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 ^p<oro. ^evSoc 
 some first false principle ; or the same fountain could not send forth 
 salt water and fresh. This is scarcely touched upon by the Old 
 Disciple. I do not want positively to judge of any individual. 
 13ut Romans viii. 7, leads me to suspect that man to be altogether 
 carnal, whose mmd is enmity against the law ; and though Hunt- 
 ington might insist on its strictness, he never, to my knowledge 
 mamtamed its goodness und justice." 
 
14 MEMOIR OF 
 
 almost a test of orthodoxy.* It was an opinion 
 sanctioned by Dr. Gill and Mr. Brine, that it was 
 unlawful to urge the duties of faith and repentance 
 on men in general — an error, which, to unprejudiced 
 minds, would be sufficiently exposed, by observing, 
 that " it would have annihilated at once the aposto- 
 lic commission, by rendering it impossible to preach 
 the gospel to any creature, since there were in the 
 Gentile world, none to whom it could on this princi- 
 ple be addressed." A sentiment so adverse to the 
 natural promptings of Christian benevolence, excited 
 in the minds of Dr. Ryland and several of his bre- 
 thren, the most painful embarrassment. t They 
 
 * An account of the state of the Baptist churches, with a parti- 
 cular reference to this subject, may be found in Ryland's Life of 
 Fuller, Chap. I. See also. Hall's Reply to Kinghorne, p. 173. 
 and Hall's Help to Zion's Travellers — Prefaces by Dr. Ryland and 
 Mr. Hall. 
 
 f " The second year after I had been deeply impressed by divine 
 truth, my father allowed me to have my time pretty much to myself; 
 and, instead of closer attention to literary pursuits, I spent those 
 twelve months chiefly in reading divinity. At so early a period, it 
 is not wonderful that I should altogether fall in with the sentiments 
 of some excellent divines, whose writings my father held in the 
 highest esteem, and whom I found to be strenuous advocates for the 
 doctrines of grace, to which 1 felt an ardent attachment. Never- 
 theless, an extensive acquaintance with their predecessors, both the 
 old Nonconformists, and the most evangelical Episcopalian Avriters, 
 made me sensible, that former divines considered the exhortations 
 to which Mr. Brine objected, as perfectly consistent with Calvinistic 
 
DR. RYLAND. 15 
 
 endeavoured to address the unconverted as far as 
 their system would allow, and not unfrequently were 
 carried beyond it. They were gradually led to a 
 devout and earnest examination, and finally to an 
 abandonment of a tenet which shackled all their 
 movements. Dr. Ryland's mind was, in some 
 measure, prepared for a change, by an extensive 
 acquaintance with the Puritan writers and their 
 immediate successors, who were for nothing more 
 distinguished than their fearless and cogent appeals 
 to the conscience. But Edwards's Treatise on the 
 Freedom of the Will, with which and the other works 
 of that writer, he became acquainted about the year 
 1775, rendered him the greatest assistance. His 
 intimacy with Mr. Fuller, (who had been involved in 
 similar perplexities,) which commenced soon after, 
 and was cemented into a friendship, seldom perhaps 
 equalled and never surpassed, for genuineness and 
 constancy, powerfully tended to give firmness to his 
 convictions. Several other ministers, about the same 
 
 principles. But, for a few years, I imagined, that these later divines 
 were more accurate than their predecessors ; and accordingly, when 
 I first entered on the work of the ministry, though I endeavoured to 
 say as much to sinners as my views of this subject would allow, yet 
 I was shackled by adherence to a supposed systematic consistency, 
 and carefully avoided exhorting sinners to come to Christ for sal- 
 vation." — Vido Serious Remarks, <^c. Part II. pp. 7, 8. 
 
IC ^ MEMOIR OF 
 
 time, were led to adopt similar views, among whom 
 should be especially mentioned, Mr. (since Dr.) 
 Carey, the venerable Mr. Hall of Arnsby, and Mr. 
 SutclifF of Olney. Though in many points their 
 characters were strongly contrasted, yet it is pleas- 
 ing to observe, that their devotedness to the same 
 great cause, so attempered and blended the respec- 
 tive peculiarities of each, as to render them eminently 
 subservient to the promotion of the kingdom of their 
 common Lord and Saviour. The most important 
 result of their constant interchange of sentiment, was 
 the establishment of the Baptist Missionary Society, 
 Oct. 2, 1792. The leading facts respecting the 
 formation of this Society are so well known to the 
 public, as to render any detailed account needless. 
 What specific part the subject of this Memoir had 
 in its establishment, cannot be stated, excepting that 
 the Association Letter, written by him, on '* Godly 
 Zeal," may be considered as having contributed to 
 keep up the impression made by Dr. Carey's *' En- 
 quiry into the Obligation of Christians, to attempt 
 the Conversion of the Heathen ; " and that, as no 
 individual more fully possessed the confidence and 
 affection of its two leading agents, Mr. Fuller at 
 home, and Dr. Carey abroad, so no one was more 
 deeply concerned in all the deliberations respecting 
 
DR. RYLAND. 17 
 
 it, or felt a greater devotion to its interests. After 
 the decease of the former, he might, indeed, be con- 
 sidered as its second father ; and his anxiety for its 
 wellfare, ceased only with the last pulsations of his 
 heart.* Scarcely had its first Missionaries left their 
 native shores, when Providence removed him to the 
 precise spot, where he could most effectually pro- 
 mote its interests, not only by introducing it to the 
 notice of a large portion of the religious world, but 
 by training the youthful race of ministers in those 
 views of Christian doctrine and duty, by which his 
 own zeal had been kindled and sustained. 
 
 By the death of Dr. Caleb Evans, in August, 
 1791, the two offices of Pastor of the Baptist Church 
 in Broadmead, Bristol, and President of the 
 Academical Institution connected with it, were 
 
 * An extract from Dr. Ryland's Diary, will serve to show the 
 spirit of deep piety which actuated the founders of this Mission. 
 How openly it has been rewarded, (Matt. vi. 6.) the success of the 
 Society as to its specific objects, and the liberal patronage it has 
 received from all denominations of Christians, will testify. 
 
 " Jan. 21, 1788. — Brethren Fuller, Sutcliff, Carey, and I, kept 
 this day as a private fast, in my study : read the Epistles to Timothy 
 and Titus; Booth's Charge to Hopkins; Blackerby's Life, in 
 Gillies ; and Rogers of Dedham's Sixty Memorials for a Godly 
 Life : and each prayed twice — Carey with singular enlargement and 
 pungency. Our chief design was to implore a revival of the power 
 of godliness in our own souls, in our churches, and in the church 
 at large." 
 
 2 
 
18 MEMOIR OF 
 
 vacated, and ihe state of the denomination at that 
 time, rendered the choice of a successor equally 
 important and difficult. After an unsuccessful 
 application to the late excellent Dr. Fawcett of 
 Hebdenbridge, the views of the bereaved church 
 were directed to Northampton, and in April, 1792, 
 Dr. Ryland, who had previously supplied their 
 pulpit for some weeks, received an unanimous 
 invitation to accept the pastoral office. That one, 
 whose disposition was naturally retiring and unob- 
 trusive, and who was so conscientiously alive to the 
 claims of duty, would shrink from a station of 
 superior distinction and responsibility, might be 
 expected ; and the ties of a connexion which had 
 subsisted almost from childhood, and had been con- 
 firmed by a long intercourse of Christian and 
 social kindness, presented an additional barrier 
 against the most distant thought of a removal.* Not 
 
 * An extract from Dr. Ryland's answer to the first invitatioD, 
 will best explain his views and feelings on this occasion. 
 
 " Dear Brethuen, 
 
 I shall confine m)-self to my own feelings on this critical 
 
 occasion ; and would begin by repeating my assurances of sincere 
 concern for your welfare, and that of the other church connected 
 with you, as well as of the Academy, over which your successive 
 pastors have so honorably presided. I often feel humbled before 
 God, under a sense of my unworthiness of the respect his people 
 have shown me ; and, were I at perfect liberty, it would be with 
 
DH. RYI.AND. 19 
 
 discouraged, however, by want of success in the first in- 
 stance, the church renewed their solicitations, in which 
 
 much fear and trembling that I should venture, even after a longer 
 trial, to comply with your invitation. I know my own defects 
 better than you can be supposed to know them on so short an 
 acquaintance, and am aware I am poorly qualified for the station 
 to which you candidly deem me competent. Yet, in the peculiar 
 circumstances of your distress, and knowing how scanty a number 
 of middle-aged persons we have at this time in our denomination, 
 that have all the qualifications, I, as well as j'ou, should desire in 
 one to fill that post, I durst not refuse a trial, w^hother I could stand 
 in the gap for a time till a more able man was found. But after so 
 long a connexion with our church, and such friendship as most of 
 them have all along show^n me, how can I rend myself from them 
 against their consent, unless they had a prospect of a speedy and 
 certain supply, of one who would naturally care for their welfare, 
 and who would be concerned to guard them against dangers on the 
 right hand and the left. The men who would truly make void 
 God's law, would rejoice to ensnare some on the one hand, and 
 perhaps some would be drawn off from the doctrines of grace on the 
 other; and I, when I heard of the flock being scattered that was 
 once committed to my care, should faint under my burden, and be 
 unable to do you any service. Dear brethren, I shall ever remem- 
 ber with gratitude, your candour and kindness towards me, but I 
 cannot divide myself, or I would gladly spend and be spent for you. 
 I hope I shall pray for you more than ever, and that our people 
 will do the same. And since you have offered to elect me for your 
 teacher, suffer this once the word of exhortation. Stand fast by 
 each other. Pray much together. Do not be discouraged at the 
 disappointment of not finding me in a moveable state. With God 
 is the residue of the Spirit. He will yet point out to you some person 
 more suitable than him you have once thought of. Or, by pouring- 
 out a double portion of his Spirit on the young minister whom you 
 have already among you, and on some other who may assist him, 
 he will show you his marvellous power and grace in a more remark- 
 able manner than you are aware of. Though the Lord cause grief, 
 yet will he have compassion, according to the multitude of his tender 
 
20 MEMOIR OF 
 
 they were joined by the Patrons of the Academy, 
 who requested his acceptance of the Presidentship. 
 
 mercies. The set time to favor Zion shall come, when God will 
 repair the breach he has made among you, and make your walls 
 salvation, and your gates praise. Only wait on him, and watch over 
 one another, and you shall find that he waits to be gracious. I 
 pray every blessing to rest upon you evermore, and remain, dear 
 brethren, your much obliged and affectionate servant in the Lord, 
 
 JOHN RYLAND." 
 
 Tn a letter addressed at the same time to the Paedobaptist Com- 
 inunicauts, he writes, 
 
 " My dear Christian Friends, 
 " I sincerely feel for your situation, and am affected with your 
 kind invitation, that I would undertake the oversight of you in the 
 Lord. Were I able to accept the call of your Baptist brethren, I 
 should certainly have no objection to do every thing in my power to 
 subserve your spiritual interests also ; having always esteemed the 
 difference of sentiment and practice between you and me, concern- 
 ing one of the positive institutions of the New Testament, no suf- 
 ficient ground to refuse a joint participation of the other. It 
 appears to me so much the nature of the nexo creature, (if I may 
 so express myself,) ybr true believers to have intimate comjnunion 
 with each other, that nothing but clear precept or precedent for 
 debarring a mistaken brother from the Lord's table, could induce 
 me to refuse those whom Christ had evidently received, and who 
 could be admitted without any injury to my own exercise of the 
 rights of conscience, or without endangering any privilege of my 
 own. I hope our brethren will be directed, if possible, to some 
 pastor, who will in this respect be like-minded ; and till you are 
 sure it will be otherwise, will you not act a prudent and proper 
 part, to keep together, and unite with them in fervent prayer? Be 
 assured, my dear friends, I shall always rejoice to hear of your wel- 
 fare, and it would give me unspeakable pleasure to hear that you 
 were provided with such a pastor as would be much more likely to 
 edify you, than your sincerely affectionate friend and servant, 
 
 JOHN RYLAND.'- 
 
DR. RYLAND. 21 
 
 Few transactions of the kind have been conducted, 
 in a manner so honorable to all the parties concerned ; 
 with so much conscientious regard to the welfare 
 and claims of others, on the one side, and on the 
 other, such generous acquiescence in making a 
 deeply felt sacrifice of private good, from a regard to 
 the general interests of religion. " We were not 
 sorry," said his Northampton friends, " to find that 
 his labours were acceptable to others ; but if a 
 month's acquaintance made you desirous to obtain 
 him, you cannot wonder that above twenty years 
 should make us unwilling to resign him. We are 
 not disposed to call in question your sincerity, in 
 professing to desire our welfare, though we are sorry 
 that your circumstances have laid you under any 
 necessity to make a proposal, that seems to militate 
 against our interest. You profess, that your appli- 
 cation gives you pain on that account, and we are 
 sure that it causes in us somewhat very opposite to 
 pleasure. But though some at first were ready to 
 be offended at your conduct, in making application 
 to the Pastor of another church, who was sincerely 
 loved and valued by his people, and had no occasion 
 or inclination to leave them, yet, on reviewing your 
 pleas, we are more inclined to excuse your request, 
 than to comply with it. Yet we would wish not to 
 
22 MEMOIR OF 
 
 act under a selfish spirit, but to consider the interest 
 of the whole denomination, and to deny ourselves 
 for a greater good, if we were sure that could be 
 procured by the removal of our beloved Pastor." 
 It was not till after a third application had been 
 made, and a suitable successor had been found for 
 his first charge, that Dr. Ryland gave his final assent. 
 " Nothing," he observes in one of his letters, " but the 
 peculiar circumstances of the church, as connected 
 with the Baptist Academy, could have induced me to 
 listen for a moment, to any solicitation to remove from 
 Northampton, though I allow, that to a man at 
 Uberty, your application without that considera- 
 tion would have been as worthy of respect as that of 
 any people in the kingdom. But to me, every con- 
 sideration, including that of the Academy, would 
 be insufficient to reconcile my conscience to a re- 
 moval, before I saw our people in immediate prospect 
 of being provided for comfortably with a successor." 
 In arriving at a decision on this important step, in 
 addition to earnest supplication to the Supreme 
 Source of wisdom, he availed himself of the advice 
 of those of his brethren who were most distinguished 
 for judgment and experience, and with the ex- 
 ception of Mr. Newton, (though even he did not 
 absolutely disapprove of the removal,) they ex- 
 
DR. HYLAND. 23' 
 
 pressed their conviction that, however painful, duty 
 demanded the sacrifice.* He removed to Bristol, 
 
 * Mr. Fuller, who perhaps felt more than any one, the loss of 
 personal intercourse with his friend, expressed his acquiescence in 
 a letter which has already appeared in print. (Vide his Life, by 
 Dr. R. p. 225, Second edition.) Mr. Newton, in a letter, dated 
 April 30, 1792, thus writes: " For myself I have nothing to say 
 further, to what I offered in a general view. I think the removal 
 of ministers from places where they are acceptable and useful is 
 often hazardous, but not always improper. There are some situations 
 to which a young man cannot be supposed to be competent, and he 
 must therefore serve an apprenticeship in an inferior post, till age 
 and experience have qualified him for one more important. — Mr. 
 Booth says, that if you consult only your personal ease and com- 
 fort, you will stay where you are, for you Avill probably meet with 
 more difficulties and exercises at Bristol ; but if you regard the 
 good of the whole, and the fairest opportunity of preventing evil, 
 and promoting the common cause, you must and will go. Of this, 
 he is a better judge than I ; but you must at last judge for your- 
 self. — I give you full credit for the simplicity and disinterestedness 
 of your views, and your desire to do the Lord's will ; and therefore 
 I believe he on whom you depend, and whom you wish to please, 
 will guide your detormination to that which is right. When our 
 hearts are upright, he will permit us to make no mistakes but what 
 he will overrule for good. I neither advise nor dissuade ; but I 
 
 seem to think you will go. You need not apologize for Mr. 's 
 
 expression. Undoubtedly, the interest of the gospel is as much 
 the interest of Christ, among the Baptists, as in any other de- 
 nomination. 
 
 " Poor Northampton ! and poor Omicron, if you are away when 
 he goes there ! With sincere prayers for your guidance, 
 
 " I remain, your affectionate friend and brother, 
 
 " John Newton." 
 
 A respectable minister, of another denomination, who is still 
 living, also urged his compliance in the following liberal and friendly 
 manner : — " It gave me no small degree of pleasure when I first 
 heard you were invited to Broadmead, and equal pain when you 
 
24 MEMOIR OF 
 
 with his family, in December, 1793, and on the 15th 
 of May following, a public service, recognizing his 
 union with the church at Broadmead, was held, in 
 which Messrs. Francis of Horsley, Kingdon of 
 
 declined accepting the call. I have since heard of a second ap- 
 plication, and fearing it would share the fate of the former, I have 
 presumed to step down from my observatory, to intreat you not to 
 reject it hastily. It is my lot to be frequently in Bristol, and my 
 honour to be acquainted with many of the Broadmead people. From 
 long observation, I flatter myself I have a tolerably competent 
 knowledge of their complexion. From all I can gather, you are 
 not only the man of their choice, but I believe their choice is most 
 judiciously made ; and I fear, most sincerely fear, that your second 
 refusal will involve not only that church, but the Baptist cause, in 
 circumstances far from pleasant to forebode ; and when they arrive, 
 far from pleasant for you to reflect upon. That church requires a 
 pastor of determined sentiment, of real Christian Catholicism, of a 
 conciliating disposition, and of a fatherly share of divine experience 
 in the progress of religion on the mind. And does not the Academy 
 require such a man to preside in it? Do not say you are not the 
 man ; you are not to be sole judge in this matter, any more than 
 Moses Avas of the majestic lustre of his face. 
 
 " I would not have you to surmise the hand of .loab to be in this 
 epistle. It is the sole efi'usion of my own mind, resulting from cool 
 observation, and from a regard to the whole Baptist cause ; for 
 though I do not belong to their society, and suppose I never shall, 
 yet I think that they are an association of Christians, which every 
 good man ought to love and bid God speed to. 
 
 " I sincerely condole with you on the loss of the man who gave 
 you being, and set you that Christian pattern, which no doubt often 
 had good effects on your heart. You are not the only loser. The 
 world has lost an upright, honest man ; an inviolable friend to th« 
 cause of Jesus ; a man, whom I not only loved ardently, but in 
 many things admired, and whose memory I shall revere while I 
 have a being. Would God all his children were like him ; and 
 all mine too." 
 
DR. RYLAND. 25 
 
 Frome, and Clarke of Exeter, took part. One 
 minister only survives who united in that service, 
 the Rev. Joseph Hughes of Battersea, who, for 
 upwards of two years, shared in the ministerial and 
 academical engagements; and for him it was reserved 
 to attend the funeral of his venerable friend, in the 
 very place where more than thirty years before 
 he had implored the divine benediction on his 
 labours. 
 
 Soon after Dr. Ryland's settlement, he preached 
 before the Baptist Western Association at Chard, 
 a discourse, afterwards published, on " The Certain 
 Increase and Glory of the Kingdom of Christ;" 
 in which, by an energetic survey of the prophetic 
 declarations, and of the prospects then opening on 
 the world, he attempted to rouse their attention to 
 missionary efforts. Subsequently, he preached on 
 various public occasions, and in proportion as he 
 became known to his brethren, rose in their respect 
 and esteem, and gradually acquired an ascendency 
 of the purest kind ; which, so far from its being an 
 object of solicitude on his part, his modesty and 
 total freedom from the lust of power would have 
 rendered him unconscious of, had it not necessarily 
 involved a frequent reference for his counsels and 
 assistance, which, as applicable to a very extensive 
 
26 MEMOIR OF 
 
 district, would have allowed him to adopt St. Paul's 
 language, The care of all the churches is upon yne. 
 In addition to his labours in the Academy and the 
 Church, various benevolent Institutions in Bristol 
 occupied no small share of his attention, particularly 
 the Penitentiary and Religious Tract Society, in 
 originating which he was intimately concerned. 
 During Mr. Fuller's life time, there was no other 
 individual who received so large a proportion of the 
 contributions to the Mission. No one, however, 
 was less disposed to encourage a spurious liberality, 
 by employing any motives not accordant with 
 genuine piety, cr tinctured with ostentation and 
 party feeling. In the years 1811 and 1816, he 
 undertook journeys to Scotland on its behalf, and 
 returned deeply impressed with the generosity 
 shown by various denominations of Christians, and 
 by the many marks he received of personal kindness 
 and hospitality. The pleasure afforded by these 
 visits, however, was sensibly diminished, by the 
 previous decease of his highly-esteemed friend. Dr. 
 John Erskine, with whom he had corresponded for 
 about twenty years, and who first made him ac- 
 quainted with the works of Edwards and other 
 Transatlantic divines. In 1813, he was actively 
 engaged with other friends of Missions, in preparing 
 
DR. EYLAND. 27 
 
 Petitions to Parliament on the renewal of the Char- 
 ter of the East India Company. Though averse to 
 appear as a speaker on public occasions, yet his 
 deep interest in the subject induced him to yield to 
 the solicitations of his friends, to take part in a 
 meeting held at the Guildhall, where he was listened 
 to with the most marked and respectful attention. 
 During the previous consultations which were held 
 on this business, he communicated the outline of a 
 petition to a gentleman of great respectability and 
 influence, a member of the Establishment, and 
 accompanied it with the following remarks : — *' I 
 cannot tell whether the enclosed would satisfy your- 
 self or your connexions in this city. You may think 
 it your duty to ask for a regular Establishment, and 
 that upon a more extensive scale than has been 
 already proposed. To this I have no inclination to 
 make any opposition, provided it should be attended 
 with liberty to other denominations. I wish our 
 Episcopalian brethren to enjoy every advantage 
 which can naturally result from their numbers, their 
 wealth, their learning, piety, and zeal ; and if all 
 this will not suffice, without such direct aid from the 
 State as may raise them in the eyes of the surround- 
 ing population of India, though I cannot directly 
 join in promoting it, yet I have nothing to do in 
 
28 MEMOIR OF 
 
 opposing it. We must labour to equal or surpass 
 them if possible, in other things which we possess 
 in common. If, wherein we differ from them, we 
 are mistaken, we trust, as the Sun of Righteousness 
 rises higher on this benighted globe, we shall detect 
 our errors ; and if the mistake lies on their side, the 
 same blessed cure certainly awaits them : it shall be 
 effected in due time. We were greatly delighted at 
 the manifestation of Christian love at their late 
 meetings,* and pray God we may not be behind 
 them in that most excellent grace. The articles in 
 which we are agreed, are far more numerous, and 
 far more important, than those in which we differ, 
 and ought to do more to unite us, than the latter to 
 divide us. I so believe ' the communion of saints,' 
 as to feel myself much more closely united to every 
 one who is sanctified by the truth, than I can be to 
 any one who is unrenewed in the spirit of his mind. 
 They that will live together in one world, illuminated 
 by the glory of God and the Lamb, must be nearer 
 akin, than those who will have a great gulph fixed 
 between them for ever. Perhaps you will excuse 
 me, dear Sir, if I should suggest, that if I were an 
 Episcopalian myself, I should have some remarks 
 
 * Alluding to the Anniversary of the Bristol Auxiliary Church 
 Missionary Society. 
 
DR. RYLAND. 29 
 
 to make on the expediency of a splendid and ex- 
 tensive Ecclesiastical Establishment for India. I 
 should ask my brethren, Will there not be some 
 danger of mere worldly men obtaining the highest 
 stations in the church, especially if they are made 
 pretty lucrative ? and may not such men prove a 
 greater hindrance to zealous Evangelical Clergymen 
 than even to Dissenting missionaries ? Suppose 
 Diocesan episcopacy to be the primitive mode of 
 church government, yet did the Apostles beghi 
 with appointing Bishops, &c. or did they not first 
 preach the gospel, gather churches, elect Presbyters, 
 and then appoint superintendants of districts, who, 
 by degrees acquired more power than the Apostles 
 would have wished them to possess, had they staid 
 on earth to witness the process for two hundred 
 years. If then, good men can influence the first 
 modelling of the Indian church, shall they closely 
 imitate the modern stile ? or shall they endeavour to 
 make a nearer approach to what they themselves 
 suppose was the plan in earlier ages? But this is 
 their concern. May God most abundantly bless 
 them in all that agrees with his will, who is the true 
 Head of the church : all that does not agree, will 
 certainly come down some time.'' 
 
 In 1815, he was called to endure a severe trial in 
 
30 MEMOIR OF 
 
 the removal of his most intimate friend and fellow- 
 labourer, Mr. Fuller. Though he said little as to 
 his feelings on this painful stroke, it was evident 
 that one of the strongest ties to life was broken ; 
 almost the last of the friends of his youth, to whom 
 he had been wont to unbosom his most secret griefs 
 and perplexities, with whom he had matured his 
 views of sacred truth, and united in consultation 
 and prayer for the object nearest their hearts, the 
 extension of the kingdom of Christ, was departed ; 
 and it seemed as if the signal had been given that 
 the termination of his own course on earth could 
 not be far distant. His life was however prolonged 
 ten years, and nothing probably contributed to re- 
 concile him so much to a detention from that 
 state of blessedness to which he aspired as the 
 issue of his labours, and the consummation of his 
 hopes, as to find himself, during nearly the whole 
 of that period, able to continue his services in the 
 cause of God : the divine goodness happily pre- 
 served him from what he most dreaded, an old 
 age of protracted inactivity. At a meeting of the 
 Baptist Missionary Society, held at Luton, he was 
 unanimously requested to undertake the office 
 which, under God, had been filled with so much 
 ability and efficiency by his deceased friend. On 
 
DR. RYLAND. 31 
 
 account, however, of his other engagements, the 
 late Rev. James Hinton of Oxford, at the annual 
 meeting held at Northampton, in the following 
 October, was united with him in the Secretaryship, 
 in whom he found an able and harmonious co- 
 adjutor. " I perceive," remarked the latter, " that 
 you and I always think and pray alike, respecting 
 the Mission, most exactly." In the course of two 
 years, Mr. Hinton, from the pressure of other 
 avocations and declining health, was compelled to 
 resign, and was succeeded by the present Secretary, 
 the Rev. John Dyer. 
 
 From the period last mentioned. Dr. Ryland's life 
 was marked by few incidents, by none at least which 
 are suited to furnish materials for the present nar- 
 rative ; not that his exertions were very considerably 
 diminished ; for, excepting that by the removal of the 
 seat of the Mission to the metropolis, the greater 
 proportion of labour was laid upon the resident 
 Secretary, he still devoted himself to his pastoral 
 and academical duties, and to those numerous de- 
 mands on his time relative to various religious and 
 benevolent objects, to which his station and the 
 deference paid to his character, subjected him, with 
 an equable intensity of application, which might 
 well excite the admiration and self-reproach, and 
 
32 MEMOIR OF 
 
 provoke the emulation of many in the full vigour of 
 their days. Naturally of a sound and healthy con- 
 stitution, he had taken the best method of preserving- 
 its strength unbroken, by the practice of early 
 rising, and by a systematic temperance, which, 
 without being ascetic, was certainly more strict than 
 what usually passes under the name. It was not 
 till he had completed his 68th year, that his health 
 began visibly to decline. In the autumn of 1821, 
 he made a visit to Watchett, from which he de- 
 rived considerable benefit. About the same season 
 in the following year, symptoms of languor and 
 debility again appeared, which he sought to relieve 
 by visiting Teignmouth ; this excursion was not 
 equally beneficial with the former one, yet he was 
 able to preach every Sunday, at that place and the 
 neighbouring village of Shaldon. In returning, he 
 took part in the designation of Mr. Thomas Knibb, 
 as a Missionary to Jamaica, at Exeter, and gave the 
 charge from Acts xxii. 21. with great animation and 
 fervour. In the summer of 1823, he went as far 
 as Liverpool, where he made a collection for the 
 Mission ; at Leeds, he attended the ordination of 
 Mr. James Ac worth, as co-pastor with the Rev. 
 Thomas Langdon, the late amiable and excellent 
 minister of the Baptist church in that place ; he also 
 
DR. RVLAND. 33 
 
 paid a final visit to his friends at Northampton, and 
 preached in several of the neigbouring villages, the 
 scenes of his early labours. Though absent from 
 home only three weeks, he preached not fewer than 
 seventeen times. In fact, the exertion of the voice 
 in public speaking, was far from producing ex- 
 haustion to the degree which is commonly felt on such 
 occasions ; on the whole, he considered it as bene- 
 ficial, and as counteractive in some measure, of the 
 injurious tendency of a sedentary life : owing to a 
 tenderness of the feet, he suffered much more from 
 walking a short distance or from the effort of standing 
 in the pulpit ; and during the latter years of his life 
 used to sit in addressing his own congregation. 
 Still, however, the bodily infirmities of age con- 
 tinued to make their silent advance. Among other 
 indications, his hand-writing began to lose its bold 
 and regular character, a circumstance to which he 
 adverted in addressing an old correspondent, re- 
 marking, at the same time, that he viewed it as a 
 delightful intimation of his approaching entrance on 
 a state from which debility, under every form, would 
 be excluded. The following year, the state of his 
 own health and that of some members of his family, 
 induced him to form the intention of resigning his 
 situation as resident Tutor in the Academy, and he 
 3 
 
34 :\rEMOTR of 
 
 made a proposal to that effect to the Committee. 
 Subsequently however, it appeared, that circum- 
 stances not at first anticipated would render such a 
 measure undesirable both for his own comfort and the 
 welfare of the Institution ; he accordingly yielded to 
 the wishes of his friends, who were anxious that one 
 whom they so venerated and loved, should end his 
 days in the station which he had long occupied with 
 so much honour and success. The autumn of 1824 
 passed with fewer unfavourable symptoms than the 
 preceding. In December, however, he took a severe 
 cold, which marked the commencement of his last 
 illness.* This did not prevent his addressing a ser- 
 mon to young people, with his usual earnestness 
 and affection, on the first Lord's day in the new year, 
 from Eccles. xi. 9. which will be found in the first 
 volume of these Remains. Through the month he 
 continued to decline ; and on the 30th, the day 
 
 * From the first appearance of indisposition, his esteemed friend, 
 Dr. Stock, attended him with the greatest assiduity. About Easter, 
 in compliance with the wishes of his friends, who were anxious that 
 nothing which professional skill could efifect should be neglected, 
 the services of another eminent physician, Dr. Prichard, were 
 added. Though the decay of nature allowed only of expedients for 
 rendering the approach to its fatal termination less rapid and pain- 
 ful, it will ever be remembered with gratitude and satisfaction, by 
 Dr. R.'s family and connexions, that, at every step, whatever 
 palliatives the circumstances allowed, were devised and administered 
 with the utmost ability and kindness. 
 
DR. UYLAND. 35 
 
 after he had completed his 72d year, closed his 
 public services of above half a century, by a dis- 
 course from Psalm Ixxxvi. 5. '' Thou Lord, art 
 good, and ready to forgive, and plenteous in mercy 
 to all them that call upon thee." He spoke w^ith 
 great earnestness, but his evident exhaustion pro- 
 duced in the minds of his hearers the most painful 
 apprehension that they should hear the voice of their 
 pastor no more. During the ensuing week, he 
 prepared a funeral discourse for the wife of a young 
 minister who had studied under him, (Mr. David 
 Souter of Aberdeen,) on Ps. Ixxiii. 24. " Thou 
 shalt guide me with thy counsel, and afterward 
 receive me to glory," hoping to deliver it on the 
 following Sabbath ; but his friends perceived that he 
 was wholly inadequate to the exertion, and prevailed 
 on him to give up the design. Though unable to 
 go out, he continued to meet the Students as usual 
 till the end of March. In April, he received a letter 
 from his much esteemed friend and correspondent, 
 Dr. Charles Stuart of Edinburgh, accompanied with 
 a copy of Mr. Douglas's work, on " The Advance- 
 ment of Society in Knowledge and Religion," which 
 he read with much interest. He chiefly employed 
 his time, as his debility would allow, in reading, 
 besides the Scriptures, the Life and Remains of 
 
36 MEMOIR OF 
 
 the Rev. Thomas Scott, thus refreshing his mind 
 with the memorials of a friendship, which he ex- 
 pected, at no distant interval to renew, and to enjoy 
 for ever.* 
 
 In the early part of his illness, he was affected 
 with great difficulty of breathing, approaching some- 
 times to a sense of suffocation. This was succeeded 
 by a violent cough and loss of appetite. Still, some 
 hopes were indulged that a change of air might 
 be beneficial ; Bath f and Weston-super-Mare were 
 tried for this purpose, but without avail. His jour- 
 ney to the latter place, on the 11th of May, was ex- 
 cessively fatiguing, and as no salutary result ensued, 
 he was conveyed back to his own house on Thursday, 
 in the following week, being then reduced so low, that 
 it seemed very doubtful whether, with all the pre- 
 cautions that tender and sympathising friendship 
 could devise, he would be able to sustain the fatigue 
 
 * " My acquaintance with Mr. Scott, began Oct. 12, 1779, when 
 he came over to Northampton, to visit my father and Mr. Hall of 
 Arnsby." — Dr. R.'s MS. Diary. 
 
 t At Bath Dr. and Mrs. R. were very kindly received by Opie 
 Smith, Esq. and met with the most friendly attention from himself 
 and every member of his family. At Weston-super-Mare, he was 
 visited by his ffiend, Dr. Rippon, with whom he had been intimately 
 acquainted ever since the year 1771, and who gave one proof, in 
 addition to many others, of his affectionate regard, by taking a 
 journey for the purpose. 
 
DR. RYLAND. 37 
 
 of a removal. From the time of his return, he 
 appeared to have given up all expectation of recovery, 
 and on the following Sunday, having enquired what 
 day it was, briefly but emphatically expressed his 
 desire for the last hour. But on no occasion was 
 there the least symptom of impatience ; nothing- 
 appeared but a child-like and tranquil resignation 
 to the Divine will. Had he been disposed to com- 
 municate much of his feelings, his great debility 
 would have rendered it impracticable. The few 
 expressions which fell from his lips were strongly 
 marked by his habitual modesty and humility ; but 
 he was chiefly occupied in off'ering up brief petitions 
 or devout ejaculations. One passage of scripture, 
 ** My flesh and my heart faileth, but God is the 
 strength of my heart and my portion for ever," was 
 often repeated by him, in the original Hebrew. 
 
 While at Weston, he said to a friend, " I am a 
 dull, cold, formal, poor creature ; I hope I have known 
 the truth, and have endeavoured to maintain it un- 
 mixed and in its purity, and to spread it extensively, 
 but I have not felt its influence sufficiently in my 
 own heart." He was reminded that he had not only 
 known the truth, but loved it, and gloiied in it. He 
 replied with great earnestness, " I hope I have ; 
 yes — I hope I have." On the day after his return. 
 
38 ME3MOIR OF 
 
 when one of his family inquired whether he had 
 any doubts or fears, he replied, '' I cannot say 
 I have, but great cause for self-abasement." In 
 the afternoon, a friend with whom he had en- 
 joyed, for several years, the most gratifying inter- 
 course, both in public and private, called ; to whom 
 he said, " I have no strength ; " his friend reminded 
 him, " He who has all strength is with you : " after 
 remaining silent a few minutes, he, with some diffi- 
 culty, but very distinctly, repeated a few lines from 
 a hymn by Toplady. 
 
 " When he makes his jewels up 
 Not a saint shall wanting- be : 
 O my God, fulfil my hope, 
 And with them reckon me ! " 
 
 On one occasion, he inquired for a Bible, and on 
 being asked what part he wished to be read, men- 
 tioned the 14th chapter of Hosea; when the 3d 
 verse was finished, he repeated the last two words 
 '■'Jindeth mercy J" Seeing some of his family greatly 
 distressed, he said, " Keep near the Lord, my dear 
 children, and He will be with you." Frequently be 
 was heard to offer up such petitions as these : " Spirit 
 of Christ, take of the things of Christ and show them 
 to my soul." " Lord ! direct my heart into the 
 love of God, and into the patient waiting for Christ." 
 ** Pity me, and lay me low in the dust, for Jesus' 
 
DR. RYLAND. 39 
 
 sake," repeating with great emphasis the words 
 " for Jesus' sake" " Grant me an easy dismission into 
 thy heavenly kingdom." The last words that he 
 was heard to utter, were "No more pain " No par- 
 ticular alteration took place till early on Wednesday, 
 May 25, when respiration became more hurried and 
 irregular, and about 10 A. M. he ' fell asleep,' with 
 a composure and serenity that no language can 
 describe. 
 
 By Dr. Ryland's own desire, his remains were 
 interred in a spot adjoining the Meeting-house in 
 Broadmead. The last offices of affection and respect 
 were performed on Thursday, June 2d, in a manner 
 very gratifying and soothing to the feelings of those 
 who were most deeply interested. Vast numbers 
 who witnessed the procession evinced, by their re- 
 spectful silence and decorum, the general veneration 
 in which he was held, and in the crowded assembly 
 which filled the Meeting-house, each one appeared 
 to mourn the loss of a father and a friend. The 
 Rev. Joseph Hughes of Battersea, and the Rev. 
 Thomas Roberts of Bristol, engaged in prayer, and 
 the Rev. Isaiah Birt of Birmingham, delivered a 
 very appropriate and affecting address. The Funeral 
 Sermon by Mr. Hall, was delivered on the morning 
 of the following Sunday. By the publication of that 
 
40 MEMOIR OF 
 
 Discourse, the public are already in possession of a 
 full delineation of Dr. Ryland's character, drawn 
 with equal ability and correctness, which, as a me- 
 morial of departed excellence, will amply compensate 
 for the deficiencies of the preceding narrative. A 
 few miscellaneous facts and observations only will 
 be added. 
 
 Dr. Ryland was twice married ; in the first 
 instance on January 12, 1780, to Miss Elizabeth 
 Tyler, daughter of Mr. Robert Tyler, of Banbury, 
 described by those who knew her intimately, as a 
 most amiable and excellent woman, the loveliness of 
 whose personal appearance strikingly corresponded 
 with her mental endowments. After a connexion of 
 seven years, she was removed by a consumptive dis- 
 order, January 23, 1787, a few weeks subsequent to 
 the birth of her only child, who yet survives. Her 
 bereaved partner, while he was enabled to bear this 
 stroke with devout submission, felt it with that 
 poignant and tender sorrow which would naturally 
 flow from a heart distinguished for susceptibihty and 
 benevolence. He gave vent to his grief, in several 
 poetical compositions, which, whatever may be their 
 other merits or defects, are marked with the most 
 genuine pathos. In some of them, addressed to his 
 infant son, he solicitously introduces such reflections 
 
DR. RYLAND. 41 
 
 as would be fitted to lead his mind at a maturer age 
 to that Divine Source, to which, in this and in every 
 other season of affliction, he himself was indebted 
 for his choicest consolations.* 
 
 * He received the following consolatory letter from Mr. Newton, 
 a few days after Mrs. Ryland's decease. 
 
 Dear Sir, 
 
 " * While the child was yet living, I fasted and prayed, 
 
 but noiv, why should I fast ? Can I bring him back again ? ' 
 I have pitied, and do pity you. But the Lord's will is now 
 made known by the event ; and as we are sure that he is wise 
 and good, we are of course assured, that he does and appoints all 
 things well; koKidq beautifully ; so that it could not possibly be 
 mended. If you listen to the voice of faith, it will speak this lan- 
 guage in your ears. And if sense, or self, or unbelief should dare to 
 mutter, regard them not. They are neither competent nor impar- 
 tial witnesses. 
 
 " You have received a wound, but faithful is the Friend who has 
 wounded you. Every circumstance attending it, was adjusted with 
 consummate wisdom. Knives and caustics in the hand of an enemy 
 would be formidable; but we can trust a surgeon to use them, if our 
 case requires it, and if we are persuaded of his ability and integrity. 
 Your wound must be painful for a time, but the Lord will not leave 
 you; he will condescend to visit you: he will, if I may so speak, 
 dress your wound, till it be effectually healed. In the meanwhile, 
 beware of grief; it is insinuating, deceitful, hurtful. Attend to 
 your health and your calling. Ride, walk, talk ; change air and 
 objects now and then. Time, prayer, and especially praise, will re- 
 lieve you. You are a soldier, you are a leader in the Lord's army, 
 and private concern must give way to the public cause. The 
 enemy presses at the gates, and must be repelled. The Lord's flock 
 must be fed and guarded from the wolves. Time is short and 
 eternity approaching. You may drop a tear, but I hope you will be 
 enabled to weep as if you wept not. These are truths; though, as I 
 hinted before, I ought to offer them with a just sense of my own 
 inability to apply them to myself, were your case my own. But 
 
42 MEMOIR OF 
 
 He entered a second time, June 18, 1789, into 
 the conjugal relation with Frances, eldest daughter 
 of Mr. William Barrett of Northampton, who, after 
 having for nearly six and thirty years been permitted 
 to share -his joys and sorrows, has been called to 
 make a surrender of her chief earthly felicity, but can 
 look back with fervent gratitude to heaven for so 
 long and inestimable an union ; and, though its 
 dissolution be irreparable on this side the grave, 
 is sustained and consoled by the assurance, that 
 " them who sleep in Jesus will God bring with 
 him." * It is also no inconsiderable alleviation, to 
 
 has not the Lord promised strength according to our day ? And is 
 he not all-sufficient^ And does he not know our frame, and re- 
 member that we are but dust ? 
 
 " I am going this morning to preach concerning one, who stood 
 like a criminal at Pilate's bar, despised and rejected of men, insulted, 
 tormented. Oh, for a realizing sense of what he submitted to, for 
 our sakes ! Then surely we shall say, 
 
 Our sufferings are not worth a thought, 
 When, Lord, compared to thine ! 
 
 This service must shorten my letter ; but I was willing to let you 
 know that 1 am not unmindful of you. May the Lord be with you, 
 and with your affectionate friend, 
 
 " JOHN NEWTON. 
 London, Feb. 2, 1787. 
 
 * His own views, at the time of forming these connexions, and 
 on a retrospect, are thus described in his Diary. *' If ever I sought 
 the glory of God in any action of my life, I am sure it was in this. 
 I regarded sincere piety in the choice of a companion, more than 
 
DK. RYLAND. 43 
 
 know, that his memory is embalmed in the hearts 
 of an affectionate people, who have not been wanting 
 in giving the best proof of the strength and sin- 
 cerity of their attachment to the departed, by a 
 regard to the interests and welfare of the living. 
 
 Of Dr. Ryland's domestic character little need be 
 said; its general features may be easily conjectured. 
 That benevolence and that piety, which through a 
 long life were exerted so powerfully on more dis- 
 tant and public objects, lost none of their intensity 
 within the narrower limits of a family. As a hus- 
 band and a father, his feelings, to the very close of 
 life, operated with an exquisite warmth, tenderness, 
 and simplicity. In the education of his children, of 
 whom one son and three daughters were the offspring 
 of the second marriage, he lost no time, and as far 
 as his other duties permitted, spared no pains, in 
 imbuing them with the elements and the love of 
 knowledge ; of that knowledge especially, which is 
 the beginning and consummation of wisdom. Many 
 persons, possibly, have excelled him in a facility for 
 
 any other consideration whatever. It was my chief concern to be 
 united with one whose heart was united to Christ, and who would 
 help me to devote myself wholly to him. I can confidently say, 
 both of my first and second marriage, that I acted in the fear of 
 God ; and I have abundant reason to bless God for the happy con- 
 sequences of both." 
 
44 MEMOIR OF 
 
 insinuating serious reflections into the minds of the 
 young, either by writing or conversation ; but, how- 
 ever this may be, it was the happiness of those who 
 enjoyed the privilege of constant intercourse with 
 so revered a parent, to receive lessons of piety in 
 language far more powerful than that of the lips, 
 the language of a life pre-eminently ** influenced 
 and directed by the powers of the world to come," 
 The great objects of faith were to him indeed living and 
 ever present realities ; and the world and the things 
 of the world, when viewed in comparison with these 
 celestial verities, or as dissociated from them, were 
 in his esteem, mere atoms or shadows of existence. 
 Not that he indulged in a vain abstraction from the 
 concerns of life. On the contrary, whatever could 
 afliect the temporal welfare of others met with a 
 ready sympathy in his breast; and, as Mr. Hall 
 observes, *' his sensibility extended not only to his 
 own species, but pervaded the whole circle of ani- 
 mated nature." But he felt, alike for himself and for 
 all, that the one great object before them was to 
 prepare for a happy immortality. It was in this 
 spirit, that in addressing his own Students, and 
 afterwards those of the Stepney Institution, he re- 
 marked, ** An ancient painter once exclaimed, * / 
 paint for etcrnitii." Ah ! he knew not that the 
 
DR. RYLAND. 45 
 
 earth and all it contains would be burnt up ; and 
 though that awful catastrophe has not yet taken 
 place, the admirable productions of his art have 
 long since perished. But you, my young brethren, 
 may adopt the language of this eminent artist, and 
 it shall be no vain boast, no expression of en- 
 thusiasm, but the words of truth and soberness. 
 For the image of Christ, which, by your instru- 
 mentality, the Spirit of God shall paint on the 
 soul, will bear no symptoms of decay through mil- 
 lions of ages, but shall shine, in more vivid colours, 
 when the sun shall be turned into darkness. Oh ! 
 think of eternity ! Keep eternity in view, and the 
 immensity of bliss, to be enjoyed by every soul 
 which by your means shall be converted to God ! 
 This is the Redeemer's recompence, and you shall 
 enter into his joy." 
 
 That charity, for which he was so distinguished, 
 was as correct as it was extensive in its operation. 
 It rejoiced not in iniquity, but rejoiced in the truth. 
 Towards those whose errors, either in principle or 
 conduct, appeared most perilous, it manifested itself 
 in unfeigned compassion, and whenever the attempt 
 was practicable, in earnest efforts to convince 
 and reclaim them. In reference to his fellow- 
 christians, he regarded the magnitude far more than 
 
4o MEMOIR OF 
 
 the number of points of agreement ; in proportion as 
 he saw the great essentials of religion pervading and 
 moulding the character, his feelings of attachment 
 were elicited and confirmed, whatever difference 
 might exist on subordinate topics. Hence, few in- 
 dividuals shared a larger portion of his esteem and 
 affection than some from whom he decidedly and 
 widely differed on questions of eccclesiastical polity; 
 and others, whose variance in their doctrinal views 
 did not affect the grounds of his hope for eternity — 
 the divinity, incarnation, and atoning sacrifice of 
 the Redeemer, and who evinced that they had been 
 all made to drink into one Spirit. He was deeply 
 grieved whenever he beheld talent and energy ex- 
 pended in defence or propagation of peculiarities 
 relating to the externals of religion, to the almost 
 total neglect of its renovating and sanctifying pur- 
 poses. Of an individual who had fallen into this 
 error, he familiarly but expressively remarked, " His 
 manner is mild, but his pertinacity great. All his 
 attention is occupied with new sins and new duties, 
 for the sake of which he would divide the church, 
 and leave the devil to run away with the world ; 
 suspending in great measure his zeal for duties and 
 against sins, which are universally allowed to be 
 such." For the denomination, in which he occupied 
 
DR. IIYLAND. 47 
 
 SO conspicuous a station, it was his earnest desire, 
 that an anxiety for the adoption of their distinguish- 
 ing tenet (though none, he conceived, was supported 
 by stronger evidence) should in no instance, even 
 appear to come into competition with the pro- 
 motion of vital piety, and the successful issue of 
 their efforts to turn sinners from the error of their 
 ways. Yet, when circumstances seemed to de- 
 mand a defence of their principles, he was not 
 backward to appear on their behalf; and in his 
 " Candid Statement," gave a succinct and com- 
 prehensive exposition of the reasons of their practice, 
 in a manner which it has never been denied fully 
 corresponded with its title. The Preface contains, 
 in reference to a subject which has since received 
 the most ample investigation, (the union of Baptists 
 and Peedobaptists at the Lord's Supper,) a specimen 
 of that ingenuity he was always ready to exercise in 
 putting a favourable construction on the views of those 
 who differed from him. It is well known that he 
 always practised Mixed Communion ; and though 
 he never published any thing on the question, his 
 convictions of its agreement with the spirit of the 
 gospel, and the principles of forbearance as laid 
 down in the apostolic writings, were as strong as 
 those of its powerful and eloquent advocate. It 
 
48 MEMOIR OF 
 
 may be mentioned as a proof of the genuineness of 
 the friendship that subsisted between himself and 
 Mr. Fuller, that he frequently expressed his sen- 
 timents on the subject in the most unreserved man- 
 ner to the latter, who, if he did not see reason to alter 
 his opinion, certainly felt not the slightest diminution 
 of cordiality from the freedom of such remonstrances. 
 *' Surely," said Dr. Ryland, ** this is not the time" 
 (when the loss by fire at Serampore had been so 
 liberally repaired) *' to begin denying the visibiliti/ of the 
 church, concept among ourselves. I hope, however, that 
 he who can see somewhat of Christ in a cup of cold 
 water g^ven to a disciple in the name of a disciple, 
 can see somewhat of that which is from above, in 
 what has been given us by many who follow not 
 with us. Well ! I am going to preach from that 
 text, * Surely, I come quickly ! Amen, even so, 
 come Lord Jesus.' Amen ! Amen ! I could almost 
 rejoice to leave such a contentious world, and con- 
 tentious church. Split, divide, and sub-divide ! 
 The serpent's head is bruised, but he has not 
 yet lost all his cunning, and this is his favourite 
 maxim still." 
 
 He gratified his sentiments of Christian regard, 
 by maintaining an extensive correspondence with 
 ministers of various denominations. By this means 
 
DR. RYLAND. 49 
 
 he acquired much information relative to the state 
 of religion in foreign parts, especially in the United 
 States of America, a country for which he felt a 
 strong attachment, not only on account of its original 
 relations, civil and religious, to his own, but as 
 having had the honor of producing one of the pro- 
 foundest theologians, and one of the most devoted 
 Missionaries, the world ever saw — Jonathan Edwards 
 and David Brainerd. Through the medium of Dr. 
 Erskine, he opened a correspondence with the son 
 of the former. Dr. Edwards, in the year 1785, which 
 included discussions on many interesting theological 
 topics ; some extracts from it will be found in the 
 collected edition of Edwards's Works. This led to 
 a communication, though less intimate, with several 
 other persons of eminence, among whom were 
 Drs. Hopkins, West, Hart, and Dwight. 
 
 The Bristol Academy, when Dr. Ryland was 
 nominated President, and for ten succeeding years, 
 was the only Institution of the kind in the Baptist 
 denomination ; so that no inconsiderable proportion 
 of the ministers now living, were educated under 
 his direction : the number, at the present time, is 
 probably not less than one hundred and twenty. As 
 a proof of the filial veneration in which he was held 
 by the Students, it may be stated that he was called 
 4 
 
50 MEMOIR OF 
 
 to preach Ordination Sermons more frequently than 
 perhaps any other minister of his time, amounting 
 in all to seventy-seven. The general impression 
 made by his conduct in the capacity of Tutor, on 
 those who received his instructions, will be described 
 in the words of one of their number,* who thus 
 expresses himself. 
 
 " Loving him and revering him as I did, it gives 
 me real consolation and delight to express the deep 
 and tender veneration I cherish for his memory, and 
 to trace my recollections of the wisdom and ex- 
 cellence he manifested towards me and many others, 
 while under his care. I never left any place with 
 so much regret as I quitted, ten years since, the 
 house over which he presided. To the end of life, 
 and most likely for ever, I shall retain a grateful 
 and delightful remembrance of the inestimable 
 benefits I derived from his tuition and friendship. 
 No Tutor could be more loved and revered ; none 
 could more highly deserve it. The sentiment in- 
 dulged towards him by us all, and that most deeply 
 by the most pious and cultivated of our number, 
 was a deep and affectionate veneration for his cha- 
 racter, together with gratitude for the tenderness 
 and fidelity with which he performed his various 
 
 * The Rev. William Rhodes, of Damerham. 
 
DU. RYLAXD. 51 
 
 duties among us. His whole behaviour impressed 
 us with the serious and delightful conviction, that 
 he not only did his utmost to promote our mental 
 advancement, and watched over our progress with 
 benignant complacency, but that our improvement 
 in piety was an object of fervent solicitude to his 
 holy and devotional mind. Not to mention the 
 sweet and commanding influence which the holiness 
 of his deportment exerted, such was the simplicity 
 and mildness which pervaded his constant inter- 
 course with us, that the awe which so much goodness 
 and mental vigour naturally tended to inspire was 
 absorbed in cordial affection for him, as our best 
 earthly friend. It was no small part of his praise, 
 that with scarcely any exertion of authority he 
 secured in general a ready compliance with his 
 requisitions and wishes. 
 
 " It never appeared to me a serious defect in his 
 plan of tuition, that he never read any Theological 
 Lectures of his own to the Students.* If it were 
 
 * Though Dr. R. owing to his other engagements, gave no 
 original series of Theological Lectures, he went through a course of 
 reading on Theology, Ecclesiastical History, Jewish Antiquities, 
 and Rhetoric. Besides the Hebrew language, his department in- 
 cluded in part the Latin Classics. His colleagues, (besides a 
 Mathematical Tutor since 1805,) w^ere the Assistant Minister of 
 Broadmead for the time being, and Mr. Isaac James, son of the 
 late Rev. Samuel James of Hitchin, who, in consequence of his 
 
52 MEMOIR OF 
 
 any defect at all, it was compensated to a very great 
 extent by his preaching, on which we attended, and 
 which, as every one knows, was of a highly vigorous 
 and intellectual, as well as of a very devotional, 
 cast.* We thus received from him, his enlarged 
 
 advanced age and state of health, resigned his office in 1825. The 
 Rev. T. S. Crisp has succeeded as President and Theological Tutor ; 
 the Classical and Mathematical departments have been united, 
 and are filled by the Rev. William Anderson. 
 
 * Of the general style and qualities of his preaching, these 
 volumes exhibit such ample specimens, that an attempt to anticipate 
 the judgment of the reader may be well spared. But the Editor is 
 induced to insert one extract from a sermon on Jer. li. 9. (" We 
 would have healed Babylon, but she is not healed,") as very cha- 
 racteristic of the writer, and exhibiting a striking union of fidelity 
 and tenderness. " O my hearers! I pray God this lamentation 
 may not be applicable to you. I am sure you want healing. T am 
 afraid that you are not all healed. I am sure I long for your sal- 
 vation, for your eternal salvation. Numberless defects have attended 
 my ministry ; but I have laboured to recommend Christ to you. I 
 do, in the presence of God my Judge, profess that I should count it 
 great gain to win one soul to Christ. I do not seek yours, but you. 
 If it might really bring you to Christ, I could wish my abilities 
 were far greater, to do justice to his glorious character, and to 
 display the riches of his grace. But merely to gain your applause 
 as an eloquent man, a fine preacher, or whatever epithet of the 
 same kind might be used, would not satisfy me. No : I had rather 
 be among you in much weakness, hesitation, and embarrassment, 
 still worse than I often am, and be owned as the means of bringing 
 you to be decided for God, than gain any applause while your souls 
 are not saved. 
 
 " Here are many whom I know not personally ; and other ne- 
 cessary engagements prevent my spending the time in personal 
 visits, which might otherwise be so employed. Perhaps, also, if I 
 had more time, I should be found less skilful in private addresses 
 than many other ministevs; but Christ the crucified, has been 
 
DR. UY LAND. 53 
 
 and luminous views of nearly all the great topics of 
 divine truth, mingled with the fervor of impression 
 
 repeatedly set before you ; you have been warned that there is sal- 
 vation in no other ; you have been assured that he is able and 
 willing to save. The necessity of repentance and faith, and the 
 nature of the fruits meet for repentance, have been often repre- 
 sented. These truths are also confirmed by the testimony of many 
 witnesses, who long for your healing. And is it so ? Will you 
 not be healed ? Will you not be made whole ? 
 
 " But why, you ask, should I suspect this to be the case ? Why 
 should I be uncharitable ? I would not be uncharitable. But, as 
 charity to the poor does not consist in believing all to be rich, so 
 charity to souls does not consist in believing all to be safe. Do I 
 confine religion to my own party, do you ask ? What do you mean? 
 I have the highest opinion of many conscientious Christians, who 
 differ from me on various subjects. But I do account that a man 
 must believe in Christ, or he cannot be saved. Can a man be a 
 Christian, and not depart from all iniquity ? not crucify the flesh ? 
 not overcome the world ? not fight the fight of faith, and lay hold 
 on eternal life ? Can the life of God exist in the soul of the prayer- 
 less ? Can any man serve God and Mammon V " 
 
 The following extract from Dr. R.'s Diary belongs to an early 
 part of the Memoir, but was accidentally omitted : — 
 
 " In the latter end of May, 1775, I first met with the Life of 
 David Brainerd, which I read with great interest, and I trust, with 
 humiliation and profit. I had some time before this felt the like 
 from reading Edwards on the Affections. How deficient am I in 
 the power of godliness, which was so eminently possessed by that 
 servant of Christ ! Oh ! how little have I of the spirit of prayer ! 
 and when I find my heart a little more affected, I find myself in 
 danger of resting satisfied with that, instead of continually panting 
 after more and more nearness to God. I felt myself stirred up, 
 about last Christmas, by reading Joseph Alleine's Works, but the 
 impression too soon wore oflf. 1 have sometimes freedom in preach- 
 ing, especially at Kingsthorpe, and feel a degree of earnestness and 
 warmth ; but after the Sabbath is over, my deadness returns. So 
 that though I am not often greatly distressed, I am frequently 
 puzzled to know what judgment to form of my state. Many may 
 
54 MEMOIR OF 
 
 produced by public address ; — the best mode perhaps 
 of imbibing the sentiments of a revered instructor, 
 securing at once intellectual and devotional im- 
 provement. 
 
 " Above all, I delight to remember his morning 
 prayers in the family. From his secret communion 
 with God, he came to them v^ith a freshness and 
 
 think well of me, because I preach the truth with a loud voice, and 
 sometimes labour to come close to the consciences of my hearers ; 
 but surely my love for souls is very defective ; only I have learnt in 
 some measure what is right. God, I believe, gives me some success, 
 for which I am far from feeling proper thankfulness. Oh ! that I 
 may not eye my own glory more than the glory of God, and deceive 
 myself with a counterfeit religion, originating and terminating in 
 self. I often think of that expression, ' One sinner destroyeth much 
 good.' So may one lukewarm professor ; and doubtless, my dullness 
 may greatly injure others. Hence, I have often wished to keep 
 away from our experience] meetings ; not, I trust, lest our people 
 should think ill of me, but lest, thinking well of me, and yet hearing 
 from me so often the same heartless complaints, they should be en- 
 couraged to feel satisfied with the same dull frame which their 
 minister so often mentions. I fear, lest the reading of Brainerd's 
 Life should be the occasion of my working up myself to a higher 
 pitch of apparent ardor, merely from a conviction of my need of it, 
 without my really possessing it.'.' 
 
 Nothing has been found in Dr. Ryland's papers relative to the 
 Prophecies, excepting the following remark, in a letter to Mr. Fuller, 
 April, 1815:— 
 
 " God's hand is visible in these events. What he is about to do, 
 I know not, but wish to watch, and mind my oicn business. I 
 think the fourth vial has surely been pouring out for twenty years 
 past ; if that is nearly over, Italy, or the very foundations of Popery, 
 will soon feel the fifth; (Rev. xvi. 10, 11.) Turkey the sixth; and 
 then will follow some violent opposition to the gospel, from Pagans, 
 Papists, and Mahometans, at once." 
 
DIl. IIYLAIVD. 55 
 
 joy, which showed how much of heaven dwelt within 
 him. Nothing could exceed their humble fervour 
 and simplicity. They expressed, in the most touch- 
 ing and devotional manner, the qualities which 
 formed the peculiar beauty of his religious character. 
 He combined the tender contrition of an early pe- 
 nitent, with the holy maturity and grandeur of an 
 aged saint. And as he was, such were his prayers. 
 The lowly and reverential aspirations of ' a broken 
 and contrite spirit' were blended with the calm 
 confidence and inward peace of one who had long 
 enjoyed the most intimate converse with God. This 
 union always struck me as a beautiful peculiarity of 
 his social devotions. 
 
 *' With all the devout regard and admiration in 
 which he was deservedly held by the whole circle 
 of those who knew him, and' by very many who had 
 no personal intercouse with him, it does not appear 
 to me, that the strong and luminous character of his 
 mind, or the wide and varied range of his know- 
 ledge, were in general sufficiently appreciated. Nor 
 is it to be wondered at. His piety was so trans- 
 cendently conspicuous, that his other qualities and 
 attainments were hardly thought of by any one while 
 in his society, or in the contemplation of his cha- 
 racter. A rare and felicitous distinction rested upon 
 
56 MEMOIR OF 
 
 him ; to every beholder, his mental endowments 
 and acquisitions were almost eclipsed by the bright- 
 ness and purity of the sanctity which pervaded them. 
 May all those who so long enjoyed the delightful 
 advantage of beholding his example, and of sharing 
 in his prayers, aspire to attain a near resemblance 
 to his blessed character." 
 
 J. E. R. 
 
 Mill-Hill, 
 December 21, 1827. 
 
 P.S. The Editor trusts that no apology will be 
 deemed necessary by the venerable Writer, for the 
 insertion of the following letter, addressed to the 
 Widow of his friend and brother, which contains so 
 gratifying a testimonial of their mutual regard : — 
 
 Serampore, Oct. 28th, 1826. 
 " You must, before this, have frequently 
 
 wondered that I have not written to condole with 
 you, under your heavy affliction, and 1 can make no 
 apology for the neglect except one, which ought to 
 have had the contrary effect. That, however, is the 
 true reason why I have not written to you, and 
 scarcely to any one else in England. 
 
DR. RYLAND. 57 
 
 ** Ever since I have heard of the death of my 
 very dear friend, certainly the dearest to me of any 
 man in the world, England has appeared a blank. 
 I recollect a few persons who were known to me, 
 and I highly esteem them. I have heard much of 
 many who have been raised up in the church, since 
 I left England ; their names stand high in general 
 estimation, but they are personally unknown to me, 
 and I to them. I have two sisters living, and one 
 of them has a large family ; I love my sisters, but 
 still I can scarcely fix my mind on a single individual 
 in England, to whom my heart runs voluntarily, and 
 in whose life I live. 
 
 "As it respected my late very dear Brother 
 Ryland, it was far different. He, in conjunction 
 with my dear Brethren Fuller, Sutcliff, and Mr. Hall, 
 sen. was the guide of my unexperienced youth, my 
 faithful counsellor, and my staunch friend ; our esteem 
 for each other was reciprocal. He was scarcely 
 ever forgotten in my prayers ; and I believe I was 
 scarcely ever forgotten in his. I felt a lively in- 
 terest in all his joys and sorrows, so far as I knew 
 them ; and no man felt a more lively interest than he 
 in the undertaking to which I have devoted myself. 
 He has left the world and is gone to glory. I hope to 
 meet him there, and with him, * in transporting joy 
 
58 MEMOIR OF 
 
 recount the labours of our feet.' I must mourn and 
 struggle with difficulties some time longer, but how 
 much longer is quite uncertain. May I persevere 
 to the end. 
 
 ** I received your kind letter of , after a 
 
 very long time, and also Mr. Hall's Sermon on the 
 death of my late dear friend. The ship in which 
 they were sent, was lost at the Cape, and the letter 
 and the Sermon had suffered by the water, but were 
 intelligible. Most sincerely, do I condole with you 
 on your loss, and most heartily do I congratulate 
 you on the circumstance of your having been pre- 
 served so long, to partake of all the joys and sorrows 
 of a man so highly favored of God, and so dear to 
 all the churches. After a little time you will join 
 his society in the regions of immortality, and will 
 then be separated no more. 
 
 " The last letter I received from him, written with 
 a trembling hand, was followed in a week or two 
 by an account of his removal. I endeavoured to 
 improve the event, and that of a very dear young 
 Missionary, Mr. Albrecht, a native of Dresden, who 
 was removed just as the news reached Serampore, 
 by preaching a Funeral Sermon for them both, from 
 2 Cor. v. 1, 2. Since that I have had no heart to 
 write to England. 
 
DR. RYLAND. 59 
 
 ** I was this week much affected by receiving the 
 F'lrstYolume of Pastoral Memorials, and particularly 
 on seeing it inscribed to me by the family of my very 
 dear friend, as a token of the sincere affection to 
 each other which reigned in both our hearts. I can 
 think of nothing which would have been more suited 
 to my feelings, than that mark of respect for me, and 
 testimony of what never can be obliterated from my 
 heart. I request you will accept my best thanks 
 for it, and convey the same to every member of the 
 family. 
 
 T am very affectionately yours, 
 
 W. CAREY." 
 
60 MEMOIR OF 
 
 On the Death of the late venerable and excellent 
 DR. RYLAND. 
 
 Lo ! another saint is fled ! 
 
 He has fought, and has prevail'd ! 
 Heaven her portal wide has spread, 
 
 And our ransom'd Brother hail'd ! 
 
 Often in the House of Prayer, 
 We our hearts together rais'd ; 
 
 Often we forgot our care. 
 
 While we God our Maker prais'd. 
 
 When he urg'd the Better Choice, 
 Spoke of Heaven, or warn'd of Hell ; 
 
 When we heard his earnest voice 
 On (he Saviour's mercy dwell ; 
 
 Joy to nobler worlds allied, 
 
 Warm'd our heart, and fill'd our breast; 
 Oh ! our Father, Friend, and Guide ! 
 
 Blessings on thy memory rest ! 
 
 Shall thy solemn words, and kind, 
 
 Strangely to oblivion pass ? 
 Leave no traces on our mind. 
 
 Like an image on the glass ? 
 
 To augment thy joys untold, 
 Gazing from thy blissful sphere, 
 
 May the fruits, a thousand fold, 
 In our hearts and lives appear ! 
 
 If one soul a Crown will gain. 
 Taught from future wrath to flee. 
 
 What reward wilt thou obtain 
 For the many born to thee ! 
 
UH. RVLAND. 61 
 
 Shepherd ! child-like ! faithful ! wise ! 
 
 (Only to thyself severe !) 
 With whose name will ever rise 
 
 Sympathies that wake the tear; 
 
 Our communion now is o'er, 
 
 We thy face shall never view 
 'Till we meet on yonder shore 
 
 And our intercourse renew. 
 
 We the same mysterious road 
 
 Thou hast trodden, soon must tread ; 
 We are hastening- back to God, 
 
 Through the regions of the dead ! 
 
 May our zeal, like thine, be fir'd 
 
 From the Hope that cannot fail ; 
 May the Faith Avhich thee inspir'd 
 
 Cheer us in the Gloomy Vale ! 
 
 May our Peace be found the same 
 
 When to Jordan's billows led ! 
 To the Followers of the Lamb — 
 
 Death is not the King- of Dread ! 
 
 J. C. 
 
LIST OF DR. RYLAND'S WORKS. 
 
 The Articles marked * are out of print. 
 
 1.* — God's Experimental Probation of Intelligent Agents. A Sermon, preaclied at 
 
 Kettering, 1780. 
 2.* — Christ Manifested, and Satan Frustrated. At Northampton, December 
 
 2.5, 1781. 
 3.* — The Blessedness of the Dead who die in the Lord. Preached at Sheepshead, on 
 
 the Death of the Rev. W. Guy, 1783. 
 4.* — Seasonable Hints to a Bereaved Church. Preached at Sheepshead, 1783. 
 
 Occasioned by the Death of Rev. W. Guy. 
 5,* — Paul's Charge to the Corinthians, respecting their Treatment of Timothy, applied 
 
 to the Condttct of Churches towards their Pastors, To the Church at Thorn, 
 
 at the Ordination of the Rev. Robert Fawkener, 1787. 
 6.* — The Law not agai/ut the Promises of God. At Leicester, 1787. 
 7.* — Christ the Great Source of the Believer's Cotisolation, and the Grand Subject of th^ 
 
 Gospel Ministry. On the Death of the Rev. Joshua Symonds, Bedford, 
 
 1788. 
 8.* — Salvation Finished, as to its Impetration, at the Death of Christ ; and, with respect 
 
 to its Application, at the Death of tlxe Christian. On the Death of the Rev« 
 
 Robert Hall, Amsby, 1791. 
 9* — The Earnest Charge and Humble Hope of an Affectionate Pastcrr, Substance of 
 
 Three Discourses at Northampton, 1793. 
 10.* — The Certain Increase of the Glory and Kingdom of Jesus. Association at 
 
 Chard, 1794. 
 11.* — The Duty of Ministers to be Nursing Fathers to the Church. A Charge to the 
 
 Rev. W. Belsher, Worcester, 1796. 
 12.* — The Dependence of the whole Law and the Prophets on the Two Primary Com- 
 mandments. Association at Salisbury, 1798. 
 13.* — The Promised Presence of Christ with his People, a Source of Consolation under 
 
 the most Painful Bereavements. On the Death of the Rev. Samuel Pearce, 
 
 Birmingham, 1799. 
 14,*. — The Presence of Christ the Source of Eternal Bliss. On the Death of the Rev. 
 
 Benjamin Francis, M. A. Horsley, 1799. 
 15.* — The Duty of Christians, with Peference to their Deceased Ministers. On the 
 
 Death of the Rev. John Sharp, Bristol, 1800. 
 16.* — The First Lie Refuted: or. The Grand Delusion Exposed. At Carter Lane, 
 
 Southwark, 1800. 
 17. — The Partiality and Unscriptural Direction of Socinian Zeal. A Reply to a 
 
 Letter, by the Rev. John Rowe, of Bristol, occasioned by a Note contained 
 
 in the above Sermon, 1801. 
 
LIST OF DR. RYLAND's WORKS. 
 
 18.* — The Difficulties and Supports of a Gotpel Minister. A Charge to the Rev. T. 
 Coles, M. A. Bourton-on-the-Water, 1801. 
 
 19.* — The Difficulties of the Christian Miniitry, and the Means of Surmounting them. 
 A Charge to the Rev. T. Morgan, Birmingham, 1802. 
 
 20. — Eight Characteristics of the Messiah, laid down by Zechariah, and all found in 
 Jesus of Nazareth. At the Jews' Chapel, Spitalfields, London, December, 
 26, 1810. 
 
 21.* — Divine Revelation Variously Communicated. At Prescott Street, Goodman's 
 Fields, London, 1811. 
 
 22.* — The Harmony of the Divine Perfections in the Work of Redemption. Associa- 
 tion at Portsea, 1811. 
 
 23.* — Advice to Young Ministers respecting their Preparatory Studies. At Devonshire- 
 square, Loudon, 1812. 
 
 24.* — The Necessity of the Trumpet's giving a Certain Sound, Association at Lyme, 
 181.3. 
 
 25.* — The Messiah strangely Despised and Abhorred ; but Destined to be Revered, 
 Glorified, and Worshipped. At Narbeth, 1814. 
 
 26. — A Candid Statement (f the Reasons which induce the Baptists to differ in Opinion 
 and Practice from so many of their Christian Brethren. 1814. Second 
 Edition, 1827. 
 
 2T, — TIte Iiuluelling and Righteousness of Christ no Security against Corporeal Death, 
 but the Source of Spiritual and Eternal Life. At the Funeral of the Rev. A. 
 Fuller, Kettering, 1815. 
 
 28. — The Efficacy of Divine Grace Explained and Defended. Association at Bath, 
 1816. 
 
 29. — Serious Remarks on the Different Representations of Evangelical Doctrine by the 
 Professed Friends of the Gospel. Part 1, 1817. 
 
 30.— Ditto Part 2, 1818. 
 
 31. — The Work of Faith, the Labour of Love, and the Patience of Hope, illustrated; 
 in the Life and Death of the Rev. Andrew Fuller, of Kettering, Second 
 Edition, 1818. 
 
 32. — The Practical Influence of Evangelical Religion. At College Lane, Northamp- 
 ton, 1819. 
 
 33. — Redemption from the Curse of the Law. Preached at Cheltenham, 1820. 
 
 34.* — Christians Militia Viaticum. Sixth Edition, 1825. 
 
PASTORAL MEMORIALS. 
 
 GOD A JEALOUS GOD. 
 
 ExoD. xxxiv. 14. 
 
 For thou shalt worship no other God : for the Lord, whose 
 name is Jealous, is a jealous God. 
 
 An infidel writer, who has lately made a secret and insi- 
 dious attack upon divine revelation, while he affects not to 
 dispute its authenticity, nor to oppose Christianity, alleges, 
 that he is compelled to believe that the histories of the Old 
 Testament are either impositions on tlie credulity of mankind, 
 or else that they are chiefly, if not entirely, allegorical com- 
 positions. 'The Platos, the Ciccros, and the Senecas of the 
 Pagan world,' says he, * would probably have been astonished, 
 if they had been assured that the following sentences had 
 proceeded from the highest intelligence : " For I the Lord thy 
 God am a jealous God." Exod. xx. 5. "'* I will bring evil 
 upon this place." 2 Kings xxii. 16. " Mine anger and my 
 fury shall be poured out upon this place." Jer. vii. 20. ' It is 
 certain, however, that these sages of antiquity never did ex- 
 press any disgust, horror, or indignation at their own poets, 
 who represented the innumerable objects of their worship, of 
 different sexes, as gratifying their sensual ap])etites in tlie 
 most irregular manner, as giving occasion for the lowest kind 
 of jcalousv, and induljxino; the bitterest and most groundless 
 
GOD A JF.AI.OUS (iOlJ. 
 
 resentments. On the contrary, the Old-testament writers, 
 though tliey represent God's displeasure against sin, by strong 
 figures, taken from human passions, yet never represent 
 Jehovah as being angry without cause ; they describe him as 
 displeased only with sin ; and consider all sin as hateful in 
 his siiiht, and brinsino; down his righteous judgments. Thev 
 enforce the most extensive, pure, and useful morality ; and 
 prohibit all injustice toward men, as well as idolatry ; and 
 reject all ceremonial religion as worthless, when disconnected 
 with moral obedience. It is true, they teach us that God 
 will act, not only as the guardian of the rights of man, but of 
 the rights of God also. And is there any thing irrational, or 
 unphilosophical, in supposing that the Most High will pay 
 respect to his own glory ? If there be one only living and 
 true God, is he bound to tolerate the worship of idols ? to 
 disregard the conduct of his creatures ? or regard it only in 
 case of injury to society ? Is it inconsistent with his good- 
 ness to appoint any positive test of obedience ? or to punish 
 the violation of such injunctions, as well as of moral trans- 
 gressions ? Or has he a right to avenge every kind of 
 disobedience? What punishment may God justly inflict? 
 And how may he execute his threatenings ? Must he always 
 do it immediately by himself? Or may he use instruments ? 
 Is he at liberty in any case to suffer sinners to punish each 
 other? Or may he sometimes commission his voluntaiy 
 servants to execute his vengeance ? Had he a right, when 
 the iniquity of the Amalekites and the Amorites was full, to 
 employ the Israelites in punishing them ? Or ought they to 
 have been left to go on with all their impurities and idolatries, 
 offering their own children to Moloch as long as they pleased ? 
 Had God a right to destroy Sodom, Sec. with all the inha- 
 bitants? or to cut off the seven nations with pestilence, but 
 not by the sword of Israel ? As long as evil exists in the 
 world, the puny worm who censures the God of the Bible 
 must censure the God of nature also, or plead that he is utterly 
 unable to prevent it. }3ut let us inquire, 
 
 FiKST, What is evidently intended by this declaration — 
 " The Lord, ir/iosc name in Jealous, is a jealous God." ? Not 
 that the divine mind is subject loany disquietude, or groundless 
 
•lOD A .JEALOUS GOD. 
 
 suspicion, or undue resentment. His happiness cannot be 
 interrupted by any perturbation, and he is perfectly acquainted 
 with the whole truth respecting every one, and his judgment 
 is according to equity. But it means that the Most High 
 God is ardently concerned for his own honor and glory, and 
 requires a proper regard to the same object to be paid by 
 others. That he is attentive to the conduct and disposition 
 of all intelligent creatures, in every respect wherein they affbct 
 his declarative glory. His essential glory they cannot affect, 
 but he is not therefore regardless of his declarative glory, 
 God's greatness is no reason why he should disregard the 
 disposition his creatures manifest towards him. God knows 
 himself. He forms a just estimate of his own character and" 
 station. He cannot but treat himself according to the just 
 idea he has of his own greatness and excellency. God cannot 
 deny himself, nor can he be indifferent to the manner in which 
 his creatures are affected towards him. He requires them to 
 love him supremely, to place their happiness in the enjoyment 
 of his favor, and to consider his glory as the chief end of their 
 existence. He expects them to show their love by obedience, 
 or intentional conformity to his will. He requires universal 
 obedience, springing from supreme love. He demands also 
 unfeigned gratitude for all his benefits ; and the greater the 
 benefits he bestows, the higher is the gratitude demanded. 
 If other objects are preferred to him, he ivill undoubtedly 
 resent it. If divine worship be formally paid to objects which 
 have no claim to divinity, God will be highly displeased. 
 Hence the strict prohibition of polytheism and idolatry : which 
 crimes were greatly aggravated when committed by Israel, a 
 people so highly favored by him ; a people whom he had as 
 it were espoused to himself, by entering into a national cove- 
 nant. Hence idolatry in them was considered as spiritual 
 adultery, and he threatened to judgp them as women are 
 judged that break the vows of wedlock. Nor are the obli- 
 gations of Christians less binding, or their sins less aggravated. 
 If they violate their professed attachment to God, they may 
 expect the severest tokens of his holy displeasure. Thougii 
 the Divine Being is not susceptible of painful agitation, yet his 
 resentment ao-ainst whatever tends to his dishonor will l^e found 
 
4 GOn A JEALOUS GOD. 
 
 more awful in its consequences than any effect of the strongest 
 passions in the minds of created beings. Therefore passions 
 are ascribed to him figuratively, (as bodily parts also are,) to 
 impress our minds with the reality of the effects. The same 
 word hiip is used for zeal and jealousy ; and surely if God be 
 zealously concerned for his own glory, he must be jealous of 
 whatever would clash or interfere therewith. His hatred of 
 sin will be proportioned to his love to holiness, or true virtue. 
 If the one be pleasing, the other must be displeasing ; and 
 God will show that it is so, by actions as well as by words. 
 
 Secondly: What are the impressions which this decla- 
 ration ought to make on our minds ? Certainly, we are bound 
 to justify God in thus avowing his ardent concern for his own 
 glory, honor, and authority. We ought to imitate his zeal, 
 and to be very zealous for his honor, and jealous of whatever 
 has a contrary tendency. Oh that we could say, with Elijah, 
 (1 Kings xix. 10.) " I liave been very jealous for the Lord 
 God of hosts." We should be concerned to keep ourselves 
 from idols, and to " cleanse ourselves from all filthiness of 
 flesh and spirit, perfecting holiness in the fear of God." Be- 
 ware lest you give any object whatever that place in your 
 heart, which is due to God alone ; even though it be not an 
 object expressly forbidden, but one which you are allowed, or 
 even obliged to regard with a subordinate aflection. See to 
 it; that neither your worldly possessions, nor your nearest 
 relatives, your children, your friend that is as your own soul, 
 your minister, or any other person or thing whatever, shall 
 engross such a share in your affections, or such a measure of 
 your regard or dependence, as God alone can justly demand. 
 Let nothing rival him. Let nothing induce you to disregard 
 or act inconsistently with your duty to him. Remember that 
 he alone is God, and every thing beside is only that to you 
 which he makes it. To idolize any blessing, or any instrument 
 of good, is the way to lose it, or to have it embittered to you, 
 and to lose all the good you might otherwise have derived 
 from it. Set not up your own wisdom, righteousness, or will, 
 in opposition to liini ; " for the Lord is a jealous God, and will 
 not give his glory to another." The nearer the relation is, in 
 which we stand to him, by profession or real participation of 
 
GOD A JEALOUS GOD. 
 
 the peculiar blessin<is he bestows on his people, the more cir- 
 cumspect should we be as to all our conduct, and the more 
 watchful over our hearts. 1 Cor. x. 22. " Do we provoke the 
 Lord to jealousy ? Are we stronger than he ? " 
 
 II. 
 
 THE CHARACTER OF CALEB. 
 
 Numb. xiv. 24. 
 
 liul nil/ scrvanl Cd/ch, because /le had aiiot/wr spirit willi 
 kirn, and hath followed me fullif ; him will I bring into the 
 land, xclwreinlo he went ; and hia seed shall possess it. 
 
 Brethren, surely it is ground of lamentation, that 
 while so small a part of the world is at present favoured 
 with divine revelation, there should be so few who possess 
 that advantage, who derive any great benefit from it, or 
 find much pleasure in religion ; and that even among those 
 who profess to value the gospel, there are so few that 
 appear fully to enjoy its consolations, and find their present 
 happiness highly promoted, and their future felicity ascer- 
 tained, by it. 
 
 I cannot account for the former case, but on the supposi- 
 tion, that human depravity is very great, and true religion 
 very rare, divine influence being absolutely necessary for its 
 production. And to account for the latter, I must suppose 
 that the generality of those whom I would take for true Chris- 
 tians, live far below their privileges, and have but a small 
 degree of true religion. I also fear, that they go the wrong 
 way to work, in order to secure their own comfort ; that they 
 seek it too directly, and are, too often, rather concerned to 
 know how little evidence will do to answer the purpose of 
 ascertaining their safety, than to enquire what progress tliey 
 may make in religion, and how they may bring most glory 
 to God. 
 
 We find, indeed, that under the former dispensation, true 
 religion was not only still rarer than at present in the world, 
 
6 THE CHARACTER OF CALEB. 
 
 being almost confined to one nation, but was a rare thing in 
 Israel, It was so in all their generations, and particularly 
 in that which came out of Egypt with Moses. Though, if 
 external means would have sufficed, never was any people 
 favored with more extraordinary advantages. The judgments 
 executed on the Egyptians, the providential appearances for 
 themselves, the giving out of the law on Mount Sinai, the 
 n«w institution of a pompous mode of worship, the guidance 
 of a pillar of cloud and fire; — all these things would not avail 
 to prevent the great majority of the people from murmuring, 
 desponding, refusing to march on to Canaan, proposing a 
 return to Egypt, and so provoking Jehovah to doom them to 
 die in the wilderness. We trust this awful providence was 
 sanctified to some of the parents, as well as to many of the 
 children. And Moses and Aaron being involved in a like 
 doom, though on a difierent ground, was an evidence that all 
 do not die in sin, who diefo7' sin. But it is an everlasting 
 honor to Caleb and Joshua that their conduct was a contrast 
 to tiiat of their brethren, and that they were exempted, 
 accordingly, from the general fate of their contemporaries. 
 So it is here said, " But my servant Caleb, because he had 
 another spirit with him, and hath followed me fully ; him 
 will I bring into the land, whereinto he went; and his seed 
 shall possess it." I propose. 
 
 First, To make a few observations on the import of the 
 passage. 
 
 Many who have enjoyed the greatest external advantages, 
 have failed of obtaining the benefit which seemed to be con- 
 nected with them, for want of a correspondent frame of heart. 
 We find, from Numb. i. 46. that there were 003,550 adult 
 males, exclusive of the Levites, with many of whom God was 
 not well pleased ; for they were overthrown in the wilderness. 
 1 Cor. x. 5. And their destruction was altogether owing to 
 " an evil heart of unbelief, in departing from the living God." 
 They had a prospect of entering Canaan "when they left 
 Egypt ; but all fell short of it, except Caleb and Joshua. 
 So, in the days of our Lord, how many saw his miracles, 
 and heard him speak as never man spake, \\ho yet believed 
 ii(»( on him ! 
 
THE CflARACTER OF CAI.EK. 
 
 Persons may ap])ear to follow the Lord for a time, who are 
 not prepared to follow him fully. The Israelites had sung 
 his praises at the Red Sea ; but quickly forgot his works. 
 Ps. xii. 13. Ps. Ixxxviii. 8. 27. So many of the Jews in 
 Christ's time, seemed to believe foi- a time ; but were soon 
 offended. John vi. 66. 
 
 A right spirit will appear to singular advantage in times of 
 the greatest trial. So it was with Christ ; so it was with 
 Joseph, with Abraham, with Noah ; and so it has been with 
 many others in later periods of the church. Hence, Peter 
 says, " The trial of faith is more precious than gold." And 
 see James i. 3. 12. 
 
 There is no following the Lord fully, without another spirit 
 than that of the generality of mankind, or even of the laxer 
 sort of professors. He that is not willing to be singular for 
 God, has no proper regard for him. He that would only be 
 religious as far as it is fashionable, will be but little the better 
 for his religion. Whereas, they who follow the Lord most 
 fully, will surely have the richest enjoyment of the ])romised 
 blessings. They will have the strongest assurance of the 
 reahty of religion, of its present advantages, and the largest 
 anticipation of future bliss. 
 
 Secondly : Notice the difference between the spirit of 
 Caleb, and the generality of the Israelites. " lie had a no f her 
 spirit with him." 
 
 Theirs was a disobedient spirit, though they had promised 
 so fairly at Sinai. Deut, v. 27, 28. — But his was an obedient 
 spirit. He approved cordially of the divine government, and 
 the holy law of God. So must we, if we would follow the 
 Lord. John xiv. 21. Theirs was a rebellions spirit. Isa. 
 
 Ixiii. 10. — But Caleb's was a spirit of submission; readv to 
 suffer, as well as to perform the divine will. Theirs 
 
 was a distrustful, cowardli/ spirit. But his was a courageous, 
 resolute spirit. See Numb. xiii. 30. xiv, 9, Theirs was an 
 
 unbelieving spirit. Numb. xiv. 11. "So we see they could not 
 enter in because of unbelief." Heb. iii. 19. iv. 11. — But Caleb 
 had a spirit of faith, depending on the divine all-sufficiency 
 and veracity. Theirs was a sel/ish spirit. They cared only 
 
 for their own ease, safety, and temporal enjoyment, and not 
 
8 THE CHARACTER OF CALEH. 
 
 for the honor of the God of Israel. — But Caleb had a disiu^ 
 terested, self-denijing spirit. He entered into God's views, 
 he cared for God's glory. As Moses also did. Numb. xiv. 
 12. 19. And thus our Lord has taught us, " If any one will 
 follow me, he must deny himself." Luke x. 23. Theirs 
 
 was at best an indolent, lukeivarm spirit. — But Caleb's 
 was a spirit of active zeal. And indeed there is little to 
 be done for God without such a spirit. Diligence is of 
 importance in the things of this life, and so it certainly is 
 in religion. Our Lord hates lukewarmness. He requires 
 his people to be zealous ; and he well deserves our utmost 
 exertions. 
 
 Thirdly: Consider how needful a like spirit is, that we 
 may follow the Lord fully. — " He hath folloioed me fully ^ 
 saith the Lord, of Caleb ; and the same phrase is used re- 
 peatedly in Joshua. Chap. xiv. 8, 9. 14. 
 
 We are called to an heavenly inheritance ; but we must 
 travel through a wilderness, and encounter hosts of foes ; 
 conquer the world, the devil, and the flesh ; " fight the good 
 fight of faith, and lay hold on eternal life." But to this end, 
 it is necessary that we should follow the Lord fully. 
 
 And to that purpose it is needful, that we should unite 
 %vith him in our ends. He chose us that we might be holy. 
 He predestinated us to be conformed to the image of his Son. 
 Christ gave himself for us, to redeem us from all iniquity ; 
 to bring us to God; to save from this present evil world. 
 He meant to purify unto himself a peculiar people, called 
 unto holiness, formed to show forth his praise. A right 
 spirit will unite with God in these ends \ and w ill conse- 
 quently fall in with answerable means. 
 
 If we have a right spirit, we shall resign ourselves to the 
 divine guidance ; shall be willing to subject ourselves to the 
 divine government ; and resign ourselves to the disposal of 
 God's providence. We should be willing that God should 
 choose for us. We must rely entirely on the divine promises, 
 and God's all-sufficiency and fidelity to execute them. " God 
 has spoken ; in his holiness, I will rejoice." We must seek 
 liio destruction of God's enemies, and long for every thing 
 to be dostrovcd that is hostile to him. We must be universal 
 
THE CHARACTER OF CALEB. 9 
 
 in our obedience. We must stand fast for God in times of 
 the <rreatest defection. We must not follow the multitude, 
 to do evil ; but follow the Lord. We must keep our eye on 
 one perfect example ; and ask ourselves, how Christ would 
 iiave acted in similar circumstances. We must never be 
 satisfied till we obtain full possession of the promised rest — 
 a state of perfection, including full conformity to God, and 
 complete enjoyment of him. 
 
 III. 
 
 BALAAMS WLSH. 
 
 Numb, xxiii. 10. 
 
 Let me die the death of the righteous, and let mi/ last end be 
 like his. 
 
 The man who uttered this exclamation gave very awful 
 proof of his being a bad man. He loved the wages of un- 
 righteousness ; he longed to obtain liberty to curse those whom 
 he knew God had resolved to bless ; and, what was the vilest 
 of all, he taught Balak to lay a stumbling-block before Israel, 
 that so he might partially prevail against them, by tempting 
 them to displease their omnipotent protector. 
 
 Doubtless, he uttered the wish expressed in the text, under 
 a strong, though a transient conviction of the happiness of 
 the righteous. However, it was not granted ; but he evidently 
 died the death of the wicked, xxxi. 8. 
 
 Can there be any of my hearers so thoughtless and incon- 
 siderate, as never to have felt a similar wish ? Or would you 
 dare to prefer an opposite request — * Let me die the death of 
 of the tvicked, and let my latter end be like his.^1 Surely not. 
 While we show, however, the reasonableness of this man's 
 language, let us remind you of the necessity of carrying your 
 concern farther than his, and of being careful that you do not 
 deceive yourselves as he did. Let us therefore inquire. 
 
 First, What inducements may excite even a bad man to 
 exclaim, " Let me die the death of the righteous." 
 
 A bad man may be fully aware that he cannot always 
 
10 Balaam's wish. 
 
 live here, that there can be no long continuance on earth. 
 He may sometimes have an alarming prospect of the near 
 approach of death ; from the death of others, from threat- 
 ening personal disease, or surprising accidents. A man 
 destitute of the grace of God may have a strong foreboding of 
 a future state, and of the awful consequences which await the 
 wicked in the other world. He may have a considerable 
 conviction that an awful discrimination will take place at 
 death, that there will be a vast difference in a future state. 
 He may be strongly persuaded of the happiness of the people 
 of God ; may know that God has a peculiar people ; be con- 
 strained to admit that some of his acquaintance are of that 
 number ; and be obliged to respect them, even though he loves 
 not to be at present in any close connexion with them. 
 
 Yet the man who is thus constrained at times to exclaim, 
 " Let me die the death of the righteous " &c. may be more 
 influenced by the fear of hell, than by any love to heaven : oi* 
 he may be convinced of the future happiness of the righteous, 
 without any distinct idea of the nature of it, or any true relish 
 for that wherein it will chiefly consist. Though he may 
 
 chuse heaven in preference to hell, yet he would chuse earth 
 in preference to heaven. He may not judge that to be 
 
 the worst part of hell, which the Christian accounts so ; nor 
 that the best idea of heaven which is so esteemed by the 
 believer. And as to the present life, he may be still 
 
 more sensibly averse to the Christian's lot, who is so often 
 exposed to contempt, persecution, and various trials. This 
 
 leads us to inquire. 
 
 Secondly, What objections have many to live the life of 
 the righteous, who, occasionally at least, wish to die their 
 death ? 
 
 God has not exempted his people from suflerings and trials 
 in the present life, and many of tiiem have a large share of 
 them. There are not many rich, great, or wise among them ; 
 but God has chosen the greater part of his people from among 
 the poor ; and if a few others should be connected with them, 
 they must share in their reproach, and sympathize with them 
 in their suflerings. Moses, for example. Oftentimes, and 
 in many places, a connexion with God's people will expose a 
 
• Balaam's wish. H 
 
 man to great contempt, and even to violent persecution. 
 Hence, many vvlio sometimes wish to die their death, are often 
 unwilhng to be numbered with them in life. Many, who 
 
 sometimes express such a wish, know nothing of the way in 
 which they may be made righteous. They are neither sen- 
 sible of their need of Christ's righteousness to insure their 
 acceptance with God, nor of tlie renewing of the Holy Spirit 
 to make them upright in heart. God's appointed way of 
 salvation is too humiliating to suit the pride of the self-righteous ; 
 and the way of obedience is too strict to suit the friend of sin. 
 Matt. V. 29, 30. And to become a stranger and pilgrim does 
 not suit one who idolizes the world. Some, who have a 
 
 superficial notion of salvation by grace, deceive themselves, 
 by falsely inferring that it supercedes the need of hoHness. 
 Some, who have a blind notion of morality, deny their need 
 of Christ, and satisfy themselves with external regularity, 
 without any change of heart. Each of these classes separate 
 what God has joined. 
 
 Thirdly : What reason have we to fear that our wish of 
 dying the death of the righteous will be of no avail, if we are 
 averse to live their life ? 
 
 Alas ! though you are aware all is not right at present, yet 
 you hope all may be well at last ; but how futile are these hopes ! 
 What ground have you to expect they will ever be accom- 
 plished ? Do you ever pray for it ? Do you know how you 
 can be put among their number ? how you, a sinner, can be 
 made righteous ? Have you " fled for refuge to lay hold on the 
 hope set before you in the gospel." ? Have you been born again? 
 Are you a companion of those that fear God ? Do you love 
 tlie service of God now ? If not, how will you bear heaven ? 
 
 You hope, perhaps, for a change before death ; but when 
 will that more convenient season come ? You have promised 
 it yourself a long while. Shall you get all your companions 
 to be of one mind, to turn with you? or some of your nearest 
 connexions, at least ? Will the world attract you less when 
 you have got more of it ? or will your heart become softer by 
 continuing longer in sin ? or shall you have more ground to 
 hope that God will be gracious to you when you have oflcnded 
 him several years longer ? 
 
12 Balaam's wish. • 
 
 But will it not do, (you will perhaps say,) to return to God 
 on a death-bed ? Are you sure you shall have one ? May 
 you not die by an accident ? be choaked, or drowned ? or die by 
 an apoplexy ? or by palsy ? or by a fever that will be attended 
 with delirium ? Shall you have no interruption from 
 
 vain company, or injudicious friends? Shall you know how 
 near you are to death ? Will no physician, or other attendants, 
 flatter you ? or will you be sure not to flatter yourself ? Will 
 
 not carnal relations keep ministers from you ? or charge them 
 not to say much to you ? May not even good people, 
 through false tenderness and excess of charity, help to deceive 
 you ? Will it not be very difficult for any one then to be 
 faithful ? And though God will not, even at the eleventh 
 
 hour, reject any one who may apply for mercy in th*e name of 
 the Redeemer ; yet is it certain that you will thus apply ? or 
 that the Holy Spirit will then efi'ectually incline you to do 
 what you never were willing to do before ? 
 
 Oh my hearers ! May God apply these thoughts to your 
 hearts. To day hear his voice. Delays are criminal and dan- 
 gerous. Blessed are the dead that die in the Lord. If a 
 man be in Christ, and Christ in him, on him the second death 
 hath no power. How happy are true believers ! The death 
 of the righteous is always safe ; generally instructive and 
 comfortable : and often triumphant. 
 
 IV. 
 
 THE CHRISTIAN'S RETROSPECT. 
 
 Deut. viii. 2. 
 
 And ihun sliall remember all the way which the Lord thy 
 God led thee these forty years in the zvilderness, to humble thee, 
 and to prove thee, to know what was in thine heart, ichether 
 thou wouUht keep his commandments, or no. 
 
 The whole of that solemn discourse, which Moses ad- 
 dressed to the Israelites, just before his death, and their 
 entrance into the promised land, not only was admirably 
 calculated to edify them, but is replete with instruction suited 
 
THE christian's RETROSPECT. 13 
 
 to profit every reader. Much of it is applicable to the case 
 of those who live under the gospel dispensation, and would 
 answer many valuable purposes for their admonition and 
 direction ; while its consolations are applicable, in the 
 noblest sense, to all true believers. This verse especially will 
 teach us in general, the duty of noticing- the dispensations of 
 providence, and the design of God in his dealings with the 
 children of men. And it will apply to true Christians with 
 peculiar propriety and emphasis, equal or superior to what 
 attended the original address to Israel after the fiesh. 
 
 First: It becomes us, as rational creatures under a dis- 
 l^ensation of mercy, gratefully to recollect the divine conduct 
 towards us, all through the journey of life ; and to consider 
 the end of the dispensations of divine providence, and the 
 improvement we ought to make of them. 
 
 Though we are not, like the Israelites, journeying from 
 Egypt to Canaan, nor from one country to another ; yet we 
 are, as I may say, all in a travelling state ; and really, though 
 secretly, under the conduct of the Almighty, who hath led 
 us and fed us, all our life long, though many of us know him 
 not unto this day. We need, therefore, an instructive memento, 
 \\k% that which Moses gave Israel. Remember, who it 
 
 was that called you out of non-existence ; who gave you 
 being at first ; and preserved you unto this day. Remem- 
 
 ber, that the present is a transitory state, and that the journey 
 of life will soon come to an end. With many, it is doubt- 
 less near its close already. And the youngest, or the 
 heultliiest, are as dependent on the will of God, for the con- 
 tinuance of life, as the eldest or sickliest. Remember 
 the many mercies you have received from God all your life 
 lung. How distinguishing has his goodness been to you, 
 above many others ! How evidently have some of your tem- 
 poral comforts been bestowed upon you, without being the 
 fruit of your own contrivance, or efforts ! And if, in other 
 instances, you have been more active in promoting your own 
 lawful temporal interest, what reason have you to acknow- 
 ledge that the divine providence succeeded the attempt ! 
 Otherwise, all your efforts might have been rendered as 
 unsuccessful as vou have seen those of others to be. 
 
14 THE christian's RETROSPECT. 
 
 whom you must allow have equalled you in ability and 
 industry. Remember, at the same time, the evidence 
 
 you have had, from your own experience, that this is a wilder- 
 ness, through which you are passing. It is in vain, to hope 
 for happiness from the world. Earthly things are unsatisfying^ 
 and incapable of making any one truly blessed. In fact, 
 those that idolize them most, find the greatest share of dis- 
 appointment and vexation, and the most numerous snares 
 attending them. Remember, how evidently is suffering 
 
 the consequence of sin ! How often have you suffered as the 
 immediate consequence of your own sins, or the sins of 
 others ! Remember, what innumerable proofs you have 
 
 given all through life, that the native disposition of your 
 heart is enmity against God. He has tried you, with mercies 
 and chastisements ; but you have always formed some idol 
 to prefer to him. You have utterly neglected his glory, and 
 disregarded his will. Though God has been loading you 
 with benefits, you have requited him evil for good. Some 
 have gone on in open sin and irreligion. Some love the 
 instruction which causeth to err from the words of knowledge. 
 Some have neglected the means of grace, and the warnings 
 of providence ; have stifled convictions ; have returned to 
 God feignedly, and not with the whole heart ; have violated 
 his law, and slighted his gospel. And now, some are grown 
 old in the service of sin. Others are giving the prime of 
 their days to God's enemy. And will you still persist ? still 
 justify yourself before him? still flatter yourself you shall 
 have peace, though you go on in the way of your own heart ? 
 Oh remember how near you are to your journey's end ! And 
 where is it likely to end ? 
 
 Secondly: It is peculiarly the duty of Christians to 
 notice the gracious dealings of God with their souls, and to 
 consider the wise and kind designs he has in view in all his 
 conduct toward them. 
 
 As the Lord, at your first birth, brought you out of 
 non-existence into life ; so at your new birth, he brought 
 you out of that state which in its issue would have been 
 worse than non-existence — into a new, spiritual, and divine 
 life. 
 
THE christian's RETROSPECT. 15 
 
 This was, indeed, like deliverance from Egyptian bondage ; 
 when he delivered you from the curse and from the dominion 
 of sin, and guided your feet into the way of peace and 
 holiness. 
 
 Remember, the way of reconciliation was planned and dis- 
 covered, by God himself, without your having any hand, 
 either in contriving or effecting it. Remember, who 
 
 induced you to comply with this way of salvation ; how 
 ignorant of it, how averse to it, were you once. The very 
 means of your being brought imder the gospel, and induced 
 to attend to it, were wonderful, especially in some cases. 
 The subserviency of providence to the purposes of grace is 
 admirable and endearing. The religious connexions into 
 which you have been led, and which have conduced to your 
 spiritual welfare, demand a grateful recollection. Re- 
 
 member, how innumerable have been your backslidings and 
 transgressions, even since your return to God. But though 
 you have multiplied offences, yet God has multiplied pardons. 
 How patiently has he borne with all your ingratitude, per- 
 verseness, distrust, and murmurings ! How often has he 
 restored your soul, healed your backslidings, and showed 
 that he loved you freely ! Remember, how graciously 
 
 has he assisted you in duty ; and how has he supported you 
 under sufferings, by the consolations of the gospel ; and 
 brought your trials so often to an unexpected and happy 
 issue, beyond all that you could have imagined pos- 
 sible. Remember the manner in which God has 
 defeated the plots of your adversaries to ensnare you, and 
 to draw you into sin : this demands the warmest gra- 
 titude. Remember, how punctually he has fulfilled his 
 promises hitherto ; and how amply and positively he has 
 engaged for all that remains to be accomplished, in order to 
 your final salvation. 
 
 From the whole retrospective view, what proof may you 
 gather, that your salvation originated solely in grace ; and 
 that grace must have all the praise. What evidence 
 
 also, that God's love is everlastino- and immutable ! He hateth 
 putting away. At the same time, what proof that the 
 
 Lord is an holy and jealous God, who will not connive at sin. 
 
16 THE christian's RETROSPECT. 
 
 in his own people, nor let them follow after idols, without 
 multiplying their sorrows. What tokens have you found 
 
 of his power, all-sufficiency, wisdom, and faithfulness ! What 
 cause to trust him all the rest of the way ! What reason 
 
 have you for deep humility, and for continual watchfulness, 
 prayerfulness, self-denial, and readiness to take up your cross, 
 and follow Him, who can open fountains in the deserts, and 
 feed with manna from on high ! What cause for re- 
 
 pentance and godly sorrow ! And what ground for faith 
 
 and holy joy ! 
 
 Let the youngest recruit wait on the Lord and boast in 
 him ; and let the oldest veteran confide no where else. 
 
 What reason have all true pilgrims to expect a happy end 
 to their journey, in the Canaan above. The weakest soldier 
 shall be more than a conqueror ; for the land is not to be got 
 in possession by their own sword, neither is their own arm to 
 save them. Much of the happiness of the future state will 
 result from a perfect recollection of the events of time, and a 
 clear discernment of God's end in them. 
 
 V. 
 
 THE DAYS OF HEAVEN UPON EARTH. 
 
 Deut. xi. 21. 
 As the dai/s of heaven upon the earth. 
 
 This remarkable expression is contained in an address 
 which Moses made to the people of Israel, a little before his 
 death ; wherein he most earnestly exhorted them to personal 
 obedience, and also to the careful instruction of their children 
 in true religion ; assuring them that this would be found the 
 way to insure present prosperity to themselves, and to secure 
 to their posterity the continued possession of the land promised 
 to their fathers. 
 
 By comparing the whole of this verse with the 8th and 9tii 
 of the same chapter, it seems probable, that the phrase relates 
 more directly to the dt/rti/ion of their prosperity in the earthly 
 
THE DAYS OF HEAVEN UPON EARTH. 17 
 
 Canaan, than to the spirilual nature of their enjoyments. 
 However, as that temporal inheritance was, to true believers 
 among them, a figure and a pledge of a better country, i. e. 
 an heavenly; so we may very justly improve such a striking 
 expression, by applying it to the exalted nature of those spi- 
 ritual enjoyments, which, even in this life, are often connected 
 with a close walk with God : and inquire, 
 
 First, When may our days be said to be like the days of 
 heaven upon earth ? 
 
 When we enjoy much of a sense of the divine presence, and 
 live in the contemplation of the glorious perfections of God. 
 
 " Not all the harps above, 
 Can make a heavenly place. 
 If God his residence remove. 
 Or but conceal his face." 
 
 The presence of God makes heaven, his absence hell. His 
 presence makes heaven on earth. There they shall see his 
 face; but if we have a glimpse of it here, we are happy. 
 " Whom have I in heaven but thee," &c. Then is 
 
 heaven on earth enjoyed, when we experience much of a de- 
 lightful sense of the divine favor, and know we are accepted 
 in the Beloved. So the Apostle describes true saints, as 
 rejoicing in Christ Jesus, and putting no confidence in the 
 flesh. And Peter represents them as rejoicing with joy un- 
 speakal)le, and full of glory, in an unseen Saviour. The 
 
 Lord God and the Lamb are the light of heaven ; and when 
 Christ is enjoyed by us, heaven is enjoyed upon earth. A 
 lively sense of the work of redemption contains in it much oi 
 the essence of heaven. Heaven is then enjoyed upon 
 
 earth, when the love of God is shed abroad in our hearts by 
 the Holy Spirit ; and when our hearts are directed into love 
 to him, as well as into the knowledge of his love to us. " He 
 that dwelleth in love, dwelleth in God, and God in him." 
 1 John iv. 16. A spirit of gratitude and praise will do 
 
 much towards making our days like the days of heaven upon 
 earth. Much of heaven consists in praise. Rev. xiv. 2, 3. 
 XV. 3. xix. G. They praise God for every thing there. Mucli 
 brotherly love, and enjoyment of the happiness of our fellow- 
 saints, will make our days like heaven upon earth. No envy 
 c 
 
18 THE DAYS OF HEAVEN UPON EARTH. 
 
 is known there ; but the most cordial delight in each others 
 felicity. The happiness of one does not in the least diminish 
 the share of another, but adds to it most sensibly. Great 
 
 victories over sin, and an intense love of purity, would make 
 a heaven upon earth. There, God's name is in their foreheads. 
 Here, true saints are changed into the likeness of their Lord, 
 the more they contemplate his glory. Cheerful obedience 
 
 to the commands of God, and delight in doing his will, would 
 make our days like those of heaven upon earth. There his 
 servants serve him without reluctance, impediment, or weari- 
 ness. The more this is the case here, the more will earth 
 resemble heaven. Frequent meditations on the heavenly 
 
 state, strong confidence of soon entering upon it, and the 
 sensible enjoyment of sweet foretastes of it, will make heaven 
 seem to begin on earth. 
 
 There were three excellent men of the name of Thomas 
 Shepherd, in New England : the grandfather, at Cambridge ; 
 the father, at Charlestown, near Boston ; and the son, who 
 succeeded him. The last died before he was twenty-seven, and 
 said, the day before his death, to Dr. Cotton Mather : " My 
 hopes are built on the free mercy of God, and the rich merit 
 of Christ ; and I do believe that if I am taken out of the world, 
 I shall only change my place ; I shall neither change my 
 company, nor my commiiniou ! " 
 
 Secondly : What course should we take, in order that our 
 days may be like the days of heaven upon earth ? 
 
 We must be partakers of vital faith in Christ, and be re- 
 newed in the spirit of our minds. None ever came unto God 
 but by him, who is the only Mediator, who made peace by the 
 blood of his cross. Nor can any one walk with God, except 
 he be agreed. Nor see God, except he be born again. We 
 
 must make glorifying God our highest aim, and treat the en- 
 joyment of God as the chief good. Our hearts must be 
 weaned from earthly things ; we must be careful so to live in 
 the world, as those who are not of the world ; and so to use 
 it, as not abusing it. We must begin and end every day 
 with God ; and " be in the fear of the Lord all the day long." 
 Prov. xxiii. 17. Being continually watchful against whatever 
 would tend to grieve the Holy Spirit, and cause him to with- 
 
rHE DAYS OF HEAVEN UPON EARTH, 19 
 
 draw from us. Our .speech should be always with omce 
 
 seasoned with salt ; (Col. iv. 6.) being- careful that " no corrupt 
 communication proceed out of our mouths ; but that which i« 
 good to the use of edifying, that it may minister grace to the 
 hearers : " Eph. iv. 29. not always confining conversation to 
 religious subjects, nor introducing them unseasonably and 
 ostentatiously; but watching for proper opportunities to o-ive 
 a proper turn to discourse ; as under the natural influence of 
 an affecting sense of God's universal providence, and of the' 
 vast importance of true religion, the evil of sin, the love of 
 Christ, the worth of souls, and the reality of thino-s unseen This 
 would as naturally occasion our interspersing profitable hints 
 on religious topics, in our ordinary conversation as it is na 
 tural to eat salt with every meal. Especially in our own families 
 We must be perpetually employed for God, and habitually 
 resioj, our wills to the will of God. " Filling up time with 
 and for God," said Brainerd, "is the way to rise up and lie 
 down in peace." Thorough resignation of our wills to the 
 will of God, is the way to constant gratification; for as God's 
 wise and holy purposes cannot be disappointed, they'that view 
 his hand in every thing that takes place, must always have 
 cause for satisfaction. Even when they cannot see, at present 
 what end God has in view, they may well rest satisfied that 
 he has an end which is infinitely worthy of himself, and shall 
 not be frustrated. Mr. Sedgewick did not go too far, in sav- 
 ing, " There is not any one creature, nor any one action of 
 the creature, nor any one change about the creature, nor any 
 one occurrence, nor any one issue and event of any one action 
 but is under the powerful hand and the watchful eye of divine 
 providence." * 
 
 Could this be realized at all times, we might enjoy constant 
 jDcace. Still we should need daily the blood of sprinklino- 
 If we would be thus happy, and enjoy heaven on earth we 
 niust not be content with a bare name, or form, or mere hopo 
 of safety ; but follow hard after God. 
 
 * On Providence, p. 3j4. 
 
VI. 
 
 THE LAST CURSE ON MOUNT EBAL. 
 
 [Preaclied at the Bristol Monthly Lecture, 1811.] 
 
 Deut. xxvii. 26. 
 
 Cursed he he that lonjirmeth not all the words of this law to 
 do them; and all the people shall say. Amen. 
 
 We began the monthly lectures of this year, with considering 
 the first promise, or the first intimation of mercy given to man 
 after the fall. We are to close them, by considering the last 
 curse, pronounced upon Mount Ebal, to which the tribes of 
 Israel were required to say Amen, as acknowledging its perfect 
 equity, and justifying God's righteous displeasure with sin. 
 It is indeed a very awful and alarming passage ; but we must 
 not on that account overlook it. God ordered it to be inserted 
 in his word ; and lest you should think it concerns the Jews 
 only, the Apostle quotes it in his Epistle to the Galatians : 
 (iii. 10.) and establishes its universal extent and permanent 
 force. No doubt but it would include a wilful neglect of any 
 position, precept, or prohibition, by those to whom it was 
 given ; but it appears chiefly to refer to the moral law, which 
 is perpetually l)inding on all mankind. Hence it is, that all 
 mankind are included under a charge of guilt, and sentence 
 of condemnation ; and that none can escape the curse of the 
 law but those Vv'ho are partakers of the redemption that is in 
 Christ Jesus. I would propose. 
 
 First, Briefly to explain the import of this declaration. 
 
 We consider it as directly referring to the moral law. That 
 law which is binding on all mankind, in every age, and every 
 state ; which is founded, not on sovereign appointment, but 
 results from the very nature and perfections of God, and the 
 necessary connexion between him and every intelligent 
 creature. That law which is summed up in one 
 
 word. Love : Gal. v. 14. which our Lord divides into 
 two great commandments. Matt. xxii. 36 — 40. which 
 is explained in the decalogue, and more fully expounded in 
 the whole preceplive part of the word of God. It 
 
 was the summary of the moral law, which God uttered 
 with an audible voice, and wrote on two tables of stone. 
 
THE LAST CURSK ON MOUNT EBAL. 21 
 
 which were deposited in the ark of the covenant. And 
 these were doubtless written on the plaistered stones, which 
 Israel was conmanded to erect on Mount Ebal. 
 
 Before man was fallen, this law was written on his heart, 
 so that he needed no verbal or written injunction, to love 
 God and his neighbour. But it was a great advantage to 
 Israel, to have so clear a sunumiry of moral duty given : though 
 the prohibitory form in which it was expressed indicated 
 strongly that it was given to sinners, who had a propensity 
 to act contrary to it. 
 
 We also should consider it as an advantage ; for sin is but 
 little regarded where there is no law. " By the law is the 
 knowledge of sin." " I had not known sin, but by the law," 
 said Paul. If any therefore, who do not mean to encourage 
 licentiousness, would set aside the use of that divine summary 
 of duty, I nmst think that they act very unwisely. 
 
 The Apostle inserts the word all ; and though omitted in 
 the printed copies of the Hebrew text. Dr. Kennicott found it 
 in some of the most ancient manuscripts. And no doubt the 
 thing required is constant, invariable, unfailing obedience. 
 
 There are some erroneous sentiments, much in vogue, which 
 are too bad to be put into words ; and yet are very generally 
 tacitly admitted. I have, for many years, considered this as 
 one ; viz. ' That it is no man's duty to be perfectly holy.' Our 
 text is irreconcilably opposed to such a notion. It declares that 
 every thing short of perfect conformity to the divine law is sin, 
 and exposes us to the righteous curse of the Most High. 
 
 This law is so extensive as to forbid all sin, even in the 
 secret inclination of the heart, as well as in the outward con- 
 duct. And not only will the gross transgression expose to 
 the curse ; but the defect of positive conformity to the rule of 
 duty, whether external or internal ; the want of supreme love 
 to God, or disinterested love to man. 
 
 Nor is any allowance made on account of that impotence 
 which arises from, or rather consists in, disinclination. No 
 degree of hatred to a neighbour will excuse injuring him, but 
 rather will aggravate the injury. No degree of aversion to 
 God, or enmity against his law, will excuse us for breaking 
 it. No ; this is the very chief thing wherein hunran guilt 
 
22 THE LAST CURSE ON MOUNT EBAL, 
 
 consists. It is an evil thing and bitter, to be destitute of all 
 true regard to God ; that his fear is not in us ; that he knows 
 we have not the love of God in us ; and that in our most 
 plausible actions, it may be said, we do it not to him. Want 
 of holy love is a cursed thing. Want of love to God is a 
 cursed thing. Want of complacency in holiness, want of 
 disinterested benevolence, is a cursed thing. 
 
 But who can describe the terrors of the curse } To be 
 separated from God and holy beings ; separated to evil ; con- 
 demned already ; having nothing before us but a fearful 
 looking for of judgment; for wrath to come on us to the 
 uttermost, and still more wrath to come ; to have the society of 
 none but evil beings, and no semblance of love found among 
 them ; to be cast into outer darkness, " where the worm dieth not, 
 and the fire is not quenched," and no hope of a release, or 
 end of misery 1 Yet these are the wages of sin ; and all tiie 
 people were enjoined to say. Amen. 
 
 But how could this be I Must they not invoke destruction 
 on themselves, and all the world of mankind ? No — But they 
 must justify God, and condemn themselves as worthy of 
 death. And they must learn the need of infinite wisdom, 
 love, and power, to redeem them from this most righteous 
 curse. And thus the law was their schoolmaster, to show the 
 need of a Mediator ; and we must go to the same school, or 
 we shall see no need of the death of Christ, to redeem us from 
 the curse of the law. 
 
 If we did not truly deserve death ourselves, the death of 
 Christ must be the most shocking event in the world. But 
 if we really deserved the curse, then our redemption from it 
 is the greatest ofall the works of God. We proceed therefore. 
 
 Secondly, To consider more fully the improvement we 
 ought to make of it, 
 
 Firsl : We here see the purity of Jehovah, or his fervent 
 love of order. — He is the moral Governor of the universe, who 
 sits on the throne that is high and lifted up, judging 
 right. And we may here behold how much he loves what is 
 right, and hates what is wrong. How he is concerned 
 to prevent disorder, and discountenance sin, throughout his 
 <xlenf.ive empire. 
 
THE LAST CURSE ON MOUNT EBA1-. 23 
 
 Secoiidli/ : Behold his benevolence also, and his attention 
 to human happiness. — He denounces a curse against every 
 one who shall ne<>lect 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 ri<ihteousnoss. Even those 
 
 who have professedly admitted the truth, need to have its 
 impression revived, and to be guarded against the delusive 
 misrepresentations of the world, of Satan, and of their own 
 treacherous and backsliding hearts. 
 
 Secondly, God often employs afflictions as a means of 
 correcting our mistaken ideas, and rectifying our foolish 
 propensities. 
 
 The original expressions are used in much the same latitude 
 
60 THE BENEFITS OF AFFLICTION. 
 
 as the English. n^pTH to correct, is generally used for verbal 
 correction . to convince of the truth, especially of a fault. 
 "Ip^D from "ip^ to chastise, more usually denotes correction by 
 punishment, or parental discipline ; which Solomon assures 
 us is not only consistent with love, but an evidence of it ; 
 and so we are told, " Whom the Lord loveth he chasteneth," 
 Sec. " Behold happy is the man whom God correcteth. There- 
 fore despise not thou the chastening of the Almighty." 
 
 Affliction is often the means of impressing our minds more 
 deeply with a sense of our dependance on God, and our need 
 of his favorable regard. Affliction tends to remind us 
 
 of the evil of sin, of the power of God's anger, and the neces- 
 sity of reconciliation to him. It tends to convince us 
 that the world cannot make us happy ; that " they build too 
 low for bliss, who build below the skies." It tends to 
 convince us that man, at his best estate, is vanity ; that the 
 petty distinctions in which so many pride themselves, are 
 comparatively of little importance indeed. Ah! how 
 easily can God strip us of our idolized enjoyments, or render 
 them of no avail to our happiness. How often do riches 
 " make to themselves wings and flyaway," &.c. How unable 
 are they to profit in the day of wrath. How is the strength 
 of the most robust turned into weakness, at the touch of the 
 Most High. " When God with rebukes doth correct a man 
 for iniquity, he maketh his beauty to fade like a moth." 
 Ps. xxxix. 11. Even the finest mental powers are easily 
 thrown into disorder by the force of disease. Or the parents 
 of a numerous family have to leave their substance to stran- 
 gers. " Lo these things God often worketh with man, that 
 he may withdraw man from his purpose, and hide pride from 
 men." Affliction tends to convince us of our need of 
 divine guidance and support; of the necessity of humbling 
 ourselves under the mighty hand of God ; of seeking an in- 
 terest in the favor he beareth to his people ; and of " laying 
 up treasure in heaven, where neither rust nor moth can cor- 
 rupt, nor thieves break through and steal." 
 
 Thirdly, When this end is really answered, the man 
 who has been most severely chastened, may well think 
 himself happy. 
 
THE BENEFITS OF AFFLICTION. Gl 
 
 It is a happy thing to be deeply and practically convinced 
 of our entire dependance on God ; that all we receive is his 
 gift ; that he can continue or remove, bless or embitter it, at 
 his pleasure ; that every creature is that to us, and no more, 
 which God makes it ; that felicity cannot be derived from 
 the world, but only from God himself; that his favor is better 
 than life, and his displeasure worse than death. It is a 
 
 happy thing to be made attentive to our own best interests ; 
 to feel the worth of the soul ; to know our lost condition as 
 fallen creatures ; to be humbled in the dust before God, 
 under a sense of the exceeding sinfulness of sin ; to be made 
 importunate for the blessings of salvation, a title to eternal 
 life, and meetness for God's heavenly kingdom. It is a 
 
 happy thing to feel our need of God ; to be obliged to be 
 constant and importunate in our applications to the throne 
 of grace ; especially for spiritual blessings, the comforts 
 and aids of the Holy Spirit, and the earnests of future 
 {^^•ss. It is an advantageous thing to be kept from 
 
 idolizing the world; to be constrained to make glorifying 
 God our chief business ; and to be excited to earnest concern 
 for all our connexions and relations, that they may, in like 
 manner, be prepared to exchange time for eternity.' ' 
 
 T/ie man is happi/ whom God correcteth. For, if our hearts 
 are rightly disposed to seek him as the all-sufficient God, he 
 will not reject us ; we shall find him all-sufficient indeed^ for 
 our eternal salvation, for our present support, and for an 
 external change in our favor if it be really most for his glory. 
 
 Though he may wound us sorely, by cutting convictions 
 of sin ; yet he will bind up the broken heart, by discovering 
 his pardoning mercy. Tliough he may wound us sorelx^ 
 
 by tearing away our idols ; he will make us whole, by unitino^ 
 our hearts to himself. " Though no chastening for the 
 
 present be joyous, but grievous ; nevertheless, it afterwards 
 yields the peaceable fruits of righteousness to them that are 
 exercised therewith." Though we should be afflicted as 
 
 heavily as Job ; yet God can restore to temporal prosperity, if 
 it be his good pleasure. If affliction sliould continue 
 
 till death ; yet then sorrow and sighing shall Hee away 
 for ever. 
 
XVI. 
 
 THE DEATH OF THE AGED BELIEVER. 
 
 Job v. 26. 
 
 Thoii shalt come to thy grave in a full age, like as a shock 
 of cor) I Cometh in his season. 
 
 The text is the language of Eliphaz, who in this chapter 
 gives Job some very good advice, and some suitable encou- 
 ragement ; though he was mistaken in his implication, that 
 Job's present affliction necessarily argued previous hypocrisy ; 
 and too positively assumed it for a certain fact that a return 
 to God would insure temporal prosperity. 
 
 The simile in the text is very beautiful, and w^ell adapted 
 to illustrate the death of an aged saint ; though it is far from 
 being a fact that every saint has long life, or is equally happy 
 and honorable in death. Yet, to every believer, death is a 
 transition to a state of honor and happiness ; and where grace 
 has long and eminently influenced the life, there is a peculiar 
 propriety in applying this comparison to illustrate the nature 
 and circumstances of his removal. 
 
 We cannot, from the general tenor of scripture confirm this 
 doctrine, viz : That whoever is sincerely devoted to God shall 
 undoubtedly prosper in this life, for a long period, and at last 
 be visibly honored at his death, by God and man. 
 
 But we may easily prove this doctrine ; viz. That the aged 
 believer, who after a holy and useful life, dies in faith, does 
 come to his grave, like as a shock of corn cometh in, in his 
 season. 
 
 First : The death of an aged believer, full of days and full 
 of grace, is like the gathering in of a shock of corn, in his 
 season, as it is a seasonable and expected event. 
 
 It is according to the usual course of God's providence, or 
 agreeable to his stated rule, that if godly men are not removed 
 sooner, they should be when they are in a full age. So 
 Abraham, Gen. xxv. 8. Isaac, xxxv. 29. David, 1 Chron. 
 xxix. 28. God, indeed is not confined to a particular 
 
 time. Some are removed at an earlier period, full of grace, 
 though not of years ; as Abijah. There is no certainty as 
 
THE DEATH OF THE AGED BELIEVER. 63 
 
 to the precise time of cutting down God's corn. God has 
 a right to choose which shock he will reap first. And it is best 
 for us that it should be uncertain. But when old age is come, 
 deatli will not long delay. When the corn is ripe, it will be 
 gathered pretty soon. We must not murmur when God 
 
 removes the first ripe fruit. But when it is fully ripe, it is 
 evidently time to reap ; it is a thing quite in season. 
 
 Secondly : The death of an as:ed believer, is like a shock 
 of corn coming in, in his season, as it is a desirable and 
 happy event. 
 
 It is not desirable in some respects, to us who are left 
 behind, to part with such venerable friends ; except when 
 we see them first broken down by affliction, &c. But it is 
 desirable to the believer himself, and a very happy event. It 
 is desirable to the angels, and to the saints who are gone 
 before. They will feast on the truth and goodness of God, 
 as manifested to their newly glorified brethren. It is 
 desirable to Jesus Christ, whose husbandry all the church is; 
 that he may reap what he sowed in tears, and watered with 
 his precious blood. It is his blessed will to have all his 
 friends about him, and he must have it accomplished. 
 
 Thirdly : The death of aoed believers, like the Qatherino- 
 in of corn in his season, is an event for which much preparation 
 has long been making. 
 
 Christ himself died, that his death and resurrection mioht 
 secure the happy death and resurrection of his people. He 
 sowed the heart with grace, that when it was ripe he might 
 reap. He converted his people from the likeness of a barren 
 waste, into that of a fruitful field : and regulated all tlie 
 seasons to ripen their graces. He commanded his beams of 
 grace to shine upon them ; and caused his Spirit to operate, 
 like the wind and rain, to bring them to perfection. To this 
 end God has employed both his providences and his ordi- 
 nances; the labors of ministers, and of fellow-christians ; and 
 the believer's own prayers and endeavours have also been 
 directed to this important end. 
 
 Fourthly : The death of an aaed believer, is like tlie 
 gathering in of a shock of corn in its season, as it is an event 
 for wliicli he is actiialh/ readif. 
 
64 THE DEATH OF THE AGED BELIEVER. 
 
 Every one who is regenerated by the Holy Spirit, and 
 justified by faith in Christ is, in one sense, ready for death. 
 But where grace is in lively exercise, and has been matured 
 by a long course of experience, there is a more visible and 
 actual readiness, or meetness for glory. When harvest is 
 
 at hand the corn is more solid and substantial. Its own weight 
 bows it down toward the earth. It is ready to fall out of the 
 husk, and shed itself, when quite ripe. So, it is a pleasant 
 
 sight, to see that an aged believer has more solid and substantial 
 religion, deeper humility, and sense of his own unworthiness ; 
 longing for the heavenly state ; ready to welcome death, on 
 account of the state of perfection that shall then ensue. 
 
 Fifthly : The death of an aged believer resembles a shock 
 of corn coming in, in his season, as it is a useful and advan- 
 tageous event. 
 
 Though a loss in one respect, it is often very instructive 
 and edifying to those who are left behind. The peaceful 
 fruits of righteousness then discovered are advantageous to 
 honest spectators. " Mark the perfect man, and behold the 
 upright, for the end of that man is peace." It gives weight 
 to their preceding testimony, when they die looking for the 
 mercy of the Lord Jesus Christ. 
 
 Sixthly : Yet the death of an aged believer, like the 
 gathering of corn, leaves a barren and melancholy appearance 
 on the place it once filled, unless the ground be sown soon 
 for another crop : and the season of harvest is a prelude to 
 wintry iveafher. 
 
 How should we then pray the heavenly husbandman to 
 prepare another crop : and bless him, when, instead of the 
 fathers, he raises up the children to serve him. How 
 
 should ministers be willing to plow and sow in all weathers, 
 and Christians unite in endeavouring to weed and water the 
 new corn. Let us pray that we may be ready for all 
 
 storms. When the righteous are taken away from the evil to 
 come, some must stay behind. But God can repair all losses, 
 
 and make all weathers subserve his husbandry. 
 
 Seventhly : When a shock of corn is cut down, and ga- 
 athered in fully ripe, it is not in order to destroy it, but to lay 
 it up in security ; and so it is in the death of a believer. 
 
THE DEATH OF THE AGED BELIEVER. 65 
 
 Christ will gather his wheat into his garner; and then, 
 whatever weather may be in the fields, the wheat in the barn 
 is not affected or injured by it. They who are fallen 
 
 asleep in Jesus, are no more exposed to trials, temptations, or 
 distresses of any kind. They are safe and happy. The fruit is 
 gathered for life eternal. " They shall hunger no more, and 
 thirst no more ; " sorrow no more, and sigh no more. 
 
 From the whole, we should learn, Not to sorrow for 
 
 those who have died in the Lord, as those who are without 
 hope. We would not forget them, but love their memory, 
 
 follow their faith, and copy their example. Bless God 
 
 for them, and for all his goodness to them, both in life, and 
 in their departing moments. Pray for a like degree of 
 
 actual readiness for death. Seek growth in grace, faithfulness 
 in old age ; yea, let the young seek this, who may be soon cut 
 down. And as God is removing the aged, let it be the con- 
 cern of children to fill up their parents' place. 
 
 Let those who are not ripening for heaven, remember that 
 they are ripening for hell. Joel iii. 13. God will soon 
 say of sinners, " Put ye in the sickle, for the harvest is ripe ; 
 come, get you down ; for the press is full ; the fats overflow, 
 for their wickedness is great." 
 
 We are all ripening for heaven or for hell ; if it be not for 
 the former, it must be for the latter. But we cannot be 
 
 ripening for heaven if we are not partakers of divine grace ; 
 or if we are not concerned to grow in grace ; nor is there any 
 likelihood that they are preparing for heaven, who never think 
 of heaven, nor have their conversation there. 
 
 XVII. 
 
 TRUST IN GOD UNDER CHASTISEMENTS. 
 
 Job xiii. 15. 
 
 Though he s/ai/ me, yet will I trust in liim : hut T will 
 iiuiiutain mine own ways before him. 
 
 Job, though an eminently godly man. an. I one who 
 excelled especially in patience, yet was found, \\\Mn\ his being 
 
 VOL. I. F 
 
66 TRUST IN GOD UNDER CHASTISEMENTS. 
 
 severely tried, defective as to the degree of his graces, and 
 even in that for which he was most remarkable. Though 
 God himself decided the controversy between him and his 
 friends, and he was nearer the truth than they ; yet he let 
 several expressions drop from him, that did not become his 
 lips. Therefore, when we select any passage from his 
 speeches, or those of his friends, we must be peculiarly 
 careful to compare them with other scriptures, that we may 
 ascertain how far the sentiments contained or implied in them 
 are just. With this proviso, we would proceed to con- 
 
 sider the words of our text, and propose to examine. 
 
 First, What grounds may we have to imitate the reso- 
 lution expressed by Job, in the former part of this verse ? 
 " Though he day me, yet will I trust in him." 
 
 A sense of the mighty power and all-sufficiency of God 
 may convince us that He is able to raise us from the lowest 
 state of depression. Job, indeed, did not expect this change 
 of his outward circumstances upon earth ; yet it came to pass. 
 He looked forward to a joyful resurrection, which every true 
 believer in Christ is warranted to expect, xix. 26. And if we 
 realize the power which can insure that event, we may well 
 trust in God, though with humble submission, for any 
 preceding change of circumstances which shall be for his 
 glory. 2 Cor. i. 9. 
 
 A sense of the divine wisdom may persuade us that God 
 has ends worthy of himself in all his dispensations, even in 
 those which at present appear most mysterious and intricate. 
 He can turn sorrow into joy, darkness into light, and bring 
 good out of evil. What he does you know not at present, 
 but shall know hereafter, and find he has done all wisely 
 and well. 
 
 A deep conviction of the infinite rectitude and absolute 
 perfectioN of the Most High, may justly assure us that he 
 will in no case do wrong : as Elihu remarks, xxxiv. 23. 
 xxxvii. 23. Could we fully realize this, we might be well 
 satisfied to be in his hands, were it not for guilt lying on the 
 conscience, and leading us to dread his displeasure. 
 
 A sense of the free and sovereign love of God to sinners 
 may encourage us to hope in liim, notwithstanding the 
 
TRUST IN GOD UNDER CHASTISEMENTS. 67 
 
 greatest unworthiness. This is much more clearly manifested 
 since the days of Job ; especially since our Lord appeared in 
 the flesh ; though Job was not without an acquaintance with 
 the promised Saviour. 
 
 A clear knowledge of the gospel plan of redemption may 
 justly encourage us, even under the most impressive convic- 
 tion of our own guilt, and of the utter insufficiency of our own 
 righteousness to justify us before God, to depend on the great 
 propitiation. 
 
 A sense of God's omniscience may encourage the believer to 
 trust in him, who is acquainted with his sincerity, and know- 
 eth the way that he takes. He cannot deny himself, nor 
 reject the soul that is one in desires with him. xvi ^3 
 X. 11. 
 
 A conviction of the divine veracity and faithfulness may 
 encourage us to rely on the divine word ; to depend on the 
 promises and invitations of the gospel. And if we doubt our 
 interest in the former, yet the latter may authorize and en- 
 courage those who never applied to the Saviour before to 
 come now, without money and without price, to receive a free 
 salvation ; which God has engaged never to withhold from 
 those who are willing to accept it wholly and freely. 
 
 A foretaste of the bliss which God has prepared for them 
 that love him, may well support the soul under the heaviest 
 trials we can encounter, and almost annihilate the sufferings 
 of the present state. 
 
 Job does not seem, in general, to have had much of this 
 enjoyment ; yet a glimpse of it, at times, calmed the pertur- 
 bation of his mind ; and if we are enabled to realize the 
 complex descriptions now granted us, it may well raise 
 us, both above the troubles of life, and all the terrors of 
 death. 
 
 Secondly : How far may we conceive Job, or any other 
 person, justifiable in such a determination as that con- 
 tained in the latter clause : " I will maintain mine oicn u-ai/s 
 before him." ? 
 
 Job had a right to insist upon it, that he never had 
 committed in secret those gross sins with which his 
 
68 TRUST IN GOD UNDER CHASTISEMENTS. 
 
 friends accused him. They had insinuated suspicions 
 before ; but tlien Ehphaz proceeded to absolute charges,, 
 though all without proof, except that of his afflictions. He 
 might justly appeal to God for the contrary. Job had 
 
 room to persist in a profession that he was not a hypocrite, as 
 they so often suggested. He was not a dissembler in religion, 
 nor one who served God for selfish ends. And others may 
 have the like consciousness. But Job, through the 
 
 ])ressure of affliction, the power of temptation, and the 
 irritation of controversy, went sometimes too far in self- 
 justification, and perhaps these words had a tinge of the 
 same spirit. When God afterwards appeared unto Job, 
 
 though the controversy was decided in his favor, that he had 
 been neither an oppressor nor a hypocrite ; yet he did not 
 attempt to answer Jehovah, except in language of the deepest 
 self-abasement. He saw more imperfection and pollution in 
 himself, than he ever before imagined could be found in him; 
 and was ashamed that he had been more anxious to vindicate 
 his own character than God's. " Behold I am vile ! I repent, 
 and abhor myself in dust and ashes." 
 
 We should therefore learn from the whole, to unite humble 
 confidence with holy reverence. 
 
 The language and the history of Job are calculated to 
 encourage us to trust in the Lord in the darkest times. We 
 see what sore and accumulated afflictions may try those who 
 are dear to God ; while yet the Lord may at length bring them 
 forth as gold, and show that his end is merciful. Or, if trials 
 should last till death, then shall the days of the believer's 
 mourning be ended. Let them, therefore, that know the 
 name of the Lord, put their trust in him ; yea, let them resolve, 
 " Though he slay me, yet will I trust in him." 
 
 Neither the greatest pressure of natural evil, nor even the 
 deepest sense of moral evil, should prevent our forming this 
 resolution. "The Lord taketh pleasure in them that fear 
 him, in them that hope in his mercy." It tends to honor 
 God, when we trust in him in times of the greatest trouble. 
 Hab. iii. 17, 18. When stript of all other comforts, sur- 
 rounded with trials ; in such circumstances that nothing could 
 
TRUST IN GOn UNDER CHASTISEMENTS. 69 
 
 bear us up, but a view of power, wisdom, and all-sufficiency 
 absolutely infinite. And still more, when a sense of our 
 great sinfulness would overwhelm us with total despair, 
 were it not for the infinite riches of grace, the infinite ful- 
 ness of Christ, and the immutable faithfulness of God to his 
 word. 
 
 But to trust God in a direct view of his all-sufficiency, 
 grace, and fidelity to his promises, is a very different thing 
 from every species of self-confidence. It is directly opposed 
 to self-confidence, or that dependance on our own righteous- 
 ness, which leads us to reject the sacrifice of Christ. Job 
 contended justly, though sometimes too eagerly, that he was 
 not a hypocrite, but he never pleaded that he was not a 
 sinner, vii. 20. ix. 2. 20. He relied on the promised 
 Redeemer. Genuine faith is also opposed to that pre- 
 
 sumptuous confidence which emboldens a man to believe his 
 good estate on the ground of some supposed former expe- 
 rience, though he is now going on in an evil way, and has 
 no present exercise of grace, nor concern about it. The 
 strono-er a man's confidence is in a course of backsliding, the 
 more room there is to suspect his hypocrisy ; and when sin- 
 cere souls are in doubt about the past, their best way is to 
 come afresh to God now. 
 
 Do you know any thing of this trust ? Have you renounced 
 every other confidence but the living God ? Have you been 
 led to despair of finding happiness but in him ? of enjoying 
 his favor only through Christ ? Do you* look for perfect 
 happiness in an invisible world ? "Relying on a Saviour you 
 have never seen, do you trust in him, though unworthy and 
 guilty ? Renouncing every other dependance, wholly dis- 
 trusting yourself, do you trust him with your immortal soul, 
 and its eternal interests ? And with all your present concerns ? 
 Though not exempt from trials, can you trust him in death ? 
 Can you plunge into eternity ? 
 
XVIII. 
 
 THE SUPERIORITY OF MAN OVER THE IRRATIONAL 
 CREATION. 
 
 Job XXXV. 11. 
 Who feacheth us more than the beasts of the earth, and maketh 
 zis wiser than Ihefoivls of heaven. 
 
 Jer. viii, 7. 
 Yea, the stork in the heaven knoiveth her appointed times ; 
 and the turtle and the crane and the sivallow observe the time 
 of their coming ; but my people knoxu not the judgment of the 
 Lord. 
 
 Upon reading these words only, there seems an opposition 
 between the language of Ehhu, and that of Jeremiah ; but 
 on looking back at the words which precede the former 
 passage, both writers will appear fully to agree in their 
 estimate of the moral character of man ; though Elihu's 
 observation will justly remind us, that the strange stupidity 
 of man, is owing, not to the want of natural faculties, but to 
 his sinful disposition, and so is not of the excusable, but of 
 the criminal kind. My design, therefore, is to call your 
 attention to two principal subjects. 
 
 First : The superiority of man to the irrational creation, 
 with respect to his natural powers. 
 
 Do not think. Christian brethren, that this will be a dry or 
 uninteresting subject. Its consideration is needful to enhance 
 our gratitude ; while it will help us to estimate our obligations, 
 so it will aggravate our guilt : but it may be turned to a good 
 account. 
 
 Though some irrational animals may exceed man, in par- 
 ticular respects, yet he possesses those advantages which 
 give him a decided superiority to them all. 
 
 The birds can soar aloft in the atmosphere ; the fish can 
 swim in the mighty waters ; many beasts excel man in swift- 
 ness, and others in strength ; yet he can conquer and tame, 
 subdue or destroy them. 
 
 Animals may excel man, in such senses as are requisite for 
 their preservation ; but he has a far greater extent of capacity 
 
THE SUPEHIOUITY OF MAN. 71 
 
 for attaining- general knowledge, and accurately investigating 
 the whole of nature : whereas all their knowledge is confined 
 to a narrow sphere. 
 
 The capacity of animals admits of no improvement that is 
 serviceable to themselves ; their instinct is uo more sagacious 
 than it was in the earliest ages. It is rather diminished, 
 than improved, by being under the care of man. Nor do 
 long-lived animals make any important progress in knowledge. 
 But man is capable of improvement as long as his powers 
 remain undebilitated ; he may be learning in old age ; and 
 were his life protracted, his improvement would be without 
 bounds ; as good men's shall be in another state. 
 
 Man has a far superior capacity of sympathy with his own 
 species. Not only is parental affection more durable, but 
 the social affections are far more extensive. 
 
 Man is capable of looking backward and forward : lie can 
 search into the past history of his species, and regard his 
 remote posterity : he is affected by the state of his fellow-men, 
 in distinct parts of the globe, and different periods of time ; 
 interesting himself in whatever concerns mankind ; exulting 
 in the diffusion of human happiness; yea, in the felicity of 
 all holy intelligences. 
 
 Above all, man is capable of moral government : of form- 
 ing an idea of a first cause, and a moral Governor ; inquiring 
 into his nature and will ; being influenced by hopes and 
 fears of rewards or punishments : as expecting the approbation 
 or disapprobation of his Maker, according as he has united 
 with him in design or opposed him. 
 
 No inferior creature has any powers suited to this noble 
 employ of intentionalli/ glorifying God, or hoping to enjoy 
 him, that man has, if he were not indisposed by sin to a due 
 improvement of them. This leads us to consider. 
 
 Secondly : The degradation of man below the irrational 
 creatures, through his depravity, perverseness, or wilful stu- 
 pidity. " Alas ! there is none who saith. Where is God my 
 maker ? " " The ox knoweth his owner," &c. 
 
 The evidences of this sinful stupidity are abundant. The 
 sottishness of men without divine revelation. Idolatry. 
 Isaiah xliv. 10. 20. Horrid form of idols. Vile notions of 
 
72 THE SUPERIORITY OF MAN 
 
 invisible deities. Among the heathen we find no just view 
 of moral government ; no anxious inquiries after God ; no 
 fixed standard of morals ; but wicked rites, and human 
 sacrifices. And there has been no emancipation merely by 
 reason. Idolatry still subsists. The perverseness of 
 
 man favored with revelation. The Jews were prone to 
 conform to the heathen. Neglect of divine injunctions — 
 prevalence of sin — opposition to prophets. Jer. xxv. 3, 4. 7. 
 Hos. viii. 12. Jer. viii. 8, 9. How is revelation still 
 disregarded by nominal Christians, Greeks, Papists, Pro- 
 testants ! The neglect of their powers by the ignorant. 
 Even here, in a Christian country. How little are many above 
 the brutes, and in some respects far below. The abuse 
 of their powers, by the learned and refined. Profaneness of 
 many, among the polite and educated. Surely they know 
 enough to perceive the folly and sin of the practice. How 
 deplorable is the atheism of some, who are extensively ac- 
 quainted with the animal frame and wonders of creation. They 
 admire any thing rather than God, and study any thing but 
 religion. The injuries offered by man to man. In 
 private life, sometimes to relatives ; by wars, slavery, &.c. 
 Beasts of prey never made such havoc. War begets poverty ; 
 poverty, peace ; and then they quarrel again; and so they 
 would go on, till the last conflagration, if God had not pro- 
 mised to pour out his Holy Spirit. The enmity of 
 man to God. Brutes are incapable of this unwillingness to 
 realize his being and perfections. How vile is the abuse of 
 his name, day, word, and people. The violation of all 
 the commands of his holy law. Even by those to whom it 
 was given in writing, and who have often heard it explained 
 and enforced. The opposition often made to the re- 
 monstrances of conscience, strongly testifying against sin. 
 Ps. xxxii. 9. The stupid neglect of the glorious gospel, 
 even by such as do not pretend to deny its truth. The 
 improvidence of men for futurity. Though there is an 
 appointed time for man on earth, and he knows his present 
 existence must soon terminate. Brutes have no distant 
 foresight of death. Death is as certain as the approach of 
 winter. Man's thoughtlessness in prosperity. Not like 
 
OVER THE IRRATIONAL CREATION. 73 
 
 the bee, providing for winter. His stupidity or rebellion 
 
 in adversity. Not willing to receive correction; (Jobxxxvi. 10.) 
 not humbling himself under the mighty hand of God, but 
 often trespassing and rebelling more and more. Man 
 
 learns not by his own experience. " Surely in vain is 
 the net spread in the sight of any bird." The meanest of 
 quadrupeds will shun snares and traps. Few beasts will 
 drink intoxicating liquors ; and I have heard credible accounts 
 of such as resemble man in shape, which after once finding 
 the effect of such liquors, could, never be induced to taste 
 them more. Yet men, conscious that they are ruining body, 
 substance, family, and soul, can seldom be reclaimed from 
 that which it would be a slander on brutes to call a beastly 
 crime. Man is more insensible than the beasts to the 
 
 obligations of gratitude ; especially towards God. 
 
 It is a strong evidence of the corruption of human nature, 
 that there is so little proportion between our disposition to 
 resent injuries from our fellow-men, and a disposition to 
 remember favors. But our obligations to God are far greater, 
 and our sense of them far less. 
 
 From the whole, then, we may learn. How evidently does 
 man still possess those faculties which are requisite to con- 
 stitute him accountable and criminal. If men cannot deni/ 
 their fallen state, they love to misrepresent it, as if it were a 
 state merely pitiable, sunk below obligation ; in which they 
 are as innocent as stocks and stones. But how false ! Yet 
 how great is man's depravity, criminality and misery ! How 
 impossible that he should help himself; or that help should 
 arise from any other source, but sovereign, wonderful, efli- 
 cacious grace ! 
 
 XIX. 
 
 ON CONTEMPT OF GOD. 
 
 Ps. X. 13. 
 
 Wherefore doth the wicked contemn God? 
 
 There are two principal objects kept in view in this 
 Psalm. First, To show that though God may seem for a 
 
74 ON CONTEMPT OF GOD. 
 
 while to forget liis people, yet he will in the issue be their 
 refuge. Secondly, To show, that though he may seem for a 
 season to connive at the ungodly, yet he will reckon with them 
 severely at last. As good men may be tempted to murmur and 
 despond, through a forgetfulness of God's faithful promises; 
 so bad men often are hardened in their iniquities, through 
 their disbelief of his righteous threatenings. " Because judg- 
 ment is not speedily executed against an evil work, therefore 
 the hearts of many are fully set in them to do evil." 
 
 The wicked, as the text imports, contemns God ; he saith 
 in his heart. Thou wilt not require — God will not call us to 
 any very exact account — it is no very awful thing to think of 
 appearing before him. But as the charge implied in the text 
 is very heinous, some may almost question whether any can 
 be guilty of it, and many may be unwilling to acknowledge 
 themselves to be guilty of it. Let me therefore. 
 
 First, Attempt to bring home the charge. — " The wicked 
 doth contemn God." 
 
 Many are guilty of this wickedness. Not merely among 
 those who have the fewest advantages, but among those that are 
 favored with the best advantages for knowino- him. Heathens 
 show a superstitious regard for the meanest of idols ; while 
 Christians, so called, contemn the living and true God. 
 
 I shall not dwell on the conduct of such as are openly 
 profane and profligate ; who avow infidelity, and ridicule the 
 very form of godliness. I shall not enlarge now on the 
 profane abuse of the name of God, which is used more 
 ridiculously than the name of any other being on earth. I 
 shall not talk of the grosser violation of the sabbath, by those 
 who neglect all public worship. 
 
 But I charge all those with contemning God, who live 
 habitually in sin, of whatever kind ; who make light of doing 
 what they know God has expressly forbidden ; or think it a 
 small matter totally to neglect what they know he has com- 
 manded. If you allow the Bible to be the word of God, 
 and yet very seldom read it, at least with seriousness and 
 self-application ; never asking. What does God say of me ? 
 What does he say to me ? What does he command ? What 
 does he forbid ? How shall I enjoy his favor? — do you not 
 
ON CONTEMPT OF GOD. 76 
 
 "contemn God."? If you never pray; never seek 
 
 God's face; never ask his favor; never deprecate his dis- 
 pleasure ; never confess your sins ; nor flee to the refuge 
 set before you in the gospel ; — do you not " contemn 
 God"? If you hear the word of God with indifference ; 
 
 if you willingly give up your mind to wandering imaginations; 
 if you plan the commission of sin in the very house of 
 God ; if you try to get rid of every slight impression the 
 truth made on your mind while there ; — do you not " contemn 
 God "? If you endeavour to prevent others from paying 
 
 more serious attention to religion than yourselves ; if you try 
 to laugh them out of their concern for salvation ; if you show 
 your dislike to them on account of their seeking God ; — do 
 you not " contemn God"? When you disregard the 
 
 authority of God in his holy commandments, and virtually 
 say, I will not do as he bids me ; or, I will do what I like, 
 though he has forbidden me ; — surely you " contenm 
 God." When you are not alarmed at his threatenings, 
 
 though they are pointed directly against you ; as, " Tlie 
 wacres of sin is death." " The soul that sinneth shall die." 
 " Cursed is every one that continueth not in all things, 
 written in the law to do them." " Except ye repent, ye shall 
 perish." " He that believeth not is condemned already : 
 the wrath of God abidcth on him." " Except a man be born 
 again, he cannot see the kingdom of heaven;" — you "contemn 
 God." When not allured by the kindest displai/s vf his 
 
 grace. He hath sent his Son to seek and save the lost : he 
 has sent to you the ministry of reconciliation ; an embassy 
 of peace. God beseecheth you by us, to be reconciled ; and 
 do you hold fast deceit, and refuse to return to the Lord ? 
 Despisest thou the riches of his goodness, long-suffering, 
 and forbearance ? and even of his dying love ? Alas! it is 
 too common a case, that men make light of this great sal- 
 vation. When, invited to the gospel feast, they with one 
 accord begin to make excuse — they " contemn God." But 
 oh ! what excuse will sufhce ? We propose. 
 
 Secondly, To examine what excuse can be made by the 
 sinner for his contemning God. " Wherefore doth the 
 wicked contemn God ? " 
 
76 ON CONTEMPT OF GOD. 
 
 Do you know nothing of him ? Have you had no opportunity 
 of acquiring some knowledge of him? Hath he left himself 
 without witness ? Can the maker of this beautiful universe 
 be a contemptible being ? Do not the heavens declare his 
 glory, and the firmament show forth his handy works ? Are 
 you not fearfully and wonderfully made ? Has he not re- 
 vealed himself to you in his word ? Is there any thing 
 contemptible in the scriptural character of God ? Does it 
 not unite all that is great, and all that is good ? Is there 
 any blemish or defect in his character or government ? Could 
 any alteration be made for the better, in either? Has 
 not God laid you under infinite obligations to revere him, 
 and love him ? Is he not the Father of spirits, the author of 
 your existence, your preserver and benefactor ? Is not his 
 eye upon you continually ? Does he not know all your ways 
 and your heart ? Are any of his commands unreasonable ? 
 or would it be a good thing if they were reversed or repealed ? 
 if all men had leave to hate him ; or were enjoined to hate 
 one another ? Would you have others released from the 
 obligation to love him and their fellow-men, as well as your- 
 self? Are the divine threatenings very trivial, and not 
 to be dreaded ? Cannot he that made you, cause his sword 
 to approach unto you ? Whether the fire of hell be literal or 
 metaphorical, will it not be most tormenting ? If God be 
 resolved to show to all the universe how evil a thing it is to 
 disobey him, will he not make their plagues marvellous, who 
 fall under the weight of his anger ? " Can thine heart 
 endure, or thy hands be strong, in the day when he shall 
 deal with thee ? " " Who can dwell with everlasting 
 burnings ? " Does God so uniformly defer the accom- 
 plishment of his threatenings, as that no bad consequences 
 are to be dreaded at present? Do you believe that his 
 enemies have the best of it in this life ? Do you believe they 
 will be best off at last ? Will you avow it as your 
 opinion — Blessed are the proud, and wretched the humble ! 
 Blessed are the lascivious, and wretched the chaste ! Happy 
 are the covetous, and wretched the generous ! To swear is 
 genteel and respectable ; but to pray is mean and vulgar ! 
 To despise the Bible is a mark of genius : to revere it a 
 
ON CONTEMPT OF GOD. 77 
 
 sign of folly ! Or will you say. Let me have the pleasures 
 
 of sin for thirty years, and I'll risque the pains of hell for 
 ever ? Let me laugh now ; and have weeping, wailing, and 
 gnashing of teeth hereafter ? Let me be honored now, and 
 let me awake to everlasting contempt at last ? Let me be 
 wealthy on earth, and fare sumptuously every day ; and 
 Lazarus may enjoy Abraham's bosom alone, through all 
 eternity ? Does religion make its votaries unhappy 
 
 now ? Are those that have most of its power, the most 
 gloomy and melancholy ? Is it discouraging to read of such 
 lives as those of Joseph Alleine, Janeway, or Pearce ? Do 
 you think any king on earth is happier than Carey, or 
 Vanderkemp ? Will you say all professors are hypo- 
 
 crites ? If they were, that would be a reason not to be what 
 they are ; but no reason not to be what they pretend to 
 be. But conscience will testify against you, while you so 
 insinuate. Many have given unquestionable proof of sin- 
 cerity. Are you sure of plenty of time to repent? 
 And are you wisely employed in making work for re- 
 pentance ? In doing what you must undo, or be yourself 
 undone ? Are Christ and salvation of no worth ? Is 
 heaven contemptible, and hell desirable ? Are the joys of 
 heaven too pure, too refined, too exalted, too angelic, too 
 divine, to be worth pursuit ? Is not communion with " the 
 spirits of the just made perfect, with an innumerable company 
 of angels, with Jesus the mediator of the new covenant, and 
 with God the judge of all," to be preferred to the company 
 of your present wicked associates, and of sinners already 
 departed ? Had you rather spend eternity with Cain and 
 Ham, and Pharoah, Korah, Ahithophel, Gehazi, Judas, and 
 Nero, &c. than with Abel and Noah, Moses and Elijah ; with 
 Paul and John, and all true saints ? Need I do more 
 than appeal to your own consciences ? 
 
 Thirdly, Let me show the gr£atness of the sinner's guilt 
 and folly. 
 
 To contemn God, is a sin which is in a manner confined to 
 otir race and our world. It is a sin which sinners could 
 
 not be guilty of, were it not for divine patience and forbear- 
 ance ; and of which none can be guilty in so aggravated a 
 
78 ON CONTEMPT OF GOD, 
 
 manner, as sinners under the gospel. It is a sin which 
 
 will be more thoroughly cured in hell than any other ; yet 
 will add more than any other to the torments of hell. 
 
 XX. 
 
 THE WANDERER RESTORED. 
 Ps. xxiii. 3. 
 He restoreth my soul : he leadeth me in the paths of right- 
 eousness, for his name's sake. 
 
 David, in this Psalm celebrates the divine care and good- 
 ness, especially as exercised respecting his spiritual concerns; 
 and beautifully illustrates it by a metaphor, exceedingly 
 plain and easy to be understood by all, and peculiarly 
 suited to his own case, as being taken from that employ- 
 ment in which he was engaged in early life. David 
 himself had been a good shepherd, and had ventured his life 
 for his sheep. He knew the toils and cares of that occupa- 
 tion, and the attention necessary, especially in oriental coun- 
 tries, to the most useful and most defenceless species of 
 creatures which God has formed for the service of man. He 
 knew also the strong propensity of those animals to wander : 
 and he knew his own heart, his original apostacy, and re- 
 maining propensity to wander from God. Ps. cxix. 176. 
 Perhaps his great backsliding had not taken place when he 
 composed this Psalm, yet he had room for this humble ac- 
 knowledgement — " My soul will he restore, he will lead me 
 in the paths of righteousness for his name's sake." Have not 
 we need of the same consolation, and for the implied confes- 
 sion ? Let us consider, my brethren. 
 
 First, The necessity of this blessing. 
 
 We have all wandered from God in our natural state. 
 " All we like sheep have gone astray, we have turned aside 
 each to his own way." Not all so far, or so visibly. God has 
 hedged us in and prevented us, by education, affliction, or 
 various restraints ; at which we have perhaps murmured, in- 
 stead of being thankful. 
 
 Was there not a time when you took no delight in God ? 
 
THE WANDERER RESTORED. 79 
 
 when you paid no regard to his authority? when perhaps 
 you had no thought of your own eternal interests ? If you 
 regarded God at all, it was merely the effect of fear, not of 
 love. You had no relish for his green pastures, you loved to 
 wander, and attempted to derive your chief happiness from 
 another source. 
 
 Happy is it, if you have now returned to the " shepherd 
 and overseer of souls." But will you not own it was the 
 Lord who brought you back ? Even since you have 
 
 known the Lord, and tasted that he is gracious, have you 
 never found a propensity to depart from him ? Are you not 
 chargeable, at least with heart-backslidings ? Have you no 
 proneness to forget the Lord ? to intermit the exercise of faith 
 and holy love ? If you forsake not the assemblies of the 
 
 saints, yet are not your closets seldomer visited that formerly ; 
 and your private devotions more slightly performed ? Has 
 no idol intruded into your affections ? Have you no room 
 to say, " O that it were with me as in months past !"? Can- 
 not he whose eyes are as a flame of fire, and who declares 
 that all the church shall know that he searches the hearts 
 and the reins, say, " I have somewhat against thee" ? If not, 
 yet beware ; you are yet in the body. 
 
 But many must own this : yea, still worse, their zeal has 
 visibly abated : yea, they have evidently turned aside from 
 God. Ah! foolish and ungrateful souls! how forgetful of 
 all his benefits ! Yet blessed be God for his restoring grace ! 
 Let backsliders implore it. Let us all prize it. Consider, 
 
 Secondly, The value of this blessing. 
 How great a thing was it to be brought back to God at 
 first ! Never should we have returned to him of ourselves. 
 Sheep are seldom known, like some domestic animals, to re- 
 turn. Sinners never do return, and never would return, were 
 not the good Shepherd to seek them. 
 
 " Jesus found me when a stranger," &c. 
 
 He himself is the way ; never could we have had access to 
 God, but through his righteousness. His Spirit alone guided 
 us into the way of peace. He induced us to comply with the 
 call of the gospel. He made us willing to return unto God, 
 
80 THE WANDERER RESTORED. 
 
 Oh what mercy has been manifested in healing our backslid- 
 ings since ! notwithstanding all the baseness and ingratitude 
 that have attended them ; though we have sometimes given 
 occasion to the enemies of religion to reproach the ways of 
 God, or at least have not honored God as we ought to have 
 done. And we should probably have wandered much farther, 
 had not the Lord interposed for our restoration. Sometimes 
 providences, surprizing and unexpected, or perhaps painful 
 and severe, have been subservient to this purpose ; sometimes 
 stated ordinances ; sometimes brotherly reproof. But what- 
 ever means were used, it was the Lord who gave them efficacy, 
 and rendered them successful to bring us back to himself. 
 He has inclined us to place our happiness in him, to seek 
 him in the way he has prescribed, to return to a state of volun- 
 tary subjection. Which leads us to consider. 
 
 Thirdly, The evidences of our partaking of this blessing. 
 
 Have we been thoroughly convinced of our original depar- 
 ture from God ? its reality, iniquity, folly, and ruinous ten- 
 dency ? Have we been convinced that it is our duty 
 and privilege to return home to God ? that this is best, wisest, 
 and happiest ? Do we heartily acquiesce in God's me- 
 thod of saving sinners, in a way that shall demonstrate his 
 righteousness and magnify his law ; even through the media- 
 tion of that Saviour, on whom the Lord laid our iniquities, 
 and who laid down his life for the sheep ? Are we will- 
 ing and desirous of walking before God, in the ways of 
 righteousness ; regarding his blessed word as our directory 
 in our conduct towards mankind, as well as respecting the 
 immediate worship of God ? Do we consider the law of 
 God as spiritual; requiring truth in the inward part; and 
 extending to our temper, as well as to our outward visible 
 practice ? When we wander from God, are we filled 
 with pain, and shame ; and do we find that we cannot be 
 happy till our souls are restored, and we return to the paths 
 of righteousness ? Are we conscious that we need the 
 continual attention of our good Shepherd, to keep our minds 
 from being bewildered with error, our wills from disobedience 
 and rebellion, our affections from being inordinately fixed on 
 some inferior good, if not on some forbidden object : or to 
 
THE WANDERER RESTORED. 81 
 
 prevent us from degenerating into self-righteousness, sloth, 
 or worldly-mindedness ? Do we long for farther progress 
 
 in the good ways of God ; to know, love, serve, and glorify 
 him better ; desiring to walk on as pilgrims, till we arrive at 
 a state of absolute perfection ? Are we conscious that 
 
 what our gracious Lord has done for us, is all of his 
 sovereign mercy ? He hath wrought it for his name's sake, 
 and not for our righteousness' sake. All our salvation flows 
 from the riches of his grace. Do we earnestly wish to honor 
 God's name ; and to be to the praise of the glory of his grace ? 
 
 Oh let us admire and adore the Lord our shepherd, and 
 acknowledge our obligations to his matchless goodness, as 
 displayed both in our first conversion, and in all our subse- 
 quent experience. 
 
 May they, who are still wandering away from God, have 
 their feet directed into the way of peace ; be led into the 
 ways of righteousness ; and find them ways of pleasantness, 
 and paths of peace. 
 
 XXI. 
 
 THE WAY OF BELIEVERS. 
 
 Psalm xxxvii. 5, 6. 
 
 Commit thy way unto the Lord ; trust also in him ; and he 
 shall bring it to pass. And he shall bring forth thy righteous- 
 ness as the light, and thy judgrnent as the noonday. 
 
 It seems probable, that David, who composed this Psalm 
 in his old age, intended it principally for the direction and 
 encouragement of his son Solomon, who was first anointed 
 king before his father's decease, while he was young and ten- 
 der, and not without factious enemies ; whose destruction is 
 here foretold, and his prosperous reign predicted, in such 
 terms, as may justly lead us to consider it as typical of the 
 spiritual kingdom of the Messiah, David's greater, though 
 remote descendant, especially as it shall appear in the latter 
 days. But the instruction and consolation of this Psalm 
 must not be confined to Solomon. It is inserted in the sacred 
 canon for our benefit ; and as to this clause in particular, 
 
 VOL. I. (; 
 
82 THE WAY OF helievkrs. 
 
 Solomon himself has set us an example of applying to others 
 what his father first addressed to him. Prov. iii. 6. xvi. 9. 
 The great question is. Who are warranted to take the encou- 
 ragement ? And the best answer is. They who are satisfied 
 with the directions here given. I propose. 
 
 First, To delineate the way of every true saint. 
 The real believer has a peculiar way, a course of his own, 
 by which he is distinguished from other people ; not a way 
 of his own devising, but of God's prescribing ; not a way he 
 chuses for the sake of singularity, for he would be very glad 
 for all others to walk therein. But he has a peculiar end 
 which he pursues, different from the generality of the world ; 
 and he must take a peculiar course to attain it. His end is 
 that which ought to be the end of all, even to glorify God 
 and enjoy him eternally. But what can be more evident than 
 that this is not the end which is actually pursued by most 
 people? No; they would enjoy themselves and the world, 
 not God ; or if they want his favor, yet it is not for its own 
 sake, but merely to subserve some other inferior end . Whereas 
 God is the saint's chief end, his exceeding joy, and he would 
 glorify as well as enjoy him. No wonder then that he should 
 have a peculiar way, when he has so singular an end. He 
 has a peculiar way of thinking. Others may pretend to 
 agree with him in the mere outlines of his creed, or in terms 
 and phrases which he adopts ; but true saints only enter into 
 the spirit of it. He has peculiar views of God and Christ ; of 
 sin, self, the world, life, death, and eternity. He has a 
 
 peculiar way of acting. Who will believe that there is any 
 thing peculiar in your creed, if there is nothing peculiar in 
 your conduct ? " If you know the truth, the truth will make 
 you free." Can you think differently of Christ from others, 
 and yet feel no more influence of his love, and act no more 
 like him ? Can you think differently of 5/;/, and yet practise 
 it as much as others ? Can you think meaner of self before 
 God, and yet be as proud as others toward men ? Can you form 
 a true estimate of the world, and yet pursue it as eagerly as 
 others ? Can you think more of cterniti/, and yet be engrossed 
 by time ? No, surely. 
 
 The behever is one who walks in a dift'erent way, a narrow 
 
THE WAY OF DF.I.IEVERS. 83 
 
 way, a way which is scarcely visible to a carnal eye. For 
 
 example. He would draw nigh unto God, in such a way 
 as shall secure the divine honor. He would be so admitted 
 to the enjoyment of God, as that God shall be glorified. 
 Now none can thus approach a holy God but by Christ. 
 Hence a man must renounce all dependance on self-righteous- 
 ness, and yet be zealous for the practice of good works. He 
 would walk before God in the way he has prescribed ; both 
 as to every part of instituted worship, and as to the general 
 observance of moral duties. In all the particular actions of 
 life, he would still keep the same end in view; to glorify and 
 enjoy God. Religion must influence our civil concerns, our 
 connexions in life, our management of worldly business, or 
 we give but little proof of its reality. 
 
 As the believer's end is never fully attained in this life ; as 
 it is impossible to have enough of God on earth ; therefore he 
 must be a pilgrim all his days, hold on, seek another country, 
 and live as bound for heaven. 
 
 Secondly, Consider the direction given him respecting 
 his way. — " Commit to the Lord thy way." 
 
 This presupposes a concern to take the way the Lord ap- 
 proves, and to which he has directed us. Or else it would be 
 an insult to commit it to him. Now, whether we consider 
 the believer as to his way of thinking, his way of worship, 
 his way of action, or his way of managing his temporal concerns, 
 this is his great desire, to keep inflexibly to the way of truth, 
 holiness, and obedience. He does not want to know what is 
 any other person's way, but which is God's way ; not which 
 is the commonest way, the most fashionable, the most credi- 
 table, the most easy, the most lucrative ; but the true, rioht, 
 strict, holy way, which God has appointed ; the way which 
 Christ trod before us. This way he would keep, in the Lord's 
 strength ; looking to him for aid, to enable him to persevere 
 in this good way, and hold on to the end of his pilgrim- 
 age. In this way he would walk at all events, leaving 
 consequences with God : though he should meet with reproach 
 and loss, the frowns of men, persecution, or death itself. He 
 would look to the Lord to vindicate him from all unjust 
 aspersions, which he may suffer for his name's sake. He 
 
84 THE WAY OF BELIEVERS. 
 
 would look to him for success, in promoting his kingdom, and 
 for the happiness he desires at his journey's end. 
 
 In the original, it is, " Roll thy way." A catachresis, 
 the harshness of which may be removed by supposing an 
 ellipsis. Roll (the burden) of thy way. Though above fifty 
 manuscripts have '7:1 from n"?:! he unveiled. Jer. xi. 20. 
 aTTOKoXvTpov LXX. True believers have many burdens by the 
 way. Some they must bear with all the way. Others press 
 upon them more occasionally. But they are encouraged to 
 roll both on Jehovah. The vast importance of his soul's 
 
 concerns, and the awful alternative of endless happiness or 
 misery, is a weighty burden, under which a man could scarcely 
 bear up, were it not for this most gracious permission. A 
 sense of the worth of his soul, and of the greatness of his 
 guilt, with the dreadful consequences of a mistake, is an awful 
 burden. The importance of a holy life lies with weight 
 
 on a good man ; its numerous duties, and various rela- 
 tions. The opposition to be expected and endured in God's 
 service, from the world, the devil, and the flesh, adds to his 
 burden. He often fears he shall not stand his ground, nor 
 hold out unto the end. 
 
 Trust also in him. There is no room for confidence in the 
 flesh, but abundant ground of strong confidence in God ; for 
 acceptance through the mediation of his dear Son ; for as- 
 sistance from his Holy Spirit in the discharge of every duty ; 
 for succour against all the allurements of sin, and attacks of 
 Satan ; for support under all manner of trials in life ; for de- 
 liverance from the sting of death, and the power of the grave ; 
 for actual attainment of all your heart's desire. 
 
 Thirdly : The promises made to encourage our compli- 
 ances with these directions. 
 
 lie shall bring it to pass. That is, the Lord will bring you 
 to the final enjoyment of that vvhich is the object of your ul- 
 timate pursuit. He will assist you in the prosecution of 
 your laudable designs for his glory. (Solomon's Tem- 
 ple.) You shall obtain every subordinate wish, that 
 would really conduce to your chief design, in proportion as 
 you actually make it subservient thereto, and commit it to 
 the Lord in faith. 
 
THE WAY OF BELIEVERS, 85 
 
 He shall also bring forth thy righteousness as the light, &.c. 
 Ho will cause the righteousness of his people to appear in 
 judgment, as clear as the sun at noon-day. He will 
 
 show their salvation and acceptance with God to be perfectly 
 consistent with God's glory and righteousness. He will 
 
 manifest the sincerity of real saints, and prove that they were 
 no hypocrites or impostors. He will show that they 
 
 took the right way; that they were no fools for adhering to 
 Christ, and his truth, and his holy ways. Fanatics and en- 
 thusiasts pursue shadows, and neglect the substance ; weep at 
 the representations of known fiction, and pay no regard to the 
 sufferings of a crucified Saviour. God will manifest the 
 
 integrity and righteousness of his people, not only in general, 
 but in particular acts, for which they had been unjustly re- 
 proached and censured. This is often accomplished in part 
 on earth, and shall be fully at the last day. 
 
 Oh let it be our chief concern to know, and keep the way 
 of the Lord. Enquire not. What is man's way ? but. What is 
 God's appointed way, the right way., the scriptural way, the 
 way of truth and holiness ? 
 
 If we are conscious that this is our desire, let us trust and 
 hope in the Lord. If we be reproached for Christ's sake, all 
 is well. So Moses reckoned. Heb. xi. 25, 26. The Judge 
 stand eth at the door. 
 
 XXII. 
 
 PRAYER FOR THE SPREAD OF DIVINE KNOWLEDGE. 
 Psalm Ixvii. 2. 
 That thi/ tvai/ maxj he known upon earth, thij saving health 
 among all nations. 
 
 Wn AT a difference appears between the spirit of the ancient 
 believers of the Old Testament, and the spirit of the degenerate 
 Jews in the time of our Lord and his apostles ; or of their 
 descendants at this day ! The former, as genuine children of 
 Abraham, in whose seed all the femilies of the earth were to 
 be blessed, prayed that God would make " known his way 
 upon earth, his saving health among all nations." But the 
 
86 PRAYER FOR THE SPREAD 
 
 latter begrudged the Gentiles any share in the benefits of 
 Messiah's coming, and forbade the apostles to speak to them 
 that they might be saved. 1 Thess. i. 16. Their posterity 
 have not equal power to persecute ; but appear vi^holly 
 unconcerned respecting the fulfilment of the promises to the 
 gentiles ; though they look for a very low accomplishment of 
 those that were made to their own nation. Which of these 
 do we most resemble ? Poor is the evidence we can give of 
 our own interest in salvation, if we do not long for others to 
 be made partakers of the same blessedness. Let us 
 
 then notice. 
 
 First, The object of the Psalmist's request. 
 It evidently expresses the warmth of his zeal for the divine 
 glory and the fervor of the most extensive and disinterested 
 benevolence. His desires respected not the mere temporal 
 happiness of men, nor even the spiritual interest of Israel alone ; 
 but the general display of the divine excellence and glory, and 
 the happy and extensive cure of human wretchedness. He 
 uses two expressions which are somewhat metaphorical, but 
 if not synonymous, are closely connected ; praying. 
 
 First, For the knowledge of the divine way by the 
 inhabitants of the earth. Ah ! is it not to be lamented 
 that God should be so little known in his own world ? When 
 this prayer was first uttered, scarcely any knew his way but 
 the inhabitants of Judea. Now, some knowledge of God is 
 much more widely diffused ; but the greatest part of man- 
 kind are still pagans. Mahomedans are more numerous than 
 all classes of nominal Christians ; papists than protestants ; 
 and of the latter how few have evangelical views, and fewer 
 still have the power of godliness. Well may we pray that 
 God's way may be known upon earth, his saving health 
 among all nations. The way of God's conducting himself 
 toward men ; how he created the world ; how^ he inspects and 
 preserves it ; liow he regulates events ; how he exercises a 
 moral government ; to what issue he will bring all concerns, 
 calling all to an account, and rendering righteous retribution ; 
 the way he has prescribed to rational creatures; how he 
 would be worshipped, whether by images, or by prayer; l>ow 
 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<m was the scene beclouded by Solomon's 
 declension, and Rehoboam's misconduct ! How short the 
 
 duration of subsequent reformations by Jehoshaphat, Hezekiah, 
 Manasseh, and Josiah ! How soon tlie majority returned to 
 idols ! How soon was the primitive church infected 
 
 by errors ! How soon were errors revived after the 
 
 reformation ! What declensions have followed subsequent 
 revivals of religion ! Let us. 
 
 Secondly, Attempt the refutation of this complaint. — 
 Whatever good men have said or thought in a melancholy 
 hour, it must not be left as a charge upon God, that he has 
 actually made all men in vain, nor indeed any man. 
 
 Though man appears such a short-lived insect, yet he is 
 really an immortal creature. This life is only an introduction 
 and preparation for a future and eternal state. Nor will any 
 who were here prepared for unchangeable felicity, complain 
 that this mutable state was so short .and transitory. It is 
 probable that great part of the inhabitants of heaven never 
 knew much of sorrow. 
 
 Those indeed who live to be capable of moral action, give 
 sad evidence of their native unfitness for final happiness ; 
 but the Holy Scriptures teach us that this is the consequence 
 of man's having fallen from the state in which he was 
 created. And God must not be blamed for the consequences 
 
100 THE APPARENT VANITY OF MAN. 
 
 of man's sin. He forbade it. He put the strongest motives 
 against it in his way. He did every thing but prevent it by 
 immediate efficiency. He could have done that indeed ; but 
 to say, that he was bound to do so, is inconsistent with moral 
 government. 
 
 Were mankind left universally in guilt and misery, God 
 might glorify his justice in their punishment, and teach other 
 intelligent creatures to realize more sensibly and afFectingly 
 their dependance on God for happiness, and the evil of 
 rebelling against him. Nor do we know how small a 
 
 proportion the whole human race may bear, to the intelligent 
 creation throughout the universe. 
 
 But we have more pleasing proof that God has not made 
 all men in vain. He has a different end to answer, with 
 respect to a vast multitude of the human race, and will in 
 the issue get himself more glory from their redemption, than 
 would have arisen from the absolute prevention of evil. Nor 
 is it improbable that a large proportion of the human race 
 will enjoy eternal felicity. 
 
 There is a real and essential difference between the inward 
 disposition of some men and of others, and this will be made 
 apparent at the great day, so as to stop the mouth of every 
 enemy for ever. It shall then appear, that God had a 
 
 people whom he formed for himself, to show forth his praise ; 
 who really longed for that perfection in holiness, which they 
 sliall then attain, and who hated and mourned over those 
 evils, which others willingly indulged. It will then 
 
 appear that those who perish, cherished the very seeds of 
 hell in their bosoms. And that those wlio are saved, 
 
 were in fact, the only people in the world who loved heaven, 
 and chose to go there for the sake of those things which 
 truly constitute its blessedness. 
 
 Even the imperfections and defects of believers shall serve 
 to evince more clearly, that their salvation was all of sovereign 
 grace, and that they were infinitely indebted to the Saviour 
 and the Sanctifier, 
 
 God has not made all men in vain; for it will be found that 
 though good men have died, and left much unfinished, which 
 they intended to have done for God ; yet they had finishetl 
 
THE APPARENT VANITY OF MAN. 101 
 
 the part which he had allotted them. He raises up a suc- 
 cession of servants ; and while lie can do without the greatest, 
 he will not let the weakest go unrewarded. Thus, also, 
 
 though Satan has formed different schemes, and has used in- 
 numerable efforts, to counterwork the divine counsels ; yet it 
 is impossible for him to destroy one elect soul, much less 
 can his art and malice overthrow the cause of God. The 
 
 Lord will at last separate all hypocrites from the assembly ol" 
 his people, who will be for ever united together in holy love, 
 in a state of perfect purity and bliss. 
 
 It shall fully appear that God hath not made all men in 
 vain, when the bodies of the saints shall be raised from their 
 graves, and changed into the likeness of the glorified body of 
 their Lord. " Then shall be brought to pass that saying, 
 Death is swallowed up in victory." God will get himself 
 
 glory at last on all his enemies ; but his real friends shall 
 glorify and enjoy him for ever. 
 
 May we be enabled constantly to regard the future state, 
 and those invisible, eternal realities, without which all men 
 must have been made in vain, and without a constant regard 
 to which, we must live in vain. May we especially love 
 
 and embrace that gospel, without which we must have been 
 made in vain as to all personal enjoyment ; and could only 
 have answered the end of existence passively, by the great- 
 ness of our misery. Let it be our earnest concern not 
 to live in vain now ; especially if we have room to believe 
 that God has glorified himself in our salvation. 
 
 If God had not been made man, yea, and made a curse for 
 us, all men would have been made in vain, for any good they 
 could have enjoyed. If the incarnate Son of God had not 
 sustained the curse, we must all have lain under it for ever. 
 The incarnation of the Son of God is the surest pledge 
 that all men were not made in vain. Neither Aaron nor 
 his sons were suffered to continue by reason of death ; but 
 he is '* a priest for ever." Moses and the prophets are 
 dead ; David and his sons are dead ; but " he shall reign 
 for ever " 
 
 If, then, we are interested in this great and everlasting 
 salvation, " what manner of persons ought we to be, in all 
 
102 THE APPARENT VANITY OF MAN. 
 
 holy conversation and godliness ! " Oh may we hve, " not 
 to ourselves, but to him that died and rose again ! " 
 
 Alas ! how little does it yet appear to what purpose Chris- 
 tians were made, redeemed, and created anew in Christ Jesus ! 
 And as to the generality of mankind, how evidently do they 
 neglect and contradict the true end of their existence ! Though 
 God will one day wipe off the reproach such persons cast 
 upon him, and show that he has not made any man in vain ; 
 yet how many live really in vain, as to any intentional good 
 they do ! And how will they hope in vain for any substantial 
 enjoyment, who never made one effort to glorify God, who 
 never earnestly sought to enjoy him ! As sordid selfishness 
 excludes in them all real love to God and their fellow-creatures, 
 so it will be found they have counteracted their own interest, 
 while they have thus attempted to secure it, in a way which 
 was neither subordinate to the glory of God, nor connected 
 with the interests of their fellow-men. 
 
 XXVI. 
 
 THE BEAUTY OF THE DIVINE IMAGE. 
 Ps. xc. 17. 
 And let the beauty of the Lord our God be upon us : and 
 establish thou the work of our hands upon us ; yea, the tvork 
 of our hands establish thou it. 
 
 Tins Psalm, which is very solemn and impressive, apart 
 from the consideration of the peculiar circumstances in which 
 it was composed, is rendered much more so when we advert 
 to its author and his situation. The whole, however, admits 
 of a very proper application to the case of others, and the 
 prayer in the text is very fit to be used by all who regard the 
 honor of religion, and the welfare of the church of God. 
 
 See here the great privilege of access to the throne of 
 grace. That we are not only authorized to apply to God for 
 temporal and external blessings ; but ibr those also which are 
 spiritual and internal. Not only do wc need pardon, but 
 sanctification ; and God can impart not only sj)iritual enjoy- 
 ments arising from a sense of his favor, but those gracious 
 
THE BEAUTY OF THE DIVINE IMAGE. 103 
 
 influences which can conform us to his image. God 
 
 alone can make us hke God. This the true saint desires for 
 himself, and for others also. While others wish for the 
 things which perish with the using, or regard only an escape 
 from punishment, saints long to enjoy God, and to glorify 
 him ; to be made like him, and to act for him. As in 
 
 the text, two principal things are desired : 
 
 First, The lively impression of God's beautiful image. 
 
 There is a great beauty in true holiness. It is the beauty 
 of the Lord our God, which shines forth in every exhibition 
 of his character, and to which all real saints desire to be 
 conformed more and more. Nothing on earth is so lovely ; 
 yea, nothing in heaven. This is what makes saints and 
 angels lovely, and the more of it we possess the more lovely 
 we are. Is not love to God a beautiful thing ? Is not 
 
 the contrary disposition odious and detestable ; rendering 
 the moral character of a rational creature deformed and 
 monstrous ? How ugly is ingratitude to a benefactor ! 
 
 to a parent ! to God ! How lovely is it to love him, not only 
 for his benefits, but for his excellence and beauty ! Ex. xv. 
 11. Zech. ix. 17. What beauty is there in all holy, 
 
 lively affections ! hope, spiritual peace, love, joy, gratitude, 
 delight in God, trust, dependance, and resignation. What 
 beauty in humility ! how becoming a saved sinner ! There 
 is great beauty in a truly devotional spirit, in humble prayer, 
 in grateful praise ; in regular attendance on the duties of 
 the closet and the sanctuary, with evident marks of sincerity 
 and fervor. There is great beauty in a benevolent spirit 
 
 toward men, regarding the rights of others, as we would 
 our own, and treating their welfare as truly important. 
 Regarding their spiritual interests according to their im- 
 portance; longing for their eternal salvation; and to that 
 end wishing to promote the diftusion of religious knowledge, 
 and recommend the Saviour to all that need him ; which is 
 universally the case with our fellow-men. If this be sincere, we 
 shall also be glad to alleviate the present distresses of others, 
 and to promote their present comfort; be careful not to injure 
 them, or needlessly to pain them. Is there not a beauty 
 
 in brotherly love ? Or, in cordial union with others, on 
 
104 THE JJEAUTY OF THE DIVINE IMAGE. 
 
 account of their attachment to Christ, and conformity to 
 him ? delighting in the graces of our fellow-saints ? in 
 honor preferring others, as better than ourselves ; not con- 
 tending who shall be greatest, but rather who shall be least, 
 and the servant of all ? desiring to see all professors grow 
 exceedingly in grace, and enjoy and glorify God, more than 
 we have ever yet attained ourselves ? Is there not a 
 
 great beauty in family order, and a regular discharge of 
 relative duties ? Walking together as fellow-heirs of life ? 
 Parents bringing up children in the nurture and admonition 
 of the Lord ; not provoking their passions by indulgence of 
 our own ? Commanding children and servants to fear the 
 Lord ; laboring to set a good example ; children obeying 
 parents ; servants not acting as eye-servants, but as those 
 who serve the Lord Christ ? O how beautiful if all 
 
 professors could be distinguished by their purity, sobriety, 
 diligence, heavenly-mindedness, strict veracity, fidelity, 
 punctuality, &c. How beautiful a thing is consistency 
 
 of conduct ; and a due proportion in all our religious affec- 
 tions. Not one duty jostling out another. Not one supposed 
 grace separate from another ; but a blessed conjunction of 
 faith and repentance ; holy love and holy fear ; confidence 
 in Christ and humility ; guarding against all extremes ; 
 moroseness and sinful compliances ; firmness in adherence to 
 duty, and readiness to oblige others when it can be done 
 without sin. What a beauty in holy activity ; laying 
 
 ourselves out to do good, honoring God with our substance, 
 acting as stewards for him, imitating his beneficence, 
 abounding in every good work. How beautiful is 
 
 patience, submission, resignation, readiness to bear the cross, 
 constancy, and passive fortitude ; enduring " as seeing Him 
 who is invisible." How beautiful is separating from the 
 
 world, and acting as strangers and pilgrims bound for a 
 better country. Let us pray for this beauty of the Lord to 
 be upon us. And also, 
 
 Secon dly. For diligence and success in his blessed service. 
 
 The seat of religion is in the heart ; but every lovely temper 
 must influence the life, though not always obvious to every 
 one's view. He that loves God and delights in him, will 
 
THE BEAUTY OF THE DIVINE IMAGE. 103 
 
 have much to do for God, and will feel his constant need of 
 assistance in his service, and that he alone can make our 
 attempts successful. Israel was soon to enter Canaan, 
 
 and had to expect a severe conflict ; and when they should 
 fully possess the land, much was to be done for God there. 
 They were to keep up his worship, mind his institutions, 
 act as his witnesses, and beware of their idolatrous neigh- 
 bours. We also have much to do, and need God to 
 establish the work of our hands. Not merely that he should 
 put it into the power of our hands to get wealth, but help us 
 to glorify him in using it. Ministers have much work 
 to do, and need that you should help them by your prayers ; 
 for without Christ they can do nothing. And surely 
 you would not wish to let them serve alone ; you would be 
 willing to co-operate with them. You may greatly promote 
 their endeavors to spread the gospel ; second their counsels 
 by your private conversation, by your consistent walk, by 
 showing the influence of the gospel. Church members 
 have much to do, besides merely celebrating the death of 
 Christ together. Strengthen each other's hands in God. 
 Pray more with, as well as for one another. Watch over 
 each other in love. Restore those who are overtaken with 
 a fault. Many of you may help other churches by occasional 
 aid. You may help to do good to those who live on the 
 other side of the globe. While others hope to get good 
 by intercourse with foreign lands ; be it your ambition 
 to do good. 
 
 XXVII. 
 
 THE FOLLY OF IRRELIGION. 
 
 Psalm xciv. 8. 
 
 Ye fools, tvheii will ye he wise '? 
 
 I HOPE none of my hearers will be offended at my propos- 
 nig to discourse from such a text. I certainly cannot mean 
 to apply it to them, indiscriminately ; for I rejoice in a per- 
 suasion that many of them are wise unto salvation : and 
 though I dare not extend that hope to all, yet I shall not 
 
106 THE FOLLY OF IRRELIGION. 
 
 presume to except any one individually. There are, however, 
 persons w^ho come occasionally into all our places of worship, 
 who never paid a due attention to religion ; and with these 
 we would sometimes expostulate, as earnestly concerned for 
 their eternal welfare. Nor would we address them in the 
 language of contempt, but of tender solicitude for their salva- 
 tion. For while worldly wisdom may make those who possess 
 it, willing to engross and monopolize it, heavenly wisdom 
 will ever teach us to long that others may be as wise as 
 ourselves. 
 
 But since many who are strangers to true religion will 
 dispute the Christian's claim to the possession of wisdom, 
 and are ready to charge them with folly ; let us, therefore, 
 examine. 
 
 First, Whether this language can be justly addressed by 
 the irreligious to the friends of evangelical religion ? 
 
 Will any account us fools, for owning the existence of a 
 God ? Would it be more rational to attribute the existence 
 of the universe to chance, or to some unintelligent cause ? 
 Should we be happier without the idea of a God ? Are 
 
 we fools for admitting the extent of Divine Providence, and 
 its uncontrollable powers ? Can it be proved a wiser opinion 
 than ours, that the Creator of the universe cannot manage the 
 creatures he has called into existence ? or that we have no 
 reason to believe that he will give himself any concern about 
 them ? Are we fools for allowing and maintaining the 
 
 doctrine of God's moral government and human responsibility? 
 Surely if God has no regard to our conduct, it cannot be 
 proved he has any regard to our happiness. Is it a sign 
 
 of folly to believe a revelation from God to be desirable, need- 
 ful, and possible ; and actually contained in the Sacred 
 Scriptures? Call us fools, if you will; we will not part with 
 the Bible, till you can show us a better book, and one more 
 worthy of God. Are we fools, for having any desire to 
 
 know the will of God ? or to understand the full extent of 
 our duty ? Would it be more rational to own the Bible in- 
 spired, and yet never attend to its contents ? Are we to 
 be set down as fools for regarding our duty to God himself? 
 for reverencing, loving, and obeying him ? acknowledging him 
 
THE FOLLY OF IRRELIGION. 107 
 
 alone to be God ? for being exact in worshipping him, rever- 
 ing his name ? Was Boyle a fool for making a slight pause 
 before he pronounced it ? or are they wiser who use it as an 
 interjection ? Are vve fools for attending to our duty to 
 
 our neighbour ? for doing to you as we could wish you to do 
 to us ? for honesty, kindness, compassion, chastity, sobriety, 
 and truth ? for suppressing all inordinate desires ? Are 
 
 we fools for repenting of our sins ? for confessing them to 
 God ? loathing and forsaking them, and never remembering 
 them but with self-abhorrence ? Are we fools for em- 
 
 bracing the gospel of Christ ? for believing God's testimony 
 concerning his Son ? for resting with complacency in a way 
 of salvation which excludes all boasting; and shows God's 
 righteousness in the act of forgiveness, while it effectually 
 constrains to new obedience ? Are we fools for believing 
 
 an atonement necessary ? and such an atonement sufficient ? 
 for depending entirely on Christ, admiring his love, and de- 
 voting ourselves to him ? Are we fools for valuing com- 
 munion with God ? loving his ordinances, and attending to 
 heartfelt religion ? Are we fools for joining such a low, 
 despicable set? But why despicable? Does Christ despise 
 them ? Do angels despise them ? Are we fools for 
 separating from the world ? for not taking delight in ensnar- 
 ing amusements ? Are we fools for preferring heaven 
 to earth ? Or for seeking the salvation of others, and labor- 
 ing to promote it, at home and abroad ? even if it should 
 cost us ten poimds per annum, or twenty, or fifty, or more ? 
 Is that man a bio-o-er fool who sives this to save souls, than 
 he who gives it to a horserace, or loses it at a gaming table ; 
 or who lays it up in a chest, or in the stocks, treasured 
 up against the last day, when it shall be a testimony against 
 him, and " eat his flesh as with fire"? Will any man who glo- 
 rified God \vith his substance, tax his folly at the resurrec- 
 tion, and reflect thus — * Alas ! several hundreds of those 
 who now stand at the left hand of the Judge, would have 
 thought better of me formerly, if I had spent less of my for- 
 tune on those who now surround me on his right hand ! 
 Surely I died as a fool dieth ; for had it not been for religion, 
 I might have died worth twenty thousand pounds ; wdiereas 
 
108 THE FOLLY OF IKUELIGION. 
 
 now all those who were my neighbors on earth know I left 
 but ten thousand ! ' ? But it is now time to 
 
 inquire. 
 
 Secondly, Whether consistent professors of evangelical 
 religion may not justly apply this question to them that 
 neglect or oppose it ? 
 
 Certainly, if religious people are not downright fools, the 
 irreligious must be chargeable with extreme folly. I hope 
 all present will admit that he is a fool, who says in 
 his heart, "There is no God;" who supposes the uni- 
 verse had no author, or that his whole body and soul had no 
 maker. Nor can I think the Deist, who rejects divine 
 
 revelation, to be much wiser than the Atheist. Such may 
 have a high conceit of their own understanding ; but when 
 I think what mere reason ever did for ancient heathens, and 
 what it does for modern heathens, or even for Deists them- 
 selves, I cannot but apply to those who are disposed to reject 
 the Bible, this interrogation — " Ye fools, when will ye be 
 wise ?" May we not address this question to the iieglec- 
 
 ters of religion, who admit the truth of Christianity, and yet 
 are not anxious to be interested in Christ, but go on carelessly 
 and inconsiderately, minding only earthly things, instead of 
 the one thing needful. We may apply it also to the 
 
 self-righteous, who expect to obtain justification by the works 
 of the law, which they have violated, and who go about to 
 establish their own righteousness. To the procrastiuator, 
 
 who admits it is needful to attend to religion, yet is ever 
 putting it off to some more convenient season. Just as if re- 
 pentance would be easier the longer it was delayed ; or as if 
 religion were a disagreeable, but necessary medicine, which 
 no one need use, till at the point of death. We may 
 
 apply the interrogation to the hypocrite and self -deceiver , who 
 either knowingly imposes on others, or fatally deludes him- 
 self. Remember, God cannot be deceived, and will not be 
 mocked. The man who pretends to serve God and 
 
 Mammon, may be included under the last class. Certainly, 
 at the end he will be found a fool. Our Lord declares that no 
 man can serve two masters, that no one can be his disciple 
 who does not leave all and follow liiAi. 
 
THE FOLLY OF IRRELIGION. 109 
 
 O ! let US bless God if he has made us wise ; and pity, pray 
 for, and expostulate with otliers. 
 
 If any man begins to perceive his lack of wisdom, let 
 " him ask of God who giveth liberally and upbraideth not, 
 and it shall be given him." 
 
 XXVIII. 
 
 GOD THE SUPREME GOVERNOR. 
 
 Psalm xcvii. 1. 
 The Lord reigneth, let the earth rejoice ; let the inultitudes of 
 isles be glad thereof. 
 
 Though the fool hath said in his heart. There is no God ; 
 and though the carnal heart is unwilling to realize and sub- 
 mit to his government; yet every wise and good man will 
 rejoice in his highness, and be thankful that his kingdom 
 extends over all. Therefore the Psalmist looked forward with 
 ineffable delight to the period when his authority should be 
 acknowledged all over the earth, and the most distant coasts 
 should exult in the extent of his spiritual kingdom. Let 
 
 us consider the nature, extent, and happy consequences of 
 his government. 
 
 First : He reigns in the natural world. 
 
 And is it not desirable that he should do so ? or had you 
 rather embrace the idea that all things around you sprang 
 from the fortuitous concourse of senseless atoms, which may 
 be again disorganized by some new turn of chance, than 
 ascribe creation to an intelligent first cause ? And had you 
 rather trust to chance, or flite, or nature, for protection and 
 preservation through life, and for all possible expectation of 
 conscious existence after death, than to the will of a Supreme 
 Intelligence? There is strong proof that some wide extended 
 catastrophe has formerly overwhelmed this globe. Had you 
 rather believe that a number of floods have taken place acci- 
 dentally, without God, than admit that Jehovah once destroyed 
 mankind by a deluge, but has promised that he will do so no 
 more? Do you like better to suppose such an event may 
 take place in your time, without any intention to punish sin? 
 
110 GOD THE SUPREME GOVERNOR. 
 
 Are you willing that more partial calamities should be ascribed 
 to some inferior cause, or do you wish for no protector supe- 
 rior to yourself? Surely, believers in revelation have ground 
 to rejoice in the existence of one glorious Being, who superin- 
 tends all he has created. We have no other security for 
 continued seasons, nor for the limitation of natural disorders; 
 no safety by land or sea. But winds and waves, lightnings 
 and earthquakes, are controlled by him ; pestilential disorders 
 are limited by him ; yea, individuals are noticed by him. He 
 can control the laws of nature, or withhold so interfering ; 
 he can preserve you. Not a sparrow falls to the ground with- 
 out him. How much better to be at the disposal of infinite 
 intelligence, combined with infinite goodness, than to be 
 left to shift for yourself amidst jarring elements, controlled 
 by no superior being ! 
 
 I rejoice that Jehovah reigneth, and should regret that I 
 ever came into existence, if I thought there was no God. 
 I shall not enlarge on the comparison between Jehovah and 
 false gods. None of you would prefer a multitude of inferior 
 gods, whose moral characters should resemble those which 
 heathens ascribe to objects of their worship ; partial, passionate, 
 envious, cruel, subjects of every vile affection and hateful 
 passion which can disgrace men. We are glad they are 
 banished from Europe. May God utterly abolish them from 
 the earth ! 
 
 Secondly : He reigns over intelligent creatures, so as to 
 control all their operations, notwithstanding their rebellion 
 and disorder. 
 
 The most depraved of free agents are under his absolute 
 control. He can check or restrain them in a thousand un- 
 known ways ; setting bounds to their outrageous passions, 
 and frustrating their darinci: desio;ns. He can cause those 
 whose inclinations are most opposed to his holy purposes to 
 subserve his own intentions ; so that " the wrath of man 
 shall praise him, and the remainder of wrath will he restrain.'' 
 This will hold good, both on the smallest scale and on the 
 largest. When Esau sought to slay Jacob, God delivered 
 him not into his hands. He protracted the life of Isaac ; pre- 
 served Jacob in Mesopotamia; and when he returned, caused 
 
GOD THE SUPREME GOVERNOR. Ill 
 
 Esau to lay aside his murderous purpose. He restrained the 
 Canaanites from revenging on Jacob's family the cruelty of 
 Simeon and Levi towards the Shechemites. When Joseph's 
 brethren envied and hated him, they were not suffered to take 
 away liis life ; but, by selling him to those who carried him 
 into Egypt, became instruments of fulfilling the prophetic 
 dreams they meant to frustrate. The like might be said of 
 the revenge of Potiphar's wife. Thus the worst individuals 
 are under divine control. Shimei could go no farther, in 
 showing his malice against David, than was permitted for his 
 farther humiliation by God, who utterly frustrated the coun- 
 sel of Ahitophel, a far more formidable foe. So God had 
 before preserved liim from the machinations of Saul. 
 Ps. xxxvii. 32, 33. And as to more extensive and public 
 
 calamities, inflicted by man upon man — the horrid scourge 
 of war, in which one party must always be wrong, and in 
 which both are generally exceedingly guilty ; and tliough 
 good men have seldom had power to prevent tlie unjust or 
 imprudent measures of their rulers, yet they are liable to be 
 involved in the awful consequences; still it is ground of joy 
 that the Lord reio;ns. While the authors of the contest in- 
 dulge their evil passions and animosities, God can oven-ule 
 the distress of nations for the good of his people, and will be 
 their refuge in time of trouble. He has often used those who 
 hated his people for their attachment to him, to correct their 
 lukewarmness and other sinful defects, and stir them up to 
 fervent prayer. The Assyrian was the rod of God's anger. 
 The divine indignation was the staff in his hands ; " how- 
 beit he meant not so, neither did his heart think so : but it 
 was in his heart to destroy nations not a few." But though 
 the sinners in Zion were afraid, yet the Lord was the con- 
 fidence of Hezekiah, who spake comfortably to the people. 
 2 Chron. xxxii. 7, 8. The sword cannot come upon a land 
 without a divine permission ; and let the motive of the in- 
 struments be ever so bad, God's desisjn is rioht, wise, and 
 good ; though this is no excuse for them that delight in war. 
 But he can stop the progress of the most powerful foes at his 
 pleasure ; like Sennacherib : and we have another example in 
 modern times. Or he can cause them to treat his people well in 
 
112 GOD THE SUPREME GOVERNOR. 
 
 the day of calamity ; Jeremiah, Daniel, &c. He knows 
 
 the end from the beginning. He inspired Daniel to foretel the 
 rise and fall of four monarchies. The machinations and. 
 contests of the Ptolemies in Egypt {the king of the south.) — And 
 that of the Seleucidee in Syria {the king of the north.) — The 
 division of the Roman empire into ten kingdoms. The rise of the 
 Popedom ; {the little horn of the fourth beast.) And of the 
 Turks {the little horn of the goat.) His plan is laid in consum- 
 mate wisdom, and shall terminate in the universal establish- 
 ment of the kingdom of his Son. He exercises a moral 
 government over intelligent creatures, subjection to which 
 would insure their happiness. All the misery of man results 
 from his attempt to cast off the divine yoke ; or from trans- 
 gressing the divine law, which is summed up in the word Love ; 
 and would unite all our race together, by uniting them first to 
 God as the centre of the moral world. " Love worketh no ill 
 to his neighbor." Love bringeth no mischief on man. To 
 love God is a privilege, as well as a duty ; and surely God is 
 good in requiring all men to love you, and cannot be other- 
 wise in requiring you to love them. And now, though man 
 has rebelled against God, yet God and his throne are guiltless ; 
 nor will he abdicate his throne, nor abate his law ; but has 
 fixed a day wherein he will judge the world in righteousness. 
 To every good being this is ground of rejoicing ; and though 
 to sinners it is just ground of alarm, yet it ought not to be of 
 complaint; nor can they excuse their disaffection. But 
 
 Thirdly, He has set up a spiritual government, or a king- 
 dom of grace over renewed souls ; and will in his own time 
 cause it to extend over all the earth. 
 
 In this, above all, have we reason to rejoice. Grace 
 reigns, not on the ruins of righteousness, but through 
 righteousness unto eternal life. The seat of this kingdom is 
 internal. Happy is every one in whose heart it is set up : 
 for it consists in righteousness, peace, and joy in the Holy 
 Spirit. God, however, did not send his Son to betray his 
 government, and compromise with rebels by repealing the 
 law which offended them. He sent his Son to vindicate and 
 establish his holy law ; and while he redeemed them from 
 the curse they had deserved, to bring them back to the 
 
GOD THE SUPREME GOVERNOR, 113 
 
 obedience of tlie same law from vvliich they had revolted. 
 " He died the just for the unjust, that he might bring us 
 unto God." When this kingdom is set up in the soul, the 
 natural, providential, and moral government of God will 
 appear infinitely desirable. The believer will rejoice in God's 
 highness, and consider it a happy thing for all events to be 
 at his disposal, and all creatures under his control. And he 
 will long for others to become his willing subjects, and for 
 him to reign from shore to shore. This is the kingdom fore- 
 told by Daniel, ii. 35. 44, 45. vii. 27. It is begun, and it 
 must increase. 
 
 The consummation of God's word approaches. The Western 
 isles have been made to rejoice, and the farthest isles of the 
 East shall soon partake of the joy. Blessed is every individual 
 in whose heart it is erected ; but when it extends universally, 
 wars shall cease to the ends of the earth. The creatures 
 shall no longer be abused and subject to vanity ; but the 
 creation shall be delivered from the bondage of corruption, 
 in the glorious liberty of the sons of God. We need not fear 
 lest God should reign too absolutely. His understanding is 
 infinite ; his perfections are unsullied with a single blemish ; 
 his plan is perfect, and he will execute infallibly. Immense 
 advantages shall result, even to superior beings that never 
 sinned ; and all the awful consequences of rebellion shall be 
 removed from the saved, and confined to the finally im- 
 penitent, who would not that Christ should reign over them, 
 and would not come unto him for life. 
 
 XXIX. 
 
 THE DESIRABLENESS OF A SPIRITUAL TASTE. 
 Psalm cxix. 66. 
 Teach me good judgment and knowledge : for I have believed 
 thy commandments. 
 
 The subject proposed for our consideration this evening is 
 the desirableness of a spiritual taste. Before I enter directly 
 on this subject, you will allow me to remark that there is no 
 part of the divine word in wliich the peculiar feelings of a 
 
 VOL. t. 1 
 
114 THE DESIRABLENESS OF A SPIRITUAL TASTE. 
 
 gracious soul are more fully described than in this 119th 
 Psalm. They that are strangers to them themselves, are apt 
 to conceive of them as if they must needs be unpleasant and 
 disagreeable ; but there is nothing essential to true religion, 
 which those who have once experienced it, do not desire to 
 experience again, and that in a higher degree. 
 
 He that possesses the greatest measure of true holiness 
 will think the lowest of his present attainments, and be most 
 poor in spirit ; and he that has most purity of heart will 
 most hunger and thirst after righteousness. Even repentance 
 itself, (abating the dread and anxiety which usually attend 
 its commencement,) will be sure to excite those who truly 
 experience it, to desire it may be constantly felt, as long as 
 sin has any existence in the soul. 
 
 Nothing is a more certain criterion by which we may 
 distinguish true grace from its counterfeits. He who loves 
 God most, will long to love him more; he that most mortifies 
 sin, will long to mortify it more ; he that truly most reveres 
 God, will wish to abide in his fear all the day long ; he whose 
 conscience is faithful and tender, will long for it to be more 
 so. But the hypocrite wishes for as little zeal, fear, sorrow 
 for sin, and self-denial, as ever will serve the turn he would 
 have it to answer. 
 
 David, who discovers a holy taste, (Ps. xix. 10. civ. 34. 
 cxix. 109.) and recommended it to others, (xxxiv. 8.) requests 
 in our text to have it increased. For the word rendered 
 judgment, properly signifies taste, and denotes that relish for 
 divine truth, and for the divine goodness and holiness, which 
 is peculiar to true saints. I propose therefore to consider. 
 
 First, The nature and objects of that spiritual taste, 
 which is possessed by every gracious soul, and which all true 
 saints desire to possess in a still greater degree. 
 
 The original word, which is often applied to those objects 
 of sense which are distinguished by the palate, is here used 
 in a metaphorical sense, as the corresponding term frequently 
 is in our own language. " Doth not the ear try words, and 
 the mouth taste meat ? " Job xii. 11. Our translators, in this 
 place, render it judgment, which is nearly the same thing ; 
 yet as the terms are applied among us, there is a difference 
 
THE DESIRABLENESS OF A SPIRITUAL TASTE. 115 
 
 between them. Taste is that which enables a man to form a 
 more compendious judgment. Judgment is slower in its 
 operations than taste : it forms its decisions in a more cir- 
 cuitous way. So we apply the term taste to many objects 
 of mental decision, to the beauty of a poem, to excellence of 
 style, to elegance of dress or of deportment, to painting, to 
 music, &c. in which a good taste will lead those who possess 
 it, to decide speedily, and yet accurately, on the beauty, ex- 
 cellence, and propriety of the objects with which it has long 
 been conversant, without laborious examination. 
 
 Just so, true saints have a power of receiving pleasure 
 from the beauty of holiness, which shines forth resplendently 
 in the word of God, in the divine character, in the law, in 
 the gospel, in the cross of Christ, in the example of Christ, 
 and in the conduct of all his true followers, so far as they are 
 conformed to his lovely image. I do not mean by this, that 
 they are influenced by a blind instinct, for which they can 
 assign no sufficient reason : the genuine feelings of a true 
 Christian can all of them be justified by the soundest reason : 
 but those feelings, which were first produced by renewing 
 grace, are so strengthened by daily communion with God, 
 and by frequent contemplation of spiritual things, that they 
 acquire a delicacy and readiness of perception, which no one 
 can possess who has never tasted how gracious the Lord is. 
 You cannot touch, as it were, a certain string, but the 
 renewed heart must needs answer to it. Whatever truly 
 tends to exalt God, to bring the soul near to him, and to 
 insure his being glorified and enjoyed, will naturally attract 
 the notice of one who is born of God, excite his affections, 
 and influence his conduct. " Sweeter also than honey, 
 and the honeycomb." " My meditation of thee shall be 
 sweet." " How sweet are thy words to my taste, beyond 
 honey to my mouth." " O taste and see that the Lord is 
 good.'^ Consider, 
 
 Secondly : The influence of a rectified spiritual taste on 
 our increasing acquaintance with divine truth. — "Teach me 
 good taste, (judgment) and knowledge." 
 
 It was said of him to whom the Holy Spirit was given 
 without monsurc, " It shall make him of uood understanding 
 
116 THE DESIRABLENESS OF A SPIRITUAL TASTE. 
 
 in the fear of Jehovah." Now the same effect will follow, 
 in a proportionate degree, if we imbibe the same spirit in a 
 subordinate measure : and this spirit will lead us into all the 
 truth, as it is in Jesus. It will excite our ready atten- 
 
 tion to every discovery that God makes of himself. We 
 shall love to see God in every thing ; in all his works, and 
 in his holy word. We shall submissively yield to his 
 
 wisdom, and bow implicitly to the decisions of divine reve- 
 lation, expecting to find that God knows much better than 
 we. We shall show a disposition congenial with the 
 
 truth, cordially coinciding with the end for which revelation 
 is made. We shall the more readily enter into the genuine 
 
 import of his word. Not aspiring to be as gods, knowing 
 good and evil. But let the Lord alone be exalted, and let 
 man be laid low. He that loves for God to be glorified, 
 
 will of course find that those representations of the divine 
 character suit his taste, which tend most to answer that 
 blessed end. One that loves dependance and subjection 
 
 will readily admit, and cordially receive, those ideas which 
 bind us most closely to God, and tend to humble us in 
 the dust before him. He that loves universal order, 
 
 harmony, and purity, will readily fall in with those repre- 
 sentations which promote holiness, and are suited to excite 
 the greatest abhorrence of sin. He that detests sin, and 
 
 wants to return to God and be re-admitted to his favor, in 
 such a way as shall not dishonor him, will be delighted with 
 salvation through the great Mediator, and count all things 
 but loss for the excellency of the knowledge of him, and be 
 pleased with those ideas of him, which magnify his love and 
 endear him to the soul. He whose heart is filled with 
 
 Christian benevolence will delight in contemplating the 
 imape of Christ, wherever he can discern it. He will re- 
 cognize the family likeness, impressed on all true saints, and 
 readily coincide with all that tends to increase holy union, 
 and to gratify disinterested benevolence. A man of a 
 
 heavenly taste will relish those representations which tend 
 most to elevate the soul above the world, and to attract it 
 powerfully toward celestial objects. 
 
 Hence we infer, thnt nothing can equal a holy, rectified 
 
THE DESIRABLENESS OF A SPIRITUAL TASTR. 117 
 
 taste, in its tendency to promote the knowledge of the truth, 
 whether as to sentiment or practice. Consider, 
 
 Thirdly : The g-round of this earnest desire after an 
 increasing spiritual taste and more spiritual knowledge. 
 
 It naturally results from a full conviction already received 
 of the supreme authority of God, and the equity of all his 
 commandments. " I have believed thy commandments." 
 As if he should say, ' I am sure thou hast a right to com- 
 mand. I am sure all thy commandments are right. I am 
 sure it is my interest to obey them ; and that there is more 
 to be gained by keeping them, than can ever be got by 
 transgressing them.' " In keeping them there is great 
 reward." If we believe God's commands to be just, 
 
 we shall not be surprised at the sanction being rigorously 
 enforced ; and, if we believe sin to be so great an evil as the 
 sanction of the law implies, we shall readily admit that sal- 
 vation is of grace ; and shall not wonder that God should 
 refuse to foro-ive sins without a Mediator who could atone 
 
 D 
 
 for it by a most costly sacrifice ; that Infinite Wisdom alone 
 would choose one fit for this purpose, " having laid help upon 
 one that is mighty and able to save to the uttermost ;" and 
 that he cannot, by thus releasing us from obligation to 
 punishment, have relaxed our obligations to obedience. 
 
 How earnestly then should we apply to God for an increase 
 of this holy taste, and consequently of spiritual knowledge ! 
 This will enable you much more speedily, exactly, and 
 certainly, to determine what is true and right, than any 
 laborious investigation of an unholy man. Yet fliis will not 
 set aside the use of the sacred scriptures ; but will enable us 
 more speedily and correctly to apply its rules, or lead us at 
 once to act agreeably to them, while its decisions will bear 
 to be examined most rigorously by them. But a sanctified 
 taste will assist us wonderfully in interpreting the word of 
 God. ' Does it tend to God's glory? or, though not for- 
 bidden expressly, is it acting like Christ ? ' 
 
 First, A plain unlettered man, with a spiritual taste, will 
 judge far better of divine things, than a man of superior 
 powers, or of superior education or attainments, without it. 
 Such a one, in proportion to his capacit^^ will increase in 
 
118 THE DESIRABLENESS OF A SPIRITUAL TASTE. 
 
 knowledge. And what he knows by taste, may be justified 
 by scriptural arguments, though he may not be able, in all 
 cases, to state those arguments himself; like the poor martyr 
 who said, " I cannot dispute for Christ, but I can die for 
 him." He is sure his gospel is suited to his wants ; it tends 
 to fill his conscience with peace and pleasure, and to fill 
 his soul with purity, and to influence him powerfully to 
 new obedience. 
 
 Secoiidljj, Whatever tends to inflate the mind with self- 
 sufficiency, to draw it off from constant and entire dependance 
 on Christ, or to reconcile the soul to sin, will be at once 
 perceived to be of a most injurious tendency. Whatever 
 would lessen our reverence and esteem for God, or prevent 
 our delight in him, and our communion with him, and hinder 
 our conformity to him, will naturally be shunned by those 
 who by reason of use have their senses exercised to discern 
 both good and evil. By them, nothing will be counted good 
 that draws them off from God ; nothing evil that brings 
 them nearer to God. 
 
 Tldrdlij, They that are truly led by the Spirit of God, are 
 certainly his children : and all that are born of God are thus 
 led. Not by any new revelation, but by his sanctifying 
 influence on the soul; which leads them justly to interpret 
 his word, and to acquiesce in its humbling and holy dis- 
 coveries. There is a most harmonious agreement between 
 the dictates of God's word, and the disposition of a renewed 
 .mind. 
 
 A good spiritual taste will distinguish things that differ, 
 and prefer those that arc more excellent. 
 
 XXX. 
 
 THE PROGRESS OF IMPIETY. 
 Prov. i. 22. 
 How long, ye simple ones, will ije love simplicity ; a/nl flic 
 Honiers delight in their scorning ; and fools hate knowledge '( 
 
 Though the words I have now read are the words of 
 wisdom, yet there are some professors in the world, who aim 
 
THE PROGRESS OF IMPIETY. 1 I'J 
 
 SO much at being wise above what is written, that they would 
 hardly endure for a minister to expostulate with sinners after 
 the same manner. I rejoice that you, my beloved friends, 
 have not so learned Christ, and I trust you will help me by 
 your prayers, while I endeavour to reason with the incon- 
 siderate part of my auditory, and plead the cause of God 
 with them that have not yet submitted to his holy claims. 
 I well know that I shall address them in vain, unless he 
 opens their hearts to receive instruction ; for though it is 
 my duty to enforce the call of God as earnestly as if I had 
 only to trust to my own powers, yet I would depend as 
 entirely on him as if I were commissioned to prophesy to dry 
 bones. While I request the prayers of God's people for 
 success, let me, in the most affectionate manner, conjure 
 those who have hitherto neglected religion, to give me their 
 attention while I, 
 
 First, Illustrate the description. — A climax may be 
 observed in the expressions, which justly delineates the 
 progress of impiety. 
 
 First, Many are simple, and they love simpJicity. They 
 give themselves up to thoughtless inconsideration. The 
 sinner does not love to think of divine things, of God, of 
 duty, of death, and the world to come; of things that may 
 restrain his appetites and sensual inclinations. These are 
 things that may make him uneasy, or occasion his being 
 laughed at. He loves to be thought good-natured by his 
 bad acquaintance ; he loves to gratify his tempters, and to be 
 gratified himself, by such lying vanities as may call off his 
 mind from God. He would be like others, and so follows bad 
 precedents, though they are really the children of the wickcil 
 one. He begins to imitate them, even in things wherein 
 they can urge no plea of either profit or pleasure ; such 
 as prophaning the name of God. He begins to think those 
 to be his enemies, or at least to be over rigid and too par- 
 ticular, who would restrain him. He begins to be ashamed 
 of the appearance of religion, to neglect the forms of duty he 
 once respected, and to 'try to suppress the thoughts that 
 used formerly to restrain him from various sinful practices. 
 Thus he is led on by degrees to a greater distance from God, 
 
120 Till:; PUOGRESS OF IMPIETY. 
 
 and a greater aversion to true religion, till he arrives at the 
 next stage ; and, 
 
 Secondli/, Ranks among the scorners, who delight in scorn- 
 ing. At first he presumes not to ridicule religion himself, 
 but is pleased to hear it done by others ; and after awhile 
 he begins to join them. . He begins with noticing the incon- 
 sistencies of professors, and their real or apparent defects. 
 Then he charges the faults of individuals on the whole body 
 of professors, insinuating that they are all alike, all hypo- 
 crites ; and himself and others, who do not pretend to religion, 
 are much better. At length he derides religion itself, all 
 inward experience, evangelical doctrines, and holy practice. 
 Now he soon reaches the summit and joins, 
 
 Thirdhf, The fools, who hate knowledge. He hates to hear 
 the word faithfully preached ; prefers a smoother strain of 
 preaching, that may not disturb his conscience, but afford 
 entertainment to his fancy, while he continues estranged from 
 God, and denies or forgets the most important and most 
 humiliating truths. He is gratified if teachers encourage 
 him to think well of himself without heart-felt religion. If 
 that cannot be obtained, public worship is gradually neg- 
 lected, and the serious perusal of the scriptures. A sinner 
 in this state of mind, will eagerly listen at objections against 
 the principal doctrines of the Bible, especially against those 
 which are most opposed to the evil bias of his heart, according 
 as he may most incline to the lusts of the flesh or of the 
 mind. Perhaps he will imbibe prejudices against the very 
 existence of the Bible, as a revelation from God, or though 
 seldom attacking the whole at once in a way of argu- 
 mentation, he will gladly seek for difficulties and apparent 
 contradictions, and cavil at particular facts, doctrines, or 
 precepts. Thus he will soon learn to revile all preachers and 
 professors, especially the most faithful ministers, and tlie 
 most conscientious and zealous Christians. As far as he can, 
 he will even become a persecutor of them for righteousness' 
 sake, saying all manner of evil against them on account of 
 their relijrion. Now he becomes an advocate for infidelity 
 and irreligion, labouring to seduce others, and make thcni as 
 bad as himself. 1 would now, 
 
THE PROGRESS OF IMPIETY. 121 
 
 Secondly, Enforce the expostulation. And now let 
 conscience testify whether I have sketched a just picture of 
 any one present. 
 
 Are tliere none of you so inconsiderate as to live without 
 God in the world ? leaving him out of all their thoughts ? 
 living to no purpose but to gratify those appetites which they 
 have in common with the beasts that perish ? " How long, 
 ye simple ones, will ye love simplicty ?" How long will ye 
 neglect your chief end ? Many years have been thus trifled 
 away, and perhaps but few remain ; and will you still go on 
 to procrastinate and put off your main business ; while one 
 delay is big with another, and that with a train of them, 
 which we fear will last till the blackness of darkness overtake 
 you for ever? You stand in a slippery place; nothing but 
 divine patience keeps you out of hell ; and you have no 
 promise that it shall last a day longer. And even if it does, 
 you are likely to get nearer and nearer to hell ; to become 
 more and more hardened in sin, and soon to arrive at such 
 an advanced state of impiety, as would now perhaps make 
 you tremble. Now is the accepted time ! Now, in your 
 youth, is the time to be saved. Your youthful days may be 
 all that you will see. Oh, beware lest Satan get you soon 
 in the chair of the scoffer. This year you are simple enough 
 to neglect religion ; in two or three more you may begin to 
 ridicule it, and at last to persecute it. Beware ! I hope 
 
 there are few or none here that have proceeded to the greatest 
 lengths of infidelity and impiety — if there were I would make 
 my appeal even to them. Are you really happier now than 
 formerly, when you had some restraint laid on you by a 
 religious education ? Have you a better standard of morality 
 than Christians ? Have you a better prospect beyond the 
 grave ? More decisive evidence that there is a future state ? 
 that your state will not be miserable, but happy? Have you 
 the knowledge of a plan of remission of sins, more consistent 
 than that in the gospel of Christ ? Or more certain aid in the 
 practice of virtue, and more evident preparation for endless 
 biisj ? Or, are you snatching at tlie wretched con- 
 
 solation the.t there is no futurity, no God, or at least that 
 he exercises no moral aovernmcnt? that he considers vou 
 
122 THE PROGRESS OF IMPIETY. 
 
 free from all responsibility, and will never bring you or any 
 one else to judgment? and that death will completely extin- 
 guish all conscious existence, and terminate both hopes and 
 fears ? Oh wretched ! Is this all that infidelity can do for 
 you ? But if you are mistaken ! If you should find out 
 
 your mistake when it is too late, and God should fulfil that 
 list of threatenings at the end of the chapter from which the 
 
 text is taken what will you do then ? 
 
 Oh that you may rather turn at his reproof, and find the 
 accomplishment of the promises ; for God hath said, " Turn 
 you at my reproof: behold, I will pour out my Spirit upon 
 you, I will make known my words unto you." Amen ! 
 
 XXXI. 
 
 THE PLEASANTNESS OF RELIGION. 
 Prov. iii. 17. 
 Her ways are ways of pleasantness, and all her paths 
 are peace. 
 
 These words are spoken of wisdom, by which Solomon 
 evidently intends, not that partial sagacity which may be 
 somewhat serviceable in the management of our temporal 
 concerns, but that true wisdom which will direct a man in 
 the pursuit of his chief end, and enable him to secure his 
 eternal interest. For no man who exercises his reason aright 
 can controvert the truth of the first position in the Catechism 
 of the Assembly of Divines, That man's chief end is to glorify 
 God and enjoy him for ever. Wisdom is therefore the same 
 thing with true religion, or the spiritual, experimental, prac- 
 tical knowledge of God in Christ. 
 
 Christ himself seems sometimes immediately intended 
 under this title ; especially in the 8th chapter of this book ; 
 which is considered by some of the most ancient Christian 
 writers,^* and of the most learned modern critics,i- as directly 
 referring to the Messiah : to him " in whom are hidden all 
 
 * Justin IMartyr, in his Dialogue ^itli Trypho the Jew, about the middle of the 
 second century, 
 t Dr. Campbell. 
 
THE PLEASANTNESS OF RELIGION. 123 
 
 the treasures of wisdom and knowledge ; who is unto them 
 which are called, (that is, to all who have been influenced by 
 the Spirit to obey the call of the gospel,) Christ the power of 
 God, and the wisdom of God." He is the subject, the object, 
 and the author of true wisdom ; in whom we have the fullest 
 displays of the divine perfections and counsels ; who by his 
 Holy Spirit imparts that wisdom to the mind, which chiefly 
 consists in the knowledge of himself and of the divine glories, 
 as manifested in his redemption. It will come to just 
 
 the same thing, whether we apply the text to Christ 
 himself, or to that true religion, which consists in the 
 knowledge of divine truth, as taught by him, and centering 
 in him. Nor is it material whether we consider these 
 
 two clauses as perfectly synonymous, repeating the same 
 truth in different words, to impress it more deeply on the 
 mind ; or whether we suppose the sentiment to be a little 
 diversified. In both clauses, the plural number is used, 
 
 to show that the doctrine of the text will hold good in the 
 most extensive sense. Let us, therefore, take take two 
 
 or three different views of the subject, that we may see how 
 ample an accomplishment it will receive. 
 
 First : We may apply it, both to the ways which the 
 wisdom of God has taken to bring sinners to himself, 
 and to the paths in which he has enjoined them to walk 
 before him. 
 
 First, Consider what wisdom, beauty, and attractive love- 
 liness are displayed in the purchase of salvation. 
 
 Oh ! it was a kind errand on which incarnate wisdom 
 came into this world, to make peace between God and 
 sinners ; and the Saviour has executed his work in a manner 
 fitted to charm our souls, " We have redemption in the 
 Beloved, through his blood, according to the riches of his 
 grace, wherein he hath abounded toward us in all wisdom 
 and prudence." How pleasant is it to see the harmony of 
 all the divine perfections, each adding lustre to the rest! The 
 cross of Christ " magnifies justice in the way of pardoning 
 sin, and mercy in the way of punishing it. It shows justice 
 more awful than if mercy had been excluded, and grace 
 more amiable than if justice had been dispensed with." It 
 
124 THE PLEASANTNESS OF RELIGION. 
 
 is not Oil the ruins of righteousness that grace has erected 
 her throne, but grace reigns through righteousness unto 
 eternal Hfe. At the Saviour's advent, the admiring angels 
 sang, " Glory to God in the highest, on earth, peace, good 
 w^ill toward men." But when the nations of the redeemed 
 are brought together, surely they will strive to out-sing the 
 angelic hosts. When John heard the songs of heaven, 
 before it was half as full as it is now, (and even at present the 
 first-fruits only are gathered, the millennial harvest is yet to 
 come) the sound was like the sound of many waters, and as 
 the voice of mighty thunders, all uniting in praise to the 
 Lamb that was slain, and who redeemed them to God with 
 his blood. Here perishing sinners often cause the am- 
 bassadors of peace to weep bitterly, and to exclaim, " Who 
 hath believed our report ? " Though " it is a faithful saying, 
 and worthy of all acceptation, that Christ Jesus came into 
 the world to save sinners," yet many reject the counsel of 
 God against themselves. They despise that Saviour who is 
 altogether lovely. And this is the strongest proof of human 
 depravity, that so many are unwilling to come to him for life. 
 Oh ! it must a degraded taste that can prevent a soul from 
 cordially relishing his plan of redemption. They that hate 
 him, seem as if they were in love with death. But " whoso 
 findeth him shall find life, and obtain favor of the Lord." 
 He is " the way, the truth, and the life ; no one cometh unto 
 the Father but by him." Oh it is the best, and fittest, and 
 happiest thing in the world, to return to God by him, who 
 hath made peace by the blood of his cross. 
 
 Secondly, Consider what wise and winning methods are 
 used by the Holy Spirit in the application of redemption to 
 the soul. 
 
 Though sinners are invited indefinitely to apply to the 
 Saviour, and whoever hears the gospel has a full warrant to 
 come to him for salvation ; yet pride and self-righteousness, 
 the love of sin and of this present evil world, would destroy 
 all our hopes of success, who are called to perform an 
 embassy for Christ, if it were not for the effectual energy of 
 the Holy Spirit. This alone encourages us to expect that 
 our labor shall not be wholly in vain. But he knows how to 
 
THE PLEASANTNESS OF RELIGION. 125 
 
 work on the human mind without doing violence to its 
 natural faculties. He draws with the cords of a man, and 
 with bands of love. He circumcises the heart to love the 
 Lord. He fulfils that gracious promise, " A new heart also 
 will I give you, and a new spirit will I put within you : and 
 I will take away the stony heart out of your flesh, and I 
 will give you an heart of flesh." Then his people become 
 volunteers in the day of his power, in the beauty of holiness. 
 He takes of the things of Christ, and reveals them to the 
 soul ; and then all things are counted as loss for the ex- 
 cellency of the knowledge of Christ. True, he discovers 
 alarming truths, he convinces of sin, of righteousness, and 
 judgment ; he shows the sinner his guilt, danger, and 
 depravity, but he shows also the Saviour's all-sufficiency, 
 suitableness, loveliness, and glory : and then the more sen- 
 sible the sinner is of his danger, the more does he rejoice in 
 his deliverance ; the more sensible he is of his unworthiness 
 and guilt, the more does he admire the riches of grace, the 
 efficacy of the atonement, and the sovereignty of divine love. 
 Whatever pain attends his new views and exercises of mind, 
 is owing to sin as its proper cause, not to grace ; and the 
 pleasure of his return to God, far counterbalances all the* 
 pain of forsaking and mortifying sin. 
 
 Thirdly, Consider how pleasant and peaceful are the ways 
 in which saved sinners are directed to draw near to God, and 
 to walk before him, in order to manifest their gratitude to 
 their Saviour, and to honor him before men. 
 
 The exercises of piety, love, faith, trust, hope, humility, 
 resignation, and devotedness to God, are all pleasant ; and if 
 ever they are attended with difficulty or pain, this is owing 
 to remaining imperfection. The ordinances of God, 
 
 which are the appointed means of communion with him, are 
 pleasant, when believers attend upon them in a right manner; 
 when they pour out their hearts before him, and unite in 
 prayer and praise ; sit down at his feet, and receive each one 
 of them the instruction of his words, which do good to them 
 that walk uprightly ; contemplate his glory, and inquire in 
 his temple, listening to his counsels and his promises ; when 
 they solemnly devote themselves to the Father, the Son, and 
 
126 THE PLEASANTNESS OF RELIGION. 
 
 the Holy Spirit, being " buried with Christ by baptism into 
 death, that like as Christ was raised from the dead by the 
 glory of the Father, even so they also should walk in newness 
 of life ;" when they receive the pledges of the Saviour's dying 
 love at his table, and find their hearts united to him and to 
 his people, who are all incorporated in one body, as many 
 grains of wheat or particles of flour are united in one loaf : 
 these social exercises, and sacred ordinances, excite the most 
 delightful emotions of heart, and convince them that the 
 ways of wisdom are ways of pleasantness. Our duty to 
 
 our fellow-men is pleasant also ; that is, in proportion to that 
 spirit of disinterested benevolence, without which this duty 
 cannot be performed. Not only is it pleasant to indulge a 
 love of complacency towards all in whom we can recognize 
 the image of Christ; but to show compassion to the ignorant 
 and them that at present are out of the way. How richly 
 does a benevolent soul enjoy the food he gives to the hungry ; 
 and how much more delightful is it to be subservient to the 
 salvation of an immortal soul from eternal death ! But 
 
 this leads to another view of the subject. 
 
 Secondly : We may remark, that true religion will ever 
 be found pleasant to ourselves, acceptable to God, and 
 beneficial to man. 
 
 Her ivai/s are ways of pleasantness, as they conduce to our 
 own present as well as future happiness. What can be 
 
 pleasanter, than the exercise of love to the glorious God, 
 enjoying access to him, by a righteous and gracious mediator, 
 rejoicing in his great salvation ; devoting ourselves to his 
 service, as conscious that being bought with a price we are 
 not our own ? What can be pleasanter, than to depend on 
 the providence of God for all needful supplies of temporal 
 good ; casting all our care upon him, as being assured that 
 lie careth for us ; and that his eyes run to and fro throughout 
 the whole earth, that he may show himself strong in behalf 
 of those whose hearts are perfect towards him ? What can 
 be so pleasant as to receive all from him, and use all for him ? 
 What can be more pleasant than a life of communion with 
 God, living upon Christ both for righteousness and strength; 
 whose dochirnlion sliall bo n^ surely fulfilled to us ns it was 
 
THE PLEASANTNESS OF RELIGION. 127 
 
 to the Apostle, " My grace is sufficient for thee" ? Is it not 
 pleasant to enjoy beforehand the expectation of endless 
 felicity ; to look for a city which hath foundations, whose 
 builder and maker is God ; and already to lay hold on eternal 
 life ? Surely sobriety, temperance, chastity, and self- 
 
 government, are a thousand times more pleasant than the 
 lawless indulgence of our appetites and passions ? The 
 former will not injure the body, nor harrow up the mind, nor 
 make a man unhappy and melancholy. " Who hath woe ? who 
 hath sorrow ? who hath babbling ? who hath wounds without 
 cause ? who hath redness of eyes ? " Are these the fruits 
 of humility, and meekness, and temperance ? The impure, 
 the intemperate, the self-indulgent, account themselves the 
 votaries of pleasure, but " at the last it biteth like a serpent, 
 and stingeth like an adder." The more universal and 
 
 ardent our love is to mankind, the more shall we enjoy the 
 happiness of others, instead of envying it : and if it makes us 
 grieve for their sins and miseries, yet we shall often rejoice 
 in being made the instrument of alleviating the one, and 
 correcting the other. Integrity and veracity will not dislionor 
 our characters, nor burden our consciences. Complacency 
 in good men, and disinterested benevolence to all, will not 
 torment us, like envy and malice, pride and revenge. Gene- 
 rosity and beneficence will not put us to the blush like 
 covetousness and dishonesty ; the former will never make us 
 unhappy, and, if guided by wisdom and discretion, will not 
 be likely to make us poorer in the end. 
 
 All her paths are peace. To walk in God's paths is 
 acceptable to him. He said to the father of the faithful, " I 
 am God all-sufficient ; walk thou before me, and be thou 
 perfect." " Then shall I not be ashamed, when I have respect 
 to all thy commandments," said the Psalmist. " Thou hast 
 commanded us to keep thy precepts diligently. Oh ! that 
 my ways were directed to keep thy statutes." Though we 
 can never walk so exactly, but that we may see much that 
 is amiss or defective, which may well convince us that we 
 cannot be justified by our own works ; yet Christ is the way, 
 by which we have free access to the Father, and our j^ersons 
 being accepted in him, our duties shall be approved for his 
 
128 THE PLEASANTNESS OF RELIGION. 
 
 sake. And the more religion rules in the heart, the more 
 uninterrupted will be our communion with God ; the more 
 shall we be reconciled to all the dispensations of his pro- 
 vidence, and be led to unite with God's wise and gracious 
 design in them ; and the more shall we find that all things 
 work together for our good. Thus only, by walking in 
 
 wisdom's ways, can a man be self-consistent.*= For even 
 self-love will make us condemn that in others, which it leads 
 us to justify in ourselves. Thus the sinner caimot hope to 
 excuse himself, but by the help of some disguise. He 
 must be ashamed of his conduct under its true name. So, on 
 the other hand, religion cannot be reproached, but under a 
 nick name. Who will dare to speak ill of love to God, or of 
 benevolence to man ? Who shall censure honesty, truth, 
 humility, or conscientiousness ? No, bad men must slander the 
 Christian, before they dare to revile him. His conduct must 
 be distorted, and his principles misrepresented, and his 
 religion called by the name of preciseness, hypocrisy, or 
 some other unjust appellation, or they dare not reproach 
 it. Religion is not only pleasant to ourselves, but pro- 
 
 fitable to others. All her paths are peace, as true religion 
 will ever teach us to seek the welfare of our fellow-men, and 
 especially to pursue the promotion of their true and highest 
 interest. Love worketh no ill to our neighbour. It spreads 
 no slanders, excites no quarrels, injures no man's property, 
 disturbs no man's peace ; except by reproving men for their 
 sins, and exhorting them to flee from the wrath to come, 
 which is necessary to preserve them from destruction. 
 
 Thirdly : If you consider the present tencle}icj/ of true 
 religion, its ways are ways of pleasantness ; and if you con- 
 sider its Jinal issue, all its paths are peace. 
 
 When we consider the immortality of man, and reflect how 
 small a part of his existence is spent in this world, we might 
 well call the practice of religion the path of peace, even if no 
 pleasure attended it at present. But we have already proved, 
 that the case is widely diflerent. Her ways are even now 
 the most pleasant of all ways, and the end of them is peace. 
 
 • See Edwards on tlie Nature of True Virtuo. Ch. viii. p. SO.". Edin. 1788. 
 
THK PLEASANTNF,SS OF RELIGION. 129 
 
 As Dr. Lowth translates Isaiah Iv. 12. 
 
 Surely with joy shall ye go forth, 
 And with peace shall ye be led onward. 
 Of the wicked it is written, " Destruction and misery are in 
 their ways, and the way of peace they have not known." 
 How agreeable soever the path of sin may appear, yet it will 
 be bitterness in the end. Yea, as Solomon repeatedly observes, 
 " There is a way which scemeth right unto a man, but the end 
 thereof are the ways of death." Such is the way of the self- 
 righteous, and of every kind of false religion. But the way 
 of Christ is the way to peace, to everlasting rest, to perfect 
 and eternal bliss. To him, in the highest sense, are the 
 following words applicable : " He is a tree of life to them that 
 lay hold upon him : and happy is every one that retaineth 
 him." He is indeed the tree of life that is in the midst of the 
 paradise of God. " Mark the perfect man, and behold the 
 upright : for the end of that man is peace." O my hearers ! 
 what a blessing is heavenly peace ! Peace on a death-bed ! 
 Peace for ever ! But before I close, 1 would answer an 
 
 objection or two to the doctrine of our text. 
 
 First : One may be drawn from the testimony of such as 
 never found any pleasure in religion, or who seem to find 
 but very little. 
 
 In answer to this, I would observe, that in order to enjoy 
 the pleasantness of these ways it is necessary to walk in 
 them, to keep in them, yea, to press forward in them. It 
 cannot be known how pleasant they are, by those who never 
 entered upon them, or whose hearts are not in them. A 
 constrained attendance on the forms of religion, whether it 
 be urged upon us by authority, or we are influenced by 
 custom, or excited to it by an uneasy conscience, will be a 
 very dull affair, if we are destitute of heart-felt religious 
 principle. Or if the influence of that principle is feebly felt, 
 our pleasures will be proportionably small. If we have had 
 a slight taste of sacred joy, it will be interrupted if we turn 
 aside from the right way, or if we are not aiming to make 
 progress therein. It is justly affirmed of God's way, they 
 that run therein shall not be wean/, the most that is said of 
 those that walk sloic/i/ is, they shall not ntterhf faint. 
 
 VOL. I. K 
 
130 THE PLEASANTNESS OF RELIGION. 
 
 Secondly : Another objection is sometimes drawn from the 
 angry disputes that have been carried on respecting reHgion, 
 and the persecutions that have been raised against it, or as 
 some suppose, have been raised by it. 
 
 To this I answer, that our Lord has made it our duty to 
 contend earnestly for the faith, but they go out of his way 
 who do not contend for it with meekness and love. True 
 zeal does not indulge bitterness against the persons of men, 
 though it excites a benevolent opposition to their errors 
 and sins. Surely religion ought not to be blamed for 
 
 the opposition of its enemies ; nor yet for the misconduct of 
 those that are merely pretenders to it. And as to the mis- 
 carriages of its true friends, these are not occasioned by 
 religion itself, but are owing to their want of more of it. 
 
 Thirdly: Some may object also, on account of the trials 
 and difficulties to which good men are often exposed. 
 
 But these are ordained partly for their correction, and 
 partly for the trial of their faith, and other graces. And those 
 who have endured the greatest measure of afflictions, will 
 testify in the strongest manner that they have found them 
 sweetly counter-balanced. They have found that the Lord 
 is good, a strong hold in the day of trouble ; he knoweth 
 those that trust in him. If they had never known religion, 
 they would have been equally exposed to various distresses, 
 but they would have been strangers to the supports and con- 
 solations they now enjoy under them, and to the peaceful 
 fruits of righteousness which they yield to them. 
 
 Of how much importance is it, that we consider our ways. 
 Let us examine if we have been led into the paths of peace, 
 and have found the ways of wisdom pleasant to our souls. 
 Certainly, no such pleasures can be found elsewhere. The 
 pleasures which sinners fancy they experience, are fleeting 
 and transitory; they are delusive, intoxicating, and poisonous; 
 debasing the character of a rational and immortal creature, 
 and endinfT in evcrlastino- woe. How then should we bless 
 
 God for delineating the right way to bliss in his word, and 
 entreat that he would guide our feet into it. Certainly, 
 
 if we pay any regard to the testimony of the God of truth, 
 we shall conclude, that we cannot enjoy divine pleasure and 
 
THE PLEASANTNESS OF RELIGION. 131 
 
 heavenly peace too soon, nor can we have too much of it. 
 Yet some, I fear, are near the end of the journey of hfe, who 
 have never known the way of peace. They have had long 
 experience of the disappointments, miseries, and vexations 
 of the ways of sin, and still they are not wise enough to 
 forsake the foolish and live, and go in the way of under- 
 standing. Alas ! you are near the end of life, but can you 
 be near heaven, who never yet set your affections on things 
 above? Whither then must you be going? Oh! think 
 how near you are to endless perdition ! And you, young 
 
 persons, beware of indulging groundless prejudices against 
 religion. Her ways are ways of pleasantness, and all her 
 paths are peace. Surely it cannot be too soon to be at peace 
 with God ; too soon to be safe and happy ! " Hear, ye children, 
 the instruction of a father, and attend to know understanding: 
 for T give you good doctrine, forsake ye not my law. Get 
 wisdom, get understanding : forget it not. Forsake her not, 
 and she shall preserve thee : love her, and she shall keep thee. 
 Wisdom is the principal thing ; get wisdom : and with all 
 thy getting, get understanding." Let Christians be 
 
 concerned to walk daily in these pleasant ways. Let us run 
 with patience the race that is set before us, looking off, from 
 every discouragement, every allurement, and every imperfect 
 example, unto Jesus, the author and finisher of our faith. 
 Follow after, that you may apprehend that for which you 
 were apprehended of Christ. Set a proper value on divine 
 ordinances. Neglect nothing that your Lord has commanded. 
 Live much in the exercise of grace. Show how happy your 
 religion makes you. Remember it is written. They shall 
 sing in the ways of the Lord, for great is the glory of the 
 Lord. The way of the Lord is strength to the upright. Bless 
 God for ever bringing you into it. Pray that he would 
 powerfully attract your hearts to himself. " Draw us, and 
 we will run after thee." Seek constant guidance and 
 assistance. Turn not aside for any difficulties. Listen not 
 to any temptation. Where can you find such pleasure as 
 you have found in communion with God ? Live always as 
 in his sight. Prove that you abide in Clnist, by walking as 
 he himself also walked. Recommend his oood wavs to all 
 
132 THE PLEASANTNESS OF RELIGION. 
 
 around you. Show how humble, how loving, how benevolent, 
 how patient, how forgiving his religion makes you : how 
 hard to be overcome of evil, how ready to overcome evil 
 with good. Thus recommend his good ways to all around 
 you, and adorn the doctrine of God your Saviour in all 
 things. 
 
 XXXII. 
 
 THE WAYS OF DEATH. 
 Prov. xiv. 12. xvi. 25. 
 There is a way that seemeth right unto a man, but the end 
 thereof are the ways of death. 
 
 Jeremiah has described the human heart as not only 
 desperately wicked, but as deceitful above all things; and in 
 nothing does its deceit appear worse, than in blinding a man's 
 eyes to the heinousness of his own sins. Many impositions 
 do men practice on others ; but they still more frequently 
 and more successfully impose upon themselves. So exceed- 
 ingly do the passions influence the judgment, that it seems 
 almost as if men could persuade themselves of any thing that 
 they wish to believe. Solomon expresses himself in still more 
 general terms ; yet that observation must not be taken with- 
 out any limitation : and here it is spoken of merely as a case 
 that very frequently occurs, not universally. This, however, 
 should suffice to put us on our guard, and excite us to watch 
 and pray that it may not be our case. 
 
 Yet, much as sinners are inclined to palliate their evil 
 conduct, many of them know not only that some parts of 
 their practice are contrary to the will of God, but that their 
 general course is such as cannot lead to future happiness ; on 
 which account they purpose, some time or other, to amend 
 their ways. 
 
 But in many other instances the text to this day is fulfilled, 
 as I shall endeavor to show ; and I pray God that I may so 
 discuss the subject, as to detect the mistake, if any present 
 are of the number. Though I have been a preacher now 
 for many years ; yet as far as I can de|)cnd upon my own 
 
THE WAYS OF DEATH. 133 
 
 memory and conscience, I think I never said any thing in 
 the pulpit, whereby I aimed to expose any individual to the 
 censure of others : but I certainly should be very glad so to 
 preach, as to help my hearers to detect their own mistakes, 
 and to guard against self-deception. Consider, 
 
 First : To what ways will this observation especially 
 apply ? Shall I mention. 
 
 First, The way of thoughtless self-gratification? 
 
 Can you include this among the ways that seem right to 
 you? As long as you do no great injury to others, and do 
 not run into excesses that impair your health, or waste your 
 fortune, do you persuade yourselves, it is right you should 
 indulge so far in youthful pleasures, as to leave no time at 
 present for serious reflection, or the remembrance of your 
 Creator in the days of your youth ? And are you ready to 
 call every propensity natural and innocent, which you find is 
 common to man since the fall, without distinguishing between 
 what belonged originally to the human frame, and what is 
 the consequence of sin ? Will you flatter yourself, that 
 
 because you are neither a profligate, nor a persecutor, there- 
 fore you cannot be in danger of death ? Temporal death 
 may soon overtake you ; and can you escape eternal death, if 
 you have no title to eternal life, nor preparation for it, nor 
 scarcely any concern about it? Shall we apply it, 
 
 Secoudli/, To the way of the diligent worldling ? 
 
 Surely, if conscience be not very unfaithful, you can have 
 little more excuse than the former character. You are busily 
 employed in worldly concerns : amassing riches for yourself, 
 or perhaps for your family : and this you plead is right, to 
 provide things honest, and lay up for your family : but is it 
 indeed right you should mind only earthly things ? that you 
 should care only for time ? and live without God in the 
 world ? Is it not right you should consider, who has put it 
 into the power of your hands to get wealth ? and for what 
 purpose you are entrusted with so much ? Is it not right to 
 realize your dependance and responsibility ? to seek first the 
 kingdom of God and his righteousness ? to use what God 
 bestows, for his glory ? to become a stranger and pilgrim on 
 earth ? to set your aflections on things above ? And 
 
134 THE WAYS OF DEATH. 
 
 if this be not the case, will not the end of these things be 
 death ? But it will apply still more directly, 
 
 Thirdly, To the way of the lifeless formalist. 
 
 Such were many among the Jews, who drew nigh to God 
 with their lips, while their hearts were far from him ; and 
 put their trust in lying words, saying, " The temple of the 
 Lord, the temple of the Lord, the temple of the Lord, are 
 we." Jer. vii, 4. And such have been found among all 
 classes of Christians; persons who have just the same belief 
 of Christianity which others have of Mahomedanism or Pa- 
 ganism, because it was the religion of their fathers ; who 
 adhere to this or the other denomination, because they were 
 brought up in it ; are punctual in bodily worship, or outward 
 attendance, but neither enjoy nor desire communion with 
 God ; have no heartfelt union with Christ, nor any regard 
 for the divine glory. Like an old man, who once said, " He 
 knew no reason for doubting of his salvation, since he had 
 been all his life true to his church, and hated all schismatics 
 and heretics." And it is very possible that some who once 
 made a plausible profession of conversion and faith in Christ, 
 may be found formalists, under the most scriptural form of 
 church order. It will apply more strongly still. 
 
 Fourthly, To the way of laborious self-righteousness. 
 
 Though it is marvellous how small a rag of self-righteous- 
 ness will serve to blind the eye of the mind, and so keep a 
 sinner from discerning his need of salvation by grace ; yet 
 some whose consciences have been considerably awakened, 
 will take a great deal of pains to establish their own right- 
 eousness, and will then be very positive that they are in the 
 right way to eternal happiness. But how ignorant must they 
 be of the extent, spirituality, and strictness of the divine law, 
 and of its awful sanction. Tell me, ye that desire to be 
 under the law, do ye not hear what the law demands and 
 denounces? All the heart, all the soul. " Cursed be every 
 one that continueth not in all things written in the book of 
 the law, to do them." What occasion was there for the 
 coming of Christ, if you can thus entitle yourselves to eternal 
 life ? It will apply, 
 
 Fifthly, To the way of religious error. 
 
THE WAYS OF DEATH. 135 
 
 Many who trust to their own righteousness, persuade 
 themselves that we are mistaken in our ideas of the person 
 and offices of Christ ; and deny that we are in so fallen a 
 state as to need an atoning sacrifice, or an entire renovation 
 of nature. We allow that the most erroneous persons, have 
 a right to think for themselves, with which we ought not to 
 interfere, except by way of scriptural argument, and affec- 
 tionate expostulation. But we must maintain that the holy 
 scriptures contain a standard of faith, as well as of practice : 
 and we beseech them to consider the danger of being misled, 
 by the influence of pride and unbelief. Let them remember 
 that Paul represents the preaching of the cross as being- 
 found a stumbling-block, and considered as foolishness, by 
 those who boasted of their reason and wisdom, in his day. 
 While he and the other apostles never seem afraid of exalting 
 Christ too highly, and affirm, that other foundation can no 
 man lay, than that which is laid, Jesus Christ. It will 
 
 apply, 
 
 Sixthlj/, To the way of the deluded enthusiast. 
 
 To him, whose whole religion consists in a confident per- 
 suasion of his own safety, which he maintains without 
 evidence from scripture, sense, or reason, taking it for granted 
 he is safe, though he does not unite with Christ in the great 
 design of his mediation, nor engage in any conflict which de- 
 serves to be called the good fight of faith. Some of these 
 trust in themselves that they are righteous, and despise others ; 
 though the very righteousness in which they trust, is made, 
 not of the semblance of justice, mercy, or walking humbly 
 with God, but of pride and malignity, disguised under a few 
 perverted evangelical phrases. They cannot be friends of 
 free grace, for there can be no more grace in our salvation, 
 than there would have been justice in our condemnation ; 
 and that they are not at all disposed to admit. Many of 
 them represent man, before conversion, as sunk below all 
 obligation, and after conversion as raised above all obligation, 
 and so leave no room for the burden of sin ; as there can be 
 no transgression where there is no law. Nor are they con- 
 cerned about the mortification of sin, or inward sanctification : 
 this they deny. So nothing is left for the Spirit to do except 
 
136 THF, WAYS OF DEATH. 
 
 w hat an unholy spirit could do better than the Spirit of Go<I, 
 viz. assure them of safety while living in sin. 
 
 Secondly : What should we learn by this warning ? 
 
 To search and try our ways ; examine if we be in the 
 faith ; if Christ be in us; if we are new creatures. Let us give 
 all diligence to make our calling and election sure. Work out 
 your salvation with fear and trembling. Keep the narrow 
 way. Fight the good fight of faith ; lay hold on eternal 
 life. 
 
 XXXIII. 
 
 THE CAUSE AND CURE OF A WOUNDED SPIRIT. 
 
 Piiov. xviii. 14. 
 
 A tvounded spirit who can hear'^ 
 
 Mere natural fortitude will often enable a man to sustain 
 a heavy load of outward calamity : much more will a good 
 conscience, and the consolations of the Divine Spirit, support 
 a true believer under very severe trials and afflictions ; 
 though they may be complicated and of long continuance : 
 but if the spirit itself be wounded, or overwhelmed with 
 gloom, who can bear it up ? Suppose I should endeavor. 
 
 First, To describe the cause of a wounded spirit. 
 
 Worldly troubles may sometimes seize on the mind, and 
 depress the spirits to an extreme degree. Inordinate aft'ec- 
 lions and disappointed pride, especially, bring on intolerable 
 dejection. So Amnon pined away under the influence of 
 his sinful passion. Ahab fretted himself sick for Naboth's 
 vineyard. Ahitophel, when he saw that his counsel was not 
 followed by Absalom, rode home and hanged himself. And 
 many others have died of what is called a broken heart. 
 These things take place, as we shall show presently, for want 
 of the restraints and supports of true religion. 
 
 Yes, but religion itself is often charged with having the 
 strongest tendency to dejection and melancholy. The 
 alarming doctrines of those that are called evangelical 
 preachers, are often represented as likely to drive persons to 
 distraction. How can this charge be related ? 
 
 *ip 
 
THE CAUSE AND CURE OF A WOUNDED SPIRIT. 137 
 
 Before I reply directly, I must premise one thing. There 
 is a bodily disorder from which good men are not exempt, 
 which tends to mental distress. And it is no more a fair 
 objection, that religion should not secure any one who pos- 
 sesses it from this affliction, than it would be to aHoge that 
 it does not prevent the gout, or a consumption. It would 
 be a sad thing, if the Almighty made it a rule never to con- 
 vert any person, who had a constitutional tendency to 
 derangement, or any disorder of the brain. And if sucli 
 persons are converted, it is to be expected, that tlieir mintis, 
 in a season of distraction, will run upon the same subjects 
 which previously occupied their attention ; and that they 
 will view them in a distorted manner, just as others, in a 
 similar state, view the subjects with which they had been 
 conversant. Cowper, the poet, was deranged long before he 
 knew any thing of evangelical religion. He owed several 
 years of comfort to the gospel. And the false idea which 
 caused his distress in latter years, was in direct opposition to 
 Calvinistic principles. 
 
 * But do you not represent all men as children of dis- 
 obedience, and exposed to eternal punishment; as unable 
 to deliver themselves, and as lying entirely at God's 
 mercy ? ' We do so. And we believe it to be a fact. 
 
 And if it be so, it is fit we should declare it. If you do not 
 realize the trutii in tiie time of health, may it not break in 
 upon your mind in the time of affliction, or at the hour of 
 death ? If you do not understand the whole truth thoroughly, 
 may not a partial view of it be still more distressing? Or 
 if you can keep your eyes closed till death, will it not be 
 much worse to open them first in hell? I wish your con- 
 sciences to be wounded, that they may be healed. I wish 
 your false hopes to be slain, that you may obtain a good 
 hope through grace. Now, therefore, consider your ways. 
 
 1 wish you may be wounded with a sense of danger. I 
 am fully convinced, that there is such a thing as the second 
 death ; the worm that dieth not, the fire that shall never be 
 quenched. The wrath to come, from which you inner can 
 escape, if you die in sin. Knowing the terror i.f (he Lord, I 
 would fain persuade you of your danger. You haiiu hv 
 
138 THE CAUSE AND CURE OF A WOUNDED SPIRIT. 
 
 the slender thread of life, over the bottomless pit, with the 
 flames of divine wrath flashing about it, ready every moment 
 to burn it asunder; and you have nothing on which you can 
 lay hold to save you : nothing of your own ; nothing you have 
 done or can do, to induce God to spare you one moment. 
 " What will you do in the day of the Lord's anger ? Can your 
 hands be strong, or your heart endure ? " 
 
 I wish your spirits were wounded with a sense of your 
 guilt. That you felt what just reason God has to be angry. 
 How many, and how aggravated your sins ! How many 
 have secretly committed sins, which would put them to the 
 blush, if told to the whole congregation, so that they would 
 be ashamed to be seen here again. And oh, that the 
 
 most decent were convinced of the evil of their hearts, and 
 the evil of their sinful omissions ; the evil of having no rever- 
 ential, aflectionate regard to God. Surely this is an evil 
 and bitter thing. Have you done any thing for God, or for- 
 borne doing any thing for his sake ? Have you dreaded his 
 anger, valued his favor, abhorred the thought of acting con- 
 trary to his will, or so as to dishonor him? Even as to 
 your fellow-men, have you dealt by others as you would wish 
 them to deal by you ? Have you no ground of self-reflection, 
 for the neglect of relative duties ? Nothing to pain you, if 
 parents, husband, or children were removed ? Especially, have 
 you done your duty to their souls ? Have you properly 
 minded your own eternal interest? Would a death-bed ex- 
 cite no regret on this head ? 
 
 Oh! I wish you were deeply wounded with a sense of 
 your ingratitude toward the Saviour, and your neglect of so 
 great a salvation ! your arrogant attempts to establish your 
 own righteousness, and your disposition to cavil at the 
 sovereignty of divine grace. Surely if you had not hearts 
 of stone, these sins would wound your conscience more 
 than any other kind of sin. Consider, what ad- 
 
 vantages you have enjoyed, and how you have misimproved 
 them. What resolutions and promises you have made, and 
 how you have violated them. How astonishing is the 
 patience and forbearance of God ! Oh, that his goodness 
 may lead you to repentance ! If you arc but deeply 
 
THE CAUSE AND CURE OF A WOUNDED SPIRIT. 139 
 
 wounded with a sense of these things, I would then gladly 
 proceed. 
 
 Secondly, To point out the only cure of a wounded 
 spirit. 
 
 Know ye, that God still waits to be gracious, and can be 
 exalted in showing mercy. Though you have destroyed 
 yourself, yet in him whose anger you have so justly deserved, 
 your only help is found. The blood of Jesus Christ, his Son, 
 cleanseth from all sin. He is able to save unto the uttermost, 
 all that come unto God through him. The right of forgive- 
 ness is with God ; and though he will never exercise it to his 
 own dishonor, yet he can, without any impeachment of his 
 moral character, forgive iniquity, transgression, and sin. 
 He delights not in the death of a sinner, on its own account ; 
 and though he does delight in the display of his holiness, 
 righteousness, and truth, yet all these perfections shine forth 
 more illustriously in the sufferings of his incarnate Son, than 
 in the personal sufferings of the sinner. Jesus came to seek 
 and save the lost. He died for ungodly enemies. No end 
 would be answered by his death, if such are not saved by 
 him, as could be saved no other way. The obedience of one 
 such as he, will suffice to justify many, and exalt them to 
 eternal glory. The grace which could provide such a ransom, 
 must be free and self-moved. It is God's avowed desion, 
 that all that are saved, should be to the praise of the glory of 
 his grace, being accepted in the Beloved. None who 
 
 come unto Jesus shall be cast out : all the invitations of the 
 gospel are addressed to such as are described only by their 
 wants and miseries. No recommendation is needed ; 
 
 no money, no price is required. The pretence of bringing it 
 would be the only thing to insure your rejection; for while 
 he satisfieth the hungry poor with food, he sendeth the rich 
 empty away. He is as able to apply redemption by his 
 
 Spirit, as he was to effect it by the blood of his dear Son. 
 He can bow the will, enlighten the mind, ease the conscience, 
 rectify all the disorders of the soul, create all things 
 new. Even the doctrine of sovereign, electing love, in- 
 
 stead of putting a bar in the way of your salvation, at the 
 most only leaves you as you would have been without it. 
 
140 THE CAUSE AND CURE OF A WOUNDED SPIRIT. 
 
 and in fact makes your salvation more probable than it would 
 have been without it. I may say more — I believe it to be the 
 only possible way of rendering the salvation of any sinner cer- 
 tain. Yea, set aside all special and efficacious influence on the 
 soul, and I should despair of any sinner's attaining salvation. 
 There is one case of a wounded spirit, often more painful 
 than any I mentioned under the former head, viz. that of the 
 professed believer, who has sinned away the joys of God's 
 salvation, and grieved the Holy Spirit. But the same 
 
 remedies that I have already prescribed, are the best in his 
 case also. Let him repent and look unto Jesus. 
 
 XXXIV. 
 
 THE PURCHASE OF TRUTH. 
 
 Prov. xxiii. 23. 
 
 Buy the truth, and sell it not. 
 
 There are two doctrines that have been warmly espoused 
 by some of our modern divines, which do not well hang to- 
 gether ; viz. the right of private judgment, and the innocence 
 of mental error. For the former, rightly defined, I would be 
 as zealous as any man ; but I own I cannot make it harmonize 
 with the latter. If error be neither criminal nor pernicious, 
 it seems hardly worth while to risque much in defence of the 
 right of thinking for ourselves. We may even let others 
 think for us, and save ourselves the trouble. But if on the 
 other hand, error be poison to the soul, and truth its food 
 and medicine, it must be of consequence that we examine for 
 ourselves, and stand fast in the liberty wherewith Christ has 
 made us free. Yet while we remember his injunction, " Call 
 no man master on earth," we must not foroet his own claim, 
 " One is your master even Christ." I think these remarks 
 accord with Solomon's charge in the text — Buy the truth, 
 and sell it not. We will notice. 
 
 First, The object of this charge. — Truth. 
 
 As Solomon wrote under divine inspiration, and chiefly 
 on religious subjects, he referred principally, no doubt, 
 to religious truth. AH truth is indeed of some value, but 
 
THE PURCHASE OF TRUTH. 141 
 
 none so valuable as that which relates to divine subjects. 
 For example. That which relates to God, our Maker, 
 
 his nature, attributes, and moral character, with the relations 
 he sustains to his intellioent creatures. The true know- 
 
 ledge of ourselves is of like importance — our dependance, and 
 oblisfations — our nature as moral ao;ents accountable to God — 
 our destiny as formed for immortality. Just ideas of 
 
 our duti/ — to God — and each other. The standard of duty — 
 its unalterable nature — the evil of violating the divine law — 
 the awful consequences of so doing — the true knowledge of our 
 state — whether we are not originally fallen, sinful, depraved — 
 whether now pardoned and accepted of God — or still exposed 
 to his wrath by our guilt. The true method of salvation. 
 
 Is it true God can forgive sin? How is this consistent with 
 his dignity, and the support of his government ? Who is the 
 Redeemer of God's elect ? In what manner can he save us ? 
 How may we be made partakers of his salvation ? What 
 
 are really the obligations of the saved ? Are they now free 
 from all law but the mere impulse of gratitude ; or are 
 antecedent obligations confirmed and increased, to every 
 moral duty ? Are there any positive appointments to which 
 they should attend ? As to the tcorld to come. Have 
 
 we a just account given us of a future state ? What is the 
 nature of heaven ? its enjoyments and employments ? and 
 what will become of the finally impenitent ? 
 
 Secondly: The implication of the charge. — It implies 
 the worth and importance of truth. 
 
 And surely the objects named, and others connected with 
 them, must be of consequence. It cannot be a thing indif- 
 ferent whether we have right views of them, or not. It 
 seems to imply that we have a certain standard of truth, and 
 that there are decisive tests by which it may be known. 
 The advice to buy the truth would be useless if it could not 
 possibly be attained, or when found, could not be dis- 
 tinguished from falsehood ? We thank God there is a 
 standard of religious truth, even his own Hohf Word. To 
 that would we always make our appeal, and thereby let 
 every religious controversy be decided. Not by any 
 authority of popes, councils, fathers, bishops, or ministers. 
 
142 THE PURCHASE OF TRUTH. 
 
 We should be thankful to any man for assistance, and 
 be willing to follow light, though held out by a child, or 
 an enemy : but no man is lord of our consciences, and the 
 more boldly he claims it, the more we would suspect him. 
 Though there is but one man on earth who says he is 
 infallible, there are too many who think they are never in 
 the wrong : but let us try all by the law and the testi- 
 mony. Neither lay too much stress on any sentiment 
 as commonly received, nor build our faith on some individual 
 o^ great repute. Be neither taken with the plea oi antiquity, 
 nor of novelty, unless sanctioned by the word of truth. 
 Guard especially against prejudice from our own carnal 
 inclinations and corrupt dispositions, which make us love to 
 be soothed and flattered. That which is really scriptural, 
 is doubtless consistent with right reason ; but if I lean to my 
 own understanding, my reasoning is likely to be wrong and 
 delusive. Truth must also be consistent ; but some very 
 superficial thinkers may suppose themselves to be consistent, 
 when they are extremely far from it. All truth must 
 certainly promote the divine glory ; the glory both of God's 
 government, and of his grace. All divine truth centers in 
 Christ Jesus. Eph. iv. 21 . All divine truth is of a sanctifying 
 tendency, and leads to holiness of heart and life. This 
 charge farther implies. The difficulty of attaining the truth, 
 and the temptations we may have to part with it. 
 
 Thirdly : The purport of the charge. It is expressed in 
 a twofold form. A command — Buy it, at any price. A pro- 
 hibition — Sell it not, at any rate. 
 
 There are many things which it may be necessary to give 
 up for the truth's sake. Perhaps you have already imbibed 
 false opinions, through the wrong instructions of others, or 
 through the evil bias of your own hearts ; notions flattering 
 to human pride ; or which would admit the gratifying of 
 worldly lusts. You must give up pride, self-righteousness, 
 and vain reasonings ; give up every evil practice, all kind of 
 sin ; give up sloth and indolence, and be willing to search 
 for truth as for hid treasure ; give up a good name among 
 them who do not know and obey the truth, the favor of men, 
 and whatever worldly good cannot be kept without a good 
 
THE PURCHASE OF TRUTH. 143 
 
 conscience. Were you called to give your body to the flames, 
 you need not repent your purchase. Various flattering offers 
 may be made to induce you to part with the truth, but sell it 
 not. Not for love of ease, applause, favor of men ; not 
 
 for the name of a sensible man, a liberal man ; no enthusiast ; 
 no bigot, &c. Not for worldly gain, promotion, liberty, life. 
 Luke ix. 23. 26. Show that you value truth more than 
 bread. As you must have bread, let it be cheap or dear, 
 so you must have truth at whatever price. Show that it 
 is your food : be it your concern to grow thereby, more 
 Christ-like, more humble, more holy, more devoted to God. 
 Show that you are sanctified by the truth. Value all truth ; 
 but value particular parts of truth according to their pro- 
 portion to the whole evangelical system. Let it be seen that 
 an agreement with others in fundamentals has more influence 
 to unite you, than a disagreement in circumstantials has to 
 separate you. 
 
 Adorn the truth. Be valiant for it, but fight not with 
 unhallowed weapons. Labor to propagate and recommend 
 it, by word and deed. 
 
 XXXV. 
 
 SPIRITUAL SLOTH. 
 Prov. xxvi. 13 — 16. 
 The slothful man saith. There is a lion in the ivay, a lion is 
 in the streets. As the door turneth upon his hinges, so doth 
 the slothful upon his bed. The slothful hideth his hand in his 
 bosom, it grieveth him to bring it again to his mouth. The 
 sluggard is wiser in his own conceit, than seven men that 
 can render a reason. 
 
 Man is formed for a life of activity. Moderate labor con- 
 duces to the health of the body ; and the exercise of the 
 faculties of the mind is essential to the happiness of the soul. 
 Even before the fall, God placed man in the garden he had 
 planted for him, to cultivate it, though without fatigue ; and 
 afterwards man was doomed to eat bread with the sweat of 
 his brow. It is the duty of Christians to be active in the 
 
144 SPIRITUAL SLOTH. 
 
 service of God ; they were quickened by God, that they 
 might act for God. God is honored by diligence in the 
 management of our secular affairs, provided we are careful to 
 use only lawful means in the pursuit of temporal good, and 
 treat God himself as our only satisfying portion. Those 
 whom providence has placed in such circumstances as that 
 they are brought under an engagement to work for others, 
 should consider diligence and fidelity as important duties, 
 by which they may adorn the doctrine of God their Saviour. 
 Those whose circumstances require diligence in some lawful 
 employment, to support themselves and their families, should 
 be not slothful in business, but provide things honest in the 
 sight of all men. Some indeed are exempt from the necessity 
 of bodily toil, but such should use leisure for mental improve- 
 ment, and for the good of others. Acts xxii. 35. And ail 
 should attend to their high calling ; work out their salvation 
 with fear and trembling ; give all diligence to make their 
 callino; and election sure. Slothfulness is a shameful sin : 
 idleness is a dishonor to religion ; and especially idleness in 
 religion is a great sin. It was worth while to warn us against 
 sloth respecting the things of this world ; but it is of more 
 importance to warn us against it as to the concerns of another 
 world. The man who should answer the character drawn in 
 these four verses, would be pitiable, contemptible, and 
 criminal, if it applied only to the affairs of this life; but if 
 the evil applied chiefly to his spiritual concerns, his criminality 
 would be greater, and the consequences more fatal. 
 
 First : The sluggard is described by a cowardly disposition 
 to magnify supposed danger. 
 
 Hence, some object to entering on a religious course, lest 
 they should not be able to hold out. Others, who seemed 
 once to engage in it, draw back after a while, and give up 
 their profession. And others, though they do not wholly lay 
 down their profession, yet make no progress in religion. It 
 is true, religion has often exposed its professors to dangers 
 and difficulties ; but those to be encountered in the present 
 day, are small indeed compared with those which others have 
 encountered and overcome. Yet Christ said. If any man 
 will come after me, let him deny himself, and take up his 
 
SP1T?1TUAL SLOTH. 145 
 
 cross, and follow me. True religion, however, has suj)- 
 
 ports and encouragements sufficient to counterbalance all the 
 terrors that alarm the sluggard. He that refuses to walk in 
 God's ways, for fear of the lion he expects to meet, will find 
 far worse dangers await him in the ways of sin. It is said 
 of the way of holiness, (Isa. xxxv. 9.) " No lion shall be 
 there," He can only stand by the way-side, and roar to 
 frighten cowards. 
 
 Secondly : He is described by dull formality and inac- 
 tivity ; a mere stationary motion. As the door will turn on 
 its hinge, so the sluggard on his bed. 
 
 Well may this be the case with those who lay the whole 
 stress of their salvation on what was done for them by others, 
 before they had any consciousness, and which they would 
 not know had ever been done, but by the parish or family 
 register. Never was this sort of religion pleaded for among 
 protestants more openly than of late. Those, however, are 
 not the only formalists to be found, whose religion consists 
 in a regular routine of external duties, to which they attend, 
 in private or in public, without any variation in the frame of 
 their minds, or progress in the ways of God. ' It is to be 
 feared, that some who once experienced some alarms of con- 
 science, and afterwards seemed to receive the word with joy, 
 may after a time sink into carnal security, and mind little 
 more than keeping up tlieir name and place among their 
 fellow-professors. But the true Christian, instead of re- 
 sembling the door on its hinges, or the sluggard on his bed, 
 is a traveller to a definite home; a racer running a prescribed 
 race ; a warrior engaged in a serious conflict, fighting the 
 good fight of faith ; keeping his course ; following after, to 
 apprehend that for which he was apprehended of Christ. 
 He has an object in view, which is never fully attained in 
 this life, and must still pursue it ; he is more concerned to 
 be safe, than to be easy ; and when he has the most comfort- 
 able persuasion of his safety, even this is not enough ; he 
 wants to glorify God, and be useful in the church and the 
 world . 
 
 Thirdly : Spiritual sloth is often attended with neglect 
 of lawful self-interest, and special enjovmcnt. " The slothful 
 
 VOL. I. L 
 
146 SPIRITUAL SLOTH. 
 
 hideth his hand in his dosom ; it grieveth him to bring it again 
 to his mouth." 
 
 This clause sounds more hyperbolical than the rest, and 
 would seem a caricature of the persons described. Some 
 may be ready to ask. Who ever knew such a sluggard as this ? 
 Who would not eat his food when it was set before him ? We 
 must allow that the love of indolence is seldom carried so far; 
 yet, perhaps, it would be no hard matter to find those who 
 are clothed with rags, because they will not take the trouble 
 to mend their raiment, or their children's : who want food 
 for their families, or even for themselves, because they hate 
 to labor. If any of this description pretend to religion, they 
 exceedingly disgrace it. And is it not too common to find 
 professors, who do not enjoy the comforts of religion, because 
 they neglect the duties of religion ? The harder our souls 
 follow after God, the happier shall we be ; the more we are 
 concerned to glorify him, the more shall we enjoy him. If 
 any, who were once active in his service, are now sunk into 
 sinful somnolence, may I not appeal to your consciences, that 
 your present dull security, if indeed you can keep it from 
 being interrupted by alarming misgivings, is very inferior to 
 the holy pleasure you once enjoyed. 
 
 Fourthly : Spiritual sloth is often joined with supreme 
 self-conceit. 
 
 It is often the case, that the slothful, who rest on a mfere 
 form, attach themselves to the largest, or the uppermost 
 party, and pride themselves on that account. Or, if 
 
 they join a sect inferior in numbers, they rest satisfied with 
 a zeal for such things as distinguish their party from others, 
 rather than for those things in which all good men are 
 agreed. Some pride themselves in adhering strictly to the 
 form in which they were educated ; others in their fancied 
 superior light and knowledge. Some depend on human 
 authority ; others on their own imaginations. They or- 
 dinarily fix their attention on a few observances, or a few 
 favorite points of doctrine, to the neglect of other truths, and 
 other duties, and on this accoinit are wise in their own con- 
 ceit. Whereas the true Christian is concerned to follow the 
 Lord fully ; to adhere to evangelical truth and duty, in the 
 
SPIRITUAL SI.OTIf. 147 
 
 face of danger; to make prop;iess in God's ways, running 
 with patience the race set before him; abounding in the 
 work and labour of love. Heb. vi. 11, 12. Though his hope 
 is not always founded on a regular examination of evidence, 
 yet it would always stand that test ; and as he grows in 
 other graces, so in humility and dependance on grace. 
 
 XXXVI. 
 
 THE SORROW OF WISDOM. 
 EccLES. i. 18. 
 
 For in ynuch wisdom is much grief; and he that increaseth 
 hnoioledge increaseth sorroio. 
 
 This book was written by Solomon in his old age, under 
 divine inspiration. He was possessed of uncommon powers 
 of mind, and had the best opportunity of acquiring know- 
 ledge of any man then in the world. He diligently applied 
 his heart to it, and got more wisdom than all that were be- 
 fore him ; yea, his heart had great experience of wisdom and 
 knowledge. For a while, he wretchedly wandered from God, 
 made full trial of the world, and every supposable source 
 of happiness therein ; but being brought back to God, he 
 confessed he had found all earthly enjoyments vanity and 
 vexation of spirit. Though intellectual pleasures greatly 
 surpass those that are merely animal ; yet, every mental 
 enjoyment that is not spiritual and holy, is insufficient to 
 produce true happiness ; yea, in the issue, it aggravates dis- 
 appointment and increases misery. This, I conceive, to be 
 the primary sense of the text, though it will, in some degree, 
 apply even to the case of the believer in the present 
 life. Let me endeavor. 
 
 First, To explain and illustrate this observation. " In 
 much wisdom is much grief ; and he who increaseth 
 knowledge increaseth sorrow." 
 
 Wisdom and knowledge are sometimes synonymous, but if 
 distinguished, we must refer knowledge to an acquaintance 
 with things and fads ; wisdom to the choice of means 
 and ends. 
 
 I would show, how jnstlv this observation will apply to all 
 
148 THE SOHROW OF WISDOM. 
 
 mere natural knowledge and worldly wisdom. In what- 
 
 ever object men place their happiness, or by whatever means 
 they pursue it, so long as they place it not in God, and seek 
 it not by the way he lias prescribed, their greatest sagacity 
 cannot prevent a disappointment. But rather, the more 
 wisdom they have, the more sensibly must they feel their 
 disappointment, while more worldly wisdom cannot redress 
 the grievance. The more wisdom and knowledge a man 
 
 has, the more keenly he will feel the impossibility of obtain- 
 ing true satisfaction from merely sensual enjoyments. These 
 are too mean, imcertain, and temporary. And as to 
 
 mere intellectual gratifications, of whatever kind, that are 
 not spiritual, they cannot insure happiness, but issue in an 
 increase of grief and vexation. The more we pry into 
 
 human wisdom, and obtain knowledge of the various ways 
 in which men have .sought to obtain happiness, the more 
 we shall see cause for grief and sorrow. Let a man 
 
 principally seek, either after his own private happiness, 
 the present good of others, or his own and others' final 
 happiness ; and he will find the text hold good in various 
 respects. 
 
 First : As to a man's own private happiness. 
 
 The wisdom of this world will never cure that selfishness 
 of the human heart, which is so inconsistent with the general 
 happiness of mankind, and even of the individual who is the 
 subject of it. How many crooked things are there in a 
 man's lot, which no worldly wisdom can make straight, nor 
 even number what is wanting to give true happiness. So 
 that the wiser a man is, who attempts to find happiness in 
 the world, and the farther he pursues it, with the best ad- 
 vantages, the more must he see the impossibility of attaining 
 it. Much knowledge of worldly things is seldom 
 
 attained but with great labor and much weariness to the 
 flesh ; and they who acquire the most, will be most sensible 
 of the narrow limits of their attainments, and so urged on to 
 more painful labor, or disgusted with the uncertainty of 
 human wisdom. 
 
 Secondly : When worldly wisdom seems best employed, for 
 the good of others, it is still attended with much vexation. 
 
THE SORROW OF WISDOM. 149 
 
 He who has much knowledge and wisdom, will be grieved 
 at the ignorance and folly of others. Unless knowledge be 
 sanctified, it tends to puff up the mind ; while they who seek 
 honor from man, often find their wisdom undervalued ; and 
 they who use it best, are envied of their neighbours ; and, at 
 the same time, find it hard to bear the neglect and ingratitude 
 of others ; their best plans being often disappointed for 
 want of concurrence ; sometimes by wicked opposition, 
 sometimes by tmforseen accidents, while the projector is 
 injuriously blamed for want of success. 
 
 Thirdly: He that would, by mere human wisdom, obtain 
 satisfaction as to the future state, will increase his sorrow 
 indeed. 
 
 No satisfaction can be obtained on this head, but from 
 divine revelation ; nor even with it are we likely to enjoy 
 that satisfaction, unless we seek wisdom from above, to be 
 imparted by the illumination of the Holy Spirit. He 
 
 that has the most sagacity himself, or the most extensive 
 knowledoe of the different schemes men have devised to 
 obtain future happiness, will find the text fulfilled. 
 
 Even with the Bible in our hands, if we have not our 
 hearts established with grace, the more we search into 
 theological controversies, and yet lean to our own under- 
 standing;, or if our faith stand in the wisdom of men, the 
 more we shall find ourselves puzzled with innumerable doubts 
 and difficulties. Once more. 
 
 Were our ideas of God ever so just, as far as we could 
 know him without the gospel, we should find that he who 
 increaseth in knowledge increaseth in sorrow, until we 
 became acquainted with the blessed Mediator. When 
 
 God is thus known, as in Christ reconciling the world to 
 himself, known truly and experimentally, then we shall find 
 that this is life eternal. 
 
 And, in some respects, we may apply this observation, even 
 to the knowledge of the Christian, in this present state of 
 imperfection. Even spiritual knowledge is attended 
 
 with some increase of sorrow ; but it is a godly sorrow, 
 wholesome and salutary ; arising from a sense of our own 
 ignorance, darkness, weakness, defect, criminality, and vile- 
 
150 THE SORROW OF WISDOM. 
 
 ness. This sorrow should even now enhance our value of 
 the gospel, and so heighten our joy and gratitude ; and it 
 shall it length be turned wholly into joy. So the 
 
 believer is grieved much for the sins of others. The more 
 heavenly wisdom he has, the more he is grieved to see the 
 glorious gospel undervalued. The more he knows of 
 
 the history of man in past ages, and of the present state of 
 mankind, the more he increaseth sorrow. It has been cal- 
 culated, that if the world were divided into thirty parts, 
 nineteen are heathens ; six, Mahometans ; five. Christians 
 of all sorts ; and of these, what numbers are corrupt in their 
 notions of Christianity ! Others, how formal ! O what a 
 wretched world I He that increaseth in knowledge of it; 
 increaseth in sorrow. But true religion affords relief, even 
 here. They are blessed in every land, who sigh and cry for 
 the abominations. Let the children of Zion be joyful in 
 their king. There shall be better times on earth, and in 
 heaven it will be otherwise ; there will be a vast increase 
 of knowledge, and no increase of sorrow. I would 
 
 endeavor. 
 
 Secondly, To make some further improvement of the 
 subject. 
 
 Let those who, by the providence of God, are precluded 
 from obtaining extensive wisdom and knowledge in worldly- 
 things, be satisfied with their lot, and bless God that the 
 poor have the gospel preached to them, and may understand 
 it, and be saved by it, without great learning. Let those 
 who are called more to intermeddle with human wisdom, 
 prize that wisdom chiefly which cometh from above, and 
 seek it by earnest prayer. Let them use every thing else 
 which may bear the name, in subserviency to the divine glory, 
 and in every right work implore assistance and direction 
 from God, looking to him above for their reward. Let them 
 prize divine revelation, and submit to its instructions. Ac- 
 count all things but loss for the excellence of the knowledge 
 of Christ Jesus. Implore and follow the light of the Holy- 
 Spirit, whose illuminations we need, not to reveal new truths 
 which were not contained in the written word ; but to show 
 us the glory of the old revelation, which our depraved heart* 
 
THE SORROW OF WISDOM. lol 
 
 would otherwise reject, on account of the humbling and holy 
 tendency of its genuine doctrines. 
 
 Let us examine if our knowledge be spiritual, humiliating, 
 sanctifying, and experimental. If so, though it be attended, 
 in this state of imperfection, with grief and sorrow, our 
 sorrow will soon be turned into joy, and such as no man can 
 take away. 
 
 In the world above, believers shall make the most rapid 
 progress in knowledge, and find it attended with a propor- 
 tionable increase of humility, holiness, and happiness, through 
 eternal ages. And there all error, grief, and sorrow, will be 
 banished for ever. There will be nothing in God to grieve 
 us ; and we shall see him face to face. Yea, there will be 
 nothing in the saints to grieve us ; nothing in ourselves. 
 Nothing in the universe will grieve the believer any more. 
 
 XXXVII. 
 
 THE TRUE USE OF RICHES. 
 
 ECCLES. X. 19. 
 
 But money answereth all things. 
 
 I HAVE been desired this evening to attempt pointing 
 out the true use of riches, and I shall be very thankful if 
 I may but be enabled to do justice, in some degree, to the 
 subject. 
 
 The possession of riches is no evidence of interest in God's 
 peculiar favor ; but the right use of them may be a strong- 
 evidence of our love to him : not, indeed, the external use, 
 separate from the disposition and motive, but in connexion 
 with the principle which leads the person so to employ them. 
 God has, for the most part, chosen his people out of the poor 
 of this world ; but though not many rich, mighty, or noble 
 are called, yet God has not excluded the rich, any more than 
 the poor, from the blessings of his salvation. 
 
 We rejoice, that in this commercial city, there are many 
 professors of religion who enjoy some degree of affluence, 
 and wish to glorify God with their substance ; and even those 
 who have but a little surplus above necessary supplies, may 
 
152 THE TRUE USE OF lllCHES. 
 
 show their love to God, by their disposal of that little. 
 Rich men, indeed, are exposed to many snares, and need 
 the more caution, to be charged not to put their trust in un- 
 certain riches, but in the living God. One scripture is often 
 quoted wrong, as if money were the root of all evil, whereas 
 Paul says, the love of money is so. Fondness for money, or 
 covetousness, is very strongly condemned in many places. 
 It is termed idolatry, and represented as an evidence of the 
 want of all true religion. The evil, however, may very 
 deeply infect those who cannot get money, though those who 
 have most are commonly in the greatest danger, and are 
 to be warned, when riches increase, not to set their hearts 
 upon it. However, money itself is a blessing, which de- 
 mands our gratitude to God ; for, as Solomon here observes, 
 money answereth all things. I propose, in prosecuting 
 
 the subject, to attend to four things : 
 
 First, To take some notice of the general usefulness of 
 money. 
 
 I need not, indeed, enlarge much here. It is almost uni- 
 versally admitted. And, indeed, if any man should be found 
 who professes a total disregard of money, he ought also to be 
 able to do without most of the conveniences, or even necessa- 
 ries of life ; without books or furniture, or a convenient 
 habitation, or clothing, or food ; for money answers " for 
 all;" and if you will have them, and yet will neither labor 
 for money, nor be careful in husbanding it, that so you 
 may pay for them, some one else must. If, then, unprincipled 
 prodigals will indulge themselves in feasting and wine, 
 without caring who bears the cost ; men who possess godli- 
 ness should be careful, by diligence and frugality, to provide 
 things honest in the sight of all men ; and we should 
 acknowledge our obligations to the God of providence, when 
 he puts it into the power of our hands so to do. Money 
 considered as a convenient and portable representative of 
 property, and a circulating medium thereof, is a great bless- 
 ing. Men may live as hunters, or as shepherds, without this 
 convenience, but no people ever advanced far in civilization 
 without it. How difllcult it must be to get wants supplied, 
 and to procure small but almost necessary articles, in a way 
 
THE TRUE USE OF RICHES. 153 
 
 of barter only ! One might have nothing to offer that suited 
 the turn of his neighbour in exchange ; and how troublesome 
 to keep account of every thing till an opportunity of compen- 
 sation might be found. But money purchases all commo- 
 dities, and rewards all services; procures every kind of 
 assistance, and settles every reckoning at once; while it 
 may be kept without spoiling for future use ; though that 
 convenience renders it liable to an abuse, against which rea- 
 son and scripture remonstrate. More of this by and 
 by. But while money is allowed to be very useful, 
 
 give me leave. 
 
 Secondly, To remind you of certain limitations of the 
 proposition — that there are things which money cannot 
 procure. 
 
 Money has no intrinsic worth, and can do no good to the 
 proprietor, but as it is used, or exchanged for other 
 things. It would be of no use to a drowning man, 
 
 nor to a man cast on an uninhabited or uncivilized coun- 
 try. And where it would be of most avail, there are 
 many things it cannot procure. It will answer for food or 
 raiment, feasting or wine ; it would pay for great works, 
 building houses, &c. Yet, it will not insure health, happi- 
 ness, nor immortality. It will pay a physician, but 
 cannot insure his success in the removal of pain, recovery of 
 strength, or prevention of death. It cannot confer moral 
 worth, or make a man truly honorable, estimable, or 
 virtuous. It will not buy peace of conscience, nor pro- 
 cure the pardon of sin ; redeem the soul from hell, nor give a 
 title to heaven. Nay, what is worse, it may, by being mis- 
 used, become very prejudicial. By calling off the mind from 
 the most important concerns; by enabling to gratify lusts, 
 and so tempting to sin ; by enabling to do mischief, and so 
 exposing to righteous punishment ; by becoming the ob- 
 ject of an idolatrous, preposterous affection, and thus offending 
 God, and excluding from heaven; and by aggravating future 
 condemnation. Hence it appears of great importance. 
 
 Thirdly, To point out the best mode of using money, 
 especially by those who possess more than sufficient to 
 answer their own wants. 
 
154 THE TRUE USE OF RICHES. 
 
 Every one should be thankful for needful supplies, and be 
 concerned to provide things honest in the sight of all. The 
 poor should be concerned, by diligence and frugality, to avoid 
 robbing those who are poorer than themselves, of that which 
 their wealthier neighbours have to spare. And many who 
 are far from being called rich might share in the pleasure of 
 doing good. But, at this time, I am especially called to 
 remind those, who are conscious they have a larger measure 
 of property than mai>y, that God himself directs that they 
 should be charged " to do good, to be rich in good works, 
 willing to communicate." 1 Tim. vi. 18. If your riches 
 
 are a blessing, and not a curse, they are given you that you 
 may be a blessing, that you may find enjoyment in doing 
 good. The right use of riches, consists in lessening the 
 
 miseries and promoting the happiness of your fellow-men ; 
 and in thus glorifying God, They who thus use them, have 
 the best enjoyment of them. It is said, that Heliogabalus 
 wished for a neck as long as a crane's, that he might taste his 
 food all the way it descended into his stomach. The bene- 
 volent man has a superior enjoyment, who tastes food with a 
 hundred mouths, and enjoys that which causes the widow's 
 heart to sing, more than what he is obliged to eat himself. 
 O my brethren, is not this the noblest use of riches ? Is 
 
 not he the happiest, who does the most good, and takes the 
 most delight in it ? Especially, he who aims most earnestly at 
 uniting these two ends in one — the good of his fellow-crea- 
 tures, and the glory of God ? - 
 
 How much may be done in this way by individuals, if 
 their hearts are duly set upon it ! How much, by the 
 united efforts of societies ! Christianity, even in its lowest state, 
 is favorable to benevolence. No hospitals or infirmaries were 
 known in the pagan world. But how much more does genuine, 
 heartfelt Christianity tend to excite compassion, and put us 
 on doing good to the souls, as well as bodies of men. The 
 number of charitable institutions at Bristol, is a great honor 
 to the city. Their almshouses, infirmary, charity schools, 
 benevolent schools ; the institution for orphans, for the in- 
 struction of the Wind ; the religious instructions granted to 
 the objects of many charities; the society for the suppression 
 
THE TKUE USE OF RICHES. 155 
 
 of vice ; the penitentiary for poor thoughtless females plunged 
 by one false step into such a gulph of ruin, from which it 
 would be impossible almost to extricate themselves. What 
 tales of woe have some of us heard, and what hopeful im- 
 pressions have we seen under the word. Our religious tract 
 society. The assistance granted to the erection of places of 
 worship ; and shall we that love the gospel, complain they 
 are so many ? From hence, also, considerable assistance has 
 been afforded to several missionary societies ; and what is 
 more important, than to spread the knowledge of Christ 
 among benighted heathens ? Can you hear of their idols, 
 their superstitions, burning of widows, sacrificing of children 
 to Gonga, running spits through their tongues, being crushed 
 to death under the wheels of the Raut of Jaggernaut, and 
 not pity them ? I know many of you have felt for them ; 
 for your bounty has passed through my hands, freely and 
 without solicitation. Go on then, ye liberal souls, to devise 
 liberal things, for by liberal things ye shall stand. Is. xxxii. 8. 
 Ah, if all the rich men in Bristol, or in Britain, were as rich 
 in grace as they are in gold, how much good might they do! 
 How much more might be done to promote the temporal and 
 spiritual welfare of our neighbours and countrymen, by dif- 
 fusing religious knowledge among the poor! Might not 
 professors excite the attention of their acquaintance to re- 
 ligious truths, by presenting some edifying publication, 
 instead of other gifts. (Wilberforce on Real Christianity, 
 Scott's Essays, Newton's Messiah.) How much more might 
 be done abroad, to revive religion in the Greek church ; to 
 reform Popish countries ; to introduce the gospel among 
 Mahometan and Pagan nations. But it is time I 
 
 proceed. 
 
 Fourthly, To add some motives to excite those, whom 
 God has entrusted with money, to make the best use of it. 
 
 Consider, my friends, that if money be not used, it can do 
 no good to yourselves, any more than to others. Who would 
 think it any great honor, for a man to be employed as a 
 watchman, centinel, or guard at the door of a room, in which 
 were deposited ten thousand bags of gold and silver, if none 
 of it was at his own disposal, but belonged to some other 
 
156 THE TRUE USE OF RICHES. 
 
 person ? And what odds does it make, if you call it your 
 own, but have no heart to use it, and so have no more power 
 over it than if it were another's ? It is not properly yours ; 
 it is Mammon's, or Plutus's, and you are the poor centinel to 
 guard it. Remember, all you have is the gift of Divine 
 
 Providence. God puts it into the power of your hands to get 
 wealth ; and he says, " The silver is mine, and the gold 
 mine." And you ought to acknowledge, when you honor him 
 with your substance, " Of thine own have we given unto 
 thee." You are his stewards, and have these things 
 
 committed to you but for a season; you are responsible to 
 him, and must give account of your stewardship. Has 
 
 not God been kind to you, on purpose that you, imitating his 
 liberality, might be kind to others? And if you are made 
 partakers of spiritual as well as of temporal blessings, are you 
 not doubly bound to gratitude ? Oh ! show that you know 
 " the grace of our Lord Jesus, who, though he was rich, yet for 
 your sakes became poor." Remember, the Judge of the world 
 will say at the last day, " Ye did it to ME," or " Ye did it 
 not to ME." Reflect on the possibility of great losses 
 
 before death, and the certainty of parting with all at death. 
 Which will then be the most painful or pleasing reflection — 
 * I withheld more than was meet, and now all is taken from 
 me, or I must loose all:'? Or, ' Blessed be God ! while I 
 had it in my power, I loved to use all for his glory : surely 
 I took more delight in what I spent to promote his cause, 
 than in all I laid out on myself.'? 
 
 But, some may be ready to object, that to urge them to so 
 large a distribution of their property, is making religion a 
 very expensive thing. Answer : Is not wickedness and irre- 
 ligion more expensive ? How do men lavish gold out of the 
 bag for idols ! and has the true God no credit ? Are places 
 of worship so expensive ; and are places of amusement 
 erected and kept open without any cost ? Do people lose 
 nothing by attending balls and routes, plays and races ? Or 
 are these entertainments more worthy of rational and 
 immortal creatures than the means of preparation for 
 eternity ? How little does religion cost some professors, 
 
 compared with what they save by not being irreligious? 
 
THE TRUE USE OF RICHES. 157 
 
 Does not a man save much for his family, by being converted 
 
 to God, and taught to shun idleness, tippling, gaming, and 
 
 vicious companions ? 
 
 When we recommend beneficence to all professors, we do 
 
 not exhort any one to give what is not truly his own. Nor 
 do we deny the lawfulness and propriety of providing for 
 your family. But we urge the propriety of setting your 
 family a good example. We say it is better to leave your 
 children a small fortune with a blessing, than a large one 
 with a curse. Indeed, it seems, as if persons were often 
 
 most in danger of becoming fond of money, and unwilling to 
 part with it, who have the smallest families, or no near rela- 
 tions. People with large families are forced to let money 
 come and go, and thus get a habit of parting with it. But 
 the less a man has to do with his money, while he yet gets a 
 good deal, the more he is in danger of sitting by the side of 
 his chest, and looking at it, till it fascinates him, so that he 
 cannot get his eye off it, nor his heart loose from it. 
 
 Now I bless God that his grace can break the charm, and 
 has done so for many of the more wealthy professors in this^ 
 city : but really, scripture and observation lead me to sus- 
 pect, that there is always a sort of witchcraft in a large heap 
 of gold. The larger the heap, the more grace it requires to 
 keep a man from being bewitched by it. The more a man 
 has, the more he is in danger of losing the power of disposing 
 of it to the best advantage. Hence, our Lord speaks of i^t 
 as so hard a thing for those that have riches, to enter into 
 his kingdom. However, with God there is nothino- . 
 impossible. '^ 
 
 But let all who love their souls take heed, and beware of 
 covetousness. There is no sin the Bible condemns more 
 severely. It may affect those who are not rich, and is often 
 the means of keeping men from being rich. It makes them 
 show their eagerness to get money, so as to defeat their own 
 end. Let those who have but little, be thankful with that 
 
 little, and not say. We can do nothingfor God, and can show 
 no kindness to others. Let those to whom providence 
 
 has been most liberal, delight in being liberal. Beware of 
 the snares of affluence, and remember, that the best and only 
 
158 THE TRUE USE OF RICHES. 
 
 way of keeping money from doing yourselves harm, is to be 
 perpetually doing good with it. The rust of brass is a 
 
 strong poison, but gold will not rust. However, when it 
 is long hoarded, there is a sort of spiritual rust, that is more 
 poisonous to the soul than verdigris can be to the body. 
 
 I trust, I can and do pray with sincerity, and Ihope many 
 of you can join me, that God will never entrust us with more 
 money than will really forward u-s in the way to heaven ; 
 that he would make us willing to say, ' We are not our own, 
 and all we have Lord, is thine own. Teach us so to use it, 
 as that it may answer the best purposes to which it can be 
 applied. Let us act as thy stewards, and aim in all things 
 at thy glory.' 
 
 XXXVIII. 
 
 THE YOUNG ADMONISHED. 
 EccLEs. xi. 9, 10. 
 Rejoice, O young man, in thy youth ; and let thy heart cheer 
 thee in the days of thy youth ; and walk in the ways of thine 
 heart, and in the sight of thine eyes : but know thou, that for 
 all these things God will bring thee into judgment . Therefore 
 remove sorrow from thy heart, and put away evil from thyjiesh : 
 for childhood and youth are vanity. 
 
 Ministers have reason to keep in mind Solomon's charge, 
 in the 6th verse ; and therefore, though we have often been 
 ready to exclaim. Who hath believed our report? yet, we 
 should still repeat our warnings, especially to the rising 
 generation. 
 
 The former part of this paragraph would be attended to 
 with much pleasure, by many young people, if what follows 
 did not explain the wise man's meaning, and show that he 
 gives an apparent license, only to make the following admoni- 
 tion sink the deeper. We may, therefore, make a threefold 
 distribution of the subject. For we have here, 
 
 First, An ironical permission. Rejoice, O young 
 
 man, &c. 
 
 We allow, it is not to be understood as censuring all 
 youthful cheerfulness, and moderate enjoyments. Youth is 
 
THE YOUNG ADMONISHED. 159 
 
 the season for sprightliness, vigor, and activity. Scrijilure 
 allows children exercise and diversion. Zech. viii. 5. Solo- 
 mon seriously exhorts young persons to the thankful 
 enjoyment of temporal mercies, ix. 9. Yet, it certainly was 
 not intended to authorize the unlimited indulgence of youth- 
 ful inclinations, but rather to operate as a striking reprehen- 
 sion of the levity and vanity too commonly indulged by the 
 young and inconsiderate. 
 
 While he seems to allow, he means to forbid, q. d. ' Ah ! 
 young man, I know what advice would suit you, could I give 
 it you consistently with my regard for your highest welfare. 
 I might then encourage you to confide in your health, beauty, 
 and strength ; to abandon yourself wholly to present gratifi- 
 cation ; to lay your plan, a:s I did, for a long succession of 
 pleasures and sensual enjoyments ; (ii.l — 10.) to indulge your 
 appetites and passions without restraint; banish all thoughts 
 which would embitter your sinful, and moderate even your 
 more lawful pursuits; to give up yo\irself to your own inclina- 
 tions, and follow the dictates of your own heart ; to regard 
 things present and visible, without any hindrance from the 
 thought of what is future and invisible !' 
 
 Ah ! my young friends, is not this agreeable advice ? If 
 the whole Bible agreed with it, many who take pains to 
 become infidels, would excuse themselves from that trou- 
 ble. But behold, here follows. 
 
 Secondly, An awful admonition. But knoiu thou, that 
 for all these things God will bring thee into judgment. 
 
 Whoever thou art, thou art capable of this knowledge, 
 thou art an accountable creature. Thou art justly considered 
 a subject of the divine government. It is not thy youth 
 
 that will excuse thee from final judgment; nor that will 
 assure its being long delayed ; nor will it be found to palliate 
 thy guilt. God who knows the heart, hates sin, and can 
 
 punish it severely. God who is love, will yet have no mercy 
 on thee, if thou shall continue impenitent till death. Yea, 
 God will bring thee into judgment for all these things: i. e. 
 sins of youth, as well as of old age; youthful extravagance 
 as well as sordid covetousness. Not only for some grosser 
 impurities, but for all thy forgetfulness of God, neglect of his 
 
160 THE YOUNG ADMONISHED. 
 
 word, ridicule of religion, like Ishmael and the children at 
 Bethel. Alas ! how are children serious in trifles, and trifling 
 in serious things ; prefer vanity to virtue ; and the pleasures 
 they enjoy in common with the brutes, to those which con- 
 stitute the bliss of angels ! Youth are often self-sufficient 
 and head-strong ; their passions are violent ; they are 
 eager after lawless liberty, impatient of reproof, and san- 
 guine in expectation of happiness from the world. It is well 
 said. Childhood and youth are vanity. God will bring 
 thee into judgment. For what ? For loving pleasure more 
 than God. Neglect of your own soul, preferring vain com- 
 pany to his worship. Prayerlessness. Despising his great 
 salvation. Neglect of the kingdom of heaven. If I 
 were to name grosser evils, would not conscience testify 
 against some, whose friends have no suspicion of them? 
 
 Thirdly: A friendly exhortation. Remove sorrow yrom 
 thine heart, and evil from thy Jlesh. 
 
 My dear young friends ! we seek your interest, your honor, 
 your safety, your endless happiness. We would only damp 
 vain hopes, dispel delusive charms, prevent ruin and 
 wretchedness, and guide your feet into the way of peace and 
 durable felicity. O seek the pardon of sin, lest guilt 
 
 should burden your conscience in old age, or on a dying bed ; 
 lest it sink your soul to hell at death, and transport your 
 flesh thither at the resurrection. Seek converting grace 
 
 betimes, lest late repentance be bitter, more dubious, more 
 painful, or lest you should be given up to final impeni- 
 tence. Seek strength from God, against your evil pro- 
 pensities, your unruly desires, and hasty passions. Think 
 what mischiefs these lawless indulgences may bring on you 
 in time. You are fearfully and wonderfully made. Beware 
 lest you should have to complain, that your bones are full of 
 the sins of your youth ; lest a dart should strike through your 
 liver, or you should mourn at last, when your flesh and your 
 body are consumed. Prov. v. 9 — 14. xxiii. 20, 21. 27 — 32, 
 &c. Come then, and taste how good the Lord is, and 
 how happy are they that love him in sincerity. Weigh the 
 substantial enjoyments of eternity, against the lying vanities 
 of time. If true religion abridges some pleasures, it bestows. 
 
THE YOUNG ADMONISHED. Ifj} 
 
 in their room, those that are far superior. It forbids those 
 pleasures only, that are unlawful in themselves, or that are 
 procured by wrong means, or that are enjoyed in a wrong 
 way. And such pleasures are ever counterbalanced by pain ; 
 by painful impatience in the pursuit, painful labor in attain- 
 ing, painful anxiety in possessing, and disappointment and 
 vexation in losing them. While the good man seeks without 
 impatience, possesses without anxiety, enjoys without loath- 
 ing, uses without abusing, and loses things earthly without 
 despair. And his chief good is certain to be attained, 
 
 satisfactory in the enjoyment, and permanent in its duration. 
 It imparts peace to the conscience, purifies the heart, ennobles 
 the mind, elevates the soul above the world, unites it to God; 
 banishes guilt and slavish fear, the love of sin, the terrors of 
 death, and all evil for evermore. Therefore, if you 
 
 would put away sorrow and vexation from your heart, attend 
 without delay to the voice of heavenly wisdom. For if 
 
 childhood and youth are vanity, though confessedly the sea- 
 son for enjoyment, what will old age be, but corroding care, 
 pitiable weakness, full of aches and pains and fears ; while 
 laden with iniquity, and hardened in a course of sin, you 
 stand tottering on the brink of hell, and sink into the' bot- 
 tomless gulph, to rise no more. 
 
 Surely all who know the worth of religion themselves, 
 must be anxious for the salvation of others, for the diffusion 
 of religious knowledge, and especially for the prevalence of 
 genuine piety in the rising generation. 
 
 XXXIX. 
 
 BELIEVERS GOD'S WITNESSES. 
 
 Isa. xliii. 10. 
 
 1 e are my witnesses. 
 
 Such was the honorable character sustained by the Jewish 
 church, and surely it is no less applicable to true Christians. 
 
 First: Let me mention some of the principal things, 
 which believers are called to witness for God. 
 
 First : You are witnesses to his hei/ig and ir/orious perfec- 
 
 VOL. I. 
 
 M 
 
162 BELIEVERS GOD's WITNESSES. 
 
 tions. You have seen, not only the greatness of his natural 
 perfections, but the glory of his moral excellencies — have 
 felt his power, feared his wrath, seen his purity, tasted his 
 grace, tried his veracity, experienced his all-sufficiency. 
 You are sure he is God. 
 
 Secondly : To the equity of his holy law. You are sure he 
 has a right to the throne, that he cannot deny himself, that 
 he deserves all he demands, that sin is as bad as he says it is, 
 and deserves all God has threatened ; sure you are condemned 
 justly ; sure you have no excuse, nothing that can justify your 
 disaffection to the divine character, or disobedience to the 
 divine will. 
 
 Thirdly : To the excellence of his gospel. You are assured of 
 its divine original : so glorious a gospel could have no other 
 author. You fall in with its humbling import ; you are sure 
 you could not save yourselves ; sure that the Saviour it reveals 
 must be divine ; are assured of its sufficiency and efficacy 
 to ease wounded consciences. 
 
 Fourthly : To the power of his grace. You know you 
 were far off, as averse as any, as attached to the world and 
 sin, enslaved to Satan, obstinate, foolish, proud, long wooed 
 and awed in vain. You know he can change hearts of stone. 
 Jer. XX. 7. " Tliou hast persuaded me." You are sure you 
 did not come of your own accord ; and that he can draw any, 
 who drew you. 
 
 Fifthly : To the infuence of his truth. You are witnesses 
 to the holy tendency of the doctrines of grace, to the purity 
 of the Christian religion. It tends to universal holiness, 
 endears the divine character, enlivens true devotion, con- 
 strains to obedience. It teaches contentment, patience, sub- 
 mission, resignation ; it instructs us to copy Christ^s pattern, 
 as well as to rely on his priesthood. It inculcates all relative 
 duties ; teaches us to be sober and righteous, as well as godly ; 
 yea, it renders jieople openhearted, generous, and devisers of 
 liberal things. O do not ask. What must / do, to be safe or 
 in repute'^ but be ever asking, Whatcsti I do for God and mif 
 felloiv-creatures? It teaches love to all saints, to sinners, to 
 the poor who cannot recompense you again, to enemies; it 
 teaches forbearance, meekness, government of the passions. 
 
BELIEVERS GOD's WITNESSES, 163 
 
 gentleness, tenderness, sympathy, fortitude. It teaches wean- 
 edness from the world, heavenly mindedness, bearing the 
 cross ; never to rest satisfied with present attainments ; but to 
 be always watching, praying, striving, pressing on, mourning 
 over sinful defects. 
 
 Sixthly : To the use of his ordinances. You know God an- 
 swers prayer ; you have prayed in secret, and he has rewarded 
 you openly. Your heart has been overwhelmed, and you 
 have found support, ease, deliverance. Christ really is 
 with his people, as he promised. In Judah God is known : 
 as we have heard, so have we seen. Where the word of a king 
 is, there is power. Is not my word a fire? Doth it not do 
 good ? Yes, we have found him in Bethel. Are his ordi- 
 nances vain institutions ? No, ye have been buried with 
 him, and seen where he lay. Ye have sat at his table, and he 
 was known in breaking of bread. 
 
 Seventhly : To the attention of his providence. You know his 
 eyes are in everyplace, his tender merciee are over all his 
 works. He fixes the bounds of your habitations, and doth all 
 things well. Nothing is too hard for him. He can embitter 
 comforts, or sanctify troubles ; can restrain foes, raise up 
 friends, exalt or abase, overrule free agents, change the pur- 
 poses of kings, defeat counsels; (Is. xlvi. 10.) relieve wants, 
 by means most unlikely ; support, direct, deliver, make all 
 things work together for good, 
 
 Eighthly: To \X\q fulfilment of his promises. Is he not faith- 
 ful? a very present help? sure to perform the good thing he 
 promised ? Jer. xxxiii. 13. Just and faithful to forgive, to 
 cast out none, to give the heavy-laden rest, to supply all 
 need, renew strength according to our day ? Is he not all- 
 sufficient ? A strong hold in the day of trouble ? Has one 
 word failed ? Is not godliness profitable ? A support under 
 trials? Are not crosses sanctified ? Is not all need supplied 
 according to his riches? 
 
 Ninthly: To the glorious nature of his rest. Does not one 
 remain for the people of God? Is it not glorious? Worth 
 while becoming pilgrims for it? Are not pleasures at his 
 right hand ? Is not the promise sure ? Have not you had 
 the earnest? Are not its main constituents known ? Is not 
 
164 BELIEVERS GOD's WITNESSES. 
 
 the heaven you desire, a state wherein you shall see God, and 
 be like him ; enjoy his presence, and perfect conformity to him 
 alone? For this, it is worth while to abandon earth, and to 
 make it our chief concern in life to travel thither. It is 
 worth dying for. " They who say such things declare that 
 they seek a city." 
 
 Secondly: Describe the character and qualifications of 
 God's witnesses. 
 
 They are chosen, called, and faithful witnesses. Rev. xvii. 
 14. Is. xli. 8, 9. Acts xxii. 14, 15. How great then, is the 
 honor put upon you, if you are among the number of these 
 witnesses. 
 
 True believers are impai'tial witnesses for God, owning the 
 evil of sin ; not oflfering to justify themselves. Siding with 
 the gospel against themselves, as to the power of sin ; i. e. 
 they acknowledge that if in many things we all offend, it 
 is our own fault, and not the gospel's. Though we have a dis- 
 position to be perfectly holy, that disposition is not perfect ; 
 hence, we cannot do as we would : for this we mourn, and 
 blame ourselves. 
 
 They are experimental and practical witnesses. They know 
 what they say, and whereof they affirm. Real Christians do 
 more than others, though they dare not depend on their 
 doings. And though they do not all they would, they hate 
 every false way, follow after holiness, and mortify sin. 
 
 They are tried witnesses. Many of them have testified 
 the excellence of the gospel, even when they have had but 
 little hope of interest in its blessings. Many have cleaved to 
 Christ against their temporal interests. They have had trial of 
 cruel mockings, if not actual suflferings. Is God better than 
 the world, than father or mother, or than children ? Is his 
 favor better than life ? Can it make up all losses, support 
 under all trials? Can thy God, in whom thou trustest, 
 deliver? 
 
 I might say. They are sworn witnesses. Willing to swear 
 to the divine truth, xlv. 29. You durst to take your oath 
 of all these things. 
 
 They are many witnesses, and continued witnesses. God 
 has always had some, and will have a succession. 
 
BELIEVERS GOD's WITNESSES. 165 
 
 They are living and dying witnesses. Would they always 
 hold to it, if their testimony were false ? and would that tes- 
 timony be never more full and firm than in view of eternity, 
 even when slain for their testimony ? 
 
 Surely they are competent witnesses. Not many rich, 
 mighty, or learned, indeed ; nor need they be such. They 
 have souls and feelings ; reason ; conscience ; integrity ; 
 and commonly somewhat of earthly possessions to lose. 
 
 They are credible witnesses; nay, unanswerable; ver 9. 
 What can you object to their testimony ? 
 
 At the last day, they will be cotwincing witnesses, or else 
 condemninn witnesses. 
 
 Sinner, hearest thou not what they testify against thee ? 
 If they are right, you arc wrong. They witness for God, 
 and God will witness for them, 
 
 O, believers, bear witness. A faithful witness will not 
 lie. Be consistent witnesses. Do not say God is 
 
 wise, but his dealings wrong. The gospel holy, but I like 
 sin. Lament that you are such defective witnesses. 
 
 Speak out. Of whom are you afraid ? You speak for the 
 judge ; for the king — against prisoners, and Satan, and 
 sin. Learn what will be the best evidence of the truth 
 
 of religion, even to yourselves. Be religious yourselves ; 
 walk with God, deal with God. Learn the necessity of 
 
 regeneration. You must be born of God, or you will never 
 make thorough witnesses. Learn the advantage of 
 
 trials. Be reconciled to afflictions. God tries you that 
 you may be witnesses. Trials give weight to your testi- 
 mony. And thus you may account for many mysteries of 
 providence. In whatsoever situation you are at present, 
 
 whether it be agreeable or not, be not so anxious for a change, 
 as to know how you may glorify God, under the existing 
 circumstances. Ask what testimony does God now call 
 
 for. There is probably some point which you could not 
 attest with equal advantage in any other situation of your 
 affairs. Suppose it should be that he is the God of patience, 
 that he can enable you to deny yourself, bear the cross, or 
 forgive injuries, or endure hardness like a good soldier of 
 Christ, or overcome the world ! 
 
XL. 
 
 CHARACTERISTICS OF DIVINE REVELATION. 
 
 IsA.xlv. 19. 
 / have not spoken in secret, in a dark place of the earth : I 
 said not unto the seed of Jacob, Seek ye me in vain. I the 
 Lord speak righteousness, I declare things that are right. 
 
 In the former part of this chapter, we have a surprising 
 prophecy of the conquests of Babylon, by Cyrus. That 
 prince was foretold by name, as victor over the Chaldeans, 
 and as the deliverer of the Jews, about two hundred years 
 before the event. The exactness with which the pre- 
 
 diction was fulfilled, is very remarkable. Isaiah mentions, 
 drying up the river; (xliv. 27.) gates not shut; (xlv. 1.) 
 great treasures ; (xlv. 3.) Sardis and Babylon, the two 
 richest cities in the world. Pliny reckons the wealth taken 
 by Cyrus, £.126,224,000. In verse 7, Isaiah contradicts 
 
 the Persian notion of two supreme piinciples of light and 
 darkness, or good and evil. He insists that there are 
 
 no powers or agents, good or bad, but what are under the 
 absolute control of the one living God, whose word is stedfast 
 for ever. Thus the Lord confirms the faith of his people 
 
 in him, and then encourages them to consider their return 
 from Babylon, as a type and pledge of a greater salvation ; 
 (17.) without which the earth would seem to have been made 
 in vain. (18.) In the text, the revelation God has made of 
 himself in his word is contrasted with the dark, lying, useless 
 oracles of the heathen. 
 
 I have not spoken in secret, in a dark place of the earth. 
 
 I am Jehovah, who speak truth, who give direct answers. 
 Thus we are led to meditate on tlie essential and excellent 
 characteristics of the gospel revelation. 
 
 First: Divine revelation encourages, and will endure 
 free examination. 
 
 It never shuns the light. Men are charged to search the 
 scriptures. The facts were not things done in a corner, buJ 
 before numerous onennes. Doctrines not industriously con- 
 cealed. Heathen oracles were given from some deep. 
 
CHARACTERISTICS OF DIVINE REVELATION. 167 
 
 obscure cavern. So at Delphos, there was a great chasm or 
 cleft in the earth, in which was situated the adytum, or hidden 
 part of the temple, whence answers were given. How 
 
 differently was the law given on Mount Sinai. All Israel 
 must know the truth of such histories, and so must heathen 
 nations around. Their history was connected with that of the 
 most famous nations of antiquity. So as to Christ's cru- 
 
 cifixion and resurrection. Jews and Romans were concerned to 
 contradict it ; yet the belief of these facts spread on the spot, 
 and in the most enlightened parts of the Roman empire ; and 
 still prevails in the most learned nations, though oppoised in the 
 keenest and subtlest manner. So as to doctrines : They 
 
 are delivered clearly and expressly ; and a standing ministry 
 is appointed, not to conceal, but to explain them. Men are 
 not required to lay aside their reason, though they are 
 required to lay aside prejudice. 1 Pet. ii. 12. " As new-born 
 babes." The nature of the case makes it requisite that they 
 should beware of self-flattery, and the influence of their 
 own lusts and sinful passions. Papists, indeed, would 
 
 withhold the sacred scriptures from the common people ; 
 but we utterly condemn this practice, and so does the Bible 
 itself. 
 
 Secondly : The gospel revelation is express and determi- 
 nate, not ambiguous and doubtful. 
 
 The heathen oracles were famous for uncertain answers. 
 So Crcesus who was conquered by Cyrus, had been told by 
 the oracle, 
 
 " If you across the river Hylas go. 
 You shall a mighty nation overthrow." 
 Another prince, on a like occasion, received this ambiguous 
 answer to his inquiry, 
 
 " Go and return again never you shall be slain." 
 But, saith the Lord, " I am Jehovah, who speak truth, who 
 give direct answers." Not that all parts of scripture 
 
 are equally plain. A collection of small books, written in 
 one country, by several writers, at diflerent periods, but all 
 of them many ages ago, must be obscure in some parts, to 
 people of another country, who live at so great a distance of 
 time, especially in the historical part, through allusions to 
 
168 CHAKACTEKISTICS OF DIVINE REVELATION. 
 
 local customs. But how clear are the main doctrines 
 
 of both law and gospel, respecting the moral government of 
 God; the rule of duty; the evil of sin; the lost estate of 
 man; the way of his recovery ; the mediator and the sanc- 
 tifier; the future judgment ; the eternal world. 
 
 Thirdly : The subjects of this revelation are important 
 and interesting, not trivial and unsatisfying. 
 
 Some objects of knowledge may be attained with precision, 
 and yet be of little use, especially to many individuals, no 
 way essential to their happiness, nor certainly conducive to 
 it. Not so the truths of scripture revelation. No man 
 
 can be happy without acquaintance with them ; none can 
 be happy who reject or deny them ; none can perish who 
 cordially embrace them. They promote and insure happiness 
 here and hereafter. How can a man be happy without 
 
 the knowledge of God, or of himself? without being able to 
 resolve such questions as these : — Who gave me my being ? 
 For what end did my Maker call me into existence ? What 
 is my duty ? What will be my destiny ? What does God 
 require of me now ? and how will he dispose of me at last ? 
 Am I already in a state of friendship with him ? How may 
 I be reconciled to him ? Whence can I derive support and 
 consolation amidst the troubles of life, and the terrors of 
 death ? These interesting inquiries can be answered 
 
 only by a revelation from God. But the sacred scriptures 
 give a full and satisfactory solution. 
 
 Fourthly : The gospel revelation is true and faithful, 
 not false and delusive. 
 
 If jt were open and determinate, and had relation to the 
 most important concerns ; yet if it were not sure and certain 
 also, we were never the nearer our end. But, " I never 
 said to the seed of Jacob, seek ye me in vain." The decla- 
 rations, invitations, and promises of the gospel are faithful 
 sayings, and worthy of all acceptation. And the most 
 
 solid and certain advantages are connected with the prac- 
 tice of true religion. Though the Christian acts, not on 
 sordid, mercenary principles, yet it is a fact, but not in 
 the sense that Satan would have su<ro;estcd. that " He doth 
 iiot serve God for nouoht." Especially the Lord is a God, 
 
CHARACTERISTICS OF DIVINE REVELATION. 169 
 
 hearing prayer, as all can attest who have truly sought 
 him in the way that he hath appointed, through the me- 
 diation of Christ. Though they have not every thing 
 they ask, (David was denied his child's life ;) yet they 
 never go to God in vain. When not exempt from sufferings, 
 they are better prepared for them by seeking God. When 
 not delivered, they are at least supported. Yea, they find 
 trials productive of the peaceful fruits of righteousness. It 
 is ever good for them to draw near to God. He has given 
 them exceedingly great and precious promises, and he will 
 fulfil them all ; both as to this life, and that which is to 
 come. 
 
 Fifthly : The gospel revelation is holy and righteous; it 
 has nothing in it iniquitous or licentious. " I speak righte- 
 ousness, I declare things that are right." 
 
 The descriptions of the Bible are right, agreeing with the 
 true nature of things. God gives us right ideas of himself, 
 and of his moral government ; right views of ourselves, 
 of our relation to God, and of our revolt from him ; our 
 wretched, fallen state. His requisitions, of service and 
 
 cordial conformity to his holy law, are perfectly right and 
 even. His denunciations of vengeance are just and right. 
 
 It is right that the soul that sinneth should die. God's 
 
 plan of salvation is righteous altogether. No other religion 
 ever attempted to reconcile the honor of God and the hap- 
 piness of a sinner ; or could aftbrd ease to a guilty conscience, 
 without giving the least encouragement to sin, or relaxing 
 obligations to duty. But the gospel revelation consults 
 
 the rights of deity, and the interests of holiness. It displays 
 the divine righteousness in the salvation of guilty sinners ; 
 and while it releases from an obligation to punishment, it 
 confirms and increases our obligations to obedience. It 
 
 secures also the rights of men, as well as those of God : pro- 
 moting not only piety, but universal justice and benevolence; 
 enjoining to do to others, as you would that they should do 
 to you. Nor does it teach us to be just and kind only con- 
 ditionally, if others will be very careful to behave properly to 
 us. It shows us that it is infinitely right for pardoned 
 sinners to forgive others, to bless their enemies. How should 
 
170 CHARACTERISTICS OF DIVINE REVELATION. 
 
 you bless God for his glorious revelation, and be concerned 
 to improve it, lest if you never should seek him in truth, 
 the very pagans should rise up in the judgment and con- 
 demn you. 
 
 You who have sought the Lord, and found it was not in 
 vain, bless him who bade you to seek his face, and inclined 
 you to obey his call ; and adore him that you have found 
 him more than answer your expectations. Be ashamed 
 
 that you should ever grow slack and negligent in so blessed 
 a duty. Attend still to his word, and be concerned to live to 
 his glory. 
 
 XLI. 
 
 THE WRITTEN WORD OPPOSED TO IMPRESSIONS 
 ON THE IMAGINATION. 
 
 Jer. xxiii. 28. 
 
 The prophet that hath a dream, let hint tell a dream ; and 
 he that hath my word, let him speak my word faithfully. 
 What is the chaff to the wheat ? saith the Lord. 
 
 The subject now proposed for consideration, is of great 
 consequence, both to guard professors against entire delusion, 
 and to caution true believers against very injurious mistakes. 
 For, as in the days of inspiration, there were false pretenders 
 to the gift of prophecy, some of whom lay in wait to deceive, 
 and others probably first deceived themselves, and then 
 misled others ; so there are now pretenders to Christian 
 experience, some of whom are designing hypocrites, and 
 others unhappy self-deceivers : while not a few real Chris- 
 tians may suffer loss by taking empty chaff for solid wheat, 
 or may be distressed for want of that which is not worth 
 their seeking after. 
 
 The text refers more immediately to such as profess to be 
 teachers, but by the fairest analogy, the leading sentiment 
 will apply to all the hearers of the divine word. 
 
 It would lead us off from our business to inquire, How the 
 true prophets could distinguish the inspiration of the Spirit, 
 who sometimes communicated instruction in dreams, from 
 the common visions of the night. 
 
THE SCRIPTURES OPPOSED TO IMPRESSIONS. 171 
 
 It is reasonable to believe that when God made an im- 
 mediate revelation, he could infallibly assure the recipient 
 that it was from himself; while the importance and con- 
 sistency of true prophecy, and its evident tendency to God's 
 honor, would commonly satisfy a judicious hearer whence it 
 came. The meaning of the text seems to be, If any one not 
 fully assured of his own inspiration, had a dream which he 
 thought remarkable, let him tell his dream, but not rashly 
 affirm more than he could prove ; and whoever had a real 
 revelation from heaven, let him be only concerned to speak it 
 faithfully, without alteration, addition, or suppression, leaving 
 all consequences with God. 
 
 But our present business is to consider what we are to learn 
 from this divine admonition, who are favored with the whole 
 Bible, and enjoy the benefit of the written word completed. 
 Surely we ought to treat the Holy Scriptures as a perfect 
 rule, the infallible standard of faith and practice. No 
 
 impressions on the imagination must be regarded by us in 
 competition with the word of God, asleep or awake. That 
 which is fairly grounded on the divine word is like substantial 
 wheat ; all other sources of consolation or direction are light 
 and worthless as chaff. Let us therefore. 
 
 First, Consider the extent of our obligations to regard 
 the divine word. 
 
 We are bound to submit implicitly to its decisions respect- 
 ing every article of faith, and to adhere to it stedfastly in 
 every branch of obedience, treating it as a sufficient directory 
 IT), all our religious concerns. We are not authorized to 
 expect any addition to it, nor may we dare to make any 
 diminution from it. We must not presume to adulterate it, 
 nor indulge a wish to have it altered. We should be anxious 
 to understand its full import, and readily bow to its authority. 
 It is a folly to wish it to say more, and a sin to want it to 
 mean less. 2 Tim. iii. 15 — 17. " It is able to make us wise 
 to salvation, through faith in Christ Jesus, being all given 
 by inspiration, profitable for doctrine, reproof, correction, 
 instruction in righteousness, that the man of God may be 
 perfect, thoroughly furnished unto all good works." We 
 
 must be entirely governed by the word of God, in forming 
 
172 THE SCRIPTURES OPPOSED TO IMPRESSIONS. 
 
 all our religious opinions, in judging of our spiritual estate, 
 in learning our whole duty ; what we should pursue, and 
 what we should avoid ; and in conducting ourselves under 
 providential trials. We cannot learn from it what it 
 
 was never intended to reveal. We should reverence the 
 silence of scripture, not intruding into things unseen. The 
 Bible is not intended to gratify curiosity, but to reveal what 
 is needful and profitable. Many things are concealed respect- 
 ing angels, the universe, future events. Some things respecting 
 the church and the world are revealed. We must use great 
 caution and modesty as to unfulfilled prophecy. There 
 
 is no revelation of future events as to individuals ; as to life 
 and death ; riches and poverty ; the continuance or the 
 removal of affliction. This is not needful. 
 
 Secondly : Notice some of the various ways in which 
 many have been seduced from paying a proper attention to 
 the word of God. 
 
 Some have been drawn aside from the word of God by 
 an undue regard for human authority. The papists forbid 
 individuals to judge for themselves of the meaning of scripture, 
 and require them to believe as the church believes. No- 
 
 minal protestants may lay an improper stress on the opinion 
 of individuals, or bodies of men, though they deny the 
 existence of an infallible guide. Many set up their own 
 
 reasonings and prejudices, in opposition to scripture authority. 
 It is by the faculty of reason that we judge of the truth and 
 meaning of scripture ; but we must not judge of particular 
 doctrines by the opinion of our reason, or by some previous 
 opinion that we supposed rational. It is by the faculty of 
 sight we judge of optical glasses, but we must not judge 
 of things shown us by the glass by what we see without 
 it. Others have given heed to imaginary new revelations, 
 
 made to themselves, or others, in addition or opposition to 
 the word. Some, who are not aware what they are 
 
 doing, have in a manner set aside the authority of scripture, 
 by a dependance on immediate impulses, or sudden and 
 powerful impressions on their imagination, whereby they 
 conceive information is given them of things not previously 
 revealed. Some, indeed, who give heed to such impressions. 
 
THE SCRIPTURES OPPOSED TO IMPRESSIONS. 173 
 
 imagine they honor the Bible, because the impression is 
 made in the words of scripture. But still it is following a 
 new revelation, if the thing taught was not originally con- 
 tained in those words, or at least not contained in some part or 
 other of the word of God. If we regard the mere sound 
 
 of scripture phrases, without our having respect to the con- 
 nexion in which they stand, or examining their true import, 
 we are in danger of being led astray. So are we liable to be 
 deceived, if we lay the chief stress on the manner of their 
 occurring to our minds, rather than on their original and 
 abiding sense. Our ground of dependance should be on 
 
 the word itself, and not on any circumstances attending its 
 impression on our minds ; yet I have known good persons 
 question the validity of the consolation received from the 
 word, merely because they were reading it; i. e. because they 
 were in the way of their duty ! 
 
 Thirdly : I would proceed, therefore, to lay down some 
 useful rules to guard against these dangerous mistakes, 
 especially arising from the latter sources. 
 
 First : The Bible says nothing to individuals, but what it 
 says to all of the same character. Let us therefore consider, 
 to what characters the different parts of the divine word 
 are addressed. Moral precepts are addressed to /nen, 
 
 simply as rational, accountable creatures, and are universally 
 obligatory. Not one law for the good, and another for the bad. 
 Positive precepts are binding on all the seed of Abraham, 
 and on all true believers. Gospel invitations are addressed 
 
 to sinfters, described only by their wants and wretchedness, 
 as necessitous, miserable, unworthy, and guilty. No need of 
 a new revelation to warrant application to Christ. The 
 
 descriptive promises are made to true believers only, who are 
 often described indeed by other graces, as well as principally 
 by their cordial reception of Christ, or by their coming to 
 God in his name, and sincerely acquiescing in his method of 
 salvation. By this you should try your being in a justified 
 state, and not by immediate suggestion unaccountably borne 
 in on the mind. If you are interested in Christ, all the 
 
 promises are yours, that relate to spiritual and eternal 
 blessings. And as to temporal good, though God has 
 
174 THE SCRIPTURES OPPOSED TO IMPRESSIONS. 
 
 nowhere promised certain, uninterrupted prosperity, you 
 have a sufficient provision for direction and consolation in 
 that respect. 
 
 Secondly : Whatever one man sees in the Bible, would be 
 seen by all others, if they had the same measure of spiritual 
 light and correctness of judgment. 
 
 Thirdly : The issue of particular events cannot be ascer- 
 tained by the old revelation, and we are not authorized to 
 expect a new one. 
 
 Fourthly : It is much more to the honor of God, and the 
 advantage of the Christian, to live by faith in the general 
 promises of God to his people, than to be informed before- 
 hand of the manner in which their trials should terminate. 
 It promotes humility, resignation, self-denial; shows a greater 
 strength of faith. So Shadrach, Meshach, and Abednego, 
 and Daniel. But do we not set aside the work of the 
 Spirit, by denying the importance and validity of impulses ? 
 By no means. 
 
 Fifthly : The influence of the Holy Spirit is needed and 
 promised, not to reveal new truths, but to impress the heart 
 with those already revealed, and to induce us honestly to 
 apply them to our own case ; to obey the precepts ; to accept 
 the invitations ; to rely on the promises. Whether this effect 
 is produced suddenly or slowly, while reading, hearing, 
 praying, or at what time soever, this is the finger of 
 God. 
 
 Tt is very desirable to have just ideas of these things : For 
 what is chafl" to the wheat ? Yet some mistakes in time 
 
 past will not prove all was wrong in your experience ; but 
 learn where to lay the stress in future. Not in a strong 
 
 impression of words on the mind : that may be a natural 
 effect of the memory or fancy, or Satan ; or if the more im- 
 mediate concurrence of providence, yet that is not the main 
 point. Do you rightly understand, and embrace the word 
 of God ? So as to imaginary ideas attending Christ's 
 
 sufferings : lay no stress here. 
 
XLII. 
 
 THE REASONABLENESS OF CHRIST'S MEDIATION. 
 Jer. XXX. 21. 
 
 And their nobles shall be of themselves, and their governor 
 shall proceed from the midst of them : and I will cause him to 
 draiv near, and he shall approach unto me : for who is this 
 that engaged his heart to approach unto me '^ saith the Lord. 
 
 Our common translation has unhappily obscured this 
 passage, by deviating from the Hebrew original, and follow- 
 ing; the Greek of the LXX. in making; the first substantive 
 plural. The Bishops' Bible renders it, " A Captayne also 
 shall come of them, and a Prince shall spring out of the 
 midst of them." And so the Geneva translation renders 
 it, " Noble Ruler;" and I doubt not but it refers entirely to 
 the Messiah, who is the captain of our salvation, the ruler 
 in Israel. Mic. v. 2. 
 
 Some, indeed, suppose an immediate reference is made here 
 to Zerubbabel, though considering him as a type of the 
 Messiah ; but I can hardly conceive that he is at all intended : 
 the language seems too dignified to apply to any character 
 inferior to the Son of God. We may however. 
 
 First, Make some remarks on the reasonableness of the 
 doctrine of Christ's mediation and satisfaction, as agreeing 
 in some measure with the feelings and conduct of men. 
 
 Who is there that would not feel thus ? If a person very 
 dependant, and deeply indebted, should injure and abuse you, 
 and obstinately persist in so doing, notwithstanding all you 
 could do to reclaim him, convince him, or win him by new 
 obligations, surely he might go on so long in this course, 
 that you would afterward be unwilling to forgive him, (un- 
 less upon religious, evangelical considerations,) even though 
 lie should leave off his evil practices, and ask pardon : but if 
 a much dearer friend, who had always been true to that 
 character, and was a near relation of the offender, should 
 intercede for him, and out of love to him, put himself to 
 much expense, labor, and difliculty, and undergo great hard- 
 ships and sufterings to procure his forgiveness at your hands; 
 and if the person himself should change his mind, and beg 
 
176 THE REASONABLENESS OF CHRIST's MEDIATION. 
 
 pardon for the sake of this common friend, who would not 
 feel differently disposed, and ready to forgive him, for this 
 intercessor's sake, tliough not for his own ? Certainly, 
 
 it is agreeable to the common feelings and practice of 
 mankind, for those who are connected with a person of 
 distinguished excellence and merit, to be treated differently 
 on account of that relation, to what they would have been 
 had no such relation subsisted. Who is there that has a 
 singular love and esteem for a parent, that would not value 
 the children the more for his sake ? (David to Mephibosheth, 
 for Jonathan.) And even more distant relations or friends, 
 especially if it be known that the superior relation had a 
 singular regard for the interest of the inferior ; and would 
 take what was done for him as done to himself. So Paul 
 for Onesimus. Phil. xvii. 19. In this case, one person is, 
 in some degree, substituted for the other ; his merit is as it 
 were imputed to him, and treated as if it belonged not only 
 to the most worthy person, but also to his relation and friend. 
 (Jonathan and Mephibosheth.) All this is the more con- 
 
 formed to our common ideas of propriety, in proportion to the 
 nearness of relation , between the parties, one of whom is 
 supposed to recommend the other to favor ; also the degree 
 o{ affection by the superior to the inferior, and the interest he 
 takes in his welfare: especially if he seriously and earnestly 
 desire it, and that in such a degree as to be willing to 
 promote or insure it at the greatest expense, by his own 
 continued labor or extreme suffering. If he also apply par- 
 ticularly and earnestly to the person offended, whom he 
 highly esteems, and who in the like manner has the highest 
 value for him : and if he intercedes with him for the offender, 
 whom he loves and pities, and whose cause he has made 
 his own ; yet in such a way as not to imply the slightest 
 reflection on the offended, or any inclination to countenance 
 the offender in his misconduct, to justify or excuse what he 
 had done amiss. This must have the more weight if all 
 
 was conducted with such wisdom and decorum, as would 
 prevent any part of the transaction from lessening the idea of 
 the Mediator's virtue ; or rather if it was so contrived as to be 
 a wonderful display of virtue, an exhibition of uncommon 
 
THE REASONABLENESS OF CHKIST's MEDIATION. 177 
 
 excellence. (Judah's plea for Benjamin.) It would 
 
 crown all, if the mediator aimed as much at the reformation 
 of the offender, as at the prevention of his punishment 
 and ruin. 
 
 Secondly : Show how fully these observations apply to 
 the mediation of Christ, and give it unspeakable weight and 
 efficacy. 
 
 The Mediator between God and man is a person of the 
 most exalted dignity. Noble, glorious, excellent ; (Ex. xv. 6.) 
 glorious in power ; glorious in holiness ; the brightness of 
 the Father's glory. The knowledge of him is excellent ; to 
 know him is eternal life. He thought it no robbery to be 
 equal with God, and humbled himself by assuming the 
 form of a servant. He is unspeakably near and dear to 
 
 the Father ; his associate ; the joint partaker of Deity ; his 
 only-begotten and beloved Son, in whom the Father is justly 
 well pleased ; who ever did the things that pleased him, 
 and sought no separate interest. 
 
 Yet he is also most closely related to )na)i : became a ])ar- 
 taker of our nature. (Targuni of Jonathan. " And their 
 king shall be anointed out of them, and their Messiah shall 
 be revealed out of the midst of them.") The word was 
 made flesh, and dwelt among us ; he took not the nature of 
 angels, but the seed of Abraham. 
 
 He has uniformly shown the highest and most constant 
 regard to the divine glory, and given his support to the divine 
 government. Yet he has, at the same time, manifested 
 
 the tenderest regard to the highest welfare and eternal 
 happiness of his people. 
 
 He has voluntarily and earnestly engaged in his mediatorial 
 work, and has his heart exceedingly set on accomplishing 
 it. He evidently thinks nothing too great to be done, 
 
 or suffered, for the sake of accomplishing the redemption of 
 his people. He has absolutely united interests with 
 
 them, and accounts their gain his own. He engages to 
 become their surety. 
 
 The Father is fully acquainted with his desire, and Christ 
 continues in the same mind since his sufferings ; his love is 
 not abated in the least, but he looks for his recompence 
 
 \()L. 1. N 
 
178 THE REASONABLENESS OF CHRIST'S MEDIATION. 
 
 in their happiness, and ever lives to make intercession 
 for them. 
 
 It is no disgrace to him that he has so far interested him- 
 self on the behalf of creatures so unw^orthy and guilty. And 
 he has so managed the whole business as not to reflect on 
 the law, or the Lawgiver ; nor to palliate the conduct of 
 sinners ; nor to give the least countenance to sin. 
 
 He has given, in his prosecution of this affair, the strongest 
 evidence of his love to righteousness, order, and purity ; so 
 that there never was an act of virtue, or a display of right- 
 eousness and holiness, equal to what he has made in this 
 wonderful transaction. 
 
 He has not only paid the highest regard to God, and to 
 his law himself, but he does not wish for the persons on 
 whose behalf he has engaged, to be treated as interested in 
 his atonement or merit, until they shall fall in with his views 
 of the controversy between them and God ; shall lay down 
 their arms of hostility, renounce every other plea, and return 
 unto God in his name ; accounting it a privilege to be reduced 
 to voluntary subjection, as well as to be received into favor. 
 
 The whole plan is infinitely acceptable to the Divine 
 Father, who has insured the success of it, by the most 
 absolute promise. He shall draw near; i. e. with success; 
 they shall be accepted for his sake. 
 
 O that all may see the reasonableness, propriety, and 
 beauty of this most prominent and important doctrine of 
 revelation ; which is so admirably calculated to glorify 
 God, to pacify the conscience, and purify the heart of the 
 believer. 
 
 May we look unto Jesus with admiration and hope ; and 
 rejoice that he who is so righteous, can yet be our Advocate 
 with the Father, and make intercession for transgressors. 
 He engaged his heart in this work. 
 
 O what an arduous work ! He that is surety for strangers 
 must smart. Our God is a consuming fire. What 
 
 a gracious undertaking ! They who needed such an inter- 
 position, could never deserve it. How vile were we to 
 need such an intercessor, surety, and sacrifice ; yet he was 
 as averse to sin as the Father, and sin was as injurious and 
 
THE REASONABLENESS OF CHRIST's MEDIATION. 179 
 
 offensive to liim. Wliat wisdom and skill were requisite to 
 
 insure its success ! He must be wise indeed, who could draw 
 near unto God, on such an errand, and not affront him. 
 
 O what sweet encouragement have sinners now to draw 
 near unto God ! Behold the Son of God is your brother, 
 and invites you to draw near, as Joseph did his brethren. 
 You need not be afraid. Consider, his dignity and excel- 
 lence ; relation ; hearty engagement ; certain success : having 
 such an high priest, come boldly to the throne. 
 
 But ah ! If you are not willing to be indebted to him, not 
 willing to come to him for life, what will you do ? Dare you 
 undertake to approach God in your own name, and demand 
 the reward promised to perfect obedience ? Dare you defy 
 his omniscience to find any just cause of condemnation? or 
 his omnipotent arm to inflict the curse of his righteous law? 
 Or to what other refuge will you flee ? Call now, if there 
 be any to answer : to which of the saints wilt thou turn ? 
 None of them can redeem his brother, or pay a ransom for 
 his soul. The redemption of the soul is precious ; and there 
 is no other sacrifice for sin, but the precious blood of Christ. 
 
 XLIII. 
 
 DESIRES AFTER WORLDLY GREATNESS CHECKED. 
 
 Jer. xlv. 5. 
 And seekest thou great things for tJiyself? Seek them not. 
 
 Baruch, to whom these words were originally addressed, 
 was a good man, the friend and amanuensis of the prophet 
 Jeremiah : he lived at a time, when grievous calamities 
 threatened the nation, which lie saw indeed fully accom- 
 plished. Meanwhile, he was himself involved in the perse- 
 cution that came upon Jeremiah, for his faithful admonitions- 
 and attempts to bring the people to repentance. And though 
 once remarkably concealed by divine providence from the 
 search of their adversaries, they were exposed to continual 
 reproaches and injuries from a people that hated to be 
 reformed . 
 
180 DESTRRS AFTER WORLDLY GREATNESS CHECKED. 
 
 On this account Baruch was ready to faint and despond ; 
 and it seems tliat he endured his trials with the less patience, 
 as he had indulged hopes of temporal prosperity and advance- 
 ment ; perhaps excited by favor shown him at court in the 
 reign of Josiah, or grounded on a consciousness of his talents, 
 acquirements, and integrity ; but mixed with some degree of 
 love to the world, and his reputation, and temporal interest. 
 This disposition Jeremiah was commissioned to reprove, yet 
 encouraging his companion to confide in divine providence, 
 and annexing a peculiar promise of protection and pre- 
 servation from violent death. 
 
 However suitable this admonition might be to the case of 
 Baruch in particular, it is calculated to instruct us also, and 
 may be very needful for other good men, as it was for him. 
 " And thou, seekest thou for thyself great things ? Seek 
 them not." Let us then consider. 
 
 The object and the propriety of this prohibition. Or, as 
 the former clause is expressed interrogatively, shall we say, 
 here is, 
 
 First, An enquiry; and we must ascertain the object of 
 it. " Great things for thyself." 
 
 Baruch is not here reproved for his zeal for the divine 
 glory, his grief at the low estate of religion, his earnest con- 
 cern for its revival ; though in this case we should bow to the 
 divine sovereignty; yet without relaxing our endeavours; 
 and remember one soweth, and another reapcth. It is not in 
 our power to command success, nor for us to know the times 
 and seasons. Though Israel be not gathered, faithful servants 
 shall be rewarded. The zeal of the Lord of Hosts will fulfil 
 his purposes. 
 
 He is not reproved, however, for seeking great things for 
 God ; nor yet for seeking the great things of God ; a large 
 measure of divine influence ; an ample enjoyment of the 
 privileges of true saints. These things wc may seek, we 
 ought to seek, with the utmost earnestness. Dihgence ; 
 great grace: faith ; love; humility; self-denial; mortification; 
 steadfastness ; imivcrsal holiness ; heavenly mindedness. 
 0|)pn thy mouth wide, that thou mayest be filled with all the 
 fulness of God. Ejih. iii. 19. But the things lirre 
 
DESIRES AFTER WORLDLY GREATNESS CUECKEn. 181 
 
 referred to are earthli/ things, concerning which we are apt 
 to err several ways. 
 
 As to the the measure in which we desire them. — We are 
 authorized to seek necessary supplies from God, and assured 
 that our Heavenly Fathe;- knoweth we have need of these 
 things. To this end, honest diligence in worldly business is 
 enjoined, both in the Old Testament, and the New. The hand 
 of the diligent, and the blessing of the Lord, maketh rich. 
 Prov. X. 4. 22. See 1 Thess iv. 1 1 . Eph. iv. 28. But 
 
 while it is our duty to regard these injunctions, there are 
 others equally needful. 1 John ii. 15. 1 Tim. vi. 6. But how 
 prone are men to grasp after abundance ! How few pray, with 
 Augur, " Give me neither riches nor poverty !" Especially 
 if they seem in the way to attain affluence. IMuch would 
 have more, though unsanctified prosperity ruins many ; yet, 
 how eager are even poor Christians sometimes after worldly 
 honor, pleasure, profits ; and how evidently do they err. 
 
 As to the manner in which they are sought. — With inor- 
 dinate anxiety, drawing off the mind from God ; leading to 
 the neglect of our own souls, and their eternal welfare, and 
 of more enduring substance ; treating the things of time as 
 the chief good. Hence men are too often led to pur- 
 
 sue them by unlawful means ; violating God's commands, 
 and injuring their neighbour ; at least if it can be done 
 indirectly and unnoticed. 
 
 As to the end for which they desire them. — They seek 
 great things for self; aiming at self-applause, self-indulgence, 
 self-interest ; whereas a Christian professes, and every rational 
 creature is bound, to pursue a much higher object as his 
 ultimate end, even the advancement of the divine glory. 
 This is the highest, noblest, fittest, sweetest, and most pro- 
 fitable end at which any man can aim. Whatever end 
 cannot be made subordinate to this is unlawful. Tlie essence 
 of our apostacy consists in preferring self to God ; and it is 
 the best evidence of our recovery when we begin to do all to 
 the glory of God. It is a tendency to this end that keeps 
 the moral world in order. Selfishness introduces discord 
 and confusion. As if, in the natural, world, one of Jupiter's 
 moons should attempt to become th« center of attraction. 
 
182 DESIRKS AFTER WORLDLY GREATNESS CHECKED. 
 
 even to the sun itself. Thus we are led to consider the 
 
 reasons of the prohibition : as we observed, we have here. 
 
 Secondly, A prohibition ; and we must examine the 
 (grounds of it. " Seek them not." 
 
 Reflect how umvorthij earthly things are of being called 
 great, especially by those who are acquainted with greater, 
 even with durable riches and righteousness. Worldly 
 
 honors are often conferred on the unworthy. Of what value 
 is a name from the worst judges of excellence? Of how 
 
 little value are pleasures, which brutes, and worse than 
 brutes can share, compared with holy pleasures ! How 
 
 does God throw contempt upon riches by giving them to 
 many who cannot use them ; who are rather the servants 
 than the owners of a senseless metal. The scripture calls it 
 fiUh}) lucre, because it makes those who idolize it do so many 
 dirty things, of which, if it were not for this fascination, they 
 would be ashamed. Will not many, on a death-bed, lament 
 they have taken too much pains to be great — great indeed 
 only in name? True greatness, is to do without what others 
 cannot bear to forego. Consider the uncertainty of 
 
 eaj-thly greatness. How few who seek it ever attain it \ 
 
 How many are the farther off through their eagerness after 
 it! How transient is their nature ! How often lost before 
 death ; and certainly must be parted with then. If then our 
 all was on earth, how poor must we become ! Con- 
 
 sider the perplexity which accompanies them. Often is the 
 rest of a laboring man sweeter than that of those who 
 have large possessions ; and especially than theirs who are 
 anxiously pursuing the world. Especially, remember 
 
 the danger of their proving a snare. " They that will be 
 rich fall into temptation and a snare, and into many foolish 
 and hurtful lusts, which drown men in destruction and per- 
 dition,". That is, those who arc bent upon it, not all who 
 are rich. The love of money, not money itself, is the 
 
 root of all evil. But yet it is very needful to watch, how- 
 ever you come by your money, against the deceitfulness of 
 riches. The more you have, the more you must account 
 
 for. Yet great men often think tlie least of the day of 
 account. Consider the insul/iciency of worldly great- 
 
DBSIRES AFTER WORLDLY GREATNESS CHECKED. 183 
 
 ness to insure happiness. Tt cannot give content here, nor 
 keep off death, nor insure future fehcity. How un- 
 
 necessary it is for you to be great in this world ! " Better is 
 a Httle which a righteous man hath, than the riches of many 
 wicked." Little will do for a pilgrim. How little has 
 sufficed for others ; for prophets, apostles— Jesus, who made 
 the world ! How unsuitable is it to the Christian cha- 
 
 racter, eagerly to seek great things for selfish ends ! Not 
 always the being great; (Joseph, Solomon, Daniel;) but 
 treating earthly things as great things, ill comports with the 
 idea of pilgrims and strangers ; followers of Christ, and heirs 
 of endless glory. 
 
 Let them that have the least in this world, be chiefly 
 concerned to be rich in faith. Study submission, content, 
 diligence, frugality, prudence, honesty. Beware of lightly 
 running into debt. If involved at all, pay part, and so lessen 
 the debt, and at least own it. Beware of envy and ingrati- 
 tude. This is the way to adorn religion. 
 
 Let them that have most be jealous of themselves ; careful 
 how they use it; ready to part with it. Heb. xiii. 16. 
 1 Tim. vi. 17 — 19. If even you complain of the times, what 
 must the poor ! Set not your hearts on riches. " Riches, 
 like briars and thorns, are good to stop gaps, not to make 
 beds, unless you would lie down in sorrow." 
 
 All, seek first the kingdom of God. Depend only on 
 saving your souls. Use all for God. Look to God in every 
 action, change, and employ. Seek great grace to glorify God. 
 
 XLIV. 
 
 THE ABOMINATIONS OF THE HUMAN HEART. 
 
 EzEK. xvi. 2. 
 Son of man, cause Jerusalem to know her abominations. 
 
 It is the office of the Spirit to lead into all the truth ; yet 
 ministers must state, explain, and defend evangelical doc- 
 trine, be valiant for the truth, contend earnestly for the faith, 
 keep back nothing profitable, and not shun to declare the 
 whole counsel of God. The Holy Spirit is the Comforter, yet 
 
184 THE ABOMINATIONS OF THE HUMAN HEART, 
 
 ministers must take to themselves the charge addressed first 
 to Isaiah. " Comfort ye, comfort ye, my people." So in 
 this case, though He only can effectually convince of sin, yet 
 vve must take this charge also to ourselves. 
 
 This commission, which was originally given to a Jewish 
 prophet, seems indeed to have rendered his ministry un- 
 popular. The children of his people were still talking against 
 him, by the walls, and in the doors of the houses. Yet, if 
 God gave him this charge, he was right to obey it : and as the 
 end he had in view was the reformation and benefit of the 
 people, it argued true benevolence to men, as well as fidelity 
 to God, to fulfil it. And we must not forbear the like ser- 
 vice, even though it should expose us to resentment and 
 obloquy. 
 
 But have Christian ministers any occasion to imitate this 
 example ? Jerusalem was indeed the seat of the temple, and 
 Judah the land of light, compared with the darkness of 
 heathenism. Yet Jerusalem had her abominations, and was 
 not sufficiently sensible of their evil. However, the light of 
 that day was only as the twilight, or as the light of the 
 moon ; whereas on us the Sun of righteousness has arisen. 
 Can abominations be found in a Christian land ? Or, if any 
 exist, must they not be universally exposed and abhorred ? 
 Would to God we could affirm that Britain is free from 
 abominable crimes ; or that there are none who endeavor to 
 secrete, disguise, or palliate their abominations. But now, 
 as well as in the days of Ezekiel, the friends of purity have 
 reason to sigh and cry for the abominations of the land ; and 
 we bless God, some such mourners may be found. But, at 
 this time, we will not direct your attention to the sins of the 
 nation, nor to those of the openly profane around us. We 
 ought to bewail the sins we cannot prevent ; we should 
 mourn for the sins of others ; but we ought above all, to 
 lament our own sins, and (o that end we should be willing to 
 know our own abominations. I consider it as ray boundcn 
 duty, and as an act of friendship, to assist you in the search. 
 I would, 
 
 First, Premise a few general observations. 
 
 All sin is an abomination in the sight of a holy God . All 
 
THE ABOMINATIONS OF THE HUMAN HEART. 185 
 
 mankind, even those who by profession, yea, even those who 
 in reality, are the people of God, are chargeable with many 
 abominations. Many abominations may be concealed 
 
 in the human heart, that are not fully known, or properly 
 noticed. No sin, however secret, can be hid from God, 
 
 though some of the worst abominations may be hid from 
 men. It is the duty of ministers to cause their hearers, 
 
 and especially professors, to know their abominations. Sin 
 is capable of various aggravations. Some are greater than 
 others. Ezek. viii. 15. Object, subject, time, place, means, 
 restraint, obligation, eagerness, repetition, continuance, con- 
 sequences. God would have us notice the evil and 
 aggravation of sin. The more the temper and conduct 
 of fallen creatures is tried and examined, the greater abomi- 
 nations will bo found among them. It is necessary and 
 advantageous to know our own abominations. God is 
 used to lead his own people gradually, farther and farther 
 into the knowledge of the evil of sin. 
 
 S ECON DLY : Let us take a view of some of the abominations 
 of the human heart. 
 
 I shall not pick out such crimes as astonish mankind in 
 general by their enormity ; though I might justly assert, that 
 many of these might easily be proved to be the genuine effect 
 of that selfishness which reigns more secretly in every carnal 
 mind ; and that many a one, who, like Hazael, would be 
 highly offended at the suspicion that he could be guilty of 
 such excesses, would find himself guilty of the crimes at 
 which he is now shocked, were his circumstances chanocd, 
 and he left to act out all his heart. 
 
 Let us consider ourselves and others as to the various re- 
 lations in which we stand to the Deity. How evident 
 his existence, power, and glory ; yet how little is he in all 
 our thoughts ! Is he not our Maker, from whom we 
 derived our very being ? How abominable to sin against 
 him ! Our Preserver, on whom we are continually 
 dependant, who loads us daily with his benefits ? Our 
 Lawgiver and Judge, to whom the throne belongs ; to wliom 
 we are most justly accountable, and must actually render an 
 account ? 
 
186 THE ABOMINATIONS OF THE HUMAN HEART. 
 
 Let US consider our contrariety to the different branches of 
 the divine law. Self. — While self is the idol of the 
 
 carnal mind, pursued without subordination to the divine 
 glory, and without connexion with the general good, yet how 
 preposterous is our self-love ! How inattentive are men to 
 their best interests, to their eternal welfare ! While many 
 sins are indulged injurious to present interest, how fatally 
 is the soul neglected and injured ! Neighbour. — How do 
 
 injustice, falsehood, dissimulation, envy, strife, unmerciful- 
 ness, malice, and revenge abound ! How many are chargeable 
 with heart murder ! If you could kill others with a wish, 
 and keep it concealed ! Uncharitableness and censoriousness, 
 though you need so great allowances. How ready to receive 
 and propagate ill reports ! What pride, vile affections, and 
 bitter passions! God. — It is thought nothing of to give 
 
 his place to another, and to treat him with absolute neglect. 
 To prophane his name, his day ; to neglect private devotion, 
 and reading and hearing his word, are not supposed to be 
 downright abominations. O what atheism, pride, contempt 
 of God, disobedience, rebellion, and murmuring at provi- 
 dence ! Many despise others for living like beasts, and 
 forget that the lusts of the mind make us like Satan. 
 
 View men in the different stages of life. In childhood 
 
 and 1/outh. — How soon does a sinful nature discover itself! 
 Selfishness, passion, gluttony, deceit, disobedience. What 
 cause have we to pray, " Remember not the sins of my 
 youth." Manhood. — Passions more violent. Sin 
 
 raging. Old age. — Too often an unsanctified heart, 
 
 loving the remembrance of past sins. How stupid, hardened, 
 earthly-minded, and covetous are some ! 
 
 Consider the different modes of sinning. Thoughts are sinful, 
 words worse, deeds more atrocious. Deeds are many, words 
 more, thoughts most numerous. Our sins of commission are 
 innumerable ; sins of ommission still more abundant ; sinful 
 deficiencies are constant. Never did we in any one act come 
 up to the rule, as to the intenseness of our love to God, and 
 zeal for his glory. 
 
 View men under tiie diH'erent dispensations of divine pro- 
 vidence. Jerusalem's sins were aggravated, both by special 
 
THE ABOMINATIONS OF THE HUMAN HEART. 187 
 
 mercies and special corrections': so ours. Under the recep- 
 tion of mercies, how ungrateful have we been ! how perpetually 
 have God's bounties been abused ! And so under the re- 
 ception of chastisement. What rebellion, or what hypocrisy 
 do we discover! Every fresh dispensation makes a new 
 discovery of some abomination unseen before. 
 
 View men under the different measures of light which God 
 has granted them, wherein it is most evident that he has 
 acted sovereignly, in bestowing external advantages according 
 to his good pleasure. The heathens were inexcusable, 
 
 in their idolatry and crimes against the light of nature. 
 Rom. i. 20, 21. Paul gives an awful representation of the 
 ancient heathens, which is confirmed by their own writings. 
 Missionaries testify as bad of modern heathens. The 
 
 Jews are charged by Ezekiel and others, with worse abomi- 
 nations. Christians have displayed most of all, the 
 abominable evil of the human heart ; in corrupting so holy 
 and excellent a religion ; denying the plainest and most 
 essential truths ; or neglecting and abusing them while they 
 are owned to be true. 
 
 Consider the different discoveries of God in his word. He 
 has written to us the great things of his law. How evidently 
 it is holy, just, and good ! How right that God should be 
 loved supremely ! Never did sincere love to God make any 
 one unhappy : it must have a contrary tendency. How right 
 that God should regulate our conduct towards each other ! 
 What good father could be indifferent how his children acted 
 towards each other ? All approve that others should love 
 them ; none think the law too strict in that respect. Yet 
 
 how far are men from keeping this law ; how far from de- 
 lighting in it; how far from studying it, approving it ; how 
 far from impartially examining themselves by it ! And 
 
 yet how arrogantly expecting life by it ! He has made 
 
 known to us the more glorious and gracious discoveries of 
 the gospel, which is worthy of all acceptation. Yet how do 
 men neglect so great salvation ! Many allow the incarnation 
 and atonement, and yet arc not surprised and charmed with 
 it. Christ's coming into our world proved the occasion of 
 displaying the utmost evil of the heart. He was not owned. 
 
188 THE ABOMINATIONS OF THE HUMAN HEART. 
 
 nor welcomed, nor loved ; but despised, rejected, crucified, 
 and slain. And he is now neglected by multitudes, even of 
 those who hear his gospel every week. It exceeds in glory, 
 is full of grace ; yet, on his adversaries it pronounces an 
 anathema. 
 
 View men according to the different states of their 
 minds. Before any particular awakenings of conscience, 
 
 how wholly are they taken up with the world ; how vile, 
 profligate, and profane, are some ; how thoughtless, insen- 
 sible, and careless, are others ; how full of practical atheism ; 
 (Ps. xiv.) how regardless of their own souls, and a future 
 state ; how inattentive to all admonition, as if preachers had 
 no reference at all to them ; how stupid under awakening 
 providences ! How God's glory is disregarded, his word 
 neglected, his anger and favor contemned ; the awful terrors 
 of his law despised ; his lovely gospel slighted ! How justly 
 does the prophet speak of a heart of stone, and represent it 
 as necessary for God to take it away. 
 
 When sinners are under divine awakenings, how do they 
 at first endeavor to shun the light ! They would fain justify 
 or excuse themselves, and at least palliate the evil of their 
 transgressions ; they are loth to believe that their conduct is 
 so criminal as the law declares, and the gospel implies ; they 
 give up, perhaps, one sin at a time ; dispute, as it were the 
 ground, inch by inch ; they are very reluctant to salvation by 
 mere grace, and would fain find out some other method. They 
 indulge hard thoughts of God ; low thoughts of Christ ; would 
 fain come to him with some recommendation of their own ; 
 lay their claim to his favor, and not own it to be absolutely 
 free. Mere natural convictions are soon stifled. Sinners 
 always resist the Holy Spirit, as far as they can ; if he were 
 not almighty, none would be converted. 
 
 Abominations are found even after conversion. Sin still 
 dwells within us, easily besets us, and wars against our 
 souls. How imperfect is every right disposition ; how many 
 inconsistencies are found in the best; how often is .lesus 
 wounded in the house of his friends ! How slothful, carnal, 
 and worldly-minded, are nuiny '• How unrruitful in every 
 good work ; how little concerned to i)ropagate the cause, and 
 
THE ABOMINATIONS OF THE HUMAN HEART. 189 
 
 promote the kingdom of Christ, far and near ! How ignorant 
 and thoughtless ! How imposed on by Satan. How prone to 
 formality, carnal security, and spiritual pride ; to presump- 
 tion, unbelief, discontent, and murmuring ! How apt to 
 grow lukewarm ; to leave our first love ; to backslide in 
 heart, if not in life ; often on the point of total defection, or 
 scandalous sin. The sins of believers, in some respects, are 
 worse than others. Oh ! the lamentable fall of some ; barren- 
 ness of the best ! How little pressing forwards ; little love, 
 faith, delight in God, self-denial, submission, activity, 
 and heavenly mindedness ! What defects in our duties 
 
 to men ! 
 
 Thirdly : The improvement we should make of this 
 humiliating subject. 
 
 Though it is a melancholy view we have been contem- 
 plating, yet it may prove profitable. It should deeply humble 
 and abase us before God ; it should excite deep repentance 
 and abhorrence of sin ; it should excite us to watch against 
 temptation, and be jealous of our own hearts. Cause us to 
 abjure self-righteousness, and fly earnestly to Christ. Stir 
 us up to fervent prayer for sanctifying grace. Induce us to 
 admire free grace, and readily attribute all our salvation to it 
 alone. Teach us candor towards others, when we see so much 
 evil in ourselves ; and to pity our fellow-sinners, though we 
 unist not excuse sin in any. Let us be patient under injuries; 
 you have used God worse than any have used you. Long 
 for heaven, whore the spirits of the just are made perfect. 
 
 Study the law of God, and study your own hearts. Be 
 willing to know your abominations. Attempt not to extenu- 
 ate your sins, but notice nil their aggravations ; only pray 
 for a proportionate view of Christ. 
 
 Prize a searching ministry. Do not count us your enemies 
 for telling you the truth ; but bog of God to make us more 
 faithful, and to render om- ministrv successful to detect all 
 the abominations of the heart. Pity the world tliat hos in 
 wickedness. 
 
XLV. 
 
 WHY WILL YE DIE? 
 
 EzEK. xxxiii. 11. 
 Turn ye, turn ye from your evil ways ; for why will ye die, 
 O house of Israel? 
 
 As we have no doubt of the inspiration of the prophet 
 Ezekiel, so we ought to have no donbt of the propriety of 
 every expression which the Spirit of God led him to 
 adopt. And though this address was primarily directed 
 
 to the house of Israel, yet it was not confined to those of 
 them that were eventually saved : on which account it 
 appears to be equally applicable to all who come within the 
 sound of the gospel. Certainly, there is no ground to restrain 
 its import to temporal death, according to Jeremiah xxvii. 13. 
 and, indeed, whatever argument would justify such an 
 address, used by a prophet under divine direction, respecting 
 temporal calamities, which God foreknew would overtake 
 them, will equally justify God's directing his servants to use 
 the like expostulation with sinners, respecting their eternal 
 state. Thus also, as the fair proposal Moses was ordered to 
 make to Sihon, (Deut. ii.) left him without excuse; so the 
 invitations of the gospel, though addressed to many whom 
 God does not induce to comply with them, are equally justi- 
 fiable, and leave sinners altogether without excuse. 
 
 A varied emphasis may lead us to a fourfold improvement 
 of this striking interrogation. Let me beg you. 
 
 First, To consider the certain and awful consequences 
 of sin. Why will ye c?«e ? 
 
 It is an indication of great depravity, that less interested 
 motives have no weight with the generality of men ; the 
 excellency of God, the multitude of his benefits, the equity of 
 his law, its tendency to the general good, &c. A sanction, 
 however, is annexed, and that infinitely awful, though per- 
 fectly just. " The soul that sinneth shall die," '* The wages of 
 sin is death," even death eternal : not annihilation, but tor- 
 ment. We need not inquire respecting material fire : 
 separation from God will be found bad enough, with the 
 
WHY WILL YE DIE? 191 
 
 company of sinners — and what sinners ! The highest to be 
 stripped of all pre-eminence, and exposed to the insults of the 
 meanest ! Here, you would scorn equality among the godly. 
 Ah ! how much worse will be the society of the lost ! Such 
 variations of character among sinners, will leave room for 
 mutual contempt, insult, and recrimination. The passions 
 unrestrained and ungratified ! Conscience accusing, upbraid- 
 ing, reflecting on former advantages ! Oh ! it is too awful ! 
 Surely this cannot be the object of any man's choice : though 
 so often expressed as if it were. It is bad to call for God's 
 blessing without meaning ; much worse to call for his curse. 
 Oh ! if God took men at their word ! No people so bad as 
 the English in this respect. But whether you invoke it or 
 not, death is the inevitable consequence of sin, and will soon 
 come. Oh dreadful ! Death is at hand ; and the second 
 death follows. What a change the moment after a 
 sinner's death ! How will his eyes be opened ! his views 
 altered I I entreat you. 
 
 Secondly, To reflect how voluntarily and obstinately 
 sinners persist in the course that leads to death. Why will 
 ye die ? 
 
 Death is wilfully chosen in its causes. If you will sin, 
 you must suffer. God has declared it, and if you believe the 
 old serpent sooner than the living and true God, that is your 
 fault. God has spoken in his holiness. He has showed 
 what is good in his sight. He has declared what is the 
 abominable thing that he hates. He has given fair warning 
 in his word. He has sent ministers to enforce it, and has 
 also confirmed it by his providence. He has made conscience 
 speak sometimes, though you have rebelled against the light, 
 and held fast deceit. None go on in the way to ruin 
 
 against their wills. You have chosen the way of transgres- 
 sion. Alas ! sinners labor harder for death, than for 
 life. Yea, they may often shame Christians, while they act 
 as if hell were to be taken by storm. If not so out- 
 rageous in the pursuit of sinful indulgencies as some, yet you 
 have wilfully neglected religion. Not only shall the openly 
 wicked be turned into hell, but all who forget God. He that 
 sinneth against Christ wrongeth his own soul ; all that are 
 
192 WHY WILL YE DIE ? 
 
 averse to his method of salvation seem to love death. See 
 Prov. viii. 36. There is room then, to ask all unbelievers, 
 
 all neglecters of the gospel, " Why will ye die ? " None are 
 debarred from access to Christ, who are willing to come to 
 him for life. But if you reject him, you must die, as surely 
 as an Israelite if he would not look to the brazen serpent. 
 If you will not submit to be saved by grace, you must be 
 sentenced to death by justice. If you do not like the bless- 
 ings of the gospel, you must feel the curse of the law. If you 
 reject the sacrifice of Christ, you must be sacrificed. If you 
 will not have him to reign over you, you must be treated as 
 his enemy. If you neither like prayer on earth, nor the songs 
 of heaven, you must join the moans and blasphemies of 
 hell. But I request you. 
 
 Thirdly, To notice the fallacy of the inducements by 
 which sinners are enticed, and of the excuses by which they 
 palliate their conduct. Why will ye die ? 
 
 Is sin so very pleasant ? Can the pleasures of a drunkard, 
 an epicure, a sensualist, compensate by a few hours of enjoy- 
 ment, for an eternal bed in hell ? * Let me now have my 
 bottle unrestrained, and I'll endure eternal thirst !' Are you 
 sure to gain the temporal good you pursue ? and if you were, 
 is thirty or forty years' worldly gain beyond all the treasures 
 of heaven ? Are you sure that any distinction you can ob- 
 tain here, will cause your companions in the world of misery 
 to retain their respect for you there ? How many sins do 
 you get nothing by in this world ! How much happier 
 
 are true Christians, even here ! Is the way of salvation 
 
 so odious, so humiliating, that you cannot stoop to it ? Are 
 the difUculties of the way so formidable, that you cannot 
 venture to enter on a religious life ? Is it so terrible a thing 
 to encounter the laugh of mad men ; or so degrading to be 
 associated with the followers of the Lamb ? Is it worse to 
 be ridiculed now, as very precise, or as very orthodox, or called 
 a Methodist, or a Baptist, or any other name of reproach, 
 than for God to laugh at your calamity and mock when your 
 fear cometh ? If your trials were hkely to be ten times 
 
 worse than you have room to expect, is heaven itself unable 
 to compensate for them ? I propose. 
 
WHY WILL YE DIF, ? 193 
 
 Fourthly, To urge a more particular application of the 
 subject, by each individual. Why will ye die ? 
 
 If there be any occasional hearers, who seldom attend 
 public worship, or do not often hear the gospel ; now you 
 have been warned. I have set before you life and death ; 
 death as the wages of sin, life as the free gift of God, through 
 Jesus Christ our Lord. O remember, and search the scrip- 
 tures. Keep the Sabbath. Hear the word. Ye who have so 
 often heard the gospel, do you never lay it to heart ? Are 
 you never convinced ? Do you never feel ? Does it never 
 last till you get home ? Does it never drive you to your 
 knees? Oh i that it might bring you to be decided charac- 
 ters. You old people, how long will you delay? Can 
 you find no time for God yet ? How many years are unex- 
 pired of the lease of your life ? If you have no lease, how 
 long will you run the risque of dying before you begin to 
 mind your chief end ? Are you waiting for a palsy to confine 
 you to your chamber, before you can call off your attention 
 from this world to another ? You young creatures, that 
 have already begun to show your aversion to God, and to 
 provoke him to anger. Why will ye die? You are not too 
 young to be considered as accountable creatures, not too 
 young to die, not too young to be converted and made 
 happy. 
 
 Turn ye, turn ye, from your evil ivays. Your immediate 
 duty is repentance toward God, and faith in our Lord Jesus 
 Christ. Repent and believe the gospel. Acknowledge that 
 sin is an evil and bitter thing. Seek pardon and salvation 
 through the blood of the Lamb. The Saviour waits to be 
 gracious ; he will in no wise cast out. God delighteth in 
 showing mercy. Yet there is room. O flee for refuge. 
 Cast in your lot with us. We address you as Moses 
 addressed Hobab : " Come with us, and we will surely do 
 you good ; for the Lord hath spoken good concerning Lsrael." 
 If you accept the invitation, angels will rejoice. " There is 
 joy in heaven, among the angels of God, over one sinner that 
 repenteth." 
 
 VOL. 1. 
 
XLVI. 
 
 BELSHAZZAR'S WARNING. 
 Dan. v. 25. 
 
 And this is the writing that was written, Mene, Mene, 
 Tekel, Upharsin. 
 
 Belshazzar, the grandson of Nebuchadnezzar, king of 
 Babylon, was a profane and luxurious prince ; against whom 
 God raised up Cyrus, king of Persia, who, in conjunction 
 with Darius the Mede, his uncle, beseiged Babylon. That 
 city was so strongly fortified, that Belshazzar and his princes 
 thought it altogether impregnable. Nor does it appear how 
 it could have been taken but by the stratagem which actually 
 was employed. The Medes and Persians, by immense labor, 
 drained off the waters of the river, and crept in under the 
 wall, along the bed of the river. Even then, all this labor 
 would have been vain, had not the Babylonians, in their 
 drunken revel, left open the brazen gates, at the end of every 
 street which came down to the water. But Isaiah had pre- 
 dicted these very circumstances near two hundred years 
 beforeiiand. (Isa. xlv. 1.) And Belshazzar hastened on his 
 ruin by the insult he offered, that night in which he was slain, 
 to the God of Israel. See ver. 1 — 5, &c. 
 
 This was a very awful warning, and though it came too 
 late to him, the catastrophe that followed so soon, should 
 make it the more impressive to us. For what was in this 
 case written to him in strange characters on the wall, is 
 legibly addressed to every Christless sinner in the scriptures; 
 and every word may be justly interpreted in such a latitude, 
 as to include us all in the solemn admonition. 
 
 First: Mene, Mene. " He hath numbered ," &c. 
 God, who numbers the days of the proudest monarchs, and 
 limits the duration of the greatest empires, has in like man- 
 ner settled the bounds of every sinner's career, and will finish 
 the days of his reprieve, as soon as the measure of his iniquity 
 is full. " Is there not an appointed time toman upon earth ; 
 are not his days like the days of an hireling? His days 
 are determined, the number of his months are with thee, thou 
 hast appointed his bounds that he cannot pass." These 
 
uelshazzar's warning. 195 
 
 bounds are not known to others, though we are pretty sure 
 about seventy years will terminate the best of them, and by 
 far the majority come very short. O that you were evidently 
 concerned so to number your days as to apply your hearts to 
 wisdom. Consider how short your time is — near half spent 
 in sleep — how much more in merely feeding the body — how 
 much more in trifles — how much in flagrant sin ! Ah ! it 
 would be easy to count all the days you have spent in serving 
 God, in attempting to answer the end of your existence, in 
 minding your own main interests, in earnestly glorifying God, 
 or seeking to enjoy him. Some know they never spent an 
 hour thus yet. God has numbered your days of unregeneracy ; 
 and if you turn to-day to him, you will not liave so much time 
 (many of you) to serve God, as you gave Satan. God 
 
 has numbered your Sabbaths : some have had above two 
 thousand Sabbaths, and never yet improved one, in forty 
 years. God has numbered your sins : he lets some go 
 
 on in sin twelve years, some twenty, some thirty, some fifty 
 years, ere he says, "Cut them down." You cannot guess when 
 your measure will be filled up. Every moment a Christless 
 sinner is out of hell, he enjoys upon sufferance ; he is con- 
 demned already, only reprieved during the pleasure of the 
 King of kings. And yet, how will infatuated sinners 
 
 still procrastinate, even when grey hairs are here and there 
 upon them ! Or after some deadly disease has seized their 
 constitution. One delay is commonly pregnant with another, 
 and that with a train of them, which often last till he sinks 
 into the abyss. 
 
 Secondly: " Tekel. Thou arl ireighed in the balance, 
 and found wanting." 
 
 God, who weighs in an impartial balance the guilt of 
 empires, and dooms them to destruction when their appointed 
 hour is come, will also exactly weigh the moral worth of the 
 individual, and detect every defect, and deal with the Christ- 
 less soul according to his true demerit. Weigli then 
 thyself in the balance of the sanctuary, O sinner, and seriously 
 examine thy character and conduct. Study the rule of 
 duty, and examine if thou canst stand before God on the 
 ground or the covenant of works. Notice the 23d verse, and 
 
196 belshazzar's warning. 
 
 nsk conscience if the charge against Belshazzar is not 
 applicable to thee. What hast thou ever done for God, 
 with a single eye to his glory ? Has he had all the heart, 
 all the soul, all the mind, or been served with all the 
 strength ? What will make amends for this defect ? 
 
 Will a little selfish honesty, or partial, instinctive bene- 
 volence ? Nay, God required more of thee, for fellow- 
 men, than ever was given by thee — genuine, disinterested 
 love. What will make amends? Will repentance ? 
 
 Tears pay no debt. Repentance is neither the obedience 
 demanded by the law, nor its curse. Repentance implies an 
 acknowledgment of demerit : will this justify ? The best 
 thing in repentance is a return to obedience ; but this makes 
 no amends for past rebellion. " Cursed is every one that 
 continueth not in all things which are written in the book of 
 the law to do them." What then will do ? Look unto 
 
 Jesus, not as a partial Saviour, just to make amends for 
 defects, but a complete one. He is the end of the law. Ex- 
 amine if you be in the faith. Is he. your only trust ? Is 
 your faith cordial and vital? What are its concomitants? 
 What its fruits ? Does it work by love, overcome the world, 
 unite with Christ in the design of his mediation ? O 
 
 be not deceived ! Boast not of a false gift, lest thou be 
 weighed in the balance and found wanting. Christ must be 
 all, and be all in you, or else you will be found wanting. 
 TmunLY : " Upliatsin. And thei/ have divided." 
 God, who divided the mighty empire of Babylon, and gave 
 it to the Medes and Persians, will also divide asunder the 
 sinner at the day of death, and consign body and soul to their 
 righteous doom. Sinner, thou shalt soon be divided 
 
 from thy wicked companions ; thou wilt meet them again in 
 hell before long. Thou shalt be divided from the people of 
 God, and that for ever. No more will they burden you with 
 their counsels, nor shalt thou vex them by thy vile conver- 
 sation. Thou shalt be divided from thine idolized enjoyments ; 
 ilivided from thy false hopes. Body and soul shall be 
 divided ; the one given to the loathsome worms, the other 
 to those cruel spirits, whom thou hast listened to as thy 
 tempters, and to whom thou shalt be consigned as thy tor- 
 
belshazzar's warning. 197 
 
 mentors. And when body and soul are re-linited, tlum 
 wouldst gladly sink back into thy grave, or be buried under 
 falling mountains, rather than meet him as a Judge, whom 
 thou didst reject as a Saviour. O then be warned to flee 
 for refufre. 
 
 How long, O infatuated sinner, wilt thou abuse the patience 
 of thy Maker? How long shall his forbearance, which ought 
 to lead thee to repentance, encourage thee to affront him with 
 new insults ? Shall thy madness continue to kick at the 
 goadings of conscience? Wilt thou trample on divine 
 authority, and set the thunders of Jehovah at defiance, till 
 they burst on thy head, and sink thee in eternal perdition ? 
 Do the admonitions of thy friends, the solemn warnings of 
 ministers, and the many instances of mortality around thee, 
 sound in thine ears, or strike thine eye, and assail thine heart 
 in vain ? Is it nothing to thee, that an omnipresent God 
 beholds all thy conduct, scrutinizes thy inmost soul, and has 
 engaged to bring every secret thing into judgment? Can 
 neither the smoke, the fire, and the voice of God from 
 Sinai appal thee ; nor the bloody sweat of Gethsemane, the 
 crimson stream which flowed upon Calvary, affect thy hard 
 and impenitent heart ? Shall the ambassadors of peace 
 weep bitterly for thy obstinate rebellion ; and wilt thou yet 
 refuse to lay down thy impious arms of hostility ? Shall 
 they pray thee in Christ's stead to be reconciled unto God, 
 and hear thee again and again reply, ' I will not have 
 Immanuel to reign over me.' Art thou in love with eternal 
 flames ; dost thou aspire after everlasting burnings ? Or, 
 what is thy hope ? Where is thy refuge, that the precious 
 corner-stone God has laid in Zion should be to thee a stone 
 of stumbling, and a rock of offence ? Where canst thou find 
 a better shelter, than in that name which the believer accounts 
 a strong tower ? Or, who shall raise thee to higher happiness 
 than he who came from the bosom of the Father, to seek 
 and save the lost ? He is able to save to the uttermost. He 
 will in nowise cast out ? Come to him, and thou shalt be 
 safe. Persist in rejecting him, and thy damnation is 
 inevitable. 
 
XLVIl. 
 
 THE BRIGHTNESS OF GOD'S GLORY, AND THE 
 HIDINGS OF GOD'S POWER. 
 
 Hab. iii. 4. 
 And his brightness loas as the light : he had horns coming 
 out of his hand ; and there was the hiding of his power. 
 
 The prophet Habakkuk seems to have Uved some time 
 before the Babylonish captivity. He predicted the destruction 
 of Jerusalem by the Chaldeans, and the judgments of God 
 which should afterwards overtake the victors themselves. 
 This chapter is a poetical composition, like many of the 
 Psalms ; containing a prayer, or devotional exercise of the 
 prophet, occasioned by the prospect of the Chaldean invasion ; 
 in which Habakkuk encourages himself, by the recollection 
 of what God had formerly wrought for Israel, and expresses 
 his confidence in the divine all-sufficiency under approaching 
 calamities. In the text are two things which demand 
 
 our attention. 
 
 First : The prophet celebrates the brightness of the divine 
 glory. See ver. 3. And his brightness was as the light. 
 
 There may, in this phrase, be an allusion to the visible 
 brightness in the pillar of fire in the wilderness, which first 
 appeared at the Red Sea ; or, to the appearance on Mount 
 Sinai, at giving the law ; or, to the clouds of glory, which after- 
 wards filled the temple, and rested on the mercy-seat. But 
 if so, it is considered as emblematical of somewhat more 
 spiritual and excellent. If we consider God as to his 
 
 essential glory, which is absolutely perfect, and ever the same, 
 his brightness is as the light. Yea, God is light, perfect light, 
 and in him is no darkness at all. 1 John i. 5. No ignorance 
 error, spot, or blemish. He is perfect in knowledge, purity, 
 and beauty. So likewise as to his manifestative, or 
 
 declarative glori/, or the outward exhibition of his inward 
 excellence, his brightness is as the light. Though the display 
 of his glory to his creatures may admit of degrees, and is 
 capable of increase, it is ever bright and beautiful. Every 
 manifestation of it is so ; but especially the more ftdl displays 
 of the gospel. God has used many ways to exhibit his 
 
THE BRIGHTNESS OF GOD's GLORY, &C. 199 
 
 true character, and these various exhibitions have been just, , 
 uniform, and glorious. Though not all alike full and re- 
 splendent, there has never been any real, inconsistency, or 
 blemish attending them. When he shone forth on 
 
 Mount Sinai, and displayed his moral character in givino- 
 out his holy law, it was a good character that he exhibited ; 
 full of majesty, purity, rectitude, and goodness. The man 
 who could contemplate it, without admiring its glory, must 
 be dead to all moral excellence, and deserve to die for 
 ever. And when we view his character as displayed on 
 
 Mount Calvary, in the death of his dear Son, there is nothing 
 inconsistent, or unworthy in the divine character, as exhibited 
 in those agonies. He is the same holy being still, no less 
 zealous against sin, no less determined to support the iioiior 
 of his law. On the contrary, justice appears more impartial, 
 and vengeance more tremendous ; though attended with the 
 fullest display of grace, compassion, and pardoning mercy. 
 O ! that was an affecting, glorious light. He must have a 
 heart of stone, who can view it unmoved. That pale face, 
 disfigured with shameful spitting and bruises, outshines the 
 sun. In fact, all the discoveries God has made of 
 
 himself are glorious. In his word and works, though our 
 darkness often prevents our fully discerning his §lory ; and 
 many are totally blind to it. But if any part of God's con- 
 duct does not display to us the perfection of wisdom, purity, 
 and beauty, the fault is in us, not in him. We do not 
 enter rightly into it. Depend upon it, some ]jrejudice warps 
 our judgment. There is somewhat vicious in our taste, 
 which misleads us, or we should see it to be all brioht as 
 light. When the eye of the mind is perfectly rectified, 
 
 and freed from every vicious defect, and God's whole cha- 
 racter and conduct impartially examined, it wilKsurely appear 
 infinitely bright. It does so already in proportion as 
 
 our hearts are rectified. It shines with unsullied glory in 
 the eyes of saints above; and will be contemplated in heaven 
 with ravishing delight to eternity. Yea, it will at last 
 
 so force itself upon the eyes of his enemies, that there will 
 be no shunning the conviction of his perfect rectitude, though 
 liis holiness will not appear beautiful in their eyes. The 
 
200 THE BRIGHTNESS OF GOd's GLORV, 
 
 sight will uot suit their disposition, but it will fully awaken 
 their consciences. They will be forced to acknowledge God 
 is blameless, though their corrupt inclinations remain opposed 
 to his moral character. 
 
 Secondly: He acknowledges the concealment of the 
 divine power, which is expressed, first figuratively, and then 
 the figure is explained. There was the hiding of his power. 
 
 The Old-testament writers, and other eastern poets, use 
 horns as the common emblem of strength, especially as 
 exerted against enemies. Deut. xxxiii. 17. Ps. xviii. 1. Here 
 it is said of the Almighty, He had horns coming out of his 
 hands ; which might therefore be occasionally concealed, and 
 yet were ready at all times, for the annoyance and destruction 
 of his enemies, as it seems afterward explained. And there 
 was the hiding of his po\ver ; \, e. The most glorious exertions 
 of God for Israel, when he brought them out of Egypt, were 
 but the hiding of his power, rather than the full discovery of 
 it, compared with succeeding displays of his glorious might, 
 and especially if compared with the actual infinitude of his 
 omnipotence. Yea, we might extend the observation farther, 
 and more generally. All the operations of God hitherto arc 
 comparatively a concealment of his power. For example. 
 
 In the work of creation, almighty power has been exerted ; 
 but it has been with a kind of secresy. Man did not exist 
 to sec it, at its first display. Possibly, angels might witness 
 the creation of the material system, yet that was but a small 
 part of what Omnipotence could effect. And now, when we 
 contemplate the works of nature, God hides himself behind 
 second causes. He works in all, yet he alone seems not to 
 work. His power is a hidden power, which requires atten- 
 tion, and a right spirit to discover it. 
 
 So in the works of providence, he is incessantly employed ; 
 but his power is concealed, especially from superficial ob- 
 servers. Most men seek only their own will, but they 
 unwillingly accomplish his. Even his enemies subserve his 
 designs. He limits and restrains them, but they know it 
 not. Meanwhile, he has an hiding place for his people ; 
 
 but it is in the secret jilace of the Most Iligh. God's enemies 
 seldom see where he hides his jKople, or how he protects and 
 
AND THE HIDINGS OF GOD's POWER. 201 
 
 supports them. And when he appears for them against their 
 enemies, as he sometimes does very visibly, it is generally in 
 a sudden, surprising, unexpected way, as though one should 
 open his hands, and discover horns proceeding out of them, 
 to beat down his foes before they were aware. 
 
 Even in the work of redemption, which really surpasses all 
 the other works of God, his power was surprisingly concealed. 
 Who could have thought it, when Jesus was laid in the 
 manger, or when he was led as a lamb, that he was able to 
 save and to destroy ; that he could have cast Pilate and all 
 the Jewish Sanhedrim into hell in a moment; or, that while 
 his hands were nailed to the cross, he could recover the 
 dying thief, and millions more from the powers of dark- 
 ness? There, indeed, was the hiding of his power. He 
 seemed crucified through weakness ; but the salvation of the 
 whole election of grace shall prove that the weakness of God 
 is stronger than devils, men, or angels. All created strength 
 could not affect what he then accomplished. And now. 
 Omnipotence is engaged to finish the application of the sal- 
 vation he purchased on the cross. And surely he must reign, 
 increase, prevail over all opposition, and attain his glorious 
 end completely. 
 
 What comfort does this subject afford to all the friends of 
 God ! Ilis brightness is as the liaht. He cannot err. His 
 whole plan is clear before him, arranged by infinite wisdom 
 and purity ; and he hath power absolutely infinite to execute 
 it. All the displays of his power as yet have been rather 
 
 the hiding of his power, than the full manifestation of it. 
 His strength is so far from being exhausted, that it has 
 not yet been all exerted. The God of Israel did not put forth 
 all his might in his contest with Pharaoh, Og, Sihon, or the 
 children of Anak ; in the wars of Jehovah with Amalek, or 
 in conquering the seven devoted nations of Canaan. Yes, 
 he has greater power than he exerted in dividing the Red 
 Sea, or Jordan, or when he caused the sun and moon to 
 stand still at the desire of Joshua, or made the stars fight 
 against Sisera. He concealed more power than he 
 
 displayed in the days of Cushan Kishathaiin, or of Zeba an<l 
 Zalimmna ; or when Dagon fell so repeatedly before the ark ; 
 
202 THE BRIGHTNESS OF GOD's GLORY, 
 
 or in Sampson ; or against Zerah the Ethiopian, or blas- 
 pheming Sennacharib. All that he did for Israel in the 
 wilderness, in the time of their judges, or their kings, at their 
 return from Babylon, or afterwards, was but the hiding of his 
 power. Yea, all his victories over Pagan Rome, all 
 the triumphs of truth in the primitive age, were by no means 
 the utmost discoveries that could be made of his omnipotence. 
 What was seen in the days of Nero, Diocletian, Julian, &c. 
 in supporting his martyrs, and defeating their enemies, was 
 but the hiding of his power. So at the Reformation 
 he displayed his power but in part ; he hid it in a measure. 
 He could have done much more then, and intends to accom- 
 plish far greater events before the end of time. After a little 
 while, he will conquer more numerous and more formidable 
 enemies, and get more extensive and lasting victories, till at 
 length every foe is put under the feet of the Captain of our 
 salvation. Let us not be discouraged then, even if 
 things should seem to grow worse, and the opposers of God 
 and truth should exalt themselves higher than ever. It will 
 afford Omnipotence the nobler triumph. Christ must increase. 
 He must reign, and be exalted in his own strength. 
 
 But what terror does this speak to the nngodlij ! God's 
 knowledge is bright as light. He knows most perfectly all 
 your actions and your hearts. The inward springs of action 
 cannot be concealed from him, though they may from fellow- 
 men. He hides his power at present, for now is the day 
 of his patience. But the day of his wrath approaches, when 
 he will make your plagues marvellous. If your wills are not 
 soon subdued by efficacious grace, you will shortly be crushed 
 by the power of his anger. Indeed, to judicious ob- 
 servers, his power is now displayed in his forbearance. If 
 God had not a strength and fortitude infinitely great, it 
 would be doubtless far beyond him, to bear with mankind a 
 minute longer. Such infinite provocations would be too 
 much for any thing short of infinite patience. It is 
 astonishing that he stays his hand, and refrains from cutting 
 sinners off". But it is what he will not always do. He 
 will soon ease himself of his enemies, and avenge himself of 
 his adversaries. Yes, he will show his wrath, and make his 
 
AND THE HIDINGS OF GOD's POWER. 203 
 
 power known uj)on the vessels of wrath, who are already 
 fitted for destruction. He will let all the universe know the 
 infinite aversion of his mind to sin ; and show that he is 
 infinitely more than a match for them that hate him. He 
 will let them see how mad and infatuated they are, who after 
 revolting from him without cause, persist in their rebellion, 
 and reject his embassy of peace. All the power he 
 
 displayed in the destruction of Nadab and Abihu ; of Korah, 
 Dathan, and Abiram ; of Sodom and Gomorrah ; or even of 
 the old world at the time of the flood, was small, compared 
 with the final ruin of the ungodly at the last day. Not one 
 single enemy, open or secret, shall then escape. 
 
 Consider this, ye that forget God, lest he tear you in pieces, 
 and there be none to deliver. It is a fearful thing to fall 
 into the hands of such an adversary. Agree with him quickly. 
 " Kiss the Son, lest he be angry, and ye perish when his 
 wrath is kindled but a little." O flee for refuge while the 
 door of hope is open. Jesus is able to save to the uttermost; 
 and if a sinner could be found whom it required greater 
 power to save, than all that went before him, Christ is 
 assuredly able to save that soul. 
 
 XLVIII. 
 
 THE VISION OF ZECHARIAH. 
 Zech. i. 18—21. 
 Then lifted I up mine eyes, and I saw, and behold, four 
 horns. And I said unto the angel that talked with me, What 
 be these9 And he answered 7jie, These are the horns which 
 have scattered Judah, Israel, and Jerusalem. And the Lord 
 showed me Jour carpenters. Then said I, What come these to 
 do? And he spake, saying. These are the horns which have 
 scattered Judah, so that no man did lift up his head : but these 
 arc come to frai/ them, to cast out the horns of the (Wntilcs, 
 which lifted up their horn over the land oj' .Judah to scatter it. 
 
 The prophet Zechariah here relates a vision, which was 
 shown him with an evident view to his own consolation, and 
 that of liis people ; who, notwithstanding their return from 
 
204 THE VISION OF ZECHARIAH. 
 
 captivity in Babylon, found themselves exposed to ^he attack 
 of various enemies, both at a distance, (who endeavored to 
 injure their cause with the court of Persia) and in their own 
 neighbourhood, among the Samaritans, and the remnants of 
 the heathen nations. They would also in future experience 
 still more formidable attacks. He lifted np his eyes, 
 
 which had been attentively fixed on the preceding vision* 
 being now called to notice a new scene. And so he saw 
 
 four horns, belonging to beasts, whose bodies were concealed 
 by a dark cloud or mist, possibly ; it being designed not to 
 give a full and minute discovery of future events, but only 
 a general hint. They had many enemies ; some known, 
 some concealed, some present, some future. God, how- 
 ever, knew and foreknew all ; and could easily frustrate 
 them. Horns are a usual emblem of power, and used 
 
 in the book of Daniel, as well as in the Revelations, to denote 
 powers hostile to the church. Or, these horns might appear 
 not as belonging to living animals ; but in the hands of evil 
 angels, being perhaps horns of iron, like those made by 
 Zedekiah, the false prophet. 1 Kings xxii. 11. These 
 
 horns are said to be they that scattered, fanned, or tossed 
 Judah, like wanton bullocks, which toss about their fodder ; 
 or attack the weaker cattle, and drive them from their food. 
 Ezek. xxxiv. 21. They scattered them, so that no one 
 
 could lift up his head; the power of the Jews was no match 
 for them, without divine interposition. But the Lord 
 
 showed him four carpenters, or smiths, workmen ; a very 
 general term, probably smiths may be the fittest ; with sig- 
 nificant instruments, hammers, saws, or files, to knock them 
 out of the hands which" held them, or saw them off the heads 
 which bare them. They were prepared to fray them, over- 
 awe them, and cast them out. Let us then. 
 
 First, Inquire more particularly into the immediate and 
 primary design of the vision. 
 
 It may indeed be questioned, whether the design of the 
 vision is more general, though referring primarily to the 
 Jewish church. Or, whether these four horns and four 
 carpenters relate to four specific hostile powers, and four 
 correspondent instruments of deliverance. 
 
THE VISION OF ZECHARIAII. 205 
 
 The horns must denote the mor6 formidable enemies of the 
 Jews, stirred up by the powers of darkness to attack and 
 injure them, and having power and inchnation to scatter 
 them and keep them down. While the smiths denote the 
 special agents of Providence, in either preventing or repelling 
 the attack ; by whose means the designs of the enemies were 
 defeated, and their labor frustrated. While the divine good- 
 ness was to be acknowledged in raising up such instruments, 
 and giving them their commission and success. Some sup- 
 pose the four horns to refer to the four great monarchies, (like 
 Daniel, ii. 7.) The Babylonian, the Mede and Persian, the 
 Grecian, and the Roman. But this vision was later, and the 
 first monarchy had been sometime destroyed. The second 
 was favorable in the general ; so was the third, through the 
 interposition of Providence, till after it was divided ; and the 
 fourth was not overawed, nor cast out, but fully ejected the 
 Jews from their own land, and dispersed them all the world 
 over to this day. 
 
 Vetiema, (who published a Latin Commentary on this Pro- 
 phecy in 1787, being then 90 years old,) thus explains them. 
 
 "First: The first horn refers to the Babi/loniaii , not ns having 
 carried the Jews captive in the time of Nebuchadnezzar ; but 
 as the Jews still bore some traces of that calamity, not having 
 fully recovered, and as at this very time the Babylonians 
 were attempting to recover their former power; which, had 
 they regained, would have rendered them again formidable 
 to the Jews, and to other neighbourino- nations. Darius 
 
 Hystaspis was the first smith, in whose second year this 
 prophecy was delivered, against whom Babylon revolted a 
 few years afterward ; and being taken after a siege of twenty 
 months, through the craft of Zopyrus, he ordered its hundred 
 gates to be pulled down, and walls demolished ; three 
 thousand impaled ; the Jews escaping the calamities of tiiis 
 seige by warning. Zech. ii. 6, 7. 
 
 " Secondly : The Persians cannot be reckoned a scattering 
 horn, absolutely considered, as to the habitual pursuit of 
 the empeiors; but some of their kings, as Cambyses and 
 Xerxes, under the influence of the Governors of the provinces, 
 stirred up by the Samaritans, Arabians, Ammonites, and 
 
206 THE VISION OF ZECHARIAH. 
 
 Philistines, who repeatedly interrupted their re-building the 
 city and temple ; as they had done before this prophecy, 
 (Ezra iv. 5, 6, 7. 24.) and afterward. Neh. i. 3. But 
 
 Nehemiah himself was raised up to frustrate their designs, 
 and the wall was fully repaired, and their prosperity esta- 
 blished, and the horns of the Gentiles cast out. 
 
 " Thirdly : Another horn which threatened the destruction 
 of Judah, Israel, and Jerusalem, was that wicked Haman, 
 whose history is so well known to you all, who hoped to gore 
 the nation to the heart, and push all the Jews out of the 
 world. Mordecai, however, was the instrument of 
 
 Providence to knock this tool of the devil out of his hands. 
 
 " Fourthly : Antiochus Epiphanes is reckoned the fourth 
 horn, whose violent attacks were foretold by Daniel, viii. 34. 
 xi. 36 ; and are recorded in Maccabees. Mattathias and 
 
 his sons are prefigured by the fourth carpenter." 
 
 Venema remarks, that the same mighty power and attentive 
 care of God has appeared for his church, under the Christian 
 dispensation ; and especially for the reformed church, since 
 its deliverance from mystical Babylon. Three very critical 
 times and seasonable deliverances he mentions, and seems 
 to expect a fourth to complete the historico-prophetical 
 parallel. He notices, 
 
 " 1. That soon after the death of Luther, Charles V. 
 threatened to overthrow the Reformation, had not his designs 
 been defeated, chiefly by the instrumentality of Maurice, of 
 Saxony, and the liberty of the reformed church decreed by 
 the treaty of Passau. In England, the protestants were 
 severely goaded five years longer, till the death of Queen 
 Mary. 
 
 " 2. The House of Austria seemed on the very point of sup- 
 pressing the Protestant cause, about 1620, had not Providence 
 raised up Gustavus Adolphus, King of Sweden, to defeat the 
 designs of the enemies of the Reformation. 
 
 " 3. Lewis XIV. was a dreadful horn. He made a terrible 
 attack on Holland in 1672, and overran great part of it; and 
 in 1685, revoked the Edict of Nantz, and cruelly gored and 
 scattered the French protestants; while James II. was driving 
 on toward popery here. But William III. was the instru- 
 
THE VISION OF ZECHARIAH. 207 
 
 ment of Providence for delivering us, and defeating the de- 
 signs of France against the Protestant cause, and liberties 
 of Europe." 
 
 Whether these events, and any other yet future, are 
 directly pointed out, by any typical analogy, they certainly 
 accord with what we proposed to do. 
 
 Secondly : Notice the general import of the vision, and 
 make a practical improvement of it. 
 
 First : The church of God has room to expect a succession 
 of formidable opposers, even to such, as to all appearance, 
 would threaten its utter ruin. The enemies of the church 
 often seem powerful, merciless, and mischievous ; bent upon 
 scattering the people of God, and so oppressing them, that 
 no one can lift up the head. Pagans, Mahometans, Papists, 
 carnal persecuting Protestants, have scattered, fanned, and op- 
 pressed the church ; but they have never been able to destroy 
 it, or to suppress evangelical truth. And if any infidel power 
 should attempt it, that attempt also shall be frustrated : it 
 shall only serve to sift the chaff from the wheat. 
 
 Secondli/ : Whatever enemies may threaten the scattering 
 or the ruin of the people of God, he is never at a loss for 
 adequate instruments to overawe them, and cast them out. 
 Yes, if instruments, of whatever kind, are needful, he can 
 soon find them, and often uses those in checking the 
 external enemies of his church, who mean nothing- less than 
 the promotion of his spiritual kingdom. However, the main 
 benefit to his church arises, not from warriors or statesmen, 
 but from the faithful preaching of his word, and the holy and 
 exemplary lives of his people. 
 
 He that cares for the external welfare of his people, and 
 who delivers them from oppressors and persecutors, is no less 
 sufficient and faithful to deliver them from the attacks of the 
 patrons of error, and the promoters of unchristian contests 
 among themselves. Let us, then, abound in prayer, follow 
 the things that make for peace, and whereby one may edify 
 another. Remember, what the Chief Shepherd has said, in 
 Ezekiel xxxiv. 12; and also in Isaiah liv. 17. We may 
 often think the church is in imminent danger ; but the 
 gates of hell shall not prevail. Zech. ii. 5. ix. 10. See also 
 
208 THE VISION OF ZECHARIAH. 
 
 Mic. V. 7, 8 ; and Ps. xlvi. throughout. When Luther heard 
 any alarming tidings, he used to say, " Come, let us sing 
 the 46th Psalm, and let our enemies do their worst." 
 Zech. xii. 3. The gates of hell shall never prevail ; but 
 
 all the craft and force of Abaddon shall be utterly confounded 
 and discomfited. 
 
 XLIX. 
 
 BELIEVERS, MEN WONDERED AT. 
 
 Zech. iii. 8. 
 
 For they are men wondered at. 
 
 Zechariah, in the former part of the chapter, relates a 
 vision, wherein he saw Joshua, the high priest of the Jews, 
 standing before the angel of the Lord, Ver. 1 — 7. Perhaps 
 he was herein to be considered as the representative of all 
 the remnant of the people, who were returned from captivity. 
 Nor would it be improper to view his case as an emblem of 
 all true believers. But we must waive enlargement here. 
 
 This verse begins an address to Joshua and his companions ; 
 the other priests and leaders of the people, his intimate 
 associates ; perhaps not excluding the people in general, who 
 had been his fellow-captives, and were now returned to 
 Jerusalem, where they had been thus far prospered in their 
 undertaking. This address is introductory to a promise 
 
 of the coming of the Messiah, on which account these late 
 mercies had been granted them. 
 
 But what we are to confine our attention to, at this time, 
 is an assertion, or observation made by the way, respecting 
 Joshua and his associates; viz. " They loere men wondered at ." 
 
 First : Let us inquire into the import and ground of this 
 declaration, as it respects those to whom it was primarily 
 addressed. Joshua and his associates were " men wondered 
 at" by themselves, and one another, and by the very heathen 
 around The^l36th Psalm immediately refers to these very 
 persons, and is a sort of comment on the text. 
 
 First : Their marvellous deliverance from Babylonish cap- 
 tivity made them wondered at. That after they had 
 
 -f n 
 
 I."'. 
 
BELIEVERS, MEN WONDERED AT. 209 
 
 been captives in a distant land, for seventy years, the temple 
 and city destroyed, the land left desolate, it seemed as if 
 their God either had forgotten them, or could do nothing for 
 them ; yet they should be thus restored ! And this by 
 
 means of a heathen prince, who did not worship their 
 God ; who had in so surprising a manner conquered the 
 powerful people who detained them in captivity, and who 
 now gave them liberty without hire or reward ; although they 
 were a people so generally despised and hated by other 
 nations ! This was cause of wonder to all. They them- 
 
 selves indeed knew that it had been predicted, and Cyrus by 
 name foretold as the instrument, 170 years before the time. 
 But this display of the divine foreknowledge and faithfulness 
 nnist excite the greater wonder. 
 
 Secondhf : Their attachment to their native country, and 
 resolution in returning thither, made many wonder. Espe- 
 cially as most of them had never seen it before, and those 
 who had, were so advanced in years. Many had been com- 
 fortably settled in Babylon ; and had room to hope that the 
 prince who gave them leave to return, would protect them 
 where they were, had they chosen to stay. But they 
 
 had such reason for attachment to their God, as no other 
 people had ; and they went back in obedience to his call, 
 who had promised to restore them to their own country, and 
 intended to make their return subservient to the manifestation 
 of the Son of God in the flesh. And it was He who raised 
 up their spirits to comply with the proclamation of Cyrus. 
 Ezrai. 5. viii. 21, 22. 
 
 Thirdli/: Their perseverance in the midst of hardships 
 and perils. They were repeatedly interrupted after the death 
 of Cyrus; (Ezra iv. 6, 7.) in the time of Cambyses, his son, 
 called Ahasuerus ; and of Smerdis, the magian, called Artax- 
 erxes ; so that they were hindered from finishing the temple, 
 tdl stirred up to resume their work by this prophet, in the 
 reign of Darius Hystaspis. Ezra v. 1, 2. See also Hag. i. 14. 
 Indeed they had good reason thus to persevere. Yet many 
 wondered that they should do so. 
 
 Fourthly: Their preservation among such powerful and 
 mveterate foes. Such were the Samaritans especially ; as 
 vol.. 1. P 
 
210 llFLlIiVERS, MEN WONDERED AT. 
 
 well as the Moabites, Ammonites, and Arabians ; who per- 
 petually labored to harass them, and sometimes partially 
 prevailed, but were not suffered to cut them off, nor could 
 they succeed at this time. Ezra v. 5. And in the reign of 
 Artaxerxes Longimanus, in his seventh year, Ezra was sent, 
 and some more of the captives with him : and Nehemiah, 
 in his twentieth year, who found the wall of the city broken 
 down, and the gates burnt ; and had much opposition to 
 encounter. But he surmounted all by faith and zeal ; 
 refusing to court the favor of the heathen, by encouraging 
 forbidden alliances. 
 
 But be it observed, that the same principles which were 
 thus operative in these men, had been felt by many before, 
 and have been by many since. It was not a character en- 
 tirely new and peculiar. David said, " I am a wonder, (or 
 prodigy,) to many." So was Isaiah and his children. Yea, 
 so were Noah, Abraham, Moses, Elijah, Daniel, the three 
 Jews, &c. And such were afterwards found among the 
 Maccabees. And no less under the New Testament : Paul 
 and the other apostles, the primitive Christians, and mar- 
 tyrs ; who were wondered at for love to Christ, and to one 
 another. Yea, I may proceed. 
 
 Secondly, To show the ground there is to apply this 
 character to all true believers. 
 
 First : Believers, like Joshua and his companions, are men 
 wondered at, on account of the alteration made by converting 
 grace. Greater, and more deserving admiration than the 
 transition Israel experienced from Egyptian bondage, or 
 Babylonian captivity. From such stupid carelessness 
 
 to such thoughtful concern ; from sottish ignorance to the 
 experimental knowledge of Christ ; from profaneness, or at 
 least prayerlessness, to a hfe of prayer and praise ; from vain, 
 self-confidence to entire self-renunciation ; from persecution 
 or dislike of God's people, to special love of the brethren ; 
 from jirofligacy or formality, to new obedience. 
 
 Secondly : The strength of their attachment to the cause 
 of Christ makes them wondered at. That they should 
 
 be willing to forsake their former companions ; to be exposed 
 to the scorn and rage of enemies ; to undergo the frown 
 
BELIEVERS, SlEN WONDERED AT. 211 
 
 and displeasure of beloved friends ; like Moses, to cast in 
 their lot with a poor and despised people ; that they should 
 find more sweetness in religious exercises, than they ever did 
 in the pleasures of sin and worldly pursuits ; while many 
 loved not their lives unto death. 
 
 Thirdly: The influence of religion on their whole be- 
 haviour. That the change should be so entire and 
 abiding; that they should not soon be weary, or willing to 
 return to the world ; (Heb. xi. 15.) that such a change should 
 be effected by such means ; i. e. by embracing certain un- 
 fashionable tenets, which perhaps they were taught by 
 persons of no great note for worldly wisdom, learning, or 
 eloquence ; and which arc supposed, by careless observers, 
 to have quite a contrary tendency. For example : They 
 believe God's law to be holy, just, and good ; and yet they 
 renounce all expectation of justification by their own 
 obedience. They believe justification i^ not to be by works, 
 expect to be saved by grace, and yet hate sin, and are zealous 
 for good works. Many wonder that these things should take 
 place together, and especially that the one should be found to 
 promote the other. They wonder, people so regular and strict, 
 should be always complaining of sin, as still dwelling within 
 them ; that none are so careful to avoid sin, yet none so 
 burdened with it. 
 
 Fourthli/ : The supports they experience under trials, 
 afflictions, and death, cause them to be men wondered 
 at. Often afflicted, yet enabled to rejoice in divine love. 
 
 Thankful, when some spectators would think they had little 
 to be thankful for. When they notice the world's 
 
 hatred of them, and their love to mankind ; rendering good 
 for evil ; praying for persecutors ; looking, at times, on death 
 with pleasure ; at least, longing for what they know will not 
 be enjoyed till then. Hence they are busy in the world, yet 
 dead to it ; being crucified to it by the cross of Christ, they 
 live here as strangers and pilgrims. 
 
 Yes, beloved, some such men there have been, even in 
 modern times ; and I hope that some present have a little of 
 this same religion. May it be our concern to live more 
 
 answerably to our character, that all around may have reason 
 
212 BELIEVERS, MEN WONDERED AT. 
 
 to wonder at the efficacy of grace in us. Let us pray 
 
 earnestly for an increase of grace ; and often set before us 
 the most eminent saints of old times as our patterns. Let 
 
 us consider what cause we have to wonder at the Lord's 
 sovereign favor to us : for that is the only thing that hath 
 made us to differ. We were in bondage, and he wrought 
 deliverance for us. It was his grace which wrought a new 
 disposition in us, or else we were as opposite to God as could 
 be. He hath enabled us, not only to stand against 
 
 outward temptations and trials, but also to overcome more 
 hidden dangers and secret conflicts, of which none knew 
 but God and ourselves. O how marvellous has our pre- 
 servation been ! Many have apostatized since we set out j 
 why not we ? 
 
 While some wonder at the believer's zeal for God, he is 
 aware the Lord deserves much more at his hands. We 
 have cause to wonder at our own coldness, inactivity, and 
 ingratitude ! Ah ! if others knew our obligations, and yet 
 knew all that passes in our hearts ! how wretchedly im- 
 perfect we are, and how often we contradict our professed 
 principles ; they might well wonder. 
 
 How will saints wonder at each other, and at themselves,, 
 in the world above, when the whole church shall be pre- 
 sented spotless and faultless before the throne ! Then will 
 holy angels say, to many a one who has been as poor as 
 Lazarus, or once as polluted as the Corinthians, Art thou 
 become like unto us ! 
 
 L. 
 
 THE NECESSITY OF RIGHT INTENTIONS. 
 Zech. vii. 5, 6. 
 Speak unto oU the people of the land, and to the priests, 
 saving, When ye fasted and mourned, in the fflh and seventh 
 month, even those seventy years, did ye at all fast unto me, 
 even to me? And when ye did eat, and ivhen ye did drink, 
 did not ye eat for yourselves, and drink for yourselves? 
 
 This passage relates to a particular occasion. The Jews, 
 during the Babylonish captivity, had voluntarily appointed 
 
THE NECESSITY OF RIGHT INTENTIONS. 213 
 
 several annual fasts. One in the fourth month, in reuieni- 
 brance of breaking down the wall of Jerusalem ; one in the 
 fifth, in memory of the burning of the temple ; another in 
 the seventh, on the day in which Gedaliah was slain ; another 
 m the tenth, because in that month the seige of Jerusalem 
 began. But, now an inquiry was made, probably by some 
 who remained still in Babylon, whether they should continue 
 the observance of these fasts, especially that of the fifth 
 month, which seems to have been the greatest, seeing the 
 city and temple were rebuilding. The inquiry is made in 
 language, which appears to savor at once of boastino- and 
 complaint, which are too often united in the religion of the 
 self-righteous, who pride themselves in those du'ties which 
 they consider all the while as an hardship. And the answer 
 evidently implies a cliarge of formality, liypocrisy, im- 
 penitence, and want of regard to the divine glory, in those 
 who propounded the question, and in the majority of the 
 people of the land, who are all put upon a serious examination 
 of the springs of their actions, and reminded of the necessity 
 and importance of a single eye to the glory of God. We, 
 therefore, are taught to consider these questions as not con- 
 fined to that special occasion, but should notice the manifest 
 unport of the passage as of general concern, and of singular 
 weight. It will justly remind us of some very luimbling 
 truths. Oh ! that we may not reject them, through prejudice 
 or self-flattery, I propose. 
 
 First, To prove that a right intention is absolutely essen- 
 tial to the acceptable performance of our duty. 
 
 As God is the first cause of our existence, so he ouo-ht to 
 be the last end of our actions. He sees the heart ; he^'looks 
 to the springs of action. 1 Sam. ii. 3. He demands the 
 heart. John iv. 24. Prov. xxiii. 26. He thinks nothing of 
 our obedience without it. His law makes no allowalice 
 
 for disinclination. It is as much the duty of the knave to 
 be honest, as for any man to be so ; of the libidinous to be 
 chaste; the liar to speak the truth; the wicked man to 
 love God; the impenitent to repent; the self-righteous to 
 embrace the gospel. God has not one law for good men, 
 and another for bad; requiring somewhat less than real 
 
214 THE NECESSITY OF KKiHT INTENTIONS. 
 
 conformity to the standard. His law, in all cases, extends 
 not merely to the outward conduct, but takes notice of the 
 motive, manner, and end. The motive must be supreme 
 
 love to God himself. The manner must be regulated by 
 
 his revealed will. As to the mere time and circumstances 
 of such duties as are often to be repeated, we may lawfully 
 fix on such seasons and places as are most convenient. But 
 all positive duties must be performed, according to the in- 
 junctions on which they are entirely founded : and by those 
 persons only, and in that manner in which it is prescribed ; 
 or it may well be asked, " Who hath required this at your 
 hands ?" The end must certainly be the divine glory. 
 
 Secondly : Show the worthlessness of all outward 
 service, without these qualifications. 
 
 The blessed God makes no account of those services which 
 are not done intentionally, with a regard to his will and 
 glory. He regards not external compliance with the 
 
 letter of his law, where there is no intentional conformity to 
 the spirit of the law. There may be, indeed, a fair 
 
 outward appearance, where there is no right inward spring 
 of action. Mere custom, education, or the influence of 
 
 others, may lead a man to a regular course of attendance on 
 worship, in this or the other mode. Desire of worldly 
 
 advantage, or love of human applause, may sometimes have 
 the same effect. Covetousness may keep a man from 
 
 some sins, and pride from others : and the latter may stimu- 
 late to some duties. A mercenary notion of merit, or mere 
 slavish dread of hell, lies at the foundation of the religion of 
 many. Great zeal may be professed, and the person 
 
 himself may be so blinded by it as to think he is very 
 religious ; while it is little else but pride, malice, envy, 
 and revenge, which produces all that flame. As in the 
 instances of Jehu and Saul of Tarsus. 
 
 Thirdly : Consider the extent of this obligation, even 
 to our civil and natural actions. See ver. 6. 
 
 This verse implies that it is a sin and a shame for any of 
 us to live to himself; not only in our religious actions,' but 
 even in our temporal concerns. It is God's will, and our 
 
 duty and privilege, that wc should cat and drink, and to do 
 
THE NECESSITY OF RIGHT INTENTIONS. 215 
 
 whatever we do, not to ourselves, but with an eye to his glory. 
 1 Cor. X. 31 . There is no possibility of equal enjoyiuent 
 
 on any other plan. Hence, the sacrifice of the wicked 
 
 is abomination, and even his plowing is said to be sin. 
 Prov. XV. 8. xxi. 4. No rational creature has a riglit to 
 
 live unto himself; but the obligations of believers are vastly 
 increased. 
 
 FouuTHLY : Inquire into the evidence that a right in- 
 tention is wanting in our actions. 
 
 As the text speaks of this as a very criminal defect, it is 
 worth while to examine into the subject rigorously, and to 
 mention some signs of the want of a right end, that we may 
 try ourselves, both as to the habitual bias of our minds, and 
 also as to the actual intention in present duties. It is 
 certainly of great importance to examine frequently, closely, 
 and impartially, what is the ruling end of our lives and 
 actions. What is so generally and habitually. What 
 
 is so now, as to any present action, or pursuit. Par- 
 
 tiality must be a strong evidence that we have not a right 
 end. So Jehu abolished the worship of Baal, but not of 
 the calves. It shows insincerity, if we aim not ul uuiccrsal 
 conformity to the divine will. Devotion without morality, 
 or morality without devotion. Ver. 9. If you regard God 
 in one instance, why not in another? Certainly you mind 
 something else more than him. Self-righfeousuess is 
 
 another evidence of not aiming at God's glory. What such 
 persons do in religion, is not done to God, nor done as duty ; 
 for merit and duty are inconsistent ideas. What poor con- 
 ceptions must they have of God, who think it such a mighly 
 thing to comply with his will, or in any case to deny them- 
 selves, or take pains for his sake ! Ver. 3. Repentance 
 seems a great thing to them who are fully sensible of the 
 ground of it. You cannot go about to establish your 
 
 own righteousness, without denying the perfection of the 
 law, and the need of the gospel. 
 
 How then does this subject reprove all known and wilful 
 hypocrisy ! and not only so ; but all the more secret influence 
 of by-ends, and of unworthy motives, which often actuate 
 us, unknown to ourselves ! It also reproves carnality. 
 
216 THE NECESSIIY OF RIGHT INTENTIONS. 
 
 and the inordinate love of the world ; and ingratitude, in 
 receiving the bounties of Providence without improving them 
 for God. How also does it reprove lukewarmness and 
 
 indifference in religious services ! Did you do it unto me, 
 with such a cold heart? Not so Hezekiah. 2 Chr. xxxi. 20, 
 21. Nor Josiah. 2 Kings xxiii. 25. 
 
 Hence learn, the amazing greatness of our sins. Not only 
 have those actions been sinful, which were against the letter 
 of the law ; but all those, which, though good in appearance, 
 and beneficial to others, yet did not spring from a right prin- 
 ciple, and were not directed to a right end. 
 
 Alas ! how few actions have any good in them \ How many 
 never did a right action in all their lives ! A man may do 
 some natural good, and so may a shower of rain, or a heap 
 of manure ; but nothing is morally good, without an eye to 
 the blessed God. 
 
 What need then have we all of a better righteousness than 
 our own, to justify us before God ; when our sins are so 
 many and heinous, and our righteousness is so miserably de- 
 fective ! Even the believer's obligations to Christ and 
 free grace, are increasing every day, on account of daily 
 mixtures and defects, for which he needs abundant par- 
 don. What need have we of the res;enerating influences 
 of the Holy Spirit, to produce in us a rig/it spirit, that we 
 may do any thing right in the sight of God ! And of constant 
 supplies of his grace, that we may henceforward live, not to 
 ourselves, but unto God ! 
 
 LI. 
 
 THE HAPPY MOURNERS 
 
 Matt. v. 4. 
 
 Blessed are t/iej/ that mourn, for they shall be comforted. 
 
 Our blessed Lord, both in the text and context, is cha- 
 racterizing the heirs of spiritual bliss. We may remark of 
 most, or of all of these characteristics, that they are such as 
 would greatly disagree with the maxims of the world re- 
 specting this question. Who are they that enjoy real happiness? 
 
THE HAPPY MOURNERS. 217 
 
 This is especially the case with the language of our text. 
 " Blessed are they that mourn." 
 
 Nevertheless, we have reason to pay an implicit regard to 
 our Lord's testimony : and, considering his authority as a 
 sufficient ground of assent to the declaration, we shall only 
 endeavor to examine into his meaning, without seeking for 
 further proof than wliat will naturally arise from the ex- 
 planation of the subject. We will therefore endeavor. 
 
 First, To delineate the character of these happy 
 mourners. 
 
 Certainly the blessing cannot belong to every sort of 
 mourners, else who would be exempted ? All men are 
 mourners, atone time or other; but this is evidently designed 
 to be a distinguishing characteristic. Many there are, 
 whose mourning has no certain connexion with any future 
 consolation. 
 
 All mourning has some connexion with sin. Had there 
 been no sin, there would have been no sorrow. But some 
 mourn (ifter sin, some through sin, and someyb/' sin. 
 
 Some mourn after the indulgence of their lusts, like 
 Potiphar's wife — King Saul — Amnon — Ahab. 
 
 Others mourn under those natural evils which come upon 
 them as the consequences of sin ; and yet have no sense of 
 the cause of their sufferings, see not the justice of God, and" 
 are not at all grieved that they have dishonored him. Or, 
 if they are convinced that sin has been, or will be the cause 
 of their sufferings, they continue nevertheless to love the 
 practice of it. Now, they that mourn only on these 
 
 accounts, have no promise of their mourning being turned 
 into joy. On the contrary, they have reason to consider 
 their present sorrow as a pledge of eternal sorrow, anguish, 
 tribulation, and woe. 
 
 But some there are who sorrow after a god/i/ sort ; and 
 though they may often seem to have a larger share of sorrow 
 than others, they are blessed. A divine pleasure is even now 
 frequently mingled with their sorrows, wliich counterbalances 
 their sorest outward trials ; and ere long it shall be turned into 
 unmixed and everlasting joy. It must, indeed, be allowed, 
 
 that it is not all the sorrow of these persons which is of a 
 
218 THE HAPPY MOURNERS. 
 
 peculiar and distinguished nature. They have some sorrows 
 which are simply natural, as well as a more spiritual sorrow. 
 They, as well as others, have a natural sense of pain, and 
 like others, have committed things worthy of death. They 
 have known the fear of hell, and perhaps still feel it at times ; 
 but when delivered from this, they still mourn upon other 
 accounts. So also, though secured from future punishment, 
 they are liable to paternal chastenings and trials, in the pre- 
 sent state. And are exposed to injuries from their fellow- 
 men, which they cannot but feel and mourn for at times. 
 But though they are blessed, notwithstanding that mourning, 
 this is not the proof of their being blessed ; this is not that 
 mourning, which, by divine promise, is certainly connected 
 with future consolation. But they have another subject 
 
 of mourning, which, many times, excites greater grief than 
 any outward calamity, and which often causes them to mourn 
 when they are pretty free from any outward trouble. Sin 
 itself is that for which they chiefly mourn ; sin, which is, 
 indeed, the cause of all sorrow. But they mourn, not merely 
 on account of its consequences, but of its intrinsic evil ; not 
 for mere dread of punishment being inflicted, but because 
 sin deserves it. They mourn, therefore, whether they expect 
 actually to feel its consequences on themselves or not. They 
 mourn, not only for what God has said he will do to the sin- 
 ner, but for what the sinner has attempted to do against God. 
 They mourn, whether they feel much of the calamities it has 
 made men liable to in this present state, or not ; when they 
 have least to trouble them from without, and enjoy a blessed 
 peace within, still they mourn. They mourn most of all 
 
 for their own sins, and that for all sin; whether against God 
 or men, before conversion or after ; whether reputable or 
 scandalous among men ; whether visible in life, or secreted 
 from mankind ; whether it be by way of excess, or by way 
 of defect. Not only for attachment to idols ; but all want 
 of love, zeal, and activity; all coldness of aftection, prone- 
 ness to distrust, to murmur under crosses, to dishonor God by 
 impatience, is to them a cause of grief. They mourn likewise 
 
 for the sins of others, believers or unbelievers ; the sins of their 
 Tiativc land, yea, of mankind at large, often aflfect them. 
 
THE HAPPY MOURNERS. 219 
 
 But especially they mourn when Christ is wounded in the 
 house of his friends. The further they advance in religion, 
 the more extensive and affecting are their views of sin and 
 its evil, in general, and in themselves. 
 
 Secondly : Let me point out the sources of their conso- 
 lation. " They shall be comforted.^' 
 
 Do they mourn on account of God's dishonor by their 
 sins ? They are, and shall be comforted, to see the honor of 
 the Lord fully restored, by the Son of God becoming obedient 
 unto death. Do they mourn that they were once 
 
 miserable slaves of Satan ? They shall be comforted with 
 the prospect of perfect and complete redemption. Do 
 
 they mourn that they know so little of God, and enjoy so 
 little of him at present ? They shall be comforted with the 
 expectation of beholding his face in righteousness, and find- 
 ing in his presence fulness of joy. Do they mourn that 
 they are still so unlike their Redeemer ? They shall be 
 comforted with the prospect of being fully conformed to his 
 image. Do they mourn on account of present trials and 
 afflictions ? They shall be comforted, not only with the ex- 
 pectation of complete deliverance, but also that these trials 
 shall be found to glory, and honor, and praise, at the appear- 
 ance of Christ Jesus. Do they mourn that they are 
 here exposed to divers temptations, and often allured from 
 God by lying vanities? They shall be comforted: God will 
 bruise Satan shortly, and secure them from all his future 
 attacks. Do they mourn for imperfections of other true 
 believers? Tlrey shall be comforted with the prospect of 
 seeing every one of them made perfect in holiness, love, hu- 
 mility, knowledge, purity, and joy, for ever. Do they 
 mourn on account of hypocrites and apostates, who dishonor 
 religion, and bring reproach on the cause of Christ? They 
 shall be comforted, when they think there will be no such 
 mixture in the churcli above. Do they mourn to see 
 tlie Redeemer slighted and despised by ungrateful men, 
 who have taken occasion to desnidc him, from his having 
 once assumed the form of a servant .' They shall be com- 
 forted, when at the day of juYlgment he shall ap[)enr in tiic 
 form of God, so as to clearly to determine who he is : Jior 
 
220 THE HAPPY MOURNERS. 
 
 can any doubt more of his infinite dignity. Do they 
 
 mourn to think how highly God's enemies have exalted 
 themselves against him, at sundry times and in divers man- 
 ners? They shall be comforted to see all enemies subdued 
 under his feet. Do they mourn for all the dishonor cast, 
 
 on God by the sin of man ? They shall be comforted to see it 
 all wiped off at last, most completely, and made the occasion 
 of his getting glory. Do they mourn at the instability 
 
 of all things since the fall ; that man at his best estate is but 
 vanity ; that truth is no longer triumphant ; that the cause of 
 God seems fluctuating, like the moon waxing and growing faint ? 
 They shall be comforted to find all brought at last to a fixed, 
 settled, permanent state, secured from all mutation ; when 
 the righteous shall shine like the sun, with unabating lustre, 
 for ever, in the kingdom of their Father. 
 
 LIl. 
 
 CHRIST'S DISCIPLES, THE SALT OF THE EARTH. 
 Matt. v. 13. 
 
 Ye are the salt of the earth : but if the salt have lost its 
 savour, wherewith shall it be salted ? It is thenceforth good 
 for nothiug, but to be cast out, and to be trodden under foot 
 of men. ' 
 
 In the preceding chapters, our Lord lays down the 
 characteristics of his true disciples ; of all who are led by his 
 Spirit, and shall be found heirs of eternal happiness. The 
 difference between them and others, is owing, we believe, not 
 to their native disposition, but to the influence of his grace 
 on their hearts. But it is not, on that account, less needful 
 to examine into our real character, and to be concerned to give, 
 in our whole deportment, clear and decisive evidence that we 
 answer to the description. 
 
 In this passage, our Lord, by a plain and easy metaphor, 
 illustrates the peculiarity and usefulness of the true friends 
 of the gospel ; at the same time strongly suggesting the 
 deplorable mistake of merely pretended Christians, and the 
 awful consequences of self-deception in this case. There 
 
Christ's disciples, the salt of the earth. 221 
 
 can be no reason to confine this description to the apostles, 
 nor to ministers, any more than the preceding beatitudes, 
 or the following similitude of lights of the world, which 
 appears applicable to Christians in general, by comparing 
 the 14th and 16th verses of this chapter, with Phil. ii. 15. 
 " Ye shine as lights in the world : " and Eph. ii. 10. " Created 
 unto good works." Let us therefore consider. 
 
 First, The character and usefulness of true Christians, 
 who are here stiled, " The salt of the earth." To enter 
 
 fully into the import of this, we must notice what is more 
 remotely implied, as well as what is directly asserted in 
 this passage. 
 
 It implies that sin has reduced the moral world to a stale 
 of insipidity and corruption, tending fast to total dissolution. 
 It has made the world good for nothing, and worse than 
 nothing ; for the world answers no end unless God is glo- 
 rified in it : but here God is not glorified as God, \ui 
 creatures are set up above him, and preferred before him. 
 God is greatly dishonored by men in general : instead of his 
 will being obeyed, it is continually contradicted ; and if God 
 had not interposed, all would tend to worse ruin. 
 
 The natural world was made and is preserved for the sake 
 of the moral world. The earth would have been made in 
 vain had it not been inhabited, and that by rational creatures. 
 But it would be worse still to be filled with disobedient, 
 rebellious intelligences, by whom the whole creation would 
 be allured, and all its parts used as instruments of rebellion 
 against its Maker. 
 
 Christians are tlie only means of keeping any right savor 
 of God in his own world, and thereby preventing its total 
 corruption ; and consequently the natural world itself is pre- 
 served for their sakes. Thus are they the salt of the world. 
 
 The world is reduced, by the fall, into an imipid state; 
 and only believers preserve a right savor of God in the 
 world. One would expect a world made by God should 
 
 be his temple, where every one should speak of his glory. 
 What an insipid world without God ! But true Christians 
 are the only people who notice the display of his per- 
 fections. A world full of divine goodness should be full 
 
222 Christ's disciples, the salt of the earth. 
 
 of gratitude. What a tasteless world, all receiving from God, 
 yet no one thankful to him ! Believers alone retain a savor of 
 gratitude in this insipid world ! A world under the most 
 
 equitable government might be expected to be all obedience. 
 But here is no savor of rectitude and order, except what 
 is preserved among a few Christians ; unless we so term 
 a little insipid formality, without regard to the divine 
 will. A world inhabited by finite and dependant 
 
 creatures, should be full of humility and lowliness. But 
 believers are the only examples of true humility. We 
 
 might expect a world of spared rebels to be full of repentance. 
 But how few are there whose consciences, whose conversation 
 savors of true penitence ! We might hope a world 
 
 blessed with the news of redemption would be full of faith. 
 But the ambassadors of peace have bitterly exclaimed, " Lord 
 who hath believed our report?" Oh, what an insipid world 
 would this be, devoid of evangelical religion ! had not the 
 arm of the Lord been revealed to bring you to Christ, and make 
 you the salt of the earth, to keep a savor of Christ ! We 
 
 might think a world peopled by one family should abound 
 with love. But how destitute would it be of disinterested 
 benevolence, were not believers the salt of the earth ! A 
 
 world full of spiritual, immortal beings, should savor of immor- 
 tality. In what an insipid state must it be, if there were 
 none governed by eternal motives ; if all hearts were engrossed 
 by time ! But you, believers, are the salt of the earth ; to 
 keep immortality and heaven from being quite forgotten. 
 
 But the moral world is not only become insipid — it is alto- 
 gether corrupt ; instead of being full of a right taste, it is full 
 of a very bad one ; which would spread more and more, did 
 not God interpose to check it and rectify it, by means of this 
 salt. Men are not only ignorant of God, but entertain and love 
 false notions of him, and prefer idols before him. They are not 
 only ungrateful ; but prone to murmuring at his providential 
 government. They are not only negligent of his service, but ene- 
 mies to his holy law : fullof opposition and rebellion; corrupted 
 by pride, impenitence, and unbelief. They are disposed to justify 
 themselves and reject the gospel ; full of disorderly affections, 
 and bitter passions; of impurity, imrighteousness, world- 
 
Christ's disciples, the salt of the earth. 223 
 
 liness, covetousness, falsehood, envy, strife, discord ; sins of 
 all sorts. Oh, how do these mischiefs spread over all the 
 globe ! Genuine Christianity alone can give them an effectual 
 check. Did not God make use of this salt to prevent 
 the direful effects of corruption, universal dissolution and 
 destruction must follow. God himself must abominate the 
 world he had made, and cast it out of his sight. And 
 indeed, men's wickedness would destroy themselves and 
 each other. 
 
 Thus Christians are the salt of the earth ; for there is no 
 savor of wisdom, holiness, love, heavenly peace, and joy, but 
 what is retained by a few real saints, who are chosen out of 
 the world, redeemed from its vain conversation, called and 
 renewed by divine grace; who though in the world are not of 
 it, but passing through it into eternal rest. Meanwhile, the 
 men of the world wonder at them as men of singular taste ; 
 they hate them, and cast them out, and evil intreat them, 
 though the earth itself is preserved for their sakes ; and on 
 their account are judgments often averted from the places 
 where they dwell. 
 
 But may it be our concern to retain and spread our proper 
 savor ! And let us not forget, that as salt is the greatest 
 preservative in the natural world, its qualities are also pene- 
 trating and communicating ; and so is the holy, religious 
 conversation of Christians. Let us consider. 
 
 Secondly, The worthless character and dangerous state 
 of mere formal professors. " Salt is good : but if the salt 
 have lost its savor, wherewith shall it be seasoned ? It is 
 neither fit for the land, nor yet for the dunghill -, but men 
 cast it out. He that hath ears to hear, let him hear." 
 
 Nothing in the natural world would be more worthless 
 than salt which had lost its savor : nothing in the moral world 
 is more worthless than an unsavory Christian. An unholy 
 saint is worse than tasteless salt; he does not deserve the 
 name, nor answer the end of his profession. He must be 
 despised by God and man. He often is contemned by good 
 and bad. If a professed believer, instead of preserving others, 
 ensnare tliem by his sinful conversation, what a miserable 
 wretch he is ! fit only to poison the world, and to please the 
 
224 Christ's disciples, the salt of the earth. 
 
 devil ! How inconsistent are salt and corruption, God and 
 Belial, Christ and sin, gospel truth and wicked practice ! 
 You say God is good, and act as if there were no excellence 
 in him. You say the gospel is true, worthy of all acceptation, 
 and act as if it were false. You say that Christ has mag- 
 nified the law, and act as if he taught you to despise it. 
 You say that you are seeking heaven, and act as if earth 
 were better. 
 
 Unsavory and impure professors are the most useless, per- 
 nicious, and hopeless, of all characters. A professor who is very 
 much conformed to theworld, who haslosthisfirstlove,and has 
 very little of the life and power of religion, is a most un- 
 profitable creature, even though he should prove to be not 
 absolutely destitute of the grace of God ; even though he 
 should be saved at last, it seems as if it would be well for the 
 church, and for the world too, if he were removed from them. 
 A man, who, under a peculiar profession of religion, is alto- 
 gether formal, and wholly destitute of divine grace, is in a 
 still more awful condition, and likely sooner or later to bring 
 open dishonor on the gospel, and eventually to perish for ever. 
 If we who are already members of evangelical churches are 
 yet unconverted, there is less probability of our ever expe- 
 riencing true conversion, than there is respecting those who 
 never made any pretence to experimental religion. If a 
 man professes to embrace gospel doctrines, and with much 
 light in his head can openly or secretly indulge positive sin, 
 and especially if he can so warp evangelical sentiments as to 
 make himself easy in that wicked life, he is the worst and 
 most hopeless character in the world. What room is there to 
 tremble at Ezek. xxiv. 13, 14. " Because I have purged thee, 
 and thou wast not purged, thou shalt not be purged from thy 
 filthiness any more, till I have caused my fury to rest upon 
 thee. I the Lord have spoken it : it shall come to pass, and 
 I will do it ; I will not go back, neither will I spare, neither 
 will I repent ; according to thy ways, and according to thy 
 doings, shall they judge thee, saith the Lord God." 
 
 Dear brethren, let us learn from this representation, what 
 manner of persons we ought to be, in all holy conversation 
 and godliness. What obligations are we under, to purity of 
 
Christ's disciples the salt of the eakth. 225 
 
 conduct and spirituality of disposition ! Let it be perceived 
 that we are the salt of the earth, by our peculiar savor of 
 piety, love, zeal, obedience, resignation, humility, penitence, 
 faith, holiness, brotherly kindness, pity to souls, and heavenly- 
 mindedness. Show that you have a savor of heaven while you 
 dwell upon earth. Show that you differ from the carnal mind 
 as much as salt and dirt. Unite truth and holiness in your 
 pursuits, and thus manifest the practical tendency of the 
 gospel ; at the same time, remember who only made you to 
 differ; and remember your constant need of divine influence 
 to enable you to answer this character. 
 
 Let ministers in particular, though not to the exclusion of 
 Christians in general, be concerned for the good of others. 
 You are the salt that should stop the progress of corruption, 
 season an insipid world, and prevent its utter dissolution 
 and ruin. He is poorly seasoned himself, who is unconcerned 
 about spreading the savor of truth and virtue. O that we 
 may subserve the propagation of evangelical religion ! Let 
 this be our chief, yea, almost our only business. Let us be 
 ashamed we have done so little, and have been so unsavory. 
 " Let your speech be always with grace, seasoned with salt, that 
 it may minister grace to the hearers." Col. iv. 6. " Have salt 
 in yourselves, and peace one \vith another." Mark ix. 50. 
 All heartily concurring in the same blessed design ; praying- 
 God by us to diffuse the good savor of his name. 
 
 The world might learn from this representation, what obli- 
 gations they are under to true Christians. Wicked men 
 would be much more such, if no Christians lived among them ; 
 and the divine patience would be soon exhausted. 
 
 LIII. 
 
 THE WORKERS OF INIQUITY REJECTED AT THE 
 LAST DAY. 
 Matt. vii. 23. 
 And then will I profess unto them, I never knew you: 
 depart from me, ye that work iniquity. 
 
 Our Lord is here drawing to the close of his sermon on 
 the Mount, which he concludes in a very close and practical 
 
 VOL. 1. Q 
 
226 THE WORKERS or iniquity finally rejected. 
 
 strain ; such as I fear, if he were to come again in disguise, 
 would make some, who conceit themselves sound believejf, 
 reject him for a legal preacher. You will not, however, ex- 
 pect me to alter his words, nor to explain them away ; but 
 will readily allow me to lay before you their true and obvious 
 meaning. 
 
 He had said, in verse 21, " Not every one that saith unto 
 me. Lord, Lord, shall enter into the kingdom of heaven : but 
 he that doeth the will of my Father which is in heaven." 
 There is a sense in which none can call Christ Lord, but by 
 the Holy Spirit; that is, cordially, as being willing he should 
 have the full dominion over the soul. But that is not our 
 Lord's meaning here; nor did he intend to suggest that peo- 
 ple might so call him Lord, and then fall away; for he will 
 tell these he never knew them : but he here refers to a mere 
 verbal profession. They who believe with the heart, 
 
 ought to make confession with the mouth ; but no profession 
 will be regarded, except what flows from the heart ; and no 
 faith is sincere, but what works by love. 
 
 *' But he that doeth the will of my Father." This declaration 
 does not supercede the necessity of faith in Christ ; for this 
 is the commandment of God, that we believe in his Son, and 
 honor the Son even as we honor the Father. " He that seeth 
 the Son, and believeth on him, shall have everlasting life." 
 John vi. 40. The reason of this declaration, therefore, is not 
 because Christians are to be justified before God by the 
 merit of their works, but because true faith is always opera- 
 tive ; and we can have no evidence that our faith in Christ is 
 genuine, unless we love to do God's will. 
 
 He adds, in verse 22, " Many will say to me in that day. 
 Lord, Lord, have we not prophesied in thy name ? and in 
 thy name have cast out devils? and in thy name done many 
 wonderful works ?" This shows us how far many will go, 
 who will yet be rejected, however strong their confidence 
 may be : they may deceive others, or deceive themselves ; but 
 they cannot deceive their Judge. 
 
 But let us attend to the 23d verse, which teaches us this doc- 
 trine : Jesus Christ, ni the hist daif, ivill certaiiil if disoroi all such 
 professors ofChrisfiiuii/i/, as contiiuic workers oj itiif/ia/i/. 
 
THE WORKERS OF INIQUITY FINALLY REJECTED. 227 
 
 First: Let us notice the awful fact supposed ; namely. 
 That some nominal Christians will be found insincere, and 
 be disowned at last by Christ. 
 
 No reflecting man can doubt this, who admits a state of 
 future punishment; because nothing more grossly evil can be 
 committed by Mahometans or Pagans, than by some nominal 
 Christians. While many, whose lives are not scanda- 
 
 lously immoral, call themselves Christians, on no better 
 ground than others call themselves Mussclmans. Many 
 
 who have some rational acquaintance witli the external evi- 
 dences of Christianity, grossly misconceive its principal 
 doctrines. And others, whose profession sounds evan- 
 
 gelical, will be found upon trial, to be hypocritical. Some 
 of these are detected ])y the providence of God in the present 
 life. By means of persecution, false teachers, afflictions, 
 prosperity, or temptation. And some will, probably, 
 
 never be detected by men, till Christ himself shall discover 
 them at the last day. Many may be very zealous for 
 
 gospel terms, who never enter into gospel ideas, nor Aill in 
 with the chief design of the gospel ; never are concerned for 
 God to be glorified, for the honor of his law to be supported, 
 for sin to be condemned, and saved sinners united to God : 
 though these things are the essential glory, and favorite 
 end of the gospel. 
 
 Secondly: Let us consider the certain detection and 
 rejection of all, who are workers of iniquity. 
 
 The reason why Christ will disown some of those, who 
 once professed a regard for him, more or less, will be, that 
 they are found workers of iniquity. All who are saved by 
 him, had committed iniquity, or they would not need his 
 mediation. Yea, some of them were chief sinners, notoriously 
 vile and abandoned transgressors. 1 Tim. i. 16. 1 Cor. vi. 
 9 — 1 1 . All were so guilty, that nothing but the death of 
 
 Christ could render their salvation consistent with the divine 
 glory, and the general good. All will be conscious of enough 
 to prove that their salvation is wholly of grace, and that they 
 needed a great Saviour. Even after conversion, they 
 
 are conscious of sin, which still dwells within them. In many 
 things they all offend. Many arc their transgressions. 
 
228 THE WORKKRS OF INIQUITY FINALLY REJECTED, 
 
 omissions, and defects. Sin too easily besets them. Yet 
 
 true faith purifies the heart, and produces a real, ardent love 
 to universal holiness, so that there is a plain distinction 
 between saints and the workers of iniquity. But those are 
 to be reckoned workers of iniquity, who habitually indulge 
 themselves in the practice of known sin ; whether it be 
 directly against God or man ; whether it be openly or 
 secretly ; or if it be but one sin, which they cannot part 
 with : yea, thpugh they should carefully abstain from the 
 outward practice of any particular sin, yet if it be merely 
 upon worldly motives, and not because their hearts are set 
 against it by the cross of Christ, they will be found workers 
 of iniquity. Sin must be rendered universally hateful 
 
 to us. We must long to have it mortified and subdued, or we 
 shall be reckoned workers of iniquity. If our end, in em- 
 bracing Christ, does not correspond with Christ's end in 
 inviting us ; even that he might redeem us from all iniquity, 
 and bring us to God, — if we do not love and long for positive 
 holiness, and that in its highest degree, even for absolute 
 perfection ; we are workers of iniquity. And if this 
 
 should be our case at last, it will appear that our conversion 
 was never true and genuine. Let our knowledge be ever so 
 great; the outward change, in some respects, what it may; 
 our religious affections, painful or pleasurable, ever so 
 high, various, orderly, and long continued : if, notwith- 
 standing these things, we were never divorced from sin, we 
 certainly were never united to Christ, They who do not 
 hate evil, cannot love the true Christ of God ; and must be 
 separated from him, and from all his genuine disciples for 
 ever. It will be to no purpose for you to plead your 
 
 baptism, or your church-membership ; nor for us to plead 
 our preaching, or our usefulness to others. You must depart, 
 and so must I, if we be found workers of iniquity, 
 
 " Depart from me !" Whose language is this? That of 
 a man like ourselves ? Surely not. It seems a strong proof 
 of his divinity. Though that is not our business at the pre- 
 sent time. And yet the consideration of his diviiiiti/ is in 
 point too. For his word will be with authority. If he says. 
 Depart ! we must depart. If he said so to the largest planet 
 
THF, WORKERS OF INIQUITY FINALLY REJECTED. 229 
 
 in our system, or to the sun itself, his word would be instan- 
 taneously fulfilled. Nor is his humanity less awful on this 
 occasion. He will say this, who has assumed our nature. 
 He that iiiade man will have no mercy then. He that was 
 made man will have none ! What ! will the Lamb speak 
 such an angry word as this 'I Depart from me ! Oh what 
 anguish in the thought ! Now he says. Come unto me ! 
 " Hearken unto me, ye stout-hearted, that are far from 
 righteousness ; I will bring near my righteousness : it shall 
 not be far olf, and my salvation shall not tarry." Lord save 
 us from the dreadful doom ! Take away all iiiic|uity from 
 us ! Gather not our souls with sinners ! 
 
 LIV. 
 
 THE BRUISED REED AND SMOKING FLAX. 
 Matt. xii. 20. 
 A bruised reed shall he not break, and smoking flax' shall he 
 not quench, till he send forth judgment unto victor i/. 
 
 This passage is quoted from Isaiah xlii. 3. and applied by 
 the Evangelist to our blessed Lord, to whom it undoubtedly 
 belongs, and of whom it gives us a most true representation, 
 calculated especially, to encourage the faith of weak be- 
 lievers. It contains, 
 
 First, A metaphorical description of a distressed and 
 gracious soul, represented by two comparisons. 
 
 First : A bruised reed. — A reed is a well known vegetable, 
 remarkable^.for weakness, and shaken with every wind, and 
 of little \^ljie. It is an image of weakness, frailty, worth- 
 lessness, heljl^ness, and distress. 
 
 They only can take the comfort of the Redeemer's all- 
 sufficiency and gentleness, who have been made sensible of 
 their utter weakness, insufficiency, and unworthiness ; who 
 can no longer stand in their own strength, nor do without 
 constant support and succour. Such is the case of the truly 
 convinced soul ; who knows his own weakness and in- 
 sufficiency, not merely in a natural, but a moral sense ; not 
 only as a dying creature, but as descrvino death. 
 
230 Till-: URUISF.D HEED AND SMOKING FLAX. 
 
 Such may be trodden under foot of men, on account of 
 their outward meanness. And so much the more 
 
 on account of their mental depression, and free acknow- 
 ledgement of guilt. They may also be sorely crushed 
 with a sense of their own unworthiness and vileness ; their 
 inability to stand in judgment ; their insufficiency for 
 every good work ; and their unfitness to show forth his 
 praise. They may be greatly bruised by temptations; 
 nnd through fear of being rejected and cast off for ever. 
 
 Secondlj/ : Smoking flax. — The allusion is probably to the 
 wick of a candle dimly burning. This is an image of divine 
 grace, either in its first beginning, or else when in a 
 declining state. 
 
 Divine grace is often compared to light and fire ; but here 
 it is supposed to be concealed, or doubtful whether it will 
 kindle into a flame or not. The flame of heavenly love 
 
 enkindled in the heart, is in itself agreeable, useful, and 
 spreading. But it is here supposed to be, at first, very 
 
 small and deficient in its degree ; consisting of little light, 
 knowledge, love, life, hope, fervor, and holiness. Ex- 
 
 posed also to danger, and apparently easy to be quenched : 
 yea, perhaps, it seems as if it would expire of itself. It 
 
 is attended with that which is disagreeable and offensive : 
 a sense of guilt, and a conflict with depravity. So may 
 
 the first effects of religion be unpleasant to the subjects of 
 them ; producing, in the new convert, sorrow, rather than 
 sensible joy ; complaint of ignorance, rather than positive 
 !igh( ; fear, rather than lively, vigorous hope; a sense of 
 hardness, rather than of softness. Its good effects may 
 
 be much concealed from human view. Some secret groans 
 and siohs are almost all it produces at first. A desire to 
 listen to others, but afraid to speak to them. Many 
 
 evils will be fomid oj)posing it, and combating with it. 
 There is much that is really hateful and sinful in the same soul. 
 And not much light, as yet, shining before men. There 
 
 are frequent changes and fluctuations as to hopes and fears, 
 and intieed as to every duty and grace. The trembling 
 
 flame seems often ready to vanish, and yet is strangely kept 
 from going out. 
 
THE BRUISED REED AND SMOKING FLAX. 231 
 
 Secondly : A negative declaration of the Redeemer's 
 compassion and tenderness. " A bruised reed shall he not 
 break, and smoking flax shall he not quench." 
 
 More is intended here, than is expressed. It must break, 
 if he will not strengthen it : or be quenched, if he keep 
 not the flame alive. But such whose case has been 
 
 described, shall find the Saviour very gentle and com- 
 passionate. When here below, he assumed no outward 
 pomp and majesty, to terrify the poor and wretched from 
 applying to him for relief from their miseries ; no forbidding 
 austerity, or dreadful rigor, made them shun his presence, or 
 keep their distance from him. He seemed harsh to the 
 Syro-phoenician woman ; but it was only to evince the strength 
 of her faith. He condescended to men of low degree ; 
 to blind beggars and to little children ; and to teach such as 
 had been the vilest characters. And he is still the 
 same. Poor, despised outcasts ; yea, the very chief of sinners, 
 find him so. He binds up the broken-hearted, and 
 cheers the disconsolate. They who see hell to be their due, 
 are not the more likely to go thither on that account. 
 
 lie lu'dl not break the bruised reed; nor will he sink the 
 convinced sinner into despair. But while he shows the 
 
 exceeding sinfulness of sin, he gives assurance that his own 
 blood cleanses from all sin. He has opened a fountain for 
 sin and uncleanness. He shows the sinner the in- 
 
 sufficiency of his own righteousness ; but then he brings near 
 his perfect righteousness, and shows its sufficiency to justify 
 the ungodly. He shows his case to be desperate in any 
 
 other hands, but insures a perfect cure in his own. He 
 
 convinces him that he has no other refuge but in sovereign 
 mercy, and that no other is needed. He makes him 
 
 feel his own weakness, and encourages him to depend on 
 his strength. 
 
 He will not quench the smoking Jiax ; nor will he slight the 
 smallest beginnings of grace in the soul. Though it 
 
 burns so dimly, or can scarcely be seen by others, yet he will 
 not quench it, nor will he suffer it to be extinguished by 
 others. He will shield the spark of love from all that would 
 suppress it, and will fan it to ;i flame. \\v will cause il at 
 
232 THE BRUISED REED AND SMOKING FLAX. 
 
 length to shine forth in beautiful lustre and strength, to the 
 praise of him who first enkindled it. 
 
 Thirdly: A positive assurance of his faithfulness and 
 success. " He will send judgment unto victory." In 
 
 Isaiah xlii. 3. it is, " He will bring forth judgment unto truth," 
 which is translated by Bishop Lowth, " He shall publish 
 judgment so as to establish it perfectly." It may in- 
 
 clude these ideas. 
 
 He shall render the acquittal of his people perfectly 
 consistent with righteousness. So that neither 
 
 shall their salvation, in the least, infringe upon the law 
 and righteousness of God ; nor shall the most righteous 
 justice forbid the fulfilment of his amplest promises. 
 
 The Redeemer shall so thoroughly plead for his people, as 
 to make the truth of their cause apparent, and get the victory 
 over all their accusers and adversaries. Though often 
 
 misrepresented and censured, charged with hypocrisy, with 
 madness, with licentiousness, with turning the world upside 
 down, with being enemies to morality, to civil govern-ment, 
 and to mankind ; yet he will clear their characters, prove their 
 sincerity, their wisdom, their love to holiness, to peace, and to 
 mankind. They studied to approve themselves to 
 
 God, who searches the heart, and had *' the testimony of a 
 good conscience, that not in fleshly wisdom, but in simplicity 
 and godly sincerity, they had their conversation in the world, 
 as influenced by the grace of God." They were zealous 
 
 for the practice of good works, though zealous against the 
 doctrine of human merit. The love of Christ constrained 
 
 them to depart from all iniquity, and inspired them with 
 disinterested benevolence. As he will clear individuals; 
 
 thus also the cause of evangelical truth shall at length 
 mightily prevail over all its opposers. 
 
 May we admire the tenderness and grace of this blessed 
 Saviour. And learn of him to be tender-hearted to distressed 
 souls, and such as are newly awakened. 
 
 Let the feeble be encouraged to cry to him for strength. 
 And let those that walk in darkness, look to him for 
 light. He can dispel the smoke, and raise the spark to a 
 sacred flame. 
 
THE BRUISED REED AND SMOKING FLAX. 233 
 
 But let the self-righteous and self-sufficient expect to be 
 broken. And let those who wish to hide themselves in 
 darkness, expect to be detected. Let those who shine in 
 their own eyes, expect their lamps to go out in obscure 
 darkness. 
 
 LV. 
 
 JESUS AND JONAH COMPARED. 
 
 Matt. xii. 41. 
 Behold a greater than Jonah is here. 
 
 Matthew informs us, that certain of the scribes and of 
 the Pharisees had been demanding a sign of our Lord, who 
 replied, that no sign should be given but that of tiie prophet 
 Jonah. Not only was our Lord's predicting his own death 
 and resurrection, a sign of his being indeed a true prophet ; 
 but that resurrection, considered in all its circumstances, 
 would be an evidence of his being the true Messiah, and of 
 his having finished the great work of redemption, which he 
 had undertaken to perform. But having thus had occasion 
 to mention Jonah, he forewarned them, that the repentance 
 of the men of Nineveh, at his preaching, would justify and 
 aggravate the condemnation of the men of that generation, 
 who enjoyed advantages far superior to theirs, as he himself 
 was far superior to Jonah. 
 
 Knowing that whatsoever things are written in the scrip- 
 tures, are written for our warning, and especially what they 
 declare concerning the evil consequences of impenitence 
 under the sound of the gospel. We will endeavor. 
 
 First, To consider the contrast of the ministry of Jonah 
 and of Jesus, with the different receptions they met with 
 from their respective hearers. 
 
 I shall not now enlarge on the supreme diginity and true 
 divinity of Jesus, on the one hand; nor on the remarkable 
 defects of the prophet Jonah, on the other. Though Jonah 
 was, in some respects, one of the most defective characters 
 of all the Old-testament prophets ; and Jesus, unspeakably 
 superior to all who ever acted as the servants of God; I 
 
234 JESUS AND JONAH COMPARED. 
 
 shall chiefly mention snch circumstances relative to 
 each, as were most visible and apparent to their respective 
 hearers. 
 
 Jonah was sent to a people brought up in heathenism, 
 who had scarcely heard of the true God. Jesus was 
 
 sent to the Jews, who considered themselves as God's pecu- 
 liar people ; and had, indeed, been long treated by him with 
 peculiar distinction. 
 
 Jonah went to a people, who had had no preparatory in- 
 struction in true religion. Jesus came to a people, who 
 by various extraordinary means, had been prepared for his 
 coming. 
 
 Jonah's ministry and message were very short. The 
 
 ministry o£ Jesus was much more full and continued. 
 
 Jonah was a stranger and a foreigner to the Nine- 
 vites. Jesus was acknowledged by the Jews to 
 
 be their own countryman, and even of the race of their 
 kings. 
 
 Jonah's message was all alarming. He only denounced 
 approaching destruction. The message of Jesus was 
 
 very alluring. He came to proclaim glad tidings of salvation. 
 
 Jonah gave his hearers no encouragement, except by a 
 very obscure implication, which he himself was unwilling to 
 admit. The ministry of Jesus was attended with kind 
 
 invitations and express promises to all returning penitents. 
 
 Jonah wrought no miracles to confirm his message to the 
 men of Nineveh, The ministry of Jesus was accom- 
 
 panied with many miracles ; and almost all were miracles of 
 mercy. 
 
 Jonah was very deficient in disinterested benevolence, and 
 had little tenderness for the Ninevites. Jesus discovered 
 
 much compassion for the Jews: (Luke xiii. 34, xix. 41, 42.) 
 and for sinners in general. 
 
 The Ninevites repented at Jonah's preaching, we hope 
 some of them savingly. The Jews rejected and mur- 
 
 dered Jesus; and afterwards persecuted his disciples, till 
 wrath came upon them to tlie uttermost. 
 
 Secondly; Inquire which case is most similar to our 
 own, and how we should improve the subject ? 
 
JESUS AND JONAH COMPARED. 235 
 
 Jesus Christ, has not, indeed, preached to you in person ; 
 but he has sent his servants amono;you, in his name. These 
 servants of Christ have been commissioned, not like Jonah, 
 merely to denounce destruction, but to proclaim salvation. 
 It is not merely within these forty days, that you have been 
 favored with the means of grace; but many of you have en- 
 joyed from your childhood, the opportunity of hearing the 
 word, reading it, and having it enforced at home; Have you 
 not heard the terrors of the Lord ? No time, indeed, has 
 been set for the period of his patience. But you have had a 
 further discovery of the awful consequences of sin, than the 
 men of Nineveh. It may be, wrath will come within forty days ; 
 and it is more than temporal destruction which awaits the 
 Christless sinner. You have had more particular representa- 
 tion of the evil of sin, as the cause of God's displeasure. By 
 the law is the knowledge of sin. That law has been explained ; 
 and shown to be holy, just, and good. And you have had 
 particular sins pointed out. You have had a variety of 
 means employed with you. Every spring of action has been 
 addressed in turn ; your conscience, your reason, and your 
 passions. Especially, you have had many gracious invitations 
 and precious promises, to encourage your return to God. All 
 the invitations in the Bible are for your encouragement ; and 
 if you embrace Christ, all the promises will be your portion. 
 Christ has sent unto you a number of faithful ministers, who 
 are affectionately desirous of your salvation. It would not 
 be a disappointment to them to have your destruction pre- 
 vented, as it seemed to be to Jonah as to Nineveh : but 
 your rejection of Christ would be their grief; and your 
 acceptance of him would fill their hearts with joy. There 
 are, also, many Christians around you, who would rejoice in 
 your salvation, perhaps your relations : if not, others would 
 rejoice, even those whom you have sometimes reviled and 
 persecuted : and Christ assures us, that the angels in heaven 
 would rejoice. True, you have not seen any miracles, as 
 Christ'^ hearers did ; but you liave a full account of many 
 which he wrought, and an account of his death and resur- 
 rection. You have fewer stumbling-blocks in your way, 
 than they had who lived in the days of his flesh. Some 
 
236 JESUS AND JONAH COMPARED. 
 
 evidences of Christ have greater force now than then : the 
 argument from prophecy, and from the success of the gospel. 
 Many miracles of grace may be seen in this day to confirm 
 the doctrine of God our Saviour, '•' The blind see, the deaf 
 hear, lepers are cleansed, the poor receive the gospel." 
 
 From all this, it follows, that if you embrace not the gos- 
 pel, the men of Nineveh will assurely condemn you, as they 
 did those who heard our Lord himself. 
 
 But you profess that you do believe it. Yes ! but with 
 what kind of faith ? Is it genuine and cordial? Have you 
 received the truth in the love of it? What effect has it had 
 on your hearts and lives ? No faith is genuine that is not 
 attended with repentance. You cannot rely on Christ, with- 
 out you see your need of him ; you cannot see your need of 
 him, unless you see sin to be sinful. He surely had no need 
 to die for you, if you never deserved to die yourself. And 
 certainly you cannot see the great evil of sin, and the indis- 
 pensable need of Christ's atonement, and yet love sin. You 
 cannot hate sin, and yet commit it greedily, or not desire its 
 utter destruction. You cannot sincerely love Christ, unless 
 you unite cordially with him in all the ends of his mediation. 
 Examine how this is. Confess how averse you once were to 
 the design of the gospel. Give God the praise, if you have 
 repented and believed. 
 
 LVI. 
 
 JESUS AND SOLOMON COMPARED. 
 
 Matt. xii. 42. 
 Behold a greater than Solomon is here. 
 
 The blessed Jesus is proposed by the Apostle Paul, in the 
 second chapter of his Epistle to the Phillipians, as the 
 o-reatest pattern of humility that could be named. But 
 surely they who deny his proper deity, and infinite original 
 dio-nity, take off all the force of this example, and leave little 
 room to admire his condescension. According to them, the 
 most that can be said of his modesty is this, that being 
 merely a man he did not think of tlie robbery of being equal 
 
JESUS AND SOLOMON COMPARED. 237 
 
 with God ! But surely, if he were of no superior nature to 
 the rest of mankind, he must have bordered on that robbery 
 in several instances. Matt. ix. 2. xi. 27. xii. 6. 8. Yea, 
 had he been but a mere man, our text itself would seem 
 sufficiently arrogant. Other servants of God are taught to 
 esteem others better than themselves. But Jesus often 
 speaks of himself as superior to all who either preceded or 
 should succeed him. "Before Abraham was I am." "Abra- 
 ham rejoiced to see my day : and he saw it, and was glad." 
 "Many prophets and righteous men have desired to see those 
 things which ye see, and have not seen them ; and to hear 
 those things which ye hear, and have not heard them." 
 " Moses spake of me." " Ye call me Lord and Master, and 
 so I am." John viii. 58. 56. Luke x. 24. Matt. xiii. 17. 
 John V. 46. xiii. 13. In the context, he asserts that he was 
 greater than Jonah, who had most success in reforming the 
 Gentiles. And in the text, that he was greater than Solomon, 
 the greatest of all the princes of the house of David, the 
 greatest king of the Jews, and in some respects the first 
 monarch in the world. Our principal business will be. 
 
 First, To evince the superiority of Christ to Solomon. 
 He did not appear so at first sight, to all beholders ; yet 
 he really possessed the excellencies for which Solomon 
 was most celebrated, and that in a superior degree ; 
 and other excellencies of which Solomon was wholly 
 destitute. 
 
 He was greater than Solomon in essential dignity. He 
 was, according to the flesh, descended from the same stock : 
 he was of the seed of Abraham, of the tribe of Judah, of the 
 family of David ; and David, as well as his ancestors, was 
 more honored by this remote descendant than by his imme- 
 diate son and successor, God raised that family to the 
 throne, that he might make the line more conspicuous from 
 which the Messiah should spring ; and that this line of kings 
 who reigned over his chosen people, might typify the royalty 
 of his Son, who being the Son of God, and so God himself, 
 was David's Lord. 
 
 He was greater than Solomon in personal qualities. Infi- 
 nitely more excellent and amiable in moral character. He 
 
238 JESUS AND SOLOMON COMPARED. 
 
 was absolutely perfect, which Solomon was far from being. 
 He was ** the chief among ten thousand, and altogether 
 lovely." 
 
 He was possessed of greater wisdom than Solomon, though 
 all his wisdom was unostentatious and useful. Much of 
 Solomon's wisdom was merely political, or at least temporal 
 only. But Christ's wisdom was spiritual and heavenly. 
 Solomon's wisdom was mixed with folly. Not so Christ's. 
 He has all the treasures of wisdom and knowledge. Col. ii. 3. 
 Solomon could not certainly communicate his wisdom, no, 
 not even to his own son Rehoboam. But Christ makes all 
 his people wise unto salvation. 
 
 Solomon was renowned for his peaceful reign, but he was 
 never great in war. The latter circumstance indeed is no 
 degradation of him. But it is an exaltation of Christ, that 
 in righteousness doth he judge and make war, and his vic- 
 tories are great and glorious. 
 
 And yet he is a greater friend to peace than Solomon. He 
 is the Prince of peace. He made peace by the blood of his 
 cross ; reconciles sinners unto God ; and gives peace of 
 conscience ; such peace as the world cannot give or take 
 away. 
 
 Solomon was immensely rich. 1 Kings x. 21. Christ ap- 
 peared in our world as extremely poor. When he that made 
 the world dwelt in it for a little season, the character in 
 which he chose to appear was that of a poor, godly man. 
 Yet his riches exceed those of Solomon, and are far more 
 valuable and durable. In his kingdom temporal riches are 
 of little account. Those riches only that cannot be destroyed 
 by the last conflagration, are worthy to be valued by his 
 subjects. 
 
 Solomon's empire was widely extended. But Christ is a 
 much greater monarch than Solomon. His dominions are 
 infinitely more extensive. But the great excellence of Christ's 
 kingdom consists in its being internal and spiritual. Its 
 seat is in the heart. Also his administration is more per- 
 fectly righteous. His laws are more wise and equitable than 
 even Solomon's. His subjects are more prosperous and 
 happy. He has done much greater things for his people 
 
JESUS AND SOLOMON COMPARED. 239 
 
 than ever Solomon did for his subjects. Solomon never 
 risqued his life for Israel, as David had often done. But 
 Christ laid down his life for his people. Solomon could not 
 insure continued tranquillity and prosperity to his people ; for 
 he died when he had reigned but forty years. But Jesus lives 
 and reigns for ever. 
 
 Solomon was one that loved God, and was honored by 
 him in being appointed to build the temple. But his love 
 was defective and grew cold ; and after he had erected the 
 temple he fell into idolatry. Jesus had far more love to God, 
 and zeal for his glory. He has also built a much more 
 glorious temple, a spiritual building, which shall never be 
 destroyed. 
 
 The honor d.nd fame of our blessed Lord, and the usefulness 
 and success of his achievements, evince that he is greater 
 than Solomon, Solomon had people who came to him from 
 all quarters for instruction, and this tended to the honor of 
 the God of Israel. 1 Kings viii. 42. 60. But God never 
 honored him as the instrument of any such great revolution 
 in the earth as Christ has accomplished : he never effected 
 the conversion of one heathen nation. Whereas Christ's 
 gospel has already destroyed heathenism in more than 
 twenty times the extent of Solomon's empire. And in him 
 the whole of the Seventy-second Psalm shall be fully accom- 
 plished. Ver. 7. 8. 17. 19. I proceed. 
 
 Secondly : To consider the improvement we should make 
 of this doctrine. 
 
 Let us admire the glory of our blessed Lord, submit to 
 his authority, delight in his service, and pay diligent atten- 
 tion to his instructions. 
 
 To enforce this duty let us consider, how justly we may 
 expect that they who despise the wisdom of Jesus will be 
 exposed to the most severe condemnation. Yes, the Queen 
 of Sheba will condemn, not only the men of that generation, 
 but the men of this generation also, for their neglect of 
 Christ. Though he be not now upon earth, yet he continues 
 to speak to us, even from his throne in heaven. And if it 
 was so great a sin to despise him in his state of humiliation, 
 surely it is no less to despise him in his state of exaltation. 
 
240 JESUS AND SOLOMON COMPARED. 
 
 Heb. xii. 25. What a confirmation is it of the truth of our 
 Lord's Messiahship, that his gospel has been so succeeded, 
 and has had the very effects which God had foretold should 
 be produced by the Messiah. It was foretold that he should 
 enlighten the Gentiles and abolish the idols, and that the 
 gods that had not made the heavens should perish. And so 
 it has come to pass. The heathen gods are exploded, the 
 God of Israel is acknowledged by many nations, and all in 
 consequence of Christ's coming ; though Solomon could do 
 so little to this effect. The true God was worshipped by 
 Israel in Canaan but 1450 years. They entered Canaan 1451 
 before Christ; endured seventy years captivity ; and continued 
 after their return seventy years after Christ. But now he has 
 been worshipped by many Gentiles above three hundred years 
 longer than by Israel in their own land. How can the 
 Jeivs account for it, that God should have so honored Jesus 
 if he were an impostor ; and that he should at the same time 
 punish their nation so terribly ? Or how can ive avoid the 
 force of the argument, from the fulfilment of prophecy in 
 Jesus of Nazareth, and the attestation of Providence to 
 his gospel? And if we admit that he is indeed the true 
 Messiah, how can we excuse our neglect of his great salva- 
 tion ? our despising his counsel, and contemning him who 
 who is the power of God, and the wisdom of God, to every 
 one who beheves. See Luke xi. 32, The men of Nineveh will 
 condemn us ; who received so short a message, with so little 
 encouragement, and by a messenger possessed of so little 
 benevolence. 
 
 But verily, they who come to Christ, and hear his wisdom, 
 and see his glory, will have room to say with the Qvieen of 
 Sheba, (1 Kings x. 6 — 8.) "It was a true .report that I 
 heard in mine own land, of thy acts and of thy wisdom. 
 Howbeit, I believed not the words, until I came, and mine 
 eyes had seen it : and, behold the lialf was not told me : 
 thy wisdom and prosperity exceedeth the fame which I 
 heard. Happy are thy men ; hapjiy are these thy ser- 
 vants, whicii stand continually before thee, and that hear 
 thy wisdom." 
 
LVII. 
 
 SINFUL DOUBTS. 
 
 Matt. xiv. 31. 
 
 O thon of little faith, wherefore didst thou doulit '^ 
 
 These words were addressed by our Lord to the apostle 
 Peter, who, beholding Jesus walking on the water, first 
 requested a commission to come to meet him ; and then, 
 though authorized to venture, and miraculously supported, 
 yet, seeing the wind boisterous and the waves agitated, began 
 to fear, and then to sink ; our Saviour proportioning the 
 buoyancy of his body to the exercise of his faith : but as soon 
 as he cried to him for aid, the Lord stretched forth his hand 
 to support him, changing the practical reproof of the weak- 
 ness of his faith, for this gentle verbal one, O thou of little 
 faith, wherefore didst thou doubt ? 
 
 A reproof it was, but an encouraging one ; and though 
 immediately addressed to Peter, yet it is calculated for our 
 instruction, and may both shame and encourage others, as 
 far as their character and circumstances resemble the 
 Apostle's. 
 
 The connexion indeed, will warn us of the mixture there 
 may be of both presumption and unbelief even in true 
 believers ; for it seems probable that Peter was infected with 
 some degree of both those evils ; and extremes will often be 
 found to lead each other. Not only may they, who at one time 
 are too bold and venturesome, be at another too timid and 
 distrustful ; but even in the same service on which they 
 were over eager of entering at first, they may, before the 
 undertaking is completed, find their hearts misgive them. 
 Nevertheless, if there be but godly sincerity, Christ will not 
 suffer them, in time of trial, to make shipwreck of faith ; but 
 will first humble them, and then help them ; so that they 
 shall profit by their trials, and even by their mistakes, and 
 find that the winds and the waves obey them. 
 
 It will not do however, to apply the encouragement 
 couched under this reproof, to every person, nni- to every 
 
 VOL. 1. I! 
 
•242 SINFUL DOUBTS. 
 
 case ; for, as it had a relation to special circumstances at 
 first, so we must apply it in a manner consistent with the 
 analogy of faith. 
 
 Our Lord's saying to Peter, Wherefore didst thou doubt? 
 affords no ground for ministers to encourage their hearers 
 indiscriminately not to doubt of their being in a state of 
 salvation. Nor would it be safe for any individual to infer 
 this, merely from reading or recollecting these words, or 
 from having them impressed suddenly and strongly on 
 his mind. 
 
 Peter himself was not blamed for doubting his own sin- 
 cerity, but for doubting his Lord's fidelity and sufficiency ; 
 doubting whether he would or could keep him from sinking, 
 after he had called him to him on the water. But to infer 
 from the sound of these words, that any individual is un- 
 doubtedly in a state of salvation, is to draw from them an 
 inferential proposition totally different from any thing con- 
 tained in the words themselves, and to make to ourselves an 
 entirely new revelation. The gospel alone, independent of 
 all internal qualifications, is a sufficient warrant to apply to 
 Christ for salvation ; the work of the Spirit, compared with 
 the word, is to be the evidence that we have applied to 
 him ; and our works must prove the sincerity of our faith, 
 to others. 
 
 But none are authorized to expect an immediate reve- 
 lation of their safety or of their* duty. The former must 
 be learned by the scripture characters of the saved, and the 
 latter by scripture precepts. And as to the knowledge of 
 future events in this life, it is neither to be expected, nor 
 desired ; but we must leave them to the Divine disposal, and 
 think it enough that he has assured us, that, " all things 
 work together for good to them that love God, to them who 
 are the called according to his purpose." 
 
 Many who hear the gospel, ought to doubt, at present, 
 whether they are interested in its benefits ; yea, some, if they 
 did but believe God, would be assured they are not so. 
 Nor can Christians themselves expect to keep up a confidence 
 of their safety, without keeping close to God ; nor would it 
 be of any service to a backslider to be assured of his safety. 
 
SINFUL DOUnTS. 243 
 
 while his heart is wandering after idols ; but very much the 
 contrary. 
 
 Dr. Owen, on Spiritual Mindedness, observes, that, *' Under 
 an habitual declension, or decay of grace in the spirituality 
 of our affections, no man can keep or maintain a gracious 
 sense of the love of God, or of peace with him," And in his 
 Meditations on the Glory of Christ, he remarks, " Some 
 would fain have evangelical joy, peace, and assurance, to 
 coimtenance them in their evil frames and careless walking ; 
 and some have attempted to reconcile these things to the 
 ruin of their souls ; but it will not be. Without the diligent 
 exercise of the grace of obedience, we cannot enjoy the grace 
 of consolation." 
 
 Having so largely premised these things, I would endeavor 
 to answer one inquiry founded on the text : — In what 
 cases is doubting to be blamed, and confidence to be 
 encouraged ? 
 
 The general answer is. We are always more or less to 
 blame for doubting what God has really revealed in his word. 
 If God had revealed in his word, that such an one should 
 be saved, it would be a sin to doubt the safety of such a 
 person : but there is no such proposition contained there ; 
 nor does the Spirit reveal to any one, truths not before con- 
 tained in the word. 
 
 First: If ever we doubt of the veracity of the divine 
 word in general, we are doubtless to blame for that. Because 
 the word of God is confirmed by ample evidence, and 
 contains in itself such evidences as may well convince any 
 honest and impartial mind. 
 
 Our doubts of the divine original of the sacred scriptures 
 arise chiefly from the want of a godlike taste ; a dutiful, 
 dependent spirit ; an humble, contrite, penitent, docile, grate- 
 ful, ingenuous frame of mintl. Yet some have little 
 room to boast that they never doubted ; I mean such as 
 never examine the Bible, though they may profess to admit 
 its authenticity. And true believers may have their 
 faith assaulted ; but a little reflection on their own experience 
 will bring home the correction in the text, " Wherefore didst 
 thou doubt ? " Has not this word laid open thine heart; and 
 
244 SINFUL DOUBTS. 
 
 told all thou ever didst ? Has it not displayed the glorious 
 character of God ; given a perfect rule of duty ; discovered 
 thy danger and remedy ; produced peace and purity ? Has 
 it ever misled thee ; ever deceived thee ? Where else will you 
 look for the words of eternal life ? 
 
 Secondly : We are blameworthy if ever we doubt of 
 Christ's ability to save at last, all who come unto God by 
 him. Is he not the true Messiah ? How many pro- 
 
 phecies have been fulfilled ! What sense can we otherwise 
 make of the Jewish dispensation ? Is he not Immanuel ? Has 
 he not been obedient unto death 1 Did not God the Father 
 seal his mission ? Has not the Spirit confirmed it ? Is he 
 not the end of the law ? Was not his obedience glorious ? 
 Were not his sufferings vicarious ; and quite sufficient to 
 answer the end of the original threatening ? 
 
 Thirdly : If ever we question Christ's willingness to 
 receive the coming sinner, we are criminal. He has 
 
 given us as much proof of his willingness as of his power. 
 The assurance that he is " able to save to the uttermost all 
 them that come unto God by him," includes this. He can 
 find in his heart to save the unworthiest and o-uiltiest. It 
 was designed that all saved by him should be to the praise 
 of the glory of his grace. His death was needful for none 
 but them that deserved to die. He has declared, " Him that 
 cometh to me, I will in nowise cast out : " and no instance 
 can be found of his falsifying his word. 
 
 Fourthly : If we doubt of the sufficiency of Christ's 
 grace to help all those who would live on his fulness, and 
 conform to his will. Though without him you can do 
 
 nothing, cannot you do all things through Christ strength- 
 ening you ? Had Paul any more strength of his own, or 
 had he less to do, or to undergo, than you ? Is not Christ's 
 strength made perfect in your weakness ? Is not your 
 extremity his opportunity ? Can any thing be too hard for 
 the Lord ? Does he send you on a warfare at your owmi 
 charges ? 
 
 Fifthly : If we doubt the attention of Christ's providence 
 to our temporal necessities, though we have been helped to 
 trust him with our souls. Has he died to save your 
 
SINFUL DOUBTS. 245 
 
 souls, and will he starve your bodies ? " Are not two sparrows 
 sold for a farthing ? " Does not he clothe the lilies and the 
 tulips, and feed the ravens and the lions ? Is not godliness 
 profitable for all things, having the promise of " the life that 
 now is, and of that which is to come/' ? " Seek first the 
 kingdom of God, and his righteousness, and all these things 
 shall be added unto you." " Trust in the Lord and do good, 
 and verily thou shalt be fed." 
 
 Sixthly : If we doubt of Christ's faithfulness to give 
 heaven at last, to all who are desirous of it and willing to 
 receive it as a free gift. " Fear not, little flock : it is the 
 
 Father's good pleasure to give you the kingdom." He has 
 formed you for it, and given you the earnest. 2 Cor. v. 5. 
 Light, holiness, and joy, are pledges of their perfection. 
 
 Let us carefully examine ourselves, if we have embraced 
 the gospel. If you know your own mind, God has told you 
 his. Be thankful for what the sacred scriptures have 
 revealed. You need not want the Bible to say more than 
 it does. 
 
 LVIII. 
 
 THE NECESSITY OF SELF-DENIAL. 
 Matt. xvi. 24. 
 Then, said Jesus unto his disciples. If any man ivill come 
 after me, let him deny himself, and take up his cross, and 
 folloio me. 
 
 These words are very positive. What shall we do with 
 them ? Can we all make them so accord with our jjractice, 
 as to prove we are true Christians ? If that be difficult, shall 
 we attempt to lower their meaning, and bring them down to 
 our level ? Or shall we endeavor to exempt ourselves from 
 this text, and confine it to the apostles or primitive Chris- 
 tians ? Can this be done ? Would it not be better to try to 
 ascertain the full import of the words, and labor to conform 
 to them ? Let us. 
 
 First, Reflect whose words they are. 
 
 He that spake them was infallibly wise, and could not be 
 
246 nil': NECiissrrv or seli-denial. 
 
 mistaken. He knew what his followers must expect, and 
 was too honest to deceive them. He is infinitely kind, and 
 did not utter this declaration from an unfeeling neglect of 
 our true interests. He did not prescribe that to others, to 
 which he refused to submit himself. It fitted his lips. 
 He went before in the same track ; he pleased not himself ; 
 he did not aim at self-indulgence. While he prescribed self- 
 denial, he did not seek a private self-interest; nor aim at his 
 own glory, ease, or enjoyment. When he took upon him 
 the form of a servant, all he regarded was obedience ; and he 
 accomplished the end for which he was sent. John v. 30. 
 He could not indeed deny the truth ; (John viii. 55.) but he 
 was willing to waive insisting upon it ; to act as a delegate ; 
 and to be treated by men as very different from what he 
 really was — and this, not only for his Father's sake, but for 
 ours. Yes, he so identified his interest with his people's, 
 that he was even willing to be treated by his dear Father as 
 they had deserved to be treated, that they might conse- 
 quently be treated as he deserved to be treated, even as God's 
 dear children. This was the highest act of self-denial that ever 
 was ! Now then, we should be willing to be identified with 
 him ; and if men are such bad judges of excellence as to 
 despise him, we should be willing to be despised too, for his 
 sake. Let them that contemn him, also contemn us ; if he 
 tliat approved him, will but approve us. If he who was so 
 worthy, was willing to be set at nought; why should we, 
 who are so unworthy, want to be made inuch of? These 
 
 arc the words of Him who will be our Judge, who will decide 
 on our character, and determine our final doom ; and who 
 will not let any one lose by him at last. 
 
 Secondly : Examine their import, extent, and meaning. 
 If any one is tvil/ing to come after me. — Whoever is willing 
 may, if he will take the right road. Christ is gone before 
 his people. He is entered into rest, entered into glory ; but 
 he passed through toil, ignominy, and suftering : and if any 
 one woidd come after him, and reach the mansions of which 
 lie has taken possession, he must go the road Jesus has 
 marked out, and which he himsflf went. So the Apostle 
 warned the first Christians, that through much tribulation, 
 
IHE NECESSItY OF SELF-DENIAL. 247 
 
 Ihey must enter the kingdom. We must, more or less, be 
 baptized with his baptism. 
 
 Let him deni/ himself. — Without self-denial, Christ can- 
 not be cordially received in his various offices, as prophet, 
 priest, and king. If any one would be Christ's disciple, 
 
 he must deny his own wisdom, that he may learn of him. 
 He must be wilhng to be instructed, submit to his decisions, 
 and embrace the truth as it is in Jesus. In him arc all the 
 treasures of wisdom and knowledge : the only-begotten of 
 the Father, he hath revealed him. If any one would 
 
 have the benefit of Christ's mediation, let him deny self- 
 righteousness, confess his guilt and demerit, and own himself 
 worthy of death. If self would make any claim contrary to 
 the honor of Christ, deny it. If any one would inherit 
 
 Christ's kingdom, let him deny his own will, be subject to 
 his autliority, and conform to his will. Let him deny his 
 own sufficiency, and rely entirely on the grace and strength 
 of Christ. The self-denial here required is a very extensive 
 duty. Let him abstain from all God has forbidden. If sin 
 is become as it were a second self, how proper is it that we 
 should deny it, mortify it, and crucify it ! " The grace of God, 
 (says the Apostle,) teaches us to deny ungodliness, and worldly 
 lusts ;" that is, to guard against every thing that implies an 
 undervaluing of God, or an over-valuing of the world. If 
 
 the essence of sin consists in selfishness, or the pursuing a 
 private interest, not subordinate to the glory of God, nor 
 connected with the good of others; surely self-denial must be 
 essential to the character of a Christian. If self requests 
 any thing God has forbidden, he must deny it peremptorily. 
 Let him comply with all God has commanded, notwith- 
 standing all the opposition he may encounter. Follow the 
 Lord fully; follow the Lamb whithersoever he goeth ; 
 through evil report or good ; by honor or by dishonor. I am 
 not my o\vn ; I am under law to God ; and must do as he com- 
 mands, without deviating from his will. Submit then, to 
 all he has aj^pointed. Be still, and know that he is God. 
 Suft'er for God, as well as act for God. Christ did so, and 
 shall not we? Let God choose for us ; we have no right to 
 choose for ourselves ; nor arc we competent so to do. " Who 
 
248 THE NECESSITY OF SELF-DENIAL. 
 
 can tell what is good for a man of all that is before him, in 
 this vain life ? " Watch over all the appetites of the body, 
 lest they assume an inordinate influence over the mind, and 
 so lead you to disobey or dishonor God. Guard, not only 
 against all intemperance, impurity, or dishonesty ; but against 
 all undue attachment to the most lawful worldly enjoyments. 
 Covetousness is idolatry ; and earthly things may be idolized 
 by those who are not penurious or extortionate. Be at least 
 equally aware of the lusts of the mind, pride, self-righteous- 
 ness, and self-sufficiency, which would derogate from the 
 honor of God our Saviour. Be prepared to part with 
 
 any thing in the world, or with all the world, if God should 
 call you to it. 
 
 Let him take up his cross. — That is. Let him be prepared to 
 endure ignominy, torture, and death for my sake, if he should 
 be called to it, as he probably may. Nor will he, who is 
 prepared to suffer all extremities rather than deny Christ 
 formally, be reluctant to undergo slighter evils rather than 
 deny him practically. We are elsewhere taught to 
 
 crucify the flesh ; that is, to treat self, or sinful selfishness 
 in every form, including self-righteousness as well as self- 
 indulgence, even every thing opposed to God's honor and 
 glory, — as a malefactor, that deserves death ; an ignominious 
 death, for it is a thief and a robber. Let it die unpitied, be 
 its death ever so painful. 
 
 And let him follow me. — That is. Let him eye my example 
 continually ; remembering how I sought God's glory, and 
 man's good ; and endured the contradiction of sinners against 
 myself for so doing. I came, not to be ministered unto, but 
 to minister. I showed that true greatness consists, not in 
 making many serviceable to one, but in one's eftectually 
 serving many. I accounted it more blessed to give than to 
 receive. So do ye. Let all constantly look to me for suc- 
 cor and aid. My grace is sufficient; my strength is made 
 perfect in weakness. The Christian can say, with Paul, " I 
 am crucified with Christ ; nevertheless I live, yet not I, but 
 Christ liveth in me." Let him expect living with me to be a 
 sufficient recompense for all toils and troubles, losses and 
 su fieri nn-s. Vcr. 25—27. 
 
THE NECESSITY OF SELF-DENIAL. 249 
 
 Well now, can we say without insincerity — ^This is our 
 aim, our desire, our study, our endeavor? We fain would 
 come after Christ ; deny ourselves ; take up our cross, and 
 follow him ? We are not afraid to tread in his steps ; we 
 are only afraid of following too far off; afraid of denying him 
 in any respect ; afraid of seeming to be ashamed of him ; of 
 giving any other object the preference to him? Can we 
 say — We wish all that he dislikes in us may be crucified, 
 and that our whole souls may be drawn after him ? We 
 wish to feel a stronger degree of this heavenly attraction, 
 that we may run in the way of his commandments, with 
 enlargedness of heart ? We cannot be satisfied till we are 
 with him to behold his glory, and are completely conformed 
 to his likeness ? They who now deny themselves for God, 
 shall enjoy themselves for ever ; or rather, shall enjoy him 
 for ever. They shall enter into the joy of their Lord, and 
 participate of the blessedness of the infinitely happy God. 
 
 LIX. 
 
 THE CHILDLIKE SPIRIT OF A CHRISTIAN. 
 Matt, xviii. 3. 
 Except i/e be converted, and become as little children, j/e 
 shall not enter into the kingdom oj^ heaven. 
 
 The occasion of these words being spoken by our blessed 
 Lord, was a dispute which arose among his disciples, who 
 should be greatest in the king-dom of heaven. But thouoji 
 he certainly meant to rebuke them for their ambitious 
 temper ; yet, he did not design to suggest, that they were 
 absolutely graceless or unconverted when the reproof was 
 given. See Chap. xvi. 17. of this same Gospel. " Flesh and 
 blood hath not revealed it unto thee, but my Father which 
 in heaven." Nor did our Lord mean to ascribe real moral 
 excellence to little children, any more than to doves or sheep; 
 nor yet to propose them as examples in every thing : but he 
 intended to inculcate the universal necessity of the new 
 bn-th, ami at the same time to illustrate some -of its genuine 
 effects, respecting our temper towards God and man. Though 
 
250 THE CHILDLIKE SPIRIT OF A CHRISTIAN. 
 
 these dispositions are not found perfect in any new-born 
 soul, any more than in the apostles ; yet they who are truly 
 the subjects of divine grace do correspond to this description, 
 in proportion as grace prevails. There is not a man but 
 needs conversion, even such a conversion as shall make him 
 a new creature. Whoever will see heaven, must needs be 
 born again. All have been perverted, and must be con- 
 verted. All have been turned aside into a wrong way, and 
 must be brought back to the right way, to God's way. All 
 are proud, and must be deeply humbled ; yea, they need this 
 more and more. 
 
 The Doctrine is this ; — The temper of a little child may 
 afford an emblem of the disposition of a gracious soul. 
 
 First : A man must be converted from a spirit of self- 
 righteousness, and all notions of human merit. He must 
 receive the kingdom of heaven as a little child, i. e. as a. free 
 gift, and not earned by him. Mark x. 15. " Verily, I say 
 unto you. Whosoever shall not receive the kingdom of God as 
 a little child, shall not enter therein." Little children have 
 no idea of having obtained large estates by their own labor : 
 they come to them only by gift, after having been originally 
 procured by the labor of some other person. So are Chris- 
 tians confessedly indebted to Christ alone. Nor do little 
 children pride themselves in their estates, when given or 
 left to them ; as though they had deserved them, and might 
 despise others. 
 
 Secon DLY : A man must be converted from self-sufficiency ; 
 and brought into a state of continual dependance on God, 
 for his spiritual sustenance, and for the daily supplies of 
 his manifold necessities. As a child depends on his father, 
 not only for a future inheritance, but also for the supply of 
 his present wants ; so do believers feel and own their de- 
 pendance, both on the providence and grace of God. 
 
 Thirdly : A man must be converted also from self- 
 confidence : and resemble a little child in looking to a superior 
 power for protection. As a little child is afraid of the 
 appearance of danger, and dares not encounter enemies in 
 his own strength, but at the first alarm runs to his father 
 for defence ; so it is with the true convert : he is afraid 
 
THE CHILDLIKE SPIRIT OF A CHRISTIAN. 251 
 
 especially of moral evil, and dares not trust to his own 
 strength or wisdom to keep him from temptation. 
 
 Fourthly : A man must be converted from self-will, and 
 be made to resemble a little child in docility, or readiness to 
 be taught. Little children cannot pretend to know much ; 
 they readily yield to the judgment of others. So true 
 Christians, though they call no one Master on earth, yet are 
 not disposed to make a man an offender for a word, are 
 willing to be instructed, and to examine all by the word of 
 God ; and readily yield to the authority of Christ. Chil- 
 dren are not prejudiced, stiff, and self-willed : they are used 
 to stand in awe of superiors, are easily melted into grief at a 
 father's displeasure, fearing his frown more than a hardened 
 slave would fear his blows. So it is with the Christian, 
 especially with the most eminent in grace. 
 
 Fifthly : A man must be converted from guile, hypocrisj/, 
 and by-end in religion ; and become as a little child in inge- 
 nuous simplicity, not artfully feigning one thing and 
 meaning another. Little children are comparatively artless ; 
 you may easily see their real disposition ; they cannot hide 
 their views, and carry on long intrigues. So it should be 
 with the Christian. 
 
 Sixthly : A man must be converted from a spirit of 
 seljisliuess, malice, and revenge. " In malice be ye children." 
 1 Cor. xiv. 20. Little children are gentle, sympathetic, 
 affectionate, and of a forgiving spirit ; their quarrels arc soon 
 over ; they do not harbor long resentments, nor bear malice 
 towards those that have offended them. So will it be the 
 case with Christians, especially eminent Christians. We 
 are not indeed bound to think alike of all, nor to delight in 
 all, nor to confide in all. But we are strongly bound to love 
 all. The spirit of a Christian is benevolence to all mankind, 
 and special delight in all the family of God. Nothing is 
 more opposite to the temper of Christ than a revengeful, ma- 
 lignant disposition. We who need so much forgiveness, whoso 
 whole dependance is on sovereign njcrcy, who are so indebted 
 to divine compassion and pardoning grace, are bound to be 
 merciful and forgiving. How can our profession be true, if 
 it do not make us ready to forgive others ? 
 
252 THE CHILDLIKE SPIRIT OF A CHRISTIAN. 
 
 What a sad spirit is often shown by unconverted men ! 
 How proud and self-sufficient are they ! self-willed, full of 
 guile, subtlety, selfishness, and malice ! What a contrast 
 should Christians manifest to these vile tempers ! Old 
 things must be done away, and all things become new. How 
 suspicious is our conversion if it be not thus discovered ! 
 
 What room have some professors to fear that they were 
 never converted ! Well regulated worldly principles may 
 indeed disguise such tempers ; but grace alone will truly 
 mortify them, and make us desirous of their utter suppression. 
 Be, however, stricter on this head with yourselves, than with 
 others. As to others, remember, that in order to judge of 
 what the grace of God has done for a man, you should try 
 to estimate what he would have been without it. As to 
 yourself, treat your tempers at least as you would your 
 bodily diseases ; watch against that of which you are most 
 in danger. 
 
 How excellent a thing is true conversion ! Let us be 
 concerned to evidence that we have really experienced it. 
 May we aspire after more of a Christian temper. We cer- 
 tainly need it. As we grow in grace, we shall become more 
 like little children all our days. We have little religion, if 
 we have but little humility. 
 
 LX. 
 
 SELF-SUSPICION ENFORCED. 
 Matt. xxvi. 22. 
 
 And they were exceeding sorrowful, arid began every one of 
 them to saj/ unto him. Lord, is it 1'^ 
 
 Superficial observers, when they read the account of 
 Judas Iscariot, may be ready to wonder at our Lord's putting 
 him among the number of his apostles ; when he, as the 
 Searcher of hearts, must certainly have known the original 
 defect of his character, and foreseen the act of treachery 
 which he would perpetrate at last. 
 
 But not only was this circumstance previously foretold, 
 and almost necessary to our Saviour's suffering that death 
 
SELF-SUSPICION ENFORCED. 263 
 
 which the determinate counsel of God had ordained ; but it 
 also served strongly to mark the innocence of the character 
 of Jesus, when one, who had had every opportunity to observe 
 him in the closest manner, and whose interest it was to 
 asperse it, could impeach him of no crime whatever ; though 
 disappointed covetousness led him to abandon his cause, 
 and to betray him into the hands of sinners. 
 
 Judas being numbered for a time with the apostles, and 
 yet at last proving himself a devil, is also a useful specimen 
 of the deceitfulness of sin, and may justly warn us to beware 
 of the treachery of our own hearts. 
 
 Some, indeed, when they think of the atrocity of his 
 crime, may suppose that there is little danger of their 
 imitating it. And true it is, that it never was in all respects 
 equalled ; nor can any of us have an opportunity of acting 
 precisely the same part. If, however, we suppose the only 
 reason is, the superior native goodness of our hearts, we only 
 evidence our ignorance and conceit, and show that we have 
 greater confidence in ourselves, than all the rest of the 
 .apostles : for when our Lord forewarned them, they all began 
 to say, " Lord, is it I ? " We therefore may learn 
 
 from this passage, the following instructive lessons : 
 
 First: It is possible, that among the nominal disciples of 
 Christ, who have enjoyed the best means of instruction, some 
 may be found, who will eventually prove traitors to him, and 
 children of the devil. 
 
 If there was one among the apostles, surely there may be 
 some among ordinary disciples : if one among twelve, there 
 may be more among one, or two, or three hundred church 
 members : if one among them that attended Christ's personal 
 ministry, who was like a refiner's fire ; it may be so among 
 those who attend inferior ministers, who are not near so 
 searching in their preaching. If one among those who fol- 
 lowed our Lord in the day of his humiliation, did not enter 
 into the spirituality of his kingdom, and thus became offended 
 when he found there was so little to be got by him ; it may 
 more likely be the case, now a general profession of Ciiris- 
 tianity is so common, and a more particular one is attended 
 with so little risque. Judas saw Christ in the flesh. Judas 
 
254 SELF-SUSPICION ENFORCED. 
 
 was doubtless baptized ; though it is questionable if he ate 
 the Lord's supper. Paul, however, plainly intimates that 
 some may, who never discern the Lord's body. Judas seems 
 to have wrought miracles, cast out devils, preached the 
 gospel, yet never truly believed the gospel, nor was Satan 
 cast out of him. 
 
 Brethren ! Jesus Christ will never disown those who truly 
 love him. He will not renounce us by caprice. He will 
 not disown those who would not for all the world disown 
 him. But on the other hand, we can no more deceive 
 
 him, with false pretences, than Judas could by saying. Hail 
 master, and kissing him. In vain have we been numbered 
 with his disciples, if our hearts were never united to our 
 Lord. If we love the world better than him ; if we were 
 never really divorced from sin ; if some sin or other has had 
 dominion over us, all through our profession, and we never 
 were willing to have it mortified ; if we took up with a 
 profession for some by-end, and never had just views of the 
 gospel, or a cordial approbation of it ; if we never received 
 Christ in all his offices ; if we are willing to part with him, 
 and now act as if we could do without him ; if we do not 
 much regret giving his enemies advantage against him ; — if 
 these things are so, are we not traitors to Christ ; and though 
 we have a place in his house below, yet will not Judas's own 
 place be ours at last ? 
 
 Brethren, I mean nothing but your benefit and my own, 
 by these interrogatories. I wish not to give you any needless 
 imeasiness : but Jesus Christ, who knew the sincerity of the 
 eleven, thought it good to give them all a warning, though 
 he knew it would make them exceedingly sorrowful. 
 
 Secondly: It will be natural and profitable, for this 
 consideration to excite godly jealousy and self-examination, 
 in those that are most sincere. 
 
 True Christians know so much of the worth of Christ, and 
 have so exalted an idea of his character, that, comparing their 
 attachment with the ground of it, it seems shamefully defec- 
 tive, and their warmest love too languid. They know 
 more of the difficulties of religion, than those that never 
 were earnest in attending to it. and therefore are more ready 
 
"^ SELF-SUSPICION ENFORCED. 255 
 
 to fear lest they should not surmount them. They have 
 
 more knowledge of human depravity, especially of their own 
 hearts, and hence are more suspicious of themselves, and 
 more easily alarmed by divine warnings. Not but that 
 
 they are in danger of a degree of self-confidence, which will 
 be prejudicial to them, as it was to Peter : especially at their 
 first entrance on religion, before experience has led them 
 deeper into the knowledge of themselves. 
 
 Thirdly: We ought to be exceedingly careful, lest, 
 when we seem to comply with the duty of self-examination, 
 we should use it in so superficial a manner, as to make it a 
 means of farther deception. Ver, 25. 
 
 Let us, beloved, be serious, be frequent, be earnest in this 
 duty ; and attend to it as in Christ's own presence. Think of 
 the frequency of self-deception. There never was but one 
 who sold Christ's body; but many have sold his truth, have 
 betrayed his cause, have been ashamed of him before men. 
 Such would have sold him himself, had they been in Judas's 
 place. If we have not done this openly, has it not been for 
 want of a temptation ? An hour of sharper trial may be at 
 hand. Danger detects some ; the smiles of the world detect 
 others ; false gospels detect others. They are brought up 
 under a strain of preaching, humbling and evangelical, 
 and yet strict and practical, and do not dare to object 
 to it, till they hear a pretended gospel, more flattering 
 either to human pride, or to sinful indulgence; and then they 
 sell the truth, for some gratification of pride, indolence, or 
 covetousness. Thus many are detected in this life. But if 
 our love to Christ be insincere, though it should not be de- 
 tected here, yet it will be at last, when time shall be no 
 longer. The eyes of Christ are as a flame of fire ; he needs 
 not actual experiment to find us out ; he sees to the bottom 
 of our hearts. Let us beg him to search and try us ; to make 
 known to us what we are. By and by, if our lamps are 
 gone out, there will be no oil to be bought. Now, even those 
 who have been hypocritical in their profession, are encouraged 
 to come and buy, without money and without price. Let us 
 all examine ourselves ; especially those who have made a 
 public profession. But let none fancy themselves uncon- 
 
256 SELF-SUSPICION ENFORCED. 
 
 ceined. If they need to be deeply affected, who have made 
 the strictest profession ; should not those be alarmed, who 
 never so much as professed to seek the Lord ? 
 
 LXI. 
 
 WATCHFULNESS AND PRAYER. 
 Matt. xxvi. 41. 
 Watch and pray, that ye enter not into temptation : the spirit 
 indeed is ivilling, but the flesh is weak. 
 
 This charge was given by our blessed Lord ; and though 
 addressed to some particular persons, and on a particular 
 occasion, yet I cannot think it ought to be confined to them. 
 It is not only recorded for general instruction, but I think 
 we should be justified in making as particular an application 
 of it, as if it had been immediately given to ourselves. For 
 our Lord gave a very similar charge upon other occasions, 
 xxiv. 42. Mark xiii. 33. 35. And agcain, in the last verse, he 
 says. What I say unto you, I say unto all — Watch. If 
 
 then it be inquired. 
 
 First, Who stand in need of this charge? I answer. 
 
 All of us really need it. And surely all who are taught of 
 God, and know their hearts, and duly consider their situation, 
 must feel and own their need of it. What ! was it needful for 
 Peter, James, and John, and for all the apostles ! and is it 
 not needful for us ? Yes, even for the oldest, the most 
 
 established, the most eminent saints ; who are within a 
 few day's journey of heaven. No knowledge, no love, no 
 experience, no attainments, no high enjoyments, render it 
 unnecessary. And is it not needful for you, young pro- 
 
 fessors, who have just set out in the ways of God ; just 
 girded on your armor, and seem to be under the impressions 
 of your first love ? Oh, it is needful for all. Without 
 
 attending to it, you may dishonor your profession as soon as 
 you have made it ; or, you may disgrace the cause you have 
 adorned for years. 
 
 Secondly : When is it necessary ? 
 
 The time when it was given was remarkable. But it was 
 
WATCHFULNESS AND PRAYER. 257 
 
 needful not only then, or in similar circumstances. Just 
 after they had eaten the Lord's supper; just before their 
 Lord's apprehension and last sufferings; just during his 
 agony, they needed a repeated charge. It is ne"edful 
 
 for us at all times. In retirement, and in the world ; 
 
 or we shall sink into sinful drowsiness ; or be surprized by 
 intruding enemies. In the best of company : even the 
 
 bodily presence of Christ did not render it unnecessary. In 
 the company of the ungodly. P.s. xxxix. I. In time 
 
 of outward ease and apparent security, when it seems as if 
 no temptation was near us. In times of peculiar trial and 
 irritation. 
 
 Thirdly : Why is this charge so needful? 
 Because in this world we are continually surrounded with 
 snares and dangers. The trials of our faith are nu- 
 
 merous and exceedingly diversified. We read of manifold 
 temptations. Sometimes we are tempted to sloth and 
 
 inactivity ; to intermit our exertions, and neglect our duty • 
 to rest in a mere form, not caring for communion with God' 
 enjoying his presence, or promoting his glory. Some- 
 
 times we are tempted to more direct inconsistencies, and ex- 
 press transgressions of the divine precepts, so as to give 
 occasion, by our misconduct, to his enemies to blas- 
 pheme. The things of time often make an undue 
 impression on our minds, engross our affections, interrupt 
 our spiritual enjoyments, or fret and discompose us. We 
 have an invisible adversary, who goes about, seekinn- whom 
 he may devour; crafty as a serpent, dreadful as a ''roaring 
 lion, never at rest. Worldly men either directly oppose 
 us, or else try to ensnare us, and draw us into their 
 spirit. The commission of one sin often leads to 
 other sins. So David gave way to indolence, wantonness 
 adultery ; the intoxication of Uriah, and his murder ! Oh 
 what a train of evils ! 
 
 The spirit is willing, but the flesh is weak. That 
 
 which is born of the Spirit is spirit, willing to attend to duty • 
 but we have flesh as well as spirit, and the flesh is weak 
 easily overcome. On the other hand, the spirit is willino- to 
 deny sin ; but the flesh is importunate and violent, ai^d a 
 
 VOL. I. 
 
258 WATCHFULNESS AND PRAYER. 
 
 little gratification only makes it more so. Ohsta principiis. 
 Abstain from all appearance of evil. 
 
 Fourthly : What is included in this charge? 
 
 Two parts. Watch and pray. What God has joined 
 together, let no one put asunder. Each of these duties must 
 be combined with the other. 
 
 Watching will not suffice without prayer. This would 
 indicate and increase self-confidence ; and soon would pride 
 be found to go before destruction, and a haughty spirit be- 
 fore a fall. Our spiritual enemies would laugh at all our 
 sagacity and resolution, if unattended with humility and 
 dependance on grace. 
 
 Nor will prayer do without watchfulness. That would 
 argue great inconsistency and insincerity. God has made 
 both our duty; neither must be neglected. Neither our 
 jiraying, nor his promises, supercede the necessity of watch- 
 fulness. 
 
 We need to watch over both body and mind. Lest 
 
 bodily senses and natural appetites, become inlets of tempta- 
 tion. As Job made a covenant with his eyes, lest a wanton 
 glance should draw him into sin ; so we should watch, lest 
 the appetites given to insure self-preservation, should bring 
 the soul into subjection, and injure health itself. We 
 
 should watch, lest mental passions become irregular, and 
 tluis break through the restraints which should be imposed 
 upon them, by supreme love to God and disinterested bene- 
 volence to man. We should watch against every thing 
 o])posed to the love of God and our neighbour. We 
 .should watch, lest our aft'ections should receive a wrong bias : 
 or lest those, which it is our duty to cherish, should become 
 disproportioned and inordinate. Perimus in iicitis. We 
 should watch, lest there be a decline in our best graces, and 
 most spiritual affections ; lest our zeal grow cold, and our 
 activity "in the cause of God abate. If you would not 
 decline, beware of becoming stationary; be concerned to get 
 forward, to grow in grace. Watch, lest one duty clash 
 with or thrust out another. Or lest we should overlook 
 some lamentable deficiency. " Or lest our graces should 
 be minghd with some counterfeit, or corrupt mixture. As 
 
WATCHFULNESS AND PRAYER. 259 
 
 zeal with bitterness, boldness with self-confidence, tenderness 
 with connivance at sin, strictness with morose seve- 
 rity. Lest, upon being made sensible of one extreme, 
 we should run into another. The way to life is a narrow 
 way, both as to doctrine and duty. 
 
 Oh ! there is need of constant circumspection, in prosperity 
 and in adversity. If riches increase, set not your heart on 
 them. Under trials, beware of murmuring, desponding, or 
 using unlawful means of relief. Watch against sins to which 
 you have been formerly addicted ; and be not secure respect- 
 ing those to which you were never yet tempted. 
 
 Pray for divine illumination, and for divine assistance. 
 That you may understand the rule, and faithfully apply it. 
 That conscience may be well informed, very tender and ftiith- 
 ful. That God would so regulate outward events, as not to 
 suffer you to be led into temptation, or else to make a way 
 of escape. That he would grant inward support, fortify against 
 temptation, fit for every duty, renew your strength, and 
 enable you to persevere to the end. His grace is all- 
 sufficient. 
 
 Come boldly to the throne of grace for seasonable assis- 
 tance. Pray for all might in the inner man, that you may 
 both do and suffer his will. 
 
 Fifthly : Wherefore should we regard this charge? 
 
 For our own sakes; as without it we may soon be involved 
 in great distress and danger. They who habitually disregard 
 it, can have no certainty of their sincerity or safety. And 
 if they could, would any wise man disregard the breaking of 
 his bones, if his life were insured for a given period ? You 
 will, at least, soon lose the joys of God's salvation; and are 
 they of small value ? You may fall farther and farther ; God 
 only knows where you will stop; and if it be short of end- 
 less ruin, do you care for nothing but that? 
 
 For the sake of others ; lest you grieve your brethren, and 
 stumble enquirers; lest you confirm the prejudices of the 
 irreligious, and give an handle to enemies tp reproach. Be 
 concerned rather to constrain them to say, " We will go with 
 you, for we see that God is with you of a truth." 
 
 \Vatch especially for Christ's sake : from a regard to his 
 
260 WATCHFULNESS AND PRAYER. 
 
 authority, who has given you this charge, and evidently 
 treats it as your duty. From a concern for his honor, 
 
 which is closely connected with your attention to this duty. 
 How often has he been wounded in the house of his friends ! 
 Will you also crucify him afresh ? From a regard to 
 
 your enjoj/meut of him, which cannot be expected but in the 
 way of obedience. From a dread of his chastisements. 
 
 " As many as I love, I rebuke and chasten : be zealous there- 
 fore, and repent." From a regard to his approbation. 
 " Blessed is he that watcheth, and keepeth clean his garments." 
 Rev. xvi. 15. Matt. xxiv. 46. Let his wonderful love 
 constrain you to regard this charge. Show that nothing is 
 so dear to you as the honor of your blessed Lord ? 
 
 How utterly inconsistent is this language with the per- 
 nicious notion, that believers are in no sense under the law ! 
 Where there is no law, there is no transgression. But if 
 there be no duty and no sin ; or if nothing more is duty, 
 than that to which you are effectually inclined ; what call 
 can there be to watch and pray ? 
 
 LXII. 
 
 SATAN THE ENEMY OF SOULS. 
 Luke ix. 42. 
 And as he was yet coming, the devil threw him down, and 
 tare him : and Jesus rebuked the unclean spirit, and healed the 
 child, and delivered him again to his father. 
 
 We shall not now enter into the controversy which has 
 been raised respecting the demoniacs, so often mentioned in 
 the Gospels. To me, it appears evident, that they were not 
 mere lunatics, from whom they were expressly distinguished ; 
 (Matt. iv. 24.) though, in some instances, the two evils might 
 be combined in the same person, as they appear to have been 
 in the case now under consideration. Matt. xvii. 15. 
 
 But great violence must be done to scripture, if we exclude 
 all agency of evil spirits in the infliction of those tortures on 
 the body, which were so frequent in the days of our Lord ; 
 and which seem to have been permitted, to give him the 
 
SATAN THE ENEMY OF SOULS, 261 
 
 opportunity of displaying more abundantly his power and 
 grace, in delivering so many of these miserable suflerers ; and 
 thus showing himself to be Him that was manifested to 
 destroy the works of the devil. 
 
 And as most of his miracles of healing, performed on the 
 bodies of men, served to illustrate the still more important 
 operations of liis grace on the soul ; so these, in particular, 
 were well adapted to that end. 
 
 On which account, I shall not scruple employing the words 
 of our text, to remind us of several important truths ; which 
 may warn us against Satan's devices, and direct and en- 
 courage us in our application to Christ for relief. 
 
 First: Satan is a cruel enemy to mankind, who, by all 
 the methods he is permitted to use, labors to oppose their 
 welfare. 
 
 He would readily injure both body and soul. Angels are 
 said to excel in strength ; and fallen angels have still greater 
 natural powers, though employed for bad purposes. God 
 can limit the powers of darkness, or none knows the mischief 
 they might do us, by various ways. Satan shows his 
 
 malevolent disposition towards old and young. He is pe- 
 culiarly gratified, when he can ensnare-betimes. He is 
 the real enemy, of both sinners and saints. He has no 
 affection to his own servants, and no respect for the children 
 of God. He seeks our ruin in a variety of ways : by 
 possessing the soul, enslaving it to the tyranny of sin, or 
 defiling it with moral impurity. Into what filthy practices 
 does he draw some ! With what vile affections does he pollute 
 others ! Sometimes he stupifies the soul ; sometimes distracts 
 it ; throws it into violent and opposite extremes ; disturbs 
 the natural order of the faculties ; draws the soul into 
 voluntary banishment from God ; reducing it to a state of 
 wretchedness and misery ; rendering it obnoxious to the 
 divine displeasure ; and perpetually increasing the load of 
 guilt. His worst cruelties on human bodies, at the period 
 when he had greatest liberty to afllict them, give us but a 
 faint emblem of his greater cruelties to souls. However, in 
 all his mischievous attempts, he is constantly under divine 
 control, 1 Pet, v, 8, 
 
262 SATAN THE ENEMY OF SOULS. 
 
 Secondly : The Lord Jesus is the great Saviour of them 
 that are oppressed by the devil ; and it is their duty and 
 interest to apply to him. 
 
 His very name indicates his relation to them, in opposition 
 to him. Satan is the destroyer ; but Jesus is the Saviour. 
 Satan destroys souls, by tempting to sin : Jesus saves souls, 
 by turning from sin — at once granting repentance and re- 
 mission of sins. Jesus has given the strongest evidence of 
 his power and willingness to succor them that are oppressed by 
 the devil. Acts x. 38. For this purpose he was manifested 
 in the flesh, and that in consequence of his own free and 
 unmerited love. Heb. ii. 14. He has done, suffered, and 
 said enough to prove this. Never did he reject any who 
 applied to him. His greatest declarative glory is closely 
 connected with the salvation of miserable sinners. He cannot 
 triumph over Satan, but by rescuing them. 
 
 TniRDi-Y : Satan will naturally be enraged when his 
 captives apply to Christ ; and give them all the molestation 
 he can, as they are coming to him. 
 
 He dislikes their having any thoughts of the kind. He 
 would keep them from hearing the truth ; or, at least, from 
 paying any serious regard to it ; or would lead them to abuse 
 it, and to hold it in unrighteousness. If he cannot pervert 
 to presumption, then he will drive to despair. You 
 
 ought to despair of safety out of Christ ; to doubt of your 
 interest in him, while unwilling to receive him, or to unite 
 with him in the design of his redemption. It is no sin to 
 doubt your own willingness, if you are unwilling ; though it 
 is a sin to be unwilling. But it is a sin to doubt either his 
 ability, or his grace. All wlio came to him in the days of his 
 flesh, came under a persviasion of his sufficiency and bene- 
 volence : but very few of them had any previous knowledge 
 of his good will to them in particular. Satan often ])erplexes 
 souls, by tempting tliem to look for some other warrant, 
 besides the free invitations of the gospel ; to consider as re- 
 quisite a knowledge of divine decrees, new revelations, or 
 internal qualifications. Sometimes he injects atheistical, 
 
 infidel, blasphemous thoughts; suspicions of the truth of 
 religion. He stirs up native depr;ivity, vile lusts, violent 
 
SATAN THE ENEMY OF SOULS. 263 
 
 passions, pride, envy towards others. He labors to excite hard 
 thoughts of God, and especially tempts to murmur against 
 his sovereignty. He uses various stumbling-blocks ; 
 
 misrepresenting truth ; making a handle of the miscarriages 
 of hypocrites and formalists, and of the imperfections of tiie 
 godly. He excites fears of sin being too great ; suggests 
 
 peculiar aggravations ; or alarms with a dread of having 
 committed the unpardonable sin. Do you disapprove of 
 
 God's method of salvation ? Are you determined not to 
 repent or submit ? Are you unwilling to be indebted to 
 Christ for pardon ? Can you bear the thought of separation 
 from him and his people? If your whole soul cries. No ! all 
 shall be well. Satan tempts you to conceal your case, and 
 then to think it singular. ' Never was any one like you.' He 
 often stirs up carnal friends to oppose and persecute. Per- 
 
 haps he may labor to excite wrong tempers in the good people 
 with whom you may be connected, Eli fomed a wrong 
 opinion of Hannah ; and so did Job's friends of his 
 case. Or, Satan may tempt the soul to misconduct ; 
 
 and to neglect one duty, under the idea of attending to 
 another ; and then to be much oifended with those that may 
 disapprove of this impropriety. God suffers Satan thus 
 
 to harass the returning sinner, to make him the more weary 
 of his bondage ; to lead him into farther acquaintance with 
 his own heart ; and to render divine grace more illustrious 
 in the end. 
 
 Fourthly : Notwithstanding the violence of Satan's 
 opposition, and the temporary increase of distress, every case 
 shall issue well which is really committed to Christ. 
 
 We dare not answer for the good issue of every case of 
 such as can talk about religion, as seem for a time very 
 devout, or greatly alarmed, and much concerned about 
 escaping hell ; nor of every one who has evangelical notions, 
 various religious affections, or high confidence of safety. 
 
 But all who come to Christ, desire him sincerely, earnestly, 
 wholly ; are willing to part with all for him ; and give them- 
 selves u|) wholly to him ; and heartily acquiesce in the way 
 of salvation by him ; we dare answer lor their reception. 
 They have three great encouragements : The goodness of God 
 
264 SATAN THE ENEMY OF SOULS. 
 
 is self-moved and sovereign. Christ has rendered salvation 
 consistent with the divine glory. He has declared his 
 readiness to receive all who come. 
 
 Oh ! that sinners were sensible of the misery of sub- 
 jection to that Spirit who worketh in all the children of 
 disobedience. The tempter, who now labors to benumb 
 conscience, will ere long prove its tormentor. He 
 
 has one quality which no other master has, how cruel 
 soever ; namely, to torment those most, and give them the 
 worst wages, who have done him the most faithful and 
 continued services. 
 
 O be persuaded to flee instantly to Jesus. Fear not but 
 he will receive and heal you. 
 
 Let Christians labor to counterwork Satan, by encouraging 
 returnins souls. 
 
 LXIII. 
 
 HUMILITY ESSENTIAL TO TRUE GREATNESS. 
 
 Luke ix. 48. 
 He that is least among you all, the same shall be great. 
 
 The integrity of the sacred writers is remarkably con- 
 spicuous in their relating so freely and unreservedly, the 
 defects and imperfections of themselves and of their brethren. 
 This ingenuous disposition is peculiarly evident in the Evan- 
 gelists ; and appears particularly, in the relation of the Jewish 
 prejudices, which infected the apostles, while our Lord was 
 yet with them ; and which led them so fondly to indulge the 
 idea of his setting up a temporal kingdom, in which they 
 were ready to contend who should enjoy the pre-eminence. 
 Such reasonings, Luke informs us, were at this time agitated 
 among them ; and he relates the wise and gentle method 
 which our blessed Lord took to instruct and correct them. 
 Ver. 46 — 48, He closes his admonition with the words 
 of our text : " He that is least among you all, the same shall 
 be great." A maxim which is doubtless as needful lo be 
 remembered by us as by the apostles ; for who will say that 
 we are less addicted to pride, or liave less cause for humility. 
 
HUMILITY ESSENTIAL TO TRUE GREATNESS. 265 
 
 than they 7 And doubtless it will hold good in the present 
 day, as well as in theirs. There seems, indeed, a sort of 
 paradox or mystery in this declaration ; but it will admit of a 
 very easy and satisfactory solution ; as will appear if we 
 consider. 
 
 First, The reasons why the most eminent saints have 
 the most humbling views of themselves. 
 
 All creatures are indeed little, diminutive beings, less than 
 nothing and vanity, when compared with the great and glo- 
 rious God. Things also appear great or small in proportion to 
 the nearness of the station from whence we discern them. All 
 sinners who are divinely enlightened, have room to think 
 little of themselves, as compared with their brethren, as 
 having that opportunity of knowing their own defects and 
 unworthiness which they cannot have of knowing the de- 
 ficiency and faults of others. He who lives nearest to God, 
 will see most of God's greatness and majesty, and will 
 consequently have the deepest sense of his own littleness 
 and meanness. He will see most of the divine purity, and 
 his own pollution. He who examines most the extent of 
 his obligations, and has the best acquaintance with the rule 
 of duty, will see most clearly how far he falls short of 
 compliance with it, and will think himself most culpable for 
 his transgressions or defects. He who sees most of the evil 
 of sin, will naturally entertain the most humblino; thouohts 
 of himself. He who watches his own heart most thoroughly, 
 will detect most of its secret evils, and will consequently 
 appear the least and the meanest in his own eyes. He that 
 is most concerned to do his whole duty, will think the least 
 of what he does towards it. He who best understands the 
 doctrine of the cross, will be the most deeply humbled by its 
 import ; and, feeling most of his obligations to the Saviour, will 
 be most ashamed that he complies with them no more fully. 
 He that has most love to the brethren, will think most highly 
 of them, and least of himself, for love covers a multitude 
 of sins ; and though not blind to the faults of others, yet he 
 will not dwell on their aggravations, as he will wish to do 
 on those of his own sins. He who is nearest to what he 
 should be, forms the best idea of what he ought to be, and 
 
266 HUMILITY ESSENTIAL TO TRUE GREATNESS. 
 
 will therefore be the most displeased with himself for not 
 being more entirely devoted to God ; which he sees 
 is what duty absolutely requires. He also will be most 
 sensible to what cause it is owing that he is in any 
 degree restored to the divine image, and that he now 
 begins to be devoted to God. He will ascribe it wholly 
 to the operation of the Holy Spirit, and give God the entire 
 praise of all that is wrought in him, as well as of all that 
 was done for him. He that is actually the nearest to heaven, 
 must have the best idea of what heaven will be ; and so, 
 comparing himself not so much with what he once was, as 
 with what he hopes to be at last, he is humbled and abased 
 on account of the vast difference. 
 
 Secondly : The tendency of such views to promote true 
 greatness. 
 
 There is just room for others highly to esteem the eminently 
 humble man, and there is room to hope that he will become 
 greater still. He who is least in his own eyes, the same is 
 evidently great ; for he has the greatest light ; he has the 
 truest views of God and of himself. He that is least among 
 you all, the same shall be great ; for he will have the most 
 love to God. Divine glory and goodness will appear greatest 
 to him, and the sight of such majesty and condescension 
 will increase his love and gratitude. He that thinks himself 
 least, will be the most importunate in prayer for more grace ; 
 and will be the most willing to be dependant on Christ alone 
 for righteousness and strenfjth. He will draw near to God 
 in Christ's name only, and be most solicitous to receive out 
 of his fulness grace for grace, living by faith. He that is 
 most humble, and who is least in his own eyes, will be most 
 likely to get good by every thing ; if he sees others fall he 
 will dread lest he should do so, and so take warning; while 
 he will imitate good examples, be willing to receive reproof, 
 and be the soonest convinced of a fault. He that is least 
 among you all, will be the most willing to be servant of all ; 
 and thereby will be the most willing to do good to all, and 
 that will be the way to be greatly useful. Instead of 
 contending for pre-eminence, he will be glad to occupy any 
 post in which he can be of service. Selfishness is the root 
 
HUMILITY ESSENTIAL TO TRUE GREATNESS. 267 
 
 and essence of sin, and disinterested affection is the essence 
 of virtue. He that is the least in his own eyes, will be the 
 most averse to setting up a private interest of his own ; and 
 the most ready to deny himself for the good of others ; and to 
 unite with the great family of heaven and earth, in promoting 
 the divine glory and the general good of the created system. 
 True oreatness consists in union to God and his whole 
 obedient kingdom ; and the more self is denied, -the more 
 entire is that union. The less we are in our own eyes, the 
 more ready we shall be to give God all the glory, and the 
 safer it will be for us to be employed in his work ; as we shall 
 not presume to rob him of the glory due unto his name, 
 which he will not give to another. 
 
 Let us examine, therefore, the nature and degree of our 
 religion by this plain and certain test — What is the tendency 
 of our principles, discoveries, and experience ? Do they tend 
 to make us little in our own eyes, and teach us to prefer 
 others as better than ourselves? or do we get more fond of 
 pre-eminence, more stiff and s-elf-willed, more impatient of 
 rcjMoof ourselves, and less tender in our manner of giving it? 
 Do we think highly of our partial humility ? or are wc 
 ashamed of our remaining pride? If we are less in our own 
 eyes than we once were, yet we are still not brought down 
 to our proper place ; we need much more humbling ; and if 
 God means to make any great use of us, it is probable we 
 shall experience greater humiliation ; for he resisteth the 
 proud, but giveth grace to the humble. May we, as long as we 
 live, become more and more like little children : this will be 
 a sure evidence of growth in grace, and a liappy means of 
 fiirthcr growth, as we shall then be more importunate for 
 more grace. May our humility be genuine and unfeioned. 
 There is a counterfeit humility, which is a very hU^ and 
 self-important thing; which loves to vaunt itself, and to make 
 a show ; but is highly displeased if it bo not noticed and 
 admired. He who thinks much of his own humility cannot be 
 possessed of much. Let us remember tliat genuine humility 
 consists, not in outward show, nor in an afl'ccted garb, nuicii 
 less in a boasted ignorance ; but in a lowly disposition of heart, 
 prompting us to deny ourselves for the sake of others. 
 
LXIV. 
 
 THE GIFT OF THE HOLY SPIRIT. 
 Luke xi. 13. 
 If ye then, beuig evil, knoio how to give good gifts unto 
 your children; hoxo ynuch more shall your heavenly Father 
 give his Holy Spirit to them that ask him ! 
 
 The Evangelist, in this chapter, gives an account of a 
 conversation which our Lord had with his disciples, con- 
 cerning prayer. Two principal things demand our notice : 
 
 First : An instructive direction evidently implied, re- 
 specting what blessing we should pray for above all others, 
 viz. The Holy Spirit. 
 
 Nothing is so excellent, needful, or advantageous. In the 
 similar part of our Lord's sermon on the Mount, he had said 
 " good things," indefinitely. Matt. vii. 11. Here he tells us 
 what is good, the chief good. Not as though he would 
 revoke the former permission, or restrict us more from de- 
 siring any thing truly good ; but he would give us a fuller 
 discovery of the chief good. The Holy Spirit is 
 
 equivalent to all good things. No other blessing can be 
 safely enjoyed without him. Temporal good would 
 
 ensnare us without the Holy Spirit ; it will draw off our 
 hearts from God, deaden us to spiritual things, fill us with 
 pride and vanity, or with anxiety and increasing care, unless 
 our hearts and minds are kept by the influences of the Holy 
 Spirit. We shall neither enjoy earthly good safely, use 
 
 it profitably, nor part from it when necessary, without the 
 Holy Spirit. Spiritual blessings cannot be enjoyed by 
 
 us at all, without the grace of the Holy Spirit. Neither 
 objective good, or good without us ; nor subjective good, or 
 good within us. Objective spiritual good cannot be 
 
 known, except by divine illumination. Eph. i. 17, 18. 
 The nature of God, worth of his favor, way of access ; the 
 nature of heavenly happiness. 1 Cor. ii. 9, 10. Nor can it 
 be lawfully claimed, till we partake of the Holy Spirit. He 
 is the earnest of future bhss. 2 Cor. v. 5. Nor could this 
 good be relished or enjoyed without him. A proud, un- 
 humbled heart cannot enjoy a free salvation. Nor can a 
 
THE GIFT OF THE HOLY SPIRIT. 269 
 
 heart full of sin, a holy salvation. Nor a worldly heart, 
 set on present things, long for a future salvation. And 
 
 as to subjective, or inherent spiritual good, of this we are 
 wholly destitute till renewed by the Holy Spirit ; that is, we 
 have no conformity of taste to God ; no purity, humility, 
 penitence, submission ; no devotedness to God, no supreme 
 love to him, no disinterested regard to the good of all around 
 us, no affections set on things above, or true heavenly- 
 mindedness. Yea, we have no desire after God, or holiness, 
 or true happiness, till it is wrought by the Holy Spirit. 
 Therefore the Holy Spirit is the chief blessing for which 
 we need to pray. His grace is the sum of all spiritual 
 blessings, which we need infinitely more than any other 
 blessing whatever. Nor is there any other blessing for 
 which we have such encouragement to pray. For the more 
 excellent any blessing is, the more ready is God to bestow it 
 in answer to prayer. The infinite goodness of the divine 
 nature is the more gratified, the grand design of redemption 
 is the more answered, and Jesus has the greater success in 
 his undertaking and labor. Those desires which are ex- 
 pressed in prayer for the most excellent blessings, are the 
 most excellent desires ; and consequently are such as God 
 most approves, and which he is most ready to grant. The 
 desire of mere temporal riches, or other similar blessings, is 
 no virtuous desire ; but the desire of grace, and especially of 
 great grace, is a desire most pleasing to God. 1 Kings 
 iii. 10. This will appear further, if we consider, 
 
 Secondly, The condescending comparison by which our 
 Lord intended to afford peculiar encouragement to his people 
 to pray, especially for this most important blessing. " If ye 
 then, being evil, know how to give good gifts unto your 
 children ; how much more shall your heavenly Father give 
 his Holy Spirit to them that ask him ! " 
 
 He appeals particularly to parents, or indeed to all ; since 
 they who at present had no children, might become parents ; 
 and might judge, by what they saw in others, what their 
 feelings would be if they were so. God is in some sense the 
 Father of us all ; and they who ask for his Holy Spirit show 
 a willingness to be his children in a special sense ; for tiie 
 
270 THE GIFT OF THE HOLY SPIRIT. 
 
 work of the Holy Spirit is to make us of a childlike dispo- 
 sition towards God. You are limited in your abilities, 
 but God is not. You cannot alter your children's disposition, 
 but God can. He can change the very heart, can turn the 
 disobedient to the wisdom of the just, and make ready a 
 people prepared for the Lord. It is for this end that he 
 bestows his Holy Spirit. You will perform what is in 
 your power for your children's good. If you could make 
 them good and holy, I trust you would. If parents had 
 this power, surely no request the child could make would be 
 so acceptable as. Teach me to love thee. God can and will 
 do this for them that ask him. You indeed, have been 
 evil and depraved in your own disposition. Some are 
 entirely so ; others are renewed in part. Too often uncon- 
 verted parents would have their children, like themselves, in 
 a wrong spirit ; proud, resentful, covetous, or impure. Yet 
 you would give them that which is naturally good. Even 
 when you lead them into moral evil, it is under a notion, 
 though a false one, of its being good. How much more 
 will God, who is infinitely holy himself, give his Holy 
 Spirit to those who request him to make them like him- 
 self ! Earthly parents are often erroneous in their 
 judgments ; they will sometimes give their children that 
 which is hurtful to the body, excessively indulging the 
 appetite. And sometimes they more immediately injure the 
 soul, by humoring the passions, and rendering them capri- 
 cious, self-willed, and insolent. However, you know 
 that bread and necessary food are good ; and you would not 
 give your child a stone for a loaf, or a serpent for a fish, or a 
 scorpion for an egg. Now God, who knows infallibly what 
 is best, will deny that which would be hurtful ; but he will 
 not deny his Holy Spirit. You may indeed be deficient in 
 kindness itself. Yet you would not deny necessaries, nor 
 give poison instead of food ; only monsters would do that. 
 But the love of the kindest parent, so far as it is regulated 
 properly, is from God, and is but a feeble emblem of his own 
 infinite goodness. How much more then, will your heavenly 
 Fathev give his Holy Spirit ! Indeed, sincerely and 
 earnestly to ask the Holy Spirit, is a blessed evidence that 
 
THE GIFT OF THE HOLY SPIRIT. 271 
 
 you are not wholly destitute of his influence already. Any 
 
 thing else may be sought in vain, even though we should 
 apply to God for it. But if this blessing be but sought sin- 
 cerely, it shall never be denied you. 
 
 Oh then, that we may be excited to ask for this invaluable 
 blessing ! If you do not know that you have partaken of it 
 already, it is highly necessary for you. And if you have 
 received the Spirit, you will be importunate for a larger 
 supply. To him that hath, shall be given. Seek it for your- 
 selves, that your understandings may be enlightened, your 
 minds renewed, your wills bowed to God, your affections 
 spiritualized, and your consciences made tender; that repen- 
 tance, faith, humility, joy, zeal, and universal holiness may 
 be increased ; that sin may be mortified, Christ endeared, and 
 God glorified. 
 
 Request also for others, that the Spirit being poured out 
 from on high, the wilderness may blossom and bud like the 
 rose ; that Chi'istians may be edified, and sinners converted 
 to the Lord. 
 
 LXV. 
 
 THE RICH WORLDLING. 
 Luke xii. 16 — 21. 
 A)ul he spake a parable unto them, saying. The ground of a 
 certain rich man brouglit forth plentifulli/ : and he thought 
 within himself, saying. What shall I do, because I have no 
 room tc here to bestotv my fruits? And he said. This will [ 
 do : I will pull doioi my barns, and build greater ; and there 
 will I bestow all my fruits and my goods. And I will sai/ to 
 my soul. Soul, thou hast much goods laid up for many i/ears ; 
 take thine ease, eat, drink, and be merry. But God said unto 
 him. Thou fool, this night thy soul shall be required of thee : 
 then ivhose shall those things be, which thou hast provided? 
 So is he that layeth up treasure for himself, and is not rich 
 toivard God. 
 
 In this beautiful and instructive parable of our blessed 
 Lord, four principal things demand our serious attention : 
 The condition of the person described — His moral character 
 
272 THE RICH WORLDLING. 
 
 and conduct — His awful catastrophe — And the improve- 
 ment our Lord intended that we should make of this 
 representation. Let us consider, 
 
 First, The condition of the man. This, many of you, I 
 conceive, would think happy and enviable, and most of you 
 would like yours to resemble it. 
 
 He was a man of considerable opulence, already rich, and 
 his riches were still increasing. Nor had he obtained 
 
 them by rapine or extortion ; but in a lawful, creditable way, 
 by the blessing of providence on his industry. " His ground 
 brought forth plentifully." And now it seems he had as 
 
 much as he could wish to possess ; which is seldom the case 
 with men. He engaged in no hazardous enterprizes, 
 
 which might involve the risque of all again. He does not 
 
 appear to have had any ambitious, mischievous designs on 
 foot, to injure or to provoke his fellow-men. Nor had 
 
 he any apprehensions of trouble from enemies, or bad neigh- 
 bours. He appears to have been in good health, and 
 probably in the prime of life. He had no sickness, nor 
 infirmities of body, to forebode an approaching dissolu- 
 tion. Moreover, He had nothing particular which lay 
 with weight on his conscience, to keep him from enjoying 
 what he had with satisfaction. Such was his outward 
 condition ; and surely, thus far, all seems very well. Let 
 us, therefore, proceed to consider. 
 
 Secondly, His moral character and conduct ; and see if 
 we can find any thing here to alter our opinion concern- 
 ing him. 
 
 There have been rich men, who were openly profane ; 
 abominably proud ; shamefully licentious ; hard-hearted 
 and uncharitable ; miserably penurious and cruelly op- 
 pressive. No wonder that persons of such descriptions 
 should find, that riches cannot deliver, nor profit them in 
 the day of wrath and righteous revelation of the justice of 
 God. We have no reason, however, to lay any of these 
 things to this man's charge. He was also a Jew, a pro- 
 fessed worshipper of the true God, and might punctually 
 conform to the Mosaic ritual, and read the writings of the 
 Old Testament. But his heart was altogether set upon 
 
THE RICH WORLDLING. 273 
 
 his temporal and sensual enjoyments. lie could not say, 
 with truth, " Whom have I in heaven but thee ; and there 
 is none upon earth that I desire beside thee." God and 
 
 his own immortal soul were totally forgotten by him. He 
 never realized the danger to which he was exposed by sin ; 
 nor inquired, What must I do to be saved from the wrath to 
 come ? He did not notice the hand of God, in the 
 
 bestowment of the good things he possessed. He did 
 
 not realize the uncertainty, and perishable nature of all tem- 
 poral things. He did not consider how unsuitable and 
 unsatisfying a portion earth is, for a soul ! He did 
 not, in the least, aim at the glory of God, in the use he made, 
 or intended to make, of his riches. He d'd not seriously 
 consider himself as an accountable creature, responsible to 
 God. He forgot his own immortality, and had no proper 
 thought of a future state. He considered not himself 
 as having a natural capacity for the everlasting enjoyment of 
 God, as the real chief good. He reflected not seriously 
 on his being liable to an eternity of misery, for his neglect 
 of God, and for disobedience to his revealed will. And 
 now let us behold. 
 
 Thirdly, The awful catastrophe which befel him. 
 
 While he was laying his plan of operation, and looking 
 forward to future enjoyments, God himself pronounced him 
 a fool, (itppov. God assured him that his soul would be 
 required of him, cnraiTov(Tiv. " They will require," Who, 
 but the powers of darkness? The requisition would be 
 
 peremptory and immediate, rcaVy ry vu^Tt, in this very 
 night. This cutting interrogation was added, a Se 
 
 i]Toina(TaQ Tivi trai. But the things which thou hast been 
 preparing, whose shall they be ? But let us consider. 
 
 Fourthly, The improvement of the parable. 
 
 If this man was a fool, how many, to say the least, are 
 like him ; if not even worse ! If he was a fool, for 
 
 minding the world only, and hoping to enjoy it, when 
 he had so much ; what are they, who seek not after divine 
 riches, though pressed with present poverty? He had 
 something to forget his soul for: you have nothing; not 
 even a shadow. If he was a fool, to think of enjoying 
 
 VOL. I. T 
 
274 THE RICH WORLDLING. 
 
 himself; what are they, who are ever planning to injure 
 others ? Much worse. 
 
 In fact, our Lord says. Every one is a fool, who layeth up 
 treasure for himself, and is not rich toward God. Surely, 
 you cannot be rich toward God, unless you have evidence 
 that your debts are paid. These are too great to be 
 
 paid by yourself, or by any one but Jesus, the Surety of the 
 New Testament. You cannot be rich toward God, till 
 
 you possess a title to eternal life : and this you can have only 
 through the righteousness of God our Saviour. If then 
 
 you would be rich toward God, you must seek an interest 
 in the unsearchable riches of Christ. They only are 
 
 rich toward God, who have a treasure of grace put into their 
 hearts, are rich in faith, and all spiritual graces. If you 
 
 would prove that you are rich toward God, let the word of 
 Christ dwell richly in you, in all wisdom. If you would 
 
 show that you are rich toward God, mind the Apostle's 
 charge; 1 Tim. vi. 17, 18. to lay yourselves out for God's 
 glory, to do good, to be rich in good works, ready to distri- 
 bute, willing to communicate, &c. If you would show 
 that you are rich toward God, set your affections on things 
 above, where Christ sitteth on the right hand of God ; for 
 where your treasure is, there will your heart be also. This 
 will mortify covetousness ; moderate your affections to earthly 
 things ; make you readily submit to the paternal chastise- 
 ment which is intended to remind you that this is not your 
 rest ; and induce you to be willing and ready to go and enjoy 
 your estate, which is reserved for you in a better world. Then 
 shall you have that, which will support you under the troubles 
 of life ; fortify against the terrors of death ; or give you ground 
 to expect, that >sudden death shall be sudden glory. 
 
 LXVI. 
 
 THE JOY OF ANGELS OVER THE PENITENT. 
 Luke xv. 10. 
 Likewise, I say unto you. There is joy in the presence of the 
 angels ojGod, over one sinner that repenteth. 
 
 One sinner repenting, is here represented as exciting joy 
 in the presence of the angels of God. Let us consider. 
 
THE JOY OF ANGEI.S OVEK THE PENITENT. 275 
 
 First, The event that produces this joy. The repentance 
 of a sinner. 
 
 What is a sinner ? A transgressor of the divine law, by 
 which God governs the intelligent creation, and unites 
 rational creatures to himself and each other. A law of more 
 consequence to the moral world, than the law of gravitation 
 to the natural world. A sinner is an unworthy and a hateful 
 character, destitute of holy love ; has lost the image of 
 God, forfeited his favor, deserved his wrath ; is fit to be rooted 
 lip as a weed out of God's garden, and cast into everlasting 
 burnings. 
 
 If there was but one sinner in the world, with what horror 
 would men look upon him I One man disobedient, disaffected 
 to God ! one man in dane-er of eternal ruin ! In this world, 
 sinners are very common. All men are sinners. I hope it is 
 not the case with the inhabitants of any other world. 
 
 A repenting sinner is an altered character, who is ashamed 
 of his former conduct, takes blame to himself for his trans- 
 gressions, and is disposed to return to his allegiance. But 
 though sinners are so common, penitents are not common. 
 All of you are sinners ; I dare not vouch for it, that you are 
 all repenting sinners; yet all sinners have reason to repent, 
 for sin is very evil, very unprofitable, very injurious, very 
 ruinous. God commandeth all men every where to repent. 
 Except you repent you will all perish. You have reason to 
 repent of every sin ; for every sin deserves the wrath and 
 curse of God, in this world and that which is come. Every 
 sinner has robbed God of the glory due to his name, slighted 
 his favor, practically denied his authority, defies his wrath, 
 and is exposed to perdition. 
 
 A true penitent is ashamed of his conduct, he is grieved 
 for what he has done wrong, and would undo it if he possibly 
 could ; for he now cordially justifies God, in his requirements, 
 prohibitions, charges and threatenings. A true penitent 
 
 repents of all his sins, even those in which he once took most 
 pleasure. Repentance may begin with some one evil, but 
 will soon extend to all, known or unknown to men, of omis- 
 sion as well as commission. He that is a true penitent 
 will never make a merit of his repentance, nor imagine it can 
 
276 THE JOY or ANGELS OVER THE TENTTENT. 
 
 make amends for his transgressions. He knows that his 
 very penitence is defective in degree, and is grieved that his 
 heart is not more broken for sin. A true penitent can 
 
 have no hope of forgiveness, but from sovereign mercy. He 
 knows God would be just, if he should execute on him all 
 the rigor of his law. He therefore can have no objection 
 that God should prescribe the way in which sin shall be for- 
 given. He would rejoice at any intimation of mercy. He 
 wonders at God's forbearance : his goodness leads him to 
 deeper repentance. He can have no objection to a Mediator, 
 who sliould fully justify God, and condemn sin. It would 
 afford him ineffable comfort and relief, to know how God 
 can at once be just, and yet justify the ungodly. He 
 
 that is a true penitent, will long to have his sins mortified 
 and subdued, as well as forgiven. He will value purity as 
 well as pardon, and long for sin to be destroyed root and 
 branch. He does not wish for any one sin to be spared. 
 He is willing to maintain a warfare with sin as long as he 
 lives. The strongest hope of pardon, being built solely 
 
 on (he atonement of Christ, which is the only sure founda- 
 tion, will not lessen his repentance. It may remove his dread 
 of punishment, but will increase his conviction that the 
 penalty was justly due to his transgressions, and so will deepen 
 his humiliation and self-abasement, and increase his cau- 
 tion. A true penitent will long for heaven, on account 
 of the entire freedom from sin, and the perfect holiness which 
 he shall enjoy there. Let us consider. 
 
 Secondly, The joy which this event occasions in the 
 jiresence of the angels in heaven. 
 
 There is no sin in heaven. Sin entered that world once. 
 Perhaps a third part of the angels were seduced from their 
 allegiance; but they were instantly banished from that high 
 and holy place; and the holy angels justified the divine seve- 
 rity, and never had one hard thought of God for not sparing 
 them. And when man was seduced from his obedience, 
 
 the holy angels would have justified God in inflicting on him 
 the sentence he had denounced : but when God deferred his 
 anger, and refrained from cutting him of^', they had no sus- 
 picion that he could be charged with partiality, or that he 
 
THE JOY OF ANGELS OVER THE PENITENT. 277 
 
 would ever dishonor himself: but they were all attention to 
 the wonderful process of mercy ; and this was increased as 
 the plan of redemption was unfolded. 
 
 There is more connexion between this little polluted world 
 and the invisible world, than we generally realize. Obe- 
 
 dient creatures of the highest order, feel an interest in all 
 the divine conduct toward their fellow-creatures, though of 
 an inferior race. All holy beings are pleased with whatever 
 is done by the King of the universe. If it pleases God 
 
 to interest himself in the welfare of any creature, however 
 mean and unworthy, they will immediately become greatly 
 interested in it too. Especially, they are deeply in- 
 
 terested in the salvation of that race of creatures, to which 
 God has been pleased to connect himself most closely, by 
 assuming. their nature into union with the person of the Son 
 of God. Thus their love to man was founded, not on 
 
 our relation to them, but on our relation to God. Though 
 they gave up their own associates as soon as they revolted 
 from God, yet as soon as God disclosed his sovereign design 
 of saving men, they coincided with the purpose of mercy. 
 Thus, by the work of redemption, which is the greatest of 
 all God's works, they learn his manifold wisdom. Tbey 
 
 see that God can glorify himself, in the pardon of penitent 
 sinners; but they know that no individual can partake of sal- 
 vation without being brought to repentance. No one can 
 come to Christ without turning his back on sin, nor see the 
 need and beauty of his salvation without seeing the evil 
 of sin. 
 
 It is probable that no sinner is ever brought to repentance, 
 without the angels soon being aware of it. Perhaps, even 
 before the change takes place, they have a particular charge 
 given them. And when it begins, they are not liable to be 
 deceived, as even good men often are, by false appear- 
 ances. It is known to them to be a hard and difficult 
 thing, to bring a sinner to repentance ; and therefore they 
 admire the divine power which can effect so great a 
 change. They are glad to see a sinner brought to re- 
 pentance, because it is so right and reasonable that he should 
 repent. They know what a blessed thing it is for a sinner to 
 
278 THE JOY OF ANGELS OVER THE PENITENT, 
 
 be brought to repentance ; and how happy it is for him- 
 self. 1'hey are glad of every addition made to the num- 
 ber of true saints on earth, and rejoice when Christ's subjects 
 increase. The angels fully expect, that every true 
 penitent will be kept, by the mighty power of God, through 
 faith, unto salvation. Otherwise their joy would be prema- 
 ture. They expect, that every repenting sinner will 
 become their associate for ever, in the kingdom of heaven ; 
 and will at last, be as holy and as happy as they. 
 
 I do not think the angels keep their pleasure to themselves : 
 it is highly probable, that the spirits of the just made per- 
 fect, share their joy. Your departed relations, who died in 
 the Lord. It is certain, that God himself rejoices over 
 
 sinners, that are truly brought to repentance. Ver.20. This 
 was the joy set before the Redeemer, on account of which 
 he endured the cross, despising the shame. He is exalted to 
 give repentance, as well as remission of sins. 
 
 Now then, has there ever been any such joy excited among 
 the angels, on your account ? Have you repented and re- 
 turned to God ? Do you live a life of penitence and 
 faith ? Or do you mean to gratify fallen angels, who will 
 
 be glad to taunt you — ' Art thou also become like unto us 1 
 We were sometimes afraid we should lose him, when he sat 
 under the sound of the gospel ; but we have got him at last ! ' 
 
 How thankful should every true penitent be, and how 
 ready to give all the glory to God and grace ! Be con- 
 
 cerned to show that you have the disposition of angels. 
 Pray for sinners to be brought to repentance, and rejoice 
 when your prayers are answered. 
 
 LXVII. 
 
 UNBELIEF NOT OWING TO WANT OF EVIDENCE. 
 Luke xvi. 31. 
 
 And he said unto hint, If thei/ hear not Moses and the 
 prophets ; neither will they be p>ersuaded, though one rose from 
 the dead. 
 
 The obstinate infidelity of the human heart, and the 
 artifices by which it conceals its own malignity, arc truly 
 
UNBELIEF NOT OWING TO WANT OF EVIDENCE. 279 
 
 surprising. Notwithstanding- the most solemn warnings of 
 the divine word, men will hold fast deceit, and refuse to turn 
 to the Lord. They will resist the plainest evidence : or if 
 they acknowledge the truth to be undeniable, they will im- 
 prison it in unrighteousness. And when their own foolishness 
 has perverted their way, they will attempt to lay the blame 
 of their mistakes upon God ; complaining that his ways were 
 not equal, his word not explicit, or the means he used to 
 reclaim them insufficient. In hell, indeed, their eyes will be 
 opened, to see the futility of many pleas, by which they now 
 deceive themselves ; but the desire of finding at least some 
 excuse for themselves, or some fault with the ways of God 
 will remain, and will increase their guilt and misery. This 
 seems intimated in the conclusion of this striking parable ; 
 while the language used by Abraham, assures us of the suit- 
 ableness and excellence of those means which God has 
 chosen to adopt, and the insufficiency of others, which the 
 conceit of man might prefer. His words are very solemn 
 and interesting, and ought to be instructive and con- 
 vincino-. Let us endeavor. 
 
 First, To illustrate this assertion, and show its credibility 
 and reasonableness. 
 
 The writings of Moses and the Prophets are the means 
 which God has actually chosen, to instruct and persuade 
 mankind ; and it is not fit that apostate creatures should 
 prescribe to Divine Wisdom what method should be adopted 
 for their recovery. 
 
 The writings of Moses and the Prophets are well adapted 
 to enlighten and instruct the human mind ; whereas the 
 resurrection of one from the dead would tend to alarm and 
 confuse the mind. 
 
 The inspired writings are means suited to persons of all 
 ages and countries ; but the resurrection of one from the 
 dead, would either be of no general use ; or being so often 
 repeated, would lose its force of novelty, and then be dis- 
 regarded, like other means of grace. 
 
 The evidence that Moses and the Prophets wrote under 
 divine inspiration, are clear and decisive ; but who can settle 
 what evidence would be required, that one risen from th*^ 
 
280 UNBELIF.F NOT OWING TO WANT OF EVIDENCE. 
 
 dead, was neither mistaken himself, nor inclined to deceive 
 us? A bad man's testimony might be suspected ; and 
 
 the goodness of a saint from glory disputed. How do 
 
 we know who he is ; that he was really dead, and raised 
 again ; is holy and happy ; was commissioned by God to 
 instruct us ; or does not exceed his commission ? 
 
 If the fact were often repeated^ numberless queries would 
 propounded and answered j and the answers given by one 
 be compared with those received from another ; while endless 
 disputes would be occasioned by the forgetfulness, or the 
 misapprehension of the relaters. 
 
 After the fervor occasioned by the novelty had abated, 
 numberless impertinent questions would be asked, and men 
 would be more solicitous to knovv^ the state of their departed 
 neighbours, than to learn their own duty. 
 
 To discover the state of the dead to the living would super- 
 cede the business of the last day, and be inconsistent with 
 God's plan of probation. 
 
 In short, if man had but a right spirit, the writings of 
 Moses and the Prophets, (especially with the New Testament,) 
 would be abundantly sufficient. They contain a just 
 
 delineation of the divine character ; a declaration of the divine 
 will ; a discovery of our guilt and misery ; and a display of 
 salvation by grace. They contain doctrines, duties, 
 
 invitations, promises, motives, in rich abundance ; such as 
 nothing could resist but a heart of stone, a carnal mind, full 
 of enmity against God and truth. One risen from the 
 
 dead might fill with surprise, might force an unwilling- 
 assent, might cause native enmity to hide itself; but could 
 not change the heart : that would require superior energy, a 
 power absolutely divine. 
 
 If, therefore, the Holy Scriptures do not win souls to God, 
 no other means would produce that effect ; but the hindrance 
 must be of that kind which no means would remove. So 
 
 far as means are used in the conveision of a soul, God has 
 appointed his word to be read and heard ; and these means 
 are well adapted to answer the end for which they were in- 
 stituted. So far as these arc insufiicieut, all others would be. 
 Others might alarm more, but could not change the hcail. 
 
UNBELIEF NOT OWING TO WANT OP EVIDENCE. 281 
 
 God alone can do that. I might have mentioned the resur- 
 rection of Lazarus and Christ. I proceed. 
 
 Secondly, To improve the doctrine of the text, by re- 
 commending the Holy Scriptures ; and calling upon you to 
 hear Moses and the Prophets, yea, Christ and his Apostles, 
 and urging you to be persuaded by their counsels. 
 
 Has not Moses told you what God requires, and what he 
 forbids ? And will you not be persuaded to attend to your 
 duty, and to forsake your sins ? Moses and the Pro- 
 
 phets have told you the awful consequences of sin ; that 
 the soul that sinneth shall die ; that every one who con- 
 tinueth not in all things written in the book of the law, to do 
 them, is cursed. If you regard them, you must believe Christ 
 and his Apostles. Also, that by the deeds of the law, no flesh 
 shall be justified. Moses and the Prophets, as well as 
 
 Christ and his Apostles, have assured you of the necessity of 
 a sacrifice for sin ; that without shedding of blood, there is 
 no remission. Oh ! be persuaded to look unto Jesus, whose 
 precious blood cleanses from all sin. Acts iii, 22^ — 24. 
 X. 43. Rom. iii. 21 — 26. Moses taught the necessity of 
 
 the Lord's circumcising the heart. Deut. xxx. 6. Tlie Pro- 
 phets taught the necessity of his taking away the heart of 
 stone, and of putting his fear into the heart. Jesus asserted. 
 Ye must be born again. Alas ! if ye believe not divine tes- 
 timony, neither would ye be persuaded, though one rose from 
 the dead. The inspired writers have unfolded to you 
 
 the two eternal worlds. Have you been persuaded to flee 
 from the wrath to come, and to receive the kingdom of 
 heaven as a little child receives his inheritance ? 
 
 Consider, how inexcusable and criminal are they who hear 
 not the testimony of Moses and the Prophets, nor even that 
 of the incarnate Son of God ! Reflect, how abundant 
 
 arc the external and internal evidences of the divine reve- 
 lation ! In vain do you object the difficulty of understanding 
 them, or ascertaining their meaning. Did you ever take 
 j)ains to understand the Holy Scriptures ? Did you ever 
 implore the aid of the Holy Spirit? Do you not slight and 
 disregard the most incontestable truths ? Do you truly 
 regard all that you do understand ? 
 
282 UNBELIEF NOT OWING TO WANT OF EVlJJENCt. 
 
 If you do not understand the doctrines of the decrees, do you 
 understand the doctrine of the commandments ? Thou 
 
 shalt not take the name of the Lord thy God in vain. Did you 
 ever get any thing by that ? Remember the Sabbath- 
 
 day, to keep it holy. If you have a soul, is one day in 
 the week too much to mind it ? Thou shalt not covet. 
 
 These surely are plain enough. Thou shalt love the 
 
 Lord thy God with all thy heart, and thy neighbour as thy- 
 self. Are not these plain ? Have you obeyed them ? If 
 not, are you not a sinner "^ and do you not need pardon ? 
 
 You do not understand the doctrine of reg-eneration. Well, 
 Do you understand the doctrine of repentance ? If you do, 
 repent, and believe the gospel. Do this thoroughly, without 
 any special influence from above ; and we will give up our 
 doctrine of regeneration in your case ; especially if you can 
 persuade others to do the same. 
 
 But if you and others will not be persuaded, by all the 
 motives in the Bible, to turn to God, we must believe that 
 you are so obstinately wicked, that none but God can 
 conquer you. You are dead in trespasses and sins. Though 
 at the same time you are without excuse ; for if you will not 
 believe Moses and the Prophets, neither would you have 
 been persuaded, though one rose from the dead ; nor do you 
 deserve that God should do more for you than he has done 
 already ; but if he should do so, it will be of his own 
 sovereign will : and then you will not quarrel with him for 
 so doing, nor for intending to do it. 
 
 Meanwhile, allow us who have been persuaded, to give all 
 the praise to God, and to acknowledge that by grace we are 
 saved, through faith, which was not of ourselves, but the 
 gift of God. 
 
 LXVIII. 
 
 CHRIST'S DISCIPLES HATED FOR HIS SAKE. 
 
 Luke xxi. 17. 
 And i/e shall he hated of all men, for my name's sake. 
 Two thoughts very forcibly struck my mind at the tirst 
 rrading of this passage. Surely Jesus Christ was no 
 
chuist's disciples hated for his sake. 283 
 
 impostor, or he would never have made such a declaration as 
 this, which was so ill calculated to entice men to follow him. 
 Mahomet would have given no such warning, nor the 
 Pope, who makes temporal prosperity a mark of the true 
 church. Surely, if he was conscious of his own integrity 
 
 and the goodness of his cause, he must have had a bad 
 opinion of human nature. He must have held the doctrine 
 of universal and total depravity, or he could never have seen 
 need for such a warning. If men had any native virtue, they 
 would not hate his disciples for his name's sake. I may 
 
 add, that the correspondence of facts with this prediction is 
 a further confirmation of the truth of Christianity. 
 
 But I shall not now dwell on the proof of this fact, bu( 
 rather inquire a little into the reason of it. \Yhy are 
 the true followers of Christ hated of all men, for his name's 
 sake? 
 
 It certainly is not merely for a name, for the bare sound 
 of syllables, nor yet for a mere nominal profession ; but on 
 account of their principles and practices, that the world hates 
 Christ's disciples. Nor is it because their sentiments 
 
 or conduct are truly inimical or injurious to the welfare of 
 men, but because they are contrary to their corrupt dispo- 
 sitions. Gen. iii. 15. " And I will put enmity between thee 
 and the woman, and between thy seed and her seed ; it shall 
 bruise thy head, and thou shalt bruise his heel." Matt. x. 
 21, 22. xiii. 12, 13. John xv. 18—23. 
 
 First : All men are idolaters, and therefore hate that 
 religion which is calculate utterly to abolish idols, by ex- 
 alting the one only living and true God. Before Christ, 
 idolatry filled the earth. Heathen gods could coalesce ; but 
 Jehovah is a jealous God, scorns a rival, demands the whole 
 heart, and condemns spiritual as well as gross idolatry. 
 
 Sf.condly : All men are naturally disposed to attempt to 
 establish their own righteousness, and to confide therein ; and 
 therefore hate to be stripped thereof, and to be beholden 
 to the atonement of Christ for salvation and eternal life. 
 Hence Jews, Mahometans, and nominal Christians, hate 
 saints. 
 
 Thirdly : All men arc full of pride, and therefore hate a 
 
284 Christ's disciples hated for his sake. 
 
 religion every part of which tends to humble man to the 
 lowest degree. Xot only the doctrines of the atonement and 
 imputed righteousness, but those of etficacious grace, election, 
 perseverance, &c. They cannot bear the idea that they 
 need an atonement of infinite value ; need renewino; s^race 
 to make them willing to obey the call of the gospel, and 
 return to God ; are indebted to free, sovereign love for their 
 whole salvation ; are kept only by the mighty power of 
 God. If some carnal men profess to admit these truths, 
 they pervert and distort them ; and no men more bitterly 
 hate those who admit the genuine doctrine in all its 
 bearings. 
 
 Fourthly : All men love a state of carnal securiti/, and 
 therefore hate the true disciples of Christ. Because 
 
 the earnestness, solicitude, fear, or joy of Christians condemns 
 their indifi'erence and unconcernedness. Hence opposite 
 complaints are frequently made of Christians, even by the 
 same persons. And because the love of Christ and souls 
 
 constrains believers to disturb their sinful peace and carnal 
 security, by their admonitions and expostulations. Oh that 
 it were more so ! 
 
 Fifthly : All unrenewed men love sin, and therefore hate 
 the religion and people of Christ for their purity ; because 
 they will not run to the same excess of riot ; nor make 
 provision, like them, for the flesh, to fulfil its lusts. 
 1 Pet. iv. 1-^. 
 
 Sixthly : All men are fond of carnal ease, and therefore 
 hate them who embrace a religion which requires unwearied 
 diligence, self-denial, and warfare against sin ; struggling 
 with Satan and the powers of darkness ; pressing on con- 
 tinually " towards the mark, for the prize of the high 
 calling of God in Christ Jesus." Toihng as it were up 
 the hdl. 
 
 Seventhly : All men are criminally attached to present 
 earthly enjoyments, and therefore hate the true disciples of 
 Christ, who are strangers and pilgrims on earth ; declaring, 
 both by words and deeds, the necessity of seeking a spiritual 
 happiness in a future and invisible world. Hence we 
 
 may derive a use of 
 
Christ's disciples hated for his sake. 285 
 
 Instruction. — How irreconcileable is real Christianity with 
 the spirit and manners of the world in general ! Marvel not 
 that the world hates Christ's followers : remember how it hated 
 him, before it hated us. 1 John v. 19. How necessary is 
 
 regeneration to a cordial reception of Christianity ! Yet why 
 is it thus necessary ? Not because the gospel is contrary to 
 right reason, or unworthy of all acceptation : but because 
 the carnal mind is enmity against God and his holy law ; 
 and no less so against that Mediator, who, by his obedience 
 unto death, has magnified the law and made it honorable. He 
 that hates the Father, must hate his only-begotten Son • and 
 vice versa. John viii. 42. xv. 23, 24. We derive also a 
 use of 
 
 Reproof.—liow little of Christianity have most who 
 profess it! It is not much to our credit that we are so 
 little hated by the worid, if the reason be, as I fear it is, 
 our too great resemblance to the world. John vii. 7. We 
 
 add a use of 
 
 Exhortation.—'Let us, however, see to it, that if men hate 
 us, it shall be only for Christ's sake ; and if they speak evil 
 of us, let it be falsely. Aim not at singularity merely 
 
 for the sake of appearing singular ; but be universally and 
 strictly conscientious. Neglect not the most un- 
 
 fashionable duties ; but be sure not to neglect those that are 
 generally acceptable to men. Let none have room to hate 
 you for unchristian bitterness, moroseness, pride, or contempt 
 of others. Nor for hypocrisy and inconsistency, hard heart- 
 edness, or unwillingness to give to them that need. Prove 
 that you love them that hate you. Be not overcome of evil 
 but overcome evil with good. Be pitiful, be courteous! 
 Cut oft occasion from those that seek it. 
 
 It is not a sufficient sign that a person is right, that he is 
 odious in the eyes of many ; nor is it by anv'means a sio-n 
 agauist his being a true Christian, that he is despised, revile"?! 
 and persecuted. Remember, " Ye are my friends if ye 
 
 do whatsoever I command you." Be encouraged to bear 
 Christ's reproach. Oh ! he is worthy that we should sufter 
 for him ! In patience possess your souls. In a sense, hate all 
 for Christ. Show that you are crucified to the world. 
 
LXIX. 
 
 AGAINST SENSUALITY AND WORLDLY CARES. 
 
 Luke xxi. 34. 
 Afid take heed to yourselves, lest at any time your hearts be 
 overcharged ivith surfeitwg, and drunkenness, and cares of this 
 life, and so that day come upon you unawares. 
 
 My brethren ! you will not be offended at my recom- 
 mending to your notice, a caution, given by our Lord himself 
 to his own disciples. You will not think that warning 
 to be needless for the best of you, which he thought needful 
 even for his apostles. Far be it from me to indulge 
 groundless suspicions of religious professors, or to insinuate 
 reflections on any, respecting evils which cannot be laid to 
 their charge. There may be persons unknown to me, who 
 need to be exhorted against intemperance, and that in 
 particular at the present season of the year, at which many 
 profess to celebrate the birth of Christ. And I remember 
 once overhearing a profane man, who said to a person I knew, 
 " You know we must serve the devil a little at Christmas ! " 
 And though few would make such a declaration, I fear it 
 accords with the practice of many. You will not suspect 
 me of designing to reflect on good people, who observe the 
 25th of December, in commemoration of our Lord's birth. 
 On this point, I would observe Rom. xiv. 5. Indeed I have 
 no design to confine the passage to the correction of abuses 
 at one season of the year, but rather to apply it in the most 
 extensive sense. Let us consider. 
 
 First, The evils against which we are warned. 
 
 Surfeiting and drunkeiiness. — The second evil here named 
 is the most disreputable, though it would be well if it were 
 held in greater and more universal detestation. It is 
 injurious to the circumstances, the bodily constitution, the 
 character, family order, and comfort. It interrupts the 
 exercise of reason, it exposes to numberless temptations, it 
 unfits for every present duty, and takes away the heart from 
 God. In its higher degrees, it makes a man like a fool or a 
 madman, and sinks him below the beasts. But in- 
 
AGAINST SENSUALITY AND WORLDLY CARES. 287 
 
 temperance in tlie indulgence of our other appetite, is also 
 injurious to the body and the soul ; is the foundation of 
 many disorders, and often the cause of sudden death. It is 
 unworthy a rational creature, and especially a professed 
 follower of Christ. It leads to needless waste ; and if it does 
 not impoverish, it lessens the ability to do good ; unfits for 
 private and family worship, and for communion with God. 
 
 The cares of this life, or worldly anxieties, are more 
 plausible excuses for duty, and more general snares to the 
 souls of men. Here we should be careful how we decide 
 on the conduct of others ; but should all be very jealous of 
 ourselves. The poverty of many is a temptation to 
 
 anxiety about this life, and they are ready to plead that it is 
 excusable in them to be wholly occupied in these concerns. 
 Many avow that they have no time to mind their souls, nor 
 to seek after eternal life. But this plea will not do, to 
 satisfy God, or even their own conscience at last. Others 
 
 cannot deny that they have already a sufficiency, and even 
 more, and yet they have not the more time for God. No; 
 they have so much business ; their concerns are so extensive, 
 they occupy all their time ; and yet they are so fascinated 
 with the prospect of larger gains, that, instead of contracting 
 their business, they wish to enlarge it ; and so they go on, 
 till they are suddenly laid aside from all, and called out of 
 the world with little or no notice. 
 
 Christians indeed, are not of the world. They are here 
 but strangers and pilgrims. Yet it is their duty to provide 
 things honest in the sight of all. They must eat and drink, 
 and should be thankful for what God has given them. They 
 are not sullenly to refuse the comforts of this life, when God 
 has put them in their power. But they must use this world 
 as not abusing it Some may be tried with poverty 
 
 and adversity, but they need not indulge distrustful 
 anxiety. Others may be called to carry on extensive 
 
 worldly concerns, and they are not obliged to leave their 
 situation, or confine themselves exactly to a line drawn by 
 other men. But they must mind the admonition of 
 
 their best friend. They must beware, lest the love of other 
 things should choke the word and make it unfruitful, or lest 
 
288 AGAINST SENSUALITY AND WORLDLY CARES. 
 
 their hearts be overcharged. This leads us to con- 
 
 sider. 
 
 Secondly, The pernicious effects that would follow from 
 indulging them. These things are said, to overcharge the 
 heart. 
 
 The heart that is overcharged with sensual indulgencies or 
 worldly cares, will be proportionably deadened to the influence 
 of invisible realities. If our main concern is spent upon 
 
 earthly things, and it is treated as our chief business to enjoy 
 or secure the things of time ; this is inconsistent with any 
 due regard to God's glory, or to the enjoyment of his 
 heavenly kingdom. Though we may not seek earthly 
 
 things by dishonorable means, or use them in a scandalous 
 manner, our hearts may be overcharged with the anxieties of 
 life, if they leave us no time, or very little, for God and our 
 souls. Not that the measure of religion is determined by length 
 of time. If we are not more anxious to make our calling 
 
 and election sure, to work out our own salvation with fear 
 and trembling, yea, and' to grow in grace, than we are to 
 secure worldly enjoyments and possessions, it is a sign our 
 hearts are thus overcharged. The cares of this life over- 
 
 charge the heart, when they prevail upon us to curtail 
 religious duties, to neglect secret devotion, family religion, 
 and the sanctification of the Lord's day. Which is pleasant? 
 which burdensome ? The heart is overcharged with the 
 
 world, when parents find worldly motives outweigh religious 
 ones, in providing situations, or planning connexions for their 
 children. When they are willing to expose young persons, 
 unnecessarily, to great temptation, for the sake of superior 
 worldly advantages. When the heart is thus overcharged, 
 we shall forget our dependance on God for success in things 
 lawful, forget to thank him for the bounties of his providence, 
 and forget our obligations to act as his stewards in the dis- 
 posal of all. Such inordinate affection to earthly things, 
 would turn blessings into curses, make crosses doubly heavy 
 and gallino^, and success ensnaring;. The heart that is 
 thus overcharged, cannot be greatly set on things above; 
 will be filled with anguish and confusion at the thought 
 of parting with these idolized possessions; will be sadly 
 
AGAINST SENSUALITY AND WORLDLY CARES. 289 
 
 surprised by sudden death, and unfit to meet with the kinp; 
 of terrors. 
 
 Thirdly ; The manner in which we must guard against 
 them. We are charged to take heed to ourselves, and that 
 continuallif, lest at any time our hearts be thus over- 
 charged. 
 
 We are not so to trust to the habit of grace, as to intermit 
 the exercise of it; but be continually on our guard, as know- 
 ing the deceitfulness of sin. We need, especially, to 
 watch against the sins that have formerly had the mastery, 
 and easily beset us ; and not be secure, even as to those we 
 may have been the freest from hitherto. We must 
 watch, especially, on every change of circumstances, against 
 fresh temptations. It may be, some, who stood their ground 
 under easy circumstances, will be overcharged on meeting 
 trials of adversity. Others, who stood their ground well 
 against adversity, may suffer great loss by the snares of pros- 
 perity. We must watch and pray always. Unite these 
 duties. If your care be mixed with self-confidence, and spring 
 only from a selfish concern for your honor among men, that 
 will do little. If prayer be not attended with circumspection, 
 it is presumptuous. Make the world subservient ; let that 
 give way, if one must. We must watch against the 
 beginnings of temptation, A little sinful indulgence may 
 gradually lead on to far worse. Beware of inordinate at- 
 tachment, even to lawful enjoyments. Seek the supply of 
 the Spirit, to mortify every sinful propensity, to regulate every 
 natural desire, to keep the heart fixed for God, and to im- 
 press the mind with a conviction of the vanity of the world 
 and the importance of the things that are unseen. 
 
 LXX. 
 
 CHRIST THE LIFE OF MEN. 
 
 John i. 4. 
 
 In him teas life, and the life was the light of men. 
 
 The whole of this introductory part of John's Gospel, is 
 exceedingly instructive to those, who have felt their need of 
 
 VOL, I. u 
 
•jyO CHRIST THE LIFE OF MEN, 
 
 a divine and almighty Saviour, and who, adopting the lan- 
 guage of the 14th verse, can say, " We have seen his glory, 
 the glory as of the only-begotten of the Father." For the 
 divinity of our blessed Lord, is maintained by this Evangelist 
 in the strongest terms. He is styled the WORD, as having 
 manifested the perfections, will, and secret counsels of God 
 to man; and, indeed he has, by the salvation of the church, 
 displayed to the holy inhabitants of heaven, more of God 
 tiian they would otherwise have known. Not only is it 
 affirmed that the Word, or Son of God, existed previous to 
 his being made flesh, but he is said to have been in the 
 beoinniuQ- with God, and. to be God, the Creator of all 
 things. 
 
 But on these particulars we cannot now enlarge. It is 
 here said, I)i him was life, and the life was the light of men; 
 vvhicli many explain in connexion with the preceding verse, 
 as affirming that he is the Author of life and light in general, 
 giving to mankind the light of reason and revelation ; which 
 is very true, but I think not the ivhole truth, nor do I think 
 it is the chief thing here intended. What thoughts 
 
 the passage has suggested, that appear to me most interesting, 
 I will lay before you. 
 
 Fi RST : It is here affirmed of our blessed Lord, that in him 
 was life. The expression may denote, either, the life he 
 possesses, or the life he communicates. The former must 
 be included, though I conceive the latter is chiefly in- 
 tended . 
 
 In him life resides. lie is the true and living God. Yea, 
 since his incarnation, he styles himself, the living one, who 
 once became dead, but is now alive for evermore, and has 
 iIr' keys of hell and of death. Rev. i. 18. And as he is the 
 eternal antl inmiurtal Son of God, the same yesterday, and 
 to-day, and for ever, as touching his divine nature ; so when 
 he assumed humanity, he was Lord over his own life, and had 
 power to lay it down and to take it up again. John x. 18. 
 
 But 1 conceive the Apostle refers especially, to the life 
 cof/imuiiicaled from the Word, or Son of God, to dying, ruined 
 men ; not merely natural, but spiritual and eternal. Nor is 
 it strange, that the Apostle should pass so speedily from the 
 
CHRIST THE LIFE OF MKN. 291 
 
 work of creation to the work of redemption ; since the latter 
 is the chief end of the former, and is that which chiefly 
 displays the ineffable glory of the Son of God. This impor- 
 tant truth is often declared in the New Testament, and 
 particularly by this apostle, John ; as in his Gospel, v. 26. 
 " The Father hath given the Son to have life in himself." 
 i. e. According to the covenant of redemption, it is conceded 
 that he should, in consequence of his obedience unto death, 
 give eternal life to all his elect. See John xvii. 2. also 
 Rom. vi. 23. " The gift of God is eternal life, through 
 .lesus Christ our Lord." 2 Tim. i. 1. " The promise of 
 eternal life, which is in Christ Jesus." 1 John v. 11. " The 
 gift of God is eternal life, and this life is in his Son." There- 
 fore, Christ is called the Prince of Life. Acts iii. 15. The 
 Tree of Life. Prov. iii. 18. Rev. ii. 7. The Bread of Life. 
 John vi. 33. 35. 48. The Word of Life. 1 John i. 1 . Thus 
 life was in him, who was set up from everlasting as the 
 foederal head of his people, who were chosen in him, and to 
 whom, God, who cannot lie, promised eternal life, before the 
 world began. Compare Eph. i. 4. iii. 11. Titus i. 2. This 
 
 was manifested in the first promise, on account of which 
 Eve was stiled the mother of all living; as being, not only 
 preserved to be the parent of an innumerable posterity, but 
 as destined to have this promised seed, in whom all nations 
 should be blessed, descend from her. Life appeared to 
 
 be in him, when in the fulness of time he came into the 
 world, to redeem his people from death, to publish the words 
 of eternal life, declaring himself to be the way, the truth, 
 and the life. John xiv. 6. And when, after his resurrection, 
 he commissioned repentance unto life and remission of sins 
 to be published among all nations, beginning at Jerusa- 
 lem. It appears, that life is in him, when dead sinners 
 are made to hear his voice and live. John v. 25. Eph. 
 ii. 1. It shall appear that life is in him, when at the 
 last day, he will, as Judge of tlie world, award eternal life to 
 all his people, after having raised their bodies from the grave. 
 John v. 28. vi. 39, 40. In him is life ; and well might Peter 
 say, " Lord, to whom shall we go? thou hast the words of 
 eternal life. John vi. 68. 
 
292 CHRIST THE LIFE OF MEN. 
 
 Secondly : It is here affirmed. That the life which was in 
 Christ is the light of men. 
 
 The life that was in him, especially when here below, was 
 the light of men, as his living example beautifully illustrates 
 our duty, and God's gracious designs. By noticing our 
 Lord's life, while in his state of humiliation, we see, in the 
 clearest and most lovely manner, what sort of life his fol- 
 lowers ought to live on earth, in all holiness, and rectitude, 
 and benevolence. We see also, how much Divine Goodness 
 was set upon the salvation of sinners, though in such a way 
 as to condemn sin ; and what encouragement we have to 
 return to God, through this blessed Redeemer. 
 
 The life was the light of men, inasmuch as it is only in 
 consequence of the communication of spiritual life from 
 Christ Jesus, that any man is enabled rightly to discern, even 
 his own true interest, and to see all divine truth in a just 
 light. Self-love is the blindest affection in the world. Mere 
 objective light, however strong, will not suffice, unless life 
 also is imparted ; it shines into darkness, but the darkness 
 apprehends it not. External light will not open the eyes of 
 the blind ; nor will the clearest revelation, without quicken- 
 ing influence, produce just ideas of religion ; nor will mere 
 natural streng-th of intellect. Hence, none are more blind, 
 as to divine things, than many of the wise, prudent, and 
 learned of this world. A new heart, a right spirit, will lead 
 to a new use of the understanding : but no increase of intel- 
 lectual capacity or speculative knowledge will sanctify the 
 heart. Hence it is, that many unregenerate men talk 
 
 so absurdly of the plainest truths of religion, and so incon- 
 sistently with common sense, and their own acknowledged 
 principles, e. g. How absurd for those, who do not pretend 
 to be Atheists, to ridicule prayer, serious concern about reli- 
 gion, and anxious preparation for eternity. For persons, 
 who do not pretend to be Deists, to despise the ministry of 
 the word ; condemning, not an individual, or a number of 
 i^iinisters, but all who wear that character : or condemning all 
 who take more delight in God's word and ordinances, than in 
 what they call innocent diversions. Or for those, who do not 
 pretend to deny gospel doctrines, yet to continue at ease in 
 
CHRIST THE LIFE OF MEN. 293 
 
 their sins. Alas ! unless Christ shall impart life by his Holy 
 Spirit, men will love darkness and rebel against the light. 
 
 Th* life which Christ has promised hereafter to bestow on 
 his people, is the light of men : his promises of eternal life, 
 animate our hopes, and are sufficient to cheer us in the 
 gloom of adversity, and even when passing through the 
 valley of the shadow of death. Ah ! what is there but the 
 life which Christ has brought to light by his gospel, that 
 can afford solid satisfaction, even while we are exempt from 
 extraordinary trouble ? How much less, when we feel that 
 we must soon leave all things here below, and enter on 
 another state ; passing into an invisible world, and having 
 our state fixed for ever! Happy they, who, though dead 
 to the world while in it, and expecting soon to die and leave 
 it, have a life hid with Christ in God. Have we ever been 
 convinced that all the descendants of the first Adam, are the 
 subjects of spiritual death, and obnoxious to eternal death? 
 Have we been made to feel that this is the wages of sin ? 
 Are we willing to receive eternal life as a free gift, and that 
 imparted through the Mediator ? Are we willing to live to 
 God here, and to be led by his light and his truth, that we 
 may live with him for ever ? 
 
 Have we been made partakers of spiritual life already, 
 being so joined unto the Lord as to be one spirit with him? 
 having a disposition for holy activity and gracious affections, 
 so that we can truly adopt Paul's language, " I am crucified 
 with Christ ; nevertheless I live, yet not I, but Christ liveth 
 in me." Have we, in consequence of the influence of the 
 quickening Spirit, been made light in the Lord, though we 
 were sometime ago in darkness ? Have we been brou<i-ht out 
 of that darkness into marvellous light? Oh! walk as !the 
 children of the light and of the day : have no fellowship 
 with the unfruitful works of darkness. Let your light so 
 shine before men, that they, beholding your good works, may 
 glorify your Father which is in heaven. 
 
 If you are strangers to the life of God, utter darkness and 
 eternal death are before you ! You must soon be rescued 
 from the power of darkness, and translated into the kingdom 
 of God's dear Son, or you will be lost for ever. 
 
LXXI. 
 
 CHRIST AN EXAMPLE OF ZEAL. 
 
 John ii. 17. 
 
 The zeal of thine house hath eaten me tip. 
 
 This expression is quoted from Psalm Ixix. 9. A Psalm 
 composed by David ; but which several quotations in the 
 New Testament teach us to refer immediately to the Messiah. 
 These words were brought to the mind of our Lord's disciples, 
 when they saw him drive the buyers and sellers out of the 
 temple. The Jews, in the next verse, demanded a sign, to 
 prove his authority for so doing ; but there could not well be 
 a greater miracle than the act itself. When we think how 
 many thousands of Jews were assembled at the feast of the 
 passover, it must have been like a large fair, which was held 
 in the courts of the temple, to furnish them with sacrifices 
 and paschal lambs. And that a plain countryman from Ga- 
 lilee should be able to overcome all the traders, whom the 
 priests had thus encouraged to crowd the temple, was an 
 astonishing instance, not only of zeal, but of a divine power 
 over the minds of this covetous and resentful throng. 
 
 I wish, however, to take up the subject in a more general 
 view, and would pursue the following method. I would, 
 
 Fi RST, Explain the import of the phrase. 
 
 Zeal, is the fervor of love, conjoined w'ith the warmest 
 opposition to every thing contrary to the beloved object ; 
 exciting to diligent concern for the honor and interest of that 
 object. 
 
 The zeal of God's house, is zeal for his worship and or- 
 dinances ; delighting in attendance upon them ; in preserving 
 them pure and entire ; and opposing all neglect, abuse, or 
 corruption of them ; taking pleasure in seeing and exciting 
 a suitable attachment to them in others. 
 
 For zeal to eat one up, is, for it to have full possession of 
 the soul, influencing all its powers, and shining- forth in the 
 outward conduct : so that it draws the attention entirely to 
 its proper object, and makes a man impartial and constant 
 in promoting the divine honor, and in strenuously opposing 
 all that would dishonor God. Whereinsoever the divine 
 
CHRIST AN EXAMIM.K OF ZKAI.. 295 
 
 glory calls him to action, he would go in the path of duty, 
 regardless of consequences, and fearless of dangers. He is 
 filled with painful concern for any thing which tends to 
 God's dishonor; but will, by no means, be deterred from his 
 service himself, nor from laboring to excite others to a 
 punctual discharge of their duty. Every thing, with him, 
 must give way to religion, or be rendered in some way 
 subservient to it. 
 
 There is probably an allusion to the fire from heaven, 
 which fell on the sacrifices, and consumed tliem. So all our 
 Lord's strength and spirits were employed and spent in his 
 Father's service, and his life, at last, was made a sacrifice for 
 his glory. But let me more particularly. 
 
 Secondly, Show the propriety of its ajiplication to 
 Christ. 
 
 How justly was this expression applied to him, whose 
 heart always burnt with this heavenly fire ! At twelve 
 
 years old, he said, '"' Know ye not that I must be about my 
 Father's business ? " He was careful to fulfil all righteous- 
 ness ; all moral, and all positive duties. Throughout 
 his public ministry, he was unwearied in teaching and doing 
 the will of God. He always opposed sin, with the 
 greatest firmness. None could convict him of sin, in any 
 thing. And never did he connive at sin in others : not in 
 the highest pretenders to sanctity. Yea, not in his own dear 
 disciples, however disguised, or mixed with zeal for himself. 
 " Get thee behind me, Satan." " Ye know not what manner 
 of spirit ye are of." On this occasion, and on a similar one 
 later, (Matt. xxi. 12. Mark xi. 15. Luke xix. 45.) bearing 
 testimony against all the abuses of the Jews. Especially, 
 his giving himself at last a ransom for many ; laying down 
 his life ; making his soul an oflfering for sin ; consenting 
 that the temple of his body should be demolished, as it were, 
 though he would raise it up again the third day. All 
 this was from zeal for God's glory, the honor of all his 
 glorious perfections. That justice and mercy might meet 
 together ; righteousness and peace kiss each other. He 
 tabernacled in human flesh on purpose, that in consequence 
 of his dying for his people, he might, form them into a living 
 
296 CHRIST AN EXAMPLE OF ZEAL. 
 
 temple, an habitation of God, through the Spirit. Lei 
 
 us consider, 
 
 Thirdly, The reasonableness of imitating his example. 
 
 Consider the excellence of the divine nature, and mo- 
 ral character, and say. Is not God worthy of ardent 
 zeal ? Consider the importance of his kingdom among 
 
 men. How wonderful, that he will condescend to dwell among 
 them ! What reason is there that we should subserve his 
 gracious designs with all our powers ! His benefits 
 
 conferred on us individually, claim our grateful and strenuous 
 exertions in his cause. He who deserved all the zeal, 
 
 and services, and sufferings of Christ, surely deserves all that 
 we can give. What Christ has done and suffered, con- 
 
 firms and increases our obligations. All he did for God, was 
 also done for us, for our highest benefit ; and at the same 
 time was intended to be an example. Can we bear 
 
 lukewarmness, when we reflect on his amazing love ? Must 
 it not give the lie to our profession, if we serve him with 
 indifference ? How short is the time in which any 
 
 difficulty will attend his service ! And how much is 
 there to counterbalance every present disagreeable circum- 
 stance ! Consider, how transitory are our sufferings, 
 and how long will be the season of rest and enjoy- 
 ment ? He does not send us on a warfare at our own 
 charges, but encourages us to live on his fulness. He has 
 promised the aid of his Holy Spirit ; is always at hand to 
 defend us ; and will own those before angels, who own him 
 before men. Consider, 
 
 Fourthly, The way in which we should manifest this 
 disposition, if we have the same mind in us that was in 
 Christ Jesus. 
 
 Shall we not manifest it by a readiness to attend on 
 God's ordinances, and a concern to encourasre the like 
 care in others ? Shall we not be careful to keep 
 
 all God's ordinances pure, according to their original ap- 
 pointment ? Shall we be content with bare attendance 
 on them, or shall wc not want communion with God in 
 them? Will it not grieve us to see others negligent 
 of God's ordinances ; formal, hypocritical, and inconsistent 
 
CHRIST AN EXAMPLE OF ZEAL. 297 
 
 in their walk and conversation with their profession ? If 
 
 the zeal of God's house doth eat us up, we shall not do the 
 little we do with grudging, but should think it an honor, a 
 privilege to subserve his cause, like David. (1 Chron. xxix. 
 14.) " Who am I, and what is my people, that we should be 
 able to offer after this sort ? " We shall be glad to deny 
 
 ourselves in other respects, that we may gratify ourselves by 
 serving Christ's cause. We shall be careful to adorn 
 
 the doctrine of God our Saviour, and be concerned to recom- 
 mend religion to others. We shall be anxious for the coming 
 of Christ's kingdom among men, planning and contriving 
 new means to promote it. We shall make zealous 
 
 opposition against error and sin, especially in ourselves, and 
 those we are most nearly connected with. Impatient 
 
 of serving God so feebly and imperfectly, we shall long to 
 enter on a state of perfection, that we may serve him without 
 interruption or defect. 
 
 Oh brethren ! how few of us can adopt this language in 
 sincerity ! With what abatements and exceptions must we 
 use it ! When we think of the warmth of Christ's love to 
 us, which some of us have so often celebrated at his table, 
 how must we blush at the coldness of our love to him ! How 
 ready was he to deny himself for us ; but how backward 
 have we been to deny ourselves for him ! How much more 
 willingly did he lay out all his time and strength for us, than 
 we ever laid out ourselves for him ! If we were to be called, 
 like the martyrs, to die for him, surely our zeal must be 
 strangely increased, or we should make a poor hand of suffer- 
 ings, when we are so little active in a time of the greatest 
 ease the church ever knew. Oh ! may we look to the author 
 and finisher of faith, for an increase of faith, love, and zeal ! 
 
 LXXII. 
 
 ON SEARCHING THE SCRIPTURES. 
 John v. 39. 
 Search the scriptures ; for in them ye think ye have eternal 
 life : and they are they xuhich testify of me. 
 
 Such was the charge given by our Lord to the Jews, 
 referring, doubtless, to the writings of the Old Testament, 
 
298 ON SEARCHING THE SCRIPTURES. 
 
 for the New was not then extant. And his appeal ought to 
 have had great weight with them, who admitted they con- 
 tained the directions needful for obtaining eternal life ; and 
 who acknowledged that they foretold a Messiah, and gave 
 an account of many particulars respecting him. Let then 
 the pretensions of Jesus be tried by this standard, and his 
 claim to the character of the true Messiah stand or fall, as 
 they accorded or not with these ancient predictions. How 
 different was the case of Mahomet ! He was introduced by 
 no prophecies. If the Old and New Testament are true, as 
 he allowed, Christ's kingdom was to have no end. Nor could 
 the promise of the Holy Spirit apply to him, who surely was 
 not holy, but impure ; not a comforter, but a destroyer. And 
 how strongly does it confirm the whole Bible, that it should 
 be thus divided into two parts ; the former of which, accord- 
 ing to the testimony of the most inveterate enemies of 
 Christianity, was written long before the latter, and yet 
 fully accords with it. Like a lock with intricate wards, and 
 a key exactly corresponding. There is therefore abundant 
 reason to apply the injunction given to the Jews to other 
 persons, who have now opportunity to examine the whole 
 system of divine revelation ; and to exhort you in particular, 
 who have the complete canon of scripture, .to search those 
 sacred writings. At the same time, as it is no light matter, 
 it will be worth while to inquire, in what manner this 
 injunction should be obeyed. Consider, 
 
 First, The reasonableness of our urging you to search 
 the scriptures. 
 
 I might expect it would have some weight with the curiosity 
 of the young, to plead that they are (some of them, at least,) by 
 far the oldest writings in the world : that the best scholars, 
 and men of the finest taste have admired them, as containing 
 the most sublime specimens of eloquence. Where will you 
 find simplicity and pathos, equal to Judah's speech to Joseph ; 
 or awful sublimity, to compare with Isaiah xiv.? The histories 
 are generally interesting, and perfectly free from all appear- 
 ance of art. How devoid of invective or panygeric ! Their 
 impartiality is a most striking feature ; as in the instances of 
 David, Hczekiah, and Peter. Nor is their harmony less 
 
ON SEARCHING THE SCRIPTURES, 299 
 
 observable. The Old Testament contains thirty-nine books, 
 by at least twenty-six authors ; the New Testament, twenty- 
 seven books, by nine authors. All Jews indeed, but living 
 at the distance of nearly sixteen hundred years. There are 
 a few difficulties of chronology and history ; and some cir- 
 cumstamces mentioned by one, are omitted by another. And 
 if a verbal or numeral error has crept in, in above 3300 years, 
 it cannot invalidate their authenticity, when there is so 
 striking- an agreement in doctrine, sentiment, and facts. 
 
 But it is of far superior moment, respecting these writings, 
 that they profess to be a revelation from God, and no other 
 pretended revelation can compare with them. If they are 
 discarded, no one here will pretend to supply their place with 
 abetter; nor to indulge the hope of one hereafter, if 6000 
 years hare elapsed without God's interposition. 
 
 Nor can any one reasonably prefer the moral state of those 
 countries which never pretended to a revelation. We need 
 a revelation greatly, to know the origin and Author of the 
 world ; the design of our Maker, in placing us here ; the way 
 in which he would be worshipped ; to fix a standard of duty ; 
 to point out the way to happiness ; to ascertain a future 
 state ; and to unfold our eternal destiny. 
 
 The Holy Scriptures are confirmed by veiy strong evidences. 
 By miracles ; by prophecies ; by the moral character of the 
 penmen. It is incredible, such a character as that of Christ 
 should have no prototype. Surely it never could have been 
 imagined, or delineated by impostors, who yet do not 
 panegyrize him. 
 
 The good tendency of the doctrines is another most powerful 
 argument. The great facts of Christianity obtained credit 
 on the spot, where they could have been most easily con- 
 tradicted ; and hare still maintained their credit, notwith- 
 standing the greatest opposition, by force, argument, and 
 ridicule. They have had the most salutary effect in every 
 change of circumstances ; in life, and in death. We allow 
 they have been the occasion of mischief. So have other 
 most valuable gifts of God. Corn, wine, iron, &c. But do 
 the Sacred ScrijUures authorize persecution ? No ; search 
 for yourselves. Blame not the scriptures for the fault? of 
 
300 ON SEARCHING THE SCRIPTURES. 
 
 those that disobey them. Examine, What do they teach ? 
 not. How do pretenders act, whose hypocrisy was foretold 
 and reprobated ? Dare not to reject any probable directory 
 from heaven, without serious examination, and clear evidence 
 of its falsehood. See to it, that you are able to say, ' I 
 would thankfully have yielded to divine authority, if I could 
 have found a revelation credibly sanctioned.' 
 
 But probably most of you admit the claim of the scrip- 
 tures ; while I fear some disregard their contents. You 
 own them to be the word of God, yet do not search them, 
 at least, not properly. You then, like the Jews, must be 
 self-condemned. Let us then inquire into. 
 
 Secondly, The manner in which such a search should 
 be conducted. 
 
 Search the scriptures with candor and impartiality. If 
 you search them unfairly, merely with a view to find ob- 
 jections to their authority or their contents, is it any wonder 
 that you should mistake? Is it not just that God should 
 give you up to error ? 
 
 The scriptures must be searched seriously ; not with levity, 
 or a trifling spirit. They relate to very serious subjects : 
 God, the soul, duty, salvation, the eternal world. 
 
 They should be searched with diligence and earnestness, as 
 by those who wish to know the very truth, the whole truth, 
 and to be kept from all mistakes. 
 
 It is not likely that we shall profit by them, if we do not 
 search them with a right spirit ; i. e. a docile spirit, willing 
 to be taught and instructed ; a spirit of subordination , willing 
 to be governed by divine authority, and comply with God's 
 commands ; a spirit of self-denial, willing to be restrained, 
 and to give up our lusts without reserve ; a spirit of 
 humilitr/, willing to credit God's testimony and to admit 
 his claims and charges. It is true, the doctrines of scrip- 
 ture may be mysterious, humiliating, involving a heavy 
 charge of guilt, precluding all boasting, and securing glory 
 to God. 
 
 Search the scriptures with prayer, especially for the Holy 
 Spirit, that you may understand the Holy Scriptures. Our 
 Lord assures you how ready God is to give his Holy Spirit. 
 
ON SEARCHING THE SCRIPTURES. 301 
 
 Luke xi. 13. And Paul teaches you how necessary this is. 
 1 Cor. ii. 14. 
 
 Search the scriptures with self -application, or with a view 
 to yourselves. ' Thus God describes me. This he demands 
 of me. This he forbids /«e. This invitation warrants me 
 to apply.' 
 
 Search the scriptures with a view to find Christ and sal- 
 vation in them. " They are they that testify of me." He is 
 the central point of revelation. Antecedent truths show the 
 need of him, and consequent truths derive their force from 
 him. Nothing so much concerns us as to know Christ, and 
 the truth as it is in Christ Jesus. 
 
 Search the scriptures, with a view to know your ivhole 
 duty. What the law enjoins ; what the gospel enforces ; 
 whither the whole system of doctrine tends. 
 
 Search, with a view to the full enjoyment of eternal life: 
 that you may partake of all the privileges of the children of 
 God, both here and hereafter ; that you may know you are 
 born of God. If that be the case, you are secured from con- 
 demnation : all things are conspiring to promote your eternal 
 interests ; and your present light afflictions, which last but for 
 a moment, shall work out for you a weight of glory, which shall 
 far more than counterbalance them, and endure to eternity. 
 
 Ah ! my friends, if the Bible is true, such prospects are 
 before you ; such blessings are proposed to your acceptance ! 
 You are authorized to take them without money and without 
 price ; you are urged by all the authority and compassion of 
 God, to accept of them ; you cannot miss them, but by a 
 voluntary rejection of the Son of God. Do you wish the 
 Bible was not true ? And why ? That you may enjoy the 
 pleasures of sin, and obtain the prize of annihilation ! 
 
 LXXIII. 
 
 NONE REJECTED BY CHRIST. 
 
 John vi. 37. 
 
 And him that cometh to me, I will in noivise cast out. 
 
 Of all the sentences which ever fell, even from the mouth 
 of him, " who spake as never man spake," and made his 
 
302 NONE REJECTED BY CHRIST. 
 
 hearers wonder at the gracious words that fell from his lips, 
 there never was one that was more gracious than this, nor 
 one that would be more interesting to us, if we understood 
 the true character of the speaker, and knew our own real 
 circumstances. I earnestly wish I could place it in such a 
 light as to excite the attention of all my hearers, and persuade 
 you to come to this merciful Saviour ; for though many have 
 hitherto sadly neglected him, yet I am sure that you all 
 stand in great need of him. 
 
 Some, I fear, never gave themselves any concern about this 
 blessed Redeemer ; while others, perhaps, yield so careless an 
 assent to this declaration, as to infer, that because Christ 
 says, " I will in nowise cast out ;" therefore they need not 
 come at all ; or at least, need not come yet. They think 
 that they may have all the blessings of salvation without 
 coming ; or, that they may come without moving, without 
 any strong emotion of mind, without any effort, without 
 any difficulty, or any striving against objections. Why, say 
 you, ' What can there be to obstruct after this declaration ? ' 
 Nothing on his part ; but then there may be many things on 
 yours. He is willing to receive you, but perhaps you are not 
 willing to come to him. While others, who begin to think 
 seriously about coming, see so many reasons why he might 
 justly reject them, that they can hardly believe what he 
 affirms in our text. 
 
 The language here used is very strong and peremptory ; 
 but while it affords the highest encouragement to apply to 
 the Saviour, it implies, that without this assurance there 
 would have been great room to fear, in the case of many, if 
 not of all, who apply to him. We may therefore found 
 several interesting inquiries on these words, e. g. Why do 
 any come to him ; and why should we come to him ? What 
 ground should we have had for suspicion, that he might cast 
 us out, if he had not given so positive an assurance to the 
 contrary ? And what considerations may best satisfy us, that 
 notwithstanding all, he will in nowise cast out any who 
 come to him ? We will unite the tsvo first inquiries, 
 
 and can hardly keep the latter quite distinct, though we will 
 attend to it more fully separately. 
 
NONE REJECTED BY CHRIST. 303 
 
 FiKST : For what reasons do any come to Christ ; and on 
 what account are they apt to fear being rejected ? 
 
 They see a correspondence between the characters in which 
 he is revealed, and their own necessitous circumstances ; and 
 yet they see grounds of objection, that might be made, if he 
 were not wonderfully gracious. For example, 
 
 Christ is revealed as the great instructor of mankind ; the 
 prophet, who should fully make known the will of God. 
 Now, says the soul that comes to Christ, * I greatly need to 
 be instructed by him, for I am very ignorant ; but I fear I 
 am too much so, for him to receive me. I am so dull, so 
 slow of heart to embrace the truth ; I have indulged ground- 
 less prejudices, and loved darkness rather than light. Will 
 he admit me into his school ? Will he accept me as his 
 disciple ? He may well upbraid me with past errors ; his 
 patience may well be exhausted by my dullness and forget- 
 fulness. I shall need line upon line, and precept upon 
 precept. I shall need him, not only to open to me the 
 scriptures, but to open my understanding ; yea, to open my 
 heart, that I may receive the truth in the love of it.' Well, 
 hear what he says, and apply for instruction : Him that 
 cometh to me, I will in nowise cast out. 
 
 He is revealed as the physician of souls. Have you no 
 need to apply to him in this character? or does nothing ail 
 you ? or, can you heal yourself? ' Oh ! yes, I need him, I 
 have tried all others in vain : but my disease is so inveterate ; 
 it has infected my frame so universally, it is so enfeebling, 
 so loathsome, so tormenting, so deadly, that I fear he 
 will cast me out ; especially as I know my case is not 
 merely pitiable, but hateful and criminal : the more I need 
 his aid, the less I deserve it.' Well, but what said he ? 
 " The whole have no need of a physician, but the sick." And 
 what says the text ? Him that cometh to me, I will in nowise 
 cast out. 
 
 He is a wonderful counsellor, and a gracious advocate. 
 ' But my cause is confessedly a bad one, very intricate ; my 
 accuser has much to say against me, nor can I deny tlie 
 truth of his charge.' Now it is certain, that this ad- 
 
 vocate is emphatically and justly denominated Jesus Christ 
 
304 • NONE REJECTED BY CHRIST. 
 
 the righteous : and he never will advance a plea inconsistent 
 vv^ith truth and righteousness for any one ; yet he can 
 effectually plead your cause, and insure your justification 
 from every charge. And you hear what he has said : Him 
 that cometh to me, I will in nowise cast out. 
 
 He is revealed in the character of a great high priest ; 
 ordained for men, in things pertaining to God, that he might 
 offer both gifts and sacrifice for sin, and make intercession 
 for all them that come unto God by him. Now he hath put 
 away sin, by the sacrifice of himself; for he bore our sins in 
 his own body on the tree ; he made his soul an offering for 
 sin ; and now his blood cleanses from all sin ; for he is the 
 Lamb of God that taketh away the sin of the world ; he has 
 obtained eternal redemption, and is able to save to the utter- 
 most. But say you, ' My guilt is immense ; my sins are 
 so aggravated, so multiplied, so deserving the divine dis- 
 pleasure, that I fear he will utterly reject me.' Well, would 
 your blood, do you think, satisfy justice better than the 
 precious blood of Christ ? Would your death display God's 
 abhorrence of sin more strongly than the death of his Son ? 
 Could any valuable end to the universe be better answered 
 by it ? For whom should he die, but for those that deserved 
 death ? for whom be made a curse, but for those who were 
 justly obnoxious to the curse of the law? If Christ died for 
 them that never deserved to die, his death was the most 
 shocking of all events, and must be an indelible dishonor to 
 God's moral government. What is to make him amends for 
 all his sufferings, but the redemption of lost souls ? ' Still I 
 fear he will reject me.' Who could show the riches of his 
 grace, and the efficacy of his atonement more ? And what 
 has he affirmed in the text ? Him that cometh to me, I will 
 in 7wwise cast out. 
 
 He is revealed as a king, and the captain of salvation. ' But 
 will he accept of such adherents as went down to his ancestor 
 after the flesh, to the cave Adullam. 1 Sam. xxii. 2. Will 
 he accept of deserters from his grand enemy ? * Try. ' Can 
 he inspire cowards with courage ? make strong out of weak- 
 ness ? strengthen the spoiled against the strong ? and 
 make them that have no might, more than conquerors ? I 
 
NONE REJKCTED BY CHRIST. 305 
 
 am sure he can, and sure lie will. Him that comet h to me, I 
 will in nowise cast out. 
 
 Secondly : What considerations may best satisfy us that 
 he will in nowise cast out any one who comes to him ? 
 
 His word ought to satisfy you. He could not sjoeak more 
 positively, more indefinitely, or more extensively ; and 
 nothing could induce him to say it, if he did not mean 
 to keep his word ; nor can any thing induce him to 
 break it. 
 
 His assuming these characters, his coming into pur world, 
 taking on him our nature, becoming obedient unto death, 
 even the death of the cross, fully confirms it. None of these 
 things could be needful for any other end ; and no oood end 
 can be answered by all he has already done, but the salvation 
 of just such as you. 
 
 His conduct in the days of his flesh confirms it. He then 
 cast out no one who apphed to him. Not the Samaritan 
 woman, at the well of Sychar ; the woman who had been a 
 notorious sinner ; the poor Syro-phoenician ; the thief on the 
 cross, &c. 
 
 His conduct ever since testifies the same. " He ascended 
 up on high, he led captivity captive, and gave gifts unto 
 men." His kindness to Saul of Tarsus, to millions of Jews 
 and Gentiles, are proofs of this. To the church at Corinth 
 also ; some of whom, before their conversion, were the very 
 vilest of sinners. After enumerating the characters which 
 could not be permitted to enter the kingdom of heaven, the 
 Apostle adds — " And such were some of you ; but ye are 
 washed, but ye are sanctified, but ye are justified in the name 
 of the Lord Jesus, and by the Spirit of our God." Who 
 ever applied to him in vain? Here are many witnesses 
 present. Some tried hira early, and some tried him late ; but 
 none came too soon, and in one sense, none too late. ' Tiien 
 I may delay: Delay what? Delaif being safe? delay 
 being happy ? delay, till you are cut off by some unexpected 
 accident ? delay, till you are delirious ? delay, till you are 
 paralytic? delay, till you are given up to judicial hardness 
 of heart? Oh ! folly ! Oh ! madness ! 
 
 vol. 1. X 
 
LXXIV. 
 
 THE SPIRITUAL PARTICIPATION OF CHRIST. 
 John vi. 53 — 57. 
 
 Then Jesus said unto them, Verili/, verily, I say unto you. 
 Except ye eat thejiesh of the Son of man, and drink his blood, 
 ye have no life in you. Whoso eateth my flesh, and drinketh 
 my blood, hath eternal life ; and I will raise him up at the 
 last day. For my flesh is meat indeed, and my blood is drink 
 indeed. He that eateth my flesh, and drinketh my blood, 
 dioelleth in me, and I in him. As the living Father hath sent 
 me, and I live by the Father : so he that eateth me, even he 
 shall live by me. 
 
 " Never man spake like this man," said the officers, 
 when the chief priests and pharisees sent to apprehend Jesus, 
 (vii. 46.) I should use the same exclamation ; but in a far 
 worse sense than that in which they intended it to be taken, 
 if I could be brought to doubt of the divinity, incarnation, 
 and atonement of Christ. See how our Lord, in the preceding- 
 discourse, repeatedly insists upon it, that he was the true 
 bread from heaven, in a superior sense to the manna, — even 
 the bread of life. Notice with what an asseveration he re- 
 affirms it in the text, dilating on the idea, and enforcing it, 
 both negatively and positively. 
 
 Surely, if all this means no more than that he was a good 
 teacher of morality, so that his doctrine might be called the 
 food of a virtuous soul ; then if any one should infer, that no 
 man ever spake so figuratively, so incautiously, so unin- 
 telligibly, or in a way so likely to be misunderstood, I could 
 not deny the charge. I propose, therefore. 
 
 First, To state the only ground on which it appears to 
 me that the language of the text can be justified, or indeed 
 be fairly explained. 
 
 That he who thus spake of himself was a divine person, 
 vvlio became incarnate, for the express purpose of reconciling* 
 apostate, guilty, hell-deserving sinners unto God, by his 
 obedience unto death ; his blood being shed, and his soul 
 made an olferingfor sin; that so God's infinite abhorrence of 
 moral evil might not be rendered dubious by his exempting 
 
THE SPIRITUAL PARTICIPATION OF CHRIST. 307 
 
 sinners from the infliction of eternal evil ; or by his treating 
 those sinners who believe in the Saviour, and return unto 
 God in his name, in a way directly contrary to their personal 
 deserts. 
 
 He must have existed previous to his appearance in our 
 world ; therefore it is said, he came down from heaven, 
 (ver. 33. 38. 51,) and that he afterward should ascend up, 
 where he was before. Ver. 62. Without admitting this, I 
 cannot understand such phrases as (1 John iv. 2, 3.) " Jesus 
 Christ is come in the flesh." Nor, (Rom. ix. 5.) " Of whom, 
 as concerning the flesh, Christ came." John remarks, (i. 14.) 
 "The Word was made flesh, and dwelt among us, (and we 
 beheld his glory, the glory as of the only-begotten of the 
 Father,) full of grace and truth." And Paul says, (1 Tim. iii. 
 16.) "The great mystery of godliness, is, God manifest in 
 the flesh." 
 
 Hence we infer, not barely his pre-existence, but his proper 
 divinity. He was in the beginning with God, and he was 
 God : not as the first and greatest of creatures, but as him- 
 self the Creator. John i. 3. Col. i. 16. Hence he spake 
 of himself, even in his state of humiliation, as being " in 
 heaven." John iii. 13. And he promised to be with liis dis- 
 ciples, by his divine presence, after his humanity should be 
 received up into glory : (Matt, xviii. 20. xxviii. 20,) where 
 he used the present when speaking of the future, as a farther 
 evidence of his divine mode of existence ; the same yesterday, 
 to-day, and for ever. 
 
 Hence then, he came from heaven, not by change of place, 
 but by his assumption of humanity ; taking to himself a true 
 body, and a reasonable soul, and thus becoming Immanuel, 
 evermore uniting two distinct natures in one person ; whereby 
 he was a fit Mediator between God and man ; and as our 
 great High Priest had somewhat to offer as a sacrifice to 
 divine justice. Thus, after honoring the precepts of that law 
 which man had violated, he endured also the penalty which 
 man had deserved ; pouring out his soul unto death, by the 
 shedding of his precious blood, and bearing our sins in his own 
 body on the tree. Thus he made reconciliation for tran.s- 
 gressors, and bore the sin of many, putting away sin by the 
 
308 THE SPIRITUAL PARTICIPATION OF CHRIST. 
 
 sacrifice of himself. Accordingly, Paul delivered it to the 
 Corinthians, among the first principles, which he had re- 
 ceived, " How that Christ died for our sins," according to 
 the scriptures. On which account he is stiled, the Lamb of 
 God, who taketh away the sins of the world ; having done 
 that really, which other sacrifices could only do typically. 
 For, though God himself instituted sacrifices, yet it was not 
 possible that the blood of bulls or goats could really atone 
 for sin ; inasmuch as they could not exhibit the disposition 
 of the divine mind toward sin, as fully as the sufferings of 
 the offenders themselves ; but the death of Christ exhibited it 
 in a still stronger and more affecting way. Thus he made 
 him a sacrifice for sin for us, who himself knew no sin, that 
 we might be made just, even the righteousness of God in 
 him. Thus sin is condemned, while sinners are saved; and 
 God is glorified in the highest, while peace is proclaimed to 
 man. I proceed. 
 
 Secondly, To consider wherein consists that disposition 
 and exercise of mind, which is here represented as necessary 
 to a participation of the benefits of Christ's mediation. 
 
 Certainly, our Lord does not refer to a literal eating of his 
 flesh, and drinking of his blood, according to the monstrous 
 fiction of transubstantiation, brought into the church of 
 Rome, about the ninth century ; according to which, it is 
 supposed, that after the words of consecration, the bread is 
 literally turned into the body, blood, soul, and divinity of 
 Jesus Christ; though it still appears like bread to the 
 senses, and is in reality liable to become dry and mouldy, 
 or to be eaten by the meanest animals ! Hence, one 
 Thomas Gage, who had been a Popish missionary among 
 some Indians, was convinced of the errors of Popery, by 
 seeing a mouse run away with the wafer, just after con- 
 secration ! But a far more horrid event, shows the absurdity 
 of this doctrine; i. e. the poisoning of Henry VH. Emperor 
 of Germany, with the consecrated host, by his own confessor ! 
 1313. Blair. 
 
 Nor does our Lord here refer to a mere sacramental eating 
 his flesh and drinking his blood, in the Lord's supper; which 
 was not instituted when he spake these words, and which. 
 
THE SPIRITUAL PARTICIPATION OF CHRIST. 309 
 
 though it ought not to be neglected by true believers, yet is 
 neither essential to salvation, nor necessarily connected with 
 it ; and many will perish, who are admitted to it, even in the 
 purest churches. 
 
 But our Lord, undoubtedly refers to that spiritual disposi- 
 tion, without which, no one has a right to the Lord's supper 
 in the sight of God, and without which, no one can be bene- 
 fitted by it. Cordially believing God's testimony 
 concerning his Son ; setting, as it were, our seal to it, as 
 worthy of all acceptation. Fully realizing the need of 
 his mediation, and truly entering into the import of his death ; 
 viz. that sin is exceedingly sinful. We are worthy of death : 
 nor did it become a holy God to pass by our transgressions, 
 without fully displaying his utter disapprobation and abhor- 
 rence of our sins. Hence, there was no remission without 
 the shedding of blood ; nor could any blood expiate our guilt, 
 but that of God's own Son. Sincerely relishing this 
 whole plan of salvation, and truly coinciding in design with 
 the Redeemer. Entirely depending on the blood and 
 righteousness of Christ, as sufficient for our salvation, and 
 suited at once to pacify the conscience and purify the 
 heart. Continually finding, that Christ and his atone- 
 ment is that to our souls, which food is to the hungry, and 
 drink to the thirsty ; not only pleasant and gratifying, but 
 supporting and nourishing, influential and invigorating, the 
 means of strengthening and invigorating every holy disposi- 
 tion, and rendering us active and unwearied in the service of 
 God. I am. 
 
 Thirdly, To show what are the blessings promised and 
 insured to those, who eat the flesh and drink the blood of 
 Christ. 
 
 He hath eternal life, and he shall live for ever. i. e. He is 
 redeemed from death, freed from condemnation ; having in 
 Jesus Christ, redemption through his blood, even the forgive- 
 ness of sins. As no end could have been answered by the 
 death of the sinner, but what was answered by the death of 
 the Saviour. He that believeth not, is condemned already ; 
 the wrath of God abideth on him. But Jesus saves from the 
 wrath to come ; he has redeemed his people from the curse of 
 
310 THE SPIRITUAL PARTICIPATION OF CHRIST, 
 
 the law ; and there is now no condemnation to them that are 
 in him. The Christian is already a partaker of a new spiritual 
 life, which is supported by the daily exercise of faith. He 
 has life in him. Gal. ii. 19,20. Being vitally united to Christ, 
 the love of Christ constrains him to live unto God. While 
 he relies on Christ for pardon, he depends on him also for 
 strength, and for the' discharge of every duty: feeling his 
 obligation to be wholly the Lord's ; and to live, not to himself, 
 but to him that died and rose again. 
 
 He dwelleth in me, and I in him. 1 John iv. 16. He is in 
 Christ and Christ in him. He looks to Christ. Christ 
 watches over him. Christ dwells in his heart by faith, is in 
 him the hope of glory ; indicating, that he as truly lives 
 by Christ (though not as perfectly) as Christ in his state of 
 humiliation, lived by the Father; constantly trusting in him, 
 delighting in him, regarding his glory : as Paul said, " For 
 me to live is Christ, and to die is gain." He is certainly 
 an heir of eternal life ; for him, the Forerunner has taken 
 possession of heavenly mansions. As soon as absent from the 
 body, he shall be present with the Lord. Where I am, 
 there shall my servant be, to behold my glory. 
 
 / will raise him up at the last day. Ver. 39, 40. 44. 54. 
 How often does Jesus claim this \ " I am the resurrection, and 
 the life : he that believeth in me, though he were dead, yet 
 shall he live." 
 
 But if we are strangers to this mental feeding on Christ, 
 w^c have no spiritual life in us : we are dead in sin, and ex- 
 posed to eternal death. He that does not relish the gospel 
 is alienated from the life of God. He that loves not the 
 Redeemer is accursed. 
 
 LXXV. 
 
 CHRIST THE ONLY SOURCE OF ETERNAL HAPPINESS. 
 
 JoHN.vi. 68, 
 
 Lord, to whom shall toe go ? thou hast the icords of eternal life. 
 
 It seems to mc, that in this day of avowed infidelity, this 
 reply of Peter to our Lord's question, when, upon the 
 
CHRIST THE ONLY SOURCE OF ETERNAL HAPPINESS. 311 
 
 apostacy of some, he asked the twelve — " Will ye also go 
 away ? " may be considered with advantage, by all who feel 
 themselves assailed with any temptation to slacken their 
 regard to genuine Christianity. 
 
 We may consider the words as containing a striking 
 question, and a strong assertion. We will begin with tlie 
 former, as calculated to show the folly of giving up Cliris- 
 tianity, even if its evidences were weaker than they are, 
 and the importance of examining its claims ; and then 
 ascend to the latter, and maintain that no desirable evidence 
 is wanting in its favor. 
 
 First : A striking question : Lord, to whom shall we go ? 
 
 Before a man renounces Christianity, let him be assured 
 he has found a better religion, or else be assured that ir- 
 religion is better than any religion. But if a man wish 
 
 to know God, know his duty, know his destiny, to obtain 
 the pardon of sin, the sanctification of his nature, the hope 
 of eternal life, to whom shall he go ? 
 
 Shall he go to modern Judaism ? The Jews professed 
 
 to be the peculiar people of God. Peter was a Jew by birth, 
 and had been strongly attached to the leaders of tliat church ; 
 though now he had become a follower of Jesus of Nazareth, 
 whom they rejected. The chief temptations to which lie 
 and his brethren were exposed were from this source. But they 
 had then little weight, and they have now still less. The 
 
 Jewish doctors were evidently prejudiced against Jesus. 
 His doctrine was too pure and humiliating for them. But 
 it corresponded with the Old-testament prophecies, and they 
 could bring no proof against Jesus from the scriptures. The 
 time was expired, or very nearly, and if Jesus were not the 
 Messiah, none of them could tell him where or when to 
 look for another. This argument is stronger now, 
 
 since the death and resurrection of Christ, and success of 
 his gospel ; and the destruction of Jerusalem, and consequent 
 calamities on the Jewish nation, above two hundred years 
 more than the time they were in Canaan ; or, allowing for 
 the Babylonish captivity, near three hundred years longer. 
 If Jesus be not the Messiah, it is vain to hope for the prophecies 
 of the Old Testament ever to be accomplished. 
 
312 CHRIST THE ONLY SOURCE 
 
 Shall he go to Mahomet? Will any one pretend 
 
 that his religion is more credible than the religion of Jesus ? 
 That it was spread in a manner more worthy of God ; is of 
 a more pure and benign tendency ; reveals a more perfect 
 standard of duty, or a more sure way to a more glorious 
 heaven ? The revolution he effected was not near so 
 
 great, nor of so good a tendency ; nor did it prevail against 
 such obstacles ; it was not confirmed by miracles ; and what 
 tales some of the commentators have related are highly 
 ridiculous. He accommodated himself to men's lusts. His 
 
 religion first spread in a dark age, and has prevailed among the 
 most ignorant nations. It neither tends to glorify God, nor to 
 promote goodwill to men ; but encourages war and despotism. 
 He admitted the mission and miracles of Christ ; but if 
 Christianity be true, Mahometanism is false; and if Chris- 
 tianity is false, so is Mahometanism too. 
 
 Shall he go to modern paganism ? In which of the 
 
 pagan nations that now exist, can a religion be found 
 preferable or comparable to the religion of Jesus ? Will he, 
 with the Africans, worship the tiger and the shark, as king 
 of land and of sea ? Will he adopt the human sacrifices of 
 of the South Seas ? or the various modes of self-torture among 
 the Hindoos ? 
 
 Shall he go to ancient paganism ? And attempt to 
 
 revive the worship of adulterous Jupiter, and his jealous and 
 revengeful consort ; of thievish Mercury ; of the lustful Venus, 
 and savage Mars, &c. ? Or, attempting to separate the fables 
 of the poets from the writings of the philosophers, who 
 never made any complete reformation themselves, will he 
 hope to learn a purer morality from them than from the 
 scriptures ? or more consistent views of a future state, and 
 the way in which a sinner may be entitled to eternal bliss, 
 and prepared for it ? Varro says, the philosophers had two 
 hundred and eighty-eight opinions concerning the chief good ! 
 Then whom shall we follow '' 
 
 Shall a man go to deism, in jircferencc to Christianity ? 
 What can modern unbelievers of Christianity do for him ? 
 Are they agreed among themselves? By no means. Some 
 deny a moral government and the immortality of the soul ; 
 
OF ETERNAL HAPPINESS. 313 
 
 and consequently approach very near to Atheism. And 
 those vvlio admit both, what information can they give 
 as to the standard of duty, the way of forgiveness, or 
 preparation for future bliss ? Will you then prefer the 
 deists ? or, to make thorough work of it. 
 
 Will you take refuge in atheism itself? Now you 
 
 get rid of a moral governor, but what do you gain ? If there 
 is not any being to inspect you, neither is there any one to 
 protect you. If there be none to control your conduct, there 
 is none to console you in trouble. If there is no hell to dread, 
 there is no heaven to hope for. You must shift for yourself 
 in life, and die like a dog at last. But Peter follows 
 
 his striking question with. 
 
 Secondly, A strong assertion. — Thou hast the words of 
 eternal life. 
 
 Peter had nothing to awe him or to allure him to make this 
 acknowledgment, from the fear of temporal penalties, or hope 
 of worldly advantages. It was the dictate of cordial con- 
 viction ; and though he once denied his Lord in the hour of 
 temptation, he soon recovered, and his attachment remained 
 firm till he sealed his testimony with his blood. And 
 thousands have done the same. Yea, millions besides the 
 martyrs have been influenced by this confidence through life, 
 and transported by it in the very pains of death. To 
 
 whom but Jesus can we go for a satisfactory account of the 
 the divine nature, the origin of the world, the first and 
 present state of man, the rule of duty, the clear revelation of 
 a future state, a title to future happiness, meetness for 
 eternal life, assurance of obtaining it ? On these latter 
 subjects we will enlarge, and show Peter's ground for his 
 assertion. 
 
 Well might he say to Jesus, Thou hast the words of eternal 
 Ife. Thou hast fully revealed eternal life. Jesus came 
 
 from heaven, and he assures us there is a heaven. Heathens 
 could guess but little. Even Jews had very partial dis- 
 coveries. Christ has brought life and immortality to light 
 by his gospel. Thou hast procured eternal life. Hast 
 
 rendered it perfectly consistent with all the divine pcrfecticms 
 for eternal life to be bestowed upon sinners. Though the 
 
314 CHRIST THE ONLY SOURCE OF ETERNAL HAPPINESS. 
 
 wages of sin is death, yet, eternal life is the gift of God, 
 through Jesus Christ our Lord. Thus God can be just, 
 and yet the justifier of the ungodly. Sin is completely 
 pardoned, and yet utterly condemned, and completely dis- 
 countenanced. Thou Lord hast proiuised eternal life 
 to every one who believes, and cordially falls in with thy 
 plan of redemption. He will in nowise cast out any that 
 come unto God by him. And well may we believe his 
 invitations and promises ! Thou, Lord, art so dignified, 
 being the only begotten of the Father, full of grace and full 
 of truth. He is Immanuel, God manifest in the flesh. The 
 brightness of his Father's glory, and the express image of his 
 person. Thou art so authorized, having come on this 
 kind errand with thy Father's perfect concurrence, being sent 
 and sealed by him j attested by him. Thou hast done 
 and suffered so much to procure eternal life for sinners ; hast 
 perfectly fulfilled the law, and become obedient unto death ; 
 hast shown supreme love to God, and such disinterested love to 
 man, at one time, and in the same act, in laying down thy life 
 for thy sheep. Thou art so gracious and bo faithful. The 
 chief of sinners need not hesitate at returning to God in his 
 name; he will receive them, and will keep them to the last 
 day . Thou hast taken possession of heaven for us. Thou 
 art appointed to judge the world at last. How safely may we 
 depend on such a Saviour ! 
 
 His words have been proved to be the words of eternal 
 life, by the strongest evidence. By their effect on the con- 
 science, filling it with peace, producing purity of heart, 
 holiness of life, peace in death. 
 
 Without knowing the words of eternal life, how can any 
 man enjoy even present happiness? Worldly riches, honors, 
 pleasures, cannot give it. And surely any one would look 
 in vain to his own righteousness ; in vain to any other 
 mediator! O come, as a lost sinner to Jesus ; for he, and he 
 alone, has the words of eternal life. 
 
LXXVI. 
 
 DEPRAVITY THE CAUSE OF SPIRITUAL IGNORANCE. 
 John viii. 43. 
 Why do ye not understand my speech^ even because ye cannot 
 hear my word. 
 
 We are assured, that even they who were sent to appre- 
 hend the blessed Jesus, avowed, when they returned to their 
 employers, that never man spake as he spake ; and yet 
 multitudes heard him in vain ! Heard him and disregarded 
 him, misunderstood him, murmured at him, and rejected 
 him and his doctrine ! Where then did the fault lie ? Not 
 in him, but in them, you will all allow. And though the 
 best preachers of his gospel will not affirm that they are thus 
 free from all fault or defect ; yet, wherever the same truths 
 are faithfully declared, those who reject them will be found 
 to have been influenced chiefly by the like causes which 
 induced the hearers of the Saviour to reject him. 
 
 The truth does not suit the carnal heart. Hence the 
 opposition made to both law and gospel : the former indeed, is 
 alarming, the latter encouraging. But they that disregard 
 the former are seldom influenced by mere dread ; they do not 
 often realize the truth enough to produce it : and when we 
 come to exhibit the latter, its humiliating import is nearly 
 as dis^ustintr as the terrors of the law : nor is its suitableness 
 to our condition sufficient to reconcile the unrenewed heart 
 to admit it sincerely and without reserve. An evil heart is 
 the great source of infidelity, and an unwillingness to return 
 to God causes sinners to reject the Saviour, who would 
 restore them both to the divine favor, and the divine image ; 
 who would secure them from condemnation, but bring them 
 back to voluntary subjection. " Mercy becomes as oftensivc 
 as justice, when offered on such terms as contradict the 
 reigninor unholiness of the soul. We learn, 
 
 FiusT, There are many, who, though they enjoy the best 
 means of instruction, yet do not understand the language 
 and doctrhic of Christ. 
 
 They do not understand what he has spoken respecting 
 the extensive claims of the divine law. On this our Lord 
 
316 DEPRAVITY THE CAUSE 
 
 insisted most expressly. Matt. xxii. 37 — 40. Justifying its 
 demands of the whole heart for God, and its requiring 
 disinterested love to mankind. But most men think it 
 enough to abstain from profaneness, or to comply with external 
 worhip, without much sensible gratitvide, and without any 
 cordial esteem for God's moral character, delight in him, zeal 
 for his glory, or devotedness to his service. And as to their 
 fellow-men, if they do not injure others, if they love those 
 who love them, are kind to a little circle around them, and 
 yield to the impulse of sympathy when objects of distress fall 
 immediately under their notice, they think this enough. Not 
 so our Lord. Luke x. 29—37. Matt. v. 44—48. 
 
 They do not understand what he has said of the great 
 evil of sin. Being blind to the glory of God, they see not 
 the greatness of their obligations, nor the evil of violating 
 them. They condemn gross immoralities, and are sensible 
 enough of injuries offered by others to themselves, or of their 
 neglect of duty towards them. But the evil of their own 
 sins, of sin as it is against God, of heart sins, they do not 
 understand ; especially not so as to admit that every trans- 
 gression, deviation, or defect, deserves the divine displeasure ; 
 that the wages of sin is death ; and that they are justly liable 
 to the curse of the divine law, and exposed to everlasting 
 punishment. 
 
 They do not understand what our Lord has said respecting 
 the impossibility of a sinner's justifying himself. He taught, 
 that nothing short of perfect obedience can satisfy the 
 requirements of the law ; nor can any suffering, less than the 
 full penalty, compensate for transgression. Repentance 
 itself, even if sincere, can do nothing towards it. They that 
 trust in their own righteousness are blinded by pride, and are 
 some of the farthest from the kingdom of God. 
 
 They do not understand what he has said of the need of 
 his atonement. He himself said that he came to seek and 
 save the lost, to give himself a ransom for many. " As 
 Moses lifted up the serpent in the wilderness, even so must 
 the Son of man be lifted up : that whosoever believeth in 
 him should not perish, but have eternal life." John the 
 Baptist pointed to him as the " Lamb of God, who taketh 
 
OF SPIRITUAL IGNORANCE. 317 
 
 away the sin of the world." He affirmed, " I am the way, 
 the truth, and the hfe." " I am the good Shepherd, the 
 good Shepherd giveth his hfe for the sheep." " I am that 
 bread of hfe." " The bread that I will give is my flesh, 
 which I will give for the life of the world." " Whoso eateth 
 my flesh, and drinketh my blood, hath eternal life ; and I 
 will raise him up at the last day." " God so loved the 
 world as to give his only-begotten Son, that whosoever 
 believeth on him may not perish, but have everlasting life." 
 Many said this was a hard saying, and murmured at it. 
 
 They do not understand what he said of the necessity of 
 of the new birth. John iii. 3 — 7. They are not aware 
 how entirely man is perverted and depraved, and consequently 
 see not the need of his being converted and renewed. 
 Reformation may be needful for some, but they will not 
 admit that regeneration is needful for all. They know not 
 how far man is from God, and how averse to return. And 
 therefore understand not. 
 
 They understand not his doctrine of the sovereignty of 
 divine erace. Nothino- o-ave more violent offence to the Jews 
 than this doctrine. Luke iv. 25 — 28. Yet if sinners are so 
 guilty, that nothing but an atonement of infinite value could 
 render their salvation consistent with the divine honor ; and 
 are so depraved, that nothing but Almighty grace can 
 induce them to obey the most righteous commands, or 
 comply with the kindest invitations, or make them willing to 
 repent and embrace the gospel ; surely God has a right to 
 be gracious to whom he will. 
 
 They understand not his speech concerning the necessity 
 of self-denial and bearino; the cross. To cease from their 
 own wisdom ; not to lean to their own understandings ; but, 
 renouncing all pre-conceived prejudices, sit down at his feet ; 
 to abjure all self-righteousness, and glory only in the cross ; 
 to deny self-will, and distrust our own strength ; bowing to 
 Christ's yoke, fighting under his banner ; to own him as 
 Prophet, Priest, and King, and encounter all opposition for 
 his sake; — all this seems a hard requisition. 
 
 They understand not the tendency of the doctrine of grace 
 to promote holiness. That through the law, we are dead 
 
318 DEPRAVITY THE CAUSE 
 
 to the law, and yet live to God ; that we renounce self- 
 righteousness, and yet yield new obedience ; that we are 
 crucified with Christ, and yet live ; and feel the love of Christ 
 constrain us. All this surpasses their comprehension. 
 
 They understand not what he has said of the nature of 
 heavenly happiness. Not sensual, not selfish, all pure and 
 holy. To see God, enjoy God, be conformed to him, serve 
 him. All delight in each other's happiness, as if it were 
 their own. We learn. 
 
 Secondly, That the reason why men do not understand 
 the language of Christ, is because their sinful disposition 
 lays them under a moral inability to hearken to his words. 
 No obscurity or indecision in the divine Teacher, nor want 
 of sufficient plainness and clearness in his words, is the 
 cause. Nor were the hearers destitute of mental pow- 
 ers, &c. But, 
 
 On.e who has no holy bias, no divine taste, cannot tell 
 how to admit the justice of the divine claims and require- 
 ments ; the truth of the divine charges ; or the need and glory 
 of the divine plan of reconciliation. 
 
 He cannot bear to admit that all his idols are worthless, 
 compared with the living and true God, the great source 
 of being and blessedness. Or that he is infinitely to 
 blame for disregarding the divine glory, and disobeying the 
 divine will. 
 
 He that is under the dominion of sinful selfishness, cannot 
 bear to be required to treat every possible subject of the 
 divine goodness, as if his happiness was of as much value 
 as his own. 
 
 He that is under the dominion of sin cannot bear to hear 
 that he is justly condemned, and is unable to make any 
 compensation for his transgressions ; or that sin is infinitely 
 odious to God, and deserves his wrath and curse, and that 
 all his best works are defective, and deeply contaminated 
 with sin. 
 
 He who is unwilling to admit that he himself is worthy 
 of death, cannot perceive any need of Christ's dying for him ; 
 he cannot see the necessity or propriety of Christ's medi- 
 ation ; or of salvation through a surety and a sacrifice of 
 
or SPIRITUAL IGNORANCE. 319 
 
 infinite value. No one who supposes that his own punishment 
 would have been an impeachment of divine goodness, if not 
 of divine justice, can see the wisdom, goodness, or glory of 
 God displayed in Christ's suffering for sin. If he should 
 pretend to admit the gospel to be true, it is only under a 
 false view of it ; as if Christ had rather made an atonement 
 to us for the rigor of the divine law, than offered an 
 atonement to God for the evil of our violating it ; or as if, 
 instead of being requisite to justify God from all suspicion 
 of favoring iniquity in our pardon, it had been neccssaiy to 
 justify him from all charge of cruelty in the original covenant 
 with Adam, or at least in demanding perfect obedience 
 of us since the fall ; or as if, instead of being intended to 
 magnify a perfectly just law, too good to be abated, much 
 less to be abrogated, it were designed to procure the miti- 
 gation of a hard law, too rigorous to be enforced. 
 
 Now, if the former view be admitted, salvation must be a 
 wonderful display of sovereign grace. The providing a 
 Saviour was optional and spontaneous ; and the influence of 
 the Spirit, to draw us to Christ, must be equally so. But hu- 
 man pride does not like to hear this j it cannot bear to admit 
 this fact. 
 
 The heart which is engrossed by worldly objects, will 
 disregard invisible realities, and cannot bear to hear of the 
 necessity of forsaking all for Christ, becoming a stranger 
 and a pilgrim, and setting the affections on things above ; 
 waiting for the rest that remains for the people of God ; 
 looking forward to a state of perfect purity and felicity, 
 where no one will desire to be exalted at the expense of 
 another, but each will rejoice to see millions as holy and 
 happy as himself; and where God shall be all in all. 
 
 LXXVII. 
 
 JESUS AT THE GRAVE OF LAZARUS. 
 
 John xi. 35. 
 
 Jesus wept. 
 
 Tins chapter contains the history of one of the most 
 remarkable miracles wrought by our 1)lessed Lord, viz. The 
 
320 JESUS AT THE GRAVE OF LAZARUS. 
 
 resurrection of Lazarus after he had been dead four days. 
 The whole is related in the most simple manner, and (like 
 the whole narrative of our Lord's life and death,) without a 
 word of encomium on Jesus, or of invective against his 
 adversaries ; but yet in such a manner as to indicate his 
 essential dignity, and his calm and unassuming consciousness 
 of it : while his knowledge of what passed at a distance, 
 his intentional delay, his discourse with his disciples, and 
 afterwards with the sisters of the deceased, and the au- 
 thoritative mode in which he performed the miracle, all 
 indicate his unspeakable superiority to Moses and all the 
 prophets. 
 
 Yet here we read that Jesus wept. Yes, it was 
 
 foretold of him that he should be a man of sorrows, and 
 acquainted with grief; and how plainly does he answer to the 
 description ! But let us inquire. 
 
 First, Why did he weep? 
 
 Certainly it was not because he w^as surprised to find 
 Lazarus dead ; for he had intimated that event to his disciples 
 at a distance, and purposely delayed coming to Bethany till 
 after his dissolution and interment. 
 
 Nor yet because he had any doubt of his own ability to 
 raise him from the dead, of which he not only assured his 
 sister, but his disciples before he came. 
 
 But Jesus wept partly through sympathy with the re- 
 latives and friends of the deceased. Though he knew 
 their sorrow would soon be turned into joy, yet he felt 
 for their present distress, and willingly gave way to the 
 tender feelings of humanity. He troubled himself, and 
 wept. 
 
 I suppose also he indulged the sensations resulting from 
 a deep reflection on the numberless natural evils which sin 
 has brought on mankind, and from which he does not see fit 
 to exempt even the objects of his special love. 
 
 And also on account of the more awful effects of sin on 
 the human mind, blinding the understanding through hard- 
 ening the heart. So we read elsewhere of his being grieved 
 for the hardness of their hearts. Mark iii. 5. And at this 
 time some of the Jews cavilled at him ; and he knew that 
 
JESUS AT THE GRAVE OF LAZARUS. 321 
 
 Others, instead of being convinced by tlie subsequent miracle, 
 would take counsel to slay both himself and Lazarus, after 
 he had raised him from the dead. 
 
 We read elsewhere, (Luke xix. 41.) of his weeping over 
 the city, as foreseeing the miseries they would bring on 
 themselves, by their rejection of his gospel ; and the same 
 foresight affected iiis heart, even as he was led forth to his 
 own crucifixion. 
 
 Secondly : What may we learn from his weeping? 
 That he was really and truly man, and possessed of all the 
 sinless affections of human nature. The opposers of our 
 Lord's divinity seem to themselves to have done a great 
 thing, when they have adduced evidence that he was a man ; 
 as if we did not readily admit, or rather earnestly contend 
 for, the same. We maintain that he was man, and yet more 
 than man : man he must be, that he might have somethino- 
 to offer; and a divine person, that his offering might avail 
 for us. It was needful he should be man, that he might have 
 a life that he could lay down ; but he must be more than a 
 man, that he might take it up again : had he been a mere 
 man, his coming into the world could not have been optional 
 on his part ; nor could he have had any more hand 
 in his own resurrection, than Lazarus had in his. See 
 Johnx. 17, 18. 
 
 We learn, that he was full of tenderness and compassion. 
 We have not an High Priest who cannot be touched with 
 the feeling of our infirmities. He hungered, he thirsted, he 
 was weary, he was troubled, he wept, he suffered, he bled, 
 he died. And though now he can sufier and weep no more, 
 yet he is as ready to relieve us as if he were still liable to 
 bodily uneasiness. He has the same kind disposition, 
 although it does not so affect his glorified body, as it once 
 affected his corporeal frame, in his state of humiliation. 
 
 We learn, that we may expect to weep in this world. 
 Here Jesus groaned and wept, yea, bled and died ; and surely 
 it is sufficient for the servant to be as his Lord. Blessed 
 are ye that mourn now, for you shall be comforted, and enter 
 at length into tiie joy of your Lord. 
 
 We learn, that moderate sorrow, under the pressure of 
 
 VOL. 1. Y 
 
322 JESUS AT THE GRAVE OF LAZARUS. 
 
 natural evil, is allowable. Our Lord does not require us to 
 extirpate natural affection, but to moderate it ; he does not 
 utterly suppress the feelings of the heart, but sanctifies them. 
 Afflictions themselves are not joyous, but grievous. Now, 
 for a season, if need be, ye are in heaviness, through 
 manifold trials. But the trial of your faith is more pre- 
 cious than that of gold. Yet let them that weep, be as 
 thouo-h they wept not, knowing that the time is short, and 
 that God is all-sufficient, and will never fail, nor forsake 
 his people. 
 
 We learn, that deep sorrow on account of moral evil is our 
 duty. Ps cxix. 136. 158. cxxxix. 21. True saints will sigh 
 and cry for the abominations of the land in which they 
 dwell : Ezek. ix. 4. And for the enmity men show to the cross 
 of Christ. Phil. iii. 18. 
 
 How much more should we weep on account of our own 
 sins ; even when we have reason to believe they are forgiven ! 
 When Peter thought of his denying his Lord, he wept. He 
 did not make light of it, either because Christ had foretold 
 it, or because he had been forgiven. He did not say, ' It was 
 to be so — never mind ! ' 
 
 Ah ! if the blessed Jesus were now upon earth, or were 
 present in human nature, to observe all the deportment of 
 some who profess his name, would not their misconduct be 
 ready to make him weep ? If he beheld all our ingratitude, 
 inconstancy, and inconsistency, would he not weep ? or our 
 lukewarmness, our carelessness, our pride, our worldly- 
 mindedness? And if these things would make him weep, 
 should they not make us weep ? True, he cannot weep now ; 
 that would be incompatible with his present state of exalt- 
 ation : but he sees them with disapprobation ; and as 
 many as he loves he will rebuke and chasten. And these 
 are the very things for which he bled and died. He shed 
 his precious blood to atone, not only for your sins before 
 conversion, but also for sins committed after conversion ; 
 which could not be pardoned at a cheaper rate. 
 
 Oh my brethren ! to make light of sin, now his sufferings 
 are finished, is as vile as it would be if those sufferings were 
 yet future, and you made light of adding to them. Ah ! 
 
JESUS AT THE GRAVE OF LAZARUS. 328 
 
 would you then say, * I do not mind driving a few more 
 thorns into his temples ; I do not mind if the plovvers make 
 longer furrows in his back ; I do not mind their defiling his 
 blessed face with shameful spitting ! I wovdd do the same 
 myself if I could ! ' Is not this the vile import of sin ? What 
 else occasioned all the pains of his body, and all the sorrows 
 of his holy soul ? All were the just expressions of God's 
 abhorrence of your sin. And will you not hate what God so 
 hated, as that he could not pardon one transgression without 
 thus bruising his own Son ! Oh, look at your gracious 
 substitute in Gethsemane and Golgotha, and mourn. He 
 wept, he bled, to save you from weeping, and wailing, and 
 gnashing of teeth, in endless despair; but he did not weep to 
 save you from the salutary sorrow of genuine repentance. 
 He is exalted to give repentance, as well as remission of sins. 
 Surely that which made the blessed Jesus not only weep, but 
 bleed and die ; that which required that his soul should be 
 made an offering for sin ; should cause you to weep and mourn 
 as long as it has any existence in you. 
 
 We should learn to sympathize readily with others ; 
 to rejoice with them that rejoice, and weep with them that 
 weep. So did Paul. How tender a spirit did he show ! 
 Acts xxi. 13. 2 Cor. ii. 4. vii. 6—8. Phil. ii. 27. He never 
 abused the doctrine of the decrees, to excuse a neglect of 
 means, or a want of feeling. 
 
 We learn, how we should pity miserable sinners. So Jesus 
 wept over Jerusalem, and exclaimed, '* O Jerusalem, Jeru- 
 salem, thou that killest the prophets, and stonest them 
 which are sent unto thee, how often would I have gathered 
 thy children together, even as a hen gathereth her chickens 
 under her wings, and ye would not ! " In the exercise of 
 his ministry, he acted no otherwise than as we should do. 
 And Paul plainly followed his Lord's example. He prayed 
 and preached, as making, not the secret purposes of God his 
 rule, but Christ's commission. Col. i. 28. Even in a civil 
 court he wished tiie whole assembly to be as he was. Acts 
 xxvi. 20. And such was his heart's desire for the salvation 
 of the Jews, that he even wished himself accursed, after the 
 manner of Christ, for their sake. Rom. ix. 2, 3. x. 1. 
 
Lxxvm. 
 
 PROGRESSIVE ACQUAINTANCE WITH THE DIVINE 
 CONDUCT. 
 
 John xiii. 7. 
 Jesus answered and said unto him. What I do thou knowest 
 not noiu ; but thou shalt knoxv hereafter. 
 
 This declaration of our Lord immediately respects a 
 particular circumstance of his gracious conduct towards his 
 apostles, which took place the very evening before his last 
 sufferings; when, in order to show his love to his disciples, 
 and to set them an affecting example of mutual love and 
 benevolence. He who knew that his hour was come that he 
 should depart out of this world unto his Father ; and that 
 all things were given into liis hands, " riseth from supper, 
 laid aside his garments ; and took a towel and girded 
 himself. After that, he poureth water into a bason, and 
 began to wash his disciples' feet, and to wipe them with the 
 towel wherewith he was girded." To this wonderful and 
 instructive instance of humility and love, Peter inconsiderately 
 and peremptorily objected. This transaction was also in- 
 tended as an emblem of that more spiritual cleansing by the 
 grace of Christ, which we daily need. 
 
 Our Lord suggests that he would more fully explain his 
 conduct by and by, and that it would be the truest modesty 
 to yield implicitly to his wisdom and will. But Peter rashly 
 repeals his refusal with still greater vehemence, and yet is 
 soon convinced of his folly, and glad to submit to his Lord's 
 authority and grace. 
 
 This example is truly instructive, and should lead us to 
 guard against frowardncss, false humility, and self-will. 
 And our Lord's declaration, instead of being confined to 
 Peter, will be fomid applicable, in a variety of instances, to 
 other sincere believers. 
 
 First : Christ's own disciples, after that character justly 
 belongs to them, may. for a wiiile, be ignorant of the meaning 
 and design of some parts of his conduct. 
 
 Some, at their first conversion, and for a considerable time 
 afterward, may have but a very imperfect knowledge of the 
 
ACQUAINTANCE WITH THE DIVINE CONnUCT. 325 
 
 doctrmes of the gospel. How obscure the views of the 
 apostles were, before the death of Clirist took place, of the 
 approach and designs of that important event : though so 
 much instruction had been given in the Old-testament types 
 and prophecies ; and though our Lord himself so often, and 
 expressly alluded to it ! I consider this, indeed, as partly 
 owing to the degenerate state of the Jewish church, and 
 the corrupt ideas of the nature of the Messiah's kingdom 
 which then prevailed among them, contrary to the faith of 
 more ancient believers. And I conceive their ignorance of 
 Christ's death and its glorious design, to be widely ditlerent 
 from a denial of the atonement now, since that event has 
 really taken place, and the doctrine is more clearly stated in 
 the apostolic writings. Yet the dulness of their appre- 
 hensions on this head was really surprising, and this cause 
 doubtless tended to make Peter more backward to understand 
 his Lord. 
 
 Yet this example may convince us that there may 
 be some grace, when there is great defect in doctrinal 
 knowledge. 
 
 I may observe, moreover. That our views of our own 
 dejects, necessities, pollutions, and dangers are often very 
 imperfect at first conversion. So it was with Peter, and 
 therefore he was less ready to understand his master. 
 But Peter knew afterwards, his need of daily cleansing ; and 
 so shall we, as we grow in grace and in acquaintance with 
 our own hearts, and the spirituality of the divine law. 
 
 It is true, believers are at once justified, and at once 
 renewed. But, though the former act admits of no increase, 
 yet they need the daily application of the blood of Christ, 
 to keep up a lively sense of pardon on their souls ; and the 
 work of sanctification is gradual, and needs carrying on 
 daily. This seems to be taught expressly in ver. 10, which 
 is more exactly rendered by Dr. Campbell, " He who hath 
 been bathing, needeth only to wash his feet," and the Dr. 
 observes, " It is an evident allusion to the ancient eastern 
 custom, of bathing before they went to a feast, and afterwards 
 washing their feet when they came in." 
 
 Our ideas of our own diifi/ are often very defective, and pre- 
 
326 PROGRESSIVE ACQUAINTANCE 
 
 vent our understanding those things by which the Lord would 
 instruct us therein. Peter learned more liumility, and more 
 of the necessity of self-diffidence, and of condescension, after 
 this. Then he better understood the lesson his Lord taught 
 him on this occasion. Then he durst not pretend that he 
 loved Christ more than his brethren did ; and he exhorted 
 others to be clothed with humility. I may add with 
 
 propriety. 
 
 Our views of divine providence are often very contracted, 
 and we are frequently ready to wonder at events, or to 
 complain of some which we see at length to have been 
 ordered wisely, and to be very beneficial. So it was with 
 all the disciples soon after this transaction, respecting 
 that most important event of Christ^s death. They spoke 
 of it when it first took place, as if it had been the ruin 
 of all their hopes ; but how did they afterward rejoice therein, 
 as the price of their redemption ! 
 
 Secondly : What is now most mysterious and hidden, 
 respecting the Lord's conduct towards his people, will at 
 length be made apparent to their full satisfaction. 
 
 Many things will be cleared up to us by an increase of 
 spiritual illumination. Let us therefore pray daily for more 
 light, and for deliverance from sinful prejudice, endeavoring 
 to study God's word impartially. 
 
 Other things will be illustrated by attending to the sequel 
 of divine providence. God's way is often in the deep, and 
 his footsteps unknown ; while we are too apt to be hasty 
 in our judgments. But, " better is the end of a thing than 
 the beginning thereof: and the patient in spirit is better 
 than the proud in spirit." Eccl. vii. 8. We judge as by 
 seeing the wrong side of a piece of tapestry. 
 
 Much may be learned by observation of events which 
 take place around us, and histories recorded in the Holy 
 Scriptures. How often does the ])rDsperity of fools destroy 
 them, while the afflictions of the righteous do them good. 
 How did Jacob conceive all to be againsf him, when in fact, 
 all was in a wonderful manner working fur him. How did 
 .lob curse the day of his birth ; when, nevertheless, his greatest 
 prosperity was before him. 
 
WITH THE DIVINE CONDUCT. 327 
 
 Present afflictions often incapacitate us for a while, from 
 forming a distinct judgment of God's design in them : Hke 
 a trembling hand holding a telescope, to view distant objects. 
 But they will be perceived better by and by. We perceive 
 the inconvenience and pain of present circumstances, but do 
 we know the more dangerous snares of a contrary situation ? 
 How much worse might we have fallen by a different 
 sort of temptation ! 
 
 What is not cleared up on earth, will be seen to our 
 full satisfaction by the light of glory. There will be no 
 night there ; no gloom, no obscurity ; but perfect, unclouded, 
 uninterrupted day. 
 
 Yes, if we are Christians, who love the truth, what ice 
 know not now we shall know hereafter. At present we know 
 but in part ; but we should expect and desire to increase in 
 our knowledge of divine truth, and search after it impartially 
 and earnestly. When young Christians begin to attain a 
 little doctrinal knowledge, they are too ready to be dog- 
 matical and fierce in their zeal for opinions, and require all 
 to agree with them in every punctilio ; but the best Chris- 
 tians expect to be learners all their days, and bear with others 
 as Christ bore with them. Yet, on the other hand, we should 
 guard also against a sceptical spirit. 
 
 In order to our understanding the mysteries of providence, 
 let us particularly consider God's end in all that befuls his 
 people, and endeavor to unite with him therein. This would 
 solve many difficulties ; as it would witii regard to God's 
 conduct towards Israel. Had he meant merely to humor and 
 gratify them, he would have taken a different method. But 
 he meant to glorify his name, and form a people for himself, 
 to show forth his praise. To prove and humble them, and 
 rectify them. So, why does God bereave us, or disappoint 
 us, or try us, but to keep us from idols, to induce us to seek 
 rest in himself, wean us from the world, and prepare us for 
 heaven ? And to make to himself a glorious name, by 
 supplying, supporting, and delivering? We know not what is 
 good for us, of all before us in this vain life. 
 
 In heaven, all error will be done away for ever. All 
 darkness will vanish, all prejudice be removed. We shall 
 
328 ACQUAINTANCE WITH THE DIVINE CONDrCT- 
 
 make the most rapid progress in knowledge, holiness, and 
 joy. Then shall we see that all God's conduct was wise 
 and right, both as to the management of our own minute 
 concerns, and as to the regulation of the vast affairs of the 
 universe. 
 
 LXXIX. 
 
 MUTUAL LOVE A MARK OF CHRIST'S DISCIPLES. 
 
 John xiii, 35. 
 Bij this shall all men know that ye are my disciples, if ye 
 have love one to another. 
 
 Our blessed Lord, in his last conversation with his beloved 
 disciples, when he was just about to leave tliem, and go to 
 the Father, inculcated upon them, in a special manner, the 
 duty of brotherly love. 
 
 The Evangelist, who so fully recorded these farewell dis- 
 courses, and was admitted to a peculiar intimacy with his 
 Master; who leaned on his bosom, and imbibed so much of 
 his spirit, dwells largely on this subject in his Epistles, 
 especially in the longest of them. 
 
 Our Lord calls this a new commandment, as a duty about 
 to be enforced by new motives, and as he was setting up a 
 new dispensation, in which this grace would be called into 
 more extensive and distinguished exercise. 
 
 Under the Jewish dispensation, the chief attachment of 
 good men, was nearly confined to their own countrymen, 
 because hardly any worshippers of the true God were to be 
 found, except of the land of Israel ; and though they were 
 taught, that God ultimately intended to bless all the families 
 of the earth in the seed of Abraham, yet, they were not en- 
 couraged to expect that others would be brought to know 
 and serve the Lord, till the advent of the Messiah. Then 
 there would be more encouragement to active benevolence 
 and philanthropy, and reason for a special complacency in 
 all that should be actually gathered to Shiloh. And relation 
 (o Christ would be a closer bond of union, than relation to 
 Abraham had been ; and his image in regenerate souls, would 
 be a proper ground of complacency. 
 
MUTUAL LOVE A MARK OF CHRIST's DISCIPLES. 329 
 
 It is the dignity of man to be capable of extensive union, 
 and of diffusive benevolence ; and the avowed design of God, 
 to spread his gospel universally, encourages its noblest exer- 
 tions. But the text leads us to consider our special duty 
 towards them that already know the Lord We will 
 
 therefore notice. 
 
 First, The distinguishing nature and special objects of 
 the love here inculcated. 
 
 Our Lord is not here speaking of that sincere benevolence, 
 which should extend to all mankind, including our personal 
 enemies, and those who may be at present enemies to God. 
 This he strongly inculcates elsewhere. The law of God 
 requires it, the gospel promotes it, and true saints possess it. 
 
 But the text relates to a higher kind of love, which we 
 must admit is more confined in its objects. It includes com- 
 placency, and is restricted to those who are the true 
 disciples and brethren of Christ. 
 
 It is grounded upon their relation to Christ, and their 
 resemblance of him : and consequently, it originates in love 
 to him, and testifies the sincerity and strength of it, John, 
 in his second Epistle, describes it, as belonging to all who 
 have known the truth, and as having respect to the truth 
 which dwells in the objects of it. 
 
 Yet it does not spring from mere attachment to speculative 
 opinions, or a blind adherence to external forms. While 
 Christians own Christ as their teacher, they regard him in a 
 still higher and more endearing character as their Saviour 
 and King. The truths he has taught, are of the most affect- 
 ing and most practical kind ; nor can they be cordially 
 embraced without powerfully influencing the heart and 
 the life. 
 
 If the import of the gospel be understood, we must be hum- 
 ble; and as only by pride cometh contention, this must do 
 much to prevent discord, arrogance, and every hateful pas- 
 sion. Shall they who know that they were worthy of death, 
 but who have obtained pardon through a Mediator, quarrel 
 with their fellow-criminals ; especially with those who have 
 accepted and pleaded the same act of grace with themselves, 
 and arc now interested in the same free favor and jjardoning 
 
330 MUTUAL LOTB A MARK OF CHRIST's DISCIPLES. 
 
 mercy ? Shall they not be attached to one another, as well 
 as to their Redeemer ? or can they rightly regard him, and 
 feel no regard to each other ? 
 
 If we understand the nature of the gospel, we must love 
 one another. The religion of Christ is the religion of love. 
 In the gospel is the most wonderful display of divine love. 
 " God so loved the world, that he gave his only-begotten 
 Son, that whosoever believeth in him should not perish, 
 but have everlasting life." Christ loved his church, and 
 gave himself for it. Surely then, his love must constrain 
 us to love those, who are evidently loved by hira. 
 1 John iii. 16. 
 
 If we enter into the design of the gospel, we must love one 
 another ; being alike taught to depart from iniquity, and to 
 be separate from the world ; being alike exposed to the 
 world's hatred ; having the same rule to guide us, the same 
 object of pursuit, and the same expectations of future 
 happiness. 
 
 Now this love should extend to all who are of " the true 
 circumcision, who worship God in the Spirit, rejoice in 
 Christ Jesus, and have no confidence in the flesh." " As 
 many as walk by this rule, peace be upon them, and upon 
 the Israel of God." It is not founded on expectation of 
 temporal advantage, personal benefit, or party connexion ; 
 but on that relation to Christ, which is manifested by faith, 
 works by love, and produces studious conformity to him. 
 It extends to all such, as far as we are convinced they are of 
 this description, whether they follow with us or not, or are 
 of our society, denomination, or country; notwithstanding 
 difference of sentiment on other subjects or even on the 
 inferior parts of religion. 
 
 Secondly : The ways in which we should discover this 
 love to the true disciples of Christ. 
 
 Own and acknowledge as such, all thafcan make good their 
 claim to this distinguishing character. We are not bound 
 to believe every pretender ; but should judge candidly and 
 impartially, according to our Lord's own rule. " By their 
 fruits ye shall know them." Beware of false candor. 
 
 Holy love " rejoices not in iniquity, but rejoices in the 
 
MUTUAL LOVE A MARK OF CHRlSX's DISCIPLES. 331 
 
 truth. Beware of real censoriousness. Do not unchris- 
 
 tian a man for every mistake, or imperfection ; and especially 
 not for disagreeing with you in some matter of doubtful 
 disputation, or human invention. No, nor let a fault 
 
 weigh a vast deal more in one of another denomination, than 
 you would allow it to do in one of your own sect. 
 
 Unite with the disciples of Christ, in avowing your entire 
 dependance on him ; your love to his gospel ; regard to his 
 authority ; conformity to his will. On points wherein 
 
 true Christians may differ from each other, search the Sacred 
 Scriptures for yourself. Unite more closely with those that 
 you really think nearest the standard ; but let nothing- 
 prevent your showing a sincere affection to all who hold 
 the head. 
 
 It would not be conforming to Christ's command, to admit 
 privately the principal truths of the gospel, and yet be ashamed 
 to avow them ; or own his commands, and yet not practise them. 
 To wish to stand fair with a few select professors, who may 
 be most reputable in the world ; but to be unwilling to join 
 any body of Christians, because the majority are poor and 
 despised, and some inconsistencies found among them, — would 
 be to act a very different part from Moses. Heb. xi. 25. Let 
 it appear that the evidence of real conformity to Christ, 
 recommends to your esteem, all who belong to Christ, for 
 his sake. 
 
 Never lay more stress on things in which men may agree 
 with you without regeneration, than on those which indicate 
 regeneration. You are not bound to approve of every thing 
 in true Christians. Mourn over their defects, but delight 
 in their graces. Though not blind to their faults, do not 
 exaggerate, nor needlessly expose them. Let all your inter- 
 course be regulated by love. Mingle tenderness and faithful- 
 ness in your reproofs. 
 
 Show that you value their company. Let such be your 
 chosen associates. All cannot, in this world, enjoy the society 
 of many ; but show you do not despise any, with whom you 
 may reasonably expect to live for ever. Show that your 
 
 heart is set on the advancement of Christ's cause ; that you 
 rejoice to hear of its success, and to subserve it. Rejoice in 
 
332 MUTUAL LOVE A MARK OF CHRISt's DISCIPLES. 
 
 the prosperity of others ; sympathize with their afflictions ; 
 readily reheve, if it be in your power. 
 
 Study things which make for peace, and whereby one may 
 edify another. Lay out yourself for the good of your fellow- 
 christians, by word and deed. Exercise self-denial, forbear- 
 ance, forgiveness. Set an edifying example. 
 
 Thirdly : The motives which should excite us to attend 
 to this duty. 
 
 Our Lord's authority ; the peculiar stress he laid upon it, 
 as his dying charge. His own example ; the desire of 
 resembling and honoring him j the hope of his approbation. 
 " Ye did it unto ME." 
 
 You were loved with the same love ; bought with the like 
 price. You are partakers of the same new nature ; are en- 
 gaged in the same cause ; have the same enemies ; the same 
 privileges ; and are going to one home ' 
 
 While your love extends to all, let it have full employ in 
 the particular society to which you have voluntarily con- 
 nected yourself; and show it, especially to those with whom 
 you are called to the greatest intercourse. 
 
 LXXX 
 
 THE NATURE AND EVIDENCES OF DIVINE 
 MANIFESTATIONS. 
 
 John xiv. 22. 
 Judas saith unto him, (not Iscariot,) Lord, how is it that 
 thou wilt manifest thyself unto us, and not unto the world? 
 
 These words of the apostle Jude, may be considered as 
 either the language of inquiri/ or of admiration ; or probably 
 of both. He wondered at the condescension of our Lord, in 
 the promise, (ver. 21.) though he did not already understand 
 how it should be fulfilled, and begged some further expla- 
 nation. As all who truly love Christ, are equally concerned 
 in the subject, it must be highly worthy of our attention 
 and careful investigation, being very wonderful and af- 
 fecting. Let us accordingly endeavor to examine, the 
 nature and evidences of divine manifestations. 
 
ON DIVINE MANIFESTATIONS. 333 
 
 First : The nature of divine manifestations. 
 Let us inquire, Wliat is it for Christ to manifest himself 
 unto us, as he does not unto the world ? We observe, 
 
 NEGATIVELY, 
 
 First, A spiritual manifestation of Christ is here intended, 
 and not merely an acquaintance with our Lord's humanity 
 on earth. Judas Iscariot had the latter equally with the 
 eleven. But the privilege in the text is common to saints in 
 all ages. 
 
 Secondly/: It implies much more than the manifestation 
 of his natural perfections in the works of creation and 
 providence. 
 
 Thirdly : It is more than the discovery he has made of 
 himself to all under the sound of the gospel, by the bare letter 
 of the word. It is not a speculative acquaintance, without 
 an answerable frame of heart. 
 
 Foiirthlj/ : It is not any merely rational operation of 
 his power or spirit upon the natural conscience of men in 
 general. What some call the light loithin, is not this mani- 
 festation of Christ. 
 
 Fifthly : It is far from consisting in any imaginary 
 appearance, or fanciful view of Christ's human nature now, 
 as if on the cross, or surrounded with a kind of glory. 
 
 Sixthly: It does not chiefly consist in a discovery of per- 
 sonal interest in his benefits, or the manifestation of his love 
 to an individual. 
 
 Concession. — First: Every spiritual manifestation of 
 Christ will produce an earnest desire of interest in him, and 
 apjjiopriation of him. 
 
 Secondly : Spiritual manifestations are often attended with 
 a high degree of assurance of interest in him. 
 
 Thirdly : All spiritual manifestations afibrd some evidence, 
 that those who enjoy them are interested in Christ Jesus. 
 
 Yet the following Assertions appear well founded : — 
 
 First : A mere persuasion of interest, (without any 
 spiritual manifestation accompanying it,) has nothing 
 gracious in it. 
 
 Secondli/ : Some true Christians may possibly retain some 
 persuasion of interest in Christ, when grace is very little in 
 
334 THE NATURE AND EVIDENCES 
 
 exercise, though they have at that time, no remarkable or 
 fresh manifestations of Christ to their souls. But real Chris- 
 tians cannot be satisfied in such a frame, much less willing 
 to abide in it. 
 
 Thirdly: Many of the worst of hypocrites may have a 
 strong confidence of their being in a happy state, favorites 
 of God, (John viii. 41.) and interested in Christ ; though 
 they never had any spiritual manifestations. 
 
 Fourthly : Christ has truly manifested himself to many, 
 who yet, through doctrinal ignorance, temptation, &c. have 
 not yet been assured of their interest in him. Nevertheless, 
 they have seen his glory, as of the only-begotten of the 
 Father; admired him ; panted after him ; resolved to die at 
 his feet ; would not willingly offend him in any thing ; loved 
 him for his own excellence, and for his goodness, and won- 
 derful grace in saving others. 
 
 Fifthly : Some, under very great manifestations of Christ 
 to their souls, (though assured of interest,) have been raised 
 above the consideration of their own safe state. Their 
 sweetest, most spiritual, and refined joys have arisen from 
 somewhat higher than any selfish considerations. They 
 have at such times, as it were, forgot themselves, and could 
 not bear to withdraw their eyes from Christ's own glory, to 
 consider themselves, or dwell on their own safety. 
 
 Sixthly : For Christ to manifest himself unto us, as he 
 does not unto the world, is for him so to enlighten the mind 
 by his Spirit, as that the spiritual beauty, excellence, and 
 glory of Christ, as displayed in the written word, shall be 
 realized, and make an answerable impression on the heart : 
 even the glory of his divine perfections, power, mediatorial 
 offices, vicarious obedience and death, is so manifested as to 
 produce a heartfelt sense of his excellence, loveliness, and 
 worthiness; and the wonderful glory and love of the whole 
 trinity, as displayed in his mediatorial work. 1 Cor. ii. 
 9. 10. 12. 2Cor.iii. 17, 18. iv. 6. 
 
 So then, this manifestation of Christ to the soul, is not by 
 the discovery of new truths concerning him, not before con- 
 tained in his word ; but by impressing the heart with a lively 
 sense of the excellence of discoveries already made in the 
 
OF DIVINE MANIFESTATIONS. 335 
 
 Sacred Scriptures, the foundation for which was laid by 
 regenerating grace; and which inward sense of the Saviour's 
 excellence and glory is revived, and increased from time to 
 time, by the influence of the Holy Spirit on the soul. 
 
 Nothing can be more free and undeserved than this divine 
 influence ; but it will be best known if we have been made 
 partakers of it, by considering its evidences and effects. 
 
 Secondly : The effects and evidences of divine mani- 
 festations. 
 
 First: A deep conviction (proportioned to the mani- 
 festation) of the meanness, unworthiness, guilt, past and 
 present sinfulness of the soul thus favored ; humbling its 
 pride, and filling it with self-abasement. This is exemplified 
 in the language of Old-testament saints. Thus Jacob, " I am 
 less than the least of thy mercies." Job, " Now I repent and 
 abhor myself." David, " Who am I, and what is my father's 
 house?" Isaiah, " Woe is me, I am a man of unclean lips." 
 Daniel, " My comeliness is turned into corruption." And 
 Jude, in the text, Hotv is it, that thou rvilt manifest thyself 
 unto us, and not nuto the world ? 
 
 Secondly/ : A conviction of our entire dependance on Christ, 
 both for righteousness and strength ; thankfully falling in 
 with the design of his redemption ; resting with complacency 
 in his plan of salvation ; feeling our need of his mediation ; 
 and sensible of our weakness and insufficiency to follow the 
 Lord, except continually upheld. 
 
 Thirdly : An assurance of the reality and excellence of the 
 objects manifested ; i. e. the person and grace of Christ. 
 They shine with such a divine glory, that they needs must 
 be realized. 
 
 Fourthly : A conviction that there is much more to be seen 
 and admired in Christ, than has yet been manifested to the 
 soul ; and consequently an earnest increasing desire, to know, 
 love, and enjoy more, which prevents resting in present attain- 
 ments, and induces the soul to resolve never to stop its 
 pursuit, till it shall enjoy all it wants, and awake in the 
 complete likeness of Christ. 
 
 Fifthly: A glorying in this salvation, renouncing all 
 other Saviours, and all other portions ; as seeing that 
 
336 THE NATURE AND EVIDENCES 
 
 there is enough in him to satisfy, though in the want 
 of all things ; and that all other things are nothing with- 
 out him. 
 
 Sixthly •' A concern to honor and glorify, in all possible 
 ways, this blessed Redeemer ; never thinking he can be exalted 
 enough ; longing that others may see, admire, love, and be 
 devoted to him. 
 
 Seventhly : Tenderness of conscience, fearing the least sin, 
 or rather looking on none as little ; with a jealousy of 
 our own hearts, and a holy fear of dishonoring God our 
 Saviour. 
 
 Eighthly : Xot only a spirit of devotion towards God, 
 and peculiar complacency in his people ; but universal 
 benevolence, or a spirit of pure, gentle, humble, meek, 
 patient, forsivins:, disinterested love towards all mankind. 
 
 Xinthly : The transforming efficacy of these manifest- 
 ations, producing universal holiness and love to all God's 
 commandments. 
 
 Tenthly : Preparation for heaven, anticipating both its 
 enjoyments and emplovments ; drawing; off the affections 
 from the world, and causing: them to be set on things 
 above. Hence learn. 
 
 That God has a peculiar people, who are the objects 
 of his sovereicrn, distincfuishing love. Can any of you, 
 who have seen his glory, account for it in any other 
 way ? 
 
 The unspeakable excellence of true religion. How far are 
 its pleasures preferable to all others I 
 
 We may hence learn. The nature of vital faith. 
 
 1. That it is somewhat more than a bare assent to the 
 truth of speclative notions. 
 
 2. That it is somewhat better than a bare assurance of 
 interest in God's love, or that Christ died for me. And 
 that the essence of faith, and especially the first act of faith, 
 does not consist in believing that Christ is mine, or that he 
 died for me in particular. For, (1.) There is no such 
 proposition in scripture, as that Christ died for any one 
 in particular, except such as answer to gospel descriptions ; 
 or otherwise for the elect, who cannot be known till they are 
 
OF DlVlSt MANIFESTATIONS. 33T 
 
 made to answer these descriptions, (2.) Nor could this 
 
 be true faith, upon the plan of general redemption ; for then 
 ever>' one who admitted that sentiment would be saved, 
 which no sober Arminian would assert. (3.) If there 
 
 were such a propK>sition in scripture, it would require no 
 chansre of nature to believe it : nor would there be anv 
 thing gracious in the belief of it. Suppose God should tell 
 an unconverted man that Christ died for him, that his sins 
 were forgiven him, or that he was elected, without a spiritual 
 manifestation, he would only be the same or worse than 
 ever. 
 
 3. True faith is a high and exalted thought of Christ, 
 the testimony of Gixi concerning him being received as true, 
 and good as well as true, so that he is accounted altogether 
 lovely, and his salvation worthy of all acceptation. He is 
 considered worthy that God should intrust his glor>-, and 
 we our inmiortal souls, in his hands. Thus they who appUed 
 to Christ when he was up>on earth, came with a confidence 
 in his jx)wer, and a high opinion of his goodness, tenderness, 
 and willinsrness to relieve ; but without an assurance of his 
 goodwill to them in particular. 
 
 Learn, how Christians should judge of their experiences. 
 Not by manner, impulses, &.c. but by their nature and 
 effects. 
 
 What a gift is Christ I What a blessing is his mediation I 
 
 (1.) Without a Mediator, we should have had no such 
 glorious manifestations of God. He has revealed him. "He 
 that has seen me, has seen the Father." 
 
 (2.) Without a Mediator, it would not have been con- 
 sistent with God's dignity and purity to have manifested 
 himself to us. 
 
 (3.) No discovery of God, without Christ, could have 
 afforded any relief or consolation to such sinners as we 
 are. 
 
LXXXI. 
 
 CHRISTIAN FRUITFULNESS. 
 John xv, 8. 
 
 Herein is my Father glorijied, that ye hear much fruit ; so 
 shall ye he mxf disciples. 
 
 This chapter contains a very instructive and endearing 
 account of our Lord's conversation with his disciples, just 
 before his last sufferings : in which he illustrates the neces- 
 sity and advantage of union with himself, by a beautiful 
 comparison ; representing himself as the vine, his Father as 
 the husbandman, and his people as the branches ; charging 
 them to abide in him ; cultivating a constant regard to him, 
 as the source of every good ; and living perpetually on his 
 fulness : that thus they may not only enjoy the blessed fruit 
 of his mediation, in peace of conscience, and a sense of ac- 
 ceptance with God, but may also be made fruitful in every 
 good word and work. This is the object he particularly in- 
 culcates in the words of the text, enforcing it by additional 
 arguments. Let us endeavor to consider. 
 
 First, The nature of Christian fruitfulness. 
 
 It consists not in a mere external form of worship. Too 
 many, wlio have worn the Christian name, have placed it in 
 this; yea, sometimes have laid the greatest stress on such 
 circumstances and modes of worship as were never com- 
 manded in the word of God. Surely in vain do they worship 
 him, who teach for doctrines, or ordinances, the command- 
 ments of men. Matt. xv. 9. But supposing the form to 
 be ever so simple or scriptural, it is of no avail if not attended 
 with proper affections, and connected with a due regard to 
 the will of God, in our daily intercourse with our fellow- 
 men. Nor in mere selfish affections. If we place our 
 confidence in the flesh, and rejoice not in Christ Jesus alone ; 
 but are affected with our own duties and religious exercises, 
 as supposing they are meritorious of the divine favor ; all is 
 rank pride and self-righteousness : though such may say to 
 others. " Stand by thyself, come not near me, I am holier 
 than tiiou/' they are more offensive to God than the vilest 
 
CHRISTIAN FRUITFULNESS. 339 
 
 profligate. And if we make a righteousness of our notions, 
 and disguise our pride under a cloak of evangelical phrases, 
 having received the word with joy, in hope of security from 
 torment, while we never were willing for the Saviour to be 
 our king; the case is as bad, or worse. They who never felt 
 the justice of God in condemning sin, could never duly 
 estimate his grac^ in the pardon of sinners. Let their joys 
 be now ever so high, under a persuasion that God is their 
 particular friend ; and let their former terrors have been 
 ever so great ; still, if their joy is not joy in the Holy Spirit; 
 if their faith does not purify the heart and work by love; all 
 IS vain and delusive. Nor in mere outward decency and 
 
 worldly wisdom. A prudent self-love may teach us to abstain 
 from various indulgences, that would be injurious to our 
 bodies, or our property. A well-conducted worldly principle 
 may mduce us to act with veracity, integrity, and good nature. 
 This may induce us to show a plausible appearance of honesty 
 and benevolence : and yet, there may be no regard to God, 
 his will, or his glory ; no universal or disinterested benevo- 
 lence; and no regard to the highest welfare and eternal 
 interest of any man. 
 
 But Christian fruitfulness ever springs from an internal 
 principle of holy love ; from supreme love to God, and dis- 
 interested love to man. It implies that God is known, in 
 some measure, in his true character ; and the farther it is 
 made known, the more it suits the renewed soul ; who grate- 
 fully unites with Christ in the design of his redemption, and 
 is pleased with his whole plan of redemption, not merely as 
 constrained by necessity, but as charaied with its beauty and 
 propriety. And hence will arise, ardent zeal for the divine 
 truth and ordinances. Such will love the word of God, every 
 part of it. The holy law, the glorious gospel, the precious 
 truths which give such exalted ideas of God, which secure 
 the glory of his government and grace. While they rejoice 
 in the privileges of God's children, they will desire to know 
 the full extent of duty. They will avow their relation to God. 
 and not be ashamed of his doctrine, nor of his appointments. 
 It will appear in the due regulation of our appetites and 
 passions. We shall be afraid of setting up any idol in God's 
 
340 CHRISTIAN FRUITFUT.NESS. 
 
 stead ; and be jealous of our own hearts, lest they should 
 wander from him. We shall receive every good thing from 
 him, value it as a token of his bounty, and as that in the use 
 and employment of which, we may show our good will to 
 him, and advance his glory; submitting our wills to God's 
 will, resigning all we possess to his wise and sovereign dis- 
 posal, and casting all our care on him who careth for us. 
 
 The same principle will influence the whole conduct. In- 
 ward religion, if it be genuine, will show itself, not only in 
 our words, our profession, our attendance on public worship, 
 and ordinances, but also in our deportment among men, by 
 acts of righteousness, self-denial, meekness, and true benevo- 
 lence ; delight in the communion of saints, readiness to sympa- 
 thize with our Cliristian brethren; in taking complacency in 
 the image of Christ, labouring to extend his cause, pitying the 
 souls of men, adornino- the doctrine of God our Saviour ; 
 and in doing; oood to the bodies of men, with a farther view to 
 their spiritual benefit, that we may recommend religion to 
 them, and bring them to a conviction of its reality and im- 
 portance. Rom. xiv. 18. 
 
 In all, we should eye eternity, looking for and hasting to 
 the day of the Lord ; living here as strangers and pilgrims ; 
 having our conversation in heaven; longing for a state of 
 perfection ; raised above the smiles and frowns of the world, 
 by the hope of a heavenly inheritance. 
 
 Secondly : The advantages of a peculiar fruitfulness. 
 Herein, says our Lord, is my Father glorified. 
 
 It will advance the divine glory. It tends to the 
 
 honor of God's righteous government, the support of which is, 
 in the economy of redemption, assigned to the Father. For 
 a sinner to expect justification by his own works, would have 
 no such tendency ; but for a justified believer to submit to 
 Christ's authority, while he relies on his obedience unto death, 
 has this tendency. For him to imitate Christ's example, 
 while he depends on his atonement, honors the Father ; nor 
 can our heavenly Father be glorified, without these are 
 imited. ' It glorifies the Father by showing the holt/ 
 
 tendency of the gospel of salvation, which furnishes the most 
 effectual motives to obedience. This honors the wisdom of 
 
CHRISTIAN FRUITFULNESS. 341 
 
 God, who could release us from obligation to punishment, 
 without relaxing- obligation to obedience; and saves from sin 
 itself, as well as its awful consequences. It glorifies 
 
 the efficacious grace of God ; and shows the power ofhis Spirit 
 to mortify the deeds of the body, to strengthen against tempt- 
 ation, to overcome the love of the world and fear of man, and 
 to excite to holy activity for God. 
 
 It will evince our being genuine disciples of Christ. So 
 shall ye be my disciples. 
 
 When we bear much fruit, our relation to Christ is fullv 
 manifested. There is no part of Christian fruitfulness, re- 
 specting which we may not look to him as our most perfect 
 example. He has given us a perfect directory in his holy 
 word, and left us a complete example in the history of his 
 own life. He has especially exemplified the most difficult 
 duties : self-denial, bearing the cross, resignation to the 
 greatest sufferings ; to poverty, injuries, persecution, death ; 
 the most disinterested benevolence, and love to enemies. And 
 he never was weary ofhis work : though so arduous, he was 
 always at it. They who bear much fruit are scholars of 
 
 the highest class. This should be our object, to learn of him 
 as much as we can ; not as little as will do to avoid correction, 
 or utter rejection. The more fruit we bear, the easier 
 
 will it be to prove our union with Christ, or to ascertain that 
 we are his disciples at all : which may well be doubtful to 
 ourselves, if this be not our constant aim. Thus we shall 
 
 appear to others to be his disciples, and shall show them what 
 kind of master we have, what lessons he teaches, what a 
 pattern he sets us. People may see by us, what genuine 
 Christianity is. Isa. Ixi. 9. 
 
 Such shall at last be owned by Christ as his disciples. 
 He will openly confess those, who were not ashamed of him. 
 He will treat them as his peculiar care; both in this world 
 and in the world to come. Isa. Ix. 21. Ixi. 3. Matt. x. 32. 
 XXV. 34. Rev. iii. 5. 
 
 O then, let it be our concern to glorify our heavenly Father, 
 not merely in words, but by ivorks. Both should go together, 
 but the latter is of most importance. Not by giving him 
 thaft which costs little or nothing, but by devoting our all to 
 
342 CHRISTIAN iKUITFULNESiJ. 
 
 him ; not by constraint, but of" a ready mind : accounting it 
 an honor and a privilege to be the Lord's, and valuing 
 earthly possessions chiefly for this use of them. 
 
 LXXXII. 
 
 THE HOLY SPIRIT THE AUTHOR OF CONVICTION. 
 John xvi. 8, 
 And when he is came, he will reprove the world of sin, and 
 of' righteousness, and oj judgment. 
 
 The subject which calls for our attention this evening, 
 will necessarily occupy so much of our time, that we cannot 
 stop to notice, except in a very transient xvay, various im- 
 portant truths which are closely connected with it, and 
 confirmed or illustrated by it. The Father asserts the rights 
 of Deity common to the sacred Trinity. The Son becoming 
 incarnate, satisfies divine justice, and acts as Mediator for 
 man with God. And the Holy Spirit operates in man for 
 God ; leading the soul into the knowledge of the truth ; 
 drawing it to Christ ; and restoring the lost image of God, 
 by renewing and sanctifying grace ; working conviction in the 
 mind, of sin, of righteousness, and of judgment. But 
 
 we cannot enlarge on each of these now. I only just 
 
 remark, that in the demonstration of sin, is manifested the 
 Iioliness of the Father ; in the demonstration of righteous- 
 ness, the all-sufficiency of the Son ; in the demonstration of 
 judgment, the power of the Spirit. In sin, is com- 
 
 prehended the misery ; in righteousness, the salvation ; and 
 \n judgment, the gratitude of a saved sinner. The Spirit 
 
 convinces of sin, to make the sinner desire salvation ; he 
 unfolds the method of justification by the righteousness of 
 Christ, to keep him from despair, and inspire the hope of 
 salvation; and, that he may not abuse this hope to carnal 
 security, he unfolds the whole n\ethod of judgment founded 
 on this righteousness. 
 
 But we must now confine our attention to the first branch 
 only — the spiritual conviction of sin ; and shall consider the 
 need, the end, the means, and the test of the conviction of 
 
THE HOLY SPIRIT THE AUTHOR OF CONVICTION. 343 
 
 sin, which is effected by the special agency of the Holy 
 Spirit. 
 
 First : The need of the Holy Spirit to convince us of sin. 
 
 This work is indisputably necessary, whether you consider 
 the tendency of sin to blind the mind to its own evil, or ihe 
 necessity of our being convinced of it in order to our duly 
 appreciating the salvation that is in Christ Jesus. No- 
 
 thing is more evident, from daily experience, than that the 
 predominance of particular vices has a blinding effect. 
 Pride, covetousness, and even intemperance, sensuality, and 
 dishonesty, often blind men to their obvious consequences, 
 much more to their evil nature. And this is more so, as to 
 sin in general; especially as to its chief evil, which consists 
 in violating obligations to an invisible being. The wicked 
 " flattereth himself in his own eyes, until his iniquity be 
 found to be hateful." The whole world of mankind is 
 
 apostatized from God, and at the widest distance from all con- 
 cord of sentiment and disposition with him. All have sinned, 
 and fallen short of his glory. Should he enter into judgment, 
 none could stand ; every mouth must be stopped, and the whole 
 world be found guilty before him, and without excuse. Neither 
 the knowledge and privileges of the Jews, nor the ignorance 
 and disadvantages of the gentiles would avail them. And so 
 it is still, with all the world, collectively and individually 
 considered. The Holy Spirit alone can effectually work 
 
 conviction in the mind of a sinner, so as to give him a just 
 idea of the controversy between God and a revolted world, 
 and bring him over to God's side, to justify God, and con- 
 demn himself. Yet this must be done, or he will not accept 
 of Christ's salvation. It was our Lord's own maxim : "The 
 whole have no need of a physician, but they that are 
 sick." " I came not to call the righteous, but sinners to re- 
 pentance." A man must know himself to be sick, before 
 he will apply to a physician ; and in proportion to the idea 
 he has of his disease, as dangerous, and almost desperate, 
 will be his concern to have the very best advice : and he 
 must be sensible that he is very poor, to induce him to seek 
 one that will administer relief gratis. He must know 
 himself to be insolvent, ere he will bo anxious to obtain a 
 
344 THE HOLY SPIRIT THK AUTHOR OF CONVICTION. 
 
 surety, and highly vahie him, and trust to no one who is not 
 exceedingly rich. He must know that he has given 
 
 offence to a superior of great dignity, whose favor is very 
 desirable, and whose displeasure would be ruinous, to induce 
 him highly to value a Mediator ; and if the only advocate 
 who could be employed with the least hope of success, is a 
 rigid friend to righteousness, who will use no means in favor 
 of the offender but such as are most honorable to him that 
 has been offended, and who will certainly justify him fully, 
 and utterly condemn the conduct of the criminal ; then the 
 offender must be brought to view affairs in much the same 
 light, or he will not thankfully accept of his mediation ; and 
 if compelled to do so by the urgency of the danger, he will 
 be inwardly grieved and dissatisfied. And just so — a 
 
 man must know himself to be a sinner ; yea, a great sinner, 
 ere he will deeply repent, and plead a great atonement : he 
 must be convinced of the utter insufficiency of his own 
 righteousness to justify him, ere he can be induced to 
 plead the righteousness of another, and, utterly abandoning 
 every self-righteous plea, and sin-extenuating excuse, re- 
 solve to make mention of that only in his application for 
 mercy. But no one can see the evil of sin, while the 
 
 love of sin is predominant in the heart. It is therefore the 
 Holy Spirit alone, who must convince us of sin ; who is so 
 called, as being not only infinitely holy himself, but also as 
 the author of all holiness in the heart of man. The first 
 
 symptom of a change of heart will be a pungent sense of our 
 own unworthiness, demerit, and odiousness in the sight of 
 God, grounded on a sense of his infinite glory and excellence, 
 and our obligations to love and serve him, and of the perfect 
 equity of his holy requirements, and the justice of his dis- 
 pleasure against sin ; with a consequent conviction that there 
 is no hope for us, but from free, sovereign, unmerited, and 
 wonderful grace ; and a deep conviction of the infinite pro- 
 priety of God's taking care of his own character, honor, and 
 government, while he shows mercy to creatures so vile and 
 hell-deservin<i-. Now, tliouoh all the men in the world 
 
 have much sin chargeabh> ujion them, yet they n re very luird 
 to be convinced of it, especially of their chief sin, the sin of 
 
THE HOLY SPIKITTHK AUTHOK OF CONVICTION. 345 
 
 their hearts; their entire sinfulness; their sin against the 
 invisible God. Their sin greatly consists in pride and selfish- 
 ness ; but this above all things, prevents their seeing its evil. 
 Nor can it ever be rectified, but by the efficacious influence 
 of the Holy Spirit. 
 
 Secondly : The end for which conviction of sin is 
 necessary. 
 
 Not to make any amends to God for our transgressions, 
 or to render us worthy of his pardoning mercy ; nor to be 
 any ground of self-preference ; nor to recommend us to 
 Christ. But to make us willing to implore pardon in 
 
 the name of Jesus, to make us sensible of our need of his 
 mediation and atonement, and of our infinite obligations to 
 free grace. Hence our Lord, in the 9th verse, par- 
 
 ticularly mentions, the Spirit's convincing of the sin of 
 unbelief. The gospel of Christ takes it for granted, that all 
 men are sinners, and that their condemnation is as just as it 
 is dreadful and inevitable, without the gracious interposition 
 of such a Redeemer. It was the Saviour's avowed design 
 
 to magnify the law, and make it honorable ; and none can 
 truly receive him, while they continue utterly averse to this 
 part of his plan. But no one will coincide with this object 
 on which the Mediator was so intent, till the Holy Spirit 
 works in him a conviction that God was right, and he was 
 wrong. The genuine gospel cannot be received sin- 
 
 cerely, by any one whose prejudice against the law remains 
 unsubdued. At the same time, the gospel is the fuHest 
 
 test of the depraved disposition of mankind, at once proving 
 the reality and the criminality of their opposition to 
 God. Some seem to suppose that the only ground of 
 
 the sinner's enmity to God, is the severity of his law. Now, 
 I fear, that it is a rare thing for sinners to believe that he is 
 so severe as his law implies ; but if this were the only cause 
 of his enmity, it would be at once removed by the assurance 
 of his readiness to forgive, or by the bare publication of .such 
 an act of grace. Surely, if there were any remaining 
 
 goodness in the human heart, such a plan of salvation would 
 have been embraced with the utmost ardor, as soon as made 
 known. Luke xx. 13. Verily, Christ's coming is the 
 
346 THE HOLY SPIRIT THE AUTHOR OF CONVICTION. 
 
 occasion of men's hearts being revealed : Luke ii. 36. Jews 
 and Gentiles. O what a stupid world, not to know its Maker ! 
 What an ungrateful world, not to welcome its Saviour ! 
 What a horrid world, to murder the Lord of glory ! And 
 
 as the import and end of his death is an evidence of the un- 
 speakable evil of sin ; so the kind of reception which his 
 gospel generally meets, is a further evidence of its desperate 
 malignity. Alas ! how many reject the counsel of God 
 against themselves ! Many directly deny the gospel to be a 
 revelation from God. Others profess to allow the authenticity 
 of the New Testament, and yet refuse to credit its most im- 
 portant discoveries. Others verbally admit them, yet they 
 make no answerable impressions on their hearts. They say, 
 that Christ is the only Saviour, yet never flee to him for 
 refuge. They do not cordially believe his excellence, suitable- 
 ness, and fulness ; do not realize the worth of his great 
 salvation. And none will do this, till the Holy Spirit works 
 conviction in their hearts : then they will account all things 
 but loss, for the excellence of the knowledge of Christ. But 
 how shall they, who will not believe what God has said of 
 sin, and its infinite evil, believe what he has said of Christ, 
 and his infinite preciousness ? 
 
 Thirdly: The means ordinarily employed by this divine 
 agent. 
 
 I must confess that I am strongly inclined to believe, that 
 what is most essential and primary in this affair, depends on 
 an immediate operation of the Holy Spirit on the heart ; 
 which is superior to all means, and cannot be explained by 
 man, nor can it be discerned by others, or by the subject 
 himself, except by its consequences. John iii. 8. Eccl. xi. 
 5, 6. But the different effect of means, before or after 
 
 it, is such as to indicate that the heart of a free penitent 
 has been touched by God. Then means are found to have 
 an amazingly different effect. Yet it is probable that 
 
 this holy afflatus is often preceded by partial awakenings of 
 natural conscience ; and I question much if the most acute 
 observer can often discriminate where that which is natural 
 ends, and that which is spiritual begins : nor can the subject 
 of this change often tell the exact time when it took place ; 
 
THE HOLY SPIRIT THE ADTHOR OF CONVICTIOW. 347 
 
 and perhaps some who think they can do so, may make a 
 harmless mistake. But thus much we may observe, 
 
 that sometimes the dispensations of providence may be 
 rendered subservient to rouse the attention to divine things ; 
 and still oftener, the word read or preached ; yea, sometimes a 
 notorious sin may be over-ruled to alarm the conscience ; and 
 often a reflection on some particular evil, whether recent or 
 not, may have this effect. It is clear, that Joseph's 
 
 brethren were first convinced of the sin of selling their 
 brother by their imprisonment in Egypt ; and probable, that 
 they might from this be first led to the consideration of their 
 sinfulness in other respects, Saul of Tarsus was first con- 
 vinced of his sin in persecuting the church, by the immediate 
 appearance of the Lord Jesus ; and then led to examine his 
 whole life, during three days of solitude and blindness. Three 
 thousand Jews were pricked to the heart under Peter's sermon ; 
 but the effect was to be ascribed, not to the extraordinary or 
 miraculous influence of the Spirit, of which they were eye- 
 witnesses, nor yet to the powerful address of the Apostle ; 
 but to the special, internal operation of the Holy Spirit ; 
 without which, they, like the hearers of Stephen, who were cut 
 to the heart, and gnashed upon him with their teeth, would 
 only have been filled with resentment and rage. But 
 
 when the Hoh/ Spirit works conviction in the heart, how 
 happy, and how different is the effect ! Then the law is 
 
 freely admitted to be holy, just, and good ; and the gospel 
 to be glorious, and gracious, and worthy of all accept- 
 ation. This leads me to consider. 
 
 Fourthly, The test by which we may determine whether 
 our convictions proceed from his agency. 
 
 Under this head, I may briefly advert to the distinction 
 between the convictions of natural conscience, and those produced 
 by the Hohj Spirit. 
 
 The subjects of the former, may be greatly burdened with 
 a sense of the evil of some sins, but are not convinced of the 
 evil of sin universally. The former are chiefly alarmed 
 
 at the consequences of sin ; but the latter are truly impressed 
 with a sense of its odious nature. Even in respect to con- 
 sequences, though both think them dreadful, the latter onlv 
 
348 THE HOLY SPIRIT THE AUTHOR OF CONVICTION. 
 
 are deeply sensible that they are just. The former are 
 
 much terrified, till they obtain some hope of safety ; but 
 when that is attained, their conviction abates : but the latter 
 are abidingly humbled ; and their self-abasement is in- 
 creased, w^hen they enjoy the strongest hopes of pardon. 
 Ezek. xvi. 63. The former would be glad to get rid of 
 
 their convictions ; but the latter earnestly wish to have them 
 increase : they wish to see more of the evil of sin, and 
 have every sin detected and mortified, as well as par- 
 doned. The distress of the former may be, for a time 
 very great ; the latter are permanently humbled. The 
 former may feign submission, but the latter thankfully em- 
 brace salvation by grace. The former are ready to be 
 proud of their humiliation ; the latter are grieved at their 
 remaining pride and hardness of heart, and long to lie lower 
 before God. 
 
 But the most distinguishing difference of all is, that the 
 former, after awhile, find relief in some other way, than in 
 fully accepting the atonement or reconciliation ; while the 
 latter are brought most cordially to acquiesce in the plan of 
 salvation by the blood of the Lamb. They are not 
 
 offended, with either the humbling import, or the holy ten- 
 dency of the gospel. They could not be satisfied with their 
 own salvation, but in a way of righteousness ; nor could they 
 be content with bare exemption from punishment, without a 
 restoration to the holy image of God. But they rejoice that 
 grace reigns through righteousness, and that God is exalted 
 in showing mercy ; they long and hope to behold his face in 
 righteousness, and cannot be satisfied till they awake up in 
 his likeness. 
 
 Thus the Holy Spirit convinces of sin, righteousness, and 
 judgment. Of sin, to show our absolute need of Christ; of 
 righteousness, to show the sufficiency of Christ ; of judg- 
 ment, to show the tendency of his salvation. He cures 
 self-righteous pride, by showing the impossibility of being 
 justified by a law we have broken. He prevents 
 despondency, by showing the sufficiency of Christ's atone- 
 ment and righteousness. He cures the love of sin, by 
 showing what a tyrant we used to obey, and what a blessed 
 
THE HOLY SPIRIT THE AUTHOR OF CONVICTION. 349 
 
 king- is Jesus, He discovers man's guilt, God's 
 
 righteousness, and Satan's condemnation. He produces 
 
 humility, hope, and holiness. Works in us repentance, faith, 
 and new obedience. . , 
 
 He to whom this work is ascribed, is styled the Comforter. 
 True conviction precedes consolation ; and gospel consolation 
 increases tenderness and conviction. Conviction of sin 
 precedes conviction of righteousness ; for no one will prize 
 Christ's righteousness till convinced of sin : and conviction 
 of righteousness precedes conviction of judgment ; for Satan 
 never will be dispossessed till we believe in Christ. 
 
 But, pass lightly over the import of the death of Christ, 
 which so fully displays God's abhorrence of sin ; begin with 
 saying that the law is done with, that you need not concern 
 yourself with any dispute whether its commands were right 
 or wrong, or its penalty just or unjust ; only believe you are 
 pardoned, without any other evidence ; — and there is nothing 
 in such a gospel to displease the carnal heart ! 
 
 LXXXIII. 
 
 CHRIST'S DISCIPLES NOT OF THE WORLD. 
 
 John xvii. 16. 
 
 They are not of the world, even as I am not of the world. 
 
 Brethren ! These are the words of Jesus Christ, twice 
 repeated, within a very short space, in his last 'solemn 
 prayer to his Father. Their meaning must be important ; 
 and they refer not merely to the apostles, but to all whom' 
 the Father hath given him, or all who have been effectually 
 called. They sufficiently show that our being born in any 
 particular nation, will not prove us to be Christians ; nor yet 
 an external connexion with any denomination. 
 
 I fear, also, that they will too certainly evince, that the 
 generality of those who make the most plausible profession 
 of religion, are very deficient in their degree of conformity to 
 Christ; and in the consistency of their conduct with their 
 profession. However, we hope Christ has still a people 
 upon earth to whom this description is applicable. May we 
 
350 Christ's disciples not of the world. 
 
 impartially examine his meaning in this expression, and try 
 the nature and degree of our religion by it ! Let us 
 
 consider. 
 
 First: The import of this assertion. 
 
 I think it evidently implies a reflection upon the world, 
 that the moral state of mankind is not as it should be ; that 
 men in general are of a depraved, corrupt taste. That 
 
 they have apostatized from God, and are taken up with 
 objects unworthy of their chief attention. That they 
 
 are very wrong in their practice, very sinful in their dispo- 
 sition; do not act in Christianity as rational and immortal 
 creatures. The whole world lies in wickedness. Unregenerate 
 men regard neither the divine glory, the general good, nor 
 their own noblest interests. Whereas, 
 
 True Christians are of a peculiar, distinguishing taste. 
 Though they are in the world, yet they are not of it. They 
 were chosen out of the world, and given to Christ, in the 
 decree of election, and by effectual calling. The dis- 
 
 position that predominates in them, is not that which was 
 native to them, in common with mankind in general ; nor 
 has it been produced by mere human suasion : but was 
 imparted by God, who renewed them in the spirit of their 
 xninds, and made them new creatures. Superior objects 
 
 to any which earth can exhibit have been discovered to 
 them : they are taught to realize things invisible, but eternal ; 
 and seek an happiness more substantial than any that can be 
 derived from things below, which perish with the using. 
 The existence and excellence of this happiness, and the way 
 of obtaining it, are discovered by their blessed Lord. This 
 
 world therefore, is no longer their home ; their citizenship 
 is not here. They are strangers on earth ; as persons so- 
 journing in a strange land, or only travelling through it. 
 They wish not to have their abode below; nor can any 
 accommodations by the way make them forget home, or 
 dispose them to settle here. And if they meet with ill 
 usage, it is no more than what they might look for, and 
 be content to put up with ; since they will leave it so 
 soon. It is doubtless to be expected, that their 
 
 chief anxieties, joys, and sorrows, will have reference to 
 
Christ's disciples not of the world. 351 
 
 the other world ; that their thoughts will be employed 
 mostly about it, and their affections chiefly set upon 
 it. Their hopes will centre there ; and their present 
 pursuits must be congruous to their future expecta- 
 tions. It must be expected that their conduct will 
 differ from that of the men of the world, as it will be in- 
 fluenced by a regard to that world to which they properly 
 belong. For though they subsist in the world, yet they are 
 not of the world ; even as their blessed Lord was not of this 
 world. This leads us to consider. 
 
 Secondly: The reasonableness of this declaration. 
 
 It is very evident that our blessed Lord was not of the 
 world ; he was from above ; he was well acquainted with a 
 more glorious world tiian this ; he came into this world, not 
 to seek a private temporal interest of his own, but to glorify 
 God by the salvation of his people. He never affected 
 
 worldly greatness ; never sought honor from men ; never 
 hoarded earthly riches ; never indulged himself in sensual 
 pleasure ; never sought earthly enjoyments. He was 
 
 far from a worldly spirit ; he neither accommodated himself to 
 the taste of the men of the world, nor sought to recommend 
 himself to their applause ; but bore witness to the most 
 unpalatable truths, and thus exposed himself to the world's 
 hatred ; and taught his disciples to expect that they must 
 deny themselves, take up the cross, and follow him. He 
 
 suggested that Satan was the prince of this world ; and taught 
 his disciples to expect tribulation in the world. 
 
 And novv, it is reasonable that his people should show 
 that they are not of the world, even as he was not of the 
 world. He was the best judge of all things, earthly and 
 
 heavenly ; and we may safely go by his estimate. He 
 
 neither placed his happiness in the things of the world, nor 
 did the men of the world regard him : it is therefore to be 
 expected that his followers will side with their Lord, against 
 the world ; not with the world against him. We pro- 
 
 fess to be the entire property of oUr Redeemer, having been 
 bought with the price of his own blood. If we are 
 
 Christians indeed, we are vitally united to Christ ; so 
 urwted to him as to be one spirit. We profess to 
 
352 Christ's disciples not of the world. 
 
 believe that he has entered for us, as our forerunner ; that he 
 is gone to prepare a place for us ; and has promised to come 
 again, that he may receive us to himself. We profess 
 
 to expect a state of happiness widely different from earthly 
 happiness ; which will last for ever, be uncloying, and afford 
 us full satisfaction to all eternity. Let us consider 
 
 then. 
 
 Thirdly : The influence which this declaration should 
 have on our temper and conduct. 
 
 Since our Lord so repeatedly declares of his people, 
 " They are not of the world, even as I am not of the 
 world ; " — let us examine, if this declaration can be ap- 
 plied to us. 
 
 Must all around us own the justice of it? Can we aver. 
 Like "as he is, so are we in this world." 1 John iv. 
 17. If so, may not this assertion be expected to 
 
 appear. 
 
 In our management of our worldly business ? Many 
 
 of us are lawfully employed in the world ; but is it not 
 to be expected that things temporal will be evidently made 
 subordinate to things spiritual ; that Christians will conduct 
 secular concerns with more dependance, prayer, acknow- 
 ledgment of God, resignation, moderation, suppression of 
 covetousness, integrity, veracity, and compassion, than other 
 men ? 
 
 As to the use of our property ? Are you in this respect 
 
 more sensible of accountableness to God, more benevolent, 
 more concerned to do g-ood to the souls as well as to the 
 bodies of men ; to honor the Lord with your substance, to 
 show you have not made gold your god ? 
 
 As to our pleasures and amusements^ Who would 
 
 waste his time in trifles, when called to attend to affairs of 
 unspeakable importance ? Who would risque his pro- 
 
 perty in the uncertainties of a gaming table, who had a 
 trade connected with a superior and more certain pro- 
 fit ? Who would need to derive amusement from the 
 representations of idle fictions, who has been taught to 
 realize facts infinitely more astonishing and interesting than 
 any that the heart of man can conceive ? Who would 
 
Christ's disciples not of the world. 353 
 
 envy the pleasures of an insect, when he had tasted the joys 
 of angels ? 
 
 As to our peculiar friendships? Who would want the 
 
 company of the children of the wicked one, when he might 
 associate with the children of God, and enjoy communion 
 with God himself? 
 
 As to our improvement of fii7ie 7 Though time is of so 
 
 little importance, separately considered ; yet how great is its 
 worth connected with eternity ! " I must work the works of 
 him that sent me, while it is day : the night cometh, when 
 no man can work." Can you persuade others to become 
 emigrants, and seek, with you, after another country ? 
 
 As to our anxiety for our children? What turn does 
 
 It take ? That they may be rich and great ? Or that they 
 maybe devoted to God, and become heirs of his heavenly 
 kingdom ? 
 
 As to our views of death ? If we are not of this 
 
 world, as our Lord was not of this world, why are we so 
 reluctant to leave it? Why so little eager in our aspirations 
 after a state of perfection ? Why do we not, with Paul, 
 long to depart and be with Christ, which is far better? 
 Why do we not long for conquest, rather than for conflict ? 
 For the presence of God, rather than absence from him ? For 
 perfection, rather than for sin ? 
 
 LXXXIV. 
 
 JESUS AND MOSES COMPARED. 
 
 Acts iii. 22. 
 
 For Moses truly said unto the fathers, A prophet shall the 
 
 Lord your God raise up unto you of your brethren, like unto 
 
 me : him shall ye hear in all thifigs, whatsoever he shall say 
 
 unto you. 
 
 Jesus, though ever represented as a pattern of the deepest 
 humility, yet scrupled not to affirm of himself that he was 
 greater than Jonas, or than Solomon. Matt. xii. 41, 42. 
 Luke xi. 31. 23. In this passage, he is compared with Moses, 
 and is elsewhere represented as having far the pre-eminence 
 
 VOL. I. 2 a 
 
354 JESUS AND MOSES COMPARFH. 
 
 above him. Heb. iii. 3 — 6. Moses, in the law, wrote of him. 
 John i. 45. Luke xxiv. 44. As he recorded the first promise 
 to Adam, to Abraham, the prophecy of Jacob, of Balaam, 8cc. 
 So he himself foretold him in this passage, which is quoted 
 from Deut. xviii. 18. which is expressly applied to our Lord 
 by Peter, and also by Stephen. We shall be led by it, to 
 trace the resemblance between Christ and Moses ; to show the 
 fulfilment of Moses's prophecy in Christ ; and manifest his 
 superiority also. We will consider. 
 
 First, The justice of the application. 
 
 Eusebius, and after him Dr. Jortin, have pointed out a 
 great number of particulars, whei'ein there appears to have 
 been a resemblance between Moses and Christ : some of 
 which appear rather incidental and circumstantial, than 
 essential to the fulfilment of the prophecy. Moses was 
 
 providentially delivered from the slaughter of the children by 
 Pharoah. Jesus, from the slaughter of the children by 
 Herod. Moses fled from the persecution of Pharoah, 
 
 and was, by an angel, directed to return, because the men 
 were dead who soug-ht his life. When Jesus was carried 
 into Egypt, the angel, nearly in the same words, directed 
 Joseph to return. Moses wrought many miracles ; so 
 
 indeed, did some other prophets ; but so, especially, did 
 Christ. Moses led the people through the sea ; Christ 
 
 led Peter on the sea. Moses obtained the healing of 
 
 Miriam's leprosy ; Christ healed many lepers. Moses 
 
 fed the people in the Wilderness ; Christ fed thousands in a 
 desart place. Moses fasted forty days ; so did 
 
 Christ. Moses's face shone ; so Christ's. Moses 
 
 refused the expectancy of a kingdom ; Christ refused to be 
 made a king. Moses sent twelve spies into Canaan ; 
 
 Christ, twelve apostles into the world. Moses chose 
 
 seventy elders, on whom his spirit rested ; Christ, seventy 
 disciples, to whom he imparted spiritual gifts. 
 
 But those things are of more consequence, which apper- 
 tained to Moses as a prophet, or which, by their connexion 
 with him in that character, distinguished him above other 
 prophets : and wherein the resemblance, and yet the supe- 
 riority of Jesus, is more remarkable. Moses was superior 
 
JESUS AND MOSES COMPARED. 355 
 
 to the other prophets of the Old Testament, not so much 
 by being learned in all the wisdom of the Egyptians, as by be- 
 ing admitted to peculiar intimacy with God. Numb.xii.6 — 8. 
 Yet, even herein, is Jesus still superior ; in whom, not only 
 are all the treasures of wisdom and knowledge, but who is 
 the only-begotten of the Father ; who is in the bosom of the 
 Father, and hath fully revealed him. So that, while 
 
 Moses was excluded from Canaan, for seeming in one in- 
 stance to arrogate to himself the power of working miracles ; 
 Jesus used much more authoritative lano^uao;e, without dis- 
 pleasing his Father. As, " I will ; be thou clean." " Laza- 
 rus, come forth!" "Young man, / say unto thee. Arise." 
 " My Father worketh hitherto, and I work." Moses 
 
 was a prophet, and at the same time acted the part of a 
 king too : he is called king in Jeshurun. He is not called a 
 priest, yet he seems to have officiated as one, (Exod. xxix.) 
 until after the consecration of Aaron. And he showed his 
 disinterestedness in not securing either royalty or the priest- 
 hood tohis own family. Jesus is really prophet, priest, and king, 
 united. Moses was meek above all men: Numb. xii. 9. 
 
 yet he was often murmured at, by his countrymen ; (Acts 
 vii. 27. 35. 39.) and even threatened to be stoned by them. 
 Numb. xiv. 10. Jesus is meek and lowly in heart, beyond 
 Moses : yet he endured the contradictions of sinners against 
 himself; (Heb. xii. 3.) who repeatedly took up stones to 
 stone him. John viii. 69. x. 31. Moses was zealous 
 
 for God's glory, and faithful in all his house. Jesus was in- 
 finitely zealous for the house of God, and for the divine honor ' 
 in all respects. John ii. 17. And he is a merciful and faith- 
 ful high priest. Moses was a mediator for Israel, he acted 
 as the internuncio between them and God. He pleaded for 
 them, and offered to die for them, rather than they should be 
 cut off. Exod. xxxii. 52. Jesus is the great Mediator of the 
 New Covenant. A prophet, in this respect, like unto Moses, 
 but far superior; who actually died for his people, but lives 
 again to make intercession for them, in the most glorious, 
 prevalent manner. Moses delivered Israel from 
 Egyptian bondage, and the tyranny of Pharoah. Jesus 
 delivers his people from spiritual bondage, and the moro 
 
366 JESUS AND MOSES COMPARED. 
 
 cruel tyranny of Satan. Moses guided Israel through 
 
 the wilderness to the borders of Canaan. Jesus leads his 
 people through a wilderness to glory. Moses obtained 
 
 for Israel, victory over Amalek. Exod. xvii. Jesus gives his 
 people victory over all spiritual enemies. Moses was a 
 
 teacher of pure morality. The law came by Moses. Jesus 
 could not be like him, if he came to repeal or alter it. But, 
 in fact, he came to honor the law. He has discovered the 
 greatest zeal for its honor. As a prophet, by explaining it. 
 As a priest, by fulfilling and magnifying it. As a king, by 
 writing it on the hearts of his people. Moses gave out 
 
 a number of positive institutions, and ordinances of worship, 
 which no true prophet ever did besides ; but made no altera- 
 tion of instituted worship. David regulated the singers, 8cc. 
 but appointed no new ordinances. Jesus fulfilled the types 
 of the Old Testament. The priesthood, tabernacle, sacrifices, 
 ark, &.C. were all a shadow of good things to come, the sub- 
 stance of which is in Christ. He has also appointed new 
 ordinances, to continue to the end of the world. In 
 
 short, Moses introduced a new dispensation, and established 
 the worship of God among one nation fifteen hundred years. 
 Christ introduced a new dispensation, harmonizing with the 
 former, but superceding and surpassing it. Not suited to 
 the former confined state of the church, but adapted to a far 
 more extensive church ; having called all nations to the obe- 
 dience of faith. I only add, The soul that despised 
 Moses's law died without mercy. And Moses himself 
 threatened dreadful judgments on those who should not re- 
 ceive his great successor here foretold. Dreadful judgments 
 have come on the Jews for rejecting him ; and dreadful will 
 be the lot of all unbelievers. 
 
 Secondly : The improvement we should make of the 
 subject. Consider, 
 
 First, What evidence may be deduced from hence, of the 
 divine mission, both of Moses and of Jesus. Would an im- 
 postor predict the rise of another impostor as his superior? 
 Would he not wish his own religion to last for ever ? Could 
 he insure success to another, 1490 years before the second 
 pretender to inspiration was born ? And who could have 
 
TESUS AND NfOSES COMPARED. 357 
 
 conjectured that the only people who ever gave ear to the 
 first, would reject the second ? though there was the most 
 perfect agreement in the substance, scope, and end of their 
 principles. Notwithstanding which, the religion of the second 
 should spread above twenty times farther than the first ; and 
 the Jews, who always prospered while they adhered to 
 Moses, till they rejected Christ, have, ever since they mur- 
 dered him, been pursued by divine vengeance ; though not 
 suffered, amidst all their calamities, to become extinct ! 
 
 Secondly: What will it avail, that we allow Christ is that 
 prophet, unless we cordially receive his instructions, and 
 enter into the spirit of his doctrine? This none can do, un- 
 less they acknowledge him also as priest, and also as king : 
 for he taught, that both these characters belong to him. 
 And he must be received by us in all his offices, or we fall 
 under the guilt of rejecting him altogether. What God hath 
 joined together, let no one attempt to put asunder. 
 
 Examine. Do you listen implicitly to his instructions ? 
 Do you rely solely on his atoning sacrifice ? Do you submit 
 unreservedly to his government ? Take notice: The mean- 
 ing of 2 Cor. iii. 15. is not, that minding Moses causes 
 rejection of Christ. John v. 46. How careful was God, 
 that Moses should not be idolized, and made too much of! 
 Not so respecting Christ. All the danger lies on the other 
 side. 
 
 LXXXV. 
 
 REPENTANCE AN UNIVERSAL DUTY. 
 Acts xvii. 30. 
 And the times of this ignorance God winked at : but now 
 commandeth all men every where to repent. 
 
 I HAVE sometimes been ready to fear, that there is a greater 
 neglect of the doctrine of repentance, by many evangelical 
 preachers, than there is of any other subject so frequently 
 mentioned in the Holy Scriptures. Perhaps some may be 
 afraid, lest dweUing on this topic should lead men off from 
 the consideration of faith in Christ ; but our Lord himself. 
 
358 KEPENTANCE A iN UNIVERSAL DUTY. 
 
 with his forerunner and his Apostles, considered repentance 
 and faith as harmoniously connected. Some, if they touch 
 on the duty of repentance, are careful to represent it as 
 subsequent to faith ; but this is contrary to the usual order 
 of scripture, and surely to the order of nature. A debtor 
 cannot trust in a surety to pay his debts, unless he is aware 
 that he has debts to pay, and such as exceed his ability to 
 discharge. Much less could a man thankfully accept of the 
 good services of a Mediator who decidedly took part with 
 the person he had offended, unless he began to be sensible, 
 not only of his danger, but of his fault, and viewed the con- 
 troversy much in the same light with the Mediator. We 
 would ever wish to guard you against substituting your 
 repentance in the place of Christ's atonement, or encouraging 
 you to expect that cleansing from your tears, which can only 
 be found in his blood. We would not put you upon looking 
 into yourselves for any thing to recommend you to the 
 Saviour ; but would represent the free invitations of the 
 gospel, as the only warrant to authorize your application to 
 him. But we wish you to look into yourselves to see your 
 need of Christ ; and as none value the physician, but the 
 sick, we would endeavor to convince you of your misery, 
 guilt, and depravity; that thus you may feel your need of 
 salvation, forgiveness, and renovation. Nothing need be 
 more evident than this — that the Apostles, wherever they 
 went, treated all men as sinners : Jews, heathens, Greeks, 
 barbarians, bond, or free. At licentious Corinth, or learned 
 Athens, they insisted on the same truths. As Paul here tells 
 the Athenians, though God had overlooked the times of 
 ignorance, yet now he commanded all men every where to 
 repent. He overlooked, &c. ; not that he did not know the 
 state of the heathen world, or exercise a moral government 
 over them ; but he left them to themselves, without using 
 those means for their recovery, which, under the gospel 
 dispensation, he has authorized his ministers to employ, 
 wherever they can find access to their fellow-men. 
 
 First: The duty enjoined. Repentance, or a change 
 of mind respecting their own sinful disposition and 
 conduct. 
 
nnVENTANCF. AN UNIVERSAL DUTY. 359 
 
 It implies an apprehension of danger, from the divine dis- 
 pleasure, as that to which we are obnoxious, and which we 
 cannot escape, resist, or endure ; and also a conviction of the 
 justice of that displeasure, that we have really deserved it, 
 and are unable to appease or avert it. It often begins 
 
 with a conviction of the evil of some particular act, of an 
 external and visible kind ; but if it be oenuine, it will extend 
 to all that is contrary to the revealed will of God ; so that we 
 shall condemn whatever he condemns; and that especially, 
 on account of its opposition to him. It extends to the 
 
 very purposes and dispositions of the heart; leading the 
 penitent to acknowledge his native depravity, not as an 
 excuse for his transgressions, but an aggravation ; and to sec 
 the evil of neglecting and disregarding God, and of indulging 
 an undutiful temper toward him. It may vary greatly 
 
 as to the degree of surprize, terror, and anguish of spirit 
 attending it ; but wherever it is genuine, the evil of sin 
 will be realized, as it is against God. The penitent will 
 
 be grieved for his transgressions, ashamed of the turpitude o( 
 his conduct, will fully justify God, and sincerely condemn 
 himself. A thorough penitent can never suppose him- 
 
 self able to make satisfaction for his transgressions, nor 
 pretend that his penitence is any compensation for his crimes. 
 He will be willing to submit to sovereign mercy, and thankful 
 for any hope of reconciliation to God, upon any terms ho 
 may see fit to require. He can have no objection to a 
 Mediator, however far that Mediator may go, in taking part 
 with God, and condemning sin. Upon the discovery of the 
 gospel method of salvation, a true penitent must readily fall 
 in with it ; and however he may be transported with joy by 
 the hope of pardon, his hatred of sin will not be lessened. 
 but abundantly increased, by a view of the means by which 
 forgiveness was obtained, and his acceptance with God 
 insured. 
 
 Secondly : The universality of its obligation. All men, 
 even/ ivhere. 
 
 And if this was the command of God in the Apostles' days, 
 is it not equally enforced now ? Or has the general profession 
 of Christianity rendered a compliance with this requirement 
 
360 REPENTANCE AN UNIVERSAL DUTY. 
 
 unnecessary ? Certainly, it has not prevented the existence 
 of sin. Formal idolatry has been extirpated from among us ; 
 though it had a revival under a new appearance, by the 
 adulteration of Christianity. But that has been, in this 
 country, and many others, reformed : and none of you ever 
 bowed your knees to an idol. But have you set up no idols 
 in your hearts ? Have you never given to other objects, that 
 reverence, homage, and supreme regard, which is due to God 
 alone? Have you not failed, both in your duty to him, and 
 your duty to your fellow-men? Do not some enter our 
 assemblies, who are chargeable with the grosser vices, though 
 perhaps they are in a great measure concealed from their 
 fellow-men ? Have none been defiled with vile affections ? 
 or almost distracted with bitter passions ? And if they could 
 have given unrestrained liberty to either class of these evil 
 propensities, would they not have committed far viler things 
 than they have ever ventured to do ? If murder itself could 
 have been effected by a wish, is it certain that every one here 
 would have escaped that charge ? Can any one read the 
 tenth commandment, and say, I have uniformly kept the 
 whole of God's law ? Or, can you, even on the slightest 
 view of these two commands, on which hang all the law and 
 the prophets, acquit yourselves, or establish your own right- 
 eousness ? Let each examine himself, and say, if, in all his 
 doings, his sins do not appear ? What defects have attended 
 the most decent, in all relative duties ! How little proof can 
 you bring of universal and disinterested benevolence ! How 
 little attention to your own best interests ! How little con- 
 cern for the glory of the ever-blessed God ! What have you 
 ever done for him ? What have you ever foreborne to do, 
 from regard to him ? How much have you lived without 
 God in the world ! How little have you attended to the 
 discoveries of his will ! How little have you regarded his 
 glorious gospel ! How unthankful have you been for his un- 
 speakable gift ! And now, have you no need of repentance ? 
 no ground for poignant sorrow ? no cause for grief and 
 humiliation ? Verily, God has declared, that except you 
 repent, you will perish. He commands all men every where 
 to repent. 
 
REPENTANCE AN UNIVERSAL DUTY. 361 
 
 Thirdly : The ground and design of the requirement. 
 
 Not that your repentance can make satisfaction for your 
 offences. But because it is just and righteous that you 
 should own and lament your guilt, and be deeply ashamed 
 of your revolt from God. And because God has designs of 
 mercy, which cannot be accomplished, without sinners are 
 brought to repentance. Christ, as a Saviour, is precious to 
 none but penitent sinners. Others may feign to embrace him, 
 but cannot cordially fall in with the way of salvation by him. 
 It is impossible to see the need of his mediation and atone- 
 ment, without realizing the evil of sin ; and our sense of the 
 riches of his grace, and the worth of his salvation, must be in 
 proportion to the conviction of our demerit and guilt. Unless 
 we see sin to be unspeakably criminal, we shall be offended 
 with the import of his atonement ; and unless we long for 
 deliverance from sin itself, as well as its penal consequences, 
 we cannot coincide with the design of the Redeemer, who 
 gave himself for his people, to redeem them from all iniquity, 
 and purify unto himself a peculiar people, zealous of good 
 works. Therefore — repent, and believe the gospel. 
 
 And now let me ask you. Have you ever sincerely and 
 cordially repented ? Have you had much fear of consequences ? 
 Have you any abiding sense of the intrinsic evil of sin ? Is 
 your mind quite changed in this respect, so that you cordially 
 condemn and abhor all that God condemns and abhors ? Are 
 you deeply humbled for past sins, and present sinfulness ? 
 Are you careful to depart from all iniquity ? Are you filled 
 with abiding humiliation and self-abasement ? Do you 
 admire pardoning mercy ? Do you prize sanctifying grace ? 
 Do you labor to undo the ill effects of former sins upon 
 others ? Are all your hopes of salvation founded upon the 
 mediation of Christ ? Are you willing to be to the praise of 
 his grace ? and willing to be the property of the Redeemer ? 
 Are you willing to own other true ])enitents as your brethren, 
 let them be ever so mean in the eyes of the world, or let them 
 once have been ever so vile ? Ezek. xvi. 56. 61. 63. 
 
LXXXVI. 
 
 PAUL'S ADDRESS TO FELIX. 
 Acts xxiv. 25. 
 And as he reaaoried of righteoustiess, temperance, and judg- 
 ment to coyne, Felix trembled, and answered. Go thy way for 
 this time ; when I have a convenient season, I will call 
 for thee. 
 
 It is one great excellence of the word of God, that it leads 
 VIS into the knowledge of ourselves, and lays open the 
 human heart, with all the deceits of its desperate wickedness ; 
 while it also shows the nature of true religion, and its won- 
 derful power in the renewed soul. Both of these are 
 exemplified in the text. Here we see the noble spirit of 
 Paul, taught by divine grace to adhere to his Master in the 
 prospect of danger and death ; and scorning to use any such 
 means for deliverance, as might be dishonorable to the cause 
 in which he was engaged. We find no flattery, no bribes, 
 no concealment, no handling the word of God deceitfully, no 
 insult to magistracy, no abject meanness in suing for relief. 
 But he is more concerned for the mental bondage of his 
 judge, than for his own liberty, or life. He gladly discourses 
 with him respecting the faith in Christ; but will by no means 
 adulterate the gospel to suit it to the taste of Felix ; but 
 endeavors to strike at his conscience, and to wean him from 
 his favorite lusts. 
 
 Jews and heathens attest that Felix was a bad man ; cruel, 
 covetous, unjust, living in adultery with Drusilla, (daughter 
 of Herod Agrippa, who was eaten of worms,) whom he 
 had seduced from her husband Azizus, King of Emesa, and 
 had procured the murder of Jonathan the High Priest, for 
 inveighing against his tyranny. These things show the 
 pertinence and fortitude of the Apostle's conduct in the 
 text; while the case of Felix, here recorded, illustrates the 
 deceitfulness of sin, as- will appear in the sequel of our 
 discourse. We remark. 
 
 First, It is the part of a faithful minister, at once to 
 address the understanding and the heart. Paul reasoned with 
 
Paul's address to felix. 363 
 
 Felix ; yet not in a dry and frigid manner, but so as to make 
 \iva\.' tremble. 
 
 True religion is a rational thing ; every branch of it will 
 bear examination. The law of God is perfectly rea- 
 
 sonable, and though our reason could not have discovered 
 the gospel method of salvation, or various mysteries con- 
 nected with it, yet there is nothing in it contrary to right 
 reason. It is reasonable to believe that there may be 
 
 such peculiarities in the divine essence as we cannot fully 
 comprehend, since there are such even in the nature of the 
 meanest creatures. And as to the mediation of Christ, 
 
 it is perfectly rational that the Supreme Governor should so 
 plan the salvation of sinners as to support the honor of his 
 law, and discountenance iniquity. 
 
 Yet the most rational truths must not be so treated in a 
 dry, speculative way, as to leave the heart unaffected. We 
 must labor to the uttermost to awaken the conscience, and 
 affect every feeling of the soul. We should not wish to 
 influence the affections, without proportionably enlightening 
 the understanding ; but we should wish and labor to have 
 men affected with the truth ; nor can they well be affected 
 too deeply, if it be the truth alone that affects them, and that 
 in proportion to its importance. 
 
 Secondly : The most evangelical minister may, on many 
 occasions, find it necessary to insist upon legal and moral 
 subjects. 
 
 The law must be preached, as well as the gospel ; yea, 
 before the gospel, though in subserviency to the gospel. And 
 both parts of the law — duty to man, as well as duty to God. 
 Conviction often begins with the former. By the law is the 
 knowledge of sin ; and without that, we can know neither 
 our need of the Saviour, nor our obligations to him. Gene- 
 rally, convictions of sin begin with some particular and 
 outward evil ; and so by tracing back the streams to the 
 fountain, men are made acquainted with the plague of their 
 own hearts : whereas there is a way of talking of the sin of 
 our nature, which leads the sinner to excuse the sin of his 
 life. We must be careful to guard apainst this. Sonic 
 indeed, condemn all legal preaching ; they would have all 
 
364 Paul's address to felix. 
 
 gospel, and no law. Such people are either very ignorant, 
 or very wrong in a worse respect. True, illegal preaching is 
 always wrong: i. e. such a false view of the law as encou- 
 rages self-righteousness. But there is a faithful preaching 
 of the law, which some may stigmatize as legal, which 
 must not be neglected, as it is the only way to kill self- 
 righteousness. Gal. ii. 19. 
 
 There was a peculiar propriety in Paul's dwelling on 
 righteousness, (or continence,) and judgment to come, on 
 account of Felix's well known character. It is the 
 
 part of a faithful minister to strike at those evils to which his 
 hearers are most addicted ; though this should be so done as 
 to avoid needlessly exposing a man to others ; but we should 
 labor to expose him to himself; not dwelling before our hear- 
 ers, on others' sins, from which we think them most exempt. 
 As if we should enlarge on the sins of the rich to the poor, of 
 governors to subjects, and vice versa. But endeavoring, 
 by the manifestation of the truth, to commend ourselves to 
 each man's conscience, as in the sight of God. 2 Cor. iv. 2. 
 So did Paul. 
 
 Thirdly : Close addresses to the conscience will some- 
 times make those tremble, who are not eventually turned to 
 God. So it was with Felix. See! the judge trembles 
 before his prisoner ! 
 
 Though a man must be virtuous himself, in order to his 
 loving virtue, or having any heartfelt sense of its primary 
 beauty and intrinsic excellence ; yet, without this, he may be 
 convinced, both of the inconsistency of his own conduct, 
 and of the power and determination of the supreme Judge 
 to punish him. Though the power of conscience is 
 
 often weakened by the prevalence of vicious passions, yet^ 
 in many instances, God awakens it to a considerable degree, 
 even where the soul is not renewed, nor the disposition 
 changed. So, one who has no gratitude, or no love of 
 
 chastity, may be made to feel his inconsistency in resenting 
 ingratitude in one to whom he had been a benefactor; or, 
 if any one should violate the honor of those who were 
 connected with him. If Azizus had dealt with Felix as 
 Felix did with him, he could have seen the evil of that ! A 
 
Paul's address to felix. 365 
 
 malefactor also may be terrified on account of the consequences 
 of his crime, when he has no genuine repentance ; but would 
 repeat it, if it could be done with secresy and impunity. 
 
 Fourthly : There is a wretched disposition in sinners 
 who are partially awakened, but not truly renewed, to pro- 
 crastinate the concerns of religion. So Felix. 
 
 They are afraid to let ministers or monitors see how closely 
 they are wedded to their lusts. Yea, they dare not believe 
 it of themselves ; and therefore they pretend only to put off 
 their return to God. Whereas, this procrastination indicates 
 an aversion to the thing itself; though perhaps they hide this 
 more from themselves than from others, and cannot at all 
 hide it from God. Alas ! it leaves Satan time for fresh 
 devices. It gives the impression time to wear off, and 
 affords time for fresh workings of sin. It gives sinners time 
 to deceive themselves ; it renders conversion less likely • 
 provokes God still more; and makes conversion, actively 
 considered, more difficult. There is little probability that the 
 more convenient time will come at all. 
 
 Time ! you have no time for delay. You are not sure 
 you will have any more. God gives you none, for any other 
 purpose but to serve him. Satan will leave you none, 
 by his good will, but to fill up the measure of your sins. 
 
 When will this time come ? Are you young now ; and 
 will it be more convenient when thronged with business, 
 and the cares of a family ; when infirm with old age ; or, 
 when on a death bed ? How unfit then yourself! How 
 difficult for others to help you then ! What danger of being 
 deceived ! Dying folks cannot bear examination ; they want 
 comfort, though it is often unsafe to give it. O take warning 
 by Felix ! I charge you not with his grosser vices ; not with 
 injustice to man, with incontinence ; God knows if you are 
 guilty. But I remind you all of judgment to come, and ask. 
 if you have no room to tremble when you consider the 
 number of your sins ; their manifold aggravations, God's 
 perfect knowledge of them, the power of his anger, the 
 impossibility of escaping, the eternity of woe. I charge you 
 with sad omissions of duty, with slighting Christ, neglecting 
 salvation, with procrastination, with dangerous delays, I 
 
366 Paul's address to felix. 
 
 affectionately and earnestly remind you that time gets shorter, 
 your guilt accumulates apace, the power of conscience gets 
 weaker, the power of sin stronger. The soul is more blinded, 
 and bound, and fettered by sin. 
 
 Now then is the accepted time ! Now, cry mightily to 
 God ! Now, attend the means of grace ! Now, begin to be 
 constant and fervent in prayer ! Leave vain companions ; 
 forsake the foolish, and live ; and walk in the way of under- 
 standing. Now, be willing to know the worst of your case, 
 while we can direct you to a Saviour. Now, repent and be 
 converted, that your sins may be blotted out. To day, if you 
 will hear his voice, harden not your hearts. 
 
 It is a good token of sincerity if you want not to get rid of 
 your convictions, but to have them deepened. If you want 
 a whole salvation as soon as possible ; want much of the 
 power of godliness, not the form only. Want both peace of 
 conscience, and tenderness of conscience ; pardon and purity y 
 a title to heaven, and meetness for it. 
 
PUBLISHED BY B. J. HOLDSWORTH, 
 
 18, St. Paul's Church Yard ; 
 
 AND 
 
 J. G. FULLER, 50, WINE STREET, 
 
 BRISTOL. 
 
 I. The WORKS of the late Rev. A. FULLER. With a Memoir 
 of the Author, by the Rev. Dr. Ryland. Nine Vols. 8vo. £5. 
 Extra Boards. 
 
 " It is Qo presumptioa to aflfirm that these Writings will be a bulwark of pure 
 and scriptural religion, as long as the English language shall be read." 
 
 Eclectic Review, Jane, 1825. 
 
 IL HINTS TO MINISTERS AND CHURCHES. By the 
 late Rev. Andrew Fuller. 12mo. Price, 4s. 6rf. 
 
 III. A PORTRAIT OF DR. RYLAND. Engraved by Mr. 
 W^ALKER, of Edinburgh, from a Drawing by Mr. N. C. 
 Branwiiite, of Bristol. Size of the Plate, about 12-in. by lO-in. 
 Price, 5s. 
 
 IV. A SERMON, occasioned by the death of the Rev. JOHN 
 RYLAND, D. D. preached at the Baptist Meeting, Broadmead, 
 Bristol, June 5th, 1825. By Robert Hall, M. A. 8vo. 
 Price, 2s. 
 
 Londou : Published by Hamilton, Adams, and Co. Paternoster Row : Sold 
 also by 1. James, Bristol j Combe, Leicester ; and jdl other Booksellers. 
 
^