, (Ep. 6. 5, 6, 7, 8.) What no- \nble and gracious encouragement does the Lord here \ngive to servants, in all things to be obedient and faith- \nful ? To the same purpose are the servants at Colosse ad- \ndressed and exhorted, and very much in the same lan- \nguage. " Servants, obey in all things your masters ac- \ncording to the flesh ; not with eye-service, as men-pleas- \ners ; but in singleness of heart, fearing God: and \nwhatsoever ye do, do it heartily, as to the Lord, having \nan eye to the Lord\'s glory in all your services, and not \nunto men ; knowing that of the Lord ye shall receive \nthe reward of the inheritance : for ye serve the Lord \nChrist, in faithfully doing your duty to your mas^ \n\n\n\n104 \n\nters. But, on the other hand, he that doth wrong, \nevery servant that acteth unjustly, unfaithfullxj , sloth- \nfully, or dishonestly towards his or her master, shall re- \nceive for the wrong, which he or she hath done, a just \nrecompence from a righteous and holy God ; for there is \nno respect of persons with him." (Colos. 3. 22, 23, 24, \n25 . ) And , to give still greater weight and solemnity to the \nnature of the advice and directions given to christian \nservants, the Apostle, with all his apostolic authority, \ncommands and enjoinshis sons in the faith, Timothy and. \nTitus to teach the same doctrine. \n\nBut, first of all, I would here observe by the way ,that, \nwhen the holy Apostle wrote his epistles to the newly \nplanted churches, and gave those most marked and so- \nlemn instructions, injunctions, and commands, to his \nbeloved sons in the faith, Timothy and Titus, the Ro- \nman Empire considered herself as the mistress of the \nworld. At that period, in that vast Empire, slavery \nappears to have been very general amongst all ranks of \ncitizens, not only in the imperial city Rome itself, but \nalso in most, if not in every part, of her extensive domi- \nnions. Hence, after the ever blessed gospel of Christ \nmade its glorious way, not only into the imperial city, \nbut also into many of the most distinguished and popu- \nlous cities of the Roman Empire, and infinite multi- \ntudes, both of Jews and Gentiles, were brought over to \nthe profession and faith of Christ, and illustrious \nchurches formed, the Apostle, in the most distinct, \naccurate, and unequivocal language, and under the im- \nmediate influence of the divine Spirit, was led to point \nout to christian or converted slaves or servants, what was \ntheir holy and conscientious line of duty to their several \nmasters, in whose employ they lived ; whether, I will \nsay, hired or bought with money. And what is very re- \nmarkable and has often struck my mind, that I do not \n\n\n\n105 \n\nfind any where in the Apostles\' writings a single bint \ndropued against the lawful use of slaves, even among \nchristians ; nor by any other of the Apostles, or even \nChri&t himself. But I do find him saying, if - art thou \ncalled, that is, to the knowledge of Christ, being a ser- \nvant or slave ? care not for it : but if thou mayest be made \nfree, use it rather. For he that is called in the Lord, \nbein<y a slave, is the Lord\'s freeman. The case of Phi- \nlemon and his slave Onesimus is just in point. He had \nrobbed indeed, and run away from his master ; became \na fellow prisoner with the Apostle, and was converted \nto Christ in his bonds. But does the Apostle tell him \nhe is now free from his bonds, as a slave? No such, \nthing. He is rather happy to send him back to his mas- \nter, as his slave reformed and converted, and entreats \nPhilemon to receive him as a christian brother, as well \nas his slave. \n\nAnd, lest any servants or slaves should plead igno- \nrance, as to the character of the master the apostle \nmeans, or pretend that they were only to obey those \nmasters who were true believers in Christ, in his Apos- \ntolic advice and instructions to Timothy he speaks in \nthe most plain and particular manner, and gives his \npointed and solemn reasons for so doing. " Let," says \nhe, " as many as are under the yoke, that is, slaves > \ncount their own masters worthy of all honor, that the \nname of God and his doctrine be not blasphemed by the \nunbelievers. And they that have believing masters, let \nthem not despise them, because they are brethren; as if \nby their profession of the gospel the distinction of mas- \nter and servant ceased, or as if Christianity placed each \nof them upon an equal footing as to their situations in \nthis world ; but "rather," he adds, " do them service, be- \ncause they are faithful and beloved, partakers of the bene- \nfit namely, the knowledge and grace of God." "These \nO \n\n\n\n106 \n\nthings Timothy is commanded to teach and exhort" \n(l Tim. 6. 1,2.) To the same purpose, after the same \nmanner, and very much in the same language, he ad- \ndresses Titus, (chap. 2. 9.) " exhort servants to be obe- \ndient unto their own masters, and to please them well, \nin all things ; not answering again. I wish all christian \nservants specially to mark, and piously to attend unto \nthis word, u not answering again," not insolently, im- \npertinently, or in a very indecent manner, cavilling with \nthe directions and orders, or refusing to obey the \njust and reasonable commands of their masters. lam \nthe more particular upon this part of the christian \nservant\'s behaviour, because of all their general faults, \nfrom the constant observation of more than forty years, \nI know of no part of their conduct in which they are \nmore frequently culpable than in this most common \noffence. And it too often happens, that, where they have \nthe most kind, tender, and indulgent masters, they are \nmore inclined to abuse their master\'s lenity and for- \nbearance, and transgress this apostolic injunction and \ncommand. The apostle finally adds, " not purloining ," \nnot wasting, destroying, pilfering, or stealing their \nmaster\'s goods, not even the smallest part of Jiis pro- \nperty, knowing the eye of their Master, who is in hea- \nven, every moment is upon them ; " but shelving all \xc2\xa3ood \nfidelity, that they may adorn the doctrine of God our Sa- \nviour in all things" as the true and faithful servants of \nthe Lord Jesus Christ. How great would be the happi- \nness, satisfaction, and comfort of pious and christian \nfamilies, who live in the fear of God, if their servants, \nwho are called christian, would constantly attend unto, \nlearn, and daily study and observe, these holy com- \nmands, precepts and injunctions of God\'s word, and \nlearn cheerfully to obey the solemn directions of his \nblessed Apostles and servants ! Happy servants indeed, \nwho live in the service of such masters, who are, above \n\n\n\n107 \n\nall other things, anxious to make their servants chris- \ntians, and take them along with them to heaven : and, \nO happy, thrice happy masters and families, who are \nblessed with such pious, christian, and faithful servants, \nthat see it their dearest privilege and felicity, to live \nwith pr belong to such truly christian masters; that \neach in their place and appointed station, may go on, \nas it were, hand in hand to heaven. \n\nI shall now claim the serious reader\'s attention to sur- \nvey and contemplate the true and pious christian\'s cha- \nracter, in a more general point of view, as he stands in \nthe world as a respectable member of civil society. \nHere, as in all other relations, he endeavors, on all oc- \ncasions and in every varied situation, to be and act \nconsistent with himself, as the man of God ; who is con- \nscious that the eyes of the Lord are every where upon \nhim. \n\nIn his common concerns in life, in whatever occupation \nor line of business divine providence places him, whe- \nther as tradesman or a merchant, he lays his plans and \npursues all his schemes of a worldly nature, whether \nfor his own advantage and emolument and that of his \nfamily, for the good of others or that of the public, in \nthe fear of God and with an eye to his glory among \nmen. He wishes always to have the maxim and advice \nof the Apostle before him, " that whatsoever he does, \neven in the most simple and common actions of his life, \nto do all to the glory of God." In all his transactions, be- \ntween man and man, he is scrupulously exact, upright, \nhonorable and sincere. He dares not, from any sordid or \nignoble ends,take an advantage either of the ignorance or \ninexperience of the friend or neighbor, with whom he \ndeals. The golden rule of his Lord upon all occasions is \nnicely observed by him, " That whatsoever he wishes \n\n\n\n108 \n\nanother to do unto him, upon a change of circumstances \nor situations, the same he will do unto him, knowing it, \non the authority of Christ, to be both the law and the pro- \nphets." Uprightness marks all his dealings \xe2\x80\x94 sincerity, \nintegrity, and honor, all his steps As a man of busi- \nness, his life is an active scene. Religion teaches him \nthat he was never sent by his God, into this world, to \nbe idle, to look around him, or to dissipate either his \ntime or talents ; but, as a probationer, here to improve \nthem all to the best purposes of advantage, that he \nmay give a good account of his stewardship at the last. \nGrace has taught him to unite fervent piety with the \nutmost diligence, in every lawful and worldly concern. \nThe precept and admonition of St. Paul rest with im- \npressive power both on his mind and heart, u not sloth- \nful in business, but fervent in spirit, serving the Lord." \nThe claims of religion and heart-felt piety demand his \nfirst attention ; the business of the world, and the good \nof his family, his second concern. He is taught of God \nto live for both worlds ; but, first of all, he studiously \nseeks the kingdom of God and his righteousness, rest- \ning upon the promise of his God, that all other things \nshall be added unto him. He will not indeed neglect \neither his family or worldly calling ; nevertheless, he \nchiefly considers himself as a spiritual merchant, trad- \ning for eternity, who is above and before all other things \ndiligent to seek after Christ, the pearl of great price, \nand, when he has found it, sells all to purchase and to \nmake it his own. \n\nBut I will suppose the character I am delineating to \nbe called by his fellow-citizens to a place of high res- \nponsibility, of great trust and importance. If he sees it \nhis duty, for the good of his country, or the benefit of \nhis constituents, to accept of the appointment, as in all \nother cases, he will undertake the trust in the fear of \n\n\n\n109 \n\nGod, and not to gratify either his own pride or vanity. \nThe consequence, that is attached to his public station, \nwill place him, as a christian, always upon his guard ; \nand influence his conduct, on all occasions, to consult \nthe public good rather than any honor or advantage to \nhimself or his friends. His correct views of God and \nreligion, united with true piety, make him a firm and \nsteady patriot ; therefore, to promote the glory and \nhappiness of his country will lie near his heart, and the \nhope of being the instrument to promote the interest of \nthe one, or advance the felicity and comfort of the other, \nwill be the grand spring and motive of all his actions. \nIn the whole of his general conduct, knowing himself to \nbe accountable to God as well as men, he will be infi- \nnitely more solicitous to obtain the approbation of his \nGod, than to court popularity or the momentary ap- \nplause of men. The fear of God will teach him to avoid \nall duplicity, and abhor every appearance of hypocrisy \nand insincerity, in his public character. Truth and \nhonor being, as it were, the girdle of his loins, inte- \ngrity and manly firmness will influence and direct all his \nsteps, to advance the general good. Not in this way do \ncrafty and subtle politicians act. Intrigue and cunning, \nduplicity and insincerity, art and hypocrisy, generally \nmark their steps and influence every part, more or less, \nof their public conduct. If indeed we may judge of \nthem from appearances, we must conclude, that hypo- \ncrisy and insincerity form a principal part of their po- \nlitical creed, and that those alone deserve the name and \ncharacter of wise and able politicians, who practise it \nmost. In opposition to such characters, the true chris- \ntian politician and public character believes on all occa- \nsions, thut honesty is the best policy , and that his conduct, \nwhich will bear a close review on all sides, is the only \ncharacter that will stand at last, and be handed down \nwith applause and honor to impartial posterity. \n\n\n\n110 \n\nIn this view of the pious christian\'s character I will \ngo a step further, and suppose him placed, not only in \na state of high responsibility, trust, and importance ; \nbut also, of an almost unbounded influence and worldly \nemolument. In this highly elevated situation\'the grace \nof God, pervading all the noble powers of his soul, will \ninduce and constrain him to employ all his power and \nincreased authority for the most essential good of the \nState, and the advancement of the Lord\'s glory. If he \nhas places of important trust to fill, both the fear and \nhonor of God will prevent him from suffering private \ninterest or personal friendship, to take place of the pub- \nlic good or the best interest of the State. He will ra- \nther use and employ all his wisdom, experience, and \nobservation, in the judicious and impartial choice of \nthose persons and characters, best qualified for the im- \nportant situation and trust, and such as in his judgment \nare best calculated to give general satisfaction, and pro- \nmote in the highest possible degree the public welfare. \nHe dares not, as a christian,sacrifice the most important \ninterest and good of the community, either to private \nparty or private friendship . Nor will his emoluments of \noffice ever be employed to ignoble or dishonorable pur- \nposes ; but he will feel it his privilege, and be thankful \nthat by those means he has it in his power to reward, \nmerit, and advance the most deserving to places of the \ngreatest trust, authority, and power. In a word, in his \npublic character he considers that he lives not for him- \nself, but for the general good ; therefore, both his in- \nfluence and emolument are employed for the greatest \ngood of the whole. The highest degree of influence \nhe possesses is Only valued by him, so far as it gives \nhim an opportunity of serving his country, or increas- \ning the happiness of that community of which he is a \nmember. \n\n\n\nIll \n\nThe christian yet stands in a state of higher rela- \ntion than that of a member of civil society ; I mean \nhis relation to and situation in the church of God. In \nthis important relation two things, in an especial man- \nner, engage his attention and constant regard ; that, in \nall things, he may honor the cause of Christ in his own \nperson, by a suitable deportment in the church, and that \nhe may study by every way and means in his power, as \nfar as his influence and authority extend, to promote \nthe increasing interest of true religion or vital godli- \nness in the world. He is, first of all, studious and dili- \ngent,as standing in the closest connection with and rela- \ntion to the church of God, as a living member, to honor \nhis place and station there. As he has given up his \nheart to God by a public profession of faith in his name, \nand sealed himself to be the Lord\'s in his own blood \nat the sacramental table, he knows that many eyes are* \nupon him as accurate, if not critical, observers of every \npart of his moral conduct in the church, as well as in the \nworld. This consideration has its proper weight and \ninfluence upon his mind in all his religious walk, whe- \nther in the church, or in his more general walk among \nmen. The honor of his Lord and the best interest of \nreligion lie so near his heart, that he desires to give, by \nhis negligent or irregular walk, offence neither to the \nJew, or the Gentile, or the church of God. And, while \nhe would give no just offence to those who are out of \nthe church, he wishes to be equally careful not to grieve \nor offend the weakest or poorest member in it. Without \nfear of contradiction, I may venture to affirm of the \ntrue christian, on this ground, that the whole tenor of \nhis life is a standing refutation of that common objec- \ntion of the ignorant and illiber-l, who affirm, that the \nscripture doctrine of justification by faith alone in Christ \nbefore God is unfriendly to the best interests of morn- \n\n\n\n112 \n\nlity and virtue.* So far from it, he is zealous of good \nworks, more zealous than any other character. As a \nliving member of the church of Christ, after he has \ndone all his duty, he subscribes cheerfully to the decla- \nration of his Lord and Master, that he is an unprofitable \nservant, because he feels himself to be so ; while the \nproud Pharisee boasts of his goodness, and that he has \ndone his duty, saying, " God, I thank thee that I am \nnot as other men arc." Nevertheless, he is as strenuous \nfor good works, as if they possessed some inherent merit, \nand he himself was to be saved by them. Such love to \nChrist warms his heart and fires his bosom, as the glo- \nrious effects and fruit of a justifying faith, that his faith \nworks by love, and irresistibly constrains him so to live \nfor God and to his glory, that he ever desires the end of \none good work, or work of faith and labor of love, may \nbe the beginning of another. His whole life is a life of \nunblemished holiness and sincere devotedness to the \nservice and honor of his God. He above all things \nwishes to answer to the character given of him by his \nLord, \' \' to be as the salt of the earth ;" that, by his holy \nconduct and savory conversation, he may be the happy \nmeans, under God, of seasoning with the salt of grace \nall around him, and especially, by his holy example, \nto provoke his brethren in Christ to love and to good \nworks. It is in this way, and after this manner, as a \ndevoted christian, that in his own person, while in the \nchurch militant on earth, he magnifies the grace of his \nSaviour, and " glorifies his Father who is in heaven." \n\nBut this, by no means, satisfies the vast and capaci- \nous powers of his renewed soul. The holy cause, and \nincreasing interest of Christ in the world, engages \nhis first attention, next to the concern of his own \n\n\n\n\xe2\x80\xa2 Vide, Art. 14th, \n\n\n\n113 \n\nSoul, and cnallenges his warmest regard. He not only \nobeys the sacred injunction of his Lord, each day to \npray, " Thv kingdom come :" but whatever influence, \nauthority or respect, God gives him, either in the world \nor in the church, he wishes and desires to employ and \nimprove it all, to promote the cause of religion, the in- \nterest of Christ, and the advancement of the Lord\'s \nglory, in the salvation of his fellow-men. \n\nTo this great end, with his whole heart and utmost \naffection, he lends all his support, to aid and assist his \nown, and the ministers of Christ in general, in the great \nand arduous work, in which they are engaged, in woo- \ning and winning souls to Christ, and building up their \ndear people in their most holy faith. On many painful \noccasions he feels for the discouragements and frequent \noppositions the Lord\'s servants meet with from the world \nat large, and too often from the very people amongst \nwhom they faithfully and constantly labor. This try- \ning situation of the Lord\'s minister calls forth all his \npity, love, and tenderness; and, on some most painful \noccasions, his tears of sympathy, anguish, and sorrow. \nIt wounds the best feelings of his heart, to see the de- \nvoted, true, and faithful minister of his God, treated ill, \nslighted, or mortified, by his own people ; to receive \nhatred or ill will for all his love ; and only opposition, \npersecution, or bitter invective, for all the tender effu- \nsions of his heart, and the labors of his life for their \npresent and everlasting good. \n\nWhenever the pious christian sees the faithful ser- \nvants of God thus treated by the irreligious, the illi- \nberal, or the insincere ; it calls forth all the tenderest \nsympathies of his heart. He not only feels deeply for \nthe injuries done to the minister of Jesus ; but he is \nsensibly wounded on account of the suffering cause of \nP \n\n\n\n114 \n\nChrist, and the triumphs of the infidels by these means. \nHe knows by nice observation, and long experience, \nthat if the grand enemy of religion and of all good can \nby any artifice, whether true or false, stir up hatred and \nopposition against the servants of God in the church, \nthat hereby their ministry is greatly impeded, if not \nentirely destroyed. This is what the arch find aims at ; \nand if he can, by any means whatever, it matters not how \ndark or diabolical, bring over men of power, parts, or \ninfluence, to his interest, he gains his point, in destroy- \ning the usefulness of the men of God. The christian \nbeholds all this with pain and anguish of heart, knowing \nthat the whole of this opposition generally falls upon \nreligion and that bleeding cause of Christ, which he \nseeks and labors, by every way in his power, greatly to \npromote and advance. Hence, the love of Christ con- \nstrains him to employ his time and talents, in the sup- \nport of God\'s truth, and in the steady and manly de- \nfence of all those true and faithful ambassadors of \nChrist, who are traduced, maligned, and " killed all the \nday long, 1 \'\' for no other reason, but because they dare, \non all occasions, faithfully to declare it in the face of \nthe whole world. Where the christian\'s zealous con- \nduct, in the defence of God\'s truth and the dispensers \nof it, is crowned with success, it greatly rejoices his \nheart, to see the designs of the enemy frustrated and \nconfounded, and the cause of Christ and the wounded \nreputation of his ministers finally triumph over all its \nand their opposers. \n\nThus the real christian\'s light shines in the church \nas well as out of it, and, like the true salt of the earth, \nhe spreads a goodly seasoning and spiritual savor \nwheresoever he comes. For his God doth instruct him \nto discretion. His noblest ambition is to see religion \nand the cause of Christ flourish and increase on the \n\n\n\n115 \n\nearth ; and, by whatever lawful and scriptural means the \ngreat end is accomplished, his heart does rejoice ; yea, \nand will rejoice. \n\nI shall take notice of another leading feature and \nstriking lineament of the truly pious christian\'s charac- \nter, and that is his liberality and charity. Grace, the \ntrue grace of God in his heart, hath made him liberally \nminded ; and he knows and happily feels, that the libe- \nral man desireth liberal things. \n\nHe is influenced greatly by the words of his Lord, and \nthe holy maxim of the Apostle St. Paul : " The \'poor ye \nhave always with you ;" therefore^ " to do good and com- \nmunicate forget not, for with such sacrifices God is well \npleased ;" and " it is more blessed to give than to receive" \nThe \xc2\xa3ruth is, he considers himself only as the steward of \nGod, in respect of what he possesses of this world\'s \ngoods. Or rather, to speak more accurately, he pos- \nsesses nothing of his own* As he himself is wholly the \nLord\'s* in like manner, he acknowledges, that all he has \nand is, of right is the Lord\'s sole property and posses^ \nsion, and he has a sovereign right to dispose both of \nhim and that according to his good pleasure. Hence, \nwhatever the Lord bestows upon him, he considers it as \nonly lent him of his God, for a short season, with this \ninjunction, " occupy \'till I come" This makes him \ncareful of waste, or forbidden luxury or extravagance, \nlest, when his Lord comes, he should be accused for \nhaving wasted his master\'s goods. He feels it indeed \nhis bounden duty, to take all proper care of and make \nall necessary provision/br the family the Lord has given \nhim ; because the Apostle affirms, " he that provideth \nnot for his own, especially those of his own house, hath \ndenied the faith, and is worse than an infidel." Next \nto his own family, he considers all that are in distress,, \n\n\n\n116 \n\nwant, or poverty, as having a just claim upon him, ac- \ncording to the ability God hath given him, not in- \ndeed to be ostentatiously liberal, atother men\'s expence, \nso as to make a shew of being over generous while he \nforgets to be just. This is not what either Christ or his \nApostle enjoin as charity and liberality. \n\nThough I am fully aware, there have been too many, \nin every age and perhaps country, who have fallen into \nthis fatal mistake, in order to be admired and applaud- \ned in the world, and to obtain a name in the church as \npersons of extraordinary liberality. This is what Christ \ncalls, fi< giviyig alms to be seen of men" Such have \ntheir reward, and a poor reward it is. But the true \nchristian, in all his offerings and works of benevolence \nand charity, carefully avoids all appearance of pride \nand ostentation, and, according to the maxim of his \nLord, desires that " his left hand may not know what \nhis right hand doeth." As the holy follower of his Mas- \nter, he desires to be continually doing good in that \nsphere of life, according to the utmost of his ability and \nopportunity offered, in which his Lord hath placed him. \n\nBut his views of liberality and benevolence are prin- \ncipally of a twofold nature. His first views of charity \nare altogether of a spiritual nature. If the Lord has \ngiven him gracious ability and affords him frequent op- \nportunity, he feels it both his privilege and duty, to de- \nvote a proper and ample share of his abundance, in pro- \nmoting the cause of Christ, and the spread of his \nglorious gospel among men. Many and various are his \ncalls for this kind and important service in the world. \nSometimes for the building or repairing churches for \nChrist ; at others, for the support and comfort of the \nservants and poor ministers of his God ; at a third, for \nthe propagation or spread of the all-glorious gospel in \n\n\n\n117 \n\ndark and benighted corners of the land, where igno- \nrance and gross darkness reign, or for the spread of the \ngospel among the heathen tribes. But, on all occasions \nand for every good purpose, his heart, his counsel, and \nhis purse are ready. And, when it pleases the great \nHead of the church to smile upon his humble attempts, \nand the combined efforts of his christian brethren, it \naffords matter of admiring thankfulness and joy to his \nheart before God. The most extraordinary character \nfor unbounded liberality, in this particular, that I have \nknown, was the late John Thornton, Esq. of Clapham. \nI had the singular honor of being well acquainted with \nhim for many years, and was amongst the number of \nhis almoners. This gave me frequent opportunities of \nbeholding his wonderful acts of bounty and beneficence \nwith admiration and astonishment. The clergyman, \nwho preached his funeral sermon in his Parish church, \nstated, from authentic documents, that for very many \nyears he had devoted four thousand pounds sterling \nannually \', in the wide range of his extensive charities, \nupon an average ; and that in some single years he \nhad given the extraordinary sum of five thousand \npounds, for pious and charitable purposes ! Though we \nmust not expect many Thorntons in any age or coun- \ntry, the truly pious christian is actuated by the same \ndivine principle, and delights, according to the ability \nGod has given him, to do all in his power to promote \nthe spread of the gospel at large, and, more especially, \nill the dark, destitute, and benighted corners around \nhim, and which more immediately claim his attention \nand regard. \n\nThe christian\'s secondary view of charity has for its \nobject the common and outward distresses of mankind. \nThe poor meet his eye, almost in every direction. Their \ndistresses are many and various ; sometimes in their \n\n\n\n118 \n\nown persons, at others, in their worldly affairs, through \nmisfortune, or in the situation of their poor and afflicted \nfamilies. By such varied scenes of human misery and \nwoe his feeling heart is deeply affected, and he often \nwishes his ability was equal to his compassion and sym- \npathy. It is to him a privilege to meet with such op- \nportunities of doing good to the unfortunate and de- \nserving poor. He often makes their sorrows and wants, \nby pity and sympathy, his own. He enters into the \ngeneral detail of their sufferings, and delights to try., in \never} r possible way, either to lighten or remove them. \nAnd for this glorious reason, that the grace of his Lord \nteaches him never to forget " to do good and to commu- \nnicate." His love to Christ, and compassion for the \npoor, will not suffer him to pass by an object of real \ndistress, if he truly believes him to be so. Nay, such is \nthe tender pity of his heart, that he would rather err, in \nsome doubtful cases, in giving charity, lest by any mo- \ntives of prudence he overlook or pass by one real ob- \nject of poverty and sorrow. It was upon this divine \nand godlike principle that the excellent and immortal \nSir Matthew Hale, one of the greatest Judges and \nbrightest luminaries that ever adorned the English \nbench, acted. This great man, in his day, was no less \ncelebrated for his singular piety and virtue, than he was \nuniversally esteemed and admired asa Judge. In a book, \nstyled his table talk y it is recorded of him, that such \nwere his generous views of benevolence and universal \ncharity, that he never suffered a common beggar to be \nturned away from his door without an alms. The rea- \nson he gave for so doing was as simple and pure as it \nwas pious : " because," said he, " if I turned any away \nfor fear of bestowing charity upon znunwor thy object, I \nmight by chance, through mistake, turn away a true \ndisciple of Christ, and refuse him that relief his case \nrequired." He said, as I remember, " he would rather \n\n\n\n119 \n\ngive ninety-nine wrong, than deny the deserving hun- \ndredth that succour he stood in need of." You see his \nholy maxim was, if he erred, always to err on the right \nside. As the christian knows it is more blessed to give \nthan to receive, and that even a " cup of cold water" \ngiven to a disciple of Christ, in his name andybr his \nsake, shall not go without a reward ; he desires, in that \nline of providence in which he is placed, ever to be do- \ning good, that in this way of appointed duty, as well as \nin every other, he may honor the religion of Christ, and \nglorify his Father who is in heaven. \n\nUnder this second view of the true christian\'s cha- \nracter, I shall mention but one instance more, in which \nthe power of vital godliness appears in his conduct, and \nshines with pleasing lustre in his whole life : I mean the \nway in which he conducts himself in all his recreations \nand innocent amusements. In this particular part of his \nconduct, as a christian, his moderation is known unto all \nmen. For his health as well as amusement, he conceives \nit necessary for him occasionally to relax from exces- \nsive attention either to studies or secular concerns; but \nhe is studiously careful in the choice of his modes of re- \nlaxation, and in his various ways of recreation. His \namusements will be of a manly nature, and such as have \nno vice attached to them. He knows indeed, the mind \nat times must be unbent ; but then he wishes so to em- \nploy his hours of relaxation, that by that means he \nmay be able the better to return to the more immediate \nduties of his calling or profession. There are some \nkinds of recreation, in which the christian engages, that \ntend greatly to enlarge his mind and increase his know- \nledge of the world, men, and things ; such as history 9 \nmusic, and painting. And, when he has leisure and op- \nportunity, perhaps, there is no kind of recreation or plea- \nsure better calculated to expand his mind, and increase \n\n\n\n120 \n\nbis stock of just ideas, both of men and things, than \ntravelling. By this mode of exercise and amusement, \nhe obtains a greater knowledge of the world at large, \nand has an opportunity of making his observations \nand reflections upon mankind in general, both with \nsoundness and accuracy of judgment. In the friendly \nand social circle of intelligent and well informed men, \nhe finds a never-failing source of amusement, informa- \ntion, and improvement. \n\nBut I may safely affirm, the christian abhors every spe- \ncies of low, ignoble, vulgar, or degrading amusement ; \nwhich tends only to lower the man and debase the chris- \ntian, by whomsoever practised ; nor will he give them \nhis sanction, either by his presence or example. And, \nabove all, he will shun and fly from, that worst of all \nspecies of amusement, both in its nature and conse- \nquences, if it may deserve that name, the gaining table. \nInstead of viewing this in the light of an amusement or \nrecreation, he considers it as a kind of bondage and sla- \nvery, tending only to unmake and unman the gentleman \nas well as the christian, and as it is too frequently at- \ntended with a long catalogue and dark train of evils in \nits rear. This way of pleasure, or \'rather folly and \nmadness, he leaves to the unthinking and dissipated cha- \nracter : the man ,who, instead of rational amusement, \nsquanders away his precious time in this low and un- \nmanly vice, and often in the issue throws himself into \nthe horrors of misery and despair, for having by his own \nfrenzy of folly reduced himself to disgrace and beg- \ngary, and entailed poverty, want, and wretchedness \nupon his whole posterity. With such characters, the \nchristian says, O my soul, come not thou into their se- \ncret \xe2\x80\x94 mine honor, be not with them united. He enjoys \nhis religious and innocent recreations, as a believer in \nChrist, and a true christian ; but, with equal care and \n\n\n\n121 \n\nassiduity, he avoids every thing that hath the appear- \nance of evil, infidelity, or immorality of conduct, be- \ncause his Bible teaches him, " to abstain from the gar- \nments spotted with the flesh." It is thus, my christian rea- \nder, that the true and sincere disciple of Christ attends \nto, carefully and diligently fulfils all the essential and \nmost important duties of the second table. In all the \ngreat branches of the christian character, in all those \nstrong and endearing relations, in which divine provi; \ndence hath placed him, in this probationary state of \nthings, whether as a real christian, the head of a family ^ \nan husband, a father, a child, a master, or a servant, a \nmember of civil society, or the great world at large, or \na member of the church of the living God ; he feels it \nhis sacred and bounden duty to fulfil the whole, for the \nhonor of his God, the praise and glory of his dear Savi- \nour,and the high approbation of his conscience, both in \nthe sight of God and man. \n\nSay now, my christian readers, how do your hearts \nstand affected towards Christ, in the general review of \nthe duties of the second table ? Are you conscienti- \nously and faithfully filling up all those natural, morale \ncivil, and spiritual relations, in which you stand to your \nfamilies, to the world, the State and government under \nwhich you live, and to the church of God ? Do you, in \nall these various and varied branches of your duty, as \nchristians, strive to honor and glorify the name of your \nGod ? Does his interest lie near your heart ? And do you \nJabor to promote it among men, by every way and \nmeans in your power ? Does the love of Christ con- \nstrain you to every work of love and to devote yourself \nwholly to his glory ? \n\nI shall now claim the reader\'s serious attention while \nI proceed to a brief delineation of the true christian\'s \n\n\n\n122 \n\ncharacter, in the third and last view of it, as it respects \nthe glorious end of his faith under all his trials, crosses, \nand sufferings in the complete salvation and happiness \nof his immortal soul. \n\nYou have taken a survey of his holy, Consistent, and \ndevoted life, a life all of a piece, in the preceding pa- \nges ; it becomes, therefore, quite natural to expect that \nthe end of such a life, so devoted and dedicated to the \nhonor, service, and glory of God, should be illustrious \nand full of glory at the last. \n\nCome then and review the consummation of the chris- \ntian\'s triumphant faith , or his finishing his holy, christian \ncourse with joy, that he may enter into the everlasting \nglory of his exalted Lord. In order to do justice to \nthis part of the pious christian\'s character, it is neces- \nsary that I should direct your views to the contempla- \ntion of him, in this probationary state, as a suffering \nchristian, preparatory to his final triumph. Besides the \ngeneral view of his character, the scripture teaches us \nto consider his whole life as a warfare, a contest, and a \nsharp Conflict. St. Paul informs us, that he is called \n" to wrestle not with flesh and blood only, but with prin- \ncipalities and powers, against the rulers of the darkness \nof this world, against spiritual wickedness in high pla- \nces. He is, therefore, commanded to take unto him- \nself the whole armour of God, that he may be able to \nwithstand in the evil day, and having done all, to stand. \nHe must, above all, take the shield of faith, wherewith \nhe shall be able to quench all the fiery darts of the \nwicked, with the helmet of salvation, and the sword of \nthe Spirit, which is the word of God ; praying always \nwith all prayer and supplication mthe Spirit, and watch- \ning thereunto with all perseverance and supplication for \nall saints. " This strong and beautiful martial language \n\n\n\n123 \n\nsufficiently and distinct!} 7 marks the present state and \nlife of the christian, as a warfare or combat. Through \nthe glass of God\'s word he views the number, strength, \nsubtilty, craft, and cunning of his combined foes. The \nappearance of these hosts of vigilant enemies, ever \nready to takean advantage, if he is off his guard, attend- \ned with a deep and increasing sense of his own weak- \nness ; often makes him tremble, lest he should, like Da- \nvid, one day fall. But the cardinal grace of faith under \nthese conflicts, eyeing Christ as the Captain of his saha~ \nlion, enables him to take courage and renew the combat. \nThrough the divine prowess of his glorious, invincible^ \nand infallible Leader, out of weakness he is made strong, \nwaxes valiant in fight, and turns to flight the armies of \nthe aliens, his enemies. \n\nI wish the serious atid attentive reader to survey the \nchristian combatant in a more general point of view, as \nit respects his situation in life,under all the varied trials \nand sufferings, which, at different periods, he is called \nto endure. Each scene of sorrow and of woe, whether \nhe suffers in his own person, in his family, his affairs,* \nhis reputation in the world, as a christian, or for the \nsake of Christ and his cause ; calls forth the active exer- \ncise of every grace, especially his faith and patience. \nMany are the afflictions of the righteous, It is the ordi- \nnation and gracious appointment of Christ, that it should \nbe so. " In the world" says he, " ye shall have tribu- \nlation." The present state of the christian renders \nthese tribulations or sufferings indispensably necessary \nfor his own good. He is too apt to be fond of life, at- \ntached to the world, the creature, or some sublunary \nobject. It not unfrequently happens that his first and \nbest affections are riveted to the things of time and \nsense, or some earthly object or thing. Hence the \nLord, in tender love> sends a cross, a trial; a loss ; or an \n\n\n\n124 \n\nawful and solemn bereavement, in order to damp hrs \nardor after this world, to wean his affections from the \ncreature, to crucify his desires after the flesh, and teach \nhim to set loose to and light by all terrestrial things \nT\\or is this all the end the Lord means to answer by the \ntrials and sufferings of the christian. \n\nHe sees too much of the dross and tin of corruption \nand sin, too many unsubdued appetites and passions, \nand too many evil habits and unmortified or unbridled \ntempers, in the best. Therefore, as the goldsmith puts \nhis gold into the furnace, to purge it from its dross and \nevery base alloy ; so the Lord puts the christian into \nthe hot and fiery furnace of affliction, as he did Job, \nthe three children, and a cloud of other witnesses, in \norder to purge him from all the dross of sin and the de- \nfilements of impurity, and teach him not only to depart \nfrom all sin, but even to hate and abhor the "garment* \nspotted with the flesh" \n\nA further end the Lord designs to accomplish by the \nafflictions and sufferings of the christian is, to humble \nhim in the dust at his feet, to prove the truth and since- \nrity of grace in his soul, and to know what was in his \nheart ; not for the Lord to know it, for he knows what \nis in the heart of man, and needs not that any should \ntestify unto him what is in man ; but to make him \nknow, feel, and mourn over the plague of his own heart, \nwhether he will serve the Lord in truth and sincerity or \nnot. The Lord sees much pride and folly even in his \nown children, and that the christian is too apt to be \nproud of the Lord\'s gifts, as if they were the creatures \nof his own creation. Hence, he must not only have \nline upon line and precept upon precept ; but cross upon \ncross, and one trial and affliction after another, to sub- \ndue bis heart, humble his pride, lay him low in the dust, \n\n\n\n125 \n\nempty hint as from vessel to vessel, and bring him. at \nlast right humbly to his God. By this means his hea- \nvenly Father teaches him, each day, to know more of the* \nevil and deceitfulness of his own heart, and that none \ncan know it aright but bis God. This increasing self- \nknowledge assures him that " he that trusts his own \nJieart is a fool" and, at the same time, teaches him to \nil put on humility as a garment," and under a deep \nsense of his un worthiness " to walk humbly with Ms \nGod." How different, upon this divine principle, are the \nviews and feelings of the real christian, compared with \nthose of the formalist , and the proud, self-righteous Pha- \nrisee ? The Pharisee, strong in a vain and proud opinion \nof himself, and the goodness of bis own heart, says, \nGod, I thank thee " that I am, not as other men are" \nthat I do my duty, and am better than my neighbors ; \nwhile the humbled christian, lying in the dust, like holy \nJob, cries out, " Lordy I am vile, what shall I answer \nthee ?" Thus humbled and self-abhorred, the christian \nwith wonder and admiration hears his condescending \nFather say, " to this man will I look with smiles of \ncomplancency and delight, even to him that is poor, of \na contrite spirit, and trembleth at my word." But this \nhas been treated more at large in a former part of this \nessay, and is only here again introduced, as one of the \nhappy and gracious effects of the deep and afflictive -dis- \npensations of the God of love, made use of to prepare \nhis children for the last triumphs of faith and glory. \nThere are many more gracious purposes and divine ends \nthe Lord accomplishes by the sufferings and trials of \nthe christian. I shall mention a few of them. Pati- \nence is one of those amiable and pleasing graces, which \nthe gospel inculcates strongly upon the christian. For \nthe christian often under heavy trials manifests every \ntemper and disposition of soul, except the grace of pa- \ntience. At some periods of his afflictions, and under \n\n\n\n126 \n\nsome crosses, the scripture compares him to a wild bull \nin a net, all impatience,evento aphrensy; or peevish, like \nJonah, when his pride seemed to be wounded, because \nthe Lord did not immediately execute his predicted \nthreatenings upon Nineveh; when, with unhallowed \nlips, he replied to the Lord, "yea, I do ivell to be angry \neven unto death.\'\'\'\' The Lord remembers our frame and \nknows that we are but dust. It is therefore in com- \npassion that he afflicts the christian, and exercises his \nfaith with various trials in order to teach him patience. \nJob was an eminent believer, a man that feared God and \neschewed evil. Even the Lord said to Satan, there was \nnone like him. Yet Job wanted patience. In the day of \nhis calamity he spake unadvisedly with his lips, and \ncursed the day of his birth. But when his heavenly \nFather put him into the furnace of affliction, and out of \none fiery trial into another, sending him stroke upon \nstroke, and breach upon breach ; he there taught him \npatience under the rod of God, and made him at last, \nlike David, dumb in his sight. It is in these ways and \nby these means the Lord prepares the christian for his \nlast triumph, and makes him meet for the inheritance of \nthe saints in light. Thus saith the holy Apostle Paul : \n!" tribulation worketh patience; and patience, experience; \nand experience, hope ; a well grounded hope of the glory \nof God, a hope that maketh not ashamed ; because the \nlove of God is shed abroad in the heart, by the Holy \nGhost," given to the christian. St. James speaks to the \nsame purpose and in the strongest language. " My \nbrethren," says he, " count it all joy when ye fall into \ndivers temptations, trials, or afflictions, knowing this, \nthat the trying of your faith worketh patience. But let \npatience have her perfect work, that ye may be perfect 7 \nand enter, wanting nothing" to prepare you for glory. \nAgain he says, " behold, we count them happy which \nendure i. e. afflictions. Ye have heard of the patience of \n\n\n\n127 \n\nJob, and have seen the end of the Lord ; that the Lord \nis very pitiful, and of tender mercy." \n\nThe christian very well knows, upon the authority of \nbis Lord, that his every temper must be sanctified, and \nhis every grace perfected, before he can enter into the \npresence and full enjoyment of God. And, as the great \nHead of the Church, in his mediatorial character, was \nmade perfect through sufferings, he is satisfied, that, un- \nless he follows his blessed Master in the regeneration \nand the sufferings, he can never follow him to the glory. \nNay more, the Apostle assures him that his right and \ntitle to the final and complete inheritance is best proved \nto his heart, on the ground of his present sufferings. \nCf My son, despise not thou the chastening of the Lord, \nnor faint when thou art rebuked of him. For whom \nthe Lord loveth he chasteneth, and scour get h every son \nwhom he receiveth. If ye endure chastening, Goddeal- \neth with you as with sons ; for what son is he whom \nthe father chasteneth not ? But if ye be without chas- \ntisement, whereof all are partakers, than are ye bastards, \nand not sons" As if the Apostle had said, ye have on \nsuch a supposition, that ye neither suffer afflictions with \nChrist, or for Christ ; you have no ground of evidence \nthat ye are children of God. But on the other hand, \n" if children, then heirs ; heirs of God, and joint heirs \nwith Christ; if so be that we suffer with him, that we may \nbe also glorified together" Then, as if mounted on his \ntriumphal car of triumphant faith, just ready to enter \nin holy triumph into the celestial gates of endless bliss, \nhe adds \xe2\x80\x94 For I, who have counted the cross and all its \ntoils, who have made the complete estimate and arrived \nat the total sum of sufferings ; even / reckon, that the \nsufferings of this present time are not worthy to be com- \npared with the glory that shall be revealed in us. " For \nuur light affliction, which is but for a moment ; worketli \n\n\n\n128 \n\nfor us afar more exceeding and eternal weight of glory." \nUpon such incontrovertible evidence and unequivocal \ntestimony as above, where is that professsing christian \nto be found, who flatters himself with the fond and de- \nlusive hope of entering into final glory at last, while \nhe shuns the present cross,and flies from every suffering \nor reproach for the sake of Christ, so long as he so- \njourns in this vale of tears ? The hope of such christi- \nans will be found no better than the spiders\' web at last. \n\nAnother charming and lovely grace, very nearly al- \nlied to the grace of patience, and which the Lord per- \nfects in the christian by his sufferings and afflictions, \nis an entire submission to the will of God under the \ndeepest dispensations of providence and grace, and a \ncheerful acquiescence in the appointment of the Lord \nunder all the diversified scenes of affliction and trou- \nble he is called to endure. This is a lesson often found, \nby the most pious christian, hard and difficult to learn. \nHis judgment, indeed, is generally speaking, on the side \nof God, and he acknowledges the wisdom and rectitude \nof all his ways ; but his heart murmurs or rebels, and \nhis conduct and experience contradict his judgment al- \ntogether. Full submission, under every load of sorrow, \nhe knows is his bounden duty ; but, alas ! in too many \ninstances, his practice strongly opposes his theory, and \nhe is almost every thing but what he ought to be, and \neven desires to be, before his God. From what passes, \ntherefore, in the conflict of his own bosom, he is con- \nstrained to own, though against himself, " that all \nGod\'s works are truth, and his ways judgment ; and \nthat, in every deep dispensation, just and true is he." \nl>ut,when trials come unexpected, and afflictions from \npersons or quarters he never suspected, he is, I may say, \nwholly unprepared to meet the stroke. Hence, instead \nof a calm and perfect submission to the appointment o* \n\n\n\n1|9 \n\nGod, amidst all the conflicting passions, which arise \nwithin him, perhaps a kind of sullen silence overwhelms \nhis soul, and he is ready to sink into deep and fell de- \nspair. It is possible, lucid intervals may intervene \nthrough the thick gloom ; but the darkness and shadow \nof death soon again return, and he cries out with the \ngood old Patriarch Jacob, " all these things are against \n;me." But, in the midst of these mighty conflicts be- \ntween faith and sense in his soul, he cries with David, \n" why art thou cast down, O my soul, and why art thou \ndisquieted within me ? hope thou in God ; for I shall yet \npraise him, who is the help of my countenance and my \nGod. 59 In the midst of these opposite and conflicting \nelements, if I may so speak, in his soul ; he is enabled \nto say, " in the multitude of the thoughts which I had. \nin my heart, thy comforts refreshed my soul" " I will, \ntherefore, go on in the strength of the Lord God : I will \nmake mention of thy righteousness., even of thine only !\'* \nNevertheless, all this is far from that entire submis- \nsion to the will of God, which the Lord requires from \nhim, and which he desires, under the uplifted hand of \nGod\'s judgments, to shew. He is however encouraged, \nfrom the examples of those gone before him, to hope for \na day of complete deliverance from those unruly pas- \nsions,whichso often harass and perplex his mind, and op- \npose that acquiescence in the divine will, and that full \nsubmission of his whole heart to God, under every dis- \ntress or bereavement, which it is his duty to display. \nTo aid his own faith and increase his gracious submis- \nsion under his afflictions and sorrows, he finds it highly \nprofitable frequently to contemplate the character and \nconduct of those eminent saints and illustrious sufferers, \nas striking instances of submission ; who have gone be- \nfore him in the way of the suffering cross, as bright \nand shining patterns and examples of the most complete \nsubmission to the will of God., under the greatest mis- \nIt \n\n\n\n130 \n\nfortunes and calamities, for him to imitate and follow, \nand highly worthy of his holy imitation. He will call \nto mind the blessed Patriarchs, the holy Prophets, and \nall the noble army of martyrs and confessors, who were \nnot only patient under the most exemplary sufferings \nof every species ; but also manifested the most complete \nresignation and submission to the will of God, and even \ngloried in the honor put upon them by their Lord, not \naccepting deliverance. He can witness Abraham, com- \nmanded of God to offer up his only and beloved Isaac, \nthe son of his old age and the child of the promise ; \nwho, not only submitted to the divine will, but cheer- \nfully and instantly obeyed the command of his God, and \nstretched out his hand to slay his son ! What a singular \ninstance of complete submission and filial obedience was \nthis r Herein the Father of the faithful stands forth as an \nillustrious example of entire submission to the appoint- \nment of God, worthy the imitation of every suffering \nchristian. He can call to mind good old Eli, the priest \nof the Lord, who, when heavy tidings were brought him \nby Samuel from the Lord, and the ark of God was taken , \nand both his sons fallen in battle, with humble submis- \nsion replied, " it is the Lord, let him do what seemeth him \ngood." In his distressing hours, unde* the accumulated \nload of sufferings, for his support and encouragement \nhe will frequently call to mind the case of holy Job, \nsitting in dust and ashes, under the pressure of his sor- \nrows, deeply indeed lamenting and bewailing his scene \nof unequalled and unmixed sorrows. But, in the isiue \nof his general and universal bereavements, testifying his \ngracious acquiescence in the will of his God, and his com- \nplete submission under every weight and burden of \naffliction laid upon him : when, in the sweet confidence \nof faith, he cried, " the Lord gave, and the Lord hath \ntaken away ; blessed be the name of the Lord." Christi- \nans in general will fojlow Job in the former part of his \n\n\n\n131 \n\n]\xc2\xbbious declaration ; but, alas ! how few, in the heroic tri- \numph of faith and divine submission to Jehovah\'s will, \ncan cordially join issue with him and say, " blessed be \nthe name of the Lord.\'\' \n\nNor will the suffering christian, in his trying sea- \nsons of affliction, forget the case and conduct of Da- \nvid, either when he was David the stripling, suffering \ngreatly by the rage, jealousy, and persecution of Saul, \nor when he was afterwards elevated to the throne of \nJudah. He might truly say, while the Lord greatly ho- \nnored him, that he was afflicted from his youth up : at \none period, from the cruelty of his brethren ; at ano- \nther, from the death of his child ; and at a third, from \nthe rebellion of his son Absalom with the general revolt \nof his subjects. But, in every varied scene of triaj, \naffliction, and of sorrow, he appears upon all occasions \nto have manifested a/rm, steady, and unshaken faith m \nthe God of his salvation. Thus he divinely expressed \nhis strong confidence in the Lord* " although mine \nhouse be not so with God ; yet he hath made with me an \neverlasting covenant, ordered in all things and sure ; \xe2\x80\x94 \nthis is all my salvation and all my desire." This strong* \nfaith produced patience under his keenest sufferings; and \npatience, by these trials, so had her perfect work in his \nsoul, as to beget in him the most complete submission to \nthe will of his covenant-God. This holy submission \nshone with great splendor under one of his severest \ntrials, when Shimei cursed him as he went up mount \nOlivet, weeping and barefoot, and his head uncovered. \n" Let him curse," said he to the few servants that were \n\xe2\x80\xa2with him, " because the Lord hath bidden him" Thus \nfully submissive under the hand of the Almighty, he \ncheerfully bore the indignation of the Lord. Taught \nto eye his God, by faith, as the author, for wise ends and \npurposes, of all his sorrows, he appeals to him under \n\n\n\n132 \n\nthe greatest trial, and says, " I was dumb, I opened not \nmy mouth " to murmur or complain, "because thou \ndidst it." The pious christian, thus viewing king David\'s \nconduct under trials, desires to go and do likewise. \n\nThe christian finds it no less profitable to his afflicted \nspirit, when exercised with sore trials, to call to mind \nthe patience and submission of the first Apostles, confes- \nsors\' and martyrs of Christ, left upon record in the New \nTestament. He particularly considers the character \nand behaviour of the holy Apostle Paul, under all the \nload of that suffering cross, laid upon him by his divine. \nMaster, and the weight of those reproaches, bonds, and \nimprisonments, that awaited him in every place. With \nwhat holy complacency and perfect submission does he \nspeak of the ordination of his once suffering, but now \nexalted Lord J " And now, behold, I go bound in the \nSpirit unto Jerusalem, not knowing the things that shall \nbefal me there ; save that the Holy Ghost witnesseth \nin every city, saying, that bonds and afflictions wait for \nme : but none of these things move me, neither count I \nmy life dear unto myself, so that I might finish my \ncourse with joy, and the ministry which I have received \nof the Lord Jesus, to testify the gospel of the grace of \nof God. The christian unceasingly admires this charm- \ning picture of excellence and submission, so strikingly \nexhibited in that holy man. And, though he falls infi- \nnitely short of that perfect model of submission, he de- \nsires, as far as in him lies, to imitate and copy after the \nfair and lovely original. \n\nThe most extraordinary instance of submission to the \nwill of God, I remember to have met with in all my \nreading, and which I shall here present to the christian\'s \nview ,\xc2\xab4s the case of the excellent Fenelon, Archbishop \nof Cambray, on the death of the Duke of Burgundy., \n\n\n\n\n\n\n138 \n\nViewing the corpse of the Duke, he is said to have spoke \nto this effect. <c There lies my beloved Prince, and all \nmy worldly hopes lie there buried with him : he loved me \nwith all the ardor of a dutiful son, nor was his affection \nlost ; for I loved him with all the tender affection of the \nmost indulgent and affectionate father in return. But, \nwould the turning of a single straw bring him back to \nlife, I would not be the turner of that straw for a thou- \nsand worlds in opposition to the will of God." \n\nFrom such glorious examples the christian is stirred \nup and excited to faith, patience, and divine submission \nto the holy will of his Lord ; and thus he becomes a fol- \nlower of them, of their acquiescence in and resignation \nto the divine will, who, through faith and patience, now \ninherit the promises, This I consider as one of the most \nglorieus and incontestible evidences of a principle of \nreal and true grace in the soul, and the best of all proofs \nthat the heart, will, and affections are in unison with the \nmind and will of God. The more the christian, by \nevery varied dispensation of a supreme providence, \nfinds his soul and his whole man subdued to the cross of \nChrist, by so much the more does he learn this full sub- \nmission to his Father\'s holy and righteous will, and to \nown that all his works are truth, and his ways judgment j \nthat in every deep dispensation just and true is he" \n\nNext to the grace of humble and entire submission to \nthe will of God under every diversified scene and trial \nof life, I would place the grace of spiritual-mindedness \\ \nWhile to be " carnally minded is death" the christian \nknows, in some measure, "to be spiritually minded is \nlife and peace." I say he knows it in some measure ; for \nnotwithstanding he knows and experiences the grace of \nGod ill truth, he finds too much of the old man and the \nCarnal mind still remain in him. This arises partly from \n\n\n\n134 \n\nthe strength of his inbred corruptions and the body of sin \nand death within him, and partly from the weakness of \nhis faith and other graces. This sense of in-dwelling \nsin and the remains of a carnal mind often impede the \nchristian\'s progress heaven-wards and make him groan \nfor deliverance, being burdened. Even the great Apos- \ntle himself felt this weight, and groaned under this bur- \nden, and went so far as to say, " / am carnal, sold under \nsin" A deep feeling of his spiritual condition made \nhim cry out, " O wretched man that I am, who shall \ndeliver me from this body of sin and death ?" The chris- \ntian feels the same pressure, and cries out for deliver- \nance in the same manner. For he is fully satisfied, a \ncarnal mind can never enter into heaven, or even, if \nadmitted, would be found incapable of relishing or en- \njoying the spiritual delights and sublime employ of the \nheavenly state. For as nothing can possibly rise higher \nthan its own level ; so neither can he arise to the con- \ntemplation of pure and spiritual objects, unless his mind \nis spiritualized and prepared for those purer joys. It \nis, therefore, a further gracious design, aim, and end, \nof the God of all grace, in and by the trials and deep dis- \npensations of the christian, to spiritualize his mind, and \nraise his heart more from earth and earthly objects, that \nhe may set his affections on things above. He finds, by \ndaily experience, that his mind is too low and grovel- \nling ; that he is too carnal and worldly ; that he lives far \nbeneath his high and dignified privileges, as a christian ; \nand too frequently cries in the language of holy Paul, \n" lam carnal, sold under sin." This is contrary to his \nnew nature and his high birth fromabove. Nor would he \nhave it so. It is rather his grief and burden. He \nmourns over it, prays and strives against it ; and says, \nwho shall deliver me ? This the Lord sees, as the work \nof his own grace, and the operation of his Spirit, in the \nchristian\'s heart. (Rom. 8. ch.) Hence, the God of \n\n\n\n135 \n\nlove, to answer his own prayer, remove his cause of \ncomplaint, and satisfy his soul in the fulfilment of his \nholy desires, sends the cross, the trial, affliction, or \ntemptation, which, in his infinite wisdom and love, he \nsees best calculated to draw away his heart from earthly \nobjects and all sublunary joys ; to raise his whole man \nabove, and spiritualize all his noble faculties and pow- \ners, and effectually draw his soul into closer communion \nand fellowship with his Lord and God. The cross of \nChrist, therefore, becomes the christian\'s highest glory 9 \nnot only in itself, as the appointed cross of Christ ; but \nalso in its gracious effects, fruits, and consequences, to \nhis own soul, in drawing his heart nearer to his God, \nand spiritualizing his mind and affections, and all the \nfaculties and powers of his soul, that he may be thereby \nrendered more capable of enjoying the presence and \nsmile of his God. \n\nI shall only take notice of one more gracious aim ? pur~ \npose, and end, the Lord, in tender love and mercy, \nseems to accomplish and fulfil by all the sorrows and \nafflictions of the pious christian ; and that is entirely to \ncrucify him to the world, that as b} the word and power \nof his grace, and the blessing of his cross ,he is effectual- \nly weaned from all terrestrial objects and things : so,un-\xc2\xbb \nder the benign influence of his spirit and love, his whole \nsoul may be sublimed, and brought into closest contact^ \neven while on earth, with his God, as the best proof of his \ngrowing meetness for the glorious beatific vision of his \nLord above. The christian\'s views and ideas run high, \nas to the society, employment, and glory of the blessed \ninhabitants of the upper world. He not only knows, \nthat all his unruly passions and tempers must be sub- \ndued ; his corruptions mortified ; and the reign, power, \nand love of sin and the old man overcome ; but also* \n$hat,under the celestial influence of grace, and the work \n\n\n\n136 \n\nof the divine Spirit within him, he must be made meet \nfor the inheritance of the saints hi light. As he draws \nnearer to the heavenly state, the Lord takes care, by the \nvery cross itself, to purge away the christian\'s dross, to \npurify his heart, to refine, as a refiner, his mind, and \nsublime his whole soul for the enjoyment of consummate \nhappiness and glory. His mind is become so well ac- \nquainted with spiritual and eternal objects, and his heart \nso occupied in the contemplation of his future prospects \nof bliss ; that, at times, he cries out, with an holy rap- \nture, " eye hath not seen, nor ear heard, neither have en- \ntered into the heart of man, the thing\'s which God hath \nprepared/or them that love him." u But God hath re- \nvealed them to us by his spiiit : for the spirit scarcheth \nall things, yea, the deep things of God." By these sub- \nlime views and happy foretastes of glory, the christian \nis more and more led to see the unsatisfying nature of \nevery thing beneath or below his God, and filled with \nm,ore ardent longings for the blessed and open vision of \nhis God, where the happy inhabitant shall no more say> \nI am sick, in any sense whatever. \n\nBefore we close the subject, I would call the reader \nto view the pious christian in his last glorious and tri- \numphant scene. We have seen him in his passage \nthrough life, as a spiritual pilgrim, and a stranger upon \nearth, growing up into Christ in all things, as his head of \nall direction, influence, authority, and power ; filling up \nall those various relations, in which divine providence \nhas placed him, for the honor of his God, the praise and \nglory of his Saviour, and the honor of religion, both in \nthe church and in the world. Let us now follow him to \nthe last swellings of Jordan \xe2\x80\x94 over the dark and dreary \nvalley of the shadow of death \xe2\x80\x94 and his happy landing \non the blissful shores of a glorious immortality. As a \nUjristian, a true believer in Christ, and a sinner united \n\n\n\n137 \n\nto him, as the branch is united to the vine, by a vital \nunion, he has nothing to fear. The sting of death, \nwhich is sin, is done away by the death of his Lord. \nHe is accepted of God, and stands complete in Christ, \nhis everlasting Saviour ; justified from all things, from \nwhich he never could have been justified by the law of \nMoses. " God himself is not ashamed to be called his \nGod, for he hath prepared for him a city." His right \nand title to the heavenly inheritance is unalienably se- \ncured, as " an heir of God" and a. joint-heir with Christ, \nand by virtue of his oneness with him, as a living member \nof his mystical body. Does his Father say, "let the \ninhabitants of the rock sing?" As an inhabitant of \nChrist, the rock of everlasting ages, standing upon \nGod\'s holy hill of Mount Zion, he sings of the heights \nand depths of redeeming love. C( O death," he cries, \n" where is thy sting ? O grave, where is thy victory ? \nThe sting of death is sin ; and the strength of sin is \nthe law. But thanks be to God, which giveth us the \nvictory through our Lord Jesus Christ." And, when he \nreaches the other side of the celestial hills, his very soul \nshall sing, with angels and archangels and the spirits of \njust men made perfect, "the song of Moses and the \nLamb for ever and ever.\'\'\'\' \n\nBut, notwithstanding the high dignity and security of \nthe christian\'s situation, and even while he is encourag- \ned to " rejoice in hope of the glory of God ," he is, at times, \ntoo apt to be cast down at the thought of passing over \nthe last Jordan of death. He is sometimes perplexed as \nto the time, the way, the manner, and the circumstances, \nthat shall attend his dissolution. Though his life has \nbeen a life " of faith in the Son of God" and a life of \nholiness and devotedness to the Lord and his ways, for a \nlong series of years, this by no means exempts or secures \n\nhim from the fiery darts, the violent assaults, and strong \n\nS \n\n\n\n138 \n\ntemptations of Satan, in his last sickness and dying- \nhours. Some, indeed, of the Lord\'s most precious ser- \nvants are tried in a more than ordinary manner, at this \nseason. The christian, after all his faith and patience, \nis sometimes afraid death should come at a time when he \nis off his guard and unprepared, or lest, like the wise vir- \ngins, when he is in a spiritual sleep or slumber, and his \nlamp un rimmed, he should be alarmed by the midnight- \ners. " Behold, the bridegroom cometh, go ye iorth to \nmeet him." At another season he is greatly per, lexed \nand harassed by the instigation of the enemy, about the \nway and manner of his death ; that it shall be attended \nwith such awful and trying circumstances, that both his- \nfaith and hope shall fail, his patience be exhausted, and \nthat he shall die as a fool dieth. At another period, he is \nstronglv tempted to fear, that, in that hour, when he \nwants the presence of the Lord most, and strength from \nChrist, to carry him over the swelling of Jordan, as it \nwere, dry shad; his Lord will withdraw his presence, \nwithhold his aid, and suffer him either to die in the dark, \nor to sink under the mighty waves and billows, and be \nlost for ever. I may go a step further and say, the more \neminent the christian, by so much the more is he likely \nto have the last darts of Satan thrown at him, in his \nlast trying sickness and the solemnities of his dying \nhour. The aim and design of the enemy in all this no \ndoubt is, that the christian himself may be unhappy ^ \nthat he may be tempted to dishonor God, by speaking \nill of his ways ; and that others, by the example of his \ntrials and temptations, may be either discouraged or \nwholly deterred from seeking the Lord, now in the ac- \ncepted time, and from making trial of that " path of the \njust, which is as the shining light, that shineth more and \nmore unto the perfect day." But even those precious \nsaints, who endure the sharpest conflict, in their last \nscene of sickness, sorrow, and woe, through the tender \n\n\n\n139 \n\nloving 1undnes3 and faithfulness of their unchanging \nGod, with admiration and holy ecstacy, ex erience \nthe truth of that glorious promise, " at evening time it \nshall be light" For the encouragement and comfort of \nthe humble and doubting christian, I will mention a sin- \ngular instance of a truly pious and sincere female chris- \ntian. Under a deep and constant sense of her own sin- \nfulness and unworthiness before God; an awful feeling \nof the purity and holiness of God ; and the strongest \nsensibility of her own universal short-comings in his \nsight ; she not only was made to walk humbly with \nGod ; but for many years in a state of painful, anxious \nfear and doubting about the safety of her spiritual con- \ndition, in the Lord\'s sight. To her pious christian \nfriends she was in the habit of frequently expressing \n;those fears ; but, when it pkased the Supreme Disposer \nof all events to lay her upon her last bed of sickness and \ndeath, her doubts and fears were all removed. The \nLord Jesus Christ himself, with all the beams of re- \nsplendent brightness and glory,, broke in upon her asto- \nnished mind with such lustre and inexpressible splen- \ndor, that in the language of divine and holy rapture she \ncried, " precious Christ, precious blood, precious right- \neousness \xe2\x80\x94 : and he \\\xc2\xa7my blood, and my righteousness, my \nChrist , and my all ;" \xe2\x80\x94 andthus,in the divine ;;lerophory \nof fai.h, entered immediately, in the full triumphs of \nfaith, into the glory and joy of her Lord. \n\nI will now suppose the christian\'s race is nearly run, \n^ind that he is just at the goaL He has completed his \ngeneration-work on earth; he has finished his course \xe2\x80\x94 \ngrace has refined and sublimed his soul; and now his co- \nvenant-God and Father has kid him upon the bed of \npining sickness and anguish, and has said unto him, \n\xe2\x96\xa0\xe2\x80\xa2\' set thine house in order, for thou shall die and not live." \nWith divine eoinposure he hears the solemn sentence \n\n\n\n140 \n\nlies passive in his Father\'s hands, and humbly replies \nin the words of his Lord, " Father, not as I will, but \nas thou wilt \xe2\x80\x94 let thy will be done." Looking backward \nupon a life early devoted and dedicated to God, he \nadores the mercy and admires the grace that, at first, \ntaught him to give up his whole heart to the Lord and \nhis ways, and which hath kept him firm and steadfast \nunto the end. His holy soul is full of love and admir- \ning gratitude to his adorable Saviour, that through all \nthe afflictions, oppositions, persecutions, and diversified \nscenes of his life, he hath given him grace for every \ntime of need, and for every service and labour of love ; \nand thatm and through allhe enabled him to be "stead- \nfast, unmoveable, always abounding in the work of the \nLord, forasmuch as heknexv, and was fully assured, that \nhis labour should not be vain in the Lord." And now, \nlike a shock of corn fully ripe, and ready to be gathered \ninto the barn, by faith he looks forwards, and with his \nstaff in his hand, just stepping into the watery deep, he \nsweetly sings : \n\n" When I tread the verge of Jordan, \n\nBid my anxious fears subside ; \nDeath of deaths, and hell\'s destruction, \n\nLand me safe on Canaan\'s side : \nSongs of praises, songs of praises \n\nI will ever give to thee." \n\nOr, in the inexpressibly sweet and cheering poetical \nand pastoral strains of holy David : "yea, though I \nwalk through the valley of the shadow of death, I will fear \nno evil: for thou art with me ; thy rod and thy staff, they \ncomfort me" (Psalm 23. 4.) In all the holy triumphs \nof faith and assured confidence in Christ, " his hope," \nwith hojy serenity and divine composure of soul he \nadds, "I have fought a good fight, I have finished my \ncourse, I have kept the faith : henceforth there is laid up \nfor me a crown of righteousness, which the^ Lord, the \n\n\n\n141 \n\nrighteous Judge, shall give me at that day ; and not to me \nonly, but unto all them also that love his appearing." \n(2 Tim. 4. 7, 8.) Because, " believing, he rejoices with, \na joy unspeakable and full of glory : receiving the end \nof his faith, even the salvation of his soul ;" and, there- \nfore be patiently waits the promised and happy hour, \nwhen " an entrance shall be ministered unto him abun- \ndantly into the everlasting kingdom of his Lord and Sa- \nviour Jesus Christ;" and his glorified Lord, with a voice \nsweeter than music, shall say, " well done, good and \nfaithful servant, enter thou into the joy of thy Lord, and \ninherit the kingdom prepared for you, by your hea- \nvenly Father, as one of his blessed children, before the \nfoundation of the world. " O happy hour, O glorious \nabode, he cries, (C when I shall be near and like my \nGod." In the bright vision, which faith presents to his \nview, he looks beyond this vale of tears, and sees a 4 \nsmiling God, an exalted and glorified Redeemer, who \nhas washed him in his own blood, and made him a king \nand a priest unto God and the Lamb for ever and ever \xe2\x80\x94 \na throne of glory, a crown of bliss, an ensign of royalty \xe2\x80\x94 \nthe glorious habitation of the spirits of just men made \nperfect, an innumerable company of angels, and the \nwhole assembly of the first born, whose names are writ- \nten in heaven. He hears those heavenly and angelic \nchoirs all unite in one divine and extatic harmony, \n" saying with a loud voice, worthy is the Lamb, that \nwas slain, to receive power, and riches, and wisdom, and \nstrength, and honor, and glory, and blessing." And \nevery creature, which is in heaven, and on the earth, and \nunder the earth, he hears saying, " blessing, and honor, \nand glory, and power, be unto him that sitteth u, on the \nthrone, and unto the Lamb, for ever and ever." Filled \nwith the nearest prospects of inexpressible glory, and \nalready overwhelmed with the foretastes of bliss ; he \ncloses his eyes upon all terrestrial and sublunary joys, \n\n\n\n142 \n\nand, taking his last farewell of all earthly objects, he \nonce more says, Farewell earth ; farewell sun, and moon, \nand stars ; farewell, my dearest family and friends, with \nwhom I have so often served and enjoyed my God ; \nfarewell the world ; farewell the church of God ; and \nO farewell thou precious, precious book of God. "/ \nknow in whom I have believed, and am persuaded that he \nis able to keep that which I have committed unto him \nagainst that day" Into thy hands, therefore, dear Sa- \nviour I commit my spirit; thou hast redeemed me, O \nLord God of truth. And thus he sweetly falls asleep in \nJesus, and enters into the consummate joys and glories \nof the paradise above. \n\nI will now take the liberty to request the attentive, \nreflecting, and unprejudiced reader, after the candid \nperusal of the preceding pages, to ask himself how his \nmind stands affected towards the sketch of the christian \n\xe2\x96\xa0character here given. Is it scriptural ? Is it natural t \nand is it just ? If this is granted, the simple enquiry is, \ndoes it, or does it not, in any way belong to your own \ncharacter, as a christian ? \n\nIn the delineation of the true christian, offered to \nyour view and serious consideration, you have been call- \ned to survey and contemplate his character and conduct, \nin the commencement of the divine life, or the beginning \nof his christian course \xe2\x80\x94 his holy, uniform, firm, manly, \nand steady progress through life ; conscientiously and \nscrupulously filling up all his various and numerous calls \nof duty, in all the several relations in which he stood in \nthe world ; paying equal, diligent, and constant atten- \ntion to the dut.es both of the^V^ and second table \xe2\x80\x94 and, \nfinally, you have seen him, in his last trying, but tri- \numphant scene, made " more than a conqueror throy,gh \nChrist that loved him" \n\n\n\n14S \n\nLet each reader then say to himselr\\ O my soul, doe& \nthe picture drawn suit the best feelings of thy heart ? \nAre these the gracious and holy lineaments, which the \ngrace of God hath stamped upon thee ? Hast thou, in \ngood earnest, set out in the divine life, the christian pil- \ngrimage, or begun thy christian course ? By virtue of \nthy soul\'s vital union with Christ, thy Head and Lord, art \nthou pressing forward, and running in his strength ? \nHast thou, O my soul, sincerely and cordially turned\' \nthy back on the world and its unmeaning trifles and fol- \nlies ? Have the unrivalled charms and the inexpressible \nglories of Jesus so fully captivated thy heart, and en- \ngaged thy whole man over to his interest, that now he \nreigns the entire monarch of thy heart, and thou ownesfc \nno other Lord but him ? And having thus begun thy \ncourse, does thy progress graciously appear to every \nsurrounding spectator, and above all, to thine own heart ? \nIs the despised cause of Christ promoted, and his blessed \ninterest advanced by thy means ? Is all thy influence in \nthe world and in the church put into the scale of Christy \nand all employed for his glory ? As a devoted christian r \nart thou walking in all the laws, statutes, and ordinan- \nces of the Lord, blameless ? Does thy light so shine be- \nfore men, that others seeing thy good works, thy works \nof faith and labors of love, are constrained by thy bright \nexample to glorify thy Father which is in heaven ? Have \nthe power and grace of Christ raised thy heart above the \nworld\'s good opinion? Art thou crucified with Christ to \nevery creature good ? Does thy whole life evince an \nholy deadness to all sublunary things, and art thou \ngrowing up into a divine meetness for glory? Is thy \nlife so hid with Christ in God, as to assure thy heart: \nthat, when Christ, " who is thy life, shall appear, thou \nshalt also appear with him in glory V Is thy whole soul \nso spiritualized and sublimed, that thou art patient un- \nder the rod, submissive under and fully resigned to the \n\n\n\n1U \n\nwill of heaven, when God strips thee of every earthly \ncomfort, and sends the last summons to call thee out of \ntime into the world of Spirits? Does a living, active, \nand operative faith assure thy heart that, in that last ho- \nnest hour, thou shalt be able to say, " I have fought a \ngood fight, I have kept the faith, I have finished my \ncourse ; henceforth there is a crown of righteousness \nlaid up for me, which God the righteous Judge will give \nmeat that day." If, christian reader, these are thy views \nof God and religion \xe2\x80\x94 of Christ, and faith alone in him \xe2\x80\x94 \nof holiness, happiness,and glory ; I congratulate thee on \nthe safety and security of thy spiritual state and condi- \ntion. Yet a little while, and he that shall come will come \nand say to thy happy soul, " come thou blessed child of \nmy Father, inherit the kingdom prepared for you, from \nthe foundation of the world." Let the all-transporting \nprospect, christian, now warm thy heart, fire thy b >som, \nand increase the zeal and mighty ardor of thy soul in \nthe work and service of thy God. It is but a little time \nthou hast to labour and work for thy divine Master : \n" work, therefore, while it is day ; because the night so \nsoon cometh, when thou canst no more work for God." \nDevote thyself, thy body, soul, and spirit \xe2\x80\x94 thy time, \nthy talents, thy gifts, thy graces, thy all, to the honor, \npraise, and glory of thy God ; that, when the last change \nshall come, he may find thee so fully occupied in his ser- \nvice, \'till he appears, that thou mayest then have nothing \nleft to do, but just to die, and be ready to meet the glo- \nrious plaudit of thy Master, " well done, good and \nfaithful servant, enter thou into the joy of thy Lord." \n\n\n\n..FINIS. \n\n\n\nJ \n\n\n\nST. AUGUSTINE\'S MEDITATIONS \n\nCOAXE f THOMAS, \n\nPROPOSE TO RE-PRINT BY SUBSCRIPTION, \n\nTHE \n\nMEDITATIONS \n\nOF \n\nST. AUGUSTINE, \n\nHIS TREATISE OF THE LOVE OF GOD, SOLILO- \nQUIES A1$D MANUAL, \n\nTO WHICH ARE ADDED, \n\nSELECT CONTEMPLATIONS, \n\nFROM \n\nST. ANSELM & ST. BERNARD ; \n\nMADE ENGLISH \n\nBY GEORGE STANHOPE, IX B. \n\nLATE DEAN OF CANTERBURY. \n\n\n\nThough tins rare and valuable book is highly esteemed \nby the pious of every denomination, it is now to be found, in \nthe hands of but few, there having been no edition ol it pub- \nlished in this country. To those unacquainted with this work, \nit will be amply sufficient to satisfy them of its real merits by \nsubmitting to them the following respectable testimonials in \nits favor. \n\n\n\nNEW-YORK, JPzBRUARr 15, 1309. \nVVk cheerfully comply with the request of the publishers, \nand recommend " The Meditations of St. Augustine, trans- \nlated by Dean Stanhope,** to the patronage of the public. \n\nBENJAMIN MOORE, \nBishop, oj P. E. Church, in the State of New-York \nJOHN BOWDEN, D. D. \nProfessor of Moral Philosophy and Belles Lettrcs, Columbia \nCollege, New York. \n\nJ. H. HOBART, D. D. \nAssistant Minister of Trinity Church, New-York.- \nJAMES KEMP, D. D. \nRector of Great Choptank Parish, Maryland. \n\nThe Subscriber has not had an opportunity of comparing \nthe translation of the Meditations of St. Augustine, Anselm and \nBernard, with the originals ; he will not presume therefore, \nto give to it an unqualified recommendation ; but the high \ncharacter of Dean Stanhope, affords grounds to believe that his \ntranslation is a faithful one without alteration, omission or ad- \ndition : in which case it deserves the encouragement of and \nmay be read by all with profit, and to their great edification in \npiety and religion. \n\nJOHN CARROLL, \n\nBishop of the Roman Catholic Church, in the U. States. \n\nWith the above proviso, the Subscriber recommends the \nwork to the perusal of all good Christians. \n\nFRANCIS BEESTON, \nOf St. Peters* Church, Baltimore. \n\nThe character and talents of St. Augustine, arc well known \n10 all who are conversant with Ecclesiastical History; aiul \nhis works cannot fail to be read with advantage, by every per- \nson, who peruses them with attention. His Meditations now \noffered to the public, as rendered into English, by the Rev. \nDr. Stanhope, will weave persuaded, tend to improve the soul. \n\'And to fit \xc2\xab for a more acceptable and profitable intercourse \n\n\n\nwith its Maker, and are Worthy of a place in the Library of \nevery Christian. We therefore hesitate not to recommend \nthem to public patronage ; especially, as the character of Dr, \nStanhope for learning and piety, affords an ample security, \nthat they hare been ably and faithfully translated. \n\nTHOMAS J/CLAGGETT, D. D. \nBishop, of the P. E. Churchy in Maryland. \nJOSEPH G. J. BEND, D. D. \nRector of St. Pauls* Parish, Baltimore-, Maryland. \n\nThe character of St. Augustine* is too well known to yq* \nquire testimonials. His praise is in all the churches. His \nwritings are in high repute with every denomination of Chris- \ntians. \n\nThe Work now offered to the Public, is among the most \nuseful of his productions. It is a piece of practical devotion \nfrom which the man of piety will derive instruction and con- \nsolation, while the man of taste and feeling, cannot but be gra- \ntified with its simple and fervent eloquence. \n\nIt is earnestly hoped that success may attend this effort \nto introduce so valuable a manual, to the general acquaintance \nof Christians in the United States. Religious Meditation is \ncertainly a very important duty ; and they who are disposed \nto acquit themselves of it, will find that time well employ ec] \nwhich they may devote to the perusal of these pious effusions \n*f the great and good Bishop of Hippo. \n\nJAMES INGLIS, \n\nPastor of the first Presbyterian Church, Baltimore. \nGEORGE DASHIELL, \nRector of St. Peters 7 Church, Baltimore \n\nMICHAEL COATE, \n\nMinister of the P. E. Methodist Church, Light -Street.,, \nBaltimore, \n\nWILLIAM H. WILMEK, \n\nKent County, Marylavcj \n\n\n\nCONDITIONS. \n\nThe Work shall be neatly printed, in one octavo volume, on \na good paper and type. \n\nIt shall be delivered to Subscribers at Two Dollars neatly \nbound and lettered ; to non-subscribers the price will be ad- \nvanced to two dollars and twenty-five cents. \n\n\n\nCO ALE \xc2\xa7\xe2\x80\xa2 THOMAS, \n\nWILL PUBLISH ABOUT THE FIRST OF JUXL. \nTHE \n\nFIRST VOLUME \n\nOF THE \n\nMISCELLANEOUS WORKS \n\nOF \n\nOLIVER GOLDSMITH, M. B. \n\nWith an account of his Life, and a Dissertation on his \nPoetry, by J. AIKEN, M. D. ornamented with a portrait of \nPr. GOLDSMITH, engraved by the justly celebrated Ed- \nwin \n\nThis edition in five volumes, at one dollar per volume to \nsubscribers, will be superior in typographical execution to \nany that has appeared in this country, and at a more mode- \nrate price. \n\nFor this work C. St T. continue to receive subscriptions, \nat No. 176, Market-street, Baltimore. \n\n\n\n\n\n\nwarn \n\n\n\n;Mte \n\n\n\n^A/V^ -\\:a \n\n\n\n\xe2\x96\xa0\xc2\xbb\xe2\x84\xa2r\xc2\xa3#* \n\n\n\nu. \n\n\n\ni*aO\xc2\xbbIS5 \n\n\n\n\xc2\xab \n\n\n\n*w^, \n\n\n\ntttf \n\n\n\n^K^^^^wM \n\n\n\n\n\n\n\n\n\npppi \n\n\n\nfea \n\n\n\nfoiW.TU.Tl \n\n\n\n\n\n\n'