op THE Theological Seminary, PRINCETON, N. J; / BX 5UJ/ .C;4 Kl 18Z5 v. 2 Cecil, Richard, 1748-1810. The works of the Rev. Richard Cecil A DONATION Beceiued THE REV. RICHARD CECILf M. A r.ATE RECTOR OP BISLEY, AND VICAR OF CHOBHAM, SURREY ; AND MINISTER OF ST. JOHn's CHAPEIi, BEDFORD-ROW . LONDON : WITH A MISMOIR OF HIS UFE. ARRANGED AND REVISED, WITH A VIEW or THE AUTHOR'S CHARACTER. BY .JDSIAII PRATT, B.D. F.A.S. FIRST AMERICAN EDITION. IS THREE VOLUMES— VOL. II BOSTON : CROCKER AND BREWSTER ; NF.W-YORK: JOHN P. HAVEN, BROADWAY 1825. """H. C. Sleight, Printci-, Jamaica, L- 1.. CONTENTS OF VOL. 11. SERMOXS TAKEN IN SHORT HAND KUOM MR. CECIl's PREACHING. Semon Page I. Jacob putting away sti'ange Gods — onGen. xxxv, 1 — 5 - 7 % The Dying Saint's Consolation — on 2 Sam. xxiii, 5 - IC 3. The Child of Providence— on 1 Kings, xvii, 15, 16 - 28 1. The Penitence of King Josiah — on 2 Kings, xxii, 19 - 37 .). Ezra an Example in Business — on Ezra, viii, 21, 22,23 - 47 •5. The End of the Upright Man : a Funeral Sermon for the Rev. Nath. Gilbert — on Ps. xxxvii, 37 - • oii 7. Hope : a Support in Trouble — On Ps. xliii, 5 - - 66 o. Thanksgiving on the Victory of Trafalgar — on Psalm cxviii, 27 - -- -- -- - 7C 9. The Benefit of Affliction— on Ps. cxix, 71 - - - 87 to. To Children and Parents — on Prov. iv, 1 - - - 9C U. Advantages of the House of Mourning — on Eccl. vii, 2 lOf. 12. The Vanity of Human Imaginations — on Jer. xxiii, 28, 29 117 13. The Fiery Furnace — on Dan. iii, 24,25 . . ~ 128 II. Signs of True Wisdom — on Matt, ii, 1, 2 - - 137 15. Signs of the Times — on Matt, xvi, 1,2, 3, - - 145 16. Duty of Watchfulness— on Mark, xiii, 35, 36, 37 - 154 17. The Angels' Song— on Luke, ii, 13, 14 - - - 164 18. Living Water — onJohn, iv, 10 . . . . 173 10. The Nobleman of Capernaum — onJohn, iv, 46 — 50 - 185 20. The Power of Faith— on John, xi, 39, 40 - - 193 21. Felix trembling — on Acts, xxiv, 24, 25 - - - 20;! 32. The Fashion of the World— on 1 Cor. vii, 31 - - 211 '23. Christian Consolations abounding in Suffering — on 2 Cor. i, 5 - 22 1 4 CONTEM'S. Sermon Pig'. 24. Godly and Worldly Sorrow — on 2 Cor. vii, 10 - - 230 25. The Sealing of the Spirit— on Eph. i, 13, 14 - - 23P 26. On Chastisement— on Heb. xii, 5,6- - - - 247 27. Remembrance of Christian Ministers — on Heb. xiii, 7, 8 256 .-28. On Temptation — on James, i, 12 - - - - 264 29. Patience the Cliild of Faith, and Parent of Success — on James, v, 7, 8 277 .JO. A Transient World, and Abiding Christian — on John, ii, 17 287 31. Loss of First Love — on Rev. ii, 4 - - - - 296 32. Special Support in Suffering — on Rev. i, 17 - - 307 33. The Christian Conflict, Conquest, and Crown — on Rev. iii,21 - - - - - - - 3ir. MISCELLANIES. A Friendly Visit to the House of Mourning - - - 33 1 Friendly Advice from a Minister to the Servants of his Parish - 36fl SERMONS, TAKEN IN SHORT HAXTD, FROM VIR CECIL S PREACHING 2 Digitized by tine Internet Arclnive in 2014 Inttps://arcliive.org/details/worksofrevricliar02ceci_0 SERMONS. SERMON I. JACOB PUTTING AWAY STRANGE GOD^. Genesis, xxxv, 1 — 5. And God said unto Jacob, arise : go up to Bethel, and d-well there and make there an Altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother. Then Jacob said unto his household, and to all that were with him, put away the strange Gods that are among you, and be clean, and change your garments, and let us arise and go up to Bethel ; and I will make there an Altar unto God, who answered me in the day of my distress, and was with me in the way which I went. And they gave unto Jacob all the strange Gods which were in their hand, and all their ear-rings which were in their ears, and Jacob hid them under the Oak which was by Shechem. And they journeyed : and tlie terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob. We behold here a very natural picture of a family in the midst of care and trouble ; and a pious man at the head of it, whose cares made him forget his sacred obligations. But tht Lord is he that restoreth the soul ! Jacob had endured many distresses. One, in par- ticular, lately befel his family, in which his sons had rashly put a city to the sword. We find him saying to his sons, Ye have troubled me, to make me to stink among the inhabitants of the land ; and, / being few in number, they shall gather themselves against me and slay me, and I shall be destroyed, I and my house. In the midst of these cares and troubles God admonishes Jacob. As if he had said, " Leave this matter to me. 8 OER.MON I. Cast thy burden upon the Lord : he shall sustain thee, and thy family too : but arise thou, and go to Bethel, and dzvell there, and make there an altar unto God that appeared unto thee, when thou fleddesl from tht face of Esau thy brother. Remember thy vow !" You have an account of this vow in the xxviiith chapter. And Jacob called the name of that place Bethel. And he vowed a vow, saying. If God will bt zvith me, and keep me in this way that I go, and will give me bread to eat and raiment to put on, so that I come again to my father's house in peace, then shall the Lord be my God: and this stone, -which I have set for a pillar, shall be God's house; and. of all that thou shall give me, I will surely give the tenth unto thee. He vowed a vow, and he forgot it. Occupied with his distresses, particularly the one which lately befel his family, and overwhelmed with care, he forgets a vow of which God reminds him. The Lord said, Arise and go up to Bethel.'" Jacob, obedient to ihe vision, commands his family to put away their strange gods, goes to -Bethel, builds an altar, and buries their idolatrous instruments : and God so pro- tects him, that of the inhabitants of the land, whom he feared, and among whom he felt he was become a nuisance, not one ventured to attack him : The ter- ror of God was upon the cities that zvere round about them, ayid they did not pursue after the sons of Jacob. This passage furnishes : Reproof of our forgetfulxess of past mer- cies. a lesson" of duty to our families, coxsolatiox of every pious max, who uxder- TAKES THE REFORMATIOX OF HIS FAMILY One of the most difficult of duties ! I. REPROOF OF OUR FORGETFULNESS OF PAST MERCIES. It was seven or eight years since Jacob came to Canaan. He had purchased ground, and built an JACOB PUTTING AWAY STRANGE GODS. 9 altar; as you will see Chap, xxxiii, 19, 20. But he forgot his vow with respect to the erection of a pillar, which he had promised in the day of his distress. What is this, but a picture of human nature ? Let any man look back to his past life, and remember the day of his distress — how he then consecrated himself, and resolv- ed on the reforaiation of himself and his family. Let him recollect what prospects, under these softening impressions, he pictured out to himself, as to his future conduct. But that day is gone ! He has mingled with the people of the world ! Time has worn out his re- solutions. It is apt to efface such impressions. Jacob had endured a sore affliction. In the xxxivth chapter you will read an account of this trial. But still it seems to produce no remembrance of his vow. What is to be done ? He resloreth my soul. God ^alls expressly to Jacob — " Jacob ! — You have forgot your vow! Arise, go to Bethel! Remember what you said in the day — and what you felt in the day, when you fled from Esau !" My dear hearers, if God loves us he will remind, as well as restore us: and, in order to restore, he will reprove us : he will chasten us, if we are not bastards but sons. " Re- member," says he, " when thou fleddest from the face of thy brother Esau. You have forgotten it ; but," as if he had said, " 1 have not forgotten it ! 1 have not forgotten the deliverance which I afforded thee when thou didst wrestle for the blessing." The remembrance of our past troubles, and of the impressions which they produced, should recall to our minds what we then intended to do, and what we have forgotten to do. Let us, m} dear hearers, turn over the book of our lives : we are fond of reading many books : but no book will do us so much good, next to the Bible, as reading the history of the dispensations of providence in our own particular cases. Thou shalt remember all the way which the Lord thy God hath led thee, these forty years, in the wilderness ; to vnt, II, 2 10 humble thee and to prove thee, and to know what was in thy heart. Let us particularly dwell on the pages of distress, and on the special deliverances alforded us : these are to be gratefully remembered. Let ut recollect the voice which spake to us in these things, and what the Lord said to Jacob on this occasion : Jacob ! you have forgotten your vow : but 1 have not forgotten it : arise, and go to Bethel !" II. We have, in these words. A LESSON WITH RESPECT TO OUR DUTY IN OUR FAMILIES. Go to Bethel: but not merely go to Bethel, nor merely build an altar there. Jacob knew that thit would avail nothing with a heart-searching God : and therefore he said to his house, " Put away the Strang/ Gods that are among you. Let us arise ; and, in this way, go to Bethel." And they gave to Jacob all the strange gods that were in their hand, and all the ear- rings that were in their ears. And Jacob hid them un- der the oakivhich was by Shechem. You see, Brethren, that a man with a family is an accountable man. God spake to Jacob, and Jacob spake to his household. And it is said of Abraham, Shall I hide from Abraham that thing zvhich I do ? see- ing that I know Abraham, that he will command his household after. I know that he will go forth, and set them an example : that he will be their teacher : and teach them to follow him, in their outward de- meanour at least, if he cannot convey grace to enable them to follow him in the heart. Put away the strange Gods that are among you.' What did strange Gods do in the house of Jacob? An extraordinary thing, that there should be strange Gods in the house of a man that taught his children the knowledge of the true God, and their obligations to him! What! Idols in the house of a godly man. and a sincere witness for God ! a man who had had personal intercourse with God ! Put array the strange JACOB PUTTING AWAY STRANGE GOD3. ll Gods that are among yov\ What! Did he know that he had idols in the house ! So it appears. And what are we to remark from this, but that, in the best famihes, as some commentator observes, there are strange things, if not strange Gods ! Idols will enter, in spite of Jacob ; because they are the creatures of the heart, and will dwell in the house in spite of his example and prohibition. Yet, if we observe them in the houses of others, let us see and mark them with candour, forbearance, and tenderness ; for many there are, who will gaze on the faults and idols which they see in the houses of others, who seem quite blind to greater in their own. We cannot be too tender and candid in the defects which we observe out of our houses : perhaps they prove a bitter and severe cross to the owner of that house! He knows there are such things, and he is labouring to prohibit and remove them. His case calls not for our censure ; but for our pity, our assist- ance, and our prayers. There may be idols in a house, and yet the fear of the true God in that house ! But, however candid we ought to be in respect to the idols of others, let us imitate Jacob, in being de- termined reformers of our own houses. Put away the strange Gods that are among you. Yet, whatever we may lament as to the state of our houses, our comfort, if we are real servants of the living God. should be that of David, when he said, Although my house be not so with God, yet he hath made with me an everlasting covenant, ordered in all things and sure ; and this is all my salvation, and all my desire. I mourn to see these idols in my family ; but, as to my- self, I serve the living God." This should be our comfort, as well as David's. But our conduct should i)e that of Jacob : we may lawfully take David's com- fort, if we adopt Jacob's conduct. Therefore we fmd Jacob calling on his family to follow him with 12 SERMON I. cleanness and purity ; telling them what God had done for him in the day of his distress : I am his witness, that he is the God that heareth and answer- eth prayer." Let us endeavour, as family-men, to set before our households the reasonableness of the thing, as well as the thing itself. He appeared to me ; he is my friend ; I bid you put away idols ; and 1 bid you do it, because they incense my friend." If any one should say to me, What reference has this to us? What idols have we in our houses?" 1 ask. Have you nothing in your houses, that takes the place of God in your heart? Did you never read of a covetous man being called an idolattr? What is the pleasure-taker, who will sacrifice every thing to folly and appetite ? What is the poor gay worldling, who will banish every religious consideration that he may follow his entertainments ? What is the man who makes a god of the creature, and slights the truth ot God ? Could such an one say to a poor stupid idola- ter, " 1 disclaim your conduct as abominable," when his own is far more so, considered in reference to the light under which he lives ? Family reformation is very difficult ; as ever} family-man feels : but let us set forward with the re- solution of Jacob, remembering that a sincere desire to reform our houses is a considerable step toward the accom})lishment of this reformation, because we work with God : God is on our side. It is never too late to attempt it : yet it can never be attempted too rioon. Some people suppose that they cannot succeed without a special call. My dear hearers, much more can be done than men generally suppose, when it is sincerely and resolutely attempted. Utterly remove those evils, which have a tendency to turn a pious man's house into a seat of idolatry. Bad books poi- son a house : so do bad company, whose very breath is contagious : your family is injured by dangerous JACOB PUTTING AWAY STRANGE GODS. 13 amusements, wrong notions, customary sentiments that will not endure the trial of the Scriptures. To the law and to the testimony : if they will not bear that light, it is because they are deeds of darkness, [t matters not what you think, or what those persons may think on whose opinion you lean. What does God say ? The judge is to try us : let us hear his opinion, before the trial comes on. " Put away the strange Gods that are among you,''"' says Jacob. " They will not stand. They will eat out my increase. I cannot build an altar with simplicity, while they remain." Brethren, as you love your children, and would perform your duty to your children and servants and dependants, teach them the principles and doctrines of Christ. Quote his own words to confirm those truths : and if they reject or neglect them, it were bet- ter for them that they had never been born : more tolerable will it be fur Sodom and Gomorrah in the day of judgment, than for them. Depend upon God's blessing your endeavours, in thus setting up his altar; and, while you feel the influence of these truths yourselves, call upon them to walk after you in obeying them. " Let us arise," says Jacob : " let us go together :" no man knows, even when your heads are laid in the dust, the blessing which God may give to your endeavours : and the seed which you have sown in weakness, perhaps weeping, shall be raised in power ; and the harvest be great in the day of judgment. If you say, " It is a difficult duty !" — I would ask.. Do you think it was an easy one to Jacob ? Do you think there were no remonstrances ? — that the idols were parted with readily ? — that the ear-rings were buried under the oak without regret, by the other part of the family? But let us consider, whether we had not better suffer the present remonstrances and objections of our families, than be the means of theii' &ERMON I. enduring the worm that never dies and the fire that never will be quenched: " for whatever," says a cer- tain author, " is added to your life by regard to your own will and way, must either become food for the worm that never dies, or be torn from you with the acutest pain." Once more, here is in the passage before us, III. CONSOLATION TO EVERY PIOUS MAN WHO UNDERTAKES THE REFORMA- TION OF HIS FAMILY. God was with Jacob, while he walked in this way ; and, whatever he had to fear from man. the terror of God zuas upon the cities that were round about them. The path of duty is the path of safety. If God be for us, who can be against us ? He. that spared not his Own Son, but freely gave him up for us all, how shall he not also with him freely give us all things? God pledges himself, in that act, that he will withhold no- thing that is good. He knows our wants, occasions, and necessities : he knows what we have to meet with in his way, and for his name's sake. You may depend on being specially protected, while working the work of God. You cannot expect too much, with respect to his assistance and protection in his way. Leave the event to him : that is not your affair. But, if you go out of his way, you take events upon your own shoulders; you must bear consequences : and who can bear consequences ? Fear nothing in a right pursuit : in a wrong one, you have every thing to fear. There is a fine example, in the case of Moses, of consolation in a difficult duty. By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child : and they were not afraid of the king^s commandment. "■ You shall put the child to death," says the king. " We see," say the parents, "it is a proper child; and we will fear God, and obey God, rather than man : therefore we will hide the child. W e will leave the case to God ; JACOB PUTTING AWAY STRANGE GODS. 15 he is able to protect him, to take up, and to carry him through, notwithstanding the dangerous circumstances in which he is born." And I would ask, What be- came of that child ? — This was their faith : — By faith Moses, when he was come to years, refused to be called the son of Pharaoh'' s daughter^ choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season : esteeming the re- proach of Christ greater riches than the treasures in Egypt, for he had respect unto the recompense of the reward. Them that honour God, he will honour. The terror of God was upon the inhabitants of the cities of the plain : not a man went out to revenge the outrage of Jacob's sons, though as great a one as ever was committed. No doubt but every man would feel cause of terror presented to his eye and ear, when the sons of Belial rise up, saying. Our tongues are our own! who shall he lord over us? I will overtake : I will destroy: my hand shall divide the spoil.' We are not to wonder, if Israel cried out in such a case as this. The sight of terror is overwhelming. But let us remember the case of Peter : he looked at the waves, and he sunk : and he, that looks only at the waves and storms of life, must sink ; for sense will bring reports that will over- whelm us. Nothing can then support us but seeing him that is invisible ; and considering that creatures are all in his hand, and moved by him at his pleasure. A secret terror was upon the inhabitants of these cities. Brethren ! this is many times the case, when we see nothing of it. The tongues of men are re- strained, when we cannot account for the restraint. Deep laid schemes are broken to pieces, when we are surprised to hear that it is so. Malicious plans prove abortive, because God is concerned in thwart- ing them ; and more concerned than we are. The terror of God was the reason that none of the inhabi- 16 SERMON I. tants of these cities pursued after Jacob : but they would not have known it, if God had not made it known to them. Men love to know the causes of things : the Holy Spirit here tells us plainly what was, in this case, the cause : the terror of God was upon them. My dear hearers, this same ever-working God is still at the head of all things. He sitteth King above the -water-floods, as much in this day as in that day : and he hath taught us to put out trust in him, while the dreadful speeches, and threats, and arts of ungodly men are abroad ; and has promised us, that in pursuing our way, he will give us lessons of consolation in difficult duties ; and that, when we have borne the burden and heat of the day, we shall come to dwell in Bethel — a house not made with hands, eternal in the heavens. " / ^o," says our Lord, " to prepare a place for you: and if I go and prepare a place for you, I 7vill come again and receive you to myself, that where I am, there ye may be also. In my Father^s house art many mansions : if it were not so I would have told you ; but, because it is so, I tell you of it." All other families will have their failings, embarrassments, and sorrows — But! -There is a family, where no- thing of the kind shall ever enter ! There is a house that shall not fail ! And I hope there are many hero present, whom I shall accompany to that blessed state, where all distress and anguish, sorrow and sighing- shall flee away. Therefore I say, with St. Paul, For this cause I bow my knees to the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would support you in the path of duty which he calls you to enter — that you may take up the cross, bear the burden and heat of the day, and remember that he is faithful who hath pro- mised, and that he hath consolations for such of you, as well as trials for you to bear. Let us therefore do his work for the day, and in the day ; and wait for JOSEPH PUTTING AWAY STRANGE GODS. 17 the evening, when he shall say, " Well done, good and faithful servant .' thou hast iorne the burden, en- dured the cross, despised the shame, and proved thy- self a real disciple of my crucified Son : and now enter into my joy." That we may enter into that blessed state, and all come to the inlieritance of the saints in light, mav God grant to us of his infinite mercy ! VOL. jr. 3 SERMON II THE DYING SAINT'S CONSOLATION- 2 Samuel, xxiii, 5. Although mj' liouse be not so with God, yet he hath made w ith me an everlasting covenant, ordered in all things and sure : for this i.^ all my salvation and all my desire, although he make it not to grow. We are told, in the context, that these were the last words o f David ; probably not the last words which he spake, but the last remarkable words. And he said, the Spirit of the Lord spake by me, and his word was in my tongue ; for, all Scripture is given by inspiration of God, and holy men spake as they were moved by the Holy Ghost. The God of Israel said, the Rock of Israel spake to me. He that ruleth over men must be just, ruling in the fear of God. This was exemplified in David himself, but it much more immediately refers to Jesus Christ, the King of Kings and Lord of Lords. And he shall be as the light of the morning, when the sun riselh ^ even a inorning without clouds : as the ten- der grass springing out of the earth by clear »hining after rain. These words Avere put into David's mouth, inasmuch as it was the character of himself. But, while David received the Spirit, and ruled over Israel in the sight of God, according to the gracious promises made to him, yet, when he came to consider how the matter actually stood at home ; Although,'''' said he, '■'my house be not so, not right rvith God ; not so as I would wish it ; not so as it ought to be ; not so as I might expect it to be, considering the instruction which it has received : still the promise holds good .' It is THE DYING SAINT'S CONSOLATION. 19 my last record. I write it under the influence of the Spirit, and let others read it to the end of time, that whatever be the state of my family, here is my com- fort. He hath made with me an everlasting covenant^ ordered in all things and sure : that shall prosper, in whatever state my family may be. Though it does not grow up before my eyes, 1 will hold fast the truth : I will look to the covenant, and find it to be all the de- sire of my heart, and all my salvation." Let us first attend to David's complaint, My house is not so with God : I see nothing growing." 2d]y, To David's consolation. " Though I have not my house as I could wish, yet there is a rest for my soul : there is consolation : there is an everlasting covenant.^'' After having discoursed on these two points, I shall fead you to a few general remarks on the subject. Here is set before us. for our instruction, I. The groanings of David's heart for his family : his COMPLAINT. " My house, my family is not so with God. Of what consequence is it what it is, if it is not right with God ? What advantage would it be, if every one of my sons was a king, and if they were far more successful than I myself have been ? It were all nothing to me, if they were not so with God. They are not so as I would wish them to be : they are not so as I pray they may be ; nor so as I fain would make them ; and I have but Httle hope that they will be so when I am gone. And, what is more than all. when I consider that a man's state and condition is exactly that which it is before God, what a painful scene do I see before me !" With what mournful recollection, as well as bitter weeping, must he think of Absalom — a very accomplished young man, a beautiful young man, who could steal the hearts of Israel ! What then ? He was not so with God. Oh, that parents would think of this, when they arc setting their hearts on their children, on their beauty. 20 SERMON II. iheir accomplishments, their prospects in the world f Oh, that they would stop themselves and ask, " But what are they before God ? How do they appear in his eyes ?" For, unless they are built on the Rock ot Ages, they will be soon swept away as the chaff before the wind : while, if their spirits are quickened of God, they shall stand and grow for ever. " Now," says David, "it is my complaint, that I see nothing grow. I have prayed and waited, and I see nothing springing up. They are looking at the splendour of my kingdom : they are wishing for my place ; wishing to take my crown and sceptre before my death ; en- tering into plots and conspiracies against my govern- ment : I see nothing grow." Growth depends on grace : the husbandman may plough and sow : it is his duty so to do : but, except the Lord send his sun to shine on his labour, nothing will grow. Has not this been the case in the hearts of many of your children ? After all that you can say or do, there is still a draw- ing back: they are running after every folly; stupid as the deaf adder, with respect to the charming voice of the gospel. Our children can imitate our errors and our sins : they can grow in what is wrong, and will ruin them, because corruption, not grace, runs in the blood. Yet we are to hold on our way, and to do our duty to the best of our ability, that their blood may not be required at our hands. In the morning, we must soio our seed; and in the evening not with- hold our hand. We are to look up to God, who has changed our own hard hearts ; and beg him to turn them from darkness to light, from Satan to God. It is our duty, while using the means, to remember that abounding mercy of God, which has brought any thing of a saving nature into our own hearts. Do you ask me, what is to be our support, what is to bear you and me up, as Fathers, and Masters of Fami- lies ; to keep us steady — riding at anchor — prepared to meet every thing which may befall us ? — I answer. THE DYING SAINT'S CONSOLATION. 21 It must be something out of this world ; something better than this world can supply : and we will now turn to the consideration of it. From David's complaint, in the words of our text, we turn, II. To his CONSOLATION : Allhougk my house he not so loith God, yet he hath made zoith me an ever- lasting covenant, ordered in all things and sure, for this is all my salvation, and all my desire, although he make it not to grow. What is a covenant ? It is a Disposition of things, — a Settlement, — a Constitution : whether it come be- tore us in the form of a testament or legacy, or in the nature of a bargain or agreement. Whatever form it assumes, it is a Disposition, a Settlement, a Consti- tution of things ; and the Everlasting Covenant, here spoken of, is of this kind. It is a constitution under which a sinner is called to believe and trust in Christ ; denominated everlasting, because from everlasting in the contrivance, and to everlasting in the continuance. On this covenant David could build his hope. It is called, in another part of Scripture, the sure mercies of David. This covenant is ordered in all things : thereon, therefore, we may rest safely. It is not of our making : God contrived, established, and ratified it, to advance his own glory; to set forth the honour of his Son ; and for the comfort, security, and holiness of his people. This covenant differs from that made with Adam, which was soon to pass away. In this covenant, whatever is required is promised. Has God de- clared that his people must have a new heart and a right spirit ? he has promised this new heart and this right spirit, — pardon of sin, strength for obedience, grace and glory. And this covenant shall not fail, like that of Adam, for a transgression, because it is secured in Christ. It is sure : — sure in its proposals ; aure in every step of it ; and sure in the issue. XOL. 11. 3 22 SERMON II. " Now," says David, " he has made this covenant with nne : he has enabled me to rest on its promises by faith : he has taught me to build on the only foun- dation that he has laid in Zion. .ind this is all m>/ salvation: it all depends on it: all things are con- tained in it: it is founded on the best promises, ever- lasting and unchangeable, and therefore it is all in all. What can I have more ? What can I wish more ' What are my chief desires ? Man is a weak and igno- rant creature : I have said, ' Give me this,' and ' Give me that :' I have gone to broken cisterns, as well as other men : I have leaned on earth, like other men : and it has proved a broken reed, and oft a spear, and wounded my hand, — and shall 1 still idolize it .' Away with my fond and childish desires : they are unworthy the man who can grasp the mercies of an everlasting covenant ; and therefore, now that I am come to die. and to speak my right sentiments in my right mind, I say that this is not only all my sahation, but all my desire. If I am told, therefore, that I must walk sor- rowfully, in a narrow way. in a puzzling road ; that 1 must be accepted in a better righteousness: that 1 must even travel by myself in this road to heaven, 1 answer, " So be it : I am satisfied.' " We have seen, then, that David, as well as we, had great complaints to make ; but he espies, flies to, and embraces the only sure, firm, permanent dependancc and foundation. He hath made u-ith me an everlasting covenant, ordered in all things and sure. HI. I will not detain you longer on this point, but would rather come still nearer to your bosoms, in the REMARKS that I would make upon the passage. 1. Whatever blessings a pious man receives ox THE road, as he TRAVELS THROUGH THE WIL- DERNESS ; YET HE FINDS THAT HE IS NOT AT HOME. Abraham enjoyed many mercies ; but he was not vet at home: and, therefore, he looked, not at his children, nor at his cattle, his lands, his goods, or his 23 three hundred servants, but to the house eternal in the heavens. He looked through temporal blessings to his possessions in glory ; as a man looks across hi? neighbour's fields to his own estate. Jacob, when he came to stand before Pharaoh, sajs, "jPezu and evil have the days of the years of my pilgrimage been: I am only a poor pilgrim going home : 1 am not yet there !" David, in the midst of the splendour of his court, tells you, " I am not at home : that is above : my family is distressing to me : sin has entered it, driven out the peace and comfort of it, and poisoned it; but blessed be God, there is a house above, there is a covenant in which 1 can wrap up all my hopes and all my desires." My dear hearers, till you learn to look beyond your houses here, and build on better comforts than this world can afford, you are under an impositon. You are deceived. You are seeking the living among the (lead. Instead, therefore, of murmuring, and re- pining, and desponding, because present things arc uncomfortable, rather thank God that he will not sutFer you to rest in them, nor make a portion of them ; that there is a voice in them, such as Abraham heard, "Begone! Go to an everlasting covenant! Go to unchangeable promises ! Go to that which shall grow : Think not to find a home and a rest here !" I speak not these things to render you melancholy and gloomy. For while I would prevent your build- ing on the sand, I would warn you, that, though a good man feels he is not at home, yet he is still satis- fied with what he finds on the road. The Christian is not a misanthrope, who says there is no good in the world, and quarrels with every thing around him. A Christian, when he finds he is not at home, is satis- fied, on the whole, because he finds many blessings by the way ; and knows that his Lord is bringing him by a right road through all his troubles, to a city of habi- 24 fation. As the philosopher said when he was ship- wrecked, and the people were busily employed in re- moving their goods from the vessel, and one said to him, " What I do you carry nothing away ? Do you leave your goods to destruction ?" No," said he : " I carry all my goods with me so, whenever the Christian is wrecked in death, he says, " I shall carry all my treasure with me : death cannot strip me of my treasure : for 1 have left my children, and houses, and lands in this life, that I may receive a hundred fold more in the world to come." Are you called to walk in a dark path ? Think of tViat bright morning, without a cloud, which is coming : Do you find changes within and changes without? Think of the everlasting covenant ! Do you feel anxiety, confusion, and disappointment embittering your lot? Think of thdii covenant which is ordered in all things ! Do you find you can place no depend- ance on friends and promises ? Do your expectations fail ? Think of the covenant which is sure ! Can you keep no hold of anything? God never intended you should: he offers you everlasting covenant! Of that lay hold ! Let other tilings go. They arc not your portion. God intended to loosen your hold, that you might say, '• I will look to that which is all my salvation from sin and sorrow! I will look away from that which is precarious and uncertain, to that which is unchangeable. There is a branch that springs from Jesse : that shall be all my salvation and all mij desire, when I can see nothing else grow." Brethren ! this is the true knowledge of the world, as well as the true knowledge of the Gospel. Here we see what we must live upon, and what we can die upon. Let us lay it down as a maxim, that a Chris- tian, at the very worst, though a beggar in the condi- tion of Lazarus at the gate, covered with sores — is far happier than the rich man, in his best estate. 2. Let us learn, from David's language, that the THE DYING SAINT'S CONSOLATION. 26 TROUBLES OF A CHRISTIAN'S HOUSE ARE PARTICU- LARLY DESIGNED TO LEAD HIM OUT FROM THE WORLD, AND UPWARD TOWARD HIS HOME. He is under special teaching. Another man is satisfied, and looks no further. There cannot be a sorer judgment : Ephraim has joined himself to idols: let him alone. Let him not find out the fraud. Sometimes, indeed, the servant of God is gently drawn : — Hearken, O daughter, and consider, and in- cline thine ear : forget also thine own people, and thy father'' s house. So shall the King greatly desire thy beauty ; for he is thy Lord God, and worship thou him. But, if he is not disposed to leave his state and condi- tion, if his heart still wishes to rest a little longer and a little longer. God knows how to drive as well as to draw. A thorn is put into his rest. Then he learns to siiy, " Nothing grows here: this is no longer my garden : here are no peaceful walks, no refreshing shades, no cheering fruits : I must go away : I must look higher." Was not this the case with Adam ? — with Noah ? — with Abraham? — with Isaac? — with Jacob? — peculiarly so with Job ? — most eminently so with Aaron ? — most deplorably so with Eli ? — and now, says David, " It is my case : 1 see what God is doing in my house, to make me look further; and I do look further: and [ look to nothing short of the everlasting covenant.'''' Brethren ! jf things grew to our minds, we should have no heart to leave them ! Trials are the voice which says, "Leave these things! Begone? gel away!" They speak to us: but 'till we are brought to say, " Though the fig-tree doth not blossom, though there is no comfort in the creature, yet will I joy in the Lord," we hear in vain. 3. I shall make a third remark : and that is, that we should hence learn, not only to live wit- 26 SERMON 11. N'ESSES FOR GOD, BUT TO DIE BEARING OUR TESTI' MONY TO THE REPORT OF THE UNSEARCHABLE RICHES OF CHRIST, AND THE BENEFIT AND BLES- SING OF HIS EVERLASTING COVENANT. If fools will come and ask us what there is in the spirit of reliiiion, we should endeavour to show, that, if it can do nothing else, it can bear up a dying sin- ner; that he has got hold of something substantial and abiding, when every thing flies from them. The language of the heart carries its own evidence. Even disappointed worldly men leave a strong testi- mony. I know not that any thing ever more forcibly struck me on this subject, than the dying declaration of that haughty man, Cardinal Wolsey : " If I had served my God with half the zeal with which I have served my king, he would not have forsaken me in my old age." If then we have tasted the good zvord of God, and the powers of the world to come, and the com- forts of the everlasting covenant, let us say with the poet, '■ Let me thy power and truth proclaim To the surviving age; And leave a savour of thy name, When I shall quit the stage." To every parent I would say, you had better leave such a testimony as this, addressed to the hearts of your families on a dying bed, than leave them thou- sands of gold and silver. Gold and silver may prove but a millstone about their necks, to sink them into a bottomless pit: this shows them that a Christian has something to die with ; that he has chosen a better part. It shows them, that, while he lives, he has something in his heart which is all his salvation ; and that, if they will perish in spite of all his remon- strances, yet he has a hope full of imraortality. As though David had said, " Come, all ye that fear God. and I ivill tell you ichat he hath done for my soul, I THE DYING SAINT'S CONSOLATION. 27 have passed through fire and water. He hath covered my head in the day of battle, and put a new song in my month ; and though I grieve because I have an un- sodly house and family around me, yet 1 will leave my testimony that I die not without consolation. I have something that is all my desire. And though I see nothing grow below, I see a garden growing above, to which I am going ; ever flourishing, green, and fair ; where stands the tree of life, whose leaves are for the healing of the nations.'''' God grant that you and I may leave such a testimony behind us! SERMON III. THE CHILD OF PROVIDENCE. 1 Kings, xvii, 15, 16. And she went, and did according to the saying of Elijah : and she. and he, and her house did eat many days. And the barrel of meal wasted not, neither did the cruise of oil fail ; according to the word of the Lord, which he spake by Ehjah. Ax attempt to be independent of God is one of the greatest errors to which man has ever been exposed. It was the first temptation addressed to him: — Yc f^hall be as Gods : and therefore he ventured to break the command of God, and attempted to be indepen- dent of him. This is the essence of sin — of our fall from God. This, however, was not the temper of Elijah. Though he seems to have been a man of sanguine constitution, yet you find, from the account given of him, in this chapter, which begins his history, that, when he had. according to the word of the Lord, declared, .4s the Lord God of Israel liveth, before zchom I stand, there shall not be dew nor rain these years, but according to my word, he went, according to the command, and hid himself by the brook Che- rith. and was fed by ravens morning and evening, and drank of the brook ; and, without any sort of com- plaint that he should be fed in this manner, he seems quite contented with his accomodations. And, when the brook dried up, the word of the Lord came unto him, saying. Arise, get thee to Zarephath, which be- longeth to Zidon, and dwell there. And he arose, and went to Zarephath, in great simplicity : as if he had THE CHILD OF PROVIDENCE. 29 said, "Let God send me whither he will, and main- tain me how he pleases." A poor woman was gathering of sticks : and Elijah '•ailed to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was ^oing to fetch it, he called to her, and said. Bring me. f pray thee, a morsel of bread in thy hand. And she told him her circumstances, and said. As the Lord thy God liveth, I have not a cake, but a handful of meal in a barrel, and a little oil in a cruise : and, be- hold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it and die. And Elijah said unto her. Fear not : go and do as thou hast said ; but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy xon. For thus saith the Lord God of Israel. The barrel of meal shall not waste, neither shall the cruise of oil fail, until the day that the Lord sendeth rain upon the earth. Mark the power of faith, in true obe- dience to God. She went, and did according to the •raying of Elijah : and she, and he, and her house did eat many days. And the barrel of meal wasted not, neither did the cruise of oil fail ; according to the word, of the Lord, which he spake by Elijah. Let us first, contemplate, in this woman, the f HiLD OF PROVIDENCE : and, secondly, endeavour to derive from this history instruction for ourselves. \. Let us contemplate, in this widow of Zaraphath. ihe CHILD OF PROVIDENCE. In one sense, we are all the Children of Provi- dence : the very ravens are such ; for God feedeth them, and we are sent to them to learn. But some are the Children of Providence, like this woman, in a special respect •, because they eye Providence : they trust it, and that with confidence : they see that all things are in God's hand ; and that not a sparrow falls ^o the ground, nor a hair from the head, without his VOL. II. 4 30 SERMON m. knowledge ; since he has numbered all these things, and sustains them according to his pleasure. The Children of Providence are not only en- lightened, not only have their ears opened to hear what God shall speak, and are satisfied with what he speaks, but their hearts are enlivened by faith, hope, and love, by the Holy Spirit's holy impression, and sealing of the word of God upon the soul. Had Elijah been sent to a whole nation of females in the circumstances under which lie came to this widow, with what reception would he have met? — "What'. Take the only handful of meal in my barrel ! the only drop of oil in my cruise I and give to you — a stranger 1 If you are a prophet of God. will you take my little all away ? You can work miracles for your own re- lief." But she beheved that he spake the word of God, and that God was faithful to his word ; and that the barrel of meal should not waste, nor the cruise of oil fail : she casts anchor, therefore, on that word : she puts honour on God-s prophet ; and seems to say, •' Let him command what he will ; let him but give me faith." Brethren! many sit. and hear a preacher declare the mind and will of God, and then go awav and act as if they had not heard it : but do ye depart and say, ''' I will trust the word of the Lord. Hr- hath spoken: that is enough. I will trust him." You may remark, too. in this woman, the exercise of that grace which God had given to her. She had endured, probably, much anxiety, and had encoun- tered many afflictions : she had lost her husband, and she was now pinched by the famine. But the laith which she discovered seems even to have exceeded that of the widow who cast her two mites into the treasury : she seems to have hoped against hope : she trusted and obeyed, without any listening to flesh and blood. You see also, in this Child of Providence, that she THE CHILD OF PROVIDENCE. was kept steady : she did not turn aside to crooked paths for meal or oil. The increase of this widow's (aith was as great a miracle in grace, as the increase of her oil was in nature. The Child of Providence, moreover, has com- munion with God, his leader, while walking in this path. Two men may walk together through the same trial, but in a very different manner. One may quarrel with God every step of his way : " There never was such a case as mine — such losses, trials, hardships!" The other may be taught to say, "/( is the Lord! let him do what seemeth him good ! my par- ticular path of duty is, to glorify God in the fires!" This widow appears also as the Child of Provi- dence, in the strangeness of the relief which she ob- tained. We are taught by her history, that they who look to God shall see God. Brethren! all the children of God live too far from God ! We limit his Provi- dence. We cannot see : therefore we say he cannot see. You have heard, no doubt, the enthusiastic and fanatical language of some, who pretend to trust God out of the path of duty ; and expect miracles, where none need to be wrought, provided they continued in that path : but, because some are enthusiasts, shall therefore become doubting Sadducees ? Shall we talk of God in his Providence, as though we had no relation to God as a Father in Christ Jesus. Shall we forget his appeal to the ravens, the sparrows, and the lilies ? Shall we trifle with his injunction, that we should take no anxious thought for the morrow ? While we have before us an extraordinary method of relief, yet I doubt not but that many here could join me, and declare, if it were proper, " In our own par- ticular cases, we could mention extraordinary in- stances of the interference of the hand of God in the greatest difficulties ; so that we have reason to say. ' In the mount of difficulty his hand shall be seen.' " You may remark also, in this history, that the Child 32 SERMON III. of Providence is under a peculiar teaching ; and that it is the common education of the children of God. that where he gives faith he tries it. You here see a woman brought into the most dependent state ; and, ut the same time, independent of all but God. fVt: have toiled all night, says the Apostle, and have caught nothing. No matter! — cast again! — if Chrisl bid, you shall not cast in vain. We have here Jive barley loaves and tvio small Jlshes ; but what are they among so many ? — Nothing! — Yet they are more thaa sufficient, if God please to employ them : they shalt feed five thousand, and there shall be gathered up twelve baskets full of the fragments. II. Having spoken of the Child of Providence i» the text, let us now think of ourselves ; and consider what we should LEARN from this history. 1. We are taught thereby, TO seek a saving ac- aUAINTAN'CE WITH THE GOD OF ELIJAH. Many persons talk of God ; and say that they trust in God, and hang all their hope upon hi[n : but, when I have heard many speak thus, I have marked that they have talked of trusting a God, whom they knew not, — a God out of Christ. They consider not that he'is only to be found as a friend — helper — preserver — and exceeding great reward, in the way which he has himself declared : — dwelling in the midst of the bush, to teach us. that we must find him in Christ, or we cannot find him ! Oh, that every man before me might learn, what- ever his plans, his projects, and his hopes may be. that he is wholly out of the way, and folly and vanity are written on his schemes, if he does not obtain the good will of him that dwelt in the bush. I see here Parents who are toiling night and day. What are you doing ? " I have a large family of chil- dren : and I am endeavouring to lay up a portion for them." Why, then, do you not, in truth, lay up a portion for them ? What ! will you lay up a littlo THE CHILD OF PROVIDENCE. 33 (lust, and call that a portion ? Is that a portion for an immortal soul ? You are rather hanging a millstone about the necks of your children, which may sink them deeper into ruin. You may thereby tempt them to plunge into the world : and there they may scatter what you have treasured up, and called a por- tion ! The Lord is my portion^ saith my soul, is the declaration of David ; and, till you lead your chil- dren to this portion, you are making no real provi- sion for them. Here are Schemers before me — persons fond of speculation ! Oh, that such would remember what God says, by the prophet Haggai, on this subject : — Ye looked for much : and lo ! it came to little : and, when ye brought it home, I did blow upon it! as if it were mere chaff, that he could blow away in a mo- ment. And why ? Because, saith the Lord of Hosts, of my house that is rvaste : and ye run evei-y man lo his ozvn house. As though he had said, You do not consider,-that there is a better part, which cannot be taken away : and I mean to pour contempt on such a miserable scheme as this, ancl to show the vanity and vexation of spirit of every thing under the sun, unless you enjov it hy faith, and under the favour of God." He says again, in the second chapter. Since those days were, when one came to a heap of twenty mea- sures, there were but ten ; when one came to the press- fat, for to draw out fifty vessels out of the press, there 7uere but twenty: I smote you 7vith blasting, and with mildew, and with hail, in all the labours of your hands : yet ye turned not to me, sailh the Lord. But he tells them, soon after, that, in returning to him, they should find the vine, and the f g-trec, and the pomegranate, and the olive-tree bring forth ; and that from that day he would bless them. They are all his creatures, and shall do what he commands. One thing, therefore, the Schemer lacks : — one VOT,. II. 4* 34 thing, which he would find needful, if he understood its value — a saving acquaintance with God ! Abra- ham felt his need of God, and therefore gave up even Isaac at his bidding. Let us learn to seek his favour, and to take his word as our best security. 2. Let us, if we would be wise as the Children of Providence, study god's method with his CHILDREN. Lawyers look into Reports of Cases in order to be- come well acquainted with points on which they are consulted. In arts and sciences, cases and facts are studied. Wise men pay especial regard to facts. Let us, therefore, as Children of Providence, do the same. Thou meete^t those, says the prophet, that re- member thee in thy rcays. You will then find that God, in educating his child, makes him feel his need — that he can do nothing of himself — that he cannot even think a good thought, without his own aid. He will teach his children their resources : he will make them witnesses to others : he will teach them to pray. " Give us this day our daily bread. Feed 7ne with food convenient for me. Thou canst make the barrel of meal not to fail, and the cruise of oil still to sup- ply my wants : therefore leave me not to carnal con- trivances." 3. You, who are poor in this world, learn, from this history, to obtain a more intimate acquaintance WITH ONE that WAS ONCE A VERY POOR MAN, AND HAD NOT WHERE TO LAY HIS HEAD. He will teach you, " My grace is sufficient for thee : for my strength is perfected in your weakness. I can bring you into no situation, in which I cannot sustain you. This will sweeten your barrel of meal, and sanctify your cruise of oil. This will give you true content with your lot ; and you shall be able to see, that, as was the case with this widow, God, who tcnows your wants, will supply them all out of his riches in glory. THE CHILD OF PROVIDENCE. 35 4. As WE WOULD WISH FOR GOD TO HONOUR OUR FAITH, SO WE MUST HONOUR DIVINE DIREC- TION. You must go to God's word, not walk by your own fancy, nor consult your own impressions. Too many religious persons forget this. They say, " I had an impression on my mind, that I ought to do such a thing ; therefore I do it." But do they know whence these impressions come? They may spring from the vanity of their own hearts, or they may be temptations of Satan. Impressions are not our rule of action. Honour, therefore, your rule of direction, if you would wish God to honour your faith. " Man does not live by bread alone, but by every word that proceedeth out of the mouth of God." And take the sense of Scripture, not merely the letter. Many grievously err herein. They take the letter, without regarding the sense of Scripture ; and run thereby into the greatest absurdities. The widow of Zarephath had a clear and express assurance, that this was the word of the Lord : accordingly the word of the Lord was her rule : she rested on the promise. This was not the woman's impression : this was not her fancy : she was not giving credit to reports ; but she knew Elijah to be the prophet of the Lord, and that he spake the word of the Lord to her. But here, perhaps, you are ready to say, " Thi? was a special case : she had sure ground. If I had such assurances, I could act upon it, and be satisfied. The woman could not doubt that the Lord had sent his prophet to her." But no person on earth, in any former time, had the word of God sent to him for any purpose more important than that for which we have it put into our hands. For, " behold ! a greater than Elijah is here ! God, who, at sundry times and in divers manners, spake, in time past, unto the fathers by the prophets. 36 SERMON III. hath, in these last days, spoken unto us by his Son.'' And when his Son was upon earth, Elijah gave testi- mony to him : and delivered up to him, as it were, his commission. This is the Great Prophet! What, then, does he say ! What is the word of this Great Prophet to you and to me ? " Seek ye first the king- dom of God and his righteousness and all things else shall be added unto you :'' they shall be thrown in, as it were; shall be added unto you. Thus, while this widow seemed to give up her all for a word spoken to hpr, while she gives up her meal and her oil for a bond, we may say, with Bishop Hall on the passage. " Never did corn or olive so increase in growing, as here in consuming." She gained the support ol many days, by giving up the last meal when God called for it, and which perhaps would not have sus- tained her and her child for a single day. You see, therefore, my dear hearers, hard as these limes are, and much as 1 doubt not many must suffer in the present season, that you are yet called to honour God in the fire: and, depend upon it, he will honour you in return. Learn to say, with Habakkuk, *' Though the fig-tree shall not blossom, and thougli ihere be no fruit in the vine, nor cattle in the stall, yet will I joy in the Lord, and rejoice in the God of my salvation." There is another consideration, which can be an- nexed to nothing but to the faith of the Christian. We are to be here but a few days ; but the same Providence, that leads us through these few days in life, engages to lead us also even through death, that we may fear no evil. Therefore, says the Psalmist, " though I walk through the valley of the shadow of death, I will fear no evil : for thou art with me !" May God enable every one of us to depend on him, in the same exercise of faith and grace ; and thus glorify our Father which is in heaven ! SERMON IV THE PENITENCE OF KING JOSIAll 2 Kings, xxii, 19. Ijecau5e thy heart was tender, and thou hast humbled thyself be- fore the Lord, when thou heardst what I spake against this place, and against the inhabitants thereof, that they should be- come a desolation and a curse, and hast rent thy clotlies, and wept before me ; 1 also have heard thee saith the Lord. The Bible is written with a very different design from other histories. Other histories may be written gene- rally to instruct or to amuse : but the Bible is written that we may know the God who made us, and the God who will judge us ; and that we may know his mind concerning us, before we stand in judgment at his bar. We here find, therefore, a great number of Facts stated to us. — Historical Facts : and they are stated to us as Cases. They are Cases, in which God dis- covers his mind concerning this or that man, this or that thing. One of these cases is before us : " Hilkiah the high priest, said unto Shaphan, the scribe, I have found the book of the law in the house of the Lord. And Sha- phan the scribe shoAved the king, saying, Hilkiah the priest hath delivered me a book : and Shaphan read it before the king. And when the king had heard the words of the book of the law, he rent his clothes. And the king commanded Hilkiah the priest, and Ahi- kam the son of Shaphan, and Achbor the son of Mi- chaiah, and Shaphan the scribe, and Asahiah a servant of the king's, saying. Go ye, inquire of the Lord for me, and for the people, and for all Judah, concerning SERMON IV. the words of this book that is found : for great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. They went therefore, unto Huldah, a prophetess, the wife of Shallum. And she said unto them : Thus saith the Lord God of Israel, Tell the man that sent you to me. Thus saith the Lord, Behold. T will bring evil upon this place, and upon the inhabit- ants thereof, even all the words of the book which the king of Judah hath read. Because they have for- saken me, and have burnt incense unto other gods, that they might provoke me to anger with all the works of their hands, therefore my wrath shall be kindled against this place, and shall not be quenched. But to the king of Judah, which sent you to inquire of the Lord, thus shall ye say to him, Thus saith the Lord God of Israel, as touching the words which thou hast heard : Because thy heart was tender, and thou hast humbled thyself before the Lord, when thou heardst what I spake against this place, and against the in- habitants thereof, that they should become a desola- tion and a curse, and hast rent thy clothes and wept before me : I also have heard thee, saith the Lord. Behold, therefore, I will gather thee unto thy fathers, and thou shalt be gathered unto thy grave in peace, and thine eyes shall not see all the evil which I will bring upon this place. And they brought the king word again." From the words of the text, as they stand connected with this part of sacred history, I propose, First, to notice, in King Josiah, the evidences of A*CONTRITE SPIRIT. And, secondly, The regard which god is pleas ED TO show to such A CONTRITE SPIRIT. L Let us notice the CONTRITE SPIRIT of King losiah. 1. You will observe in the king a most affection- ate AND REVERENTIAL REGARD TO GOD's WORD. THE jeENITENCE OF KING JOSIAH. 39 It came to pass when the king heard the words of the. hook of the Law, that he rent his clothes. You are to distinguish such a regard as this to the word of the TiOrd, from the suggestions of a scrupulous conscience. A scrupulous mind torments itself with every super- "■titious notion which enters it. Such a conscience is to be distinguished, therefore, from a tender con- science. A tender conscience is an inestimable bles- sing, as we see in the text ; but a scrupulous con- science does nothing but torment a man. He has marked some omen, some tradition, some sign ; and therefore he is uneasy : he has made sin, where Goc! has made no sin : in short, he disregards what the Lord hath spoken. But this was not the case with King Josiah : it was on hearing the word of the Lord that he rent his clothes : he found the standard, and he saw how far the nation and himself fell short of that stand- ard. This is the mark of a truly humble and contrite man ; that he regards the standard which God sets up. and acknowledges how far below that standard he falls. 2. It is a second proof of a contrite mind, that it SEEKS INFORMATION. The king not only heard the words of the book, bu( he said. Go ye, inquire of the Lord for me, and for the people : and they went to Huldah, a prophetess. Hul- dah, though a woman, was in office. It pleased God to endue her with a spirit of prophecy. And she said. Thus saith the Lord, Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the ibords of the book which the king of Judah hath read. In consequence of this denunciation, the king was wil- ling to bow down to the word of the Lord, and accept of forgiveness in any way God was pleased to send it. How far was this spirit from that of the proud and sceptical man, who will undertake to think for himself in matters too high for him, and is unwilling to receive advice at all in God's way ! A man of such a contrite spirit as Josiah's will not only read the word of God himself, but thank God that ho can hear it in any way. 40 SERMON IV. 3. You will observe in this contrite spirit, a bow- tNG DOWN TO THE CHARGE WHICH GOD BRINGS AGAINST THE MAN. The king did not stand to reason on the matter. He did not say, " We are all born with evil disposi- tions. How can a man help the temper of mind which he brings into the world ? The weakness of hu- man nature will plead for the guilt of human nature." Nothing of this ! He rends his clothes, in token of his astonishmment and self-abhorrence : and it is said, in the text, that his heart was tender, contrite, soft : it is i^aid, that he humbled himself before the Lord^ when he had heard what he had spoken ; and that he not only rent his clothes — that any man may do, if he is disposed to make a show — but it is added, thou hast xoept before me. A pharisee would stand and enume- rate his good deeds. Josiah might have done this, for he was a man of unfeigned piety : but on the contrary, he looks only at the defects, and follies, and corrup- tions of man ; and, comparing them with the holiness of God, and the purity of his law, he rends his clothes and cries unto the Lord. 4. You see here a further evidence of such a state of mind, in that, instead of desponding under this view of sin, the king betakes himself to prayer and SUPPLICATION. He not only inquires, but God declares that he had humbled himself: he had sought deliverance, and God promises that he should be heard. There is a stub- born spirit in us : it is in human nature. When any difficulty arises, we sit down in despondency. Like the sluggard, we are ready to say, " There is a lion in the streets : I cannot go out : I cannot pass : Why should I wait for the Lord any longer ? But not so this man : he knew that, though he was unworthy, yet he might seek the Lord, and find him in any condition or circumstances. Instead, therefore, of falling into an obstinate and hardened state of mind, he has recourse THE PENITENCE OF KING JOSIAH. 41 lo prayer, he makes use of means, and he waits to see whether God will be gracious or not. These are the marks of a contrite and humble spi- rit, as observed in this king. There is no question l)at his mind was a right mind : and, therefore, he is an example to this day. II. We are, secondly, to remark the REGARD WHICH GOD IS PLEASED TO SHOW TO SUCH A CONTRITE SPIRIT. By the word of the prophetess, the Lord asserts his honour and truth, and his regard to his declara- tions ; and that he would bring evil upon the place, and upon the inhabitants thereof^ even every word that he had spoken. Men may forget God's word ; but He does not for- get it. Men may say. Tush! thou, Lord, zcilt not regard it ; but the text shows us the contrary. " But," saith the Lord, " though I will visit the iniquity of this people, and will demonstrate my holi- ness in bearing a protest against that which my soul abhorreth ; when sooner or later, the sinner shall know that it is impossible for him to contend with me, and prosper ; yet inasmuch as thy heart was tender when I spake, I have seen it, I have marked it. I saw thee when thou humbledst thyself before me :" — an humili- ation, perhaps, in private, before God ; when no eye saw, but the eye of the Lord. " I heard thee and I marked thy tears," he seems to say : " and I send thee now word, that I have heard thy prayers : and I tell thee that I will gather thee unto thy fathers in peace, and thine eyes shall not see the evil which I will bring upon this place. Get, therefore, into thy chamber : shut thy doors about thee : hide thyself for a little while, till the indignation is past. I will cover thee with the shadow of my wings. Them that honour me, 1 will honour : thou hast honoured me, and I will put honour upon thee. Thou hast been solitary here- in, but I will put public honour on thy solitary faith." VOL. II. 5 42 SERMON IV. This is by no means, however, a solitary instance of the Lord's acting in this manner : for even when wicked Ahab humbled himself before God, he recei- ved a message that at least he himself should not be made a public example in the overthrow of his coun- try. When the men of Ninevah prayed and humbled themselves before God, on hearing his will by the mouth of Jonah, he marked their humiliation, and showed to it a special regard : for Blessed are the poor inspirit: blessed is the man that can come down, when God rises up. God resisteth the proud, but he giveth grace unto the humble. Thus saith the high and Lofty One, that inhabiteth eternity, whose name is holy, I dwell in the high and holy place ; with him also that is humble and of a contrite spirit, and that trembleth at my words, to revive the spirit of the humble, and to revive the heart of the contrite ones. " Go," as if he had said, " and read my history, from beginning to end ; and you will find that one great leading charac- teristic of my government is, that, while I resist the proud, I give grace unto the humble." Brethren ! there are few, I suppose, present, who would attempt to deny any of these truths : but let us beware that we do not rest in the public confession and acknowledgment of general truths. The word that was read in the ears of Josiah, is the word that is read in our ears every Sabbath Day : so that we, as well as the king, are favoured with knowing the mind of God. But now the grand question that we have to ask ourselves, is this, What is the state of our mind? on hearing this word ? We have seen what the Lord marked in Josiah : but the question is, what he is marking at this time in us ; for every one of us must give an account of himself to God. A great multitude heard the word of God on the day of its being discovered ; but they remained as they were before. One went to his farm, and said, ■ The word of the Lord hath been preached :" bui THE PENITENCE OF KING JOSIAH. 43 concerned himself no further. Another went to his merchandize, and carried the news. Another married a wife, and forgot every thing that was said. But God has said ; I will bring evil and destruction upon the man that forgets me" — for the wicked shall be turned into hell, and all the nations that forget God! — Let us apply the case to ourselves. We have heard, as the king and his people did, the word of God. We now know his mind ; for he changes not : he is the same now as he was then, and must continue unchanged to all eternity. Let us then ask ourselves, What effect has the word of God had upon us ! Do we remain as we were be- lore we heard it ? Are we walking after the course of this world F Has the word no place nor authority in our consciences ? Has it never brought a charge against us as sinners ? Has it never put us on praying to God, that we may be delivered according to the multitude of his mercies ? Has he never seen our hearts tender ? Has he never marked that we have humbled ourselves before God, when we heard what he spake in his word ? If we have never rent our clothes, yet have we never wept before him ? — Cer- tain it is, then, that, whatever we think of ourselves, we may know from this history the mind of the Lord concerning us : — We have heard the word of God as the Israelites did ; but it has not been mixed with faith in us who have heard it. fVho hath believed our report ? says the prophet. TVhat is this report ? — that we have erred and strayed like lost sheep, and that there is a Shepherd who has laid down his life for sinners, and proclaims his mercy in their ears, and calls them that they may come to liim and have life. Do you ask me, why such good news as this is not received? Because men's hearts are not tender: They have not humbled themselves before the Lord, like this prince. They never rent their clothes, nor 44 SERMON IV. wept over their condition: and, therefore, being yet hard-hearted, proud, and unbeheving, they cannot re- ceive the truth. The seed may be sown, and it may be good seed ; but the ground of their hearts is either hard, or stony, or thorny, and there is no fruit brought to perfection. If 1 am preaching to any persons in such a state as this, it becomes me to exhort them to pray earnestly to God, who is sowing the seed, that he would prepare the ground of their hearts : that he would give them this tenderness of heart, this humility of spirit, tears of true repentance, lively faith, and a hope that maketh not ashamed. Then they will understand the text experimentally, better than 1 can explain it. And they shall understand, moreover, that God, who promised his blessing and mercy to Josiah, has also blessing and mercy in store for every contrite and be- lieving soul. Am I speaking, as I trust 1 am, to those whose hearts God has, by his grace, made tender ; proud and hard as they are by nature ? Hast thou humbled thyself before him ? Hast thou laid to heart what he declares concerning a wicked and unbelieving world,, and what shall be its end ? Dost thou believe his threatenings as well as his promises ? Dost thou be- lieve that the end of the wicked shall be, that they shall become a desolation and a curse, as the text ex- presses it ? and hast thou, as one wicked by nature, wept before him ; so that he may say concerning thee, as he did concerning Ephraim, " I have surely heard Ephraim bemoan himself:" 1 have heard him say, " Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke : turn thou me, and I shall be turned?" Hast thou thus wept before the Lord ? take then thy comfort from the words of the text, for they are good words, and comfortahh words to such a heart as thine. THE PENITENCE OF KING JOSIAII. id The state that I am describing, which was the state TALLIBLE RESOURCE to the godly in all cases of trial— HOPE IN GOD. This is the only way of treating such cases radically. All other proposals made to the wretched will do them no good in the end. All other resources arc but as ttie resource of the drunkard, who, when in pain, has recourse to his cups, which do but increase his malady : he is easier for the moment, but is visited with aggravated pains. Such are carnal resources ! But the Christian has solid and substantial repose : — Hope thou in God. HOPE A SUPPORT IN TROUBLE. 71 An able seaman once said to me, " In fierce storms, we have but one resource : we keep the ship in a certain position ; we cannot act in any way but this : we fix her head to the wind ; and, in this way, we weather the storm." This is a picture of the Chris- tian : he endeavours to put himself in a certain posi- tion : " My hope and help are in God : he is faithful : "Weeping may endure for a night,' but 'I will bear the indignation of the Lord.' " The man who has learnt this peace of heavenly navigation, shall wea- ther the storms of time and of eternity ; for he trusts a faithful God, and he shall find him faithful. This confidence has supported thousands in perishing situations, where others would have given up all in despair. When the traveller, Park, sinking in despondency, in the deserts of Africa, cast his eye on a little plant by his side, he gathered courage : " I cannot look around," said he, "without seeing the works and the providence of God ?" And thus asks every Chris- tian : — " Will God feed the young ravens ? Does he number the hairs of the head ? Does he suffer a sparrow to fall to the ground without his notice, though two are sold for a farthing ? Should not 1 then hope in God ? ' He, that spared not his own Son, but freely gave him up for us all, how shall he not with him freely give us all things ?' If comfort, therefore, was the best thing for me, he would have given me comfort." A Christian, too, as a wise man. takes care that he is building his hope on that foun- dation which is warranted. He is not ferried over the waters by Vain Hope, according to Bunyan's ingenious allegory; but he has a title and right to heaven, because his trust is in Christ Jesus. He is warranted, he is commanded thus to believe. No- thing is, in this view, so much to be dreaded as unbe- lief: nothing should alarm us so much, as that, when God has been at such an infinite expense to raise 72 our hope, we should not be found building on his foundation. Hope in God: that is, hope according to his word : rest on that which cannot be broken, and on that God who cannot deny himself. — a Covenant Saviour who has commended his love to sinners, and called them to come weary and heavy laden to him for rest ; who tells them he can make darkness light, and crooked things straight ; who can supply all their need out of his fulness, nor ever forsook the man that trusted in him. A Christian has experienced this confidence. He can say — " Do not I know, as David did, what it is to be takeyi out of the miry clay, to be lifted out of the pit. and have my feet set upon a rock, and my goings established ? Do not I know what it is to be brought through dark and trying dispensations, and afterward to praise God for deliverance ? Do not I know what singular assistance I have received ? Have I not known what it is to be cast down one day, and have m\ mourning turned into dancing another ? 1 must hope, therefore, in God from past experience of his mercy." As to particular cases, we cannot even glance at the character of Omnipotence, without seeing that all cases to him are alike ; that there is nothing great, no- thing little, with God: nothing plain, nothing intri- cate : nothing hard, nothing easy ! As Asa said, ' It is nothing with thee to help, whether with many, or with them that have no power.' God has but to speak, and it shall be done: to command only, and it shall stand fast : but to speak again, when it stands fast, and it shall be broken in pieces. With him are power and might : ' none can stay his hand, or say unto him. What doest thou ?' Hope, therefore, in God. because he is Almighty, and he will supply all thy wants. Be then the case of a Christian what it may. let him hope in God : and let him add, ' for I shall yet praise him, who is the health of mv countenance, and mv God.' HOPE A SUPPORT IN TROUBLE. 73 I have endeavoured to point out to you then the DEEP DEPRESSIONS, encountercd by the best of men — the DUTY OF SUCH MEN — and their only infal- lible RESOURCE, HOPE IN GOD. Before I dismiss the congregation, I would speak a word to another sort of persons : — Men whom we may term hopers. They also hope; but it is their misery, that their confidence is ill placed. They hope ; but it is not in God. You ask, perhaps, Whom do you mean ? To whom do you speak ?" — 1 reply. Ask yourselves — '• Do I hope in God ? Do 1 seek acquaintance with him in his own way ? Do I carry my troubles to him ? Have I formed any saving acquaintance with him in his word ? Are not my hopes placed on something else, however mean, and base, and foolish ?" Ask your- selves, if you entertain any hope at all — and who is the man that is not kept alive by hope ? — ask on what thy hope is placed. The most unthinking man talks of hope : the very hypocrite talks of hope ; but does not lay it to heart, that it is said, ' The hope of the hypocrite shall perish.' The most carnal man talks of hope : — something that shall comfort him by and by, if not now. Did not Ahab hope to comfort himself in Naboth's vine- yard? Did not Solomon hope that in his riches he should find satisfaction? Yet, after all, he found all but -vanity and vexation of spirit. Did not Haman build high, because he was the favourite of the King? did he not think, " The king is my friend :" and that he might bless his soul, and tell his family of his pros- perity ? — and what became of Haman ? In the ancient sacrifices, it was the custom to crown the victim with garlands, and lead it to the altar with music. Behold the picture of all vain hopers ! They hope not in God : and the decree is gone forths • They that turn away from him. shall perish.' 74 SERMON VII. Before, then, you meet the fulfilment of this decree, the decree of him who has declared that the wicked ■''hall be turned into hell, instead of calling on your- selves to hope, I pray you to ask, "Why am I lifted up ? Let me turn to God, and I cannot raise my hopes too high : I shall be blessed indeed. But my present hope will lead me down— to the chambers of death," I pray that the vain thoughts of thy heart may be for- given thee ; and that thou mayest thus awake in time, before thou sleepest the sleep of death. But let us learn. Brethren ! — I speak to my Fellow- Christians — let us learn never to cast away our con- fidence, which hath great recompeuce of rexvard. Never let Satan rob you of your precious jewel- Hope in God *. for that has been the honour of the true servants of God, in all ages of the world. B) whatever name they may have been called, their cha- racter is found here: 'Seeing,' then, that 'we arc compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race set before us, looking unto Jesus, the author and finisher of our faith.' And, among other things for which we are too look to him, is this, that we may learn to run : and how did he run ? ' Who, for the joy that was set before him, endured the cross, despising the shame. Consider him,' therefore, says the Apos- tle, ' that endureth such contradiction of sinners against himself.' 1 would, finally, leave a few CAUTIONS on youi minds. 1. While you are hoping, and not casting away your confidence, you must often hope through an INEXPLICABLE PROVIDENCE, AND DEPEND ON GOD IN THE ORDER OF HIS DISPENSATIONS. He knows his own purposes, though you know them not. ' I turn to the right hand,' says Job, ' and sec; him not ; and to the left, but cannot perceive him . HOPE A SUPPORT IN TROUBLE. 75 yet he knoweth the way that I take.' We must not wish the wheels of providence to turn from their course ; but must hope in that way. 2. Exercise hope in the path of duty. Turn not aside because the way is rough. Trust through the storm. ' Trust in the Lord with all thy heart, and lean not to thine own understanding : In all thy ways acknowledge him, and he shall direct thy paths.' 3. Exercise your confidence with respect to YOUR BEST interests. That is best for the man which is best for his soul. God does not consult your ease, but your profit : a? a wise schoolmaster consults not the ease of his scho- lars, but their advancement. The Christian must meet God in this way : he must have confidence in him, as promoting his best interests, and doing him good in his latter end. God hath ' confirmed his coun- sel by an oath, that, by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us : which hope we have as an anchor of the soul.' The waves may beat : storms will come : we must expect bad weather ; but — the anchor ! — the anchor ! ' which hope we have as an anchor of the soul.' Here it is that we must lie at anchor. Let God do what he please ! ' He cannot deny himself! He abi- deth faithful ; and by two immutable things, in which it is impossible for him to lie, he giveth strong conso- lation to those who flee to him.' SERMON VIII. THANKSGIVING ON THE VICTORY OF TRAFALGAR. Psalm cxviii, 27. God is the Lord, which hath showed us light : bind the sacrifici •with cords, even iinto the horns of the altar. Nothing is more abhorred, of God or man, than in- gratitude : nothing more acceptable, nothing more ex- pected, after the imparting of any benefit, than grati- tude. Gratitude imphes sensibility, generosity, and a feeling of obligation. This and the two preceding Psalms are full of ex- pressions of gratitude ; and no doubt relate to some signal deliverance or prosperit}", which God had af- forded. ' I will praise thee,' says the Psalmist; "for thou hast heard me. and art become my salvation. The stone which the builders refused, is become the head-stone of the comer. This is the Lord's doing, and it is marvellous in our eyes. God is the Lord, which hath showed us light ; bind the sacrifice with cords, even unto the horns of the altar.' Light is put for deliverance and prosperity ; in contradistinction to the use of the word darkness, which signifies afiliction. ' God is the Lord which hath showed us light' — some signal deliverance. ' Bind ye the sacrifice with cords, even unto the horns of the altar:' Every acknowledgment was termed a sacri- fice, some of thanksgiving, some of expiation. Bring a sacrifice, an offering : God has done it. Bring such a number of them, as a learned man reads it, that they shall reach even to the horns of the altar. The sen- ON THE VICTORY OF TRAFALGAR. 77 timent is evident. It is as if he had said, " God alone hath wrought this dehverance for us : let us yield the strongest expression of our gratitude on the occasion.'* From the words of the text thus explained, I shall raise this doctrinal proposition, and apply it to the present occasion : Special deliverances demand special ac- knowledgments. I. Let us consider SPECIAL DELIVERANCES. Is there any one present, who needs information or Conviction, with regard to the special deliverances lately received by this nation ? There is scarcely a man among you who could not detail them better than myself : for, living in the world, in business and in public affairs, you hear and know more than a recluse like myself can possibly do. I would ask you then, on the knowledge which you have of what has lately passed with respect to this country. Can you find any language that more meets the case than that which the Psalmist employs through- out this Psalm ? For instance — ' They compassed me about, like bees : they are quenched as the fire of thorns. Thou hast thrust sore at me, that I might fall : but the Lord helped me. The Lord is my strength and song, and is become my salvation. The voice oi rejoicing and salvation is in the tabernacles of the righteous : the right-hand of the Lord doeth valiantly : the right-hand of the Lord is exalted ; the right-hand of the Lord doeth valiantly. I shall not die But live : and declare the works of the Lord. The Lord hath chastened me sore, but he hath not given me over unto death. — God is the Lord, who hath showed us light : bind the sacrifice with cords, even unto the horns of the altar.' Bring every expression of your acknow- ledgment on such an occasion. If any person present should question the greatness of the victory which we commemorate this day, oi the merit of the departed victor, I would send him frorri vof.. lu 2 78 SER^ION VIII. this pulpit to learn of a seaman. I would bid him read Lord Collingwood's Despatches, where the true state of the case is displayed ; and displayed in a language of such intelligence and evangelical simplici- ty and signification, that nothing can be added to it. Yet while most men among us acknowledge this, they have not perhaps sufficiently regarded the par- ticular state of things which enhance the importancc of the victory. They may not have observed, for instance, the peculiarity of the time ; when the men of might, of other natidns, do not seem to haze found their hands : yet. in respect to us, it is as if the Al- mighty should say, 'How shall I give thee up. Ephraim ' How shall I deliver thee, Israel ? How shall 1 make thee as Admah ? How shall I set thee as Zeboim ?' I will say concerning thine enemies, " Hitherto shalt thou come, but no further.' Consider the peculiar circumstance of a calm afforded on the occasion, just before the storm which followed the battle came on : as if the waters were bid to stand still, that the victory might be obtained. Consider the disproportion in numbers, both of men and guns ; which was so great, that, if the Lord had not been on our side, nothwith- standing the prowess of our sailors, fhct/ must have swallowed us up. Consider, that, while so many ol our enemies' ships were lost in the subsequent storm, not a single British ship perished. Consider, that hereby an additional defence is added to our country, and drawn nearer round us ; now no longer necessary for a blockade : and this at a time when we were tlireatened with all that an enraged enemy could effecl against us. Consider, too, the letter which God put into the heart of our admiral to send. Behold the answer, also, to prayer : while we were praying that God would disappoint the devices of our enemies, and give victoiT to our fleets and armies, the victory was sained. These considerations, without going further info ON THE VICTORY OF TRAFALGAR. 79 the detail, will oblige us to say, 'God is the Lord, who hath showed ns light.' Our national deliverance is great and marvellous : but I must remind you, my dear hearers, that, if we do not speak the words of the text with a still higher reference, our view will be defective. The word of God is vast and compre- hensive in its views: where it sets out with na- tional deliverances, it ends in a reference to eternal concerns. The victory we speak of is doubtless a great and singular . one : but, let me remind you that all you can say of it is, that it is a victory: you cannot say that it is tht victory. What if, at a stroke, the whole power of France had been annihilated : what if the policy and falsehood and tyranny of that nation had been swept away at a blow : What then ? you reply, This would have been indeed a victory !" yet not tht victory. For, let me ask again. What if, after all the conquests that could be possibly obtained on earth, our grand enemies. Sin, Satan, and the World remain unsubdued in our hearts — what if, after all our conquests, we ourselves are found captives, ene- mies to God, and fighting against one who must pre- vail : what if the victors had been sent after the van- quished, and lodged in chains of darkness for ever and ever — then must we lament, that though the battle was fought and gained, yet the victory was lost for ever! But the Scriptures speak to our case. They de- clare to us that God is the Lord, which shoiveth us light in this desperate condition of human nature. They teach us how to say, ' Thanks be unto God who giveth us THE victory through our Lord Jesus Christ.' They teach us to understand the text in a more en- larged sense : God is the Lord, zohich hath showed us light / in sending Christ to be the light of the world ; and in promising, that he, that followeth him, 'shall not walk in darkness, but shall have the light of life.' 80 SERMON Vllf. The word of God teaches us, that, now 'hfe and im- inortaUty are brought to hght by the Gospel and that the hght shall be made to ' shine into our hearts,'" manifesting 'the glory of God in the face of Jesus Christ.' If you wish to inquire whether this is the accomo- dated, or the actual sense of the passage ; whether God here intended temporal victory, or that victory which shall be obtained through his Son ; you have only to turn to the xxist chapter of St. Matthew, and the ivth chapter of the Acts, where you will find this very Psalm applied to Christ, the light of the world. We may say, therefore, with Zacharias. * Blessed be ^he Lord God of Israel, for he hath visited and re- deemed his people, and hath raised up a horn of sal- vation for us in the house of his servant David.' We are now authorised to say, whatever may be the con- dition of human nature, ' Arise, shine : for thy light is come' — or, as it may be rendered. • Be thou enlight- ened — the glory of the Lord is risen upon thee — God is the Lord, which hath showed us light.' It is melancholy to behold, what must be daily seen by every discerning eye — multitudes carried away with any recent event of a temporal nature, yet wholly insensible to that subject, which is of infinitely greater importance to them : — " An amazing victory has been achieved ! Are not you astonished at what has been done ' What a glory it casts on this nation ! What a hero was Lord Nelson ! There ought to be statues erected in every place to his memory ! What a grand event! What a glorious period will this form in English history !" All this is very true : but— there is a matter of infinitely greater importance that is quite forgotten : nay — it is even offensive to mention it at such a time ! What a picture of deep depravity ! What a mean, sordid, stupid heart is here ! W'hal •"■omparison can be drawn between temporal event> and eternal concerns ' ON THE VICTORY OF TRAFALGAR. 81 What is life itself ? I cannot see a more striking answer to that question than in the man who went out to fight your battles — There the man stands : and the eyes of the nation are upon him ! the bulwark of the land ! the hope of Britain ! the terror of our ene- mies ! his very name a host ! A single bullet lays him dead ! and the next we see of him, is his corpse car- ried in procession through the streets to his long home ! What is life ? What is your great man ! your mighty man ! If, indeed, he be a wicked man, you have only to read one part of the book of Revelations to see — 'And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid them- selves in the dens and in the rocks of the mountains ; and said to the mountains and rocks. Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb : for the great day of his wrath is come, and who shall be able to stand?' Here were men who were able to stand the conflicts of hosts, and to stand like a rock amid storms; but they had not prepared for eternity ! Brethren I let us return to the text : God is the Lord, which hath showed us light in all these cases and events; and it is this light, that brings forward eter- nal things in comparison with temporal things, and teaches us how to meet the Lamb upon the throne, when he comes to be glorified in his saints, and to be admired in all them that believe, when these great men and mighty men arc calling to the rocks and moun- tains to hide them from his presence! II. We shall proceed to consider, that Special Deliverances demand SPECIAL ACKNOWLEDG- MENTS. Let us consider this part of the subject — the de- mand of special acknowledgments : — 'Bind the sacri- fice with cords, even unto the horns of Ihc altar.' 82 SERMON Mil. Bind them with cords, and lay them upon it, for a thank-offering to God : for he has done this. Thanksgiving is the duty of every individual ol this nation : ' for the crane and the swallowr know the time of their coming: and in how wretched a. state is that man, who knows not his obligations to Him who has done great things for him ! A mere outward ex- pression, in attending the services appointed for the day, is not, however, sufficient : and much less does if become the man, who consecrates the day, which he calls a Day of Thanksgiving, to festivity and boasting in an arm of flesh; who forgets God, in rioting and drunkenness ; who loses sight of eternal things and eternal obligations, in some temporal event, however glorious and however important, ' The ox knoweth his owner, and the ass his master's crib :' but such a man coiisidereth not, nor spcaketh aright : his taste and sentiment are wrong: his heart is earthly and sensual. To you, my dear hearers, I would address the Apostle's advice : ' I beseech you, Brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.' If there be a reasonable service on earth, it is the service of this day — rightly per- formed. In the text a sacrifice is enjoined : it was a typical one to the Jews, laid upon a brazen altar : it is a spiritual service, a more excellent sacrifice, that is recommended to the Christian — offered through Jesus Christ, who is both the altar and priest. As members of the Church of England, you express this as part ol your service : you say, " Here we offer and present unto thee, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and lively sacrifice unto thee :" and if a man presents himself, we may be assured that every thing which that man has is presented also : if you take hold of the heart of a man, you take the whole of the man. and all that he has. Such a man ON THE VICTORY OF TRAFALGAR 83 is prepared for the Apostle's Exhortation, Heb. xiii, 15, 16 : 'By him let us otTer the sacrifice of praise to God continually, that is the fruit of our lips, giving thanks to his name. But to do good and to commu- nicate forget not ; for with such sacritices God is well pleased.' Let us consider the duties arising out of this sub- ject, as it respects God, our neighbour, and ourselves. 1. With respect to ourselves. We should recollect the necessity of proving even to ourselves, that we are sincere when we come be- fore the Lord : for, ' If a bcother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace : be ye warmed and tilled : notwithstanding ye give them not those things which are needful to the body: what doth it profit?' Our actions must satisfy our own consciences. Hear what the prophet Isaiah says, even of a Dav of Humiliation : — ' Is not this the fast that I have cho- sen — to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house ? when thou seest the naked, that thou cover him ; and that ihou hide not thyself from thine own flesh ? then shall thy light break forth as the morning, and thine health shall spring forth speedily : and thy righteousness shall go before thee : the glory of the Lord shall be thy reward :' then is it evident, that there is reality and sincerity in thy services: But much more does it become us, in a day of Public Acknowledgment, to say, ' God is the Lord, which hath showed us light :' therefore ' bind the sa- crifice with cords, even unto the horns of the altar.' The wounded, the widow, and the fatherless plead with you. And I should inform you, that the sums contributed on this Day of Thanksgiving will be ap- propriated to the seamen and marines, and to the wives and children of the killed and wounded; and lhat a separate account is to be kept for the purpose, 81 so that your benevolence will be exclusively applied to the relief of your distressed and wounded defenders, and the families of the dead. And this leads me to speak, 2. Of our duty to our neighbour. A caviller once said to Christ, And zcho is my neighbour ? Recollect the answer. Remember oui Lord's sentiments concerning those who passed b} the wounded man that had fallen among thieves — One on one side, the other on the other. Reflect on what he said concerning tlie man who pitied him, took care of him, set him on his own breast, poured oil and vsMne into his wounds, carried him to an inn. and ordered care to be taken of him. And call to mind what he says to you and me on that occasion : Go. itnd do thou likewise ! Here is your duty to your neighbour. You will recollect, however, that this man's neigh- bour was a stranger to him. The neighbours before us are our countrymen, the men who defend us at the peril of their lives. 1 cannot conceive a nobler institution of the kind than the Patriotic Fund. I cannot conceive a more suitable application of your alms, than the strengthen- ing of the hands of the benevolent persons engaged in managing it, and the enabling of them to do things on a large scale. Your countryman goes forth with his life in his hand; panting, with exertion, to meet the common enemy. He is wounded — not with a ball, but with the splinters of the ship ; which often do more exe- cution than the balls themselves. He is maimed for life. Or, it may be that he is killed, before the battle is over ; and perhaps at the very time that his widow is talking to her child, and encouraging it : Ah ! my dear child! your father will be home soon, and then our wants will be supplied : we shall have food and clothing : we shall not be distressed then : we shall 85 have plenty of money." But — wife or child never more shall he behold ! Such is the sacrifice made by this man ? And for whom is it made ? That you and I may abide at home in safety : that you and I may sleep on our beds in peace : that you and 1 may be protected in our property, and have this day some- thing to give for the relief of the distressed. Consider, too, what encouragement is hereby given to these warriors to go forth. " If I lose my health, or my limbs, or my life," they will reflect, my grateful country will take up my wife and children when I am dead. [ go satisfied that 1 do not defend a nation that is ungrateful, and cares nothing for me and mine." You see then your duty to your neighbour, and this neighbour your defender. Remember, that we are engaged in a defensive war. I never could reconcile it to my conscience, to plead for an offensive war; for a war of ambition. I consider this merely as a defensive war; and that our ships are our natural bulwarks; and that God has been pleased to bless and honour the exertions of our seamen in an extraordinary way : battle after battle has been accompanied with victory. Now, therefore, if we offer our sacrifice of praise to-day, in consequence of God's sh(>wing us light, let us bind the sacrifice with cords, even unto the horns of the altar. 3. As to our duty with respect to God, let us re- member, that our sacrifices should be offered to him, who hath done great things for us : we should do what we do as in the sight of God ; giving unto him what he hath given unto us. He hath protected us hitherto, and hath made us a most distinguished nation ; for, while war, famine, desolation, misery, and death have gone over the face of Europe, what a picture is this country! We are called, therefore, to set up our Ebenezer — a stone of help — if we consider the situa- 86 SERMON VIII. tion and circumstances in which we are, wmit wp present our gifts to God to-day. Who gave thusc gifts ? How are we enabled to offer any thing ? and if God will accept the offering at our hand, if he hath declared that with such sacrifices he is well pleased, let us not indulge a grudging spirit, or raise any thing like an objection or cause of withholding in our minds. Instead of being the poorer for oui gifts, God has promised to repay them. He has said, that he, that hath pity on the poor, lendeth to the Lord, and that he icil I repay him. I think I am authorized to say, that never did such an occasion .before occur. Such a victory, I believe, never appeared upon record, and perhaps never will again. God, therefore, ha^ showed us light : let us bind the sacrifice xnith cnrds\ f-cen to the horns of (he altar. SERMON IX, I'HE BENEFIT OF AFFLICTION. Psalm cxix, 71. U 15 p'ooJ lor me that I have been afflicted; that I might learn iln statutes. Though the Word of God furnishes a Minister with a rich variety of topics ; yet his discourses will be much influenced by his feelings, and coloured by his own experience. Is he a nnan strong in faith? like one standing upon a mountain, he will naturally dis- course to others on the tirmness of the foundation on which he stands, and will describe to them the beau- tics of the prospects around him. Does he, on the contrary-, tread the valley of tears? he will then naturally become the companion of the afflicted, and point out to them what he himself learns in the vale. The hand of God is discernible in all this. Brethren. He teaches men, by men. As the Apostle speaks, • Whether we be afflicted ... or whether we be comforted, it is for your consolation and salvation.' Thus, in the text, we find David, who was an emi- nent prophet and preacher, leaving on record a pari of his own experience : ' It is good for me that I have been afflicted ; that I might learn thy statutes.' From these words I shall take occasion to discourse on the following observation: — sanctified afflic- riONS STAND AMONG THE REST EXPOSITORS OF OOp'< WORD. 88 SERMON IX. In discoursing on this observation, let us inquire, 1. When affliction may be said to be sanc- tified. 2. How it helps to explain the word of GOD. I. WHEN IS AFFLICTION SANCTIFIED? By sanctified afflictions, those afflictions may be understood which man receives and employs to holy purposes. Sanctified afflictions are those stripes, by which the heart is made better. While some men faint under these strokes, and others despise them, sanctified afflictions become a wholesome disciphne, and administer inestimable instruction to God's disci- ple. He not only learns his way by them, but they teach him to go forward in his way : such afflictions bring a wanderer, like David, back to his God, to his neighbour and to himself. Still the question returns. When is affliction sancti- fied? 1. Affliction is sanctified, when, — instead of ascrib- ing it to accident, talking of chance, or dwelling on what man can do, and going to creatures for comfort, — WE mark the finger of god in whatever be- fals us, and say with Job, ' The Lord gave, and the Lord hath taken away : blessed be the name of the Lord or when we are taught to say with holy David. " I was dumb, and opened not my mouth, because thou didst it :' or w^hen, under reproaches, we again say. with David, ' So let him curse, because the Lord hath said unto him. Curse David.' 2. Affliction is sanctified, when a man is brought fNTO HIS PLACE. To bring the prodigal back to his father, is the de- sign of every dispensation ; does he say, ' 1 will arise and go to my Father ?' does he say, ' 1 have sinned against thee,' O Lord? — 'Wherefore,' then, ' shall a living man complain ? — a man for the punishment of his sins ? Let us search and try our ways, and turn THE BENEFIT OF AFFLICTION. 89 unto the Lord, for he will still hear!' — Is this his lan- guage ? — It is then the language of a sanctified heart. 3. Affliction is sanctified when the word of god BECOMES PRECIOUS. The man has not only a Bible in his house, but he now takes it down, reads it, and makes it the grand resource of his afflicted soul : it is now read as a real- ity. When affliction is sanctified, the word of God is leaned on as a staff: it is taken as a cordial. When, in short, the soul can cast anchor on that word, and the man can say, ' Remember thy word unto thy servant, O Lord, on which thou hast caused me to put my trust,' then are his afflictions sanctified. 4. Affliction is sanctified, when it awakens a MAN FROM HIS CARNAL SECURITY ; wlicn it driveS him from his refuges of lies ; when it reminds him of his secret temptations, and sets before him sins unre- pented of, and almost forgotten. Take an instance of this. ' We are verily guilty,' said the brethren of Joseph, ' we are verily guilty con- cerning our brother, in that we saw the anguish of his soul, when he besought us and we would not hear : therefore is this distress come upon us.' What lan- guage is this ? ' We are guilty ! we are verily guilty !' How strange, that the sons of a pious father should not perceive their sin before ! So is it with us, my Friends, till the enchantments of this world are broken. 5. Affliction is sanctified, when faith is joined WITH repentance ; when the soul, under its sufTer- ings, still clings to the mercy of God in Christ; crying out, with Job, ' Though he slay me, yet will I trust in him :' or, with Jacob, when he wrestled with God, ' I will not let thee go except thou bless me.' That affliction is not only sanctified, but eminently blessed, which brings a sinner to Christ, which teaches us to wait his time, and to acknowledge his mercy in a1! things. VOL. 11. f) 90 SERMON IX. II. I propose to consider HOW SANCTIFIED \FFLICTION EXPLAINS GOD'S WORD. ' Before I was afflicted,' says the Psalmist, ' I went astray ; but now have I learnt thy word ;' or, as in the text, 'It is good for me that I have been afflicted, that I might learn thy statutes.' I never," said Luther, "knew the meaningof God's word, till I was afflicted:" and the preacher can say, " I well know now what it is to have preached from a text, which I did not so much as understand, till it was thoroughly opened to me by experience." Sanctified affliction puts men on inquiry. It makes them look within, as well as without. It quickens the attention, and sharpens the sight. It stops a man in his mad career ; and gives him an opportunity to com- pare what God has said with what he actually brings to pass. Let no one mistake me here, as if I asserted that affliction would do this thing of itself. Affliction will only explain and open God's word, as it is an instru- ment in the hand of his Spirit. When affliction is not sanctified, it will often lead men, like Cain, to complain with anguish and resentment against God : it will hard- en a man in guilt : it will plunge him into despair. Brethren, affliction may grind a man to powder, and yet produce nothing like what the Scripture calls a broken heart. How many, instead of leaning on God's word in their afflictions, turn from that word, as the head would turn from the halter! It is only then, when God sanctifies affliction, that it becomes a teacher of his word ; and that it does this the text asserts : It is good for me that I have been afflicted; if it were only for this that / have been taught thy word. Some illustration of this is afforded from the case of David. As if David had said : " God had always told me, in his word, that he was my only portion : and that THE BENEFIT OF AFFLICTION. 91 vanity and vexation of spirit attend all human pur- suits : but affliction made me feel this. I see now the sentence of death inscribed on every thing in this transient world. Oh, that I had learned this lesson sooner from his word ; and escaped thereby the more painful lessons of experience!" As if he had said further : " God had told me, in his word, that sin is a rank poison to the soul, and that none can escape its bitter consequences : yet I rolled it as a sweet morsel under my tongue, till affliction came, and then I fled for my life. Then I said every jvord of God is pure : for he is not a man that he should lie.''^ " 1 have been taught," we may again suppose him to say, " I have been taught to sacrifice the blood of goats and of bulls, as the shadow of good things to come : but the sin under which I laboured would have deceived me, had not God thundered in my con- science ; nor, till I was awakened, did I cry out, ' Have mercy upon me, O God, have mercy upon me ; and deliver me by a better sacrifice than I can offer! Thou desirest truth in the inward parts : but I feel such deep depravity in my heart, that, if thou hadst not appointed a priest after the order of Melchizedek, thai cleanseth from all sin, there had been no hope for me.'" Again, the word teacheth men to pray. Affliction often brought David to his knees ; and, after this, he stands forth as a witness, that seeking God in affliction is the first step towards deliverance. ' This poor man,' says he, 'cried ; and the Lord heard him, and delivered him out of all his trouble.' David had also seen the ungodly prosper: his foot had hereon well nigh slipped : — but affliction brought him to himself and to the word of God ; and then, and not till then, he saw the end of these men. The word by Moses had shown him before the end of the wicked : but it is one thing to read the Bible, hecause 92 SERMON IX. it is our duty; and it is another thing to fly to tha< Bible as the relief of our doubts and difficulties. Once more, after receiving many mercies and manj deliverances, David found himself in the midst of a sinful and distracted family : the word of God had taught him to look to heaven alone for comfort ; but. like Lot, he lingered — he would fain have foimd some rest for the sole of his foot in his own house : — who does not resemble him herein ? — Fain would he have had the young man Absalom spared ! But affliction, at length, broke the enchantment, because it was a sanctified affliction ; and he looks up, as he was taught, to a Covenant God alone for comfort. He says, ' Al- though my house be not so with God ; yet he has made with me an everlasting Covenant, ordered in all things and sure, and this is all my salvation, and all my desire.' Thus we see affliction may, in the hand of God, be- come an excellent Expositor of his Word. ' Now,' 5ays David, ' have I learned thy statutes now it is that I have learned them from experience and afflic- tion, — more practically, more perfectly, more in- wardly, more experimentally. There is one point in which this remark hoWs es- pecially true : for the word of God shows us all how much we are members one of another ; and with how much sympathy and tenderness we should feel and act one towards another : yet, even among true Chris- tians, who is the man that has thoroughly learned this lesson before he is afflicted ? While I say sympathy, and tenderness, and kindness, and forbearance, and patience, and love are so strongly enforced in the gos- pel, who is the man that has learned this lesson of sympathy ? Is it the man in health ? Is it the pros- perous man ? Is it the strong man ? Is it the man whose neck has never yet bowed to the yoke of afflic- lion ? We know the contrary. Even Christ, as the THE BENEFIT OF AFFLICTION. 93 Apostle speaks, was tempted, ' that he might know how to succour them that are tempted :' and it is of- ten good for us that we have been afflicted, if it were only that we might know thereby how to sympathize with others ; and thus learn, not only the statutes, but the temper of our Master. Am 1, then, speaking to any of you, my dear hear- ers, as persons now in trouble ? Let me ask you whither you are going for relief in your trouble. It is a critical time with you — a time of special teach- ing : and what have you learned under your affliction ? Have you heard God speaking to you, as well as the Bibl^; ? Have you spoken to him again, as the author of your trials ? — for ' aliliction springeth not out of the dust.' Have you, with Hezekiah, prayed unto the Lord with your ' face turned toward the wall' — in secrecy and solitude ? Have you, with St. Paul, car- ried the ' thorn in the flesh' to the Saviour ? — He knew of no deliverer nor comforter, but Christ ; he carried, therefore, his trouble to him ; and found his grace suf- ficient under that trouble. Bring the matter home — Do you thus honour Christ, as the only one ' that openeth, and no man shutteth ; that shutteth, and no man openeth ?' Above all, have you begged him to sanctify the affliction, that it may thereby become a teacher of the word ? Do you go for comfort to your Bible ? Do you find that Bible interpreted by facts and your own experience ? — then are ye witnesses for God : ye have the witness in yourselves that the Bible is the word of God. If it be so, you know, by your own feelings, better than I can express it to you, how good it is for you that you have been afflicted. On the contrary, if you have been often in the fur- nace of affliction, and yet your vanity, your pride, your worldly mindedness, your carnal atfections have in no degree departed from you, then hear the word of the Lord : — affliction is God speaking to the hear,t one way ; and his word now speaks to your conscience VOL. II. 9* 94 SElliMON IX. in another. Read in the fourth chapter of Amos, where he says, ' I have overthrown some of you, as God overthrew Sodom and Gomorrah ; and ye were as a firebrand plucked out of the burning : yet have ye not returned unto me, saith the Lord. Therefore thus will I do unto thee, O Israel ! and, because I will do this unto thee, prepare to meet thy God, O Israel !' The day of judgment approacheth ; therefore, bre- thren, be ye ready : for ' he, who hardeneth his heart, shall surely be destroyed, and that without remedy.' Christians ! be wise to use your afflictive dispensa- tions as from God. The winter season is precious to the husbandman ; for he then sows his corn : so is it with the Christian : weeping must not, therefore, hin- der sowing. Affliction, when sanctified, is a gift : ' I( is GIVEN,' says the Apostle, ' in the behalf of Christ, not only to believe on him, but also to suffer for his name.' Affliction, indeed, is the only gift, for which we arc not commanded to pray ; but a wise and instructed Christian will know that he ought to pray for a sanc- tified use of it when sent : we ought to pray that all this cost may not be in vain ; we ought to pray, that, by all these afflictions, we may be brought nearer to God, and more out of the world, and never doubt any word of God, or murmur against any of his dispensa- tions, however much we may for the present suffer. In sickness and pain, we not only send for a physician, but we commit ourselves to him : we take thankfully his medicines, though they are unpalatable : we trust to him, that he will restore us to our health. Ah ! which of us thus trusts the Lord ? Who i^ there among us, that thus takes his bitter medicines, though we are sure he cannot mistake our case ? Phy- sicians may err : He cannot. And yet, has he never taught us by past trials ? — have we never received relief in times past? Who, that is thoroughly instruct- ed can avoid saying, with David, from what is past. THE BENEFIT OF AFFLICTION. 95 • It is good for me that I have been afflicted, that 1 might leani thy statutes ?' Take then. Christian ! your particular case to the Bible this day : and that case will open to you much meaning in the Bible, while the Bible itself will throw a meaning on your case however dark : it will place your situation in a new point of view : you may so have the good word brought home to your hearts and consciences, that, like Hannah, you may go away ' no more sad,' but ' rejoicing in the God of your salvation.' May we all be so instructed in the school of afflic- tion, that we may stand as those that are spoken of in the seventh chapter of the book of Revelation : — ' These are they, which came out of great tribulation ; and have washed their robes, and made them white in Ihc blood of (he Lamb !' SERMON X. TO CHILDREN AND PARENTS. Proverbs, iv, 1. J I ear, j-e Cliildren, the Instruction of a Father. The speaker here is King Solomon ; who, while he i- about to offer some very interesting remarks, and to enforce some very instructive doctrines, calls for a particular attention. He calls as one that is a father, as a man of experience, as a man of an affectionate heart ; and he declares that he himself was instructed in this way, under the blessing of God, so as to bt made wise. ' I,' says he, (iv, 3 — 1 3) ' was my father's son, tender and only beloved in the sight of my mo- ther. He taught me also, and said unto me, Let thy heart retain my words : keep my commandments, and live. Get wisdom : get understanding — the wisdom that is from above' — the wisdom, which will make a man ' wise unto salvation.' ' Get wisdom : get under- standing : forget it not, neither decline from the words of my mouth. Forsake her not, and she shall pre- serve thee : love her and she shall keep thee. Wis- dom is the principal thing; therefore get wisdom: and, with all thy getting, get understanding. Exalt her, and she shall promote thee ; she shall bring thee to honour, when thou dost embrace her. She shall give to thy head an ornament of grace : a crown of glory shall she deliver to thee. Hear, O my son, and receive my sayings ; and the years of thy life shall '* This Sermon was preached at the fii-st establishment of Hit- Scho'ols for Religious Instruction at St. John's Chapel, J. P. TO CHILDREN AND PARENTS. 97 be many. I have taught thee in the way of wisdom: I have led thee in right paths. When thou goest, thy steps shall not be straitened ; and when thou runnest. thou shalt not stumble. Take fast hold of instruction : let her not go : keep her, for she is thy life.' I shall address, 1. Young people, and especially children. 2. Those who are parents and guardians. I. I address CHILDREN. 'Hear, ye Children,' for 1 speak to you : 'hear, ye Children, the instruction of a father, and attend to know understanding.' 1. I must inform you that your interest has BEEN SERIOUSLY THOUGHT OF by your Ministers, and by some other friends who belong to this place. And, in order to give you the more simply and plainly my mind upon the subject, I will tell you what has been our conversation respecting you. We have said : What a number of precious souls are here ! And what a number are there about the streets, who, when we come to converse with them, are totally insensible with respect to the things of God ! What can be done for them ? Can we think of any plan ? Can we contrive any thing to set them on think- ing ? Suppose we get a number of them together, and give them such little help as we can ; and get them a master and mistress to teach them to read, and col- lect a little money to buy them some books, and ga- ther them together, and contrive methods that we may at least set some of them to remember their Creator in the days of their youth." 2. It has been sard, that it is very difficult, af- ter ALL, TO GAIN YOUR ATTENTION. Though we say to children, ' Hear, ye Children, the instruction of a father ;' — of a father ; of those, who love you, — of those, who would save you from eter- nally ruining yourselves ; yet, it has been said, " How difficult it is to get these children seriously to attend !'* 98 SERMON X. Is this the case, my dear childrea? — Is it not? — And yet, are we not planning, and consulting, and devising expedients for your good ? Do we not pro- pose making you happy ? — to put you out of of dan- ger ? Are we not consulting your best interests, in this world and in that which is to come ? What is it but love, that urges your parents and friends ? I beg of you seriously to think of what we are doing. If you were a shepherd, who had missed a lamb out of his flock, and was toiling and exliausting himself in the wilderness to tind it and bring it back to his fold that it might not be devoured by wild beasts, you would see a picture of what we are doing. Consider now. therefore, for a moment this very point which we have been speaking of, — the difficulty of getting you to attend to these things : — that we have all wandered from God : that we have all erred and strayed like lost sheep ; that we have left undone what we should have done, and done what we should not have done ; that there is no health in us ; that we are ahve to every trifle, and ready for every foolish thing. WTiat child is there that does not get hold of and pay great attention to foolish trifles ? — an idle song ? a foolish tale ? to the very things that would corrupt him / But. when we are speaking to you of the only thing, either in this world or that to come which can make you happy, what is the reason, that, when the kingdom of the Lord .Jesus Christ in both worlds is set before you. your minds are Hght and wanderiiig like chaff be- fore the wind ? I want to convince you that we are all, every one of us, perishing sinners ; and that the god of this world hath blinded our eves, that the light of the glorious gospel of God should not shine into our hearts. 3. I will tell } ou) what else has been said. It has been said, that there is not only a difficulty in making TO CHILDREN AND PARENTS. 99 children think seriously of what they hear, but, be- cause they are so young, it is very difficult to MAKE THEM UNDERSTAND AND COMPREHEND THAT RELIGION BY WHICH THEY MUST BE SAVED. When we say, 'Hear, ye Children, the instruction of a father,' if that instruction relates to their salva- tion, people are ready to say, " You never can make them understand you." But this I must beg leave to deny. I acknowledge to you. that there are many things in the Bible, which are of such a deep and difficult nature, that the most learned man cannot entirely enter into them ; but, with respect to what is necessary to your present and eter- nal happiness, you are not incapable of understanding it. For instance : if you can be brought seriously to think of the instruction afforded you at school, you can easily think and understand that you are a sinner. — that you have been unkind and ungrateful to your parents and friends, — that you have been sinners against God and his commands, — that you have told lies, and done things that your own consciences have told you were wrong, — and that you are sometimes committing a double fault, first committing the fault itself, then telling a falsehood to cover it. Why a child knows — for 1 have been a child, and I recollect what a child thinks and does — a child knows he is wrong, and that his manner of going on is con- trary to what he reads in God's word ; and a child can also read in the Bible, that the small and the great must one day stand before God in judgment : not only the aged, but the young must be judged. A child can see in the Bible, that, if God had not provi- ded a Saviour, our mouths must all have been for ever stopped before him. Young and old are guilty before God. Now, therefore, cannot you understand that you arc sinners? Have you not been obliged, very often, to confess how wrong your conduct has been, both to- 100 SERMON X. ward God and your parents ? On the other hand, cannot you understand how gracious God has been ? not only in sending Jesiis Christ to save sinners, who promises pardon through his blood, and his Holy Spirit to purify the heart and make it alive to God and to love him ; but you may also read how gracious this Saviour was to those children that were brought to him, when his disciples would have kept them back that they might not be a trouble to him. He says. Suffer the little children to come unto me : and he took little children up in his arms, and blessed them ; as though he had said, " I love children. Bring them to me. 1 love children to come unto me ; and there- fore 1 now set it up as a monument in my Church to show that I love them to come unto me." You can read in your Bibles about a foolish young man going away from his father's house, and advice, and instruction, and ruining himself. What a misera- ble mistake it is, for you to suppose that you can do better for yourselves, than your parents can or will do for you ! — better, without your father's advice and counsel, than with it! And what a miserable mistake it is, for a man to think he can do better without God. than with him ; to fly from God's own counsel, his un- erring word of truth ! You can there read about poor Lazarus ; and see what a crown is preparing for a man, if he has but a praying heart. Though covered with rags, his afflic- tion is but for a moment : and he is removed, and car- ried into Abraham's bosom : while the rich man's glory passes away like a dream ; and he goes down into hell, where he cannot get one drop of water to cool his tormented tongue. You may, therefore, see enough in the Bible, and in the good books put into your hands, to teach you what is the mind and will of God concerning you : and you are capable of receiving a gracious proposal from God in Jesus Christ, inviting you to come to him, that you may have life here and eternal life hereafter. TO CHILDREN AND PARENTS. 101 If your parents' houses were on fire, you would be glad of any hand to take hold of you, that you might not be burnt : now what is the Gospel ? — It is God's hand stretched out, while he says, Hear, that your louls may live. If you had lived in Noah's time, you would have understood, that, if you did not enter into the Ark, you must be drowned. So, at this day, Jesus Christ is preached in the Gospel to you, and is set forth ae the only Saviour — the Deliverer — the High Priest sent from God to redeem you by his blood, and to take you to his kingdom when you die ; and if yoit accept of God's salvation, you shall live, as Noah did. Let me say one thing more to you. Suppose, when you think of these things, you find your minds puzzled ; and when you get home, you say — " I cannot understand, after all the pains the Minister has been taking with me, I cannot understand how 1 am to be saved, and to escape the misery of the rich man that he was telling me of, and gain Abraham's bosom." Then 1 will tell you what to do : — go, and kneel down, and say, " O Lord ! I am a poor, ignorant child : I cannot teach myself, and the Minister cannol teach me : but thou canst teach me. Thou didst teach young Samuel, when the High Priest could not: therefore send thy Holy Spirit to teach me, and to make me understand thy love. Oh, make a child to understand thy mind ; and send thy Spirit, that he may be light and life to me." But, mind! I would not have you suppose thai Samuel was the only child taught by the Holy Spirit; for many are the instances of young children, that have early sought the Lord and found him : they have been made wise unto salvation, have known the wav of life, and have taken fast hold of wisdom and not let it go. They have talked of religion to children older than themselves, and have even been their irt- VOL. II. 10 102 SERMON X. structors ; and I should tell you, as a witness, that I have known several of them who have lived orna- ments to the Church, and died rejoicing in Christ, and went undoubtedly to a better world. 4. 1 will tell you one thing more that has been said with respect to you. It has been said, when we con- versed about it, — tor we think of you, when you think not that we do, — it has been said, that, notwith- standing all that has been done for you, in teaching you, giving you books, preaching sermons to you, and talking with you, it has been said, that general ix- STRucTiox IS NOT suFFiciEXT; that there must be other helps : you must be taught at home ; and every thing, that can be thought of, should be done to im- press religion on your minds. Now if this be neces- sary, then be thankful to any friend for any help afforded you. Say of such — " Here is one, who cares for me. Here is one, who loves me ; who loves my eternal interest; who would keep me from poi- sonous examples." But especially, my dear children, you should hear the instruction of a father, with respect to your Pa- rents, who are particularly appointed to instruct you. I shall not now be able to sa}' enough on this subject to you. nor should I if I were to take up a whole dis- course in preaching on this point : 1 could not suffi- ciently show you the deep and lasting obligations, un- der which you lie to your parents ; and how you ought to be studying, on every occasion, to show them how much you feel yourselves indebted to them. None can love you like a parent. Non6 cares for your interest like a parent. None thinks of you awake or asleep like a parent. When you are at play, their hearts are often aching for you : and you will never know the value of your parents, till you lose them. And I should tell you, that God has set a mark on children who honour their parents ; and a mark upon TO CHILDREN AND PARENTS. 103 them, who slight them : and I declare to you, that I never saw a child which behaved perversely and dis- obediently to his parents, on whom God did not set a black mark, for whom he did not raise up plagues and scourges. On the other hand, if a child has been obedient and affectionate, and has had a dutiful regard for his parents, I have often had occasion to think of those Avords, 'Honour thy father and thy mother; that thy days may be long in the land, which the Lord thy God giveth thee.' But to return to the point from whence I just now set out, if the instruction of your Minister needs to be followed up at home — if this has been said among us, that general instruction wants following up at home, that things must not be left in the pulpit or the chapel — if this be the case, I ought to speak. II. To PARENTS and HEADS OF FAMILIES. And I say to such parents as are present, your own salvation is your first concern ; and, till you are in earnest and anxious about that, I shall never hope to see you anxious about the salvation of your children. But of this you hear continually. You hear con- tinually impressed on you the importance of fleeing from the wrath to come ; and that to purpose, by flee- ing to the Lord Jesus Christ. I must now pass by your own personal concern for salvation, to sjjeak to you of that special charge com- mitted to you in your dear children. If they were only to live here for a little while, and then die for ever, and go as the atheist talks into an eternal sleep, then indeed you need only be concerned for their well-being here. But the children committed to you are immortals. It is true, they live but a little while, here 5 but they will live for ever, in a future world. And what does the word of God say to the conscience of a parent concerning every child committed to his 104 SERMON X. trust? that which Pharaoh's daughter said to the nurse, ' Take this child, and nurse it for me' — " Take this child,'''' God says to every parent, " and nurse it for me, 1 give it you in charge. I commit it to your hand." And, though you do right to call in all the help you can, carrying it to the ministers of Christ or to Institutions set up to instruct it, yet you have the charge ; and I must tell you that there is no solid ground for your hope of any happiness for it, even in this world, till religion takes hold of its heart. I have especial reason for speaking thus, because 1 look back with shame, and confess how many years 1 was a torment and distress to my parents ; and there- fore I speak as a public witness : and the Royal Preacher is also a witness ; for, while he calls others to hear his doctrine, he says, ' I was my father's son, tender and only beloved in the sight of my mother. He taught me also, and said unto me, Let thy heart retain my words: keep my commandments and live. Get wisdom : get understanding:' and it as if he had added, " The Lord gave a blessing to my father and mother ; and here I stand, a witness to the success of such conduct." I would speak a word to the hearts of you parents. I would appeal to you ; for I am a parent also, and I know how discouraging it is, after striving to turn the hearts of children, to see them return back again, and start aside like a broken bow. Our hearts are ready to faint in this work ; and to plead, " It never can be done :" but this is a great temptation. I would have you all despair, indeed, of doing any thing to purpose without God, either for your own souls or your children's. I smile at the man who comes forward and says, " 1 have an infallible plan I I have a sure method of education ! I can bend the mind, and teach to purpose!" The man is blind, and knows not that God only can change and direct the heart. TO CHILDREN AND PARENTS. 10^ " Yet, while we should despair of etTecting any thing by our own power and wisdom, I charge it upon you in the name of God, I charge it upon you as one that would secure you from the temptations of Satan, never to despair respecting your children: and for this reason ; because you may put your trust in a Di- vine Power, when you can hope in nothing else. The question is this, Has God spoken to us in liis word ? Has he not said, ' Train up a child in the way he should go, and when he is old' — mark that, 'when he is old,' if not before — ' he shall not depart from it?' On the other hand, has he not spoken of neglecting them .'' of giving them up to their own lusts ? Has he not said, that, 'As a man soweth, so shall he also reap : he that sowetli to the flesh' — that pampers his child, teaches him to admire what God hates, and slight what God recommends — must take all the sad consequences of their eternal ruin upon his own head ? ' In the morning,' therefore, ' sow thy seed ; and in the evening, withhold not thy hand.' The husband- man does not despair, but sows the seed, and waits for tiie season : that is, he waits for God's time. Seed-time and harvest are periodical in nature : but the seed which the parent sows has no such periodical seasons. It comes up when God pleases. And I must also tell you, as a public witness for God and his truth, that you should never despair. No distressed woman ever hoped more against hope, than the mother of your Preacher : but she prayed ; and while she prayed, she waited patiently, and put her trust in an Omnipotent Arm. Like the Syro-Phenician woman, she cried, Lord help me! She not only prayed, and waited; but she instructed his mind, and then waited God's season : and she lived long enough lo hear that her child ' preached that Gospel which he once dc- voi,. ir. 10* ^^ERMON X. spised •,' and she said, ' Now, Lord, lettest thou thy servant depart in peace !' My dear friends, it was on this principle, that Noah framed his ark: 'warned of God, and moved with fear, he prepared an ark to the saving of his house his faith saved his family from the Flood. God bears testimony, also, (Gen. xviii, 19,) to (he faith of Abra- ham : ' I know him, that he will command his chil- dren and his household after him :' and ' them that honour me,' God says, ' I will honour.' It is said, (Exod. ix, 20, 21,) ' He, that feared the word of the Lord among the servants of Pharaoh, made his ser- vants and his cattle flee unto the houses •,' and they were saved from the! storm : ' and he, that regarded not the word of the Lord, left his servants and his cattle in the tield ;' that is, they let things take their course : and that is the general way of the world. I beseech you to take up the holy reasoning, then, of the holy men of whom 1 have been speaking — the holy resolution, in the midst of an ungodly world, of saving your own souls, and those of your children. Say with Joshua, 'As for me and my house, we will serve the Lord.' Think of the case of Eli, who. though a good man, forgot good rules, neglected his sons, and suffered them to run at random : God brought a heavy judgment on the house of Eli, and told him that as he had honoured his sons more than him, he would bring reproach upon his house. I beseech you. therefore, to look on your children, in this way of true affection ; and not to be anxious about their advance- ment in this world. But be you anxious concerning that, which our Lord pointed out : ' Mary hath chosen that good part, which shall never be taken away from her.' My dear hearers, I conclude with this observation : what is interesting truth with respect to children, is interesting truth to us all. Their bodies need food, and raiment, and care ; but may not instruction to TO CHILDREN AND PARENTS. 107 — . ■> their souls be compared to food, and raiment, and medicine for their bodies ? Their souls must have the Bread of Life, the Water of Life, and the Medi- cines of the Gospel — or perish for ever! They need these to strengthen them ; to enable them to arise, and travel through this wilderness world, in their wa} to a better. I pray God, therefore, that whatever I have been saying to the children, both parents and children may so take hold of, as to take hold of knowledge, and td keep it fast, and to take care of it as that which con- tains eternal life and every blessing. May the Holy Spirit apply these truths to all our hearts I Amen. SERMON XI. ADVANTAGES OF THE HOUSE OF MOURNl.NG. ECCLESIASTES. VII, 2. It is better to go to the House of Mourning, than to go to the Houit of Feasting. Nothing seems more contradictory to the general sentiments of mankind, than this declaration of the Wise Man. I shall, therefore, 1. State the sense of the words. 2. Illustrate the fact. I. With respect to the SENSE, it seems sufficientlv obvious. It is better," as one expresses it. " to go to a funeral, than to a festival." A man may lawfully do both : he may glorify God. as Christ did. in going to both : Christ went to the marriajie festival at Cana ; and he went to the grave m Bethany, and groaned and wept there. The House of Mourning is to be considered, how- ever, as a very distinct thing from any sort of monk- ish austerity. Men are not taught of God to be ingenious in tormenting themselves ; nor to be volun- teers in humility, as the Apostle expresses it. The AVise Man here speaks of any dispensation of affliction, which God has set before us in his providence ; " There is a time to weep.' and to meet an afflictive dispensa- tion ; and. instead of wishing to avoid such dispensa- tion by sinful methods, the Wise Man tells us in the text, that • It is better to go to the House of Mourn- ing, than to the House of Feasting.' THE HOUSE OF MOURNING. 109 Those persons, therefore, of whom Isaiah speaks, in his tifty-sixth chapter, who say, ' Come ye, 1 will fetch wine ; and we will till ourselves with strong drink ; and to-morrow shall be as this day, and much more abundant' — these men have wholly mtstakeu the matter : it would be better, far better, to ^o to a scene of trial and affliction, than to let themselves loose, like brute beasts, to the gratification of their passions, n. Let us endeavour to ILLUSTRATE THE TEXT. I shall do this, by showing you, that the House of Mourning is better than the House of Feasting in these Four respects : as 1. It gives BETTER LESSONS: 2. Supplies BETTER company: 3. Yields better comforts : and 4. Promises a better end. 1. There are better lessons afforded in the House of Mourning, than in the House of Feasting. The Wise Man say^, at the 12th verse of this chap- ter, that ' Wisdom is a defence' — ' It is better to go to the House of Mourning, than to the House of Feast- ing : for that is the end of all men, and the living will lay it to his heart.' There is not a better lesson. It points to the end of man. If any thing will set him on thinking, it is, that this is what all must expect : every man must arrive at it. This house seals, there- fore, on man's heart a most important fact, if he pos- sesses any feeling. There is not a person present, perhaps, who has not. in his youth, adopted the contrary sentiment. We all know, who have ourselves been desirous of going to the House of Feasting, that the very tendency and design of it is to make us forget every thing that we ought to remember and inculcute upon the mind. The House of Mourning is wholly the reverse in its tendency : if the man is sober at all, he is sober there : lif must he far gone indeed, if hr does not think then I llO SERMON XI. Thoughtless mao builds a house, and consecrates it expressly to madness, folly, trifling, intemperance, and profaneness. Bat God mercifully provides another house, to bring him l>ack to recollection, by showing him the end of man : and thus, as the Wise Man says in the 3d verse, " Sorrow is better than laughter : for, by the sadness of the countenance, the heart is made better.' It is a great thing. Brethren to induce men to think at all. Men talk of thinking ; but very few think seri- ously : you rarely meet a man that has a recollected mind, who thinks to any purpose, and asks, ' What shall I do in the end thereof?' You can have made no observation on life, if you have not remarked this. It is the grand plan, of what I may call the ordinances of our Great Enemy, — the House of Festivity, — to de- stroy all recollection : but the House of Mourning seems, among other objects, to be designed of God to bring men to thou:jhtfulness. There are. therefore, better lessons to be learned in the House of Mourning, than in the House of Mirth. 2. It has BETTER COMPANY. ' The heart of the wise is in the House of Mourn- ing, but the heart of fools is in the House of Mirth.' Now as far as a Wise Man is preferable to a fool, so far is it better to go to the House of Mourning, than to the House of Feasting. I know not a worse abuse of a term, than that of the •■ best company." Such a one " keeps the best company :" that is. the most fashionable people ; per- sons best acquainted with the sciences, and talk, and maxims of the day — who value themselves highly on such trifling, silly, em:)ty accomplishments — and, be- cause they are loquacious and know the small-talk of the day, they are called by others the " best company !" A thinking man. who endeavours to weigh things a? they are, will generally call them almost the worst company he can meet ; for were he to spend years in THE HOUSE OF MOURNING. Ill their society, would he be the wiser ? — would he be the better ? — would he be improving in virtue, niuch less in religion — in the care of the soul — in the knowledge of God — in faith in Christ ? I protest, therefore, against this abuse of the term. I said that the House of Mourning has better company. In this house men are so taught to tliink, and to lay things to heart, that even foolish and trifling men seem at least to have a wisdom there which does not belong to them. But here are the redeemed of the Lord :— men pre- pared for any dispensation which God is pleased to afford — learning and studying his will, and asking what he would have them to do. And it is not a small part of the happiness of these men, that they are de- livered from that which, is the plague of the wise — I mean, Custom. Here are found, also, " the glorious company of the Apostles, the goodly fellowship of the Prophets, and the noble army of Martyrs." There Christ himself was found — the man of sor- rows ! This is the way to his table, and to his friends above. My dear hearers, if you have found a friend, a real friend, thank God that he has raised up such an one to take care for your soul, to take pains with you, to set before you the falsehoods of life, the cheats and impo- sitions continually put on men. Thank God, if ho has raised up such an one, that will take you by the hand, and say, " Let us go and serve the Lord : and, if he call to the House of Sorrow, let it be the House of Wisdom." 3. The House of Mourning has bettkr comforts. 'Y\\\-i would be an inexplicable paradox to many — •■ Comforts in the House of Mourning ! there may be Lessons of Instruction ; — but what do you mean by Comforts ?" Brethren! there is bread to cat in that 112 SERMON XI. house, which the world knows not of. ' Thanks be unto God,' says the Apostle, 'who always causeth us to triumph in Christ not only in the da} of pros- perity, but in the day of adversity. His friends have " songs in the house of their pilgrimage.' The drunk- ard, in his intoxication, may raise a midnight song : but who will compare his joys with the exultation of that song which was raised by Paul and Silas at mid- night in a dungeon You have the true description of those joys which are found in the House of Mirth, at the 6th verse of this chapter: "For. as the crackling of thorns under a pot, so is the laughter of the fool.' The joy of the House of Feasting is like " the crackling of thorns' — a blaze! a momentary blaze ! leaving the man in dark- ness — vexed and chagrined — and frequently driven to commit suicide, in order to escape present disappoint- ment and perplexity ! 1Vhat is Comfort ? — not the intoxicating song of the the drunkard I — not the foolish talk of the trifler ! — not the nonsense of the man who for amusement displays his wit, or rather his folly ! Vt hat is Comfort ? It is a serious satisfaction — something sedative — something well-grounded — something that will administer conso- lation on a death-bed ; that wiil bear up a man. and enable him to cry, " O Death ! where is thy sting ? O Grave ! where is thy victory Can you tell me of any thing of this sort in the House of Feasting ! If there is nothing else in the House of Mourning to comfort us. there is the voice of our Master — the voice of faithfulness, power, and love, to accomplish what he has said : " Blessed are they that mourn : for they shall be comforted.' Here is the Comforter himself — a comforter that the world cannot give, nor take away. 4. A BETTER EXD awaits us in the House of Mourning. It was the advice of the Wise Man, ' Whatsoever THE HOUSE OF MOURNING. 113 thou puttest thy hand unto, look to the end, and thou wilt not do amiss.' Here you may look to the end : you may ask your heart seriously, " What is the end of all this / For what purpose does God bring me this way ? Why ? — It is the way by which he leads his children, and he is leading them to a kingdom, and this is the path to that kingdom. I have not, indeed, what he had who 'was clothed in purple and fine linen, and fared sumptuously every day :' yet, blessed be God. I have not the distresses of Lazarus, nor am I fed with his crumbs : but, if I must set my foot in one of these two paths, when I look to the end thereof it does not require a moment's hesitation to decide be- tween them. Let me be Lazarus : let me see Abra- ham's bosom, by faith ; and wait God's time in God's way." I have seen enough of life, and felt enough to know how painful it is to speak plainly to the young and gay; but shall w e say to them that the end of these things is not death ? — that the House of Feasting may proba- bly end as well as the House of Affliction — of repent- ance — of faith, and hope, and love ? Dare we say this ? Shall we not rather declare, plainly and expressly, ■ Thus saith the Lord, Rejoice, O young man, in th} youth : and let thy heart cheer thee in the days of thy youth :' — go to the House of Feasting : call your father a fool : say that religion is the language of the nursery: adopt the maxims of a set of mad companions : laugh at every thing serious : goon — but, God says, in an- swer to all this, ' Know thou that for all these things, God will bring thee into judgment.' Know, young woman, that, with all the admiration thou wilt attain, God has said, that ' She that liveth in pleasure, is dead while she liveth.' In passing through such paths, therefore, as God has set before us, either in the dispensations of his Provi- dence or in his Word, and in waiting on a faithful God for the fulfilment of his promises, we shall have a bet- VOL. H. 11 114 ter conclusion in going to the House of Mourning than to the House of Mirth. I speak more particular!}^ to young persons on this point, because, of all people, they seem least acquaint- ed \A"ith it. I would say to such, Fear not this doc- trine : Fear not the truth of God. It will always do you good : you will be ruined in opposing or neglect- ing it. Be hot, therefore, afraid of the truth. A poor lunatic, in the midst of his ^aietv and vanitv, if his physician should offer him a bitter medicine, might hate the man because he brought the medicine, and the medicine because it was bitter and would spoil his sport, while its tendency was to enable him to enjoy life and perfect rationalit)' — Such is the man who hates truth or its teachers ! All that you can possibly wish for or imagine here, how many thousands have attained ! And where are they now ? — they have pass- ed, in a long procession, one after another, down to the grave. Follow the bier of any one of them : the corpse would shock you — it is covered up — hid from your eyes — put into the ground — soon forgotten — and. now, where is all that House of Mirth in which th( man once shone, and was amused, and was admired b) others, and most of all by himself ? While you see this most evidently before your eyes, remember that this is no mystical doctrine, no difficult controvemal point, but the history of every day. Let us take heed, then, whatever else we forget, that we do not forget the remedy which God has set before our eyes. You have heard many a sermon from a weak man, like yourselves — a man of like pas- sions with you : but, perhaps, your own family God has made a House of Mourning: he brings home what you have heard : he sets it before your eyes, and wrings your feelings v.ith it : and are you as vain and trifling now, as if he had not taken pains with you ? Is all this care thrown away Do you need another stroke? I assure you. that though, as ministers, wr THE HOUSE OF MOURNING. 115 cannot avoid feeling sympathy with those who have lost a friend or relative ; yet a preacher cannot but recollect that this is the sound of his Master's feet be- hind him : and, while he laments your sufferings, he knows that his admonitions would have little effect in many cases, were not truth brought home thus pain- fully to your business and bosom. Again, it is better to go to the House of Mourning than to the House of Feasting, because however dark the house may be; though it may resemble a prison with its bars, so that a man may be ready to say, ' I am shut up ; I cannot get forth :' yet there is no House of Mourning but what admits a ray of the sun. and that beam is a beam of immortality. Christ says to the inhabitants of the House of Mourning, "• Look out! Is thy consolation small ? Is thy prospect to be despised ? Is there nothing to be said in this case, that may rouse thy attention, comfort thy heart, and excite a hope full of immortality, when this vision of the mo- ment is gone ?" — and how soon will it be gone with every one of us ! There is not a house in which any one of you lives, which will not soon be a House of Mourning on his account. " He is dead !" — He hath been dead these four days ."' — " My father is dead !" — " My mother is dead!" — " The desire of my eyes is taken away at a stroke! — My dear child is gone!" Remember, then, that, in that house, whatever is gone, one thing is left — the promise of a faithful God : ' I am the resurrection and the life : he, that believeth in me, shall never die.' There is a one thing needful : a better part : a voice of instruction, at that very time saying to you, " Take hold of my hand, as you de- scend to the grave : hold fast my hand, as your refuge set before you. Pray to God with David, ' Remem- ber me with the favour which thou bearest to thy peo- ple: visit me with thy salvation : that 1 may see the good^of thy chosen; that I may rejoice in the glad 116 SER.MOX XI. ness of thy nation ; that I may glory with thine in- heritance. Remember the word unto tby servant, on which thou hast caused me to hope." Whatever remedies others may propose on this oc- casion, there is no effectual remedy but the Gospel. Imagination even cannot suppose comfort in death, but from the voice of God calling to look forward to im- mortality and securit)-. Let us, therefore, while in the House of Mourning, not lose the grand truth which is so strongly set forth in it — " I am the resur- rection and the life : he that believeth in me, though he were dead yet shall he live ; and he, that liveth and beheveth in me, shall never die.' That you and I may take firm hold of that privilege, may God grant, for Jesus Christ's sake! SERMON XII. THE VANITY OF HUMAN IMAGINATIONS. Jeremiah, xxiii, 28, 29. I'lic prophet, that hath a dream, let him tell a dream ; and he, thai hath my word, let him speak my word faithfully : what is the chafl to the wheat? saith the Lord. Is not my word like as a fire saith the Lord : and like a hammer, that breaketh the rock in pieces ? Error consists in following the reveries of human imagination, instead of the plain dictates of the Word of God. ' This is the condemnation, that hght is- come into the world, but men loved darkness rather than light:' it suits their natural concupiscence: this therefore is the condemnation, the root of their er- rors both of heart and head, that they lean to their human understandings and inclinations, instead of the plain directions given them in God's Word. Against this we find the Prophet entering a solemn protest. 'My heart within me,' says he, 'is broken, because of the prophets : all my bones shake : I am like a drunken man, and like a man whom wine hath overcome ; because of the Lord, and because of the words of his holiness. They say still unto them that despise me, The Lord hath said, Ye shall have peace : and they say unto every one that walketh after the imagination of his own heart, No evil shall come upon you — I have heard what the prophets said, that pro- phesy lies in my name, saying I have dreamed, I have dreamed. How long shall this be in the heart of the prophets, that prophesy lies ? which think to cause my people to forget my name, by their dreams which they tell every man to his neighbour — The prophet. VOT.. TT. 11* 118 SERMON MI. that hath a dream, let him tell a dream :' if these men have dreamed, something in their own minds that God hath laid no foundation, let them tell it as a dream : it is but a dream : but let them not call it the Word of God : let them not lay it down as a founda- tion of truth ! such a prophet as has thus dreamed, let him tell his dream : but let him tell it as a dream. But ' he, that hath my word, let him speak my word faithfully :' let him simply deliver my message : nei- ther adding to it, nor detracting from it : ' let him speak my word faithfully : for what is the chaff to the wheat ? saith the Lord :' the dreams of these false prophets are but chaff at the best; and what is all this chaff to the purpose ? it is not to be compared to the wheat, which is solid, substantial, and nourishing : • what is the chafT to the wheat ? saith the Lord :' for • Is not my word like as a fire ? saith the Lord : and like a hammer, that breaketh the rock in pieces ?' Is it not efficient ? Will it not accomplish that for which I sent it ? This passage discovers, therefore, to us, 1. The VANITY OF ALL HUMAN IMAGINATIONS IN RELIGION. 2. The ENERGY OF SCRIPTURAL TRUTH. I. Let us consider the VANITY OF ALL HU- MAN IMAGINATIONS IN RELIGION. If a man has a dream, let him tell it as a dream : but let him not bring it forward as any foundation for faith and practice. In considering this subject, we are to reflect that man is an active being: he must be employed: but. however active he may be, if, in setting forward in a project, he neglect some given standard, to which that project should be brought to try its truth and validity, if he proceed, leaning to his imagination and his own understanding; he resembles a traveller, who sets out perhaps with great energy, and travels at a vast rate : but. so far is he from coming to his point. THE VANITV OF HUMAN IMAGINATIONS. 1 1 9 that, the faster he travels, the more he deviates from the path which he should have pursued : he is wholly wrong ; and, therefore, the rate of his travelling onl) leads him faster and further into error. In religion, a man may be evei- learning, and yet never able to come to the real knowledge of the truth; because, like thf traveller, he takes the wrong road. Look at the deplorable state of the Heathen World : yet they have had great lights; men of astonishing genius and perseverance. But where are they ? You can see very little more in the Heathen World, so far as it respects moral considerations in religion, than dreams of vanity and vice. I have dreamed : I have dreamed : but what is all this chaff to the wheat ! And, even under Divine Revelation — when God has spoken — look at the state of the Antediluvians, when God saw the earth covered with wickedness and idolatry. Look at the state of the Jews, after -uch wonders and signal deliverances : — images wor- -hipped as their gods ! Look at the state of Christian- ity, over a great part of the earth : what superstition ! what tyranny over conscience ! what gross imposi- tion on mankind ! And even look into the Protestant World — where we profess to rid ourselves of these evils — what divisions, and unscriptural notions ! And what is all this ? — It shows the vanity of human imaginations : the evil of setting up some fancy and idol, instead of simply following God's word : the folly of a man saying, as if he was fond of his reveries, 1 have dreamed: I have dreamed. But, when we reflect on the vanity of human ima- i^inations in religion, we should consider two things : 1. Let us ask, what do all these afford to MAN ? There are certain grand questions which a man has to ask ; and he lies in darkness and sleeps the sleep of death, till he does actually ask these questions, and that very seriously. He should first inquire into his 120 SERMON Xll. fallen state, as having departed from the living God. by an awful alienation of heart and apostacy. He should inquire as to any remedy, which God hath ap- pointed in this case : where there is any constitution or appointment, that God hath made in order to a lost sinner's returning to him and being saved. He should consider, therefore, the great question respecting his recovery ; and then he will find that Jesus Christ is the grand answer to these questions : that • there is no name given under heaven whereby a man can be saved, but the name of Jesus Christ :' the merit of Christ's suflTering for sin, and the Spirit of Christ giving Ufe to a sinner. This is the grand answer to all seri- ous inquiry, as to the welfare of man. Now his dreams aflTord nothing good on these points. They may put a man on a thousand superstitious prac- tices, and may lead him to great corporal austerity : but what do they afford as to a satisfactory answer to the grand question ? 2. The second thing wc should consider, as to tlic A anity of human imaginations in religion, is not only as to what they atford men, that is nothing, but we should consider how much they hinder axd im- pede. To illustrate what I mean. It is in vain to talk of the Old World : or the state of the Heathens, and Jews, and Papists. Bring the subject to our present condition. It pleases God to appoint the preaching of the Gospel in a neighbourhood ; that is. he opens a spring of life in a dry and barren place. But one man cannot attend, though he Uves in the neighbourhood : and why ? he leans to his imaginations : he has dream- ed ! he has dreamed I he is a Socinian. and cannot bear the doctrines taught in the Church of England. Another is a philosopher truly! he has turned his thoughts to the reason and fitness of things : and can- not attend to the plain and simple preaching of God's word, which calls him to lay down all imaginations. THE VANITY OF HUMAN IMAGINATIONS. 121 and reasonings, and be taught by his Great Parent,, what is that rehgion which is acceptable to himself. Consider, therefore, how much these imaginations stand in a man's way, and become stumbling-blocks to him. And there is, besides, a perverse inference often drawn from these facts : — that because men have sought out many inventions, and followed the vanity of their own and others' imaginations, therefore there is no truth in the Bible ! Yet, remember, however men have entertained him, that ' God who at sundry times and in divers manners, spake in time past unto the fathers by the prophets, hath, in these last days spoken unto us' most plainly, expressly, powerfully and affect- ingly ' by his Son.' II. Having seen the vanity of all human imagina- tions in religion, let us consider, secondly, the ENER- GY OF SCRIPTURAL TRUTH. This is most strikingly declared in the text. ' Is not my word Uke as a fire ? saith the Lord : and like a hammer that breaketh the rock in pieces ?' Who then will sit down in despair ? Or who will set the Almighty at defiance, as if he could not execute his purposes ? Turn your attention, brethren, to the characters which I have just mentioned, as being led astray by the vanity of human imaginations : you will see the state of even these men, when scriptural truth prevailed among them. How did some of the Antediluvians walk with God, like Enoch! how did they follow him, like Abraham— not knowing whither they went ! The same may be said of the Jews : when they hearkened to the Lord their God, and turned aside from their idols, how did one put a thousand to flight ! how did the Lord go before them, opening their way ! Take the Church of Rome : — what a glorious Church was the Church of Rome, — but when ? — when it followed human imaginations in religion ? no ! it was a glorious ChurcJi, wheti the Apostle Avrotc his Epistle to lh(. 122 SERMON Xli. Romans : its faith sounded throughout the world. Thus was it, too, among Protestants, when they first separa- ted from the superstition of Rome, and followed the ord of God, instead of human imaginations : in purity and zeal they walked with God and glorified him on the earth : they triumphed, not in their lives only, but in their deaths at the stake : but see them following vain imaginations, and. however they might reflect on the Papists' superstition, the Papists might pity them for denying the only Lord God who bought them. When you see these men, therefore, under the influ- ence and dominion of the word of God, and trace the effect of it on their hearts, how does it prove the truth of this passage — ' Is not my word like as a fire ?' Is it not ' like a hammer, that breaketh the rock in pieces V ' The kingdom of God,' says our Lord, ' is like a grain of mustard seed :' — too minute almost for per- ception : but let the seed be sown in the heart, and watered by the Holy Spirit, while the Sun of Righte- ousness shines upon it. and it shall grow up into a great tree, though invisible in its progress. ' My thoughts,' God says by the prophet Isaiah. ' are not as your thoughts : for as the heavens are liigher than the earth, so are my ways higher than your ways, and my thoughts higher than your thoughts : for as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower and bread to the eater : so shall my word be, that goeth forth out of my mouth : it shall not return unto me void ; but it shall accom- plish that which I please, and it shall prosper in the thing whereto I sent it. What is the chaff to the wheat ?' — the wheat shall be found to be substantial and nourishing: the fire shall penetrate, burn up the dross, and purify the gold : the hammer shall break THE VANITY OF HUMAN IMAGINATIONS. 123 the strong rock in pieces, and ' shall accomplish tha< which I please.' Consult facts, to ascertain this enei^y of divine truth. Look into the second chapter of the Acts of the \postles •, the Gospel of Truth, preached by poor and unlearned men, was ' gladly received : and the -ame day there were added unto them about three thousand souls ! And they continued steadfastly in the Apostles' doctrine, and fellowship, and in breaking of bread, and in prayer.' Turn, also, to the first chapter of the Epistle to the Ephesians : there you will see that the Word of God is nutritious, like wheat : pene- trating and purifying, like fire; and powerful in its operation, like the stroke of a hammer. — ' In whom,' says the Apostle, ' ye trusted, after that ye heard the word of truth, the gospel of your salvation : in whom also, after that ye believed, ye were sealed with that Holy Spirit of promise :' it was such an impression as was lasting. So, again, in the First Epistle to the Thessalonians : — * Our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance.' Many suppose that these things were peculiar to the \postolic times : a plain proof that they know not the true History of the Church, in every age. A man has seen very little of the power of religion, who has not seen marvellous consequences result even from a single hint, grounded on Scripture ; — from a simple tract ; — from a very feeble instrument speaking the truth of God. I will venture to say more. Ever}- true Christian on earth is a witness that God's word is substantial and nourishing, as wheat ; that it is purifying and penetra- ting, like fire ; and that it has come as with the stroke of a hammer, to break the hard and- rocky heart- Such an one need not to be told the distinction be- tween chaff and wheat : he will know that man's ima- 124 SERMON XII. ginations, however ingenious and learned, are not tht means of converting his heart to God. He know< that the truth of God has tried his own heart : it has penetrated into its recesses : it has shown him his own picture : it has softened what was once hard and un- impressible : it has purified his motives, — not his con- duct only, for that may sometimes be done by pride — but it has purified his motives, so that he has been led to say, as Joseph said on another occasion, * How shall I do this great wickedness and sin against God V It has at length converted him. and ' turned him from darkness to light, and from the power of Satan unto God.' It is the energy, therefore, that accompanies the word, which casts down imaginations, and reason- ings, and the strong-holds of sin and Satan ; producing subjection to Christ, as the Prophet, Priest, and King of his Church : so that whether such an one has been a moral, decent, devotional character, like Lydia ; or ferocious, like the Jailor ; or dissolute, like the Corin- thians ; or self-righteous, like the Pharisees of old : or an idolatrous character, like the ancient Britons, from whom we sprang, — he has evidence in his own breast, that the preaching of Christ is ' the power of God to the salvation of every one that believes.' An objection may perhaps arise in the minds of some persons : " If God's word be like a fire, — one of the most powerful agents in nature ; and if it be like a hammer, that breaketh even the rock in pieces ; and it is sent forth among us ; how is it, that many, who live under the express teaching of the word, have yet nothing like a broken heart, under this powerful ham- mer ? how is it that they are living in a state of impo- sition on themselves ; as if no purifying, penetrating fire had entered their hearts ? how is it that they con- tinue to dream, continue to prefer chafi' to the wheat, or at least are careless whether it be chaff or wheat / how is this ?" T will answer by asking another question : — Is not a THE VANITY OF HUMAN IMAGINATIONS. 125 hammer a powerful instrument? Will the strongesf: rock stand before the stroke of the hammer ? but will the throwing of the hammer upon the rock do any thing, or throwing down the hammer before it? "No," you say, " certainly not : the hammer might lie for ever on the rock, or lie before it, ^ et the rock would remain unbroken, for the hammer needs a strong hand : the hammer can do nothing without a workman." So is it with the Word of God ? So far is the fire from penetrating of itself the heart, or the hammer from breaking it in pieces, that the Apostle tells us, the preaching of the Gospel is, in some instances a savour of death unto death : when the Gospel does not soften, it is sometimes known to harden. The preaching oj" Christ himself made the Pharisees fret, and conspire to put him to death ! Brethren ! let us learn, that, as God must spread our table, and give an appetite for the food, and ren- der it nutritious after it is received, so must it be with the precious Word of God. The Holy Spirit must not only kindle the fire, but he must apply it to the heart : the hammer must not only be in his hand, bu( he must strike with it; and when he strikes with it, then even Legion shall come and sit down at Christ't feet, ' clothed, and in his right mind :' — then Saul, who ' breathed out threatenings and slaughter against the Church,' shall, under the operation of this fire and this hammer, be sent forth making use of the same instruments: declaring that he can do all things through Christ that strengtheneth him, and that hie word shall be the power of God to the salvation of every one whom the Holy Spirit enables to believe. Thus it is said in the cxth Psalm, ' Thy people shall be willing,' — When ? 'in the day of thy power.' Having endeavoured to show you the Vanity of Human Imaginations, and the Energy of Scriptural Truth, let us learn to form a just estimate oj' rHUTH AND ERROR. VOL. n. 12 126 The truth, wherever God sends it, is no ordinarx blessing. 1 will show you his own account of it, in a remarkable passage in the eighth chapter of the pro- phecy of Amos : ' Behold, the days come, sailh the Lord, that I will send a famine in the land' — and. surely, this is one of the heaviest afflictions that can be sent on man ! — " not a famine of bread, nor a thirst for water, but of hearing the words of the Lord :' — the sorest of all famines; because the word of the Lord, the hammer, the fire, is the grand instrument of God. While men of the world are admiring their books of science, or their books of amusement, God calls all this chaff: ' What is chaff to the wheat, saith the Lord /' They embrace these things too much as their portion : what dreams are these ? ' Oh, that thou hadst known,- says our Lord, weeping over Jerusa- lem, ' Oh, that thou hadst knou n, at least in this thy day, the things that belong to thy peace!' and the things that belong to our peace may be summed up in the saving knowledge of Jesus Christ; what he hath done for us in reconciling us to God, and what he hath promised to do by his Spirit in our hearts: for 'this,' says he. 'is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent.' Let us entreat God, (licn, that oir estimate yiw CE PRACTICAL. Let us learn, first, to form a just estimate : and let us then entreat God that it may be a practical one. I must insist on this, because the text says, ' He that hath my word, let him speak my word faithfully.' How many are going in the broad road to ruin, with their heads filled with notions of truth ! How many masters charge their servants to go and hear the Gos- pel ; and, at the same time, set them an example of the word of God having no effect on the heart ! How many servants seem to despise those above them, as (hough they did not know the truth : and. at the same THE VAiMTY OF HUMAN IMAGLVATIONS. 127 time, bring disgrace thereon by their idleness, their evil tempers, and even dishonest habits, \hile they profess to know the Gospel of Christ ! Let us pray, therefore, that our estimate of the Truth may be practical : for — with a carnal heart and a gospel head, we should fall into the most fatal of all errors. Oh ! that the word of God may this day be as wheat, to nourish; as fire, to penetrate and discover: and as the, hammer, to break the rocky heart in pieces ! Grant, O God, that this word may not be a "savour of death unto death' to any ! Grant that what is spoken this day to our outward ears, may be written upon every one of our hearts, for the sake of Jesus Christ our I.ord. Amen? SERMON XIII. THE FIERY FURNACE. Daniel, hi, 24, 25. Then Nebuchadnezzar the King was astonished, and rose up in haste, and spake, and said unto his Counsellors, did not we cast three men bound into the midst of the Fire? They answered and said unto the King, True, O King. He answered, and said, Lo ! I see foui men, loose, walking in the midst of the Fire ; and they have n(> hurt ; and the form of the fourth is like the Son of God. The Book of God abounds in wonders. This his- tory exhibits one of them. A powerful and arbitrarj king ordered an idol to be set up, and every one un- der his authority to bow down to that idol. But some men in his kingdom would not bow down. They durst not. There is something in the resolution of a ser- vant of God, which may appear to be perverse- aess and obstinacy, and will be so called by the world : but it is enough if he knows it to be a zeal for God, a true fear, a determination not to go beyond his duty : he may then safely leave all possible conse- quences with God. He, who would not bow down, was the same hour to be cast into a burning fiery fur- nace. Yet there wore three men in the kingdom, who would endure even that consequence : and there- fore they told the king plainly, 'We are not careful,' or anxious, ' to answer thee in this matter. If it be so, our God, whom we serve,' is ' able to deliver us from the burning fiery furnace, and he will deliver us out of thy hand, O king : but, if not, be it known nnto thee, O king, that we will not serve thy god* rilE FlEllY FURNACE. nor worship thy golden image which thou hast set up. Then was Nebuchadnezzar full of fury — and com- manded that they should heat the furnace one seven times more than it was wont to be heated — Then these men were cast into the burning fiery furnace.' Watching the process, the king, at length, ' was asto- nished, and rose up in haste, and spake, and said unto iiis counsellors. Did not w-e cast,' &:c. I would collect from this Scripture the following Point of Doctrine: — whatever trials a servant OF GOD MAY BE CALLED TO ENDURE, HE IS SUFFI- CIENTLY supported UNDER THEM, BY THE ASSURED PRESENCE OF AN ALMIGHTY FRIEND. I. A CHARACTER is here pointed out. It is the servant of God, a man of grace, a believer, who only can endure fiery trials. There is a holy principle in such a man, which will enable him to endure every fiery trial. It is ditticult to describe in words the feelings of thc heart; but we may insist on the principle called Grace, and Faith, and Zeal, and Love. These are but ditferent operations of the same principle. They are but like the different features of one par- ticular person. The Scriptures generally describe this principle as the Life of God in the Soul of Man — the being made 'partaker of a divine nature — the new creature.' It is called Grace, because it is divine grace or favour, that implants it in the soul. It is the work of the Holy Spirit in the heart : He opens the sinner's eyes : He shows him his natural condition ; He points to the fulness of grace and mercy in Christ Jesus : He opens his eai-s, while a proclamation of mercy is made to !iim : He looses his tongue, and puts words into his mouth that he may make a good confession : He strengthens his hand, and gives him work to do — har- dening his breast like a flint, when called to endure trials. vnr,. ri. 12* SERJION XUl. When trials come in, therefore, like mighty waves, and threaten to overwhelm such a man as Lot, such a man as Joseph, such a man as Elijah, the principle ot grace, the aid of the Holy Spirit in their hearts, ena- bles them to press forward, in the face of all the. ob- stacles which can be opposed to them by the world, the flesh, and the Devil. Trusting to an Almighty Power, and leaving the consequences in God's hand, these men can say, ' Wc arc not careful to answer in this matter.' A Christian may be as much tried in the furnace now, as in any past age. Smithfield has lighted up its fires to prove the principle of Grace. Babylon never tried Grace more, than this kingdom tried it. and still does try it. Many a private family has been a fiery furnace to a Christian. There is, however, a principle implanted in the breast of a servant of God, which enables him to stand fast and abide all consequences. What a proof of this is before us ! These three men determined to abide all consequences : but, at the same time, they determined to maintain the faith, and fear, and truth of God. What instruction, then, is to be derived from this view of the passage? It says — "Expect trials: but fear them not. Shrink not on account of them. Think not your trials mightier than God is, to support you under them. Bow not down to the world's idols, that you may escape the furnace ; you will not so conquer; but you will be conquered. 'Think it not strange, concerning the fiery trial which is to try you, as though some strange thing happened unto you,' for it has been the appointed path in all ages. Expect it: and remember the promise, ' Thy shoes shall be iron and brass : as thy day is, so shall thy strength be.* Tread ' the footsteps of the flock ;' and remember. .Shadrach, Meshach, and Abednego." Yet I must know but little of Christianity, if I did THE FIERY FURNACE. 131 not know how much easier it is to preach on this sub- ject, than to endure the fiiery trial. I would ask. therefore, What is to be our support, when God shall call us to a special trial ? How are we to enter the furnace ? What support shall we find there ? II. The SUPPORT of this sufierer is the second point which we may consider from this Scripture. We shall see Christ in the furnace. ' Lo ! I ser four men, loose, walking in the midst of the fire, and the form of the fourth is like the Son of God.' He, who enters the furnace for the honour of Christ, shall meet Christ in the furnace. A question here arises : " When does a man enter the furnace for the honour of Christ?" A serious question : for there is no promise to the man who enters it in his own spirit ; to gratify his pride, or to support a party. There must be a good cause to make a martyr. Why did these men enter the furnace ? They might have escaped it, but it was -;et before them with a penalty : they must enter the furnace if they did not bow down to the idol. They were confident of safety, if they entered the furnace to avoid bowing down; but they were not sure of escaping a more dreadful furnace if they did bow down. It was not for them, therefore, to turn, though the penalty was so tremendous. They entered thus the furnace for Christ: that is, as believers in the Mes- siah to come, as witnesses for God and his truth. Here another question arises: "Was this person, who walked with them, Christ ?" 1 answer, that ' His goings forth were from ever- lasting — His delights were with the sons of men.' His visits were frequent in the old world, and his visible appearances many. It is said, ' The Lord came down — The Lord appeared to Abraham — The Lord wrestled with Jacob — The Angel of the Lord conversed with Manoah,' but he gave signs of the divine character, that he was the Angel Jehovah. 132 It is said, ' The Lord talked with Moses and the elders of Israel ;' yet our Lord told the Jews, that his Fa- ther never was visible. ' No man hath seen God at any time.' Who then was the Lord, that was then made visible? WTiose goings forth were from ever- lasting ? JVhose delights were with the sons of Men ? Who was the Lord that was tempted forty years in the desert? The Apostle tells us that they tempted Christ in the wilderness. After his coming in the flesh, we find that he arrest- ed Saul the Pharisee: 'Saul, Saul, Why persecutest thou me ?' And this same Saul, afterward in his temptation, which was his fiery trial, had no other resource than the grace of Christ. He was in the furnace with him. It is manifest, therefore, that the person who con- ducted the whole Mosaic Dispensation was He. 'whose delights were with the sons of men' — God THE Son. Whatever reasons, therefore, the king might have for saying, ' The form of the fourth is hke the Son of God,' whatever he might have learnt from the wri- tings or reports of the Jews, and whatever mi^ht be his meaning herein, yet a divine person was found walking with these men : he, therefore, that entereth the furnace for Christ, shall find a divine person walk- ing with him there. Brethren, when you suffer, see that you suffer for Christ. This will be your honour. ' Happy are ye, for the Spirit of Glory and of God resteth upon you.' The promise is then to you — ' When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee : when thou walkest through the fire, thou shalt not be burnt; nei- ther shall the flame kindle upon thee.' Here was this promise literally fulfilled. I shall never forget the encouragement I received when I was a young man. and had just begun my mi- THE FIERY FURNACE. nistry, when, standing by the dying bed of my mother, I asked her, " Do not you tremble at the thought of entering an unknown world ? How do you know what you shall meet there ?" " It is no matter what I shall meet there. He hath said, ' When thou passest through the waters, I will be with thee : and when thou walkest through the (ire, thou shalt not be burnt. I will strengthen thee : I will uphold thee.' That satisfies me !" III. You may gather, thirdly, from this Scripture, the DELIVERANCE, which a suffering servant of God will obtain in fiery trials. The fire, which makes fuel of every thing not prepared to enter it, only releases the behever, and burns his bonds. " / see," says the King, '"''four men loose ! Did not we cast them in bound ? The flame has had ne effect on them, but it has burnt their bonds. Nay, I see them in the best of company : I see one walking with them like the Son of God." I have always observed, that, if a man will cleave with purpose of heart to God, God will most pecu- liarly manifest to him his friendship when most pecu- liarly needed. ' I have chosen thee in the furnace of affliction — I will make thee a chosen vessel unto me.' Brethren, this declaration, in the full meaning of it, is every day fulfilling. He has walked but a little while in Christianity, who has not seen this. Job was put into the furnace : night and day the man had no peace : he was to be tried in every extremity, except the loss of life. God will bring his followers into the fiery furnace, in order to glorify his name, by their support and deliveran.ee. Doubtless, he had it in view also to glorify himself, by exposing the idols which the king worshipped ; and showing, that, instead of being gods, they were bul creatures in the hand of God. Whatever, then, others may suffer in trials, if we 134 SERMON Xlll. can enter into the furnace for Christ's sake, and look for his promised presence therein — -and learn to glo- rify his Great Name, what have we to fear ? W e ma} fear ease and self indulgence : we may fear worldly pleasure and wealth : a sense of our weakness will teach us how much we ought to fear that which is so suited to our corruptions : but. not a hair of the head shall perish, of those who suffer for his Name ! Christ ' will sit as a refiner and. when he puts us into the fire, we should say to him, " This trial, this fire, is thy servant. Command it to purify, and let my bonds be burnt thereby. Command it to burn up my lusts, my corruptions ; and to set my soul at libert) ." Let us learn, then, hrethren, to stand in the spirit of these men ; in the same spirit of dependence which they manifested : and. instead of fearing the trial, let us remember the awful consequences of the alter- native. IV. We may learn, once more, from this passage, that, when God sends to a man that support which he promises in the furnace of affliction, that man becomes a WITNESS for God : — an invaluable beacon, as it were, to a benighted world. These men gave their testimony, doubtless, for their God : but there was something to be done. The most effectual sermon is sometimes preached by a provi- dence. A minister may, with much pains, make his point as plain as possible ; yet men will feel uncon- cerned, till God speaks bv a fact : and then they seem like persons just awakened. Such was the case before us. Whatever these men had to say, it made no impression ; but when the kmg saw the fact, ' he rose up in haste, was astonished, and spake to his Qounsellors :' — men in utter darkness and ignorance, like himself, until this blaze of light burst on their consciences. Oh, that men, w:ho are so forward to preach to the world, would preach in wisdom ! Let them - fight the 135 good fight of faith, and lay hold on eternal life.' Oh, that they would walk as the. children of God through their trials ! — That they would support their Christian Character, and demonstrate the reality of religion : then would they preach effectually ; and show the hol>' support which they receive, as a light in a dark world. Experienced Christians have told me, that they were not so much convinced by a preacher, or a book, as by a fact ; that they marked, and kept their eye on some humble, upright, pious Christian ; living above the world, while greatly tried in it ; and demonstrating that he was an overcomcr of the world, by the princi- ple of grace within him. Brethren! if you are called into the furnace of affliction, above all take care Avith whom you walk there, and how you walk. If you enter the furnace in your own strength, much more from fanaticism or obstinacy, you may suffer, and even be burnt up there : but, if you enter in a holy fear, to glorify God and to avoid sin, to be a light in a dark world, depending on divine promises, then will you enter according to the will of God, and you will overcome. The Christian will honour God, and he will be honoured by God. Remember, too, that, wherever you walk, whether in the fire or out of the fire, many are looking on. Our steps are marked ; and we are not only looked on by this world, but by other worlds. ' We are come to an innumerable company of angels.' The Christian has spectators in heaven, earth, and hell ; beholding how far he plays the man to the glory of his God. Let us, therefore, sec our journey through this world laid down in the conduct of these men. ' On their bodies the fire had no power :' they lost 'not a hair of their heads :' even ' tlie smell of fire had not passed on them :' their bonds only were burnt : their God was honoured : they were taken to court, and their enemies were confounded. 136 SERMON XIII. But I am speaking to some who will not suffer for Christ : who will sooner bow down to the idol : who will not set their faces like a flint, but will seek the honour that cometh from men : who know nothing of this principle of loyalty to Christ : who do not call him Master : who do not ask their hearts, " What will Christ have me to do, now that he is gone ?" — ' He. that confesseth me not,' saith the Saviour, 'before men ; him will I not confess, when I come in the glory of my Father.' If He is to be believed, who is ' the faithful and true witness,' w ho has seen the whole of the invisible world, and whom alone we can safel} trust for an account of it. He says, that if we pass not through the furnace of trial for his sake, we musf pass into a ' lake of fire and brimstone, which is the second death.' No comforter will there be to walk with you in that fire ! No friend can there approach us more ; nor can a wicked relation, without increas- ing the terrors of that forlorn abode ! I beseech you. therefore, before that shall become your unhappy state, to think of these things : and may God command his blessing upon what has been said, that it may ofTect- nally awaken you ! SERMON XIV. SIGNS OF TRUE WISDOM Matt. ii. 1, 2, Vijw when Jesus was born in Bethlehem of Judea, in the Ua}s ul Herod the King, beh'Old, there came Wise Men from the East to Jerusalem, saying, where is he that is born King of the Jews ? For ■we^have seen his Star in the East, and are come to worship him. It would be but trifling with your attention and wasting jour time, to spend it in considering who these Magi were — whence they came — or what was the nature of this star. There is no more to be known on these subjects from this passage, than what appears on the face of it. Our grand concern is the moral instruc- tion to be derived from this history. The conduct of these wise men suggests to us some marks of illumination or true wisdom, wherever it is afforded to the mind of man. A truly wise man is a very different character from a worldly wise man. A worldly wise man may satisfy himself and others with the extent of his knowledge, the discoveries which he has made in human science, and the comprehensive view which he takes of public affairs : or he may take his walk among the stars, and measure their distances and relations : he may be call- ed the illumination of the day, in the departmen) which he occupies. But I would ask this grand ques- tion : Does he stand related to no world but this ? — Has he a soul to be saved ? — Is he a sinner ? — Has hf found a remedy for his guilt and misery ? Has he an) thing to set his foot on at death, when called into another world ? Nothing of all this ! Then what wi=- voL. n. * i;^ SERMON XIV. dom is his ? He is but as a child — provided a child is equipped for a day's amusement, it thinks nothing of the morrow ! Let us, then, consider the marks of true wisdom, as they appear in the conduct of these men. I. True Wisdom will teach a man to SEEK AN INFALLIBLE GUIDE, in this dark and dangerous world. The wise man will follow the light of his dispensa- tion. He knows that he has questions to ask, which God alone can answer. He cannot so much as know the object of his worship, till God teach him : for 'who. by searching, can find out God ? Who can find out the Almighty to perfection V Who can tell what it is.fit for God to do with his creature, or how that creature may safely appear before him ? The Wise Men had but the light of a star ; but they doubtless knew that it was a light which God provided. They had a tradition, probably, that a star should arise to direct them to the Messiah. Balaam's prophec} might give rise to such tradition : but what particular knowledge they had of this star we are not informed : but it is sufficient for us to know that they had that knowledge. II. True Wisdom will FOLLOW SUCH A GUIDE, whenever it appears. The object to which such a guide leads ma)' be at -a great distance. Many impediments may be in the way : many objections may be found : puzzling ques- tions may arise : it may be. at best, but star-light ; but it is the only light afforded. Let us learn thus to use our Bibles : — not to search for objections — not to try what questions may be started — not to examine what misconstnictions may arise. Have you any other light ? Are } ou not in- volved in total darkness, if that light be extinguished ? True wisdom will follow star-light, when it has not that of the sun : it will be guided by true light, wherever that can be found. 139 To us, in this day, who are not called to follow shadows and dark ceremonies, but ' with open face to behold the glory of the Lord,' as it appears ' in the face of Jesus Christ,' the grand question is, what is the value of the object which we are pursuing ? What is salvation ? What shall I obtain therein ? acceptance, pardon — purity — boldness before God ! what a mar- vellous light ! — what a blessed dispensation ! How thankful ought we to be for this light ! how willing to follow it ; and to follow it simply — humbly — entirely ! This did these Wise Men : they came inquiring. ' where is he that is born King of the Jews '! for we have seen his star in the East, and are come to wol-- ship him.' III. True Wisdom will HONOUR THE OBJECT WHICH IT HAS FOUND. It will not listen to the ob^ctions of the scoffer, or unbeliever. Herod, and the Chief Priests, and all Je- rusalem were troubled: but who were they ? Their character explained their opposition. Are you troubled, because you have in your fami- Hes persons who sneer and scoff", and treat the Sabbath and the Gospel with contempt, and despise religious men because they are religious ? How would you ex- pect such scoffers to act ? Is not their conduct in character? Has not God said, that 'In the last days there shall arise scoffers, walking after their own lusts — speaking evil of things that they know not V Herod, and the Chief Priests, and all Jerusalem were troubled, because they loved darkness rather than light. But these men came to Jerusalem and inquired publicly, "■ Where is he that i.t horn King of the Jews ? We are come from a far country, and we are determined to own and honour the object of which we are in pursuit." Brethren : our inquiries may possibly disturb oth- ers ; yet we must persevere. Ours is not an alfair to be trifled with : it is of infinite moment ! liCt us bf 140 civil, and kind, and benevolent, and give no offence to Jew or Gentile, much less to the Church of God ; but. in an affair of such infinite importance as salvation and the confessing of Christ before men, we must be simple and determined : we must say, with Joshua, • Choose ye whom ye will serve : but, as for me and my house, we will serve the Lord.' IV. True Wisdom will continue to WAIT IN AN HUMBLE SPIRIT, FOR FURTHER DIREC- TION. This did the Wise Men. ' They rejoiced with ex- ceeding great joy, when they saw the star.' And when it had led them to the young child — ' God man- ifest in the flesh' — they waited for further directions : ■ and, being warned of God in a dream,' thej returned ■ into their own country another way.' My dear hearers, we want daily instruction ; yea, every hour of the day. We know not what a day may bring forth, nor what is contained ih a single circumstance of the day, nor what mischief and dan- ger may await us. The same care of God, in his Providence, which is necessary to our preservation in the most tremendous danger, is equally necessary in the most unsuspicious circumstances. The star had left these men: they had found their object; but they still inquired: they still needed di- rection : they waited, and God warned them what steps they should take, after they had found Christ. You may be a Christian of mature age, and able to instruct others ; yet you need to pray continually. JVhat I know not, teach thou me. Let me hear th} voice, saying, This is the zvay : walk ye in it ; when I turn to the right hand, or to the leftJ^^ V. True Wisdom will teach a man CALMLY TO PURSUE HIS COURSE. The wise man will hold on this way, regardless ol the consequences which he expects to meet. He will hold on his way, and wax stronger and stronger. 141 Thus it was with Moses : he had great difficulties to encounter; but by faith he overcame : he went on his way, acted according to his rule, and left conse- quences with God. Thus these Wise Men, having seen ' God manifest in the flesh,' felt that they had seen enough to prevent their being carried away by the fears of the world. Never will any man be cured of that worst of disorders — the world in the heart — till he has by faith beheld the salvation of God in the work of Christ. Let us, then, imitate these Wise Men : let us keep the feast of the Epiphany, on the eve of which we now are, by admiring the condescension, grace, and goodness of God, to us Gentiles. 'Arise! shine!' says the prophet : ' for thy light is come, and the glory of the Lord is risen upon thee. The people that sat in darkness have seen a great light :' God has stooped down to our necessities. By the assistance of those ministers or friends, whom he raises up for us — by the books, which he brings to our hands — by the hints, which he occasionally atfords us — by the good thoughts, which he suggests to the mind — he can con- duct us, as he did these Wise Men, to behold the glory of God in the face of Jesus Christ. 1. My Christian Brethren! do you feel, at times, that the truth will not suffer you to rest in the course wherein you have been walking ? — that, however vari- ous occurrences may seem to drive the truth out of your mind, yet it returns again ; and that one passage of scripture after another calls loudly to your con- science ? — This is as the shining of the star to the Wise Men : this is, as another scripture expresses it, Christ knocking at the door of your hearts ! Take cark HOW YOU TRIFLE WITH CONVICTION. It is most awful to stifle conviction. Stifled con- viction will rise again in the judgment to witness against you. If you spend your time, while reading the scriptures, in searching for poetical beauties or VOT.. II. 13* SERMON XIV. making critical remarks, you act as these Wise Men would have done, if they had sat down spectators ol the phenomenon, but took no step in following it. We are not. as Mr. Boyle expresses it, to stand looking at the telescope-case, but to look through it : children may be amused with the case, but the astronomer uses the telescope as an instrument whereby to discover the wonders of the planetary world. Thus let us en- deavour to use the light which God affords — not to amuse ourselves with it, but to make our way by it to the light of life. 2. If True Wisdom consists in seeking an infallible guide, following such a guide when it appears, confess- ing our object before men, waiting for further direc- tion, and pursuing our course regardless of all conse- quences — if this be true wisdom, how blind anh WRETCHED ARE THEY, WHO HAVE NEVER TAKEN ON}: STEP BY THE LIGHT AFFORDED THEM ! The man may be a King — so was Herod : but what use did he make of the circumstances in which he was placed ? He may be a Scholar — so were the Saddu- cees and Pharisees : but what light had they ? what discoveries did they make ? He may be a Minister — so were the Chief Priests : and what did they do with this marvellous light ? The man may be successful in his schemes and projects — so were Dives and Demas : but what became of them ? What wisdom had they .' Can you conceive of men more beguiled of Satan than these men ? The world may praise them : but what does God say of them ? Let us hear his account, and listen to what we hear : " If our Gospel be hid, it is liid to them that are lost !' Am 1 speaking to any who are yet sleeping, though so glorious a light is risen upon the earth ? — I would say to such, What ! does this light shine, that you may determine to sit in darkness, and pour contempf on it ? What will you plead in the Great Day ? You cannot say. like the benighted Chinese or Indian. SIGNS OF TRUE WISDOM. 143 We were brought up in the darkness of idolatry. The hght that was in us, was darkness." You musl give account of these truths : and then you will find them to be 'a savour of death unto death.' 3. If True Wisdom is here marked out and set be- fore us, and recommended to our attention by the God of all wisdom, what a dlessed thing it is to be REALLY WISE — ^a truly godly man, enlightened and enlivened by this hght ! For there is one Spirit, one light, one real charac- ter in all true Christians. Were these lights, which are shining around us to-night, to be multiplied into len thousand times their number, they would be all of the same nature. So the grace of God, whether il work in Abraham, in Lazarus, or in any sinner at this day, is of the same nature still. My dear hearers, let the world think of these things as they may. These Wise Men were treated, doubt- less, with the utmost contempt in Jerusalem, when they came, inquiring, ' Where is he, that is born King of the Jews ?' And when they set out from their own country, it is probable they were regarded as mad- men : the following of a star must have been ac- counted by their countrymen, as one of the wildest projects that ever entered the head of man. And when they fell down before the child, and offered gold and frankincense, whoever stood round and were not under the same gracious influence, would regard it as the most egregious trifling to pour out such gifts before a poor child, in the lap of a poor virgin, and in the meanest situation, under the idea that they were led by a star to pay that adoration. You see now the opinions of the men of the world. Nothing can be gathered from them. Let us follow our rule, and leave consequences, as these Wise Men did. And how will these very men rise up in judg- ment against the curious traveller, the wise politician, the learned, the scorners and scoffers of every day, 144 SERMON XIV . who pour contempt on our treasure — the most glori- ous object that God ever showed to man — while they bring forward their little trifles — their shells and their pebbles — and summon the world to the admiration oi them ! I call on you. therefore, to seek True Wisdom : that you may be of the number of those whom God calls wise, and will prove to have been such in the face of these scorners : for, • They that be wise, shall shine as the stars for ever and ever.' Let us be can- didates for that glory : and let us remember, that no man ever sought in vain that honour which comcth of God. SERMON XV SIGNS OF THE TIMES. Matt. xvi. 1, 2, 3. riie Pharisees also, with the Sadducees, came : and, templing, de- sired him that he would show them a sign from heaven. He an- swered and said unto them. When it is evening, ye say, it will be fair weatlier ; for the sky is red : and, in the morning, it will be foul weather to-day ; for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky, but can ye not dis- cern the signs of the times ? The Pharisees and Sadducees were the formalists and infidels of that day. They came in a curious, unbelieving spirit, — a spirit never likely to receive any instruction : but they came in this spirit, desiring to see a sign, or miracle. Our Lord reproved this -pirit : for he looked at the hearts of these men. He knowledge which alone could save him. But, ' God so loved the world :' — he so ' loved the world, that he gave his only begotten Son, that whosoever believeth m him should not perish, but have everlasting life.* And, as St. Paul speaks, Rom. viii, .32, ' He, that spa- red not his own Son, but delivered him up for us all. how shall he not, with him also, freely give us all things V Christ, the great Prophet and Priest of his Church, was continually turning his hearers to this one object. He compares it to 'a treasure hid in a tield' — to ' a pearl of great price' — to ' the bread that cometh down from heaven' — and, here, to 'living water,' having wa- ter before him, and asking for some to drink ; and hearing the woman begin to turn the conversation to ^^ome insignificant matter — to her disputes with her neighbours ; he comes at once to the point, takes up the subject before him, and turns it into a text : — • There is water ; water indeed, — water of life : and 'whosoever drinketh of it shall never thirst' — he shall not faint nor perish for ever : it shall cure him from thirsting for trifles : he shall have evidence that this is sufficient for him in time and in eternity." It is worthy our observation, how our Lord pur- posely avoids controversy about circumstantials in religion. The Samaritan or Jewish prejudice hinted at by the woman, he does not so much as notice : not a word on the subject. " Some differences," it has been well said, " are best healed by being slighted :" it is giving them too much weight, and paying them too much respect, to waste our time or thoughts upon them. But, while some differences are best healed by be- ing slighted, still, in order to show a perishing creature the only hope that God sets before him, we must imi- tate our Lord in bringing forth to light the ignorance of men concerning this point, and the indispensable 178 SERMON XVIII. necessity that there is for their knowing it, or perish- ing in eternity. I would ask every man before me, Have you seen and felt this great act of God's grace and mercy, in sending his Son Christ Jesus to save perishing crea- tures, who are daily dropping into eternity, and it ma} be into hell ? Do you see what an amazing discovery of mercy it is, that you are called to take hold of eter- nal life ; and that you may thus advance into eternity, with a sure and certain hope of escaping all the mise- ries that sin has brought into the world ? Christianil\ tias its peculiarities, and it is not to be trifled with. There is one grand important thing set before us in it. which was pointed at by Prophets, preached by Christ, and testified by Apostles — that God has given bul one name under heaven by which man may be saved. 2. Let us consider Christ's best promise — Living Water. ' Not as the world giveth,' he says, ' give I unto you." As if he had said, "Were I to place before you the perishing baubles of time, it would be at best bui treating you as children, and mocking your expecta- tion with things which perish in the using: but I will give a promise of a Comforter that shall abide with you, even the Spirit of Truth : he shall guide you into all truth. My best promise is this : the great promise which I make unto the Church is this : that if they come and ask of me, I will give them liviiig water.'''' This is the same voice, which spake in the firsl chapter of Proverbs, ' How long, ye simple ones, will ye love simplicity ? and the scorners delight in their scorning, and fools hate knowledge ?' How long will man act so like a fool and a madman, paying no regard to his state and condition ? Hearken to me : ' Turn you at my reproof: behold, I will pour out my Spirit upon you :' I will give j-ou ' living water.' " 179 Thus our Lord encouraged his disciples : " You ;irc grieving at my going away ; but ' I tell you the ii uth : it is expedient for you that I go away : for, il I go not away, the Comforter will not come unto you ; but, if I depart, I will send him unto you.' And when he is come, ' he shall glorify me, for he shall receive of mine, and shall show it unto you. He will guide you into all truth. I will not leave you comfortless I will send my Holy Spirit : I will give you living wa- ter, A spring of living water." This is Christ's Best Promise. Brethren, an humble and patient believer, taking God at his word and resting on Christ's promise, rises where all haughty reasoners and speculators must sink. Not that it is an irrational thing for spirit to operate on spirit ; but an humble and patient believer comes as a little child to receive God's gift and pro- mise, as suited to his wants and necessities ; and, in < oming according to the command, and promise, and warrant of God, he finds that this living water does satisfy him •, that the Spirit does convince him : that it noes seal, and comfort, and sanctify him ; that it gives liim an earnest of the eternal inheritance ; that i( bears w itness with his Spirit that he is a child of God : that it bears witness to the truth of the Gospel ; thai he has something to comfort his heart ; that here is satisfaction, and no where else. " For," says he, " I lind that what Christ has promised, I have received ; and that it answers to his promise. I find that I am enabled not to thirst, as 1 formerly did : I do not now faint, as I used to do : I find that 1 do not now run about, crying, ' Who will show me any good ?' I do not now stoop to every broken cistern for good. I find that this is the real, the substantial good." I speak now to some, who have known and expe- lienced in religion, that they should learn to imitate Christ. Christ exercised patience toward a stupid, tjirnal, wicked world; and managed with people as SERMON XVIII. they could bear it. He ever kept the main object in view. While they endeavoured to draw him off with their dissensions, he directs them to the living water — the spring that should rise for ever ? Let us imitate him herein. When we would converse with men on the most important subjects, when we would imprcs;- their minds with some weighty truth, they will strive to turn the conversation to their disputings and con- tentions on some point, which, whether it be so or whether it be not so, it is not worth a straw to know. 3. Let us turn to what may be called the worldV WORST error: — 'If thou knewest the gift of God. thou wouldest have asked.' The worst account that can be given of this world is, that, when Christ came into it it knew him not : when ' he came unto his own, his own received him not.' And, every day, a thinking man must observe with pain, that, while the world boasts of its sciences, and its advances in illumination ; yet talk to men ot the Light of the World, speak of the Bread of Life, — tell them of the Treasure liid in the Field, — or of this Living Water, which cures man, relieves him when fainting, and prevents him from fainting for ever — ^you bring ' strange things to their ears !' — " What notion- have you taken up in your mind ? Who has been mis- leading you ?" — Misleading me ! — Is it then misleading a' man, when he thinks that he has a soul to teach him what will become of it ? Is it irrational to think of the gift of God ? Is it strange that a dying man, when he finds that he must die and after death stand before God in judgment, is it strange that he should make pro- vision against that day ? It needs no words to sho\^ that such objectors must be infatuated to the last de- gree, or their common sense would pronounce these to be the most important questions that can be asked, the most important considerations that can possibly come before the mind. If a man had to pass through a desert, and there LIVING WATEK 181 were but one spring of water in that desert, and if he and his whole family must perish should he pass that spring, would he travel on without consideration? Would he say, that he hoped all would be very well ? — he dare say he should do as well as others ? — there was no great need of hunting after this spring ? Every one would say, •' He is mad." Yet there is no com- parison between him, and the man who would pass by this Well of Life ! Peace, Pardon, Eternal Life, all must come from Living Water; and yet men talk of it, as if it were of no value ! Should you meet a multitude of diseased people, hastening, in every possible method of travelling, to a spring in some part of this kingdom of reputed virtue in the complaints under which they laboured : and should you express surprise at this sight ; would not each justly reply, " Is it not reasonable, that, if I can- not travel in such equipage as I would wish, I should go as I can ? that, if I cannot ride, I should walk, in order to be healed ?" — They, indeed will seek a wa- ter, which may or may not heal them : and you will applaud their exertions ! — but, while Christ otiers wa- ter that ' shall spring up to everlasting life,' and that shall invigorate enfeebled men, until they sit down in glory with him, and with Abraham, and Isaac, and Ja- cob, and with all who have ever drank of that water : you fall, perhaps, into the error of this woman, " Art ihou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle ? Can you otfer us any thing to be compared with such a possession ?" O ye, who have hitherto been such persons as I now Jescribe, ' Awake to righteousness, and sin not.' Know, that the greatest mistake you can make, or thai Satan would introduce into your hearts, is, the neglect of this gift of God, this spring of living water. ' If our Gospel be hid,' says St. Paul, ' it is hid to I hem that are lost.' And who are thev ? — ' In whom 182 SERMON XVIIl. the God of this world hath blinded the minds of them which believe not. lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.' My dear hearers, whenever it pleases God to open a man's eyes, and to show him his character and condi- tion, he sees this to be a common error, that men for- sake the living waters and try ' to hew to themselves cisterns, broken cisterns which can hold no water.' And, whenever there comes any thing worthy to be called relief in the case of man : bringing him to him- self, as the prodigal was said to be ; and leading him in the way to eternal hfe : it is by the Gospel of the Lord Jesus Christ, and by the operation of the Holy Spirit. 4. The last thing to be considered is, the sinner's STRONGEST ENCOURAGEMENT : — ' If thou hadstknowu. thou wouldest have asked, and he would have given.' This. Brethren, is our strongest encouragement — not that the creation about us is glorious in beauty, and rich in its bountiful produce — not merely that we have lived under a beneficent Providence, who has guarded our lives, fed and clothed us, and provided for us comfortable habitations ; these gifts of God we should ever remember, and for these we should ever be thankful : but we should remember, too. that the world, in its best state, is but a barren wilderness. ' My soul thirsteth for thee, O God,' says the Psalmist, •in a dry and barren land where no water is!' We should remember that ' man, at his best estate, is alto- gether vanity :' whatever he possesses is departing, and he himself must soon depart too. "Here, there- fore, lies our encouragement : here is the one point ol comfort : here is the rest of the heart of man : — not that creation may astonish us with its grandeur, or pour out its bounty into our lap — not, that, while here creeping on our earth, there is a Providence that shall keep us to the end of our lives : — but here lies oui- LIVING WATER. 183 hope — that, in the wilderness, there is a spring of living water to be found ! living water, in a dying world ! There is our encouragement. Take away this living water, and a contemplative man will ask, " What will you give me ? Make me as rich as ever man was : heap on honours and plea- sures : surround me with every gratification that can be extracted from the creature : — What then ? I must go, and be no more seen ! The higher you lift me, the lower I shall fall ! There is no hope in these for an eternal world ! My mind stretches out into eternity! 'What must 1 do in the end thereof?' What is to comfort my guilty conscience, on a dying bed? When God shall say, 'Thou fool! this night shall thy soul be required of thee,' where are my barns then ? and where shall I be ?" In the midst, then, of ten thousand perplexities which must meet the mind of man, here is one grand and important truth, ' If thou hadst known, thou wouldest have asked, and he would have given thee living water.' If a man will not ask, he rejects the counsel of God : he tramples on his gifts : and, in so doing, he incurs aggravated guilt, and must suflTer ag- gravated condemnation. Yet, still, the truth remains : — there is a spring of water in a dying world. A man may, indeed, raise questions on this subject. It may be with him, as it was with Hagar in the wil- derness : water was at hand, (hough she and her child were perishing for thirst : they knew it not till the Angel of the Lord directed them ; yet, still, it was at hand. Many say, " I know not what to do. I know not what course to take in religion. I know not which is the truth. I know not how to determine in matters debated by men of character." Let them debate ! Come you to the grand point. You are a perishing creature, and here is Living Water. ' Ask, and ye shall have : seek and ye shall find. Take with you words :' " But I have not a heart to take words :" 4 J 84 SERMON XVIII. — notwithstanding, Take with you words, and say, " Take away all iniquity, and receive us graciously, so will we render thee the calves of our lips. Enable me to see more of the excellence of this water; it is thine office to show it me : Oh, show it to me." Remember, at the same time, that there never was but one spring of living water for a sinner to drink at. ' They drank,' says the Apostle, ' of that spiritual Rock which followed them, and that Rock was Christ.' There never was but that one well of salvation, for satisfying the soul, and quenching the thirst of a needy and dying creature. In conclusion, I would say, in the words of the Prophet, ' Ho ! every one, that thirsteth, come ye to the waters : and he, that hath no money, come :' for freely, ' without money and without price,' hai? God promised it to them that ask it. SERMON XIX rilE NOBLEMAN OF CAPERNAUM. John, IV, 46 — 50. J?o Jesus came again into Cana of Galilee, where he made the wa- ter wine. And there was a certain Nobleman, whose Son was sick at Capernaum. When he heard that Jesus was come out of Judea into Galilee, he went unto him, and besought him that he would come down and heal his Son ; for he was at the point ol death. Then said Jesus unto him, except ye see signs and won- ders, ye will not believe. The Nobleman saith unto Him, Sir. come down, ere my child die. Jesus saith unto him, go thy way, thy Son liveth. And the man believed the word that Jesus had i-poken unto him, and he went his way. This is a short, but instructive history. It seems to need no explanation, being a simple narrative. I shall, therefore, at once endeavour to lead your mind? to the Four follovi^ing Observations : — It points out to us, 1. The INDIGENCE OF HUMAN GREATNESS. 2. The EXERCISE OF FAITH. 3. The ALL-SUFFICIENCY OF JESUS, OUR GOD, TO ■^AVE. 4. The PROGRESS OF HIS TEACHING. I. Let US remark the INDIGENCE OF HUMAN GREATNESS ; or the poverty of the rich and noble. This is a subject little thought of in the world, but the Bible was written to set our minds right, and lead tis to understand every thing that concerns us. Il' you speak of a rich man, a nobleman, Indigence and Poverty are the last ideas connected with the words : yet the Scripture shows that they ought to be so associated. vor., ir. 17 SERMON XIX. A Nobleman here comes to Jesus of Nazareth — himself so poor that he 'had not where to lay his head'' — a nobleman comes to him in distress : he had a sick child ; and what relief can riches bring in sucli a case ? "' They can employ physicians." And whal can physicians do ? They frequently leave the house, and say, " We can do nothing !" Let the Rich recollect that their riches can do no- thing for them in many of the common sorrows in life, in pain and in sickness : they can give no com- fort to a dying man ; much less can they give ease to a guilty conscience : they cannot purchase peace. Nor let the poor envy the rich man his possessions, when they consider how many things of vast impor- tance there are, vrliich his riches cannot procure for him ; and Death stands waiting at his door, when ht must leave every thing. The Indigence of Greatness and the Poverty oi Riches, are discovered in those wants which belong to the rich and noble and great, and which can have no relief but from Him who is infinitely rich. See a general at the head of his army, sweeping from the earth every thing that men call their own : the man seems to think every thing at his will : — the point of a sword, the bullet of a distant enemy, or the common infirmities of nature overtake him : he falls down, and expires ! A man goes to the East Indies — amasses a large fortune — comes home : but his wealth cannot pur- chase peace, for such men have been known to de- stroy themselves, because they could not bear to live. Belshazzar calls his thousand lords to a festival, and determines that festivity shall rule the hour : but a handwriting appears on the wall — Belshazzar ! Thou art a poor man ! Thou hast no Saviour ! Thou hast no Almighty Friend! Hezekiah may suppose that he has many years to live : but Hezekiah ! ' Set thy house in order, for thou Tim XOBLE.MAN OF CAPERNAUM. 187 slialt die and not live.' Oh, happy for him. He knew who dwelt between the cherubim ; and he lifted up his eyes to him. and owned his dependence on him. He prayed for help ; and found him, who is ' a verj present help in trouble.' My dear hearers, if you are tempted to envy th(- lich, consider what is the most invaluable blessing Avhich a rich man can have : and that is when he it- taught of God his poverty ; and when, like Hezekiah. he knows to whom to lift his eyes, and how to do good to his neighbour, and to become a common blessing to society. ' I counsel thee to buy of me gold tried in the fire, that thou mayest be rich ; and white raiment, that thou mayest be clothed ; that the shame of thy nakedness do not appear ; and anoini bine eyes with eye-salve that thou mayest see.' If ever thou art clothed, if ever truly rich, if ever thine eyes are truly open, it is when thou art coming to • the unsearchable riches of Christ.' II. I shall notice, that this Nobleman was among those blessed persons, who feel their poverty. He acknowledged it : he came to Jesus, from Judea into Galilee. Here was the EXERCISE OF FAITH. Not that great faith, indeed, of which you read in the Centurion : ' Speak the word only, and my ser- vant shall be healed.' But this man, according to his Strength, came to the true Helper, and besought him that he would come down. ' Jesus said unto him. Except ye see signs and wonders ye will not believe. The nobleman saith unto him, Sir, come down, ere my child die.' Here was true faith. Faith made the report of the power, and grace, and friendship ol Christ interesting to the man. He travelled fifteen miles — made his application, — spoke like a man, who. though distrusting our Lord's ability to save at a dis- tance, yet seems to say, " He is able to do it, if he come down : if he come before the child die." If bis faith had been stronger, he would have said, " He 188 SERMON XIX. can do it, without coming down ;" But, still, being in oarnest, and being certain that Christ was the on)} helper, he says, " Come and help me : thou canst help me." It is a blessed sign, when a great man can bear re- proof; when he is willing to be instructed. Our Lord said to him, ' Except ye see signs and wonders, ye will not believe.' As if he had said, " I bring sufficient credentials, without working miracles. Look into the prophecies." The Nobleman, receives the reproof, but says, Sir, come down. There is some- thing very natural in this. ^Tien our hearts are set on any thing, people may counsel us : they may tell us our duty : but the heart is set on the point. Though our Lord is speaking to him of signs and wonders, he dwells on the same thing : "Sir! My child is dying! come down. You may instruct me, if you please : vou rfiay reprove me if you please : but sir ! come down." It shows the man is tractable, a child of in- struction, when he can bear reproof: especially if he is a great man ; and does not plead his quality, but is content to be treated as a poor man. This is the reproof: ' Except ye see signs and won- ders, ye will not believe.' As if he had said, " The truths which I preach, are proper objects for your de- pendance." Our Lord would teach us not to pre- scribe for our physician, and that the greatest must bow before him. Let us learn b) this history. Let enthusiasts go to dreams : let the Papist go to wonders and lying miracles : but let us trust the word of an eternal and unchangeable God. Jesus said. Go thv way. thv son liveth. III. We may remark, the' ALL-SUFFICIENCY OF JESUS, OUR GOD, TO SAVE: ' Jesus saith unto him. Go thy way. thy son liveth.' The Divinity of Christ is the foundation of his Priestly Office. The Godhead gave such a value to his sacrifice, that it became " a full, perfect, and suffi- THE NOBLEMAN OF CAPERNAUM. 189 cient sacrifice, oblation, and satisfaction for the sins of the whole world." It is the foundation also of his Regal Office. How « ould he relieve us in every possible case, if he were not the Almighty, All-sufficient God ? How could he 1)0 in the midst of every two or three met together in his name, if he were not the Omnipresent God ? A distressed father here comes to him : he spake, and it was done. 'Go thy way : thy son liveth.' He does not say, ""Thy son shall live :" he does not say, ''He shall i-ecover:" but "Go home: you will find him well." And which is more — he not only removed sickness from the child, but doubt from the father : for he is not only the author but the Jinishe)- of faith. The father hears, believes, and departs satisfied ; de- p'ending on the truth of the speaker ; comforting his heart : and feeling that there were here two miracles performed in one. Oh, that you aad I could learn from this history, that the Eternal God, who is the life of the creature, is here pointing out to dying creatures, like ourselves, that there is no rest, no hope for us in the world, but in 'God manifest in the flesh!' So that, when he says to us, ' Come unto me,' he adds, ' and I will give you rest :' rest for your bodies ; rest for your souls ; rest under your troubles ; rest in temptation ; rest in death ; and rest in judgment. ' Come unto me, and I will give you rest.' Once more. When it pleases the Spirit of God to set his seal to the word of Christ, then it is that we begin to enter into that ' rest which remains for the people of God.' Then we proceed, leaning on him, trusting and depending on his word. We do not see the Eternal Life, but it is enough for us to know that Christ has given us the promise. And thus, though, like Hannah, we go to the house of God in deep trou- ble, yet if we are able to embrace the word, we go away, as she did, no more sad. vor.. Ti. l?* 190 SERMON XIX. IV. Remark the PROGRESS OF CHRIST'S TEACHING. The nobleman went his way : and, as he was now tfoing down, the fever left his son. He not only ' be- gan to amend,' but ' the fever left him.' When the father knew from his servants that the cure took place • at the same hour, in the which Jesus said unto him. Thy son liveth,' doubtless he would feel, " This is another miracle ! He has not only said, ' Thy son liveth,' and enabled me to believe his word; but, at the very moment he spake the word, the work was done ! W ho is this ? Nothing like this can be thought of any man or angel. This is he, who was promised to our forefathers ! This is God in human nature ! At the moment he spake, the work was done !" ' And himself believed, and his whole house.' Remark here the progress of Christ's teaching. A man in distress comes to Christ, and obtains help and faith to believe it : he returns home, and finds it done : and, in such a way, as shows the omniscient power of the doer : he relates this to his family, and asks, " Is not this the Messiah ? Is not this ' he, who should come ?' Can the Messiah more fully authenticate his mission ?" The servants mark the fact : they be- lieve : the house is awakened, and becomes a house- of believers. Here is the progress of Christ's teach- ing : for truth gains by fair examination. There arc wonders and signs which impostors use, that will not bear examination : but, such is the truth and consis- tency of the religion of Jesus, that we invite men to examine for themselves. We lament that they will not do so. We lament that they will listen, for in- stance, to such a trifling fool as Voltaire, or to such an incendiary as Hume ; that they will go to any jest- ing scorner. Why will they do this ? Because the} fear to come to an inquiry. But affliction makes us serious ; and most of us, if ivc have ever been taught of God. have reason to THE NOBLEMAN OF CAPERNAUM. 191 thank him for the afflictions whereby he rendered us se- rious and thoughtful. He taught us by them the first step to wisdom. He leads us by them to himself, who is our only helper. A serious mind is a blessing. A se- rious, thinking, attentive, honest heart is an inestimable blessing. Such a man will soon perceive that there is more in Christianity, more in the worship and service and favour of God, than the jester ever thought of. It is a serious thing to die : it is a serious thing to stand before God in judgment : it is a serious thing to have something then to rest on : and, when the awa- kened man comes to compare one part of the divine dealings with another, he sees that the same God who wrote the Book of Nature also wrote the Book of Revelation. Thus it is that God advances his kingdom by truth. Satan has a thousand arts and falsities wherewith to advance his kingdom; but Christ carries on his by truth. I call the men who are prosperous in this world, to examine and compare their temporal advantages with their spiritual, and to inquire whether they keep pace with each otlier. When you consider how swiftly time flies and death approaches, surely 3'our first prayer, when you open your eyes in the morning, should be, " Oh ! put me not off with these trifles ! Let me not wrap up my heart in these wretched objects of sense and time!" Brethren! are you afflicted? It is a blessed school of wisdom. Endeavour to enter into God's design herein : then if you are brought un- der the heaviest affliction that ever man endured, you will praise him to eternity, that he laid it upon you. l^ray to him to enable you to bear your burden, and !o glorify him thereby ; and then you will go away no more sad. Parents ! you and I have a great charge committed to us. And we have been wounded, again and again, by seeing how little we can impress the minds of oni- 192 oERMON XIX. children, with those things with which we are impress- ed ourselves. Like the father before us we have sick- children : every one of them wounded and stung b} the Old Serpent : his venom is working in them : you can bring them by faith in prayer, to Christ ; and the} never will be healed, till they come to him. Be you their examples : be you their teachers. Show them the madness of sin ; the dreadful end of those paths in which others are walking ; the shortness of life ; the certainty of death; and the blessedness of dying itt the Lord. Recount to them your own mercies and comforts : afford them all the assistance in your power. Listen not to the suggestions of despair. While hfe remains, there is hope. Many of us are witnesses, that, however far we may have been suffer- ed to proceed, God has raised us up as monuments of liis mercy. Children ! 1 see that there are many of you here — consider, that, if you would be truly great and noble and eminent, you must be poor and wretched and miserable in your own eyes. Your deceitful hearts will tell you that you can do for yourselves what God alone can do for you : if you trust them, you arc rebellious against God. This poor, gay, gaudy world, which God says is vanity, will try to ensnare you : il you are caught by it, remember that you are rebellious against God. Your parents, instead of making you wretched by bringing you to a house of prayer, wish to make you happy : they would not nave you put ofi with vanity instead of happiness. May God enable you to beg your parents to lead you ' in that way which is everlasting !' Wait on him, in prayer, till you give evidence that you belong to him ! Say, with Jabez. ' Oh, that thou wouldst bless me indeed ! that thy hand might be with me ! that thou wouldst keep me from evil, that it might not grieve me.' Pray, " Oh, thai thou wouldst train me up, like young Samuel, like Timothy ; that I may be ' visited with the favour which thou bearest to thy people.' SERMON XX. THE POWER OF FAITPI. John, xi, 39, 40. Je3U3 said, take ye away the Stone. Martha, the sister of liim thai was dead, saith unto him. Lord, by this time he stinketh ; for he hath been dead four days. Jesus saith unto her, said I not unto thee, that, if thou wouldst believe, thou shouldst see the Glory of God.= In this history we have an instance of the power of our God and Saviour, as exhibited toward a distressed family, with which he was connected in the tender bonds of friendship. They had lost a valuable bro- ther : they sent to Jesus, in the time of his sickness : but he went not. After the death of Lazarus, he took his disciples with him to the grave, that God might be glorified by the extraordinary miracle of calling forth to life his dead friend. Martha met him, and said unto him, ' Lord, if thou hadst been here, my brother had not died — When Jesus therefore saw her weep- ing, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled :' He groaned to see the ravages of sin ; and to see man, whom God had formed upright and perfect, laid as a mass of putrefaction in the tomb : and he wept, to show that he had sympathy with us in our sorrows. ' Jesus said. Take ye away the stone. Martha, the sister of him that was dead,' listening to the reports of sense, starts her obtections : ' Lord, by this time he stinketh ; for he hath been dead four days :' he is in a state not lit for the eye to look on. Jesus silenced her objec- lions : ' Said I not unto thee, that, if thou wouldst be- 194 SEIUION XX. lieve, thou shouldst see the glory of God?' as if hf had said, " Martha ! wh^t did I say to thee ? You for- <^et who stands at the grave ; and what he declared to you, when he told you, that, if you would trust him. you should see the glory and power of God shine forth in the resurrection of the dead." This history will suggest to us some profitable re- marks. I. We may here see the special BENEFIT OF' SANCTIFIED AFFLICTION. There is an evil disposition in the heart, to depart from the living God. Creatures entice the heart, and call it away, as though they could do for us, what God alone can do. He therefore sends trials and afflictions, to stop us in our wanderings : then we vex, and fret, and think we do well to be angry. We are apt to regard these trials as sent to strip u* of our happiness ; but God has other designs. When he sends an affliction, he would bring us and himself nearer together : he would show us that there must be a time to thrust away worldly cares ; a time to ap- proach and say to him, " Lord ! I am weary of the world. / zoould not live alway. The desire of my eyes is taken away at a stroke. I see plainly that every earthly comfort must go. I must go myself : and now, Lord, what wait I for ? Truly my hope is even in 'hee ! In thee is comfort. Vain is the help of man.''' Martha was anxious about earthly things ; Christ reproved her. One thing only is needful : here he again reproves her. and rouses her mind to feel the necessity of looking out for a better comforter than this world or its connections. How do facts, as well as the Word of God. speak the beggary of human na- ture ! Whatever is dear to us, whatever is indeed valu- able and excellent here, we must see to be dying and vanishing from us, in order to our enjoying it aright ! Afflictions, when God sends them in mercy, appeal to conscience : " See how poor the world is ! See ho^ THE POWER OF FAITH. 195 precious Jesus, the Resurrection and the Life, is ! — Though your friends and comforts die, yet he, that be- fieveth in him, shall never die! See how your com- tbrts hang on a breath !" There is infinitely more wis- ilom acquired under one sanctified afflictive dispensa- lion, — infinitely more wisdom in the house of mourn- ing, — than can be acquired under a thousand lectures, though spoken by the tongues of men or angels, when we are at ease and quiet. Are any of you, at this time, called to sit in the ■school of affliction ? beg of God to give 3 ou to sec his meaning in this dispensation, and to bestow on you (he grand blessing designed therein. II. Let us CONTRAST THE VANITY OF MAN WITH THE SUFFICIENCY OF GOD. These are strikingly contrasted in the text. While ■ all flesh is grass, and all the goodhness of man as the llower of the field and while ' the grass withereth :ind the flower fadeth,' and we must soon be made deeply to feel that it is so : yet we may learn from the text the sufficiency of Christ to relieve, help, and com- fort in all possible cases. Jesus reproved Martha : ' Said I not unto thee : that, if thou Avouldst believe, thou shouldst see the glory of God ? — Thy brother shall rise again : I Icnow, ■ says she, ' that he shall rise again in the resur- rection at the last day. Jesus said unto her, I am the Resurrection and the Life : he, that believeth in me, though he were dead, yet shall he live ; and whosoever liveth and believeth in me, shall never die.' As if he had said, " The more you see of the misery and mor- tality of human nature, the more you should look to the Light of Life, the abundant grace of the Son of God, who has come dovrn from heaven, and now speaks to your heart." In order to this, it pleases God to lead things to ex- tremities, that his people may experience his power. Martha said, ' Lord, by this time he stinketh : for he 196 SERMON XX. hath been dead four days.' ^Vhat can now be done ? He seems to say. '" Any thing can be done, if i under- take to do it. It is your extremity. You call this a critical, a hopeless case ; 1 call it my opportunity, — the time to demonstrate the greatness of my power, — the time to lay a ground and a solid foundation for my servants"' belief, that, with God, nothing is im- possible."' Brethren ! we never reason so soundly, as when wc reason tlius : — " What has God said .' IVhat does he command us to do ? On what does he tell me to place my expectation .' And what is my duty at this time ? Shall I tell him. that my friend is past recovery ? Shall I tell him. that he has been four days dead ? He says. Take au-ay the stone. Let that suffice. I will take it away.*' The centurion reasoned thus ; and had more becoming sentiments than .Martha. v>hen he said. " ' Speak the word only, and my servant shall be heal- ed.' My ser\ ant is dying : I ask thee not to come under my roof : I ask thee but to speak the word : for ' I am a man in authority, and have soldiers under me: and I say to one, Do this, and he doeth it : and to an- other. Do that, and he doeth it.' Do thou thus speak the word : and. as thou sendest sickness, speak the word and thou shalt also send health." They, who placed the most childlike confidence in the Son of God. were most commended of him. Let us, therefore, learn never to make objections to what God has taught us to do ; for notliing can be brought to him without hope. Let us learn, that, in order to gain the blessing, the exercise of his power, we must honour him by depending on him : " Said I not unto thee. that, if thou wouldest believe, thou shouldest see the glory of God ?' Put honour, first, on him, by depending on his power : then we shall see its opera- tion. Let us thus honour God. Let us meet him in prayer, seek his blessing, consult him in every diffi- culty, and ne%'er talk of possibilities and impossi- THE POWER OF FAITH. 197 bilities, as if he could do this for us, but not that. Ii is our weakness thus to talk concerning him. 111. We may learn HOW WE ARE TO HO- NOUR CHRIST. Wc are to do this, by resting on his word. " Said I not unto thee, that, if thou wouldst believe, thou shouldst see the glory of God ?' that is, I taught thee where the matter turns ; as to thy help, thy com- fort, and my glory. I taught thee to leave it in my I land. If thou honourest the Promiser, thou shall see the fulfilment of the Promise. Christ refers to his own word. There is a necessity tor this. There is a necessity for the truth being re- |)eated continually. Every Christian has need to be reminded, that he is called on to trust God's word, is it not enough that he has spoken ? Is there not firm ground to stand on in his word ? What he says ought always to calm and satisfy us. Man is ever looking round : What do my senses say ? What does the or- dinary course of things suggest ? What are my expec- tations ? What do my friends tell me ?" But Christ turns away from these miserable Commentators : • Said I not unto thee ?' This Blessed Book, the Bible, to which we are so often referred, and which we are charged to search, repeats the reports of our God and Saviour to our hearts. It does not militate against this statement, that the expressions are general ; for how were it pos- sible for every man's particular necessities to have a particular revelation ? If it is general, that may suffice. The enthusiast wants a dream : the thoughtless trifler throM's open his Bible, and takes at random the first passage which he meets ; and so deludes himself : bul the serious reader of Scripture comes to it as to God's word ; considers its general instructions, encourage- ments, and assurances ; then considers how far these are applicable to his own case. Well were it, indeed, for us, if we could honour the VOL. II. 18 198 SERMON XX. Saviour as we would honour a valuable friend. l£ a great man offer us his friendship, we say, " Such a no- bleman gives his word to assist me when in distress : and. when a particular case arises, I shall take it to lum.'' There is not a person in the congregation, who would not rejoice and comfort himself in such a friend. How much more should we do this when God has sent us his word, and has set his seal to it. ■ that, by two immutable things, in which it was im- possible for God to lie, we might have strong consola- tion who have fled for refuge to lay hold on the hope set before us !' In the history before us, God speaks generally to the heart. Christ does not say, in this case, " / will re- move the stone for they could do that : " But, as to raising thy brother, that you cannot do, because it i- ihe work of God ; that / will do." Be on your guard. Brethren, against all enthusiasti< personal revelations. It is our duty to take this word : to rest on its general assurances ; and in particular cases, to take it to God. and pray that he would fulfil it in our particular instance. Were our Lord to return to earth, and to treat us with the particular friendship and familiarity with which he treated Lazarus, and we were to put a variety of anxious and curious questions to him. we may conclude that he would only reply. Said I not enough to thee on the subject It was a full and satisfactory promise that I made thee ; — Call upon me in the day of trouble, and Iicill delher thee.''' Let us learn, then, to think honourably of God and of his word. IV. We remark, once more, that, while THE EX- ERCISE OF FAITH IS DIFFICULT. IT IS MOST HIGHLY HONOURED. To ■ walk by faith, and not by sight,' is the most painful of all duties : yet it is that particular walk, and the exercise of that particular grace, on which God puts most distinguished honour. " Said I not. THE POWER OF FAITH. 199 that, if thou wouldst believe, thou shouldest see the glory of God ?' As if he had said, " Martha ! look not into the grave: think not of the state of Lazarus' body believe not your senses in this case, contrary to iny report. Credit me : and, however difficult it ma} be to believe that a putrid carcase shall be laised to perform all the functions of life : yet, if you can trust me, you shall see the fact." Here Nature stands stripped of its pride. The language of the opposers of Scripture rests upon this principle : " Do not my eyes, do not my ears tell me this and that ? Am not I to rest on the reason which God has given me ?" Remember, that, when God speaks, we must take his word for a certainty ; his pro- mise, for a reality. Here nature stands stripped : but it is that it may be clothed with a better garment. Nature is apt to vex and fret: its language is like Naaman's : it stands up in its pride, and says, " Are not Arbana and Pharpar better than all the waters of Israel? And why dip seven times ? AVhy more than once ? And Naanian went away in a rage.''"' But a truly humble man would have said, " What are Ar- bana and Pharpar to me, who am charged to wash in Jordan ?" Such would have been the sentiments of Martha, had she remembered who spoke : " What are apparent impossibilities here ? The Lord God Al- mighty stands before me, clothed in human nature, and says, 'Martha! Trust me, and you shall see my power.' " In this way, we must use God's word. Does he say, ' Call upon me in the day of trouble ?' — it is not for us, then, in seeming impossibilities, to limit the power of the Holy One of Israel : to say, ' He has provided bread, but can he give flesh also?' as the murmuring Jews did. The true posture. Brethren, of dependent and needy creatures, like us, is to re- linquish the reasonings of sense, to believe God's Word, and to wait for its fulfilment. 200 SERMON XX. When Abraham, ' the father of the faithful,' took Isaac his son, and offered him up, in intention, and therefore actually in the sight of God, it is said, in the xith chapter to the Hebrews, that he believed ' God was able to raise him up even from the dead.' As though he had said, " Surely, he, in whom all the fam- ilies of the earth are to be blessed, is not now to be cut off! God will fultil his word, and raise him from the dead." ' To-morrow, about this time,' said EHsha, (2 Kings,. . vii.) 'shall a measure of fine flour be sold for a she- kel, and two measures of barley for a shekel, in the ;^ate of Samaria :' that is, there shall be great abun- dance instead of the present famine. But, 'a lord, on whose hand the king leaned,' asked with scorn, ■ If the Lord would make windows in heaven, might this thing be ?' — ' Behold,' said the prophet, ' thou shaltsee it with thine eyes' but shalt not eat thereof.' I mention not these things to show the ignorance, the weakness and the depravity of this or that man ; but the blindness, the weakness, and depravity which degrade your heart and mine. I know what it is to offend herein, and to say, " This is impossible ! How shall I escape this difficulty?" But he who speaks thus, forgets the power and faithfulness of God. The path of duty is before us : we must ' sow our seed in the morning, and in the evening withhold not our hand : we must sow the seed of spiritual instruction among our children : we must not say, " How can 1 give life to this dead child ? how can 1 turn this pro- digal from the error of his ways ? We must do our duty to our children, servants and connections, and wait for the ' day spring from on high' to shine on the workj and raise up the seed. We must say, " What 1 cannot do, God can. All things are possible with him." The very trials, then, which we meet with in life- are? in the hand of God, our spiritual instructors. THE POWER OF FAITH. 201 Have you, like Martha, waited througli days of darkness and weeks of perplexity '! Have you suffered in your spirit ; and been ready to despair, through a powerful temptation and an unbelieving heart ? — May not the Lord of Life say to you, as he did to Martha, ■■ ' Saul I not unto thee, that if thou wouldest believe,' and go forward in the path of duty, under my direc- tion, resting on the truth and honour of my character, • thou shouldest see the glory of God,' notwithstand- the darkness and crookedness of the way ? Ask your- selves what God has said ; what assurance he has given you ; what assurance he has given to every one to whom he has given his word. Said he not to thee something on every point interesting to thee ? I chal- lenge you to say that he has not. There is not a man on earth, to whom he has not given counsel, and direction, and consolation in his Word. Did yon over repent, in time past, your putting honour on this Word ? Are not many of us witnesses, that, in the most necessitous cases, we have had cause to say, •' He has heard me in the day of trouble, when I call- ed upon him at his command ; and he delivered me out of all my distresses !" Oh ! that men who are dying out of this world, who must soon come into the state in which Lazarus was, of each of whom it will soon be said, 'He has been dead these four days' — Oh, that you and 1 could now listen to the Lord of Life in what he here says ! For he speaks not of Lazarus alone ; but he speaks to us all : ' Thy brother shall rise again. I know,' says Martha, ' that he shall rise again in the resurrection at the last day. — I,' said he, 'am the resurrection and the life. He that believeth in me, though he were (lead yet shall he live ; and whosoever liveth and be- lieveth in me, shall never die.' Behold our remedy for the misery of the grave ! Though it be dark, a beam of light is let into it. Here is comfort for a dyiVig bed : not the lying comfort of vor.. II. 18*' 202 SERMON XX. the Atheist, the Moralist, or the Philosopher, who te\h us, " It is the debt of nature !" What consolation does that thought yield? But here is the Prince of Life, saying, " Though thou art dying, though there is a bottomless pit infinitely more dreadful than the grave, yet come ye unto me, ' Why will ye die ?' " Who, then, is he that thinks religion a melancholy thing ? It is the only friend that can help us in life or death. God grant that we may adopt its principles, and walk in its practices ; and he, that believes and trusts it, shall see the glory of God. SERMON XXI. FELIX TREMBLING. Acts, XXIV, 24, 25. Aud alter ceilain days, when Felix came with his wife Drusilla. which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ. And, as he reasoned of Righteousness, Tem- perance, and Judgment to come, Felix trembled; and answered, go thy way for this time ; when I have a convenient season, I will call for thee. We may lay it down as a maxim, that, soon oi late, pride and power will sink before truth and righteousness. Let us, 1. State the case of the text. 2. Draw some general inferences from the oubject. I. Let us attend to the CIRCUMSTANCES here recorded. St. Paul had been sent from the Jews to the Roman Government. He stands before Fehx. Who was this Felix ? he had certainly freed the country from some abuses ; but historians agree thai he was a wicked, cruel, and covetous man : he was oppressive and unjust, with respect to the Jews : he had procured the murder of Jonathan, the High Priest ; and he hvcd in adultery with this Drusilla. Drusilla was the daughter of Herod Agrippa : she had been brought up in the Jewish religion : she was a celebrated beauty ; and Felix had persuaded her to forsake her husband Azizus, and to marry himself who was a pagan. 204 SERMON XXI. Now the text informs us, that, ' after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ: that is, be heard Paul state his views of Christianity ; and he heard him make an ap- plication of the discourse. He heard him ' reason of righteousness, temper- ance, and judgment to come :' he argued from the facts which he had stated in a rational way, and he made a powerful address to the consciences of his hearers. He reasoned with them on righteousness and jus- tice. He showed that there was a standard, which God himself had set up, quite contrary to the corrupt maxims of the world : he showed the sanctions of these truths, in opposition to those who say, ' Tush! thou God will not regard it.' And he showed also the righteousness that God had set forth in the cross of Jesus Christ ; for he reasoned with them concerning the faith in Christ : as if he had said, " Justice is here set forth in the strictest and most effectual manner : ' righteousness and peace kiss each other.' " And he reasoned not only concerning righteousness and justice, but concerning temperance or chastity. He showed, before an adulterer, how wretched a mis- take a fallen spirit makes, that, while he is hastening to eternity, he commits himself to the pleasures of a brute. He showed them how incapable such a man must be, as to any thing like friendship with God ; for 'whoremongers and adulterers God will judge.' He reasoned also concerning 'judgment to come.' No doubt he showed them, that a judgment to come is to be expected from the unequal distribution of things in this world : and ai^ued on the certainty of it, from the declarations of Scripture : " Enoch, who prophe- sied the seventh from Adam. said. Behold, the Lord cometh with ten thousand of his saints :' Daniel had FELIX TREMBLIiNG. pointed out the terrors of the Great Day : Christ had described the process of the Last Judgment. He showed, doubtless, that nothing was more plain than Ihese truths, and yet nothing more important. But, as he reasoned on these subjects, ' Felix trem- bled for Felix was not ignorant of these things : he felt how justly the Apostle sj)ake — how rcasonabl}'. and simply — how sincerely, and faithfully. If a man will hear and take the word of God for his standard, lie must fear and tremble when he hears what God says of man dying an unpardoned and impenitent sinner. But what is the conduct of Felix ? ' Go thy way tor this time,' says he : ' when I have a convenient season, I will call for thee. Go thy way.' The truth, when believed and felt, will always make a man dislike either himself or the minister who sets it forth. Ahab could not bear the preacher of truth : • There is one prophet more,' says he : ' but I hate him ; for he does not speak good concerning me, but evil :' because there was nothing good to be said of him ; but Ahab hated the preacher. ' Go thy way for this time :' " Let me put off the evil day a little longer: I would fain shake off my conviction." Is not this the old trade of sinners ? Is it not evident how much men wish to put away these considerations ? They cannot deny the truth ; and yet — ' Go thy way for this time : when I have a more convenient season, I will send for thee.' Here is an old device of Satan : " You will not die just yet: have a little longer pleasure: go on in thy ways of vice : think of it at some future season." It is even said of St. Austin, that part of his prayer used to be, " O Lord, make me a good man, but not yet !" • Go thy way for this time : when I have a more con- venient season 1 will send for thee.' II. The subject, thus opened, brings before us some general CONSIDERATIONS. SERMON XXI. 1» You see, ray dear hearers, from this passage of Scripture History, what is the duty of a minister. St. Paul had given an account of Christianity ; but he neither considers the greatness of the persons be- fore him, nor does he bend to their taste and notions, nor does he consider his own safety. He preaches justice, to an oppressor : he preaches chastity, to an adulteress : he preaches judgment to come, to a judge on the judgment-seat, while he himself is the priso- ner. Truth will pay no undue respect to persons. We may bow to truth ; but truth will not bow to us. Truth will aim at the conscience ; and St. Paul, the Minister of Truth, will prefer the salvation of a single soul to his own safety ; and he will labour, even when there is little prospect of success. But, let me ask : Must a Minister be less faithful now ? Are men now less dead in trespasses and sins ? Are they less deceived by Satan ? Have they a more just view of the state in which they stand ? Are their souls less valuable ? — Recollect, if the truth at any time appear but little grateful to your feelings, let whatever be the consequence, whether you will hear or whether you will forbear, I am bound to declare it. You see, therefore, from this history, the duty of a Minister. 2. Let us consider the force of truth. The more plainly truth is set forth, the more keenly will it be felt : the more important it is, the more af- fecting it must be : the more consistently delivered by an honest man, who is himself under its power and influence, it will be the more penetrating. Drusilla, being a Jewess, might possibly shroud herself under her Jewish privileges ; and might take up the sentiment of those who cried, ' The temple of the Lord, the temple of the Lord, are we ! — In the course of my ministry. I have found none so impene- trable to truth, as those who shroud themselves under the privileges of their Church — a set of formalists. 206 i'ELlX TREMBLING. 207 that say, "Do not we belong to the True Church?" But what is the state of your hearts ? Have you the fear of God in your hearts, or are you resting on your outward privileges ? Felix, indeed, could not thus shelter himself from ( onviction. It is no wonder, therefore, when he heard the truth so plainly, that he trembled, though he did not turn to God ; for, like Agrippa, he kne\A something more than Drusilla. Greatness cannot support us against truth. Belshazzar may revel in the midst of his lords and concubines ; yet if God write upon the wall, his loins will tremble, his great- ness will not save him. Plain truth was here propo- sed to Felix : a faithful preacher set it forth : irresisti- ble conviction took place : an arrow entered his con- science : Felix trembled, and said, ' Go thy way foi- this time : when I have a convenient season, I will send for thee.' Brethren ! learn to make truth your friend ; for greatness will not support you against it. If Felix trembled before Paul, who stood in chains as his priso- ner; what will Felix feel, when he comes to stand before the judgment-seat of Christ? Who would nol then wish to be the prisoner Paul, instead of tlie gove- ner Felix ? It was a just sentiment of Colonel Gardi- ner, Avhen he said, " I fear God, and have none else to fear." 3. Let us consider also, from this passage, the UECEITFULNESS OF SIN. What miserable evasions are here, when the truth is so plainly set before him ! Nay, worse than eva- sions : for ' he hoped that money should have been given him of Paul, that he might loose him ! where- fore he sent for him the oftener, and communed with him but because the Apostle would not use money for this purpose, if he had it, ' Felix, willing to show the Jews a pleasure, left Paul bound.' Such, you see, is the deceitfulness of sin, that many will triflfe with 208 SERMON XXI. God and with their convictions : they will regard their ?elf-intere«t and the good-will of men. as Felix did. more than the truth and the fear of God. You may behold in these tn o men, a kind of ab- stract of the whole world. Here is a great man. — a governor ; who seems to -ay, " How shall I manage things at this time ? How shall I extract a little money from this prisoner ?" Mean and contemptible spirit ! And here stands a man in chains before him ; who seems to see nothing but the things of eternity, and the way of salvation by Jesus Christ, for whom lie ha> suffered the loss of all things, and determines to suffer the loss of even life itself, that he may win the prize of his high calUng ! These are not new characters. In the thirty-third chapter of Ezekiel. God says to his prophet, "Lo. thou art unto them as a very lovely song, of one thai hath a pleasant voice, and can play well on an instru- ment ; for they hear thy words, but they do them not — their heart goeth after their covetousness.' And. for St. Paul, he was only one of the same stamp, and *tock, and cast, that Moses had long before exhibited : ■ he counted the reproach of Christ greater riches than all the treasures of Eg}"pt.' You see, then, whence it is, that the Gospel comes to be so slighted : it is this deceitfulness of sin : it i^ this love of present things : it is this apostasy from God. • The God of this world.' says the Apostle, 'has blinded the eyes of them that believe not:' the love of the world has overwhelmed them : the fear of man keeps them prisoners : and Satan for^vards the delusion; You cannot deny the truth."' as if he had said : " You cannot suspect the truth of what Paul says ; but you can put off the matter : you can hear iiim at a more convenient season : you can go on en- joying yourself; and, when your conscience is moTC hardened, you can hear him again." FELIX TREMBLINC;. 209 Ye, who talk , of a more convenient season— ye, who think of putting off religion to a death-bed — this is one of the grand devices of Satan to keep you as he would wish you to be. ' The strong man armed kecpeth his goods in peace,' while he can ; but it is my duty to come, in the name of the stronger than he, and show you the necessity of this armour being ■spoiled, before you can enter into the happiness pre- pared for the children of God. 4. I shall only add, that we are here taught the MATURE AND NECESSITY OF DIVINE GRACE. Even St. Paul may preach, and his character can- not be suspected : the truth he preaches cannot be denied : he reasons plainly and convincingly : Felix can oply reply, with trembling, " I will hear thee again :" now the necessity of divine grace appears from this, that, till the man is under its influence, he will continue to say, ' When I have a convenient sea- son, I will send for thee.' Without the grace of God, and the work of the Holy Ghost, the utmost that a preacher can hope to do, is, to rouse the sinner, as Paul did Felix — to make him tremble to think of what is before him, as Felix trembled ; and a time may, perhaps, come, when he will say, as Agrippa did, "Almost thou persuadest me to be a Christian." Abraham did not reply to the rich man, that, if one arose from the dead, his brethren would not tremble : but he said they would not believe, or be persuaded : they would not be persuaded to tread in the narrow path, and lay hold on eternal life. You see, then, the nature and necessity of divine grace. Without this, man's religion would be merely external : it would be but ' the form of godliness, without the power.' You see its eflicacy, also : for this man, — a man of consequence and looked up to, — was so determined on the wrong side, that he persecuted to death every Christian on whom he could lay his hands : but, when divine grace opens his heart, he stands in vor,. ir, 10 210 SERMON XXI. chains, and, at the peril of his ovm life, preaches the Gospel to Drusilla the adulteress, and Felix the adul- terer ; and, having fought manfully, surrendered him- self to all consequences, ' esteeming the reproach of Christ greater riches than the treasures of Egypt/ As if St. Paul had said, " I expected this issue. If God does not impress this truth on the heart of the adulterer, he will hate me the more : he will probably put me to death : but I must speak the truth, and then t can say, ' I have fought a good fight : I have finished my course : I have kept the faith and. whatever Fe- lix may do, ' henceforth there is laid up for me a crown of righteousness, which the Lord, the Righteous Judge, shall give to me at that day ; and not to me onl}'. but unto all them also that love his appearing.' " SERMON XXIJ. I HE FASHION OF THE WORLJX 1 Con. vii, 31. For the fashion of this world passetli away. rHE Apostle had been discussing one of the Cases ol Conscience, presented to him by the Corinthian Church. He brings it, at length, to a general reflec- tion on the subject : ' This I say, brethren, the time is short. It remaineth, that both they that have wives, be as though they had none ; and they that weep, as though they wept not ; and they that rejoice, as though they rejoiced not ; and they that buy, as though thej possessed not ; and they that use this world, as not abusing it: for the fashion of this world passeth away.' I shall consider the general proposition in the text, without any particular reference to the specific case to which it may be applied, whether marriage, or politics, or commerce. It is a general truth of vast importance. ' The fashion of this world passeth away.' I shall, 1. Illustrate the sense of the passage : 2. Draw some practical inferences from the position. I. I have to state and illustrate the SENSE. Grotius says on this passage, that the expression has an allusion to a theatre, where the Scheme, as the word means literally which we translate Fashion, the 212 SERMON XXII. Scheme, the Image, the Form, the Representation is wholly changed. Another writer will read it, ' The Scene of this world passeth away.' The actors in a drama sustain various characters : the scenes are continually chang- ing : some actors stand forward as the heroes of the drama; and some lurk behind the scenes, as obscurt characters ; and all these masked, in the ancient thea- tres : at length the curtain drops, and the scenes arc over. This presents to us a very striking picture of life ; a continually changing scene, that passeth away. But I prefer the manner in which Archbishop Leighton considers the passage. He treats it as if i( were thus written : ' The pageant of this world passeth away :' it is a mere procession ; at best, but a pageant. As a pageant or show, in the street, soon gets afar off, and is quickly out of sight, thus is it with respect to the present world. For, says he, what is become " of all the marriage solemnities of kings and princes of former ages, which they were so taken up with in their time ? When we read of them described in history, they are as a night-dream, or as a day-fancy, which passeth through the mind, and vanisheth !" Who has not looked into history, and felt this strike him, as one of the first facts : " It is all gone by ! a mere pageant !" An old man has seen most of the pa- geants of his time pass by : he remembers the mighty actors of his youth ; but they are gone ! those, who made the most splendid appearance in the procession, are passed by long ago : he is ready to say, " All is show ! All is pageant ! It is but the shifting of a scene." And what is this more than what the Scripture taught us before ? In the xxxixth Psalm, we find Da- vid saying, ' Surely every man walketh in a vain show : surely they are disquieted in vain : he heapeth up riches, and knoweth not who shall gather them.' II" he makes a show, it is a vain show. If he is disquiet- ed, agitated exceedingly in his schemes and projects, THE FASHION OF THE WORLD. 213 it is in vain. If he heaps up riches, and is ready to say, " At least there is something in this ! Property is the grand thing in the world !" — he heaps up riches, and knoweth not who shall come immediately and take them away ! " And now,' Lord,' says he, ' what wait I for?' Man walketh in such a vain show, the pageant of this world so passeth away, that I must have something greater and better, more solid, more substantial. Thus St. John expresses it: — 'The world passeth away, and the lust thereof.' It matters not of what importance man is found to be of in his time ; nor liow much he may build, or plant, or boast, or per- form : he has but his stated time. The summons comes : he must go. Another actor takes his place : another steps into the procession. He also soon goes, and gives place to another : so that there scarcely seems any thing on earth more evident than the truth in the text — that ' the pageant of this world passeth by.' II. Having thus considered the Sense of the pas- sage, let us proceed, as I proposed, to draw some practical INFERENCES from the position. 1 . Jf, as we have seen, the pageant of this world passes by, we may collect how little worldlings KNOW OF THAT WORLD OF WHICH THEY PROFESS TO KNOW so MUCH ! " I know the world," says one of them : " nobody can tell my any thing about this world. I have had long experience. I have seen into the matter. 1 am not to be deceived like young people, or to be impo- sed upon by show. I have remarked by long expe- rience, that it is a farce which is acted on the stage of life" .... You know the world ? — You know no- thing of the world to purpose ! For what does the Miser know of this world, who is 'heaping up riches, while he cannot tell who shall gather them ?' What does the Politician know of this world, whose politic? VOL. IT. 19* 214 SERMON XXII. are founded entirely upon some measure, that is but for a moment ? What does the Ambitious Man know of this world, who is building on a wave ? What doef: the Pleasure-Taker know of this world, who grasps it as his portion, while it is vanishing away ? If I see a child building on the sand ; taking his ad- vantage while the tide is gone down, and there is some dry sand for him to build his house on and amuse him- self, thinking it will stand — I say, " It is a child ! he does not consider that the tide is coming in, and will wash it all away!" If I see another child overjoyed: its little heart tilled with the consideration that it is going to see a procession, like that which passed in thii^ week ;* quite satisfied to think it shall see a sight, noi looking beyond this — I say, " It is a child ! This is natural !" It is nothing to that child whether it is a coronation or a funeral : the child makes no moi'al re- flections on the subject. I wish this could be said only of children. I wish it could be said of no person of mature growth, That they will see such a procession, and make no moral reflection on it. Brethren, the men of this world actually know buf iittle of . .tjie world, because they take not the Bible for their instructor ! The little that man can do for man enters not into their thoughts ! A nation may unite in determining to honour an extraordinary character, and one justly lamented — yet how little can man do for man ! — he can dress out his funeral ! he can pronounce a pompous oration ! he can rear a statue ! How feeble, how evanescant, yet how imposing the scene ! But the acene shifts, and patron and client are both gone ! No doubt, in their day, a vast sensation was raised in the respective nations of such men as Pharaoh and Sen- nacherib — " What will posterity say of this !" — What ? — Posterity has its own pageants to admire ! In the days of Alexander, and Caesar, and Tamerlane, a vast -sensation was doubtless raised with respect to the pa- AUudirig- to the Public Funei nl of I.orcl ISehon. J. P, THE FASHION OF THE WORLD. 215 geant that was then passing ; and ' great sweUing words of vanity' were heard concerning the immense affair then in hand ! If any thing could make angels M'eep, i( must surely be the beholding of such effects on men from the passing pageant of this world. Let us consider, therefore, Brethren, how little real knowledge the worldling has of the world. He builds- all liis hope on this unstable foundation. He is disqui- eted in vain. I speak to young people. Shall such men be youi guide ? Shall such men form your sentiments ? Will you study to be in reputation with such men ; and thus build, like them, on the sand ! Young man ! read thy Bible: hear God: form your sentiments, so as thai they will bear examining ten thousand ages hence : then you will be truly wise : but, till then, you will not, while living in this world, judge rightly concerning it ; for it is but as a procession, or a pageant, that passes by. 2. If, then, the scene is continually changing, i( there is nothing here like rest for the foot of man. then I would remark, how gracious is it in god, TO MEET THE WANTS OF A GUILTY, DYING CREA- TURE, LIKE MAN, IN SUCH A WORLD AS THIS ! // is appointed unto men once to die : they must all vanish after the procession is over, as to the eye ol their fellow-creatures : but after that, the judgment ! Small and great must stand before the bar of God. Our Lord shows us, in St. Luke's Gospel, a striking picture of that state. The rich man acted a conspic- uous part in the passing pageant, and the poor man at his gate sustained a very poor one ; but in condescen- sion to our weakness, it pleased our Lord to take us behind the scenes, and to show us what was going on after the pageant was passed. And why did he shov\ us the rich man in hell, lifting up his eyes in torments, and Lazarus taken to Abraham's bosom ? — why ? to terrify the mind of man ? — rather, let me say, to in- SER,MON XXII. struct his mind : to give us a right notion of charac- ter ; to show us, that we are to aim, not at sustaining a high part in the procession, but rightly sustaining the part assigned us. The Son of God himself came down, and passed in the procession : and what did he preach as he passed '' — did he flatter men ; and speak smooth things to please them, meeting their tastes and prejudices ? No ? he wept over Jerusalem : he exposed the rich fool, that gloried in his barns and in his goods : he com- mended the woman that sat at his feet, and heard his word, as seeking the one thing needful, and choosing vhe better part that should never be taken from her. When his disciples came to him, to show him the stones and great buildings of the temple, was he struck with the scene ? " Alas !" says he, teaching them as a father would his children, " vour eyes have caught the spectacle : this is a picture that strikes you : but I tell you, lhat there is not a stone here that shall be left upon another. 1 see it as dust. I see the end of the pageant : it is passing away I The temple itself, which stands like a rock, the glory of the nation ; and ■which even the conqueror shall strive to save, that i( may be a trophy ; even that shall be thrown down, and not one stone left upon another." Who is then the wise man, while the earth is thu> moving in the procession ? '"I will tell you,'' our Lord said, " whom he is like : he is like a man that builds his house upon a rock : the floods may come : the waves may beat : the wind may blow : but, standing upon this Rock of Ages, he shall stand : and, while others are passing away, he, that docth the icill of God. abidelh for erer." How gracious then is it to meet the wants of such an evanescent and guilty creature as man ! — to sho^ him the way I — to plant the footsteps of the flock be- fore him! — to prove to him what will not bear him up, and what will ! 217 3. If the pageant of this world passeth by, and this truth is demonstrated in experience as well as declared in Scripture, and yet men go on heedless of all consequences — how infatuated and criminat. IS THE WORLDLING ! How beguiled his mind, and how criminal his heart, if he will still act against all experience, and all the declarations which God hath made ! When a ship has been wrecked, and no hope of escape remained, the sailors have sometimes been so infatuated, that de- spising every consideration most suited to their dan- ger, they have staved the liquor casks ; determining, that when there wfis no hope on earth, they would at least die in the midst of sensual gratification ! You are ready to exclaim, " Surely these are not rational crea- tures!" But I scruple not to say, that if you continue to live a careless and ungodly life, while the pageant of this world is passing, and die in that state, such a wretched sailor is, in comparison, more rational than you are. If one were to remonstrate with such a stupid creature, it is probable he would say, " There is no help. 1 may live half an hour ; and I am de- termined to get rid of what sensibility I have, in order not to perceive my death, and enjoy a present gratification. I have no hope ! no prospect ! I can do nothing !" — But no man, who has the Gospel preached in his ears, can say, however the world passeth away, and the procession is advancing, and with many of us almost gone, yet, no man can say, ■' There is no help :" for he may yet flee for refuge to the hope set before him : he may yet place his foot on the rock : he may yet escape the shipwreck : de- liverance is proclaimed whenever the Gospel is preached, and whenever the Holy Spirit brings any light to the heart of man. The decree is gone forth : the procession must more on, whether men sleep or whether they awake ; 218 SERMON XXII. the pageant must pass : but, let it be remembered, that if the men of London are like the men of Athens, who spent their time wholly in inquiring after some new thing ; if the men of London are asking, even while the procession is passing. '"Can you tell us any news ^ Can you inform us when there will be another sight :* Do you hear of any fresh amusement that is promised?" — then I say. while men live and die in this manner — t^il^in^ with their time, when time will soon be no longer — let them call themselves any thing but sober — anything but virtuous— any thing but re- ligious ; for God calls them infatuated, and mere worshippers of their present idols ! 4. Ministers may labour to stop men in this infatu- ated state, and to convince them of their strange levity of heart ; but let us, lastly, remark how merciful IT IS IN GOD, TO WEAN AND DRIVE MEN FROM THE WORLD, as well as to draw them by the iavitationa of the Gospel. If our friend's house is on fire, we would bring him out kindly and carefully, if possible ; but, if our persuasions do not move him, we drag him out of danger ! When God sent a message to Lot in Sodom, it is said, that ' he lingered :' but 'the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters, the Lord being merciful unto him : and they brought him forth, and set him without the city.' It is thus that God fre- quently acts with respect to us, when we appear to rest satistied with the pageant as it passes. It is a merciful dispensation, however severe and mortifying to the feelings, that drives thee, Christian, to reflec- tion ; that rouses thee from thy sleep of death ; that prevents thy perishing in thy dream ; that preaches to thy heart ; that says, This is not your rest, it is pol- luted. My dear liearers, what practical feeling have you THE FASHION OF THE WORLD. 219 of these truths ? Many of you, I doubt not, saw the •affecting scene that passed through this city the other (lay. What instruction have you gained from it ? If you say, " I know not any. I merely went to gratify my curiosity. It was enough for me, that it amused me for the time" — then I will tell you a more affecting scene than that which passed before your eyes : the lev- ity and vacuity with which many thousands look upon such a sight, is a more affecting scene to the moral eye ! — their minds are like a feather in the wind — no sentiment ! no meaning ! no wise reflection ! no' seri- ous consideration ! not so much as a thought, " The pageant of this world is also passing by, and will soon l)e over !" A scene, however, approaches, which will oblige men to think : — A scene to which all other solemnities are as the dust in a balance. ' In a moment, in the twinkling of an eye, at the last trump : for the trum- pet shall sound, and the dead shall be raised incorrupt- ible, and we shall be changed !' And then, brethren, you will not need the preacher, to demonstrate to you how the pageant of this world passeth by : you will not need the preacher, to show you how little world- lings know of that world of which they boast to have so thorough a knowledge : neither will you then need to be taught, how gracious it was in God, to meet your wants as a guilty dying creature ; nor how infatuated and criminal the worldling is, who sleeps on, under these warnings, in his carnal state : nor will you want any conviction, how merciful it is in God, to drive men, when they will not be drawn ; and to bring them to their senses even by the most painful methods ; as the Prodigal, when he could not estimate the bless- ings of his father's house and protection, must be senf to sit with the swine, and to famish, before he came to himself. Then shall it clearly appear, what part was allotted to us to perform ; and that it was the right 220 SERMON XXII. part, provided we performed it aright. We shall see, indeed, that the world passeth away ; but we shall sec some standing at the right-hand, who knew, while il passed, how to ' work out their own salvation with fear and trembling.' That you may have that wisdom, by the grace of the Holy Spirit, afforded to you, may God, of his infinitr mercy grant, through Jesus Christ our Lord ! SERMON XXIII. tlHllISTIAN CONSOLATIONS ABOUNDING IN SUFFERING. 2 Cor. i, 5. \s the sufFerings of Chi-ist abound in us, so our consolation also aboundeth by Clirist. •' Hope travels on," says the poet : " Hope travels on. nor leaves us till we die :" and this is a distinguishing feature of Christianity. A vast variety of things raise hope in a man : but they do but beguile him. They excite fond expecta- tions : they promise great things : but they delude him : they leave him in extremity ; and, what is worse, they leave him when it is too late to take hold of a better object. In extremity, they scorn his misery, and say, " We can do nothing." But Hope travels on with the Christian ; and when every thing else seems to say, " We can do no more for you," he lifts up his head with joy, knowing that his redemption draweth nigh. Christianity, therefore, is the true remedy for trou- ble. There is no other remedy. St. Paul bears his testimony to this, in the passage which we have read. It is thus introduced : ' Paul, an apostle of Jesus Christ, by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia : Grace be to you, and peace from God our Father, and from the Lord Jesus Christ. Blessed be God, even the Father of our Lord Jesus Christ, the voi>. If. 20 222 SERMON XXIII. Father of Mercies, and the God of all Comfort, who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.' We can tell them our experience : we can prove to them that God, ' the Father of Mercies,' is ' the God of all Comfort.' And, he adds, if we are afflicted, it is, among other reasons, that we may be able, as exercised persons, to show what God can do in affliction ; ' for, as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.' The suiferings of Christ were, in some respects, peculiar. He was a public person : he undertook what none but himself could undertake : therefore there was a peculiarity in his sufferings. But the Apostle is here speaking of sufferings on account of Christ, which Christians pass through in con- formity to him ; that, as he was, they should be in the world. I shall, therefore, show, 1. What are the sufferings of christ, ok which christians, in every age, are partakers. 2. how consolations are made to abound BY CHRIST IN THOSE VERY SUFFERINGS. ' As thc sufferings of Christ abound in us, so our consolation also aboundeth by Christ.' I. We are to consider WHAT ARE THE SUF- FERINGS OF CHRIST, OF WHICH CHRIS- TIANS, IN EVERY AGE, ARE PARTAKERS. 1. A Christian will partake of the sufferings oi Christ AS A WITNESS FOR THE TRUTH. If, like Christ, he stands a witness for truth, he must needs have to oppose a host of falsehoods : and this host of falsehoods will put out all their force against him. Our Lord, ' thc faithful witness, witnessed a good confession before Pontius Pilate ; and, while he stood at the judgment-seat, he would not conceal thc Irnth. Though he knew his confession would lead t<^' CONSOLATIONS IN SUFFERING. 223 his death, yet he told the true state of things, both with respect to himself and them before whom he wit- nessed his confession. The Christian has before him a Book of Realities. • Here," says he, I read God's own account of his dealings with men. Here I read his declaration of what Satan is doing, and what I am doing, and whither I am going. Here is his account of the end of the world, and of the only method whereby a sinner can escape when standing before the judgment-seat of Christ. This will do me most important service ! This is a Book of Realities, which lies before me : I am bound, therefore, to be a witness for truth. I know the truth. I have felt its power." This man hears continually of falsehood riding tri- umphant, and reads false sentiments in almost every publication which he takes up, according to ' the wis- dom of this world that cometh to nought.' But he knows the falsehood of these things : he does not think them false, but he knows them to be so, because he has a standard whereby to measure every senti- ment. Bringing these sentiments to his standard, and finding them false, "My duty," he says, "is brought into a narrow compass. It is plain as noon-day. ' He, that confesseth me before men, him will I confess before my Father: and him, that denieth me before men, him will I deny before my Father and his holy angels.' I must be a witness, therefore, for the truth. I dare not deny it. I dare not conceal it." Can we conceive of a man going forth in this way, and not sutTering for Christ ? He is a bold witness for truth, and the sufferings of Christ will abound in him. 2. A Christian will partake of the sufferings ol Christ and conformity to his death, in that he will be SCORNED AND MISREPRESENTED liV THE WORLD; for he brings to light and exposes the falsehood, and ini- (juity, and false sentiments of the world. \ Christian has been justly compared to a man 224 SERMON XXni. wiih perfect sight passing through a nation of bUnd men. A man with perfect sight passing through such a nation, could speak of very few things of which they could form any conception. " Did you ever hear,'" would one say to another, " did you ever hear of a rainbow ? — or of colours .' — or of light ? — or of stars :* The man is beside himself." It is thus with the Christian, when speaking to the world of the things of God. The natural man can- not understand them, and treats him as one insane. Nay, it is said of Christ himself, that his kindred ran out to lay hold of him, thinking him beside himself. And of his Apostles it is said, that they were ' specta- cles to angels and to men.' ' If,' says our Lord, 'ye were of the world, the world would love its own : but, because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.' It may be objected, that we are not to apply an ex- pression, particularly addressed to disciples, to man- kind at lai^e. Let such objectors recollect, that one of these Apostles says, ' All, that will live godly in Christ Jesus, shall sutTer persecution.' This partaking of the sufferings of Christ may be occasioned many thousand ways by mankind. If men have net their fire and faggots to bring forth, to de- monstrate the malignity of their hearts : yet, they have, as the Apostle expresses it. their cruel mockings. bitter reproaches, misrepresentations, and uncharitable conjectures. Did they not say of Christ himself, that he was a mover of sedition ? These are but the vari- ous expressions of the malignity and enmity of the carnal heart against Christ and his servants. 3. Christ suffered, being tempted. He had to combat, not only against the world, but against sin. And, to the end of the world, his servants must be cautioned against their grand enemy. They must maintain a conflict to their latest breath. The Chris- (ian draws the sword, and throws away the scabbard. CONSOLATIONS IN SUFFERING. 225 He has no expectation that it will ever be sheathed again in this world ; for Satan, where he cannot de- stroy, will disturb. Beside open assaults, the Christian will find this enemy spreading snares suited to his disposition and constitution. The 'accuser of the brethen' is a ve- teran in mischief: he will provide some trial in our circumstances, and throw some stumbling-block in our way. 4. Being in the School of Christ, Christ's sulfe rings are made to abound in a Christian, when God exer- cises him by stripping him of sensible comfort AND STRENGTH ; and calling him to walk by faith and patience, without any thing external to lean upon — when he dries up creature-springs. I know what it is, in myself and others, for a man to be brought into such a situation, that his props, if I may so express it, are cut away — when his very friends liecome traitors to him, as Judas became to his mas- icr — when those, on whom he places most dependancc, Ijccome strangers. He is then taught to walk in dark- ness, and yet to walk on : he is led through a wilder- ness, in which there is no way : he knows what it is to have his path walled up : and he is ready to say, ' I shall one day perish.' Our Blessed Master himself poured out strong cries and tears. It must have been no small trial to make him pour out strong cries and tears, who was from his birth ' a man of sorrows, and acquainted with grief.' Hear too, how the Apostle speaks, in the ninth verse : ' We had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead.' And he speaks of being • pressed out of measure' — almost driven from hope : •insomuch that he despaired even of life!' And this is the language of Christ's school. Brethren, whatever God has promised to his peo- ple, he has not promised to exempt them from afflic- voi,. n, 20* 226 SERMON XXHI. tion in this world. As one well remarks, it is the onlv blessing which God gives to his people without theii' asking for it : but, because he will bless by it, he send> it without their asking. II. I am to show HOW CONSOLATIONS BY CHRIST ARE MADE TO ABOUND, EVEN IN TRIBULATION. 1. A Christian's consolations are made to abound under his afflictions, as he is instructed in respect TO THE END OF HIS SUFFERINGS. A man may bear much, when he can see the end. The Psalmist tells us, in the Lxxiiid Psalm, that he was carried away by the prosperity of the wicked. My feet, he says, were almost gone : my steps had well- nigh slipped. Bat it pleased God to make his conso- lations abound, by showing him the end. When I thought to know this, he says — when I thought to know this as a Philosopher, and to reconcile it in my own wisdom — it was too hard for me : I could not under- stand it, ? bear the name of an enthusiast, of a fanatic, of a.bigot. for his sake ? Are you willing to bear, for him, such treatment from a deluded world ! Then happy are ye. little flock ! you thus honour God, and he will honour you. by putting you in possession, after your sufferings, of his kingdom of bliss and glory. Are you willing to count the cost of religion — for religion will cosi you something, though irreligion will cost you infi- nitely more. Seriously consider, therefore, that this is the royal way in which all the children of God must walk. But, 2. Fear not, because you have such a path to pass : tor remember that ' Blessed is the man' — not that es- capes, but — ' that endureth temptation.' • Thou, therefore, my son.' says St. Paul to Timothy. • be strong in the grace that is in Christ Jesus — endure hardness, as a good soldier of Jesus Christ — I there- fore endure all things for the elect's sake — 1 suffei trouble as an evil doer, even unto bonds ; but the word of God is not bound. But it is a faithful saying : for if we be dead with him, we shall also live witli him: if we suffer, we shall also reign with him:" but. ■ if we deny him, he also will deny us.' Fear not while in God's hand. He brought his peo- ple to the Red Sea : he subjected them there to a se- vere trial : their way seemed ironed up, there enemie? close behind them, and a gloomy prospect before ; bui his grace was sufficient for them : he spake, and open- ed a path through the waters. He had taught his ser- vant Jehosaphat to say. when a multitude of enemie> came against him. " O our God — we have no might against this great companv — but our eves arc upon thee!" ON TEMPT ATIOiN. Often, indeed, will evil thoughts harass us : often would the enemy of our souls sink us into despair, were we not supported by an almighty arm : often shall we have to bear shocks so repugnant to our feel- ings, that we shall be ready to call in question, whether we are Christians. But, let us ever remember, thai • there hath no temptation taken us, but such as is common to man : but God is faithful, who will not suffer us to be tempted above that we are able ; but will, with the temptation, also make a way to escape.' We can no more prevent these things happening to us, than we can prevent the revel in the streets, that dis- turbs us and our families at night. If you say then, " How shall I endure in the midst of these trials ?" I answer, " Not by your being ena- bled to mitigate your sufferings ; but by lying under ihe pressure, till it please God to make it lighter. St. Paul was still to endure, but the grace of God was promised under his burden. One of the English Martyrs was so alarmed at the thoughts of his suffering on the morrow in the midst of a fire, that it seemed to him an impossibility that he should go through the conflict ; and, in order to try the experiment, he put his finger into the flame of the candle, but found he could not endure it : and, no won- der! for that was not his call: his dispensation did not require that he should voluntarily bring himselt into pain, and much less that he should do it in a spirit of unbelief. But, though he could not endure, in his own strength, even his finger in the flame : yet, the next day, he could give up, in the strength of God, liis whole body to the fire ; and, with heroical constancy and Christian fortitude, could cheerfully resign liis fife in the flames : for, ' as our day is, so shall oui strength be.' In the world, we are taught to expect tribulation •and temptation from every quarter ; though it \\-i 11 he 276 our Christian duty, as well as prudence, to avoid them whenever we can. Let us beware of imitating the martyr, in attempting to thrust our finger into the flame : but, to whatever degree of suffering God calls us, it is enough that he is faitliful to his promise, and will perform it. May this be verified in the experience of us all ! SERMON XXIX. I'ATIENCE THE CHILD OF FAITH, Ax\D PARENT 01 SUCCESS. James, v, 7, 8. . Be patient, therefore, brethren, unto the coming of the Lord : be- hold the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient : stablish your hearts : for the coming ol the Lord draweth nigh. There is a striking difference between Heathen and Christian virtues. The Heathen endeavoured to over- come by silence, by courage, by fortitude, and often by revenge : the Christian looks for victory by faith and patience ; by looking at that which is invisible to an eye of sense ; by becoming ' a follower of them, who. through faith and patience, inherit the promises.' In this way he hopes to succeed ; and, in this way, he will succeed, because it is God's way. The Christian must rise, where every man beside must fall. We find, therefore, the Apostle saying, in the beginning of this chapter, ' Go to now, ye rich men, weep and howl for your miseries, that shall come upon you.' You must fall. A time is coming, when your riches shall profit you nothing. The Christian shall take his riches with him : he cannot be robbed of his riches ; for they are spiritual and durable, and death cannot touch them. But, says the Apostle, ' Your riches are corrupted, and your garments moth-eaten :' your 'gold and sil- ver is cankered.' Nor is that the worst part of your '■ase : ' the rust of them shall be a witness against you. 278 SERMON XXIX. and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. Behold ! the hire of the labourers which have reaped down your fields, which is of you kept back by fraud, crieth ; and the cries of them, which have reaped; are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton: ye have nourished your hearts, as in a da) of slaughter. Ye have condemned and killed the just, and he doth not resist you.' What ! — Is the earth given into the hands of these wicked men ? — Is the just man but as a sheep pre- pared for the slaughter ? — It may be so — It may be so for a day : but, says the Apostle, ' Be patient, therefore. Brethren ! unto the coming of the Lord : suffer, with long patience,' as it reads in the margin. Leave the matter to God. It is enough that he has promised to be your friend. It is enough for you to know, that, as the husbandman waiteth for the fruits of the harvest until he receives them, so must you wait for your harvest. Your harvest draweth nigh, when you shall reap the fruit of your faith : therefore be patient ; establish your hearts : ' for the coming of the Lord draweth nigh.' From this Scripture, I shall discourse on the follow- ing Proposition : Christian patience is the child of faith AND the parent OF SUCCESS. I. CHRISTIAN PATIENCE IS THE CHILD OF FAITH. The Christian is not an insensible, thoughtless, or enthusiastic character. He has an object before him — 'the coming of the Lord.' He first beheves, then he waits. He considers, first, that his forefathers in the faith waited a long time for the coming of Christ accord- ing to the flesh. ' Abraham rejoiced,' Christ said, ' to ^ee my day : and he saw it' by faith, long before PATIENCE THE CHILD OF FAITH, &c. 279 Christ came ; he satisfied himself that God could not lie, and this established his heart. Now one of the spiritual children of Abraham, walking in the faith of his father, considers that this promise has been fulfilled — that 'the desire of all nations' has appeared, according to the promise, and exactly at the predicted time. He says, therefore, to himself, " When he came, what has he left on record concerning his coming again, and the consequences of that second coming? — He said, that all nations shall be gathered before him ; that he will separate them one from another as a shepherd divideth his sheep from the goats ; and that he will set the sheep on his right hand, but the goats on his left : that he will order his angels to gather up the tares and burn them, but to lodge the wheat safely in his garner. " What did he do, when he came ? — He proved that he was the Faithful, the Just, the True and the Almighty. "What promise, what expectation did he hold forth of his coming again ? — He said, ' Be patient : follow me; and where I am, there shall also my ser- vant be — I am the light of the world : he, that fol- loweth me, shall not walk in darkness, but shall have the light of life.' Yours is a reversion : can you trust me? Can you honour me ? Can you glorify mo before men ? Can you wait for my coming ; and take up that religion which consists of faith, and patience, and obedience ? Are you one of those who are poor in spirit ? then you shall certainly have the kingdom which I have promised." When the Holy Spirit of God works a correspond- ent disposition to this proposal in the hearts of Chris- tians, they are satisfied with the plan, with their Mas- ter, and with his wages. What shall 1 say ? A Christian is as a wise virgin. in a waiting posture. A Christian rests on a rock : 280 SERMON XXIX. "Here," says he, "will I stand! Tell me not what men say of me. Let them call me fool ! Let them call me madman ! I am building on a rock : I will, therefore, by faith and patience, now establish my heart ; for surely ' the coming of the Lord draweth nigh.' " Patience, then, as you see, is the Child of Faith. It is not obstinacy : it is not stupidity : it is not en- thusiasm : it is not the pride of the soul : but it is the Living Martyr, trusting to the word and faithfulness of his Lord ; believing that, in a very little time, he shall enter into his rest, and that it shall soon be said of him, ' Blessed are the dead which die in the Lord, for they rest from their labours.' II. But, while Patience is the Child of Faith, it is. at the same time, the PARENT OF SUCCESS. The patient man is in the way to conquer. This is illustrated variously in this chapter. When the husbandman has laboured in his field ;ind sown his seed, he cannot at once raise bread. What avails his haste? What avails his fretting? He may fret because the frost sets in : he may fret, because there seems to him to be too much rain : but how will his fretting benefit him ? Will his impatience alter the the state of the ground ? will it change the weather? will it forward the harvest ? His impatience can do no good ; but his patience can : — his trusting of God, and quieting of himself to wait for the ap- pointed seasons, sleeping and rising, and rising and sleeping, while the corn is growing he knows not how. Thus 'the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receives the early and latter rain:' that is, he comes into the order of God : he has patience with God : he goes on, trusting that, in God's way, he shall obtain the promised harvest. " Now, therefore," as if the Apostle had raid, " Look at him. You must hope PATIENCE THE CHILD OF FAITH, kc. 281 for success in the same way. Does he use means ? So must you ; and you must have patience like him." The Apostle states another case. ' Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction and of patience.' Consider how the world has treated the greatest and best of men — men, who have lived on purpose, as it were, to befriend the world ! Noah was a long time building the ark, for the safety of his house ; while an ungodly world were scorning and reviling him : but he patiently worked on, and he and his house were saved. Jacob was a man of sorrows : but, when dying, he says, ' I have waited for thy salva- tion, O Lord ;' plainly implying that he had not waited in vain. Look at Moses, at Jeremiah, at Daniel : take them for an example of faith and patience ; and for proofs that Patience is the Parent of Success. By faith and patience they overcame the world, ' with its affections and lusts and consider, in running over the history of the Prophets and Apostles, that they never lost ground, till they lost their patience : if Mo- ses failed at Massah and Meribah, it was when he had lost his patience : if Elijah, that great champion of Israel, is brought into a mean and contemptible predi- cament, it was when he had lost his patience ; flying from the face of a woman ; if we hear Jeremiah talk- ing of being deceived, — ' O Lord, thou hast deceived me' — it was when he had lost his patience. They would give God no time : they would not trust him. ■ Take them,' says the Apostle, ' for an example. Behold ! we count them happy which endure :' they trust God : like the three children walking in the tiery furnace, their bonds only are burnt, while they are safe. St. James mentions another instance. ' Ye have heard of the patience of Job :' he was a suffering man : mark his patience : consider how he endured — ' Though he slay me, yet will I trust him : Ye have von. J I. 25 282 SERMON X,vIX. heard of the patience of Job ; and have seen the end of the Lord, that the Lord is very pitiful, and of ten- der mercy.' All these witnesses declared, that they were onlj strangers upon earth, and but as pilgrims travelling to a better country; that they could trust their Master: that they knew in whom they believed, and that he was able to keep what they had committed to him ; and that their inheritance was a reversion. Now consider " the end of the Lord and see in every case, if true Christian Patience was not the Child of their Faith, and the Parent of their Success. III. In conclusion, we shall make a few REMARKS •from this subject. 1. We here see the ground on which the Apostle says ' Be patient.' Let Passion have its good things now, and it will soon be in rags : let passion climb the highest step, it will only fall the sooner: but be you pa- tient, and by faith and patience, be you ' followers of them, who, through faith and patience inherit the promises.' Let me exhort you, brethren ! to consider the line marked out by your Master. When tempted to impa- tience, ask yourselves, what impatience will effect for the husbandman. It may vex and harass him ; but il will not make any thing grow. Saul would not wail for the Lord : he would sacrifice at his own time, and in his own way, and would go to a witch for advice, because he was impatient ; but remember, he had no success. David learnt a very different lesson : when ' the people spake of stoning him' at Ziklag, ' he en- couraged himself in the Lord his God :' as though he had said, God knoweth how to deliver me ! Here I stand, and will establish my heart. 'As the eyes of servants look unto the hand of their masters, and as ihc eyes of a maiden unto the hand of her mistress : PATIENCE THE CHILD OF FAITH, &c. 283 so mine eyes wait upon thee, O Lord my God, until thou have mercy upon me.' " My dear hearers, you must have learnt, in the course of your experience, both in and out of religion, that an impatient spirit mars every thing with which it is concerned. Are we to wait, then, for ' the early and the latter rain V let us sow, therefore, though we sow weeping. Let us rest assured, that, while we thus trust him, his work is going safely on. Joseph waited God's time ; and he brought him out of the prison, and made him lord of Egypt. Job endured many reproaches ; but, says he, " ' I know that my Redeemer liveth,' and that 1 shall one day ' see him for myself.' " The man, who looked at Job, if he rightly under- stood the case, might have said, " That man is mis- taken by his friends. He has a dark night and a stormy path to walk in ; yet he is so right in saying, ' Though he slay me, yet will I trust in him,' he is so right in patiently waiting for the coming of his Lord, that he shall find, that, in God's time, he will draw nigh to him, and plead his cause." The man, who marked Haman swelling with rage, and discontented and wretched till he had procured the death of Mordecai ; and, at the same time, had seen Mordecai looking to God for deliverance, and urging Esther and his friends to prayer : the man, who marked these things, might not see the way by which God would deliver his servants, but he shall soon see the wheels of his providence in motion. The king shall not be able to sleep : his instruments of music shall not sooth him : till, by step after step, Mordecai is exalted to the post of honour, and Haman hanged upon his own gallows. ' Be patient, therefore, brethren. Establish youj hearts.' 2. We observe, that the way to walk steadily and steadfastly is to keep the grand object before t's — 'the coming of the Lord.' 284 It would be well for us, if we could every morning say to ourselves when we awake, " I am one day nearer to ' the coming of the Lord :' and, perhaps, before I rise again, I may be called to stand in his pre- sence !" This is the great secret of a Christian — to have Christ the Judge present in the conscience — ' Christ in us, the hope of glory' — Christ in us, ' the way, the truth, and the life :' to see him, by faith, coming on his ' great white throne' in the heavens, to be the ' judge both of quick and dead.' The Carnal Professor cannot wait : the Antinomian Professor cannot wait, nor work, nor bear the cross : the Formalist cannot wait, nor submit to a life of faith : the Stony-Ground Hearer cannot wait, nor en- dure the burning sun of temptation : the Worldly- VVise Man cannot wait, nor understand this life ol faith and patience. If you are one of these characters, it is no wonder that you do not succeed ; but, if you are living branches of the living vine, you will be willing to wait for Christ's coming — you will be willing to wait for his explanation of all your trials and temptations — you will ask, " How will he pronounce in that day ?" for it is of no avail what man thinks : in that day, the Judge himself will hold the scales : and many, who now make a bold profession, will then be found wanting. 3. Let no man, however, be discouraged : but, since the Apostle introduces here a cloud of witnesses, LET us ENDEAVOUR TO RUN WITH PATIENCE THE RACE SET BEFORE US. The traveller sets forward on his journey : he means to attain a certain end : he has some great con- cerns to settle ; perhaps an estate to receive, of which he is thinking day and night. Whatever be the wea- ther, however dark the clouds, however threatening ihe face of the sky, this man will say. I must press PATIENCE THE CHILD OF FAITH, &c. 285 forward, and that continually, if I would attain m) end!" He, who sets this race before us, says, ' So run, that ye may obtain.' He knows that we are soon dis- heartened ; and, therefore, he points us to ' the foot- steps of the flock !' Others have travelled before us : yea, and in much worse weather, than we have to en- counter; and loaded with heavier burdens, 'enduring a great fight of afflictions.' You may say, therefore. " I have a dreary path ; but I must travel on with pa- tience. I suffer ; but I suffer with a ' cloud of wit- nesses.' I must be supported as they were. I must live upon promises. I must trust that word, which cannot be broken : as they did, who have now finished their course with joy." Brethren ! is it thus with you ? Then shall you 'behold the king in his beauty.' You shall 'see the land that is afar off",' and have every tear wiped from your eye. You shall reap the harvest, as well as ' sow in tears.' The corn, that is to produce bread is growing through the storm, through many a blustering and tempestuous night, through many a bitter blast : but, ' Be patient, brethren. To them, who, by patient continuance in well-doing seek for glory, and honour, and immortality — eternal life' belongs. In a word, whoever is taught of God, sees the success that attends walking in the path of pa- tience, and has encouragement in his soul to be- lieve that in the end it shall be well with him : and whenever he sees a suffering Christian, hanging on the word ; taking hold of his Master, and saying. 'Though he slay me, yet will I trust in him;' he knows that every such man has not only a spiritual perception, but a moral disposition : " There is the man," he will say, " who has ' with him the secret of the Lord!' That man has the VOI-. II. 25* 286 rock under his feet ! That man shall weather the storm !" May the Holy Spirit, therefore, give you to see, that Patience is the Child of Faith and the Parent of Success : for surely, ' the day of the Lord draweth nigh.' And, in that day, may you and 1 meet at the right-hand of Christ : as witnesses that the word of our God is Trnlli. and endurrth for ever! SERMON XXX. \ TRANSIENT WORLD AND ABIDING CHRISTIAN Preached on the last Day of the Year. 1 John, ii, 17. The world passelh away, and the lust thereof : but he, that doeth the will of God, abideth for ever. A THOROUGH and practical acquaintance with things is important to us in proportion to the interest which we have in them. Were any one able to give us a minute account of the planet Jupiter, it might amuse our curiosity, but could be of no material ad- vantage ; for what have we to do with the planet Ju- piter ? But, if any one come as a teacher from God — an infallible guide — and give me an account of that with which I have so much to do — an account of this world ; and, if that account were accurate, and, a< the same time, alarming ; and yet he were to tell mc how I might escape the evil — this is a messenger of a thousand ! 1 am on board a vessel : it is of great im- portance to me to know in what state that vessel is : one tells me, not only that the vessel shall be dashed in pieces, but how I may escape : — such a friend, and in such a manner, speaks to us to-night — and says, 'The world passeth away, and the lust thereof: but he, that doeth the will of God, abideth for ever.' This subject seems particularly suited, to us, now in the evening of the last day of this year. You will say, perhaps, " It has passed like a dream!" It has : fjnd your whole life, when you reach its concluding 288 SERMOX XXX. point, and look back on it, will appear a dream : but here is an account of the World itself — 'it passetb away.' Let us endeavour, 1. To enter into the meamxg of the Apostle in these words : 2. To make a practical improvement of them to our own hearts. I. We will consider the MEANING of the Apostle. ' The world passeth away.' What is to be under- stood by the world here ? It is plain that the Apostle principally means that part of the world, which men are most apt to covet and build on : for, in the verse preceding the text, he says, ' All, that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world.' Take these things away from the natural man, and you have left him nothing ! you have taken away his all ! And what is his all ? — It is the world, says the Apostle : — The world — not as God made it, but as sin hath made it. And this world, says the Apostle, passeth uivaxj. ' That, which has been, is that, which shall be ; and there is nothing new under the sun.' The world is but like a theatre, in which the scenes are shifted every moment : it " passeth away :' ' the pageant of this world passeth by ." Look at it : it is gone ! Like a man dreaming of fine scenes — he awakes ! and they are all gone ! When a man comes to die, the whole world will thus appear : whatever he may have seen, it is now passed : all the splendour and bustle, in which he has been engaged, is now passed ; and it has been nothing! '■'What shall the man rfo," says Solo- mon, that Cometh after the king ? and I have found the whole world to be vanity." Depend on it, the man, who has made the trial, will say, It is passed by ! I have seen it, and it was all vanity and vexation of spirit.^^ It is just as the year, that is now depart- A TRANSIENT WORLD, &:c. 289 ing. It has passed before our eyes like a dream. We recollect this, and that, and the other circumstance : but now they are gone by ! Yea, and the world itself is going! And not only the world, but its lusts and its desires are passing away : they shall soon fail ; so that the Christian shall be obliged to say, " ' I loathe it : I would not live always. Few and evil have the days of the years of my life been.' There has been so much disquiet in my family, so much trouble among my children, so many disappointments, so much mor- tification, so many combats with my heart, so much difficulty even to get on thus far — that, if it does but please God to bring me to a better world, no matter how soon !" " Truly," says one, " this is a melancholy picture ! You are hanging the world in mourning!" Brethren ! this is not my account. Were it so, perhaps you might say 1 had been crossed and disap- pointed in the world, and had quarrelled with it. It is of no moment what account any man gives of the world : let us ask, What account does God give of it ? Now He tells us, that it ' passeth away, with the lusts thereof:' he tells us, that the vessel will soon become a wreck : and his account will always tally with expe- rience, for the book of his Word ever agrees with the book of his Providence. Though, however, this is a distressing, mortifying, and melancholy estimate of that world on which the carnal heart is fixed, let the carnal man begin to suspect it to be true. It is well for the mariner, who is in a sinking ship, to know that he is so. " The world in my heart," says a sound di- vine, " is a worse disorder than was ever brought to Christ in the flesh for cure :" and those, who have triumphed most in it, have found it to be so. But we ought never to stop here : much less ought we to object to Christianity, as presenting only a melancholy prospect. God tells us, indeed, what will not bear us up : he tells us what will deceive us : he 290 SERMON XXX. tells us where there is no rest for our foot ; but at the same time, he tells us where that rest may be found. A melancholy cynic of a philosopher may give us his estimate of the world : he may tell us that it presents a melancholy picture ; because he knows of nothing better. But tell a Christian Minister that the world must pass away : " It is true," he will say. Tell him that its lusts must pass away — its pleasures, its desires, its amusements : " That is true too : yet there is a man. who shall not pass away, but abide for ever !" Who is that man ? The account given of him in the text is, that ' he doeth the will of God.' I would remark here, that the godly man is va- riously described in Scripture. Sometimes he is called a Just man; sometimes, a faithful man; some- times, a merciful man; a man, who is pure in heart; a believer in God ; a man of hope ; a man, that doeth the will of God freely. These are only different names and descriptions of one particular character. Rest not, therefore, on one description, lest you should mistake. They are only features : take the whole countenance. This man is said to do the will of God. For instance — is it the will of God for perishing sinners 'to believe on him whom God hath sent V " God forbid," says this man, " that I should ' reject the counsel of God against myself ?' Has my Master and Saviour said, that it is his will that the Spirit should dwell in me. and that I should be made a habitation of God through the Spirit ; and has he bid me to pray for the Spirit ? then let me go and ask for it freely : not that I can deserve this gift, but I can ask for it as he has com- manded me. Has he enjoined me to sacrifice no longer to my lusts ? O Lord ! sanctify me through thy truth ! separate me from the world ; from my evil habits and my evil companions : that I mav show forth thy praise ; that I may do thy will !" ' He, that doeth the will of God,' doth it thus from the heart : A TRANSIENT WORLD, &C, 291 because he loves God, and is united to him by his Spirit. Is the will of God revealed as a practical will ? Is he charged no longer to spend his money on that which is not bread ? and to hear that his soul may live ? he is found choosing that, which God hath cho- sen : and refusing that, which God refuseth. The Bible is a system of truths, doctrinal and prac- tical : and this man agrees in heart with the doctrinal, and guides his actions by the practical ; because ' the love of God is shed abroad in his heart.' His whole desire is to do the will of God. He is a branch en- grafted into the true and living vine ; and is here de- scribed bv the Holy Ghost himself as a man ' doing the will of God.' It may be asked, perhaps, how it can be said, that he ' abideth for ever-^ " ' The world passeth away :' does not he ? ' The wicked is driven away :' is not he ? Are not both removed to one place — the grave !" Doubtless ; but there is an important sense, in which, while ' the world passeth away,' the man ' that doeth the will of God abideth for ever.' For instance : you say that he passes away at death ; but would you oppose that to his abiding for ever? I will allow that ' the wicked is driven away,' but not this man. It is ruin to the wicked : it is ' the second death' to him ; and, therefore wretched sin- ners have invented Eternal Sleep as their only hope. But it is this man's blessing and privilege, that death shall not bring destruction to him. If a miserable prisoner were taken out of his dungeon to a palace, in order to receive a kingdom, you would not say that he ceases to be a man ! you would not say that he dis- continues to abide ! you would say, " Nothing has happened to him, but an advantageous change in his manner and living." So I say of this man. " Nothing lias happened in death to injure him'f Nothing has happened but a glorious change in his manner of living ! Here he has lived a life of sorrow, sickness, pain, and 292 SERMON XXX. temptation; 'fighting the good fight of faith;' and striving against the stream of the world. He has hved here by faith; and there he hves by sight. Where he now is, sorrow and sighing are taken away ; and he is crowned with glory, immortality, and life eternal." Notice the word abideth. It is not said ' he shall abide.' He remains in the possession of every good which he ever enjoyed. Was there any thing good in his family : any walking there with him in faith and love ! he abideth with them, and shall be with them for ever. Had he any friend with whom ' he took sweet counsel, and walked together to the house of God in company ?' he shall abide in full fruition of that friendship. That is the only friendship worthy of the name ! That is friendship eternal ! Had he the anchor of Hope, to cast out in a storm ? If he loses his anchor, it is that he may enter on the full enjoy- ment of that for which he hoped. Had he union with Christ ? he abideth in full possession of it there ! Death will change his state, but not his object. All his gold, all his jewels, be carries with him : he abi- deth in the full possession of them ; while he himself enters into that ' eternal weight of glory,' which the eye never saw, the ear never heard, nor did it ever enter into the heart to conceive. ' The world passeth away,' therefore, ' with the lust^ thereof.' It is not our hope : it is not our resting- place : never let us make it such. But, while these things pass away, there is something which abideth : faith, hope, and love : not perfect, indeed, here ; buf they carry us on to a state of maturity in a better world. II. Having shown you the Sense of the Text, let me now bring before you some REMARKS on this subject. 1. AVe may hence learn, that which was suggested by wise men of old — the KXOwr,F.noF, of ourselves. A TRANSIENT WORLD, kc. 293 "Man! know thyself." This was a celebrated aphorism of antiquity ; but it had no just meaning : it wanted the counsel of God. But this text teaches us the true knowledge of ourselves. It teaches us what our earthly tabernacle is ; that it is coming down. It tells us what our lusts are; that they are passing away. It admonishes us, that men of the world are beguiled : that they are setting their hearts on that which is perishing. 2. We may learn, that to do the will of god IS A PROFITABLE SERVICE. God assures us, that ' nothing shall harm us, if we be followers of that which is good.' He promises that we shall have persevering grace: 'I will write my laws in their hearts, and they shall not depart from me.' We may feel, then, the years pass away, death at hand, the body decay, another large portion of our hves cut off ; but we may add, " So be it ! No one in earth or hell can touch my portion ! God has pro- mised that I shall abide for ever! What have I to do with dying ? I am an immortal : and my God has promised that I shall flourish to immortality." Let us cry, then, ' Remember, O Lord, the Word, upon which thou hast caused thy servant to hope !' Let us remember, also, that Jesus ' is the resurrection and the life.' This is knowing to purpose : this is blessed, comforting, and sanctifying knowledge. 3. Here we may learn to know the world. We hear great boasting of "knowing the world.-' Every stripling will look his father in the face, and tell him he wishes " to know the world ;" and he v/ill plunge into all the miseries of life — "to know the world !" Happy only the man, who knows the world by knowing his God, his Bible, and Himself: he shall know the world to purpose. The Philosopher sees 'he world passing away ; but he sees it with a pang ; VOL. IT. '26 294 SERMON XXX. he sees it with regret ; there is so much taken from his happiness : " I lose my eyes, my teeth, my hear- ing, my health, my vigour and he grows peevish and fretful. But the Christian sees it pass with a calm and solid satisfaction : " Here," says he, " I see a dying world passing away ; but my Lord has told me that it passeth away : Yet ' 1 faint not ; for though my outward man perish, yet the inward man is renewed day by day.' I have ' a house not made with hands, eternal in the heavens.' 1 am waiting for this abode. 1 am not disappointed, to hear that life is but a fiond- hreadth : I knew it. You tell me that my tabernacle is to be taken down : I knew that I should be crushed before the moth." The most illiterate Christian has a practical know- ledge of these things. He sees a bankrupt world in such a light, that he will not trust it. He is become an humble believer in the Lord Jesus Christ. He has read the history of Balak and Nebuchadnezzar, of Belshazzar, and of Dives ; and he has turned it to profit. And now he says, " ' O Lord, what wait I for / Truly my hope is in thee !' not in a dream ; not in a shadow; not in a pageant! Oh, help me to repel the fiery darts with which I am assaulted. Help me to count thy favour better than life itself." Let us learn thus to know the world. All other knowledge is splendid ignorance. 4. We may learn to know the gospel. The Gospel is a foundation for a m?n to set his foot 9n, while the world is passing away from under him. Tell the Christian that there is no hope in nature — •'God," says he, "never intended there should be. He never intended this world to stand : and, if there were nothing else to destroy it, sin would effect its ruin. But there is a foundation, that standeth sure : and he who builds on that foimdation, shall stand for ever." The Master-huUder determined to lay no other fonn- A TRANSIENT WORLD, kc. 295 dation : and when we have truly built on that, we may bid defiance to passing worlds, mouldering bodies, and all the ravages of time. While left in the world, walking according to God's will and in his way, you will be taken into his family ; for ' Whoso,' said the Saviour, ' doeth the will of my Father, the same is my my brother and sister and mother :' and, therefore, shall dwell with him for ever. Brethren! have you begun to build against every approaching storm ? The foolish man's house, how- ever fairly erected, was built on sand, and must come down. If you are, indeed, building on Christ, the winds may blow and the waves may rise, but you are secure. Oh, that we may lay it effectually to heart, that, while days pass away and our friends are dying around us, we ourselves shall soon be called to die ! Oh ! that we may learn to build on the Rock of Ages ! The world is departing, and opportunities are passing away. Many say, "How swift has this departing year fled !" True — it has ; but has the swiftness of its flight brought you to think for yourselves, on what you are to stand, that you may stand for ever ? ' I be- seech you, dearly beloved, as strangers and pilgrims' drawing nearer and nearer to your eternal home, to recollect, that ' now is the accepted time,' that ' this is the day of salvation. May God, of his infinite mercy, make it such to every one of us, for Jesus Christ's sake I SERMON XXXI. LOSS OF FIRST LOVE. Rev. ir, 4. ■^cveilheless, 1 have somewhat against thee, because thou has lei' thy first love. When Christ left the world, in respect of his bodily presence, he left this promise with his disciples : ' Lo. I am with you alwaj, even unto the end of the world and he gave proof that his promise might be depend- ed on : and not only so, but he permitted them to sec the performahce of it. When a furious persecutor, like Saul of Tarsus, was destroying the Church, had he known of this promise, he would have disregarded and despised it, yet Christ had not forgotten it ; and therefore arrests him on his way : ' Saul, Saul, why persecutest thou me ?' When St. John was banished to Patmos, and, as it is said by some historians, made a slave in the mines there, had Christ then forgotten this promise ? No ! we have here its fulfilment. He visits, and under a glorious appearance, his servant in Patmos. The Apostle sees his Master walking among the golden candlesticks, and hears him bid him write the things which he had seen, and which should be hereafter. In thus visiting him, Christ proved that he still lived, and that he lived for the benefit of his Church; and he sent by him messages to different Churches. We have now to consider a part of the message which he sent to one of these Churches : ' Unto the angel,' or principal minister. ' of the Church of Ephesus, write . LOSS OF FIRST LOVE. 297 These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks : I know thy works, and thy la- bour, and thy patience; and how thou canst not bear them which are evil ; and thou hast tried them which say they are apostles and are not, and hast found them liars ; and hast borne ; and hast patience ; and for my Name's sake hast laboured, and hast not fainted.' These are high commendations: but, in the text, he says, ' Nevertheless, nevertheless — I have some- what against thee, because thou hast left thy first love thou art now in a state of decay. I shall consider, concerning this decay in religion, 1. Its NATURE. 2. Its DANGER. 3. Its SYMPTOMS. 4. Its REMEDY. I. We are to consider the NATURE of decay in religion. You are to distinguish here. Brethren, between a Church decaying, and a Church that is dead. This Church was not dead. A Church is mentioned, in the beginning of the third chapter, that was dead: ' Unto the angel of the Church in Sardis write. These things saith he that hath the seven Spirits of God : I know thy works, that thou hast a name that thou livest, and art dead !' A Church may be alive, as to its ordinances and doctrines ; and yethave ' left its first love.' It may hold the truth : it may have the Gospel in the form of it; and in the power of it too, in a certain degree, so as not to be dead : and yet — what we may call the soul of religion — the spirituality, the love, the zeal, the fervor, which it once had, may be gone. There is not one of us, who does not understand this in natural things. You know what it is to be sick, when you are not dead. You know what it is to have a friend sick, and to feel for him ; to be alarmed and distressed, when he is not dead : but you are alarmed, voT,. It. 26* 298 SERMON XXXI. because your friend is sick ; and because you know that he must die, if he does not mend. You would not say of bad wine, " It is not wine :" but, "• It is nol good wine : it has not a good flavour." So, of fruit, you would not say, " It is not an apricot, or a peach but, It is not a fine one : it has lost its flavour.'* And so, of a Church, you cannot say, " It does not hold the truth :" you cannot say, " It is dead but. " There are evident signs of decay : it has lost its first love." And, my dear friends, let us consider, also, that he. who searches the heart, knows perfectly our particular cases. He may justly reprove us, when man may have nothing wherewith to reproach us. ." What charge can you bring against my Christian pro- fession?" — None, perhaps : yet the Lord Jesus Christ may be able to say, ' Thou hast left thy first love' — thy zeal — thy fervency. Our Lord acknowledges that there was life in this Church. "'I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil ; and thou hast tried them which say they are apostles, and are not, and hast found them liars: and hast borne, and hast "patience : and, for my name's sake, hast laboured, and hast not fainted.' Yet, notwithstanding this, he, who searcheth the heart and trieth the reins of the children of men, sees that the spirit, the life, the power, the unction — that which may be called the first love in thee — is gone : there is a coldness, a comparative indifference, a want of spirituality, a want of tenderness of conscience. Thou dost not feel toward me, as thou once didst. Thou dost not feel toward my people, as thou once didst. Thou art not jealous for my cause and interest, as thou once wast." A good man may say, " I know not what is the mat- ter : but things are not with me as they once were." 'Butj my dear hearers, long before good men arc LOSS OF FIRST LOV E. 299 alarmed, Jesus Christ saw the evil : he marked a worm at the root, eating out the spirit and energy of their profession. When we have still many good things, yet he may have somewhat against us. II. Let us consider the DANGER of this state oi religioua decay. The most fatal ruins, are frequently not those which come suddenly ; hut those which come progressively — by little and little — from step to step. There is not a more fatal disease than a consumption : yet the con- sumptive patient is frequently so deceived respecting his disorder, because he is not in violent pain, and the progress of his disease is slow, that you can scarcely persuade him of his danger: consumptive persons will plan and contrive for months and years to come, when they have not a week to live ! Decay in religion is of this nature : it is a spiritual consumption. If a house receive a shock from a stroke of lightning, i< may still be sound in the main, and may not require to be pulled down : but if a house begin to decay at the foundation, there is littlp hope but it must come down. Brethren ! I say these things to warn you. In con- ducting our ministry, we must treat on its various topics : at one tinie we instruct, at another encourage, and at a third warn. I would now put you on your guard, and I would put myself on my guard, because we are in danger. III. Since there is such Danger in religious decay, let us inquire what are the SIGNS of it. How shall we know as a Church, and how shall I know indivi- dually, when decay is coming upon us, so as to es- cape it ? Here it is impossible for me to enter into a full view of its symptoms : I can give but a few of those signs, whereby the loss of first love may be known. And what I shall say on this point, I shall say both from ob- servation of my own heart, and from observation in my ministry. 300 1 . Though a man in his first love, his first zeal, first spirit and savour, will not rest solely in his knowledge of divine truth ; yet he will contend earnestly for the faith once delivered to the saints :' because he knows, that, by hearing and receiving the truths and principle;- of the Gospel, he has been enabled to ' escape the corruptions that are in the world through lust.' But, when he leaves his first love, you will find him rest- ing IN and BUILDING ON HIS KNOWLEDGE OF DIVINE TRUTHS : whether a soul-transforming power accom- panies them is another matter : he rests in his know- ledge of them. Or he is satisfied, perhaps, with a regular walk ; with keeping the company to which he has been accustomed, and talking the same language which he used to talk : while he may be cold as to the design and principle of the Christian walk and con- versation. He will contend earnestly for the forms- and particular opinions of the party to which he is united ; but he is cold as to growing up into Christ Jesus in all things, and glorifying God in the world, and walking through it as Christ did, and overcoming it by a living faith. 2. The man, who has left his first love, is cold l^ SPIRITUAL, AND WARM IN SECULAR PURSUITS. Bc- fore, his worldly affairs were subordinate : he did his business, and followed his profession as his duty : now his whole heart is occupied therein. 3. He BEGINS TO BE VERY SUSCEPTIBLE OF TAKING OFFENCE. He cannot meet the servants of God as he used to do. He cannot now get over little stumbling- blocks, which he finds in his way. He searches for plausible reasons for withdrawing himself from the servants of God. There is ' a mote in his brother's eye ;' when alas ! he sees not the ' beam that is in his own.' He shrinks back now from every difficulty. Every little thing now hurts him. Why is all this ? he has left liis first love. You will find him accomo- dating himself to the world ; doing what he oner LOSS OF FIRST LOVE. 301 could not do ; and associating with those with whom he once could not bear to associate. He is impa- tient, also, of reproof. Formerly his language was, ' Search me, O God, and know my heart : try me, and see if there be any wicked way in me,' and point out any symptoms of decay : to a friend or to his rni- nister he would say, " If you see me do any thing- wrong, pray speak to me : I charge you to be faithful : be not afraid to speak to me : tell me my error ; for I am seeking the truth, and seeking to glorify God by a consistent profession of it." But now — tell him of an error, or of a danger which you perceive in his practice, he may perhaps preserve his temper, but you will soon find him grow shy of you : he has left his first love, and he does not choose to be reproved. 4. But there is a sign still more awful, and more significant of that death which is coming on such a soul : and that is, where a man, who once had the life and love of religion, can sport with the church's woiTMns. Do you understand me ? Where he can join the laugh of the profane at the Church of Christ, because of the weakness and folly that may be discerned in its Ministers or Professors ; where he can be willing to listen to their objections, and support them, and thereby wound and injure the cause of Christ. He stumbles at weak things. ' Who is weak,' says St. Paul, ' and I am not weak ? Who is offended, and I am not offended V I would heal the wounds : I would cover them with charity : ' Charity covereth a multitude of sins.' Brethren ! these are some of the signs of religious decay. Where these are found, depend on it that Satan, though not making an open assault, is yet secretly undermining the soul. " ' Remember, there- fore,' says our Lord, ' from whence thou art fallen.' If you slight your privileges, remember that I will not suffer my Gospel to be trifled with: I will not 302 SERMON XXXI. suffer my inestimable blessings to be slighted : ' I will come, and will remove thy candlestick out of its place.' " Here is our danger. The danger of a Church is not from cruel tyrants, or a burning tier}' furnace: the danger of a Church is, when Jesus Christ looks on, and says, ' I have somewhat againsl thee and when he adds, ' I will come, and remove thy candlestick out of its place.' This is the danger of a Church : and therefore, above all things, let us fear decay, and watch against it, lest we lose our light and our privileges. IV. Let me now speak a word on the REMEDY which Christ suggests. " Is it so, that • I have somewhat against thee V " it is as though he had said : " then I will give thee coun- sel. Thou art not dead. ' I know thy works, and thy labour, and thy patience, and how thou canst not bear' error. I am a witness for thee. Still, because ' as many as I love I rebuke and chasten,' I tell thee that thy first love is gone, i counsel thee to remember — remember that it is gone !" This is one part of our remedy — recollection. " To know ourselves diseas'd is half our cure !" There is quackery in diseases of the soul, as well as in those of the body : and the great encouragement to listen to it is, that it promises great things ; an easiei' and a shorter mode of cure ; so beguiling the simple. And we see at this day, that, when a decay cannot be denied in a person or in a Church, there comes in the spiritual quackery of some new-fangled doctrine — some new mode of worship — some new form of church government — some new interpretation of Scripture — and this is to heal a sin-sick soui ! the wounds, which Christ alone can heal by his Word and Spirit, are to be healed by such pretended nostrums ! and yel simple souls are so caught by the marvellous, that they think every point must be carried because the man promises such great things ! LOSS OF FIRST LOVE. 303 " But I only," says the Great Physician, " I only can counsel thee to purpose. I only can cure thee. I tell thee, therefore, to ' remember from whence thou art fallen. Remember the kindness of thy youth — the love of thine espousals ; when thou wentest after me into the wilderness — Remember from whence thou art fallen.' Remember thy backslidings from me : lament over them : confess them before mc ; and look to God to enable thee to take thy steps with more tirmness, and to offer up thy prayers with more spirit- uality, and to ' do the first works' more cordially. Make thou the kingdom of God and his righteousness Hiy first object. I tell thee to remember that this is so necessary, that, if there be not remembrance and repentance, the decay will go on till you get into such a state, that ' I will come and remove thy candlestick out of its place.' " Take the counsel, which Christ gives to another Church in decay: 'Anoint thine eyes with eye-salve, that thou mayest see : buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that ihou mayest be clothed, and that the shame of thy nakedness do not appear :' and, • as ye' first ' received Christ Jesus the Lord, so walk ye in him.' Recollect how you began. It was better with thee then, than now. Remember the simplicity of thy first steps. Remember the unity of thy heart at that time : though thou didst not know so much then as now, yet thy first love was the best love. Christ, therefore, is our remedy, Brethren, for spi- ritual decay. Conceal not, I pray you. your case from him ; for he wholly comprehends the disease, and can completely instruct us in the cure. The Great High Priest means our cure : therefore he does not trifte with the case. May God grant that we may not trifle with it ! He counsels us to come to him for recovery : and there is no cure that he cannot effect, if thou re- turnest to him. He is Almighty and will fulfil all that 304 SERMON XXXI. he bath promised : and, in returning to him, thou shalt be healed. I shall conclude with a word of ADMONITION. And the Admonition is that, which Christ himself makes use of in the seventh verse : — ' He, that hath an ear, let him hear what the Spirit saith unto the Churches.' Is there an inquiring heart before me ? A man honest to his convictions — who would save his soul — who would not have bis soul and body made the sport and prey of tiends — sunk into that pit whence there is no redemption ? — Does be come to bear the counsel of God? Hath be an ear to hear? — then 'let him hear what the Spirit saith unto the Churches let him hear what Christ saith ; for it is Christ that speaks by me. I am a worthless earthen vessel ; but I speak the words of Christ: therefore refuse not bis word : refuse not him that says, ' I have somewhat against Ihee, because thou hast left thy first love.' Let us every one ask, " What does conscience say to this charge ? Have vie left our first love ?" Then has Christ somewhat against ns ! ' He is of one mind, and who can turn him?' What ore vexed, — fallen at thy feet as guilty and depraved : yet, lay thy hand upon me, and say unto me, ' Fear not.' Oh, help me but to rest on what thou hast said already in thy word." Brethren ! the cry of nature, in every one of us, is for relief under our various troubles ; and yet how backward are we to learn the method of obtaining it! But all true and abiding relief must come to us as i( did to the afflicted man in Acts iv, 10, 11, 12. In this way Christ ' abideth faithful : he cannot deny himself:* and he himself hath said, ' If any man' — pray mark the words — 'if any man love me, my Father will love him ; and we will come unto him, and make our abode with him.' It is too true, that unbelief, setting in with a dark providence, may rob the Christian of the comforts ol those truths — But — 'the Lord changcth not.' He 312 SERMON XXXII. had promised deliverance to Israel in their Egyptian bondage, though they had lost all hope of it. But the appointed time came ; and, behold, he appears iu a bush ; flaming, but unconsumed — the emblem of his suffering church. ' I have surely seen,' said he, ' the affliction of my people which are in Egypt, and have heard their cry by reason of their task-masters : for I know their sorrows, and 1 am come down to deliver them.' Exod. iii, 7, 8. It is the merciful dispensation of a depressed Chris- tian, that, though he may forget his Saviour, that Sa- viour can never forget himself. Two desponding disciples may travel to Emmaus. talking of one, who, they thought, would have re- deemed Israel. And is it not so? Had he not just redeemed Israel, by laying down his life according to prophecy ? ' O fools, and slow of heart that we are to believe all that God,' by his prophets, 'has spoken!' After he has done all for us, he is often found walking with us while we are crying, ' Where is he ?' When Saul, ' breathing out threatenings and slaugh- ter,' went to Damascus, it is more than probable, that, not only the persecutor, but many of the persecuted saints, little expected that he, who so lately expired on the cross, would be so nigh at hand to vindicate his cause, and muzzle the pharisaic tiger bent on blood. And how much less did they expect, that he would then fulfil that prophecy, ' The wolf shall lie down with the lamb !' and cause a persecutor to become both a preacher and a martyr for his sake ! But ' Christ' is ' the same yesterday, and to-day, and for ever :' the same Saviour in the burning bush, or on the bloody cross : the same at Emmaus — at Damascus — or in Patmos. However wrong in our frames, let us endeavour to be right and firm in our principles : and this is one, That unbelief is the liar and the robber. — but Christ abideth faithful, and never SPECIAL SUPPORT IN SUFFERING. 313 did nor ever can deny himself. ' He, that hath an ear, let him hear what the Spirit saith unto the Churches.' Art thou a christian ? — for he only, ' that overcom eth, shall inherit all things.' Are you seeking by Christ to overcome the world in its lusts — in its vani- ties — in its false religion ? Do not tell me that you have religion : so has the stupid idolater : so has the unbelieving Jew : so has the formalist: so had they who crucified Christ : so had Paul, the persecutor, when he was stopped in his way to Damascus. — I verily believe that Satan hath no more sure and effec- tual way of binding the minds of men, than by a false and dead religion. Nor is it any proof that you are a Christian, because you are in trouble ; for 'man is born to trouble as the sparks fly upward,' whether he be a Christian or not. But the question, " Are you a Christian implies, Have you faith — hope — love? Have you renounced yourself; both sinful and righteous self: and have you come as a perishing sin- ner, to the foot of the cross ? — And are you running the race set before you, ' looking unto Jesus ?' My prayer to God is, that you may rest in no Christianity short of this ; and that he may give you no ease till you are convinced of its necessity, and possessed of its blessings — that ' both he that soweth, and he that reapeth, may rejoice together.' Carnal — deceived professor — awake ! — 'Con- sider, all ye that forget God.' If one who had lain on the breast of Christ, and knew his relation to him, yet now fell at his feet overwhelmed with his glory, where must you fall, when he shall come with greater glory to judge the quick and the dead ? Did you ever consider how soon you may be brought to frightful solitude — to bereavements — sickness — Death ? What IS to support you there ? How awful a sight have I seen, in attending the death-bed of a rich man, just beginning to discover his mistake ! His wealth on the 314 SERMON XXXU. wing — his soul overwhelmed with guilt — eternity be- fore him — but no comforter ! — Comforter did I say ? — the very thought of meeting Christ was his greatest torment. But wh}- do I speak of others? — What could 1 have done myself lately, when all hope of standing in this pulpit seemed taken away, and every present comfort seemed to vanish like a dream ? " Oh," thought I, " that 1 could tell my hearers at St. John's, what I feel of the worth of Christ, and of the support which his presence alone can afford in extremities!" Ought I not to be his witness ? I ought, though in a lower scene than that of the Apostle, to say, 'He laid his right-hand upon me, saying. Fear not.' Oh, that "in the hour of death and in the day of Judgment," no one of you may know the value of this support by the want of it! I speak next to those who are religious, but yet HAVE NO DISTINCT AND CONSOLATORY VIEWS OF CHRIST. But what is Christianity, without communion with the Head ? I was much affected once to hear a poor dying creature say — "Ah! sir, you bid me think of God — but who is he ? 1 know not what to think of, when you speak of God; and how can I draw com- fort from such thoughts ?" God grant you may never be left in such darkness In your extremity ! And, in order that you may not, beg of him this day to grant you his Holy Spirit to open and apply his word. Then you will find one who is ' Emanuel : God with us.' Then you will learn that ' he, who hath seen him, hath seen the Father.' Christ is God stooping to the weakness of man, and is ' nigh to all them that call upon him.' En- deavour, therefore, to obtain more simple and practi- cal views of Christ. In order to this, you must learn from Christ's own word ; that, ' He is the bright and SPECIAL SUPPORT IN SL?FERli\G. 315 morning star' of this dark world : ' He is the day spring from on high to visit us :' — A light ' to them that sit in darkness, and the shadow of death — To guide our feet into the way of peace.' Or, to come nearer to our text, ' He, that walketh now amidst the golden candlesticks' (his churches) is ' the Alpha and Omega. — the Almighty, who openeth and none shutteth, and shutteth and none openeth, and hath the keys of hell and of death.' Such an one can speak away fear from the heart of his disciple. His right-hand is strength : His encouragement more than victory. Simple views, like these, have met fires and racks, dungeons and death, in every form, in Britain as well as in Patmos, and have overcome them all. Scholars puzzle themselves and others with large and complicated statements, nice, and often useless distinctions. Brethren ! Christianity stoops to the condition and capacities of the weakest, the poorest, the most occupied, and the most illiterate man. Nay — these men have derived the most benefit from Christ. But how ? " I am," says the poor man, "no scholar ; but I am a sinner. I am afflicted — I am friendless — I am passing from time to eternity — I have but one only hope — ' The Lord thinketh upon me.' He was anointed to preach his Gospel to the poor. He said, 'Come unto me all ye that labour and are heavy laden, and I will give you rest.' I will sit under his shadow. I will stand waiting at the foot of his cross. ' Let me dwell on Golgotha, ' Weep and love my life away, ' While I see him on the tree ' Weep, and bleed, and die for mc.' And here I know — I know I shall not weep and wait in vain." My dear hearers ! is this the simple religion of a DOor man ? Can you tell me of a better or a safer, for a rich one ? What would Dives in torments now 316 SERMON XXXII. give for the religion of Lazarus ? " In all time of our tribulation — in all time of our wealth — in the hour of death and in the day of judgment," O thou Son of David have mercy on us : lay thy right-hand upon us, and say unto us — ' Fear not.' But my subject is still more appropriate to those. WHO ARE CHRISTIANS AND WHO MAY HAVE COME THIS DAY TO THE HOUSE OP GOD IN DEPRESSING CIRCUMSTANCES. To such I would offer a few general instructions. Are you a Christian indeed, and not in word only .■' Imitate the Apostle ; and stop not, in your trouble, at the immediate instruments of it. He speaks nothing of the men who adjudged him to this solitude : he does not relate the particulars of his hard and unjust lot. When we look so much at our adversaries, it is because we look so little at that hand in which is the sword. We are continually erring by taking this low ground. ' Wherefore glorify ye the Lord in the tires :" look to him alone, and expect him to walk with you in the fire, and not a hair of your head shall be singed. Honour the faithfulness of your Lord, by expecting his presence when you most need it. Where did Moses receive his first encouraging visitation ? When he fled a trembling exile, and led a few sheep in soli- tude. When was Jacob pronounced ' a prince, and a prevailer with God and man ?' In the night of his trouble, when he wept and made supplication to the Angel of the Covenant. When was Abraham spe- cially blessed and supported by the promises ? In the mount of trial. Now it is decreed, ' Them, that honour me, I will honour.' Whatever light, strength, consolation, deh- verance comes to man, it is decreed that it shall come out of the fulness of Christ. What then is the infe- rence ? Do you wish this week to walk in sunshine of heart? Look unto Jesus. Would you obtain peace and pardon under a wounded spirit? Look SPECIAL SUPPORT IN SUFFERING. 317 unto Jesus, and your burden shall fall off. Would you lift up the hands that hang down, and strengthen the feeble knees ? Look unto Jesus. Would you Kun with patience the race that is set before you ? It must be done by ' looking unto Jesus.' Have you lost your evidence and comfort ? Where can they be recovered but by ' looking unto Jesus.' As you were excellently reminded this day, when a child has spill- ed the water which it was fetching from the fountain, lo the same fountain must it return in order to reple- nish its pitcher. May God the Spirit enable us ft) iipply these truths. 701, ir. SERMON XXXIll. l llE CHRISTIAN CONFLICT, CONQUEST, AM> CROWN. Rev. hi, 21. I'o him, that overcometh, will I grant to sit with me in my throne : even as I also overcame, and am set down with my Father in his throne. We cannot, perhaps, discover a more common error among men than this : — a man found hoping for the end, who does not employ the means. ' The soul of the sluggard,' saith the Wise Man, ' dcsireth and hath nothing.' The text is connected with the message sent to the Church at Laodicea. 'And unto the angel of the Church of the Laodiceans, write. These things saith the Amen, the faithful and true witness, the beginning of the creation of God : 1 know thy works, that thou art neither cold nor hot. So, then, because thou art nei- ther cold nor hot, 1 will spew thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing : and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. I counsel thee to buy of me gold tried in the tire, that thou mayest be rich ; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear ; and anoint thine eyes with eye-salve, that thou mayest see. As many as 1 love, 1 rebuke and chasten :' We continu- ally mistake on this point : we are apt to think that they, who flatter us and humour us in our sins, are THE CHRISTIAN CONFLICT, &c. 319 our friends ; whereas the true friend rebukes those whom he loves : ' Be zealous therefore ; and repent. Behold, I stand at the door, and knock : if any man hear my voice, and open the door, I will come in to iiim, and wiii sup wi*h him, and he with me.' Then he repeats what occurs at the end of almost ever} message sent to these Churches, ' To him, that ovcr- cometh' — to the conqueror — ' To him, that over- cometh, will I grant to sit with me in my throne ; even as I also overcame, and am set down with my Father in his throne. He, that hath an ear, let him hear what the Spirit saith unto the Churches.' There are three things before us. 1. A CONFLICT : — For there can be no Conquest, but what first implies a Conflict. 2. A CONQUEST, following the Conflict. 3. A CROWN : — The sitting down with Chris! upon his throne. This Crown he secures to the man, who enters into the Conflict, and obtains the Conquest. I. We will consider the CONFLICT. Some one is to be contended with : enemies are to be overcome : for conquest, as I have said, implies conflict. The Church of Laodicea had fallen into a careless and sleepy state. It was all well ! — They were a Church of Christ, and Christ would take care of his church ! — whereas Christ says, " ' I come as a refiner.' You are a Church, but a Church of what kind ? Rise, and maintain the conflict, if you would receive the crown." This conflict will be in this world perpetual. Who can say that he has done conflicting, while he has to combat with the world, the flesh, and the devil ? If any man might seem to have gained the complete vic- tory, it must have been Paul the Apostle, who ' la- boured more abundantly than all the apostles :' yet had he done with the conflict ? No ! says he, " ' Know 320 SERMON XXXIIl. ye not, that they, which run in a race, run all ; bui one receiveth the prize ? so run that ye may obtain — { therefore so run, not as uncertainly : so tight I, nol as one that beateth the air : but I keep under my body, and bring it into subjection : lest that, by any means, when I have preached to others, I myself should be a cast-away.' 1 must never lay down the conflict, while I am in this world ; but I must labour and strive, I must run and fight, and I must fight and run, in order that I may gain the victory." The day is coming. Brethren ! which will declare the Christian Hero to be a Hero indeed ! Then shall his achievements be recorded, when the great con- querors of this world are all passed by and forgotten ! He shall be found to have been fighting the battles of his God — proposing nothing short of an everlasting victory over all his enemies ! Then will he be found the only truly honourable, noble, and successful con- flictor ! more worthy to be regarded of God, of an- gels, and of saints, than all the conquerors who ha\c glittered on the page of history ! II. We will consider the CONQUEST here spo- ken of. A Christian hopes to conquer, by simply trusting to the Captain of his Salvation — following his steps — using his arms — looking up daily to him for help and strength, that he may not contend in vain. That con- flict will not be crowned, which will not endure to the end ; and, in order to endure, it must have a right spirit — warrant — and power. The hope, which we have, is this: that 'greater is he, that is in us; than he, that is in the world. — I live : yet not I, but Christ liveth in me ; and the life, which I now live in the flesh, I live by the faith of the Son of God.' Christ is our strength — our merit — our leader, — and our light to walk by. Brethren ! in order to maintain a conflict, with an} f»rospect of conquest, Ave must set out in the name ol THE CHRISTIAN CONFLICT, . throne.' You are to conquer, as Christ conquered — expecting the Holy Spirit to work in your souls, what it wrought in Him when it raised him from the dead. In the twelfth chapter of this book, we read, ' 1 heard a loud voice saying in heaven. Now is come salvation, and strength, and the kingdom of our God. and the power of his Christ ; for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him' — but how ? 1 particularly call your attention to the means of their victory — ' They overcame him, by the blood of the Lamb, and by the word of their testimony, and they loved not their lives unto the death.' They overcame by the blood of the lamb. Satan might charge guilt on the conscience, and attempt to drive them away in despair : he might tell i]\em there was no hope, and tempt them to cast awa^ THE CHRISTIAN CONFLICT, &c. 323 their confidence. But they would point ' to the blood of the Lamb :' to the infinite merit of the atoning Saviour : to the obedience by which many become righteous : to the ransom found by God. They might say, ' If God be for us, who can be against us ? He, that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things ? Who shall lay any thing to the charge of God's elect ? It is God that justifieth.' They overcame him ' by the blood of the Lamb.' They overcame, by the word of their testi- mony. While Satan was sowing tares, and trying to confound the truth, they were steadfast in confessing Christ before men. They spake his truths : they held fast these truths : on these they lived, and by them they overcame. And THEY LOVED NOT THEIR LIVES UNTO THE DEATH. As if they should say, " Of what importance is it whether we live or die ? ' If we live, we live unto the Lord ; and, if we die, we die unto the Lord ;' the sooner we die, the sooner we shall be glorified — shall begin the praises of God and of the Lamb. Of what value then are our lives to us ? Let us take hold of life eternal ! Let no man take our crown !" This conquest proceeds upon a very different prin- ciple from every other. It is pursued, and in some degree obtained and enjoyed, in this world; but ii has its completion when Christ says, " ' Well done,' good and faithful soldier! thou hast fought the good light ! thou hast kept the faith ! I have no more for thee to do on earth: come up and take thy crown!" for — ' To him, that overcometh, will I grant to sit with me in my throne, even as I also overcame, and am sel down with my Father iti his throne.' III. Here is not only a Conflict implied, and a Conquest mentioned, but a CROWN that shall he bestowed. 324 SERMON XXXIII. In reading the Scriptures, we find some things men- tioned historically ; and some incidentally, as it were. They are truths, but not truths of prime importance : they do not enter into the life of religion. But there are other truths, which recur again and again, and sometimes several times in the same chapter, because they are of primary value : they should never be ab- sent from our minds. Is not this exactly our method with our children ? While we give them man> instructions, those things, which are indispensable, we strive to rivet on their hearts, by continual repetition. Mark the expression in the text. As ' we labour, that, whether present or absent, we may be accepted of him,' before whom we must all shortly appear ; as we are 'looking for and hasting to the coming of the Son of God' — the hope of eternal life, and a crown of glory ; our Master meets us on the way. and again and again does he S5)eak of ' the end of our faith, even the salvation of our souls.' Look, for instance, into the second and third chap- ters. ' He. that hath an ear, let him hear what the Spirit saith unto the Churches : To him that over- coMETH, will 1 give to eat of the Tree of Life, which is in the midst of the paradise of God.' Again : ' He. that hath an ear, let him hear what the Spirit saith nnto the Churches : He, that overcometh. shall not be hurt of the second death.' Again : ' He, that hath an ear, let him hear what the Spirit saith unto the Churches : To him, that overcometh, will I give to eat of the hidden manna ; and I will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.' Again : • And he, that overcometh, and keepeth my words unto the end, to him will 1 give power over the na- tions ; and he shall rule them with a rod of iron — and I will give him the morning star.' Again : ' He, thai overcometh, the same shall be clothed in white rai- THE CIllUSTIAN COiNfLlCT, kc. 3-20 ment ; and I will not blot his name out of the book oi life ; but I will confess his name before my Father, and before his angels.' Again: 'Him, that over- coMETH, will I make a pillar in the temple of my God, and he shall go no more out : and I will write up- on him the name of my God, and the name of the cit) <3f my God, which is New Jerusalem, which cometh down out of heaven from my God ; and 1 will write upon him my new name.' And again, in the text : • To him, that overcometh, will I grant to sit with me, in my throne, even as I also overcame, and am set down with my Father in his throne.' I have shown you how the blessing is marked and repeated ; but if you were to ask me the precise meaning of the terms here employed to show the eternal weight of reward which awaits the Christian Soldier, perhaps I should say. No matter ! it is enough, that HE — the Great Captain of our Salvation — knows the full meaning of them ; and that they all imply what he calls his glory : ' Father, I will that they also whom thou hast given me be with me where I am, that they may behold' my glory. It is enough that he knows, and that we shall know, although as yet ' eye hath'not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.' These are all terms, how- ever, inviting him to conquer, ' whom the King de- lighteth to honour:' and, therefore, let us conceive never so highly, no idea that we can entertain can ever come near to the glory of the crown which God hath promised. Brethren ! it is by conflict and by conquest, as you see, that a Christian is conformed to his Lord and Head. Even as, says he — Even as /overcame, so must you ; for a Christian fights for his life. " Tell me not," will he say, " of the difficulties which may stand in my way ! Will God fight for me ? Will he 326 SERMON XXXIII. enable me to overcome ? Is he faithful ? Is he to be trusted ? Sin and Satan have held me captive : but they have only sunk me, and would have sunk me to the depths of heli : but my Master — my example star . Is before me : he went forth through trial and coiidict : he fought the good fight of faith, and we. his disciples, are following him." Brethren ! whatever short roads to heaven may be invented by sects and parties. Ancient Christianity, the good old way, is the way of the cross — the way of contest and of conquest. ' This is a faithful saying' — some may arise in the Church who will contradict this — but. whatever they say, ' This is a faithful say- ing : If we be dead with him, we shall also live with him : if we suffer, we shall also reign with him : if we deny him, he also will deny us.' Should any one say, " Oh, that this was not so true as it is ! And yet it seems so plain, that I cannot deny it. I would escape this conflict : I would not weather these trials : I would not pass through the fire and the water, in my way to the kingdom" — I ask. my bro- ther! are not you like the soldier who should say, '' Oh, that I might be a soldier, but never fight ? Oh, that I might eat the king's bread, and wear his clothes, but never fight his battles ?" Is this a soldier ? My dear hearers, let us abide by the truth. No- thing else will support us. We may bow to the truth, but it will not bow to us : if we stand by it, it will stand by us. And the truth is, that our posts, as Christians, are posts of honour and of danger : and if there had not been something to strive with, the Apos- tle had not said, ' Stand fast ! quit you like men !' nor would another have said, ' Blessed is the man that en- dureth temptation.' I say not these things to alarm or to discourage you. Nay, I say. Fear not any consequences, if you are honest and in earnest. Tearfulness, as well as pre- THE CHRISTIAN CONFLICT, &c. 327 sumption, is a temptation. In that dreadful cata- logue, given in the twenty-first chapter, of those who • shall have their part in the lake which burnetii with (ire and brimstone' — terrible as that list is — among them stand the fearful! Remember, then, that, if we are called to trial, Christ is no unconcerned spectator. St. Paul prayed to him in his contest, but he said, " ' My grace is suffi- cient — my strength is made perfect in weakness.' Fear not a thorn in the flesh. Fear not the bufletings of Satan. This is the way of safety — the conse- crated way — the work of Christ's soldiers : and my soldiers shall ever hear my voice, saying, ' My grace is sufficient :' but, still, the decree has gone forth ; that it is by conflict and conquest, that a Chris' tian is conformed to his Head, and obtains the crown of glory." " I meet," says the Christian — I am now speaking the language of a faithful soldier of Christ, millions of whom have passed over the stage of life, and have entered the rest which remains for God's sol- diers, have fought the fight of faith, finished the course, and received the crown — " I meet," says such an one, " with many sharp conflicts — hard bat- tles 1 know — I find that religion will cost me some- thing: but oh how small the cost, in comparison with what I must pay if I do not overcome ! If I do not conquer, I must be conquered : and I know the dreadful consequences of being conquered by such an enemy as Satan. Tell me not, therefore, what I have to fight with, and to fight through ; for, in the strength of Christ, I shall win the day ! When the the battle is over, I shall reign with him ! 1 shall see his face ! I shall join the the ' hundred and forty and four thousand followers of the Lamb ! He will say to me, when all is over, ' Well done !' f shall enter into the joy of the Lord! I shall ;328 SElliMOiN XXXIU. stand among them, 'which came out of great tri- bulation, and washed their robes in the blood of the Lamb !' " God grant that you and I may set our seals to this testimony ! and, if we have been mingling with the world in search of our satisfactions, that we may now arise, and trim our lamps, aiul stand ready to meet the bridegroom ! Amen ! A FRIENDLY VISIT TO THE HOX7SI: OF mouKxriiTG. .'.v THE Day of Adversity Consider. ...JSrd. vii. 1<; Many are the sayings of the Wise, In ancient and in modern books enroU'd, Extolling Patience But to th' afflicted in his pangs their sound Little prerails : or rather seems a tune Harsh, and of dissonant mood from his complaint-. Unless he feels within Some source of consolation from above ; Secret refreshings that repair his strength. And fainting spirits uphold. ,...>/i7?ow. vor,. ll. 29 FRIENDLY VISIT, ire. VoLR present affliction, my dear friend, demands something more than the usual forms of condolence. Sorrow, which, like yours, cannot be prevented, may yet be alleviated and improved. This is my de- sign in addressing you ; and, if I seem to intrude upon your retirement, let my motive be my apology. Hav- ing felt how much ' better it is to go to the house of mourning than to the house of feasting,' (Eccl. vii, 2); having received my best Lessons, Companions, and even Comforts, in it; I would administer from my little stock of experience : and, while I thus endea- vour to assist your meditations, shall rejoice if I may contribute, though but a mite, to your comfort. Were I, indeed, acquainted with the peculiar cir- cumstances of your loss, I should employ particular considerations. But my present address can have only a general aim : which is to acquaint the heart, at a favourable moment, with its grand concerns ; to give it a serious impression, when softened, and a heavenly direction, when moved. Let us, therefore, sit down humbly together in this House of Mourning. If ' the heart of the wise be found' here, (Eccl. vii, 4) your experience, I hope, will prove that here also it is formed: — and let us calmly contemplate some mo- mentous Objects intimately connected with it, and \ifwed with peculiar advantage from it. 332 MISCELLANIES. Our god is the first of these objects : with Him wc seldom form any close acquaintance till we meet him in trouble. lie commands silence now, that He may be heard ; and removes intervening objects, that He may be seen. A Sovereign Disposer appears, who, as ' Lord of all,' hath only resumed what he lent ; whose will is the law of his creatures, and who expressly declares his will in the present affliction. We should seriously consider that all allowed repug- nance to the determinations of his government, how- ever made known to us, is sin ; and that every wish to alter the appointments of his wisdom, is folly : — • we know not what we ask.' When God discovers himself in any matter, they, who know him, ' will keep silence before him :' Hab. ii, 20. " Shall he that contendeth with the Almighty instruct him ?' How just was the reply ! ' Behold I am vile ! whai shall I answer thee ? I will lay my hand upon my mouth :' Job xl, 2, 4. This silent submission under trying dispensations, is variously exemplified, as well as inculcated in the Scriptures. An awful instance of sin and sorrow oc- curs in the family of Aaron : his sons disregarded a divine appointment, and ' there went out fire from the Lord and devoured them ; but Aaron held his peace Lev. X, 2, 3. — Eli, in similar circumstances, silenced his heart with this single but sufficient consideration. 'It is the Lord:' 1 Sam. iii, 18. — David, under a stroke which he declares consumed him, observes, " I was dumb, I opened not my mouth, because thou didst it:' Ps. xxxix, 9. — And Job, when stript of every comfort, blessed the name of him who took away, as well as gave : Job, i, 21. — Whatever be the nature of your calamity, may it be attended with such an humble and child-like spirit as these holy men possessed ! But the Sovereign Disposer is also the Compassiox- iTr Father. Among other instances of his tendrr VISIT TO THE HOUSE OF MOURNING. 333 iiess, you may have observed the peculiai- supports which he affords under peculiar trials. Let us mark and acknowledge the hand, which mingles mercy with judgment, and alleviation with distress. The parents 1 have just mentioned lost their children under circum- stances far more distressing than yours. The desire of your eyes (if not the idol of your heart) was, per- haps, almost a stranger: you strove hard to detain it, but He, who took the young children into his arms and blessed them, took yours ; and, taking it, seemed to say, " ' What 1 do thou knowest not now, but thou shalt know hereafter:' (John xiii, 7.) Patiently ' suf- fer this little one to come unto me, for of such is my kingdom' composed : (Matt, xix, 14.) 'Verily I say unto you, that in heaven their angels do always be- hold the face of my father!' (Matt, xviii, 10.) If I take away your child. I take it to myself. Is not this infinitely beyond any thing you could do for it ? Could )ou say to it, if it had lived. Thou shalt ' weep no more : the days of thy mourning are ended ?' (Isa. XXX, 19.) Could you show it any thing in this world like the glory of God, and of the lamb ?' Rev. xxii, 3.) Could you raise it to any honour here like ' re- ceiving a crown of life ?' " James i, 12. The voice of a ' Father of mercies and a God of all comfort,' (2 Cor. i, 3,) speaks as distinctly in the death as in the birth of an infant. A ' voice was heard in Ramah, lamentation, and bitter weeping: Rachel, weeping for her children, refused to be com- forted, because they were not. Thus saith the Lord, Refrain thy voice from weeping, and thine eyes from tears, for there is hope in thine end, saith the Lord, that thy children shall come again to their own bor- der:' Jer. xxxi, 15, 16. 'It is not the will of your heavenly Father that one of these little ones should perish:' Matt, xviii, 14. Is it a pious friend that has just yielded up his breath ? The same voice seerns to say, " Turn from vor.. 11. 29* 334 MISCELLANIES. him:" or, rather, "Turn from his 'clay,' his faded garment.' — ' He himself ' is taken from the evil to come : he is entered into peace :' " Isa. Ivii, 1, 2. When the able Minister, the exemplary Parent, or the faithful Partner depart, a consternation often seizes tlie circles which they blessed. We are so stunned by the sudden blow, or so occupied with the distressing circumstances, that we scarcely can hear God saying, " ' Fear not, I, even I, am he that com- forteth you:' Isa. li, 12. I, your Father, am yet alive. I gave you your departed friend. I sent ever} benefit which was conveyed through him. Trust me for blessings yet in store. Trust me with him, and with yourselves." Whatever notions one who lives ' without God in the world' may form of dying, We should learn from his word to regard the departure of the just merely as a Translation ; — a change, in which nothing is lost which is really valuable. As surely as we ' believe that Jesus died and rose again,' so surely do we be- lieve that ' them also which sleep in Jesus will God bring with him:' 1 Thess. iv, 14. Taught of God, we should view Losses, Sickness, Pain and Death, but as the several trying stages by which a good man, like Joseph, is conducted from a Tent to a Court : — Sin. his disorder; Christ, his physician; Pain, his medi- cine ; the Bible, his support ; the Grave, his bed ; and Death itself, an Angel, expressly sent to release the worn-out Labourer, or crown the faithful Soldier. ' I heard a voice from heaven saying unto me. Write, blessed are the dead which die in the Lord from henceforth : Yea, saith the Spirit, that they may rest from their labours; and their works follow them:' Rev. xiv, 13. But, admitting the state of your departed friend to be doubtful, yet, in all cases that are really so, let us cultivate honourable thoughts of God : let us remem- ber the Faithful Creator. Righteousness is his VISIT TO THE HOUSE OF MOURNING. 336 throne, though clouds surround it. Whatever he has left obscure, we may safely leave him to explain. Let us recollect, that, amidst innumerable obscurities, he hath made things clear in proportion as they are im- portant : and therefore repeatedly urges it upon our consciences, that the door is still open to us ; — that il is awful to stand before it unresolved ; — that we must trust him to-day ; and that to-morrow he will equally remove our conjectures and our complaints. Perhaps you are ready to reply, '"I have heaid many such things :' and ' I also could speak as you do, if your soul were in my soul's stead,' Job xvi, 2, 4 : but my heart and my expectations are so crushed by this blow, that I can hear nothing but ' Thy bruise is incurable, and thy wound grievous : thou hast no healing medicines :" ' Jer. xxx, 12, 13. Beware, however, of falling into their sin who 'li- mited the Holy One of Israel :' Ps. Ixxviii, 41 . There is a charge continually brought against man, that, in his troubles, the Source and the Resource are equally lorgotten. ' Though affliction cometh not forth of the dust yet ' none saith where is God my Maker, who giveth Songs in the night?' Job v, 6 ; xxx, 10. En- deavour, then, in extremities, to recollect an All-suf- ficient Friend a very present Help in trouble. He, at least, may add, (as he does in the passage just alluded to) ' 1 will restore health unto thee, and I will heal thee of thy wounds : saith the Lord.' Cannot the voice which rebuked a tempestuous sea calm our troubled spirits ? Is his hand shortened at all, that he cannot ' bless our latter end,' like Job's, ' more than the beginning?' Job xlii, 12. Is it not the Lord, ' that maketh poor and maketh rich ; that bringeth low and lifteth up ?' 1 Sam. ii, 7. Many, whose hearts have been desolate like yours, while they have looked around, have at length ' looked upward unto Him and been lightened :' Ps. xxxiv, 5. A single promise has afforded them not only relief, but «trong consolation. 336 MISCELLANIES. Let us, therefore, my dear friend, ' turn again to this strong-hold as prisoners of hope. Even to-day can he render double to us:' Zech. ix, 12. Let us look to Abraham'' s God, and his encouragement is ours : * Fear not: I am God Almighty :' Gen. xvii, 1. q. d. "I am all-sufficient in all cases. 1 am enough ; ' and able to do exceeding abundantly above all that you ask or think :' Eph. iii, 20. I have taken away thy Gourd, but dost thou well to be angry ? Have I left nothing for thankfulness ? This world, however, can- not be your home, nor its objects your consolofion : they are all too poor for the soul of man. 'Look unto me and be saved :' Isa. xlv, 22. ' Acquaint thy- self with Me and be at peace :' Job xxii, 21. ' Follow Me and you shall not walk in darkness, but have the light of life:' John viii, 12. However dark and dis- tressing the present state of things may appear, ' com- mit thy fatherless children to my care, I will preservt them alive ; and let the widows trust in Me " Jer. xlix, 1 1. Still, the beloved object is gone, and your heart fol- lows it. You can scarcely receive counsel from infi- nite Wisdom, or comfort from Omnipotence. To every fresh encouragement you are ready to reply. ■ Wilt thou show wonders to the dead ? Shall the dead arise and praise thee ? Shall thy loving kindness be declared in the grave, or thy faithfulness in destruc- tion ?' Ps. Ixxxviii, 10, 11. His word repeatedly as- sures you they shall ; and that ' all that are in the graves shall hear his voice:' John v, 28. But it in- forms you also, that he can do abundantly more for the living than merely restore their dead friends, or re- vive their fainting spirits : it teaches you that He can sanctify the separation ; that he can give a divine life to the survivor, 'though dead in trespasses and sins,' Eph. ii, 1, and inseparably unite both in his kingdom. — If the Comforter could make up for the loss of r7;/vV/'5 bodily presence : yea. make it even 'expcdi- VISIT TO THE HOUSE OF -MOURNING. 337 ent that he should go away,' John xvi, 7 ; how much more can he supply the place of every creature ! May this Comforter, writing his word in your mind, help you to say with a confidence highly ho- nourable to himself and his Gospel, '■ My perishing id Christ shall give thee light :' Eph. V, 14. And is it not, my afflicted friend, an infinite mercy, if, by any means, God will enter with such a light s that he will rouse such a sleeper? that, by his minister Death, he will arrest the attention of him who has slighted every other minister ? What patience ! what long suffering ! to take such an one apart ; bring him, from noise and occupation, into the secret and silent chamber ; speak to his heart ; and seal the most im- portant truths on it, by the most affecting impressions I Is it not saying, ' How shall I give thee up, Ephraim ? How shall I make thee as Admah :' Hosea xi, 8. Cei-- tain it is, that questions, which before only reached the ear, often now, like barbed arrows, remain fixed in the conscience. Conscience, no longer stifled or amused, discovers the Contender ; and, trembling before him, cries, ' Thou hast chastised me, and I was chastised as a bullock unaccustomed to the yoke : turn thou me and I shall be turned, for thou art the Lord my God :' Jer. xxxi, 18. This, I say, is often the case, and should it be real- ized in yours, as it has been in that of your present Visitor; if, instead of flying for relief to every objecl but God, you are brought humbly to his feet with pa- tient submission, serious inquiry, fervent prayer, hoi} resolution, and firm reliance : if. in a word, by the severest stroke, the enchantment is also broken, your ^oul 'escaped a? a bird out of the snare of the fowler.' VISIT TO THE HOUSE OF IViOURNIXG. 339 Ps. cxxiv, 7, and returned to its proper rest; what reason will you have to say, Those we call wretched are a chosen band. Amid my list of blessings infinite. Stand this the foremost, — ' That mt/ heart has bled.'' For .^11 I bless Thee ; — Most, for the severe ; Her death, my own at hand ■ But death at hand, as an old writer expresses ii. should be death in view, and lead us to consider, next, Our prospects from this House of Sor- row, as the inhabitants of a present and future world. Many suppose that they can best contemplate the present world, by frequenting the 'House of Mirth:' Eccl. vii, 4. Their whole deportment, however, shows that it makes them much too giddy for serious observation: 'having eyes they see not:' Mark viii. 18. Look at the deceased, and contemplate present things. His days a hand-breadth : his beauty, con- sumed like the moih-frelten garment : his cares and pleasures, a dream : his attainments, as the grass ; which flourisheth in the morning, and in the evening is cut down and withereth : his years, a tale : his strength labour and sorrow. So soon is the Mholc cut off and fied, that we cannot help repeating with the Psalmist, ' Verily, every' man, at his ' best estate, is altogether Vanity :' Ps. xxxix and xc ; but 'a va- pour, that appeareth for a little while, and then va- nishes away :' James iv, 1 4. Few, perhaps, reflect, when they follow a friend to his grave, that hfe itself exhibits little more than a funeral procession, where friend follows friend ; weep- ing to-day, and wept-for to-morrow. While we arc talking of one, another passes : we are alarmed : but behold a third ! There is, however, relief in this very very reflection : " My friend is gone ; but am I weep- MISCELLAiNIES. ing, as if I were to stay ? Is he sent for in the morn- ing? in the afternoon I shall certainly be called.'* Inconsolable distress, therefore, may ungird our loins, may waste our hours, and cause us to make fatal mis- takes in the journey, but docs not bring us forward a single step toward meeting our Friends in that state, where present joys and sorrows will be recollected only as the dream of a distempered night. If, after many former admonitions, an Enemy still urged us to climb: and, as wc ascended, pointed 'to the kingdoms of the world and the glory of them.' Matt, iv, 8 ; if our hearts have been the dupes of the vanishing prospect, and our ears eagerly heard the proposal, ' All these things will I give thee,' Matt, iv, 9 ; let us now hear the voice of a Friend, calling us. though in an unexpected way, ' to commune with our heart and be still Ps. iv, 4 ; to know ' at least in this our day of visitation, the things which belong to our peace :' and also what those things are which ■ hide them from our eyes :' Luke xix, 42. It is at such seasons as these, that we more clearly detect the lies of life. It is in the House of Mourn- ins, that, what the Scripture calls, lying vanities, lie peculiarly naked and exposed. Let us here examine what so lately dazzled us. What now is the ' purple and fine linen,' Luke xvi, 19; that caught our eye ? What is it to fare sumptuously only for a day ? Who is he that cries, ' Soul, thou hast much goods laid up for many years : take thine ease : eat, drink, and be merry?' Luke xii, 19. 1 trust you now feel the deep misery and utter ruin of that dying creature, who can say nothing better to his soul than this. You can scarcely help crying out. What sottishness, what mad- ness this, in a moment so interesting as Life ! with a prospect so awful as eternity !" The truth is, God speaks variously and incessantly to man respecting his prospects both present and future : but present things seize his heart, blind his VISIT TO THE HOUSE OF MOURNING. 341 eyes, stupify his conscience, and carry him away cap- tive. Now '' affliction is God speaking louder," and striving Avith the heart of man : crying, as he has lately in your house, ' Arise and depart : this is not your rest : it is polluted and, if you persist in attempting to make a rest of it, ' will destroy you with a sore de- struction Micah ii, 1 0. Our plan, indeed, is the very reverse of his. We iove our native soil, and try to strike our roots deeper and deeper into it : tirmly fixed in earth, we would fain draw our whole life, strength, and nourishment from it. And here we should not only ' fade as a leaf,' Isa. Ixiv, 6 ; but, with ' every tree that beareth not qood fruit, be hewn down and cast into the fire,' Matt, iii, 10, did not mercy interpose. We seldom, however, discern mercy in its Jirst ap- proach. " Is it mercy, '^'^ say you, " that tears me up by the roots? that cuts the fibres of sweetest union? Does it prune away the finest branches, nip the love- liest buds, and cover the earth with blossoms ?" Yes, verily : since the very life of the whole often depends upon the removal of a part, Mercy will wound to heal. Regard to the tree will strip off its most flourishing suckers. The great husbandman will not fail to adopt the sharpest means for the improvement of his choi- cest plants : ' for every branch that beareth fruit ho purgeth it, that it may bring forth more fruit :' John XV, 2. ' Though the Lord cause grief,' yet it is in • compassion,' and ' according to the multitude of his mercies ; for he doth not afflict willingly, nor grieve the children of men,' Lam. iii, 32, 33 ; but, soon or late, instructs all his children to say, ' I know, O Lord, that thy judgments are right ; and that thou in faith- fulness hast afflicted me :' Ps. cxix, 75. Let not, therefore, the change of the present scene discompose, but direct us. It changes, in order to present the only unchangeable one. By thus rend- ing the veils which men try to throw over a dying VOL. u. 30 342 MISCELLANIES. state, and discovering tekel* written on every crea- ture, the most careless are often so roused, that they seem to awake and recover themselves : they appear, for a time at least, to become wise, to * understand these things,' and seriously to ' consider their latter end Deut. xxxii, 29. May this salutary impression, however, my dear friend, never be worn from your mind ; but lead you habitually to look from this fading, to that abiding prospect, which is to be found only in the Eternal World. — and on which it nm\ be necessary here to drop a reflection or tvvo. I think you must often have remarked, that the ur- gency and bustle of present things, not only raise n cloud of dust before our future prospects, but earl\ beget a false principle that the prese7it life is the only one. You must also have observed, that ten thousand false maxims, which daily fly through the world, take their rise from this prime falsehood. Whereas, in fact, the present life, instead of being the zchole, is comparatively nothing : a Stage, a Pordi, a Dream. a weary day's Journey. What is this drop, to the Ocean before us ? What this moment, to Eternity As a Theatre, indeed, in which God exhibits the won- ders of his providence and grace ; or as a Stage, on which we are to act our parts without any opportunity of repetition ; the present state is infinitely grand and important : but surely no greater imposition can be put upon the Pilgrim, than to persuade him that he is at Home; or to make him forget and drown hi- eternal interests in such a vision of the night as thi- life! Do you not, my dear friend, sensibly perceive this .' While you sit here, does not the cloud break, and the mist subside ? Have you not already so reahsed 'a better, that is a heavenly country,' Heb. xi, 16, as to admire him who pitched only a tent here. Heb. xi, 9. but steadfastly looked for 'a city that hath founda- /. f . wanting." Dan. r, 27. VISIT TO THE HOUSE OF xMOURNING. 343 lions,' Heb. xi, 1 0. Are you not ready to ' take hold of the skirt of this Jew,' saying, ' We will go with you, for we have heard that God is with you ?' Zech. viii, 23. Seeing this, you only see truths ever exhibited in the Scriptures ; and living principles in all who are ■ taught of God,' John vi, 43 : for he alone can enable us to use his own discoveries ; and how gracious is he, when he removes any object which might prevent our thus seeing Himself, his Kingdom, and his Righteous- ness ! or the removal of which may prove the occasion of our seeking them ! Just before the flood, there were doubtless, among their ' men of renown,' Gen. vi, 4, admired projec- tors : but there appears to have been only one truly wise man among them ; one who saw and seriously re- garded his Prospects- And he, ' being warned of God of things not seen as yet, moved with fear, prepa- red an Ark for the saving of his house :' Heb. xi, 7. Now such a man is the Christian. He feels ' the world passing away with the lusts thereof, but that he that doeth the will of God abideth for ever :' 1 John ii, 17. "I feel,'' says he, that however finely they dress the pageant of this world, it ' passeth by,' 1 Cor. vii, 3 1 . To a creature like me, going, hastening, such an Jlrk is worth more than ten thousand dying worlds. Let the Gay laugh : ' let the Despisers wonder and perish :' Acts xiii, 41 : with such Prospects before me [ must be serious. He, that cannot-, lie. has revealed the terrors, as well as the glories, of a future state : he speaks ' of a worm that dieth not, and a fire that is not quenched,' Mark ix, 44, as well as of ' a fullness ol joy and pleasures for evermore. Ps. xvi, 11. I must not, I dare not, shut my eyes against these awful reali- ties. I will not sacrifice my soul to a jest ; nor miss the single opportunity afforded me for its salvation, lie, that calls for my whole heart, is worthy of it : while the things which have hitherto engrossed it. 344 .MISCELLANIES. though they cannot satisfy, I find can ruin it. ' I will therefore arise and go to my Father.' Luke xv, 1 8 — to my Saviour, who has promised to ' cast out none that come unto Him.' John vi, 37. Yea, doubtless. I ' count all things but loss, that 1 may be found in him," Phil, iii, 8, 9, the true ark, the only refuge, which God has provided for perishing sinners." Such a man, indeed, is the Christian;^ but the Christian, after all, is but a Man. In a state like this, he needs to be continually reminded of his own prin- ciples. Even the wise Virgin slumbers though the Bridegroom is at hand. But a cry is often made in the family, before that which will at midnight awaken the world : one like that in the house of Pharaoh foi his first-born ; or that so lately heard in yours : a cry which, while it rouses the sleeper, and fills his eyes with tears and his heart with pangs, often produces such views of God and of the present and eternal state, as all other monitors would have attempted in vain. Here,- then, my afilicted, but, I hope, instructed, Friend, let us study the heavenly science of gaining by losses, and rising by depressions. Leaving the wil- derness, like Moses, let us ascend the mount of scrip- tural discovery, and survey a prospect of which his was but a shadow. Let us look from vicissitude and desolation, to what alone is ' incorruptible, undefiled, and fadeth not away' 1 Pet. i, 4 : and, in the house of affliction and death, let us contemplate a House ' not made with hands eternal in the heavens :' 2 Cor. v, 1. How refreshing, to look from a family bereft of its companions and comforts to ' Mount Zion, the city of the living God, the heavenly Jerusalem ! to an innu- merable compan}^ of angels, and to the general assem- bly and church of the first-born which are written in heaven!' Heb. xii, 22, 23 — the only family, which cannot be divided : — the only friendship, which shall not disappoint our warmest expectation. VISIT TO THE HOUSE OF MOURNING. 345 " Glorious as this prospect is," perhaps you are l eady to reply, " I have been long in the habit of viewing it very indistinctly. My attention has been so fixed on one below, that I live looking into the Grave rather than beyond it. My spirits are so bro- ken, my heart so wounded, and my eyes so dim with watching and weeping, that I can hardly read what i? before me, or recollect what 1 read. If serious re- flection composes me for a few moments, I soon relapse, and seem to lose sight of every support. I in- deed severely feel what you say concerning the pre- .tent life, but I view the glories of the future like a starving creature, who, looking through the gate of the wealthy, surveys a plenty which but increases his anguish." There is, however, this difference, at least, between your cases : the plenty which you see is yours, if you are really willing to accept it. You never received a gift so freely bestowed or so suited to your necessity, as that ' Gift of God,' which is ' eternal life through .Jesus Christ :' Rom. vi, 23. In order to view this more distinctly, let us consi- der the sufficiency of Our PROVISIONS— For 'Wisdom hath built her house, she hath killed her beasts, she hath mingled her wine, and furnished her table. She also crieth upon the highest places of the city. Whoso is simple let him turn in hither, and to him that wanteth under- standing she sailh. Come, eat of my bread, and drink of the wine which I have mingled : — forsake the fool- ish, and live Prov. ix, 1 — 6. Man, indeed, is daily reminded by the Thorns at his feet, by the Sweat of his brow, and l)y the Dust to which he is returning, that his paradise is lost:* I)ut paradise regained is considered rather as a mere idea : a subject for Poetry. That book, however. * Gen. iii, 18, 19. \f)i,. II. 30* 346 MISCELLANIES. which I hope you have chosen as your best compa- nion in the house of mourning, Hke the vision of Ja- cob, not only shows the heavens opened, but disco- vers a gracious medium of communication and inter- course, as it were 'a ladder let down from heaven to earth a medium so suited to the state of man, that the weakest and vilest, who is humble enough to take hold of it as God's ordinance, advance a step at a time, and call for strength to proceed, may climb b} it from Earth to Heaven. t Are you, my dear friend, among the number of those, who stand before God not only as stripped ol iheir comforts, but humbled under sin as the cause of all the desolations with v/hich our fallen state abounds ''. Open your book at the LXist chapter of Isaiah. You will there perceive that most precious privilege, para- dise restored : the Creator descending to the conditioi; and wants of the creature, and once more holding communion with him. To the broken-hearted, the captive, and the mourner, is here shown One mighty to save and to relieve. And, that such should not mis- take their friend, our Lord, w hen he stood up in the synagogue to read, selected this passage : and, having read it, closed the book w4th saying, ' This day is thi> scripture fulfilled in your ears:' Luke iv, 21. "] am," as if he had said, " this Deliverer and ' Desire of nations, the same yesterday, to-day, and for ever. Blessed are they that mourn, for they shall be com- forted : blessed are ye that hunger now ; for ye shall be filled ; blessed are ye that w eep now ; for ye shall laugh:'" Hag. ii, 7. Heb. xiii, 8. Matt, v, 4. Luke vi, 21. I scarcely need observe, that, in an address like this, (a bow draw^n at a venture,) formal statements of the different topics would be improper; and there- fore. I shall not attempt to describe, in their order, the * Gen. xxviii, 12. T Compare Gen. xxviii. Avi1}i .Tolin i. 51. VISIT TO THE HOUSE OF MOURxNTNG. 347 various Provisions comprehended in that scheme ol redemption, usually termed the Gospel. It may be necessary, however, to remark, that the whole is a proposal to the broken heart; answering all its objec- tions, and meeting all its wants : and that such a pro- posal will be cordially received, only in proportion as this disposition prevails. As it is the Sick who best knows how to value a phy- sician, the Debtor a surety, and the Criminal a par- don ; so it is the awakened conscience alone, which will embrace a constitution calculated to humble the pride, find mortify the corruptions, as well as relieve the wants of man. ' If without shedding of blood there can be no remission,' Heb. ix, 22 ; he, who is earitest to. obtain it, will rejoice to find it though on ■ the accursed tree :' and, however the ' preaching ol this cross' shall be esteemed ' foolishness among them that perish,' 1 Cor. i, 18; such an one will not only rejoice in the provision, but magnify the means, ■ God forbid that I should glory save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world :' Gal. vi, 14. Our Lord represents the blessings of his kingdom :mder the parable of a magnificent feast, which a • King made for the marriage of his Son :' but points out the ruin of the world in its indisposition io accepi his gracious - proposal, when ' all things were ready," and invitations repeatedly sent. ' They made lighl of it,' and went ' their ways !' However different their pursuits, they all agreed to reject the invitation. They began with one consent to make excuse : some urged reasons, and some abused the messengers : Matt, xxii, 1 — 6. But what is this, more than the history of human nature in every age? * Let us, however, my dear friend, never forget thai the gate lately mentioned, though strait, is open; and that only unbelief and indisposition stand without. Christ has declared that all things arc ready : may his 348 MISCELLANIES. gracious influence, accompanying this humbling pro- vidence, form in you a spiritual taste for them ! Cer- tain I am. that, whenever this is attained, his namt mil be 'as ointment poured forth:' Cant, i, 3. Tt will give a savour even to obsolete poetry : Christ is a path — if any be misled : He IS a robe — it' any naked be : If any chance to hunger — he is bread : If any be a bondman — he is free r If any be but weak — how strong is he : To dead men, life he is — to sick men, healtii : To blind men, sight — and to the needy, wealth : A pleasure, without loss — a treasure, without stealth. To prepare the heart for the reception of this trea- ' sure, as a God of order, he is pleased to use a system of means ; one of which I hope he is now employing for your soul's health. I love to indulge hope ; for affliction is a seed time. And let me freely inquire, since God has called you aside, has spoken so emphatically, and you have had leisure for serious meditation, do not the Provisions ol the Gospel appear new, sufficient, and exactl}' suited to your case 1 Do you not mark that Gold, which the thief cannot steal ? that Foundation, which no tempest can shake that Life, over which death hatb no power ? and that Peace, which the world can nei- ther give nor take away Does not the religion oi Jesus, so forgotten and degraded among men. stand forv\-ard now as the ' one thing needful ?' Does nol his friendship appear now to be 'that better part,' which 'shall not be taken away ?' Luke x, 42 ; and which alone can help in extremities ? In the wreck of human affairs, indeed, it is, that God often makes his truth appear; and causes his Gospel, like a plank thrown out to the perishing mariner, to be properly known and prized. " These are the great occasions which force the mind to take refuge in religion : when we have no help VISIT TO THE HOUSE OP MOURNING. 349 in ourselves, what can remain but that we look up to a higher and a greater Power ? and to what hope may we not raise our eyes and hearts when we consider that the greatest Power is the best. " Surely there is no (truly wise) man, who, thus afflicted, does not seek succour in the Gospel, which has brought Life and Immortality to Light. The pre- cepts of Epicurus, who teaches us to endure what the Laws of the Universe make necessary, may si- lence, but not content us. The dictates of Zeno, who commands us to look with indifference on external things, may dispose us to conceal our sorrow, but can- not assuage it. Real alleviation of the loss of friends, and rational tranquility in the prospect of our own dissolution, can be received only from the promises of him. in whose hands are life and death ; and from the assurances of another and better state, in which all tears will be wiped from the eyes, and the whole soul shall be filled with joy. Philosophy may infuse Stub- I30RNNESS, but Religion .Only can give Patience."* In health and ease, ingenious speculations may amuse and satisfy us ; but I think you now feel with me, that, when he ' takes away the desire of our eyes with a stroke,' Ezek. xxiv, 16, our sorrows are too deep to be alleviated by the mere Orator or Philoso- pher. We even turn in disgust from him, who would thus trifle with our case. We need a support, which the world cannot afford. I faint," says the wound- ed soul : '• I want an almighty arm to lean on now : yea a very tender and compassionate one too ; — one like that of the Son of Man. I need 'a merciful and faithful High-Priest, who, having been tempted, knows how to succour the tempted:' Heb. ii, 17. 18: that Man of sorrows, that Brother born for adversity, who being acquainted with grief, can enter into my case and commune with me in all the peculiarities of my dis- tress. I now need one, who can quiet me on his own breast, and speak to me with his own voice, ' Weep Johnsou. 350 not the child ' is not dead, but sleepeth :' Luke viii, 52. ' Weep not, thou afflicted, tossed with tempest. — when thou passest through the waters I will be with thee :' Isa. xliii, 2. It is true, this is the land of death ; but ' I am the resurrection and the life John xi, 25. This is indeed, ' a dry and thirsty land where no water is,' Ps. Ixiii, 1 : but I will lead you to ' foun- tains of living waters:' I will 'wipe away all tears from your eyes :' " Rev. vii, 1 7, You are ready, perhaps, to say, " ' Oh that I knew where I might find him !' But religion has been with me rather a case of necessity, than the high privilege of communing with such a comforter. I feel the mi- sery of living at such a distance from my Heavenly Friend, (especially at this time,) but want liberty to approach nearer. Could I indeed repose on the bo- som you just mentioned 'but, alas! my under- standing is clouded, my faith weak, sense strong, and Satan busy in filling my thoughts with false notions, difficulties, and doubts respecting a future state and the efficacy of prayer.'* Though I see very gracious proposals made to returning sinners, I tremble to ven- ture. Death itself reminds me of transgression. My thoughts fly every where but to God." We readily acknowledge, that, among other views of death, it should be regarded as the wages of sin. Rom. vi, 23. It is also natural for convinced sinners to tremble before a Judge who chaises even angels with folly. However Pride may boast, or Ignorance presume, he, who measures by the standard of a law which is so spiritual as to notice a corrupt desire, will conclude with the Apostle, that ' every mouth must be stopped, and all the world become guilty before God :' Rom. iii, 19. A view of the divine character, and of his own, led not only a Publican to smite upon his breast as the seat of apostasy and pollution, and cry. ■ God bp merciful to me a sinner,' Luke xviii. 1 3 : but * Lady Rnsgel's Iietter=. VISIT TO THE HOUSE OF MOURNING . 351 so perfect and upright a man as Job to ' abhor himself," and repent 'in dust and ashes :' Job xlii, 6. I may add. that, as -we become proficients in their school, wc shall be more ready to confess than to complain : wc shall learn to justify God, in any instance of his right- eous displeasure : and humbly own, that he has laid upon us far less than our iniquities deserve : Ps. ciii, 10. But, while the Christian, as a penitent, looks upon Him, whom he has pierced, and mourns ; as a believer, he looks at Him, who was wounded for transgression, and hopes. He finds it as desperate to doubt the remedy. as to deny the disorder. Having formerly rushed head- long with the presumptuous, \ve now fears perishing with the fearful ^nA unbelieving : Rev. xxi, 8. Ho sees an atonement of God's own providing : he pleads, upon God's own authority, the merit of that blood. " which cleanseth from all sin :' 1 John i, 7. And, b} thus receiving ' the record which God gives of hi< Son, he sets his seal to it that God is true :' John iii, 33. Is this, my dear friend, in any degree your case ;' Fearful, wandeiing, and wounded as your heart is. does it yet discover a resting-place ? Instead of wish- ing to evade the chaise of " manifold sins and wicked- ness committed by thought, word, and deed against the Divine Majesty is " the remembrance of them grievous, and the burden of them intolerable .'"' Do you sincerely desire to be freed from this burden, and to enter into 'the glorious liberty of the children of God !' that heavenly communion and rest that has !)een mentioned ? ' Behold the Lamb of God, which taketh away the sin of the world!' John i, 29. ' Behold him exalted to be a Prince, and a Saviour, to give repentance and forgiveness of sins !' Acts v, 31. Come to him as a sinner; and touch, with humble confidence, but the ' hem of his garment,' and you -hall be 'made whole:' Matt. ix. 21. Wait upon 352 AnSCELLANIES. him, and you shall obtain both strength and liberty : • for if the Son shall make you free, ye shall be free indeed :' John viii, 36. Respecting jour sense of weakness, let me add. that the Provision made for fallen nature, and corres- ponding to its various wants, is at once a character and an evidence of our Religion. It is a glorious pecu- liarity of it, that its promises correspond with its pre- cepts. To use the language which best conveys its meaning, ' The kingdom of God is not in word' only, 'but' also 'in power:' 1 Cor. iv, 20. He, who en- lightens the blind eyes, undertakes to ' strengthen the weak hands, and to confirm the feeble knees :' Isa. XXXV. 3 — 6. The Spirit of wisdom and understand- ing is sent to be also a Spirit of might, of grace, and of supplication.* It is peculiar to our Teacher, that he enables, as well as instructs, his disciples : he first presents a prospect of the inlieritance ; then, a title to it through his death ; and. together with these, affords ftrength to rise and pursue it. Turn to the xxsvith chapter of Ezekiel, and you will find your case am- ply provided for :t but recollect that it is added, 'I will yet for this be inquired of, to do it for them Ezek. xxxvi,^ 37. 'Is any afflicted, let him pray:" James v, 13. But I must not pass by the temptation which you mentioned respecting the efficacy of prayer. You will, perhaps, too readily object, " Here it is that I sink. I prayed earnestly for the life of the deceased. I thought at one time I saw signs of a recovery : but the event makes me fear that I was not heard, and that I have no Friend left now in Earth or Heaven." ■ A little consideration will, I hope, show you your mistake ; and prove that a petition may be graciously accepted, when its particular object is not granted. * Compare Zech. xii, 10, with Eph. i, IP. ■f Ezek. xxxvi, 25-.-27. VISIT TO THE HOUSE OF MOURNING. 353 Did not our Lord declare that his Father heard him always ? John xi, 42. Are we not told, that when, ' in the days of his flesh he had offered up prayers, with strong crying and tears, unto him that was able to save him from death, he was heard' in that ' he feared?' Heb. v, 7. But consider, I pray you, how he was heard ; certainly not by having the cup taken away, (a cup at which human nature, however perfect, must recoil,) but in being accepted when he prayed ; in being supported, while he drank it; and in victo- viously accomplishing his grand design, though drink- ing it to the very dregs. To come nearer to our own condition, we find St. Paul going to Christ for deliverance from some severe trial, which he calls ' a thorn in the flesh.' He tells us that he also was heard ; and in the same way as his Master : not by being released from suffering, but by receiving something more honourable and ad- vantageous ; namely, that Grace, which not only sup- ports a BeHever through his trials, but puts a healing virtue into them. Far removed from the holy resignation of our Mas- ter, we too much resemble in our prayers the impa- tience of our children. I remember when a sick one of mine had some medicine to take, he called loudly to me to come and assist him against those who were endeavouring to force it down. He probably won- dered at my refusing to relieve him ; but the little suf- ferer did not consider, though often told, that he was not to be helped in that way : he did not recollect, that while I tenderly felt his cry, the very compassion I felt for him, and the desire I had to relieve him, kept me from taking away the bitter draught. The truth is, and it is a truth frequently told us, that our Heavenly Father always sends his children the things they ask, or better things : he answers their petitions, in kind, or in kindness. But, while wc think only of onr Ease, he consults our Profit. Wc VOL. II. 31 354 MISCELLANIES. are urgent about the Body : He, about the Soul. Wc call for present Comfort : He considers our everlasting Rest : and, therefore, when he sends not the very things we ask, he hears us by sending greater ' than wc can ask or think :' Eph. iii, 20. ' Is any,' therefore, ' afflicted, let him pray not only in the public sanctuary, or in the retired closet, but let him consider that there is ' a new and living way, consecrated through the vail,' Heb» x, 20 ; of a Redeemer's human nature, from every scene of retire- ment or action to a Mercy seat ; where he ' satisfies the longing soul,' and fills the ' hungry soul with good- ness especially of ' such as sit in darkness and the shadow of Death: Ps. cvii, 9, 10. Our very miser} and infirmity should, in defect of other preachers, point out the seat of our relief; and direct such frail and depraved creatures to the common Friend of the weary and heaty laden. Pouring into his bosom all our complaints, we at once obey his conimaad, honour his character, and obtain his assistance : ' for we have, not a High Priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin. Let us, therefore, come boldly unto the Throne of Grace, that we may obtain mercy and find grace to help in time of need :' Heb. iv, 15, 16. Is it not a time of need with you ? Endeavour, at his command, to approach, with a holy confidence, for the ' supply of all your need according to his riches in glory,' Phil, iv, 19 ; and, at this time particularly, for the illumination and comfort of his Holy Spirit. He, whom you supplicate, not only invites, but reasons with you : ' If ye, being evil, know how to give good gifts unto your children, how much more shall your Heavenly Father give the Holy Spirit to them that ask him?' Luke xi, 13. The religion of education and custom obtains, more or less, every where ; but serious, yita\. spiritual VISIT TO I'HE HOUSE OF MOURNING. 355 religion is ' a case of necessity' with us all. We sum- mon our forces, we ransack our stores, we 'spend our money for that which is not bread, and our labour for that which satisfieth not :' Isa. Iv, 2. We look every way, and call to every thing ; till each, in retuni, loudi} replies. ' It is not in me :' Job xxviii, 1 4. Well, indeed, will it be, if after all our fruitless efforts, we are brought to feel that the provisions of the Gospel are the only bread for a hungry soul, the only halm for a wounded heart. However foreign, my dear friend, these truths were from vour consideration, when we first sat down toge- ther. if it shall please him who ' commanded the lighl to shine out of darkness,' 2 Cor. iv, 6, to shine into ■our heart, and effectually discover the 'exceeding riches of his grace' in these provisions; then, though ijou sit weeping over your loss, we are assured from unquestionable authority, that angels are rejoicing* for your unspeakable gain. We are certain also, thai not only every real friend will cry, " ' This day is sal- vation come to the house,' Luke xix, 9, where we lately wept;" but that, drying your tears, you yourself will be compelled to express your grateful sense ol the correction you now deplore, and sing, with a companion and fellow proficient in the school of affliction.t Father, I bless thy gentle hand : How kiiid was thy chastising rod, That forc'd my conscience to a stand, And brought my wandVing soul to God I Foolish and vain, I went astray Ere I had felt thy scourges. Lord : I left my guide — I lost my way : Uut now 1 love and keep thy word. And, here, suffer me to drop a word or two rcspecl- Ing these. T^ukc XV. 10. \ Ps. cxix, 07, 71. 356 MISCELLANIES. Our COMPANIONS in the House of Mourning. Society is peculiarly pleasant when we are benighted on a journey : and especially that of a citizen of the place to which we are going. It is encouraging to travel with those, who arg convinced, that, if ' they are chastened of the Lord,' it is, ' that they should not be condemned with the world 1 Cor. xi, 32. ' Blessed are the poor in spirit ; for theirs is the kingdom of heaven :' Matt, v, 3. Here they are edu- cating for it. Here, they sit at the foot of the Cross, and receive lessons of faith and patience, of humility and temperance. ' Blessed' also ' are the pure in heart ; for they' here ' see God :' Matt, v, 8 ; who never so unveils himself as in seasons of distress. In sight of his character and word, they bow before his providence, yea trust him in the stroke ; for hope is made to arise here, as a light in darkness. Here the spiritual Husbandman is taught to ' go forth weeping, and bearing the precious seed' of faith and love, penitence and prayer ! assured 'that he shall come again with Joy, bringing his sheaves with him :' Ps. cxxvi, 6. Here also, the hea- venly Scholar acquires ' the tongue of the learned, that he should know how to speak a word in season to him that is weary :' Isa. 1, 4. And here the true Sol- dier of Jesus Christ is found ' fighting the good fight oi faith, and laying hold of eternal life,' I Tim. vi, 12. in the very valley and shadow of death. He is here instructed to ' cast down imaginations,' 2 Cor. x, 5 : those reasonings which peculiarly infest and darken the House of Mourning ; and, taking the ' shield of faith and the sword of the Spirit,' he ' wrestles not only with flesh and blood, but with principalities and pow- ers:' Eph. vi, 12 — 17; a mighty though secret con- flict, which God shall one day declare to the world : and which, when explained, will leave its most cele- brated heroes silent in darkness :' 1 Sam. ii, 9. VISIT TO THE HOUSE OF MOURNING. 357 ' Go thy way forth by the footsteps of the flock :' Cant, i, 8 ; for in this house they all have left the prints of their feet. Here stood Jacob weeping over his beloved Rachel ; Gen. xxxv, 20 ; and here Aaron deplored his sons : Lev. x, 3. Here we trace the .steps of David going up to his chamber, and cr3dng with a loud voice, ' Would God I had died for thee, O Absalom, my son! my son!' 2 Sam. xviii, 33; and those of Ezekiel, who, forbidden to cry, silently re- signed the ' desire of his eyes' to the stroke : Ezek. xxiv, 16. But enumeration is vain. Hither came all the sons of God, the only-begotten not excepted ; for Jesus himself stood 'and wept' at the grave of a friend : John xi, 35. With such company, is it not far 'better to go to the House of Mourning than to the House of Feast- ing ?' Eccl. vii, 2. I knew one of th^se, ' a man who had seen affliction by a rod,' Lam. iii, I ; like yours : a man who walked and wept in solitude, bu( with no expectation of being overheard. There is something sacred in grief, and we cannot listen to its clFasions with too much candour : great candour, indeed, is here required ; but, if afforded, it may pro- cure you at least a Companion as you pass through MISCELLANIES. been rare ; nor should the characters whom I am about to mention, merely as models for imitation, be made standards to measure others bj, or become oc- casions of discouragement to any. Such comparisons would be odious. Many, who are truly sincere as Christians, and valuable as servants, fall short of others in certain respects. Our Lord calls that ground good, which brought forth but thirty; though other ground produced sixty and a hundred fold : Matt, xiii, 23. Yet excellence is not confined to any age ; and servants, hke Abraham's may be found even in this. Some years ago I became acquainted vnth a ser- vant, whom I shall call Lucius : one, who, knowing the human heart in its deceitfulness and depravity, Jer. xvii, 9, stood indeed before his God, like the publican ' smiting upon his breast but, before his Master, he stood with an integrity and diligence, which his master had long observed, and which at length gained his entire confidence. Lord thought and talked of Christianity like many more who have it yet to learn ; but he Avas constrained to admire its effects in his servant Lucius. He saw in him evident marks of the fear of God ; of the conso- lations of the gospel ; of the truth which it enjoins, and the devotion which it inspires : but, while he be- held all this as a singular matter of fact, maintained and exercised in a house like his, he was equalh struck in observing, that Lucius was one of the most humble and attentive of his domestics, and no less eminent as a servant than as a saint. The unbeliev- ing Lord (for who can change the heart but God only ?) continued, while he lived, to advance and vin- dicate the Christian servant : and, dying, bequeathed a solid testimony to his virtue. Them that honour God he will honour : 1 Sam. ii. 30. And he will send the honour by what hand he pleases. To Ijucius, the servants also looked a? to a com- FRIENDLY ADVICE TO SERVANTS. 397 mbn friend or brother: he instructed them : he assist- ed them : he reconciled them : he was their example ; and, if there were any more fooHsh and profligate than the rest, he had the honour of their reproach. I need only to add, that I mention this fact, as well as the former, to show how honourable a part such servants sustain in society ; to show that true religion is the same in every age ; to exhibit the fruits of genuine Christianity^ wherever it is found ; and to encourage servants to higher aims than they usually entertain. CHAPTER VII. PIETY ENCOURAGED. As those, who have been awakened to a serious re- gard for their salvation are likely to be among the first who take up such a Tract as this, their character ought to be particularly remembered in it ; for their dangers, as well as their privileges, are peculiar: throughout this chapter, therefore, I speak to such only. And let me affectionately entreat you, my Christian Friends, ' to walk worthy of the vocation wherewith you are called, with all lowliness and meekness Eph. iv, 1 , 2. While you are the servants of God, be careful never to forget that he has appointed you to be also the servants of man. One duty should never be opposed to another duty. Our religion teaches us to adorn our station ; not to forget it. Beware, there- fore, of the error of those, who, upon taking up a re- ligious profession, have become conceited, forward, and unmindful of that order and decorum which God has appointed for the well-being of societv. Instead of disgusting your master by such a conduct, endeavour, by every lawful means, but by no other whatever, to secure a place in his esteem, xis well as 398 MISCELLANIES. in his house ; and, in order to this, let your dihgence be as his right hand, and your care as his right eye. Study his temper and his interest, and your own will be studied at the same time. ' A certain centurion's servant, who was dear to him, was sick, and ready to die. And, when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him to come and heal his servant :' Luke vii, 2, 3. You may here remark, how dear a servant may render himself to his employer; and how God causes one good office to be repaid by another. But I will come nearer home. Lydia is the ser- vant of a small family, whose mistress I lately visited after a long illness. " Sir," said she, the girl who has just left the room, is a greater comfort to me than I can express. She watches me with the affection ol a daughter, and the care of a nurse. When my com- plaints make me peevish, she contrives something to sooth me. I often observe her taking pains to disco- ver what would add to my comfort; and often am presented with the thing I wish for, before I express it in words. I live without suspicion : for I perceive her to be conscientious, even to scrupulosity. My chief complaint is, that she takes so much care of me, that I cannot make her take sufficient care of herself." " I have observed," said I, " her attention at church, as well as when waiting upon you." " My servant," continued she, is a Christian ; and, in my late distress, afforded me her prayers as well as her tears. Her parents were too poor to give her any education ; but she has taught herself to read, and frequently reads the Scriptures to me. Now and then, while she is reading, her heart is too full to be quite silent on the passage ; and then she drops an expression or two, accompanied with such simplicity and meaning, as to bring to my mind those words, ' I rhank thee, O Father, Lord of Heaven and . Earth. FRIENDLY ADVICE TO SERVANTS. 399 that thou hast hid these things from the wise and pru- dent, and hast revealed them unto babes :' Luke x, 21. In short I esteem her one of the most valuable gifts I ever received from an indulgent Providence ; and never could have supposed that so much of my comfort depended on the faithfulness and care of a poor servant." After saying some things to encourage this worthy girl, as I passed her in going away, I could not help saying also to myself, " How much better do these retired virtues deserve recording than those splendid mischiefs which historians call up all their eloquence to adorn !" But, to return. Are you in prosperous circum- stances ? Be careful, lest you forget Him who placed you in them, and lest you abuse these ad- vantages to the dishonour of your best Friend. Oft- en recollect, that jou keep your present station during his pleasure ; and consider, with pious Nehe- miah, that every heart is in his hand, and every gift at his disposal. And here, by the way, is another instance of a man. who found that earthly business is never so well con- ducted, as by heavenly wisdom. He had a most ardu- ous undertaking before him ; but, with God for his helper, he despaired not of success. He requested his master that he might be permitted to pursue his undertaking; but secretly looked to God alone for the answer which he was to receive. While he pre- sented wine to the king, he worshipped a greater King! — even one, who, he knew, 'turns the hearts of kings as the rivers of water:' Prov. xxi. 1. Bit- ter enemies opposed him ; but a man like Nehemiah always knows what to do with his enemies : he puts them into God's hand, while he walks wisely and up- rightly before them. Admirable was his conduct, when he found some (whom they might call of his own sect) acting amiss. With a holy indignation he 400 MISCELLANIES. testified against their abases, though they were enga- ged with him in the same general design : he expected no success but in the way of righteousness ; and, in this way, he found it. Let us thank God that he hath given such examples as these for every station in life ; and then let us beg for grace to imitate them. Should your present station be discouraging, trust God and act uprightly, and you shall succeed at length even beyond your expectations. I may encourage every pious servant, as Elisha did the young man that served him : ' Fear not : for they that be with us are more than they that be with them:' 2 Kings vi. 16. It was in a patient, faithful service, under hard treatment, that Jacob found a friend to plead his cause, which his master could not but notice : ' 1 have learn- ed,' said Laban, ' by experience, that the Lord hath blessed me for thy sake :' Gen. xxx, 27. The bles- sing of Abraham was the portion of Jacob, and, we are assured, shall be equally the portion of every Christian, to the end of time; for ' if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise:' Gal. iii, 29. Read what a train of difficulties Joseph had to en- counter. Hated by his brethren, — falsely accused b> his mistress, — and imprisoned for his integrity, still. Jike ' the moon walking in brightness,' he continued to shine through a disasterous night : securely relying on him ' who cannot he ;' and who promises to make ' all things work together for good, to them that love him:' Rom. viii, 28. Affliction is a school in which a good man learns not only to be wise ; but, in the end, to be thankful. I have somewhere read of a poor servant or slave, who. under great severity, had fled from the worst of mas- ters to the best. I mean he had sought rest in the bo- som of Jesus Christ, the common Friend of the wea- yy and heavy laden. This man was so impressed with FRIENDLY ADVICE TO SERVANTS. 401 a sense of the benefits which he had derived from his afflictions, that, lying on his death-bed, and seeing his master standing by, he eagerly caught the hands of his oppressor, and kissing them, said, " These hands have brought me to Heaven." In dark and perplexing cases, study the histories of Jacob. Joseph, Nehemiah, Daniel, and other eminent characters who lived in difficult services ; and learn from them to trust, where you cannot trace, the de- signs of Providence. If at any time you are discour- aged in your endeavours to please man. look to God ; he will accept the feeblest service done for his sake : he is easy to be pleased, though man is not. He rends the rocks, but will not ' break a bruised reed :' Isa. xlii, 3. He inhabits eternitv. and he dwells also in ' the humble and contrite heart :' Isa. Ivii, 15. A Christian servant considers his work as appointed of _ God. though delivered to him by the hand of man : he is. therefore, found serving God in his worldly ser- vice; performing it, not only as in his sight, but also as his zvill. And this softens his yoke, and removes the mistake of his service being a meanness or a drudgery : since he knows that it is both the honour and the joy of angels to do their Lord's will ; whether it be to crush an immense army, like Sennacherib's, 2 Kings xix, 35, or to wait upon a poor prisoner, like Peter : Acts xii, 7. One of the wisest of the ancient philosophers (who nevertheless lived and died in service) observes. That •"here, as in a theatre, every one of us has his proper part allotted to him : nor should we regard who is ap- pointed to act the prince, or who the beggar ; who the master, or who the servant ; but who shall perform his own part best." And a wiser than he exhorts, ' Art thou called being a servant! Care not for it:' that is, it is a small and momentary consideration to one who has such views and hopes as a Chrstian : ' for VOL. II. 35 402 MISCELLANIES. he, that is called in the Lord, being a servant, is the Lord's freeman :' 1 Cor. vii, 21, 22. It is also such a servant's comfort to know, that, whatever part or service he is appointed to perform, and whatever present discouragements he meets, his ' labour shall not be in vain in the Lord :' 1 Cor. xv, 58. He is a master who may raise vast expectations in the hearts of his servants, but he cannot disappoint the least. The dying reflection of a servant of one of our English kings is full of instruction to us all in this respect. Stript in his old age of that honour and wealth to which he had been raised, and to which few subjects ever attained, he justly exclaimed, " Had I but served my God as faithfully as I have served my master, he would not have forsaken me in my grey hairs." CHAPTER VIII. DISCRETION. Should it be your lot to dwell where disorder and profaneness prevail, and where your serious views and conscientious regard to God and his word may be scorned, be in nothing ' terrified by your adversaries : which is to them an evident token of perdition ; but to you of salvation, and that of God : for to you it is given in behalf of Christ, not only to believe on him. but also to sufier for his sake :' Phil, i, 28, 29. Endeavour also to derive instruction even from such scenes as these : for every place is a school to the wise. Observe how every thing proves the value of religion. See how man sinks into ruin and wretched- ness as he forsakes his God. Observe in what a va- riety of ways the corruption of nature breaks out, particularly in the tongue ; ' that world of iniquity James iii, 6. Mark how vile a slavery sin is; and FRIENDLY ADVICE TO SERVANTS. 403 how degraded a character every man becomes, who Uves under its dominion : forgetting God, like the pro- digal, he forgets himself ; and wanders on, committing outrages against every thing sacred and serious. Ob- serve also, that these very outrages, like the ravings of a poor lunatic against his friends and his remedies, not only show the pitiable condition in which he lies : but may serve also to remind you of the value of that relief and cure which the Gospel affords ; a remedy, which the unhappy scoffer so much despises, and so much needs : you know that it would bring him back to a Father : you feel that it would bring him to him- self. Need I add here, that such a wretched state of things is a constant occasion of gratitude to a Chris- tian for his own deliverance ; and should teach him continually to cry, " ' What shall I render to the Lord for all his benefits?' Ps. cxvi, 12; and how shall I best recommend these benefits to others ?" On this subiect permit me to drop a few hints. In whatever circumstances yon live, endeavour to do all the good you can, with the least harm : and, to this end, be careful that the face of your profession be as sober and amiable as possible : 'walking in wis- dom toward them that are without,' Col. iv, 5 : or as the Psalmist expresses it, ' I will behave myself wise- ly in a perfect way :' Ps. ci, 2. There is a crude or unripe sort of piety, which indeed ought not to be mistaken for hypocrisy, but is so like it, that the mis- take is easily made. The following account, given me by one, whom from the frankness of his acknowledgments, I ought to call Honestus, will sufficiently explain what I mean : — " Though, at my first setting out in religion," said he, I was sincere in the main, 1 was yet so enthusiastic and conceited, so harsh and untractable, that mv most can- did acquaintance scarcely knew what to make of me. I mistook a stiff and whimsical singularity for Christian 404 MISCELLANIES. simplicity ; little suspecting the temper which lui-ked under it. When I had been rude, I called it Faithful- ness ; and, when I sufJered for my rashness or impru- dence, I supposed it was for righteousness' sake. Other Christians met persecution ; but I invited it : others left the world : but I quarrelled with it. So little did I consider the time and place for serious things, and introduced them in so strange and im- proper a way, that when I tried to make my friends serious, I often provoked them to smile ! " These mistakes," said he, "while they took away all weight from my character, occasioned disgust at other things in me, which were scriptural and praise- worthy ; and made me rather a hindrance to the cause of religion than a help : for, while I justly lamented the errors of those I lived with, I forgot that I, in some measure, promoted the very errors I lamented. I considered hot, that for want of mixing good sense with good things, I myself became a sort of argument for their vanity and extravagance. Were they checked at any time on these accounts, they im- mediately cried, ' What ! would you advise us to imi- tate Honestus V " They, who have the cause of true religion at heart, cannot but be grieved when they see it thus misrepre- sented ; and that, not only by designing hypocrites, but by men who, like Honestus, really mean well. Christianity is indeed plain, but not rude ; simple, but not absurd ; mortified, but not morose. If the Chris- tian is a 'pilgrim and a stranger upon earth,' Heb. xi, 1 3, he is also, like Abraham among the sons of Heth, Gen. xxiii, to be a wise and amiable stranger. He should be too simple, to fall into affectation : too real a character, to act a part: and too well acquainted with the evil of offences. Matt, xviii, 17, to raise them unnecessarily. In a word, he is 'not to be as the hypocrites, who disfigure their faces,' Matt, vi, 16; nor as those fanatics, who by setting up one truth FRIENDLY ADVICE TO SERVANTS, 40.0 ;igainst another, disfigure the Gospel. It is as the Apostle speaks, ' By manifestation of the truth,' that is the whole truth, practical as well as doctrinal, that we ' commend ourselves' and our religion ' to every man's conscience in the sight of God :' 2 Cor. iv, 2. Above all, when you treat of religious subjects avoid passionate or rude expressions : not only be- cause they are a disgrace to your profession : but. also, because they will defeat your very design : ' for the wrath of man worketh not the righteousness of God :' James i, 20. Whenever you are called to give an account of your religious profession, or of any particular step which you are obliged to take for conscience sake, endeavour to commend yourself to the con- science of the inquirer, especially by the man- ner of your reply. The Scripture, which teaches us to be ready to answer such inquiries, charges us also to do it with ' meekness and fear :' 1 Pet. iii, 15. Elizabeth found she could be spared at no time on the Sunday to attend the public worship of God, and therefore felt it her duty to seek another place. The lady with whom she lived questioned her on this only act. Elizabeth was humble, and naturally backward to speak : but being pressed to open her mind, she plainly stated what she felt ; — her regard to God's com^ mand, the benefit she had found in attending his house, the value of the soul, the awful approach of eternity, and the shortness and uncertainty of the time allotted her to prepare for it. She mentioned also " the ex- ceeding great love of her Master and only Saviour Je- sus Christ in dying for her, and the innumerable bene- fits obtained thereby." But what more particularly leads me to mention this case, is the Christian-like spirit with which her zeal was attended. vet, II. 35* 106 MISCELLANIES. " You seem to be very sincere," said the lady, and I cannot but respect your piet)'; but, on many ac- counts, I should not choose to alter the rules of m\ lamily." " Madam," she replied, " though 1 am obliged to leave you. I hope I shall never forget the many kind- nesses I have received. In many things you have treated me more like a mother than like a mistress. I can truly say, That your favour is more to me than that of any one, except God's : but he tells me, That 1 have a soul which must be saved or lost for ever. 1 iind I cannot live without hope, and I can have no hope but in his ways. May he abundantly bless you and your family, while I trust him to provide for me !'" As I have been speaking throughout this chapter to such only as make a serious profession of religion, 1 hope that what has been said will be sufficiently plain (o them. And may the mistakes which I have mentioned, and many others, which I have not room to notice, be fai removed from your character, my Christian Friends ! Instead of such doubtful appearances. ' do all thing-- without murmurings and disputings, that ye may be blameless and harmless, as the sons of God, without rebuke, in the midst of a crooked and pen erse nation, among whom,' I pray earnestly that^ye may -shine a* lights in the world :' Phil, ii, 14, 15, CHAPTER IX. SUITABLE SCRIPTURES. To assist you as Christian servants in the noblest of all aims, I shall, in this chapter, collect together those passE^es of Scripture which were written for your particular use. You will have them here in one vie^i . FRIENDLY ADVICE TO SERVANTJ!, 407 and at hand : and I wish you to get them by heart, as infallible rules for your conduct and comfort. It will be profitable also for you often to reflecl upon them as part of the very profession which you make among men. It is as if you said to the rest of mankind, ' Choose ye whom ye will serve :' but, as for us, we are the fol- lowers of one, who, with the greatest promises, has connected the following commands ; and which, as his disciples, we receive as our rules of action : — ' Ser- vants, be obedient to them that are your masters ac- cording to the flesh, with fear and trembling, in single- ness' of your ' heart, as unto Christ : not with eye-ser- vice, as men-pleasers : but as the servants of Christ, doing the will of God from the heart ; with good-will doing service, as to the Lord, and not to men ; know- ing that whatsoever good thing any man doeth, the same shall, he receive of the Lord, whether he be i)ond or free :' Eph. vi, 5 — 8. Again : ' Let as many servants as are under the yoke, count their own masters worthy of all honour, that the name of God and his doctrine be not blas- {)hemed : and they that have believing masters, let them not despise them' (or pay them less respect) ■ because they are brethren ; but rather do them ser- vice, because they are faithful and beloved, parta- kers of the benefit. These things teach and exhort :" I Tim. vi, 1 , 2. A high expectation in entering the house, even of a believing Master, is often the forerunner of disappoint- ment: and a high spirit will not only disorder any house ; but will afterward vent itself in complaints, and multiply scandals. Martha called upon me in trouble, and out of place ; ;ind I could plainly perceive, even from her own ac- count, how much her troubles arose from her miscon- duct. She had hastily left a former service, where she enjoyed every reasonable privilege, in order to en- 408 MISCELLANIES. ter the house of a wealthy citizen, where her t)wn re- ligious views were embraced. Martha had newly ta- ken up a profession of religion : but had not learned much more than half her lesson. She needed the ad- vice before given, about changing places ; and though she was zealous for some Scriptures, she had over- looked others ; particularly such as I am collecting in this chapter. Martha had indeed read, That ' if any seem to be rehgious, and bridle not his tongue,' such a ' man's re- ligion is vain,' James i, 26 : yet the defects which she saw in the family (and what family is free from de- fects ?) she scrupled not to censure, both at home and abroad. Instead of charitably covering, or patiently healing any disorder, she thoughtlessly inflamed it: and, where Humility would have been silent, or where Tenderness would have contrived an apology, she was loo ready to accuse, and too eager to relate. She ex- pected many allowances in such a house, but made few. With great imperfections herself, she wondered to find them in others ; and, while she complained that the Gospel was not more adorned in a professing family she forgot that one of its chief ornaments is ' a meek and quiet spirit.' Did Martha mean that ' the name of God and his doctrine should be blasphemed' by all this ? Cer- tainly not. But why did she not consider to wha< such a conduct as her's must lead ? I would fain hope that this character is not ver} common ; but, knowing that it really exists, I could not but point out the evil of it. Is Martha, after all. a Christian ? Many will doubt it : it would bt Avell if she doubted it herself. Certain it is, that, if she be one, the further she advances in Chris- tianity, the more bitterly will she lament her present mistakes. Let us return again to the words of the Apostle, rerollccting what he adds to those last quoted : ' It FRIENDLY ADVICE TO SERVANTS. 409 any man teach otherwise, and consent not to whole- some words, even the words of our Lord Jesus Christ, and the doctrine which is according to godliness, he is proud, knowing nothing.' 1 Tim. vi, 3, 4. ' Exhort servants to be obedient to their own mas- ters, and to please them well in all things ; not an- swering again : not purloining, but showing all good fidelity ; that they may adorn the doctrine of God our Saviour in all things :' Tit. ii, 9, 10. If others say, " 1 am disposed to act well when I am treated well," a Christian should recollect, that the conduct above mentioned is enjoined, ' not only to the good and gentle, but also to the froward : for this is thank-worthy, if a man for conscience' sake ' toward God, endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently ? but, if, when ye do well, and suffer for it, ye take it patiently, this is ac- ceptable with God. For even hereunto were ye called:' 1 Pet. ii, 18—21. Bear with me tlien, my Christian friends, while in love I warn you to reflect, that if, instead of regarding this your profession, any one of you should leave the parlour with murmurs,-^if he should enter among his fellow-servants with angry and reproachful ex- pressions, when his will is crossed, or his conduct blamed, — if he should slight the family-worship, be- cause it may not be conducted exactly to his taste, — if he should make light of a stated agreement or con- tract, or forget that the inordinate ' love of money is the root of all evil,' 1 Tim. vi, lOj and prepares the lieart for every thing that is mean and false, — if he should be found wasting, or making away with that which is entrusted to his care, and employing a secre- cy in it which proves the guilt; in a word, if he should not be distinguished from other servants by his regard to the scriptural rules which I have just men- I ioned, upon what ground are they to take him for a 410 MISCELLANIES. Christian ? and how is the doctrine of God our Sa- viour to be adorned or recommended by him ? 1 affectionately entreat you also to reflect, how aw- ful the case, if any of you should thus become their stumbling-block ! or lead them to suppose that Chris- tianity is rather a name or notion that puffs up its possessors, than that holy religion which the Scrip- tures describe ! I say, Reflect how awful it is for a Christian professsor thus to become a witness against Christianity, and an assistant to ' the god of this world' in ' blinding the minds of them that beheve not!' 2 Cor. iv, 4. Here, methinks, I hear a sincere lover of the truth say, " 1 sec more clearly the nature of my calling than I once did ; and I feel that I also have made mis- takes by not keeping my eye more strictly upon Scripture Rules. I perceive I shall do nothing right : but as I ' set the Lord always before me,' Ps. xvi, 8, doing service unto Him ; and not merely to man, and looking unto Him for that which 1 am to receive, I plainly see that many things, in which others allow themselves, are quite contrary to my profession. If they are not faithful in the smallest things, if they are disposed to please only when they are pleased, 1 am called to follow and imitate my Heavenly Master: taking up his cross, and suffering patiently, though it be wrongfully, as he did before me. It is but a little while that 1 can either sufi'er or serve : a little while, and a poor servant shall reign with Christ! Let me then seek to glorify Him more in my appointed sta- tion and only opportunity : and may my coming so short, even in my best endeavours, lead me to rely more simply and entirely on his merits and mediation, who ' took upon him the form of a ser- vant by whose obedience alone, ' many are made righteous,' and by whose poverty alone many can become rich!" Let me encourage such a true disciple of Christ, FRIENDLY ADVICE TO SERVANTS. 411 by considering/ what a testimony such a conduct as the Scriptures before mentioned recommend, must leave in every family where it is really found. Men often laugh and scoff at a Christian, when their consciences are secretly pierced with the truth of his profession. They are more goaded by truth than they choose to confess. Few, indeed, are so hardened in ignorance and sin, but at one time or other they are ready to cry, 'Let me die the death of the righteous! let my last end be like his!' Numb, xxiii, 10. Nor is any station so low and contracted, nor any prospects so un- promising, as to forbid us to hope for success by a ' patient continuance in well-doing,' Rom. ii, 7 : for God, who works by instruments, often glorifies his power by employing such as men despise ; and, when he pleases to work by such, nothing can prevent the execution of his design. 'Naaman, captain of the host of the king of Syria, was a great man with his master — but he was a leper. And the Syrians had gone out b} companies, and had brought away captive out of the land of Israel a little maid : and she waited on Naaman's wife. And she said unto her mistress, Would' to 'God my Lord were with the prophet that is in Samaria ! for he would recover him of his lepro- sy :' 2 Kings v, 1 — 3. Now, from the simple report of this little captive, what surprising consequences followed ! The report is carried to her lord. The king of Syria sends, in behalf of his favourite officer, to the king of Israel ; and Naaman goes to the prophet. He is first led (and that by one of his servants) to cease from his reason- ings on a divine appointment : he then submits to it: he receives health : he acknowledges the true God : he gives him glory ; and becomes a monument to all generations of the mighty effects, which it sometimes pleases that God to produce by a servant's report. il2 MISCELLANIES. Let me add here, that I have found Naaman to be not the only leper recovered by such a report. 1 have known a more desperate leprosy than his healed in a similar way. I have seen, among other instances which I could name, one of the most abandoned youths I ever knew, induced, by the patient example and affectionate persuasion of his fathers servant, to turn his eyes to the ' fountain opened for sin,' Zech. xiii, 1, in the Gospel: — a man, whom the youth had before long scorned and insulted, only because, like Cain's, ' his own works were evil, and his brother's righteous:' 1 John iii, 12. Fear nothing, therefore, standing in your appointed station, and in a right spirit ; nor, on any account, let 'thy heart envy sinners' in their momentary blaze: ' but be thou in the fear of the Lord all the day long: for surely there is an end, and thine expectation shall not be cut off :' Prov. xxiii. 17, 18. The highest and happiest ambition of a rational creature is to stand waiting for that commendation, ' Well done, thou good and faithful servant! thou hast been faithful over a few things : I will make thee ruler over many things. Enter thou into the joy of thy Lord:' Matt, xxv, 21. CHAPTER X THE IRRKLIGIOUS ADDRESSED. As a Minister and a Friend, I must not forget those ser- vants, who. though of very different descriptions, are yet at present, destitute of true religion : that religion, the principles and spirit of which I have stated, and the disciples of which I have described. Such may have read this Address thus far, and ought by no means to find it concluded, without a special regard to their case : a case, indeed, which their Minister can- not but regard with the tendcrest compassion; and FRIENDLY ADVICE TO SERVANTS. 413 therefore here adds a few reflections for their particu- lar consideration and use. Blessed be God, our reli- gion not only commands us to love those who differ from us, but it influences us to do it! And such I would affectionately entreat to examine, whether, what shall be here addressed, be not the plain declarations of God's holy word, quite apart from mat- ters of private opinion or doubtful disputation. All I wish for, is to call your attention to your Bible ; — to bring forward what God has so repeatedly said, and what you are so unhappily disposed to forget. Let me also entreat you to be wise in time ; for the greater part of mankind are cut off, before they begin to think seriously. ' They die without wisdom,' Job iv, 21, because they die without taking warning : like that senator, who. as he went to the assembly, had an account put into his hand by some friend, of a conspi- racy formed against his hfe : he was, however, too much engaged to attend to it; and therefore put it. for the present, into his pocket. He intended to read it the first opportunity ; but was stabbed before that opportunity came. It is under such an anxiety that I now put this paper into your hand. There is, indeed, a conspiracy form- ed against your life; yea, against the dearest part of man, your soul. This soul is very soon to enter an assembly composed ' of all nations, tongues and peo- ple,' standing before God, the Judge of all. In the way, an Adversary (1 Pet. v, 8) lies in wait to give a fatal stab to its everlasting happiness : sin poisons the dagger in his hand ; and a careless unbelieving state of mind affords him opportunity. In such cir- cumstances, shall I scruple to warn you in the plainest terms? God forbid! My silence would hazard my own safety. 1 cannot forget what was once said to a minister, ' If thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity ; VOL. II. ,36 MISCELLANIES. but his blood shall I require at thy hand :' Ezek. xxxiii, 8. The interests, therefore, of your soul are your dearest interests. You will forget the loss of all other things ; but this loss will be irreparable, hi losing this, all will be lost ! ' For what shall it profit a man, if he should gain the whole world, and lose his own soul / Or what shall a man give in exchange for his soul ?• Mark viii, 36, 37. Presumptuous minds, ' blinded by the god of this world,' 2 Cor. iv, 4, may, indeed, seek to overwhelm every consideration of this kind with scoffs and ri- baldry •, and try to harden themselves and other? against the evil day, by the worst of all hopes, namely. •' that God is not to be believed." But this despe- rate conduct can make no alteration whatever as to the things despised : the awful facts remain : time flies apace : eternity approaches, whether we prepare for it or not ; and ' God is not a man, that he should lie : nor the son of man, that he should repent:' Num. xxiii, 19. He hath declared his purpose: he hath warned us of our danger: he hath pointed out our remedy. It is his perfection, that He cannot change, nor deny himself; and therefore, he calls upon us to change ; that is, ' to turn to him and live :' Ezek. xviii, 32. Such as think to avoid a danger by turning their eyes from it, have been well compared to that silly bird, which, when closely pursued, thrusts his head into the sand or a thicket ; and, because he does not see his pursuers, vainly hopes that they have lost sight of him. But ' Wisdom crieth without. How long, ye simple ones, will ye love simplicity ? and the scorners delight in their scorning, and fools hate knowledge ! Turn you at my reproof Prov. i, 20 — 23. Our wisdom then consists, not in shutting our eyes against a danger, but in opening them to discover a refuge : — not in refusing i FRIENDLY ADVICE TO SERVANTS. 415 to hear the charge brought against sin, saying with the wicked, ' Tush, thou God carest not for it but in humbly confessing the evil ; submitting to his account of it; and embracing the remedy which he hath provi- ded against it. For all attempts to conceal or excuse this evil are as vain as they are presumptuous: it meets us in the Scriptures,— in the history of ever) age,— in the scenes of every day,— and in our own consciences, if they are not blind or seared. Man, indeed, may choose to make light of his guilt: but he should recollect that he is not to be the Judge. A criminal may plead for mercy : much more may he embrace it in any way it is otfered: but in what court is he allowed to " decide upon his deserts How the Governor of the universe ought to punish sin, and what a government of infinite perfection, like his, requires, we, insects as we are before him, can form no right notions. It is folly and presumption ot the worst kind, when we attempt to determine what he ought to do. There is but one way left for wisdom to choose : namely, where we cannot guide ourselves, to accept of an Infallible Guide ; and what it is impos- sible we should know without God, to come and learn of God. When we look around us, and can see no other assurance of safety, no other probable resting- place for the sole of our foot, surely it is our wisdom then to prepare for the worst that can possibly hap- pen : and to come and rest on that foundation, which he has laid in a Redeemer. Rom. ix, 33. Surely I say again. If any conduct deserves to be called Wise, it must be that which shuns the danger which he points out, and embraces a method of safety which he recommends ; nor can Folly itself be more foolish, than to plan, not only without his counsel, but against it. , , • a But what is this counsel ? (for I am labouring to persuade you to abide by none but his) — What hath he said to every one of us? Is it not that 'he hath 416 MISCELLANIES. appointed a day, in which he will judge the world in righteousness?' Acts xvii, 31 — that we should stand ready to meet that day, because it cometh when leasi expected. Matt, xxiv, 44 — and that ' it shall be more tolerable for Sodom and Gomorrha in that day, than for those' who have lived under greater advantages,, and neglected them ? Mark vi, 11. He, who is as ' a man taking a far journey,' and !iath committed ' to every one his work,' Mark xiii, o4, speaks of a servant who ' should say in his heart, My Lord delayeth his coming ;' and accordingly pur- sues his evil course, equally regardless of God or man. But what is the consequence ? ' The Lord of that ser- vant will come in a day when he looketh not for him. and in an hour when he is not aware, and will cut him in sunder, and appoint him his portion with the un- l)elievers :' Luke xii, 45, 46. He further assures us. That it is not enough that we have not been riotous or injurious, like the servant above. He informs us. That we have each a talent to improve : which you will find described at large in Matt. XXV. You will there see another servant (which means every careless sinner) coming and declaring, that, after entertaining hard thoughts of his master's requirements, he had gone, in a sort of despair, and ' hid his Lord's talent in the earth. Lo, there,' says he, ' thou hast that is thine !' What followed this wretched excuse, and what became of him whom our Lord calls a 'wicked and slothful servant,' I (who would fain secure you from this end) entreat you to read ; and, with it, that very awful, but instructive account of the great day which immediately fol- lows it. To listen, then, as this servant did, to our own vain thoughts, or to those of our unbelieving companions, instead of attending to these gracious warnings of our Lord, is certainly one of the most desperate delusions that ever entered the human heart. " I shall do as 1 FRIENDLY ADVICE TO SERVANTS. 417 well as others," says a thoughtless creature but : should he not first learn, from the Judge of the whole earth, what others are doing ? Should he embark soul and body on the ocean of Eternity upon such a pre- sumption as this ? (a sort of presumption, upon which he would scarce!}" risk a shilling of his property) and, especially, after being expressly charged, not by his minister only, but by his Saviour, to ' strive to enter in at the strait gate,' Luke xiii, 24 ; and assured, that ' broad is the way that leadeth to destruction, and many there be that go in thereat but that ' narrow is the way which leadeth unto life, and few there be that find it?' Matt, vi, 13, 14. To rescue you, therefore, from a ' world which lieth in wickedness,' 1 John v, 19 — to prevent your com- mitting a mistake for which no remedy is provided in eternity, — and to awaken you to the pursuit of eter- nal life before ' the night cometh, when no man can work,' John ix, 4 — 1 have brought forward these scriptures •, and add my fervent prayers, that they may be accompanied with a divine blessing to your heart ! CHAPTER XI. THE INCONSIDERATE WARNED. A PIOUS writer of the last century has some re- marks, so appHcable to what has just been said, that I shall select and abridge a passage or two for your use : " Some," says he, " are so carried away by the stream of evil company, that, when one and another is cut off, it does not daunt them ; because they sec not whither their companions are gone. Little do they think how such are now lamenting the madness of a careless state. In Luke xvi. ihe 'rich man in VOL. 11. 36* 418 hell would fain have had one sent to warn his five brethren, lest they should come to that place of tor- ment. Probably he knew their minds and lives ; and knew that they were hasting thither, little supposing that he was there. " I remember being told of a man who was driving a flock of lambs upon a bridge over the Severn ; and, something hindering their passage, one of the lambs leaped upon the wall of the bridge, and fell into the stream : the rest, seeing him, one after another leaped also over, and were drowned: those, that were be- hind, little suspected what became of them which were gone before ; but thought they might venture to follow their companions. Even so it is with uncon- verted men : one dieth by them, and falls into de- struction, and another follows ; and yet they pursue the same course, not considering whither their com- panions are gone ; but when death hath once opened their eyes, and they see what is on the other side of the wall, what would they give to return !" " Moreover," continues he, " they have a craftj and malicious enemy, whose principal business is to prevent their conversion, and to keep them quiet and secure, Luke xi, 21 : and this he attempts, by per- suading them to disbelieve the Scriptures, or not to trouble their minds with such matters ; or by persua- ding them to think ill of a godly life, and that the} may be saved without conversion, and that there is no. need of all this stir and anxiety about it. He will tell them that God is so merciful, that there is no danger : at least, that they may stay a little longer, and take their pleasure and follow the world at present, and repent hereafter. By such delusions as these, Satan keeps them captives, and leads them to ruin! But consider, I pray you, what means this repent- ance hereafter, with which so many are thus deluded ? Can they repent at any time without the grace of FRIENDLY ADVICE TO SERVANTS. 419 God ? Are they likely to obtain that grace, who con- tinue to neglect and despise it ? My concern for your safety obliges me to add, that nothing can be more ex- press than the declaration of our Judge, That there is a time approaching in which those who have set at nought his counsel, shall indeed call, but receive no answer: Prov. i, 28. Oh, how many of them that are lost, once vainly resolved to repent hereafter ! If, therefore, ' fools make a mock at sin,' Prov. xiv, 8, and if, more foolish still, they despise their only remedy, turn from these to the voice of Wisdom and of God, in Proverbs, chap, i ; for there you will see expressly described, both the character and the eiid of riuch men. CHAPTER XII. A MINISTER'S AIM. Such Scriptures as have been mentioned, it is con fessed, have a tendency to disturb and wound those who live in a careless and unconverted state : the}' were, indeed, written with this very design. Let such, however, recollect, that ' faithful are the wounds of a friend:' Prov. xxvii, 16. When your body is disordered, you send for a phy- sician or surgeon, and willingly submit to whatever he prescribes : you depend upon his skill and integrity through, perhaps, a tedious and painful operation, if, peradventure you may at length regain your health. But what is the health of a dying body, compared with the salvation of an immortal soul ? Or who is that earthly physician, that may be trusted like the Heavenly One, whose advice we have heard ? Much more pleasant is a minister's work in healing a broken heart, than in breaking a hard one. To warn you of your danger, is, indeed, our dufij : hut Ui 420 MlSCELLAMEb. congratulate you on your safety, would be out joy. We join the angels in rejoicing over a returning sin- ner; and, as we see you united to the flock of Christ, we are ready to cry, with the Apostle, ' What is our hope, or joy, or crown of rejoicing? are not even yc in the presence of our Lord Jesus Christ at his coming ? for ye are our glory and joy :' 1 Thess. ii, 19, 20. With what pleasure was that letter written (though written in bonds) which was sent by a servant return- ing like a new creature to his master! '1 beseech thee, for my son Onesimus, whom I have begotten in my bonds : which in time past was to thee unprofita- ble ; but now profitable to thee and to me ! Whom 1 have sent again : thou, therefore, receive him ; that is. mine own bowels. He, perhaps, departed for a sea- son, that thou shouldst receive him for ever : as a brother beloved. Receive him as myself!' Philem. 10—17. You see plainly, here, for what a minister la- bours, and what is the proper eflect of the Gospel: and may he, who, to meet our deep necessities, came down, and ' took upon him the form of a ser- vant,' Phil, ii, 7, and sends by whom and in what way he will, give success to my endeavours for your benefit ? that, receiving yourself the inesti- mable blessing of a saving conversion to God. you may become a blessing to every family with which you live ! Let your prayers be united with mine to this end : and be not discouraged, because you cannot pray as you would. Pray as you can. God looketh not at the expression, but at the heart; and hath declared, that 'he is nigh unto all them that call upon him :' Ps. cxlv, 18. The Scriptures which you read will furnish you with both matter and language for prayer; an example of vkhich I shall leave you at the conclusion. FRIENDLY ADVICE TO SERVANTS. 42 J If, convinced of your sad state in having wandered from the best of Fathers — and if, tired, like the prodi- gal of its slavery — you are desirous to return, remem- ber how graciously our Lord invites ' all that labour, and are heavy laden,' to come unto him for rest. Matt, xi, 28 ; declaring that he will ' in no wise cast him out that comes,' John vi. 37, that his blood shall cleanse such from the guilt of sin, and his Spirit deliver them from the power of it; and that he will freely give his ' Holy Spirit to them that ask him :' Luke xi, 1 3. As his servants and witnesses upon earth, we are bound to declare these truths ; and to declare them with firmness, on the authority of his luord. We can speak of them also from our own experience : we have been in your condition : we were convinced of our danger: we advanced upon the credit of his truth: our prospects brightened as we advanced ; and the more we know of religion and its Author, the more we feel and admire its evidence and importance ! Can we then avoid adopting the words of the Apostle, (though in an humbler sense,) ' That which we have seen and heard, declare we unto you, that ye may have fellow- ship with us : and, truly, our fellowship is with the Father, and with his Son Jesus Christ : and these things write we unto you, that your joy may be full :' 1 John i, 3, 4. It is in advancing, that you may expect the same in- creasing conviction; for a Christian's evidence grows with his experience. ' He, that believeth on the Son of God. hath the witness in himself,' I John v, 10; and, in his time and measure, shall be enabled to resist every temptation to apostasy, with the holy confidence of that faithful servant,* who, when ui^ed to save his life by reviling his Master, replied, eighty and six years * Polycarp, Bishop of Smyrna, supposed to have been a disciple of St. J«ha, and the person meant by the Angel of the Church of -Smyrna, in Rev. ii, 8. — He suffered about the year 167, 422 MISCELLANIES. have I served Christ, and never received any thing but kindness from him ; how then can I now blaspheme my King and my Saviour !" A PRAYER. Almighty God, ' who dwellest in the high and holy place, with him also that is poor, and of a con- trite spirit, and trembleth at thy word,' mercifully at- tend to the cry of a lost sinner, who desires to ap- proach thee in the name and mediation of thy Son Jesus Christ ! ' I am not worthy of the least of all thy mercies, for I have sinned against Heaven and in thy sight. God be merciful to me a sinner.' But ' who is a God like unto thee, pardoning ini- quity, transgression and sin ! Thou delightest in mer- cy.' Thou hast often 'called when I have refused.' Thou now criest in my heart, ' Turn ye, for why will ye die ? Turn thou me, O Lord, and I shall be turned. Heal me, and I shall be healed. Say unto my soul, I am thy salvation.' Glory to thy holy name, that when I forgot thee thou didst remember me ; and still saidst, ' Seek ye my face.' Pour upon me now thy promised ' Spirit of grace and supplication ;' and incline my heart to reply, ' Thy face, Lord, will I seek !' Yea, ' I will seek thee with my whole heart ;' for ' blessed is the man whom thou choosest, and causeth to approach unto thee ! Remember me,' therefore, ' O Lord, with the favour that thou bearest unto thy people ! O visit me with thy salvation, that I may see the good of thy chosen.' Let ' the Spirit of Truth lead me into all truth and so ' open the eyes of my understanding, that I FRIENDLY ADVICE TO SERVANTS. 423 may' savingly ' understand the Scriptures,' and find that ' wisdom which giveth Hfe to them that have it.' And, since thou hast given eternal life so freely, and declared this life, to be only in thy Son, grant that I may not be of 'them that draw back unto perdition, but of them that believe to the saving of the soul that my trust may be alone in the Lord, my Redeem- er ; yea, ' God forbid that I should glory, save in the cross of our Lord Jesus Christ !' Give me rest, through his labour ; health from his wounds : and life, by his death ! Grant also, O my Heavenly Father, that I ' may know what is the exceeding greatness of his power in them that believe !' Let thy Spirit be a living spring in my heart, 'springing up unto everlasting life.' Make me ' a living branch in the true vine,' that I may ■ bring forth much fruit' to thy glory. May I feel ' the joy of the Lord,' to be my ' strength ;' and find, in every trial, his ' grace sufficient for me !' oh that thou wouldest bless me indeed, in sending these thy promised mercies ! — and that ' thy hand may be with me' in my station, ' keeping me from the evils' and temptations which attend it! Bless me, and make me a blessing to those whom I serve, to those that serve with me, and to all my relations ! As a servant, enable me to walk before thee ; acting •' as in thy sight,' and as serving thee, while I serve those whom thou hast placed over me. Bless, O Lord, the family in which 1 live ; and help me to walk before them 'with all humility of mind,' with truth and soberness, diligence and patience ; " doing to others as I would they should do unto me," that I may • adorn the doctrine of God my Saviour in all things !' As a pilgrim, travelling from Time to Eternity, help me ' to walk by faith, and not by sight. As my day is,' let ' my strength be. Show me the path wherein I should walk, for I lift up my soul unto thee :' and ' hold thou me up' in it, ' and I shall he safe !' 124 MISCELLANIES. As a helpless and dying worm, ' to whom should I go but unto thee ? Thou hast the words of eternal life.' Thou hast promised all I want ; nor can I let thee go, ' except thou bless me.' Graciously protect me, while I live : support me, when I come to die ! Save, oh save me from ' the worm that never dieth!' and bring me, through the merits of my Redeemer to that ' rest which remaineth for the people of God.' In his name, and for his sake alone, I ask these mercies; to whom, with Thyself and the Holy Spirit, be all honour and glory, world without end ' 4men ! The preceding Ti'act is recommended by the Bri- tish Society for the Encouragement of Servant?, insti- tuted, Nov. 23. 1 792. I--ND OF ^'0L. n 1 1012 01147 6050