No. Cusr, D'"'', iVo. Shelf, s,,.,. JdDMM RYLAHJD. ©.D, PASTORAL MEMORIALS: SELECTED FROM THE MANUSCRIPTS OF THE LATE REV JOHN RYLAND, D. D. OF BRISTOL: A MEMOIR OF THE AUTHOR. IN TWO VOLUMES. VOL. I. LONDON: B. J. HOLDSWORTH. AIDCCCWVr. yuI.l.EH, PRINTER, BRISTOL. ADVERTISEMENT. The Subscribers to the ''Pastoral Memorials" are respectfully informed, that it has been found impracticable to collect and arrange the materials for the Memoir of Dr. Ryland, in time to allow of its being prefixed to the First Volume. It will appear with the Second Volume, which is now in the press, and will be published, it is expected, by the end of the year. Several friends of Dr. Ryland having expressed a wish for a republication of the most important of his Sermons and Tracts, (most of which have been for some time out of print,) and of many papers on interesting theological subjects, in pe- riodical works, the Family are disposed to comply with the suggestion, should a sufficient number of Subscribers be obtained to defray the expense. It is calculated, that the Collection would form a volume of about the same size and price as the present. Any persons who may be disposed to encourage the publication, are requested to forward their names to the Booksellers who receive Subscrip-, tions for the present work. TO THE REV° WILLIAM CAREY, D. D. SENIOR MISSIONARY AT SERAMPORE, AND PROFESSOR OF THE SANSCRIT, BENGALEE, AND MAHRATTA LANGUAGES, IN THE COLLEGE OF FORT WILLIAM, IN REMEMBRANCE OF THE LONG AND UNINTERRUPTED FRIENDSHIP THAT SUBSISTED BETWEEN HIMSELF AND DR. RYLAND, AND ESPECIALLY OF THEIR INTIMATE CO-OPERATION IN THE CAUSE OF CHRISTIAN MISSIONS, THESE VOLUMES ARE, WITH SENTIMENTS OF THE GREATEST RESPECT AND AFFECTION, INSCRIBED. BY " THE AUTHOR'S FAMILY. BiiisxoL, June 21st, 18:26. CONTENTS Page. 1. Ex. xxxiv. 14 God a Jealous God 1 2. Numb. xiv. 24... .The Character of Caleb 5 3. xxiii. 10. . . .Balaam's Wish 9 4. Deut. viii. 2 The Christian's Retrospect 12 5. xi. 21 The Days of Heaven upon Earth 16 6. xxvii. 26 The Last Curse on IMouirt Ebal 20 7. 1 Sam. iii. 16 Implicit Submission to the Divine Will 26 8. 2 Sam. xii. 10 Sin Considered as Despising God 30 9. 1 Kings ii. 44 The Office and Power of Conscience 33 10. liii The History of Jeroboam and the Two Prophets.. 38 11. xiv. 13. .. .Tlie Character of Abijah 41 12. xviii. 21. . . On Indecision in Religion 45 13. Nell. V. 15 The Fear of God, a Preservative from Sin 50 14. viii. 10 The Joy of the Lord, the Believer's Strength 54 15. Job V. ir, 18 The Benefits of Affliction 58 16. — V. 26 The Death of the Aged Believer 62 17. — xiii. 15 Trust in God under Chastisement 65 18. J , '•.■•'l'"* > The Superiority of Man over the Irrational Creation 70 19. Ps. X. 13 On Contempt of God 73 20. — xxiii. 3 The Wanderer Restored 78 21. — xxxvii. 5, 6. .. .The Way of Believers 81 22. — Ixvii. 2 Prayer for the Spread of Divine Knowledge 85 23. — lxxvii.6 Meditation on the Divine Dispensations 89 24. — Ixxxi. 10 Enlarged Desires Satisfied 93 25. — Ixxxix. 47 The Apparent Vanity of Man 97 26. — xc. 17 The Beauty of the Divine Image 102 27. — xciv. 8 The Folly of Irreligion 105 28. — xc%'ii. 1 God the Supreme Governor 109 29. — cxix. 66 The Desirableness of a Spiritual Taste 113 30. Prov. i. 22 The Progress of Impiety 118 31. iii. 17 The Pleasantness of Religion 122 32. xiv. 12. x\'i. 25.The Ways of Death 132 33. xviii. 14 The Cause and Cure of a Wounded Spirit 136 34. xxiii. 23 The Purchase of Truth 140 35. xxn. 13— 16.. Spiritual .Sloth 143 36. Eccl. i. 18 The Sorrow of Wisdom 147 37. X. 19 The True Use of Riches 151 38. xi. 9, 10 The Young Admonished 158 39. Is. xliii. 10 Believers God's Witnesses 161 Vlll. CONTENTS. Page. 40. Is. xlv. 19 Characteristics of Divino "Revelation. 166 41 . Jer. xxiii. 28 The Written Word Opposed to Impressions on the Imagination 17*0 42. — XXX. 21 The Reasonableness of Christ's MeJ'ation 175 43. — xlv. 5 Desires after Worldly Greatness Checked 179 44. Ez. xvi. 2 The Abominations of the Human Heart 183 45. — xxxiii.ll Why mil ye Die ? 190 46. Dan. v. 25 > . .Belshazzar's Warning. 194 47. Hab. iji, 4 The Brightness of Got'''= Glory, and the Hiding of God's Power 198 48. Zech. i. 18—21 .... The Vision of Zechariah 203 49. iii. 8 Believers Men Wondered at 208 50. vii. 5, 6 The Necessity of Right Intentions 212 51. Matt. V. 4 The Happy Mourners 216 52. V. 13 Clirist's Disciples the Salt of the Earth 220 53. vii. 23 The Workers of Iniquity Rejected at the ^^ast Day . . 225 54. xii. 20 The Bruised Reed and Smoking Flax 229 55. xii. 41 Jesiis and Jonah Compared 233 56. xii. 42 Jesus and Solomon Compared 236 57. xiv. 31 Sinful Doubts 241 58. xvi. 24 The Necessit" of Self-denial 245 59. xviii. 3 The Childdke Spirit of a Christian 249 60. xxvi. 22 Self-Suspicion Enforced 252 61 . xxvi. 41 Watchfulness and Vrayer 256 62. LuLe ix. 42 Satan die Enemy of Souls 261 63. ix. 48 Huniility Essential to True Greatness 264 64. xi. 13 The Gift of the Holy Spirit 268 65. -ai. x6— 21. ..The Rich Worldling 271 66. XV. 10 The Joy of 4.ngels over the Penitent 274 67. xvi. 31. ... . .Unbelief not owing to Want of Evidence 278 68. -:xi. 17 Christ's Disciples Hated for his Sake 282 69. xxi. 34 A;4ainst Sensuality and Worldly Cares 286 70. John i. 4 Christ the Life of ]\Ien 289 71. ii. 17 Christ an Example of Zeal 294 72. A . 39 On Searching the Scriptures 297 73. \ i. 37 None Rejected by Christ 301 74. vi. 53—57 The Spiritual P,irticii>ation of Christ 306 75. vi. 68 Christ the only Source of Eternal Happiness 310 76. viii, 43 Dtpravity the Cause of Spiritual Ignorance 315 77. xi. 35 Jesus at the Grave of Lazarus 319 78. xiii. 7 Progressive Acquaintance with the Divine Conduct 324 79. xiii. 35 Mutual Love a Marl, of Christ's Disciples 328 80. ■ xiv. 22 Tlie Natuiv and Evidence of Divine INIanifestations 33a» 81. XV. 8 Christian Fruitfulness 338 82. xvi. The Holy Spii-it (he Author of Conviction 342 83. xvii. 16 Christ's Disciples not of the Worid 349 81. Acts iii. 22 Jesus and INIoscs Compared. S.'^S 85. xvii. 30 Repentance an Universal Dn.y 357 !!('). xxiv. 25 Paul's Address to Felix :^6'2 MEMOIR, Sfc. Dr. RYLAND's ancestors, for a series of years, resided in Gloucestershire and the neighbouring parts of Warwickshire. His father, the Rev. John CoUett Ryland, son of Mr. Joseph Ryland, who lived at Stow-in-the-wold, was born in 1723. In his 18th year, he became a member of the Baptist church at Bourton-on-the-water, then under the care of the Rev. Benjamin Beddome ; and soon after removed to Bristol, to pursue his preparatory studies for the Christian ministry, under the direction of Mr. Bernard Foskett. His numerous common-place books and diaries, which yet remain, though con- taining little that would be suitable for general inspection, amply attest his unquenchable thirst for 1 2 MEMOIR OF knowledge and the depth and fervor of his piety. In the commencement of his studies, he had to sustain a severe mental conflict on the fundamental points of religious belief — the divine existence and the immortality of the soul. Only those who have passed through a similar discipline can adequately conceive the unutterable satisfaction resulting from the successful issue of such inquiries. Owing pro- bably to the impulse thus received at the outset of his theological inquiries, the evidences of religion were always a subject of unusual interest to Mr. Ryland, and called forth the utmost exercise of his abilities. On leaving Bristol, he settled at Warwick, where he was ordained pastor of the Baptist church, in 1750 ; but after nine years removed to Northamp- ton. During his residence in the latter place, for six and twenty years, his ministry was very success- ful, and the increase of the congregation required two enlargements of the meeting-house. In the year 1786, he resigned to his son the whole care of the church, and retired to Enfield, near London, where he died July 24, 1792, in the 69th year of his age. Soon after his ordination at Warwick, he married Elizabeth, the only daughter of Mr. Samuel Frith, of that town. They had five children, one of whom died young. The rest were all spared to reach DR. RVLAXD. O the decline of life, though only one now survives — the Hon. Herman Witsius Ryland, who went to Canada many years since, as Secretary to the Go- vernor, Lord Dartmouth, and is now a member of the Upper House of Legislature in that province.* A few particulars, which may be deemed not uninteresting, relative to Dr. Ryland's early life, will be given in his own words, as contained in an unfinished narrative, drawn up at the request of an intimate friend in 1807. *' I was born at Warwick on January 29, 1753, in the parsonage-house belonging to the great church, which my father rented of the Rector, who was a candid, moderate man. When some of the high church people reflected on Dr. Tate for letting the house to an Anabaptist teacher, he replied, ' What would you have me do ? I have brought the man as near the church as I can ; but I cannot force him into it.' " When I was four or five years old, my father invited one Hill of Buckingham, (noticed by Spence, tlie author of Poly metis, as having attained very considerable knowledge of Hebrew by his own * Of Mrs. Elizabeth Dent, (Dr. R.'s sister,) a short account appeared in the Baptist Magazine for May, 1821. Mr. James Ryland, the other brother, died some time before. 4 MEMOIR OF industry,) to come to his house for a few weeks : during his stay, some of the boys began learning Hebrew, I also was very desirous to begin. My father gave me Stennett's Grammar, containing a little Vocabulary, and the twenty-third Psalm. I remember reading that psalm to Mr. Hervey, when my father visited him in the summer of 1758. Mr. Hervey died the following Christmas. " My mother taught me a great deal of Scripture History, by explaining to me the pictures on the Dutch tiles in the parlour chimney at Warwick. But when I was very young, I was always unwilling to repeat one or two of the answers concerning the misery of the wicked, in Dr. Watts's first set of Catechisms, and used to burst into tears, if ever it came to my turn to say them. " About Michaelmas, 1759, my father removed to Northampton. I was fond of reading, and generally preferred that employment to play. I not only delighted in history and poetry, but in many re- ligious books, especially in Bunyan's Holy War, and De Foe's Family Instructor. Some parts of the latter work I could never read without tears " I was accustomed to say a prayer morning and evening, often adding a few expressions of my own to the form drawn up by Dr. Watts. I was per- DR. RYLAND. 5 suaded that all would be lost who died without conversion, and my conscience was sometimes alarmed with a sense of my own danger. I used to purpose an alteration sometime, and thought that I would begin at a particular period, when it might be noticed by others, how much I was altered from that particular season. But, though I often had slight convictions of sin, nothing of an abiding nature affected my mind till nearly the close of my thir- teenth year." After mentioning that two or three of his father's pupils used to walk together every evening, for the purpose of religious conversation, the narrative thus proceeds : — " On the 22d of September, 1766, t was con- versing with R ; but their usual time for meeting being come, he went away, at which I took offence. On the following morning he spoke to me, and I would not answer him ; when he inquired what was the matter. I replied, ' You know that you fell out with me last night, and would not speak to me.' He answered, that he had not fallen out with me, but he wanted to talk with B and B ; adding, * I hope we were talking of something better.' This expression ' something better^' immediately struck my mind. I suspected that he Q MEMOIR OF had a reference to religious subjects, and that they had that knowledge and sense of them which I had not, but which it was necessary I should have. I endeavoured, in the evening, to ascertain what was the subject of their conversation. I found that they were talking about Jesus Christ, and the salvation of their souls. 'Oh!' thought I, * these boys are going to heaven, and shall I be left behind ! ' I felt that I was undone without an interest in Christ. Yes, I felt it now ; though I knew in some manner before, that it was so, yet I had not habitually laid it to heart. Those who know how I was educated, may well suppose that I could not have been destitute of a speculative acquaintance with evan- gelical truth : but I now began to feel more deeply affected with it than I had ever been before, and endeavoured to apply for mercy by earnest prayer. I remember, about this time, a little gratification afforded me by my father, excited a fear of having a portion in this world, instead of future blessedness, which savoured indeed of childish simplicity ; yet indicated, I trust, a tenderness of conscience and an anxiety for spiritual blessings. " On one occasion I felt greatly dejected, and was relieved by referring to Hosea xiii. 14. * I will ransom them from the power of the grave, 1 will DR. RYLAND. 7 redeem them from death.' It is impossible for me, at this distance of time, to recollect the exact train of thought which these words excited, or to ascertain that there was no erroneous conception mixed with my comfort. I believe that I had often heard religious people express themselves inaccurately respecting the application of the promises. It was not till some years afterwards, that I was led, by reading Edwards on the Affections, to consider this subject closely. But I remember that I was im- mediately convinced of the justness of his obser- vations ; and I hope that my own experience, even before I thus understood the subject, did in the main agree with the statements of that judicious divine. See his Treatise, Part III. p. 123, &c. " I sometimes was greatly injured by a passionate temper, which brought nie into much distress. I felt, however, an earnest longing after holiness, and could not be content with merely hoping I was pardoned, but wanted to be like Christ." The concluding words of this extract may be con- sidered as a brief summary of the great object of the writer's life. It is, indeed, no more than what every disciple of the New Testament must profess in theory ; but in how few instances comparatively is it pursued with that unremitting ardor, and that 8 MEMOIR OF simplicity of purpose, evinced in tlie present instance ! On the 13th of September, 1767, he was baptized, with two of his father's pupils and Mr. Joseph Dent, afterwards his brother-in-law. That, at an early period of his religious profession, he should entertain thoughts of devoting himself to the Christian mi- nistry, will not be thought surprising ; and the circumstances in which he was placed were such as favoured a suitable and gradual introduction to it. For some time he had united with several of his serious companions, in meetings for prayer and re- ligious discourse ; it was an easy step to address them in a more formal manner from a text of scrip- ture. After a frequent practice of these exercises, for upwards of two years, he commenced a more public trial of his abilities, and received the final approval of the church, March 10, 1771. "From that time, (he remarks, thirty-six years after, and the observation may be extended to a much longer period,) 1 have had very few silent sabbaths." Ample scope was afforded for his exertions in the neighbouring villages ; * and when his usual occu- * Soon after he commenced his public labours, he received a letter from his excellent friend, Mr. Newton, then Curate of Olney ; from which the following extract may not be unacceptable : — DR. RYLAND. pations permitted, it was esteemed a gratifying- relaxation to spend a day in visiting several aged " I have occasionally heard sad tales of you, that by the loud- ness, length, and frequency of your public discourses, you are lighting your candle at both ends. I cannot blame your zeal ; you serve a good master, vpho is well worthy that you should spend and be spent for his sake. You have likewise a sense of the worth and danger of souls, and this makes you earnest and importunate. Perhaps too, you think you are * immortal till your work is done,' (which I shall not dispute,) and therefore think it the less needful to be careful of yourself. However, as the Lord usually works by means, if it is his pleasure to prolong your life for the good of many, he will perhaps dispose you to listen to a woi'd of advice on this head. I should account him more generous than prudent, who, to show his heartiness in entertaining his friends, should in the course of one year, exhaust an estate, which, if properly managed, might have supplied him and them for forty years to come. Your case is something similar. You are young, hardly attained yet to your constitutional strength, and perhaps, if you over exert yourself at this period of your life, you never may. 1 fear, unless you can restrain yourself, you are laying a foundation for an early old age, and distressing bodily complaints ; and that, for every sermon you preach, or have preached, before you are twenty-one, especially if you speak loud and long, you will hinder yourself preaching ten heareafter. I say, your desire is good, but you need a bridle, or you will soon unfit yourself for public usefulness. It is a noble aim to serve the Lord, but we are sometimes too hasty ; like children who love fruit, but have not patience to stay till it is ripe. But the Lord is seldom hasty in his operations ; and when our zeal conies to be sifted by experience and after reflection, we shall perhaps find some of the bran of our own spirit mixed with it ; nay, possibly, that Satan, transformed into an angel of light, has put us upon things beyond the present call of duty, and beyond our strength, that we may give him less disturbance in future. In a word, as I approve of your zeal, I shall be glad, for your own sake, if you will approve and adopt a little of my prudence, I wish my letters may be a bridle to you, and yours a spur to me." 10 M E M O I R O F Christians in these places, who, on their part, highly valued the short religious exercises en- gaged in on these occasions, and with much simplicity and affection used to say, that they were not worthy he should come under their roof. Besides ministerial duties. Dr. Ryland assisted in his father's school, till his 25th year, and in 1781 was united with him in the pastoral office, which in five years devolved on himself entirely. In this connexion, his success, without being ex- traordinary, was such as often excited his gratitude to the source of all good, and contributed to sustain his mind under the pressure of various trials, partly domestic, and partly springing up in the church itself. Of the latter, one which gave him great con- cern was the symptoms of an Antinomian spirit, evinced by some individuals who attempted, but in vain, to introduce the noted Mr. Huntington into the pulpit.* But, however much to be regretted the * Dr. Ryland gives the following character of Huntington, in one of his last publications. " At length, the sentiment (that the moral law is not a rule of conduct for believers) began to be broached with unblushing confidence, by a man who arose from a very low situation of life, and drew many disciples after him. His positivity, his volubility, with abundance of low wit, and abuse of other minis- ters, acquired for him a considerable degree of popularity, though chiefly among the ignorant and illiterate ; while he had a knack of so connecting detached sentences of scripture, without regard to their DR. RYLAND. 11 effect of such events might be, in lessening his social enjoyments, and in repressing his natural energy. original import, as to make them appear to prove whatever he pleased. His profligacy, before his supposed conversion, would have been no evidence that it was not genuine ; but his effrontery in relating it afterwards, in the most ludicrous and jocose expressions, must go far towards invalidating it ; especially since after he had left off the indulgence of the lusts of the flesh, no man seemed more com- pletely under the dominion of the lusts of the mind. Pfide, arrogancy, and malignity, indulged for many years, without the least semblance of jealousy, lest he should carry them too far, in any case whatever, are as inconsistent with all the ideas I can form of a ' saved sinner* as lewdness or drunkenness. This man 1 never heard or saw ; though I have read many of his writings, and have been shocked to see such a mixture of vaunting confidence as to his own safety, and rancorous bitterness towards every man who did not treat him as a prophet of the Lord. When I refused to surrender my pulpit, at the desire of two or three discontented persons, to this Ishmaelite, he printed a pamphlet, in which he charged me with shutting his master out of the pulpit, by shutting out him ; and says, * Two clerical gentlemen at Bristol treated me, without any just cause, just as INIr. Ryland has done; but it did not pass unresented : both of them are now no more.' There is no doubt that he refers to Mr. Hoskins and Dr. Caleb Evans, in this passage. And in another place, alluding again to my honoured predecessor, he says, ' I would have Mr. Ryland take care how he calls the gospel a pernicious notion, lest, like the great Doctor at Bristol, God take away his speech, and then his breath.' (We had alleged, as a sufficient reason for not giving up the pulpit to a stranger, that he had, just before the application was made, been writing against my father, the former pastor of the church ' in defence of the per- nicious notion, that the law is not the rule of the believer's conduct.' So that he makes the denial of the law as a rule of conduct, to be the very essence of his gospel. What Paul would think of this religion is evident. Rom. viii. 7. iii. 31.) " Had it pleased God to remove me from this world, at any period between the year 1791, and the death of this man, no doubt he 12 MEMOIR OF they might be considered, in a more elevated and spiritual view, as of inestimable value ; since they would have added my name to the list of those, who were struck dead for not receiving him. But verily, his anathemas excited no fear in my mind, nor could I be gulled by his arrogant claims of superior evangelical light. It is not my province to judge individuals any further than I am authorised by our Lord's rule, * By their fruits ye shall know them ;' but no pretensions to faith can afford me the least satisfaction as to the safety of that man's state, in whom I can discern no semblance of penitence, humility, or godly jealousy, and whose preaching has no tendency to produce either of these essential graces in those that admire it. " Some person published a pamphlet, soon after the death of this extraordinary man, entitled ' The Voice of Years.' The writer, who stiled himself a Disciple of Jesus, might truly deserve that appellation ; but his publication, I own, did not afford me much satisfaction ; no more so, than an attempt to show, that a fountain may send forth, at the same place, sweet water and bitter. My dear brother Fuller reviewed this pamphlet in the Baptist Magazine, for June, 1815, which was nearly the last thing he wrote for the press, and of which 1 most cordially approve. " This man is now gone, but his writings remain an awful monu- ment of the pride, censoriousness, and malignity, which may be sometimes connected with a distorted and mutilated gospel. INIany others, inferior to him in their talents, imbibed similar sentiments, and as far as they were able propagated them in a similar manner. Dogmatical assertions, daring appeals to heaven, virulent abuse, and low wit, are the weapons of their warfare. '' One man, who did considerable mischief in the connexion in which he was for some years employed, after denying that the be- liever was in any sense under tlic law, was asked, * Well, Mr. Bradford, would it be a sin for you to stab me to the heart?' He replied, ' It would be a breach of the law of the laud, and I should be justly condemned to die.' ' But would it be a sin in the sight of God?' ' I do not choose to answer that question,' was the rejoinder!" — Vide " Serious Remarks on the Dif- DR. RYLAND. J3 evidently contributed, under the divine blessing, to mature the best virtues of the Christian character : they deepened his humility ; purified and chastened his zeal; induced more diligent self-inspection, more genuine benevolence to men, more profound and entire devotedness to the will and service of God. To give a detailed account of these occurrences is not requisite. It will be more to the purpose of this sketch, to advert to Dr. Ryland's Theological senti- ments: these, it is well known, were decidedly Calvinistic. At an early period of his public life, however, he was led to alter his views on one point of great practical moment ; which, though it formed no genuine part of Calvinism, was maintained by some of the leading ministers in the Baptist denomi- nation, and in many of the churches was considered ferent Representations of Evangelical Doctrine, &c. Part II pp. 38 — 42. In a Letter to Mr. Fuller, written March, 1814, he also says " Have you seen the Voice of Years, respecting- Huntino-ton v [ expected I should be much pleased with it. I cannot say I was I felt dissatisfied that it never traced the glaring- inconsistency of the man to any evident source. There must be some ^plect relative duties to you ; who shall deprive you of your property ; take advantage of your ignorance or helplessness ; pollute your kindred ; hurt your person ; or be accesssary, on any account, to another's injuring you. Is not this an evidence of God's kindness ? Is not this law an ex- pression of benevolence ? Yes ; but he forbids i/ou the same. True ! and is he the less good to you, because he cares for your neighbour also ? and for all mankind ? Would you have one law to prohibit Algerines from injuring Europeans ; and another to permit Europeans to enslave Africans ? Thirdh/ : Learn, at the same time, God's zeal for his own glory. — The great part of the preceding denunciations relate to the second table of the law ; yet he began with sins against the first. (Ver. 15.) He will not neglect his own rights. Nor does that prohibition relate to gross idolatry alone : it extends to mental idolatry; or the preference of any thing which is not God, to him who by nature is the only true God. And is it not proper that the moral Governor of the universe should assert the rights of the Supreme Being, as well as those of created beings. Fourthly : We infer the dreadful degree of human depra- vity. — This law was not made for a righteous man. A law delivered with thunders, and lightnings, and earthquakes, and then committed to writing in a prohibitory form, with nu- merous curses annexed, must surely have been promulgated to sinners. God had occasion to prohibit some sins which will hardly bear to be named. (20 — 23.) And these prohibitions, it seems, were needful for the most enlightened people of anti- quity ! Theywould otherwise have been named without cause. They had probably been common among the Canaanites, whom God drove out of the land. Fifthly: We may here behold the glory of vindictive jus- tice, and learn the awful consequences of sin, — God's hatred of sin is in proportion to his love to himself, and his regard to the highest good of the created system. If He, who alone is capable of holding the reins of government, were indilferent to the moral conduct of his creatures, existence 24 THE LAST CURSE ON MOUNT EBAt. would be a dreadful evil. How awful is the vengeance of the Most High ! Yet how justly due to sin ! How terrible I And yet how righteous ! All should say. Amen ! 1. We learn from these transactions on Mount Ebal, The utter impossibility of acceptance with God on the footing of personal obedience. — This is Paul's inference. See Gal. iii. 10. It is impossible that the law should justify its transgressor. It cannot accept the obedience of a sinner. Nothing less than perfect righteousness can entitle a man to eternal life. Therefore, 2. We infer, the necessity of a Redeemer to deliver from the curse of the broken law, — So Paul, Gal. iii. 13. Nor could this have been done but by one of infinite dignity, and infinite compassion ; whose obedience unto death could magnify the law, and satisfy the justice of God ; answering fully by his sufferings, every end that should otherwise have been answered by ours. 3. We fairly deduce from hence, the infinite obligations of believers to the Saviour. — Surely they are his property, and not their own ; are bound to love him, and live to him ; are " not without law unto God, but imder the law unto Christ." They are redeemed from the curse, but redeemed from all iniquity also ; and bound by stronger ties than ever, to obedience. 4. Learn in what way believers should show their gratitude. — Sanctified but in part, yet conscious that sinless conformity to the divine will is justly due, we may expect to find them humbled under a sense of infinite blame. Theirs must be a life of self-loathing, justifying God, hungering and thirsting after righteousness ; watching, praying, wrestling, fighting against sin, must be the life of the Christian. While daily experience increases his dependence on free grace ; and at last he dies " looking for the mercy of the Lord Jesus Christ." 5. We must infer the certain and awful ruin of them that abide under the curse. — If Christ be rejected, there remains no more sacrifice for sin. Thoy who will not see the evil of sin in his sufferings, must feel it in their own. Deut. vii. U>. " He repayeth them that hate him." xxxii. 41. " If I whet my glittering sword." ik.c. xxix. If), l?0. "The Lorrl will not THE LAST CURSE ON MOUNT EBAL. 25 spare him," &c. Ezek. xxii. 14. " Can thy heart endure, or thy hands be strong," &,c. 6. May I take the hberty to add, that to me it appears of great importance, that ministers should preach the law in sub- serviency to the gospel? — I feel no disposition to dictate to my brethren. I would neither make a man an offender for a word, nor for the want of a word ; or oblige others to weigh out divine truth by my scales, or to administer it exactly in my proportion. But I should feel very guilty myself, if I omitted these subjects; and had rather undergo the reproach of being a legal preacher from men, than the reproach of my own con- science for omitting them. I am fully persuaded. That as far as means are concerned, there is nothing so well adapted to kill a self-righteous spirit, as a thorough conviction of the extent, spirituality, perfection, and immutability of the divine law. I can put no other sense on the words of the Apostle : " I, through the law, am dead to the law." A conviction of its spirituality killed all illegal hope in him ; and a conviction of its equity killed all desire of justifying himself. If we could hurry men into a superficial assent to salvation by grace, while unconvinced of the justice of God in the condemnation of sinners, they would easily give it up, or else abuse it. But did not Paul complain of some who desired to be teachers of the law ? Yes, of those who understood neither what they said, nor whereof they affn-med ; " but we know, (said he,) that the law is good, if a man use it lawfully." Now, I conceive, that we make a legitimate use of the law, when we endeavour thereby to lead men into the knowledge of sin, and of the absolute need of a Saviour and a Sanctifier ; and also when we use it to teach believers how to depart from iniquity, and adorn the gospel. The generality of those who have encouraged a self- righteous spirit, have either laid a stress on mere forms and ceremonies, or at least have taught a very partial morality ; talking superficially of justice and mercy, but omitting walking humbly with God. " I am afraid of you, (said Paul,) lest I have bestowed on you labour in vain." Why so? Because you listen to preachers who insist on human 26 THE LAST CURSE ON MOUNT EBAL. obligation, and the perfection of the divine law ? who say it is a great sin not to love God supremely, and your neighbour as yourself? Nay — But "ye observe days, and months, and times, and years." Ye are entangled with the yoke of bondage to those ceremonies, which, to the ancient Jewish believers, were figures of good things to come ; the substance of which is in Christ, but which the unbelieving Jews abused, by putting the type in the room of the antitype. VII. IMPLICIT SUBMISSION TO THE DIVINE WILL. 1 Sam. iii. 16. It is the Lord, let him do what seemeth him good. The person who first used this expression was indeed as defective a character as most of the true saints, whose lives are recorded in sacred history ; and yet there are some striking evidences of his disinterested affection to God and his cause. He used the language of the text, when a most awful reproof was sent him, by the mouth of a child, who had a great respect and affection for him, and was used to wait upon him. It discovers singular meekness, humility, and submission ; and shows that he was truly pious and penitent, though he had not, now in his infirm age, sufficient courage, vigour, or authority, to call his sons to account. He had neglected exerting himself properly before, and been criminally mild in his treatment of these wicked men, who now would set him at defiance. But if a sense of the divine and righteous sovereignty, wisdom, and goodness, could thus constrain him, to submit implicitly to the will of God, conscious that he could do nothing wrong ; how much more ought it to recon- cile us to those dispensations of providence, which, while they thwart our natural inclinations, are really promoting our present and future happiness. Let us then notice. First, The considerations on which our implicit sub- mission should be iirounded. — " 1/ is Jc/tovah." IMPLICIT SUBMISSION TO THE DIVINE WILL. 27 His infinite dignity and supreme dominion render it reason- able. — Not merely yielding to necessity, as knowing resistance would be unavailing ; but realizing the supreme dominion of one worthy to possess it. The throne is his by right. His infinite understanding prohibits all suspicion of mistake. His infinite power places him out of the reach of all tempt- ation. He has nothing to fear, nothing to gain. What then should influence him to act contrary to the nature and fitness of things, with which he must be infinitely well acquainted ? He must know himself, and know his own creatures. And there is no other beins;. The entire dependence of all creatures upon God, — ^Thcy live, and are moved in him ; they had their being, and every power and faculty from him ; they possess nothing but what he has given them ; and they continue to possess it by his will. The more they have, the more do they depend upon him for. A stone, for existence ; a tree, for vegetable life ; a brute, for animal life ; man, for rational life ; angels, for superior power. Gabriel has as much more dependence on God than an oyster, as he has more being. Consider the just responsibility of creatures. — Absolute dependence cannot destroy responsibility, but is the very foundation of it. They to whom God has given all, owe their all to him ; and if they have any capacity to know him, understand his will, enjoy him, and intentionally promote liis glory, they must be bound to do so. He cannot deny himself, nor give intelligent creatures leave to do so with impunity. Nor is he indifferent to their conduct towards each other. Were he indifferent to their conduct, he must be indifferent to their happiness : but he is not regardless of either, ii. 30. The moral excellence of Jehovah's character shows this. — God is love, glorious in holiness, venerable in praises. He duly appreciates both his own glory, and the happiness of his creatures ; has an infinite love to all that is right, and a proportionable hatred of sin ; cannot behold iniquity witli a favorable eye ; will not suffer the obedient to be finally unhappy, nor the wicked finally to prosper. He can indeed pardon sin, but it shall be only in a way worthy of himself: so as to express his utter abhorrence of it, while he 28 IMPLICIT SUBMISSION TO THE DIVINE WILL. forgives it. And he will subdue, as well as pardon, the iniquities of all whom he saves. He will also make it apparent that he is self-moved in the exercise of his mercy ; and not induced to bestow salvation on those whom his law had condemned, from regard to any good quality, or good deed of theirs. Consider moreover, the universal extent of his providence. — To all his creatures, in all places of his dominion ; to all mankind, and all their concerns ; all the events of life, the issues of death, the eternal states of man. He will decide on every character, and fix every one's final destiny. Consider the wise reasons of his conduct. — These may not always be obvious to us, especially if we are destitute of a right spirit. But in numberless instances, his infinite wisdom has been displayed ; he has often overruled the most mys- terious events for wise purposes ; and he deserves that we should trust him implicitly, though he gives us no account of his matters. At last, the wisdom of his plans shall fully appear to all his friends. Consider the obligations we are under to sovereign mercy, if we have been brought into a state of reconciliation to God. — Has he chosen us, called us, forgiven us, accepted us, preserved us, enabled us to hold on thus far? Has he chastened us as a man chastens a beloved child, far less than we deserve, and with a direct view to our profit ? Oh, how should this affect us ! Let us notice. Secondly, The extent to which submission should be carried. — Where will you bound it? Should we not in every case say, " Let him do what seemeth good in his sight. " ? He is worthy that we should justify him, against all his final enemies. — This must not be abused to the neglect of present duty, nor to prevent a deep and earnest concern for the salvation of others, especially those whom God has com- mitted to our care. If God's decrees do not lessen your desire to have them rich, shall they lessen your anxiety to have tiiem saved ? But still the honor of God, and the will of God, when fully made known, require a preference to every other consideration. Lev. x. o. IMPLICIT SUBMISSION TO THE DIVINE ^VII,L. 29 Tie is worthy that we shoultl deeply humble our- selves before him, under personal rebukes. — Eli had been very culpable himself, and penitence strengthened his submission. He is worthy that we should trust him implicitly, even when we cannot see the reasons of his conduct. — These were more obvious in the death of Eli's sons, than in suffering the ark to be taken. He is worthy that we should acquiesce in his will, as soon it is made known to us. — We do not expect to be informed of this by a particular revelation, as Eli was. But when known by the event, as in the case of David's child. 2 Sam, xii. 16. 29. He is worthy we should resign ourselves, and all we have, to his disposal. — " He performeth the thing appointed for me, and many such things are with him." " My times are in thy hand." And where could we wish them better? Would you rather it should be according to your own mind ? Job xxxiv. 33. Do you know best what is good for you ? " Be anxious for nothing," &c. He is worthy we should give up whatever he requires us to resign. — " The Lord gave and the Lord hath taken away," &c. We have no claim upon him for our comforts, so long as they remain with us ; and surely he has a right to recal them : especially to take his own children to eternal rest. He is the best judge when their education is finished, whom he is training up for glory. He knows when they whom he makes most useful, have done all that he has allotted them. He will not call them hence by mistake, while he has need of them here. He does not think it best, to let all wear out by degrees, and outlive their usefulness, till their very friends wish them out of the way. We may easily guess at some reasons why it is best all should be apparently uncertain ; that we may see the necessity of being always ready, and not pursue earthly things too eagerly. Whilst we remember, that the Lord is infinitely worthy that we should devote ourselves to him, without any reserve ; and always act as conscious that we are not our own, but his, and that whatever we call ours, is strictly the Lord's, 30 IMPLICIT SUBMISSION TO THE DIVINE WILL. He is worthy that we should prefer his glory, and the advancement of his kingdom in the world, and in our own hearts, to every thing else ; and be sincerely w illing that he should use his own way to accomplish these important objects. Ah ! if we did but thoroughly believe the very first principles of revealed religion, and act indeed under their influence, how reasonable and easy would the hardest duties appear ! Let us treat God as God ; and what can disconcert us, or make us unhappy ! VIII. SIN CONSIDERED AS DESPISING GOD. 2 Sam. xii. 10. " Thou hast despised me." " Woe unto the world, because of offences," said our blessed Lord : " it must needs be that offences come, but woe unto that man by whom the offence cometh." Even if he be found a true believer, and should he be saved at last, he shall meet with severe correction : " God will visit his transgi-es- sions with the rod, and his iniquity with stripes ; but his loving kindness he will not utterly take from him, nor suffer his faithfulness to fail." David is a striking proof of this. And though his history has been abused by some wanton professors, and has been the occasion of many infidels re- viling revelation ; yet whoever attends impartially to the whole history, will see that neither the one, nor the other, have any just ground for the inferences they so eagerly draw from it. While his awful fall shows us the depravity of tlie heart, and the deceitfulness of sin ; God's reproof, and his providen- tial correction, even after David's sincere repentance, fully displays the purity of the divine nature, and the abhorrence with which he views sin, wheresoever he sees it. This one expression, used by God himself, in the message which he sent to David, by Nathan the prophet, is pecu- SIN CONSIDERED AS DESPISING GOD. 31 liarly striking and emphatic — " Because thou hast despised me!" I would. First, Attend to some introductory remarks on the im- port of this phrase. The sins of believers have as much intrinsic evil as the sins of others : they equally tend to God's dishonor. They are not, indeed, committed with so full an inclination of will, nor without opposition and inward struggles. Nor do they ac- tually bring them into eternal condemnation. But, though not committed without opposition, yet their prevailing against that opposition is an evidence of the malignant power of sin. And though they do not eventually bring them to hell, yet they really deserve eternal banishment from God. And though pardoned, yet it is in such a way as to demonstrate their evil more than personal punish- ment. Though the sins of believers do not over- throw their salvation, yet they darken their evidence of interest in it, and rob them of its inestimable joys. Nor can these be regained till the backslider is brouoht to true repentance. All obligations considered, the sins of believers are attended with greater aggravations than those of others, and are therefore most odious and abomina- ble. Consequently, the very love of God to his people, will induce him to embitter sin to them ; and in case of open scandal, he will probably show this to others. Let me. Secondly, Insist on the principal idea in the text ; viz. That sin, especially in believers, is a despising of God. It is a despising of those excellences which are peculiar to ihe Sujireme Being. A practical denial of his infinite loveliness and glory. An affront offered to all his attri- butes separately considered. To his omnipresence and omniscience. David's attempt to hide it from man, only led him on to still greater evils, xi. 8. xiii. 15. To his purity, holiness, justice, and truth. To his omnipotence, or power to recompense, &,c. A denial or contempt of his supreme authority and dominion. A denial of his rightful pro- priety in us. A denial of the easiness and pleasantness of his service. A denial of his all-sufficiency to make us happy. It is acting such a part as would be ac- 32 SIN CONSIDERED AS DESPISING GOD. counted a sign of contempt, if any fellow-creature, to whom are we stood related, or were indebted, should be treated by us in like manner. For example : If a man were our superior, our king, or only our master : if he were our benefactor, fa- ther, or friend : would not any one take it as an affront, an insult, or a mark of contempt ? If we slighted his just authority, or contradicted his express will. If we treated him as a hard master ; acting as though we must leave his family, or violate his laws, to be happy. If we should harbour his worst enemies, and show that we preferred them before him. If we should encourage them that hated him, to reproach him ; or should countenance their slanders against him. If we should forsake and shun his company. If we should undervalue his richest fa- vors. If we should requite him evil for good. Deut. xxxii. 6. If we should act contrary to the best advice he had given us. If we should attempt to frustrate his favorite schemes for our good, which he had been at great pains and expense to accomplish : how ill would those things be taken ? And is not sin, a despising Christ, on whom sin was punished ? Thirdly : Make application of it to ourselves. O believers ! examine yourselves. Have you not all been guilty, in some degree, of thus despising your Lord ? Think of the aggravations of your sins. What are you ? Who is he ? "THOU hast despised ME." Think of Your meanness, ^ /'His majesty ; Your obligations, / \ His beneficence ; Your dependance, V and <[ His propriety ; Whence are you delivered, V illow redeemed by him ; Whither are you going, J vHow exalted. Kai (TV TiKvov ; said Caesar to Brutus. Thou David ! taken from the sheepcote, delivered from the lion — the bear — Goliah — Saul — and raised to the tlirone of Israel! Thou believer ! delivered from the lowest hell, and adopted into the family of heaven ! buried with Christ in baptism j fed at the Lord 's table ! SIN CONSIDERED AS DESPISING GOD. 33 Think of his intrinsic glory, and reflect on the relations he condescends to sustain. The self-existent, eternal Jehovah, the God of the whole earth, the God of the armies of heaven, adored by angels, before whom devils trem- ble. Your Redeemer, your father, your friend, your portion, your God. Oh ! lament and mourn, and be ashamed : be filled with self-contempt, and self-abhorrence. ' But we have not sinned hke David.' But have you never despised, or slighted the Lord ? nor neglected his glory ? What a Bochim woidd this assembly be, if we realized the greatness of our obligations, and the inadequacy of our returns ! Oh watch against sin and temptation. Watch and pray incessantly. Shall we despise the Lord ? Seek fresh supplies of grace. Be reconciled to the correcting rod of your Father ; but never be reconciled to sin, nor to unfruitfulness. Labour hence- forth to honor him, whom you have too often dishonored. " Herein is my Father glorified," &c. Admire, and adore divine patience, pardoning mercy, and everlasting love. How should they take this reproof to themselves, whose backslidings have been visible, and have given open offence to their brethren, and caused the enemies of the Lord to blaspheme ! Have none done this more privately, though known only to unconverted relatives, or dependents ? Doubtless, the irreligious and unconverted are liable to the same charge of despising the Lord, and the commandment of the Lord, and that habitually ; and awful w ill be the consequence. IX. THE OFFICE AND POWER OF CONSCIENCE. 1 Kings, ii. 44. The king said, moreover, to Shetuei, Thou latouest all that tvickedness which thine heart is privij to, that thou didst to David mi/ father : therefore the Lord shall return thy wicked- ness upon thine own head. Such was the language of Solomon, to Shcmei the Benja- mite, who abused David in the day of his calannly, and cursed him. Sec. 2 Sam. xvi, D 34 THE OJFICE AND I'OWEU OF CONSCIENCE. The badness of wicked men seldom shows itself more openly, than on occasion of the falls of good men. " They eat up the sin of my people as they eat up bread." It is quite a gratifi- cation to them, though their malice often makes them over- shoot their mark, and charge the people of God wrongfully, even when there is too much room for just censure. They cannot confine their reproach as to what is really amiss. David, however, would not avenge himself, either in the day of his distress, nor yet when he was restored to his kingdom. 2 Sam. xix. 22. But when he was called to resign his throne to his son, who was young and tender, prudence, and love to his country, urged him to give Solomon a caution respecting men who were likely to excite disaffection to his government, and endanger the peace of the state. Solomon made a very fair proposal to Shimei, who gave his promise, and pledged his oath to stand to it; but ere long violated both, and brought ruin on his own head. This striking expression will naturally lead our meditations to consider. First, The office and power of conscience. The expression in the text accords with a remark of Ber- nard's. Conscience is " Cordis scientia, cor enim et se novit, et multa alia ; cum se novit appellatur conscientia ; cum praeter se alia, nominatur scientia." Solomon appeals here to Shimei's conscience. The Apostle speaks (Tit. i. 15.) of sinners having their mind and conscience defiled ; and doubtless the power of con- science is greatly impaired by sin. But, though bad men have no sense of the primary beauty of holiness, yet there is a secondary sort of beauty in true rectitude, to which they can- not be altogether insensible. They must see an inconsistency between their treatment of others, and the treatment they could wish to receive. They must admit a sort of proportion between actions and their rewards. The worst of liars would wish others to tell him the truth. No monster of cruelty would lik(! to bo treated cruelly himself. So the conscience of Adonibezek testified God's justice. Judg. i. 7. The most dishonest would not be willing to be cheated. No shameful debauchee would like another profligate to deal with his THE OFFICE AND POWER OF CONSCIENCE. 6b family, as he would deal with his neighbour's. Every man can see the evil of ingratitude towards himself, in one whom he has greatly befriended. No man thinks the second great commandment too strict, as the rule of the conduct of others with respect to him. Nor can any man, who allows the existence of a first cause, use his reason at all, and yet utterly deny his obligations to his Maker and Benefactor. Yet, in the time of health and prosperity, men frequently contrive to still the voice of conscience, though actually chargeable with atrocious crimes. But when calamity over- takes them, it often alters the case. So Joseph's brethren, after more than twenty years. Gen. xlii. 21. " We are verily guilty concerning our brother." And God, without the aid of any external calamity, can easily fasten a sense of guilt on the conscience. If he does not do it before, he may do it on a dying-bed ; and to such a degree that the pains of hell shall sieze the soul, even before it leaves the body. And assuredly, if you die in your sins, this will prove at last, that worm which shall never die. In the world of woe, conscience will never cease upbraiding the ungodly ; they will have no respite from its clamours, nor will they be able to stifle or to disregard it. Besides, as the name itself seems to import, others will unite in its verdict. Others along u'/V// if, know what it testifies to be true. INIen know a great deal. Evil spirits, with whom sinners must spend a sad eternity, know a great deal more. He who once helped you to palliate your sins, will then unmercifully aggravate them. Holy angels have also been invisible witnesses to mucli of your Avickedness, which you concealed from liumau eyes. And God himself saw it all : not only the most secret acts, but the most secret thoughts of your heart ; secret motives, secret mixtures, secret defects. He can, in this life, rouse conscience to set all your sins before you, with all their aggravations ; and he will assuredly do so in a future state, if you die im- penitent and unpardoned. One whose memory never fails, will refresli yours, and call all your sins to your remembrance then; and you will have no possible means to prevent reflection. 36 THE OFFICE AND POWER OF CONSCIENCE. or to divert your mind from the melancholy subject. Let us then consider. Secondly, The improvement we ought to make of the subject. Let me earnestly beseech and charge my dear hearers, to treat conscience, not as an enemy, but as a friend. " He that will not hearken to the warnings of conscience here, must feel the woundings of conscience hereafter." " It is a most desirable thing, (said Bernard,) to feel the worm of con- science, while it is possible for its wounds to be healed. Let it bite now, that it may by degrees give over biting at all." It is a sad thing to imprison it now, that it may prey on your vitals for ever, in that world where their worm dieth not, nor shall the fire be quenched. Pray that God would enlighten conscience thoroughly, and make it faithful, that it may tell you of every thing that is contrary to duty, whether towards God or man. Employ it as the candle of the Lord, to ran- sack all the inmost recesses of the soul, and detect every evil thing. If conscience were well instructed, and faithful, it would tell every man of many more evils than are known to his fellow- men. Yet the hearts of some are so hardened, throuo-h the deceitfulness of sin, that they make light of crimes which are generally known and condemned by men, if no penalty or loss follows. And sometimes men pride themselves in concealing from their fellow creatures, the sins which they secretly indulge. But " thou knowest all the wickedness to which thine heart is privy ;" and what is now recollected without concern, or even with inward glee, will be remem- bered hereafter with excruciating remorse. Some sins, which are abominable in the sight of God, may not be very odious in the account of men : yea, it is possible, some may even be applauded and admired. But all will be bitterness in the end, unless they are sincerely repented of, forsaken, and mortified ; as well as truly pardoned, through the sacrifice of Christ. Were it not for his gospel, indeed, you might allege, that to employ conscience to detect every evil of your heart and your life, would be only to torment yourself before the time. THE OFFICE AND POWER OF CONSCIENCE. 37 For nothing can be more burdensome, nothing more miserable, than a conscience terrified by the law of God, and a view of the evil of sin. One sin, viewed in a just light, would be enough to destroy all hope of acceptance with God, on the ground of your own righteousness. But if innumerable ini- quities stare you in the face, they should only hasten your flight to the hope set before you in the gospel ; and enhance your sense of obligation to Him who died, " the just for the unjust ;" and cause you more exclusively to make mention of his righteousness, as the ground of your justification ; and excite you with equal earnestness to pray for internal sancti- fication, and constant aid in mortifying every sin, and attend- ing to every duty. Go home, then, my dear friends, and call conscience to an account, or suffer it to call you to account, as in the pre- sence of the all-seeing God. Can you recollect no past evils, to which others could testify, as well as conscience ? Many doubtless were living, who could remember Shimei's wickedness to David. Can you recollect no evils, to which conscience can testify, though hardly any mortal was acquainted with them ? You very carefully concealed them from men, from your parents, &.c. though not from your Judge. Let conscience tell you of the evils you planned and premeditated, though providence prevented you from perpetrating them. Has not your heart " been privy" to vile affections, to bitter passions, to unjust designs, to secret pride, to malice, to revenge, and covetousness? to atheistic, ungodly thoughts? to murmuring, repining, and discontent ? Will it charge none with hypocrisy, with being destitute of any regard to God's glory, with enmity against his law, with disaffection to his gospel, with neglect of Christ? Verily, the Lord will return all your wickedness on your own head, unless you flee to him, who bore his people's sins, in his own body on the tree, and made reconciliation for transgressors. X. THE HISTORY OF JEROBOAM AND THE TWO PROPHETS. 1 Kings xiii. And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel : and Jeroboam stood by the altar to burn incense, ^c. Whatsoever things were written aforetime, were written for our instruction and admonition. The history of the sacred scriptures abundantly illustrates the doctrines of scripture, and especially the doctrine of human depravity, and the doctrine of divine providence. The whole history of the descendants of Abraham, Isaac, and Jacob, is of this kind. And the remarkable events contained in this chapter, are well worthy of our attention. I propose. First, To make a few remarks on the account of Jeroboam, the first king of the ten tribes, who cast off their allegiance to the house of David. His history, when we consider his circumstances and conduct, is a striking instance of human depravity. The God of Israel, by the mouth of his servant Ahijah, had fore- told his unexpected exaltation, assigning Solomon's idolatry as the cause of the divine displeasure, and promising Jeroboam a sure house, if he continued obedient to him. xi. 38. And this prediction was punctually fulfilled. How ungrateful, then, was the conduct of Jeroboam ! What an evil heart of unbelief did he discover, that he could not trust him to preserve the throne to him, who had thus raised him to it. xii. 26, Sec. What a stupid kind of idolatry did he introduce ; which probably he learnt in Egypt ; but which he knew had been highly displeasing to God, when the Israelites compelled Aaron to make a calf at Horeb, and when they were so severely punished. What daring presumption did he discover ! And how great was his hard- ness of heart, that he should persist in his evil courses, and not be brought to repentance by solemn warnings, judgment, nor mercy : nor by subsequent events narrated in this chapter ; JEROUOAM AND THE TWO PROPHETS. 39 nor by the death of his pious son. What long continued miscliief may one man do, for 350 years ; for it continued nearly 100 years after the captivity of Israel. Consider the conduct of God in this case. We may see his wisdom, in planning- circumstances to try the children of men. We see his sovereign dominion, over-ruling even the worst of men to subserve his purposes. This is, indeed, no excuse for them, whose end differs widely from his. So it was with Jacob, Jehu, the Assyrian, Judas, &c. We see his perfect knowledge, and the immutability of his counsel. This was above 350 years before Josiah fulfilled it. xxiii. 16. We see his patience and for- bearance, which yet shall not be insulted and abused with impunity. We see his absolute power over his enemies ; and his retributive justice, xiv. 10. Secondly : Consider the case of the man of God. He appears to have been truly a good man, one who was properly stiled, " O man of God." Consider his boldness, his forgiveness, his firmness at first. Yet surely it was not through mere imposition and in- advertence, that he was deceived. The first charge he had received from God was too clear and express. Why did not he himself immediately lift up his heart, and ask counsel ? Probably he was ready to repine, and think the restriction hard. He somewhat changes his tone. Ver. 8. 16. I may not — cannot. Hence we learn. They who have resisted a greater temptation, may afterwards, if they let down their watch, be overcome by a less. The persuasions of false-hearted professors, are often more dangerous than those of the openly ungodly. Learn the need of constant faith, self-denial, Avatchfulness, and strict attention to the divine word. God may punish his own people more severely in this life, than the ungodly and hypocrites. We proceed. Thirdly, To notice the case of the lying prophet of Bethel. — I think ho was a bad man. His remaining at Bethel was probably owing to indifference to the worship of Jehovah. His sons seem to have gone to attend the idol worship ; nor had he warned them against it. 40 JEROBOAM AND THE TWO PROPHETS. In all probability, the love of the world was his governing^ principle. In following the man of God, and seducing him to vio- late the injunctions given him, it is likely he was influenced by worse motives than respect, kindness, or curiosity. He might not foresee the fatal consequences ; but at least he wished to be owned by this man of God, as a brother prophet. He might hope to share in the respect that the miracles wrought, in first withering and then healing Jeroboam's arm, and rending the altar, would procure for the prophet of Jehovah. If Jeroboam should reform, he would like the honor of becoming his counsellor and instructor. His mind might be hurt with the superior honor put on a man sent from a distance. So Zedekiah, to Micaiah. xxii. 24. See, however, how God compelled him to denounce the death of the man he had deceived. — O thou old sinner ! if God so punish his servant for believing thy lie, will he let thee go unpunished for telling it ? Yes, in this life he may ; but if he should, it may be the worse for thee in another world. As to his desiring to be buried with him, his object was, that he might be thought the better of; and that his bones might lie undisturbed ; but of what avail was that? This issued in recording his treachery. But God intended to make these facts more known, and the subsequent events also the more memorable. Hightly viewed, the prophet's death was a confirmation of his doctrine and his predictions. If God was so strict with his mes- senger, how would he fulfil his word to his enemy ? Yet itisnot unlikely, that Jeroboamhardenedhimself by it. In righteous judgment, God suffers bad men to meet with events, which they can distort or misrepresent, to quiet their con- science, after they have been made uneasy. However, it was over-ruled to keep a memorial of these things near the spot. Let U8 all learn. To beware of sin and disobedience, even in the smallest matters. If we are God's people, it will be rebuked and embittered here If not, it will JEROBOAM AND THE TWO PROPHETS. 41 be our ruin at last. Let none interpret forbearance as connivance, nor as an evidence of final impunity. Both the king and the old prophet were guilty, it is probable, of this folly. Beware especially of such professors, as would tempt you to make light of duty, or of sin. XI. THE CHARACTER OF ABIJAH. 1 Kings xiv. 13. And all Israel shall mourn for him, and bun/ him ; for he only of Jeroboam shall come to the grave ; because in him there is found some good thing toward the Lord God of Israel, in the house of Jeroboam. Either the people of Israel must be supposed to have been very different from all other people on the face of the earth ; or, if their history may be considered as a sample of human nature, and is indeed recorded for that very purpose, we must admit that it abundantly proves and illustrates the doctrine of human depravity. In that view, the history of Jeroboam, and the apostasy into which he led the ten tribes, is peculiarly deserving our attention. All the descendents of Noah had forsaken the true God ; and his worship would have been totally banished from the globe, had he not selected one nation for himself: and how prone they were to backslide, their whole history shows; and especially the open revolt of the kingdom of Israel. Even in Judah, Isaiah owned. Chap. i. 9. Jeroboam himself had been previously apprized, by the prophet Abijah, of his exaltation to the throne, and at the same time assured, that the idolatrous compliances into which Solomon had been seduced by his foreign wives, were the cause of provoking the Lord to take away ten tribes from under the dominion of his family, xi. 33. Yet neither the surprising accomplishment of this prediction, nor God's promise to continue the king- dom in his family on condition of his obedience, could prevent Jeroboam from promoting idolatry, on motives of 42 THE CHARACTER OF ABIJAH. worldly policy, and persisting in it, in defiance of the solemn warnings of the prophet, who came out of Judah. Chap. xiii. And in this sin, the majority of the nation, and all his suc- cessors, except the last, followed his example. However, as he could not plead even a misinformed mind in his excuse ; so, in the time of his distress, he did not pretend to apply to the priests of his idols, but sent his wife in disguise to the prophet Ahijah ; not indeed to ask his counsels or prayers, but merely that he would prognosticate the issue of his son's illness. By the reply of the prophet we are informed of a miracle of grace — that the young son of this wicked king- possessed a good disposition toward the Lord God of Israel. Leaving therefore the case of the father, v.re will attend to the character of his son, and endeavour to improve it for the benefit of all, especially the younger part of my auditory. Let us consider. First, Thedescriptiongivenofyoung Abijah. — " Therewas found in him some good thing toward Jehovah, God of Israel." This good thing was, no doubt, the same thing which we often denominate the grace of God in the heart ; taking the name from its cause, the kind and efficacious influence of the Holy Spirit ; or from its seat, a new heart, a right spirit, a holy disposition ; or from its principal operations, the fear of God, or true faith. The former is the phrase most commonly used in the Old Testament, when a greater display was made of the more awful truths of religion ; the latter is more gene- rally used in the New Testament, now the way of salvation is more fully brought to light. Whoever is made a partaker of this blessing, has some spiritual knowledge of the true God, i. e. knowledge attended with approbation of his true character. Such will prize the means of knowledge, and long to attain more of it. They will be pleased with every fresh discovery of his glorious perfections, and of his holy will. He that is rightly disposed toward the Lord God of Israel will at once revere him and love him. He will stand in awe of him, acknowledge his authority, and readily confess his dependence and obligations. He will dread displeasing him, grieve for dishonoring him, and lament past or present sinfulness. THE CHARACTER OF ABIJAH. 43 He will prize his favor, seek it in his appointed way, make a covenant by sacrifice, and will love Christ Jesus. He has an inclinatiou and resolution to serve the Lord. He will shun evil company, associate with God's people, value his worship, labor to promote it, will long to see others serve the Lord, and help them to serve him. Some "good thing toward the Lord God of Israel," is here mentioned as a rare and peculiar qualification. Oh ! this indicates general and early depravity ; but so it is. Were we not depraved, the first inquiry made by young people would be after God ; much more would they listen to in- struction when given, and repeated with earnestness. But alas ! it is rare in all men, in every age. It was rare among the sons of the Israelites. Ah ! and among Christians too ! It is rare in young people, especially among those of higher rank ; and above all, among children of wicked parents : yet even such are not out of the reach of divine grace. Let none therefore presume on privileges arising from birth. And let none despair who are willing to obey the call of God, and come to him in the name of Jesus. It is a veri/ happy thing to possess some good disposition toward the Lord God of Israel. Good, as right in itself; good, as advantageous to the possessor ; good, as rendering him useful to others. Nothing else will insure a con- duct amiable and useful to society. This may be partially discovered in some, who are destitute of true religion : but its continuance must be very uncertain, and its extent must be defective, if it be not grounded on religious principle. Nothing else will be a sure preservative in great temptations, and amidst the pernicious influence of bad examples. No- thing else will so endear a young person to all them that fear God, and are judges of true excellence. Nothing will afford such gratification to pious friends. Nothing can inspire us with such a hope of future usefulness. Nothing can insure you such support under troubles. Nothing else will be a safe preparative for another world. Wherever there is " some good thing loicard the I^ord Ciod of Israel," God himself will graciously notice it. Let it be 44 THE CHARACTER OF ABIJAH. in ever so young a person, he disdains not the hspings of children. Christ noticed their hosannas. He said, " Suffer the Httle children to come unto me," &c. If none around help them, if they sneer at them, oppose them, or persecute them, yet he will not disregard them. God sees the heart. He produced whatever good is in it. There was none by nature. Little children need a Saviour and a Sanctifier, or they cannot be fit for heaven. Good men will notice it, with great pleasure. Even the irreligious maybe forced to respect it. Thirdly : The destiny allotted him : — " All Israel shall mourn for him and bury him, for he only of Jeroboam shall coine to his grave." Alas ! for Israel, they deserved not such a blessing, as for this pious prince to succeed his vyicked father, wdth whose idolatrous measures they so readily complied ; yet they should have some sense of his worth, and their loss ; and the pro- vidence of God would distinguish him from all his father's family, in granting him an honorable sepulture. This would signify but little as to himself; but the discrimination would show both the divine approbation, and the respect of Israel for his memory. God may not always distinguish, in this manner, those whom he approves, nor may he exempt them from various afflictions before death, nor from an early death. The text does not mention the heavenly felicity, for which his wicked parents had no regard : they knew little about that, nor did they concern themselves respecting it. But the word of God ascertains the eternal bliss of all, whether old or young, who die in Jesus. They shall be for ever with the Lord, and with all the blessed company of saints and glorious angels. There David would rejoice to see this son of Jeroboam, the enemy of his family. There, is perfect har- mony, love, and joy for ever. Now then, dear children, let me inquire. If the same can be said of you, as of Abijah — that in you is found some good thing toward the Lord God of Israel ? Remember, God himself inspects your heart, and cannot be deceived. If there be no good thing in you toward God, how sinful and THE CHARACTER OF ABIJAH. 45 unhappy are you ! No regard to God, wliom angels love to obey, before whom devils tremble : God who made you, and keeps you alive, and is always doing you good ! It would be shocking and vile, if you had no love to your parents ; but It IS still more shocking to have no love to God. What- ever may seem amiable, is superficial if you have no regard to God. You may be thought good-tempered, affectionate, grateful, and dutiful ; while you are not so to God. What shall secure you from falling into vile practices, when you become exposed to new temptations? What shall support you under the troubles of life ? How will you encounter the king of terrors, who may be soon commissioned to call you hence ? Some have godly parents ; but unless you are truly sanctified you cannot have an inheritance with them. If you have not that advantage, you need pray the more earnestly, that God would show vou mercy ; for you are m peculiar danger of eternal ruin. ' But if you seek the Lord, he will be found of you. And who can tell f \ou may be the instrument of saving your parents too ! I have heard a few such instances, especially of one, a child of SIX years old, who rejoiced at the approach of the Lord's day because " this is the day that my fother is used to pray." The father was converted by hearing it. XII. INDECISION IN RELIGION. 1 Kings xviii. 21. Ami Elijah came unto all the people, and said. How loner haltije bettveen hvo opinions? If the Lord be God, follow hm; but if Baal, then follow him; and the people ansicered him not a ivord. Scripture history and scripture doctrine greatly illus- trate each other. I wonder how it is that they who do not admit the latter, can give any satisfactory account of the former If I believed that Adam's fall hid no connexion with the moral character of his posterity, I could never credit 46 INDECISION IN RELIGION. the story of the flood. If I thought all men were more inclined to virtue than vice, I could never account for the prevalence of idolatry and war. If I disbelieved the depravity of mankind, I could never account for the perverseness of Israel. To me, it seems quite unphilosophical, to suppose one people, for so many ages, to have been different from all others. Besides, if they were so much worse than others, how can the enemies of sovereign grace account for their receiving greater favors than more virtuous nations ? And if they were designed to be a fair specimen of human nature, how can we account for their ingratitude and depravity, but by allowing that mankind are desperately wicked ? The history of the ten tribes especially shows this, who se generally forsook the worship of Jehovah, from the time of their revolt from the house of David, till their captivity by Shalmanezer. Nor could either judgments, or mercies, or miracles reclaim them : of which we have here a most remarkable instance. Well might Elijah expostulate with them ; and well may we stand astonished, that this miraculous interposition had not a more lasting effect. That astonishment, however, should not be confined to their case, nor should our censures be confined to them. We may wonder at least as much, at the indecision of many under the gospel dispensation, and well may we apply the prophet's expostulation to ourselves. Let us consider. First, The commonness of indecision in religion. Under the best means of instruction how many halt between two opinions ! And this, not so much concerning smaller points, or the mere externals : here they often decide fast enough, yea, too fast ; keeping, without examination, to the form in which they were brought up, instead of diligently examining the scriptures. But while some are zealous for names and forms, which they were led to adopt by education or accident, how many are undecided on questions of the greatest importance. Few indeed halt between revelation and heathenism. Though there are those who talk of " Jehovah, Jove, or Lord," as if it were no matter which were worshipped. However, I need not enter into an examination of the pre- INDECISION IN RELIGION. 47 tensions of Baal, Jupiter, or Juggernaut, to prevent your giving them the preference to Jehovah. There are those, in this country, who halt between Chris- tianih/ and injidelih/ ; and perhaps some of you sometimes think the Bible is true, and sometimes call its authority in question. Others are undecided as to the principal doctrines of scripture ; whether they shall admit, on the authority of revelation, any incomprehensible peculiarity in the divine nature, of which they could have had no knowledge had it not been revealed. The trinity, the incarnation, the divinity of Christ, the atonement, regeneration, &c. Many are undecided between self-righteousness and sal- vation 1/1/ grace : between self-sufficiency and dependence on divine influence. When these things are argued in the pulpit, they are ready to allow them to be true ; but when they hear them sneered at, and misrepresented, they are ashamed to avow them ; not having been deeply and experi- mentally convinced of their truth. Many are halting between two opinions, respecting sin and holiness. Shall they forsake sin, as what will be sure to damn them? Shall they follow after holiness, as that without which no one shall see the Lord ? Others halt between worldly pursuits and heavenly realities. These may be regular and respectable in their outward conduct, good members of society ; but they mind only- earthly things. They sometimes think it will be proper to pay more attention to religion by and by ; but at present they cannot find time for it. Some gainful project demands their attention at one time ; and some perplexing disappoint- ment, or threatening loss, occupies their minds at another ; and so they are in danger of going on, till they are suddenly cut off by death, or unable to exercise their faculties, from disease or the infirmities of age. Let me endeavour to point out. Secondly, The causes of this indecision. The ostensible reasons often differ from the real. Per- haps, if you may allege the cause yourself, you will plead, that it is owing to the difficulties whicii attend the investi- 48 INDECISION IN RELIGION. gation of religious truth. It cannot be owing to the non-importance of^ the inquiry, whether there be -a God, a moral Governor, a future state ; whether you are a sinner, needing a Saviour and Sanctifier ; how God's favor can be enjoyed ; how sin can be pardoned ; how you can be made meet for eternal life. I do not believe that it is owing to want of evidence of the inspiration of the sacred scrip- tures ; nor yet to want of clearness and precision in the language of scripture, on all the principal subjects of revealed truth. Nor will the diversities of opinion, among nominal Christians, excuse you ; nor yet theflaicsyon can find among professors. A goodly number are agreed in all the main points ; and multitudes are evidently sanctified by the truth, whose living and dying testimony demands attention. True, they are not perfect, nor do they pretend to perfection. Religion does not teach every one all the etiquette of polite- ness ; but it teaches humility, sincerity, and benevolence. Ah ! I fear your indecision is chiefly owing to want of attention, diligence, and earnestness in your researches. How should you understand divine wisdom, without taking pains ? Could you learn any thing else so lightly ? I fear there is a want of seriousness and impartiality in your in- vestigation. I fear that you have deep-rooted prejudices against the truth ; that you are unwilling the obvious doctrine of scripture should be true. I fear you want humility. You are not willing to admit the truth, that you are guilty and depraved. You arc not willing to suffer reproach WMth the people of God ; to have your name cast out as evil ; to be despised as belonging to a sect every where spoken - against. I fear that you neglect prayer for divine illumination ; for the assistance of the Holy Spirit, to lead you into all the truth. I fear that you want faith in the divine testimony ; that you are not willing to give im- plicit credit to God ; and hence you so long halt between two opinions. But now think of. Thirdly, The evil of indecision. While you halt between Christianity and infidelity, you act, for the most part, as if the Bible were not true. But if it should prove true, where will your soul be at last ? You INDECISION IN RELIGION, 49 halt between the enemies and the friends of the trreat doctrines of revelation ; and meanwhile you neglect committing your soul into his hands, who alone can secure that precious deposit at the last day. You halt between the opinion of the self-righteous, and of the advocates of the doctrine of grace ; and you go about to establish your own righteous- ness, and do not submit to God's method of justifying the ungodly, through faith in Christ, nor flee to him who is the end of the law for righteousness. Hence you have no stable peace, nor can you rejoice in an unseen Saviour, with joy unspeakable, &c. Or you halt between the opinion of the abusers of evangelical truth, and of practical Christians ; and thus are in danger of deceiving yourself with a dead faith, separable from all other graces, which neither pacifies the conscience, purifies the heart, overcomes the world, unites with Christ, nor works by love. You halt between the opinion of formalists and of real believers; and thus you have but a name to live, while you are dead. You have frequent misgivings, lest all should be wrong ; and yet you often seem satisfied with a form of godliness, without the power; and sometimes suppose it impossible for any one to obtain assurance in this life, and that it is presumption to hope in the glory of God. You question the truth of many scripture principles ; and your own practice frequently contradicts those which you acknowledge. Thus, as the apostle James observes, of the double-minded man, you are " unstable in all A^ourways:" often yielding to temptations against the feeble remonstrances of conscience, often neglecting duty, and then trying to excuse the neglect by questioning whether it be duty. In the meanwhile, time is flying apace ; eternity draws near ; your ideas of religion, instead of getting clearer, become more confused, your convictions feebler, and your heart harder : you have no spiritual peace, no heavenly enjoyment. You will soon lie on a death-bed, if indeed you should have one ; and soon will your state be fixed, fixed unalterably, and for ever. If you do not soon decide for God, God will number you with his enemies. If you do not choose to be saved ni God's VOL, 1, E 60 INDECISION IN RELIGION. way, you will never be saved at all. If you choose sin, you must take the consequences. If you refuse Christ and holiness, you virtually refuse heaven. If you hate him, you act as if you loved death. How happy are they who are truly on the Lord's side ! XIII. THE FEAR OF GOD A PRESERVATIVE FROM SIN. Neh. v. 15. But so did not I, because of the fear of God. Men are often very ready to deceive themselves with a mere negative religion ; not reflecting that the law of God requires, and the gospel cordially received effectually in- clines, not only to depart from evil, but to do good ; to follow after positive holiness, or active conformity to the divine image, without which no man shall see the Lord. But, if closely examined, even upon the head of negatives, how deficient would the religion of most people appear ! There is no certain preservative from evil, but the fear of God powerfully ruling in the heart ; but that principle, in proportion as it prevails, will have the effect. It will fortify the soul against temptation, and induce us to say, with Joseph, " How shall I do this great evil, and sin against God? " or, with Nehemiah in the text, " So did not I, because of the fear of God." First : Let me briefly define what is intended by the fear of God. It is frequently put in the Old Testament for the whole of religion. In the New Testament, faith is more commonly used. Not that the former is now superceded, much less abolished. See Acts ix. 31. "Thefearof the Lord, and comfort of the Holy Spirit." But under the former dispensation, God made a fuller display of the perfections that belong to him as a Governor : now, without eclipsing them, he has revealed more of the attributes of a father. THE FEAR OF GOD A PRESERVATIVE FROM SIN. 51 Tlie fear of God is not a mere outward form, or show ; nor yet a mere tormenting dread of punishment ; but an internal, reverential regard for God, arising from a just ac- quaintance with his moral character, a sincere approbation of the whole of it, a conviction of his relation to us, and a cordial submission to his authority ; which will be only increased by a sense of his goodness, and especially by beholding his concern to discountenance sin in the very mode of granting pardon to sinners. It is an evil and bitter thins;, an orioinal defect in the dis- position of man, or a strong evidence of human depravity, that they are not naturally disposed to the fear of God, or to entertain a just reverence of him, and pay a supreme regard to him. Happy they in whose hearts God has implanted his fear ! He is happiest who fears him greatly. Secondly: Let me show the superior tendency of the fear of God to preserve from sin, beyond any other principle whatever. It will assuredly tend to keep us from sin, both against God and man. For if God be truly regarded, we shall have respect to the whole of his will, and respect him as regarding not only his own rights, but those of the universe. How- ever men may attempt to separate a regard to God and to their fellow-creatures, they are inseparable. He who regards God arioht, reoards him as the author, centre, and head of the universe, or of the w'hole created system. And he that seeks the true interests of men, seeks their being brought into the closest union with God. The fear of God is the best, and in a manner the only preservative from moral evil. If we abstain from an evil act from some inferior motive, there is no virtue in that abstinence. We do not abstain from sin as sin, unless we abstain from it on account of its contrariety to God. Very inferior motives may often deter a person from the indulgence of some particular evil. One sin may clash with another. But the fear of God will be a much more extensive and universal preservative from sin ; and it is a strong evidence of our being actuated by it, when our concern is sincere and prevalent to be kept from sin in general. Inferior 52 THK FEAR OF COD A PRES F,R V ATI V E FROM SIN. motives may keep \is from sin ocrasional/i/. Thus Esau was prevented from attempting to kill Jacob, by his natural affection for his father. But the fear of God will be more constant and abiding in its operation. It is a blessed evidence that we are kept from sin by the fear of God, when we con- tinually watch against it. Other motives may induce us to shun sins which are generally thought scandalous and odious. But if the fear of God rules in our hearts, we shall be careful to avoid those whic4i are generally excused, or even applauded. Mere worldly motives may often prevent our being singula) li/ wicked ; but will not restrain us from following plausible precedents. Whereas, the fear of God will operate in this case, to keep us from that which has long been sanctioned by custom, and general connivance. Men may be restrained by inferior considerations from open and visible sin. Though not condemned by every body, it would be by some of our acquaintance, &c. But the fear of God will be a blessed preservative from the most secret sin, even if we have no fear of detection. Many unrenewed men may dread the commission of downright gross wicked- ness. But the genuine fear of God will excite us to abstain from the very appearance of evil ; yea, to know the utmost extent of duty, to know how far the fear of God would lead us. Thirdly : Let me endeavour to make as close an appli- cation as I can of the subject. O my hearers ! How do you feel at the proposal ? Do you plead inwardly, as David for Absalom, " Deal tenderly with the young man Absalom"? or do you wish — O God, help the preacher to be faithful ; that if we have indulged any sin whatever, it may be detected and cast out ; and that henceforth we may be able to say concerning it, " So did not I, because of the fear of God." Examine, as to disposition and conduct towards God and man. The generality of mankind are satisfied if they do not profane God's name, and wholly neglect his worship and ordinances. Ha])py are you, if you can say, So do not I ; I am concerned to love God supremely, and to abide under the influence of his love and fear coulinuallv. Thoy are THE FEAR OF GOD A I'UES EU V ATI V E FROM SIN, 53 content if they are not injurious to mankind. Happy are you, if you can say, So am not I. I am concerned to feel and show the influence of universal, disinterested benevolence. They are content if they are free from gross idolatry. But though they give not the name of God to another object, they give God's place in their hearts to many others, Happy are you, if you can say, " So do not I, because of the fear of God." At least I cultivate a godly jealousy, lest my nearest relative, or the friend that is as my own soul, should get into God's place in my heart. While others are content not to cdll any thing God, are you concerned not to Ireat any tiling as God, but God ? How many are content with any form in which they were brought up. But happy are you if the fear of God leads you to search his word carefully, that you may worship him only in the way therein appointed. Others profane his name, or think it is a great thing if they use it not in cursing, or false swearing. Are you con- cerned not to use it in trivial blessing, or to use it in vain in prayer? Others profane the Lord's day, or think a bare attendance on ordinances a great matter. Does the fear of God excite you to hallow it, and be dissatisfied without conmiunion with him ? Others violate his conmiands, respecting their fellow-men, or content themselves with a superficial obedience. Are you concerned to be con- formed to the law as spiritual, and in its most extensive latitude ? Not only not to kill, but not to be angry without cause, nor yield to a malevolent wish ? Parents, children, masters, servants, — watch against the most customary omissions. Dread even an impure thought, or polWted jest ; a dishonest inclination, or most secret cheat ; a false inuendo, though none could prove it a lie ; a covetous desire toward any thing that is your neighbour's ; an envious, revengeful thought, or any reluctance to do them good, or any pleasure in their misfortunes. Happy are they, who in these and other similar cases, can adopt the language of the text, and say, " So did not I, because of the fear of God." If others indulge incon- sistencies, are careful only to avoid gross evils, are partial in God's law, are concerned to make clean the outside of the 54 THE FEAR OF GOD A PRESERVATIVE FROM SIN. vessel, &c. wish to know the least measure of grace ; are satisfied with bare hope of safety, satisfied with being re- ligious themselves, chiefly concerned to have their children great in this world, treat worldly riches as the chief good for themselves or families ; happy are they who can say, ** So did not I," &c. Oh inquire, wherein have you denied yourselves for God ? What is the indulgence from which you have abstained, merely on a religious account ? What is there concerning which you may say, I felt temptations, but I fell not in with them ; I might, and should have done so and so, but for the fear of God . ? XIV. THE JOY OF THE LORD THE BELIEVER'S STRENGTH. Neh. viii. 10. For the joy of the Lord is ijour strength. We have, in this chapter, an account of a most solenm assembly of the Jews at Jerusalem, after their return from captivity ; when they met together, and desired Ezra to bring- forth the law of the Lord, and read it to them ; which he did from morning till noon, in a broad street of the city, the courts of the temple not being sufficient to contain the con- course of the people. So they read, Ver. 8. &c. And, as probably many of the people in their captivity, had not had an opportunity of being so well acquainted with the law of Jehovah before, they were much affected therewith, and almost overwhelmed with sorrow. But Nehemiah and Ezra endeavoured to restrain and moderate their grief, as excessive, and not seasonable at a time, when they were assembled to keep a holy feast to Jehovah, who had showed them pe- culiar mercies. As they increased in the knowledge of the divine law, they increased in the knowledge of their sins, and became more sensible of their guilt and danger, and wore excited to mourn for their transgressionf». This was a proper and salutary THE JOY or THE LORD THE BELIEVER's STRENGTH, 55 effect, if kept within due bounds ; but they must not so indulge their grief as to overlook their mercies, and forget the chief design of the present festival, which the Lord would have them observe with joy and gladness. Hence they were exhorted to repress their grief, and turn their thoughts to the divine mercy, as having abundant cause to hope and rejoice in Jehovah. On this occasion they might lawfully enjoy the bounties of providence, as far as consistent with temperance and sobriety, and in connexion with charity to the necessitous. And particularly they were encouraged to indulge a holy cheerfulness of mind, which was recommended as a happy means of invigorating and strengthening their souls. " The joi/ of the Lord is i/ou)- strength." This observation is doubtless as applicable to the people of God under the New-testament dispensation, as under the former economy ; and the provision /lotv made for the strong consolation and spiritual joy of believers is much more abundant. Let us therefore attend to three inquiries. First : What are we to understand by the joy of the Lord ; and what is the nature of that joy? By the joy of the Lord we are to understand joy authorized by the Lord. He has given his people leave, yea, given them commandment, to rejoice. See Deut. xii. 18. Ps. xxxiii.*!. xcvii. 12. Phil. iii. 1. iv. 4, &c. He has said it shall be' well with them, in the worst of times. Whereas, sinners are commanded to be afflicted, weep, and mourn. James iv. 9. v. 1. " For it shall be ill with them," &c. The joy of the Lord is joy in the Lord. God himself is the object and ground of it. Ps. xliii. 4. God is the saints' exceeding joy. We joy " in God." Rom. v. 11. The joy of the Lord is joy given by the Lord. God is the author of it, by his gra- cious influence on the soul. The fruit of the Spirit is joy. Gal. v. 22. The kingdom of God is joy. Rom. xiv. 17. God fill you with all joy. xv. 13. The joy of the Lord is somewhat of the same hind with the felicity of the Divine Being. The believer enters into the joy of his Lord. Matt. XXV. 21. He rejoices in that wherein Christ rejoiced on earth. Luke x. 21. In that joy which is founded on his word. John xvii. 13. In that wherein Christ now rejoices in the 56 THE JOY OF THE LOUD THE BELIEVER's STRENGTH. presence of his Father. Acts ii. 28. Yea, in that which is ground of everlasting joy to the most happy God. Tlie nature and properties of this joy, abundantly distin- guish it from carnal mirth. It is founded in knowledge and truth ; and not, like the joy of the wicked, in ignorance and delusion. The more the believer has just ideas of all things around him, the more cause he finds for joy ; as the knowledge of truths the most humiliating and alarming, need not inter- rupt his joy, if other truths are but realized at the same time. Rather they will add to it. It is joy which the world can neither give nor take away. The greatest influx of tem- poral blessing cannot produce it. The lowest ebb of adversity cannot annihilate it. It is not transitory and vanishing; but its grounds are permanent and enduring ; though its exercise is not equal. It is not intoxicating, ensnaring, and debasing : but ennobling and sanctifying ; raising up the soul to God, and producing conformity to him. Secondly : What are the principal grounds which God's people have for joy ? They have reason to rejoice in the very nature and perfec- tions of God. It is ground of joy to know that an absolutely perfect Being exists, and that he is at the head of the universe. They may justly rejoice in the peculiar dis- coveries he has made of himself in his holy word ; that he has condescended to reveal his will to us. Especially they rejoice in the declarations of his grace and mercy to sinners, through Christ Jesus. Rom. v^ 11. Else what would it avail to know our duty, when we could never make the least amends for past sins ? They have ground for joy in the tenderness, compassion, and faithfulness of our Great High Priest, to all those who return unto God by him ; — in the high privi- leges conferred on all true believers, as adopted, justified, sanctified, sealed to the day of redemption, and having evidence of interest in eternal, unchangeable love. They have reason for joy in the exceedingly great and precious promises contained in the word of God ; — in God's pro- vidential care for his whole church, and his attention to the concernsof every individual; — in the provision made for hi.s pcfiplc in fhc upper world. Rom. v. 2. They rejoice in hoi^e THE JOY OF THE LORD THE HELIEVER's STRENGTH. 57 of glory ; — in tlie expectation of the happy and glorious issue of all the affairs of the universe. Thirdly: In what respects is the joy of the Lord the strength of liis people ? The joy of the Lord is our strength, as the consolations of tlie gospel are necessary to enable us to attend upon duty with cheerfulness and alacrity, and thus greatly endear divine ordinances. It tends to excite and encourage holy activity in every good work, as well as in immediate acts of devotion. It enables the believer to escape the snares of prosperity, and sustain the pressures of adversity, thus living above the smiles and frowns of the world. It greatly fortifies the soul against temptation, and enables the believer to withstand the manifold attacks of his spiritual ene- mies. It particularly assists him to recommend religion to others around him. Zech. viii. 23. It encourages him to face the last enemy, death ; and enables him to van- quish the king of terrors. How groundless are the suspicions which some entertain of a religious life, as if it were the way to absolute melancholy ; and required us to bid farewell to every enjoyment : when it only calls us off from rejoicing in a thing of nought, to joy in God. It is true, that at present, the Christian has his sorrows as well as his joys. Religion occasions new pains, as well as new pleasures. But sin must justly bear the blame of the former. Sometimes, through temptation, imperfect views of the gospel, defect of faith, or careless walking, his sorrows may be greatly multiplied : otherwise the most humiliating views of ourselves would not prevent our joy in God ; but rather increase our admiration of the riches of grace, and of God's great salvation. At the same time, let us remember that, if our joy in God be genuine, it will strengthen us to do and suffer the divine will ; it will excite to holy obedience, and to benevolence and beneficence towards man. The higher hope and joy arc raised, the more w ill tenderness of conscience be increased. The banishin'i of servile fear will increase reverential awe, humilitv, and watchfulness. XV. THE BENEFITS OF AFFLICTION. Job v. 17, 18. Behold, happij is the man w/ium Godcorrecteth : therefore de- spise not thou the chastening of the Almighti/. For he viakelh sore, and bindeth up ; he woundeth, and his hands make whole. Though Eliphaz, as well as the other friends of Job, was inclined to great severity, and indulged suspicions of his sincerity, for which he had an insufficient ground, — and unjustly inferred his former hypocrisy from his present af- fliction ; yet, in this chapter especially, he offers much good advice, and evidently admits such premises as might well have rectified his own erroneous conclusions. It is hard for us, in critical circumstances, to act in perfect consistency with our own acknowledged principles ; and harder still, for persons, in severe trials, to take the best advice which is mingled with unkind reflections. The best of us would be badly off, if God had not more patience with us, than we have with one another. The language here used would lead us to conclude, that the happiest persons in our world, are not those that are al- ways or generally exempt from trouble ; but those who have a certain refuge, sufficient to aftbrd them relief in time of trouble ; who have learnt those lessons which are often taught in the school of affliction ; and whose successive trials are overruled to make them more perfect in those lessons. All good men have not an equal measure of affliction ; much less are all bad men exempt from it. But all men arc liable to it, good men as well as others, who often have a large share. Neither affliction nor the want of it, w ill prove our interest in God 's favor ; but the sanctified improvement of affliction wiH go far towards evincing that we are his peculiar people, and truly happy ; nor has it been unusual for God to make use of affliction, in first bringing them to make him their refuse, who had not before realized their need of him. First, Men in general, especially in time of ease and prosperity, are apt to indulge many erroneous notions, and neglect many important truths. THE BENEFITS OF AFFLICTION. 69 I do not mean that they would avow all the former as their settled opinion, or expressly contradict the latter ; but they act more agreeably to them than to these. As to God, themselves, other men, this world, and the world to come. Though they may not deny God's existence and supremacy ; their entire dependance upon him, as to tliis life ; and tlie importance of seeking reconciliation to him, and of devoting themselves to his service ; yet they forget these truths, and act as if they disbelieve them. Though they know they nmst die sometime, and may die soon ; though they admit the immortality of the soul, allow their responsi- bility to God, and perhaps will not dispute their danger, as fallen creatures, guilty before God, needing pardon and reno- vation ; yet these things lie with little weight on their minds. Judging by their conduct, you might suppose they disbelieved them. Though we often see others in affliction, and know we are liable to the same ; yet we seldom feel rightly for them, or discover a due spirit of sympathy, till we have had a taste of the cup of affliction ourselves, and hereby learn, not only our dependance on God, but even in various respects on our fellow-men, even those in lower stations in life. It would be easy to prove, by argument and by fact, the vanity of the world, and of the petty distinctions in which the men of the world pride themselves ; but it is hard to bring home these truths to affect the conscience and heart, so as to hide pride from man, and cure the love of the wodd. Invisible realities ought to outweigh temporal shadows ; nothing should so engage our anxiety as our future and eternal destiny ; but multitudes have their attention engrossed by the cares of life, and the love of earthly things, so as to leave no room for the kino:dom of God and his riow he would have us to express our inward feelings to him ; how OF DIVINE KNOWLEDGE. 87 he would have us act toward one another ; what he approves, and what he disapproves. Now, liow shall we certainly know all this without a written rule ? Heathens could never settle the point ; nor can modem reformers, who reject revelation. The late German philosopher, the famous Bahrdt, would have all public teaching confined to natural religion. Another, in 1795, proposed to enjoin farther restrictions, (as there may be disputes about a future state, providence, or even the existence of God,) and to inculcate only self-government, justice, and beneficence. Oh what a blessing to have a better directory ! The way which God has planned for the return of fallen creatures to him, and their re-admission to his favor. Here the light of nature could do nothing, but the gospel gives a satisfactory reply to the most important of all our inquiries. It reveals a great salvation, Secondly, For the communication of saving health to all nations. Oh ! how much do all nations need it ! Sunk in ignoranee, vice, and wretchedness ! Generally idolaters ; for ever at war ! Oppression or discord pre- vailing internally. Millions held in slavery. Millions more in external poverty and wretchedness. All sunk in vice, without just ideas of God ; without peace of conscience, the love of God, or the well-founded hope of happiness — happiness of such a kind as God need not be ashamed to give, or which shall indeed be the participation of his own blessedness. But the gospel brings saving health to every individual who embraces it. It heals his spiritual blindness; removes his love of darkness; gives just, endearing, glorious views of God. It heals his guilty conscience, and fills it with that peace which passes all understanding. It heals his disordered affections, and fills the heart with love to God and man. It cures sinful selfishness, and love to the world : sets the heart on things above, and unites the saved in one body. Did it generally prevail among all nations, it would utterly abolish idols, and banish false religion. It would put an end to wars and slavery. It would prevent oppression, envy, slander, falsehood, and all injustice. In short, it would make earth a paradise, the very suburbs of heaven. Need I then add. 88 PRAYEU lOR THE SPREAD Secondly, The reasons why we should earnestly unite in this prayer ? From the consideration of the wretched state of all nations, and the long time they have continued in such a state, we have room to conclude that they will never be brought into a better state without divine interposition ; there is no reason for hoping that polytheism or idolatry will be cured without the blessing of the divine word. None have been recovered yet, by the light of nature. Indeed, we cannot judge how much truth would be discoverable by the light of nature, if men were quite of a right spirit, and disposed to seek earnestly after God ; and if right views of God suited their hearts, from what they actually have discovered : for even where revelation is enjoyed, thousands are found, who, though they do not deny its authority, yet overlook its plainest discoveries. As to those who have only natural lipfht, enouo-h is discoverable to leave them inexcusable. Little is actually discovered of what is plain in itself. No- thing could be discovered to afford sure ground of hope to a sinner. God has amply encouraged us to expect that his gospel shall be much more extensively known ; and that the happiest consequences shall result from its propagation. He has certainly sufficient power to override events in his pro- vidence to subserve this blessed purpose, to remove all obstructions, stir up ministers, and influence hearts to receive his truth. The welfare of our own souls is very closely connected with our entering into the spirit of this prayer. We cannot enjoy much of the salvation of God without lone;ing for others to participate of its inestimable benefits. Nor can we be very earnest in seeking the universal prevalence of the gospel, without feeling our own souls brought into a better state, by the very desires we feel, and by the exertions they produce, and the obligations we shall feel laid upon us to a conversation becoming the gospel. The providence of God is now evidently at work ; and nothing can tend so much to keep us from being improperly affected by a partial view of civil transactions, as an earnest attention to the concerns of the kingdom of Christ. This will keep us from meddling 'with things out of our proper sphere ; keep us from vexing OF DIVINE KNOWLEDGE. 89 our spirits with the concerns of those kingdoms which can be moved ; keep us from sinking into gloom and despondency ; and encourage us to hope for better and brighter days. When the correcting hand of God is stretched out upon all the nations, what shall we then answer the messengers of the nations ? That the Lord hath founded Zion, and will make her a praise and rejoicing in the whole earth. XXIII. MEDITATION ON THE DIVINE DISPENSATIONS. Psalm Ixxvii. 6. / call to remembrance my song in the night. I commune with mine own heart, and my spirit made diligent search. Whether the Psalmist more immediately refers to his own personal and private distresses, or whether he principally had respect to the afflictions of the Christian at any particular period ; the description given in this Psalm of the painful exercises of his mind, and the method he took for relief, is certainly calculated to instruct and encourage otliers to imitate his example, and to make the Lord their refuge in every time of need. In the text three remedies are pointed out to the afflicted, the benefit of which the Psalmist could testify, from his own experience. First: The recollection of former enjoyments and consolations. Tlicre is a little difficulty in settling the construction of the former clause, into which it would be improper to enter critically in the pulpit ; and taking it just as our translators have understood it, it will be easily shown to agree with other sacred scriptures, though it may admit of a twofold explication. Either — " I will now, in the present night of affliction, remember my former songs," ' Though this is a time of dis- tress, and my present circumstances are gloomy, yet I have known brighter days. He that lifted me up, lias cast me down, and he can raise me up again.' Sometimes this 90 MEDITATION ON THE DIVINE DISPENSATIONS. reflection, indeed, adds a poignancy to our distress, as it did to David's trouble. Ps. xlii. 4. Yet it will bear a better improvement, which he seems to make of it; v. 11. and so Job, (ii. 10.) " Shall we receive good at the hand of God, and shall we not receive evil ? " And his case shows that after the most sweeping calamities the Lord can again give things a turn in favor of them that hope in him. Therefore, present troubles should not make us forget former comforts, especially as the former so much exceeded our deserts, and the present afflictions fall so short of our demerits. Or, the text may mean, " I will remember how I have been enabled to sing in former nights of affliction." And surely it is especially seasonable to remember supports and consolations granted under preceding distresses. Elihu com- plained, (Job XXXV. 10.) " There is none that saith. Where is God my Maker, that giveth songs in the night." David comforted himself with the thought, " Though deep calleth to deep ; yet the Lord will command his loving kindness in the day-time, and in the night his song shall be with me." Ps. xlii. 8. And the Lord promised by Isaiah, (xxx. 29.) " Ye shall have a song as in the night, when a holy solemnity is kept." No doubt Paul and Silas remembered their song in the night, when imprisoned at Philippi ; and it afforded them encouragement under subsequent trials. And cannot many of you, my brethren, in like manner, remember the supports and consolations you have enjoyed in former dif- ficulties, and how the Lord turned the shadow of death into morning ? And ought you not to trust in him that hath delivered, that he will yet deliver ? He that hath delivered in six troubles will not forsake you in seven. The " clouds may return after the rain ; " but not a drop can fall, without the leave of Him, who rides on the heavens for your help, and in his excellence on the sky. Did you not forbode at first a very different termination of the former troubles ? and did the Lord disappoint your fears, and put a new song into your mouth ; and will you not now begin to trust him, and triumph in him ? Surely you have found, that the Lord can clear the darkest skies. " Light is sown for the righteous," and ere long you shall see an eternal day. If such songs arc MEDITATION ON THE DIVINE DISPENSATIONS. 91 given to the pilgrims in the night, how shall they sing in that world where the sun shall set no more ! There will be no night there ! Secondly, The practice of serious, secret meditation. — " I will commune with my own heart," expatiate, meditate. The psalmist David recommends this in Ps. iv. 4. This is too generally neglected by irreligious people. They cannot bear reflection, they endeavour to shun serious self- examination. Nay, religious people are too deficient in this duty. When occupied with worldly concerns, they frequently neglect due attention to the state of their souls. Some kinds of affliction afford a favorable opportunity, by confining us from more active employments. Others, though perplexing, and such as may lessen our leisure time, evidently call for it ; and if the mind be duly impressed, some season may be found for it. In the day of adversity consider." Let then the afflicted learn of Asaph to commune with their own hearts. Examine into the state of your soul. Are you made capable of reflection, and are you not bound to reflect on your dependance, respon- sibility, criminality, and danger ? Commune with your own heart, and ask if you can prove by scriptural evidence that you are in a state of salvation ? Have you fled for refuge to lay hold on the hope set before you in the gospel ? Are you cordially attached to the Saviour ? Do you rest with complacency in the way of salvation revealed in the divine word ? Are you at peace with God ? Are your transgressions forgiven ? your sins covered ? Are you a child of God, and an heir of eternal life ? If not, how much greater trouble should your sins be to you, than all your outward afflictions ? How much more reason have you to be shocked that you should continue impenitent and negligent of the great salvation, than you have to repine at present troubles ? Acquaint yourself with the Saviour, and be at peace. If you are reconciled to God, what reason have you to be thankful and submissive ? Can any temporal loss counterbalance the ground you have for joy in God ! Are not everlasting arms beneath you ! Is not everlasting- glory before you i Can any thing separate you from the 92 MEDITATION ON THE DIVINE DISPENSATIONS. love of God, which is in Christ Jesus your Lord ? Will not the wisdom that was sufficient to plan the salvation of such a sinner, in perfect consistency with the divine perfections, suffice to manage the most intricate concerns of this life, and to make all things work together for good ? Thirdly, The diligent investigation of the end and design of the divine dispensations. " The Lord doth not willingly afflict, nor grieve the children of men." It is not from his heart, of his own inclination to afflict ; (whereas he bestows undeserved favors of his own heart. 2 Sam. vii. 21.) When he afflicts his enemies, justice and the general good requires it. When he afflicts his friends, their own good requires it. Let then your spirit make diligent search. Are you habitually acting contrary to God ? preferring that which is not God, to the living and true God ? Are your minds wholly carnal, refusing subjection to his law, and submission to his gospel ? Is it not necessary that he should walk con- trary to you ? that he should show that this your way is your folly? that you who have forsaken the fountain of living waters, should find your cisterns are broken, and can hold no water ? " With the pure thou wilt show thyself pure, but with the froward thou wilt wrestle. For thou wilt save the afflicted people, but will bring down high looks." You must bend, or break. You must be weaned from the world, feel your need of a God, a Saviour, a better portion than any sublunary good, an eternal refuge ; you must know sin to be an evil and bitter thing ; you must be brought to pray, " Take away all iniquity," or you cannot come to any good. You must be made humble, penitent, contrite, or you cannot be saved. And if you are not converted, you must be made a monument of divine displeasure. God must get himself the glory you refuse to give him. You must be made useful to the univei'se in your destruction. But if you are already a child of God, he must embitter all sin to you. He must not let you run away from him. He must restore your soul, and lead you in the paths of righteousness for his name's sake. He must treat you as a child, and not as a bastard, who has no parent to acknowledge him, and take MEDITATION ON THE DIVINE DISPENSATIONS. 93 the oversight of him, and care for his instruction. " What son is he whom the Father chasteneth not ? Yet no chasten- ing is for the present joyous but grievous ; nevertheless it afterwards yields the peaceful fruits of righteousness, to them that are exercised therewith." Make then diligent search into the general cause of affliction, and you will cer- tainly find it to be sin. Make diligent search into the particular cause of afflictions, and it will often be found to be some particular sin. " I will visit their iniquities with stripes." Often may God's own children read their sin in its punishment. Jacob deceived Isaac, by passing the younger son for the elder ; Laban deceived Jacob, by passing the elder daughter for the younger. Rachel impatiently said, " Give me children, or I die." She had children, and she died. David despised the honor of God, and though God put away his sin, he severely corrected him. 2 Sam. xii. 9, 10, &c. Yet how much better is the sorest correction, than final impenitence and condemnation ! Search the Holy Scriptures. See God's dealings with others. Ps. xcix. 8. But will the Lord cast off for ever ? and will he be favorable no more ? No, he will not ; " but though he cause grief, he will have compassion." Lam. iii. 31, 32. " He will rest in his love," &c. 1 Sam. xli. 42. And even as to those who had not yet humbled themselves before him, notice the language used in Levit. xxxvi. 41, 42. XXIV. ENLARGED DESIRES SATISFIED. Psalm Ixxxi. 10. Open wide thy mouth, and I will Jill it. The Psalmist, exhorting the Israelites to gratitude, reminds them of God's gracious deliverance of their fathers from Egypt, and introduces Jehovah himself as addressing them, in language expressive both of authority and kindness ; encouraging them to enlarge their desires and expectations of of real good, and engaging to satisfy their amplest wishes, if. 94 ENLARGED DESIRES SATISFIED. conscious of their own wants, and the value of his benefits, they made application to him. " Enlarge, (or open wide,) thy mouth, and I will fill it." This gracious grant, though given originally to Israel, extends to all the true worshippers of God, to all w^ho hunger and thirst after righteousness. It may also be considered as an invitation addressed to all who hear the gospel, encouraging the application of necessitous, perishing, hungry souls, who never applied to God before. I would propose to consider. First, The import and extent of the charge. It is evidently an injunction and encouragement to prayer; to a humble application to God, and an enlarged expect- ation of good from him, answerable to our necessities and our requests. Its meaning is. Whatever you want, come to me for it. Let all your wants be upon me. I will supply you. I will satisfy your mouth with good. " I am God all suflScient." Ever treat me as such. " Ask, and it shall be given you." But think not to ask once for all ; you must come to me daily, apply repeatedly ; keep constantly dependant ; seek me, not occasionally, but live continually on my fulness. Extend and enlarge your desires, so as to comprehend the most excellent blessings. Ask, not for temporal blessings only, which are transient, uncertain, and insufficient to insure real happiness ; but ask chiefly for spiritual blessings ; blessings for the soul, which shall fit it to glorify and enjoy God. Ask, not merely for some of the blessings of the well ordered covenant ; but for all of them. Let the whole of God's salvation be the whole of your desire, and it shall undoubtedly be granted. ^PP'y not merely for some grace, enough to secure your credit, or ascertain your safety ; but for great grace, that God may be greatly glorified ; for great faith, great love, great activity, fortitude, and fruitfulness. Ask for blessings not merely for i/ our self : but for others also; for your fellow-christians, for the whole church. " Pray for the peace of Jerusalem ; they shall prosper who love her." " They who mention the name of the Lord shall give him no rest, till he make his church a praise and rejoicing in all the earth." Cul- tivate universal disinterested benevolence. Seek earnestly ENLARGED DESIRES SATISFIED. 95 the salvation of souls ; of your family, and neighbours ; of your fellow-sinners to all the ends of the earth. God loves a public spirit. If we were more concerned for the increase of Christ's kingdom, what personal benefits would be added ! Embrace every opportunity of doing good to others. Unite fervent prayers and unwearied efforts to do good. Beware of the inconsistency of opening wide your mouth, and shutting close your hands, or folding them together for sleep. Seek not only their occasional and temporal 'good, but aim earnestly at the highest good of others, even their eternal welfare ; yet gladly promote their temporal interest also, as far as you can consistently with other duties. Let the divine glory be the ultimate end in which all your desires terminate. Your own happiness consists in connexion and communion with God, in union to Christ and conformity to him ; and so does the happiness of others. If then, you love your neighbour aright, you will seek this happiness for him. It is a poor love to a rati- onal creature, which respects not his highest welfare. What a parent would that be, who to make a child happy for a day, should risque his being a beggar for life ! And what a foolish parent, who to make a child rich and great, and as it was supposed happy for life, should risque or promote his being miserable for ever ! If we love God rightly, we shall long to know, love, and serve him more and more ourselves ; and to have him known, admired, loved, obeyed, and glorified by others, more and more ; by greater numbers of our fello"w- creatures, and in hioher dejirees. Secondly : The ground we have to expect the fulfil- ment of this promise. — " I will fill it," says God. " Open wide thy mouth, (i. e. extend thy desire,) and I will fill it. Surely this teaches us, that the greater and more valuable the blessings are which we implore from the divine bene- ficence, the more sure shall we be to receive them in answer to prayer. We are universally dependant on God, and it becomes us to ask of him our daily bread, to acknowledge him in all our ways ; in every thing by prayer and suppli- cation making known our requests unto him. But. though 96- ENLARGED DESIRES SATISFIED. men are to be blamed, that they so seldom acknowledge God in any thing, yet they are still more to be blamed, that they seek not from him the chief good. Men may however possibly cry to God for inferior things, and apply in vain. Even good men may ask for temporal blessings and not receive them ; because the things we suppose good, may not be good, or not good for us, or not good for us at present. But none shall seek to God for the best of blessings in vain. If we ask enough, we shall have it. When Alexander told Anaxarchus to go to his treasurer, and ask what he wanted, the treasurer was astonished at his asking so great a sum, and would not pay it without con- sulting Alexander. " It seemed too much for one man to receive." But the king said, " It is not too much for Alex- ander to give. He does honor to my riches and liberality ,_ by so large a request." So is God honored by the prayer of faith. Consider the inexhaustible fulness and all-sufficiency of Jehovah. He is infinitely rich. A boundless ocean of bliss. The waters of the sea can as easily satisfy the great whales, which God has made to play therein, as they can the smallest marine insect that lives in them. Con- sider the infinite liberality of the divine nature. God is the great benefactor of the universe. He takes a godlike plea- sure in the communication of good ; and the greater the blessing, the more his benevolence is displayed and gratified in the bestowment. No creature can have wants too numerous, or too extensive for him to be able or willing to supply. Though we are sinners, who have forfeited all good, and deserved all evil, yet God himself has provided a method of reconciliation, and laid up abundant goodness for such as are in the covenant of grace. " It has pleased the Father that all fulness should dwell " in the blessed Mediator. " He has received gifts for men." Every obstacle which might have hindered the communication of good to sinners is removed by Christ's mediation. Now therefore, the more God bestows on the believing sinner for Christ's sake, the more he is honored and glorified. The exceeding riches of grace are the more illustrated. The Father gives a greater ENLARGED DESIRES SATISFIED. 97 proof of his love to Christ, and shows more clearly his love to obedience, and to the law which Christsohiohly honored ; thus both his government and o;race are more exalted. When God bestows spiritual blessings, they may justly be considered as the earnest of more. For God never gave grace, without a design to give more grace ; yea, and glory too. Eph . i. 14. God is not likely to be offended with our asking too much, if we ask for nothing but what is good ; i. e. for nothing but what God can bestow with honor, and to our real advantage. " Open wide thy mouth, (says he,) and I will fill it." As a good father would not give his son a serpent when he asked for a fish ; a scorpion for an egg, or a stone for bread : so neither would he give him a serpent or a scorpion, even though the child should foolishly request it. Nor will God grant the improper and hurtful desires of his own children. Therefore, let us examine what is good, consult the divine word, and thence learn what to ask : and may we enlarge our desires after the supreme good ! While the worldling drinks in happiness, if it will bear the name, with the mouth of an insect, the Christian imbibes bliss as with the mouth of an angel. His pleasures are the same in kind, with the pleasures of the infinitely happy God. XXV. THE APPARENT VANITY OF MAN. Psalm Ixxxix. 47. Wherefore hast thou made all meti iv vain '^ It may be difficult to determine at what time this Psalm was made. Ethan and Heman are mentioned as cotemporary with Solomon; 1 Kings iv. 31. 1 Chron. xv. 19. and as eminent for wisdom, though not equal to him. This Ethan might survive that monarch, and compose this Psalm after his death, when the ten tribes revolted from Rehoboam, and Shishak plundered Jerusalem. Or a person of the same name might write it after the death of Josiah, or nearer the captivity. VOL, 1. 11 98 THE APPARENT VANITY OF MAN. Be that as it may, this sentence contains a passionate exclamation, expressing such sensations as the Psalmist would not mean to justify ; which yet may afford us in- struction, when we examine into the occasion of them, as well as when we seek after an antidote to rectify them. First, Let us investigate the ground of this complaint ; or say, what circumstances seem calculated to tempt a wise and good man to indulge an apprehension that all men are made in vain ? The consideration of the shortness and nncertainty of human life in general, is one occasion of this suspicion. Two thirds die under two years of age, and how many more in childhood ! How few comparatively reach old age ! How soon is the longest life past ! How uncertain is every moment ! No circumstances can insure it ! How much of life is filled with troubles ! How much more with trifles ! Ah ! how vain is this mortal life ! If this were all, man would indeed seem to have been made in vain. Yet how evidently is this world all that most men pursue ! Who are they, that comparatively mind any thing else ! Though they that possess the most of temporal good, evidently set their minds upon a thing of nought, which may leave them, and which they soon must leave. While others mind no future state ; though one would think their troubles here must so embitter this world as to constrain them to look out for a better. Many are busy in doing nothing ; many in doing worse than nothing. Some are weaving spiders' webs, others hatching cockatrices' eggs. Many torment themselves ; many are a plague to others. And they regard no warning ; but seem willing to risque their future portion with devils, if they may but in this life live like beasts. The great mixture of hypocrites with sincere professors of religion, may induce a pious man to employ this language. In all ages there have been a number who iiave professed a regard to God, and a future state; but even among those whose professions have been founded on divine revelation, too many have ]>lainly shown themselves to be hypocrites or self- deceivers, and otiiers have at least given ground for suspicion THE APPARENT VANITY OF MAN. 99 of their sincerity ; so that God has been greatly dishonored, and rehgion wounded by its pretended friends. The imperfection and incapaciti/ of those that are tru/i/ upright, may also prompt to this complaint. They that have given the best evidence of sincerity, have for the most part had but little power or influence over others ; or have exerted it to little purpose. Some have discovered occasional blemishes and inconsistencies. All have been too defective in a wise and well regulated zeal ; have not had opportunity to do many things they wished ; and yet missed many opportunities they did enjoy, and should have improved. The little success of good men in serving God and their generation, is a just ground of lamentation ; and the unhappy success of others in counter- working them. So we may consider David's exaltation to the throne, and Solomon's succession. How so