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 Presented by Mr. Samuel Agnew of Philadelphia, Pa. 
 
 Agueiv Coll. 071 Baptism, No. 
 
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FAMILIAR DISCOURSES 
 
 WAY OF SALVATION. 
 
 HEZEKIAH 'WOODRUFF. 
 
 ' Feed the Flock of God."— 1 Pet. v. 2. 
 
 ITHACA: 
 
 MACK, ANDRUS, &, WOODRUFF. 
 
 1841. 
 
Entered according to Act of Congress, in the year 1841, 
 
 By Hezekiah Woodruff, 
 
 In the Clerk's OfSce of the Northern District of New York. 
 
'^^■ 
 
 DEDICATION. 
 
 To the Hun. Grant B. Baldwin, First Judge of the Court 
 of Common Pleas, for the County of Tioga. 
 
 Sir : 
 
 The respect, which you showed me, when I was a minister 
 of the gospel ; the candid attention, which you paid to these 
 discourses, when they were deUvered to the people of my 
 charge ; and especially the personal care and instructions 
 which 1 have received from you, while studying the profes- 
 sion of the law, under your direction ; induces me to commend 
 to your patronage, this relick of my ministerial labours. 
 From the ministry of the gospel, I have received a regular 
 discharge ; but the cause of Christ still interests my heart- 
 May your influence promote the extension of this, my work 
 of faith and labour of love, which I have showed to his name. 
 And may God add his blessing ; that when my tongue shall 
 be silent in death, my soul may still plead for Christ. 
 

 INTRODUCTION 
 
 The following discourses, were originally delivered to the 
 Church and Congregation, in Elmira, Tioga County, N. Y. 
 There are in them, however, few localities. They are suita- 
 ble for congregations and individuals generally : and though 
 they treat of the doctrines and duties of the gospel, with 
 plainness, and according to the creed of our church ; it is 
 hoped that they contain no unjust or unfeeling reflections 
 upon other denominations. It is frankly confessed, that they 
 were composed, with a remote view to publication ; if the 
 author should, in the course of divine providence, find time 
 and have ability to accomplish the object. They were there- 
 fore written with care, and diligent study. It is believed, 
 however, that they are composed of thoughts, and expressed 
 in words ; not so much " those, which man's wisdom teach- 
 eth, as those which the Holy Ghost teacheth, comparing 
 spiritual things with spiritual." The author has not shrunk 
 from any subject, however difficult ; but has laid hold of his 
 work in the fear of the Lord : neither does he cloak or dis- 
 semble. It is presumed, therefore, that a candid pubUck will 
 overlook his errours. " In weakness and with much trem- 
 bUng, yet with joy, he has laboured in the gospel ;" and he 
 would wish still " to do the work of an evangehst, and to 
 make full proof of his ministry." Assist him, then, with your 
 patronage, and your prayers; that "with ink and paper," he 
 may publish the gospel of Christ, to a perishing world. 
 
 THE AUTHOR. 
 
CONTENTS. 
 
 SERMON I. Page 
 The Divinity of Christ 9 
 
 SERMON II. 
 The Holy Spirit the only effectual Guide to Christ, .... 17 
 
 SERMON III. 
 The love of God for sinful man, 25 
 
 SERMON IV. 
 The duty of making progress in the divine life, 32 
 
 SERMON V. 
 Christ the way to eternal life, 39 
 
 SERMON VI. 
 
 The Salvation of our Souls, a work to be wrought by our own endeavour, 
 in dependence on Divine aid, 46 
 
 SERMON VII. 
 The nature and design of human life, 52 
 
 SERMON VIII. 
 The duty of hallowing the Sabbath, 61 
 
 SERMON IX. 
 
 Our appearance at the Judgment Seat of Christ, (First,) . . . .69 
 
 SERMON X. 
 Our appearance at the Judgment Seat of Christ, (Second,) ... 75 
 
 SERMON XI. 
 On Baptism, (First,) 82 
 
 SERMON XII. 
 On Baptism, (Second.) 89 
 
 SERMON XIII. 
 
 On Baptism, (Third.) 96 
 
 SERMON XIV. 
 
 Intimate acquaintance with God, is the chief promoter of self-abasement, 
 (First,) 103 
 
 SERMON XV. 
 
 Intimate acquaintance with God, is the chief promoter of self-abasement, 
 (Second.) 110 
 
 SERMON XVI. 
 The happiness of trusting in God, . . . . . , . 117 
 
Vm CONTENTS. 
 
 Page 
 SERMON XVII. 
 
 All the glory of our salvation is due to God, (First,) .... 125 
 
 SERMON XVIII. 
 
 All the glory of our salvation is due to God, (Second,) .... 132 
 
 SERMON XIX, 
 
 All the glory of our salvation is due to God, (Third,) . . . 139 
 
 SERMON XX. 
 Resignation to the Divine will, 146 
 
 SERMON XXI. 
 The duty of Prayer, (First,) 155 
 
 SERMON XXII. 
 The duty of Prayer, (Second,) 162 
 
 SERMON XXIII. 
 The duty of Prayer, (Third,) 169 
 
 SERMON XXIV. 
 The office work of the Holy Spirit, (First,) 176 
 
 SERMON XXV. 
 The office work of the Holy Spirit, (Second,) 184 
 
 SERMON XXVI. 
 The duty of Beneficence, 192 
 
 SERMON XXVII. 
 
 Mankind by nature are in a state of spiritual death, and can be quickened 
 only by the Spirit of God, (First,) 199 
 
 SERMON XXVIII. 
 
 Mankind by nature are in a state of spiritua,' death, and can be quickened 
 only by the Spirit of God, (Second,) 206 
 
 SERMON XXIX. 
 
 The duty of loving God, 213 
 
 SERMON XXX. 
 
 The duty of numbering our days, 220 
 
FAMILIAR DISCOURSES 
 
 ON 
 
 THE WAY OF SALVATION, 
 
 SERMON 1. 
 
 THE DIVINITY OF €HRIST, 
 
 1 Timothy iis. 16. — God was manifest in the flesh. 
 
 Faithful representations of the character of Christ, are 
 generally attended with salutary effect. If Christ were only 
 a man, a description of the unjust reproaches he received, of 
 his extreme sufferings, and of his violent death, would impress 
 a feeling heart with sorrow : but when his exalted character, 
 his disinterested benevolence, and the glorious object of his 
 coming are brought into view, that must be an obdurate 
 heart indeed, which is not filled with anguish for his suffer- 
 ings, with love to his character, and with revenge against *m, 
 the crucifier of Chri-st. But the principal reason why preach- 
 ing Christ is so often rendered effectual, is, He is the object 
 of faith, and faith is the condition of salvation. " He that 
 believeth on the Son hath everlasting life : and he that be- 
 lieveth not the Son, shall not see life ; but the wrath of God 
 abideth on him.'" Since Qirist is the object of faith, he 
 should frequently be presented to view ; that we may look 
 to him and live. " For 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 eter- 
 nal life." If Christ is faithfully presented to our view, the 
 Holy Spirit may incline our heart to love him and to rely 
 upon him. But if we have no view of Christ, we must 
 perish without hope. Hence that pious resolution of St. 
 Paul : " I determined not to know any thing among you 
 save Jesus Christ and him crucified." How often has the 
 determined infidel been made to bow at the foot of the cross ; 
 although excellency of speech and human wisdom could 
 never move his settled purpose. But when through the fear 
 of men, or a desire of applause, ministers of the gospel are 
 led to represent Christ as only a Savioui* in part, as inferiour 
 
 2 
 
10 THE DIVINITY OF CHRIST. 
 
 to the Father, or as a mere man, it is destructive to the soul. 
 But in order to the faithful preaching Christ, it is not neces- 
 sary tlie minister should always dwell upon his character, 
 offices, and workj: the idea is more comprehensive ; it com- 
 prises all those doctrines of which Christ is the foundation ; 
 that is, all gospel truth. But, that the illustration of these 
 doctrines may be preaching Christ, it is necessary that they 
 should be traced to him, as their foundation. When we 
 speak of faith, Christ should be held up to view as the object. 
 When of salvation by free grace ; it should be represented 
 as on account of the merits of Christ. When of the perse- 
 verance of the saints ; it should be founded on the love and 
 care of Christ. When of repentance : it should be repre- 
 sented as real, only when it leads to the forsaking of sin and 
 the seeking of Christ. This is the preaching, vA'hich God has 
 enjoined on his ministers ; and it is this alone, which he has 
 promised to bless. V^ herefore consider this great Apostle 
 and High Priest of our profession, Jesus Christ. From the 
 testimony of your conscience, and of the word of God ; what 
 think ye of Christ ? Some are ready to say, by the witness 
 of the Spirit, he is truly " God, manifest in the flesh." Others 
 by profession, or by works, deny him, saying, " he is a pro- 
 phet ; or as one of the prophets." But w^hom say you that 
 he is ? 
 
 It is my design to show you, from the scriptures, that he 
 is God, manifest in the flesh. In proof of this, those perfec- 
 tions of Christ's character, which seem most evidently to 
 evince his divinity, w^ill be presented to your view. 3Iay the 
 Holy Spirit impress the truth upon your hearts, and constrain 
 you to receive Christ as your Saviour, not only by profession, 
 but in deed and in truth. 
 
 I. Christ is the Son of God, and therefore partakes of the 
 divine nature. " The angel answered and said unto her, the 
 Holy Ghost shall come upon thee, and the power of the 
 Highest shall overshadow thee ; therefore also that holy thing 
 which shall be born of Ihee shall be called the Son of God." 
 " Jesus, when he was baptized, went up straightway out of 
 the water ; and lo ! the heavens were opened unto him, and 
 he saw the Spirit of God, descending like a dove, and lighting 
 upon him. And lo ! a voice from heaven, saying, This is my 
 beloved Son, in whom I am well pleased." " The word was 
 made flesh and dw^elt among us, and we beheld his glory, 
 the glory as of the only begotten of the Father, full of grace 
 and truth." '' Jesus answered them, my Father worketh 
 hitherto and I work." So numerous and so unequivocal are 
 the passages of scripture, in proof that Jesus is the Son of 
 God, that most of those who believe the Bible, acknowledge 
 
THE DIVIMTY OF CHRIST. 11 
 
 it, in some sense. Some affirm that Christ is the Son of God, 
 but not equal with tlie Father. Others, that he is a great 
 prophet, and a good man — the best of men ; and for this rea- 
 son was called, by way of distinction, the Son of God ; as 
 Christians are sometimes called the sons of God. But these 
 modes of interpretation are entirely erroneous, for 
 
 II. He is the brightness of the Father's glory, and the ex- 
 press image of his person. Therefore he is very God, equal 
 with the Father. 
 
 He is the express image of the Father, in his being and in 
 his attributes. 
 
 1. In his being — Christ is infinite and eternal. "Unto the 
 Son he saith. Thy throne, O God, is for ever and ever, a 
 sceptre of righteousness is the sceptre of thy kingdom." 
 " I am alpha and omega, the beginning and the ending, saith 
 the Lord." " He is before all things, and by him all things 
 consist." "Thou art the same, and thy years shall not fail." 
 " Thou lovedst me before the foundation of the world." " And 
 now, O Father, glorify thou me, with thine own self, with 
 the glory which I had with thee before the world was.' 
 " Jesus said unto them. Before Abraham was, I am." The 
 expression indicates, not only that he had existence before 
 Abraham ; but that he had eternal existence. Had his pre- 
 existence been the only idea to be conveyed, the expression 
 would have been. Before Abraham was, I was. But he says, 
 Before Abraham was, 1 am ; that is the everlasting God. 
 This is the appellation which Jehovah assumed when he ap- 
 peared to Moses in the burning bush. " God said unto 
 Moses, Thus shalt thou say unto the children of Israel, I AM 
 hath sent me unto you." Christ then is infinite and eternal; 
 and do these perfections belong to any being but to the infi- 
 nite God ? 
 
 Christ is the express image of the Father — 
 
 2. In his attributes. 
 
 Christ is omnicient. — " His disciples said unto him. Now 
 speakest thou plainly, and speakest no proverb ; now we are 
 sure, that thou knowest all things." "Peter said unto him, 
 Lord, thou knowest all things ; thou knowest that I love thee." 
 " These things saith the Son of God, All the churches shall 
 know, that I am he which searcheth the reins and hearts." 
 Yes, the blessed Jesus knoweth all things ; he knoweth 
 whether we love him. O, that each one of us might, by the 
 witness of the Spirit, be able to appeal to his omniscience, 
 and sav, "Lord, thou knowest all things; thou knowest that 
 I love thee !" 
 
 Christ is omnipresent. — " Nathaniel saith unto him, Whence 
 knowest thou me ? Jesus answered and said unto him, Be- 
 
12 THE DIVINITY OF CHRIST. 
 
 fore that Philip called thee, when thou was under the fig tree, 
 I saw thee." Christ said to his disciples, '• Go ye, therefore, 
 and teach all nations, and lo ! I am with you always, even 
 unto the end of the world." Christ is now present with us, 
 to witness our affection and conduct, and will you refuse to 
 receive him as your Lord and your God ? Now, while Christ 
 is walking in the midst of us, shall he record your name in 
 the catologue of unbehevers? Perhaps this one expression 
 of your soul, seals your eternal doom ; O say, " Lord, I be- 
 lieve, help thou mine unbehef " 
 
 Christ has almighty power. — " Jesus came and spake unto 
 them, sajang, All power is given unto me in heaven and in 
 earth." " Unto the Son he saith. And thou, Lord, in the 
 beginning, hast laid the foundation of the earth ; and the 
 heavens are the work of thine hands." " By him were all 
 things created, that are in heaven and that are in earth, vis- 
 ible and invisible, whether they be thrones, or dominions, oi- 
 principaUties, or powers ; all things were created by him, and 
 for him, and by him all things consist." Can any thing more 
 plainly express almighty power, and universal dominion ? 
 and is not this positive proof, that Christ is very God I The 
 inspired apostle uses the same method of proof, in the passage, 
 last quoted. He says, speaking of the Son, '' Who is the 
 image of the invisible God ; for b}^ him were all things 
 created." Christ has power to mve life to sinners, who are 
 dead in trespasses and sins. " t or as the Father raiseth up 
 the dead and quickeneth them ; even so the Son quick- 
 eneth whom he will." And he now says to us ; " Come 
 unto me all ye that labom* and are heavy laden and I will 
 give you rest." And will you still neglect ? How shall w^e 
 escape, if we neglect so great salvation I 
 
 Christ has infinite wisdom. — He is " Christ the power of 
 God, and the wisdom of God." " In him are hid all the trea- 
 sures of wisdom and knowledge." Can this be said of any 
 created being? Can any one claim this pre-eminence, but the 
 infinite God I Let us then delight to follow the directions, and 
 to obey the precepts of " the only wise God our Saviour." 
 
 Christ has infinite benevolence. — '• Greater love hath no man 
 than this ; that a man lay down his life for his friend." " But 
 God commendeth his love towards us, in that while we were 
 yet sinners Christ died for us." " He went about doing 
 good." " He is the good shepherd, he gave his life for the 
 sheep." Christ came down from heaven, lived a life of pain 
 and reproach, and died upon the cross, that he might provide 
 a wa}^ for the salvation of sinners ; and might be " a merciful 
 and faithful high priest, in things pertaining to God." None 
 })ut the God of love has benevolence like this. 
 
THE DIVINITY OF CHRIST. 13 
 
 Let us notice a few of the incidents of our Saviour's life : 
 and while we notice them, let us admire his benevolence and 
 copy his example. We will first notice some circumstances, 
 relative to a sermon, which our Saviour preached, in the place 
 where he had been brought up. Here we have, at one view, 
 the benevolent object of his coming, the evil treatment he 
 received, and an instance of unparalleled love and forbearance. 
 " He came to Nazareth, where he had been brought up ; and, 
 as his custom was, he went into the Synagogue, on the sab- 
 bath day, and stood up for to read. And there was delivered 
 unto him the book of the prophet Esaias ; and when he had 
 opened the book, he found the place, where it was written, 
 The Spirit of the Lord is upon me^ because he hath anointed 
 me to preach the gospel to the j^oor ; he hath sent me to heal 
 the broken hearted^ to preach deliverance to the captives^ and 
 recovering of sight to the blind, to set at liberty them that are 
 bruised, to preach the acceptable year of the Lord. And he 
 closed the book, and gave it again to the minister, and sat 
 down. And the eyes of all them, in the synagogue, were 
 fastened on him. And he began to say unto them. This day 
 is this scripture fulfilled in your ears." Here Christ, doubt- 
 Jess, pointed to himself as the Messiah, predicted in the passage 
 which had been just read ; appealing to his miracles in proof: 
 alleging that he was sent, and had already began to " heal 
 the broken hearted ; to preach deliverance to the captives, and 
 recovering sight to the blind." With this part of the sermon, 
 his audience were highly gratified, and probably reasoned in 
 the manner following : The deliverer of the Jews is come ; 
 we shall soon be delivered from the tyranny of the Romans ; 
 we shall shortly tread our oppressors under our feet. He is 
 from amongst us ; his kindred are here, and we shall see his 
 miracles, and share richly in his benefits. " And all bare him 
 witness, and wondered at the gracious words which proceed- 
 ed out of his mouth." They are ready to crown him king 
 of the Jews. But the thought suddenly strikes their minds : 
 Is not this Joseph's son ? Immediately their envy is excited ; 
 and the current of their passions, which had arisen so high, 
 begins to flow back. Let us now attend to the latter part 
 of his discourse, and notice the affect, which the doctrine of 
 divine sovereignty, and disinterested benevolence produced. 
 " And he said unto them, Ye will surely say unto me this 
 proverb; Physician, heal thyself ; whatsoever we have heard 
 done in Capernaum, do also here, in thy country. And he 
 said. Verily I say unto you. No prophet is accepted in his own 
 country. But I tell you of a truth, many widows were in 
 Israel in the days of Elias, when the heaven was shut up three 
 years and six months, when great famme was throughout all 
 
 2* 
 
14 THE DIVINITY OF CHRIST. 
 
 the land ; but unto none of them was Ehas sent, save unto 
 Sarepta, a city of Sidon, unto a woman, who was a widow. 
 And many lepers were in Israel, in the time of Eliseus the pro- 
 phet, and none of them w^as cleansed, saving Naaman the Sy- 
 rian. And all they, in the synagogue, when tliey heard these 
 things, were filled with wrath ; and rose up and thrust him out 
 of the city, and led him unto the brow of the hill, whereon their 
 city was built, that they might cast him down headlong." 
 Such ungrateful, savage treatment the Son of God received ; 
 and that while he was proclaiming salvation for sinners. 
 They could listen with rapture, while Christ was preaching 
 deliverance to the captives, and recovering of sight to the 
 blind ; and while they were saying, in their hearts '• To whom 
 would the king delight to do honour, more than to myself ?" 
 but when they were told, that they were no more worthy than 
 others ; that the poor widow in the city of Sarepta, and Naa- 
 man, the Syrian, who were Gentiles, were as worthy as the 
 Jews, and that God had actually preferred these Gentiles ; they 
 were filled with wrath, and led him unto the brow of the hill, 
 that they might cast him down headlong. \\ hat think you of 
 such wicked ruffians ? " Shall we not command fire to 
 come down from heaven, and consume them, even as Ehas 
 did ?" But stay, lest it fall on some devoted head in this as- 
 sembly, on some one, who for the same cause, contemns alike 
 both the Saviour and his doctrine. Notice the conduct of 
 Christ, on this occasion. Human feehngs will hardly be satis- 
 fied, that the offenders should go unpunished ; but God seeth 
 not as man seeth. " He passing through the midst of them, 
 went his way." " For the Son of man came not to destroy 
 men's lives but to save them." That heavenly love and god- 
 like majest}', which beamed from his countenance, disarmed 
 his foes. The confused and turbulent multitude divide, to 
 make way for " the King of glory." " And he passing 
 through the midst of them went his way." Numerous instan- 
 ces of a similar nature, might be brought into view, in which 
 the love and compassion of Christ, liave been returned by 
 hatred and abuse. Still he pursues his benevolent purpose, 
 determined to rescue fallen man. 
 
 To illustrate this part of our subject, (the infinite benevo- 
 lence of Christ.) I will bring into view another series of events. 
 As yet the enemies of Christ had never dared to seize his 
 person. But now, the time is come : the Son of man is to be 
 'flelivered into the hand of sinners. While Judas was gone to 
 betray his master ; Jesus, anticipating that last, heart-rending 
 scene of his sufferings, in his agony retired, with three of his 
 disciples, to the garden of Gethsemane, to pray. Retiring a 
 little way from his disciples, he fell on his face, and poured 
 
THE DIVINITY OF CHRIST. 15 
 
 out the anguish of his soul in agonizing praj^er to liis Father. 
 "And he cometh unto his disciples and findeth them asleep ; and 
 saith unto Peter, ^^ hat ! could ye not watch with me one 
 hour ?'' ^\ hen this gentle, but effectual reproof, had brought 
 them to a sense of their ingratitude ; how soon does the 
 compassionate Jesus heal the wound. " The spirit indeed is 
 w"illing but the flesh is weak." " O, love the Lord, all ye his 
 saints. Be of good courage and he shall strengthen your 
 heart, all ye that hope in the Lord." Let us proceed with the 
 narration. — Jesus saith to his disciples, " Rise, let us be going ; 
 behold, he is at hand that doth betray me. And while he yet 
 spake, lo ! Judas, one of the twelve, came, and with him a 
 great multitude with swords and staves, from the chief priest 
 and elders of the people. Now he that betrayed him gave 
 them a sign, saying. Whomsoever I shall kiss, the same is he, 
 hold him fast. And forthwith he came to Jesus and said, 
 Hail, Master ; and kissed him." Keep your eyes upon the 
 benevolent Jesus. How did he receive tiiis treacherous man ? 
 Jesus, although he was perfectly acquainted with his wicked 
 designs, yet, with the mildness and compassion of a God, he 
 said unto him, " Friend, wherefore art thou come ?" It is not 
 surprising, that he went and hanged himself Such love would 
 melt a heart of stone. To proceed ; " Then came they, and 
 laid hands on Jesus, and took him. And, behold, one of them 
 which were with Jesus stretched out his hand, and drew 
 his sword, and struck a servant of the high priest, and smote 
 off his ear. Then said Jesus unto him, Put up again thy 
 sword into his place. And he touched his ear and healed him." 
 Here a miracle is wrought for the benefit of his enemies. 
 That hand, which could have severed each head from its body, 
 is employed in heahng the servant's ear. The benevolent 
 and open conduct of our Saviour on this occasion, so deeply 
 affected his enemies that they fell to the ground. " Jesus 
 knowing all things that should come upon him, went forth, and 
 said unto them, Whom seek ye ? They answ^ered him, Jesus of 
 Nazareth. Jesus saith unto them, 1 am he. As soon as he 
 said unto them 1 am he, they went backward and fell to the 
 ground." Further; Jesus said to his pursuers ; "If ye seek 
 me, let these go their way." He does not forget his beloved 
 disciples, even in this perilous moment. " If ye seek me let 
 these go their way." Again — " As they led him away to 
 crucify him, there followed him a great company of people^ 
 and of women, which also bewailed and lamented him. But 
 Jesus turning unto them, said. Daughters of Jerusalem, weep 
 not for me." Observe the blessed Jesus going up the way to 
 Calvary, faint and bending beneath his cross, followed by his 
 weeping friends. To divert their mourning, he turns and says 
 
16 THE DIVINITY OF CHRIST. 
 
 to them, "Weep not for me, but weep for yourselves." With 
 his infinitely benevolent object in view, he calmly consents to 
 be nailed to the cross ; and leaving his blessing for his friends, 
 and his prayers for his enemies, he resigns his soul an offering 
 for sin. What think ye of Christ, who was manifest in the 
 flesh 1 Is he not the God of love ? Some, I trust, are pre- 
 pared to answer, with the centurion, who stood by, at the 
 crucifixion, "Truly this man was the Son of God-" 
 
 111. Christ is the proper object of religious worsliip. — 
 " When he bringeth in the first begotten into the world, he 
 saith : And let all the angels of God worship him." " And the 
 disciples worshipped him." " To them that are sanctified, in 
 Christ Jesus, called to be saints, with all that in every place 
 call upon the name of Jesus Christ our Lord." " And they 
 stoned Stephen calling upon God ; saying. Lord Jesus, receive 
 my spirit." " The Father hath committed all judgment unto 
 the Son, that all men should honour th(! Son. even as they 
 honour the Father." Does not the truth, that Christ is the ob- 
 ject of worship, incontestibly prove his divinity ? Religious 
 worship can, with propriety, be rendered to none but God. 
 " Thou shalt worship the Lord thy God, and him only shalt 
 thou serve." Christ is acknowledged by all to have sustained 
 a perfect character, and would he receive worship if he were 
 not God, the proper object I This surely would savour too 
 much of pride, presumption, and insincerity, to belong to a per- 
 fect character. ^^ ould he not rather say as did the angel in the 
 Revelation ; " See thou do it not, I am thy fellow servant : 
 worship God." Besides, would angels worship Christ, if he 
 were not the proper object of worship ? And if the proper 
 object, he is truly God. If any of you are still doubting his 
 divinity, hear one more declaration from the sacred scriptures : 
 " W e know that the Son of God is come, and hath given us 
 an understanding, that we may know him that is true ; and 
 we are in him that is true, even in his Son, Jesus Christ ; this 
 is the true God and eternal hfe." Christ then is God, manifest 
 m the flesh. 
 
 Let me ask you, is not this eternal Son of the everliving 
 God, worthy of your devout adorations, and 3our humble 
 praises I Let us then kneel before the Lord, our maker, and 
 worship at his footstool. Is not this omniscient, omnipresent, 
 almighty, " and only wise God our Saviour," worthy of your 
 confidence 1 Let us then commit ourselves, soul and body, to 
 his hands, for time and for eternity. Sayino-, " Here, Lord, I 
 give myself away, 'tis all that I can do." Is not this the God 
 of love worthy of your afifections I Then let Christ be all 
 our salvation and all our desire. 
 
SERMON 11. 
 
 THE HOLY SPIRIT THE ONLY EFFECTUAL GUIDE TO CHRIST. 
 
 1 CoRiKTiiiAKs xii. 3. — No man can say that Jesus is the Lord, but by the 
 Holy Ghost. 
 
 There is a great change wrought, in the heart of sinners, 
 b\' the influence of the Holy Spirit. The moral image of 
 God, is impressed upon their soul ; and a spiritual discern- 
 ment is communicated. There is something of that love of 
 holiness, and that hatred of sin, and that benevolence, which 
 God possesses, implanted ; and a perception of the holiness 
 of God, the excellence of Christ, and the righteousness of the 
 law, imparted to them. This change, wrought by the Spirit, 
 is not an external reformation merely ; but a radical altera- 
 tion, in the state of the heart. We are, by nature, inclined 
 to set a high value on temporal things. \Ye prize wealth 
 and honour, far beyond their real worth. And those things 
 which we are inclined to seek after, for pleasure, are produc- 
 tive of nothing but pain. By these allurements, we are led 
 away from God. As the apostle expresses it, in his address 
 to the Corinthian church, in the verse preceding the text, 
 " Ye know that ye were Gentiles, carried away unto these 
 dumb idols, even as ye were led." And unless our views 
 are changed ; unless we are enabled by the Spirit to discern 
 the excellence of heavenly things, we shall go, '• with the 
 vail over our heart" down to the gates of death. But though 
 this change of the views and feelings is the work of the Spirit, 
 yet his agency is not always perceived. The subject of his 
 grace has new views of God, of Christ, and of the law : he 
 sees their excellence and glory, and loves the duties of re- 
 ligion : yet he may have been insensible of the influence of 
 the Spirit, or of the time of the change. But though he may 
 not know when, or m what manner, he received his sight ; 
 yet he can say, " One thing I know, that whereas I was 
 blind, now I see." It is this spiritual illumination, which is 
 referred to in the text. " No man can say, that Jesus is the 
 Lord, but by the Holy Ghost." No man can discern the 
 excellence of Christ, his suitableness to be King in Zion, 
 and his right to reign over him, individually, and submit to 
 him as his Lord and his God, but by the influence of the Holy 
 Spirit. Christ has no comeliness in the view of the impeni- 
 tent ; and they refuse to submit to his authority. Their heart 
 must be subdued, by sovereign grace, before they will take 
 
18 THE HOLY SPIRIT THE ONLY 
 
 their proper place, at the Saviour's feet. A cordial acknow- 
 ledgment that Jesus is the Lord, is true faith. And we can- 
 not acknowledge that Jesus is our rightful sovereign, without 
 feeling the guilt of our rebellion against him ; w ithout re- 
 pentance for our sins. Therefore, to say, that Jesus is the 
 Lord, requires holiness of heart; a new nature. But the 
 formation of this nature, and the exciting of these affections, 
 is declared in the text, and in other passages of scripture, to 
 be the work of the Spirit. 
 
 The sentiment advanced in the text shows — 
 
 1. The divinity of the Spirit. 
 
 IL His work in the plan of salvation. And, 
 
 in. The need we have of his influences. 
 
 1. The divinity of the Spirit. 
 
 Satisfactory proof of his divinity, may be deduced from the 
 text ; and other passages of scripture may be adduced, which 
 are yet more express. 
 
 L The text implies, that the Holy Spirit has an intimate 
 knowledge of Christ — " No man can say that Jesus is the 
 Lord, but by the Holy Ghost." The Spirit, then, has a know- 
 ledge of Christ which the highest seraph does not possess. 
 St. John, in illustrating the divinity of Christ, draws an argu- 
 ment from the same source ; the intimate knowledge which 
 Christ had of the Father. " No man hath seen God at any 
 time ; the only begotten Son, which is in the bosom of the 
 Father, he hath declared him." To comprehend the Al- 
 mighty is not in the power of any created being. " O, the 
 depth of the riches, both of the wisdom and knowledge of 
 God ; how unsearchable are his judgments, and his ways 
 
 £ast finding out. For, who hath known the mind of the 
 /ord ? Or, who hath been his counsellor ?" " But the Spirit 
 searcheth all things ; yea, the deep things of God." There- 
 fore, the Spirit is divine ; is very God. 
 
 2. The text implies, that the Spirit has power over the hearts 
 of men. ''No man can say that Jesus is the Lord, but by 
 the Holy Ghost." But God only has power to change the 
 heart ; " The king's heart is in the hand of the Lord ; as the 
 rivers of water he turneth it, whethersoever he will." Then, 
 since the Spirit has power to change the heart, to communi- 
 cate divine light and consolation ; he is very God. Fur- 
 ther — None but God can search the heart. " I, the Lord, 
 search the heart ; I try the reins." But the text implies, 
 that the Spirit has an intimate knowledge of the human heart ; 
 therefore, the Holy Spirit is none other than God himself. 
 To this proof, which the text affords of the divinity of the 
 Spirit, let me add one express and incontrovertible passage of 
 scripture. " But, Peter said, Ananias, why hath Satan filled 
 
EFFECTUAL GUIDE TO CHRIST. 19 
 
 thine heart to he to the Holy Ghost ; thou hast not hed unto 
 men, but unto God.'' Therefore, the Holy Ghost, who is 
 spoken of in the text, is the omnipotent Jehovah ; he searches 
 your hearts and " turns them as the rivers of water are turn- 
 ed.'' Here then is the fountain from whence your help cometh. 
 Here you must look for salvation. No longer " go about to 
 establish your own righteousness, but submit yourselves unto 
 the righteousness of God." If you would be enlightened into 
 the knowledge of the truth, apply to the Holy Spirit, that He 
 may take of the things of Christ, and show them unto you. 
 
 The text points out — 
 
 H. The work of the Spirit. 
 
 He displays the excellencies and glories of Christ, and 
 thus sanctifies and comforts his people. " He takes of the 
 things of Christ and shows them unto us." 
 
 1. The Holy Spirit is the sanctifier of the soul. "It is the 
 Spirit, that quickeneth." The Father has compassionated 
 us, in our fallen state, and has sent his Son to redeem us; 
 and the Son has suffered for us ; but it is the work of the 
 Spirit to sanctify our soul, and fit us for heaven. " No man 
 can say that Jesus is the Lord, but by the Holy Ghost." The 
 whole work of sanctification is evidently imphed in this de- 
 claration ; and is ascribed to the agency of the Holy Spirit. 
 To say that Jesus is the Lord according to the meaning of the 
 text, is an act of faith. It does not mean only a constrained 
 acknowledgment of the understanding ; for such an acknow- 
 ledgment as this the evil spirits have already made ; " And the 
 unclean spirit cried out, saying, I know thee, who thou art, 
 the Holy One of God." But it implies that acknowledgment 
 of the heart, which is the exercise of faith. Therefore, the 
 producing of faith in the heart is a part of his work. Of this 
 we are assured in other parts of scripture " The fruit of the 
 Spirit is faith." Therefore, if you desire the knowledge of 
 Christ, which is hfe eternal, apply to the Holy Spirit : for no 
 man can say that Jesus is the Lord, but by the Holy Ghost. 
 Again — ^To be able to say that Jesus is the Lord, according to 
 the import of the text, is the foundation of the Christian's hope. 
 Such a declaration implies a belief that Christ is the Almighty 
 Sovereign ; able to save the soul : that he is the Redeemer of 
 the world ; wilhng to save : that he has conquered death, 
 ascended to heaven, and sits pleading for sinners. Without 
 such a belief the Christian's hope is vain. The only proper 
 ground of his confidence is, that Jesus, to whose care he has 
 committed liis soul, is the Lord ; " the Lord, strong and migh- 
 ty ; able and willing to save." This hope, then, is the fruit of 
 the Spirit : for " No man can say, that Jesus is the Lord, but 
 by the Holy Ghost." Therefore, if you wish for that hope in 
 
20 THE HOLY SPIRIT THE ONLY 
 
 Christ which is the anchor of the soul, both sure and steadfast, 
 apply to the Holy Spirit ; and you shall possess an " hope, 
 which maketh not ashamed, having the love of God shed 
 abroad in your hearts by the Holy Ghost." Further — The 
 declaration that Jesus is the Lord, is the source of the Chris- 
 tian's love and benevolence. When the heart, softened by di- 
 vine grace, is enabled to say, that Jesus is the Lord ; the 
 holy one of God ; the suffering Saviour, and the bleeding lamb ; 
 it is filled with love. And when the sinner, made sensible of 
 his unworthiness, sees that Jesus is the Lord, and that he 
 has died for him, he will be disposed to manifest his gratitude 
 by deeds of benevolence to the creatures of God. Love and 
 benevolence, then, are fruits of the Spirit ; for " No man can say 
 that Jesus is the Lord, but by the Holy Ghost." " The fruit 
 of the Spirit is love." Therefore, if you desire to know the 
 love of Christ, which passeth knowledge, that you may be filled 
 with all the fulness of God, apply to the Holy Spirit. The 
 averment of the heart, that Jesus is the Lord, is the source of 
 humility, patience, fortitude, self-denial, and every Christian 
 virtue. The reflection, that the meek and lowly Jesus is the 
 Lord of hosts, cannot but make us ashamed of our aspiring 
 disposition, and our haughty hearts ; and humble us in the dust 
 before God. And when we are brought to see, that the pa- 
 tient, forbearing, and self-denying Jesus, is the Lord of glory ; 
 we cannot but be ashamed, that we, who are his creatures, and 
 who ought to be his servants, should be so impatient under 
 our sufferings ; so irresolute in the cause of Christ, and so stu- 
 dious of our ease and gratification. Li short, " The fruit of the 
 Spirit is love, joy, peace, longsuffering, gentleness, goodness, 
 faith, meekness, and temperance." And what is sanctification 
 but the triumph of faith, and hope, and love, over the evil pas- 
 sions of our nature. Thus the whole work of sanctification is, 
 in the text, and in other parts of scripture, ascribed to the Holy 
 Spirit. Therefore, since without holiness no man shall see 
 the Lord; and, since help can be derived from no other 
 source; if you have any desire of eternal life, fly to the Holy 
 Spirit ; kneel before the Lord, your maker ; confess your 
 sins, and pray that he would take away the hard and stony 
 heart, and give you an heart of flesh ; and that he would 
 enable you to submit to Christ, as your Lord and your God : 
 for, " No man can say that Jesus is the Lord, Ijut by the 
 Holy Ghost." But, 
 
 I; 2. The Holy Spirit is the Comforter. — This part of his 
 work is imphed in the text, and clearly illustrated in other 
 parts of scripture. It is implied in the text — Faith, and hope, 
 and love, and the other Christian virtues, which are implied in 
 the declaration that Jesus is the Lord, or which result from it, 
 
EFFECTUAL GUIDE TO CHRIST. 21 
 
 are the source from whence the Christian derives his comfort 
 and consolation. This declaration the Spirit alone can enable 
 lis to make. Thus the Spirit is the Comforter ; he takes of 
 the things of Christ, and shows them unto us. He leads the 
 sinner to confide in Christ, who is a faithful friend — a comfort 
 which we very much need, in this world of disappointment, 
 and wo." He animates the Christian with the hope of 
 further glory, to comfort him amidst the trials and sufferings 
 of tliis life. He fills his soul with heavenly love, that there 
 may be no room for anxiety about the trifling concerns of 
 this world. The Spirit directs the sinner to Jesus for comfort 
 and consolation ; and thus puts "joy and gladness into his heart 
 more than in the time when corn and wine are increased."" 
 But the Holy Spirit is expressly styled the Comforter, in other 
 passages of scripture. I will pray the Father and he shall 
 give you another Comfoi'ter, that he may abide with you for 
 ever, even the Spirit of truth." " But the Comforter, which is 
 the Holy Ghost, whom the Father will send in my name, he 
 shall teach you all things." It is clearly manifest, that, in all 
 the relations which the Holy Spirit sustains to us, his crea- 
 tures, and in all the passages of scripture, expressive of 
 his nature, he is represented as a separate divine existence ; 
 which in the language of divinity, and for want of a more ap- 
 propriate term, we call a person. He acts in his official capa- 
 city, separate from the Father and from the Son. The word 
 Spirit is not merely another name for the Father, or the Son ; 
 as is evident from the text. " No man can say that Jesus is 
 the Lord but by the Holy Ghost." The Spirit speaks of him- 
 self as I ; the other persons in the Trinity speak of him as 
 thou and he ; evidently expressive of separate existence, 
 and separate agency. The Spirit is represented, in the 
 •scriptures, as being sent by the Father, and by the Son. He 
 is represented as acting personally and individually. " The 
 Spirit lifted me up." He then is a divine person of the sacred 
 Trinity — the Holy Ghost the Sanctifier and Comforter of his 
 people. Then let all, who feel their need of comfort and con- 
 solation, repair to the fountain whence it flows, " and drink 
 of the river of the water of life freely." 
 
 But, that nothing may be wanting, which might induce 
 you to repair to the fountain of life, let us recollect — 
 
 III. The need we have of the influences of the Spirit. 
 
 " No man can say that Jesus is the Lord, but by the Holy 
 Ghost;" for, 
 
 1. We are naturally opposed to the character of Christ. 
 *'The carnal mind is enmity against God." The character of 
 the blessed Jesus, as it is dehneated in the scriptures, has 
 ^nothing attractive to the natural sight. We are unwilling 
 
 3 
 
22 THE HOLY SPIRIT THE ONLY 
 
 to say, that Jesus is the Lord. We are not pleased with his 
 abasement : that he was born of obscure parents ; that he was 
 poor, and had not where to lay his head ; that he walked in 
 the most humble sphere of life ; that fishermen where his com- 
 panions ; and, that he was crucified among thieves. Tliough 
 W'e may not dispute the fact, that such was the character 
 of Jesus; yet we are not naturally inchned to view his hu- 
 mility as an amiable and glorious trait of his character. 
 Something- more pompous and splendid, would better suit 
 our natural views. On account of his humility, the Jews re- 
 fused to own Christ, as their king. And, on the same ac- 
 count, w^e refuse to say, that he is the Lord : for when Christ 
 is represented to us, as the meek and lowly Jesus, and we 
 are directed to walk in his steps, to take up our cross and 
 follow him immediately, we are offended. Should Christ 
 again appear upon earth, clothed with humility, we have 
 reason to believe, that some, who now think they have a re- 
 spect for the Saviour, would join in the acclamation of the 
 Jews, saying. " Away with him ! Away with him ! crucify 
 him !" Therefore it is, that we need the influence of the Spirit, 
 that our views may be changed, that w^e may see the glory 
 of humility, which is so conspicuous in the character of Christ; 
 and may be able to say that Jesus is the Lord. 
 
 Again — We are not naturally pleased with the meekness of 
 Christ. He has recommended meekness, both by precept 
 and example. " Blessed are the meek ; for they shall inherit 
 the earth." " But 1 say unto you, that ye resist not evil : but 
 whoever shall smite thee on thy right cheek, turn to him the 
 other also." And this he has taught by his example. When 
 they brought false witness against him, he answered nothing. 
 When he was clothed in a purple robe, crowned with thorns, 
 mocked, and scourged, though possessed of almighty power, 
 he patiently submitted. " KTe was brought as a lamb to the 
 slaughter, and as a sheep before her shearers is dumb, so 
 opened he not his mouth." But, notwithstanding the pre- 
 cept and example of Christ, meekness is a disposition which 
 is despicable, in the eyes of worldly men. There is no epithet, 
 in their view, too opprobrious to be applied to this Christian 
 virtue ; it is called meanness, cowardice, imbecility, and every 
 thing that is contemptible. Therefore, it is, that we need the 
 influence of the Spirit, that we may see the excellence of this 
 trait in the character of Christ ; that we may be able to say, 
 that Jesus is the Lord : and that we may copy his example. 
 " For if we have not the Spirit of Christ we are none of his." 
 It may easily be shown, that there is the same natural opposi- 
 tion to the other traits of the character of Christ. Therefore, 
 we have great need of the influence of the Spirit, that our 
 
EFFECTUAL GUIDE TO CHRIST. 23 
 
 views fiiay bfe chang-ed ; and that we may be brought to love 
 the character of Christ. For, saith the apostle, " If any man 
 love not the Lord Jesus Christ, let him be anathema, maran- 
 atha," accursed, when the Lord shall come. 
 We need the influence of the Spirit, because — 
 
 2. We naturally love sin. It is said of the sinner that 
 " wickedness is sweet in his mouth ; and he hideth it under 
 his tongue." But Christ hates sin, and requires of his follow- 
 ers, that they forsake it. Therefore, we need the influence of 
 the Spirit, to bring us to hate sin ; or we can never say, that 
 Jesus is the Lord ; and submit to him as our sovereign. 
 
 We need the influence of the Spirit, because — 
 
 3. We are naturally destitute of faith. — " No man can say 
 that Jesus is the Lord, but by the Holy Ghost." Temporal 
 things, which are seen, have great influence on our hearts. 
 They engross our affections ; we are inclined to lean upon 
 them for support, and to trust in them for happiness : while 
 the things which are unseen and eternal have no effect upon 
 our hearts, but by the influence of the Spirit. We must have 
 faith given us, before we can look within the vail, " where 
 Jesus the forerunner hath entered," and behold the heavenly 
 mansions ! We must have the influence of the Spirit before we 
 can see Jesus, seated at the right hand of the Father, crowned 
 with glory and honour. And, until we have such a view, we 
 shall not believe that Jesus is the Lord. But, " If ye believe 
 not, that I am he, ye shall die in your sins." Therefore, you 
 have great need of the influence of the Spirit to overcome 
 your unbelief, and to give you faith. And so of your languid 
 hope and cold affection. 
 
 Finally — You have need of the influence of the Spirit to 
 comfort you, in this vale of tears. — This life is a pilgrimage 
 of pain, disappointment and wo. Therefore, we need the 
 consolations of the Spirit. We need to have our affections 
 weaned from these transitory things and placed on Christ. 
 He is the sinner's friend. He can relieve your pains ; support 
 you under disappointment, and comfort you in affliction. 
 " Christ will not leave you, nor forsake you." " When your 
 father and your mother forsake you, then the Lord will take 
 you up." Therefore, you have need of the influence of the 
 Spirit to enable you to receive Jesus as your Lord. There- 
 fore, if you have any concern for your temporal or eternal 
 welfare, pray for the sanctification of the Spirit, and the com- 
 fort of the Holy Ghost. If you wish for salvation, apply to 
 God ; he has the hearts of all men in his hands, and can turn 
 them, as the rivers of water are turned. Your application 
 should be made, when you feel your need. And do you not 
 now feel your need ? Are you not a helpless sinner and ex- 
 
24 THE HOLY SPIRIT THE ONLY EFFECTUAL GUIDE. 
 
 posed to ruin ? Then be persuaded to apply to him, who is able 
 to save your soul from death. No humble, contrite sinner was 
 ever rejected from the mercy seat. Pray that you may be 
 enabled to see the excellence and glory of Christ, the Saviour 
 of sinners, and to own him as your Lord and your God " 
 '■' For no man can say that Jesus is the Lord, but by the Holy 
 Ghost." 
 
SERMON 111. 
 
 THE LOVE OF GOD FOR SINFUL MAX. 
 
 John iii. 16. — God so loved the world, that ho gave his only begotten Son, that 
 whosoever believeth in hiin should not perish, but have everlasting life. 
 
 The object of preaching, is to bring sinners to the foot of 
 the cross : to bring Christians back when they stray ; and to 
 induce the impenitent to submit. The glory, which shines 
 in the cross, is the pole-star by which the gospel minister 
 must direct his course. The apostles styled their preach- 
 ing, the preaching of the cross. Paul says to the Corinthians, 
 " 1 am determined not to know any thing among you save 
 Jesus Christ and him crucified." If the glory of God's char- 
 acter is represented, it should be to bring sinners to kneel 
 before the Lord our maker, and to worship at his footstool. 
 If the promises of God are brought into view ; or the terrours 
 of the Lord are placed before us, it should be, that we may 
 be induced to flee to Christ, who is the ark of safety, and the 
 way to heaven. The will of God and our duty centre at the 
 cross. It is the w^ill of God, that men should reverence his 
 Son. And our whole duty is comprised in obedience to 
 Christ. That this is the object of preaching, the example of 
 Christ, and of his apostles, sufficiently demonstrates. Their 
 object evidently was, to induce simiers to kneel at the foot of 
 the cross ; and to bow to the sceptre of Christ. Of this kind 
 of preaching, the text is a sample. It is a part of the ser- 
 mon which Christ preached to Nicodemus. Christ tells him, 
 that he cannot enter heaven, without regeneration ; and that 
 this is the work of the Spirit : that his duty is to beUeve on 
 the Lord Jesus Christ. And to encourage him to the exercise 
 of faith, he assures him of the love of God. " For God so 
 loved the world, that he gave his only begotten Son, that 
 whosoever believeth in him should not perish, but have ever- 
 lasting life." And the sum of the apostle's preaching was, 
 " repentance towards God, and faith towards our Lord Jesus 
 Christ." Therefore, we should come to the house of prayer 
 prepared to hear, with candour and impartiality, whatever 
 may be said with a design to bring us to Christ. And we 
 should " search the scriptures to see whether these things are 
 so." Whatever is consonant with the good word of life, 
 should be received into honest hearts ; that it may bring forth 
 fruit to the glory of God ; and to your everlasting joy. But 
 vain pliilosophy, and idle speculations should be rejected. 
 
 3* 
 
26 THE LOVE OF GOD FOR SINFUL MAN. 
 
 They are dangerous to the soul. They serve only to amuse 
 the mind, while they divert the attention from the great con- 
 cern. We should meet in the house of prayer to worship 
 God, and to learn the way to heaven. If this is your object, 
 the subject before us, at this time, will engage your attention, 
 excite your admiration, and arouse you to your duty : for it 
 is nothing less than everlasting hfe, provided by infinite love, 
 to be conferred upon every one who believeth. " For God so 
 loved the world that he gave his only begotten Son, that who- 
 soever believeth in him should not perish, but have everlasting 
 life." Thus the text points out the Father's work in the plan 
 of salvation ; his readiness to perform his work, and the re- 
 quirement, which he makes of the sinner. 
 
 I. The work of the Father in the plan of salvation. — His 
 part of the work is, to confer everlasting life upon the sinner. 
 " God so loved the world, that he gave his only begotten Son, 
 that whosoever believeth in him should not perish, but have 
 everlasting hfe." This is the purpose for which he sent his 
 Son into the world ; that he might, through his mediation, 
 consistently confer eternal hfe upon perishing sinners. And 
 this is his appropriate work. The Spirit leads the sinner to 
 Christ. Christ provides the way for his salvation ; and the 
 Father confers eternal life upon him. The Spirit is the sanc- 
 tifier ; the Son is the saviour; and the Father is the justifier 
 or pardoner of the sinner. " The Father has sent his Son, that 
 he might be just and the justifier of him which believeth in 
 Jesus." How important is this work, which the Father is 
 to perform for sinners ! How infinite the blessing, which he 
 is ready to bestow upon us ! It is life. " That whosoever 
 believeth in him should not perish, but have everlasting life." 
 Do you not view it as a great blessing that you have natural 
 life ; that you were not made stocks or stones ; that 5^ou are 
 made capable of being gratified, with the pleasures of sense ? 
 Does it not afford you satisfaction, that you have eyes to be- 
 hold the beauties of creation ; that you have ears to hear the 
 melody of musick, and to listen to the voice of friendship ; 
 and that you have hearts, to love and to sympatliise ? How 
 much greater then the blessing of spiritual life. To behold 
 the glory of God, the beauty of Christ, and the wonders of 
 redeeming love. To hear the songs of angels, and the praises 
 of the saints. To be able to love the Lord our God with all 
 the heart, and our neighbours as ourselves. All this God is 
 ready to bestow. And do you not consider it a precious gift ? 
 an infinite blessing 1 " We are by nature dead in trespasses 
 and sins." " We have eyes, but we see not, ears have wCt 
 but we hear not." We have no spiritual discernment. " The 
 natural man receiveth not the things of the Spirit of God ; for 
 
THE LOVE OF GOD FOR SINFUL MAN. 27 
 
 tliey are foolishness unto him : neither can he know them, be- 
 cause they are spiritually discerned." How great then the 
 blessmg of spiritual life, which the Father is ready to bestow ! 
 This gift of God is not only hfe, but it is everlasting life 
 — '' That whosoever believeth in him should not perish, but 
 Iiave everlasting life." Do you not desire long life, and dread 
 the approach of death ? And this you do, even in this world, 
 where there is so much sin, and sorrow, and pain. But the 
 gift which the Father is ready to bestow, is everlasting life. 
 It is not a painful existence of three score years and ten, but a 
 life which shall never cease. ^^ here there is no more sin, or 
 sorrow, or pain, but where there are crowns of everlasting 
 joy, ready to be placed upon your head. 
 
 Further — This hfe, which the Father will bestow, is to be 
 enjoyed in the immediate presence of God. There we may 
 behold the glory of the Lord, shining as the brightness of the 
 firmament. There we may enjoy the smiles of his reconciled 
 countenance, and have sweet communion with him. 
 
 There we may see his blissful face, 
 
 And never, never sin ; 
 And from the rivers of his grace 
 
 Drink endless pleasures in. 
 
 Although you may not be able, from your own experience, 
 to form any idea of the happiness, which results from the pre- 
 sence and favour of God : yet you may see evidence of it in 
 the ardent aspirations of the pious soul. "And Moses said, 
 I beseech thee, show me thy glory." Saith David, "As the 
 hart panteth after the water-brooks, so panteth my soul after 
 thee, O God. My soul thirsteth for God, for the living God ; 
 when shall I come and appear before God." Paul had " a 
 desire to depart and to be with Christ." St. John exclamis, 
 in the ardour of his soul, " Even so come Lord Jesus ; come 
 quickly." 
 
 Again — This life, which the Father will give, is to be enjoy- 
 ed in the society of saints and angels. You shun the society 
 of the drunkard, the profane, the passionate, and the vile ; and 
 seek the friendship of the temperate, the benevolent, and the 
 virtuous. How desirable then, must be the society of saints 
 and angels in heaven, where all is love, and benevolence, and 
 condescension. There you may perhaps meet a husband, a 
 wife, a father, a mother ; sons and daughters ; sisters and 
 brothers ; and may spend with them an eternity of joy, with- 
 out the fear of separation, or mixture of sin. And you will 
 find them no longer, the unfaithful or the negligent partner, 
 the tyrannical or the petulant parent ; the undutiful child or the 
 profligate brother : but, whatever may have been the depth 
 of sin, from which they were taken, you will find them saints, 
 
28 THE LOVE OF GOD FOR SINFUL MAN. 
 
 made perfect in holiness, whose hearts are filled with love, 
 and whose delight it will be, to make yom- happiness com- 
 plete- But this life, which God will bestow, is not deferred 
 till this mortal Ufe is past ; he gives us foretastes, in this world 
 below. " You hath he quickened, who were dead in tres- 
 passes and sins." The life of God is begun in the soul : faith 
 and hope are implanted ; and sin proportionably displaced. 
 It is hoped that many of you have experienced the support of 
 faith, the consolation of hope, and the joy of pardoned sin. 
 And you, who have never experienced the life of God in the 
 soul, may be assured from the testimony of scripture, and 
 from the declaration of Christians, that it aflfords sweet con- 
 solation, and substantial joy. This, then, is the gift of the 
 Father. It is life ; everlasting life ; enjoyed in the presence 
 of God, and in the society of saints and angels ; begun on 
 earth, and perfected in heaven. O, what an infinite blessing 
 is this, to be bestowed on rebellious man. But this blessing, 
 infinite as it is, and unworthy as we are, you may all enjoy. 
 And do you not wish for eternal hfe ? If you do you may go 
 to the fountain, and drink of the river of the water of life freely. 
 The language of the invitation is " Ho, every one that thirst- 
 eth !" Ihen, if you thirst for the living water ; if you desire 
 eternal life, and will go to Christ, the fountain, you shall re- 
 ceive a rich supply. Are you not weary of folly 1 Are you not 
 oppressed with sm, and do you not fear that it will sink you 
 into eternal wo 1 Then be persuaded to come unto God 
 through Jesus Christ, and you shall have pardon, and eternal 
 hfe. Of this you may be assured, when you contemplate, 
 
 II. The readiness of the Father to perform his work. — 
 " God so loved the world, that he gave his only begotten Son, 
 that whosoever believeth in him should not perish, but have 
 everlasting life." And, after all this, can you doubt the will- 
 ingness of the Father to perform his work ? his readiness to 
 confer everlasting life 1 He has given his only Son for your 
 salvation. You, who are parents, can form some idea of the 
 pain it costs to part with an only son : but God the Father 
 IS represented as a tender parent ; and it is mentioned in the 
 text, as an evidence of his love, that he has given his Son for 
 us. And what greater evidence could we have of his love ? 
 Why, then, do you longer doubt 1 God has not only spared 
 his Son from his immediate presence ; but he has sent him 
 among wicked men, who were his enemies, and who became 
 his murderers. If you should send your son among wicked 
 men, passionate and cruel, to labour for their good, would it 
 not be indisputable evidence of your regard for them 1 ^V hy, 
 then, do you doubt the love and mercy of God '? — God has 
 not only sent his Son among his enemies and murderers, but 
 
THE LOVE OF GOD FOR SINFUL MAN. 29 
 
 he delivered him into their hands, and hid his face from him. 
 So heavily was the hand of God upon him ; and so painful 
 was the absence of his Father ; that he cries, in the anguish 
 of his soul, " My God ! my God ! why hast thou forsaken 
 me T' O, what an obstinate sinner you are, to doubt the 
 mercy of God — " He that spared not his own Son, but deh- 
 vered him up for us all, how shall he not with him freely give 
 us all things ?" If you had done so much for an enemy, 
 would you not be surprised to find him still doubting your 
 regard 1 Then go to God, as children to a father, and receive 
 eternal hfe ; — " For he is not desirous than any should perish, 
 but that all should come to repentance." But, lest you should 
 make your apphcation in an improper manner, when you 
 apply for eternal hfe, and so be rejected, recollect — 
 
 III. The requirement, which God makes of the sinner. — 
 " God so loved the world, that he gave his only begotten Son, 
 that whosoever beheveth in him should not perish, but have 
 everlasting life." God requires of you, that you exercise 
 faith in the Lord Jesus Christ. Eternal hfe is suspended on 
 this condition — "That whosoever beheveth should not perish, 
 but have everlasting life!" "He that beheveth shall be 
 saved." If you would have faith — the condition on which 
 your salvation is suspended — -you must beheve the testimony 
 which God hath given of his Son. You must beheve that he 
 is your God ; your Sovereign. That he has a right to com- 
 mand, and that it is your duty to obey. If you do not beheve 
 this, you will not submit to Christ. But it is submission to 
 the Lord Jesus Christ, with love to him, and confidence in 
 him, which constitutes faith. Therefore, there can be no 
 faith without submission to Christ. Thus you may see the 
 propriety of having your eternal salvation suspended upon 
 this condition. If you have no disposition to submit to Christ, 
 it would be very unsuitable that you should be admitted to 
 heaven, where Christ is King; and should be associated with 
 those, whose happiness and delight it is to bow themselves 
 before the Lord their maker. But, if it were admissible, their 
 society is such as you would by no means covet. Then, if 
 you would enjoy everlasting life, it is necessary that you 
 should beheve, that Christ is your God and your Sovereign. 
 And do you not beheve, that Christ is your God and Sove- 
 reign ? Thomas, the slowest of all the disciples to believe, 
 exclaims, when Christ manifests himself to him, " My Lord, 
 and my God !" Stephen calls upon God, saying, " Lord 
 Jesus, receive my spirit." St. John says of Christ, " This is 
 the true God and eternal life." St. Paul calls him, " The 
 blessed and only Potentate, the King of kings, and the Lord 
 of lords." But, perhaps you may beheve that Christ is God 
 
30 THE LOVE OF GOD FOR SINFUL MAN. 
 
 and Sovereign, but are unwilling to own him as your God. 
 But, is he the God of Thomas, of Stephen, of John, and of 
 Paul, and will you refuse to own him as your Sovereign ? 
 How proud and haughty must be that heart, which refuses 
 to submit to the Lord Jesus Christ. 
 
 Further — In order to exercise that faith, which is the con- 
 dition on which eternal life is suspended, we must believe 
 that Christ is the Saviour of sinners. For, unless we have 
 this belief, we cannot have that love to Christ, which is one 
 of the properties of saving faith. We may beheve that Christ 
 is our God and Sovereign, and may fear and tremble before 
 him ; yet if we do not believe that he has come to seek and 
 to save the lost ; that he is the sinner's friend ; we cannot 
 submit ourselves to him with love and dehght. But, are you 
 not willing to believe this upon the testimony of God ? " Be- 
 hold, I bring you good tidings of great joy, which shall be to 
 all people ; for unto you is born this day, m the city of David, 
 a Saviour, which is Christ the Lord." " Him hath God ex- 
 alted, with his right hand, to be a Prince and a Saviour." 
 Is not this sufficient evidence? Wherefore, then, do you 
 doubt? 
 
 Again — ^You must believe not only that Christ is a Saviour ; 
 but you must believe that he is just such a Saviour as you need. 
 If you have not such a belief, you cannot rely upon him. You 
 may beheve that he is your God, and that he is a Saviour ; 
 yet if you do not believe, that he is a Saviour suited to your 
 condition, you cannot confide in him. But this confidence is 
 another property of saving faith. And of this part of the 
 subject, you have no reason to doubt. You are assured in 
 tlie scriptures, that Christ is such a Saviour as you need. Are 
 your overwhelmed with a sense of your sins ? Christ says, " I 
 came not to call the righteous but sinners." Are you frequently 
 led astray by temptation, and induced to break your resolution ; 
 still he is a Saviour suited to your condition. " P'or we have 
 not an high priest which cannot be touched with the feeling of 
 our infirmities; but was in all points tempted like as we are." 
 Let us, therefore, come boldly unto the throne of grace, that we 
 may obtain mercy, and find grace to help in time of need. 
 This, then, is the requirement, which God makes of the sinner ; 
 that we should believe on the Lord Jesus Christ; which im- 
 plies submission to him with love and confidence. If you will 
 go to God with a heart influenced by this belief — that is sub- 
 mitting to Christ as your God, and trusting in him as your 
 Saviour — he will confer upon you everlasting life. Therefore, if 
 you desire eternal life, "Acquaint yourself with Christ, and be 
 at peace with him ; for thereby good shall come unto thee." 
 " For God so loved the world, that he gave his only begotten 
 
THE LOVE OF GOD FOR SINFUL MAN. 31 
 
 Son, tliat whosoever believed in him should not perish, but have 
 everlasting hfe." What excuses, then, can you render, why 
 do you not go to God for eternal life. Do you not desire it ? 
 If you do, go to God, with faith in Christ, and you shall receive 
 it. AVhat, then, hinders you from making the application ? 
 Are you afraid, that you are not one of the elect? That is a 
 matter with which you ought to have no concern. Your elec- 
 tion is exclusively the work of God, with which human agency 
 has no connexion. Your attention should be directed, not to 
 the work of God, but to your own immediate duty ; this is 
 " Repentance toward God and faith toward our Lord Jesus 
 Christ." Upon this condition is suspended your eternal wel- 
 fare. " He that believeth shall be saved." What, then, is 
 vour excuse, are you waiting for a more convenient season ? 
 This you never will have. Christ has died for you ; the Father 
 is reconciled to you ; the Spirit is striving with you, and all 
 things are ready. The Holy Spirit may continue to strive with 
 you ; but upon this you ought by no means to presume ; " For 
 God will not always strive with men." If you continue to neg- 
 lect his warnings, and his invitations, he may leave you, to fill 
 up the measure of your sins, till wrath come upon you to the 
 uttermost. Therefore, no longer seek to find excuses for your 
 neglect; but go to God, through Jesus Christ, with prayers 
 and tears, for he loves you, and will receive you. He will 
 bestow upon you everlasting life. " For God so loved the 
 world, that he gave his only begotten Son, that whosoever 
 believeth in him should not perish, but have everlasting life." 
 
SERMON IV. 
 
 THE DUTY OF MAKING PROGRESS IN THE DIVINE LIFE, 
 
 2 Peter iii, 18.— Grow in Grace. 
 
 In the conduct of the apostles, we have set before us, bright 
 examples of Christian zeal and benevolence. They patiently 
 endured self-denial, labour, and suffering, that they might be 
 useful to the souls of men. Their earnest desires, that sinners 
 should be converted, and saints edified, called forth ardent 
 prayers and assiduous exertions. They were faithful to re- 
 prove the vices of the rich and great, and to administer in- 
 struction to the poorest of the flock. Paul, boldly reasoning 
 of righteousness, temperance, and judgment to come, made 
 the unjust and avaricious Felix tremble : and, condescending 
 to instruct one who was in the humble employment of a jailer, 
 he was made instrumental of converting a soul, and of filling 
 heaven with anthems of praise. " Thus he became all things 
 to all men, that he might by all means save some." To the 
 one he became a bold reprover, to the other a familiar teacher. 
 
 The Epistles, on every page, exhibit the anxious care of 
 the apostles for the flock, over which the Holy Ghost had 
 made them overseers. St. Peter closes his very affectionate 
 epistle to the dispersed saints, with the words of the text — 
 " But grow in grace, and in the knowledge of our Lord and 
 Saviour Jesus Christ."''' This is the summary of all his ad- 
 monitions and instructions, on that occasion. — " Grow in 
 grace and in knowledge." 
 
 This injunction of the apostle will be found, on examina» 
 tion, to be comprehensive. 
 
 Grace signifies favour. — The grace so frequently spoken of 
 in the scriptures, is the favour of God shown to guilty men. 
 And the word is used, not only to express the disposition of 
 the giver, but the gift conferred. It is in this last sense that 
 it is used in the text. Grace here means piety. It relates 
 to all those exercises, which the Holy Ghost produces in the 
 heart. Hence we call faith, hope, charity, humility, &c. 
 Christian graces. The text then relates to the whole Chris- 
 tian temper. 
 
 It is worthy of our particular attention, that the apostle 
 here addresses saints ; those who were, as was believed, re- 
 generated. As the apostle expresses it, "were begotten 
 again unto a lively hope." As ii he had said, it is not suffi- 
 cient that you are converted, and belong to the family of 
 
DUTY OF MAKING PROGRESS IN DIVINE LIFE. 33 
 
 Christ; you must grow in grace. You must not always 
 remain babes, who have need of milk, and not of strong meat ; 
 but increase in holiness, " until you come to the measure of 
 the stature of the fulness of Christ." 
 
 This exhortation of the apostle is recorded for the benefit of 
 Christians in every age. It is for our admonition, " And, by 
 it he, being dead, yet speaketh." 
 
 That this subject may have a salutary influence upon your 
 hearts, 1 shall, 
 
 I. Urge some motives, as an inducement, to grow in grace. 
 And— 
 
 II. Point out some of the means, which are to be used, to 
 promote its growth. 
 
 Some of the motives to grow^th in grace — 
 
 1. The honour of God. — A desire to promote tlie honour 
 of God is a principal exercise of the Christian's heart. It 
 springs immediately from love, which is the root from whence 
 all holy affections proceed. That being whom we love most, 
 we most dehght to honour. When, therefore, the Christian 
 is reminded that the honour of God is concerned, it cannot 
 fail to be a powerful inducement to growth in grace. We 
 have a very high respect for a person, when all his acquaint- 
 ance manifest a firm attachment to him, aiid are frequent in 
 their commendations of his character ; so God is honoured 
 when saints are ardent in their affection for him, and delight 
 to speak of him, on all suitable occasions. When their faith 
 " brings distant prospects home ;" when it leads them to 
 speak of the declarations of God with an unfaltering tongue, 
 with a firm confidence in their truth, God is honoured. AVhen 
 their hope of glory is in lively exercise, so that they have a 
 desire to depart and to be with Christ, God is honoured. 
 When their conversation is much in heaven, the amiableness 
 of God's character, his ability to execute his will, his faith- 
 fulness to perform his promises, and all his attributes, are 
 recommended in the most impressive manner. Hence God 
 is honoured by the spiritual growth of his children. 
 
 2. The prosperity of the Redeemer's kingdom is advanced 
 by your growth in grace. The eyes of the world are contin- 
 ually placed upon Christians, either to " watch for their halt- 
 ing,"' or to judge of the worth of that religion, which they 
 profess, when saints are animated with faith, and hope, 
 and love, and pious zeal, the mouths of gainsaj^ers are stopped ; 
 the enemies of religion find no occasion to speak reproachfully. 
 And they who are looking to the life of Christians, to see 
 the effect of religion, are constrained to acknowledge its 
 value. The actions of men are a more certain index to the 
 feelings of the heart, than their word^. When the Christian 
 
 4 
 
34 DUTY OF MAKING PROGRESS IN DIVINE LIFE. 
 
 is zealous in the service of God, and jealous for his honour, 
 he gives much better proof of his love, than when he makes 
 only a profession — " If ye love me," saith the Saviour, "• keep 
 my commandments." He then gives proof of the reality of 
 religion, which is calculated to awaken sinners and to animate 
 saints. 
 
 Besides, ardent piety communicates a congenial warmth 
 to those around, which, through the blessing of God, often 
 terminates in saving conversion. 
 
 Eminence in grace contributes to the advancement of the 
 Redeemer's kingdom, not only by convincing the world of the 
 real existence ot religion in the heart of believers, and by im- 
 parting its warmth to those around, but by its salutary intluence 
 upon the life and conduct of its possessors. Religion produces 
 such calm acquiesence in the dealings of Providence : such 
 rectitude of conduct, and such benevolence towards men, as 
 reflects much honour upon the Christian name. It imparts 
 such serenity of mind in the hour of death, and such lively 
 expectations of glory in heaven, that unbehevers are ready 
 to exclaim, " Oh ! that I might die the death of the righte- 
 ous, and that my last end might be like his." 
 
 3. The welfare and happiness of your own soul require it- 
 This should be a strong motive, to induce you to grow in 
 grace. Your happiness, both in the present and the future 
 world, will be greatly promoted by 3'Our gro^^ th in grace. 
 It will be promoted in the present world. Growth in grace 
 is the surest evidence of our adoption into the family of God. 
 The strength of a Christian's hope will be in proportion to 
 his progress in holiness. If his heart is filled with love to God, 
 and with an earnest desire to be conformed to his blessed 
 image, he has real ground to hope that he shall dwell for ever 
 in the presence of God, and will enjoy the society of those 
 holy beings who surround his throne. Saith the Psalmist — 
 " Lord, who shall abide in thy tabernacle ? who shall dwell in 
 thy holy hill ? He that walketh uprightly, and worketh righte- 
 ousness, and speaketh the truth in his heart : He that doeth 
 these things shall never be moved." It is by patience and 
 perseverence in well doing, that saints obtain the assurance 
 of hope — " God is not unrighteous to forget your work and 
 labour of love, which ye have showed towards his name, in 
 that ye have ministered to the saints, and do minister. And 
 we desire that everyone of you do show the same diligence, 
 to the full assurance of hope unto the end ; that ye be not 
 slothful, but followers of them who through faith and patience 
 inherit the promises." And this assurance of hope, must 
 greatly contribute to the Christian's happiness, while he is 
 passing through this world of wo. Besides the hope of future 
 
DUTY OF MAKING PROGRESS IN DIVINE LIFE. 35 
 
 glory, there is happiness which results immediately from the 
 practice of religion. This happiness will be according to the 
 believer's growth in grace. There is a joy, resulting from 
 love to God and benevolence to men, which " none but he 
 that feels it, knows." This joy will be great, in proportion 
 to the ardour of his affections. The more perfect the acqui- 
 escence in the dealings of Providence, the greater the compo- 
 sure of mind. The more implicit the obedience to the com- 
 mands of God, the more perfect the peace of conscience. 
 "He that keepeth the commands of Goddwelleth in him, and 
 he in him. And hereby we know that he dwelleth in us, 
 by the Spirit which he hath given us." 
 
 Your happiness in the future world will be promoted by 
 your growth in ^race. That there are, and must be, different 
 degrees of happiness in heaven, is apparent from the influence 
 of piety, and from many passages of scripture. The lively 
 exercise of the Christian virtues, has a tendency to expand the 
 soul : and thus to increase its capacity for bUss. So that, 
 although all will possess as much happiness as their capacity 
 will admit : yet there will be different measures of enjoyment, 
 " according to the ability, which God giveth." It appears also 
 from scripture. Our Saviour, in his conference with the two 
 sons of Zebidee, evidently intimates that there are different 
 grades among saints in heaven. AA'hen their mother requests 
 of him that her two sons may sit, the one on his right hand 
 and the other on his left, in his kingdom, he does not tell them 
 that there will be no such distinction ; but, to show them the 
 impropriety of such a request, he examines them of their 
 qualifications for the exalted station. " Are ye able to drink 
 of the cup that 1 shall drink of; and be baptized with the 
 baptism that I am baptized with ?" He further adds, " To 
 sit on my right hand and on my left, is not mine to give ; but 
 it shall be given to them for whom it is prepared of my 
 Father." This latter clause is a plain intimation that there 
 are different degrees of elevation among saints in heaven ; 
 and these degrees will be according to eminence in grace. 
 " And one of the elders answered, saying unto me, What 
 are these which are arrayed in white robes ? and Avhence 
 came they? And I said unto him. Sir, thou knowest. And 
 he said unto me, These are they which came out of great 
 tribulation, and have washed their robes, and made them 
 white in the blood of the Lamb. Therefore, are they before 
 the throne of God, and serve him day and night, in his 
 temple. And he that sitteth upon his throne shall dwell 
 among them. And God shall wipe away all tears from 
 their eyes." Since, then, there are different degrees of ele- 
 vation among saints above, according to their advancement 
 
36 DUTY OF MAKING PROGRESS IN DIVINE LIFE. 
 
 ill grace ; it ought surely to be a powerful motive to induce 
 saints on eartli to grow in grace ; for as death finds them, so 
 they must appear in the presence of God. If our hearts are 
 impressed with the importance of high attainments in grace, 
 it is necessary to point out. 
 
 II. Some of the means, which are to be used, to promote 
 its growth. 
 
 The Holy Spirit is the author of every attainment in grace. 
 " God hath from the beginning chosen you to salvation, through 
 sanctification of the Spirit, and behef of the truth." But the 
 Holy Spirit has constituted the reading of the scriptures, 
 meditation, fasting, and prayer, the means of sanctification. 
 
 1. Reading the scriptures is a means of sanctification. 
 " The Bereans were more noble, than those of Thessalonica, 
 because they searched the scriptures daily." " And now, 
 brethren," saith St. Paul, " 1 commend you to God, and to the 
 word of his grace, which is able to build you up, and to give 
 you an inheritance among all them which are sanctified." It 
 is from the scriptures that we learn the character of God, 
 our own duty, the immortality of the soul, and the condition 
 of men in the future world. In the scriptures, we have set 
 before us the lives of eminently pious men, calculated to 
 excite our emulation, and to teach us " what manner of per- 
 sons we ought to be, in all holy conversation and godhness." 
 By the frequent and habitual reading of the scriptures, Chris- 
 tians catch a heavenly flame, which animates the soul. In 
 short, " All scripture is given by inspiration of God, and is 
 profitable for doctrine, for reproof, for correction, for instruc- 
 tion in righteousness ; that the man of God may be perfect, 
 thoroughly furnished unto all good works." 
 
 2. Meditation is a means which is to be used to promote 
 growth in grace. 
 
 The graces of the Christian are greatly enhvened by pious 
 meditation. How is the Christian's heart warmed with love, 
 when he contemplates the glorious attributes of God ; the 
 infinite compassion of Christ, his sufferings and death ; how 
 is his faith, hope, and joy increased, when he meditates on the 
 saint's everlasting rest ; when he looks within the vail, where 
 Jesus the forerunner hath entered, and beholds the mansions 
 which he hath prepared for those who love him. Saith the 
 Psalmist ; " I will meditate in thy precepts, and have respect 
 unto thy ways." 
 
 3. Fasting is a means of sanctification. — Abstinence from 
 food is well calculated to teach us our frailty and dependence 
 on God, and to humble us in his presence. That debility 
 which is produced by abstinence has a tendency to remove 
 all self-sufficiency and pride, and to show us the weakness of 
 
DUTY OF MAKING PROGRESS IN DIVINE LIFE. 37 
 
 our boasted strength. A retrospect of our past life, and an 
 examination into the state of the heart, (duties which are 
 implied in fasting,) are calculated to produce that "godly 
 sorrow for sin which worketh repentance to salvation." Self- 
 examination is a duty, which the scriptures abundantly incul- 
 cate ; " Examine yourselves, whether ye be in the faith ; prove 
 yourselves. Know ye not your own selves ?" Self-knowledge 
 may be called the handmaid of humility ; her principal assist- 
 ant. God, by renewing the heart, lays the foundation for this 
 eminent Christian grace ; and, by communicating a knowledge 
 of the character, promotes its progress. Allien the Christian 
 sees the sinfulness and vileness of his heart how can he but 
 be humble before God ? Fasting, then, has a tendency to pro- 
 mote humility, which is the ornament of the Christian 
 character. 
 4. Prayer is a means of growth in grace. Says a poet — 
 
 Restraining' prayer, we cease to fight, 
 Prayer makes tlie Ciiristian's armour bright; 
 And Satan trembles, when he sees 
 Tiie weakest saint upon his knees. 
 
 The scriptures are full of exhortations to this duty. " Pray 
 without ceasing." " Pray always, with all prayer and sup- 
 phcation, in the Spirit." "In every thing by prayer and 
 supplication, with thanksgiving, let your requests be made 
 known unto God." 
 
 It is from our heavenly Father we receive hfe and health, 
 food and raiment ; and, what is of infinitely more importance, 
 from him ^^^e receive our spiritual blessings. If we are 
 renewed and sanctified, and fitted for heavenly glory, it is 
 through his infinite grace. And God has made prayer the 
 means of ol)taining these blessings. He will be sought unto, 
 by his children, to do these things for them, though they 
 constitute a part of the system of his benevolent designs. 
 Besides obtaining the immediate object of petition, God 
 frequently grants enlargement of soul in prayer. They 
 have given them comprehensive views of the glory of God, 
 the Father ; of the excellency of Christ, the Son ; and of the 
 renewing and sanctifying energy of the Holy Spirit ; and 
 animating views of the future extent and prosperity of the 
 Redeemer's kingdom. AAliile in prayer, their souls are often 
 filled with love, and joy, and peace ; so that, they are ready 
 to exclaim with the Psalmist, " It is good for me to draw 
 near to God." " 1 will bless the Lord at all times ; his praise 
 shall continually be in my mouth." Since prayer, then, is 
 so necessary to your spiritual life and growth in grace, " Pray 
 always, with all manner of prayer and supplication, watching 
 thereunto with all dihgence." 
 
 4" 
 
38 DUTY OF MAKING PROGRESS IN DIVINE LIFE. 
 
 Having set before you motives to induce you to grow in 
 grace, and means to be used, I would persuade you, by your 
 regard to the lionour of God, to the prosperity of the Re- 
 deemer's kingdom, and to the welfare and happiness of your 
 souls, to grow in grace. For this purpose read the scriptures, 
 meditate, fast, and pray ; not with hypocritical formality, but 
 " with singleness of heart." — " For the sacrifices of God are 
 a broken spirit ; a broken and a contrite heart God will not 
 despise." Resolve, this day, to double your diligence ; make 
 your calling and election sure. Let your path be as the 
 shining light, that shineth more and more unto the perfect 
 day. So shall your mortal life be peaceful and happy, and 
 your eternity glorious. 
 
SERMON V. 
 
 CHRIST THE WAY TO ETERNAL LIFE. 
 
 JoHX xiv. 6. — -Jesus saith unto him, I am the way ; no man cometh unto tbc 
 Father but by me. 
 
 The text is a part of the instruction which Christ gave to 
 his disciples, when he was about to leave the world and go 
 to the Father. It is a reply to the interrogation of Thomas, 
 on that occasion. '• Thomas saith unto him. Lord, we know- 
 not whither thou goest, and how can we know the way ? 
 Jesus saith unto him, 1 am the way ; no man cometh unto 
 the Father but by me." Christ had just before shown to his 
 disciples, that the hour of his departure was at hand : at which 
 they were surprised and grieved. To comfort them in their 
 affliction, he points them to heaven ; reminds them of the 
 mansions of his Father's house, which he was about to pre- 
 pare for them ; and promises to come again and receive them 
 to himself. " Let not your heart be troubled, ye believe in 
 God, beheve also in me. Li my Father's house are many- 
 mansions ; if it were not so, I would have told you : 1 go to 
 prepare a place for you. And if I go and prepare a place for 
 you. I will come again and receive you unto myself." This 
 is divine consolation. Christ does not direct his disciples to 
 lean upon the world for support, in the absence of their Lord ; 
 but to keep their eye upon the mansions of glory, prepared 
 for them in heaven, and to be anxiously expecting his return, 
 when he would receive them to himself, to dwell for ever in 
 his presence. He points them to heaven and shows them 
 the way. " Ye beheve in God. believe also in me." Christ 
 is the way, and they were to walk in it by faith. They were 
 to enter heaven through Christ, the true and hving way ; and 
 if you would have consolation on earth, and possess a glorious 
 mansion in heaven, you must walk in this wa}*. For if 3'ou 
 attempt to enter any other way, you will be viewed as a thief 
 and a robber. " Vei-ily, verily, I say unto you, He that en- 
 tereth not by the door into the sheepfold, but climbeth up 
 some other way, the same is a thief and a roliber." There- 
 fore, your attention to this subject will be according to the 
 desire you have to get to heaven. For, if you do not come 
 in the right way, you w^ill not be received. Then you should 
 be anxious to know whether you are in Christ, the way ; 
 and, if you are not, you should have an earnest desire to be 
 brought to hun. " For not every man who saith unto Christ, 
 
40 CHRIST THE WAY TO ETERNAL LIFE. 
 
 Lord, Lord, shall enter into the kingdom of heaven." As 
 you love your own souls be persuaded to listen, this day, to 
 the voice of the Spirit. Let him be your guide to Christ ; 
 for, " No man can say that Jesus is the Lord, but by the 
 Holy Ghost." And let Christ be your only hope of salvation ; 
 your " Lord and your God." 
 
 Christ may be said to be the v^ay to heaven, because he 
 provides the way, points out the way, and enables sinners to 
 walk in the way. 
 
 L He provides the way. 
 
 The law effectually shut the gate of heaven against the 
 fallen, sinful race of man. The language of God in the law 
 is, "■ Ye shall keep my statutes and my judgments ; which if 
 a man do, he shall live in them." "The soul that sinneth, it 
 shall die." " Cursed is every one that continueth not in 
 all the things which are written in the book of the law to 
 do them." The law speaks nothing but terrour to guilty 
 sinners. All by the law are involved in one common ruin ; 
 for, " there is none that doeth good, no, not one." " All 
 are by nature children of wrath." But Christ has opened 
 the gate of heaven. " The law was given by Moses, but 
 grace and truth came by Jesus Christ." The Saviour is 
 gracious to the sinner and saith, " Deliver him from going 
 down to the pit. I have found a ransom." God is no wo n 
 a throne of mercy, '• and wrath sits silent by." " Mercy 
 and truth are met together; righteousness and peace have 
 kissed each other." "For 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 provides 
 tiie way to heaven, by the satisfaction he has made to the 
 demands of the law, and by his intercession for the sinner. — 
 
 L By the satisfaction he has made to the demands of the 
 law. — " Christ our passover is sacrificed for us." " God hath 
 laid on him the iniquities of us all, and by his stripes we are 
 healed." The only satisfaction which tlie law required, in 
 order that mercy might be shown, was, tliat it should be 
 made to appear that its requirements were just and righteous, 
 and that God might with propriety execute the penalty of 
 the law on "transgressors ; and that the penalty would be ex- 
 ecuted to its full extent on all those who should reject CJn-ist, 
 the mediator of tiie new covenant. Christ has obeyed the 
 law, to manifest its justice and propriety. " He has magni- 
 fied the law and made it honourable." And he has suffered 
 to show the demerit of sin ; that so the pardoning mercy of 
 God might be magnified, and the despisers of religion might 
 see their certain doom. " For if God spared not his o\^'n 
 Son, but freely gave him up for us all," that he might satisfy 
 
CHRIST THE WAY TO ETERNAL LIFE. 41 
 
 the demands of the law ; how great is his mercy to the children 
 of men, and how certain and how dreadful will be the pun- 
 ishment of the impenitent. Thus Christ provides a way to 
 heaven, by giving his hfe a ransom for us. " All things are 
 now ready" — The Father is reconciled ; the mansions are 
 provided ; the supper of the Lamb is prepared ; the gate of 
 heaven is opened; and Christ is the way. And, notwith- 
 standing all this, will you die, rather than forsake your sins 
 and submit to Christ ? " O, turn ye, turn ye, for why will 
 ye die." "Jesus is the way." " No man cometh unto the 
 Father but by him." 
 
 2. Christ provides the way to heaven, by his intercession 
 for the sinner. — ^The infinite benevolence of Christ is not satis- 
 fied with rendering it consistent for God to pardon sinners ; 
 he also intercedes with the Father for them ; that, since they 
 refuse salvation, he would " pluck them as brands from 
 the everlasting burning," and save them by his grace. His 
 language is, " Dehver them from going down to the pit, 1 
 have found a ransom." "Father, forgive them, for they 
 know not what they do." " Holy Father, keep, through 
 thine own name, those whom thou has given me, that they 
 may be one, as we are." Such is the enmity of the natural 
 heart to God, and such the inclinedness of the Christian to 
 sin, that it were almost in vain that Christ has died, if he 
 were not a prevalent intercessor for sinners. If he did not 
 prevail with the Father to exert his power for their salvation, 
 notwithstanding the rich provision which has been made, no 
 one would accept the offered mercy. Therefore, the inter- 
 cession of Christ is essential to the way of salvation. Then, 
 sinners who would enter heaven must go to Christ, the true 
 and hving way, and their prayers must be offered in his 
 name, that they may obtain his intercession. Christ has 
 satisfied the demand of the law, and introduced the covenant 
 of grace ; He intercedes with the Father for his people, and 
 prevails with him to send his Spirit, to bring them to heaven. 
 Thus Christ provides the way, by the satisfaction he has 
 made to the demands of the law ; and by his intercession for 
 the sinner. And many of you, no doubt, now experience the 
 benefit of this glorious provision. If you feel that you are a 
 sinner, and wish to go to Christ for salvation, it is the sug- 
 gestion of the Holy Spirit ; therefore, " arise, he calleth 
 thee ;" make no excuses ; make no reserve ; " stay not in all 
 the plain ;" but flee to Mount Zion, the city of om- God, 
 through Jesus the Hving way. 
 
 II. Christ points out the way. 
 
 This he does by precept, and by example. 
 
 1. By precept. — He gives us directions, to enable us to find 
 
42 CHRIST THE WAY TO ETERNAL LIFE. 
 
 the way ; and to show us when we get out of the way. " Jesus 
 saith unto him, I am the way ; no man cometh unto the 
 Fatlier, but by me." " He, that chmbeth up some other way, 
 the same is a thief and a robber." But how are we to get 
 into the way ? This he points out with equal perspicuity. It 
 is by repentance and faith. "Repent and believe." "Ye 
 believe in God, beheve also in me." " If ye beheve not, that 
 I am he, ye shall die in your sins." He shows us, also, how 
 we may know whether we are in the way. " By their fruits, 
 ye shall know them." By this shall all men know that ye 
 are my disciples, if ye have love one to another." "Ye call 
 me Master and Lord ; and ye say well ; for so I am : If I 
 then, your Lord and Master, have washed your feet, ye also 
 ought to wash one another's feet. For I have given you an 
 example, that ye should do as I have done to you." Christ 
 tells you expressly who are the blessed : The meek ; those 
 who hunger and thirst after righteousness ; the merciful ; the 
 pure in heart ; and the peacemakers. If you have not some- 
 thing of these excellencies, you are out of the way ; you 
 are strangers to Christ. Be persuaded, therefore, to obey the 
 precepts of your divine teacher ; repent and believe, that you 
 may enter the heavenly rest, through Jesus the living way. 
 
 2. Christ points out the way by his example. — He has left 
 us an example that we should follow his steps. And if we 
 would have treasure in heaven, we must come and follow 
 him ; we must deny ourselves and take up our cross. If we 
 would walk in his steps, we must be engaged for God ; and 
 be anxious to accomplish the work he has given us to do- 
 Christ early left his earthly parents, that he might accomplish 
 the work of his heavenly Father. And when they " sought 
 him, sorrowing," he said unto them, " How is it that ye sought 
 me ? wist ye not that I must be about my Father's business /" 
 And we must be engaged to promote the happiness of our 
 fellow creatures. The whole New Testament is but the re- 
 cord of the benevolent acts of Christ ; excited either to relieve 
 the distresses of mankind, or to save their souls. Therefore, 
 if we would go to heaven, in the steps of Christ, the only way, 
 we must be engaged for the welfare of our fellow creatures ; 
 especially for the salvation of their souls. Christ has set us 
 an example, not only for our publick labours, but for our 
 secret retirement. 
 
 " Cold mountains and the midnight air 
 Witnessed the fervour of his prayer." 
 
 " And it came to pass, in those days, that he went out into 
 a mountain to pray, and continued all night, in prayer to 
 God." And the garden of Getlisemane was witness to his 
 
CHRIST THE WAY TO ETERNAL LIFE. 43 
 
 agony and bloody sweat ; when he fell on his face and prayed 
 that the bitter cup might pass from him. But further — If we 
 would follow the example of Christ, we must not only walk 
 in his steps, but we must copy his temper and disposition. 
 Christ says to us, " Take my yoke upon you and learn of me, 
 for 1 am meek and lowly in heart ; and ye shall find rest to 
 your souls." We must be patient to bear the yoke ; meek 
 and forgiving- in our temper, and humble in our deportment. 
 " For even hereunto were ye called ; because Christ also 
 suffered for us, leaving us an example that we should follow 
 his steps ; who did no sin, neither was guile found in his mouth ; 
 who, when he was reviled, reviled not again ; when he suf- 
 fered he threatened not ; but committed himself to him that 
 judgeth righteously." Thus Christ, by precept and example, 
 points out the way to heaven. Then, if you will lay down 
 the weapons of your rebellion, receive Christ as your sove- 
 reign, and follow him as your guide, your pilgrimage will end 
 in everlasting rest. For Jesus is the way, the truth, and the 
 life. 
 
 III. It is Christ who enables sinners to walk in the 
 way. " Jesus saith unto him I am the way ; no man cometh 
 unto the Father but by me." 
 
 He gives them strength for the journey. — Saith Paul, "I 
 can do all things through Christ, which strengtheneth me." 
 Saith Moses ; " The Lord is my strength and song, and he is 
 become my salvation." " Saith David, The Lord is my strength 
 and shield ; my heart trusted in him, and I am helped." Jesus 
 is the strength of every saint, and will afford his aid to all 
 who trust in him. " Who is among you that feareth the Lord, 
 that obeyeth the voice of his servant, that walketh in darkness 
 and hath no light ? let him trust in the name of the Lord, 
 and stay upon his God." Let no one then trust in his own 
 strength, and attempt to get to heaven alone; for he will 
 stumble and fall. If you would get to heaven you must be 
 sensible of your weakness, and walk with Christ, that he 
 may support your trembling steps. For Jesus is the way ; 
 no man cometh unto the Father but by him. 
 
 Further — Christ enables sinners to walk in the way by 
 healing their sickness, and reUeving their pains. — If we are 
 bit by the fiery serpent, the devil, in our journey to Canaan, 
 we must look to Jesus, who has been lifted up, to bear our 
 sicknesses ; as Moses hfted up the serpent m the wilderness. 
 "For himself took our infirmities and bare our sicknesses." 
 " Who his own self bare our sins, in his own body, on the 
 tree." The Christian, in his journey to heaven, has often 
 need to call on Christ, as David did, "Have mercy upon 
 me, O Lord, for I am weak ; heal me, for my bones are 
 
44 CHRIST THE WAY TO ETERNAL LIFE. 
 
 vexed." "Lord be merciful unto me ; heal my soul; for 1 
 have sinned against thee." Christ communes with sinners, 
 and comforts them by the way. As two of his disciples were 
 going to Emmaus, after his resurrection, " It came to pass, 
 that while they communed together and reasoned, Jesus 
 himself drew near and went with them." " And, after he 
 withdrew, they said one to another, Did not our heart burn 
 within us, while he talked with us by the way, and while he 
 opened to us the scriptures?" So all the disciples of Christ, 
 down to the present time, have enjoyed precious seasons of 
 communication with him. And this comfort is essential to 
 their perseverence in the way to heaven. For if Christ 
 does not commune with them by the way, and cause their 
 hearts to burn with heavenly love and anxious desire, they 
 will loiter in their journey ; or turn aside into the paths of 
 sin. Thus Christ enables sinners to walk in the way, by 
 giving them strength for their journey, by healing their sick- 
 nesses, and relieving their pains, and by encouraging their 
 heart with his presence and communion. Therefore, Jesus 
 is every thing that relates to the way. He is the provider 
 of the way ; he points out the way ; and enables sinners to 
 walk in the way. Well might he say to Thomas, " I am 
 the way ; no man cometh unto the Father but b}^ me." 
 
 If it is true, as the text asserts, that Christ is the way ; and 
 that no man cometh to the Father but by him ; then all of 
 you who are not in Christ are in the ways of sin, which lead 
 down to death. Perhaps you are a Deist, and do not believe 
 that the Bible is the word of God ; " that holy men of God 
 spake and wrote as they were moved by the Holy Ghost;" 
 and, of course, disbeheve the whole account of the way of 
 salvation by Jesus Christ. If these are your sentiments, you 
 surely are not in Christ, the way. For, if you disbelieve that 
 this is the way of salvation, you cannot have that trust in 
 Christ which the way requires. Then, if you are a Deist, 
 and the Bible should prove true, you are in the road to eternal 
 death. And does it not become you to pause and examine 
 the subject 1 If you are a Deist, the probability is, that you 
 have not looked into the Bible for months ! But if you will 
 now once attentively peruse this sacred volume, you will find 
 internal evidence — proof upon the very face of this book, suffi- 
 cient to convince you that it is of divine origin. How awful, 
 then, is your situation ; you shut your eyes against the light, 
 and " believe a lie, that you may be damned, who believe not 
 the truth, but have pleasure in unrighteousness." O, believe 
 the words of Jesus, when he saith, " I am the way ; no man 
 cometh unto the Father but by me ;" " and flee to the strong 
 hold, while you are a prisoner of hope." Perhaps you are 
 
CHRIST THE WAY TO ETERNAL LIFE. 45 
 
 a Universalist ; and believe that all men will be saved by the 
 atonement of Christ. You believe that Christ is the way, 
 and that all men will be brought into it. But, before you 
 rest your soul upon such a belief, examine the foundation on 
 which you stand. You believe that you must be saved by 
 Christ, the way. Then be persuaded to make your salvation 
 sure. Are you now in Christ, the way ? Christ, as we have 
 already seen, has given you rules by which you may deter- 
 mine this fact. Those who are in Christ, are engaged to 
 promote the glory of God, and the happiness of men. They 
 live a hfe of prayer ; they hunger and thirst after righteous- 
 ness ; they are meek and humble ; when they are reviled 
 they revile not again. But, are you a person of this descrip- 
 tion ? If not, you are out of Christ, the way ; and, if you 
 were now to be called out of the world, according to your 
 own tenets, as you are at present out of Christ, you must 
 perish without hope. Therefore, be entreated to make jour 
 calling and election sure. " Break off your sins by righteous- 
 ness, and your iniquities by turning to the Lord." Repent 
 and beheve; flee to Christ, the only door of hope. But 
 though there may not be one Deist or Universalist in this 
 assembly, yet there are doubtless many unbehevers. It is not 
 sufficient that you are not a Deist or Universalist, if you are 
 not a believer in Jesus, you are out of the way ; for no man 
 can come unto the Father but by him. Though you may be 
 correct and upright in your external deportment ; yet, if you 
 are saved at all, it must be by Jesus Christ. " If ye believe 
 not that I am he, ye shall die in your sins." If you reject 
 Christ, there " remaineth no more sacrifice for sin, but a certain 
 fearful looking for of judgment, and fiery indignation." O, 
 then, let no one harden himself against God, and reject the 
 Lord Jesus Christ. " If he that despised Moses' law died 
 without mercy, of how much sorer punishment, suppose ye, 
 shall he be thought worthy, who hath trodden under foot 
 the Son of God, and hath done despite to the Spirit of Grace. 
 For we know him that hath said. Vengeance belongeth 
 unto me, I will recompense saith the Lord." " It is a fearful 
 thing to fall into the hands of the living God." Therefore, 
 flee to Christ, through whom he will become a reconciled 
 God and Father unto vou. 
 
SERMON VI. 
 
 THE SALVATION OF OUR SOULS, A WORK TO BE WROUGHT BY 
 OUR OWN ENDEAVOURS, IN DEPENDENCE ON DIVINE AID. 
 
 Phil. ii. 12 & 13. — Work out your own salvation, with fear and trembling : for 
 it is God that worketh in you, both to will and to do, of his good pleasure. 
 
 We are very much inclined to neglect our duty. The sal- 
 vation of our soul is a work, in which we very reluctantly 
 engage. But, however much we may dislike the work, we 
 dare not neglect it without some excuse. Resolved upon the 
 neglect as some of us are, at least for the present, we are obliged 
 to satisfy our conscience, and to evade warnings and entrea- 
 ties, by trifling objections ; which, were we awakened to a 
 serious concern for our soul, would vanish like the morning 
 cloud and the early dew. The text which is selected, for 
 this occasibn, is a fruitful source of these objections. Some 
 have made use of it to countenance Arminian security ; oth- 
 ers to excuse Antinomian licentiousness. Both of these classes 
 employ it, to effect the same purpose ; to excuse themselves 
 for neglecting to work out their own salvation with fear and 
 trembling. The former seize particularly on the first clause 
 of the verse. " Work out your own salvation." But instead 
 of following the direction, they make use of it as an excuse 
 for delay. They argue, in their reasoning with conscience on 
 this subject, that if they can perform the work themselves, 
 there is no need of haste, they can attend to it at their leisure, 
 when they will be less involved in the concerns of life. Hence 
 we may see the reason why such persons are so much opposed 
 to the truth contained in the latter clause of the text : " It is 
 God, that worketh in you." It tears away the very founda- 
 tion of their security ; and leaves them nothing to lean upon. 
 But, the other class of people, which was mentioned, take 
 refuge in this latter clause of the text : " For it is God that 
 worketh in you, both to will and to do of his good pleasure." 
 They argue that, if the work is of God, they can do nothing 
 for their salvation ; and may live as they please, until God 
 shall change their heart. Thus they settle down in security. 
 And the first part of the text is as disagreeable to this class, 
 as the latter part of it is to the other. They cannot bear to 
 be told, that they have a work to perform ; that they must 
 work out their salvation with fear and trembling. " The text 
 collectively, as we have partially seen, lays no foundation for 
 security or presumption ; but, on the contrary, it is a troubler 
 
SALVATIOxX OF OUR SOULS A WORK, &C. 47 
 
 of those who are at ease in their sins ; and an excitement to 
 indolent Christians. It is a beautiful representation of the 
 freedom of man, connected with his dependence on God. 
 These two subjects, freedom and dependence, about which 
 there has been so much learned speculation, are here brought 
 as near to a point as human reason can carry them. Their 
 consistency, with each other, and their practical importance 
 are evident. It is not the design of this discourse, to enter 
 into any metaphysical reasonings on the subject ; but to pre- 
 sent the injunction before you in a practical view ; that you 
 may be induced to begin the work of your salvation with fear 
 and trembling. The text was originally addressed to the 
 saints, at Philippi ; but it is equally apphcable to us. Our 
 salvation must be wrought out, m the same manner, and we 
 have the same encouragement. Therefore, " work out your 
 own salvation with fear and trembling ; for it is God that 
 worketh in you, both to will and to do, of his good pleasure." 
 The object of the apostle was to induce the Phihppians to 
 walk in the way of salvation. The meaning of salvation, he 
 supposes them to have understood ; that it is salvation from 
 sin ; from remorse ; and from the pains of hell. And that 
 they understood the way of salvation he also takes to be con- 
 ceded : that it is by repentance for sin, and faith in the Lord 
 Jesus Christ. 
 
 The object of the apostle was to teach them and us, that the 
 obtaining of salvation is a work ; that it is in some respects a 
 w^ork of our own ; also, to show the encouragement we have 
 to set about the w^ork ; and the manner in which it is to be 
 performed. 
 
 1. The obtaining of salvation is a work. — " Work out your 
 own salvation." We have naturally hard hearts. This is a 
 fact, which, perhaps, you have never yet known. But all, 
 who have set their face towards the kingdom of heaven, and 
 begun to walk m the way of salvation, have learned it by 
 painful experience. They have learnt that their "heart is 
 deceitful above all things and desperately wicked." While 
 you are contented to walk in the road to death, you will ex- 
 perience no opposition from your heart, and will discover 
 nothing of its hardness and obduracy : but if you are induced 
 by the Spirit of God, to begin to work out your salvation, 
 then you will experience the opposition of the natural heart. 
 It will not give up one foot of territory, without employing 
 all its force against the encroachments of the Holy Spirit. 
 If you are desirious of working out your salvation, you should 
 be apprised of this, that you may often pray God, that " he 
 would take away the stony heart out of your flesh and give 
 you an heart of flesh." Besides, our understanding of the way 
 
i 
 
 48 SALVATION OF OUR SOULS A WORK, &C. 
 
 of salvation is darkened by sin. The god of this world hath 
 Winded our minds, so that we are continually liable to be 
 turned aside from the way of salvation, if we have begun to 
 walk in it; or, when we are looking for it, to mistake the road 
 to death for the way to life. And through the blindness of 
 our minds, we may verily think that we are the servants of 
 the Lord, while we are slaves to sin. We have indeed a sure 
 guide, in the way of salvation ; but we are beset by so many 
 flatterers and deceivers at the several avenues which lead from 
 the path, that we are continually liable to be led astray ; so that 
 it is a great work to keep the way. Again. — Our will is per- 
 verse. We are determined to have our own way : we cannot 
 yield ourselves without reserve to the will of God. We are 
 willing to walk in the way of salvation ; but we must dictate 
 as to the time when we will set out ; the manner in which 
 we will go, and the rapidity with which we will proceed. 
 But this will not do ; if we go to heaven at all, we must go 
 in God's time, and manner, and way. And you will find, that 
 the subduing of your will is a great work. The obtaining of 
 salvation is indeed a work. It is no easy matter to bring the 
 heart to renounce sin and folly ; and to receive Christ ; to 
 forsake vain pomp, and walk in the humbhng path to heaven : 
 to cross your own inclinations, and obey the will of God. 
 This cannot be done, by passive indolence ; but only by ac- 
 tive exertion. Therefore, work out your salvation with fear 
 and trembling. 
 
 II. The obtaining of salvation is, in some respects, a work 
 of our own. — " Work out your own salvation."" The threat- 
 enings and promises of God, addressed to us, are evidence, 
 that the work of salvation is in some sense our own ; else it 
 were only mockery to place motives before us. And the 
 fruits of salvation are called ours. It is our repentance, our 
 faith, our love, our hope, &c. Every affection, thought, and 
 action, is excited by some motive ; and whatever that motive 
 may be, they are put into operation by our own voluntary 
 exertion. So that although our heart may be moved by the 
 Spirit of God, yet the affections which are excited, and the 
 actions which flow from them, are as much our own as 
 though they were prompted by any other cause : by the temp- 
 tation of the adversary, by the allurements of the world, or 
 any other such motive. That sinful motives hke these do 
 influence our heart, we readily acknowledge ; and that the 
 affections and actions, which are the result of them, are our 
 own. Nor do we wait until we can perceive these moving 
 causes operating upon us, before we begin to act. Then, let 
 us set about the work of salvation. Let us renounce our 
 sins, receive Christ, humble ourselves and submit to God. 
 
SALVATION OF OUR SOULS A WORK, &C. 49 
 
 No longer cavil about the influences of the Spirit. It is your 
 work, and if you do not set about it, it will never be done- 
 Why then do we delay ? Let such as have never known the 
 way of peace, be persuaded to begin the glorious way ; and 
 let Christians press forward in the way of salvation, " cast- 
 ing down imaginations, and every thing that exalteth itself 
 against the knowledge of God, and bring into captivity every 
 thought to the obedience of Christ, that you may work out 
 your own salvation with fear and trembhng.''' But you may 
 perhaps be disposed to say ; we have hard hearts that will 
 not relent ; we have darkened understandings, which contin- 
 ually lead us astray ; and we have a perverse will, that refuses 
 to submit to Christ ; what encouragement, then, have we to 
 work ? This is to be shown under the next particular. 
 
 III. The encouragement we have to set about the work. — 
 The only encouragement we can have, is, that God worketh 
 in us, both to will and to do of his good pleasure. Of all 
 the real disciples of Christ, this may be said without reserve ; 
 that God worketh in them both to will and to do of his good 
 pleasure. It is to such that the text was particularly addressed. 
 Not, that God works in Christians, to do his whole will and 
 pleasure ; for then, they would be perfect, without spot and 
 blameless — " For this is the will of God, even your sanctifi- 
 cation :' but that he enables them to obey his will, in some 
 degree, according to the measure of faith, wdiich he commu- 
 nicates." " He works in them, to will and to do, of his good 
 pleasure.'' 
 
 Perhaps it will not be improper in this place to answer an 
 objection, which will probably arise in the minds of some 
 persons. If it is the will of God that all should be Christians, 
 and, that Christians should be perfect, why are we not all 
 made such ? This apparent diliiculty will vanish, when we 
 duly reflect on our condition, as sinners. We are fallen 
 creatures, totally alienated from God. We are naturally so 
 attached to sin, that we have no desire of holiness. Here 
 then we may see the ground of the distinction. God loves 
 holiness and hates sin ; therefore, it is his will that his creatures 
 should be holy. But we are sinners by nature, and need the 
 constraining influence of his Spirit to make us holy : so 
 that here is a real ground of distinction. It is not a distinction 
 without a difference. We can see, that although it is the will 
 of God that we were holy beings, yet, that it might not be his 
 will, that all should be constrained to be Christians, or that 
 Christians should be made perfect in this life. We are under 
 a dispensation of grace ; and had we a perfect view of that 
 dispensation, we should see abundant reason why God deals 
 thus with us. In short, the argument is tliis, that although 
 
 5* 
 
50 SALVATION OF OUR SOULS A WORK, &C-. 
 
 it is the will of God, that his creatures should be perfect* 
 lovers of holiness and haters of sin ; that yet it may not be 
 his will to constrain them to be such. And that satisfactory 
 evidence why it is not his will may be drawn from the con- 
 sideration, that we are under a dispensation of grace, formed 
 for the display of his glory. 
 
 But to return. Although the text was originally addressed 
 to Christians ; yet it is equally applicable to many unbelievers- 
 It is applicable to all, who have not sinned away their day of 
 grace and grieved the Spirit to depart from them. " It is God 
 that worketh in you, both to will and to do, of his good pleas- 
 ure." Are you not often condemned by your conscience ; 
 and pow^erfuUy urged by the Holy Spirit, to forsake your sins 
 and to walk in newness of life? Then, when you feel his 
 influence, do not harden your heart against him, Eftid oppose 
 his gracious designs ; but obey his dictates and " work out 
 your own salvation with fear and trembling." True, you 
 have hard hearts, darkened understandings, and perverse wills, 
 but it is " God, that worketh in you both to will and to do, 
 of his good pleasure." This, then, instead of being a hard 
 doctrine is your only encouragement. Were it not for the 
 sovereign grace of (jod, you must inevitably perish. It is 
 an observation of Mr. Jay, that to exhort sinners to become 
 holy, without directing them to rely entirely on the sovereign 
 mercy of God, is hke the Egyptians, requiring of the Israehtes 
 to make brick without straw. Therefore, let God be your 
 only trust'; you are weak but he is strong, you are sinful but 
 he is holy. Only harden not your hearts, resist the tempta- 
 tions of the devil, and follow the guidance of the Holy Spirit, 
 and you shall be brought to the foot of the cross ; you shall 
 be directed in the way to heaven, and crowned with everlast' 
 ing joy. God will work in you both to will and to do. He 
 will give you good resolutions, and will assist you in the execu- 
 tion of them. Therefore, " work out your own salvation with 
 fear and trembling : for it is God that worketh in you both to 
 will and to do, of his good pleasure." 
 
 Pursuant to the plan which was suggested, we have yet to 
 contemplate — 
 
 IV. The manner in which the work is to be performed. — 
 It is to be done with fear and trembling. " Work out your 
 own salvation with fear and trembling." And we have every 
 reason to perform the work in this manner. Our eternal 
 interest is at stake ; and we are surrounded by powerful 
 enemies. We have wicked hearts, continually leading us- 
 astray. Therefore, keep thy heart with all diligence, for 
 out of it are the issues of life. We have an alluring world to- 
 withstand. The cares of the world and the deceitfulness of 
 
SALVATION OF OUR SOULS A WORK, &.C. 51 
 
 riches, choke the word and it becometh unfruitful. We have 
 a mahcious and subtle adversary to contend with. " Be sober, 
 be vigilant ; because your adversary, the devil, as a roaring 
 lion, walketh about, seeking whom he may devour." And if 
 we fail of salvation, by any of these means, eternal misery will 
 be the portion of our cup. " Upon the wicked, God shall rain 
 snares, fire, -and brimstone, and an horrible tempest; this 
 shall be the portion of their cup." Should we not, therefore, 
 " work out our salvation, with fear and trembling?" lest, not- 
 withstanding the opportunity which is " offered us, of entering 
 into life, we should finally come short of it." But there is 
 another very important reason, why our salvation should be 
 wrought out, with fear and trembling. And that is, because 
 it is God that woi'keth in you, both to will and to do, of his good 
 pleasure. Since the work of salvation is of God, it is impor- 
 tant that you should work when he works ; for when he 
 ceases to work, it will be for ever too late for you to begin. 
 And, how soon he may cease for ever you know not. To-day, 
 God is probably working in you, to will and to do ; to-morrow 
 he may leave you, and may say to his ministers, " He is joined 
 to his idols, let him alone." Be persuaded, therefore, to begin 
 the work of salvation, with fear and trembling, before it is 
 for ever too late. Are j^ou disposed to plead that you are too 
 young 1 Youth is the most favourable season in life, to begin 
 the work of salvation. Your heart is more tender, than it 
 will be after it has been under the hardening influence of a life 
 of sin ; and therefore more susceptible of religious impressions. 
 Your affections are more ardent, and therefore may be more 
 easily attached to Christ and the duties of religion. You 
 are not yet confirmed in your sinful courses ; therefore, 
 your habits may more easily be formed according to the pre- 
 cepts of the gospel. And you are probably not yet choked, 
 with the cares and riches of the world. But, perhaps, you 
 may suppose, that though youth is the most favourable time 
 to begin the work of salvation, that yet, a whole life is too 
 much to be spent in religion. Ah ! presumptuous sinner ; 
 your hfe may be a very short one. But if you should live 
 threescore years, would that be too long to serve Christ, 
 who has died on the cross to redeem you. Do you intend 
 to serve the adversary, with the strength of your days, and 
 then expect to appease the Almighty, by devoting to his ser- 
 vice a few of your last feeble, infirm, and helpless hours ? " Be 
 not deceived, God is not mocked." "Work out your own 
 salvation, with fear and trembling, while God worketh in you, 
 to will and to do of his good pleasure." And what excuse 
 have the aged, that they should not work out their salvation, 
 with fear and trembUng ? Your sands are fast wasting ; and 
 
52 SALVATION OF OUR SOULS A WORK, &C. 
 
 you get no nearer heaven, until you begin this work. And 
 it never will be begun, while you are waiting. If you are 
 advanced in hfe and have never begun this work, you have 
 every reason to fear and tremble. You have continued so 
 long in unbelief, what have you to expect, but, that you will 
 continue so, to your dying day ? Your heart is growing more 
 hardened, and more confirmed in unbelief, and is it not high 
 time for you to work ? Have you not some encom-agement, 
 to-day, which you may not have to-morrow 1 Is not God 
 now working in you, to will and to do 1 Therefore, let the 
 aged and the youth, let saints and sinners, " work out their 
 own salvation with fear and trembling ; for it is God that 
 worketh in you, to will and to do of his good pleasure." 
 
SERMON VJl. 
 
 THE NATURE AND DESIGN OF HUMAN LIFE. 
 
 Jaubs iv. 14. — What is your life, it is even a vapour, that appeareth for a Kttlc 
 time, and then vanisheth away. 
 
 Reflections, on the vanity of human life, are very suitable 
 for mortals, who must so soon leave this temporary state, and 
 enter on eternal existence. They are calculated to wean 
 our affections, from transitory things, and to attach them to 
 the everlasting realities of the future world. This benefit is 
 to be obtained, rather from a review of the past, than from 
 anticipations of the future. The imagination paints prospects 
 of the future, in lovely and interesting colours. But the sober 
 judgment stamps upon the past, " Vanity of vanities, all is 
 vanity." And what is worthy of remark, those scenes, which 
 appear most interesting in prospect, often afford the most 
 regret in review. Scenes of mirth, and gayety, and splen- 
 dour, are anticipated by many with great delight ; but are com- 
 monly reviewed with dissatisfaction and disgust. Therefore, 
 if we would get a correct view of human life, we should look 
 principally upon the past. At the close of the several periods, 
 which mark the progress of our lifcj it becomes us to pause, 
 and to lament our past follies, and resolve on future amend- 
 ment. Each day, and week, and month, and year, should 
 be commenced and closed, with repentance for the past, and 
 resolutions for the future. But how different from this, is 
 the common practice of mankind. Nothing profited by past 
 disappointments, they continue to make positive calculations 
 on future profits and future pleasures. They seem to forget, 
 that this life is a vapour, that appeareth for a little time and 
 then vanisheth away. Confiding in their own powers, they 
 seem to forget, that there is a God, who directs mankind ac- 
 cording to his sovereign will ; and holds their destinies in his 
 hand. How justly do we deserve this reproof of the sacred 
 writer — " Go to now, ye that say to-day, or to-morrow, we will 
 go into such a city, and continue there a year, and buy and sell 
 and get gain ; whereas ye know not what shall be on the mor- 
 row : for what is your life ? it is even a vapour, that appeareth 
 for a little time, and then vanisheth away. For that ye ought 
 to say. If the Lord will we shall live and do this or that." 
 
 That we may derive that profit, which the subject is cal- 
 culated to afford ; let us follow the apostle, in his train of 
 reflections. 
 
 i _ 
 
54 THE NATURE AND DESIGN OF HUMAN LIFE. 
 
 What is our life ? 
 
 1. It is a vapour. — Human life is an empty shadow. How 
 unsubstantial is all earthly good ! 
 
 1. Riches are uncertain. — " Labour not to be rich," saith 
 Solomon, " for riches certainly make themselves wings and 
 fly away, as an eagle towards heaven." " Charge them that 
 are rich in this world," saith St. Paul, " that they be not 
 high minded, nor trust in uncertain riches." A shght obser- 
 vation of human life, is sufficient to show us the uncertainty 
 of riches. One imprudent step may so derange your con- 
 cerns as to wrest your whole estate from your hands. Or, 
 without any imprudence of your own, a series of adverse 
 providences, would soon reduce you to poverty, though you 
 were as rich as Job. But, though you may live in wealth 
 and die possessed of a large estate, a profligate son might, 
 in a few days, scatter the hard earnings of your whole life. 
 Then, " how vain a toy is glittering wealth." And shall we 
 spend our precious hfe in gathering empty wind ? Trust not 
 in uncertain riches, but in the livmg God, who giveth us 
 richly, all things to enjoy. 
 
 2. Splendour is unsatisfactory. — ^The splendour of your 
 dwelling or equipage may attract the admiration of the 
 gazing multitude, and gratify their curiosity ; it may feed 
 your vanity and for a while amuse you, by its novelty ; but 
 it will starve your soul : it will become tasteless by habit, 
 and disgusting, when its fallacy is discovered. Therefore, 
 let not your sight be dazzled, by earthly splendour ; but look 
 steadily and anxiously at the glory of God, as it shines in 
 the face of Jesus Christ : that you may be changed into the 
 same image, from glory to glory by the Spirit of the Lord. 
 
 3. Honour is transitory. — "Honour," says the Christian 
 poet, " is a puff" of noisy breath." The honour that cometh 
 from God, is a rich inheritence ; But the honour that cometh 
 from man is scarcely worth possessing. Though you may now 
 possess a fair character and a honest reputation ; nay, though 
 you may be highly extolled by your friends, and viewed with 
 silent admiration by your enemies ; yet one trifling indiscretion 
 will stain your character ; and may be so exaggerated, as to 
 brand you with infamy. How frail then is the fairest reputa- 
 tion. And, without any fault of your own, the adversary may 
 raise up false accusers, to lay things to your charge, which 
 you know not. Thus, although you may have walked with 
 a good degree of integrity, yet you may be compelled to in- 
 herit universal contempt. Did they not beat Paul, as a pes- 
 tilent fellow 1 Did they not stone Stephen, as a blasphemer? 
 And, did they not crucify Christ, as a malefactor ? Think 
 not, then, that you shall entirely escape from Satan's rage. 
 
THE NATURE AND DESIGN OF HUMAN LIFE. 55 
 
 If you are a Christian, engaged in demolishing the strong 
 holds of the adversary, you will most assuredly feel his ar- 
 rows, unless you are shielded by the compassion of Jesus. 
 How poor a dependence, then, is the honour that cometh 
 from man. But should you pass on unassailed by mahce ; 
 and possess a character fair as the moon ; and a reputation 
 splendid as the meridian sun ; yet, as far as reputation among 
 men is concerned, it will profit you little. It will not increase 
 your estimation in the sight of God. And, as to mankind, 
 it will serve only to excite their envy and kindle their resent- 
 ment. Why, then, should we make an idol of our reputation 
 and fall down and worship it. Let us sacrifice all for Christ, 
 and say with the poet — 
 
 The clearest idol I have known, 
 
 Whate'er that idol be, 
 Help me to tear it from thy throne, 
 
 And worship only thee. 
 
 For, saith Christ, whosoever will lose his life, for my sake, 
 the same shall save it. 
 
 4. Friendship is changeable. — It is a common adage among 
 mankind, that "friendship is but a name, a charm that lulls 
 to sleep ;" and such, alas ! it too often proves. Self-interest 
 bears such powerful sway, in the human soul, that every 
 other principle seems to be overwhelmed by its torrent ; every 
 other motive destroyed by its influence. Self-interest forms 
 and dissolves our friendships, according to its fluctuating im- 
 pulse. So that to-day, you may take sweet counsel with a 
 friend, as David did with Ahithophel ; and to-morrow, you 
 may see him foremost in the enemies' ranks. " Thus saith 
 the Lord, cursed be the man that trusteth in man, and maketh 
 flesh his arm, and whose heart departeth from the Lord. 
 Take ye heed every one of his neighbour, and trust ye not in 
 any brother : for every brother will utterly supplant, and 
 every neighbour will walk with slanders." Then, let the 
 Christian beware, that he do not forsake the path of his duty 
 to secure the friendship of mankind. 
 
 5. Pleasures are fleeting. — Pleasure, from earthly things, 
 is eagerly sought by multitudes ; but is rarely obtained. It 
 flies from its pursuers ; and droops and dies as soon as it is 
 caught. Mankind are slow to learn the lesson, which Christ 
 would teach them : that the only path to contentment and 
 happiness lies through self-denial. What, then, is our hfe ? 
 It IS even a vapour. Riches are uncertain ; splendour un- 
 satisfactory ; honour transitory ; friendship changeable, and 
 pleasures fleeting — " Vanity of vanities, saith the preacher, 
 all is vanity !" 
 
 That you may be able more effectually to discover the 
 
56 THE NATURE AND DESIGN OF HUMAN LIFE. 
 
 vanity of these transitory things ; take a \iew of the substan- 
 tial realties of the future life. There are heavenly riches, 
 Christian, there is an inheritance, incorruptible, undefiled and 
 that fadeth not away, laid up in heaven for you. There is 
 celestial splendour: "The righteous shall shine forth as. the 
 sun in the kingdom of their Father." There is unfading 
 honour : " Spotless robes for pious souls, and glorious crowns 
 for conquerors wait." There is lasting friendship and sub- 
 stantial bhss. Compared with the glories of the heavenly 
 state, what is this mortal hfe ? It is even a vapour. It is noth- 
 ing ; less than nothing and vanity. But, besides the emptiness 
 of human life, we may remark — 
 
 II. It is but a short passage to the tomb. — AMiat is 5'our 
 life ? It is even a vapour, that appeareth for a little time. Mul- 
 titudes of our race are swept from the stage of life, in infancy ; 
 just make their appearance in our world and then cease for 
 ever. This is the lot of a great proportion of the human 
 race. " Their life appeareth but for a little time." A great 
 part of the residue fall victims to death before the age of thirty 
 3'ears. Many of you, who are now ruddy with health, will 
 soon become pale by disease. Believe not the flattering rose 
 on your cheek, 'tis often the blossom of death. Many of 
 you, whose limbs are now nerved with strength, will soon be 
 wasted by sickness. Many of 5'ou, whose voices, this day 
 harmonize, in celebrating the praises of Jehovah, will soon 
 be lost in death. A very great majority of mankind are sum- 
 moned hence before they arrive at the meridian of life. But 
 if we arrive at the utmost bound of human life, how short 
 the passage to the tomb ! What is seventy years compared 
 to eternit3^ God had existed from eternity ere he formed 
 tliis speck of earth ; this disordered world has stood near six 
 thousand years, (an hundred times the space allotted for hu- 
 man life,) and yet eternity has but just beo^un. The time this 
 earth has stood, is but an atom, lost in the boundless ocean 
 of eternity : and yet one hundreth part of this nothing, circum- 
 scribes the utmost bounds of human life. AVhat, then, is your 
 life ? Is it not even a vapour, that appeareth for ahttle time ? 
 [n tracing the apostle's reflections, we may remark — 
 
 III. Human hfe is uncertain. — It appeareth for a little time, 
 and then vanisheth away. Not only is the period short, which 
 marks the utmost limits of human hfe ; but it is uncertain, 
 what proportion of that space is allotted to us. No part of 
 it, however small, can we call our own. Some of you, per- 
 haps, have formed your plans for many future years ; and yet 
 to-morrow's sun may rise for you in vain : your sight may be 
 lost in death before another day s;hall dawn. " Soul," saith the 
 rich man, " thou hast much goods laid up for many years, take 
 
THE >ATURE AND DESIGN OF HUMAN LIFE. 57 
 
 tiiine ease ; eat drink and be merry."' But what saith the 
 answer of God unto him ? " Thou fool, this night thy soul shall 
 be required of thee." " Go to now, ye that say to-day, or 
 to-morrow, we will go unto such a city and continue there a 
 year, and buy and sell and get gain ; whereas 3 e no not what 
 shall be on the morrow." AVe are utterl)^ unable to ascertain 
 the period that will terminate our hfe. It is not for us to know 
 the times and the seasons which God hath reserved in his 
 own power. And wdiat increases the dreadful uncertainty is, 
 death often appears to summon us aw^ay, without having 
 given us the least intimation of his approach. God, some- 
 times, sends pining sickness, which gradually wastes the 
 strength, and thus warns the victim of his approaching disso- 
 lution. But often, the sudden loss of reason, or instant death, 
 precludes the knowledge of the event, and all possibility of 
 preparing for the final change. What fearful uncertainty 
 then attends all human things. " Our life is even a vapour, 
 that appeareth for a little time, and then vanisheth away." 
 Not so the eternal realities of the heavenly world. There is 
 a glorious inheritance in reserve for the Christian, to be enjoy- 
 ed by him through the boundless ages of eternity, without 
 the fear of separation from that happy society and those 
 blessed abodes. Is it not strange, then, that our affections 
 should cling to earth ; and that we should prefer the society 
 of men, " who dwell in houses of clay ; whose foundation is 
 in the dust." 
 
 But is there nothing valuable in human life 1 Can no more 
 be said of it, than that it is an empty vapour ; a short passage 
 to the tomb, an uncertain state. To present the subject 
 more entire, we will leave the apostle's train of reflections, 
 and observe — 
 
 IV. Human life is a state of trial. — This is the grand design 
 of human life, it is a furnace, in which the gold is separated 
 from the dross ; " where vessels of mercy are prepared unto 
 glory ; and vessels of wrath are fitted for destruction." Or, to 
 speak without a figure, it is a state in wdiich the characters 
 of mankind are manifested; where saints are ripening for glo- 
 ry, and the impenitent are fitting for shame and everlasting 
 contempt. To answer this great and glorious design, this 
 world is admirably fitted ; but such are the desolations, which 
 have been made by sin, and so great is the wickedness 
 which still prevails, that it is suitable for no other use. Then 
 they, who are looking for a perminent and happy residence 
 in this world, have mistaken its n.iture and its design. Life 
 is a scene of joy and sorrow ; of }n"Osperity and adversity; of 
 honour and contempt ; " set the one against the other, to the 
 intent, that man should find nothing after him, under the sun." 
 
 6 
 
58 THE NATURE AND DESIGN OF HUMAN LIFE. 
 
 Although this earth is a miserable abode, yet as a theatre for 
 the trial of mankind it is perfectly adequate. The scenes of 
 life are well calculated to exercise the various passions and 
 propensities of mankind, and to display their characters. We 
 all experience mercies and afflictions from the hand of God : 
 but the temper, which is manifested by the two classes of 
 mankind in view of them, is entirely diverse. The impenitent 
 are inchned to be unthankful for their blessings, and to mur- 
 mur under their trials. And if these providences are unatten* 
 ded by the influence of the Holy Spirit, they will have a 
 tendency to harden the heart, and to fit the subjects for ever- 
 lasting punishment. Thus the scenes of human life serve to 
 display the character of the impenitent and to fit them for 
 destruction. The Christian, too, has his joys and his sorrows ; 
 his mercies and his afflictions. But how different from the 
 impenitent, as to the effect which is produced, and the char- 
 acter which is displayed. The mercies of God have a tenden- 
 cy to inspire the Christian with confidence in his benefactor ; 
 and to kindle a flame of love and gratitude. And the char- 
 acter he manifests is that of devotedness to the interest of 
 his sovereign Lord. Afflictions have a tendency to humble 
 the pride of his heart. And the character he displays, is that 
 of a meek disciple of Jesus Christ. Thus his soul is fitted 
 for the society of heaven ; and the ground of his acceptance 
 is manifest to the universe : while the impenitent are prepar- 
 ing for the society of the damned, and displaying the just 
 cause of their condemnation. Life then, in this view, exhibits 
 a solemn and momentous scene. Here immortal souls 
 are repining for glory or fitting for destruction. Soon God 
 will send forth his angels, his reapers, to gather the wheat 
 into the barn ; and to burn the chaff with unquenchable fire. 
 
 Let us not dismiss this subject, which is so intimately 
 connected with our eternal interest, until we have made a 
 more particular application of it. 
 
 Life is uncertain. — Do you refrain from positive calculations 
 on the future, and say, if the Lord will, we shall live and do 
 this or that '( Are you willing to be directed by God's will, and 
 to go at his call ? Are you constantly expecting the return 
 of Christ, when he will summon you before him, to give an 
 account of your stewardship ? Or are you busied in the cares 
 of this life, anxious for nothing but to lay up goods for many 
 future years ? Soon Christ, by death, his messenger, will give 
 you intimations of his return. How will you view his ap- 
 proach ? — with astonishment and dread '( or will it be the 
 ready language of your soul, "Come, Lord Jesus, come 
 quickly." 
 
 Life is short. — Though it is uncertain at what particular 
 
THE NATURE A\D DESIGN OF HUMAN LIFE. 59 
 
 time Jesus will summon us away, yet it is certain that that 
 period cannot be far distant. Does each day witness some 
 useful work, performed by your hands ? We have a great 
 work to do, and the time is short ; does it not become us to 
 work while it is day, since night so soon cometh, in which no 
 man can work. What has been your life, which is past ? Has 
 it been filled up with acts of duty ? Does your conscience 
 attest, on the review, that you have fought a good fight, and 
 that you have kept the faith ? Or does your hfe exhibit but 
 a scene of nothingness and vanity. Ah ! 
 
 What have I done for Him, that died, 
 
 To save my wretched soul ; 
 How are my follies multiplied, 
 
 Fast as my minutes roll. 
 
 I will be up and doing 
 And every setting sun shall see, 
 New acts of duty done by me. 
 
 Life is but a vapour. — It is an empty shadow, void of 
 substance. Do you esteem it as such, and place Uttle confi- 
 dence upon it '. Or are you disposed to view it, as the source 
 of your enjoyment, and your permanent abode ? If you lay 
 up an inheritance here you will perceive, at last, that it is but 
 a vapour, that will vanish before the Sun of righteousness, hki; 
 the morning cloud and the early dew, and disappoint your 
 hopes. If you lean upon this world, for support, you will 
 perceive that it is an empty shadow, light and vain, that can 
 afford you no aid. If you attempt to satisfy the thirst of 
 your soul, by drinking the pleasures of this life, you will find 
 them but noxious vapours, that will poison your vitals and 
 soon terminate your existence. 
 
 The brightest things below the sky 
 
 Give but a flat'ring light : 
 We should suspect some danger nigh, 
 
 When we possess delight. 
 
 Is life thus unsubstantial ? " Then lay not up for yourselves 
 treasures upon earth, where moth and rust doth corrupt, and 
 where thieves break through and steal. But lay up for your- 
 selves treasures in heaven, where neither moth nor rust doth 
 corrupt, and where thieves do not break through nor steal." 
 
 Life is a state of trial. — This is the glory of human hfe. 
 The world is a theatre, on which we are acting our parts for 
 eternity. What character do you personate ; Do you act 
 the part of Zion's pilgrim — attached to the King, submissive 
 to his authority, pressing forward in your journey, pleased 
 with the heavenly country, and anxious to be there ? Such a 
 part will secure you an interest in the favour of Christ, who 
 
60 THE NATURE AND DESIGN OF HUMAN LIFE. 
 
 will receive you when you fail, into everlasting habitations. 
 But if you are acting the part of an enemy ; rebelling- against 
 the authority of God ; sacrificing his cause to your worldly in- 
 terest ; dishonouring Christ to obtain applause ; and preferring 
 the vanities of earth to the enjoyments of heaven, Christ will 
 assign you a place according to your character. The enemies 
 of God and of men will be your companions, through eternity. 
 Does this state of trial have a tendency to purify you from im- 
 perfections and to display your worth ? or, has it a tendency 
 to harden your heart and to confirm you in sin ? In short, are 
 you ripening for glory or fitting for destruction ? This is a 
 momentous question ; the consequences are of infinite impor- 
 tance. O, for Jesus' sake, and for your own sake, give not 
 sleep to your eyes, nor slumber to your eyelids, uatil yots 
 have solved this awful doubt- 
 
SERMO^' Vlll. 
 
 THE DUTY OF HALLOWING THE SABBATH. 
 ExoDvs xx. 8. — Remember the sabbath day to keep it holy. 
 
 Every institution of God carries witli it evidence of its 
 divine original ; has, upon it, the stamp of wisdom and good- 
 ness. The wisdom of God, in the institution of the sabbath, 
 is very manifest. It seems admirably suited to the nature, ca- 
 pacity, and fallen state of man. His nature demands activity 
 and rest, in alternate succession. His powers, both of bod}'' 
 and mind, require this variety to preserve and increase their 
 vigour. Nor is the change of day and night ^^'holly adequate 
 to this purpose. V\ ithout the sabbath, there would be a 
 tedious uniformity, in the succession of our days, which would 
 tend to lassitude and inactivity. After the timely rest of the 
 sabbath, all who observe that day, resume their labours with 
 new vigour. The limited capacities of men require, that 
 their nrinds should be frequently stored with instruction ; but 
 not burdened. On the sabbath the mind may be impressed 
 with important truths, which relate to eternity ; and during 
 the week we may meditate upon them. Were the return of 
 the sabbath less frequent, former impressions might become 
 obliterated ; were it more frequent, there might not be suffi- 
 cient opportunity, amidst the necessary business of life, to 
 reflect on the subjects which are presented to the mind. 
 
 On account of the fallen, sinful state of man, the sabbath 
 seems absolutely necessary to the keeping ahve any sense of 
 the thiniTS of religion. Observation furnishes us w^ith daily 
 proof of this truth. When the sabbath is neglected. Chris- 
 tians grow cold, and scarce deserve the name of Christian ; 
 all order is broken down among the people, and vice and 
 iniquity come in like a flood. Hence we see the goodness of 
 God, in the institution of the sabbath. Since a day of rest is 
 necessar}- for the welfare and happiness of men ; although 
 God has redeemed them, has provided for them a way of 
 access to his throne, and given them a revelation of his will ; 
 yet untiring mercy withholds not from them the hoh^ sabbath. 
 The requisition in the text, therefore, on account of the wis- 
 dom and benevolence of its author, and of its obviously bene- 
 ficial tendency, demands our compliance — " Remember the 
 sabbath day to keep it holy." 1 propose, in the subsequent 
 discom-se, to show — 
 
 6* 
 
62 THE DUTY OF HALLOWING THE SABBATH- 
 
 I. The design of the sabbath : 
 
 II. The manner in which it is to be observed : and, 
 
 III. The benefit resulting from the observance of it. 
 1. The design of the sabbath. 
 
 The sabbath is designed — 
 
 1. As a pledge of future rest : it is a " shadow of good 
 things to come.'" " Let no man judge you, in meat or m drink, 
 or in respect of an hoi}' day, or of the new moon, or of the 
 sabbath day, which are a shadow of things to come." As 
 the sabbath is a rest from the cares and business of the w^eek, 
 so the heavenly state will be a rest from the sins and the trials 
 of this life. As the sabbath is exclusively devoted to the 
 worship of God, so heaven will for ever resound with halle- 
 lujahs to the Lord ; " And there shall in no wise enter into it, 
 any thing that defileth, neither whatsoever worketh abomi- 
 nation, ormaketh a lie." The sabbath is designed, and well 
 calculated to direct the thoughts of worshippers beyond the 
 vale of time, to the everlasting rest of the saints ; and to 
 impress their minds with the importance of so spending these 
 precious opportunities, as to be prepared for that glorious 
 rest. The solemn exercises, and the rest of the sabbath, all 
 tend to lift the thoughts above. And the perpetuity of the 
 sabbath ; the fact that it had its origin at the creation of the 
 world, when God rested from his labour ; that it was sanc- 
 tioned, and newly set up at the crucifixion, when Christ rested 
 from his work of redeeming sinners ; and that Christians are, 
 to this day, enjoying that same holy, seventh day rest, renders 
 the sabbath an eminent type and representation of the saints' 
 everlasting rest. The sabbath, the day of rest, although some- 
 what modulated under the gospel dispensation by Christ, the 
 " Son of man, who is Lord also of the sabbath day," has remain- 
 ed essentially the same in every age, since the creation of the 
 world. It has ever been, as now, the seventh part of time. 
 " Thus the heavens and the earth were finished, and all the 
 host of them. And on the seventh day God ended his work, 
 which he had made : And he rested the seventh day from all 
 his work, which he had made. And God blessed the seventh 
 day and sanctified it ; because that in it he had rested from 
 all his work, which God created and made." This same 
 holy rest was in after time strictly enjoined upon God's chosen 
 people, the Jews. The observance of the sabbath u-as, at 
 that time, enjoined in a more rigid manner than now : and its 
 violation punished in a more signal manner. An individual 
 was, under that dispensation, made the subject of capital pun- 
 ishment, for picking up sticks on the sabbath day, for the 
 purpose of cooking food. The observance of the fonnularies 
 of the sabbath, were at that day viewed as the test of a per- 
 
THE DUTY OF HALLOWING THE SABBATH. 63 
 
 son's adherence to the cause of God ; and a violation of its 
 holy rest, was then a practical renunciation of the King of 
 heaven. But under the gospel dispensation, its rigours are 
 somewhat mitigated ; to correspond with the mild spirit and 
 reign of the Prince of peace. The observance of the sabbath 
 yields in importance, to obedience to the Lord of the sabbath. 
 The disciples and followers of Christ have, in honour of him, 
 and, perhaps, in obedience to his express direction, changed 
 the time of observiiio- the sabbath, from the seventh to the first 
 day of the week. There is no express direction of Christ, on 
 record in the scriptures, enjoining the alteration of the sabbath 
 from the seventh to the first day of the week. But if it has not 
 been done b}' his express command, it has been done for his 
 sake. And it is not material which particular day of the week 
 is observed, as the sabbath, if it be the seventh part of time, and 
 worshippers are agreed on the day. Go on then. Christian, 
 love and revere the sabbath, it is the good old way, in which 
 our fathers have trod ; and eternity will be but its continua- 
 tion. "Let us remember the sabbath day to keep it holy." 
 
 The sabbath is designed — 
 
 2. As a time of preparation, for a future rest. 
 
 A portion of every day is to be set apart for the worship 
 of God. This has been the practice of saints in every age. 
 Saith David, '• Evening, and morning, and at noon, will I pray, 
 and cry aloud." Daniel kneeled upon his knees three times 
 a day, and prayed and gave thanks before his God. We 
 have also the example of our Saviour, in this duty of daily 
 worship. In his conflict, just before his crucifixion, he retired 
 to the garden of Gethsemane to pray ; and we have reason 
 to conclude, from many passages of scripture, that he fre- 
 quently retired to this garden for meditation and prayer. 
 But although religion ought to be the business of every day, 
 yet the sabbath is more particularly designed, as a day of 
 preparation, for a future rest. The abstaining from imneces- 
 sary labour, which is so strictly required, renders this day 
 peculiarly suitable for such a preparation. And the spending 
 the whole time, in the publick and private exercises of God's 
 worship, according to his command, is eminently fitted, to 
 promote that oliject. Therefore, " Remember the sabbath 
 day to keep it holy." 
 
 It was proposed to show — 
 
 IL The manner, in which the sabbath is to be observed. 
 
 It is to be observed — 
 
 I. By dismissing the common concerns of life. 
 
 Sahh Jehovah, by the mouth of the prophet Isaiah, "If 
 thou turn away thy foot from the sabbath, from doing thy 
 pleasure, on my holy day ; and call the sabbath a delight, the 
 
64 THE DUTY OF HALLOWING THE SABBATH- 
 
 holy of the Lord, honourable ; and shalt honour hhxi, not doing 
 thine own ways, nor finding thine own pleasure, nor speaking 
 thine own words ; then shalt thou delight thyself in the Lord ; 
 and I will cause thee to ride upon the high places of the earth, 
 and feed thee with the heritage of Jacob thy father ; for the 
 mouth of the Lord hath spoken it." Therefore, to keep a 
 sabbath in an acceptable manner, we must dismiss our labour, 
 recreations, and worldly thoughts and conversation. The pas- 
 sage just cited is express on this subject — " Not doing thine 
 own ways, nor finding thine own pleasure, nor speaking thine 
 own words." 
 
 First. We are to abstain from all unnecessary labour, on 
 the sabbath day. 
 
 Labour, under certain circumstances, is sanctioned both by 
 the law and the gospel. Christ, who is Lord of the sabbath, 
 has so intimated. "• At that time Jesus went, on the sabbath 
 day, through the corn ; and his disciples were an hungered, 
 and began to pluck the ears of corn and to eat. But when 
 the Pharisees saw it, they said unto him. Behold, thy disci- 
 ples do that which is not lawful to do upon the sabbath day. 
 But he said unto them. Have ye not read, in the law, how 
 that on the sabbath day, the priests in the temple profane the 
 sabbath and are blameless?" As if he had said, the priests 
 in the temple kill their sacrifices, and perform other labours, 
 on the sabbath, because they are necessary ; so also have my 
 disciples a right to satisfy their hunger on the sabbath day. 
 A¥e have another example, of a similar nature — " And when 
 he was departed thence, he went into their synagogue. And 
 behold there was a man, which had his hand w^ithered- And 
 they asked him, saying. Is it lawful to heal on the sabbath 
 day? that they might accuse him. And he said unto them, 
 What man shall there be among you, that shall have one 
 sheep, and if it fall into a pit on the sabbath day, will he not 
 lay hold on it and lift it out? How much then is a man bet- 
 ter than a sheep ? Wherefore, it is lawful to do well on the 
 sabbath days." There are certain labours, then, which may 
 lawfully be performed on the sabbath. Hence the question 
 very naturally arises, What are those labours? This ques- 
 tion cannot be definitely answered ; there is much left to be 
 decided at the bar of conscience. But we ma}^ derive suffi- 
 cient instruction from the example of our Saviour, just cited. 
 His disciples might satisfy their hunger ; a man might take a 
 sheep from the pit ; and it was lawful to do well on the sabbath 
 days. So much may be gathered from those passages : Works 
 of necessity, (that is things necessary to preserve our life,) acts 
 of mercy, and deeds of charity and beneficence, may be per- 
 formed on the sabbath ; further than this, 1 do not know that 
 
THE DUTY OF HALLOWING THE SABBATH. 65 
 
 we have any authority. And none of these labours are law- 
 ful on the sabbath when they can be performed on any other 
 day. But what is necessary for the preservation and the 
 comfort of life, and what can be performed on any other 
 day, is left for conscience to decide. 
 
 Exclusive of these labours, all work is forbidden. " Re- 
 member the sabbath day to keep it holy ; six days shalt thou 
 labour and do all thy work ; but the seventh day is the sab- 
 bath of the Lord thy God ; in it thou shalt not do any work, 
 thou nor thy son, nor thy daughter, nor thy man-servant, nor 
 thy maid-servant, nor thy cattle, nor thy stranger, that is 
 within thy gates." It is unlawful to labour on the sabbath, 
 in the most busy seasons of the year. " Six days shalt thou 
 work ; but the seventh day thou shalt rest : in earing time 
 and in harvest, thou shalt rest." 
 
 Secondly. We are to abstain from all recreations and 
 sports on the sabbath day. — " If thou turn away thy foot 
 from the sabbath, from doing thy pleasure on my holy day." 
 Sports are as irreconcilable to the duties of the sabbath as 
 labour. They occupy the mind, and exclude all serious 
 thoughts. They are not rest, and are therefore strictly for- 
 bidden. " Six days shall thou labour ; but the seventh day 
 shalt thou rest." 
 
 Thirdly. We are to abstain from worldly thoughts and 
 conversation on God's holy day. — " Not speaking thine own 
 words." That is, words which relate to your own worldly 
 concerns. Only those words are to be used, which are 
 employed in God's service ; in exercises of devotion, or in 
 some way to advance the interest of the Redeemer's king- 
 dom. " The Lord searcheth the hearts, and trieth the reins, 
 of the children of men ; and they who indulge vain and 
 wicked thoughts on his holy day, shall not escape his righte- 
 ousjudgment. 
 
 The sabbath is to be observed — 
 
 2. By performing acts of piety and devotion. 
 
 Self-examination is an important duty of the sabbath. — 
 Thorough self-examination requires retirement from the noise 
 and bustle of the world. It requires, also, that the mind 
 should be free from the cares of life. God and the soul are 
 the only beings which are concerned in this duty. He, who 
 has a desire to see the true state of his heart, should retire 
 to his closet, and, after having prayed fervently to God for 
 the assistance of his Spirit, should carefully review the con- 
 duct of his past life, and especially of the past week, com- 
 paring it with the word of God ; and should try his present 
 afifections, by the same unerring rule. What season, then, 
 so favourable to the discharge of this duty as the sabbath 
 
66 THE DUTY OF HALLOWING THE SABBATH. 
 
 day ? Self-examination, though in a less formal manner, is 
 the duty of every day. The growing Christian delights fre- 
 quently to commune with God, and his own soul. And it 
 would be well if Christians would devote a particular season 
 every day, for this express purpose ; but, on the sabbath day, 
 this duty should be more extensively and thoroughly per- 
 formed. 
 
 Reading the scriptures is a duty of the sabbath. This holy 
 day, we have seen, was designed as a time of preparation for 
 a future rest ; therefore, since the scriptures contain a revela- 
 tion of the will of God, and of our duty ; and of the only way 
 of life and salvation ; the reading them, should constitute a 
 part of the employment of the sabbath. Reading the scrip- 
 tures is also the duty of every day. 
 
 Meditation, secret prayer, and other duties which are en- 
 joined in scripture, are to be performed in an especial manner 
 on the sabbath. The sabbath was designed exclusively for 
 religious purposes. It is on this ground that self-examination, 
 reading the scriptures, meditation, and secret prayer, are 
 peculiarly duties of that day. But it ought ever to be re- 
 membered, that religion is not the business of the sabbath 
 exclusively — it should occupy a portion of every day. 
 
 The publick worship of God in his sanctuary, is more ap- 
 propriately the business of the sabbath. Here, then, in the 
 presence of God, and of angels, let each one examine himself, 
 and see if he is now faithmlly performing this duty ; bring 
 your hearts to the trial. If you are mocking God with hypo- 
 critical ceremonies, you have great reason to fear that he 
 will leave you to persist in your insincerity, until you fill up 
 the measure of your sins, and " wrath come upon you to the 
 uttermost." But if you have the love of God in your heart, 
 and are worshipping him " in the beauty of holiness," happy 
 are ye ; for you shall reign with him in glory. Let us bring 
 our hearts to the test. Have you shut out all worldly thoughts 
 from your mind ? Do you heartily forgive every one who 
 has injured you ? Do you feel yourself a miserable offender 
 in the presence of an holy God ? Do you submit to the sove- 
 reignty of God, acknowledging his right to dispose of you as 
 he pleases? Do you love the humbling doctrines of the cross ? 
 Are you hungry for the bread of life ? Do you love the 
 character of God, and desire to be conformed to his image? 
 By the answer which you now give, in your mind, to these 
 inquiries, you may ascertain your state. And, I doubt not, 
 that in view of these inquiries the Christian's heart is filled 
 with hope ; and the sinner's conscience answers, no. But, 
 if you possess no such exercises of heart, although you have 
 come to the house of God, you profane his holy sabbath. 
 " O worship the Lord in the beauty of holiness." 
 
THE DUTY OF HALLOWING THE SABBATH. 67 
 
 It was proposed to show — 
 
 111. The benefit resulting from the observance of the sab- 
 bath. '• If thou turn away thy foot from the sabbath, from 
 domg" thy pleasure, on my holy day ; and call the sabbath a 
 delight, the holy of the Lord, honourable ; and shalt honour 
 him, not doing thine own ways, nor finding thine own pleas- 
 ure, nor speaking thine own words ; then shalt thou delight 
 thyself in the Lord ; and 1 will cause thee to ride upon the 
 high places of the earth, and feed thee with the heritage of 
 Jacob thy father : for the mouth of the Lord hath spoken it." 
 Blessings, both temporal and spiritual, result from the ob- 
 servance of the sabbath. 
 
 L Temporal blessings. Beside the blessings, which God 
 bestows directly, upon those who keep his statutes and ordi- 
 nances, there are blessings which result from the influence 
 of the sabbath upon society. It greatly contributes to the 
 good order of society. Meeting in pubhck assemblies, pro- 
 motes that intercourse and friendship, which is so necessary to 
 our welfare. It teaches the rising generation to respect the 
 character and ordinances of God. It teaches them to re- 
 strain their Ucentiousness, and to reverence their superiours. 
 And it keeps them from idleness, that fruitful cause of dis- 
 sipation. The adversary is always ready to fill the vacant 
 mind with wicked suggestions. 
 
 2. Spiritual blessings result from the observance of the 
 sabbath. The sabbath was designed, more particularly, for 
 the welfare of the soul. It is here we are to look for its prin- 
 cipal benefit. Do we verily believe, that the soul is immortal ? 
 that we shall spend an eternity, either of happiness in heaven 
 or of horrour in hell ? Of what infinite value, then, is the Chris- 
 tian sabbath ; an institution which was established for the 
 benefit of the soul ! How joyfully should we welcome the re- 
 turn of that day, which is consecrated to the worship of God ! 
 Unless our hearts are fitted to worship him on earth, we shall 
 never enter the abodes of glory. But he who attends dih- 
 gently to the duties of the sabbath, with right motives and 
 suitable affections, will be a growing Christian ; his faith will 
 increase, his hope brighten, his love be enkindled, and every 
 grace will be in lively exercise. He will be fast preparing 
 for that everlasting rest, of which the sabbath is but a shadow. 
 "• They that wait upon the Lord shall renew their strength ; 
 they shall mount up with wings, as eagles ; they shall run 
 and not be weary, and they shall walk and not faint." 
 
 A few general observations shall close the discourse. — 
 Sabbath breaking is one of the abominations of our land. 
 It is an increasing evil. Time was when the sabbath breaker 
 would hide himself from pubhck view, when engaged in vio- 
 
C8 THE DUTY OF HALLOWING THE SABBATH. 
 
 lating the wholesome rules of the Christian sabbath ; but now 
 he assumes an undaunted appearance. Jt is now no un- 
 common thing, that the worshippers of God are disturbed by 
 the bustle of the world. Persons, engaged in their secular 
 concerns, pass boldly by the house of prayer, as if to mock 
 the living God. W ill not the Lord visit for these things '! 
 Will he not be avenged on such a nation as this ? But how 
 shall a change be afifected, except by the reformation of indi- 
 viduals ? Let us then begin with ourselves, and examine our 
 heart and our life, and see that they be conformed to the direc- 
 tions of God's word. God has designed this holy rest for our 
 good ; its observance is enjoined upon us in benevolence and 
 love. He has taught us the manner in which he would have 
 us observe it. Lasting benefit will result to ourselves from 
 its observance. O, let us not be guilty of profaning or neg- 
 lecting God's holy institution. God will view any indignity 
 cast upon his sabbath, as shown to himself; and we shall see 
 his frown, and feel the tokens of his displeasure. But if we 
 revere his institution, and carefully observe its requirements, 
 then shall we obtain his blessing and escape the outpouring 
 of his wrath. " Remember the sabbath day to keep it holy." 
 
SERMON IX. 
 
 OUR APPEARANCE AT THE JUDGMENT SEAT OF CHRIST. 
 
 [first.] 
 2 Cor. v. 10. — We must all appear before the judgment seat of Christ. 
 
 The contemplation of the day of judgment, is often accom- 
 panied witli very painful sensations, both to the Christian and 
 the unbeliever. A sense of the awful doom, which awaits 
 the enemies of God, is painful to the benevolent heart of a 
 Christian, and dreadful to the impenitent. A desire to pre- 
 vent these painful sensations, has led many, through a false 
 tenderness, to throw a vail over the scene, and to soften down 
 the scripture expressions, which relate to this subject. This, 
 or some other cause, has induced some good men to repre- 
 sent the punishment of the wicked as consisting in remorse 
 tDf conscience ; and many deem it at least harsh, if not pre- 
 sumptuous, to designate the place of punishment by its ap- 
 propriate name ; so that by many preachers, in their pubUck 
 discourses, the word hell is left in total disuse. But this is 
 false deUcacy, a soul destroying tenderness. If mild repre- 
 sentations of the place of punishment, or softening its name, 
 would in the least degree mitigate the pains of damned souls, 
 such a practice were highly commendable : but since we 
 cannot soften the pains of hell, by mild representations, we 
 ought to paint them in all their horrours, that those ^^'ho are 
 exposed to them may be induced to flee from the wrath to 
 come, and to lay hold on eternal life. The judgment day is 
 represented, in the scriptures, in the most interesting manner, 
 that the happiness of the saints may allure us, and the horrours 
 of the wicked may drive us into the way of holiness and 
 peace. Therefore, it cannot but be proper, that it should be 
 held up to view by the preachers of the gospel. And if held 
 up to view at all, it should be shovv^i in its true light, attended 
 with those terms and epithets which the scriptures appropri- 
 ate to it. The subject before us should be treated with great 
 plainness, solemnity and tenderness ; and should excite in 
 -each of our hearts a deep and lively interest ; for we must all 
 die, and must all appear before the judgment seat of Christ. 
 The subject may be illustrated in a manner, perhaps the most 
 useful, by showing the proof of the fact ; a view of the scene ; 
 the use to be made of it ; and the way to be prepared for it. 
 
 I. The proof of the fact, that Christ will be our Judge. — 
 'Of this, the text, if we had no other, ought to be sufficient 
 
 7 
 
70 OUR APPEARANCE AT THE JUDGMENT SEAT. 
 
 proof. "We must all appear before the judgment seat of 
 Christ." But there are mimerous passages of scripture of 
 the same import ; calculated to fill the impenitent with fearful 
 apprehensions, and to comfort the heart of the humble 
 follower of the Lamb. " When the Son of man shall come in 
 his glory, and all the holy angels with him, then shall he sit 
 upon the throne of his glory : and before him shall be gathered 
 all nations ; and he shall separate them one from the other, as a 
 shepherd divideth his sheep from the goats. And he shall set 
 the sheep on his right hand, but the goats on the left. Then 
 shall the King say unto them on his right hand. Come, ye 
 blessed of my Father, inherit the kingdom prepared for you 
 from the foundation of the world. Then shall he say also 
 unto them on the left hand, Depart from me, ye cursed, into 
 everlasting fire, prepared for the devil and his angels." " It 
 is appointed unto men once to die, but after this, the judg- 
 ment." "And he commanded us to preach unto the people, 
 that it is Jesus of Nazareth, which was ordained of God 
 to be the Judge of quick and dead." But it is needless to 
 multiply passages of scripture, to prove this point. And it 
 had been needless to attempt to substantiate a fact, which it 
 is presumed we all believe, but for the purpose of bringing 
 the important truth afresh to your view, and impressing it 
 more deeply upon your minds ; that, according to the lan- 
 guage of Christ, "• Ye may take heed to yourselves, lest at 
 any time your hearts be overcharged with surfeiting, and 
 drunkenness, and cares of this fife, and so that day come upon 
 you unawares. For, as a snare shall it come, on all them 
 that dwell on the face of the whole earth." And we are not 
 wdiolly dependent upon the scriptvu'es for proof, that there 
 will be a final judgment. The fact that there is obviously 
 not a just and equal distribution of rewards and punishments, 
 in this life, among the inhabitants of the w^orld, is sufficient 
 to convince a reflecting mind, that a Being capable of govern- 
 ing mankind, must have a day or period in reserve when 
 these things will be placed upon a just and equitable footing. 
 Is it not a fact, that in this life, unjust, oppressive and vindic- 
 tive men sometimes " flourish hke the green bay tree," while 
 upright, generous and benevolent men, are sometimes harassed 
 and perplexed, and that in consequence of their own kindness. 
 Then let conscience take her seat and judge. Does she not 
 decide that a Being capable of making and governing a world 
 like this, will one day set this matter right 1 After contem- 
 plating the proof of a general judgment, let us — 
 
 II. Take a view of the scene. — Let us call off our attention 
 from the vanities of the world, and, with the eye of faith and 
 the light of revelation, let us look into eternity, that ^ve may 
 
OUR APPEARANCE AT THE JUDGMENT SEAT. 71 
 
 be familiar with that scene, in which we nmust each of us 
 act a part ; and that we may choose the station which we will 
 hold. For the station, to which we aspire, is that which will 
 be assigned us ; either everlasting- life, or shame and everlasting 
 contempt, according to the choice which we make in this 
 life. When we open the vail of time, and look into eternity, 
 the first object which presents itself to view is Christ, upon 
 the judgment seat, attended by the angels, his ministering 
 spirits ; " His face shining as the sun and his raiment as white 
 as the hght, a crown of pure gold on his head, and his throne 
 as the fiery flame. Around him stand the seraphim, who can- 
 not steadfastly behold his glory, but vail their face and cry, 
 saying, Holy, holy, holy, is the Lord of hosts." And while 
 you are viewing Christ upon his throne, you see him acting 
 the part of a compassionate Saviour to some, but of a stern 
 Judge to others ; the object of hatred to these, but of love 
 and complacency to those. But, while you are contemplating 
 this part of the subject, let me ask you, what would be your 
 condition and feelings, if you were now before the judgment 
 seat of Christ ? Would Christ be to you the compassionate 
 Saviour or the angry Judge ? the object of your love or of 
 your dread ? Would you join in the song of Moses and of the 
 Lamb, saying, " Worthy is the Lamb that w^as slain, and hath 
 redeemed us to God b}^ his blood T' Or would you be disposed 
 to say to the mountains and rocks, " Fall on us, and hide us 
 from the face of him that sitteth on the throne, and from the 
 wrath of the Lamb?" Would you say to Christ, " O Lord, 
 I have trusted in thee and have not been confounded ;" or 
 would it appear, that the language of your whole life had been 
 " Depart from me, for 1 desire not the knowledge of thy 
 ways." Your conscience, if you will bring it to the work, 
 will pass the same sentence upon you which Christ would 
 pronounce, were you before him in judgment. And if your 
 conscience now condemns you, remember that the day of the 
 Lord cometh as a thief in the night, and if you do not live 
 prepared for it, it will doubtless surprise you. Therefore, the 
 voice of conscience and the voice of scripture proclaims, 
 " Prepare to meet thy God." 
 
 2. The next object which attracts the attention in contem- 
 plating the day of judgment, is the assembled universe. 
 Here, you may see the twelve disciples of our Lord, " seated 
 upon twelve thrones, judging the twelve tribes of Israel." 
 This distinguished honour, Christ confers upon them, because 
 they were his constant companions, and partook of his re- 
 proach and sufferings. Here you may see a glorious company 
 of martyrs, " a great multitude, which no man can number, 
 of all nations and kindreds, and people and tongues, standing 
 before the throne and before the Lamb, clothed with white 
 
72 OUR APPEARANCE AT THE JUDGMENT SEAT. 
 
 robes, and palms in their hands. These are they which came 
 out of great tribulation, and have washed their robes and made 
 them white in the blood of the Lamb." Their hearts are 
 filled with joy ; their faces beam with love. For the Lamb, 
 which is in the midst of the throne, shall feed them, and shall 
 lead them unto living fountains of water, and God shall wipe 
 away all tears from their e3'es. There are their persecutors 
 and murderers ; rage and despair are depicted on their coun- 
 tenance, because they see the saints, whom they have hated 
 and despised, crowned with glory and honour ; while they 
 are sensible, that for themselves is reserved the blackness of 
 darkness for ever. Li this group you may see the sanguinary 
 Herod, and the persecuting Nero; once they were clothed 
 in royal apparel, and fared sumptuously every day ; feasted 
 their malice with the blood of the mart3a's ; and ruled their 
 subjects with a rod of iron. But now, they ai'e sunk low, 
 beneath the wrath of God ; stripped of their robes ; convulsed 
 with horrid passions ; ready to be cast into devouring fire. 
 If you will observe attentively, you may see also, in this 
 company of persecutors, some who, though they have not 
 employed either fire or sword against the Christians, have not 
 been backward to point the finger of scorn at the faithful 
 followers of the Lamb ; and to treat with contempt and deri- 
 sion the rehgion of the blessed Jesus. But, that their punish- 
 ment will be less than that of Herod or of Nero, the Bible 
 nowhere states. God forbid that there should be one such 
 individual in this assembly. Because, for them is reserved 
 the blackness of darkness for ever. And \^ here is the soul 
 that we should be willing to see consigned to the flames of 
 hell ? O, examine your heart, for you may be despisers of the 
 religion of Jesus, though you are not aware of it ! But 
 let us leave the band of persecutors, and view some other 
 part of this general assembly. There 3^ou perceive is a faithful 
 minister of Christ, surrounded with a little company of re- 
 deemed souls, the fruit of his labour, and the evidence of his 
 ministry, who are blessing him for his affectionate entreaties 
 and his kind severities, and praising him as the means, in 
 the hand of God, of procuring for them that everlasting hap- 
 piness, which they have in immediate prospect. The Lord 
 of glory looks upon him with pecuhar approbation, and ap- 
 points him a distinguished place at his right hand. " They 
 that be wise shall shine as the brightness of the firmament ; 
 and they that turn many to righteousness, as the stars for ever 
 and ever." Here you may see a slothful minister, who loved 
 this present world more than the service of Christ; and 
 sought honour from men rather than from God. You per- 
 ceive that he is standing alone, with his eyes cast down ; 
 despised by those whom he once sought to please ; neglected 
 
OUR APPEARANCE AT THE JUDGMENT SEAT. 73 
 
 by the faithful ; and under fearful apprehensions of the divine 
 indignation. He is pondering- over those passages of scripture 
 which reprove his unfaithfulness. " If 1 yet pleased men, I 
 should not be the servant of Christ." " Fear not them which 
 kill the body, but are not able to kill the soul : but rather 
 fear him, which is able to destroy both soul and body in hell." 
 " When I say unto the wicked, thou shalt surely die : and 
 thou givest him not warning, the same wicked man shall die 
 in his iniquity : but his blood will I require at thine hands." 
 W ith these awful considerations rushing upon his mind, can 
 you wonder at his downcast eyes, his pensive thoughts, and 
 his dreadful apprehensions. If he is saved at all, it must 
 be so as b}^ fire. Do you pity his disconsolate condition ? 
 Then see to it, that you do not lay a stumbling block, in the 
 way of your minister, by saying, " Prophesy not unto us right 
 things ; speak unto us smooth things ; prophesy deceits." Here 
 you may see, in the throng, a benevolent Christian : " When 
 the eye sees him, then it blesses him, because he delivered the 
 poor that cried, the fatherless, and him that had no helper." 
 There, the avaricious worldling, who has lost both his interest 
 and his soul. Here, the drunkard and the profane ; all assem- 
 bled before the judgment seat of Christ, " That every one 
 ma}" receive the things, done in the body according to that he 
 hath done, whether it be good or bad." To some Christ is 
 saying, Come, 3'e blessed of my Father, inherit the kingdom 
 prepared for 3"ou, from the foundation of the world. But to 
 others he is sa3^ing, Depart from me, ye cursed, into ever- 
 lastins: fire prepared for the devil and his angels. 
 
 3. The next object, which presents itself to view, in the 
 scene which we are contemplating, is heaven. This glorious 
 abode will be in our immediate view, when we shall appear 
 before the judgment seat of Christ ; to afford joy to the saints, 
 and to increase the wretchedness of sinners ; that the faithful 
 may see their reward, and the impenitent be sensible of their 
 loss. That the joys of heaven will be seen, b}^ the wicked, ap- 
 pears from the parable of our Saviour respecting the rich man. 
 " In hell he Hfted up his eyes, being in torments, and seeth 
 Abraham afar off, and Lazarus in his bosom." In this scene, 
 then, you may see heaven. St. John, in his figurative manner, 
 represents it as a city, made of pure gold ; the wall of it of 
 jasper, garnished with all manner of precious stones. The 
 gates of pearl. The streets of pure gold, as it were transpa- 
 rent glass. Here you may see the angels, with their golden 
 harps, sitting on the banks of the river of life, beneath the 
 trees of life, which are loaded with delicious fruits ; and you 
 may hear them harping the song of Moses and the Lamb. 
 And you may see the beautiful mansions, which Jesus has pre- 
 
74 OUR APPEARANCE AT THE JUDGMENT SEAT. 
 
 pared for the saints ; in the midst of which, is the throne of 
 God ; and upon it the Almighty Sovereign, whose glory is the 
 light of heaven. And while you are viewing the beauty of 
 heaven ; the happiness of the angels, and the glory of God ; 
 does not your soul burn with an ardent desire, that you may 
 be of the number to whom Christ will say. Come, ye blessed 
 of my Father, inherit the kingdom prepared for you ? Then, 
 be wise and do not sin away your day of grace ; remember 
 that we must all appear before the judgment seat of Christ. 
 
 4. The next object which presents itself to view, in con- 
 templating the scene, is hell. And what is hell ? It is an 
 abode awful beyond description, a fire prepared for the devil 
 and his angels ; a lake which burnetii with fire and brimstone. 
 It is everlasting burnings, where the worm dieth not, and the 
 fire is not quenched. If we may believe the scriptures, hell 
 is all this, and nothing less. We have no authority for un- 
 derstanding those passages of Scripture, in any other way, 
 than in their literal sense. We have no right to say that they 
 are figurative, and mean nothing more than remorse of con- 
 science. There is no such intimation given in the scrip- 
 tures. Nothing can be more plain than the scripture lan- 
 guage on this subject. ''But the fearful and unbelieving, 
 and the abominable, and murderers, and whoremongers, and 
 sorcerers, and idolaters, and all liars, shall have their part in 
 the lake which burneth with fire and brimstone, which is the 
 second death." In this lake of fire you may see the devil 
 and his angels overvi^helmed with anguish, blaspheming the 
 Son of God, and feasting their malice upon the miseries of 
 the damned. There, too, you may see wicked men, tor- 
 mented in the flames, the prey of infernal passions ; whose 
 countenances are distorted with horror of conscience and 
 anguish of soul, without the hope of reprieve. Ah, sinner! 
 I beseech you stop ! let a distant view of the horrid scene 
 suffice. O leave the broad road which leads to death and 
 hell, and flee to Christ while yet there is hope. " For there 
 shall be weeping and gnashing of teeth, when you shall see 
 your friends and acquaintance, with Abraham, and Isaac, 
 and Jacob, and all the prophets in the kingdom of God, and 
 you yourself thrust out." Trust not an unbelieving wicked 
 heart, nor listen to the suggestions of a malicious adversary, 
 who, as a roaring lion, goeth about seeking whom he may 
 devour. And do not believe the flattery of lying vanities, lest 
 you should be left to choose the world for your portion, and 
 should be found, at the judgment, among those miserable 
 souls to whom Christ will say, " Depart, ye cursed, into ever- 
 lasting fire, prepared for the devil and his angels." (The re- 
 mainder of the discourse is reserved for another occasion.) 
 
SERMON X. 
 
 OUR APPEARANCE AT THE JUDGMENT SEAT OF CHRIST, 
 
 [second.] 
 2 Cor. v. 10. — We must all appear before the judgment seat of Christ. 
 
 The final judgment will be a solemn and awful scene ; a 
 period eventful and highly interesting to angels and to men. 
 Angels will rejoice, to see the redeemed of the Lord approach 
 their compassionate Judge, who has purchased them with his 
 precious blood. Angels, who have ministered to the saints 
 on earth with so much delight, will be filled with joy, to hear 
 the Judge proclaim their pardon, and welcome them to his 
 eternal rest, saying, " Come, ye blessed of my Father, in- 
 herit the kingdom prepared for you from the foundation of 
 the world." And they must be filled with solemnity and 
 awe, when they shall see the impenitent approaching the 
 dread tribunal, and shall hear the Judge, in awful majesty, 
 pronounce the sentence, " Depart, ye cursed, into everlasting 
 fire." But if the judgment will be awful and interesting in 
 the view of angels, who only v/itness the scene, how much 
 more so to those who shall be the subjects of it. To be 
 raised suddenly from the dead, by the trump of God. To 
 have the soul reunited to the body ; to see the millions of the 
 human race reanimated from the dust, coming from the east 
 and from the west, from the north and the south, to receive ac- 
 cording to the deeds done in the body ; come to sit down with 
 Abraham, and Isaac, and Jacob, in the kingdom of heaven : 
 and others to be cast out into outer darkness, v/here is weep- 
 ing and wailing and gnashing of teeth — some to everlasting 
 life, and some to shame and everlasting contempt : to see the 
 Lord himself descend from heaven with a shout, with the 
 voice of the archangel, and with the trump of God, to gather 
 his elect from the four winds, from one end of heaven to the 
 other ; to see the saints caught up in the clouds, to meet the 
 Lord in the air ; and so to be ever with the Lord ! What 
 must be our emotions, when we shall be called to witness 
 this scene? Some will be transported with joy; saying, 
 come, Lord Jesus, come quickly. While others will be filled 
 with the deepest regret and shame, and will cover their faces. 
 We should, therefore, now reflect that we are all acting for 
 that day. " We must all appear before the judgment seat of 
 
76 OUR APPEARANCE AT THE JUDGMENT SEAT. 
 
 Christ." And this earth is the theatre, on which we are to 
 act our parts ; be humble followers of the lowly Jesus, and 
 heaven is your portion. But if you will be led by the adver- 
 sary, and will obey the dictates of the carnal mind, eternal 
 misery is your inheritance. Perhaps upon the resolution you 
 form this day, while viewing at a distance the judgment seat 
 of Christ, your eternal interest is suspended ; and, " knowing 
 the terrors of the Lord, we persuade men." It is hoped that 
 an earnest desire for the welfare of your soul, has dictated 
 tlie choice of this subject, and that you, who are addressed 
 on this occasion, will have a similar desire for your own sal- 
 vation ; that the word of life, sown into hearts thus prepared 
 by the Spirit of God, may spring up and bring forth fruit 
 abundantly, to the glory of God and to your everlasting joy. 
 
 It will doubtless be recollected, that your attention has 
 been before called to this subject. A part of it was then il- 
 lustrated, and the remainder referred to a futvu-e occasion. 
 As the latter part of the subject has no inseparable connexion 
 with the former, a minute recapitulation is unnecessary. 
 The proposition contained in the text is, that we must all be 
 judged before the bar of Christ. " We must all appear be- 
 fore the judgment seat of Christ." It was proposed to illus- 
 trate the subject, by showing the proof of the fact ; a view 
 of the scene ; the use to be made of it ; and the way to be 
 prepared for it. The two former divisions, the proof of the 
 fact and a view of the scene, have been already treated. 
 The two latter, the use to be made of that fact, that there 
 will be a day of judgment, and the way in which we are to 
 be prepared for it, remain to be considered : Therefore, let 
 us now contemplate — 
 
 III. The use which we should make of that fact, that 
 Christ will judge the world. 
 
 1. We should often contemplate the coming of Christ to 
 judgment. How happy should we be, if we had the spirit 
 of Job, to contemplate the glories of the last day; and could 
 say with him, " I know, that my Redeemer liveth, and that 
 he "shall stand at the latter day upon the earth. And though 
 after my skin worms destroy this body, yet in my flesh shall 
 I see God." And it would greatly conduce to your spiritual 
 improvement, if you would often reflect, in the language of 
 the text, " We must all appear before the judgment seat of 
 Christ." Or, in the language of the poet, 
 
 " That awful day will surely come, 
 Til' appointed hour makes haste, 
 Wlicii I must stand before my Judge, 
 And pass the solemn test." 
 
 Such contemplations would familiarize the scene ; and if our 
 
OUR APPEARANCE AT THE JUDGMENT SEAT. 77 
 
 heart were prepared by sovereign grace, would promote a 
 spirit of devotion, of heavenly muidedness, and of weaned- 
 ness from the world. And, besides the advantages, it becomes 
 our duty by apostolical example. " For," saith the apostle, 
 " our conversation is in heaven ; from whence also we look for 
 the Saviour, the Lord Jesus Christ; who shall change our 
 vile body, that it may be fashioned hke unto his glorious 
 body." And while we contemplate our appearance at the 
 bar of Christ, we should extend our view into the eternal 
 world, to see the consequences of the judgment. We should 
 follow the servants of Christ to their heavenly rest, and the 
 enemies of God to their miserable abode. Reflect on the 
 happiness of heaven, and the horrours of hell. Such con- 
 templations cannot but have a salutary influence upon those 
 who are bound to eternity. Much of the happiness of the 
 Christian, while here below, results from contemplations on 
 his heavenly rest. If he has but a scanty supply of the good 
 things of this life, he may reflect, that he shall soon be in his 
 Father's house, where there is bread enough and to spare. 
 If he is a subject of pain, and a child of sorrow, he may re- 
 flect that he shall soon be released from this body of pain, 
 and his sorrow be succeeded by everlasting joy. If he is re- 
 proached, persecuted, and tortured, he may reflect that, al- 
 though his reputation may be injured, and his body pained, 
 yet God will give him a new name, and a crown of everlast- 
 mg joy. .So that the Christian, by meditating on the saints' 
 everlasting rest, may have a cheerful, happy journey, even 
 through this land of darkness and of pits ; this wilderness of 
 wo. It is in this view that the apostle speaks of himself, as 
 " sorrowful yet always rejoicing." And it is in this manner 
 that we are to understand the apostle, when he says, " If in 
 this life only, we have hope in Christ, we are of all men the 
 most miserable." It is the hope of future rest, that smooths 
 the rugged path of life, and supports the wear}^ traveller. 
 Such contemplations may have a salutary effect upon the 
 impenitent. The prospect of everlasting destruction, from 
 the presence of the Lord, may lead them to repentance ; and 
 those glorious displays of the power and goodness of God, 
 may bring them to Christ for salvation. Let us, therefore, 
 keep the judgment and its consequences continual!}' in view; 
 that we may be induced to fiee from the wrath to come, and 
 to lay hold on the hope set before us. Another use we should 
 make of the fact, that Christ will judge the world, is — 
 
 2. We should be led to secure the favours of Christ. If 
 you were to be judged, before a human tribunal, common 
 prudence would point out the expediency of using all lawful 
 means to gain the approbation of the judge, that you might 
 
78 OUR APPEARANCE AT THE JUDGMENT SEAT. 
 
 obtain a favourable decision. " You would order your cause 
 before him, and fill your mouth with arguments." Then, 
 since you must all appear before the judgment seat of Christ, 
 let us so order our cause before him, and make such a plea, 
 as he will accept And, in order to this, it is necessary that 
 we should be acquainted with his character ; and with the 
 grounds on which we are to be judged. The character of 
 the judge, and the ground of the judgment, should suggest 
 the nature of the plea. If Christ were devoid of mercy, and 
 we were to be judged on the ground of merit, our most ap- 
 propriate method would be, to spend our time of probation in 
 such a manner as to be able to make the Pharisee's plea, " I 
 fast twice in the week, I give tythes of all that Ipossess ;" and, 
 on this ground, to claim salvation as a right. But, if Christ is 
 ready to show mercy to penitent sinners, and love to him be 
 the ground of acceptance, then our plea should be that of the 
 publican, "God be merciful;" and that of Peter, "Lord, 
 tliou knowest all things, thou knowest that I love thee." 
 And we ought to be, all our life, preparing to make this plea. 
 Then, let us " acquaint ourselves with Christ, and with the 
 ground of his decision, that we may be at peace with him ;" 
 and may so live as to receive his approbation. That Christ 
 will show mercy to the penitent sinner, none of you will be 
 disposed to doubt ; but, that love to Christ will be the only 
 ground of acceptance, at the judgment day, may need some 
 proof. It is true, that mankind will be judged according to 
 tlieir works; this the scriptures abundantly prove — " \Ve 
 must all appear before the judgment seat of Christ; that 
 every one may receive according to the deeds done in his 
 body, according to that he hath done, whether it be good or 
 bad." " All that are in their graves shall hear his voice, and 
 shall come forth ; they that have done good, unto the resur- 
 rection of life ; and they that have done evil, unto the resur- 
 rection of damnation." Hence it is evident, that we shall be 
 judged according to our works ; not on the ground of the 
 merit or demerit of those works; for, by the deeds of the 
 law there shall no flesh living be justified in his sight. But, 
 on the ground that works are the index of the heart ; good 
 works exhibit evidence of love to Christ, and attachment to 
 his laws ; and evil works exhibit evidence of the reverse. 
 That the affections of the heart towards Christ will be the 
 ground of decision, at the day of judgment, and not the merit 
 of works, appears from his own representation. " Then shall 
 the Kin;^ say unto them on his right hand, Come, ye blessed 
 of my P ather, inherit the kingdom prepared for you from the 
 foundation of the world. For I was an hungered and ye 
 gave me meat : I was thirsty, and ye gave me drink : I was 
 
OUR APPEARANCE AT THE JUDGMENT SEAT. 79 
 
 a strEuiger, and ye took me in : naked, and ye clothed me : 
 I was sick, and ye visited me : 1 was in prison, and ye came 
 unto me. Tlien shall the righteous answer him, saying, 
 Lord, when saw we thee an hungered, and fed thee? &c. 
 And the King shall answer and say unto them, Verily I say 
 unto you, inasmuch as ye have done it unto one of the least 
 of these my brethren, ye have done it unto me." Therefore, 
 love to Christ, manifested by obedience to his commands, 
 will be the ground of your acceptance at the judgment day. 
 The feehngs of every regenerate person revolt at the idea of 
 pleading merit, before the bar of Christ. Their cry is, " Un- 
 clean ! unclean ! God be merciful.'" They have never kept 
 a book of debt and credit : they are unwilling to acknowledge 
 that they have ever done any thing for Christ. — ''• Lord, when 
 saw we thee an hungered, and fed thee ( or thirsty, and gave 
 thee drink ?" If, then, love to Christ will be the ground of 
 our acceptance, let us not love in word only, but in deed and 
 in truth ; and good works, the fruits of faith and love, will 
 grow spontaneously. Christ will then approve our charac- 
 ters, and favour our plea. Another use we should make of 
 the fact, that Christ will judge the world, is — 
 
 3. We should bring our conduct and feelings, before the 
 judgment seat, for trial. There we must all appear, to render 
 our account. And since we know the character of our judge, 
 and the laws by which we are to be tried, we can anticipate 
 the judgment. We can now bring our conduct and feehngs 
 to the bar of Christ ; and conscience will pass the same sen- 
 tence upon them, which the Judge will pass at the day of 
 final account. Therefore, it is of infinite importance, that we 
 should bring our conduct and feelings to this previous trial. 
 For if they are now condemned, by our conscience, we have 
 yet a space left us for repentance, an opportunity of reforming 
 our Uves and of changing our feehngs ; but if we w^ait till the 
 final sentence is passed, there will be no reprieve ; it will 
 then be too late for repentance. We shall then be convinced, 
 that " the wages of sin is death." Let us therefore habitually 
 arraign our actions before the bar of Christ, and try the 
 transactions of our whole hfe by this test. We should say 
 to our souls ; How will the Judge view the step, 1 am now 
 about to take ? Is it my duty ? Does Christ require it ? Will 
 he approve of it ? If it will stand tliis trial, we may proceed 
 with confidence ; but if not, we should forbear ; lest we trea- 
 sure up to ourselves wrath against the day of wrath. What 
 account will Christ make of my property 1 And, when we 
 find that it will be laid in the balance against us, unless it is 
 improved for God, we shall be less anxious to lay up riches 
 for ourselves and be more anxious to be rich towards God. 
 
80 OUR APPEARANCE AT THE JUDGMENT SEAT. 
 
 What account will he make of my reputation ? The answer 
 will readily occur ; If it is that honour which cometh from 
 God only, the reputation of being a humble follower of the 
 Lamb of God ; a faithful servant of the blessed Jesus ; it will 
 be set to our account, our names will be recorded in the 
 Lamb's book of life : but if it be the ruputation of superiour 
 talents, great learning, and fine accomplishments ; of industry 
 or activity ; the account made of them will depend op the 
 manner in which they are employed. If they are used in the 
 service of God, we shall be able to render a good account 
 of them ; but if they are misimproved, they will aggravate 
 our condemnation. How shall I account for time, spent 
 in idleness and vanity 1 How shall 1 view the things of this 
 world, when they are past ? They will then appear as no- 
 thing ; less than nothing and vanity. 
 
 Our feelings also, should be brought to the judgment seat 
 of Christ, that conscience may pass sentence upon them. 
 How will Christ view pride, envy, hatred, or any of those 
 evil passions, which so often prevail in'' the heart. Will he 
 bestow the reward, which he has promised only to the hum- 
 ble and contrite, upon the proud and self-righteous 1 Will he 
 bestow eternal life upon those who repine at the temporal 
 prosperity of their neighbours ? Will he, whose very nature 
 is love, receive to his bosom, a soul filled with hatred and 
 malice ? These are questions which conscience will readily 
 decide. " And, if our heart condemn us, God is greater than 
 our heart and knoweth all things." Therefore, as we pass 
 on the journey of hfe, let us bring our conduct and feelings 
 to the hght of eternity, that we may perceive their nature and 
 their consequences. " If we would judge ourselves," saith 
 the apostle, " we should not be condemned of the Lord." 
 After contemplating the use which we are to make of the 
 fact, that there will be a day of judgment, we were to illus- 
 trate — 
 
 IV. The way in which we are to be prepared for it. — It 
 has been before observed, that the affections of the heart to- 
 wards Christ, will be the ground on which we shall be 
 judged ; that the deeds done in the body, are the index which 
 pomts out the state of the heart. Hence, the way in which 
 we are to be prepared for judgment is very obvious. We 
 must have love to Christ ; not as a latent principle, it must 
 be productive of good works. Indeed, love to Christ cannot 
 be hid ; wherever it exists it will produce the fruits of good 
 living. Therefore it is, that the actions are made the ground 
 of decision. And we have no right to conclude, that we love 
 Christ, if our life and conversation are not influenced accord- 
 ingly. If we love Christ we shall be penitent for our sins, 
 
OUR APPEARANCE AT THE JUDGMENT SEAT. 81 
 
 which we commit against him. We shall trust in him ; pray 
 to him ; walk with him, and strive to be like him : we shall 
 love his creatures, and his laws. Then, if you would be pre- 
 pared for judgment, you must come and trust in Christ ; he 
 is our help and our shield ; you must commit yourself to his 
 care, without reserve, and he will guide you by his counsel, 
 while you live, and afterward receive you to glory. You 
 must pray to him. You are surrounded with temptations, 
 and have no strength to withstand them. You have a subtle 
 adversary, who is continually laying snares for your feet. 
 You should, therefore, " come boldly to the throne of grace, 
 that you may obtain mercy, and find grace to help in time of 
 need." If you would walk safely in the road to heaven, and 
 so be prepared for judgment, you must walk with Christ. 
 He will guide you in the way, and raise you up when you 
 fall. You must not go forth into the world, unless you go 
 with him ; if you venture where he will not accompany you, 
 you will fall into the snare of the devil, and be exposed to 
 condemnation. If you would be approved and acquitted by 
 Christ at last, you must have a resemblance to his image ; 
 love to his saints ; and respect for his laws and institutions. 
 And, since we must all appear before the judgment seat of 
 Christ, let us be heartily engaged in our preparatory work. 
 Do not presume upon life and health, lest that day should 
 overtake you unawares — " For the day of the Lord cometh 
 suddenly, as a thief in the night." The night is far spent, 
 the day is at hand, let us therefore cast off the works of 
 darkness, and let us put on the armour of light. 
 
SERMON XI. 
 
 ON BAPTISM. 
 
 [first.] 
 
 Matt, xxviii. 19.— Go ye, therefore, and teach all nations, baptizing them in the 
 name of the Father, and of the Son, and of the Holy Ghost. 
 
 This is the last commission, which Christ gave to his dis- 
 ciples. When he was about to leave the world, and ascend 
 to his Father, he directed them to go into Galilee, and promised 
 to meet them there. And when they had met, at the place 
 where Jesus had appointed them, he gave them this commis- 
 sion as his last bequest. "Then the eleven disciples went 
 away into Galilee, into the mountain where Jesus had 
 appointed them. And, when they saw him, they worshipped 
 him; but some doubted. And Jesus came and spake unto 
 them, saying. All power is given unto me in heaven and in 
 earth. Go ye, therefore, and teach all nations, baptizing them 
 in the name of the Father, and of the Son, and of the Holy 
 Ghost." Here, as in every other act of his, you may see the 
 benevolence of Christ displayed. He was not willing, that 
 the privileges of the gospel should be confined to the land of 
 Judea, but would have all nations participate in its benefits. 
 He would have the glad tidings of that salvation, wdiich he had 
 purchased with his precious blood, every where proclaimed; 
 and the ordinances of his appointment, every where adminis- 
 tered : that all might have the offer of hfe, and the means of 
 grace ; so that he might see of the travail of his soul, and be 
 satisfied ; and that the mansions of his feather's house might 
 be filled with happy guests. In this commission, j^ou may see 
 what is the inheritance which Christ bequeaths to his most 
 favoured disciples, in this world. In giving them this commis- 
 sion, he entailed upon his beloved disciples, toil, reproach, 
 sufferings, and a violent death. These were their earthly 
 riches, with which they were endowed. They were constant- 
 ly employed in travelling from place to place, to publish the 
 gospel, and to administer to the spiritual necessities of the 
 saints. They were reviled as drunkards, as madmen, and 
 as disturbers of the peace of society ; they suffered hunger, 
 and stripes, and imprisonment ; and were, finally, all, with one 
 exception, put to death in the most cruel manner, on account 
 of the testimony which they bore to Christ. And these suf- 
 ferings were not accidental ; they were known to Christ, and 
 
ON BAPTISM. 83 
 
 came not unexpected to the disciples. Christ had foretold 
 them of these things. " Behold, I send you forth as sheep 
 in the midst of wolves : be ye therefore wise as serpents, 
 and harmless as doves. But beware of men ; for they will 
 dehver you up to the councils, and they will scourge you 
 in their synagogues. And ye shall be brought before gov- 
 ernors and kings for my sake, for a testimony against them." 
 And a measure of this honour have all his faithful ministers, 
 down to the present day. " But great is their reward in 
 heaven." And it will appear at the judgment day, that the 
 benevolence of Christ is as great in bequeathing these suffer- 
 ings to his disciples, as it is in publishing the glad tidings of 
 salvation to the nations of the earth. This, then, is the com- 
 mission which the benevolent Jesus gave to his beloved dis- 
 ciples, and, through them, to his ministers in all succeeding 
 ages. " Go ye, therefore, and teach all nations, baptizing them 
 in the name of the Father, and of the Son, and of the Holy 
 Ghost." They are sent, by this commission, to perishing 
 sinners ; and of such is this audience composed. Are you dis- 
 posed to receive these instructions into honest hearts ; and, 
 thus qualified, to receive the sign of your admission into Christ's 
 family ? It is to this latter part of their commission only — that 
 which relates to baptism — that your attention is to be called 
 at this time. " Baptizing them in the name of the Father, 
 and of the Son, and of the Holy Ghost." 
 
 The ideas, which are to be communicated on this subject, 
 may be conveyed ifi answers to the following questions. 
 What is baptism? Who are proper subjects of it? What 
 is the design of it ? And what the utility of it ? 
 
 1. What is baptism? Baptism is publick dedication to a 
 life of holiness. That is, the individual baptized is given to 
 God, to worship, serve and obey him. His sins are renounced. 
 And this is signified by the external sign which is applied. 
 "The like figure whereanto even baptism doth also now 
 save us ; not the putting away the filth of the flesh, but the 
 answer of a good conscience towards God." " According to 
 his mercy he saved us, by the washing of regeneration." " As 
 many of you, as have been baptized into Christ, have put on 
 Christ." '"Arise, and be baptized, and wash away thy sins." 
 This dedication of an individual to a life of holiness is accompa- 
 nied with an external sign, which is emblematical of the act ; 
 and from which the ordinance derives its name. This exter^ 
 nal sign is the appHcation of water to the individual baptized. 
 Water is the emblem of purity, and is used in cleansing. 
 Therefore, it very fitly represents the cleansino- of the heart 
 from sin, and the act of dedication to a holy hfe. " And the 
 eunuch said. See, here is water, what doth hinder me to be 
 
84 ON BAPTISM. 
 
 baptized?" " Can any man forbid water, that these should 
 not be baptized?" Hence it is that the act of dedication is 
 called baptism or washing — "• Arise and be baptized, and wash 
 away thy sins." 
 
 Here it may be proper to say something of the manner, in 
 which the sign is to be applied ; or of the quantity of water, 
 which is to be used in baptism. As to the quantity of water, 
 it is, perhaps, entirely immaterial ; and yet it has been the 
 subject of much angry disputation and bitter invective. 
 Perhaps there is no point of difference, in religious sentiment, 
 which has been treated in so unchristian a manner as the 
 dispute about baptism. The want of solid argument, derived 
 from the scriptures, has been supplied by illiberal sarcasm, 
 and mutual recrimination. There is nothing recorded in 
 the scriptures, which is very definite respecting the mode 
 of baptism ; which is, of itself, sufficient proof that it is a 
 subject of little importance. Let it not be impressed upon 
 your minds, that the ordinance of baptism is of little import- 
 ance ; the foregoing observations relate solely to the manner, 
 in which the seal is to be applied. The scriptures seem to 
 give some countenance to the idea that there were three dif- 
 ferent modes of applying the water in baptism — by sprinkling.; 
 by effusion, that is pouring water on the head ; and by im- 
 mersion. The passages of scripture, which seem to favour 
 the mode by sprinkling, are much the most numerous. The 
 proof that effusion was practised is less clear, though pro- 
 bable. But it seems to be quite doubtful whether immersion 
 was ever used by the apostles, in Christian baptism. 
 
 1. As to the mode by sprinkling ; that is, applying the water 
 with the hand. Among the Jews, sprinkling was the sign 
 of purification. '' And he shall sprinkle upon him, that is to 
 be cleansed from the leprosy, seven times ; and he shall pro- 
 nounce him clean." "And he shall take of the blood of the 
 bullock, and sprinkle it with his finger upon the mercy seat." 
 And Isaiah, referring to the promised Messiah ; " So shall he 
 sprinkle many nations." And this sign was well understood. 
 Therefore, it would seem to be most fit that when a sign 
 was to be used, to signify the washing from sin by the 
 blood of Christ, the same sign should be used, and in the 
 same manner, that the thing signified might be readily un- 
 derstood ; for this was the object of applying the external 
 sign. It was an expression of spiritual cleansing. Further, 
 the internal cleansing of the heart from sin, is often expressed 
 in scripture by the name of the external sign, as is very 
 natural and appropriate. And this external washing of which 
 we speak, is often called sprinkling; hence it is pretty evident, 
 that the mode of applying the external sign was commonly 
 
ox BAPTISM. 85 
 
 by sprinkling. " Then will 1 sprinkle clean water upon you 
 and ye shall be clean. A new heart also, will I give you, 
 and a new spirit will I put within you." " Let us draw near, 
 having our hearts sprinkled from an evil conscience." " But 
 ye are come to the blood of sprinkling, that speaketh better 
 things than the blood of Abel." " Elect according to the 
 foreknowledge of God, the Father, unto obedience, and 
 sprinkling of the blood of Jesus Christ." Further ; since 
 three thousand souls were received into the church of Christ, 
 by baptism, in one day ; and, in all probability, the after part 
 of that day, it is evident that baptism nmst have been per- 
 formed in a way less ceremonious, and more expeditious, than 
 by immersion. '■ Then they that gladly received his word 
 were baptized ; and the same day, there were added unto 
 them about three thousand souls." There were three thou- 
 sand souls added ; this was done by baptism ; and none could 
 have been employed but the twelve disciples, for none else 
 were yet qualified : this was done in one day ; and that 
 probably, the latter part of it ; for by the account, Peter had 
 been preaching to them a very long discourse, which must 
 have occupied the former part of the day. Therefore, as 
 must appear obvious to every one, this could not have been 
 done by immersion. A short arithmetical calculation will 
 convince you of that fact. Three thousand individuals bap- 
 tized in six hours, would be, for the twelve disciples, five 
 hundred each hour — eighty-three and a third each minute ; 
 which would be seven persons (lacking a small fraction) for 
 each of the disciples every minute ; one individual every 
 eight seconds. Again ; we learn from history, that sprinkling 
 was the mode of baptism universally used by the primitive 
 Christians during several centuries. Not having those books 
 of history at hand, which treat particularly on this subject, 
 I am unable to refer you to the volume and page ; but you 
 will find the fact asserted in Wall on Baptism. Therefore, 
 since sprinkling was used, by the immediate successors of the 
 apostles, we have every reason to beheve that it was the 
 mode practised by the apostles themselves. This argument 
 drawn from history, is often objected to, but I know not why 
 it should be ; we believe other facts which are related by 
 credible historians, and why should we not believe their asser- 
 tions respecting the mode of baptism. 
 
 2. As to effusion ; that is, pouring water on the head. 
 Nothing but probability can be adduced, from the scriptures, 
 in proof that this is a mode which was practised. As Philip 
 and the eunuch went down into the water, it is probable that 
 baptism in this instance was performed by pouring water on 
 the head. Further ; it seems most probable, from the con- 
 
 8* 
 
86 ON BAPTISM. 
 
 nexion, that the jailer and his household went to the river to 
 be baptized. The city of Thyatira, which appears to have 
 been the theatre of that transaction, was situated, as is mani- 
 fest from the passage, at or near the banks of a river, where 
 they might conveniently be baptized ; after the ceremony 
 of baptism was performed, the jailer brought the disciples 
 into his house, and set meat before them ; therefore, they 
 must have retired from the house for the purpose of baptism. 
 Hence it is probable they retired to that river. And since 
 the ceremony was performed in the darkness of the night, 
 and immersion in such circumstances would be hazardous, 
 it was probably performed by effusion. I have been particular 
 in stating the circumstances of this case, because it has been 
 sometimes adduced, though I think improperly, to substan- 
 tiate the mode of baptism by sprinkling. Again ; the baptism 
 of Christ by John, was probably by effusion. The priests 
 according to the order of Aaron were consecrated by pouring 
 oil on the head : therefore, it is probable, that the Priest 
 according to the order of Melchisedeck, since he was dedi- 
 cated in conformity to their custom, was consecrated by the 
 affusion of water, a mode similar to theirs. But this, however 
 it may have been performed, was not Christian baptism ; and 
 therefore proves nothing on the subiect. It is here introduced 
 merely to set it aside from having any place as an argument 
 on the mode of Christian baptism. 
 
 3. As to the mode of baptism by immersion. — It seems 
 quite doubtful whether immersion was ever used, by the 
 apostles, in baptizing. It is doubtful because, as history in- 
 forms us, it was never practised by the immediate successors 
 of the apostles. If it was practised at all by the apostles, it 
 is extraordinary that there should be no traces of it to be 
 seen immediately after their decease. It is doubtful, because 
 the passages of scripture, which seem to favour the idea, are 
 few and equivocal. The eunuch's going into the water is 
 often adduced to prove the mode of baptism, by inmiersion ; 
 but this might be for the prnpose of more conveniently pouring 
 water on the head. The baptism of Christ has been often 
 adduced ; but this> as has been shown, has nothing to do with 
 the subject. But there is one passage of scripture which 
 seems, at first view, to be positive proof that immersion was 
 practised. " Therefore, we are buried with him by baptism 
 mto death ; that like as Christ was raised up from the dead, 
 by the glory of the Father, even so we should walk in new- 
 ness of life." And another passage, conveying the same idea. 
 " Buried with Christ in baptism, wherein also we are risen 
 with him, through the faith of the operation of the Spirit of 
 God, who hath raised liim from tlie dead." It would appear 
 
ox BAPTISM. 87 
 
 at first view, that the internal cleansing of the heart from 
 sin is expressed by figurative language drawn from the exter- 
 nal sign, which is here called burial ; hence we might naturally 
 infer, that the external sign was sometimes applied by im- 
 mersion, or burial under water. But the figurative language, 
 which is used in this passage, is evidently not drawn from 
 that source. It is taken solely from the burial of Christ, as 
 will appear from a little reflection. The apostle here states, 
 that they who had been baptized, that is, who had dedicated 
 themselves to a life of holiness, should be dead to sin and 
 buried from its sight, as Christ ched and was buried ; that 
 hke as Christ was raised up from the dead, even so we should 
 walk in newness of life. That this figurative language is 
 drawn solely from the burial of Christ, and not from the 
 mode of baptism, appears very evident from the succeeding 
 verse. " For if we have been planted together, in the likeness 
 of his death, we shall be also in the likeness of his resurrec- 
 tion." If we suppose this figurative language to be drawn 
 from the burial of Christ it is very apposite. That hke as 
 Christ was planted by his burial, and sprang up into everlast- 
 ing hfe, by his resurrection, even so Christians are planted 
 by their burial from sin, and will spring up to newness of life. 
 But if we suppose the figure to be drawn from the mode of 
 baptism, it is absurd. It would prove that the mode of bap- 
 tism in primitive times was by planting. On these grounds, 
 which have been mentioned, it seems doubtful whether bap- 
 tism by immersion was ever practised by the apostles. But 
 there are some circumstances which render it probable. The 
 passage of scripture which most favours the idea, is in the 
 Epistle of Paul to the Corinthians. " ^Moreover, brethren, 1 
 would not that ye should be ignorant, how that all our 
 Fathers were under the cloud ; and all passed through the 
 sea. And were all baptized unto Moses in the cloud and in 
 the sea." The aposde here states that the Israehtes had the 
 means of salvation by Christ and external signs, similar to 
 those which are used under the gospel dispensation ; they 
 drank of Christ, the spiritual Rock ; they were overshadowed 
 by the Holy Spirit, in the cloud ; and were baptized in the 
 Bed sea. But their baptism in the Red sea was a kind of 
 immersion ; the waters were a wall on their right hand and 
 on their left. Therefore, it might seem probable, that the 
 gospel ordinance was sometimes performed by immersion ; 
 or at least, that it was not always by sprinkling. But it is 
 very possible, that it was only the idea of the water, which 
 the apostle had in his mind. Hence, w^e may infer that he 
 considered the mode of applying \U as of httle importance. 
 Further. The countries, in wliich the apostles preached 
 
88 ON BAPTISM. 
 
 the gospel, were in a warm climate, where the practice of 
 bathing was frequent and habitual. Their labours were 
 confined principally to Palestine, and the adjacent region. 
 Therefore, since it appears evident from scripture, that the 
 mode, in which water is to be apphed in baptism, was con- 
 sidered of little importance, it is probable that it was some- 
 times apphed by immersion ; as this would be coincident with 
 the custom of the countries in which they lived. These 
 observations relate to the mode of applymg the external seal 
 of baptism. We will now return to the consideration of the 
 ordinance itself. Since Baptism is an act of dedication to a 
 life of holiness, and the duty is to be performed between 
 God and the soul, it is evident that to perform the act 
 acceptabl}' to God, requires faith in him who makes the dedi- 
 cation. Baptism is a religious duty ; and one of the most 
 solemn and responsible duties which devolve on the creature. 
 " But without faith it is impossible to please him : for he 
 that Cometh to God must believe that he is, and that he is 
 a rewarder of them that diligently seek him." " Whatsoever 
 is not of faith is sin." Therefore, it is evident, that no one 
 should presume to offer himself or his children in baptism, 
 until he has reason to hope that he has faith in Christ ; for 
 if the act is performed without this faith, it is abomination in 
 the sight of the Lord. Then the order in which you should 
 proceed, in this important concern, if you would obey the 
 will of God is, first to love God, his worship, and his service'; 
 which will afford you evidence that you have faith ; then, to 
 make a publick dedication of yourself to God, to his worship, 
 and to his service ; and afterward to dedicate your children 
 to the same service. This w^ill appear still more evident, 
 when we shall hereafter consider the subjects of baptism. 
 And if 3^ou have these necessary quahfications ; that is, if you 
 have reason to hope that you love God, his worship, and his 
 service ; you neglect a very important duty, if 3'ou do not 
 pubhckly dedicate yourself to his service by baptism. The 
 scriptures seem to represent baptism, when circumstances 
 will admit of it, to be essential to salvation. He that believ- 
 eth and is baptized shall be saved. Therefore, do not suffer 
 the adversary to beguile you of your eternal interest, by 
 suggesting to you that you can be a Christian without making 
 a publick profession. If you neglect this plain duty, Christ 
 will withdraw his Spirit, whatever may have been your past 
 experience, and leave you to darkness and doubt ; perhaps 
 to perish in your sins. " Therefore, present your bodies a 
 living sacrifice, holy, acceptable unto God, which is your 
 reasonable service." (The subject is to be continued.) 
 
 I 
 
SERMON XII. 
 
 ON BAPTISM. 
 
 [second.] 
 
 Matt, xxviii. 19. — Go ye, therefore, and teach all nations, baptizing them in the 
 name of the Father, and of the Son, and of the Holy Ghost. 
 
 The text, as was observed in a former discourse on this 
 subject, contains the commission which Christ gave to his 
 disciples, when he was about to take his leave of them and 
 ascend to his Father. It was proposed to treat, in these dis- 
 courses, only the latter part of the commission, that which 
 relates to baptism. The ideas to be communicated, on this 
 subject, were to be arranged under the following questions — 
 What is baptism? Who are proper subjects of it? What 
 is the design of it 1 And, what the utility of it ? The nature 
 of baptism, and the modes of applying the seal of it, were 
 illustrated in the former discourse. We are now to contem- 
 plate the subjects, the design, and the utilit}^ of it. Respecting 
 each of these points, there have been diversities of opinion, 
 but particularly with regard to the first — the proper subjects 
 of baptism. And this diversity of opinion has, in many in- 
 stances, led the opposite parties into dangerous extremes. 
 On the one hand, many, in their zeal to recommend infant 
 baptism, have attempted to maintain that baptism is regene- 
 ration ; and thus lead many to imagine that they are regene- 
 rated, merely because they have been baptized. This is, 
 perhaps, one of the most influential and fatal causes of carnal 
 security which has ever been devised. On the other hand, 
 some have been so much in the habit of ridiculing the baptism 
 of infants, as to be led to neglect, and almost to hate, their 
 own offspring. Go into those famihes, where they are in the 
 habit of ridiculing infant baptism, and you will find an almost 
 total want of family discipline, and an entire neglect of reli- 
 gious instruction. " My brethren, these things ought not so 
 to be." This want of candour and charity, if suffered to 
 continue, will drown millions of precious souls in eternal per- 
 dition. Then, for the honour of Christ and the prosperity of 
 religion, let us lay aside our prejudices, and let us contemplate 
 the subject before us with candour and impartiality. Then, 
 
 II. Who are proper subjects of baptism? — That is, who 
 may with propriety, and according to the directions of scrip- 
 
to ON BAPTISM. 
 
 ture, be publickiy dedicated to a life of holiness ; given to 
 God, to his worship and service? 
 
 1. All true believers in Jesus Christ, are proper subjects of 
 this ordinance. This is a point which is generally acknow- 
 ledged ; therefore, it needs but little proof A few passages 
 of scripture shall suffice. " And the eunuch said. See, here 
 is water, what doth hinder me to be baptized. And Philip 
 said. If thou behevest with all thine heart, thou mayest." 
 " He that believeth and is baptized shall be saved." " Can 
 any man forbid water, that these should not be baptized, who 
 have received the Holy Ghost as well as we?" Agreeably 
 to these injunctions of scripture, the believer is to present 
 himself before the church and congregation, (when circum- 
 stances will admit,) and publickiy dedicate himself to the 
 service of the Lord. Thus, he becomes the subject of the 
 dedication. And it is the duty of the minister of Christ, ac- 
 cording to the commission in the text, to apply the external 
 seal, designating that he belongs to the flock of Christ. Thus, 
 he becomes, also, the subject of the external seal. 
 
 2. The children of behevers are proper subjects of baptism. 
 We are taught this by express scripture. The unbeheving 
 husband is sanctified by the wife, and the unbelieving wife is 
 sanctified by the husband ". else were your children unclean ; 
 but now^ are they holy." The apostle here asserts, that the 
 children of believers are in some sense holy ; and that the 
 children of unbelievers are in some sense unclean. There 
 appears to have been a doubt, in the minds of some, whether 
 it was consistent for a believer and an unbeliever to dwell 
 together in the marriage relation ; whether, upon the conver- 
 sion of either of the parties, there ought not to be a separation. 
 " If any brother hath a wife that believeth not, and she be 
 pleased to dwell with him, let him not put her away." It 
 appears, from the apostle's answer, that this doubt arose 
 partly on account of the children of such parents. Now if 
 the children of believers and of unbehevers were considered, 
 by the apostles and primitive Christians, as standing on the 
 same footing with regard to the ordinances of the gospel, 
 there could be no foundation for a question on the subject. 
 But if we suppose that there was a difference in this respect, 
 we readily perceive whence the difference arose. Suppose 
 that it was a doctrine inculcated by the apostles, that the 
 children of behevers were proper subjects of baptism, and 
 that the children of unbehevers were not ; then a difficulty 
 immediately arises in the mind : here is a family of children ; 
 one of the parents is a believer, but the other is an unbeliever. 
 Now, the children of behevers must be baptized, but the 
 children of unbehevers must not ; what then must be done 
 
ON BAPTISM. 
 
 ^ 
 
 with this family? Thus you perceive that this question, 
 which appears to have arisen in the minds of the Corinthians 
 respecting the standing of such children, would naturally 
 suggest itself, upon the supposition that the children of be- 
 lievers and of unbelievers were considered as standing on a 
 different footing with regard to the ordinances of the gospel ; 
 but, that the question is utterly without foundation, if we 
 suppose ther'e was no such difference. Hence we infer, that 
 the children of believers and of unbelievers stand on different 
 ground with regard to the church. But, let us attend to the 
 apostle's answer to the question, and we shall see what this 
 different ground is. The apostle asserts, that by the intimate 
 relation which the unbelieving partner sustains to the believ- 
 ing, he is sanctified, consecrated, or fitted ; so that it is the 
 same with regard to the privileges of the children as if they 
 were both believers. But, what are these privileges ? Since 
 the unbeliever is thus sanctified, the children are holy ; but 
 if he were not so sanctified they would be unclean. " Else 
 were your children unclean ; but now are they holy." The 
 meaning evidently is, that the children of believers, although 
 they are born sinners, and perhaps are still under the bondage 
 of iniquity ; yet, on account of the intimate "relation which 
 they sustain to their parents, and the subjection they are un- 
 der to their authority, they are constituted holy, in such a 
 manner that they may be dedicated to the service of God. 
 But the children of unbelievers are unclean ; that is, they 
 may not and cannot be dedicated to God, unless they are 
 placed under the authority of believers. (That the children 
 of unbehevers may be dedicated to the service of God, when 
 they are thus placed under the authority of believers, is to be 
 shown under the next head.) It is very evident that the 
 word holy, in this connexion, can have no other meaning. 
 It cannot mean, that the children of believing parents are all 
 i-egenerate — born of the Spirit, and in this sense holy. What 
 other possible meaning, then, can it have, but that which has 
 been affixed to it in the foregoing explanation. And, that 
 this is a very consistent interpretation may be shown from 
 the manner in which the word holy is applied in other parts 
 of scripture. It is often used to designate the persons and 
 things which were devoted to the service of the Lord : thus, 
 the priests were called holy ; the garments holy ; the temple, 
 the altar, and the sacred utensils, were called holy ; because 
 they were devoted to the service of God, and his sanctuary. 
 Therefore, it is consistent with the meaning of the word in 
 other parts of scripture, to say, that the children of believers 
 are here called holy, because they may properly be devoted to 
 the service of the Lord, dedicated to a hfe of holiness. Those 
 
92 ON BAPTISM. 
 
 expositions which are given of this passage of scripture, to 
 evade its force, are too futile to need any refutation. 
 
 Besides this direct proof, in favour of infant baptism, there 
 is much collateral evidence. The New Testament was given 
 us as a supplement to the Old, to show what alterations were 
 made, by the gospel dispensation ; to show what was done 
 away, and what new duties were required. So that the Old 
 Testament and the New, conjointly, constitute the rule of our 
 duty. Therefore, whatever ordinance Christ instituted, for 
 his church, under the Jewish dispensation, remains in its full 
 force under the gospel dispensation, unless it is expressly 
 abrogated in the New Testament. Now, circumcision was 
 appointed by God to designate his peculiar people ; it was 
 designed as a seal, to signify that they were devoted to the 
 service of God. That this was the design of circumcision is 
 very evident. The prophet Jeremiah says, to the men of 
 Judah and Jerusalem, " Cii'cumcise yourselves to the Lord ;" 
 that is, devote yourselves to his service. The soul, who was 
 uncircumcised, although he were by birth a Jew, was to be 
 cut off from his people, because he had not been devoted to 
 the service of the Lord. But, as we have seen, baptism is 
 instituted, by Christ, under the gospel dispensation, for the 
 same purpose ; to signify that they, to whom this seal is ap- 
 plied are devoted to the service of the Lord, dedicated to a 
 life of holiness. Now, this ordinance, under the Jewish dis- 
 pensation, was administered to children as well as adults ; 
 and Christ has made no limitation in the New Testament. 
 Who, then, shall presume to say, that it is to be applied only 
 to believers ! 
 
 Further. An argument may be drawn from the nature of 
 the ordinance, which will go very far, with candid minds, in 
 proving the propriety of infant baptism. The believer feels 
 himself bound, in consequence of what Christ has done for 
 him, to devote himself to the service of the Lord, by baptism : 
 and is he not under the same obligation, to devote his children, 
 and all who are subject to his authority, to the service of Christ? 
 Conscience will enforce this duty. The redeemed sinner, 
 who exercises suitable returns of gratitude to Christ, for the 
 hope of salvation, cannot be satisfied until he has dedicated 
 himself and all under his authority to the service of his Re- 
 deemer. The Christian parent, who has an anxious desire 
 for the salvation of his children, will not rest satisfied, until 
 he has committed them to God, to whom he has committed 
 the keeping of his own soul. And this he will do, in his daily 
 prayers. Why, then, should he not do it in a publick manner ? 
 It does seem as if every devoted servant of Christ, if he were 
 not kept back by prejudice, would feel it to be his duty pub- 
 
ON BAPTISM. 93 
 
 iickly to devote his children to God, that he might thus mani- 
 fest his zeal for the Lord of hosts. But, if children are to be 
 thus devoted to the service of the Lord, why should not the 
 seal be applied. This was appointed by Christ, to designate 
 those who were devoted to his service. Therefore, it is the 
 duty of ministers, thus to apply the seal, according to the ap- 
 pointment of their divine ]\laster. Thus, the nature of the 
 ordinance shows the propriety of infant baptism. 
 
 Again. It is a fact, well authenticated by history, that in 
 the first centuries, the ordinance of baptism was administered 
 to infants ; therefore, it must have been the practice of the 
 apostles ; for it is unreasonable to suppose, that Christians 
 would designedly, alter the institutions of Christ : but if in- 
 fant baptism is an innovation ; since it was so early practised, 
 it must have been a wilful perversion of the institution of 
 Christ. Therefore, christian charity demands that we should 
 consider infant baptism, as a divine institution. Thus, we 
 have express scripture, and the strongest collateral evidence, 
 to prove, that infant baptism is an institution of Christ. And 
 what Christ has instituted, for his church, is for ever binding. 
 Therefore, the children of believers are to be baptized. 
 
 3. The servants of behevers are proper subjects of baptism ; 
 those, who are bought with their money, or in any other way, 
 subjected wholly to their authority, are to be dedicated to 
 the service of God. The apostles baptized believers and 
 their household. Silas baptized Lydia and her household ; the 
 jailer and all his ; and Paul baptized the household of Ste- 
 phanus. Therefore, since the word household is used to com- 
 prise servants, as well as children, we are necessarily led to 
 the conclusion, that the apostles did baptize servants. But 
 there are passages, in the Old Testament, still more express. 
 God said to Abraham, " He that is born in thy house, and he 
 that is bought with thy money, must needs be circumcised." 
 And since this was a duty enjoined upon the church, under 
 the Jewish dispensation ; and has never been countermanded 
 by any precept of the gospel, it must still be the duty of every 
 believer in Jesus Christ. Further : It will be acknowledged 
 by all, that it is the duty of the Christian to devote himself, 
 and all his, to the service of the Lord ; but his servants are 
 his, and are subject to his authority ; therefore, it is his duty 
 to dedicate them to a holy life ; and by his authority over 
 them, he is enabled so to do. Thus, the children of unbe- 
 lievers, when they become subject to the authority of believ- 
 ers, are fit subjects of baptism. Hence we may readily 
 perceive what constitutes an individual a fit subject of that 
 ordinance. It is, when he is himself a believer, or is subject 
 to the control of one, who can make the dedication in faith. 
 
 9 
 
94 ON BAPTISM. 
 
 If either of these are wanting, baptism cannot be performed ' 
 for if the dedication is not made in faith, it is abomination to 
 the Lord; and no one can promise that an individual shall 
 lead a holy hfe, if he has no authority or influence to induce 
 him to obey the precepts of the gospel. Thus it is the duty 
 and the joy of the believer to devote himself, and his house- 
 hold, to the service of God. Says Joshua, " As for me and 
 my house we will serve the Lord." And God says of Abra- 
 ham, " I know him, that he will command his children, and his 
 household after him, and they shall keep the way of the Lord, 
 to do justice and judgment." From this view of the subject, 
 you perceive there can be no difficulty, as to the age, at which 
 children cease to be proper subjects of dedication by their pa- 
 rents. You are doubtless aware, that this is often raised, as an 
 objection to what is called infant baptism, that the defenders 
 of it cannot tell how far children may be advanced in age 
 before it is rendered improper, on that account, that they 
 should be offered in baptism by their parents. But the difficul- 
 ty must arise from some mistaken view of the subject. Ac- 
 cording to the views which we have just taken of baptism, 
 there is no foundation for such a doubt. Parents may dedi- 
 cate their children, by baptism, at any age, until their chikh-en 
 are capable of dedicating themselves ; or until they cease to be 
 subject to the authority of their parents. Parents are not re- 
 quired to use compulsory measures, of an extraordinar}' kind, 
 to induce their children to be baptized ; but only such influence 
 and authority as they use on other occasions. ]f these are 
 insufficient, such children may be viewed as if they were 
 not under the authority of their parents. 
 
 When the child, who has been thus dedicated by the parent, 
 in baptism, becomes a believer in .Tesus, he is to come forward, 
 in a publick manner, and renew the dedication in his own 
 name. It has been already shown by proof, from the scrip- 
 tures, that it is the duty of every believer to make a pub- 
 lick surrender of himself to God. But this he has never 
 done, if he has been dedicated only by his parents. Infant 
 baptism regards the duty of the parents only, it has no refer- 
 ence to the duty of the child. Therefore, self-dedication is a 
 duty, which is not superseded by infant baptism. But, when 
 the believer renews the dedication, in his own name, the seal 
 of the ordinance is not to be applied. The application of 
 water,'as has been before stated, is a seal used to signif^^that 
 the individual to whom it is applied is dedicated to a holy life. 
 But the child, who has been dedicated by his parents, has 
 already received this seal ; therefore it is not to be reapplied. 
 
 A few observations shall close. God has promised his 
 peculiar favour and blessing to believers, and their children. 
 
 I 
 
ON BAPTISM. 95 
 
 " 1 will be a God unto thee, and to thy seed after thee." 
 But God does not view the children of believers, as entitled 
 to his promised blessing, unless they have been dedicated to 
 him. After God thus promises to be a God to Abraham and 
 his seed, he says, "Thou shalt keep my covenant; therefore, 
 thou and thy seed after thee, every man child, among you, 
 shall be circumcised."' Therefore, parents, who neglect to 
 dedicate their children to God, deprive them of their title to 
 the blessings which he has promised. Has God promised 
 to be a kind parent to your children, the guide of their youth, 
 and the support of their age, and their everlasting consolation, 
 if you will devote them to him, and train them for his service ? 
 And will you, by neglect, deprive them of their title to these 
 blessings ? The baptism of children is sometimes considered, 
 as a matter of small importance. But this is evidently owing 
 either to the want of suitable reflection ; or to some incorrect 
 view of the nature of the ordinance. Besides, if we could not 
 see the utility of infant baptism, since it is an ordinance of 
 Jesus Christ, our divine blaster, Christians should by no 
 means neglect it. Further : There is another way, in which 
 you may deprive your children of their title to God's blessing. 
 if you neglect to perform the promises, which you make in 
 baptism, there is no validity in the dedication. You dedicate 
 them to a holy life, and promise to train them up for God ; 
 but if you do not perform the covenant, on your part, you can 
 have no title to those blessings, which God has promised upon 
 that condition. But on the other hand, if you have pubhckly 
 consecrated your children to God, and are training them up 
 for his service, according to the directions of the gospel, you 
 have the greatest reason to believe, that God will take them 
 for his own; "that he will guide them by his counsel, while 
 they live, and afterward receive them to glory." (The 
 subject is to be continued.) 
 
SERMON XIII. 
 
 ox BAPTISM. 
 
 [third.] 
 
 Matt, xxviii. 19. — Go ye, therefore, and teach all nations, baptizing them in the 
 name of the Father, and of the Son, and of the Holy Ghost. 
 
 It was my object, in the two former discourses on this sub- 
 ject, to show what baptism is ; and who are proper subjects of 
 it. It yet remains to illustrate, according to the plan which 
 was suggested, the design and the utility of the ordinance. 
 
 God is perfectly acquainted whh the nature and the ne- 
 cessities of his creatures. And the ordinances, which he 
 hath appointed for them, are adapted to their circumstances, 
 with infinite skill ; important in design ; and extensive in 
 utility. But such is the depravity of the human heart, and 
 such the subtilty of the adversar}^ that the ordinances of God, 
 which were designed for our good, are often so misused, as 
 to prove a snare to the soul. God, in accommodation to the 
 imperfection of the human mind, has instituted ordinances 
 accompanied with external signs; by which the internal 
 exercises of the heart are represented. Thus the mind is 
 assisted, in understanding the nature of the ordinance ; the 
 heart more deeply affected with the solemn duty ; and the 
 memory impressed with the transaction. But we are so 
 much inclined " to pervert the right ways of the Lord," that we 
 often depart from the simplicity of the gospel, in our obser- 
 vance of God's positive institutions. ^^ e are inclined to en- 
 thusiasm and superstition on the one hand ; and to indifference 
 and negligence on the other. Some trust principally in the 
 efficacy of^ the external ceremony, and very much neglect the 
 exercises of the soul, which it is designed to represent. This 
 leads them to enthusiastick ideas and expressions about the 
 efficacy of the form ; and to a superstitious exactness in the 
 application of it. This was the sin of the Pharisees. They 
 had lost the power of religion, and trusted in the external 
 forms. They scrupulously practised the baptism of cups and 
 of platters, and other external purifications : but within they 
 were full of extortion and excess. They paid tithes of mint, 
 and anise and cummin, but omitted the weightier matters of 
 the law, judgment, mercy and faith. This, too, was the source 
 of the popish superstition. As vital piety declined, a formal 
 show of religion, took its place. Hence resulted theu* image 
 
ON BAPTISiM. 97 
 
 worsliip ; and their sacrilegious forgiveness of sins, and their 
 numerous baptisms. — And this propensity to trust in the sign, 
 rather than in the thing signified, has great influence on the 
 conduct of many at the present day. When we sit down at 
 the table of the Lord, to taste the memorials of his dying love, 
 we are in danger of resting satisfied with partaking of the 
 symbols of his body and blood, without feasting, by laith, on 
 the bread of hfe. \\ hen we have devoted ourselves to God, 
 by baptism, we are inchned to trust in the efficacy of the or- 
 dinance, and to forget the vows we made. And we are in 
 danger of putting such confidence in the supposed excellency 
 of the mode in which we have be#n baptized, as greatly to 
 hinder our growth in grace. On the other hand, man}' are 
 inchned to indifference and neghgence as to the external form 
 of religious duties. The}' suppose, that if they have grace in 
 the heart it is sufficient : that they need not adopt the exter- 
 nal forms of religion ; that if they commune with Christ in 
 their heart, there is no necessity of their sitting down with 
 him at his table ; that if they lead a holy hfe, a publick dedi- 
 cation is of no importance. But it should be recollected, 
 that these external forms are the appointment of God, and 
 what he has pronounced important, we have no right to neg- 
 lect. " A^ hat God hath cleansed that call not thou common." 
 The impropriety of such views and feelings, with regard to 
 baptism, will appear manifest, when we contemplate the de- 
 sign and the utihty of the ordinance. 
 
 I. A\ hat is the design of baptism ? 
 
 1. Baptism is designed, as a trial of faith. — There are many 
 acts of obedience, which God requires of the saints, merely 
 as exhibitions of their faith, that is, of their love to God, and 
 their trust in him. Indeed every act of obedience, which 
 God requires, has some reference to that object ; the trial of 
 our faith. Such was the act of obedience, which was required 
 of Abraham ; that he should offer his son Isaac upon the 
 altar. And, as baptism is an act of obedience, it is a trial of 
 faith. But it appears from many circumstances, that baptism 
 was more particularly designed as a trial of faith, than many 
 other duties. The benefit to be derived from it appears to 
 be small, in comparison with the self-denial, which the perform- 
 ance of the duty requires. At first view, we see but little 
 utility in making a pubhck dedication, and still less in the 
 application of water as a seal. But it requires more self-de- 
 nial to perform it, than perhaps any other Christian duty. 
 Most of the other duties are reputable with the world ; but 
 the making a pubhck proiession of rehgion, is often attended 
 with ridicule and contempt. Hence, baptism was doubtless 
 designed as a trial of faith ; that you might manifest whether 
 
 9* 
 
98 ON BAPTISM. 
 
 your love to God, is sufficient to induce you to suffer reproach, 
 lor his sake ; whether you will obe}^ God, when you cannot 
 see the necessity of his requisitions ; and whether you will 
 trust in him, when he requires you to stand forth in face of 
 the world, and to declare yourself on the Lord's side. And 
 it has often proved a severe trial. Many a new convert has 
 found the trial too great for his weak iaith to sustain ; who 
 through fear of the world, and for wapt of sufficient confi- 
 dence in God, have shrunk from this duty, and passed their life 
 in darkness and doubt; deprived of the consolations of religion, 
 and all their lifetime subject to bondage through fear of death. 
 
 2. Baptism is designed as a mark of distinction ; to desig- 
 nate the servants of the Lord ; that the world ma}' know them 
 that are his : that thus God may display before mankind 
 the tokens of his favour to his servants, and may recommend 
 his holy religion, by their exa^mple. Thus he distinguished 
 the children of Isreal from the Egyptians. He commanded 
 them to sacrifice a lamb, and to strike the blood upon the 
 door posts ; that he might display the tokens of his favour to 
 his people, when the destroying angel should pass by the 
 Israelites, and slay all the first-born of Egypt. It was for 
 this purpose, that the servants of God were to be sealed in 
 their foreheads, according to the vision of St. John. " And 
 he cjied with a loud voice to the four angels, to whom it was 
 given to hurt the earth and the sea ; saying, hurt not the 
 earth, neither the sea, nor the trees, till we have sealed the 
 servants of God in their foreheads." And for this purpose it 
 is, that the servants of the Lord are sealed, by baptism ; that 
 the world may know who are his seiTants ; that they may see 
 the favour of God manifested to them, and acknowledge the 
 worth of rehgion : that when they see an individual who 
 is thus devoted to God, actuated by a spirit of benevolence, 
 " filled with joy and peace, in believing,"' borne cheerfully 
 along, through this sinful world, by the hope of heavenly 
 felicity ; cheered on the dying bed, by the consolation of 
 the Spirit ; and rejoicing in view of eternit}' ; they may know 
 that this was a Christian ; and may learn whence he derived 
 his consolation and support. Hence, if you are a child of 
 God, and derive consolation and support from his Spirit ; and 
 you do not publickly join yourself to the company of the 
 righteous, you rob (lod of his due, and religion of its honour ; 
 for mankind will be thus led to ascribe to human nature and 
 to morality, that which is due only to God and religion. 
 
 You will readily perceive from this view of the subject, and 
 from other considerations, that baptism is not designed as an 
 act of initiation into a particular church. It is designed as a 
 trial of faith ; and as a seal to designate the servants of the 
 
ON BAPTISM. 99 
 
 Lord. In baptism, a covenant is made between God and the 
 believer. But initiation into a particular church is performed 
 by covenant between the individual believer and the members 
 of that particular church. This is a covenant, which is entire- 
 ly distinct tVom baptism ; and the privileges which result from 
 tlie compact, are of a different kind. Hence we may discover, 
 what relation baptized children sustain to the church. By 
 tlieir baptism, simply considered, they are in no sense con- 
 nected with any particular church. But in consequence of 
 the covenant, entered into between the parent and the church, 
 the children sustain a secondary relation to that church. 
 They are connected with it through the medium of their pa- 
 rents. Thus the parent, when he joins the church, subjects 
 himself to their authority and discipline ; and they, on their 
 part, promise to watch over him in the Lord, and to assist 
 liim in the discharge of his duties. But the parent has dedi- 
 cated his child to God ; and it is the duty of the church to see 
 tliat his vows are performed, and to assist him, if assistance 
 is necessary. If the parent neglects his duty to the child, he 
 is disciplinable ; but, if through the perverseness of the child, 
 he is unable to train him for God, the church is bound to in- 
 terpose ; and to assist the parent by their influence and au- 
 thority. Thus the child sustains a secondary connexion with 
 the church, by which he is amenable to their authority. 
 And since this relation is of a secondary nature ; since the 
 child has made no covenant with the church ; he cannot be 
 subject to what is called church censures ; that is, to church 
 admonitions, suspensions, and excommunications; but only 
 to that influence and authority, which human regulations 
 afford. But, 
 
 IV. A^'hat is the utiUty of baptism ? 
 
 The primary benefits resulting from baptism, are the bless- 
 ings which God has promised to those who are devoted to his 
 service. '' W hosoever shall confess me before men, him will 
 I confess before my Father, which is in heaven. But whoso- 
 ever shall deny me before men, him will I also deny before my 
 P^ather which is in heaven." Christians may expect the con- 
 tinual favour and blessing of God while they profess attachment 
 to him, and walk according to his statutes, and ordinances. 
 " In all thy ways acknowledge him, and he shall direct thy 
 paths." "Him that honoureth me I will honour; but he that 
 despiseth me, shall be lightly esteemed." But they have no 
 right to expect the blessing of God, who live in the neglect of a 
 known duty. — God promises his special blessing to baptized 
 children. " 1 will be a God to thee, and to thy seed after thee ;" 
 that is, to those who were devoted to him. Christ manifested 
 particular regard for the children, who were brought to him, 
 
100 ON BAPTISM. 
 
 for his blessing, and declared such to be peculiar favourites of 
 God. " And they brought young children to him, that he 
 should touch them ; but his disciples rebuked those that 
 brought them. But when Jesus saw it, he was much dis- 
 pleased, and said unto them, Suffer little children to come unto 
 me : for of such is the kingdom of God." It w^ould be, by 
 no means, a forced construction upon this passage of scrip- 
 ture to say, that Christ designed to communicate the idea, that 
 the kingdom of heaven consists principally of those, who have 
 been thus dedicated to him in their infancy. That this is a 
 correct sentiment appears from other passages of scripture. 
 " Train up a child in the way he should go, and when he is old 
 he will not depart from it." And the same truth is taught by 
 the recent outpourings of God's Spirit. It is known that in 
 revivals of religion, a very large proportion of the converts are 
 of those, who have been baptized in their infancy. 
 
 Besides the blessings promised to the believer and his seed, 
 there are other benefits to be derived from the ordinance of 
 baptism. It often has a salutary effect upon those who wit- 
 ness the dedication. It is a powerful appeal to our hearts, 
 when our kindred, and friends, and neighbours, pubhckly dedi- 
 cate themselves to God. When we see those, in whose recti- 
 tude we confide, and whose judgment we revere, come forward 
 and publickly profess the religion of Jesus, we can scarcely 
 avoid being convinced of its truth, and of its sovereign influ- 
 ence upon the heart. — And if we are already convinced of 
 the truth of the christian faith, we cannot but be ashamed of 
 our pride, our negligence, or our cowardice, when we see 
 others, with humble boldness own their Saviour ; while we, 
 through self-sufficiency, through a fondness for earthly toys, or 
 through fear of reproach, refuse to take the vow^s of God upon 
 us. Witnessing the admistration of baptism, has often been 
 the means of conversion ; and many have dated the com- 
 mencement of their spiritual life, from the exhibition of this 
 solemn scene. I'urther : The ordinance of baptism has a 
 salutary influence upon the subjects of it. It is a restraint 
 upon them, to keep them from indulging in sinful practices ; 
 in idle conversation ; or in vain amusements. Such is the 
 wickedness of human nature that we are often more power- 
 fully restrained by the fear of man, than by the fear of God. 
 If we have only paid our vows to God in secret ; when we go 
 out among mankind, we may be tempted to do many things, 
 which are inconsistent with our resolutions ; because we are 
 sensible, that they are unacquainted with the vows we have 
 made. But if we come forward, in the face of angels and 
 nen, renounce the sins and follies of the world, and dedicate 
 ourselves to God, the fear of ridicule and contempt from the 
 
ON BAPTISM. 101 
 
 world, will keep us from violating our vows. Then we gain 
 a very important advantage, when we can enlist this 
 propensity of human nature on the side of religion, when 
 the fear of man can be made to assist in keeping us from sin. 
 Baptism is a restraint upon the believer in another way. 
 Every true believer is concerned for the honour of Christ, 
 and his religion ; and if he has made a profession of religion, 
 the honour of both, as he will readil}^ perceive, is intimately 
 connected with his conduct and conversation. Therefore, 
 on account of the love he bears to Christ, and the respect he 
 has for religion, his baptism wnll be a powerful restraint to keep 
 him from sin, and a constant motive to the practice of the 
 Christian duties. 
 
 Thus 1 have attempted, in a summary manner, to point 
 out to you the nature, the subjects, the design, and the util- 
 ity of baptism. The object has been to lead you to correct 
 views of the duty, and to induce you to devote yourselves to 
 the service of Christ. If it has had no such tendency the 
 object is lost. Let us therefore sum up the profit, which we 
 have derived from these three discourses ; "for every one of 
 us shall give account of himself to God.'' Baptism, as has 
 been illustrated, is publick dedication to a holy life : it is ded- 
 ication to the worship and service of God. And are you 
 willing to lead a holy life ; to walk according to the precepts 
 of the gospel ? Are you willing to renounce the sins and fol- 
 lies of the world ; to become a humble follower of Christ ; 
 and to worship and serve him ? If you are not, you are unfit 
 for heaven ; unfit to be a member of Christ's family, and have 
 no right, in your own name, to receive the seal of baptism. 
 And if you cannot be persuaded to serve Christ now, what 
 reason have you to believe you ever will be ? But if 30U 
 love Christ, and his service, and are willing to put your trust 
 in him, Christ is ready to receive you ; and you may make a 
 publick surrender of yourself to him. And what is there in 
 the service of Christ, which you dislike ? His service is per- 
 fect freedom ; " his yoke is easy and his burden is light." 
 And the reward which he promises to his servants, is joy and 
 peace in believing : the free pardon of all their sins ; and an 
 inheritance in heaven, " w^here is fulness of joy, and w^here 
 there are pleasures for evermore." Are you ashamed to be 
 a follower of Christ, and afraid of being ridiculed for your 
 singularity ? Remember the declaration of Christ, " Who- 
 soever shall be ashamed of me, and of my words, in this 
 adulterous and sinful generation, of him also shall the Son of 
 Man be ashamed, when he cometh in the glory of the Father, 
 with the holy angels." And if you love Christ and his service, 
 you may devote your children to him ; and he, who when 
 
102 ON BAPTISM. 
 
 on earth, " took little children into his arms and blessed them ; 
 saying, of such is the kingdom of heaven," will protect your 
 offspring ; and if you will train them in his service, he will 
 not suffer them to be lost. " He shall feed his flock like a 
 shepherd ; he shall gather the lambs with his arm, and carry 
 them in his bosom." " 1 beseech you therefore, brethren, by 
 tlie mercies of God, that ye present your bodies, a living 
 sacrifice, holy, acceptable unto God, which is your reasonable 
 service." 
 
SERMON XIV. 
 
 INTIMATE ACQUAINTANCE WITH GOD IS THE CHIEF PRO- 
 MOTER OF SELF-ABASEMENT. 
 
 [first.] 
 
 Jos'xlii. 5, 6. — I have heard of thee, by the hearing of the ear ; but now mine eye 
 seetla tlice. Wherefore I abhor myself, and repent in dust and ashes. 
 
 The dealings of God with his servant Job, appear, at first 
 view, mysterious and severe. God speaks of him as a perfect 
 and upright man, " one who feared God and eschewed evil," 
 so that there was none like him in the earth. And his conduct, 
 in his extreme sufferings, proves him to have been such. In all 
 his afflictions J ob sinned not, nor charged God foolishly. After 
 all the reproach, which was cast upon him by his three friends, 
 God says of him, that he had spoken the thing which was right. 
 How tfcen can we justify the dealings of God towards him : 
 that he should deliver him into the hands of Satan, to be 
 afflicted with all the miseries, which it is possible for human 
 nature to endure. Satan first demands his property. " Put 
 forth thine hand now, and touch all that he hath, and he will 
 curse thee to thy face. And the Lord said unto Satan, Behold 
 all that he hath is in thy power, only upon himself put not 
 forth thine hand." But Satan was not satisfied with this ; 
 when he saw that he still retained his integrity, notwithstand- 
 ing the loss of every temporal comfort, he replies, " All that 
 a man hath will he give lor his life : but put forth thine hand 
 now, and touch his bone and his flesh, and he will curse thee 
 to thy face. And the Lord said unto Satan, Behold he is in 
 thine hand, but save his life." How can we account for this 
 severity, in consistency with God's promises of mercy and 
 faithfulness to his children? This question occurs to our 
 minds, not only in the instance of Job's afflictions, but as 
 often as we see any of the children of God in great adversity. 
 This difficulty David felt, when he saw the afflictions of the 
 righteous, and the prosperity of the wicked. But the event 
 will always justify God, and magnify the riches of his grace. 
 This was satisfactory to David, and it should be so to us. 
 " Many are the afflictions of the righteous, but the Lord de- 
 livereth them out of them all." David says of the prosperity 
 of the wicked, " When 1 thought to know this, it was too 
 painful for me ; until I went into the sanctuary of God ; then 
 
104 INTIMATE ACqUAINTANCE WITH GOD, &C. 
 
 understood I their end." In the case of Job, which we have 
 before us, the event was glorious to the character of God, 
 honourable to religion, and happy for the sufferer. These 
 three grand objects, God appears to have had in view, in 
 permitting his servant Job to be afflicted — to display the per- 
 fections of his own character ; to exhibit the excellence of 
 rehgion, in the conduct of Job ; and to prepare him for greater 
 prosperity and happiness. Satan accuses Job of hypocrisy, 
 and insinuates, that religion is but a name. Then Satan an- 
 swered the Lord and said, "Doth Job fear God for naught? 
 hast thou not made an hedge about him, and about his house, 
 and about all that he hath, on every side? thou hast blessed 
 the work of his hands, and his substance is increased in the 
 land.'" After this insinuation Job's trial ensues, in which the 
 reality of religion, and the sincerity of his profession, are in- 
 disputably established ; and in which, God makes such mani- 
 festations of himself, that Job is deeply impressed with a 
 sense of God's glory, and of his own worthlessness ; and is 
 filled v>'ith the greatest humility and self-abasement. And he 
 is thus prepared for that extraordinary prosperity, which 
 afterwards attended him. This change in his feelings, this 
 increase of grace and the causes of it. Job describes in the 
 text ; " I have heard of thee by the hearing of the ear, but 
 now mine eye seeth thee ; wherefore 1 abhor myself, and 
 repent in dust and ashes." 
 
 The sentiments of Job, expressed in this passage of scrip- 
 ture, accord with the experience of mankind generally, accor- 
 ding to their different characters. A part of them applicable 
 to those, who are in an unrenewed state ; the rest relate to 
 those, who are in a state of grace. — Unbelievers have a very 
 inadequate knowledge of God ; and often very incorrect ideas 
 of him ; such as we have of an object by commmon report. 
 These incorrect notions of God, have a tendency to promote 
 a spirit of self-complacency, and of self-dependence, and to 
 harden the heart. — But believers have a more intimate know- 
 ledge of God, and more correct notions of him ; such as we 
 obtain, by the sight of an object: this has a tendency to pro- 
 duce humility and penitence. " 1 have heard of thee by the 
 hearing of the ear, but now mine eye seeth thee ; wherefore 
 I abhor myself, and repent in dust and ashes." His former 
 state, of which Job here speaks, when he heard of God by 
 the hearing of the ear, was probably not a state of impenitency ; 
 but a slate of partial sanctification ; when his knowledge of 
 God, compared with his piescnt views, was very imperfect. 
 If, then, the knowledge which Job had of God, in the state 
 to wliich he refers, produced little fruit ; how much less are 
 we to expect humility and penitence from those whose minds 
 
INTIMATE ACQUAINTANCE WITH GOD, &C. 105 
 
 have not been at all enlightened into the spiritual knowledge of 
 divine things. Then, 
 
 1. Unbelievers have a very inadequate knowledge of God, 
 and often incorrect ideas of him ; such as we have of an ob- 
 ject by the hearing of the ear. And these incorrect notions of 
 God, have a tendency to promote a spirit of self-comj)lacency, 
 and self-dependence : and to harden the heart. " 1 have 
 heard of thee, by the hearing of the ear." When we hear 
 a description of a particular scene, or of a particular person, our 
 conceptions of the object are very imperfect, and often very 
 incorrect ; but when our eyes behold it, our conceptions are 
 more adequate ; our views more correct. So it is with re- 
 gard to our knowledge of (rod. 
 
 1. Those, who have had no spiritual discernment of divine 
 things, have inadequate notions of the existence of God. 
 They are acquainted with him only by the hearing of the 
 ear : consequently their ideas of his existence are faint. They 
 have heard, that there is a God ; and they partly believe it : 
 but their views of him are so indistinct, that they do not affect 
 their heart and life. The}^ do not, like David, " have the Lord 
 always before their face." They have some faint idea, that 
 God has an existence, but how or where is to them a matter 
 of much indifference. 
 
 2. Those who have had no spiritual discernment of divine 
 things, have limited notions of the government of God. They 
 beUeve that God governs the principal concerns of the universe ; 
 but are not sensible, that every circumstance, the most minute, 
 is under his control ; that all the actions and thoughts of 
 his creatures are directed by him. They are sometimes dis- 
 posed to say, " our thoughts are our own, who is lord over us ;" 
 and are apt to comprehend so much in their ideas of human 
 agency, as to make man independent, and thus infringe upon 
 the divine government. 
 
 3. They have superficial ideas of God's providence. They 
 are willing to acknowledge in general, that they receive their 
 blessings at the hand of God : that he is the benefactor of 
 mankind : the guide of the blind ; the support of the weak ; 
 and the giver of every good gift. But when we apply these 
 general ideas to particular cases, they do not cordially admit 
 the superintendence of divine providence. They will some- 
 times ridicule the idea of consulting divine providences, as a 
 guide to our conduct. They have such inadequate ideas of 
 God, that they doubt whether he can so order his providences ; 
 which are many of them general, and happen alike to all ; in 
 such a manner as to be a competent guide to each individual. 
 They often seem to doubt whether God is actually the sup- 
 port of the weak ; the restorer and preserver of health. They 
 
 10 
 
106 INTIMATE ACQUAINTANCE WITH GOD, <ScC. 
 
 place so much dependence on secondary causes, that they 
 ascribe the preservation of their heaUh, to their own prudence ; 
 and their restoration from sickness, to the skill of the physi- 
 cian, rather than to the blessing of God. They have not a 
 cordial belief, that God provides their food and raiment. So 
 that if custom has not rendered the practice familiar, it appears 
 to them a kind of absurdity, at least a superstitious ceremony, 
 to ask the divine blessing and to return thanks at meals. 
 Often, like the children of Israel, a practice, which God highly 
 censures ; " they sit down to eat and to drink and rise up to 
 
 play." 
 
 4. Those, who have never been enlightened into the spiritual 
 knowledge of divine things, have inadequate ideas of God's 
 omniscience. Reasoning from tlie perfections of God w'e 
 naturally conclude, that he is possessed of infinite knowledge ; 
 that he knows all tilings, past, present, and future. This is 
 a very natural conclusion. " He that planted the ear, shall he 
 not hear ? he that formed the eye, shall he not see ? he that 
 teacheth man knowledge, shall not he know T' But notwith- 
 standing this general acknowledgment, some do not feel the 
 truth, that God knows their secret thoughts : " that all things 
 are naked and open unto the eyes of him with whom we 
 have to do." Their belief, in this respect, is not such as to 
 affect their hearts ; to lead them to guard their actions, and 
 to regulate their thoughts. But there is another respect, in 
 W'hich some have inadequate ideas of God's omniscience. 
 Though they have that general idea, that he know^s all things, 
 past, present, and future ; yet they v>^ill not admit the conclu- 
 sions, which must necessarily folIow^ As for instance, God 
 cannot know what events will take place in future, unless it 
 be certain, that such events will take place. He cannot know 
 that you are to be saved, unless it be certain that you w ill be. 
 Therefore if God knows, what will take place in future; 
 then future events are all unalterably established: but this is 
 nothing less than divine decrees; a conclusion, that many 
 will by no means admit. Such reluctance to admit conclu- 
 sions so plain, must be owing to a want of a spiritual discern- 
 ment of God's true character. 
 
 5. Many have inadequate ideas of the omnipotence of God. 
 We believe, in general, that God is almighty ; that all power 
 is in his hands, both in heaven and in earth. But notwith- 
 standing this, some will invoke the vengeance of heaven upon 
 their own heads ; and seem not to be sensible, that God can 
 send them swift to destruction ; and execute his fierce anger 
 upon them for ever. Some seem to doubt God's power to 
 punish the sinner with everlasting destruction : and others 
 doubt his ability to save ; and have little expectation that he 
 
 I 
 
INTIMATE ACQUAINTANCE WITH GOD, &C. 107 
 
 can answer prayer- Thus the natural man wanders about, 
 in the mazes of spiritual darkness. 
 
 6. Many have inadequate ideas of God's omnipresence. 
 We all believe the general truth, that God is every where 
 present ; that the eyes of the Lord are in every place behold- 
 ing- the evil and the good : but very many are not at all in- 
 fluenced, by this consideration. They do not conduct, as if 
 they believed, that God is always with them. They do not 
 say wherever they go ; " Thou God seest me." If their 
 actions are hidden from the view of men, they are unconscious 
 that there is any being, who observes their conduct. If men, 
 approve and applaud their behaviour they are satisfied ; with- 
 out reflecting that the infinite God, before whom they must 
 stand in judgment, is present with them: whose favour is 
 life ; and whose condemnation is everlasting death. 
 
 7. Those, who have not been enlightened into a spiritual 
 knowledge of God, have often incorrect ideas of his holiness. 
 Many seem to set up themselves, as a standard, by which to 
 try the perfections of God. They seem to suppose, that a 
 pure and holy God, may consistently act, in many respects 
 like his sinful creatures. "Thou thoughtest, saith God, that I 
 "was altogether such an one as thyself: but I will reprove 
 thee and set them in order before thy face." Many feel, as 
 tliough God will overlook small sins, though he is a hater of 
 sin in general. But I know not what authority we have to 
 call any sin a small sin. Sin is a transgression of the law of 
 God. " And the soul, that sinneth, it shall die." There is 
 nothing here said of great sins or small sins. Through the 
 atonement of Jesus Christ, the humble penitent shall receive 
 the pardon of all his sins ; but every sin unrepented of is an 
 unpardonable sin. 
 
 8. Many have incorrect ideas of God's justice. — It appears 
 to them, that since Christ has made an atonement for sin, it is 
 consistent with justice, that God should pardon all mankind, 
 penitent or impenitent, faithless or believing. Forgetting, that 
 notwithstanding the atonement ; God can justify only him 
 who believeth in Jesus. 
 
 9. This or some other cause leads many to mistaken notions 
 of God's goodness. As that his goodness is such, that he can- 
 not punish his creatures. And since, as they erroneously sup- 
 pose, it is consistent with justice for God to save all, of whatever 
 character and description, the lawless and disobedient, the un- 
 holy and profane ; they are led to beheve, that they are safe ; 
 that the goodness of God is such, that he will gather both the 
 righteous and the wicked, into his heavenly kingdom. 
 
 10. Many have incorrect ideas of God's veracity. They 
 live as if they believed that there is a possibility, that God 
 
108 INTIMATE ACQUAINTANCE WITH GOD, &C. 
 
 may not perform his promises ; and will not execute his 
 threatening-s. — All these incorrect notions of God, are owing 
 to the want of spiritual illumination, which alone can enable 
 us to discern his true character. If an}' of you have these 
 incorrect ideas of the character of God, it is because you have 
 onh' heard of him by the hearing of the ear ; it is because 
 your eye hath not seen him. O, that God would now dispel 
 the darkness, which veils your sight ; and would shine into 
 your hearts, to give you the light of the knowledge of the 
 glory of God in the face of Jesus Christ." — It is not supposed 
 tJiat all unbelievers have incorrect notions of God, in all the 
 respects, which have been mentioned ; or that believers are 
 exempt from all those imperfections. How far the observa- 
 tions have been applicable to each particular case, conscience 
 must decide. The proposition, Avhich was made is, that un- 
 believers have a verj'^ inadequate knowledge of God, and often 
 incorrect ideas of him : such as we have of an object by the 
 hearing of the ear. And that these incorrect notions of God 
 have a tendency to promote a spirit of self-complacency, and 
 self-dependence : and to harden the heart. The nature of 
 the subject is such, that it is necessary, that the proof of the 
 several particulars, should rest upon your own consciousness, 
 rather than upon express passages of scripture. 
 
 It remains, then, in the next place, to illustrate the tendency 
 of such incorrect notions of God. That they have a tendency 
 to promote a spirit of self-complacency, and self-dependence, 
 and to harden the heart. This is an idea evidently implied 
 in the text. — " I have heard of thee b}' the hearing of the ear ; 
 but now mine eye seeth thee : wherefore I abhor m3'self 
 and repent in dust and ashes." The former knowledge, 
 which Job had acquired of God, by the hearing of the ear, 
 as he expresses it, produced comparatively little penitence 
 or humihty. Therefore the less our knowledge of God is, 
 the less influence it will have in subduing the pride and obdu- 
 racy of the natural heart. Inadequate ideas of God's exist- 
 ence, government and providence, have a tendency to cherish 
 a spirit of self-dependence. If your ideas of God's existence 
 are faint, you will often feel, as if you were independent of 
 him. If }our notions of his government are limited ; and 
 you cannot admit, that he rules your thoughts, as well as your 
 actions, you will feel, as if the reins of government were in 
 your own hands. If your notions of God's providence are 
 superficial, you will be inclined to depend entirel}' on your 
 own prudence and exertions, for guidance and support. Erro- 
 neous notions of God's omniscience, omnipotence, and omni* 
 presence, will cherish a spirit of self-complacency. If you 
 are unconscious, that God knows your evil thoughts, you 
 
INTIMATE ACQUAINTANCE WITH GOD, &C. 109 
 
 will leave them out of your account ; and thus be inchned 
 *'to thmk more highly of yourself than you ought to think."" 
 Jf you doubt God's power to punish, 30U will overlook the 
 guilt of your sins. If you are unconscious of his presence 
 mth you, and you judge yourself by the opinions of men ; 
 you will often approve, when you ought to condemn. In- 
 correct ideas of God's holiness, justice, goodness and vera- 
 cit\', have a tendenc}' to harden the heart. If you believe 
 that liis holiness is such that he can approve of sin ; that his 
 justice may be dispensed with, that his goodness will not 
 punish ; and that his veracity may be violated, it will have a 
 tendency to harden you in impenitency. Hence, it is evident, 
 that some spiritual knowledge of God's true character is 
 essential to your salvation. And, that the more intimate 
 your acquaintance with him, the greater will be your self- 
 alDasement ; and consequently the more eminent will be your 
 Christian character. So much does }'our salvation depend 
 upon this point, that the knowledge of God and of his Son 
 Jesus Christ is itself, said to be, eternal life. " This is eternal 
 Ufe, to know thee the only true God and Jesus Christ, whom 
 thou hast sent.'' Therefore all, who would be humble follow- 
 ers of Jesus Christ, should get a knowledge of God. This is to 
 be acquired, by reading, meditation and prayer. If you desire 
 to obtain eternal life and to be an eminent Christian, you 
 should often retire to your closet ; to meditate on the glorious 
 character of God, as it is revealed in his word, displayed in his 
 pro\"idences, or manifested to your soul. And your medita- 
 tions should always be accompanied with fervent prayer; 
 saying, Lord, I beseech thee sho^v me thy glory. If you will 
 pursue this course, sincerely and habitually ; God will mani- 
 fest himself unto you ; he will show j^ou his glory : lead you 
 to repentence ; increase your faith ; and save your soul. 
 (The remainder of the discourse is reserved for another 
 occasion.) 
 
 10* 
 
SERMON XV. 
 
 INTIMATE ACQUAINTANCE WITH GOD IS THE CHIEF PRO- 
 MOTER OF SELF-ABASEMENT. 
 
 [second.] * 
 
 Job xlii. 5, 6. — I have heard of thee, by the hearing of the ear ; but now mine eje 
 seeth thee. Wherefore I abhor myself, and repent in dust and ashes. 
 
 The method proposed, in the former discourse for the illus- 
 tration of this snbject, was to show, 
 
 I. That unbehevers have a very inadequate knowledge of 
 God, and often incorrect ideas of him ; such as we have of 
 an object by the hearing of the ear. That these incorrect 
 notions of God, have a tendency to promote a spirit of self- 
 complacency and of self-dependence, and to harden the heart. 
 And, 
 
 II. That believers have a more intimate knowledge of God, 
 and more correct notions of him ; such as we obtain by the 
 sight of an object. And that this knowledge has a tendency 
 to produce humility and penitence. It is this second propo- 
 sition, which now claims your attention. 
 
 The experience of Job, in his more intimate acquaintance 
 with the character of God, is similar to the experience of 
 every Christian. God manifests the glories of his character, 
 in some degree, to all his children. And the effect produced, 
 by such discoveries, is the same. — " 1 have heard of thee by 
 the hearing of the hear ; but now mine eye seeth thee : where- 
 fore I abhor myself, and repent in dust and ashes." God, in 
 his deahngs with Job, displays most of the perfections of his 
 divine character ; especially those, which are most calculated 
 to inspire a sense of his majesty and glory. And they are 
 displayed to him, by the voice of God, as well as by the dis- 
 pensations of his providence. — His existence, power, govern- 
 ment, and providence, are conspicuously represented, in the 
 following interview of the Almighty with Job : — " Then the 
 Lord answered Job out of the whirlwind and said : — Where 
 wast thou, when I laid the foundation of the earth ? declare, 
 if thou hast understanding : Who hath laid the measures 
 thereof, if thou knovvest ? or who hath stretched the line upon 
 it ? AVhereon are the foundations thereof fastened ? or who 
 laid the corner stone thereof?" — " Canst thou bind the 
 sweet influences of Pleiades, or loose the bands of Orion ? 
 
INTIMATE ACQUAINT ANCE WITH GOD, &C. Ill 
 
 Canst thou brinj^ forth Mazzaroth, in his season ? or canst 
 thou guide Arcturus with his sons ? Knowest thou the ordi- 
 nances of heaven ? canst thou set the dominion thereof, in 
 the earth ? Who hath put wisdom in the inward parts 1 or 
 who hath given understanding to the heart ? W ho provideth 
 for the raven his food ? when his young ones cry unto God, 
 they wander for lack of meat.*' — And these prerogatives of 
 God are still more forcibly displayed, to the view of Job, by 
 the dispensations of his providence towards him. He could 
 not but see the hand of God ; his superintendence and his 
 power ; in the sudden and extraordinary destruction of his 
 family and effects, by tempest, and fire, and sword. These 
 dispensations of pro\'idence, call into exercise his resignation : 
 " The Lord gave, and the Lord hath taken away; blessed 
 be the name of the Lord.'" — And the manifestation, which 
 God makes of his majesty and glory, produce humility and 
 penitence : '■ oS'ow mine eye seeth thee ; wherefore 1 abhor 
 myself and repent in dust and ashes.'" — And it is thus, that 
 God manifests himself to every true believer ; and such is the 
 fruit produced. In his word, and in his works, he manifests 
 his majesty and glory ; and thus shows to his creatures their 
 sinfulness, and infinite inferiority. 
 
 IL Saints have a more intimate knowledge of God, and 
 more correct ideas of him ; such as we obtain by the sight of 
 an object. 
 
 Clear and spiritual manifestations of his glory, is a token 
 of favour, w hich God often manifests to his children ; but to 
 those only. His friends are admitted to his immediate pres- 
 ence, to behold his glory, and to enjoy the smiles of his coun- 
 tenance ; but this is a privilege, which is never granted to 
 despisers and enemies. — '' He that loveth me," saith Christ, 
 "shall be loved of my Father; and I will love him, and will 
 manifest myself to him. Judas saith unto him, (notlscariot.) 
 Lord, how is it, that thou wilt manifest thyself unto us, and 
 not unto the world ? Jesus answered and said unto him, If 
 a man love me, he will keep my words ; and my Father will 
 love him, and we will come unto him, and make our abode 
 with him." O, what a blessed privilege they enjoy, who 
 love the Lord Jesus Christ ! He loves tliem, and makes his 
 abode with them. They cannot but be happy whom Christ 
 loves. They, with whom Christ makes his abode, shall never 
 lack a faithful friend. And it cannot be otherwise, than that 
 they, who enjoy this blessed intimacy with Christ, should be 
 acquainted with the character of God. 
 
 1. The beUever has an unshaken confidence in the existence 
 of God. Can he doubt whether there is a God, when Christ 
 dwells in liis heart ; walks with him ; and communes with 
 
112 INTIMATE ACQUAINTANCE WITH GOD, &C. 
 
 him ? When God daily manifests himself to him, in his word 
 and by his Spirit ; when he fills his heart with heavenly love ; 
 guides him by his comisel, and answers his prayers ? The 
 child, who is daily fed and clothed, and instructed, by paren- 
 tal care, might as easily be made to believe, that he has no 
 parent. The language of the Christian is — "■ I know that my 
 Redeemer liveth.'' — "I know whom 1 have believed, and am 
 persuaded, that he is able to keep that, which I have com- 
 mitted to him against that day." — " Verily there is a God 
 tliat judgeth in the earth." — The young convert may some- 
 times be assaulted, by the adversar}^ ; and his mind be filled 
 with doubts and fears. He may sometimes be led to say, in 
 his heart ; \^ hy do 1 pray ? Perhaps there is no God, that 
 can hear or save. But such doubts are transient ; the Chris- 
 tian will immediately recognize them, to be the suggestions 
 of the adversary ; and will banish them from his mind. And, 
 as his acquaintance with God increases, his doubts and fears 
 diminish. 
 
 2. The believer has no disposition to limit the government 
 of God. He has seen the excellencies of his character ; and 
 experienced the benefits of his reign. He has felt that the 
 3'oke of Christ is easy, and his requirements just ; and is 
 willing, that God should rule, in the kingdoms of nature, pro- 
 vidence, and grace. He is confident, that the Judge of all 
 the earth will do right. The humble Christian, who has sub- 
 mitted himself to the government of Christ ; that he might 
 rule in his soul, and preside over his conduct ; and has thus 
 experienced the safety and happiness of his reign ; is aston- 
 ished, at his former obstinacy, in resolving to be his own 
 sovereign ; to be guided by bhndness ; instructed by igno- 
 rance ; reformed bj^ sinfulness ; and made happy by discon- 
 tent. Every true believer is willing to submit himself to the 
 divine government. This disposition is essential to piety. 
 Without it we cannot serve God acceptably on earth; or 
 enjoy the happiness of heaven. 
 
 3. Believers have enlarged views of the providence of God. 
 They believe the assertion of the scriptures ; that there is not 
 a sparrow that falleth to the ground, but by his direction ; 
 that the ver)^ hairs of their head are all numbered. And they 
 have seen and experienced the care of his kind providence. 
 So often, has God pointed out their path ; saying, this is the 
 way, walk ye therein. So often has he been their help, in 
 trouble, and their relief in want; that you cannot persuade 
 them, that the hand of God is not in all their transactions. 
 " The Lord is my light and ni}' salvation, whom shall 1 fear ? 
 The Lord is the strength of my life, of whom shall I be afraid ?" 
 Many are impressed with the idea, that tlie small occurrences 
 
INTIMATE ACQUAINTANCE WITH GOD, &C. 113 
 
 of life are beneath the notice of the Almighty ; but this is not 
 tlie feelincrs of the pious soul : it is the sentiment of a proud 
 heart. Pride disdains to stoop ; but greatness loves to conde- 
 scend. The pious Christian sees God in every thing ; and 
 reads his duty, in every occurrence- Thus God is brought 
 near to him. He walks with God ; sees his glory and learns 
 his will. 
 
 4. The believer has livel}^ impressions of God's natural 
 attributes ; his omniscience, omnipotence, and omnipresence. 
 He sees the heavens and the earth, which are the work of 
 the Almighty, and the creatures, which he hath made ; and 
 acknowledges them to be his. He sees the wheels of provi- 
 dence, every where moving, to accomplish the design of infi- 
 nite wisdom ; and feels the sentiments of David. "• Whither 
 shall I go from thy Spirit ; Oi" whither shall 1 flee from thy 
 presence ? If i ascend up into heaven, thou art there. If I 
 make my bed in hell, behold thou art there. If I take the 
 wings of the morning and dwell in the uttermost parts of the 
 sea ; even there shall thy hand lead me, and thy right hand 
 shall hold me. If 1 say surely the darkness shall cover me, 
 even the night shall be light about me." 
 
 5. Behevers have more clear views of God's moral attrib- 
 utes : — of his holiness : " that he is of purer eyes than to behold 
 evil ; and cannot look on iniquity." That God is angr}' with 
 the wicked every day. They are persuaded, that his justice 
 is inviolable ; that sin unrepented of, will be punished with 
 eternal death : that the sinner who refuses to receive pardon, 
 through the mercy of God, in Christ, will be fuel for everlast- 
 ing burnings. They view his goodness in a more compre- 
 hensive light ; that God, in the punishment of the finally 
 impenitent, will advance the general good : that the glory of 
 God. and the happiness of heaven require, that the impenitent 
 should be excluded. — And they have implicit confidence in 
 his veracity. — " Hath he said and will he not do it ? Hath 
 he promised and will he not make it good ?" — The believer 
 obtains these more just and adequate views of God's character, 
 by his own intimate acquaintance with him. He has seen 
 them all displayed by the cross. A Lamb, without spot ; the 
 image of God, and the Son of his love, is slain for sinners ; 
 because truth required, justice demanded, and goodness could 
 not prevent. But if God spared not his own Son, when the 
 divine perfections required his sacrifice, how certain, and how 
 awful the doom of impenitent sinners ! The perfections of 
 God are pledged, for your condemnation, if you will not ac- 
 cept of Christ as your Saviour. 
 
 According to the order proposed, we have yet to view the 
 consequences of these more clear discoveries of God's char- 
 
114 INTIMATE ACqUAINTANCE WITH GOD, &C. 
 
 acter. Humility and penitence are the inevitable consequen- 
 ces of a spiritual discernment of God's character. — Now mine 
 eye seeth thee : wherefore 1 abhor myself and repent in dust 
 and ashes." And if Job, a perfect and upright man, was led 
 thus to abhor himself, when he saw God ; much more should 
 we be humbled, had we the same intimate knowledge of his 
 characte)-. When we see what God is, and what guilty, de- 
 pendent, worthless creatures we are, how can we but abhor 
 ourselves! How little are we, when compared with his 
 greatness ! How circumscribed when compared with in- 
 finity ! How mean when compared with his excellence. 
 God is from everlasting to everlasting; but we are creatures 
 of a day, liable every moment to death. — He is Sovereign 
 of the universe ; directs the motions of the planets ; has 
 the elements at his control, and governs the actions of men. 
 But we, feeble, helpless creatures, cannot make one hair white 
 or black. We cannot add a moment to our life : or alter 
 one act of God's government. — Who can make that straight, 
 which he hath made crooked." God provides for the wants 
 of every living thing. " The eyes of all his creatures wait 
 on him, and he giveth them their meat in due season." — 
 He satisfieth the longing soul, and filleth the hungry soul 
 with goodness : but we are unable of ourselves to provide 
 our necessary food. Much less can we effect the salvation 
 of our souls, or save the souls of others. — No one can by any 
 means redeem his brother or give to God a ransom for him. 
 
 How circumscribed are we when compared with his infinity. 
 He has infinite knowledge. — " Known unto God are all his 
 works from the beginning of the world." But we can recollect 
 little of the past ; and know nothing of the future ; " we know 
 not what shall be on the morrow." — God upholds all things, 
 by the word of his power. But we cannot save our dearest 
 friend from death ; nor can we move our limbs, without the 
 aid of the Almighty hand. — God is in every place transacting 
 the concerns of his vast dominion ; and fills infinity with his 
 presence. But we can occupy but a small spot of earth ; and 
 when we remove, it is by slow degrees and tedious steps. 
 
 And how mean are we, when compared with his excel- 
 lence. — " Holy, holy, holy is the Lord God Almighty." — "He 
 is a rock, his work is perfect; for all his ways are judgment; 
 a God of truth and without iniquity, just and right is he." 
 But we are vile transgressors, defiled with sin — " The whole 
 head is sick, the whole heart faint. From the sole of the 
 foot, even unto the head, there is no health in us; but 
 wounds, and bruises, and putrefying sores." It is no won- 
 der then that Job abhorred himself, when he saw God. And 
 such will be the effect of these manifestations upon every 
 
INTIMATE ACQUAINTANCE WITH GOD, &C. 115 
 
 soul, wliich is enlightened by the Holy Spirit. — •' Now mine 
 eye seeth thee ; wherefore 1 abhor myself and repent in dust 
 and ashes."' — Hence it is, that you hear the convicted sinner 
 cry out of his guilt. Unclean ! unclean ! God be merciful ! 
 They, who have but slight convictions of conscience and 
 no true sense of the evil of sin, are often offended at the 
 plain and humiliating declarations of scripture. They cannot 
 believe, that they are such sinners, as the Bible describes them 
 to be ; or that they are such helpless creatures, as they are 
 there represented. But when God convinces them of sin ; 
 when he shows them his holiness and their wickedness ; his 
 might and their weakness ; they find no difficulty in adopting 
 the language of scripture. — " Behold I am vile, what shall 
 1 answer thee ? I will lay mine hand upon my mouth." — " 1 
 abhor myself." — " ]\Iy soul melteth for heaviness : strengthen 
 thou me, according to thy word. " Until by discoveries of 
 God's glory, and of the purity of his law, we are made sensi- 
 ble, that we are dead in trespasses and sins, we suppose, that 
 we are alive, and have no need of God's quickening Spirit. 
 This was the experience of Paul. — '•! was alive without the 
 law once ; but when the commandment came, sin revived 
 and I died." Before he saw the law, in its spirituality, he 
 was filled with self-righteousness, and doubtless thought himself 
 one of the chief favourites of heaven. But when he saw the 
 pollution of his heart, reflected by the purity of the law, he 
 saw, that he was dead, in trespasses and sins." 
 
 Hence it is evident also, that the most eminent Christians — 
 those, who have enjoyed the clearest manifestations of God's 
 glory, and have been most faithful, in the examination of their 
 hearts — will be the most sensible of their own viJeness ; and 
 will adopt the most humihating expressions, when speaking 
 of the wickedness of their hearts, or when confessing their 
 sins before God. Hear the expression of Paul. — " This is a 
 faithful saying, and worthy of all acceptation, that Christ 
 Jesus came into the world, to save shmers, of whom I am 
 chief." And he was sincere ; he doubtless felt himself, to be 
 the chief of sinners. So Job ; " Behold 1 am vile." And 
 David; " 1 am a worm and no man." But it is v/orthy of 
 remark, that these strong expressions, are no certain evidence 
 of great humility. Hypocrites commonly adopt those ex- 
 pressions, which are used by the most eminent saints. And 
 Christians themselves sometimes use expressions, which are 
 more ardent, than their feelings will warrant. There are 
 many persons, who talk much of the wickedness of their 
 hearts, and the sinfulness of their lives, who are very much 
 offended, if you give them the least intimation, that you be- 
 heve what they assert, that you beheve them to be obstinate 
 
116 INTIMATE ACQUAINTANCE WITH GOD, &,C. 
 
 sinners ; vile transgressors. Therefore, Christians cannot be 
 too careful, that they do not assert, what they do not feel ; 
 lest they should deceive themselves, and rest satisfied with 
 expressions of humility, without the reality. Let us then 
 obtain x^lear views of God's character, and a thorough know- 
 ledge of our own hearts, that we may abhor ourselves, and 
 repent in dust and ashes ; then appropriate actions, and ap- 
 propriate expressions, will follow spontaneously. 
 
 We have all heard of God by the hearing of the ear. In 
 this house you have often heard the excellencies of his charac- 
 ter described, by those, who profess to be the ministers of 
 Christ. You have probably heard discordant representations 
 and different opinions of God, of his character and govern- 
 ment. Perhaps your minds are so confused, that you have 
 no distinct ideas of his character ; so perplexed by different 
 reports, that you know not what to believe. This is a very 
 dangerous condition : to be groping in darkness, and see no 
 hght; to be ignorant of the God, that made us, and of the 
 Saviour who redeemed us ; liable to be lead by the blind, and 
 instructed by the ignorant. Let us therefore approach and 
 see for ourselves what God is. To those who seek for refresh- 
 ing views of his character, God unveils his glory, and displays 
 his goodness. And such views will lead us to exalt God, 
 and humble ourselves ; to love holiness, and hate sin. The 
 soul that drinks at this fountain cannot relish flattery, " or 
 swelling words of vanity." It loves to drink self-abasement 
 at the foot of the cross. It loves to sit down with Job, in 
 dust and ashes. — Does your experience at all accord with 
 this ? If it does not you have never seen God, you have only 
 heard of him by the hearing of the ear. If you would be a 
 humble follower of Christ, and be crowned with glory in 
 heaven, you must search diligently for God, in his word and 
 in his works; ever accompanying your researches with the 
 prayer of Moses : " Lord, I beseech thee show me thy glory." 
 
SERMON XVI. 
 
 THE HAPPINESS OF TRUSTING IX GOD. 
 Prov. xvi. 20. — Whoso trusteth in the Lord, happy is he. 
 
 We have many serious and impressive warnings, against 
 placing our confidence in earthly dependences. The word 
 of God, that faithful and unerring directory, gives us frequent 
 and impressive admonitions, on this subject. — " Thus saith the 
 Lord : Cursed be the man, that trusteth in man, and maketh 
 flesh his arm ; and whose heart departeth from the Lord ; 
 for he shall be like a heath in the desert." — - Blessed is the 
 man, that trusteth in the Lord, and whose hope the Lord is ; 
 for he shall be as a tree, planted by the waters, and that 
 spreadeth out her roots, by the rivers."' — " I said, in my heart. 
 Go to now, I will prove thee with mirth ; therefore enjoy 
 pleasure ; and behold this also is vanity." — "There is no end 
 of all his labour, neither is his eye satisfied with riches, neither 
 saith he, for whom do I labour, and bereave my soul of good ? 
 this is also vanity."— '-Vanity of vanities, saith the preacher; 
 vanity of vanities, all is vanity." — "These things," saith Christ, 
 " I have spoken unto you, that in me ye might have peace, hi 
 the world ye shall have tribulation.'" — "Let us hear the con- 
 clusion of the whole matter ; Fear God, and keep his com- 
 mandments ; for this is the whole duty of man." — Besides 
 these faithful admonitions, from the scriptures, we have the 
 testimony of those, who have gone before us, in this earthly 
 career. Thousands, who have thoroughly tried the folhes of 
 the world, and, who have had every advantage to ascertain 
 tlieir value, have testified to their worthlessness and their un- 
 satisfying nature. Have you never been entreated, by a dying 
 friend, in the most urgent and pathetick language, not to do as 
 he had done ; not to spend your life in vanity, forgetful of Christ 
 and regardless of his salvation : not to waste your strength. 
 in gathering trifling toys, or perishable possessions ; forgetful 
 of the heavenly inheritence ? And why will you disregard 
 both the warnings of the living and the lamentations of the 
 dying. O, turn off your e5'es from beholding vanities, and 
 listen to the advice of your friends, and to the injunction of 
 the holy apostle. — " Seek those things, which are above, 
 where Christ sitteth on the right hand of God. Set your 
 affections on things above, not on things on the earth." Be- 
 sides tlie declarations of scripture and the testimony of those, 
 
 U 
 
118 HAPPINESS OF TRUSTING IN GOD. 
 
 who have gone before us, we have the attestation of our own 
 experience, that earthly hopes and earthly dependences are 
 unsatisfying and vain. The world has promised you much 
 comfort and happiness ; and have you not found those prom- 
 ises false ? And being disappointed and chagrined, at the 
 present, to make amends, the world has inspired you with 
 hopes of the future ; but have you not found those hopes to 
 be vain ? Though repeatedly disappointed and baffled, yet 
 still you will pursue those phantoms of earth. Ah ! 
 
 " Why will you grasp the fleeting smoke, 
 And not believe what God has spoke ?" 
 
 So many and so various are the influences on the side of 
 errour and delusion, that we may look in vain for reformation, 
 from any other source, than the Spirit of God. We have a 
 great inclination to lay hold of those things, which are seen 
 and temporal ; while those things which are unseen and eter- 
 nal have comparatively, little influence upon our minds. — 
 There is the force of natural propensity to bind us to the world. 
 " We are of the earth, earthy, and tend to the earth." Our 
 disposition is debased by the fall, and we love low and grov- 
 eling things. — There is the force of education too. — The infant 
 is taught to set a high value upon money. The child is en- 
 couraged to excel his fellows as his highest aim. The youth 
 is directed to seek the approbation of mankind, as his chief 
 motive. And this too, has intruded itself, into a system of 
 education which is very generally approved. Thus avarice, 
 ambition, and vanity, are imbibed with our infant food ; and in- 
 crease with our growing strength. — " Awake, O arm of the 
 Lord, put on strength ; arrest us from our sensual career, and 
 turn our erring feet into the way of thy testimonies.'" Let 
 us at least pause and reflect, on this momentous subject. 
 
 Have we not long experienced the goodness and forbear- 
 ance of God '? Have we not served the vanities of tlie world 
 enough ? " Now, therefore, fear the Lord, and serve him in 
 sincerity and truth." — " For whoso trusteth in the Lord, happy 
 is he." 
 
 The motives for trusting in God, which are to be urged, in 
 this discourse, may be arranged under the following heads : 
 
 L To trust in the world is vain and unsatisfactory. 
 
 II. Confidence in God, is attended with real happiness. 
 
 I. To trust in the world, is vain and unsatisfactory. 
 
 Let us observe the votaries of the world, and see if the god 
 they serve, can reward their fidelity. 
 
 1. Mammon, the god of riches, bears great sway among 
 the children of men. Wealth often dazzles the eyes of the 
 inexperienced youth : (nor will experience alone dispel the 
 
HAPPINESS OF TRUSTING IN GOD. 119 
 
 delusion :) He imagines it can satisfy all his desires. In vain 
 does the minister of Christ, exhort him to serve the living God : 
 blinded by the splendour of riches ; he can discern no other 
 good. Intent upon nothing, but the acquisition of wealth ; 
 he tries every expedient, to promote his favourite object. As 
 his attachment increases, he gradually relinquishes the con- 
 veniences of life, until he becomes the destroyer of his ow^n 
 comfort. But will he, who is thus an enemy to himself, be 
 a friend to others ? His heart is hardened against compas- 
 sion ; benevolence is a stranger to his breast. The needy 
 beggar is turned from his door ; suffering humanity finds no 
 relief. By toil and abstinence he augments his possessions. 
 But when the infirmities of age come upon him, and death 
 is before his view, he has no friend to comfort and assist him. 
 And he can derive no satisfaction from converse with himself; 
 for he is his own worst enemy. \V ith death in view, he casts 
 an anxious look upon his beloved treasure, and his expressive 
 features seem to say, Can you aft'ord me no relief from this 
 state of pain and horrour ? — Should it not seem to mock the 
 agonies of despair, we might address such an one, in the ex- 
 pressive language of the prophet — " Cry aloud, for he is a 
 god ; either he is talking, or he is pursuhig, or he is on a jour- 
 ney ; or peradventure he sleepetli and must be awaked." 
 Ah ! deluded soul, would to God you had served the Lord, 
 as faithfully as you have served your avarice ; he would not 
 have forsaken you, in the hour of death. 
 
 2. Let us leave the miser, and observe an individual, who 
 trusts in some other earthly god. We will next notice one, 
 who offers his sacrifices to pleasure ; and to this idol pays his 
 homage. He looks at the miser with disapprobation and 
 contempt ; and with eager expectation pursues his career. 
 Remonstrances are vain. Perhaps, he has some pious friend 
 who pities his delusion, and represents to him the folly of ex- 
 pecting happiness, in such pursuits, and endeavours to display 
 before him, the glory of God ; and his faithfulness to his crea- 
 tures ; the calm enjoyment of the Christian, and the happiness 
 of blessed spirits in heaven. But all this is to no purpose, he 
 sees nothing desirable in them. He is resolved to pursue his 
 pleasure, and will not have his peace disturbed by such gloomy 
 suggestions. He at first joins, in the more simple, and per- 
 haps innocent amusements with his acquaintance. But these 
 trifling amusements soon grow insipid. He does not find, 
 in them that pleasure, which he expected. Whither shall he 
 now resort for satisfaction ? Not to the society of those, who 
 are more intelligent ; he cannot endure a sense of his inferior- 
 ity ; nor can his neglected, vacant mind enjoy their company 
 and conversation. He must find some vulgar circle, where 
 
120 HAPPINESS OF TRUSTING IN GOD. 
 
 his graceful mien and fine accomplishments may appear un- 
 rivalled. Their fulsome flattery is the food of his soul. 
 But poverty comes on ; and want stares him in the face. 
 Resolved to retrieve his wasted fortune, he resorts to the gam- 
 bling table ; for no industrious employment is consistent with 
 self-gratification ; the god he has chosen. — He here finds 
 numbers of his own stamp ; assembled for the same purpose ; 
 but some more dexterous gamester wins the prize. Thwart- 
 ed in his expectations of retrieving his fortune, without fear 
 or shame, he abandons himself to every vice. He seeks the 
 dregs of society, and revels in brutal wickedness. Where is 
 now his idol god ? Fled for ever ! and has left his votary a 
 victim of despair. 
 
 3. Let us leave the voluptuary, and observe the votary of 
 honour. He despises alike the miser, and the man devoted to 
 pleasure. The applause of men is his idol. He views in distant 
 prospect, the cabinet or tented field. The praises, which are 
 lavished upon the statesmen and the hero, inspire his breast 
 with ambition. — This lover of applause begins his career ; 
 and asks his tribute of all he meets. Unhappily, applause, 
 his chief desire, is in the possession of others, and they deal 
 it to him with a sparing hand. Perhaps he is amiable in his 
 deportment ; and performs many worthy deeds, which re- 
 ceive the approbation of Christians. But their praises are not 
 bestowed in flattery to feed the vain ; among them his soul 
 would starve. He rises from one grade of honour to anoth- 
 er ; disappointed at every step. The tribute he receives af- 
 fords him no satisfaction. Perhaps he attains to the height 
 of his ambition and is crowned with laurels ; yet he looks in 
 vain for the happiness, which he expected. The scene, which 
 when viewed at a distance, appeared so beautiful, loses all 
 its charms at his approach, and displays a barren waste. 
 Having found nothing to satisfy his immortal soul ; and being 
 too haughty to enlist in the humbling service of Christ ; like 
 the ambitious Alexander, (who wept because there were no 
 more worlds to conquer ;) he sits down and weeps, because 
 his race is run, and he can no longer adore his idol god. At 
 length, death approaches with all his horrours. This last 
 enemy, who is to the behever a welcome messenger, is to 
 him the king of terrours. He has no God to strengthen him, 
 when flesh and heart shall faint. No Saviour, who has pre- 
 pared for him a mansion in heaven. No guardian angels to 
 conduct him thither. But is led by damned spirits to the re- 
 gions of eternal wo ; there, to dwell in the blackness of dark- 
 ness for ever." 
 
 We sometimes find these three characters, the miser, the 
 voluptuary, and the man ambitious of honour, united in the 
 
HAPPINESS OF TRUSTING IX GOD. 121 
 
 same individual. A person wliose character is formed of 
 these ingredients, accurately adjusted, has a fairer prospect of 
 success. One propensity is a check upon another ; so that 
 tlie excesses of each character are prevented. His covetous- 
 ness accumulates a large estate ; his self-gratitication de- 
 mands indulgence ; and thus counteracts the miserly disposi- 
 tion : and his ambition for honour leads him to employ his 
 wealth, in a reputable manner. ' Thus he adds house to house 
 and farm to farm, until he standeth alone in the earth.' 
 Viewing, from some eminence, his extensive possessions ; 
 he congratulates himself, as did the haughty Nebuchadnez- 
 zar, when, in his pride he exclaimed — '• This is great Baby- 
 lon, that I have builded for the honour of my majesty.'' But, 
 notwithstanding his prosperity, and his splendour, death will 
 come, and then he must leave his possessions. But, in that 
 hour, when we most need support, and consolation, he is no 
 happier than the characters which I have before described. 
 
 Neither wealth, sensuaUty, nor honour, can afibrd their 
 possessors any real happiness. Nor is confidence in man any 
 more satisfactory. It is more amiable, but it is not more 
 safe. Parents are erring in their judgment and feeble in the 
 execution of their designs. Children, by idleness and dissi- 
 pation, or by undutifulness, may disappoint the hopes of theii' 
 parents. Connexions may be alienated by misapprehension 
 and strife. Friends may be cooled, by self-interest. — Dark as 
 the picture may seem, it must be confessed, that the Prophet 
 Jeremiah, has given us a faithful portrait of human nature; 
 "Take ye heed," says he, "every one of his neighbour; and 
 trust 3^e not in any brother : for every brother will utterly sup- 
 plant, and every neighbour will walk with slanders." — There- 
 fore to trust in the world is vain and unsatisfactor\^ The gods 
 of this w^orld are vanity and a lie. They promise to their wor- 
 shippers, that which they never bestow. They present before 
 them the semblance of happiness, which recedes at their ap- 
 proach, and vanishes from their sight, in the hour of death ? 
 S\ hat if the riches, the pleasures, or the honours of the world, 
 could satisfy their possessors, and conduct them in safety to 
 the verge of eternity ; yet if they can accompany them no 
 further, what are they worth ? To die. — To go to the world 
 of Spirits. — To appear before God; without a friend, a guide, 
 or an advocate ! To hear the condemning sentence of their 
 judge. — "Depart ye cursed into everlasting fire." — "Who 
 among us can dwell with the devouring fire? AVho can 
 dwell with everlasting burnings." — " Oh ! that men were wise, 
 that they understood this, that they would consider their lat- 
 ter end!" 
 
 I have endeavoured to show the vanity of placing confi- 
 
 11* 
 
122 HAPPINESS OF TRUSTING IN GOD. 
 
 dence in the world. And now proceed to that, which was^ 
 proposed, 
 
 II. Trust in God is attended with real happiness. — " Whoso 
 triisteth in the Lord, happy is he." And in treating this sub- 
 ject, 1 shall confine myself, in this discourse, to the happiness, 
 which results, in this life, from trusting in God. A descrip- 
 tion of the rewards of the righteous, and of the punishment 
 of the wicked, in eternity, is reserved for some future occasion. 
 
 No description can adequately represent, to the unbeUever, 
 the happiness of the saint. He has joys, of which the world 
 are ignorant. In vain, do we attempt to recommend the 
 calm serenity of his soul ; his peaceful conscience ; his cheer- 
 ful acquiescence in the dealings of providence ; his confidence 
 in God ; his communion with Christ ; and his hope of glory. 
 All is unintelligible to the unbeliever. He has felt none of 
 these joys ; and he can understand little about them. But 
 though we are not to expect an adequate representation of 
 his joys; yet some of the Christian's reward may be seen by 
 all. The saints have the promise and the possession of the 
 life which now is, and of that which is to come. 
 
 Let us now attend the Christian, as we have done the man 
 of the world, along the walks of life; yea, let us, by the light 
 of revelation, attend him to his eternal rest. " And if the 
 Lord be God let us serve him." — He who commits his way 
 unto the Lord, when he is about to enter upon the busy 
 scenes of life ; sensible of the temptations, v»'hich surround 
 him ; of the dangers to which he is exposed ; and of his need 
 of divine assistance ; enters his closet, renews his dedication, 
 and implores the protection of his God. Thither he resorts 
 for comfort in trouble, for relief in distress, and for sympathy 
 in jo5^ — ^-And praying breath was never spent in vain." 
 Guided by an Almighty hand, he walks with firm undeviating 
 steps, while thousands fall on the right hand and on the left. — 
 I do not mean to be understood, that the prayers of the Chris- 
 tian, are always answered according to the form of his peti- 
 tition, or that he is never left to fall into sin and disgrace. 
 His petitions may be improper ; an answer to them accord- 
 ing to their form, might be prejudicial to his welfare. And 
 he may be left to fall into sin to teach him his dependence on 
 God, to make him pray more earnestly ; or j)erhaps to check 
 the risings of spiritual pride. But whatever be the dealings 
 of providence towards him, they are for his good. — "For all 
 things shall work together for good to them that love God." 
 
 1. Notice the faithful Christian in his intercourse with 
 mankind. A persevering constancy characterizes his con- 
 duct. He is not influenced by the conflicting opinions of men.^ 
 The word of God is his directory. When God commandsr 
 
HAPPINESS OF TRUSTING IN GOD. 123 
 
 he obeys. What will the world think of my conduct ? is a 
 question, which rarely agitates his mind. When the will of 
 God is made known to him, he cheerfully pursues the path, 
 which his wisdom points out. If earthly friends forsake him, 
 he repairs to his heavenly Father, mourns their loss, prays 
 for their restoration, and commends himself to the protection 
 of Christ. Though he is sometimes uninfluenced by the en- 
 treaties of his friends; yet it is not because he does not love 
 them, but because he loves God more. When their desires 
 accord with the will of God, he cheerfully fulfils them. Then 
 all move on in concert ; all is harmony and peace. And tliis 
 agreement is a subject of his earnest desire and fervent pra3^er. 
 
 The believer in Jesus, in his intercourse with mankind, is 
 respectful to his superiours, kind to his equals, and conde- 
 scending to his mferiours. To exercise respect, kindness, 
 and condescension, from motives of love to mankind, and 
 after the example of Christ, is pleasant to the soul. But the 
 man, who respects his superiours, merely because he fears 
 their power, or hopes to be promoted, is an easy prey to the 
 adversary. He may be filled with envy ; and harassed by 
 revenge, for disappointed ambition. He, who deals kindly 
 with his equals, merely because he needs their friendship and 
 assistance ; or is condescending to his inferiours, merely be- 
 cause he wishes for their flattery or their suffrage, may feed 
 his selfishness and pride; but will derive no nourishment 
 for his soul. 
 
 2. He, w^ho has put his trust in God, is distinguishable from 
 the man of the world, by the manner, in which he improves 
 the blessings of providence. If God gives him wealth, he 
 does not say with self-complacent arrogance ; " My own 
 right hand hath gotten me all this gain ;'' but views himself 
 as a steward of the Lord. Reflectmg, that he must give an 
 account of his stewardship to God, he employs the riches, 
 which God has given him, in promoting the welfare of his 
 fellow creatures. He relieves the wants of the beggar, and 
 visits the cottage of the poor. " When the eye sees him then 
 it blesses him, because he delivers the poor that cry, the 
 fatherless, and him that hath no helper." Charitable institu- 
 tions share in his bounty. His wealth is employed to spread 
 the gospel of Christ. By means of his hberality, the coun- 
 tenance of the benighted heathen beams with the hope of 
 eternal glory. — The wealthy Christian, who trusts in God, is 
 not like the avaricious worldling, agitated by midnight fear, 
 lest his property should be destroyed. His riches are com- 
 mitted to the care of a merciful God, who has the elements 
 at his control. He is contented and happy; because be can 
 say, at every bereavement — "The Lord gave and the Lord 
 
124 HAPPINESS OF TRUSTING IN GOD. 
 
 hath taken away, blessed be the name of the Lord." He 
 has no fear of poverty, but trusts in the providence of God ; 
 and is ready to resign his superfluous wealth, as a responsible 
 steward. 
 
 3. The faithful Christian, in adversity, is well worthy of 
 our observation. If he has once been in prosperity, but is 
 now brought low by adversity ; still the beauty and excel- 
 lence of the christian religion is manifest in his conduct. He 
 may sensibly feel his calamities ; but he is confident, that 
 " the Judge of all the earth will do right." — He says, within 
 himself, God knows my heart, perhaps the world was steal- 
 ing my affections from him ; perhaps he will honour religion 
 by enabling me to bear, with cheerful resignation, the chas- 
 tisements of his hand. Although he is thus reduced, he does 
 not settle down in sullen despair. But, comforted and en- 
 couraged by his God, in whom he trusts, with persevering 
 application he resumes his former labours. — If adversity has 
 always been his lot, the excellence of his character is not less 
 conspicuous. He pursues his employment with industry, 
 confiding with cheerfulness in the providence of God. A 
 calm serenity sits upon his countenance, and heavenly love 
 actuates his soul. 
 
 4. But we have yet to view the Christian on the bed of 
 death ; that most trying of all conditions. Here horrour seizes 
 the guilty soul, and the hardest heart must melt. He, who 
 has put his trust in God, looks back upon his past life, with 
 admiring gratitude, and forward to the eternal world with 
 animating hope. He can say with the apostle, 1 have fought 
 a good fight ; 1 have kept the faith ; henceforth there is laid 
 up for me a crown of righteousness, which the Lord, the 
 righteous Judge, will give unto me. With a lively hope of 
 meeting his God, and of entering into that rest, which he has 
 so long sought, he commits his friends into the hands of an 
 Almighty protector, and cheerfully bids the world adieu — 
 
 " And mounts aloft on angel's wings, 
 
 To paradise above." 
 •' There sits his Saviour, drcst in love, 
 
 And there his smiling God." 
 
 It has been my design, in this discourse, to contrast the 
 vanity of earthly dependence, with the excellence of the 
 Christian's confidence. The worldling's expectations and 
 the Christian's hopes, have now, in some measure, though 
 faintly, been presented before you. " Therefore choose you, 
 this day, whom ye will serve. If the Lord be God, serve 
 him ; but if Baal be God, then serve him." O, be wise in 
 }-our selection ; credit the testimony of the prophet — " Whoso 
 trusteth in the Lord, happy is he:" contented in life; happy 
 in death ; and glorious through eternity. 
 
SERMON XVll. 
 
 ALL THE GLORY OF OUR SALVATION IS DUE TO GOD. 
 
 [first.] 
 
 2 TiiESSALONiANS ii. 13. — " We are bound to give thanks always to God, for you 
 brethren, beloved of the Lord, because God hath, from the beginning, chosen 
 you to salvation, through sanctification of the Spirit and belief of the truth : 
 whoreunto he called you by our gospel." 
 
 We are naturally inclined to exalt ourselves and to aspire 
 after objects which are beyond our reach. This disposition 
 early manifested itself in our first parents. And it was here, 
 that the adversary commenced his attack. " And the serpent 
 said unto the woman, Ye shall not surely die ; for God doth 
 know, that in the day ye eat thereof, then your eyes shall be 
 opened, and ye shall be as gods, knowing good and evil. 
 And when the woman saw that the tree was good for food, 
 and that it was pleasant to the eyes, and a tree to be desired 
 to make one wise, she took of the fruit thereof, and did eat, 
 and gave also to her husband with her, and he did eat." 
 They were not wholly satisfied, with their situation and at- 
 tainments, but wished to " be as gods knowing good and evil." 
 It was a desire of self-exaltation, which first brought ruin upon 
 our race. And we have reason to beheve, that the same aspi- 
 ring disposition, keeps thousands from the kingdom of heaven. 
 The natural heart would wish to assume the prerogative of 
 God, and to perform the work of salvation alone ; that self 
 might have the honour. But this disposition must be changed ; 
 self must be denied : and God must have the glory, which is 
 due unto his name. And we must have a disposition to join 
 with the four and twenty elders ; saying, " Thou art worthy, 
 O Lord, to receive blessing and honour and glory and power, 
 for thou hast created all things ; and for thy pleasure they are 
 and were created." — " Not unto us, not unto us, but unto 
 thy name be all the glory." The creation of the world ; the 
 fall of man ; and the plan of redemption by Jesus Christ, all 
 promote his glory. And shall the salvation of sinners, yield 
 no revenue of praise ? Our text answers thisjnquiry. — " We 
 are bound to give thanks always to God, for you brethren, 
 beloved of the Lord, because God hath, from the beginning, 
 chosen you to salvation, through sanctification of the Spirit 
 and belief of the truth; whereunto he called you by our 
 gospel." 
 
126 GLORY OF OUR SALVATION DUE TO GOD. 
 
 All the glory of our salvation, is due to God. — ^To illustrate 
 this point is the object of this discourse. 
 
 All the glory of salvation is due to God, because, 
 
 I. They who will be saved were chosen of God from the 
 begining. — We are bound to give thanks always to God, 
 for you brethren, beloved of the Lord, because God hath from 
 the beginning chosen you to salvation. Because, 
 
 II. Their salvation is^ effected by his means — " Because 
 God hath from the beginning, chosen you to salvation, through 
 sanctification of the Spirit and belief of the truth ; whereunto 
 he called you by our gospel." 
 
 I. They who will be saved were chosen of God, from the 
 beginning — " Blessed be the God and Father of our Lord Jesus 
 Christ, who hath blessed us with all spiritual blessings, in 
 heavenly places in Christ ; according as he hath chosen us in 
 him, before the foundation of the world, that we should be 
 holy and without blame before him in love : having predestina- 
 ted us unto the adoption of children, by Jesus Christ to himself, 
 according to the good pleasure of his will." — " In whom also 
 we have obtained an inheritence, being predestinated, accord- 
 ing to the purpose of him, who worketh all things after the 
 counsel of his own will ; that we should be to the praise of his 
 glory." Jn this passage of scripture we have the most une- 
 quivocal proof of the doctrine now under consideration. It 
 is expressly asserted, that God, who worketh all things after 
 the counsel of his own will, hath chosen some to salvation, 
 before the foundation of the world ; " predestinated them unto 
 the adoption of children." And for this very purpose, that 
 the}' should be to the praise of his glory. 
 
 Besides these unequivocal passages of scripture ; satisfac- 
 tory evidence, that believers are chosen of God from the begin- 
 ning, may be drawn from the perfections of the divine charac- 
 ter. He, who worketh all things after the counsel of his own 
 will, must have some design ; some plan of government. In 
 order to direct any event, there must be some plan or design 
 respecting it. " For which of you, intending to build a tower, 
 sitteth not down first and counteth the cost, whether he have 
 sufficient to finish it: lest haply, after he hath laid the founda- 
 tion, and is not able to finish it, all that behold it begin to 
 mock him, saying. This man began to build and was not able 
 to finish." It is necessary to have a general plan in order to 
 determine the propriety of each particular step. We must 
 see the whole before we can judge of the due proportion of 
 the parts. Wisdom, then, dictates, that we should have some 
 plan, in our trivial concerns : and does Jehovah rule the world 
 at random ? The designs of God extends not to great events 
 only ; but to the most minute transactions. — " Are not two 
 
GLORY OF OUR SALVATION DUE TO GOD. 127 
 
 sparrows sold for a farthing ? and one of them shall not fall 
 on the ground, without your Father ; but the very hairs of 
 your head are all numbered." It is as necessary, that God 
 should arrange each particular event, as that he should have 
 a general plan. Occurrences, in themselves trifling, are fre- 
 quently attended with very important consequences. If, then, 
 these were not comprehended in the Sovereign plan, the 
 whole might be thwarted. These trifling occurrences might 
 be so combined, that infinite wisdom would suggest an altera- 
 tion in the original plan. Upon this supposition, God instead 
 of being immutable, would be continually subject to change : 
 instead of being the independent Sovereign of the universe, 
 he would be compelled to watch for contingencies, which 
 might influence his conduct. We come, then, to the point 
 which was to be proved. The inference is obvious. Since 
 God has had from the beginning, a design or plan of action, 
 extending to events the most minute ; the salvation of each 
 individual believer, must have been in the original design. 
 Then they, who will be saved were chosen of God from the 
 beginning. '• Ye have not chosen me, but I have chosen you, 
 and ordained you that you should go and bring forth fruit, 
 and that your fruit should remain." 
 
 It may be important in this place to make a few inquiries. 
 
 1. How is this doctrine consistent with the justice of God ? 
 Is it just for God to save a part of the human race, and leave 
 the rest to perish ? Upon this subject it is sufficient to say, 
 that if an individual receives no more punishment than his 
 sins deserve, no injustice is done him. If we had a due sense 
 of our guilt ; of our desert of eternal punishment ; our plea 
 would not be justice ; but " God be merciful to me a sinner." 
 Were mercy our prayer, according to the language of the 
 poet, 
 
 " Our cheerful son^ would oft'ner be, 
 Hear what the Lord hath done for me." 
 
 The offers of mercy, through Jesus Christ, are made to the 
 whole family of mankind ; " but all, with one consent, begin to 
 make excuse ; one goes to his farm, and another to his mer- 
 chandise." The evil heart of unbelief is inclined to depart from 
 God ; but the Lord in infinite compassion brings some and 
 induces them to partake of the marriage supper of the Lamb. 
 When we hear it asserted, and proved from the scriptures, 
 that, " God hath of his mere good pleasure, from all eternity, 
 elected some to everlasting life ;" it may fill our wicked hearts 
 with rage, when we have reason to think, that we are not of 
 that number ; but we cannot, with the least appearance of 
 propriety, charge God with injustice. — And why be filled with 
 rage? ought it to make us more miserable, because some 
 
128 GLORY OF OUR SALVATION DUE TO GOD. 
 
 are happy ? O ! let us lay aside these wicked affections. 
 Let us rejoice, with those that rejoice ; and glorify God, that 
 he is disposed to save any of our fallen, ruined race. 
 
 2. How is this doctrine consistent with the righteousness 
 of God? How can he, with propriety, choose one and refuse 
 another, when they are equally meritorious 1 — That mankind 
 are equally meritorious, as it regards the decree of election, 
 is evident from the doctrine itself; for if the choice was made 
 from the beginning, there could be no difference, as to desert : 
 mankind had done neither good nor evil ; that the purpose of 
 God, according to election might stand. Those, who are 
 determined not to bow to the mysteries of God's word ; who 
 vainly imagine, that they can comprehend the Almighty ; 
 who feel unwilHng to be excluded from the counsel of heaven, 
 have recourse to various expedients to get rid of the difficulty. 
 Some deny the doctrine of election altogether, notwithstanding 
 the most unequivocal passages of scripture in proof of it. Thus 
 the knot is cut ; the difficulty removed, and the carnal heart 
 relieved of its burden. — Others have recourse to a temporizing 
 scheme. They acknowledge, that the doctrine is evidently 
 contained in the word of God. That they, who are saved 
 were chosen of God from the beginning ; but were chosen, 
 in consequence of what God foresaw would be their conduct. 
 This mode of getting rid of the difficulty, is a relick of the 
 doctrine of salvation by merit, which was exploded, as long 
 ago as the days of the apostles. St. Paul says to Titus; 
 " Not by works of righteousness, which we have done, but 
 according to his mercy he saved us, by the washing of regen- 
 eration, and renewing of the Holy Ghost." — And in another 
 place he says — " Not of works, but of him that calleth." If 
 we are saved in consequence of the good works, which God 
 foresees we shall perform, then salvation is as much of merit, 
 as if we were saved in consequence of works, which we have 
 already performed. 
 
 Further : By this mode of exposition, we do indeed get 
 rid of the difficulty, and please the carnal heart ; but we avoid 
 the difficulty by involving ourselves in absurdity. For, upon 
 this supposition, we either make the salvation of men depend- 
 ent upon contingent circumstances, and so destroy the gov- 
 ernment of God, and erect the infidel doctrine of chances 
 upon its ruins : or we make the actions of men certain, and 
 determined from the beginning; and so acknowledge the 
 doctrine, which we at first denied. For if God does not con- 
 trol those actions of men, on which their salvation is predi- 
 cated ; then is the scheme of grace a mere system of chance. 
 But if God does regulate those actions, according to his 
 sovereign plan, theji is their salvation fixed and determined. 
 
GLORY OF OUR SALVATION DUE TO GOD. 129 
 
 God then does choose one, and leave another, without any 
 regard to their works. The scriptures expressly assert it ; — 
 *' For the children being not yet born, neither having done 
 any good or evil, that the purpose of God, according to elec- 
 tion, might stand, not of works, but of him that calleth; it 
 was said unto her, the elder shall serve the younger. As it 
 is written, Jacob have I loved, but Esau have 1 hated. What 
 shall we say then, (to the inquiry before us) ? Is there un- 
 righteousness with God ?" To this very interrogation, we 
 have the answer of an inspired apostle, and the only correct 
 answer which can be given; "God forbid!" There is no 
 unrighteousness with God. Here, divine revelation stops, 
 and reason can go no farther. Nor should we attempt to 
 search into this mystery. Eternity must unfold it. — " Secret 
 things belong unto the Lord our God ; but those things which 
 are revealed, belong unto us and to our children for ever." 
 
 3. How is the doctrine of election consistent with account- 
 ability ? If God chooses one, and leaves another, without 
 regard to their works, why is blame attached to the creature ? 
 *' For he saith to Moses, I will have mercy on whom I will 
 have mercy, and I will have compassion on whom I will have 
 compassion. So then it is not of him that willeth, nor of him 
 that runneth ; but of God, that showeth mercy. For the 
 scripture saith unto Pharaoh, Even for this same purpose, 
 have I raised thee up, that I might show my power in thee, 
 and that my name might be declared throughout all the earth. 
 Therefore, hath he mercy on whom he will have mercy, and 
 whom he will he hardeneth." Then follows the question, 
 now under consideration. Thou wilt say then, unto me, 
 Why doth he yet find fault ? for who hath resisted his will ? 
 This question was put in the days of the apostles, and has 
 been repeated in every age since, and probably will be here- 
 after, until divine grace shall have subdued every heart. The 
 answer, which the apostle has given, is the best reply which 
 can be made. He enters into no metaphysical disquisition to 
 reconcile election with accountability ; but makes a reply, 
 which ought for ever to silence all caviling : — " Nay but, O 
 man, who art thou that repliest against God ? Sliall the thing 
 formed say to him that formed it. Why hast thou made me 
 thus 1 Hath not the potter power over the clay, of the same 
 lump, to make one vessel unto honour and another unto lis- 
 honour ?" — When a doctrine is clearly revealed, in the word 
 of God, though we may not be able to view it, in all its con- 
 nexions and relations ; j^et we are bound to receive it. If 
 we examine the works of God, we shall find some things in 
 them all, which are to us inexplicable. This we are willing 
 to acknowledge, in natural things. W e know, that the soul 
 
 12 
 
130 GLORY OF OUR SALVATION DUE TO GOD. 
 
 and body do exist together, and we are satisfied- We do not 
 trouble ourselves with fruitless inquiries about the mode of 
 their existence, or the manner in which the one influences the 
 other. But in spiritual things it is very different ; the carnal 
 heart is determined to have the whole or none. That proud 
 carnal heart must be subdued, or we shall never consent to 
 be saved by grace. The argument of the apostle is this, that 
 as w^e are the property of God, he has a right to make of us 
 what he pleases, and then to assign us a place according to 
 our character ; in such manner, as will best promote his own 
 glory. " By grace are ye saved through faith ; and that not 
 of yourselves, it is the gift of God." 
 
 All the glory of salvation then is due to God, because they, 
 who will be saved, were chosen of God from the beginning. 
 " Ye have not chosen me, but 1 have chosen you.'"' — " Not of 
 works, lest any man should boast. For we are his workman- 
 ship, created in Christ Jesus unto good works, which God 
 hath before ordained that we should walk in them.'' 
 
 Our limits will not permit a thorough investigation of the 
 second part of our subject ; it is therefore reserved for another 
 occasion. — The discourse will be closed with a few reflections. 
 
 1. If all the glory of salvation is due to God, which few 
 are so hardy as to deny, we have a rule, by which we may 
 detect false sentiments, on this subject. — Is salvation said to 
 be bestowed, as a reward for a fair external conduct ? this 
 robs God entirely of the glor}' , which is due unto his name. — 
 Is salvation said to be effected by our own strivings after 
 holiness, assisted by the Spirit ? this ascribes but a small part 
 of the glory to God. It makes man begin the work alone, 
 and God come to Iiis assistance. And it would seem, upon 
 such a theory, that little assistance were necessary : for if 
 man can take the first step in the rugged path alone, why 
 may he not persevere. — Is salvation said to be bestowed, in 
 consequence of what God foresees the creature will do ; this 
 by no means accords with the rule. It frustrates the grace 
 of God, and makes salvation of works. — Any theory, which 
 is presented to us, however involved and intricate it may be 
 rendered, to hide its deformity, may be tested by this rule. If 
 it please the natural heart, by ascribing the glory to the crea- 
 ture, it is a false doctrine. 
 
 2. Salvation by the sovereign grace of God, is a humbling 
 doctrine. It exalts Jehovah upon the throne, and humbles 
 the sinner in the dust. If we might obtain salvation by pur- 
 chase, none, perhaps, w^ould reject it. That is to say ; If we 
 could obtain salvation from the miseries of the damned by 
 purchase, probably none would reject it : (for salvation from 
 sin, and the practice of holiness is never the desire of the 
 
GLORY OF OUR SALVATION DUE TO GOD. 131 
 
 natural heart.) If we could purchase the happiness of heaven ; 
 and enjoy it, in the practice of sin , multitudes would give all 
 they possess, in exchange. If it could be obtained by a tire- 
 some pilgrimage, to the Holy Land, what multitudes would 
 be seen flocking to the consecrated spot. But since they 
 must be indebted for salvation to sovereign grace, and cannot 
 enjoy happiness without forsaking the ways of sin ; " all with 
 one consent begin to make excuse," and will not accept sal- 
 vation, until the pride of the natural heart is in some measure 
 subdued. 
 
 That salvation by grace is a humbling doctrine, is an evi- 
 dence of its truth. All acknowledge, that humility is an evi- 
 dence of piety ; that the most eminent saints manifest most 
 of this temper. Then, those views of the plan of salvation, 
 which are calculated to humble the sinner, must be correct ; 
 rather than those, which are calculated to fill the heart with 
 
 f)rideand self-dependence. This spirit of self-dependence ; of 
 eaning upon the merit of works, which is lingerino- about the 
 lieart, is a great hinderance to real Christians. This is one 
 principal reason, why they do not progress more rapidly in 
 their journey. If they would leave the broken cisterns of self- 
 dependence, and go to God, the fountain of living waters, for 
 refreshment ; and would draw all their supplies from Him ; 
 they would renew their strength, and would run the heavenly 
 race Math delight. 
 
 Lastly. That salvation is of sovereign grace, is a great 
 consolation to the true believer. Relying upon God, and not 
 on his own strength, he is ready to say with the apostle ; " I 
 know whom 1 have believed, and am persuaded, that he is 
 able to keep that which I have committed unto him against 
 that day.'' It is the consolation of the Christian, that " He, 
 who hath begun a good work, will perform it, until the day 
 of .Tesus Christ." 
 
 Let us then, no longer reject this true and salutary doctrine. 
 3f our hearts accord not with it ; if we are unwilling that God 
 should reign over us, we have reason to believe, that our 
 hearts are not right with God. We have reason to believe, 
 that " we are in the gall of bitterness, and in the bond of ini- 
 quity." If any are now opposed to the sovereignty of God, 
 let them " repent of this their wickedness, and pray God, if 
 perhaps the thought of their hearts may be forgiven them." 
 
^' SERMON XVllf. 
 
 ALL THE GLORY OF OUR SALVATION IS DUE TO GOJj>, 
 
 [srcoND.] 
 
 2 Thessalonians ii. 13. — " We are bound to give thanks always to God, for yots 
 brethi-en, beloved of the Lord, because God hath, from the beginning, chosen 
 you to salvation, through sanctification of the Spirit and belief of the truth ■: 
 whereunto he called you by our gospel." 
 
 The works of God are generally accomplislied by means ; 
 especially those, with which mankind have any concern. This 
 is not because God has any need of instruments, to perform 
 his work ; but it is in condescension to the weak capacities of 
 his creatures. It is, that men may see the works of their 
 Creator, and may take an active part in their accomphshment. 
 Before man was created, to behold the operations of his hand, 
 God could say — "• Let there be light, and there was light." 
 But after he was created, it is said — " And out of the ground, 
 the Lord God formed every beast of the field, and every fowl 
 of the air ; and brought them unto Adam, to see what he 
 would call them. And whatsoever Adam called every living 
 creature, that was the name thereof." " And the Lord God 
 put the man into the garden of Eden, to dress it, and to keep 
 it." Thus man was constituted co-worker with God. — The 
 fostering hand of the husbandman, is rendered necessary, in 
 the production of the fruits of the earth. He tills the g-round ; 
 sows the seed ; dresses the vines ; prunes the trees, an ^ waits 
 for a blessing. — " The husbandman waiteth for the precious 
 fruits of the earth, and hath long patience for it, until he 
 receives the early and the latter rain." This is indeed the con- 
 duct of the consistent man ; but so debased are we by sin, that 
 many, and 1 might say most men, either by their language, 
 or their conduct, seem to demand a blessing. If we receive 
 not seasonable showers and sunshine, producing a plentiful 
 harvest, we are disposed to murmur against God ; that he 
 has disappointed our reasonable expectations, and deprived 
 us of our right. We seem to consider the production of a 
 crop, as the effect of our own labour. We either do not 
 believe or do not reflect, that each blade is made to spring 
 from the seed, by the immediate power of God ; that it is by 
 the pov^er of God, that the seed is made to produce fruit 
 after its kind. God has, in mercy, given us some trifling con- 
 cern in the production of the fruits of the earth, and we claim 
 
GLORY OF OUR SALVATION DUE TO GOD. 133 
 
 all the praise. " That which thou sowest, is not quickened 
 except it die, and that which thou sowest, thou sowest not that 
 body which shall be, but bare grain, it may chance of wheat 
 or some other grain ; but God giveth it a body, as it hath 
 pleased him, and to every seed his own body." 
 
 The salvation of sinners is effected by means. Our atten- 
 dance on publick worship, reading the scriptures, and medita- 
 tion on heavenly things, are means, which God frequently 
 uses to awaken and convert the sinner. It is here he is most 
 frequently pleased to meet them, and to pour out his Spirit 
 upon them. In the hand of God they are means of salvation ; 
 but in the hand of the sinner, they are of no avail ; yet vain 
 man would assume all the glory to himself. He would fain 
 beUeve, that his superficial worship, were sufficient to change 
 his heart : and that his praying for holiness, while he is deter- 
 mined to live in sin, were sufficient to entitle him to the in- 
 heritence of the saint. 
 
 But it is my design to show, as was proposed in a former 
 discourse on this subject, that 
 
 All the glory of our salvation is due to God, because 
 
 II. Salvation is effected by him. — '• But we are bound to 
 
 five thanks always to God, for you brethren, beloved of the 
 iOrd, because God hath, from the beginning, chosen 5'ou to 
 salvation, through sanctification of the Spirit, and behef of 
 the truth.'' 
 
 It is not sufficient, that God has chosen some to salvation, 
 he must perform the work. Though God has set his seal 
 upon them as his chosen ; yet they will perish eternally in 
 their sins, unless " He brings them up oat of the horrible pit, 
 and out of the miry clay and sets their feet upon a rock, and 
 establishes their goings." And whatever advancement they 
 may have made in holiness, they will stop, just where the 
 Spirit leaves them. Without God, Christians will not advance 
 one step, in the heavenly road ; but will turn again into the 
 ways of sin, as " a sow that was washed to her wallowing in 
 the mire." Had God deserted his servant David, in his 
 backslidings, he would have perished eternally. — " When a 
 righteous man doth turn from his righteousness and commit 
 iniquit}', he shall die, and his righteousness, that he hath done, 
 shall not be remembered." There is nothing in the nature of 
 regeneration, or of holiness, that would prevent a Christian 
 from falling into everlasting misery. He stands only by the 
 power of God. " Then let him that thinketh he standeth, 
 take heed lest he fall." There is no room for sloth. — ^Let us 
 not lean too much to our past e:xperiences ; but on the arm of 
 the Almighty. " Forgetting those things which are behind, 
 let us reach forth unto those things, which are before ; and 
 
 12* 
 
134 GLORY OF OUR SALVATION DUE TO GOi>r 
 
 press toward the mark, for the prize of the high caUing of 
 God, in Christ Jesus." The consolation of the behever 
 should be, that " He, who hath begun a good work in his 
 heart, will caiTy it on until the day of Jesus Christ.'" 
 
 " The precious grain can ne'er be lost, 
 For grace ensures the crop." 
 
 " Let us give God the glor}', as for ourselves, we know that 
 we are sinners."' 
 
 Salvation is accomplished of God, because 
 
 1. The means are of his appointment : and 
 
 2. He gives them efficacy. 
 
 1. The means of salvation are appointed by Jehovah. 
 
 God has ordained the means, or perhaps to speak more 
 properly, the medium of salvation, as well as the end. The 
 whole economy of providence, is accurately dehneated. 
 " Known unto God are all his works, from the beginning of the 
 world." This is necessary to the accomplishment of his pur- 
 poses. This is essential to his sovereignty. The object is 
 designed, and the steps which lead to its accomplishment are 
 unchangeabl}' marked out. "For he is in one mind and 
 who can turn him ? and what his soul desireth even that he 
 doeth ; for he perfornieth the thing, that is appointed for me." 
 If we are to enter heaven, the steps are all marked out for 
 our feet. But some are readv to say, why then need we be 
 concerned ? w^hy ma}^ we not follow our heart's desire 1 for- 
 sake the house of God ; profane his sabbath ; take our ease ; 
 eat, drink, and be merrj" ^ — But does this appear to you like 
 the road to heaven ? — Believe the scriptures, 'tis the road to 
 hell. And if you will pursue such a course, notwithstanding 
 the instructions of scripture ; and the convictions of your 
 own conscience ; then eternal misery must be your por- 
 tion. If you ask what profit there is, in a moral, honest 
 life? in the external duties of religion? I answer, "much 
 every way." As it regards our spiritual interest, they give 
 us ground of hope ; but of what hope ? Not of hope, that 
 we are regenerated ; but of hope, that God has designs of 
 mercy for us. If we are restrained from abandoned vices, 
 we may hope that God has not forsaken us. If he inclines 
 our hearts to attend constantly upon publick worship, we may 
 hope, that he designs to save our souls. If we have the love 
 of God, in our hearts, ve may have confidence, that he will 
 perfect in us, that which is pleasing, in his sight. 
 
 " God hath, from the beginning, chosen you to salvation 
 through sanctification of the Spirit, and belief of the truth." 
 Sanctification ; and a belief of the truth, which is contained, 
 in the scriptures, are the medium, which God has appointed 
 for the salvation of sinners. 
 
GLORY OF OUR SALVATION DUE TO GOD. 135 
 
 First. The sanctification of the Holy Spirit, is the great 
 means of sahation. To this all others are subservient. The 
 Holy Spirit is the third person in the sacred Trinity. "There 
 are three that bear record hi heaven, the Father, the \\'ord 
 and the Holy Ghost, and these three are one." The office 
 work of the Holy Spirit, in the plan of redemption, is to influ- 
 ence the hearts of men. " Wherefore, I give you to understand, 
 that no man, speaking by the Spirit of God, calleth Jesus 
 accursed ; and that no man can say, that Jesus is the Lord, 
 but by the Holy Ghost." The Father hath sent his Son into 
 the world, to provide a way, by w hich sinners may be saved. 
 The Son hath commissioned the Spirit, to finish the work of 
 salvation. — " It is expedient for you, that 1 go away ; for, if 
 1 go not away, the Comforter will not come unto you ; but, 
 if 1 depart, 1 will send him unto j'ou : and when he is come, 
 he will reprove the world, of sin, and of righteousness, and 
 of judgment." — " But this spake he of the Spirit, which they, 
 that beheve on him should receive : for the Hol}^ Ghost was 
 not yet given; because that Jesus was not yet glorified." It 
 is not sufficient, that God the Father is reconciled through 
 the mediation of Christ the Son ; if the mercy of God had 
 stopped here, we should all have lived and died without 
 hope, and without God in the world. ' But that grace might 
 complete, what grace began,' God hath sent forth his Spirit, 
 to renew and sanctify the hearts of his elect, and to bring 
 them off conquerors, over their spiritual enemies, through 
 Jesus Christ, who hath loved them. — " Not by works of righte- 
 ousness, which we have done, but according to his mercy, 
 he saved us, by the w^ashing of regeneration and renew- 
 ing of the Holy Ghost, which he shed on us abundantly, 
 tlirough Jesus Christ our Saviour ; that being justified by his 
 grace, we should be made heirs according to the hope of 
 eternal life." All is of grace. The foundation of the church, 
 is laid by the mercy of God, " and the top-stone thereof, will 
 be brought forth, with the shout, grace, grace unto it." — The 
 manner, in which the Spirit influences the heart, is to us un- 
 known. "The wind bloweth where it listeth, and thou 
 hearest the sound thereof, but canst not tell, whence it com- 
 eth and whither it goeth ; so is ever}^ one, that is born of the 
 Spirit." We are sensible, that the effect is produced, and 
 that by the Spirit of God ; but we know not how. — The 
 means, by which the Spirit first influences the heart, and 
 calls the attention to divine things, are various. Sometimes 
 by bringing to our remembrance, pious instructions, which 
 we have received. Sometimes by extraordinary deliverance 
 from imminent danger. Sometimes by impressing a passage 
 of scripture with power upon the conscience. But most fre- 
 
 i 
 
136 GLORY OF OUR SALVATION DUE TO GOD. 
 
 quently, by the plain, faithful preaching of the word. As 
 when an ambassador from God, is representing the wicked- 
 ness of the murderers of Christ; presenting him to your view 
 suspended upon the cross ; while the deluded soldier is, with 
 a spear piercing his side ; and says to you, " Thou art the 
 man." — The time, when the Spirit performs the work of re- 
 generation, is not always known. The apostle Paul knew 
 the exact time of his conversion ; but, we have reason to 
 believe, that the change in Timothy was not so visible. The 
 apostle Paul intimates, that Timothy early imbibed the spirit 
 of religion, through the instrumentahty of his pious mother 
 and grandmother. — " I have remembrance of thee in my 
 prayers night and day, greatly desiring to see thee, being 
 mindful of thy tears ; that I may be filled with joy, when I 
 call to remembrance the unfeigned faith, that is in thee, 
 which dwelt first in thy grandmother Lois, and thy mother 
 Eunice, and I am persuaded that in thee also." Paul says 
 of him, that he had " known the holy scriptures from his 
 youth." — The ability to fix upon the time, of the change, 
 depends much upon the former life. ]f that has been openly 
 profane and abandoned, the change must be immediately 
 visible: not only to the subjects themselves; but to all around. 
 But if the former life has been externally moral, and marked 
 with frequent seasons of serious impression, the precise time 
 may not be known, and yet the subsequent hfe may furnish 
 abundant reason to hope, that a real change has been wrought. 
 The present exercises of the heart are the best criterion. 
 If we exercise real love to God, and benevolence to men, 
 we have ground to hope: But if we have no love to God; 
 no disposition to obey his law ; whatever may have been our 
 former hopes, we have reason to believe that we are none 
 of his. Let us beware lest we rest our hopes of glory upon 
 a false foundation. We should never rest our hope upon 
 visions, dreams, and impressions : for " without hohness no 
 man shall see the Lord." 
 
 From the doctrine of the influence of the Spirit, upon the 
 hearts of men, some have drawn false conclusions. They 
 believe, that there is no need of storing the mind with know- 
 ledge, in order to the proper performance of any religious 
 duty : that the influences of the Spirit are alone sufficient. 
 But these are not the instructions, which Paul gave to Timo- 
 thy ; he says to him, " Study to show thyself approved unto 
 God; a workman, that needeth not to be ashamed, rightly 
 dividing the word of truth. Meditate upon these things, give 
 thyself wholly to them, that thy profiting may appear to all." 
 And what do we find to be the fact ? Are the most illiterate 
 men the most competent teachers ? Are they, who are igno- 
 
GLORY OF OUR SALVATION DUE TO GOD. 137 
 
 rant of the scriptures, the most intelligent, edifying, and de- 
 vout Christians ? — But there are others, who believe that no 
 religious duty is to be attempted, but by the immediate in- 
 stigation of the Holy Spirit. This arises from misapprehend- 
 ing the connexion between the operations of the Spirit and 
 the exercises of the heart. The thoughts and exercises, 
 which are excited, by the Spirit of God, are as much the 
 thoughts and exercises of the heart, as those, which arise 
 from any other source ; and are put forth by a voluntary ex- 
 ertion of the soul. "The spirits of the prophets are subject 
 to the prophets." 
 
 Secondly. A behef of the truth, which is contained in the 
 scriptures, is the grand condition of salvation. — " God hath 
 from the beginning, chosen you to salvation, through sancti- 
 fication of the Spirit and belief of the truth." The sanctifica- 
 tion of the Spirit, and behef of the truth, are conjointly the 
 great medium of salvation, or the way through which the 
 elect are to be saved. It appears from the text, and many 
 other passages of scripture, that a behef of the truth is an 
 essential requisite, in the scheme of salvation. "He that 
 beheveth shall be saved, but he that beheveth not shall be 
 damned." But before we proceed to this part of our subject, 
 it may be proper to answer some objections, which arise in 
 the onset. — Are infants, who are incapable of exercising faith, 
 the subjects of grace? Jt appears plain, from the scriptures, 
 that their hearts must be regenerated, before they can be 
 received to heaven : — " Except a man be born again, he 
 cannot see the kingdom of God." They are born sinners: 
 " but without holiness, no man shall see the Lord." This 
 change must take place before death ; " for in the grave, 
 there is no work, nor device, nor knowledge, nor wisdom. 
 Now whether the hearts of all, or any of those, who die 
 in infancy, are regenerated, and so made capable of exer- 
 cising faith when Christ the grand object of faith is pre- 
 sented to them, God only knows. About this we ought to 
 have no anxious concern. " Will not the Judge of all the 
 earth do right ? — ' Secret things belong unto the Lord our 
 God.' — Whether any of the heathen, who are without the 
 hght of the gospel, will be saved, is reserved to be reveal- 
 ed, at the day of Judgment. That they are hable to con- 
 demnation, is certam. " The Gentiles, which have not the 
 law, are a law unto themselves, their conscience also bearing 
 them witness, and their thoughts, the meanwhile, accusing 
 or else excusing one another." 
 
 But in order to our salvation, it is necessary that we un- 
 derstand, and receive the mystery of godliness. That God 
 was manifest in the flesh, justified in the Spirit, seen of angels, 
 
138 GLORY OF OUR SALVATION DUE TO GOD. 
 
 preached unto the Gentiles ; believed on in the world ; received 
 up into glory." We must receive Christ, as our Saviour ; 
 according to his declaration — " If ye believe not, that I am 
 he, ye shall die in your sins." We must receive the humbling 
 doctrines of the cross. " Christ crucified, is to the Jews a 
 stumbling block, and unto the Greeks, foolishness ; but unto 
 them, which are called, both Jews and Greeks, Christ the 
 power of God and the wisdom of God." — We must receive 
 those hard doctrines, to which human nature is so much 
 opposed : The sovereignty of God ; salvation by grace alone ; 
 the entire destitution of holiness in the natural heart. And 
 while many exclaim, these are hard sayings, who can hear 
 them ? and forsake the faithful ministers of the gospel ; let us 
 receive them into our hearts, " for they are spirit and they 
 are life." They are divine truths ; and God has declared it 
 necessary, that they should be believed. They are bitter to 
 the natural taste ; but when received, are sweet and refresh- 
 ing to the soul. Give God the glory, for these are not means 
 of man's devising. 
 
 The remainder of our subject is reserved for some future 
 occasion. — A few observations shall close. 
 
 If you desire salvation, you must humble yourselves before 
 God. — " Humble yourself, in the sight of the Lord, and he 
 shall lift you up." " Except ye be converted, and become 
 as little children, ye shall not enter into the kingdom of hea- 
 ven." You must lay aside all your dependence upon the 
 merit of works. Christ should be all your salvation and all 
 your desire. Your trust should be in him. Your prayer 
 should be, " Lord save us, we perish." Then shall the storm 
 of divine wrath abate ; a heavenly calm shall possess your 
 souls ; and you shall arrive at the desired haven, with un- 
 speakable joy. 
 
SERMON XIX. 
 
 A.LL THE GLORY OF OUR SALVATION IS DUE TO GOD. 
 
 [third.] 
 
 2 Thessalonians ii. 13. — " We are bound to give thanks always to God, for you 
 brethren, beloved of the Lord, because God hath, from the beginning, chosen 
 you to salvation, through sanctification of the Spirit and belief of the truth : 
 whereunto he called you by our gospel." 
 
 It will be recollected, that not long- since, after having 
 preached two discourses, on this text, 1 promised the third, 
 which is now to come before you. 
 
 It is the object of these discourses to prove that all the glory 
 of salvation is due to God. — It was shown in the first of these, 
 that the glory is his due ; because they who will be saved 
 were chosen of God from the beginning. — This doctrine was 
 shown to be consistent with the justice and righteousness 
 of God, and with the accountability of the creature ; and to 
 be a consolatory doctrine. It was the design of the second 
 discourse to show, that the glory of salvation is his due, be- 
 cause the medium of salvation, (sanctification and faith) is of 
 his appointment. — Some observations were made, on the 
 manner, means, and time of the operations of the Spirit. — 
 Some objections were answered, which are urged against 
 faith, as a condition of salvation for infants and the heathen. — 
 It is the object of the discourse, which is to be offered at this 
 time, to prove, that all the glory of salvation, is due to God, 
 because he employs the means. — " Whereunto he called you 
 by our gospel." 
 
 Perhaps there are some now present, (for such there are 
 in our wicked world,) who are unwilling to give to God the 
 glory, which is due unto his name. If there are any such 
 present, they are doubtless dissatisfied, and perhaps offended, 
 that the unwelcome subject is again brought into view. They 
 are probably now employed in putting on the armour of the 
 adversary, determined to resist the doctrine of divine sove- 
 reignty, that inveterate enemy of carnal security : supposing, 
 that if they give any quarter to this troublesome, heart search- 
 ing doctrine, they are undone ; that their peace of muid is 
 for ever destroyed. If carnal security is peace of mind ; if 
 contentedness, in a course of sin, is happiness ; their conclu- 
 sion is correct : for security in sin, and a belief of the doctrine 
 of divine sovereignty are implacable enemies. While we love 
 
140 GLORY OF OUR SALVATION DUE TO GOD. 
 
 the reign of the carnal heart, and it is fortified by the strong 
 holds of the adversary ; so long shall we reject the rei^n of God. 
 Therefore be persuaded, to come out fi-om your hiding place ! 
 lay down the weapons of your rebellion ! and view the King 
 of glory ! Is there no beauty, that you should desire him ? — 
 Should God now make you see the excellence of his charac- 
 ter, and experience the happiness of his government, how 
 ashamed would you be, of that armour, which you have put 
 on for your defence, and of the weapons of your rebellion. 
 
 But there are some, to whom this subject administers joy 
 and consolation : some, who are ready to say, with holy 
 David ; — " The Lord reigneth, let the earth rejoice ; let the 
 multitude of the isles be glad thereof." All the glory of salva- 
 tion is due to God, because it is he that employs the means. 
 — " \'S^hereunto he called you by our gospel." 
 
 Before we enter on the subject, it is necessary to make 
 some observations on the indefinite use of the word means. 
 In strict propriety of language, the w^ord means should never 
 be applied to any thing ; but to that, which has a tendency to 
 accomplish the end which is to be obtained. Any providence 
 of God which actually produces conviction or conversion, 
 ma3^ with propriety be called the means of producing them. 
 But there is a more indefinite use of the term, which demands 
 our attention. It is sometimes used to denote any thing, 
 which is employed, to effect an object, whether it actually 
 has that tendency or not. — And now to apply these observa- 
 tions to the subject before us. — The word preached, set home 
 by the Holy Spirit with power and efficac}^ upon the con- 
 science, is the means of conviction and of salvation too; 
 according to the strict import of the term, salvation. The 
 ministration of the word, whether it is attended by the power 
 of the Spirit or not, is sometimes called the means of salva- 
 tion; but it should be understood in that indefinite sense, 
 w^iich has been described. If we are not apprised of this 
 distinction, we may be liable to be deceived. \\'hen a minis- 
 ter of the gospel exhorts us to be in the use of means, intend- 
 ing no more by it, than that we should go to meeting, he may 
 be correct, according to his understanding of the term ; and 
 yet we be deceived. If we understand by the term means, 
 that which has a tendency to produce the desired effect ; and 
 so receive the idea, that merely hearing the word, will pro- 
 duce regeneration and sanctification, we are deceived : for 
 we might be in the use of the means, in this sense of the 
 word, until the judgment day, and yet be^ no nearer heaven, 
 than we are at the present time. Ijntil God adds his bless- 
 ing, there is no efficacy in them. " Except the Lord build 
 the house, they labour in vain that build it." — This indefinite 
 
GLORY OF OUR SALVATION DUE TO GOD. 141 
 
 Use of the word means, is the foundation of much misrepre- 
 sentation and misunderstanding. The external ceremony is 
 sometimes represented as the means of salvation ; and un- 
 derstood to be all that God requires of us. This idea is the 
 foundation of one of the most dangerous errours, which can 
 be embraced. Our hearts, some will say, are unregenerated ; 
 we cannot love God<, nor delight in his worship ; therefore, 
 the external ceremony, is all that it can be our duty to per- 
 form. This inconsistent, treacherous subterfuge, we have 
 reason to fear, has proved the destruction of millions of souls. • 
 And wo to the unfaithful watchman, at whose hand their 
 blood shall be required. No, the external ceremony is not 
 all our duty. Though we have now assembled, in this housQt 
 of prayer, yet if we do not love God and delight in his wor- 
 ship, our duty is by no means done ; so far from it, that if we 
 have not this love we are guilty of hypocrisy. By meeting 
 in the house of prayer, we profess to be worshippers of God ; 
 but such we are not, unless we exercise love to him. And 
 any petition which we offer, without this love, is abomination 
 in the sight of the Lord. No ceremonies which are merely 
 external, are means of salvation. It is only duties ; acts 
 which are performed with love and sincerity, that God ap- 
 proves ; it is those alone, which he has promised to bless. 
 
 We come, then, to the principal object of the discourse, 
 which is to show, that 
 
 It is God who employs these means ; and thus to prove, 
 that the glory of salvation is entirely his due. — Of this point, 
 also, the text is positive proof — " But we are bound to give 
 thanks always to God, for you brethren, beloved of the Lord, 
 because God hath, from the beginning chosen you to salvation : 
 whereunto he called you by our gospel." When God calls, 
 by the effectual operations of his Spirit, then, and not till then, 
 sinners obey. — This plain passage of scripture, in proof of 
 the doctrine, ought to be sufficient ; but if further confirmation 
 seem necessary ; hear tlie following passages of the same im- 
 port. — " The gospel of Christ is the power of God unto salva- 
 tion to every one, that believeth." — " It pleased God, by the 
 foolishness of preaching, to save them that believe." — " God 
 hath saved us, and called us by an holy calling, not according 
 to our works ; but according to his own purpose and grace." 
 
 That the means of salvation are in the hands of God, and 
 must be employed by him, is evident also, from the condition 
 of the natural heart. We are by nature inclined constantly 
 to that, which is evil : and never of ourselves, to that which 
 is good. But surely nothing, that is evil, can be the cause of 
 salvation. Sin will never produce holiness : therefore, the 
 carnal heart will not employ the means of salvation ; they 
 
 13 
 
142 GLORY OF OUR SALVATION DUE TO GOD. 
 
 must always be considered, as in the hand of the Holy Spirit. 
 But if this reasoning is deemed inconclusive, let us hear the 
 words of Christ ; — " No man can come to me, except the 
 Father, which hath sent me, draw him.'' As far as the mo- 
 tives, which have induced us to assemble for publick worship 
 this day, have been right in the sight of God, so far they were 
 the effect of his Spirit. And if any of us are joyful, in the 
 house of prayer, and are feeding by faith, on the bread of 
 life, we are indebted for it to his infinite grace. Then let us 
 give God the glory, lest, like the assuming Herod, we be smit- 
 ten by the angel of the Lord. 
 
 It is worthy of our particular attention, that God commands 
 us to possess, that temper and disposition, which is the effect 
 of those means, which he uses. As when he says " Repent 
 and believe the gospel." The reasons why God deals thus 
 with us are obvious. 
 
 1. That we may be without excuse, at the judgment day. 
 If we had no instructions and invitations, we might, perhaps, 
 plead ignorance of our duty ; but since we have been com- 
 manded, we can only plead, that we had no disposition to 
 obey ; an excuse which we shall not dare to render. 
 
 2. That we ma}'^ be enabled to obey. It is necessary, that 
 there should be a command before there can be obedience. 
 A command attended b}^ the energy of the Holy Spirit will 
 be followed by obedience ; but there can be no obedience 
 without a command. Besides, repentance and faith, notwith- 
 standing the influence of the Holy Spirit upon our minds, are 
 our own acts ; they are the voluntary exercise of our own 
 hearts, and are exerted in view of the divine commands. So 
 that, when God says repent, the penitent are commanded 
 and do obey ; the impenitent are commanded and are without 
 excuse. — The gospel of Christ, is the savour of life unto life, 
 in them that are saved ; but of death unto death, in them that 
 perish. 
 
 The particular expressions, which are used, by the apostles, 
 in addressing simiers, are worthy of notice. Peter says to the 
 unbelieving Jews, on the ds-y of Pentecost — " Repent ye there- 
 fore and be converted, that your sins may be blotted out." 
 And Paul to the Ephesians — " Be renewed, in the spirit of 
 your mind ; and put on the new man, who after God is crea- 
 ted in righteousness and true holiness." The expressions are, 
 be renewed ; be converted ; be regenerated. It is not said 
 renew yourselves ; convert yourselves ; regenerate yourselves. 
 This would be building them up in self-depeudence, and self- 
 righteousness. The idea of the divine agency is carefully 
 preserved, in tlie very expressions, which are used to point 
 out their duty. 
 
GLORY OF OUR SALVATION DUE TO GOD. 143 
 
 The way of salvation, from first to last, is so devised as to 
 remove all ground of boasting from the creature, and so as 
 not to leave the shadow of excuse. We shall all see, at the 
 judgment bar, and we ought now to view it, in the same light ; 
 that the commands of God are reasonable, and that we are 
 guilty for not having obeyed them ; and we shall see, that 
 whenever we have heartily obeyed the commands of God, it 
 has been owing to the influence of his Spirit. — All is of God ! 
 he has provided the way ; in which it may be consistent for 
 him to save sinners ; has chosen those, who are to be saved ; 
 has provided the means of salvation ; and gives them efficacy. 
 Accordingly, the song of the saints, in heaven, is ' Worthy is 
 the Lamb, that was slain, to receive blessing, and glory, and 
 honour, and power ; for thou hast redeemed us to God, by thy 
 blood, out of every kindred and tongue and people and nation.' 
 
 A few reflections, with some application of the subject, will 
 close. 
 
 1. Since God gives the efficacy, any means which he em- 
 ploys, however inadequate they may appear to us, will accom- 
 plish the object. By means of the rod, in the hand of Moses, 
 God sent the plagues upon Egypt ; divided the Red sea, and 
 brought water from the rock. — The lifting up of Moses"' hands, 
 subdued the Amalekites. — " And it came to pass, when Moses 
 held up his hand that Israel prevailed ; and when he let down 
 his hand Amaleck prevailed." 
 
 2. God frequendy makes use of means, which seem to us 
 inadequate, and which have no tendency, of themselves, to 
 produce the effect. This he does, that his power may be 
 known, and that it may be seen, that the work is of God. — 
 When the children of Israel were about to commence their 
 attack, upon the inhabitants of the land of Canaan ; God, to 
 give confidence to the Israelites, and to strike a terrour upon 
 the inhabitants of the land, makes a signal display of his power, 
 by producing a great and important effect, by means, which 
 must have appeared, totally inadequate. — " And the Lord 
 said unto Joshua, See 1 have given into thine hand Jericho, 
 and the king thereof, and the mighty men of valour. And ye 
 shall compass the city, all ye men of war, and go round about 
 the city once. Thus shalt thou do six days. And seven 
 priests shall bear before the ark, seven trumpets of rams' 
 horns; and the seventh day ye shrill compass the city seven 
 times, and the priests shall blow, with the trumpets ; and the 
 wall of the city shall fall down flat, and the people shall ascend 
 up every man straight before him." The inhabitants of 
 Jericho, without doubt, were disposed to ridicule the Israelites, 
 when they saw them compassing their city, and using means 
 to destroy it, so apparently ineffectual. But how great must 
 
144 GLORY OF OUR SALVATION DUE TO GOD. 
 
 liave been their disappointment and terrour, when they saw 
 their walls, in whose strength they had trusted, falling, at the 
 blowing of the trumpets, and the shouting of the people. — 
 Just so the enemies of God's people, at the present day, are 
 disposed to revile them, on account of the simphcity and appa- 
 rent inefficacy of the means, they use. When Christians 
 meet to pray, for the suppression of vice ; for the outpouring of 
 God's Spirit ; for the spread of the gospel ; and for the triumphs 
 of the Redeemer, the enemies of religion ridicule them, and ef- 
 fect to despise their imbecility. But, blessed be God ! though 
 the " weapons of their warfare are not carnal, yet they are 
 mighty, through God, to the pulling down of strong holds." 
 
 3. God frequently employs means, which seem inadequate, 
 that he may try our faith ; our confidence in him. Naaman, 
 the Syrian, was greatly offended, at the simplicity of the 
 means, which were prescribed for the cure of his leprosy. 
 He expected, that some great thing would have been done; 
 and he had almost irefused to obey the injunction of the 
 prophet. — " And Elisha sent a messenger unto him ; saying, 
 Go wash in Jordan, seven times, and thy tiesh shall come 
 again to thee, and thou shalt be clean. But Naaman 
 w^as wroth, and went away and said. Behold, 1 thought he 
 will surely come out to me, and stand, and call on the name of 
 the Lord his God, and strike his hand over the place, and 
 recover the leper. Are not Abana and Pharpar, rivers of 
 Damascus, better than all the waters of Israel? may I not 
 wash in them, and be clean ? So he turned and went away 
 in a rage V'' And, had he not returned and obeyed the in- 
 junction of the prophet, would have died a leper. — "• So the 
 preaching of the cross of Christ, is to them that perish, foolish- 
 ness, but unto them, which are saved, it is the power of God." 
 The preaching of the gospel to those who are dead in tres- 
 passes and sins, is of itself, altogether inadequate, to the pro- 
 duction of spiritual life. But when God speaks by his min- 
 isters, then the dead arise ; then the dry bones hve. 
 
 Lastly. If the means of salvation, which God has appoint- 
 ed, be employed, the effect will always follow. As sure as 
 the stretching out of the rod, in the hand of Moses, was fol- 
 lowed with the dividing of the sea ; the blowing of the trum- 
 pets, with the destruction of Jericho ; or the washing in Jordan, 
 with the cleansing of the leper : so sure repentance and faith 
 will be followed by salvation ; the love and service of God 
 by his blissful presence through eternity. But perhaps there 
 are some of you, who suppose, that you have been, many 
 years, in the use of the means of salvation ; and yet have no 
 reason to hope, that you would be saved, should you now be 
 called hence. This is a mistake. If you use the means, or. 
 
GLORY OF OUR SALVATIOX DUE TO GOD. 145 
 
 more proper!}', if you perform the conditions of salvation, you 
 shall be saved. You have the declaration of Him that can- 
 not lie, for your security. — "He that believeth shall be saved."' 
 " He that loveth me shall be loved of my Father, and I will 
 love him, and will manifest myself unto him."' But perhaps 
 you have mistaken the means of salvation. Simply the act 
 of attending- pubHck worship, cannot be considered the means 
 of salvation : for if it be so considered, then Satan himself 
 uses the means of salvation. He is often present, in the house 
 of God. '• There was a day, when the sons of God came to 
 present themselves before the Lord, and Satan came also 
 among them, to present himself before the Lord." — If you 
 ask ^v+iat means you must use, for salvation ; what you must 
 do to be saved? the answer is at hand — "Believe on the Lord 
 Jesus Christ.'' — An indispensable prerequisite to faith : or 
 confidence in Christ: is a knowledge of his character, offices 
 and work. — " For how shall they believe in him, of whom 
 they have not heard, and how shall they hear without a 
 preacher."' The knowledge of Christ, may be obtained, by 
 reading the scriptures, and attending publick worship ; but 
 if )'ou ask how you may be enabled to love Christ, and con- 
 fide in him, after 3'ou have obtained a competent knowledge 
 of his character, I hav'e done ; the scriptures furnish no an- 
 swer, neither does common sense demand any. If ministers 
 of the gospel direct you to wait, till God gives you a disposi- 
 tion, they do it at their peril. If God should take you out of 
 the world, while you are following such directions, you would 
 die in your sins, and your blood be required at the watchman's 
 hands. No, repent and beheve the gospel, embrace the Sa- 
 viour; "break off thy sins by righteousness, and thine iniqui' 
 ties by turning to the Lord." 
 
 13^ 
 
SERMON XX. 
 
 RESIGNATION TO THE DIVINE WILL. 
 
 Matt. vi. 16. — Thy will be done. 
 
 Jehovah is the one supreme : " he is God over all, blessed 
 for ever." In him our affections should centre. He should 
 be " all our salvation, and all our desire." His will should be 
 the rule of our life. This is not only his due, as our Sovereign, 
 but it is our happiness as his subjects. When God is viewed 
 by us, as all in all : as our supporter, our guide, our com- 
 forter, our hope, our joy, and our eternal inheritance ; and we 
 can submit to his government, and rest upon his arm, our souls 
 are in perfect peace. But when we reject his authority, and 
 follow the devices and imaginations of our own hearts, we 
 become a prey to anxiety and discontent. They, who are the 
 most perfect and happy, take the most delight, in submission 
 to the divine sovereignty. With what delight the angels do 
 his will, and obey his commands. They are his ministering 
 spirits, sent forth to minister to them, who are heirs of salva- 
 tion. With joy they wing their wa}^ to earth, to execute his 
 messages of love. With what reverence and delight, the 
 saints, made perfect in heaven, bow before the throne of God, 
 and cast their crowns at his feet ; ascribing glory, and honour, 
 and blessing, to him, that sits upon the throne, and to the 
 Lamb for ever. But fallen creatures would reverse this order ; 
 we are inclined to aspire after pre-eminence- To occupy 
 conspicuous stations in life, is very pleasing to the natural 
 lieart : and that not on account of the opportunity, which is 
 thus afforded us of doing good ; but on account of a kind of 
 gratification, which a sense of superiority affords to a fallen 
 creature. That such is the disposition of mankind ; the strife 
 and contest, which is daily witnessed is sufficient proof But 
 this disposition, though it is sometimes applauded, bears no 
 resemblance to the spirit of Christ, who has set us an exam- 
 ple, that we should walk in his steps. — We are inchned to 
 assume the direction, and to exercise the power, which God 
 has reserved, in his own hands. W^e would choose to be our 
 own guides, and our own helpers ; for the gratification of 
 self-love ; and the sinful pleasures of self-commendation. But 
 how unlike to the disposition of angels, is such a propensity. 
 Angels, who excel in wisdom and strength, delight to obey 
 the commands of God; to hearken unto the voice of his word. 
 
RESIGNATION TO THE DIVINE WILL. 147 
 
 and to do his will. — That we possess a disposition so unhke to 
 Christ and to angels, is evidence of our fall : it proves that 
 we have lost the moral image of God, and need an entire ren- 
 ovation of our nature. — This disposition is the source of our 
 unhappiness. He, who has an aspiring, self-confident dispo- 
 sition, cannot but be unhappy. Self-reproach, discontent, anx- 
 iety and disappointment, are the inevitable consequences. He, 
 who has not learned to submit to hjs heavenly Father, and to 
 say, "Thy will be done;" knows nothing of real contentment 
 and substantial bliss. — In hope therefore, that it may conduce 
 to your everlasting peace, an attempt is made in this discourse 
 to inculcate the duty of submission to the divine will. — If you 
 would possess an antidote to all the ills of human hfe, and to 
 all the miseries of the eternal world, let it be your constant 
 prayer to God, "Thy w^ill be done." 
 
 An examination of this subject, will demonstrate, that sub- 
 mission, to the divine will, is our duty ; our interest, and our 
 happiness. Therefore, we should learn his will and cultivate 
 a submissive temper. — This is the order, which is proposed, 
 for the illustration of the subject. 
 
 I. Submission to the divine will, is a duty. 
 
 This we maintain, because — 
 
 1. It is enjoined upon us in the scriptures. — Our Saviour 
 requires of us, that we pray, "Thy will be done." God re- 
 sisteth the proud, but giveth grace to the humble. Therefore, 
 says the apostle James, " Submit 3^ourselves to God." — If 
 you wish for scripture examples of unreserved submission to 
 the divine will, listen to Job; — "The Lord gave, and the 
 Lord hath taken away; blessed be the name of the Lord." 
 Hear Eli — " It is the Lord, let him do what seemeth him 
 good." — So David — " 1 was dumb, I opened not my mouth, 
 because thou didst it." The primitive Christians also — " The 
 will of the Lord be done." And Christ, our great exemplar, 
 prayed, saying, " O, my Father, if this cup may not pass, 
 except I drink it, ' thy \vi\\ be done.' " Thus the duty of 
 unreserved submission, to the will of God, our Sovereign, is 
 enforced upon us, by express precept, and by approved and 
 pious example. But — 
 
 2. Submission to the divine will is fit; and the duty is 
 reasonable. 
 
 God is our Sovereign, and we are his subjects; he our 
 Creator, and we his creatures ; therefore, it is our duty to 
 submit to his authority, and to obey his will : for if he is our 
 Sovereign, he has a right to command ; and if we are his 
 subjects, it is our duty to obey. If God is our Creator, he 
 may dispose of us as he pleases ; and, if we are his creatures, 
 we have no right to say, What doest thou ? — Since God has 
 
148 RESIGNATIOX TO THE DIVIXE WILL. 
 
 such a propriety in us ; since we are the work of his hands ; 
 it is evident, that it would be our duty to obey his commands, 
 however capricious and arbitrary they might be. And that 
 it would be our duty to acquiesce in his government, how- 
 ever cruel and despotick it might be. Surely he has a right 
 to do what he will with his own. It ill becomes the clay to 
 say to the potter, What makest thou t He has a right to 
 make of it, a vessel of honour, or of dishonour, as it pleaseth 
 him. Then God, of right demands our acquiescence in his 
 will, whatever that will may be. 
 
 But our Sovereign is a God of infinite wisdom and good- 
 ness. He is not actuated by caprice. He knows how to 
 direct his creatures ; and how to enact good and wholesome 
 laws. And it is a dictate of wisdom and goodness, to adopt 
 such measures as shall conduce to the general interest of 
 mankind. Therefore, we may be assured, that the govern- 
 ment and providence of God, are such, as will promote the 
 general good of his kingdom. Therefore, although his deal- 
 ings should be such, as do not promote jour individual happi- 
 ness; yet, since they advance the general interest of his 
 subjects, reason and benevolence demand, that you should 
 acquiesce in his will. 
 
 But if you obey the will of God, his government and pro- 
 vidence will be such, as shall promote your individual good. — • 
 " He that hath my commandments, and keepeth them, he it 
 is that loveth me ; and he" that loveth me, shall be loved of 
 my Father ; and 1 will love him, and will manifest myself to 
 him."'' — "Not everyone 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." — Then love to your 
 own soul demands submission to the divine will. Thereforei 
 submission is a fit and reasonable duty. God is our Sove- 
 reign, and has a right to direct. His directions are ordered 
 in wisdom, and commend themselves to our understanding : 
 they are ordered in mercy, and commend themselves to our 
 heart. Thus both scripture and reason prove and enforce 
 this duty. Therefore, let — " Thy will be done,'' be our con- 
 stant and fervent prayer. 
 
 11. Submission to the divine will is our interest. 
 
 It is extreme folly ; and it is in vain for us to disregard the 
 directions of God, and to attempt to follow our own will, as 
 our guide. He will thwart our purposes, oppose our pro- 
 gress, and disappoint our hopes. — " If ye walk contrary unto 
 me, and will not hearken unto me, 1 will bring seven times 
 more plagues upon you, according to your sins." And should 
 God permit us to pursue our own way, and to follow the 
 devices and imaginations of our own hearts, witliout control i 
 
RESIGNATION TO THE DIVINE WILL. 149 
 
 it would be the severest judgment, that has ever befallen us. 
 Our favourite path is the way to death. Our devices and 
 imaginations are but plans for our eternal ruin. Is it not, 
 then, our interest to submit? 
 
 But, if to neglect God's directions is folly and vanity, surely 
 to oppose his measures is madness. — " Wo unto him, that 
 striveth vi^ith his Maker." — " Who shall contend with the 
 Almighty?" We are creatures of a day ; formed of the dust, 
 " whom God may consume with the spirit of his mouth, and 
 destroy with the brightness of his coming." Let us, there- 
 fore, never attempt to oppose any thing which bears the 
 stamp of divine approbation. Let us rather be docile and 
 submissive. Let it ever be considered the province of Jehovah 
 to teach, and to direct; and ours to learn and to obey. Li 
 our exertions to do good, and in all our dealings with man- 
 kind, let us observe the wise and prudent counsel of Gama- 
 liel — " If this counsel or this work be of men, it will come to 
 naught ; but if it be of God, ye cannot overthrow it ; lest 
 haply ye be found ever to fight against God." Since, there- 
 fore, contest with God is ineffectual and dangerous, it is 
 madness to contend, and our interest to submit. 
 
 But if it be folly to neglect, and madness to oppose ; to 
 despise God's authority is death. To cultivate a spirit of 
 pride, and to worship self, leads to inevitable ruin. — " For 
 whosoever exalteth himself shall be abased." — "The lofty 
 looks of man shall be humbled, and the haughtiness of man 
 shall be bowed down ; and the Lord alone shall be exalted 
 in that day." Thus if we would escape God's chastening 
 rod, and his avenging hand, it becomes us to submit to his 
 authority, and to obey his will. 
 
 But we have yet a further interest in submission. It not 
 only wards off evil, but it is accompanied with inestimable 
 privileges. 
 
 If we submit ourselves to the government of God, he will 
 defend us from all our enemies. — " When a man's ways 
 please the Lord, he maketh even his enemies to be at peace 
 with him." — And, " if God be for us, who can be against us." 
 If our Sovereign is the Lord of hosts, surely we are safe, be- 
 neath his protection — " For he hath said, I will never leave 
 thee nor forsake thee." — So that we may boldly say, " The 
 Lord is my helper, and I will not fear what man shall do 
 unto me." 
 
 If we will submit to his guidance, he will lead us in a path 
 of safety. He knows the paths of peace, and will guide our 
 feet therein. He knows our weakness, and will support our 
 steps. He knows what will encumber our path, and gra- 
 ciously removes it. He knows what will prove a burden, 
 
150 RESIGNATION TO THE DIVINE WILL. 
 
 and waste our strength, and mercifully sends relief. But we 
 are ignorant of the devices of the adversary ; and are insensi- 
 ble of our weakness. Therefore it is our interest to follow his 
 guidance. — " In all thy ways acknowledge him, and he shall 
 direct thy paths." — " The meek will he guide in judgment ; 
 the meek will he teach his way. All the paths of the Lord, 
 are mercy and truth, to such as keep his covenant and his 
 testimonies." 
 
 If we will walk with humble submission before God, Christ 
 will be our companion. He will exalt us to honour among 
 men ; and will crown us with glor}' among angels. — " He 
 that humbleth himself shall be exalted." — " When thou art 
 bidden to a wedding, go and sit down in the lowest room ; 
 that when he that bade thee cometh, he may sa}' unto thee, 
 Friend, go up higher ; then shalt thou have worship, in the 
 presence of them, that sit at meat with thee." — " Them that 
 honour me, I will honour." It is the submissive, childlike 
 temper, which Christ, so highly approved, when he w^as on 
 earth. It is this temper, which is most approved and reward- 
 ed by mankind. And it is this temper, that shall be blessed 
 w^ith everlasting happiness, in the presence of God. — xA.re not 
 these inestimable privileges ? To be defended from our ene- 
 mies ; to be guided in the path of safety ; to be honoured 
 among men ; and to be crowned with glory among angels. — 
 Surely, then, submission to the divine w^ill is our interest, as 
 well as our duty. Therefore let us ever pray, " Thy will be 
 done." 
 
 III. Submission to the divine will, is our happiness. — 
 " Thou will keep him in perfect peace, whose mind is stayed 
 on thee." — " Whoso trusteth in the Lord, happy is he." 
 
 1. There is something in the disposition itself, which is 
 necessarily productive of peace and tranquillity, in the soul. 
 Submission to God's will ; and contentment with the alot- 
 ments of his providence, has a tendency to sooth the mind 
 and to calm the turbulent passions. If our neighbours are 
 raised above us, in riches or in honour, and we view the hand 
 of God with submission ; envy, that destroyer of human hap- 
 piness, is checked in the bud. If a fellow-being has hedged 
 up your path, and disappointed your projects ; or insulted 
 your person; and you reflect, with submission, that the hand 
 of the Lord is in the transaction, wrath and revenge are 
 silenced. If we could always say with David, " Let him 
 curse, for the Lord hath bidden him ;" the reviling of wicked 
 men would never disturb our peace. 
 
 Further. A submissive temper shields us from the pain of 
 disappointment, and thus promotes our peace and happiness. 
 If we resolve to follow, where our heavenly Father leads, we 
 
RESIGNATION TO THE DIVINE WILL. 151 
 
 shall expect to alter our plans and to change our course, as 
 God shall make known his will, from time to time. We shall 
 not calculate to pursue our measures, with obstinate inflexibili- 
 ty. And therefore, shall not be Uable to disappointment. But 
 if we have so far forgotten our duty, as to be rigidly set upon 
 the accomplishment of some favourite object ; and have placed 
 so much confidence in ourselves and in mankind, as to have 
 our expectations greatly raised ; and our hopes should be 
 blasted ; yet, if we can say, " Thy will be done ;" the soul is 
 effectuall}^ shielded from the arrows of disappointment. — 
 Thus, submission to God, and acquiescence in his will, is of 
 itself productive of solid peace, and real happiness. — " God- 
 hness with contentment is great gain.'' 
 
 2. There is happiness, that results not only from the dispo- 
 sition itself; but from a relation to God, which they, who are 
 of a submissive and humble temper sustain, 
 pt. God has promised to " guide the meek in judgment, and to 
 teach them his way." God has pledged himself to be the guide 
 of all those who will submit to his direction. Thus we may 
 avail ourselves of the infinite \\'isdom of Jehovah. And may 
 we not safely confide our affairs in his hands '? trust him to de- 
 fend our interests ; and to guide our feet ? Would it not add 
 greatly to our peace of mind, if we could commit our concerns 
 to the hands of Jehovah, and reflect, that his infinite wisdom 
 were engaged in our behalf? 
 
 Again. God has promised to be the benefactor of those who 
 reverence his authority. " There is no want to them that 
 fear him. The young lions do lack, and suffer hunger ; but 
 they, that seek the Lord, shall not want any good thing." 
 Thus liis power and goodness are pledged for the relief of 
 your necessities, and for the supply of your wants. Surely, 
 then, the soul, that is stayed on God, may rest in perfect 
 peace. With a submissive disposition, affliction will be 
 viewed, as the correction of a kind parent, and we can say, 
 " The Lord gave, and the Lord hath taken away ; blessed 
 be the name of the Lord." With such a disposition, a hum- 
 ble station in life, will be viewed, as the allotment of a faithful 
 friend : and we shall neither envy the rich, nor despise the 
 poor. Thus peace and tranquillity will always characterize 
 the soul, that can say continually — "Thy will be done." 
 Therefore, submission to the divine will is our happiness, as 
 well as our duty and our interest. — Then let us this day re- 
 solve, that it shall be the habitual language of our hearts — 
 " All that the Lord our God commandeth, that will we do." 
 And that we will daily pray — "Thy will be done." 
 
 But they, who are resolved, that the grace of God assisting 
 them, they will henceforth obey the will of their heavenly 
 
152 RESIGNATION OF THE DIVINE WILL. 
 
 Father ; and are duly sensible of their own weakness, will 
 doubtless be disposed to make some inquiries on this subject. 
 As — 
 
 1. How may a submissive temper be promoted? 
 
 In answer to this inquiry, it may be observed, that such a 
 disposition may be greatl}- promoted by reflecting on the ex- 
 cellence of God's character ; his suitableness to be our guide 
 and our sovereign. We should reason with ourselves thus : 
 He has created me, and can he not preserve me, and suppl}^ 
 my need 1 Why then, may I not trust in him? — He has in- 
 finite wisdom, why then ma)^ I not safely follow his directions ? 
 He has given his Son to die for me, and will he not with him 
 freely give me all needful blessings ? Why then, may 1 not 
 confide in his providential care ? — Thus cultivating a confi- 
 dence in God, we shall learn to acquiesce in his will. 
 
 Further. A submissive temper ma)^ be promoted by re- 
 flecting on our own insufficiency. — We have no strength of 
 our own to prosecute our measures. All our help cometh 
 from God. — We know not what is best for us. Our under- 
 standings are darkened by prejudice; our hearts are hardened 
 through the deceitfulness of sin. — And if left to ourselves we 
 should eagerly pursue our own ruin. — Why, then, should we 
 reject the reign of God, and trust in ourselves; to be sup- 
 ported by weakness ; to be guided by blindness ; and made 
 happy by sin. Thus we should reason with ourselves, if we 
 would learn to acquiesce in the divine will. 
 
 If we would cultivate this temper, we should often reflect, 
 that it is our duty, our interest, and our happiness, to submit to 
 the divine direction. And we should check the first beginnings 
 of self-will. 
 
 But the principal means of promoting a submissive dispo- 
 sition ; and that, which should be chiefly relied on, is prayer. 
 The habit of prayer itself, has a tendency to cultivate a hum- 
 ble, docile spirit. We cannot appear before God and sincerely 
 pray for pardon, and blessing, and direction, without having 
 a sense of our need. And each prayer leaves a deeper im- 
 pression of God's excellence and glory, and of our need of 
 his mercy enstamped upon the soul. — But besides the influence 
 of prayer upon the soul, it is the means of obtaining the 
 blessing from the Spirit of the Lord. ]f you call upon God 
 for the assistance of his Spirit, to promote in you a spirit of 
 meekness and submission, with sincere desire of receiving 
 such a blessing, he will hear your prayer and answer your 
 request. " For he is more ready, to give the Holy Spirit to 
 them that ask him, than earthly parents are to give good 
 
 Sifts unto their children.''' — Lord, evermore give us tliis spirit ! 
 lat we may always say, " Thy will be done." — ^Let this then 
 
RESIGNATION TO THE DIVINE WILL- 153 
 
 answer the inquiry. If you would promote in your soul a 
 spirit of meekness and submission : reflect, that God is all- 
 sufficient ; that you are dependent and impotent ; that it is 
 your duty, your interest, and your happiness to submit. 
 Check the first risings of self-will, and call upon God contin- 
 ually for the communications of his Spirit. 
 
 Those, who are disposed to obey the divine will and are 
 ready to act from the impulse of such a disposition, will be 
 inclined to inquire — 
 
 !2. How may the will of God be known ? 
 
 The will of God, with regard to our disposition and conduct, 
 may be learned with entire precision from his word. We 
 are there taught our duty to our own souls; to mankind, and 
 to God, with great plainness and entire precision. The will 
 of God, in these respects, is manifested both by precept and 
 by example. — It is the will of God with regard to our souls, 
 that we should diligently cultivate hohness of heart. — '■'- For 
 this is the will of God, even your sanctification." — "Ye shall 
 be holy for I am holy.'" — Our duty to mankind is clearly 
 designated. — As to our affections — " Thou shalt love thy 
 neighbour as thyself" — As to our conduct — " All things what- 
 soever 5^e would, that men should do to you, do ye even 
 so to them." — Our duty to God is pointed out with similar per- 
 spicuity. — As to our love to him — " Thou shalt love the Lord 
 thy God with all thy heart." — As to our service — "Ye are not 
 your own, for ye are bought with a price, therefore glorify 
 God, in your body and your spirit, which are his." — As to 
 our devotion, " 1 will, that men pray every where, lifting up 
 holy hands, without wrath and doubting." The will of God 
 respecting us, in these several particulars is expressed, by the 
 apostle, in a very summary manner. " Herein do 1 exercise 
 myself, to have always a conscience void of offence, towards 
 God and towards men." These general rules, if correctly 
 applied are sufficient for the regulation of our life. The will 
 of God respecting us, in all the relations of life, may be clearly 
 adduced from them. But we are not left to learn the will of 
 God from general rules only; lest, through bhndness and sin- 
 fulness, we should misapply them. VVe have precepts to 
 regulate our conduct, in our most minute transactions. 
 
 But besides precept, we have example. Christ and his apos- 
 tles ' have set us an example, that we should follow their steps.' 
 The will of God may be known, with great readiness and 
 precision, from this source. If you will become acquainted 
 with these bright examples, and in any condition in life, will 
 ask yourself how Christ or his apostles would conduct, under 
 these circumstances, you will readily perceive your duty. 
 
 But there is yet another mode of ascertaining the will of 
 
 14 
 
154 RESIGNATION TO THE DIVINE WILL. 
 
 God. — The particular path, which God would have us pursue 
 in life, is to be ascertained from his providence. Providence 
 points out our path in life : and the scriptures are to regulate 
 our affections and conduct as we pass on our journey. It is 
 easy to perceive that the bible, which was given for the bene- 
 fit of mankind in general, could not be so constructed, as to 
 point out to each individual, w^hat region he should inhabit, 
 what occupation he should pursue, what station he should 
 hold, and a variety of other circumstances. The will of God, 
 in these respects, is to be learnt from the dispensations of his 
 providence. This mode of teaching the divine will, is very 
 adequate to the purposes for which it is designed ; so that he 
 who will consult the dispensations of divine providence, with 
 humility and resignation, will have always a competent guide. 
 God can hedge up our way, and open a different path for our 
 feet, according to his sovereign pleasure. — Let us then, daily 
 read the word of God, and meditate upon his providences, 
 that we may learn his blessed will. Let us cultivate a meek 
 and submissive temper, by reflecting on God's ability and 
 willingness to direct ; our own weakness and inclination to 
 sin ; and by constant and fervent prayer : that it may ever 
 be the language of our souls, "Thy will be done," — "All, 
 that the Lord our God commandeth, that will we do." And 
 since it is our duty, our interest, and our happiness to follow 
 his guidance, let us this day earnestly inquire what the Lord 
 would have us to do. And let us pursue the path, which his 
 wisdom dictates : " For wisdom's ways are ways of plea- 
 santness and all her paths are peace." 
 
SERMON XXL 
 
 THE DUTY OF PRAYER. 
 
 [first.] 
 
 Phil. iv. 6. — In every thing, by prayer and supplication, with thanksgiving, let 
 your requests be made known unto God. 
 
 Prayer is the Christian's breath. When its free exercise 
 is hindered, he grows week and languid, loiters in his jour- 
 ney, and faints by the way. When it is stopped he is Ufeless. 
 When, through the neglect of prayer, the Christian becomes 
 weak and defenceless, then the host of his enemies compass 
 him about. Pride, ambition, envy and maUce, commence their • 
 attack : and he is soon led captive, and becomes a wilhng 
 slave. It is an observation of a very pious divine, that, " pray- 
 ing makes us leave sinning, and sinning makes us leave pray- 
 ing." W^hen the Christian lives in the stated and habitual 
 exercise of prayer, he is vigorous and active ; runs the Chris- 
 tian race with patience and conquers his enemies, through 
 Jesus the captain of his salvation. 
 
 There is perhaps no Christian duty, to which the natural 
 heart is so much opposed as to that of prayer. — " The wicked, 
 through the pride of his countenance, will not seek after God." 
 and Christians are sanctified but in part, and are still under 
 the influence of the carnal mind. The duty of prayer is 
 therefore frequently and importunately urged upon them, in 
 the scriptures. "Watch ye and pray always." "And he 
 spake a parable unto them to this end, that men ought always 
 to pray, and not to faint."— Men are frequently induced to 
 give to the poor, that they may obtain the reputation of 
 liberality ; to read the bible to avoid the imputation of igno- 
 rance ; to attend publick worship for the reputation of stabili- 
 ty : but what can induce the carnal heart to pray 1 The car- 
 nal heart may harangue the people, in form of publick prayer ; 
 and may say in secret — " My God, I thank thee that I am 
 not as other men, extortioners, unjust, adulterers, or even as 
 this publican ;" but what unsubdued heart, will say, " God 
 be merciful to me a sinner ?" We have not only the pride 
 of the natural heart to contend with ; but Satan, knowing 
 the efficacy of prayer, is continually striving to keep us from 
 employing this weapon ; and when it is assumed, to wrest it 
 from our hands. He tells the youth, that the mournful duty 
 was not designed for them ; the middle aged, that it is be- 
 
156 THE DUTY OF PRAYER. 
 
 iieath their dignity ; and the old, that it is too late to pray. And 
 Christians, who know the worth of prayer, are continually so- 
 licited to neglect the duty. Some heads of families are lead 
 to believe, that their natural diffidence is a sufficient excuse for 
 the neglect of family prayer. Others allege, that, by their 
 occupation, they are connected with worldly minded men, 
 who, by their intrusions will not suffer them to pray, except 
 on the sabbath ; or at most, they can pray but once a day. — 
 And Christians are often beguiled of those hours which they 
 usually devote to secret prayer, by the craftiness of the adver- 
 sary. Hence the necessity of the exhortation in the text — 
 " In every thing, by prayer and supplication, with thanks- 
 giving, let your requests be made known unto God." 
 
 To effect the object of the discourse, 1 shall attempt to 
 point out : The nature, the object, the proper manner, and 
 the fit occasions of pra3'er. 
 
 1. The nature of prayer. 
 
 Prayer is the making known of our desires ; accompanied 
 with a petition for their fulfilment — It implies a belief, that 
 the being, who is addressed, is able to answer our petitions. 
 No person ever made an earnest request to one, who, he be- 
 lieved was unable to grant his desire. A request made un- 
 der such circumstances, must be considered, b}^ both parties, 
 as mere mocker}^ Sincerity would be necessarily excluded. 
 Prayer implies a desire to receive that, which we ask. A re- 
 quest for that, which we do not desire, whatever else we may 
 call it, does not deserve the name of prayer. Wherever the 
 term is used, in the scriptures, without qualification, it implies 
 sincerity ; and no one can sincerely ask that, which he does 
 not desire to receive. — Prayer also implies thankfulness, for 
 past favours. The term prayer unqualified, as was before 
 observed, always supposes sincerity, and no person, who is 
 ungrateful for past favours, can, without gross hypocrisy, 
 apply for the continuance of them. Of this we must be fully 
 sensible, from our intercourse with mankind. 
 
 Let us now apply these ideas of the general nature of prayer 
 to our addresses to God. 
 
 1. Prayer implies a belief, that the being, who is addressed, 
 is able to answer our petitions. — So prayer to God, should 
 always be attended, with a deep sense of his glory, power and 
 goodness : and at suitable seasons, with a very full expression 
 of our sense of them. That inimitable prayer, which our Sa- 
 viour has left us, commences with such an expression. — Our 
 Father, who art in heaven, hallowed be thy name.'" So th& 
 prayer of Solomon, at the dedication of the temple — " And 
 Solomon stood before the altar of the Lord, in the presence 
 of all the congregation of Ismel, and spread forth his hands. 
 
THE DUTY OF PRAYER. 157 
 
 toward heaven: and he said, Lord God of Israel, there is no 
 God hke thee, in heaven above or on earth beneath, who 
 keepest covenant and mercy, with thy servants, that walk 
 before thee with all their hearts. Behold the heaven, the 
 heaven of heavens, cannot contain thee."" And in the song 
 of JMoscs, " Who is like unto thee, O Lord, among the 
 gods ! Who is like unto thee, glorious in holiness, fearful 
 in praises, u.^i.ig wonders.'" — AH the devotional parts of 
 scripture, are filled with expressions of the glory, power and 
 goodness of God. 
 
 2. Prayer to God implies, that we sincerely ask of him, 
 those blessings, which we need. As in the Lord's prayer ; 
 " Thy kingdom come. Thy will be done, in earth as it is in 
 heaven. Give us this day, our daily bread : and forgive us 
 our debts, as we forgive our debtors. And lead us not into 
 temptation." — In petition is included also prayer for the par- 
 don of sin. " f^orgive us our debts as we forgive our debtors."" 
 And in the prayer of Solomon — " Hear in heaven thy dwell- 
 ing place, and Vvdien thou hearest forgive." This part of 
 prayer is sometimes called confession. But from the term 
 confession, (though proper for the sake of distinction,) some 
 practical errouis have arisen : and this part of prayer is some- 
 times suffered to dwindle into a mere formal enumeration of 
 our transgressions. The enumeration of our sins should 
 always be accompanied with fervent prayer for their forgive- 
 ness. 
 
 3. Prayer to God implies thankfulness. — " In eveiy thing, 
 by pra3'er and supplication, with thanksgiving, let your re- 
 quests be made known unto God." Our Saviour begins his 
 prayer, at the grave of Lazarus, with thanksgiving. — " And 
 Jesus lifted up his eyes, and said. Father, 1 thank thee, that 
 thou hast heard me, and 1 know that thou hearest me always."* 
 And again : '-At that time Jesus answered and said, 1 thank 
 thee, O Father, Lord of heaven and earth, because thou hast 
 hid these things from the wise and prudent, and hast revealed 
 them unto babes." Thanksgiving constituted a principal 
 part of the prayers of the apostles, and primitive Christians. 
 Paul directs the Ephesians to give thanks alv\'ays, for all 
 things, unto God and the Father, in the name of our Lord 
 Jesus Christ. And, giving directions to the Corinthians, 
 respecting their publick meetings, he directs them to give 
 thanks in a known tongue ; — •' Else, when thou shalt bless 
 with the spirit, how shall he, that occupieth the room of the 
 unlearned, say Amen at thy giving of thanks, seeing he un- 
 derstandeth not what thou sayest." 
 
 4. Prayer to God should be offered in the name of Christ. — 
 " Verily, verily 1 say unto you, whatsoever ye shall ask, in 
 
 14^ 
 
158 THE DUTY OF PRAYER. 
 
 my name, that will I do, that the Father may be glorified io 
 the Son." The reasons why our prayers should be offered 
 in the name of Christ are obvious. For, 
 
 First. Christ is our intercessor, and we are to pray in his 
 name, that we may obtain his intercession. That this is one 
 object to be obtauied, by praying in the name of Christ, ap- 
 pears from his own instructions — " At that day ye shall ask 
 in my name, and 1 say unto you that I will pray the Father 
 for you." And, 
 
 Secondly. We are vile sinners, and deserve nothing on 
 our own account. Christ has purchased all our blessings for 
 us, and in liis name we should ask them. 
 
 Prayer to God, then, consists in expressions of his power, 
 glory, and goodness ; petitions for his blessing ; supplications 
 for his pardon ; and thanksgiving for his mercies, offered in 
 the name of Christ. — " In every thing, by prayer and suppli- 
 cation, with thanksgiving, let your requests be made known 
 unto God." 
 
 It was proposed to point out — 
 
 II. The object of prayer. 
 
 The advancement of God's glory, should be the principal 
 object in all that we do. But the primary object of prayer, 
 as distinguished from other duties, is to obtain that which we 
 seek. — " Therefore I say unto you, what things soever ye 
 desire, when ye pray, believe that ye receive them, and ye 
 shall receive them." It is necessary, in order to pray aright, 
 that we desire to receive that for which we pray ; arid that 
 we fully believe that we shall receive it, if it is consistent with 
 the will of God. Our hearts should be set upon obtaining 
 our request. This may be thought to be a point so obvious, 
 as to require but little attention. But the point, obvious as 
 it is, seems, from our practice, to be in a great measure over- 
 looked. Let those, who are accustomed to pra}' at all, now 
 reflect on their feelings and motives, when the}^ have been 
 engaged in prayer. You may have always had a vague and 
 general hope, that your prayers would, in some measure, be 
 answered; but have you always had an ardent desire, that 
 each particular petition should be answered, in its full extent ? 
 When you have been praying for personal holiness ; for con- 
 formity to the image of God ; have you always earnestl}" 
 hoped to receive the blessing? have you hoped to be made 
 benevolent, that you might distribute your goods to feed and 
 clothe the poor? and ihat you might forgive and love your 
 enemies? and to be made humble, that your ambitious views 
 might be destroyed ? and that you mi^ht patiently suffer 
 contempt and injuries for Jesus' sake? Has not Satan some- 
 times furnished you with such ideas as the following? — Im- 
 
THE DUTY OF PRAYER. 159 
 
 perfection is the lot of all men, and tliough I pray for perfect 
 holiness, yet God will never grant it ; so that 1 can indulge 
 my covetousness and pride in some degree, and yet have a 
 good hope, through grace, of final happiness. The great 
 reason, why our prayers so often return to us void, is, that 
 we have no desire to obtain that which we ask. — Again. To 
 state a case which may be still more obvious. Have we 
 never prayed, that God would fit us for heaven, and when 
 we were prepared, would receive us to his rest ? But have 
 we not sometimes uttered this heavenly petition, in such an 
 earthly frame, that the least intimation of an answer to our 
 prayer, would fill ns with terrour and dismay ? And do we 
 not sometimes pray for the extension of the Redeemer's king- 
 dom, and for temporal blessings, with such a distrust of the 
 power and goodness of God, as scarce to expect, or even to 
 hope for an answer. If our prayers were divested of every 
 thing but the real desires of our hearts, they would often be 
 lean indeed. — The primary object of prayer is to obtain that 
 which we ask. Then we should never utter a petition, with- 
 out having a distinct view of it ; and a consciousness of the 
 power and willingness of God to grant it, and of our desire 
 to receive that, for which we pray. 
 
 The secondary object of prayer is, that by the frequent 
 practice of the duty, we may be kept in a humble, teachable 
 frame of mind. — Frequently humbling ourselves before God, 
 in prayer, has a tendency, through his blessing, to perpetuate 
 a humble frame of mind. And frequently seeking instruction, 
 with a suitable disposition, has a tendency to produce a pre- 
 vailing docility of temper. God requires and will produce a 
 suitable disposition, in his creatures, before he will confer his 
 blessings upon them. And a state of earnest, fervent prayer, 
 is that which he requires. — " Thus saith the Lord : 1 will yet, 
 for this, be inquired of by the house of Israel to do it for 
 them." This secondary object of prayer, is frequently repre- 
 sented, as the primary or only object ; that the obtaining a 
 suitable disposition of mind, is all that should be expected or 
 intended. But destroy the primary object ; the obtaining that 
 for which we ask, and the other falls with it. For the utter- 
 ing a mere form of words, will neither produce humility, 
 teachableness, nor any other suitable disposition. Besides, 
 upon this supposition is grafted another very dangerous errour. 
 To get rid of the doctrine of divine sovereignty, it is some- 
 times maintained, that an unregenerate person may obtain 
 Christian affections, as a necessary consequent, from the fre- 
 quent performance of the external form of prayer ; but, as 
 was shown above, and as must appear ol^vious to every one, 
 it is none but sincere prayer, that which has in view the ob- 
 
160 THE DUTY OF PRAYER. 
 
 taining the immediate object of petition, that can have any 
 salutar}- influence on the heart. 
 
 It is sometimes objected to this view of the object of 
 prayer, that God has a fixed plan of action, which cannot be 
 akered, by the prayers of his creatures ; that it cannot be the 
 object of prayer, to obtain the blessing sought ; for, if the 
 blessing is to be conferred, it is already established and sure. 
 But this objection is not confined to cavillers, at the doctrine 
 of divine sovereignty. It sometimes has a hurtful influence 
 on the minds of praying Christians. As to cavillers, their 
 objection neither invalidates the doctrine of divine sovereign- 
 ty, nor the view we have taken of prayer ; for if the blessing 
 sought, by fervent prayer, be one which God designs to con- 
 fer : as he has constituted prayer the means of obtaining it, 
 then is, not only the blessing established, but the fervent 
 prayer is also established : so that, before the blessing can be 
 granted, it is necessary that there should be fervent prayer- 
 
 But what is of much more importance, this objection often 
 has a hurtful influence, on the minds of praying Christians. 
 Perplexed with a metaphysical jargon, utterly discordant with 
 the precepts of the gospel, they have suffered the spirit of 
 fervent prayer to degenerate into mere formality. And in- 
 deed, where there is no fault of human agency. Satan himself 
 will sometimes suggest, that since all things, under the divine 
 government, move on with regularity, and in the manner most 
 conducive to the good of the universe, there is little need of 
 our prayers : but whatever be the intermediate source, from 
 whence we derive such a conclusion, we may be assured, 
 that it came originally from the enemy of our souls. A\ e 
 are to approach God, in prayer, with similar feelings to those, 
 wdiich cliildren have, when the}' ask favours of their parents ; 
 beheving that our petitions will be answered, if they are pre- 
 sented, with suitable motives and affections ; and are consis- 
 tent with the glory of God, and our own good. The scrip- 
 tures, every where represent prayer, in this light ; — " Ask and 
 it shall be given you, seek and 3^e shall find, knock and it shall 
 be opened unto you." — " Or what man is there of you, whom 
 if his son ask bread will he give him a stone ? or if he ask a 
 fish will he give him a serpent ? If ye then, being evil, know 
 how to give good gifts unto your children, how much more 
 shall yoiu' Father who is in heaven give good things to them 
 that ask him." We are to use that same gentle, persevering 
 importunity, which a dutiful child would use, to persuade the 
 parent. Our Lord, in instructing his disciples how to pray, 
 particularly enjoins importunity; saying, " \\ Inch of you shall 
 nave a friend, and shall go unto him at midnight, and shall 
 say unto him, Friend, lend me three loaves ; for a friend of 
 
THE DUTY OF PRAYER. 161 
 
 mine in his journey is come to me, and I have nothing to set 
 before him. And he from within shall answer, and say, 
 Trouble me not ; the door is now shut, and my children are 
 with me in bed : 1 cannot rise and give thee. 1 say unto 
 you, though he will not rise and give him because he is his 
 friend : yet because of his importunity, he will rise and give 
 him as many as he needeth." And 1 say unto you. Ask and 
 it shall be given you. The primary object of prayer, then, is 
 to obtain that, which we request ; a secondary object, is to 
 induce and preserve a suitable frame of mind. " In all things, 
 by prayer and supplication, with thanksgiving, let your re- 
 quests be made known unto God." 
 
 The time which it is suitable to occupy, with one discourse, 
 has already been employed, in attempting to point out, the 
 nature and object of prayer ; those observations, which were 
 to have been made on the manner, and the occasions of prayer, 
 are reserved for another opportunity. But, before we dismiss 
 the subject, let us attend to one inquiry. To whom is the 
 injunction in our text applicable ? Whose duty is it, thus to 
 pray ? The scriptures leave no room to doubt. It is the 
 duty of every rational creature, thus to pra3^ It is the duty 
 of each individual in this assembly. — " I will therefore that 
 men pray every where, lifting up holy hands without wrath 
 and doubting." — Shall sinners be exhorted to pray ? Yes ; 
 for, says Peter to the avaricious sorcerer ; " Repent of this thy 
 wickedness and pray God, if perhaps the thought of thine 
 heart may be forgiven thee : for I perceive that thou art in 
 the gall of bitterness and in the bond of iniquity."^ Then let 
 every creature pray ; not with hypocritical, unbelieving hearts ; 
 God forbid ! but " lifting up holy hands, without wrath and 
 doubting." 
 
SERMON XXII. 
 
 THE DUTY OF PRAYER. 
 
 [second.] 
 
 Phil. iv. 6. — In every thing, by prayer and supplication, with thanksgiving, let 
 your requests be made known unto God. 
 
 It was proposed, in the former discourse on this text, to 
 point out the nature ; the object ; the proper manner, and the 
 fit occasions of prayer.' The two first only, the nature and 
 object of prayer have been considered. — Five principal things ; 
 adoration, thanksgiving, supplications for pardon, petitions 
 for blessings, offered in the name of Christ, were shown to 
 constitute the nature of prayer to God : the obtaining the 
 immediate object of petition, its primary ; and the inducing 
 and continuing a suitable temper of mind, its secondary object. 
 That which now remains, is to point out the manner and 
 occasions of prayer. 
 
 III. As to the manner. 
 
 The external manner has great influence on the internal 
 feelings. The soul and the body have a mutual influence ; 
 arising from that intimate relation which they sustain to each 
 other. The anguish of the soul impairs the health of the 
 body ; and the pains of the body have a tendency to depress 
 the soul. The attitude of the body, when we are engaged 
 in prayer, has a great influence on the mind. The kneeling 
 posture has an influence to produce humility and reverence. 
 The haughty cannot kneel, even in derision, without having 
 feehngs which are galling to their pride. An erect, firm 
 position, with the hands elevated, excites earnestness ; while 
 an easy, careless posture, tends to indolence of mind. This 
 accords with the experience of all; and must be seen by 
 every attentive observer. The position of the body then, 
 while we are engaged in prayer, cannot be a subject unwor- 
 thy of our attention. 
 
 It may not be improper here to make a few remarks on 
 this subject, as it relates to publick worship. Nothing can 
 be more irreverent than that lounging upon the seats, and 
 that listless gazing upon the audience, which is sometimes 
 seen, in our worshipping assemblies. And the practice of 
 sitting in publick prayer is irreverent, unless weakness or 
 infirmity require it. 1 f we had a suitable sense of the presence 
 of our Saviour, while he is among us, should we not rise, 
 
THE DUTY OF PRAYER. 163 
 
 when we address him ? And should we be disposed to lounge 
 upon the seats or to gaze upon the audience ? — " Ye shall 
 reverence my sanctuary, Sciith the Lord." 
 
 But let us attend more particularly to the manner of the 
 exercise itself. 
 
 1. Prayer should be offered in faith. " Without faith, it is 
 impossible to please him : for he that cometh to God must 
 believe that he is, and that he is a rewarder of them that 
 diligently seek him." — " Then came the disciples to Jesus, and 
 said, Why could not we cast him out? And Jesus said unto 
 them, Because of your unbehef : for veril)^ I say unto you, if 
 ye have faith as a grain of mustard seed, ye shall say to this 
 mountain, remove hence to yonder place, and it shall remove ; 
 and nothing shall be impossible to you." — "The prayer of 
 faith shall save the sick." — Faith is in some sense included in 
 the very nature of prayer ; but as it is also the manner, and 
 a very important subject, 1 propose to make a few observa- 
 tions on it in this place. 
 
 When we appear before God, to offer our prayers, we must 
 believe not only, that he has existence, but that he has power 
 and willingness to grant us those things which are needful for 
 us. So that when we pray for those blessings, which he has de- 
 clared to be necessary, we may pray with confidence that we 
 shall be heard and answered. — This belief of his power and 
 willingness to grant our requests, must not be the offspring 
 of the understanding only ; but it must be mixed with love. 
 And this love should inspire us with confidence to loray for 
 all those things, which we suppose would be for our benefit. 
 Because God has promised to bestow on those, who love 
 him, every comfort, that would prove a blessing to them. 
 And the reason why Christians should always say, " Not as 
 1 will, but as thou wilt," is, they know not what is best for 
 them. They are prejudiced by sinful propensities : they are 
 naturally inclined to put darkness for light, and light for 
 darkness. If Christians knew what is really best for them, 
 their will and the will of God would always be the same. 
 This subject is of great practical importance. We should 
 never approach God, in prayer, with a vague belief, that 
 it may be as we request, or may not be, as chance shall 
 direct. This is infidelity in disguise, and is greatly offensive 
 to God. " They, who come unto God, must believe that he 
 is, and that he is a rewarder of them that dihgently seek him ;" 
 that seek him with delight, with love. If we approach God 
 with love, and have confidence in his power and goodness, 
 we shall receive that for which we pray, if it would be con- 
 ducive to our best interest. Let us, therefore, come boldly 
 to the throne of grace, that we may obtain mercy, and 
 find grace to help in time of need. 
 
164 THE DUTY OP PRAYER. 
 
 2. Prayer should be offered, with a hvely sense of the pres^ 
 ence of God. 
 
 God is every where present. " The eyes of the Lord are 
 in every place, beholding the evil and the good." God is 
 especially present with his praying children. " In all places, 
 where 1 record my name, 1 will come unto thee, and 1 will 
 bless thee." He is not only present with us, in our publick 
 assemblies ; but in our secret retirement. " But thou, when 
 thou prayest, enter into thy closet, and when thou hast shut 
 thy door, pray to thy Father which is in secret, and thy Fa- 
 ther who seeth in secret shall reward thee openly." Then, 
 when we pray to God, we should remember that he is present 
 with us, that his eyes are upon us. And we should view 
 him by faith. A realizing sense of the presence of God is the 
 very hfe of prayer. Without it we are cold and hfeless, io. 
 our petitions ; and contract many absurd and sinful habits. 
 If we have not a lively sense of the presence of God, while 
 we are engaged in prayer, we are often tempted to pray to 
 ourselves, if in secret ; or to the audience, if in pubhck. Ab- 
 surd as it is, have we never heard a minister of the gospel 
 harangue his audience in prayer ? or expound passages of 
 scripture ? Have we never seen parents, when engaged in 
 prayer, more solicitous to instruct and reprove their children 
 and servants, than to obtain the divine blessing ? And have we 
 never, in secret prayer, seemed rather to contemplate past 
 favours and to view our future prospects, than to thank God 
 for his mercies and pray for his blessing 1 Are not these 
 absurd and sinful habits 1 We should never dare thus to 
 transgress, had we a lively sense of the presence of God. 
 Having Jehovah immediately in our view, adds greatly to 
 the fervour and sincerity of prayer : and consequently to its 
 efficacy. If we have only a vague idea, that God exists 
 somewhere ; but have not a lively sense of his presence with 
 us, our affections will not be engaged ; and our evil passions, 
 those enemies of our souls, will triumph. David felt the 
 importance of this ; he says, " I have set the Lord always 
 before me : because he is at my right hand, I shall not be 
 moved." 
 
 3. We should carefully avoid forming in our imagination 
 any image of Jehovah. We should contemplate him, as 
 every where present, filling immensity. We should feel as 
 the rsalmist felt, when he said, " If I ascend up into heaven, 
 thou art there ; if I make my bed in hell, behold thou art 
 there ; if I take the wings of the morning and dwell in the 
 uttermost parts of the sea, even there shall thy hand lead me, 
 and thy right hand shall hold me. If I say, Surely the dark- 
 ness shall cover me, even the night shall be hght about me." — 
 
THE DUTY OF PRAYER. 165 
 
 The forming a representation of Jehovah, in the imagination, 
 so far from being an assistance, is more destructive of the 
 spirit of prayer than that vague idea of the divine presence, 
 which has been described. For to pray to an image for the 
 supply of our wants, is, if possible, still more destructive of 
 fervour and sincerity, than to pray to non-existence. It is 
 this disposition to pray and walk by sight, and not by faith, 
 which has led to the Romish superstition, and the heathen 
 idolatr)^ Even the Jews, whose worship was performed so 
 much by tj^pes and representations, had no representation of 
 Jehovah. They had the Holy of Holies, in which was the 
 mercy seat, overshadowed by the cherubim ; but no image 
 of Jehovah sat thereon. — If we form any idea of God, but 
 that of pure spirit, it should be the human nature of Christ. 
 That we should form that representation of God, in our 
 imagination, is not only proper, butjt is often very desirable. — 
 *'For in him dwelleth all the fulness of the Godhead bodily."' 
 To view Christ, clothed with majesty and smihng with love, 
 walking among his churches, and feasting with his saints, 
 greatly enlivens the spirit of prayer. Our affections more 
 easily centre in Christ; because he has assumed human 
 nature, of which we have a distinct idea, and which we are 
 accustomed to reverence, to love, and to obey. 
 
 4. We should avoid formal arrangement in prayer ; that 
 is formally dividing our addresses to heaven, into the several 
 parts ; thanksgiving, confession, and petition. These, as has 
 been shown, in a former discourse on this subject, should be 
 the component parts of every prayer ; but without the for- 
 mahty of a separate arrangement. Formality damps the 
 spirit of prayer. We should pour out our souls before God, 
 with ardour of affection, and earnestness of expression. 
 The scriptures teach us to approach God, in a manner similar 
 to that, in which affectionate and obedient children approach 
 their parents. — But this sentiment is rather founded on the 
 experience of praying Christians, than on any direct precept 
 of God's word. As the apostle expresses himself; "I speak 
 this by permission and not of commandment." 
 
 .5. In social or in pubUck prayer we should not be greatly 
 solicitous about diversity of expression or accuracy of style. 
 Our Saviour, when instructing his disciples how to pray, is 
 desirous of inculcating upon them a modest simplicity of 
 ■manner, as well as humbleness of mind. " But when ye pray, 
 use not vain repetitions, as the heathen do, for they think, 
 that they shall be heard for much speaking." So that, it is 
 not the quaint repetition of short sentences, or of the name of 
 Jehovah ; nor much speaking, nor diversity of expression and 
 elegant language, that makes the prayer acceptable to God, 
 
 15 
 
166 THE DUTY OF PRAYER. 
 
 but the fervour, humility and contrition of the soul. The 
 humble and unadorned prayer of the pubhcan was accepted; 
 while the haughty, pompous address of the Pharisee was 
 rejected. Religion is not in the least degree beautified by 
 human embellishment. It appears most lovely in its own 
 native simplicity. The apostle glories in his not having mixed 
 human wisdom and refinement with the religion of Jesus. 
 He says to the Corinthians ; " And 1 brethren, when 1 came 
 to you, came not with excellency of speech or of wisdom, 
 declaring unto you the testimony of God : for 1 determined 
 not to know any thing among you, save Jesus Christ, and him 
 crucified.'" — Both reason and experience must teach us that 
 solicitude about the manner, destroys the spirit of prayer ; that 
 solicitude to use diversity of expression and accuracy of style 
 must divert the attention from God and the wants of the soul. 
 And Christians are greatly offended, when he, who leads their 
 devotions, is thus solicitous about his words and expressions. 
 The praying soul desires to be borne on the wings of prayer 
 up to the mercy seat : and not to be compelled by the solici- 
 tude of the speaker, to employ itself in criticising his perform- 
 ance. Prayer is most refreshing to the soul, when the medium 
 through which it is conveyed, is least observed. The medium 
 through which we look should be transparent, so as not to 
 arrest the sight ; else the object we would discern, is obscured. 
 So the eye of faith, cannot see God, through the medium of 
 a studied, adorned, and pompous prayer. 
 
 And here, I cannot avoid noticing an errour, which is very 
 prevalent in our country. The person, who leads the devo- 
 tions of a circle, or of an assembly, is considered rather as 
 making a prayer, than as praying ; and those who are present 
 as having no other concern, than to hear what is said. Ac- 
 cordingly, we frequently hear the observation, that such a 
 person made an excellent prayer ; and those, who have cor- 
 rect views of the subject, sometimes use the expression. Now 
 if a prayer is remarkable on account of its rhetorical figures 
 or elevation of style, it is so far defective ; but if it is thus 
 composed, with a view to attract the attention to its elegance, 
 it is an abomination in the sight of the Lord. — And if the 
 observation is founded on the apparent fervour and sincerity 
 of the prayer, it is an evidence, that we were rather seeing 
 others pray, than praying ourselves. If we had been adopting 
 the petitions, which were ofiered, and had got near to the 
 throne of grace, our hearts would be filled with silent joy, 
 and no criticisms would be made upon the performance. 
 But, 
 
 6. We should carefully avoid all affectation in prayer. 
 Affectation is a species of hypocrisy. It is an attempt to 
 
THE DUTY OF PRAYER. 167 
 
 exhibit to the view of others, an appearance of some excel- 
 lence, whose reahty we do not possess. Then any affecta- 
 tion in prayer, is " drawing nigh to God, with the hps, while 
 the heart is far from him.'' That kind of affectation, which 
 is the most injurious, is the affectation of fervour and feeling. 
 The affectation of feeling commonly degenerates into a mo- 
 notonous, plaintive sound, calculated to deceive him, who 
 directs the devotions, and to disgust or stupify those, who 
 would join. He who leads soon mistakes it for real fervour, 
 and so neglects to discipline his cold heart and to bring it to 
 tlie w^ork. And they, who would join, are either disgusted, 
 by the direct opposition of the sound to the sense, or lulled into 
 insensibility jjy the undistinguishing monotony. — There is an 
 affectation of zeal and earnestness, which is often prejudicial 
 to real devotion. This is manifested by an extraordinary and 
 often painful loudness of the voice ; sometimes accompanied 
 with vehement gestures. This manner of addressing God, 
 is very severely censured, by the prophet Elijah. He reproves 
 the prophets of Baal, for their false zeal, with the most pun- 
 gent irony, that words can express. Wliile they were crying 
 and leaping upon the altar, which they had made, " Elijah 
 mocked them and said, Cry aloud, for he is a god ; either he is 
 talking, or he is pursuing, or he is in a journey, or peradventure 
 he sleepeth and must be awaked.'' How absurd is this idea, 
 that God has need to be aroused by a noise, before he will 
 attend to his concerns ! And how indecent, to exhibit the 
 appearance of such a design ! As if we supposed that God 
 was engaged in conversation and must be interrupted ; or 
 was in a journey and must be stopped ; or was pursuing, in 
 the chase, and must be arrested ; or was asleep, and must be 
 awaked. 
 
 The observations which were to be made on the occasions 
 of prayer, are reserved for some future opportunity. 
 
 The subject will be closed, whh a few remarks on the 
 preparation which is necessary for prayer. — Many persons, 
 and perhaps some who are now present, utterly reject the 
 idea that any preparation is necessary. They reject it on 
 the ground, that the Holy Spirit endites their petitions for 
 them. But they do not reflect, that the Holy Spirit previously 
 prepares the heart, as a means of producing sincere and 
 fervent prayer. The scriptures assert, that there is not only 
 '.the answer of the tongue, from the Lord; but also the 
 preparations of the heart.' And the preparations, thus in- 
 duced, are said to be our preparations, because we are active 
 in them. " If thou prepare thine heart, and stretch out 
 thine hands towards him ; if iniquity be in thine hand put it 
 far away, and let not wickedness dwell in thy tabernacles. 
 
168 THE DUTY OF PRAYER. 
 
 For then shalt thou hft up thy face without spot ; yea, thou 
 shalt be steadfast and shalt not fear." — A httle reflection must 
 teach us, that some preparation previous to engaging in the 
 duty of prayer is necessary. Shall we come into the presence 
 of Jehovah, without recollecting, what are our sins, what have 
 been our blessings ; or what are our desires ? \\e should think 
 the conduct of the person very reprehensible and absurd, who, 
 when about to ask favoui^ of an earthly benefactor, should 
 approach him without knowing for what he was to ask. — 
 The Christian should approach God in prayer, with his heart 
 filled with sorrow for his sins, thankfulness for his blessings, 
 and with holy desires and heavenly love. — " Finally, my bre- 
 thren, let us lay aside all vain show and hypocrisy, and let 
 us worship the Lord with simplicity and godly sincerity ; that 
 our prayer may come up before him as incense, and tlie lifting 
 up of our hands as the evening sacrifice.'" 
 
SERMON XXllI. 
 
 THE DUTY OF PRAYER. 
 
 ^ [third.] 
 
 Phil. iv. 6. — In every thing, by prayer and supplication, with thanksgiving, let 
 your requests be made known unto God. 
 
 The two former discourses on this text, it may be perhaps 
 recollected, were designed to point out the nature, object, and 
 manner of prayer : that adoration, thanksgiving, supplica- 
 tions for pardon, petitions for blessings, offered in the name 
 of Christ, constitute the nature of prayer ; that the obtaining 
 the thing sought, and the inducing a suitable disposition of 
 heart is its object : that it should be offered in faith, with 
 a lively sense of the presence of God, without forming, in the 
 imagination, any image of Jehovah, except occasionally 
 the human nature of Christ ; without formal arrangement, 
 without anxiety about diversity of expression or accuracy 
 of style, and without affectation. 
 
 Your attention is now to be called to the last particular. 
 
 IV. The occasions of prayer — " In every thing, by prayer 
 and supplication, with thanksgiving, let your requests be made 
 known unto God." 
 
 Before we enter on the subject, let us each resolve, that 
 whatever we find to b& a proper occasion of prayer, shall 
 excite us to the performance of that duty, whenever the 
 occasion shall occur. Unless we make such a resolution and 
 by God's blessing do carry it into effect, it is in vain for us 
 to investigate the subject. But if we are enabled, at this 
 time to learn our duty, and, in future, do conduct according 
 to it, the most salutary effects will follow. — If we are convin- 
 ced that certain providences of God, or certain seasons, furnish 
 suitable occasions for prayer, those who love to pray, can 
 never suffer them to pass unimproved without remorse of con- 
 science. When the practice; of praying, on certain occasions, 
 becomes habitual, the recurrence of the occasion reminds us 
 of the duty : and those, who love to pray, will find, that it is as 
 necessary to their comfort, and happiness, that they should 
 perform that duty on such occasions, as that they should 
 receive their daily food. It is the food of their souls, and 
 they cannot possess life and activity without it. And when 
 such is our habitual practice of the duty, and delight in it ; 
 the blessing of God's Spirit will descend upon us, " as the 
 
 15* 
 
170 THE DUTY OF PRAYER. 
 
 dew of Hermon ; as the small rain upon the tender herb, and 
 the showers upon the grass. 
 
 Every capacity, in which we exist, furnishes occasions of 
 prayer. Our existence as a nation, state, town, society, 
 churches ; as families and as individuals, demands our prayers 
 in each capacity. In each of these conditions we commit sin, 
 receive blessings, and need mercies. Our sins as a nation 
 should be confessed in that capacity ; our blessings acknow- 
 ledged, and our petitions offered. And so of each relation, 
 which we sustain. 
 
 1. We are to pray as a nation. — God appointed ordinances 
 for his people Israel, which they were to observe, as a nation ; 
 they were to fast and pray, and keep the feast of the passover, 
 in that capacity. This feast could not be observed, in after 
 generations, in any other than in a national capacity. They 
 could not keep the passover, in commemoration that the de- 
 stroying angel had passed over t'sem as individuals, for, at the 
 time of that event, they were not in existence ; but it was to 
 manifest their gratitude for the mercy of God, which had been 
 exercised towards their nation at a former period. The 
 practice of national prayer is recognised by Solomon, at the 
 dedication of the temple. — "When thy people Israel be 
 smitten down before the enemy, because they have sinned 
 against thee, and shall turn again to thee, and confess thy 
 name, and pray and make supplication unto thee, in this house, 
 then hear thou in heaven, and forgive the sin of thy people 
 Israel." But the duty of national prayer was not to be con- 
 fined to the Israelites ; it is enjoined on all nations. " Happy 
 is that people whose God is the Lord." When the scriptures 
 enjoin the duties of religion, on nations, they no not so much 
 refer to the individuals composing a nation, as to the nation 
 in its publick capacity. We find from the scriptures, and 
 our own observation confirms it, that God sends prosperity 
 or adversity upon a nation according to the character of its 
 rulers, rather than the character of the majority of the people. 
 In elective governments, the character of the rulers will 
 correspond with that of a majority of the people ; so that 
 we cannot readily perceive whether such nations are re- 
 warded according to the character of the government, or 
 that of the people. But in hereditary governments, the fact 
 may be clearly illustrated. Look at the nation of the Jews. 
 When they had wicked, prayerless kings, to rule over them, 
 the judgments of God followed them; but the reign of pious 
 kings was marked with the continual blessing of God. 
 Though God does not act without regard to the character 
 and conduct of the people, in the dispensations of his provi- 
 dence towards them ; yet it cannot be supposed, that their 
 
THE DUTY OF PRAYER. 171 
 
 general character could be so suddenly changed. — But we 
 can arrive at the conclusion in a shorter way : Saith the 
 Scriptures — " When the righteous are in authority the people 
 rejoice ; but when the wicked bear rule the people mourn." 
 But to apply the subject to ourselves — Are we, in our national 
 capacity, a praying people ? Let us not examine this subject 
 as party pohticians, but as worshippers of God ; as those 
 who must answer lor their conduct before the judgment seat. 
 To begin at the summit — Is the chief ruler of our nation a 
 man of prayer 1 a man, who bears this people before the throne 
 of grace ; supplicating the blessing of God upon them, and 
 praying for the guidance of his Spirit. Charity would hope, 
 that he is ; but the inquiry is a suitable one, for those, who 
 must give an account. And what is the character of the mem- 
 bers of congress 1 are they men of prayer ? Some we trust 
 there are, who are not strangers at the throne of grace : but 
 how many are there, who openly scoff at religion ; and fill 
 the publick prints with irreverent appeals to the scriptures, 
 and ridiculous parodies upon them. But some may be ready 
 to say, what have we, an individual congregation, to do with 
 the character and conduct of our rulers ( \Ve have nothing 
 to do with them in their individual capacity ; but as rulers of 
 this nation, their sins are our sins, and we are accountable 
 for them. Have we no voice in electing them ? then let us 
 choose men of prayer ; fearers of God, and haters of iniquity. 
 If we neglect this evident duty, we have reason to expect 
 that the judgments of heaven will follow us. 
 
 2. We are to pray as a state. 
 
 We transgress as a state ; we need blessings as a state ; 
 therefore, we should pray as a state. But how can our sins 
 be confessed, in that capacity, and our petitions be offered ; 
 but through the medium of those, who transact our state con- 
 cerns. For instance ; we have a law to enforce the observ- 
 ance of the sabbath ; but it has scarcely the shadow of a 
 sanction ; is rarely executed, and is violated by the members, 
 both of the legislative and executive departments. Christians 
 have become sensible, that such manifest indignity paid to the 
 institution of the sabbath, must be highly offensive to God ; 
 but what can they do, they may appoint a fast and call a 
 solemn assembly, and they may mourn for their own sins, in 
 appointing such rulers ; but God will not accept their peni- 
 tence for the sins of others. 
 
 3. We are to pray as a town. 
 
 The proof, that prayer is a duty in this capacity is of the same 
 general nature as the preceding ; that we receive blessings, 
 have wants, and do transgress in this capacity. In the pubhck 
 proceedings of our towns there is not the least semblance of re- 
 
172 THE DUTY OF PRAYER. 
 
 ligion ; either in the choice of the officers, or in the conducting 
 of the meetings. Piety is not considered a necessary, or even 
 desirable, quahfication for an office ; and the meetings are 
 conducted without even the formahty of prayer. Such irreg- 
 ularity and abominable wickedness as is seen, at these publick 
 meetings, calls for the correcting hand of the Almighty. And 
 we have reason to believe, that his wrath will be poured out 
 upon this nation. 
 
 4. We are to pray as a society. 
 
 It will be unnecessary to occupy the time, in proving, that 
 our existence in this capacity, furnishes occasions of prayer: 
 The constant practice of the apostles and primitive churches 
 is sufficient authority. But let us inquire how we as a society 
 may discharge this duty, most acceptably to (jod, and most 
 to our edification. The prayers of a society, in their publick 
 capacity, are endited by the minister, in their presence ; and 
 offered b}^ him, as their representative in their absence. How 
 important then, that their minister should be a man of prayer ; 
 onC; who is in favour with God, and has an interest at the throne 
 of grace. If you were about to employ an agent to transact 
 some important concern, would you not choose, that he should 
 be acquainted with the business, on which you w^ere to send 
 him, one v^'ho was a favourite with those, with whom it was 
 to be transacted ? And should you not be equally solicitous, 
 when you are about to employ an ambassador to the court 
 of heaven ? What a severe judgment it is, upon a society, 
 to have their devotions led by a prayerless minister! It may 
 strike some with surprise that it should be supposed, that there 
 can be a prayerless minister ; but such there may be ; and 
 some such we have reason to believe there are ; those, on 
 whose performance, every pious mind can read the inscription, 
 " To the unknown God." And how great the dishonour and 
 the loss, that when ministers of other societies, meet at the 
 throne of grace, yours should be unrepresented there. 
 
 Here 1 cannot avoid noticing an eriour, which has become 
 very prevalent. Prayer, as a part of publick worship, is very 
 generally considered as a duty of minor importance ; as a 
 thing, by the by. The sermon is set up, as the great object ; 
 and is permitted to eclipse every thing else. Ihe object of 
 our assembling should be, to worship God ; and the object 
 of the sermon should be, to teach us how we shall worship 
 him most acceptably, and serve him most faithfully. Then, 
 the worship is the object ; and the sermon is only to teach 
 us how to perform it aright. When a minister is to be called, 
 the question generally is — Can he preach a good sermon ? 
 but rarely ever — Is he a man of prayer ( 
 
 It may be proper to notice, in this place, the propriety and 
 
THE DUTY OF PRAYER. 173 
 
 duty of prayer, in lesser societies ; in circles of religious friends. 
 It is highly important, that religious people should often meet 
 together, to pray and converse about the concerns of their 
 souls. " Then they that feared the Lord, spake often one 
 to another ; and the Lord hearkened and heard it : and a 
 book of remembrance was written, before him, for them that 
 feared the Lord, and that thought upon his name.'" The 
 disciples used frequently to assemble after the crucifixion of 
 their Lord, to commune with each other ; even when they 
 were obliged to conceal themselves, for fear of the Jews. — • 
 '• Then the same day, at evening, being the first day of the 
 week, when the doors were shut, where the disciples were 
 assembled for fear of the Jews, came Jesus and stood in the 
 midst, and saith unto them. Peace be unto you.'" — " And after 
 eight days again his disciples were within, and Thomas with 
 them. Then came Jesus, the doors being shut, and stood in 
 the midst, and said. Peace be unto you." It is a happy meet- 
 ing ; a soul refreshing interview, when Christians are assem- 
 bled for prayer, and Christ appears in the midst, and says. 
 Peace be unto you. 
 
 There were associations of females, in the time of the 
 apostles, who frequently assembled for prayer. These pious 
 exertions were commended and encouraged by the apostles. 
 " And on the sabbath we went out of the city by a river side, 
 where prayer was wont to be made ; and we sat down and 
 spake unto the women, which resorted thither." Paul, ad- 
 dressing a faithful fellow-labourer, says " I beseech you true 
 yoke-fellow, help those women, who laboured with me in the 
 gospel." 
 
 5. Me are to pray as a church. 
 
 Any thing, which regards them, as a body, should be the 
 subject of their prayers in that capacity. In proof of this we 
 have the example of the primitive church. " Peter, therefore, 
 was kept in prison ; but prayer was made without ceasing of 
 the church unto God for him." — But lest the subject should 
 again exceed our limits ; let us proceed to those pomts, which 
 were the more immediate object of the discourse. 
 
 6. We are to pray as families. 
 
 Every person, who is the head of a family, should resolve, 
 with Joshua, " As for me and my house, we will serve the 
 Lord." — "David returned to bless his house." Besides the 
 obligation imposed, by the testimony of scripture, on this 
 subject ; the salutary influence, which stated family prayer 
 has, on the mind of children and domesticks, should be a 
 sufficient motive to the performance of the duty. — It inspires 
 their mind with respect for the head of the family, which is 
 essential to good order ; it inspires their mmd with respect 
 
274 THE DUTY OF PRAYER. 
 
 for [religion, which is the first step towards the attaining- of 
 its spirit ; or, more properly, it is that which is induced by 
 tlie Spirit of God, before the heart is rep^enerated. — It also 
 affords them an opportunity of offering their own prayers, 
 which God by his Spirit may enable them to do ; assisting 
 them to appropriate to themselves the petitions, which are 
 offered in their hearing, and enabling them to adopt them as 
 tlieir own. — The seasons most suitable are morning and 
 evening. In the morning, that we may thank him for the 
 preservation of our life, through the night, and supplicate his 
 blessing upon us during the day. We should pray at even- 
 ing, that we may confess the sins of the day ; be thankful to 
 God for its blessings, and pray that his protection may be 
 afforded us, in the silence of the night. They, who neglect 
 the duty of family prayer, sin against God, wound their own 
 souls, and deprive their families of an important privilege. 
 
 7. We are to pray as individuals. — " But thou, when thou 
 prayest, enter into thy closet, and when thou hast shut thy 
 door, pray to thy Father which is in secret, and thy Father 
 who seeth in secret, shall reward thee openly." David prayed 
 morning, and evening, and at noon. Daniel prayed three 
 times a day. The apostles and primitive Christians, lived in 
 the habitual practice of secret prayer. But what should 
 most influence our conduct ; our Saviour, who has set us an 
 example, that we should walk in his steps, lived a life of con- 
 stant communion with God. All, who are acquainted with 
 the scriptures, must be convinced, that secret prayer is a 
 duty incumbent on us : but Christians themselves, who have 
 experienced the benefit of secret devotion, have need to be 
 often reminded of their duty, and to be quickened in the per- 
 formance of it. The adversary knows well the efficacy of 
 secret prayer ; his mahcious plans have often been defeated 
 by it, and his strong holds been shaken to their foundation. 
 His safety requires, that Christians should be prevented from 
 employing it ; and he uses every effort to wrest it from them. 
 Accordingly, we find, that there is no kind of prayer, to which 
 the natural heart is so much opposed, as to that of secret 
 prayer. The Christian may pray in publick, and in his fami- 
 ly, with comparatively little temptation to neglect the duty ; 
 but it is otherwise with his secret devotions. He rises in the 
 morning, and, because of some important affair, which he 
 may suppose demands his first attention, the duty is neglected 
 for the present ; and when once engaged in his temporal con- 
 cerns, one demand after another is made upon his time, until 
 the season, which he has usually allotted is past, and the ad- 
 versary has effected his purpose. 1 say the season, which he 
 has allotted; for every one ought to have such a season. 
 
 i 
 
THE DUTY OF PRAYER. 175 
 
 The Christian, who has no stated seasons for secret prayer, 
 is one who greatly neglects the duty. 
 
 Finally. — " In every thing, by prayer and supplication, with 
 thanksgiving, let your requests be made known unto God." 
 Every sin that we commit, every blessing we receive, and 
 every favour, which we need m either of these capacities, 
 furnishes an occasion of prayer. Then pray in your closets ; 
 pray in your famihes ; pray in your circle of religious friends ; 
 pray in your church; pray as a society; "pray always." 
 
SERMON XXIV. 
 
 THE OFFICE WORK OF THE HOLY SPIRIT. 
 
 [first.] 
 Ephbsians ii. 18. — We have an access, by one Spirit, unto the Father. 
 
 While we view Jehovah as the one supreme, the sole 
 proprietor of heaven, and of earth ; and while we worship 
 him, as the one only hving and true God, we should be care- 
 fill that we do not lose sight of that peculiar mode of his 
 existence ; three persons in one God : and that we ascribe 
 equal honour to the Father, the Son, and the Holy Spirit. 
 Forming our opinion, from the prayers of Christians, and 
 from other religious productions of the present day, we have 
 some reason to conclude, that the blessed Spirit does not 
 occupy a place in our souls, equal in importance, to that, 
 which we assign to the Father, and the Son ; that we do not 
 discern, with sufficient clearness, the appropriate duties of his 
 office ; and that we do not feel, with sufficient interest, the 
 importance of his work. — Some enthusiastically ascribe their 
 religious speculations, their supposed new discoveries, the 
 sudden impulses given to their inclinations, their forebodings, 
 and their dreams, to the immediate inspiration of the Holy 
 Spirit : apparently unconscious, that although the Holy Spirit 
 May, and often does, thus influence the mind, that yet those 
 views and impressions may arise solely from the instigation 
 of the adversary. — Others expect far too little, from the 
 influence of the Spirit ; and refuse to ascribe to him those 
 operations, which bear evident marks of the divine hand. — 
 And there are some, who deny his personality; disbelieve, 
 that he is in any respect distinct from the Father, or has any 
 separate agency. So different are the views, and so opposite 
 are the opinions, respecting the Holy Spirit, which are enter- 
 tained by those, who profess the same religion — the religion 
 of Jesus Christ — and so vague and undefined are the icteas 
 of those, who cordially receive the doctrine of the Trinity. 
 And wherefo're is this ? are not the character and offices of 
 the Holy Spirit, clearly defined in the word of God ? And 
 does not Christian experience sanction those representations ? 
 Those vague ideas are evidently owing to the want of suitable 
 research ; and those discordant views are owing, partly to 
 the different theories of religion, which are embraced ; but 
 
OFFICE WORK OF THE HOLY SPIRIT. 177 
 
 principally to the discordant affections and interests, which 
 influence mankind. Surely it is highly necessary, that we 
 should have correct ideas of the olifice work of the Holy 
 Spirit, else we cannot place suitable reliance on him, or know 
 how properly to address him. Then let us, with humble 
 reverence, search for his excellencies ; depend on his aid, and 
 give him that worship and glory, which are his due. 
 
 The proposition contained in the text is — We have access 
 to the Father, b}'^ the Holy Spirit. — " We have an access by 
 one Spirit unto the Father." 
 
 I. It is the Spirit, that restrains mankind from sin. 
 
 The three persons in the sacred Trinit3^ have each his 
 appropriate part, in the work of saving fallen, sinful man. 
 The influencing the heart and fitting the soul for heaven, is 
 the work which is assigned to the Holy Spirit. — " No man 
 can say that Jesus is the Lord, but by the Holy Ghost. ■" — 
 " Except a man be born of water, and of the Spirit, he cannot 
 enter into the kingdom of God." — " God hath sent forth the 
 Spirit of his Son into your hearts." — The restraining mankind 
 from the full exercise oftheir propensity to sin, is a part of the 
 work, which the Holy Spirit undertakes to perform. These 
 restraints are what is called by divines the common influences 
 of the Spirit. These influences are enjoyed, in a greater or 
 less degree, by all mankind, with few or no exceptions. 
 Probably there are none, who are wholly given up to God 
 and left to follow their evil propensities, without restraint. 
 " The wrath of man shall praise thee, and the remainder of 
 wrath wilt thou restrain." These are called common influ- 
 ences, partly because of their general prevalence ; but prin- 
 cipally, to distinguish them, from the regenerating, sanctifying, 
 and comforting influences of the Spirit, which are afforded 
 oiily to the children of God. The means, which the Spirit 
 uses to impose these restraints are numerous. — The influence 
 of education is very great. Those, who have been trained 
 up in moral habits ; taucrht to reverence the character and 
 institutions of God, and to 3'ield, though it were only an 
 external respect to his commands, are not suddenly brought 
 into a course of abandoned practices, or easily led astray, 
 from the path which they have been accustomed to pursue. 
 Those deep impressions, which are made on tender minds, 
 are not effaced, but by the decay of time, the frequent assaults 
 of temptation, and the numerous impressions of a different 
 character, which are afterwards made. And though an in- 
 dividual, thus educated, may have got far astray, into vicious 
 courses, yet there is a foundation left, for serious admonition. 
 The remembrance of early instructions will give a keen edge 
 to the remonstrances of conscience. And these influences, 
 
 16 
 
178 OFFICE WORK OF THE HOLY SPIRIT. 
 
 of a religious education, must be ascribed primarily to the 
 teachings of the Holy Spirit. — ^The restraint, which pious 
 example imposes on mankind is great. The Christian char- 
 acter is revered by all classes of men. Although the peculiar 
 doctrines of the gospel, which are the hfe of the Christian 
 religion, are disliked by unregenerate men ; and the distin- 
 guishing traits of the Christian character, are sometimes made 
 the subject of ridicule ; yet every person has a respect for 
 religion. The Christian character has great influence, in 
 forming the manners and habits of mankind. The religion 
 of Christ, commends itself to every man's conscience. Even 
 the devotee to vice, has a secret abhorrence of his own crimes. 
 Many Christian habits and usages have become so prevalent, 
 that they have all the influence of fashionable customs. They 
 are adopted, by men of the world, without the least suspicion 
 that they had their origin, in the Christian religion. — But 
 besides this general influence of the Christian character, there 
 is a more particular, and a more elTective influence, produced 
 by the more intimate relations of life. So great an influence 
 has the example of a respected and beloved parent, on the 
 conduct of the child, that the most prominent and admired 
 features of his character, will be gradually impressed, and 
 defy the ravages of time, wholly to efface them. Then, if the 
 character of the parents or instructors, be marked with the 
 Christian traits, how salutary and how lasting the influence. 
 So great is the influence of Christian example in restraining 
 mankind from sin ! And we are indebted primarily to the 
 teachings of the Holy Spirit, for the effect. 
 
 Self-interest to a certain extent, has great influence on 
 mankind to restrain them from sin. Every community is 
 regulated by certain customs or laws ; without these we 
 could not exist in that capacity. These regulations will be 
 just and salutary; and accompanied with proportionate sanc- 
 tions, according to the degree of religious principle, by which 
 such communities are influenced. And as each individual, is 
 exposed to the penalty, for the violation of the law ; self- 
 interest operates as a check upon his evil propensities. But 
 besides, in all the important transactions of community, it is 
 necessary, that the individuals should place confidence in each 
 other. And this confidence will become customary and 
 necessary in proportion as Christian principles and Christian 
 habits prevail : for the practice of Christian princi})les, will in- 
 spire confidence ; and Christian habits are frank and generous 
 and unsuspecting. Therefore, if an individual has lost the pub- 
 lick confidence by his crimes, he is in a great measure excluded 
 from the useful and profitable transactions of society ; and 
 that just in proportion as Christian principle creates an abhor- 
 
OFFICE "WORK OF THE HOLY SPIRIT. 179 
 
 rence of his crimes. Thus through the influence of the Spirit, 
 self-interest is made to operate as a restraint upon the evil 
 propensities of mankind. — There is yet another way, in which 
 the restraints of self-interest are felt. There is among man- 
 kind a desire of applause, a thirst for praise, and a dread of dis- 
 grace and contempt. But in proportion as religious principle 
 raises the tone of publick sentiment, irrehgion is disapproved, 
 avarice is despised, injustice is reprobated, and profligacy is 
 abhorred : and the perpetrator of such crimes receives his 
 merited contempt. Thus in proportion to his exposedness 
 to disgrace, self-interest is a restraint upon his vicious pro- 
 pensities. But for all these salutary influences we are indebted 
 primarily to the agency of the Holy Spirit. — Besides this 
 secondary influence, (the effects arising from intermediate 
 causes,) the Holy Spirit has a positive, and immediate influ- 
 ence upon the heart, restraining mankind from the full exercise 
 of their evil passions. — " The king's heart is in the hand of the 
 Lord ; as the riv^ers of water, he turneth it, whithersoever he 
 will.'' — '• Surely the wrath of man shall praise thee ; the re- 
 mainder of wrath shalt thou restrain." He who has set bounds 
 to the sea ; saying, hitherto shall thou come, but no further ; 
 and here shall thy proud waves be stayed ; sets bounds also, 
 to the floods of human depravity, and to the overflowings of 
 pride, which they cannot pass. And he who quenched the 
 violence of the fire, and stopped the mouths of the lions, when 
 his faithful servants were in jeopardy, can effectually restrain 
 the wrath of man, when the happiness of his saints, and the 
 honour of his cause require his interposition. — Bj' these vari- 
 ous means, the Holy Spirit restrains mankind from the full 
 exercise of their evil passions. These common influences, 
 though they do not confer so great a degree of happiness 
 and glory, as results from his special grace, (the sanctifying 
 and comforting influence of the Spirit.) yet they are of infinite 
 value, and shotild be received with thankful acknowledg- 
 ments. It is by the restraining grace of God alone, that we 
 are enabled to enjoy the comforts of friendship and the bless- 
 ings of society. In consequence of the restraints of the Holy 
 Spirit, we are preserved from much of that remorse and 
 misery which would be attendant on unrestrained wicked- 
 ness. Thus the condition of unbeUevers is greatly meliorated 
 by the restraining grace of God. How great the long-suffer- 
 ing goodness and forbearance of God, who can thus pour the 
 rich blessings of his Spirit upon those, who obstinately reject 
 his Son. Let unbelievers learn to ascribe these blessings to the 
 influence of God's Spirit ; and not to certain supposed excel- 
 lences of the natural heart. And let them remember, that if 
 they continue in a state of unbelief, the day will come, when 
 
180 OFFICE WORK OF THE HOLY SPIRIT. 
 
 these restraints will be removed, these blessings cease ; and 
 rage, remorse, and despair, will feed for ever on their souls. — 
 A great degree of the common influences of the Spirit, is 
 often followed by the special influences of divine grace. So 
 that much restraining grace, may be considered, as a kind of 
 pledge for the communication of the quickening Spirit. At 
 least it gives us some ground to hope, reasoning from the char- 
 acter of God, and from the general tenour of his providences, 
 that he, who has begun to distinguish us by his favour, will 
 enrich us also, with his special grace. Therefore, let us praise 
 God, for what we have already received, and pray for richer 
 communications of his grace. 
 
 II. It is the Holy Spirit, who invites sinners to the gospel 
 feast. 
 
 This he does in his word. — "Incline your ear, and come 
 unto me ; hear, and your soul shall live, and I will make an 
 everlasting covenant with you, even the sure mercies of Da- 
 vid. " A\ herefore do ye spend your money, for that which is 
 not breads and your labour for that which satisfieth not? 
 Hearken diligently unto me, and eat ye that which is good, 
 and let your soul delight itself in fatness." — "The Spirit and 
 the bride say, come. And let him that heareth say, come. 
 And let him, that is athirst, come. And whosoever will, let 
 him take of the water of life freely." 
 
 This invitation to the gospel feast, the Hol}^ Spirit gives 
 also, by his ministers. The same good Spirit, by whose in- 
 spiration the scriptures were written, and by whose authority 
 the apostles proclaimed the gospel, now qualifies ministers, 
 and sends them forth to entreat sinners to accept salvation 
 and to invite them to the supper of the Lamb. Christ com- 
 missions his disciples and their successors in ofiice to preach 
 his gospel, and promises them the sanction and the aid of his 
 Spirit. His language is, " Go ye and teach all nations * * * 
 teaching them to observe all things, whatsoever I have com- 
 manded you ; and lo ! 1 am with you always, even unto the 
 end of the world." — " He that receiveth you receiveth me ; 
 and he that receiveth me, receiveth him that sent me." — 
 " Whosoever shall not receive you, nor hear your words ; 
 when ye depart out of that house or city, shake off the dust 
 of your feet, for a testimony against them. Verily I say unto 
 you, it shall be more tolerable, for the land of Sodom and 
 Gomorrah, in the day of judgment, than for that city." After 
 the disciples had received their commission, from Christ, they 
 were still to wait, for the confirmation and teachings of the 
 Holy Spirit. They were told, that, " When He, the Spirit of 
 truth, was come, he would guide them into all truth," and 
 afford them every necessary comfort and assistance. This 
 
OFFICE WORK OF THE HOLY SPIRIT. 181 
 
 sanction they received on the clay of Pentecost; when the}^ 
 were filled with the Holy Ghost, and began to speak with 
 other tongues, as the Spirit gave them utterance. And those, 
 who are at this day, called of God, to preach the gospel, act 
 under the same authority, have the same message to commu- 
 nicate, and enjoy the enlightening and comforting influences 
 of the Spirit. Then, whoever comes to you, in the name of 
 the Lord, professing to have a message from the Holy Spirit ; 
 in proportion, as his doctrine, and his life exhibit evidence of 
 this high commission, should be gratefully received ; and his 
 message cordiall)^ accepted. These heralds of salvation are 
 sent forth, by the Spirit of the Lord, to invite you to the 
 supper of the Lamb. Therefore acknowledge their embassy 
 and accept their invitation ; for it is the voice of God : and 
 you shall be of that happy number, who shall eat bread in 
 the kingdom of heaven. 
 
 This in\itation to the gospel feast, the Holy Spirit gives by 
 his providence. — Does God give you riches? The Spirit 
 suggests to you, that to be rich in faith, and an heir of heaven, 
 is infinitely more desirable. — Does God afford you the friend- 
 ship and the society of the honourable ? The Holy Spirit 
 whispers, how preferable to this, is the holy and happy society 
 of heaven. — Is your table spread with a profusion of good 
 things ? The Spirit says to you. happy is he, that shall partake 
 of the marriage supper of the Lamb. — Through the medium 
 of disappointment, the Spirit admonishes you ; Set not your 
 affections, on things below, but on things above, where Christ 
 sitteth on the right hand of *he Father. — Want is sometimes 
 employed, to remind us of the bread of life, of which if a man 
 eat, he shall never die ; and of the fountain of living waters, 
 springing up into everlasting life. — Scenes of sickness and of 
 death, teach us, that this is not our home ; that we have here 
 no abiding place. Thus the Holy Spirit is inviting us, by 
 his providences, to leave these husks, these tasteless things; 
 and to return to our Father's house, where there is bread 
 enough, and to spare. All do not listen to these suggestions ; 
 but who is there among us, who has not sometimes heard the 
 voice of the Spirit, proclaiming through the medium of passing 
 events ; Leave these phantoms of earth, and lay hold on the 
 realities of eternity. Then let us follow his dictates ; let the 
 chastisements of the Lord drive us from our sins ; and let 
 his goodness inspire us with confidence in him, and create in 
 us a relish for holy joys and heavenly employments. 
 
 The Spirit invites sinners to the gospel feast, by direct in- 
 fluences upon the heart. — The Spirit of the Lord has direct 
 and immediate intercourse, with the human heart. — " I the 
 Lord search the heart, I try the reins." This is the province 
 
 16* 
 
182 OFFICE WORK OF THE HOLY SPIRIT. 
 
 of Jehovah alone. No other being can discern the thoughts 
 of the heart, or directly influence the soul. Other intelli- 
 gences become acquainted with our thoughts, through some 
 medium of communication, and influence our souls, by the 
 motives, which they place before us. Even the subtle ad- 
 versary, has no knowledge of our thoughts and affections, 
 but that which he obtains, by observing our actions, or pos- 
 sibly, by our w^ords ; and he can have no influence upon the 
 soul, but through the medium of his temptations. He ha^ no 
 direct view of the heart, and no direct influence upon the 
 soul. " But the Spirit searcheth all things, yea the deep 
 things of God."' He has direct and immediate intercourse 
 with the human heart. Often, without the intervention of 
 means, he fastens conviction upon the conscience, and con- 
 verts the soul to God ; as in the instance of Saul of Tarsus, 
 who was suddenly arrested, in his career of persecution, and 
 made a humble disciple. Without any other means, than 
 the light, which shone suddenly around him, he is deeply 
 convicted : and without any other agency than the voice of 
 the Spirit of Christ, he is converted, and, with the true spirit 
 of Christianity, he exclaims, "Lord, what wilt thou have me 
 to do?" Although instances are rare, in which a process of 
 conviction and conversion has been carried on without the 
 intervention of means; and the case of Saul, just cited, seems 
 not to have been wholly without them ; yet the scriptures, 
 the nature of conversion, and our own experience, clearly 
 substantiate the truth, that the Holy Spirit has a direct in- 
 fluence upon the heart. And, when means are used, it by 
 no means excludes the idea, that there is a direct influence 
 of the Spirit upon the heart, accompanying those means. 
 Indeed this is necessary to the production of any salutary 
 effect : for, unless the views of the natural man respecting 
 sin and holiness be in some measure changed, no circumstance 
 or event will fasten conviction upon the conscience. And 
 the heart must be prepared by the Spirit of the Lord, before 
 the word of hfe can be successfully sown ; as in the case of 
 Lydia, " whose heart the Lord opened, that she attended 
 unto the things, which were spoken of Paul." Who is there 
 of you, who has not experienced the direct influences of the 
 Spirit, inviting him to the gospel feast ■ When your thoughts 
 and actions are wholly engrossed, by the busy scenes of life, 
 do you not sometimes hear a secret whisper, saying, all is 
 not right; "One thing thou lackest ?" When engaged in 
 scenes of folly and wickedness, do you not hear the voice of 
 the Spirit, saying, " The wages of sin is death." When }oii 
 seem obstinately bent on ruin, does not the Spirit remonstratei 
 saying, "Turn ye, turn ye, for why Mill ye die." Thus it is 
 
OFFICE WORK OF THE HOLY SPIRIT. 183 
 
 the appropriate work, and the dehghtful employ, of the Holy- 
 Spirit, to invite mankind to the feast, which the Father has 
 prepared for sinners. — " W e have an access, by one Spirit, 
 unto the Father." An invitation to this glorious feast is 
 given to every sinner. — " Go ye into all the world and preach 
 the gospel to every creature." — " Come unto me all ye, that 
 labour and are heavy laden, and 1 will give you rest." And 
 this invitation of the Holy Spirit is given with the utmost 
 sincerity and cordiahty. To think otherwise, is impious. 
 To assert the contrary, is blasphemous. — " He is not desirous, 
 that any should perish, but that all should come to repent- 
 ance." The Holy Spirit, then, gives each of you an invitation 
 to that blessed feast, so well calculated to nourish your im- 
 mortal soul. He is inviting you by his word, by his ministers, 
 and by his providences, to turn and Uve. Then, standing as 
 you do, upon the brink of eternity, hearing the invitation of 
 the blessed Spirit, and knowing whence you are to derive 
 the necessary aid ; what course, as a rational, immortal being, 
 ought you to pursue 1 The course is plain. Thank God for 
 his restraining grace ; accept the invitation he gives you, and 
 call upon the Holy Spirit, saying. Blessed Spirit, grant me 
 thy life-giving influences ; feed me with knowledge and un- 
 derstanding; inspire my heart with thy love, and give me joy 
 and peace in believing. — Come and offer this prayer, to the 
 Holy Spirit, the God of all grace, with a sincere heart; re- 
 nouncing the vanities of the world, and he will feed your 
 souls upon the bread of life. 
 
 " Come, and he'll feed your souls, 
 With more substantial meal ; 
 With such as saints, in glory, love, 
 With such as angels eat," 
 
 (The remainder is reserved for a future occasion.) 
 
SERMON XXV. 
 
 THE OFFICE WORK OF THE HOLY SPIRIT. 
 
 [second.] 
 Ephesiaxs ii. 18. — We have an access, by one Spirit, unto the Father. 
 
 To know the means of access to our glorious Saviour, the 
 God of all grace and consolation, is an acquisition of the great- 
 est importance, to sinful man. Were you sent on an embassy, 
 to an earthly sovereign, how solicitous would you be to ascer- 
 tain the time, when he would be most accessible ; the best 
 mode of address ; and the proper formalities of an introduction : 
 how anxious to make an interest with those, who would be 
 most influential ; and to attend to all those civilities, which 
 would contribute to your success. And your solicitude would 
 be proportionate, to the importance of j^our embassy, and 
 your personal interest in the event. And should you not have 
 an equal solicitude, to ascertain the best mode of access to 
 God, when you are about to approach your Sovereign Lord, 
 to treat about your eternal interest ? Since we have offended 
 our God, is it not essential to our acceptance, that we under- 
 stand the conditions of reconciliation ? Since we are helpless 
 of ourselves, is it not of the utmost importance, that we know 
 whence oar help cometh ? — Let us then feel the necessity of 
 such knowledge, and listen to the instructions of God's word. 
 " We have an access by one Spirit unto the Father.*' 
 
 The proposition to be illustrated is, that sinners are brought 
 to God, by the Holy Spirit. This subject has been investi- 
 gated, in part, in a former discourse, which you will readily 
 call to mind. It was there shown — 
 
 L That it is the Holy Spirit, which restrains mankind from 
 sin. 
 
 IL That it is he, who invites sinners to the gospel feast. — 
 We will now proceed, with the investigation oTthe subject. 
 
 in. The Holy Spirit assists the understanding. — " 1 make 
 mention of you in my prayers, that the God of our Lord Jesus 
 Christ, tlie Father of glory, may give unto you the spirit of 
 wisdom, and revelation, in the knowledge of him, the eyes of 
 your understanding being enlightened ; that ye may know, 
 what is the hope of his calUng ; and what the riches of the 
 glory of his inheritance, in the saints ; and what is the exceed- 
 ing greatness of his power, to us-ward who believe, accorduig 
 
OFFICE WORK OF THE HOLY SPIRIT. 185 
 
 to the working- of his mighty power." — " The Comforter, 
 which is the Holy Ghost, whom the Father will send in my 
 name, he shall teach you all things, and bring all things to 
 your remembrance, whatsoever fhave said unto you." It 
 is the Holy Spirit that enlarges the understanding, expands 
 the soul, and sets the mind free from the shackles of pride 
 and prejudice : thus enabling us to meditate on divine things ; 
 assisting us to understand the mystery of godliness, and giving 
 comprehensive views of God's kingdom and government. 
 Without this emancipating and expanding influence of the 
 Spirit, the mind is confined in its operations, to the scenes, 
 which relate to this speck of earth, and unable to contemplate 
 eternal realities. The views of God's kingdom are limitetl 
 and partial ; so that the excellence of his government, and 
 the glory of his character are obscured. And the under- 
 standing is confined, that it cannot comprehend the scheme of 
 salvation. But when the Holy Spirit enlarges the under- 
 standing, the soul discerns the consistency of the scheme of 
 mercy, takes comprehensive views of the divine character and 
 deaUngs ; and reaches after the knowledge of eternal things. 
 The Psalmist evidently felt his need of these emancipating 
 influences of the Holy Spirit, when he said. — " I will run the 
 way of thy commandments, when thou shalt enlarge my 
 heart." — Further. The Holy Spirit directs the investigations 
 of the mind. And when he designs to bring us to Christ, and 
 to make us acquainted with the joys and hopes of the Chris- 
 tian, he directs the mind to the contemplation of the gospel. 
 Thus the efforts of the understanding are exerted in the 
 attainment of heavenly wisdom. When the understanding 
 is exerted upon a great variety of different subjects, the know- 
 ledge, which we acquire of each will be proportionably small : 
 so that although religion may be one of those subjects ; yet 
 our attainment in divine knowledge may be small. But when 
 the efforts of the understanding, are by the influence of the 
 Spirit, concentrated on spiritual and divine subjects, the soul 
 will grow in the knowledge of our Lord and Saviour Jesus 
 Christ, and be filled with heavenly wisdom. Thus, by the 
 influence of the Spirit directing the understanding, the soul is 
 guided into the knowledge of the truth. — Again. The Holy 
 Spirit pours light into the understanding. The Spirit cannot 
 only enlarge the understanding and direct its efforts ; but he 
 can fill it with light ; and assist its discernment of divine 
 things. — " For God who commanded the light to shine out 
 of darkness, hath shined into our hearts to give the light of the 
 knowledge of the glory of God, in the face of Jesus Christ." 
 By these divine illuminations, the glory and perfections of 
 God are presented to the view of the understanding ; thus 
 
186 OFFICE WORK OP THE HOLY SPIRIT. 
 
 the soul is impressed with reverence for the divine majesty. 
 By these illuminations, sin with all its vileness, and with its aw- 
 ful consquences, is brought before the eye of the mind ; thus 
 the soul is brought to loathe sin and to flee from the paths of 
 death. By this heavenly hght our duty and our obligations 
 are plainly manifested ; and the soul is thus convicted of sin ; 
 convinced of the righteousness of the law ; and persuaded, 
 that there is a judgment to come. — All this, you will perceive, 
 is work preparatory to the regeneration of the heart ; and 
 we are indebted for it, not to the light of nature ; not to the 
 deductions of unassisted reason, or to any principle inherent 
 in human nature ; but to the assistance, which is afiforded to 
 the understanding, by the Holy Spirit. — Blessed Spirit, ever- 
 more give us these sacred influences, to guide the efforts of 
 our understanding ; to enlarge our hearts ; and to enlighten 
 our minds : thus directing our souls, " into the love of God, 
 and into the patient waiting for Christ." 
 
 IV. It is the Holy Spirit, that sanctifies the soul. — " 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." — 
 " God hath from the beginning, chosen you to salvation, through 
 sanctification of the Spirit." Whatever may be the means 
 which are employed to sanctify the soul, the work is perform- 
 ed, by the agency of the Holy Spirit. He renews the heart, 
 and changes the sinful nature. The souls of all, whom God 
 has elected to eternal life, undergo a peculiar operation ; an 
 important and radical change. The soul is raised from a 
 state of spiritual death, to spiritual life : and as soon, as this 
 spiritual life is communicated, the soul begins to loathe sin ; 
 to relish holy joys, and to long for conformity to Christ. And 
 these exercises will be strong in proportion as the evil propen- 
 sities are overcome and the spiritual strength increased. This 
 communication of spiritual life is called regeneration ; and is 
 the operation of the Holy Spirit. — "It is the Spirit that quick- 
 eneth, the flesh profiteth nothing." It is evident from reason 
 alone that, as to the production of spiritual life, the " flesh 
 profiteth nothing ;" human nature cannot communicate, that 
 which it docs not possess. All the power and faculties which 
 flesh is heir to, if their energies were combined, are wlioUy 
 inadequate to the production of the new, spiritual nature. 
 "The works of the flesh are manifest;" and are wholly di- 
 verse from the productions of the Spirit. Let us then feel 
 our dependance on the blessed Spirit, for the communication 
 of Spiritual life ; And let us not rest satisfied, with any thing 
 short of these special influences of the Holy Spirit : for al- 
 though we may enjoy much restraining grace ; have many se- 
 rious amd impressive invitations from the Spirit ; and receive 
 
OFFICE WORK OP THE HOLY SPIRIT. 187 
 
 great light and knowledge, on religious subjects ; yet we have 
 nothing that is lovely in the eyes of the Lord, until we possess 
 a holy nature ; until we are born again ; and manifest the 
 fruits of spiritual Hfe. Thus, " we have an access by one Spirit 
 unto the Father." The Holy Spirit having communicated 
 spiritual hfe to the soul, and commenced a reorganization of its 
 powers ; thus imparting a relish for holy joys, and directing its 
 energies to the attainment of heavenly objects ; he, by his in- 
 fluence, intermediate and immediate, carries on a work of 
 sanctification. The condition of the soul in this stage of the 
 Spirit's influences, is this; there is a spiritual hfe communica- 
 ted, so that the soul relishes spiritual food, and in some degree 
 aspires after heavenly objects ; and in proportion as spiritual 
 food is imparted, the new nature, or as it is called in scripture 
 the new man, increases in stature and in strength. At the 
 same time, there is in the soul a remaining aptitude and pro- 
 pensity to shi, and a relish for sinful nourishment. This pro- 
 pensity is powerfully moved by the excitements, with which 
 the soul is surrounded- But in proportion as the spiritual 
 nature gains strength, by the nourishment, which it receives, 
 from the Holy Ghost ; and in proportion as the soul aspires 
 after heavenly objects, the evil propensities are weakened, 
 and earthly attractions lose their influence : until hoUness 
 obtains the entire ascendency ; or until death releases the 
 soul from the body, which is the minister of sin ; and thus 
 sets it free from the bondage of corruption and introduces it 
 into the glorious hberty of the children of God ; there to feast 
 upon the divine perfections, and to be absorbed in love and feli- 
 city. Thus the regenerate soul, while in this state of trial, is 
 moved by two conflicting powers, in direct opposition to each 
 other; the influence of the Spirit, and the power of sin. 
 This conflict is forcibly described, by the apostle. — " The flesh 
 lusteth against the Spirit, and the Spirit against the flesh, and 
 these are contrary, the one to the other." — "I find then a 
 law, that when 1 would do good, evil is present with me ; 
 for 1 delight in the law of God, after the inward man : But 
 I see another law in my members, warring against the law 
 of my mind, and bringing me into captivity to the law of sin. 
 O, wretched man that 1 am, who shall deliver me from the 
 body of this death. I thank God, through Jesus Christ our 
 Lord. So then, with the mind 1 myself serve the law of God, 
 but with the flesh the law of sin." For this work of sancti- 
 fication, we are wholly indebted to the Holy Spirit. He 
 communicates divine life to the soul, which was before dead 
 in trespasses and sins. — O, thou blessed Spirit, breathe upon 
 these slain, that they may live ! It is he that feeds, with 
 heavenly food, the souls which he has animated, and causes 
 
188 OfFlCE WORK OF THE HOLY SPIRIT. 
 
 them to grow in grace, and in the knowledge of Christ 
 Blessed Spirit, evermore give us this bread. Feed our souls 
 with knowledge and grace, " till we all come, in the unity of 
 the faith, and of the knowledge of the Son of God, unto a per- 
 fect man, unto the measure of the stature of the fulness of 
 Christ." — It is he, who enlivens the holy affections, and enkin- 
 dles the zeal. " l^lay he kindle a flame of sacred love in these 
 cold hearts of ours."'— It is the Holy Spirit, who enables us 
 to maintain the warfare, with the evil passions of our hearts. 
 He arms us for the fight, and urges us to the contest. 
 Thus the Christian maintains the conflict, gradually approach- 
 ing towards a complete victory, until death ends the strife, 
 and releases the soul, from the power of sin. Holy Spirit, 
 arm us for the field ; inspire us with courage for the conflict ; 
 and give us a complete and glorious victory, through our 
 Lord Jesus Christ. Thus, " we have access, by one Spirit 
 unto the Father." 
 
 V. The Holy Spirit, is the Comforter. — " 1 will pray the 
 Father," saith Christ, " and he shall give you another Com- 
 forter, that he may abide with you for ever, even the Spirit 
 of truth." — " But the Comforter, which is the Holy Ghost, 
 whom the Father will send, in my name, he shall teach you 
 all things, and bring all things to your remembrance, what- 
 soever I have said unto you." The comforting influences of 
 the Holy Spirit, are special grace, wiiich is afforded only to 
 Christians. Indeed, none but Christians, are capable of re- 
 ceiving consolation from that source. The contemplations, 
 which fill the pious soul with peace and joy, afford to the 
 irreligious, nothing but dreadful apprehensions. The balm 
 of Christian consolation, which is so sweet to the children of 
 God, is to the alien and stranger, as the wormwood and the 
 gall. The prophets of the Lord are strictly charged to ad- 
 minister heavenly consolation, only to the people of God. — 
 " Comfort ye, comfort 3-e my people, saith )- our God ; speak 
 ve comfortably to Jerusalem, and cr}' unto her, that her war- 
 fare is accomplished, that her iniquity is pardoned." The 
 Holy Spirit delights to administer consolation to the humble, 
 contrite soul. " Blessed are they that mourn, for they shall 
 be comforted." — " God hath appointed unto them, that mourn 
 in Zion, to give them beauty for ashes, the oil of joy for 
 mourning, and the garment of praise for the spirit of heavi- 
 ness." Come, therefore, ye that mourn in Zion, and receive 
 your consolation. Approach the Holy Spirit, and he ^vill 
 heal your woimds, dry your tears, and fill your soul with 
 " the peace of God, which passeth understanding ; such as 
 the world can neither give nor take away." — These consolar 
 tions, which the Spirit affords to the children of God, he 
 
OFFICE WORK OF THE HOLY SPIRIT. 180 
 
 draws from Jesus Christ, the fountain of life and peace. 
 Christ, speaking of the Holy Spirit, as a comforter, says, 
 " He shall take of mine and shall show them unto you." — 
 When the Christian is oppressed with grief, the Holy Spirit 
 displays before him, the sufferings of Christ, that he may see 
 how light are his afflictions, how trivial are his sorrows, when 
 compared with the sufferings of Christ ; that thus, his des- 
 pondency may be turned into hope, his sorrows into joy, and 
 his irresolution into zeal. Cliiistian, has Jesus suffered, and 
 bled, and died, for your sake, and will you faint under your 
 light afflictions ; which are but the chastisements of a tender 
 parent ? will you be weary of a little labour for Christ ? or 
 be overwhelmed by some transient sufferings, which you may 
 endure for his sake '( Will you sink under j^our sorrows 
 while you can have access to a Saviour, who has borne your 
 griefs and carried your sorrows ? while you have an High 
 Priest, who can be touched with the feeling of your infirmities ? 
 Will you yield to despair, while Jesus lives, who has already 
 done and suffered so much for your sake ( Surely, one feeling 
 view of the cross of Christ, must make the Christian ashamed 
 of his depression and despondency ; and arm him with zeal 
 for the contest. Thus the Holy Spirit comforts and consoles 
 the mourning Christian, and so, he hath taught us, by the 
 mouth of his holy apostle. — " Let us run with patience the 
 race, that is set before us, looking unto Jesus, the author 
 and finisher of our faith ; who for the joy, that was set before 
 him, endured the cross, despising the shame, and is set down 
 at the right hand of the throne of God ; for consider him, 
 that endured such contradiction of sinners against himself, 
 lest ye be weary and faint in your minds. Ye have not yet 
 resisted unto blood, striving against sin." — Further. If the 
 Christian is harassed, with doubts and fears, the Holy Spirit 
 shows him the love of Christ. The Christian is sometimes 
 led to doubt, whether Christ will forgive his aggravated sins ; 
 whether his knowledge of his duty, and his experience of 
 the divine goodness, do not render his transgressions unpar- 
 donable. Truly, the Spirit whispers, your sins are greatly 
 aggravated, in the sight of God, and require the deepest hu- 
 miliation and the most hearty repentance ; but has not Christ 
 died for you, while yet you were enemies ? did he not pray 
 for his murderers ? has he not dealt very mercifully with 3'ou 
 hitherto, and thus given you ample demonstration of his love, 
 and of his willingness to forgive. Why then, will 3'ou distrust 
 his mercy T His compassions are infinite ; his tender mercies 
 are over all the work of his hands. — Further. Christians are 
 sometimes disposed to think, that God will not hear their 
 prayers ; that he hath hid his face, in anger. God 5oes some- 
 
 17 
 
190 OFFICE WORK OF THE HOLY SPIRIT. 
 
 times, withdraw the light of his countenance, from his chil- 
 dren, and hide his face from them. He sometimes forbears 
 to answer their requests ; and they lose that comfort, which 
 they have been accustomed to enjoy, in the exercises of 
 devotion. But these are kind corrections, and not angry 
 frowns. They are designed to reclaim, to instruct, and to 
 bless them. When the attention of the Christian becomes 
 too much engrossed, with the busy cares of life, and he comes, 
 with his cold, heartless devotions to the mercy seat, God 
 sometimes withdraws the light of his countenance, and sends 
 him away comfortless : that he may be led to search for the 
 cause ; and may thus be reclaimed from his wandering way. 
 When the Christian, from the constancy of that peace and 
 comfort, which devotion inspires, is led to forget the source, 
 M'hence they are derived : and to ascribe those blessings to 
 the excellence of his natural disposition, or to the correctness 
 of his judgment ; God sometimes hides his face, and leaves 
 him desolate and joyless ; that he maj^ see his errours and 
 may learn, that God is the source, whence all his comforts 
 flow. But if, amidst these privations and corrections, his soul 
 is depressed with sorrow, and alarmed with fear, the Spirit 
 flies to his relief, and reminds him of the prevalent interces- 
 sions of Christ. Does not Christ plead for all those who love 
 him? and will the Father remain inexorable when .Tesus 
 pleads ? Jesus, the Son of his love ' " whom the Father always 
 heareth ?" Thus the Spirit encourages the disconsolate be- 
 liever, to renew his applications at the mercy seat, with 
 fervour : and leads him to expect, with cheerful confidence, 
 the answer of his prayer, while he pleads the merit of Jesus 
 Christ. Through this medium, his wonted peace and comfort 
 return and tlow in a constant stream, from Christ, the exhaust- 
 less source- — Further. Christians are sometimes exposed to 
 want and sufferings. They undergo temporal losses, priva- 
 tions and distresses. By these, they are often harassed, 
 discouraged and left almost in despair of help from God. 
 By-standers say of the afflicted Christian, as they said of 
 David, " There is no help for him in God ;" and he is some- 
 times inclined to believe it. Even John, the humble, perse- 
 vering advocate for Jesus Christ, the latchet of whose shoes 
 he deciares, that he was not worthy to unloose : when he 
 was in prison and distress, si.gliing for relief, sends two of his 
 disciples to Jesus, saying. Art thou he that should come, or 
 do we look for another ? as if, because Christ did not afford 
 him immediate relief, he was led to conclude that he could not 
 be the Messiah ; the Saviour of Israel, and the Redeemer of 
 mankind. And sometimes Christians, whose trials are far 
 less than those which John endured, sink under their embar- 
 
I 
 
 OFFICE WORK OF THE HOLY SPIRIT. 191 
 
 rassmeuts, and are inclined to distrust the kind providence of 
 God. Here the blessed Spirit interposes, with his timely 
 aid, and pleads the promises of God. — " Be content with 
 such things, as ye have : for he hath said, 1 will never leave 
 tliee nor forsake thee. So that we may boldly say, " The 
 Lord is my helper, and I will not fear what man shall do 
 unto me." — " Fear not, for 1 have redeemed thee. When 
 thou passest through the waters, I will be with thee ; and 
 through the rivers, they shall not overflow thee : for I am 
 the Lord thy God, the Holy One of Israel, thy Saviour." 
 Thus the Holy Spirit delights to administer relief and comfort 
 to the afflicted and disconsolate children of God. — Again. 
 Christians are often drawn asunder by their individual inter- 
 ests ; cooled by party prejudice ; and weakened by petty 
 dissensions. Thus their religion dies ; and they lose their 
 comforts and their hopes. Here, this one and the self-same 
 Spirit interposes, with his kindly relief, and administers to 
 each one severally as he will. This one Spirit, resuming his 
 dwelling in each individual heart, inspires them all with the 
 same views, the same affections ; the same hopes, and the 
 same interests. Thus their hearts become " knit together in 
 love," their hands united in the promotion of the same object, 
 and their tongues, accordant in the praises of one common 
 Lord. Thus both Jews and Gentiles, united in their views, 
 accordant in their interests, and one in affection, " have an 
 access by one Spirit unto the Father," and joy and peace 
 abound through Jesus Christ. — Blessed Spirit, do thou res- 
 train us from sin ; enlighten our understandings ; regenerate 
 our souls ; sanctify our nature ; comfort our hearts ; unite 
 our affections ; enkindle our zeal, and grant us free access to 
 our heavenly Father, through Jesus Christ our Lord. 
 
SERMON XXVI. 
 
 THE DUTY OF BENEFICENCE. 
 
 Heb. xiii. 16. — To do good and communicate forget not, for with such sacrifices 
 God is well pleased. 
 
 The gospel of Christ proclaims peace on earth, and 
 good will towards men. Its promises are designed to fill the 
 disconsolate soul with hope ; its doctrines to give the labour- 
 ing conscience peace ; and its precepts, to alleviate the sor- 
 rows of mankind. \^ hy then should its rewards be despised ; 
 its humiliating doctrines vihfied ; and its precepts disregarded. 
 One would suppose, did not facts prove the reverse, that the 
 gospel, would be good tidings of great joy to all perishing 
 sinners. But alas ! we are by nature dead in trespasses and 
 sins ; " ears have we, but we hear not." We have hearts to 
 love the world, but no affections for Christ : and the doctrine 
 of salvation by the cross is foolishness unto us. — But although 
 we had no rehsh for spiritual enjoyments, and were too 
 haughty to be saved by the cross ; yet, it might naturally be 
 expected, that we should listen with satisfaction, to that be- 
 nevolent precept, which is recorded in the text. — " To do 
 good and to communicate forget not, for with such sacrifices 
 God is well pleased." It would seem, that humanity itself 
 were sufficient, to dictate the propriety of obeying this precept. 
 But when the duty is stripped of all those false motives, which 
 are often annexed to it, it is probable, that many of you per- 
 ceive nothing desirable in it ; nothing to stimulate you to ac- 
 tion. But it is expected that all who have the Spirit of 
 Christ, will need only to be reminded of their duty, in order 
 to engage their attention ; and to excite them to exertion. 
 
 The text enjoins upon us the duty of beneficence. — "To do 
 good and to communicate forget not." The term beneficence 
 is here used, to comprise acts of kindness and deeds of chari- 
 ty or alms-giving. Both of these are enjoined in the text. 
 We are required to render kind offices to our fellow creatures 
 and to communicate to their necessities. Beneficence is here 
 ranked among the most important of the Christian duties. 
 Next to the homage we owe to God, stands this duty which 
 we owe to men." — Let us offer the sacrifice of praise to God 
 continually ; that is, the fruit of our lips giving thanks to his 
 name. "But to do good and to communicate. forget not." — 
 The faithful performance of this duty, is one of the most con- 
 
THE DUTY OF BENEFICENCE. 193 
 
 elusive evidences of grace in tlie heart, which can be exhibited. 
 It is by this test, that we are to be tried, at the judgment 
 day. Christ will then say, " Come ye blessed ; for 1 was 
 hungry, and ye gave me meat. — Depart ye cursed ; for I was 
 hungry and ye gave me no meat. In as much as ye have 
 done it unto one of the least of th(!se my brethren, ye have 
 done it unto me." Christ views the beneficence, which we 
 manifest towards our fellow creatures, and especially towards 
 Christians, as evidence of love to him. And thus it is viewed 
 by the world of mankind. And what can afford more satis- 
 faction to the benevolent heart than to do good ; and to com- 
 municate to the necessities of mankind. Doubtless then, it 
 is more blessed to give than to receive, since our present com- 
 fort and our future felicity so much depeiid upon it. 
 
 The subject will be illustrated, by showing — Our obligation 
 to exercise beneficence ; the objects towards whom it is to be 
 exercised ; the proper manner of exercising it ; and the bene- 
 fits resulting from it. 
 
 I. Our obligation to exercise beneficence. 
 
 It is enjoined upon us by divine command. — " To do good 
 and to communicate forget not."" — " Give alms of such things 
 as ye have." — " Whoso hath this world's goods and seeth his 
 brother have need, and shutteth up his bowels of compassion 
 from him, how du'elleth the love of God in him." — Benefi- 
 cence is a debt, which we owe. God has loved us with an 
 everlasting love, and we are to repay it, by acts of kindness to 
 mankind. — •' Then his Lord said unto him, O thou wicked 
 servant, 1 forgave thee all that debt, because thou desiredst 
 me ; shouklest thou not also have had compassion on thy fel- 
 low-servant, even as 1 had pity on thee ?" Our talents are 
 lent us of God to be employed for the benefit of mankind. 
 He has said, '• Occup}' till I come." But if we are withholding 
 our aid from the necessitous, while we are heaping up riches 
 to ourselves, we are wasting our Lord's money. Therefore 
 beneficence is a debt which w^e owe to mankind. — Christ has 
 died, to save our souls, and he requires that we manifest our 
 gratitude by following his example in acts of beneficence. — " A 
 new commandment I give unto you ; that ye love one anoth- 
 er ; as 1 have loved you, that ye also, love one another." — " If 
 I then, your Lord and Master, have washed your feet, ye ought 
 also to wash one another's feet : for I have given you an ex- 
 ample, that ye should do as I have done to you." Benefi- 
 cence then is a dehU which we owe to men, for Christ's sake. 
 Christians have, by their profession, pledged themselves to be 
 kind and charitable to all men ; but especially to one another. 
 We have engaged that we will, as God shall enable us, fol- 
 low the example of Christ, who went about doing good. — As 
 
 17* 
 
194 THE DUTY OF BENEFICEiVCE. 
 
 we have therefore opportunity, saithPaul, let us do good tirr- 
 to all men, especially unto them who are of the household of 
 faith. Humanity itself enjoins upon us the duty of beneficence. 
 W ho does not applaud the kindness of the Samaritan, who 
 had compassion on him who fell among thieves ; who, when 
 he saw him wounded and stripped of his raiment, went to 
 him and bound up his wounds, pouring in oil and wine, and 
 set him on his own beast, and brought him to an inn and took 
 care of him. And who does not reprobate the haughtiness 
 and hypocrisy of the priest and the Levite who passed by on 
 the other side. — Thus we are under the most sacred obliga- 
 tions to discharge this duty. Beneficence towards our fellow 
 men, is a debt, which we owe to God, for his love and com- 
 passion. It is a debt, which Christians owe by their engage- 
 ments to each other. And it is a debt, which we all owe by 
 the common law of humanit}^ — Then let us contemplate, 
 
 il. The objects towards whom beneficence is to be exer- 
 cised. — The whole world of mankind, should be the objects 
 of our beneficence. Our benevolent exertions should be 
 limited only b}' the bounds of the earth, which we inhabit. — 
 " As we have opportunity," says the apostle, " let us do good 
 unto all men." The necessities of the soul and of the body 
 both demand our attention. A^ e should be anxious, that 
 perishing sinners should be made acquainted with Christ, the 
 Saviour. This is an act of the greatest kindness, which can 
 be performed for fallen man. Eternal life, for one immortal 
 soul, is worth all the riches of the earth. To promote this 
 object, we should send the gospel to heathen lands ; that the 
 darkness of paganism may be dispelled, bj' the beams of the 
 Sun of righteousness : and that all nations may experience 
 the salvation of the Lord- — To promote the Avelfare of im- 
 mortal souls, we should see, that the ignorant in our own 
 land are instructed ; for many there are, even in this land of 
 gospel light, who are ignorant of the first rudiments of Chris- 
 tianity. — We should provide for the instruction of children, 
 especially children of the poor; that they may be early taught 
 to fear God and to keep his commands : and that they may 
 be trained up for the service of Christ ; that thus, the name 
 of God may be honoured, and human happiness promoted. — 
 To promote the welfare of souls, we are not only to furnish 
 instruction for the unenlightened ; but we are to persuade 
 men to be reconciled to God ; and to commit their souls to 
 Christ for salvation. There are many, who know the will 
 of God, yet do it not, who believe that Christ has died for 
 sinners, yet regard it not. These are to be i:)crsuaded by the 
 mercies of God, aiid by the terrours of the Lord, to lay hold 
 on eternal life. Here is a very extensive field, in wliich tho 
 
THE DUTY OF BENEFICENCE. 195 
 
 benevolent may roam, and feast their soul on the luxury of 
 doing good. 
 
 The wants of the body, as well as of the soul, demand 
 your attention. In this view, strangers have a claim to your 
 kindness. Tf you have ever been a stranger, in a distant land, 
 you know how to prize those little acts of kindness, which 
 every stranger needs, and which are so peculiarly gratifying 
 to the anxious mind. Kindness to strangers, who may never 
 have it in their power to recompense you, evinces a generous 
 heart ; but there is a meanness and ill manners manifested, 
 by the opposite disposition, which deserves dothing but con- 
 tempt. — But strangers have a claim to your kindness, from 
 higher authority. It is enjoined in the scriptures, both by 
 precept and by example. — "Be not forgetful to entertain 
 strangers; for thereby some have entertained angels una- 
 wares." For an example, I will only instance Abraham — 
 " And Abraham lifted up his e3'es and looked, and lo ! three 
 men stood by him ; and when he saw them, he ran to meet 
 tlieni from the tent door, and bowed himself toward the 
 ground ; and said, M}-' lord, if now I have found favour in 
 thy sight, pass not away, I pray thee, from thy servant. 
 Let a little water, I pray you, be fetched, and \^'ash your 
 feet, and rest yourselves under the tree ; and I will fetch a 
 morsel of bread, and comfort ye your hearts ; after that ye 
 shall pass on. And Abraham hastened into the tent, unto 
 Sarah, and said; Make ready quickly three measures of fine 
 meal, knead it and make cakes upon the hearth. And Abra- 
 ham ran unto the herd, and fetched a calf, tender and good. 
 And he took butter and milk, and the calf which he had 
 dressed, and set it before them." What can be more ex- 
 pressive of a benevolent soul ! Oh ! that we w^ere, in this 
 respect, children of faithful Abraham. 
 
 The sick should be objects of our care. — Christ will reward 
 the kindness, which is shown to the saints, when they are 
 sick or in afifliction, as done unto himself. "' 1 was sick and 
 ye visited me, in prison and ye came unto me.*" Christ and 
 his apostles were often employed in healing the sick ; and 
 acts of kindness to the distressed, has been a characteristick 
 of eminent Christians in every age. — " Pure religion before 
 God and the Father is this, to visit the fatherless and widows, 
 iii their affliction." It is in sickness, that we most need the 
 kind offices of neighbours. It is on the dying bed, that we 
 most need consolation and support. — It is food for the pious 
 Christian, to sit by the bedside of a dying friend, and assist his 
 languid powders ; that his departin.g soul may lay hold on Christ, 
 the Saviour of sinners : or, having already an interest in his 
 pardoning love, may be assisted to wing its way to everlasting 
 
196 THE DUTY OF BENEFICENCE. 
 
 life. The anxious care of an afflicted family is greatly re- 
 lieved, by the sympathy and kindness of friends. Then 
 benevolence itself, will dictate the propriety of being kind 
 and attentive to the sick. 
 
 Amonix the objects of beneficence, the poor are especially 
 to be remembered. — " Is not this the fast, that 1 have chosen, 
 to deal thy bread to the hungry ? and that thou bring the 
 poor, that are cast out, to thy house." — " A goodjman shovveth 
 favour and lendeth : he hath dispersed ; he hath given to the 
 poor ; his righteousness endureth for ever." — Christ says to 
 his disciples, " The poor ye have with you always, and 
 whensoever ye will, ye may do them good." The poor of 
 all descriptions are objects of charity ; but the indigent foUovv- 
 ers of Christ should he particularly objects of your regard. 
 B}' the gralitude, which we owe to Christ for his redeeming 
 love, we are all bound to deal kindly with his servants, who 
 are in affliction and want. And Christians are bound, not 
 only by the gratitude which they owe to Christ, but by their 
 mutual engagements, to communicate to each other's neces- 
 sities. This has been the practice of the churches in every 
 age, particularly in primitive times. In the days of Paul 
 there was a collection made, in the different churches, for 
 the poor saints at Jerusalem, in which he himself took a very 
 lively interest. And he has left on record particular direc- 
 tions, respecting the relief of the poor. Then, for the grati- 
 tude we owe to Christ, and for the love we owe to one 
 another, let us be faithful in the discharge of this duty. 
 
 From the catalogue of those, who should be the objects of 
 our kindness and charity, we are not to except even our 
 enemies. We are required to labour for the salvation of 
 their souls; to visit them in sickness; and to relieve them in 
 want. — " If thine enemy hunger, feed him ; if he thirst, give 
 him drink ; for in so doing thou shalt heap coals of fire on 
 his head." — " But I say unto you," saith Christ, " love your 
 enemies : bless them that curse you ; do good to them that 
 hate you ; and pray for them which despitefully use you, and 
 persecute you." We should remember, that Christ died for 
 us, while yet we were enemies ; and should learn to forgive, 
 as we hope to be forgiven ; that we may be the children of 
 our Father, which is in heaven; who maketh his sun to rise 
 on the evil and on the good, and who dispenses to enemies 
 as well as to friends. 
 
 But although our benevolence ought to be extended to all 
 men, as fai- as we have opportunity ; yet those, who are 
 the most intimately connected with us, have the greatest 
 claim to our regard. And that just in proportion to the inti- 
 macy of the connexion. This sentiment is agreeable to scrip- 
 
THE DUTY OF BENEFICENCE. 197 
 
 ture ; the practice is consistent with disinterested benevolence 
 and essential to the well-being of society. God has assigned 
 to each one of us, a particular sphere, in which we are to act. 
 Parents are to have a particular care for their own children, 
 to see that they are trained up for the service of the Lord. 
 We ought to have a particular regard for the welfare of the 
 society, in which God has placed us. We should have a parti- 
 cular anxiety for the church of which we are members. The 
 wisdom of this economy in God's providence will be readily 
 perceived, without further illustration. Besides, the scrip- 
 tures accord with the sentiment, that a more particular re- 
 gard is due to those, who are the most intimately connected 
 with us. See both the example and the precept of Paul. — 
 " For 1 could wish myself accursed from Christ, for my breth- 
 ren, my kinsmen according to the flesh." — And speaking of 
 the poor, in the church, he says, "If any provide not for his 
 own, and especially for those of his own house, he hath denied 
 the faith and is worse then an infidel." Thus you are requir- 
 ed particularly to watch your own heart; to instruct your own 
 children ; to promote the welfare of your own society ; and 
 to communicate to the necessities of your own church : and 
 yet to do good to all men, as you have opportunity. 
 
 But, before we dismiss the subject, let us attend to that 
 which was proposed. 
 
 III. The mamier in which beneficence should be exercised. 
 
 It should be performed without ostentation. If 3^ou boast 
 of your charity, your motives will be justly suspected. It 
 will be believed, that you are charitable to obtain applause ; 
 rather than to honour Christ, or to relieve the afflicted. If 
 your charity is dispensed, with ceremony and parade, it|will 
 Feed that pride, which is lurking about the human heart. And 
 while others are refreshed, by your bounty, God, instead of 
 causing the consolation to return into your own bosom, will 
 send leanness into your soul. Charity, when it is practicable, 
 should be dispensed m secret. This is the instruction of 
 Christ, on the subject. — " Take heed that ye do not your alms 
 before men, to be seen of them. But when thou doest alms, 
 let not thy left hand know what thy right hand doeth." 
 Your charity should be dispensed with meekness. If you 
 appear to manifest, that you think it an act of great conde- 
 cension, to be engaged in relieving the distressed, and in sup- 
 plying the wants of the poor ; your favours will be received 
 with great indifference. If you cast illiberal reflections upon 
 the condition of the poor and distressed, your charity will be 
 despised ; and you will bring contempt upon the religion of 
 Jesus, under whose authority you profess to act. Haughti- 
 ness is despicable in any one ; but in a professor, pretending 
 
198 THE DUTY OP BENEFICENCE. 
 
 to act under the authority of the meek and lowly Jesus, it 
 is abominable. — Again ; your alms should be distributed with- 
 out grudging ; for God loveth ct cheerful giver. 
 
 Finally, there are benefits resulting from the exercise of be- 
 neficence, which must powerfully influence the benevolent and 
 pious soul. This, time will not permit me extensively to illus- 
 trate. Suffice it to say, that beneficence greatly conduces to 
 the prosperity, harmony, and friendship of societies : and af- 
 fords consolation and encouragement to the individual objects. 
 It makes the widow's heart to sing for joy ; it saves the or- 
 phan from the vices of the poor ; and causes the idol temples 
 to resound with the high praises of God. It fills the soul with 
 inward peace. But above all, with such sacrifices God is well 
 pleased : and his favour is life ; his loving-kindness better 
 than life. 
 
SERMON XXVII. 
 
 Mankind, by nature, are in a state of spiritual 
 death; and can be quickened only by the spirit of 
 
 GOD. 
 
 [first.] 
 
 Eph. ii. 1. — You hath he quickened, who were dead in trespasses and sins. 
 
 Since we are all bound to eternity, and must there be ad- 
 judged, according to our condition and character ; it is surely 
 a subject of great importance, that we should know our state ; 
 what we are by nature, and what we are by practice : lest 
 we should be careless, when we ought to be alarmed ; con- 
 fident in ourselves, when we ought to trust in God ; or should 
 hope we are Christians without proper grounds. — If we are 
 not made sensible of our condition, though we may be dead 
 in trespasses and sins, treasuring up wrath, against the day 
 of wrath ; ready to drop into the flames of the bottomless pit, 
 and to join the society of those miserable beings, the smoke 
 of whose torment shall ascend up for ever and ever ; yet we 
 shall be unconscious ; and shall march heedless on, to ever- 
 lasting death : for we never shall fear, until we are sensible 
 we are in danger ; and shall never cry for help, until we are 
 sensible we need it. Thus we may trifle away our time of 
 trial, until death shall sweep us suddenly, into everlasting 
 destruction. — We are inclined to be self-confident ; inclined 
 to believe, that we have ability sufficient to transact all con- 
 cerns, which relate to ourselves, spiritual as well as temporal. 
 Therefore if we are not made sensible of our helplessness and 
 absolute dependence on God, though we may see our dan- 
 ger, in some measure, yet we shall be inclined to believe, 
 that we can begin our preparation for eternity, at any future 
 period, which shall be most convenient ; and accomplish that 
 work, in a short time, about which others employ their whole 
 life. Thus we may appoint to-morrow, when God says to- 
 day ; we may trust in our own strength, when we should 
 pray for help ; until we close our probation and drop into 
 eternity. — If we know not what we are by nature, and do 
 not examine our practices, we may be led to believe, that 
 we are Christians, although our conduct exhibits no evidence 
 of a change in our affections ; no evidence of a renovation of 
 our nature. For if we do not know, that by nature, we are 
 
200 MANKIND BY NATURE, &C. 
 
 dead, we may not perceive the necessity of a change : and 
 though we may perceive the necessity, yet if our conduct is 
 not often laid open to our view, we may suppose, that our 
 hearts are yielding the peaceable fruits of righteousness, while 
 they are bringing forth fruit unto death. — Thus you perceive 
 it is as important, as is the salvation of the soul, that you 
 should know what you are by nature and by practice. — But, 
 when the discovery is made to us, it is often painful. When 
 we perceive that we have no spiritual life, we are alarmed. 
 When we see our own vileness, the view is disagreeable, 
 and we abhor ourselves. But we should not, on that account, 
 neglect the scriptures ; the mirror which reflects our true like- 
 ness ; nor should we disesteem the minister who shows us 
 plainly what we are. — There is an anecdote related, of the 
 preaching of Massillon, before the king of France, which 
 shows the candour of the monarch ; and is, perhaps, the best 
 encomium, which could be passed upon a minister of the gos- 
 
 {)el. The anecdote is to this effect. His majesty, after having 
 leard the sermon of Massillon, says to him, " Sir, I have 
 heard many ministers, in this chapel, and I commonly go 
 away pleased with the speaker ; but when I hear you, 1 go 
 away displeased with myself" 
 
 Since, therefore, it is so necessary, that we should know 
 our true state, 1 shall attempt to prove, that we are all, by 
 nature, dead in sin ; and that when a sinner is raised to life, 
 it is by the power of God. " You hath he quickened, who 
 were dead in trespasses and sins." 
 
 J shall first attempt to prove ; principally from the scriptures, 
 that we are all by nature dead in sin. And in further confir- 
 mation of the truth, shall show how we became so ; and 
 attempt to account for those appearances of life, which we 
 discover in the natural heart. 
 
 I. We are by nature dead in sin. — That is entirely destitute 
 of spiritual life ; have no desire of holiness : but, on the con- 
 trary, have a continual propensity to sin. Of this the text is 
 positive proof — " You hath he quickened, who were dead 
 in trespasses and sins." — " Through the offence of one, many 
 be dead." — " And you, being dead in your sins, hath he quick- 
 ened together with him, having forgiven you all trespasses." 
 " He that hath the Son hath life ; and he, that hath not the 
 Son of God, hath not life." — " Except ye eat the flesh of the 
 Son of man and drink his blood, ye have no life in you ;" and 
 a multitude of other passages to the same effect. — That man- 
 kind are dead in sin, and have no natural inclination to holi- 
 ness, may be proved, from the present state of religion and 
 morality. If mankind were naturally inclined to virtue, each 
 successive generation, since the beginning of time, would 
 
MANKIND BY NATURE, &.C. 201 
 
 have been more moral and more religious, than the preceding; 
 and, at the present day, this wretched, sinful world would 
 have been a paradise. — The same may be proved, from the 
 character and conduct of individuals. If we were naturally 
 inclined to holiness, every individual, as he adv^anced in years 
 would grow in grace. But, that this is by no means the case, 
 the slightest observation will demonstrate. Therefore it is 
 manifest, that we are by nature, dead in sin ; and have no 
 relish for spiritual food. — This destitution of spiritual life ; 
 this deadness in sin, the condition in which we are all placed 
 by nature, has been commonly called for the sake of distinc- 
 tion, original sin. The term, however, is not strictly applicable 
 to the state, which it is designed to describe. Sin implies 
 actual transgression. So far then, the term is inapplicable to 
 the subject : for the condition of man by nature, is that of 
 preparedness, or adaptedness to sin, rather than a state of 
 actual transgression. We may and do possess a sinful nature, 
 before we can commit actual transgression. The soul by 
 the fall has lost the moral image of God. It has, however, 
 all the faculties, which it originally possessed ; but these fac- 
 ulties are perverted, and have a wrong bias ; the soul of the 
 natural man has an adaptedness to sin ; so that when objects 
 are presented before it, and it begins to act, it will love what 
 God hates, and hate what he loves. It is this destitution of 
 holy desires ; this adaptedness to sin, which is called, in the 
 scriptures, the natural man ; the carnal mind ; fallen nature ; 
 spiritual death ; and is called by divines original sin. And 
 the preceding proof is designed to comprise no more than 
 this. 
 
 This state of spiritual death, in Vv^hich we are all involved, 
 by nature, simpl}' considered, does not imply guilt. We cannot 
 be biameable for being in a condition, in which we are placed 
 without our knowledge and without the consent of our will. 
 This is implied in many passages of scripture. — " If we sin 
 wilfully, after we have received the knowledge of the truth, 
 there remaineth no more sacrifice for sin." Christians will re- 
 pent of their sins, which they commit ignorantly ; because they 
 dishonour Christ and his cause ~, and because they are attend- 
 ed with evil consequences ; although they may not be con- 
 cious of any guilt. Jn this sense we should repent of our 
 first parents' sin ; because of its consequences. We should 
 lament that we have a fallen nature, which produces sin and 
 all our woes. But we cannot feel conscious of guilt, on that 
 account. — But although we are not guilty for our fallen na- 
 ture, simply considered ; yet it is obvious, that while we are 
 destituLe of spiritual life, we are totally disqualified for the 
 enjoyments of heaven : for if we have a heart prepared to 
 
 18 
 
202 MANKIND BY NATURE, &C. 
 
 hate God, and Christ, and angels, and saints, and holiness, 
 and worship, how can we dwell in heaven? — Hence, you per- 
 ceive, and yon learn the same truth from express scripture, 
 that no soul will ever enter there without regeneration ; that 
 the infant must be born again, or never see the kingdom of 
 heaven. — These arguments appear, at the first view, to 
 amount to a demonstration, that all infants, who have not 
 committed actual sin, will be saved : that since they are not 
 punishable on account of their fallen nature, and have not 
 committed actual sin ; and since there is no middle state 
 between happiness and misery ; that God, whose favourite 
 attribute is mercy, prepares their hearts and receives them to 
 himself. This, it is hoped, will be the happy lot of all those 
 who die in infancy. But the foregoing arguments do not 
 amount to a demonstration of it : for although an infant may 
 be taken from the world, before it has committed actual sin; 
 yet, if its heart is not regenerated, as soon as objects are 
 presented before it, in the eternal world, it will love and hate, 
 according to its sinful propensity, and thus commence a 
 career of actual transgression, which may be succeeded by 
 actual pun shment. 
 
 But to proceed; we have hitherto been confined to the 
 proof, that we are all by nature destitute of spiritual life ; 
 but this is not all, which is implied in being " dead in trespasses 
 and sins." — "You hath he quickened, who were dead in tres- 
 passes and sins." This implies, not on'}", tliat they were des- 
 titute of spiritual life, until they were quickened by the 
 Spirit ; but that they lived a life of sin. This then is the con- 
 dition of all mankind. They have a sinful nature ; and by 
 this sinful nature would, if left to themselves, be led constantly 
 to sinful practice. That this is the consequence of such a 
 nature, is yet to be illustrated. — Listen to the reasoning of the 
 scriptures on the subject. — " Can a fountain send forth at the 
 same place, both sweet water and bitter 1 Can a fig tree 
 bear olive berries? or a vine, figs?" neither will a sinful heart 
 produce any thing, but sinful practice. — "• The heart of the 
 sons of men is fnWy set in them to do evil." — "The heart of 
 the sons of men is full of evil, and madness is in their heart, 
 while they live ; and after that they go to the dead." This 
 is the true picture of the natural heart ; and the reason why 
 it is not exhibited, by all the unregenerate, is to be shown 
 hereafter. — But to introduce an argument, which may per- 
 haps come nearer your hearts. — We are all willing to confess, 
 that we do sometimes sin; and how does that take place'? 
 God does not constrain us to sin; — "He cannot be tempted 
 with evil, neither tompteth he any man :" the adversary can- 
 not constrain us ; all he can do, is to place temptations before 
 
MANKIND BY NATURE, &C. 203 
 
 US ; therefore, the sins, that we commit, are owing to our 
 own propensity to sin. But it has been before shown, that 
 we have naturally no inclination to holiness, therefore the 
 whole propcnsit}' of the natural heart, is to sin. Thus our 
 sinful nature leads continually to sinful practice : and sinful 
 practice is the ground of our guilt ; and guilt is the ground 
 of condemnation ; according to the scripture : — " When lust 
 hath conceived it bringeth forth sin, and sin when it is finished, 
 bringeth forth death.'" — But there is a question of some im- 
 portance, which naturally occurs in this connexion, tf actual 
 transgression is the natural consequence of our fallen condition, 
 and we are not blameable, for being in that condition, why 
 are we blameable for our sins, which are but the natural 
 consequence of our being in that state ? That we are thus 
 blameworthy, the scriptures plainly assert. — " Cursed is every 
 one, that continueth not in all things, written in the book of 
 the law, to do them." — " The soul that sinneth it shall die" 
 " Will ye steal, and murder, and commit adultery, and sw^ear 
 falsely, and burn incense unto Baal, and walk before other 
 gods, ^vhom we know not, and come and stand before me in 
 this house, which is called by my name, and say, \i e are 
 delivered to do all these abominations V'' With such plain 
 declarations of scripture, charging the guilt of our sins upon 
 us, we ought to be convinced. — But perhaps it will not be 
 treading on forbidden ground, if an attempt is made to show 
 the reasonableness of it. — If we act according to our will, 
 although we may be inclined to those actions, by the propen- 
 sities of our nature ; yet we act freely : for no being can 
 possibly have greater freedom, than liberty to act according 
 to his will or inclination. Then if we disobey God's com- 
 mands, without being constrained to do so, we act freely ; 
 tlierefore, we are guilty, and deserve the penalty, which is 
 threatened against transgressions. However much we may 
 be disposed to excuse ourselves, for our sinful practices, we 
 stand condemned, at the bar of our own conscience; and 
 if we repent not, shall finally be condemned, before the judg- 
 ment seat of Christ. — " For if our heart condemn us, God 
 is greater than our heart, and knoweth all things."' 
 
 In further confirmation of the truth, that we are all, by 
 nature, dead in trespasses and sins, 1 shall proceed to show, 
 as was proposed — 
 
 11. How we l)ecame so. 
 
 We have derived our sinful nature from Adam ; the father 
 and representative of the human race. — " By one man, sin 
 entered into the world, and death by sin ; and so death passed 
 upon all men ; for that all have sinned." — '• Through the 
 offence of one, many be dead." — " By the offence of one. 
 
204 MANKIND BY NATURE, &.C. 
 
 judgment came upon all men, to condemnation." — " By one 
 man's disobedience, many were constituted sinners;" and since 
 we all derive our nature Irom the same stock: we must all pos- 
 sess the same nature ; we must be all equally dead in sin, and 
 equally depraved. The vast difif'erence, which we perceive in 
 the conduct of mankind is outing to another cause. We may 
 perhaps find no difficulty in acknowledging that certain indi- 
 viduals, with whom we may be acquainted, are totally de- 
 praved. But if one is so, since we ail derive our nature from 
 the same stock, we must be all so. The only reason why 
 you differ from the most abandoned of tlie human race is, that 
 God has permitted them to act according to their natural 
 propensities : and has afforded you his restraining grace, from 
 your infancy to the present time. There is no individual 
 more abandoned, than the propensities of his nature lead him 
 to be : for it is blasphemous, to suppose that God compels 
 any one to sin ; so that he goes beyond the propensities of 
 his nature. Therefore, in the most abandoned of the human 
 race, you may see what you are by nature ; and what you 
 would be by practice, if left to j^ourself. Then let us give 
 God the glory, and let us humble ourselves, before him. — 
 Thus, you perceive, we are all by nature equally sinful, be- 
 cause we ail sprang from the same source. — But further ; 
 since Adam is this stock, from whence we all sprang, we 
 must be by nature totally sinful ; destitute of spiritual life ; 
 " dead in trespasses and sins." — God created man, in Ins own 
 image ; the moral attributes of God were enstamped upon 
 his soul ; but this image was marred and totall)^ defaced by 
 sin. He was threatened with death spiritual, as well as 
 natural, if he should disobey God's command. This he did, 
 and suffered itspenaltj'. He became spiritu all}'" dead : " For 
 the wages of sin is death." This then is the sinful source, 
 from whence we have derived our nature ; from this stock, 
 spiritually dead, and alive only to sin, we all sprang ; con- 
 sequenth^ we are all, by nature, dead in trespasses and sins. 
 " A good tree bringeth forth good- fruit, but a corrupt tree 
 briuffeth forth evil fruit." 
 
 Thus it is evident, that we are all, by nature, dead in tres- 
 passes and sins ; destitute of spiritual hfe, and inclined wholly 
 to evil. — But how are we to profit, by the knowledge of this 
 truth ? We should learn, that we are in a helpless condition ; 
 and that if we have not help from the Almighty, we shall die 
 in our sins : for our sinful nature leads to sinful practice, and 
 " the wages of sin is death." — And since we are in a helpless 
 condition and must die, if God does not send us relief, we 
 should learn not to reject his aid, when it is offered. We 
 should learn to obey the softest call of the Spirit ; and to 
 
MANKIND BY NATURE, &C. 205 
 
 accept the first offers of mercy, which he makes to us. We 
 should learn not to reject Christ, when he stands knocking at 
 the door : and not to grieve his Spirit, by exposing ourselves 
 to temptation and sin. And when you have learned this, you 
 have learned the way to the kingdom of heaven : for God is 
 always affording you his aid ; giving you his restraining grace 
 to keep you from sin ; and if you will not reject, what he 
 sends, he will give you more. — God is calhng you by his 
 Spirit ; and he is giving you frequent convictions of con- 
 science. Who is there among you, who is not often con- 
 vinced of his sin and folly, and invited to repent and believe ? 
 and if you would not stiHe your convictions, by rushing into 
 sin, he would afford you his regenerating grace. — God is 
 offering you mercy, and eternal life ; and if you were sensible, 
 that you were dead, and had need of hfe ; that you were a 
 sinner, and had need of mercy ; so that you would accept 
 them, on the conditions on which they are offered, he would 
 immediately confer them. — Christ is knocking at he door, 
 and wishes to come in, and sup with you ; that he might 
 afford you the joy, which results from his friendship and soci- 
 ety. — But if you will not believe, that )^ou are dead, and have 
 need of hfe ; that you are a sinner and have need of mercy, 
 and will continue to reject God's aid ; to grieve his Spirit ; 
 and to trifle with the offers of mercy, you must die in your 
 sins, and be consigned to everlasting misery. 
 (The remainder is reserved.) 
 
 18^ 
 
SERMON XXVIII. 
 
 MANKIND, BY NATURE, ARE IN A STATE OF SPIRITUAL 
 DEATH; AND CAN BE QUICKENED ONLY BY THE SPIRIT OF 
 GOD. 
 
 [second.] 
 Eph. ii. 1. — You hath he quickened, who were dead in trespasses and sins. 
 
 It is often objected, to the doctrines of grace, that they are 
 discouraging doctrines : that if it is asserted, that we are by 
 nature dead, and cannot be raised to life, but b}^ the Spirit 
 of God, and that salvation is all of grace, it will have a ten- 
 dency to discourage the awakened sinner. It is the opinion 
 of many, and of those too who believe these doctrines, that 
 it would be better to say more of the duty of the creature, 
 and less of the sovereignty of the Creator. It is true, that 
 one doctrine of the scriptures, may occupy so much of our 
 time and attention, as to exclude others of equal importance. 
 Ministers have often favourite topicks, on which they love to 
 dw'ell, which leads them to neglect other subjects; and the 
 doctrine of the divine sovereignty may be one of them. But 
 if we may judge of the importance of a doctrine, by the fre- 
 quency, with wdiich it is inculcated in scripture, we must 
 conclude, that this is one of the most important in the Chris- 
 tian system ; for there is scarcely a page of sacred writ, which 
 does not contain some intimation of the sovereignty of God. 
 The doctrine of salvation, by the free grace of God, is a doc- 
 trine, on which the inspired apostles loved to dwell. Therefore, 
 it is proper, that it should be the favourite theme of their 
 successors in office. — If it be true, that we are dead in sin 
 and cannot be raised to life, but by the Spirit of God, why 
 should we flatter ourselves with a vain self-confidence. Why 
 should we love to be told, that Ave have strength, when we 
 have none. This will lead us to reject aid, when it is offered, 
 supposing that we have no need of help, and when we see, 
 that it is necessary to be on our way, we shall then find, 
 when perhaps it is too late, that we have neither strength 
 nor disposition to pursue the journey. If our condition is 
 helpless, let us know the truth : and if there is help for us, 
 let us know where it is to be found. To flatter ourselves 
 with false hopes, is to bring ruin upon our souls. We may 
 pass on the journey of life, pleased with the idea of our own 
 
MANKIND BY NATURE, ScC 207 
 
 sufficiency, but the end of such a life is everlasting death. 
 Of what advantage is it, that we pass on rapidly in the way, 
 if it be the way of death. — On the other hand, the doctrine of 
 salvation by grace, when cordially received, will bring the 
 helpless sinner to God, where help may be obtained. This 
 doctrine, so far from being a discouragement, is one of the 
 best helps, which can be used, to bring sinners into the way 
 of peace. It has an influence to bring us to the foot of the 
 cross ; just where we ought to be, and where Christ would 
 have us. It leads us to relinquish our self-confidence, and to 
 rest upon the arm of Christ : then we begin to advance to- 
 wards heaven ; and not till then. Let us, therefore, cordially 
 receive the doctrine of grace ; for " they are spirit and they 
 are life.'* — The text, which is now under consideration, and 
 which has once before claimed your attention, expressly as- 
 serts, that it is the sovereign grace of God, which raises dead 
 sinners to life. — " You hath he quickened, who were dead in 
 trespasses and sins."'' 
 
 In the discourse, which was just now alluded to, it was 
 proposed to prove, that we are all by nature dead in sin : and 
 that, Vvhen a sinner is raised to life, it is by the power of God. 
 Besides the direct proof of the doctrine, that we are by nature 
 dead in sin ; it was proposed to show, in further confirmation, 
 how we became so ; and to account for those appearances 
 of spiritual life, which we discover in the natural heart. 
 
 That part of the original design, which yet remains unac- 
 comphshed, is to account for those appearances of spiritual 
 life, which we discover in the natural heart ; and to prove, 
 that when a sinner is raised to hfe, it is by the power of God. 
 
 The impenitent are disposed to think, that they derive no 
 benefit from the Spirit of God ; that the commendable quali- 
 ties, wdiich they discover in their own hearts, and that recti- 
 tude of conduct, which they discover in many others who 
 are impenitent, is spiritual life ; and the product, too, of the 
 natural heart : that the sympathy, kindness, and generosity, 
 and the honesty and integrity, which many unbelievers mani- 
 fest, are evidence, that we are not, by nature, dead in sin : 
 and, when they compare their life with the life of Christians, 
 they are often disposed to exult, that their morality, which 
 they suppose to be their own production, is preferable to re- 
 ligion, wh>ch Christians pretend to derive from the Spirit of 
 God. Thus the impenitent, from mistaken views of the sub- 
 ject, may become hardened in impenitency ; may be led to 
 reject religion, as a useless ceremony; and to despise the 
 mercy of Christ, who is the only Saviour of sinners. 
 
 Then, as a further confirmation of the truth, that we are 
 all by nature dead in sin, I shall attempt — 
 
208 MANKIND BY NATURE, &C. 
 
 III. To account for those appearances of spiritual life, 
 which we discover in the natural heart. 
 
 The unregenerate often lead a life of strict morality ; per- 
 form acts of beneficence and kindness; have strong convic- 
 tions of conscience ; and make firm resolutions of amendment. 
 Their acts and exercises have the appearance of spiritual 
 life ; but they are not the reahty. A person may possess 
 these properties, and experience these exercises, in a very 
 high degree, and yet have no spiritual life. They, who have 
 spiritual life, love the things of the Spirit of God. This is 
 the criterion, by which we are to determine, who are spiritu- 
 ally alive, and who are spiritually dead. They, who have 
 natural life, will relish natural food, and that just in propor- 
 tion to the degree of health, which they possess. But they 
 who are dead have no desire of food. So it is with those, 
 who have spiritual life ; they will relish spiritual food. — "The 
 natural man receiveth not the things of the Spirit of God, for 
 they are foolishness unto him ; neither can he know them, 
 because they are spiritually discerned." They, who have no 
 love of spiritual things, are dead in. sin. If we do not love 
 God, and act with a view to his honour ; and if we do not 
 govern our actions and passions through a love of holiness ; 
 however much our actions, and our affections, may resemble 
 religion, they are no evidence of spiritual life. — But the mo- 
 rality, beneficence, convictions, and resolutions of the unre- 
 generate, are not produced by any such spiritual motive. It 
 may be clearly shown, that the natural man is never actuated 
 by spiritual motives, which is sufficient to show, that he has 
 no spiritual hfe ; although the motives, by which he is actu- 
 ated, are not always sinful. There are motives of a natural 
 kind, by which natural men may be influenced, which are 
 not in themselves sinful ; and by which the Christian may 
 with the utmost propriety be influenced. The unbeliever is 
 not a moral man, because he loves God, and wishes to obey 
 his laws; but because morality is reputable ; because it is for 
 his interest ; (honesty is the best policy;) perhaps to set a 
 good example before his children ; or because, from early 
 education, it has become habitual. Perhaps none of these 
 motives are in themselves sinful. I know not why a Chris- 
 tian may not with propriety be influenced by any of them. 
 But since they are not spiritual motives, the morality, which 
 is the result of them, is no evidence of spiritual life. — The 
 beneficence and kindness of unbelievers does not proceed 
 from real benevolence to men, as the creatures of God ; or 
 from a desire to obey the divine commands : for it is very 
 rare, that you find a person, whose heart has never been sub- 
 dued by sovereign grace, who is beneficent and kind to his 
 
MANKIND BY NATURE, &C. 209 
 
 personal enemies. If there has ever been an instance of it, 
 it has been to obtain the reputation of magnanimity. But if 
 you love mankind, because they are the creatures of God ; and 
 because he has commanded it; you would delight to do good 
 to enemies as well as to friends, " that you might be the 
 chikh'en of your Father, which is in heaven, who maketh the 
 sun to rise on the evil and on the good, and sendelh rain on 
 the just and on the unjust." The kindness, which is shown 
 by the unrejTenerate, proceeds sometimes from self-interest ; 
 the expectation of receiving the same in return ; sometimes 
 from the desire of praise; sometimes from sympathy; and 
 often from natural affection : but, as these motives have no- 
 thing of a heavenly nature, that beneficence and kindness, 
 which are the result of them, are not the effect of spiritual 
 life. — The unregenerate often have strong convictions of 
 conscience ; perhaps equal in degree, to the convictions of the 
 Christian ; but proceeding from entirely different motives. 
 The Christian's grief for sin arises principally from his having 
 offended God, whom he loves ; and dislionoured religion, 
 which he wishes to promote : but the unhappiness, which 
 unbelievers experience, on account of their sins, results from 
 remorse of conscience, and from fear of punishment. It is 
 not to be understood, that these motives are sinful. It is pro- 
 per that sinners should be influenced by them. God has 
 given us our conscience to reprove us for sin, and to drive us 
 from it : and he has set before us the terrours of the law, 
 that we might fear and tremble ; and that we might flee from 
 the wrath to come, and lay hold on eternal life. He designed, 
 that we should be influenced by thiin. Therefore, they are 
 proper motives. All, that is here asserted is, that these mo- 
 tives have nothing of a holy nature ; and therefore those con- 
 victions, which result from them, are no certain evidence of 
 spiritual life. — Unbelievers are often very constant in their 
 attendance on the outward forms of religion, and often make 
 firm resolutions of amendment; but they are not actuated by 
 love to God, or by the desire of holiness: nor do they trust 
 in God when they make their resolutions. They are actuated 
 by the fear of misery, and the. hope of happiness. 1 would 
 here repeat it; it is very proper, that sinners should be actu- 
 ated by such motives; but still the conduct and feelings which 
 result from them, are not always the offspring of spiritual 
 life. 
 
 But if these exercises of the natural heart, which are ac- 
 knowledged to be commendable, are not the effect of spiritual 
 life, in the soul, from what source do they proceed? for a 
 commendable action cannot be the offspring of a heart, which 
 is dead in sin, and wholly inclined to evil. These appear- 
 
210 MANKIND BY NATURE, &C. 
 
 ances of spiritual life ; these commendable actions ; are the 
 effect of God's restraining grace. They are produced by 
 the influence of the Holy Spirit. — " Surely the wrath of man 
 shall praise thee ; the remainder of wrath shalt thou res- 
 train." All those motives, which have been mentioned, are 
 set before mankind, by the Holy Spirit, to restrain them from 
 sin, and, as far as they are efficacious, it is owing to his influ- 
 ence : for the natural heart, when left to itself, breaks through 
 all these restraints, and rushes impetuously into sin. God 
 has given to all mankind, in a greater or less degree, a care 
 for their interest and happiness ; the love of reputation ; 
 early education : sympathy ; and natural affection : that they 
 might be induced to be honest, in their deahngs, and kind 
 in their deportment. This is necessary for the good of so- 
 ciety. God has set before them the horrour of hell and the 
 happiness of heaven, to produce convictions of sin, and reso- 
 lutions of amendment ; and these will produce the effect, ac- 
 cording to the divine energy, with which they are attended. 
 Some persons are greatly benefited by them ; but others are 
 suffered to disregard them, and to follow the inclination of the 
 na,tural heart. They are left to be immoral, in their lives, 
 churlish in their dispositions, fearless of hell and regardless 
 of heaven. — Therefore, let no one assume the praise, for 
 the excellence of his disposition, or the rectitude of his con- 
 duct ; for his convictions of sin ; his resolutions of amend- 
 ment ; or his strict attendance on divine worship ; but let him 
 give God the glory, which is due unto his name. If you are 
 thus favoured, it is in all probability owing to the prayers of 
 pious parents ; or of faithful ministers, who may have been 
 long since laid in their graves. — Therefore, be ashamed of 
 your proud boasting ; humble yourself before God, and let 
 the goodness of the Lord lead you to repentance. 
 
 Thus it appears evident, that there is no spiritual life in 
 the natural heart, and that those appearances of life, which 
 we discover, are the effects of God's restraining grace. 
 Therefore, we are all by nature dead in trespasses and sins. 
 But, 
 
 iV. When we are raised to life it is by the power of God. 
 " You hath he cjuickened who were dead in trespasses and 
 sins." — " It is the Spirit tliat quickeneth, the flesh profiteth 
 nothing." — " Except a man be born of water and of the Spirit 
 he cannot enter into the kingdom of God." — Besides this 
 proof from scripture, we may prove from the state of the 
 nalurvd heart, that divine power is necessary to raise sinners 
 to hfe. We are by nature dead in sin. But if we are dead, 
 we cannot reanimate ourselves ; if we are wholly inclined to 
 sin, we shall not incline to holiness. Therefore, spiritual life 
 
MANKIND BY NATURE, &.C. 211 
 
 must be communicated by the Holy Spirit. — The forming of 
 the spiritual man is a new creation. — " Except a man be born 
 again, he cannot see the kingdom of God." Therefore, since 
 no being, but the Almighty, has creating power ; wiien a lifeless 
 sinner is reanimated, it is by the power of God. — But although 
 we are by nature, dead to holiness, and cannot be quickened, 
 but by the Spirit of God ; yet we are not inactive : for we 
 are, as has been before shown, alive to sin, and need no other 
 influence, to induce us to perpetrate the greatest crimes, than 
 our natural propensities, and the temptations of the adversary. 
 Such then is the ruined condition of mankind, and such the 
 sovereign mercy of God. We are all, by nature, wholly 
 inchned to sin ; and the infinite variety of character, which 
 we see, among mankind, is the effect of the Almighty hand. — 
 The variety of character among the unregenerate is the effect 
 of God's restraining grace : some are permitted to plunge 
 themselves into greater depths of sin than others. — We are 
 all, by nature, dead in sin ; and the spiritual life, which consti- 
 tutes the difference between the regenerate and the unrege- 
 nerate, is the effect of God's Spirit. — We are all, by nature, 
 wholly averse to holiness ; and the different degrees of spir- 
 itual growth, among the regenerate, are produced by the 
 sanctitication of the Spirit. Thus you perceive, we are 
 miserable, helpless sinners, and God a merciful Sovereign, 
 and an Almighty Saviour. We are the clay, and he the 
 potter. Therefore let us never boast of our character or 
 attainments ; but let us ever give God the glory, which is due 
 unto his name. 
 
 But it may here be asked, AVhat constitutes the real differ- 
 ence of character, between saints and sinners, if the commend- 
 able actions of the unregenerate, and the piety of the regener- 
 ate, are both the effect of the same Spirit ( Is sanctification, 
 upon this supposition, any thing more than a greater degree 
 of restraining grace? In one respect the two characters are 
 perfectly similar, and the operations of the Spirit are the same : 
 but in another respect they are radically different. The saint 
 has the remains of unsanctified nature, which is wholl}'' inclined 
 to sin. His character in this respect is like that of the impen- 
 itent sinner : and God's restrainmg grace is alike necessary 
 for both. But in another respect there is a radical difference, 
 between the two characters. The regenerate person has the 
 image of God renewed in his soul : so that he has, though in 
 a very small degree, all the attributes which belong to God's 
 moral character. He has something of the holiness, justice, 
 goodness, and veracity of God ; he has something of the 
 benevolence, the humility, the gentleness and patience of 
 Christ : he loves what God loves ; and hates what God hates. 
 
212 MANKIND BY NATURE, &C. 
 
 From the new man, thus created in the image of God, proceed 
 holy affections, and virtuous actions. And Christians are ena- 
 bled by the Spirit of God gradually to put off the old man, 
 which is corrupt according to the deceitful lusts, and to put 
 on the new man, which after God, is created in righteousness 
 and true holiness. This operation of the Spirit, in thus form- 
 ing the new man, and promoting his growth, is entirely dif- 
 ferent from restraining grace. In the latter he only puts a 
 restraint upon the propensity to sin ; but in the former, he 
 creates and promotes a propensity to holiness, which prevails 
 more and more, until the soul is made perfect in holiness, and 
 the evil propensities are destroyed. Let us not, therefore, 
 deceive ourselves, supposing, that because we enjoy a great 
 degree of restraining grace, our characters do not essentially 
 differ from the character of the real Christian ; and that we 
 need but little alteration to fit us for the kingdom of heaven. 
 ' Marvel not, that the scripture saith, ye must be born 
 again.' We are by nature dead in trespasses and sins ; and 
 unless we are raised to life by sovereign grace, we can never 
 live with Christ in heaven. — What then is it our duty to do ? 
 Must we wait, until God, by his Spirit raises us from the 
 dead ? Such a course is contrary both to scripture and to 
 reason. God commandeth all men every where, not to wait, 
 but to repent. And if you wait, till you perceive that God 
 has given you spiritual life, before you will perform the Chris- 
 tian duties, you may wait till the heavens be no more, and 
 then, be as far from spiritual life, as you are this moment : 
 because you cannot perceive that you have the life of God 
 in your soul, until j^ou discover it, by its fruits ; until you per- 
 ceive that you have holy affections, and heavenly desires. 
 Therefore, your duty is plain. Repent of your sins ; trust in 
 Christ for salvation ; obey God's commands ; watch atten- 
 tively ; and pray fervently ; and 3^ou shall surely inherit ever- 
 lasting hfe. So sliall God have all the honour, and you the 
 rich reward. 
 
SERMON XXIX. 
 
 THE DUTY OF LOVING GOD. 
 PsAi.M xxxi. 23. — O love the Lord, all ye his saints. 
 
 Various are the methods, which God takes to bring wan- 
 dering sinners home to him. These methods are frequently 
 very displeasing to the subjects of them ; and they are often 
 disposed to murmur against God : but when correctly viewed, 
 they evince the parental care and infinite mercy of our heav- 
 enly Father. And, if we have a filial disposition, we shall 
 accept the chastisement of the Lord; our attachment to him 
 will be increased ; and we shall be disposed to say, with 
 David ; " O love the Lord, all ye his saints ; be of good cour- 
 age, and he shall strengthen your heart, all ye that hope in 
 the Lord." The dealings of God with sinners, to bring them 
 to a concern for their souls, are all ordered in mercy ; and 
 should call forth our love ; not our resentment. He tries us 
 by promises and threatenings ; mercies and afflictions ; that, 
 if we will not be allured by the one, we may be driven by 
 the other. Well might we say with Job ; — " What is man, 
 that thou shouldest magnify him ? and that thou shouldest set 
 thine heart upon him? and that thou shouldest visit him 
 every morning, and try him every moment?" — Then let the 
 goodness of the Lord lead us to repentance : and when the 
 excellences of the gospel are represented to us ; the peace 
 which results from pardoned sin; the joy of faith in Christ; 
 the consolations of the Spirit ; and the glories of heaven, let 
 us turn from the vanities of the world, and lay hold on the 
 hope set before us. But if we will retain our aversion to God, 
 and persist in our sins, what a mercy it is, that God does not 
 forsake us : but calls, in the threatenings of the law, and the 
 denunciations of the j^ospel, to drive us from our carnal secu- 
 rity, into the ark ot safety. How merciful is our God ! 
 How" worthy of our love ! " O love the Lord, all ye his 
 saints." — After God has thus brought us to a concern for our 
 souls, he mercifully conducts us through our convictions of 
 sin and our conversion to God. When first awakened to a 
 concern for our souls we often fly to the law, for justifica- 
 tion ; we resolve, that according to our ability, we will merit 
 the favour of God, by obedience to his laws. But lest we 
 should rest our hope on this sandy foundation, God in 
 compassion to our soul, destroys our false refuge. By setting 
 
 19 
 
214 THE DUTY OF LOVLVG GOD. 
 
 our sins before us, and by the express declarations of his 
 word, he convinces us, that by the deeds of the law, then- 
 shall no flesh be justified in his sight. But when this worth- 
 less hope is destroyed we are often angry, and are sometimes 
 disposed to murmur, as did Jonah when his gourd was de- 
 stroyed : " It is better for me to die than to live." — But God 
 said to Jonah, Dost thou well to be angry for the gourd ? 
 And this is still his forbearing, compassionate language, to 
 the disappointed sinner; "Dost thou well to be angry?" — 
 ^\ hen we are convinced that we have wicked hearts, which 
 wi;l not obey the divine commands, we next try to make 
 them better. We resolve to read the scriptures ; to attend 
 publick worship, and thus to mend our hearts: but trusting- 
 in our own strength, when we make such resolutions, we 
 often break them; and relying on the means to produce 
 the effect, rather than on him, who hath appointed them, we 
 find that we still possess the same hard unbelieving hearts. 
 Like the infirm woman, who was healed by Christ, before 
 we can be persuaded to come to the great Physician of souls, 
 for healing, we are disposed to spend all that we have upon 
 physicians of no value, and have need to be convinced that 
 we are nothing better ; but rather grow worse. And God 
 shows us these things, not to discourage us : but that we may 
 be brought to despair of help from ourselves, and be led to 
 Christ, tlie only Saviour of sinners. Then, instead of being- 
 angry at our disappointment, we should bless God for his 
 loving kindness and tender mercy. " O love the Lord, all ye 
 his saints." 
 
 The subject may be presented before you in its several re- 
 lations, by pointing out the objects of love ; our obligations 
 to love ; the benefits of love ; and the evidences of love. 
 
 L The objects of love. — God should be the object of our 
 supreme affection. — ■• O love the Lord." — "Thou shalt love 
 the Lord thy God, with all thy heart." AVe ought to have 
 a disposition to say with David ;— " Whom have 1 in heaven 
 but thee, and there is none upon earth that I desire besides 
 thee," (or in comparison with thee.) — ^The excellent and 
 glorious character of God, is sufificient to evince, that he 
 should be the object of our supreme affection, although the 
 duty were not pointed out by express precept of his word. 
 God is holy, just, and good. Should you not loathe impurity ; 
 hate injustice, and avoid cruelty? And your affection to- 
 wards any object should be less in proportion as these abound. 
 Therefore God, who is perfect holiness, hiviolable justice, and 
 unremi'iling goodness, should he the object of your supreme 
 love. — Not only does the glorious character of God demand 
 our love ; but his conduct towards us is calculated to excite 
 
' THE DUTY OF LOVING GOD. 215 
 
 it. He is condescending to the low estate and the weak ca- 
 pacities of Ills creatures. His language to us is, — " Learn 
 of me, for I am meek and lowly in heart, and ye shall find 
 rest to your souls." The holy, just, and benevolent character 
 of God, is deserving of our love ; and, if we have a correct 
 idea of it, will excite our adoration and praise : but it is the 
 condescension of our God, which is most peculiarly calculated 
 to inspire our heaVts with love. He took part in our nature, 
 sojourned in our world, and died for our sins. He condescends 
 to walk with us, to commune with us, to listen to our imper- 
 fect, feeble petitions, to relieve our pains, and to supply our 
 w^ants. — " O love the Lord, all ye his saints." The love of 
 Christ for sinners, and his readiness to serve them ; his prayers 
 and tears ; his su fferings and death ; all conspire to render 
 him the proper object of supreme affection. And to this 
 effect is the precept of Christ — " He, that loveth father or 
 mother more than me, is not worthy of me ; and he that 
 loveth son or daughter more than me, is not worthy of me." 
 But although God is the object of supreme regard ; yet his 
 creatures should share in our affections. They claim our re- 
 gard, just in proportion to the resemblance they bear to the 
 image of God ; and the intimacy of the relation, which they 
 sustain to us. — "If a man say, 1 love God, and hateth his 
 brother, he is a liar : for he that loveth not his brother, whom 
 he hath seen, how can he love God whom he hath not 
 seen?" — Since the blessed and glorious character of God, 
 renders him the proper object of our supreme love, they 
 whose character most resembles his, other circumstances 
 being alike, are deserving of the highest place in our affec- 
 tions : but the relation, which we sustain to our fellow crea- 
 tures, should also be regarded. The excellence of their char- 
 acter and the intimacy of this relation should be the measure 
 of our attachment. That intimacy of connexion may law- 
 fully influence our affections, is obvious from various consid- 
 erations. — God has formed these relations, and if we love God, 
 we shall highly value them, as his appointment. — He has di- 
 rected us to act in a particular circle ; but, if we do not devote 
 our principal attention to that circle, we are negligent in our 
 duty. — He has instituted very intimate connexions among us ; 
 but if we have not a particular regard for those, who are thus 
 connected with us, the connexion is rather nominal than 
 real ; and w^e frustrate the design of such relation. — But, that 
 intimacy of relation demands particular affection, is a truth 
 abundantly estabhshed in scripture. — Christ often expressed 
 his particular regard for the twelve disciples. And his affec- 
 tions were also influenced by natural ties. This is evident from 
 the filial affection, which he manifested towards his mother, 
 
216 THE DUTY OF LOVING GOD. 
 
 when he was dying on the cross. — And Paul could wish himself 
 " accursed from Christ for his brethren ; his kindred according 
 to the flesh." Therefore you need not fear that God will im- 
 pute selfishness to you, even though you should have such 
 an ardent affection for your kindred, as to labour for their 
 salvation night and day : and to pray for them without 
 ceasing. Then love God and love your brother also. 
 
 II. Our obligation to love God. 
 
 We are under obligation to love God on account of what 
 he does for us. — " 1 love the Lord, says David, because he hath 
 heard the voice of ni}^ supplication." " We love him because 
 he first loved us ;" and this obligation rests on us all ; none are 
 exempt. He supplies our wants ; he created us, and preserves 
 us ; he redeems us ; offers salvation to us ; strives with us ; 
 pardons our rebellion, and is unwilling to resign us to destruc- 
 tion. And does not nature itself teach you, that it is your duty 
 to love him, who is your Creator, Preserver and Benefactor ? 
 If you find that you have no love to God, after all the kindness 
 he has shown ) ou, you cannot but confess your ingratitude 
 and hardness of heart ; and must perceive the force of that 
 energetick language of the prophet Isaiah — " Hear, O hea- 
 vens, and give ear, O earth, for the Lord hath spoken. I have 
 nourished and brought up children, and they have rebelled 
 against me. The ox knovveth his owner, and the ass his 
 master's crib ; but Israel doth not know, my people doth not 
 consider." You cannot but be sensible, that 5'ou are under 
 obligation to lov^e God, on account of your creation, preser- 
 vation, and the blessings of his common providence ; but how 
 much greater the obligation resulting from those spiritual 
 privileges, which he affords you. The Son has died for you ; 
 the Father offers salvation to you ; and the Spirit is urging 
 you to accept it. Ought you not to love your God, who is so 
 kind and compassionate ? But more than this ; he is ready 
 to forgive your rebellion and to cancel all your sins : he is 
 waiting to be gracious, unwilling to resign you to destruction. 
 " O love the Lord, for he is good ; for his mercy endurcth for 
 ever." — Such are the obligations, which rest on us all. But 
 Christians have still greater reason to love God. ' He has 
 taken you from the horrible pit, and out of the miry clay.' 
 You can praise God in the language of Hezekiah ; " Thou 
 hast in love to my soul delivered it from the pit of destruction ; 
 thou hast cast all my sins behind thy back." He has washed 
 you from your sins, clothed you in the robes of righteousness ; 
 imparts his spiritual gifts; holiness of heart ; the joys and 
 consolations of religion, and sweet communion with (lod : 
 and he promises you heaven with all its joys. Therefore, 
 saints are under particular obligation to love the Lord. Then 
 
THE DUTY OF LOVING GOD. 217 
 
 let your gratitude and love be answerable to your privileges. 
 Let the praises of God dwell upon your tongue, and the love 
 of Jesus actuate your soul. •• O love the Lord, all ye his 
 saints." 
 
 111. The benefits of love to God. 
 
 1. Perfect love atfords complete happiness — This may 
 be shown in various ways. — It may be argued from the 
 character of God. The happiness of any being results from 
 the excellences of his character. But " God is love f this 
 is his essential characteristick, and he is completel}' happy. 
 Therefore, perfect love aliords complete happiness. — I'he 
 appeal may be made to your experience. It may be made 
 directly to Christians ; and, by inference, to those who have 
 never experienced regeneratmg grace. Those who have 
 had the love of God and benevolence to men, shed abroad 
 in their hearts by the Holy Ghost, will know, which have 
 been their most happy hours ; and will, without hesitation, 
 fix upon those, in which they have been most actuated 
 by this heavenly principle. — And those, who have never ex- 
 perienced this heavenly love, may infer its excellence from 
 their experience of its sad reverse. Have you never felt the 
 anguish of envy, malice and revenge 1 And, have not your 
 most happy hours, been those, in which you were most free 
 from those corroding passions ? But, when the soul is filled 
 with love and benevolence, these destroyers of your peace 
 can have no place ; the heart is tranquil and happ}'. There- 
 fore, love the Lord, all ye his saints. 
 
 2. Love is the evidence of our title to the heavenly inher- 
 itance. — If we love God, we may be sure, that we belong to 
 his family, and shall share in their inheritance ; that "we are 
 heirs of God, and joint heirs, with Jesus Christ, to an inher- 
 itance incorruptible, undefiled, and that fadeth not away." 
 For, saith the apostle John, •• Every one that loveth is born 
 of God, and knoweth God."' Thus our expectation of final 
 happiness with God in heaven, may be sanguine, in propor- 
 tion to our love and benevolence. " Therefore, let us not 
 love in word only ; but in deed and in truth." 
 
 3. Love is the root of every virtue. — " Love is the fulfilling 
 of the law." From this root springs faith and hope. U we 
 love Christ we shall confide in him, and hope in his mercy. — 
 "Now abideth faith, hope, charity, these three; but the 
 greatest of these is charity." This will occupy our souls in 
 heaven, when faith and hope shall cease. According to the 
 language of the poet, 
 
 " 'Tis this shall strike our joyful etringg 
 In the sweet realms of bliss." 
 
 19* 
 
218 THE DUTY OF LOVIXG GOD. 
 
 IV. The evidences of love to God. 
 
 Our love to God is manifested by our nearness to him. — 
 " He that dwelleth in love, dvvelleth in God, and God in him." 
 We love to dwell most, in the compan}' of those, for whom 
 we have the greatest attachment. Then, if we love God 
 most, we shall dwell most in his presence. Vv e shall love to 
 pray to him, to commune with him, and to walk with him ; 
 and these have a mutual influence upon each other. The 
 more we love God, the nearer we shall live to him; and the 
 nearer we live to him, and the more we see of his excellence 
 and glory, the more we shall love his character. Therefore, 
 if you would have your love to God increased, your heart 
 filled with jo}'. and your hope of heaven enlivened, you must 
 get near to him^, by sincere repentance, humble faith, and 
 ardent prayer. — Further : devotedness to God, is an evidence 
 of love. — " Whosoever doth not bear his cross, and come 
 after me, he cannot be m}^ disciple." This is the greatest 
 trial of faith ; the surest evidence of love. When Christ 
 examined those who professed attachment to God, this was 
 liis last resort, and was considered by him, as the greatest 
 evidence of love ; and there were many, who could answer 
 him, with confidence, to every other interrogation, who could 
 not stand this test. — " And one came and said unto him, 
 Good ^Master, what good thing shall I do, that I may have 
 eternal life ?" ^^ hen Christ mentions the commandments, 
 " the young man saith unto him. All these things have I kept 
 from my youth up ; what lack I yet ? Jesus said unto him, 
 If thou wilt be perfect, go and sell that thou hast, and give 
 to the poor, and thou shalt have treasure in heaven, and come 
 and follow me. But when the young man heard that saying, 
 he went away sorrowful, for he had great possessions." 
 Therefore, those who have a hope in Christ, and those who 
 think that the}^ would be willing to be Christians, may try 
 themselves by this test. Are you willing to devote your 
 property, 3'our talents, your person, and your soul, to Christ? 
 Do you ' esteem the reproach of Christ, greater riches than 
 the treasures of this world.' l( you have devotedness like 
 this, it is an evidence, that you have the love of God shed 
 abroad in your heart, by the Holy Ghost ; and you may 
 conclude, that you are indeed willing to be a Christian ; but, 
 if you have none of this disposition, your hope is false; it is 
 founded on the sand. — Again : obedience to the divine com- 
 mands, and a special regard for Christians, are evidence of 
 love to God. — •' He that hath my commandments, and keep- 
 eth them, he it is that loveth me." " He that loveth not 
 his brother, whom he hath seen, how can he love God, whom 
 he hath not seen." It is obvious, that if we love God we 
 
THE DUTY OF LOVING GOD. 219 
 
 shall love those most whose character most resembles his ; 
 and whose conversation is most about him, whom our soul 
 loveth : and who are most zealous in his service. There- 
 fore, let us examine ourselves by these evidences — If you 
 have none of them ; commune with your heart, and reflect 
 on the motives which you have to love God. Think of the 
 excellence of his character, of the obligations you are under 
 to love him, and of the benefits resulting from it. Reflect on 
 the threatenings and promises of God. " If any man love 
 not the Lord Jesus Christ, let him be anathema maranatha." 
 " But he that loveth me shall be loved of my Father, and 
 I will love him, and will manifest myself to him." — Have 
 you a little love ? cast away your idols, and pray for its 
 increase. Ardently desire and pray for that perfect love, 
 which casteth out fear ; " that ye being rooted and grounded 
 in love, may be filled with all the fulness of God." 
 
SERMON XXX. 
 
 THE DUTY OF NUMBERING OUR DAYS. 
 
 Psalm xc. 12. — So teach us to number our days, that we may apply our hearts 
 
 unto wisdom. 
 
 One more year has rolled away, and we are yet numbered 
 among the living. This day terminates one of those revolu- 
 tions, which measure the period of human existence. — We 
 have, the past year, attended many of our fellow beings to the 
 silent mansions of the dead. Some of us have been bereft of 
 near connexions ; and we have all to mourn the loss, either 
 of affectionate friends or of kind neighbours. But, through 
 the forbearance of God, we yet live. We are still prisoners 
 of hope ;" expectants of future glory. Yes, however unwor- 
 thily we may have conducted towards our heavenly Father, 
 and his beloved Son ; there is, probably, no one of us who 
 does not hope for a mansion in heaven. And how do we re- 
 pay the loving kindness, and tender mercy of the Lord ? 
 what have we done for God, the past year? and what do 
 we resolve to do in future ? Surely this is a subject, which 
 demands your attention ; you are going to the bar of God, 
 to give up your account ; perhaps the ensuing )'ear, you are 
 to be numbered with the dead. — " What manner of persons, 
 then, ought ye to be, in all holy conversation and godliness." 
 If you pass thoughtlessly along; regardless of God, and 
 eternity ; soon death will arrest your progress, with the awful 
 message ; " Thy days are numbered and finished :" and con- 
 science will speak in a voice like thunder, " Thou art weighed 
 in the balances and art found wanting.'"' — Then let us, this 
 day, join with our whole heart, in the prayer of the pious 
 psalmist. — " So teach us to number our days that we may 
 apply our hearts unto wisdom." 
 
 In this passage of scripture, we are taught that it is our 
 duty to number our days. — " So teach us to number our days." 
 This has been the practice of saints in all ages ; and they 
 have found it conducive to their spiritual improvement ; by 
 showing them with what rapidity their fleeting moments pass ; 
 how much of their short lile is spent ; and how little they 
 have done for God : thus stimulating them to zeal and faith- 
 fulness, in the service of Christ. — And we should follow their 
 example. We should notice the divisions of time, as they 
 
THE DUTY OF NUMBERING OUR DAYS. 221 
 
 pass ; days, weeks, months, and years. Their commencement 
 and their termination should be observed, by pious reflections, 
 and fervent prayers ; that thus numbering- our days, we 
 mio-ht be led to apply our hearts unto wisdom. 
 
 The several parts of this subject are to be set before you, 
 in answers to the following questions : 
 
 For what purpose are we to number our days ? 
 
 In what manner are they to be numbered ? And, 
 
 By what means can the enumeration be accomplished ? 
 
 I. For what purpose are we to number our days 1 We 
 are to number them that we may be led to apply our hearts 
 to wisdom. — We are placed on the earth, to accomplish some 
 object. We cannot suppose, that God created man merely 
 to exercise his creating power : and placed him upon the 
 earth, to spend his days in idleness and vanity. Such a 
 supposition would derogate from the wisdom and goodness of 
 God ; and the scriptures speak an entirely different language. 
 Then, if we have an object to accomplish, wisdom dictates 
 that we should pursue it : and that we should perform the 
 work of each day, and week, and month, and year, in its proper 
 season. Therefore, we should notice the periods as they pass, 
 to see, whether we are accomplishing the object for which 
 we live : for if we are not about the work, which God has 
 assigned us, we are unprofitable servants ; treasuring np 
 wrath againt the day of wrath ; waiting for the time, when 
 God shall say ; " Cast ye the unprofitable servant into outer 
 darkness, there shall be weeping and gnashing of teeth." — 
 What then is the object, for which we Uve ? This we should 
 know ; that we may finish our work and be prepared for 
 rest. — The work, which is assigned us in time, is to prepare 
 for eternity. This is the sole object, for which we live. 
 "Prepare to meet thy God," is a command, which comprises 
 our whole duty : and we are to use all that God has given us, 
 to subserve this object. " 3Iake to yourselves friends of the 
 mammon of unrighteousness ; that when ye fail, they ma.y 
 receive you into everlasting habitations." That is, 3Iake 
 such a use of your earthly substance, as shall meet the appro- 
 bation of God ; so that when you die, you may be received, 
 into the eternal abodes of the blessed. Thus, your work in 
 time is to prepare for eternity ; and you are to enlist all you 
 have in this service. — If you desire to be a vessel of wrath, 
 fitted for destruction : you have only to give yourself up to 
 be moulded by the adversary ; and to be polluted by the evil 
 passions of the natural heart. But if you would be a vessel 
 of honour, fitted for your Master's use. you must consent to 
 be moulded by your Master's hand. Your conduct must be 
 regulated by his precepts ; and your character must be like 
 
ii22 THE DUTY OF NUMBERING OUR DAYS. 
 
 theirs, who now surround the throne of God. — And if this is 
 our work for eternity, wisdom dictates that we should be 
 acquainted with the character of God, whom we are to wor- 
 ship ; of the saints made perfect, whom we are to be hke ; 
 and of those precepts, which are to be our guide. — Then it is 
 our best wisdom to know our duty and to do it ; and for this 
 purpose we should number our tia} s, that we may apply our 
 hearts to this wisdom. — And must we, this day, number 
 another year spent in folly and vanity ? employed in gathering 
 trifling toys ; and in displaying empty show 'I Have we 
 passed one more year of our short life, and accomplished 
 none of our work for eternity ? " O Lord, so teach us to num- 
 ber our days, that we may apply our hearts unto wisdom." 
 
 11. In what manner should our days be numbered ; that 
 we may accomplish the object ; that we may be induced to 
 apply our hearts unto wisdom. — On occasions hke the present, 
 we should review the past ; and resolve for the future. We 
 should mourn that so little of oar work for eternity is accom- 
 plished, and thank God for his preserving goodness ; his kind 
 providence, and his infinite grace. And while we review our 
 sins, we should resolve, that we will walk in newness of life. 
 And while we reilect on the tender mercies of the Lord, our 
 hearts should be inspired with gratitude for the past, and 
 with a filial confidence in God, for the supply of our future 
 wants ; we should resolve, that we will commit our bodies 
 and our souls, to him, for time and for eternity ; that we will 
 obey his precepts, and be enlightened by his Spirit. These 
 are the ways of wisdom ; and the ways of understanding : 
 And " wisdom's ways are ways of pleasantness, and all her 
 paths are peace." If we will number our days in this manner, 
 we shall become wise unto salvation ; our work for eternity 
 will be accomplished ; and we shall be admitted to that ' rest, 
 which remaineth for the people of God.' "For they that be 
 wise shall shine, as the brightness of the firmament ; and they 
 that turn many to righteousness, as the stars for ever and 
 ever." But if we spend our years, as a tale that is told ; 
 forgetful of the past, and regardless of the future ; we shall 
 awake, at the resurrection, to shame and everlasting contempt. 
 " See then, saith the apostle, that ye walk circumspectly, not 
 ^ as fools, but as wise ; redeeming the time, because the days 
 are evil." 
 
 Then let us, on this occasion, " so number our days, that 
 we may apply our hearts unto wisdom." Let us review the 
 past, and resolve for the future. \\ hat preparations have 
 we been making for eternity the past year. vVe are placed 
 on the earth, as was before observed, for the sole purpose of 
 making preparation for the eternal world ; and thither we 
 
THE DUTY OF NUMBERING OUR DAYS. 223 
 
 are all bound, and there we shall soon arrive. How, then, 
 have you accomplished your work 1 have you been treasuring 
 up wrath acrainst the day of wrath? This is folly and mad- 
 ness. — Or, have you been ripening for glory '( This is ' wis- 
 dom's way; a way of pleasantness and a path of peace.' — 
 Have you lived forgetful of God, and regardless of his pre- 
 cepts ? This is the way of folly. — " The fool hath said in his 
 heart, there is no God.'' — Have 5'ou been heaping up earthly 
 treasures, regardless of the true riches ? this is the vva}^ of folly. 
 " Their inward thought is, that their houses shall continue 
 for ever, 'and their dwelling places to all generations: they 
 call their lands after their own names. This their way is 
 their folly." — Have you been obeying your own will, and 
 following the inclinations of the natural heart? This is also 
 folly. — " He that trusteth his own heart is a fool." — Have 
 3*ou suffered your evil passions to reign ? Pride, envy, mal- 
 ice, revenge ? These are ihe passions of infernal spirits ; and 
 if you are permitting them to take possession of your soul, 
 j^ou are ripening for destruction. — If we have been pursuing- 
 any of these paths, we have been preparing for an unhappy 
 death, and a miserable eternity: and let us, this day, turn 
 and repent; lest our iniquity should proye our ruin. 
 
 But, probabl}^ there are many of you who have been, the 
 past year, ripening for heaven ; ' This is wisdom's wa}^ ; a 
 way of pleasantness and a path of peace.' — Do you love 
 God, whom saints and angels worship ? If you do, you will 
 be received among the children of God ; to dwell in his pre- 
 sence, and to enjoy the smiles of his countenance. — If you 
 desire to knovv^, whether you love God ; view his glory, in 
 the face of Jesus Christ, his Son. Christ is the express image 
 of the Father. " In him dwelleth all the fulness of the God- 
 head bodily." How do you view his humility, his meekness, 
 his patience, his forgiveness of injuries, and his benevolence? 
 Do you lov'O such a character ; " and desire to be changed 
 into the same image, from glory to glory, by the Spirit of the 
 Lord?" If you love Christ, the Son; you love God the 
 Father : for the Son " is the brightness of the Father's glory, 
 and the express image of his person." But if you despise 
 his character, you have a heart unsubdued, by sovereign 
 grace, and are unfit to dwell in the presence of God. — Do 
 you grow more and more like saints in heaven, in your char- 
 acter and disposition ? If you do, you will be a companion 
 of the saints, in their heavenly employment. The saints, in 
 heaven, surround the throne of God : cast their crowns at his 
 feet; and worship in his presence. — "The four and twenty 
 elders fall down before him, that sat on the throne, and wor- 
 ghip him that liveth for ever and ever, and cast their crowns 
 
224 THE DUTY OF NUMBERING OUR DAYS. 
 
 before the throne ; saying, thou art worthy, O Lord, to receive 
 glory and honour and power : for thou hast created all things ; 
 and for thy pleasure they are, and were created." — " Worthy 
 is the Lamb, which was slain, to receive power, and riches, 
 and wisdom, and strength, and honour, and glory, and bless- 
 ing." And is your heart so far subdued, that you love to kneel 
 before God ; to cast your glory at his feet ; and to worship 
 in his presence. If you possess such a. disposition, be as- 
 sured, that God is preparing you for a happy immortality ; 
 and you shall join, in the song of Moses and the Lamb, to 
 celebrate the praises of redeeming love. — Do you search the 
 scriptures, with diligence and prayer, that you may learn the 
 way to heaven ? and when you discover the path, do you 
 desire to walk therein 1 If this has been your habitual prac- 
 tice, and your prevaihng disposition, " your path will be as 
 the shining light, that shineth more and more unto the perfect 
 day." Through the efficacy of sovereign grace, you will 
 daily make new conquests over your spiritual enemies, the 
 evil passions of the natural heart ; and your tiresome pilgrim- 
 age shall end in everlasting rest. 
 
 If, upon the review of the past year, and of yoiu' past life, 
 you find that your soul has been actuated by the love of God ; 
 that your character and disposition, have been gradually 
 assimilating to the character and disposition of saints, in heav- 
 en ; that your steps have been directed, by the precepts of 
 God's word, you may be assured, that you are accomplishing 
 your Vv'ork, and preparing for rest ; that your warfare will 
 soon be accomplished ; and that you will eventually, be admit- 
 ted to the triumphs of the Redeemer. — But, though many of 
 you hope, that you have been in some measure, accomplishing 
 your work, and preparing for rest ; yet, doubtless, in tlie 
 review, you see much to lament. You have loitered in your 
 iourney, and often turned aside into the paths of sin ; you 
 have been negligent in your work and forgetful of your rest. 
 " Few and evil have been the days of our pilgrimage; and 
 short our journey to the tomb. Then let us so number our 
 days that we may apply our hearts unto wisdom." 
 
 And, having reviewed the past, let us now resolve for the 
 future. — If we have been forgetful of God, and regardless of 
 his precepts ; let us resolve, that we will " acquaint ourselves 
 with him, and be at peace ;" that we may follow where our 
 heavenly Father leads ; and that our footsteps shall be ordered, 
 according to his word : ' for this is wisdom's way ; a way 
 of pleasantness and a path of peace.' — If we have been gath- 
 ering earthly treasures, regardless of the true riches; let us 
 this day resolve, that we will no longer spend our time in 
 gathering trifling toys ; that we will be rich in good works ; 
 
THE DUTY OF NUMBERIXG OUR DAYS. 225 
 
 rich in faith and heii's of the kingdom, which God hath 
 promised, to those that love him ;"" then shall we have an in- 
 heritance, in heaven, which is incorruptible, undefiled, and 
 that fadeth not away. — \i we have been indulging our evil 
 passions, those enemies of our souls, and thus fitting ourselves 
 to be the companions of the damned, let us, this day, turn 
 and repent ; let us put on the whole armour of God, and con- 
 tend with our spiritual enemies, until we come off conquerors, 
 through Jesus, who hath loved us. — Though some of us, upon 
 the review, may hope, that we are in the wa}- to heaven ; yet 
 if we have been loitering in our journey, and turning aside 
 into the paths of sin ; negligent in our work, and forgetful of 
 our rest ; let us resolve, that we will run. in the way of God's 
 commands ; that we will hate the sinner's path and flee from 
 it : that we will redeem the time and apply our hearts to 
 wisdom. — '• \\ hatever our hands find to do, let us do it with 
 our might ; for there is no work, nor device, nor knowledge, 
 nor wisdom, in the grave whither we are going." But, 
 
 111. By what means can the enumeration be accomplished:? 
 How shall we be enabled so to number our days, that we 
 may apply our hearts unto wisdom I — We can learn this 
 lesson only by divine teaching. — " So teach us to number 
 our days."' — \\ e cannot perform any duty acceptably to 
 God, but by the assistance of his Spirit. We cannot, this 
 day, truly repent of our sins, unless God, by his Spirit shows 
 them unto us, and convinces us that we are sinners. And 
 when we see our sins, we siiall not lament them, unless the 
 hard and stony heart is taken away, and our souls are melt- 
 ed by divine love. — \^ e shall not praise God for his good- 
 ness and mercy, unless the pride of the natural heart, is 
 subdued by sovereign grace. We shall be disposed to ascribe 
 our blessings to our own exertions ; or, if we are disposed to 
 give any of the praise to God, unless our hearts are humbled, 
 we shall be led to believe, that we are worthy of all we have 
 received and of much more. — ]t is in vain, that we, this day 
 resolve to forsake the paths of sin, and folly, and to walk in 
 wisdom's way, unless we have the assistance of the Holy 
 Spirit. Our strength is weakness. W^e shall make but fee- 
 ble resistance against the temptations of the world : and shall 
 be led captive, by Satan at his will, unless we are strengthened 
 from on high. — What, then, can ruined, helpless sinners do ! 
 Must we be led in Satan's chains down to the regions of de- 
 spair? Ah ! Lord God, thou knowest. — But before we resign 
 our souls, to the destroyer, let us try one expedient. Let us 
 go to God, who has everlasting strength : bow at his feet, 
 and pray, that he would liave mercy upon us, helpless sinners. 
 Thus, did David, when he needed wisdom : and who knows, 
 
 20 
 
226 THE DUTY OF NUMBERING OUR DATS. 
 
 but God will have mercy on us, that we perish not. Then, 
 let us retire to our closets ; examine the past ; resolve for the 
 future ; and entreat the Lord, to give us repentance unto life : 
 and to enable us to perform our vows ; lest death shall say 
 to us, " thy days are numbered and finished ; thou art weighed 
 in the balances and art found w^antinff." 
 
 THE END. 
 
 i