)f-/.' ' 4 * *V , ■■■■ - ' ^ V-^*. "f* ,y / ♦/ .V ,-*»^^?^^S"''- :^%,:k^^:4 1 ]L I B R A. R Y Theo logical Seminary, PRINCETON, N. J. Shelf ! JJooL- , sec - ::::;:2?<5g: : No ''.•A i: 1 « . ...'*• THE WORKS OF THE 3^t\i, f oi)tt laaitjerfpoon, D. D. L. L. D. LATE PRESIDENT OF THE COLLEGE, AT PRINCEJON NEW-JKRSKY. TO WHICH IS PREFIXED An Account of the Author's Life, in a Sermon occafioned by his Deatli, by the Rev. Dr. JOHN RODGERS, or New York. In three volumes. VOL.11. Printed and publiflied by William W. Woodward, N*^. 17, Chefnut near Front Street. 1000. ICOPr RIGHT SECURED,^ / €r^ t 3 1 ^ ^^^ I «taO ilOOO OOM COM MM OKO MM OCOO COOO OOM OOOO MOO OOP >»l MM OCM OOOO COM COCO 0009 0M« 0000 OOM COt^A I 0000 OOOJ OOOO OOOO OOM OOOO OOM tOM ffOM OOOO OOOO 0000 OOOO OOOO OOOO 6O0O MOO OOOO 0000 OQOO 00«0 OOOO OOOft 000* CONTENTS S £ R M O N. Fervency and Importunity in Prayci** Cen. xxxil. 26. And he laM, 1 will not let thee go, except thou blel's me. ^ S E R M O N. Obedience and facrifice compared* I Samuel xv. 22. Hatli the Lord as great d< Ii.>iit in burnt offering's and fncriliccs, as in ol^eying the voice oF the Lord ? Behold, to obey, is better than faerifice; and to bcarkeii, than the fat of rams j4 S E R M O K. The fecurity of thofe who trufl In God^ Prov. xvill. ID. The name of the Lord is a Orong tower; the righteous runneth into it, and is lafe ^i SERMON. The objed of a Chrlftian's defire in religious wor- fliip. Exod. xxxiii. i3. And he faid, 1 bjfcech thee, fliew me thy SERMON. The glory of Chrift in his humiliation. Ifaiah Ixiii. i. fecond claule — . his that is gloriJiis in his appa^ rel, travelling in the greatnels of his ftrengiji l- %^ SERMON. The deceitfulnefs of fin. Hebrews ili. 13. But exhort o t another daily, while ir is call-. fd, to-day ; led any cf you fiiould be liitdtLcd iliroUj,h the deceitfulnefs uf fin j jy [ Ar 3 .xV R M 0 N. SERMON. Page, The believer going to God as his exceeding joy. Pfalm xliii. 4. Then will I f,o unto the altar of God, unto God my exceeding joy. J49 SERMON. The Chriflian's difpofition under a fenfe of mercies received. Pfalm cxvl. 7. Return unto thy refl, O my foul, for the Lord hath dealt bountifully with thee i6> SERMON. A view of the glory of God humbling to the foul. Job xlii. 5. 6. I have heard of thee by the hearing of the car, Sec. 195 SERMON. Of the happlnefs of the faints in heaven. Hcv. vii. 15. Therefore are they before the throne of God, and ferve him day and night in his temple. — 2ig FAREWELL SERMON, Delivered at Paislyj in April and May, 1768. Miniflerial fidelity in declaring the whole counfel of God. Afls XX. 26, 27. Wherefore I take you to record this day, that I am pure from the bl'jod of all men : for I have not fliunned to declare unto you all the counfel of God, 235 SERMON. Miniflerial chara6ler and duty. 5 Cor. IV. 13. We alfo believe, and therefore fpeak 285 SERMON. Man in his natural flate. Rev. iii, 17. Becaufe thou fayefl I am rich, &c. 299 SERMON. An inducement to come to ChrifL K«Y« iii» 17. Becaufe thou fayeft I am rich, See. 3©5 C s 1 SERMON. Ptfga, Truft in God. Ifaiah 1. lo. Who is among you that feareth the Lord, that obcyeth the voice of his feivant, that walketh in darknefs, and hath no light ? let him truft in the name of the Lord, and ftay upon ills God. 319 S E R M O N» Truft in God. Kaiah I. 10. Who is among you that feareth the Lord, 8cc. J29 SERMON. On the Purity of the heart. Proverbs XXX. 7, 8, 9. Two things have I required of thee, deny me them not before I die : &c. "4^ SERMON. Seeking a competency in the wifdom of Providence. Proverbs xxx. 8. Give mf neither poverty, nor riches : ie ed mc with food convtnicnt for me j6; SERMON. The danger of profperity. Proverbs xxx. 9. Lel.1 I be full and deny thee, and fay, Sec. 37 j SERMON. The danger of advcrfity. Proverbs xxx. 9. Left 1 be poor and Iteal, and take the name of my God in vain .g, SERMON. On the religious education of children, 'Mark X. 13, 14} IS) 16. And they brought young children unto him, that he ftionld touch them, and his difciples re- buked thofe that brought them. See. 29 1 SERMON. The dominion of providence over the paflions of men. Pfalm Ixxvi. lo. Surely the wrath of man fhall praife thee j the remainder of wr^th flialt thou rcftrain 407 t 6 ] Addrefs to the natives of Scotland, refiding &c. 437 SERMON. Delivered at a Public Thankfgiving after Peace. Ffalm iii. 8. Salvation belongeth unto the Lord. 45* SERMON. Seafonable advice to young perfons. Pfalm i. I. Bleffed is the man that^walketh not &;c. 4.8^ SERMON. Devotednefs to God. PWm cxvi. id. Oh Lord, truly I am thy iervant ; Sec. 507 SERMON. The righteous fcarcely faved, and the wicked cer- tainly deftroyed. 1 Peter Iv. 18. And if the righteous fcarcely be faved, 8cc. 517 SERMON. The fuccefs of the gofpel entirely of God. I Cor. iii. 5, 6, 7. Who then is Paul, and who is Apollos, See. 531 SERMON. The yoke of Chrift. Matth. xi. 36. For my yoke is eafy, and my burden is light 545^ SERMON. The glory of the Redeemer in the perpetuity of his work. Pfalm Ixxii. 17. His name fliall endure forever : c^c. ^65 SERMON. The petitions of the infincere unavailing. Pfalm Ixvi. 18. If I regard iniquity in my heart, the Lord will not hear me rgr SERMON. Chriftian magnanimity. ] ThefT. ii. 12. That you would walk worthy of God, &c. 599 An addrefs to the fludents in the Senior Clafs. 613 C 1 ] »CM «eOB 0009 OOM Mas MOa MM 4M0OO0O000O0O0OeOO0eO00'^O3eoQ0O0 0OMOMt eeMMM00e««Dd0O6«O WOSOMooMft •(i*3 0000 0000 cooo oooo oooo MOO ooco MOO 0000 0000 0000 0000 * 0000 coeo 0000 Otoe c«oo er«o occo oooo coco CCOO OCOO OOO* FERVENCY and IMPORTUNITY in PRAYER. SERMON. GENESIS xxxii. 26. And he said, I iv ill not let thee go, except thou bless me. Second fermon on the text. II. '\/^7'E proceed now to the second tKmg propofed W ^^ ^^ diftribution of the fubjedl ; which was, To lliow you the duty and reafonablenefs of wreflling and importunity in prayer. Here I am fenfible, that a corrupt and impatient mind may be able to muller up objeftions againft it. There is fomething wonderful and unfearchable in all the works of God, and in none more, as it isreafonable to fuppofe, than in tlie methods of his grace. In particular, it may appear furprifmg, that he lliould ex- ercife his people with fuch conflidls and trials, that it fliould be neceflary to overcome him, as it were, by im- portunity, before we can obtain thofe bkflings which him- felf hath commanded us to afl-c, and which he hath pro- mifed to beftow. Why, will it be faid, does a God of mercy, and of infinite fuUnefs, to whom all our wants and wcakneifes are perfe6lly known, wait for our prayers, before he will part with what is fo much needed by us ? Why doth he, who knoweth our frame, and remembers tliat we are duft, unneccflarily tlirow obfi:ru6lions in our way, and wrap himfelf up in darknefs, to difcourage oui approach .^ 8 Feriicncy and Importunity in Prayer. But how does this furprife increafe, when we confider how unequal we are for the conflift, if no flrength but our own is oppofed to the Almighty ! nay, that our flrength for refiftance mull come only fi-om himfelf : fo that he wounds, and he heals ; he opprelFes, and he fuftains ; he difcourages, and he invites. It is by prayer that wc mull obtain eveiy bleffing from the Father of lights ; and one of the greatell and moil neceflary of thefe blef- fmgs is the fpirit of prayer itfelf. My brethren, when either unbelief or profanity moves any fuch difficulties as thefe, I think it my duty to call upon you, in the firll place, to bow yourfelves before the fovereignty of God. There is an unfearchable impenetrable depth in the di- vine wifdom, whether we look upon the v/orks of nature, or of grace. As Creator of the world, he could, no doubt, in a moment, with one word of his power, have raifed the whole fabric in perfeftion ; yet it pleafed him, in a gradual manner, to finifh every part by the addition of another, for the fpaice of fix days. When he gave the firfl promife to Adam, or when he renewed it to the father of the faithful, he could, no doubt, have fent the Saviour into the world, to finifh tranfgreffion, and make an end of fm ; yet he faw it proper to give only diilant intimations of this blelfed period, and to defer the longrexpedled ap- pearance till the fulnefs of time, while the nations u-ere fuffered to fit for many ages in darknefs, and in the region and fhadow of death. In the fame manner he often takes a great variety of fteps with his people before they are made partakers of his promifes. But notwithflanding that fomething niuft flill remain myllerious, and beyond the ccmprehenfion of a unite creatu.re, in the management of God, who " giveth not " account of any of his matters," we may fee much pro- priety and beauty in this part of his procedure. And is it not our duty to attend to it ? We may fee the reafona-- blenefs, nay wg may perceive the wifdom, of his requiring H holy fervency, wrellling, and importunity in prayer : for it ferves to eiigi-ave upon our hearts, and even to w^ork into our affeftlons, fome of tlic mofr important truths of religion, raid fuch as will ha\ e the moil powerful and ex- Fervency and Importunity in Prc.yer. 9 tenfive influence upon our temper and praQicc. lliis will plainly appear from the tlircc following coufidera- tions. 1. Fervency of fplrit, and importunity, in prayer, is fuitable and neceflary, becaufe of die grcatncfs and gloiy of that God with whom we hold communion, as well as it ferves to flrengthen and improve the fenfe of this upon our minds. The infinite majefly of God, iind the un- meafurable dillance at which he is removed from all crea- ted weaknefs, is often fpoken of infcripture with admira,- tion of his condcfcenfion : Pfal. viii. 3, 4. " When I con- " fider thy heavens, the work of thy fingers, the moon *' and tlie flars which thou haft ordained ; what is man, " that thou art mindful of him ? and the fen of man, that *' thou vifueft him ?" Under a deep imprcllion of the fame great truth, Solomon fiiys, 2 Ghron. vi. 18. " But " will God in very deed dv/ell widi men on the earth ? " behold, heaven, and the heaven of heavens cannot con- " tain thee ; how much lefsthis Ijoufe which I have built :" Is not, then, fome fervor of aft'«idlion due to the greatncfs and glory of that God Avhom we worfnip I Our aillxticns (liould always, in their ftrength and exertion, be in pro- }X>rtion to dieir objeft, its dignity and v/oith. Indiflcr- cnce and carelefiiiefs in an inferior towards a iuperior is always counted a mark of dildain. We naturally I'up. pofe, that thofe in great and high ftrtions ought to be aj)- proached witli reverence, and folicit.d in the humblcfc manner, by their inferiors, who hope to ftiare in their bounty ; and the more exalted the perfon, the more fub- miflive the pofture, and the more earneil the fupplication. Much more ought this to take place between God and us. On this account it is, probably at leaft on this amongft others, that indifference and cgldnefs in rclipon is reprc- fented as peculiarly the object of divine detcftatjon : Rev. iii. 15, 16. '' I know tliy works, that thou art neither cold " nor hot : I would thou wert cold or hot. So then be- *' caufe thou art lukewarm, and neither cold nor hot, I '* will fpue thee out of my mouth." 2. Our ov/n great unworthinefs, who are the objcas of divine love, and admitted to tliis facrcd intcrcouri'e. lo Fci-'uency and Importunity hi Prayer. fliould powerfully excite us to fervency in pleading. This is prccifely a. counterpart to the former confideration, and greally ilrengtlieus the conclufion. Even the high- eft of the fpirits above, niofl: eminent in knowledge and fanftity, who ftand neareft to the throne of God, we ai-e told, cover their faces with their wings, as loft in refix'ct and wonder, when they lool^ to him who dwells in inacceflible light. How much more " man, who is a *■'■ worm, arid the fon of man, who is a worm, v/hofe foun- " dation is in the duft, v.^ho dwells in houfes of clay, and " is cruflied before the moth !" Accordingly, in fome of the examples we hcve of the moft importunate pleading and wreftling in prayer, this is the very difficulty which feems to ftand in the way, and requires the greatelt efforts of holy boldnels to overcom-C ; as in the account we have of Abraham's interccffion for devoted Sodom, Gen. xviii. 27. " And Abraham anfwered and laid, Behold now, I *'• have taken upon me to fpeak unto the Lord, which am *' but Axi^. and afties." And again, in the 3 2d verfe, " And he faid, Oh let not the Lord be angry, and I will " fpeak yet but this once : Peradventure ten lliall be found *' there. And he faid, I -will not dellroy it for ten's fake." But, my brethren, I bsfeech you remember, it is not our frail nature, and limited pov/ers only, that point out our unworthincfs ; but our guilt and impurity, fo oppofite and fo odious to the divine nature. Tiiis, I have fliown you in the preceding diibourfe, is one of the greateft hin- tlerances of our accefs to God in prayer. And may we not fay, How fuiiable, hovr neceflaiy is it, that, in order to keep us ftiil deeply humble, God Ihouid fometimes cover himfelf with a cloud, and exercife the finner with ftrong cr}dng and tears, before he will vouchfaf- the intim.ations of his love r This reafon will be felt, and that the moft fenfibly by the beft and moft dutiful of his children, as their fanftincatlon contiimes imperfect fo long as tliey are here below. How ftiouid a lenfe of guilt and mifery at once increafe our felf-abafement, and add to the earneft- nefs of our deftres ! Tixre cannot be a Jufter delcription, both of our ftate and duty, where mifery and v/eaknefs tonfpire in Ihowing the neceility and diiliculty of wreft- Fervency and Importunity in Prayer. 1 1 ling with God, than the apoflle hath given us, Rom. viii. 26. " Likewife the Spirit alio helpeth our infirmities : for " we know not what we flioukl pray for as we ought : but " the Spirit itfelf maketh interceffion for us with groanings " which cannot be uttered." 3. The duty and reafonablenefs of wreitling and im- portunity in prayer, appears from the ineflimable vahie of the mercies to be obtained. Shoukl there not be a pro- portionable ftrength of defire to the wordi of the blefllngs in profpe6t ? Now, who can compute the value of the divine favor, and all its happy effects ? and therefore wlio can compute the guilt of indifference, and die neceffity of fer- vor in afking it ? The bleffmgs of falvation in general are in their nature and Iburce unfpeakablc, and in their dura- tion without end. — On the one hand, deliverance from everlafting mifery, from the wrath of an almighty and in- cenfed God. True it is, that thole who are but yet in the way mufl be veiy unable to form jufl: conceptions of this. But we may in general conclude, from the glory of cre- ating power, which is in fo many infbnces difplavcd be- fore our eyes, how fearful a thing it muff be to be the mo- numents of the vengeance of ibch a God. He who is mighty to make and fave, is alfo mighty to dcflroy. This Is particularly felt by the fmner, when, humbled by con- viction, and in every inward conflict there is a repetition of the fame dillrefs, as it arifes from the fame caufe. On tiie other hand, v/hat mufl be the value of everlaft- ing happincfs in the prefeiice and the enjoyment of God! How bleffed, beyond exprcfilon, mud the believer be v/hen the fullnefs of the divine benignity, of which we liave now accefs to talte only fome fmaller and more dlilant Itreams, lliall be the portion of the foul ! What fupplica- tions Ihould we not make, when we arc allured, that im- portunity may obttiln fo rich a trcafure ! And let me add, how valuable prefent fellowfliip and communion with God, which is the carnell and foretaftc of complete deli- verance from the one, and the eternal unchangeable pof- feffion of the other ! Say nov/, my brethren, is it not jail: and reafonable, that thcfc blciTings flioukl be dcfired wiiii ardor, and fought with importunity ? Vv'hut fOrvc;;t l.ia- 12 Feroency and Impoi-umity in Prayer. .e^uajc have we from the fcrlpture-faints upon this fiibject ,' ■pr. xlii. I, 2, "As the hart pantetli after the water- '' hr()oks,{b panteth my foul after thee, O God. My foul '■'■ thirftelh for God, for the living God : when fnall I come "■ and appear before God ?" Pf. Ixiii. i, 2. " O God, " thou art- my God, early will I feek thee : my foul tliirft- " eth for thee, my flefli longeth for thee in a dry and " thirfty land, where no water is : to fee thy power and " thy glory, To as I have feen thee in the fandtuary." Is it any v/onder that there fliould be often trials and conflifts in tlie way to ^o honorable a relation, and lb happy a ftate ? What is cheaply obtained, is commonly efteemed of little woith. Is it to be expefted, then, that God fhould profti- tute the blefiings of his love to cold and difdainful petitions, to lukewarm and indifferent petitioners ? And are there not alas ! too many Vv ho " afls: and have not, becaufe they " aik amifs," who, by their feeble and heartlefs demands, do juftiiy, and, if I may ufe fuch an expreffion, evenfolicit a refufal ? III. We proceed to the third thing propofed in the method ; which was, To point out the great advantages which flow from wrellllng with God, Thefe in confe- quence of what hath been already faid, may be confidered as all centring in one point, viz. its power and efficacy in procuring the blei]ings. Nothing can be faid ftronger on the bene lit of wreftling with God, than that we fliall afiurediy prevail. The fuccefs of Jacob's wreftling is re- corded in the paiTage immediately following the text, verfc 27, 28, 29. " And he faid unto him, What is thy name ? '•• And he faid Jacob. And he faid, Thy name fliall be " called no more Jacob, but Ifrael : for as a prince haft " thon power v,'ith God and^witli men, js,nd haft prevailed. " And Jacob aflved him, and faid, Tell me, I pray thee, " thy name. And he faid, Wherefore is it that thou doft '■■ afk after my name ? and he blefled him there.'* But that I may illuftrate this a little in a practical manner, ob- Icrvc, that the efficacy of wreftling with. God in prayer, sq^pcars from the three follov/ing confiderations. P'ern)ency and Importunity in Prayer. 13 1. It prepares and dlfpofes the people of God for re- ceiving his mercies, and in feme cafes is itfelf the aclual pone/Tion of them. Every part of the divine conduct to- wards liis faints is full of wifdom, and full of grace. One rcafon why he who knows our wants, requires us to pray, is, that we may he prepared for a profitable fupply. We may alfo reft allured, that he will not delay his interpofi- tion one moment beyond the fitted feafon. Now, that ardent prayer, wreftling, and importunity with God, is the b-'ft preparation for receiving his mercies, is plain, bodi in refpe6l of worth and capacity. It may feem indeed improper to fpeak of any fitnefs as to worth for receiving the divine mercies, which are all free and unmerited on our part, however dearly purchafed on the part of our furety. But, my brethren, with due caution, we may alfo take in this confideration, the rather that it is in the exercife of prayer that this fitnefs is obtained : which plainly fhews, that it cometh from God, that it is his own gift, and his own work. Is not that perfon the fitter for deliverance from diftrefs of any kind, and for the commu- nications of divine favor, who is wholly emptied of him- felf, truly an-l deeply humbled, brought proftrate before the Divine Majefty, convinced and fatisfied of the vani- ty of all created enjoyments, and breathing after God, as his fole refuge and confolation, which he will not, and cannot forego ? May we not alfo fay, that he is much more fit, than one, on the other hand, who liies from God with impatient com- plaints, or fullen difdain ; or who, without aflving help from above, when one earthly coin'ort fails him, cleaves the oXoitv to another ? The great, if not the only end v f divine correction, is, to weaken the power of fin, to m; ■ e us feel the vanity ofj:he creature, and to break everv at- tachment to the world that is iiiordinai-c anrl exccfTive. WHien this end is obtained, there fjre, mv.ft not tlie '-od be wlttidrawn ? and will not this promife be certainly ac- compli Hied ? that the Lord v/ijl " appoint un^o theni that '' mourn in Zion,to give unto them beauty for allies, the " oil of joy for mourning, the garment of praife for tlie " fplrit of heavinefs, that thev mioht be called trees of Vol. II. B " 14 Feroency and Importunity in Praytr. *' righteoufnefs, the planting of the Lord, that he might " be glorified ;" If. Ixi. 3. If we look into the fcripture- qualifications for receiving the communications of divine love, we fhall find the chief of them to be, the earneflnefs of our own defires t If. Iv. i. " Ho, every one that thirft- " eth, come ye to the waters, and he that hath nc» money; *' come ye, buy and eat, yea, come, buy wine and milk *' without money, and without price.'* Further wrefiling and importunity in prayer gives a capacity of relifliing the mercies of God; They are then, and not till then in the fame degree, truly mercies, ear- nelHy defired, infinitely prized. It is a common and beaten remark, That the worth of any mercy is never known till we al'e deprived of it. There is great accefs to obferve this in the Chriftian life, not only in its begin- nin:J, but in every ftep of its progrefs. O how refrefliing is the intimation of pardon to a convinced iinnerj who hath long trembled through fear of wrath, or to the be- liever, who hath long groaned under a fpirit of bondage ! O how ravifliingis a fenfe of divine love to that child of God who hath long complained of the hiding of his Father's face ! When, after he hath been loft on a fea of temptations^ one wave or billow following clofe upon the back of ano^ ther, he is at laft received into a peaceful heaven ! the eiierlast'mg arms are ftretched round about him, the. faith- fulness of God is his fliield and buckler, and the ftrength o^ the Almighty his impregnable fecurity ? There is no fuch ftayednefs or compofure of mind as after a variety of trials. The exercifcd Chriftian has tried and thrown awaj^ every broken reed, one after another ; he hath found the vanity of every refuge of lies ; and hath fettled his hope on the immoveable foundation of the rock of ages, which Ihall never fail. I added, in entering on this partffcular, that wreftling and importunity in prayer is in many cafes itfelf the pof- feffjon of the very mercies we defire. It is the exercile of almoft every gracious difpofition. To increafe in fanc- tification, to have his graces ftrengthened, and his corrup.^ tions fiibdued, is the habitual and prevailing defire of eveiy real believer. But how can this be more, effedually ob- Fervency arid Importunity in Prayer. 15 tained than by fervent prayer ? How, and where, can any gracious difpofition be either more improved and Urengthened, or more clearly difcerned, than when it is in exercife. Faith, love, penitential forrow, trull, and refignation, are the very difpofitlons efFential to a vvreflling believer. Perhaps fome will fay. True indeed ; but they are only attempting to ihew themfelves, often difcovering their weaknefs, fometimes yielding to their oppofites. Alas ! fays the Chriflian, my faith is often over-matched with unbelief, and my love contradicted by impatient com- plaints : v\ hat is my penitential forrow but weeping over a hard heart? my trull and refignation is but a fliort- lived promife : in a little time my courage fails, and I am ready to tremble at the falling of a leaf. But, my dear brethren, is not the importunate wrefllcr maintaining the confiidt, inllead of yielding to the flream ? ar^d how infinitely pre- ferable are his hours of deepeft anguifh to that flothful and unequal conduct to be obferved in many fecure and forr mal Chrillians ! It is alfo certain, that many times de- liverance comes unlocked for. As the Pfalmift fays, that whilll he was mufmg the fire burned ; fo it frequently hap- pens, that a gragious God, vifits diftrelTed fouls, even when they leall expecl it, with the joy of his falvation, and caufeth the bones which he hath broken to rejoice. 2. The efficacy of importunate prayer appears from the promifes of fuccefs which are annexed to it in fcrip- ture. I mull here begin by obferving, that there are many commands in the word of God to pray, to pray without ceafing, to continue inflant in prayer. Now, every command to pray, contains in it a promife of a gra- cious anfwer from the hearer of prayer. It neceffarily implies it. The truth of God is a pledge ^nd fecurity for it. He would not deceive us with vain hopes, or put us upon a fruitlefs attempt : for he is not a man, that he fliould lie. But belides this general confideration, there are many exprefs promifes particularly to the earnellnefs and importunity of the defire : Prov. ii. 3, 4, 5. " Yea, " if thou crieft alter knowledge, and lifteft up thy voice " for underflanding ; if tliou feekeft her as filver, and ■* fcarclwll for her, as for hid treafures : then flialt thou 1 6 Fervency and Importunity hi Prayer. *' underftand the fear of theXord, and find the knowledge " God." See alfo the parable of the importunate widow, and the unjufl judge, Luke xviii. i. which concludes thus, ver. 7. " And fhall not God avenge his own eleft, *' which cry day and night unto him, though he bear long *' with them ? Let me beg your attention to another paflage recorded in the 17th chapter of Matthew, where there was brought to our Saviour a pofleffed perfon, whom his difciples could not cure: ver. 19, 20, 21. " Then came the difciples " to Jefus apart, and laid, Why could not we call him '' out ? And Jefus faid unto them, Becaufe of your un- *' belief: for verily I fay unto you, If ye have faith as a " grain of muftard-feed, ye fhall fay unto this mountain, *' Remove hence to yonder place, and it lliall remove ; *' and nothing fhall be impoilible unto you, Hovvbeit " this kind goeth not out, but by prayer and failing." This pafFage is fomewhat remarkable, and entirely to our prefent purpofe. It ihews, that in the oeconomy oi divine grace, there are fome mercies that may be obtained by lefs, and fome that require more earneft and fervent pray- er. This fpecies of devils, it ieems, would not yield to the fame influence that others did. See only further James v. 16. " Confefs your faults one to another, and "pray one for another, that ye may be healed: The ef- *' fe^al fervent prayer of a righteous man availeth "'much." 3. In the last place. The fame thing appears from the daily experience of the people of God, and many memo- rable examples of the efficacy of prayer. I might cite a great number of thefc to you from the holy fcripturcs, which are not only a facred repofitory of divine truth, but a hiflory of divine Providence. You may take the few following inftances. Abraham's intercclTory prayer tor Sodom, in which that ancient patriarch, honored with the glorious title of the friend of God, was allowed to plead with him, to repeat and urge liis requell, as well as to flrengthen it with arguments. It is true, it faved not the whole city from deflrudlion ; yet M^as it heard in every part of it, according to its tenor. Nay, even Fer-oency and Impartumty in Fray er, 17 though the ten rigliteous, which was his lowed fuppofi- tioii, were not found in it ; yet the few righteous that were there, were not involved in the general calamity, but fuiVered to efcape. Take alfo the example of Elias, as cited by the apofde James, chap. v. 17, 18. *' Elias " was a man fubjedt to like paflions as we are, and he " prayed earncftly that it might not rain : and it rained not *' on the earth by the fpace of three years and fix months. *' And he prayed again, and the heaven gave rain, and " the earth brought forth her fruit." See the cafe of Da- niel recorded in tiie 2d chapter of that book, particularly the 17th, 1 8th, 19th verfes of that chapter, where you A\ill learn, diat, by the united prayer of Daniel and his companions, the fecret of the king's dream was commu- nicated to them in a revelation from heaven. 1 only add the inftance recorded Matth. xv. 21. and downwards, where the woman of Canaan fo importunately prefies her requeft, and at laft receives rtiis anfwer : ver. 28. " Then " Jefus anfwercd and faid unto her, O woman, gi-eat is " thy faith : be it unto thee even as thou wilt. And her " daughter was made whole from that very hour." I might eafily mention many more recent examples of the efficacy of prayer ; but thole which have been already produced are abundantly fufficient. The truth is, I am perfuaded that ever}'- ferious Chriflian is able to recoUeft examples of it from his own experience ; and furely they are of all others mod inexcufable, who reftrain prayer be- fore God, after they have known the unfpeakable benefit which flows from it. IV. Let us now make fome praO.ical improvement of what hath been faid on this fubjeft. And, I. SuiTer me to improve what hath been faid, for the convidion and reproof of thofe who are habitually un- mindful of this important duty. Alas ! my brethren, what reafon have we to complain of the negle6l of wreilling, and want of importunity in prayer ! Is not the language itfelf become iinfafliionable, and liable to fcorn ? As a perfon as eminent in Ihition as in piety once faid, " Men ** have now dcvifed a fmooth and cafy way to heaven, iS Fevoency and Importunity m Prayer^ *' quite eonfiflent with the fpirit of the world, in which *^ temptations and fpiritual conflids, and inward trials,^ *' are unknown." But be afllired, however changeable we are in our fancy and inclination, the word of Gpd abid- eth for ever. There is very great reafon to fear, nay there is good ground to affirm, that thofe who are (Grangers to wreflling with God in prayer, are fleeping in fecurity, and under the dominion of lin. You will fay perhaps, you live at eafe and undillurbed, It may be {o^ and it is. fo much the worfe ; for the prince of this world will al- ways confult the peace and quietnefs of his own fubjefts. I would earneflly intreat every hearer of the gol'pel to luffcr this reproof to enter into his mind, as it is what can be certainly known only to God and your own fouls. Though there is fufficient outward evidence of the gene- ral negleft of this duty, how far any perfon is particular- ly guilty, muft be left to the determination pf his own confcience, and the judgment of him who feeth and fearch- eth the heart. If there is any among you who habitually clefpifeth prayer, who makes every little bufmefs every iittle indifpofitiori or lazinefs of niind, an excufe for ne^ g;k6ling or poftponing it : if there are any who fatisfy ihemfelves with a d,ead curibry formahty in duty ; who, tall in c^uefiion the reality of communion with God in ethers, becaufe they are Grangers to it thenifelves ; with- out all doubt they have great caufe to fear, that they are in the gall of bitternefs, and in the bond of iniquity, Tell me, what is the reafon of your backwardnefs to drawing near to God .'' Is it not, that you are afraid of coming into his pre fence ? Is it not, that } ou cannot bear the opening of your hearts ? Is it not from fome dark jea- loufy and fufpicion, that all is not right with you, though you had rather cover than confefs it ? My earnell prayer to God is, that though you keep at adiiknce from him, he may not keep at a diftance from you } that he may, by his Spirit, convince you of your danger, and, in great raercy, deliver you from this miferable ftate. 2. You may learn, from what has been faid, one great caufe of the low ftate of religion, and the barrennefs of or- dinances among us at prefeut,^ It i§ the negk(3: of prayer. fervency and Importunity in Fraysf. t^ jlnd that many, though they may condefccnd to afl<:, ytt dt) notthhikit worth their while to wrefllc for theblefling. The profane are not the only perfons juftly chargeable with a 'fail lire in this part of their duty. Many real ChrilliaiVS are apt to flacken their diligence in this important exet"- cife, and many often read their fm in their punifliment-. But is it not very wonderiiil, my brethren, that thofe wl^ have once tailed that the Lord is gracious, who hav OOM OOCM eOMOOM OM* DOOQ ^ QOOO WOO eO«0 CM* MOC MM •••• 000* OMO tOQ* MO* 4|M B aooo too* aoo» o*«o oooo aooo «aaa omo oooo mo* ooao efm ooo» oooo 0»3o oocm 0000 «aa9 OBEDIENCE and SACRIFICE COMPARED. A SERMON. I SAMUEL, XV. 22. Mtith the Lord as great delight in burnt-offerings and sa- crifices^ as in obeying the voice of the Lord ? Behold^ to obey is better than sacrifice ; and to hearken, than the fat of rams. THAT obedience is due to God from all his intelli- gent creatures, I fuppofe none here prefent will deny. It is the original unchangeable law of creation, which ever)"- after difcoveiy fcrved not to undetermine, but to fupport and confirm. It was the religion of man in his primitive flate of innocence ; and it Ihall be the religion of heaven, when we fliall fee our Maker as he is. The very excellence of truth itfelf lies in its influence on holi- nefs, and the very purpofe of every facred inftitution is to form our minds to a habit of obedience, and fubjedtion to the will of God. In the mean time it is of the utmoft moment, that w* have clear and juft conceptions of the nature and princi- ples of obedience, and that we guard againft the errors that are often committed on this fubjeft. Some, from a partial or excelfive attachment to one branch of duty, are apt to difparage another ; and fome arc apt to make a merit of their zeal and diligence in one duty, as if it would pro- cure indulgence for them in the wilful negled of another. From the language in the remarkable paflage of fcripturc which I have chofen for my text, it is plain, that facrificeg, 34 Obedience and Sacrifice compared, or the outward worfhip of God, are fometimes made t cover for the neglcdl of obedience. Nor are there want- ing other paiTages where complaints are brought againll the fame miftake. On the other hand, this pafTage where the text lies, and another expreffion akin to it in the gof- pel, *' I will have mercy, and not facrifice," have been grofsly mifapplied, to bring contempt upon every pofitive inflitution, and even upon the whole exercifes of piety ; and that by fuch perfons a§ do very little honor either to themfelves or their opinions, by the perfection of their obedience. I have cholen thefe words, with a view to the information and convi6lion of both thefe forts of per- fons, and for the infi:ru6lioa and edification of thofe who defire to walk in the ftraight path of duty, without turning to the right hand or to the left. In difcourfmg further upon them, I propofe, 1. To open a little, and make a few remarks on the hif- tory which gave occafion to the words of the prophet. 2. To fliew in what refpedl it is, that obedience is op- pofed and prefered to facrifice, or jullly called better^ as in the words of the text, 3. In the lad place, To make fome application of the fubject. I. First, then, I am to open a little, and make a few remarks upon the hiftory which gave occafion to the v/ords of the prophet. This will be the more proper, that the fetting this part of the facred ftory in a clear light", will both afford us fome excellent inftructions^ and alfo obviate the cavils of unreafonable men. The people called A-nia-^ lekites were derived, and had their name, from one Ama- Itk^ the fon of Efau's eldefl fon Eliphaz, by a concubine, (Gen. XXX vi. 12.) The firll mention we have made of them as a people, was their being engaged in a very un- juft war with the children of Ifrael, (Ex. xvii. 8.) This provoked Gov.lto determine, or at leafl uix)nthis occafion he was pleafed to intimate, their being devoted to utter deftniation; as Exod. xvii. 14, 15, 16. " And the Lord ♦< faid unto Mofes, Write this for a memorial in a book, *' aud reheaxfq it in the ears of Jofhua : for- 1 will utterly' Obedience and SiUrtf$e compared. 1^ ** put out the remenibrancs of Anialek from under heaven. " And Moifs built an altar, and called the name of it- " Jehovah niiri. For he faid, Becaulc the Lord hatli fworn, ^^ that the Lord will have war widi Amalek from genera- ** tionto p^eneration.'* The injullice and impiety of this aflionofthe Amale- kites, which provoked God, not only to threaten, but to fwear their deilrudlion, niav be learned from the account of this matter given us in Dcut. xxv. 17, 18, 19. *' Ile- " member what Amalek did unto thee by the v^ay, when *' ye were come forth out of Egypt : hov/ he met thee by " the way, and fmote the hindmoll of diee, even all that " were feeble behind thee, when diou v/afl faint and wea- •■*■ ry ; and he feared not God. Thercfcrc it Ihall be, when ** the Lord thy God hadi given thee rclt from all" thine ene- " mies round about, in the land v\ hich the Lord thy God ** (riveth thee for an inheritance to polfefii it, that thou *' flialt blot out the remembrance of Amalek from under *' heaven ; thou ihalt not forget it.*' From this it appears, tliat the Amalekitec attacked the Ifraelites unprovoked, and without any caufe ; for the Ifraelites neither intended to pofl'efs themfelves of their country, nor were they fo much as pafllngby their borders, which might have given them fome caufe of fufpicion. Without any thing of this fort, they came out of their own country, to attack the Ifrael- ites in the wiidernefs, either in confequence of the old grudge between Efau and Jacob, or from a principle of covetoufnefs, to feize upoa.the riches which they heard the children of Ifrael had brought out cf Egypt. It is further obferved, that they cut ofi' thofe tiiat were faint and weary, when the diftrefied condition of that peo- ple feemed rather to call for campaihon antl help. I'his was unjull and cruel ; and difcovers them to have been a. favage and profligate people ; cfpecially if one circunu llancc more be taken notice of, that they did all this in open defiance and contempt of God. They had no doubt lieard, that he interefted himfelf in a particular manner in the prelcrvation of the Ifraelites, and was, in a literal fenfe, their king and governor ; and therefore it is faid particularly, vcr. 18. oi tlic lall cited paflkgc, tliat the 2f6 Obedience and Sacrifice compared. Amalekites " feared not God." Is there any thing abfurd or unfuitable to the majefly of the King of kings, in his declaring he would have war with fuch a people from ge- neration to generation, and at laft deftroy them, as he certainly foreknew that they would not grow better, but worfc and worfe ? Let us not omit to obferve the long-fuffering and pati- ence of God. It was not till fome hundreds of years af- terwards, that orders were ifllied out to put the fentence in execution againft that people, when they had filled up the meafure of their iniquities, and were ripe for judgment. This appears evidently from the hints of their character given in the chapter where the text lies. They are cal- led, verfe i8. *' the fmners the Amalekites," by way of emphafis, to fhe w, that they were eminently wicked above all other people. It is no lefs evident, that their king that ruled over them v/as a bloody cruel man, frpm the words of Samuel to him, ver. 33. "As thy fword hath *' made women chikllefs, fo fhall thy mother be childlefs " among women." Thefe circumftances make it highly probable, that this prince and his people were commonly employed in the trade of war, in plundering and murder- ing fuch of their neighbors as they were able to fubdue. Now, how gi'oundlefs are all the tragical outcries of unbcr lievers againft this part of the hiftory of the Bible ! Is not God the fupreme difpofer of every event ? Is not the fate of nations decided by his righteous will ? Is he not known by the exercife of this his holy prerogative, "Vengeance " is mine ; I will repay ?" It in inconteftable, from ma- ny undoubted facts in the hiftory of Providence, that " verily there is a God that judgeth in the earth." Oh ! that this were confidered in time by many who arc bold enough to impeach the condu6l of their Maker, to whom one part of the character of the Amalekites feems very ap- plicable, " They fear not God." It will perhaps be expefted, that I Ihould take particu- lar notice of that part of the command given to Saul to deftroy the " infants and fucklings," together with thofe who were come to age. On this you may obferve, that it was no more than the exercife of that abfolute right whigji Obedience and Sacrifice compared, 27 God hath to the lives of all his creatures. He gave them at h s pleafure, and he may recall them whenever he will. Tho e who ofF;r this objeftion againfl the fcnpture hiftoty donotfeemto confider, that it militates equally agamll the daily and vifible courfe of Providence. How many i4nt do we fee daily carried off by the difeafes incident o thitftate ' Do not the half of mankind die before.they orow up to the years of reafon ? Does this happen with- futSreknJwledge and Providence of God or dare any charge him with being unjuft in this part of his wil > If we dare not prefume to go fo far, then, the command- ing the children to be cut off by the hand of man is a mere circumftance, that cannot alter the nature of the decree The fovereignty of God appears in the cleareft manner from the whole of his written word, and from what hap- pens every day before our eyes. Inftead, therefore, of raifing prefumptuous objeaions againil fuch inftances as this referred to in the text, it would be far more juft, as well as dutiful, to infer from them, that we are « con- " ceived in fm, and brought forth in iniquity; that we lie under an univerfal forfeiture of life, and therefore a righteous God may execute it upon us at whatever time, and in whatever manner, it feems good unto himlelt. I might alfo obferve, that if we confider the circum- ftances in which thefe Amalckite children were, ^ocnihc charaaer of their parents, we fliall fee, in the conduct of God towards them, a mixture of mercy witli judgment. I have already obferved, from the facred hiilory, what wicked perfons the Amalekites were. Now, fuppoling their children left to be trained up by their parents, th« prefumption is, that they would have been formed by tJieir pernicious example, to murder and rapine, and all iorts of wickcdnefs; and, in particular, to a hatred of the peo- ple and God of Ifrael. This would have rendered their con- dition infinitely more miferable than we can poffibly fuppofe it by their being cut off in infancy, before the commiffion of aftual guilt. Have we not every day before our eyes examples of perfons living and dying in fin, to whom it would have been a great mcrcv if their eyes, as foon as ^yertheyfaw the light, had been clofed up in everlalling ^5 Obedience and Sacriftcc C6mpated. ciarktiefs ? Upon the whole, we ha^'fe reafon to be fulfy fatisfied on every fuch queftion as this, by refolving it in- to the fovereij};nty of God ; but I have fliortly mentioned this partiaular to fliow how incapable we are of forming a proper judgment of the procedure of Divine Providence ; and that the order to dellroy " both man and woman, in- *' fant and fuckling," when given by the Lord of nature^ hadi nodiing in it either unjufi: or unmerciful. This awful command was given to Saul, the king of Ifrael ; which he, being fully fatisfied of its earning from God, prepared himfelf to execute. But he and the peo- ple, from a principle of covetoufnefs, referved what was moft valuable of the cire(Sls of the Amalekites for their own ufe, in direft contradiftion to the command of God, who had ordered the cattle and fubllance of that people alfo to be deftroyed. This was probably done to {how^ that their puniflimcnt was an a6tof pure juflice, v/ithout any inten- tion to enrich his inheritance by it. When the prophet Samuel challenged Saul for hisdifobedience, he endeavors to cover his condu6l by a pretext of religion,- verfe 15. *' And Saul faid, The people fpared the beft of the " fheep, and of the oxen, to facrifice unto the Lord thy " God ; and the reft we have utterly deftroyed." To this mytext is theanfwer, made by Samuel, in the name of the Lord : " And Samuel faid, Hath the Lord as great de- " light in burnt- ofterings and facrifices, as in obeying th*e '' voice of the Lord ? Behold, to obey, is better than fa^ *' crifice ; and to hearken, than the fat of rams.'* Before I proceed to the second ^tViZXTiX head, I will make a few obfervations on this piece of hiftoiy, for your inftruc- tion. I. How eafily are people mifled into difobedience by their prefent interell, or carnal inclinations ! how ready are thefe to mix themfeives in all oui" anions, and to turn v/hat was intended as an inftance of obedience, into an acl of impiety and *ranigreffion ! The children of Ifrael would' not deftroy the goodly fubftr.nce of the Amalekites, ac- cording to die exprel's command of God, that they might have it to themfeives ; though it is remarkable, that they do not appear from the hiftory Xo have made any difficult Obedience and Sacrifice compared. 19 in executing what was by far the hardeft part of the com- mand, viz. the flaying of man and woman, infant and fuckling, that fell into their hands. Agag indeed, and him only, they excepted, perhaps to grace their triumph, or from fome other felfifh motive. Interefl feems to have prevailed here ; but there are other paflions alfo which too often mix themfelves with our religion. Malice and an- ger, for example, and a defire of revenge, are often {ttn to intermingle themfelves with our zeal for the glory of God, and convert one of the moll amiable virtues into a detellable crime. 2. You may obferve how natural it is for people, when challenged for any fault, to lay the blame of it upon others, even when there is little profpe6t of hiding their own guilt. *' But the people," fays Saul, ver. 21. *' took of the fpoil, *' Iheep and oxen, the chief of the things which fliould " have been utterly deftroyed." Whereas, though no doubt they were alfo in the fault, he wns much more guilty than they. He had received the particular command from God : he was king and leader of die people, and ought to Irnve reftra,ined them from acting contrary to the divine purpofe. This, however, he was fo far from {o much as attempting, that he is fpoken of as confenting to, and a chief adlor in the dlFence, rer. 9. " But Saul and the peo- *' pie fpared Agag, and the bell of the flieep, and of the *' oxen." Thisdifpofition feems to be as old as fin itfelf ; for we fee it in the cafe of Adam, after eating the forbid- den fruit : Gen. iii. 11, 12. " Hafl thou eaten of the tree " whereof I commanded thee that thou Ihouldft not eat ? " And the man faid, The woman whom thou gavell to " be with me, flie gave me of the tree, and I did eat." We ought to be humbled for it, as a part of the corruption of our nature, which is not only prone to the commiffion of fm, but backward to repentance or confefiion. 3. We may fee it is no unufual thing for men to ima- gine they have been obedient to God even in that ver>' ac- tion by which they have in a remarkable manner ihown their difobedience. This was plainly the cafe with Saul, whom we find maintaining and infilling upon his inno- cence, ver. 20. " And Saul faid unto Samuel, Yea, I Vol. II. D 30 Obedience and Sacrifice compared, " have obeyed the voice of the Lord, and have gone the *' way which the Lord lent me, and have brought Agag *' the king of Amalek, and have utterly deftroyed the " Amalekites." Where ever any duty, in its fubftance, in its circumftances, or even in its principle, varies from the rules laid dovvii for it in the word of God, it is efien- tially defective ; and where the fault is capital, it becometh a fm. This, I believe, will be always found to be the cafe where merit is pleaded from human performances. True obedience is always humble, and fenfible of the imperfec- tions attending it. Oflentatious obedience, if it were for no other reafon, is an abomination in the fight of God. 4. How often does it happen, that the excufes for fm are the aggravations of it ! It feemed to Saul, that he had fully juftified his conduct by faying, that he fpared of the bell of the fpoil, to facrihce unto the Lord. If there was no fuch thing in his or the people's mind, when they de- parted from their commiffion, then it v/as a fearful aggra- vation of his fm, to add to it the guilt of falfehood and hypocrify ; nor did it feem to want impiety, to pretend to offer facrifices from the accurfed fubllance of that de- voted race. If, on the other hand, they really from the beginning intended to prefent a part of the fpoil as a -fa- crifice to God, it fhows the great deceitfulnefs of fm, which fuggefled this unholy compofition, and made them think, that their difobedience might be atoned for by a gift at the alter. Many like inllances might be given, in which the excufes for fm are an addition to the guilt. There are not wanting fome who, either in a doubtful or explicit manner, would lay the blame of their fms upon their Maker, and impute to the influence of his providence what belongs to the freedom of their own wills. At the fame time, it is very remarkable, though melancholy to refleft upon, that thole excufes for fm which carry in them the mofl; daring profanity, are commonly moft ftupify- ing to the confcience. Such is the ftate of all thofe who fortify themfelves in an evil praftice, by embracing loofe principles, who, having fu'fl given way to unbridled incli- nation in the breach of God's laws, Heel themfelves againll conviQion and repentance, by a denial of ]i]^ truth. Obedience and Sacrifice compared. 31'- 5. How p;reat is the folly of men who hope to atone for their difobeclience by any compenfation, but particu- larly by religious rites ! Saul and his people, whatever were their views at firfl:, lecni to have hoped that they might efcape the punifliment of dilobedience by ofiering facrifices. There feems to have been a tendency to this among the Jews, in general, in after times ; and it is the miftaken liope of hypocrites in every age. But how ma- nifell is the eiTor ! how grofs is the delufion ! Sacrifices, and all ads of worfliip, derive their very beauty and ex- cellence from thedifpofition oFthe worfliipper. Solomon tells us, Prov. xv. 8. " The facrifice of the wicked is an " abomination to the Lord ; but the prayer ui tlie upright " is his delight." How abfurd and contradicloiy, hov/ diflionorable to God, is it, for the fame perfon to be a zealous worfliipper and a wicked liver, a man fcrv^ent in prayer and deceitful in dealing, heavenly in his language and fenfual in his heart ! One would think the dreadful inconfiftency of fuch a conduct would alarm the moil drowfy confcience ; but God, in righteous judgment, gives up to a fpirit of flumber, that they may be the ftandard of punifliment for the greateft fumers, who fhall be appoint- ed their portion " with hypocrites and unbelievers, in the ** lake tliat burns with fire and brimflone for evermore." II. I PROCEED to the 5ters of Leviticus ; and for the danger of any error in attending on them, fee Lev. vii. 20, 21. ; Lev. xvii. 8, 9. Now, nothing can be more plain, than that the facrif.ces which Saul and his people had in view to offer, or at leall pretended to have had in view, were voluntary or free-will offerings : tlie^' were no part of the regular. Hated, unalterable fervice of the fan^uary ; but might be offered or not as they them- felves thought proper. When you remember this, my brethren, you will fee with how great jullice and force the prophet oppofcs facrifices of this kind, to obeying the voice of the Lord : *' Hath the Lord as great delight in burnt- " offerings, as in obeying the voice of the Lord ?" As if he had faid, Can you imagine that God will 1^ as well pleafed with gifts of your own devifing, as with a ftrift and punQual execution of the orders which himfelf had given; efpecially when the very facrifices you would offer to him, are purchafed by the breach of his own exprefs command? I'he words of the text having been fpoken by the Old- Tefiament prophet, and in language direQly fuited to the circumftances of that difpcnfation, I have kept the laws of the Mofaic ceconomy clofely in view. The fpirit how- ever of the whole, and the truth refulting from it, belongs as clearly and fenfibly to us as to the fatliers. We are not to prefume to make light of any inftitution of God, though, either in whole or in part, of a pofitive nature. But confidering facrifices as including all a£ls of worlhip, nay all acts of religion or fervice to God, of whatever kind, fo far as they are voluntaiy in their cirumlhnces, let us not think to put them in ihe room of obedience to his law. If any man, from this paffage of fcripture, fliall take liberty to defpife the fiibbath, to forbear prayer in fc- 34 Obedience and Sacrifice compared. cret and in family, to negleft the facratnents or inftitiited worfliip of God, he perverteth and wrelleth the fcriptures, to his own deflruftion. On the other hand, if any perfon, under pretence of extraordinary prayer, fhall negle(!t his caUing, if he Ihall put voluntary fafts and bodily mortifi- cation in the room of repentance, if he Ihall make donations to the poor, or to facred ufes, inilead of paying his juft debts, to the prejudice of others, it may, with gi'eat pro- priety, be faicl to him in the words of Samuel, " Hath the *' Lord as great delight in burnt-offerings, as in obeying *' the voice of the Lord ? Behold, to obey, is better than *' facrifice ; and to hearken, than the fat of rams." 2. Obedience is oppofed to facrifices as they are falfe and hypocritical. Even in thofc facriiices that were moll exprefsly appointed, and of the moll indifpenfible obliga- tion, there might be an effential defeft, from the inward difpofition not correfponding to the outward adlion. Rea- fon, as well as fcripture, teacheth us, that in all a6ts of worfliip, the fuicerity of the heart makes the chief ingre- dient. It is the prerogative, and th© glory of God, that he fearcheth the hearts and trieth the reins of the children of men. Therefore, in every part of his fervice, he re- quires integrity and uprightnefs of heart : " He defireth *' truth in the inward parts.*' That I may treat this part of the fubje6l with the greater diftinftnefs, you may ob- ferve, that our facrifices or worfliip may be polluted by a two-fold hypocrify. Thefe may be called, hypocrify to- wards God, and hypocrify towards man; or, in other words, inconfiftency or unfoundnefs in the charadler, and difguife or infmcerity in the aft of worfliip. (i) Our facrifices may be polluted by inconfiftency or unfoundnefs in the charafter. This is the cafe where men are carelul in attending upon the inflitutions of re- ligion, bat do not make confcience of keeping the com- mandments of God in their ordinary converfation ; Vvhen they are pundlual in the outward performance of the du- ties of the firll table of the law, but are under no refh-aint as to fms againft the fecond ; but, in a particular manner, when they are under the unhappy delufion of imagining, that the one will make atonement for the othcr^ I believe Obedience and Sacrifice compared. 35 it will be found, that this is the meaning of many paffa- gcs of fcripture, where facrificcs are fpoken of with difre- gard. The word of God could never be fo inconfiilent with itfelf, as to condemn them fimply, while the law con- cerning them Hood in force ; but when they were offered by wicked men, when they were relied on as the whole of religion, or made to compenlate for the negledl of mo- ral duties, then they are fpoken of with abhorrence : Hofea vi. 6. " For I defired mercy, and not facrifice ; and the " knowledge of God, more than burnt-offerings. But " they like men have tranfgrefled the covenant : there " have they dealt treacheroufly againft me." If. i. 10. " Hear the word of the Lord, ye rulers of Sodom ; give ear *' unto the law of your God, ye people of Gomorrah. To '* what purpofe is the multitude of your facrifices unto me ? " faith the Lord : I am full of the burnt-offerings of rams, " and the fat of fed beafts, and I delight not in the blood of " bullocks, or of lambs, or of he-goats. AVhen ye come " to appear before me, who hath required this at your hand " to tread my courts ? Bring no more vain oblations, in- " cenfe is an abomination unto me, the new-moons and " fabbaths, the calling of aifemblies, I cannot away with, ** it is iniquity, even the folemn meeting. Your new- " moons, and your appointed feafts, my foul hateth : they *' are a trouble unto me, I am weary to bear them. And *' when ye ipread forth your hands, I will hide mine eyes " from you: yea, when ye make many prayers, I will " not hear : your hands are full of blood. Wafli ye, *■'■ make you clean, put away the evil of your doings from *' before mine eyes, ceafe to do evil, learn to do well, feek " judgment, relieve the opprefled, judge the fatherlefs, " plead for the widow." Pfal. 1. 16. " Unto die wicked " God faith. What haft thou to do to declare my ftatutes, *' or that thou fhouldft take my covenant in thy mouth r" Amos V. 21, — 24. " I hate, I defpife your feaft-days, *' and I will not fmell in your folemn afiemblies. Though *' ye offer me burnt-offerings, and your meat-offerings, *•' I will not accept them : neither will I regard the peace, offerings of your fkt beaffs. Take thou away from me llie noife of tliy longs, for I will not hear the melody of 4k 36 Obedience and Sacrifice compared. *' thy viois. But let judgment nin down' as watd'Si and " righteoufnefs as a mighty Itream." Indeed, my brethren, what can be more abominable, than tiie \vorfliip of fuch perfons as live in the habitual in- dulgence of fm ? what more provoking to God ? what more prefuniptuoLis in the fmner ? And who can fufficiently; wonder at the blindnefs of all of this cliaradler ? TJiat their very accefs to God, which fliould increafe their ab- horrence of fin, fliould, not^vithH:anding, fet them at eafe" in tlie commiflion of it ? Will he bear more in you, think you, than in others ?' He will bear lefs. He will vilit yon fooner in his providence, and he will punifli you heavier to all eternity. Things are quite oppofite to what you fup- pofe. Inftead of your duties rendering your fms pardona- ble, your fins render your duties infupportable. (2) The other kind of hypocrify is, when men put on religion as a cloak and covering on their wickednefs, and, without any inward regard or fenfe of duty to God, aim oiily at the praife of men. This is, if poffible, more da- ring and prefumptuous than the other, or rather is a more advanced ftage of the fame character. It was for this that' our Saviour ib feverely reprehended the Pharifees : Matth.' vi. I, 2. " Take heed that ye do not your alms before *■' men, to be feen of them : othervvife ye have no reward '' of your Father which is in Iieaven. Therefore, when " thou doft thine alms, do not found a trumpet before ** thee, as the hj-pocrites do, in the fynagogues, and in the *' llreets, that they may have glory of men. Verily I fay *' unto you, they have their reward." And ver. 5. "And " whtw thou pray eft, thou ilialt not be as the hypocrites are : *'• for they love to pray Handing in the fynagogues, and in *' the corners of the Greets, that they may be feen of men. *' Verily I fay unto you, they have their reward." But truly this is not all. Some are not fatisfied with doing things in themfelves praife-worthy from oilentation, or the hope of applaufe from men, but they endeavor, by their fliining and burning zeal in fuch thmgs, to blind the eyes of others, a.nd hinder tiiem from difcovering and pu- nifiiing their iecret Vv'ickednefs : Matth. xxiii. 14. "Wo " unto you, fcribes and Phurifees, hypocrites.; for ye dc- Obedience and Sacrifice compared^. 37 " vour widou's houfes, and for a pretence make Ion;r pray* ** ers ; therefore ye Ihall receive the greater damna-* tion." AVhencver this is the cafe, it is no wonder that obedience ihould be preferred before facrifice, and indeed fct in oppofition to it. You fee, however, that this is no more than what our Saviour fays of almfgiving, whicli is fo eminent a moral duty, but which can ne- ver find acceptance with God, when done merely from a principle of ollentation. It is impoflible, upon the whole, to let this matter in a jufter light than our Saviour has done, in fpeaking of the fame Pharifees, Matth. xxiii* 23. " Wo unto you, fcribes and Pharifees, hypocrite? J " for ye pay tithe of mint and annife, and cummin, and '' liiivc omitted the weightier matters of the law, judgment, " mercy, and faith : thefe ought ye to have done, and not " to leave the other undone/' 3. Obedience is oppofed to facrifices, as they are dead and formal. I am not at this time to mention all the ends which an infinitely wife God intended to ferveby the ap- pointment of facrifices : but every one muft be fenfible, that they could be of no avail without taking in the prin- ciple from which they were brought, and the temper and difpofition of the offerer* There was no doubt very much of outward form in the Mofaic oeconomy ; and the ritual pra6\ices bore fo gi'eat bulk in it, that, by way of compari- ibn with the fpirituality of the gofpel, it is called the laiu of a carnal commandment. But it would be millaking it very much to fuppofe that God was fully fatisfied with, or defu'ed that his people Ihould reft in the outward form* This is plain from many paffages of fcripture. What an example of fervor and elevation of fpirit have we in the exercife and language of the Pfalmifl David, throue^h the whole of his writings ! You may fee, Pf. v. 7. " But as " for me, 1 will come into thy lioufe in the multitude of " thy mercy : and in thy fear will I worfliip toward thy " holy temple." Pf. xxvi. 6, " I will walli my hands in " innocency : fo will I compafs thine altar, O Lord.'* To this you may add what he fays, Pfal. li. 16, 17. " For *' thou defirell not facrifice, elfe would I give it '. thou ** delighteil not in burnt-offering. The facrifices of God Vol. II. E 3 8 Obedience and Sacrifice compared. " are a broken fpirit : a broken and a contrite heart, O '' God, thou wilt not defplfe." In oppofition to this, however clear a dltSlate, both of reafon and fcrlptiire, it leems to have been the dlfeafe of ancient times, to imac^lne, that the facriflces were fome how neceiTary or ufefiil to theiv Maker in themfelves ; and that he was pleafed with the pofleiiion of the o[ift, indepen- dent of the difpofition of the giver. This led both Jews and Gentiles to fuppofe, that the more numerous and col}^y the viftims, tiie greater would be their influence : Micah vi» 6. " Wherewith fliall I come before the Lord, " and bow myfelf before the high God ? Shall I come *' before him with burnt-offerings, with calves of a year *' old ? Will the Lord be pleafed with thoufands of rams^ " or with ten thoufands of rivers of oil ? Shall I give my " firfl born for my tranfgrefiion, the fruit of my body for " the fm of my foul :" To fuch an exceiTive height did this error ])roceed, that on extraordinary occafions the Heathens of many different nations offered human facri- iices, and endeavored, by their number, their youth, or the high rank of their parents, to increafe their value in the fight of God* In oppofition to this grofs delufion, God often afferts his all-fufficiency, as well as fovereignty ; as particularly in that admirable paffage, Pf. 1. 7. — —14* " Hear, O my people, and I will fpeak ; O Ifrael, and I *' will teftify againil thee : I am God, even thy God. I *' will not reprove thee for thy facrifices, or tl:y burnt-of- *' ferings, to have been continually before irie. I will " take no bullock out of thy houfe, nor hc-por.ts out of *' thy fokls. For every bead of the foreft is niine, and the *<• cattle upon a thoufand hills- I know all the fov.ls of " the mountains ; and the wild beafrs of the field are " mine. If I were hungry, I would not tell thee, for the " M'orld is mine, and the fullnefs thereof. V/ill I eat '*' the fieih of bulls, or drink the blood of goats ? Offer "• unto God thankfgiving, and pay thy vows unto the " Mod High." And even with regard to their ordinary attendance on inrtruclion, he fays, Ezekiel xxxiii. 31. " And they come unto thee as the people cometh, and " they fit before thee as my people, and they hear thy Obedience and Sacrifice compared. 39 " words, but they will not do tliem : for with their mouth *' tliey flicw much love, but their heart goeth after their *' co\ ctoufnefs.'" Tiiis conduft, fo difhonorable to God, and fo incon- fiRcnt with the holinefs and purity of his nature, had no fullicient excufe either among Jews or Heathens. But furely it is lliU more criminal among Chriflians. The gofpel, as a difpenfation of clearer light, and greater pu- rity, is called the niinistraticn of tha Spirit. And in op- pofition to all ceremonial and local worfliip, our Saviour fays, John iv. 23, 24. " Rut tlie hour cometh, and now *' is, when the tnie worOiippers fliall worfhip the Father '• in fpirit and in truth ; for the Father feeketh fucli to " worfliip him. God is a fpirit; and they that worfliip '' hini, mufl; worfliip him in fpirit and in truth." But are there not fomc amongft us who may be juftly charged with guilt in this refpeft ? or rather, who is there amongft us that does not in fom& degree fall under the reproof? Are there not fome who reft in the form of worfhip, and ^re flrangers to the fpirit of it ? Are there not fome who value and trull in their fornis while they are regardlefs of the fpirit ? Nay, are there not fome who not only fubmit to, but are pleafed with the form, and yet \i\vt no relifh for that nearnefs to God, and fenfe of his prefence, which conlUtutes the fpirit of worfhip ? How many fmful motives may bring us to thehoufe of God ! If you come to avoid the reproach of men, is that a real facrifice to God? if you come from oftentation, to be feen of men, is that an of- fering acceptable to God ? If you come to gratify your fancy, by hearing the performance of man, you are offer- ing the incenfe to the creature that is due only to God. Confider further, how often we may be finfuUy employed in the houfe of God. Are carclefs inattentive perfons of- fering acceptable facrifices to God ? Are thofe who indulge vain, proud, fenfual, covetous thoughts in worfliip, of- fering facrifice to God ? Are thofe who come to cenfure or admire the fpeakcr, offering iacrifice to God ? In all fuch cafes, without any difparagement to the holieft infli- tutions of God, or rather from a juft concern to defend them from profanation, we may fay, in the words of tliu 40 Obedience and Sacrifice compared. text, " Behold, to obey, is better than facrifice ; and to *' hearken, than the fat of rams." 4. In the last place, obedience is oppofed to facrifice s as they are mifplaced and unfeafonable. In the ancient difpenfation, time and place were as much afcertained as any circumftance that belonged to the templc-fervice ; and nothing could be more contrary to the fpirit of that ccco- nomy, than taking any liberty with the order which God himfelf had eftabliflied. There are feveral inftances of heavy judgments denounced againft princes, whofe chief fault feems to have been, ofFering the appointed facrifices in forbidden places, or at improper feafons. If, there- fore, he would not fufFer any variation in circumftances which lie had prefcribed, how could Saul fuppofe, that he would accept of a facrifice in the place of a duty which he had commanded ? It is alfo to be obferved, that the duties of the moral law are perpetually binding ; and therefore, when in Providence any example of them occurs, lirength- ened with the urgent call of necefilty and mercy, they be- come exceptions to an ordinance of a pofitive nature. Thus our Saviour does not contradict the law of Mofes in what he teaches concerning the Sabbath ; but fliovv's in what manner that command was, or ought always to have been underllood by the Jews themfelvcs. See an infiance of this, Luke xiii. 14, 15,16. *•' And the ruler of the " fynagogue anfwered with indignation, becaufe that Jefus *' had healed on the Sabbath-day, and faid unto the people, *' There are fix days in which men ought to work ; in *' them therefore come, and be healed, and not on the *' Sabbath-day. The Lord then anfwered him, and faid, *' Thou hypocrite, doth not each one of you on the Sab- *' bath loofe his ox, or his afs, from the ftall, and lead him " away to watering? And ought not this woman, being *' a daughter of Abraham, whom Satan hath bound, lo *' thefe eighteen years, be loofed from this bond on the *' Sabbath-day ;" See alfo two other examples of the fame thing, in the .12th chapter ofthegofpel according to Mat- thew } in fiipport of which our Lord cites a paffage from theOW Tefiament, yer. 7. " But if ve had known wh?<,t Obedience and Sacrifice compared. 41 " this mcaneth, I will have mercy, and not facrifice, ye " would not have condemned the guiltleis." The fame general rule is to be obferved at all times. We mull attend to the intimations of Providence, and as far as they can be clearly difcerned, difcharge thofe duties to which we are immediately called. Every thing is beautiful in its place and Icafon, and is then not only moft acceptable to God, but moll ufeful to men. It is fo far from being any difparagement of facrifices, that it is their very excellence, to be confined to their time and place. And the maxim in the text will apply with equal propri- ety to every duty of the moral law. The moll excellent of them may be mifapplicd. True religion and unclefiled before God and the Father, is, to vifit the fatherlefs and the widow; and yet, if the time of divine worfliipbe un. necelfarily chofen for that purpofe, or if too much time be confumed in it by thofe whofe prefence cannot be ufeful, it is a rejedled facrifice. Feeding the hungry, and cloth- ing the naked, is the chara(fl:er that fhall meet with the ap- probation of our final judge ; and yet, if any fhall, out of ollentation, feed the poor abroad, and flarve their fa- milies at home, or perform this duty at the ex pence of any other more immediately binding, he falls under the con- demnation of the prophet in the text : " Behold, to obey, " is better than facrifice ; and to hearken, than the fat of *' rams." To conclude this head, we lliall greatly mif- interpretthis pafiage offcripture, if we pretend to honor one part of religion to the prejudice of another. The fa- crifices condemned by the prophet are not to be under- ilood of pofitive duties, as oppofed to moral, nor of a6ts ofworfhip, as oppofed to the duties of the fecond table ; but of every aft of religion, however excellent in itfelf, or neceflary in its place, if it is done from an ill principle, with a finful purpofe, in a finful manner, or fubflituted in the room of that which God in his Providence doth im^ mediately require. III. I PROCEED now to make fome pradlical improve- ment of what hatli Been faid. And^ 'A 42 ObecUenee and Sacrifice compared. 1. From what hath been liiid, you may learn what are- the great characters of iicceptable obedience ; and, 1 think, they may be reduced to the three following, i. It mufh be implicit obedience. It mufi be founded immediately and diredlly on the authority of God. We muft not take upon us to judge of the moment and importance of any pait of his will, further than he hath made it known him- felf. It is a very dangerous thing for us to make compa- rifons between one duty and another, efpecially with a view of difpenfnig vv/ith any of them, or altering their or- der, and fubflituting one in another's place. 2. A fecond chara6ler of true obedience is, that it be felf-denied and impartial, that it be not dire6ted or qualified by our pre- fent intereft. It was the beft of the fpoil that Saul andthQ people faved ; that which was vile and refufe, they utter- ly deftroyed. It is too common, that our own intereft both points out the objedt, and afligns the meafure of our obedience ; and in that cafe, it does not deferv? the name of obedience to God at all. But when the Chriftian is de^ voted to God, ready at his call, and equally difpofed to any employment afligned him in Providence, he then may be faid indeed to do his will. 3. A third chara6:er of obedience is, that it be univerfal, without any excepti- on. Saul, and the children of jfrael, had complied fo far with the order given them, that the greateft part both of the people and fubftance of Amalek was deftroyed ; but he ftopped Ihort, and knowingly left unfiniflied what had been injoined him by the fame authority. 2. From what hath been faid on this fubjeft, you may fee, that the true notion of obedience is inconfiftent with the notion of merit, as if we could lay our Maker under fome fort of obligation. This is as fatal and dangerous an error as any whatever, to think we may merit at tlie hand of God, and yet very common. Nay, it feems to be na- tural to us all, with great difficulty reftrained, and never in this life wholly overcome. You fee how Saul juftified himfelf, and faid, " Yea, but I have obeyed the voice of " the Lord." But, in the judgment of God, there was no confideration had of what he had done, but a fevere^ bbcdierUS and Sacrifice compared. 43 fenteiicc of condemnation upon Iiim for what he had ne- gledted. True obedience is always confidered, in this liglii, r.sa debt due to God, for the performance of which nothir.T can be claimed, but for the negledt of which a penalrv is incurred. I wifli this were properly attended to. Tl^.e guilt of tranfgreflion is plainly inconlilient with the merit of obedience. If we are liable lo punifliment for not obeyinp;, the right of our Maker to our fervice mull be complete, there is no room to plead any merit in compliance, and the reward mufl: be of r^r.ice, and not of debt. Thus, I think, it is always felt by good men ; and the more that they are devoted to God, they are the lefs dil'i^ofed to r.vail themfelves of any thing they have done, and the more inclined to afk forgivenefs for what hath been either omitted, or ill done. 3. From what hath been faid, you may learn the great defects of our obedience in general. If we confider the chara6lers of true obedience, implicit, impartial, and uni- verfal, we mull be fenflble what great blemifnes attend every adlofdutyto God which we perform. We, fliall al- ways find fomethingamifs, either in its extent, its princi- ple, or its end. What feafon this for humiliation ? w liat ;•. powerfiil argument to every Chriftian to live a life of con^ tinual dependence on divine llrengthto enable him to obey, and divine mercy to accept of his imperfeft obedience ? Nothing butgreat ignorance of themfelves, oi" great inaiten- tion to what pail'es in their cv/n hearts, can embolden nicn to put confidence in themfelv^es. And indeed their doing fy is commonly attended with very mo:tifyingefledrs. AVhen God leaves them, in fadierly difpleafure, to prove and trv them, or when he leaves finners to themfelves, to fill up tlu meafure of their iniquities, it foon affords a fatisf)'ing proofs that in us, that is, in our flefh, dwelleth no good thing. To will may be prefent with us, but to do that which is good, we find not. 4. In the last place, Suffer me eameftly to exhort you to make it your daily ftudy, not only to keep the com- mandments of God, but to take particular notice from what principle your obedience flows. See how much there is in it of feli'-denial of dcvotednefs to God, of fubjtc- tion to his providence. One a(5l of filent fubmiffion, or 44 Obedience and Sacnjice compared. a quiet application to thofe duties that are immediately neceffary, though neither eafy nor honorable, is of much more value, than a long trad of aftivity and zeal in a pub- lic and vifible fphere of adion, fweetened by reputation and applaufe. As the fubmlffive Chriilian lives upon the Creator alone, independent of the creature : fo the obedi- ent Chriilian ferves his God and Redeemer alone, without paying any regard to the elleem or approbation of his fellow-fmners. In this way only is your obedience given to God, and in this way only will you find it pleafant or profitable to yourfelves. If you keep clearly and clofely to the command of God, and have not fo much as any other defire, or inclination, than to know \yhat ft is, you will hardly ever be miflaken. But if you allow other motives to have place, if you take upon you to judge of what is moft proper or expedient, or even prafticable, you will pollute every part of your duty, and find yourfelves often involved in impenetrable darknefs. If what is duty be the inquiry, and interefi: fet a fide, if duty be the ob- jeft of your attention, and events left to God, you will find unfpeakable confolation from it in the mean time, as well as the fuccefs more effe6tually fecured than it could poffibly have been by any anxiety or forefight of your own. Let God then have the unadulterated obedience of all his creatures ; and let us ailv of him, according to his promife, " to work in us to will and to do of his good plealure." [ 45 ] t cdco 1000 MOtt oeoo «eoo ritco cooo eooo eooo oooo cooo sooo ooos oooe oo30 ocoo oooc oooo cooo utoe aooo ooe ec4o I C900 0009 oeoo oooo oooo oooo oooo oooo cooo oooo ccoo oooo oooo C030 oooo oooo oooo cooo oooo 00O3 oooo 0CO3 coca eoou The security of those who TRUST in GOD. A SERMON. P R o V. xviil. lo. T/je NAME of t/jc L.ORD is a strong tower ; the righteous runneth into it, and is safe, THIS book of Proverbs confiils almofi: entirely ofob- fervations upon human life. The chara^lers and purfuits of men are defcribed in it with a ftrength and pro- priety, which was never exceeded by thofe who devoted their whole attentiou to the fludy of what is called the knowledge of the world and of mankind. But in one par- ticular it differs from, and excels all human learning, that it never feparates the knowledge of the world from the knowledge of him who made and who governs it. There we are taught to improve the leffons we receive in the courfe of providence, for leading us to obedience and fub- miffion to him, " who doth according to his will in the " army of heaven, and among the inhabitants of the earth; " and none can flay his hand, or fay unto him, what doft " thou?" There, while a view is given ur. of the innumer- able paths which men have ilruck out for themfelves in tra- velling through life, our eyes are continually direcfled to the paths of rlglUeoufnefs, the fure and only way to reft and peace. Experience alone, and unafTifted, v/ill make us wifer in one fcnfe, will lliow us many of the unavoidable calami- ties of life ; but the greateft exertion of human reafon could never yet lead to an effcdlual cure. I believe it Vol. II. F sfi The Security of those will be found, that perfons of the greateft vigor and refolu^ tion of mind, when they trufted to their own internal ftrength, and fought a relburce in themfelves for the evils with which they were aifaulted, have often run headlong into the moil furious and defperate courfes, as fome of the ftrongefl animals, when taken in a fnare, do, by their vi- olent itruggles, entangle themfelves the more, drawing the cords which bind them ftill more ftrait, and increafe their confinement by their endeavors to efcape. The wife man, in our text, points out what is the re- fuge and fecurity of every child of God. T*he name of the Lord is a strong tower ; the righteous runneth into it,, and is srfe. And he certainly intends to fet this in op- pofition to every thing elfe in v/hich worldly men might place their dependence; for he- adds, as an example, in the verfe following the text, " The rich man's wealth is " his ftrong city, and as an high wall in his own conceit." The truth conveyed to us in this paffage has an intimate conncdlion with pra6lical and experimental religion ; and on a fir-m belief and habitual application of it, in a great meafure, depends the comfort and peace of the fervants of God. In difcourfuig on it, I fhall endeavor, in divine ftrenp-^h, I. To explain what is to be underftood by the name of the Lord. II. V.Hiat is implied in the righteous ru?minginto it as a strong tower. III . Point out the fecurity they attain by doing fo. And, in the laft place, I lliall make fomc application of the fubjed. I. Then, I am to explain what is to be underftood by the NAME of the Lord. And here, I hope, Ineedfcarce obferve, that it was by no means the intention of the Spirit of God, by this expreffion, to teach us to conceive any particular virtue or charm in the name literally fo called ; that is, the found or pronunciation of the word. To ima- gine any thing of this kind, would be to go into the fool- eiy and idle dreams of fuperlfition, to which there is not the leaft countenance given in the holy Scriptures. Hu- xvbo trust in Cod. 47 man nature feems, however, to have been very prone to this in every age. The ufe of amulets and charms feems * to have prevailed in the greateft part of the heathen n?.- tions, as alfo magical incantations, though it did not exert itfelf precifely in the fame way, the principle feems to have been the fame, which led the Jews from a pretended veneration for the name Jehovah, never to pronounce it at all ; a cuftom which they retain to this day, alledging, ei- ther that they cannot pronounce it, or that it is unlawful to utter it. We may alfo obferve, that, in our neighbor church, they feem to have fallen into the fame error in the cuftom of bowing at the name of Jefus, while tlicy do not bow to the names of Chrifl, Lord, or God, Having mentioned thefe things for the illuflration of the fubje:ounfcl of the wicked, and makes their devices of none 64 'rhe Security of those effeft. The Egyptians thought the Ifraelites were fo in- clofed in tlie Wildernefs, with the Red Sea before them, and their army at their back, that it was impoffible for them to efcape : but God, by a mighty hand, and an out- ftrctched arm, opened a way for them through the midft of the waters, and their enemies were drowned in the depths of the fea. Haman, no doubt, thought his ven- geance fure againft all the Jews ; but, when it was juft ready to burft, God turned his devifes againft himfelf, and caufcd him to perifli by the very means which he had contrived for the deftrudlion of the innocent. I need not attempt, becaufe indeed it is impofTible, to enumerate the various ways by which the great Difpofer of all things works deliverance in danger. He fometimes chan-:;es the hearts of enemies, as he did of Efau towards Jacob — and of the Apoftle Paul, when breathing out threatenings againft the church — He fometimes carves out other work for perfecutors, as Saul was once and again called off from the purfuit of David by the Philiftines ; and fometimes he makes the intended evil prove a real bleffing ; as in the cafe of Jofeph, in v/hofe hiftory we have one of the moft beautiful draughts of Providence that is any where to be feen, and done with that union of majefty aiid ftmplicity, which fo remarkably diftinguifli- es the facred writings. The whole hundred and twenty- fourth Pfalm is a celebration of divine power, and a hymn of praife for divine proteftion. " If it had not been " the Lord, who was on our fide, now may Ifrael fay ; if " it had not been the Lord, who was on our fide, when " men roie up againft us, then they had fwallowed us up " quick, when their wrath Vv-as kindled againft us ; then " the waters had overwhelmed us, the ftream had gone " over our foul : then the proud waters had gone over " our foul. Bleffed be the Lord, who hath not given us " as a prey to tlieir teeth. Our foul is efcaped as a bird " out of the fnare of the fowlers : the fnare is broken, " and we are efcaped. Our help is in the name of the " Lord, who made heaven and earth." I fhall only add, on this head, that a ferious perfon, when thinking or fpeaking of deliverance from danger, tvbo trust in Cod. 6^ will always confider fin as the greatefl: danger : he will re- fle6t, with the higheft plcafurc, on the inliances in which God has enabled him to difcharge his duty with conrtancy. Let me beg of you lo remember, with what courage and refolution the young perfbns, Shadrach, Mtlliech, and Abednego fpoke to King Kebuchadnezzar, and refifted the threatenings of that pov.erful prince. It "is worth while to obferve, that they and Daniel feem, in that peri- lous time, to have given themfelves much to the exercife of prayer. Thus, running into the name ef God as a strong (oiver, they obtained fccurity, w hile other ver}' emi- nent perfons, by triifting in themfelves, or boaiiing of their own llrengih, fell before temptations otavcr}' trifiing kind, as Abraliam and Ifaac in denying their wi\ es, and tlie A- poftle Peter in den}-ing his JMaller. 2. The lecuriry oi the righteous confifls in the promife of llrength and fupport in the time of trial. Although God preierves his people from many dangers, yet he has no where promifed them deliverance from all. On the contrary, we are told, " that all that will live godly in *' Chrill Jefus muft luffer peri'ecution ; and that through " much tribulation we mult enter into the kingdom of " God." Yet even in tliefe circumflances, they are fafe, becaufe God is with them in their afflidions ; his rod and his ilafT powerfully fupport them. Need 1 tell you, that here, in a particular manner, the text is exemplified : Tbe jiame of the Lord is a strong tower ; the righteous runneth into it, and is safe. Unaer a fmarting rod, what can a chiljl of God do, but enter into his fecret chambers, and fupplicate the aliiliance and prefcnce of his reconciled Father ? and has he not promifed to grant it ? Ifa. xliii. i. " But now, thus faith the Lord, that created thee, O " Jacob ! and he that formed thee, O Ifrael ! fear not ; " lor 1 have redeemed thee ; I have called thee by tliy " name ; thou art mine." And has he not many times, in fadt, granted it ? The three children walking at liber- ty in the midlt of the fire with the Son of God, as their companion, was but one infiance of what has many times happened in every age. Who would not rather be in the place of Paul and Silas, finging praifcs to God iu their 66 l^he Security of those chains, than be the mafter of the world, with all the dan- ger and anxieties of a throne ? Let me here m;ake an ob- fervation, which I think is warranted both by icripture and experience, that jult as in point of duty, fo alio in point of fullering, the fecurity and comfort or the people of God depends upon their running into, and, if 1 may fo exprefs it, keeping within the bounds ot their firong tower. If they keep clofe to God, no fuiiering will dif- concert them ; no enemy will terrify them : but, if they negletl this, they may be unhinged by a very flight trial. I hmted betore, felf-dependence will make men fall before a very trifling temptation: but dependence on divine fnength will make them fuperior to the greatelt. In the very fame manner, it hath been often feen, that perfons, who have loll their temper, or loft their courage, in iuiiermgs of no extraordinary kind, when more leverely tried have behaved infinitely better, and being confirained to irlee to God for protedion, have found fuch benefit from it, that they have Hept in peace and comfort in a loathlome prifon, have gone with an undaunted ftep to an igno- minious fcaffold, nay, and embraced, with joy and tranf- port a halter or a ilake. 3. In tne laft place. The righteous is fafe under the divine protection, as they are lure of deliverance in the end, and complete victory over all fufferings of every kind. Thus it is faid, Pfal. xxxiv. 17. to the end.. " Tne righ- *' teous cry, and the Lord heareth, and delivereth them *' out of all their troubles. The Lord is nigh unto them " that are of a broken heart, and faveth fuch as be of a con- " trite Ipirit. Many are the afiiidtions of the righteous ; " but the Lord delivereth him out of them all. He keep- " eth all his bones, not one of them is broken. Evil " fliall flay the wicked, and they that hate the righteous " Ihall be defolate. The Lord redeemeth the loul of his "fervants; and none of them that trull in him fliall be " defolate." There is a great beauty in this lail pafiage, which is loft or concealed in our tranflation ; it lies in the oppofition between the 19th and 21ft verles. The 19th verfe runs thus, " Many are the affiidtions of the righte- " ous ; but the Lord delivereth him out of tliem all." In ic/jo trust in God. 6y oppofition to this, it is faid, in the 21ft verfe, as it fliould be tranlluted, " One evil fiiall flay the wicked ; and they " that hate the rii^hteous iliall be dclblate." This proba- bly points at the great dillinguilhing fecurity of good men, that their lalvauon is fafe in the keeping of God, and quite beyond the reach of their moft implacable enemies. What- ever llraitening circumllances they may be reduced to, they have treafures in heaven, " which neither moth nor *' ruil can corrupt, nor thief break through and Ileal.'* They may be driven from their habitations, or baniflied from their country ; they may refemble thofe of whom we read, Heb. xi. 36, 37, 38. "■ And others had trials of cruel " mockings, and fcourgings, ; yea moreover of bonds and " imprifonment. They were floned, they were fawn afun- *' der, were tempted, were flain with the fv.ord ; they ** wandered about in flieep llvins, and goat fliins ; being " dellitute, afflifted, tormented, (of whom the world was " not worthy ;) they wandered in deferts, and in moun- " tains, and in dens, and caves of the earth ;" but they cannot be baniflied from the kingdom of heaven. No ty- rant can fliut the gates of Paradile againfi: them ; for they have been opened by him, " who openeth, and no man " lliuttcth ; and fliutteth, and no man openeth." I have often read witli admiration, both in the infpired writings and ecclefiaftical hiitory, the patience and confiancy of the martyrs. How edifying is it to oblerve, Uiat by witneflTing a good confelTion, together with the gracious influence of the fpirit of God, they have become fuperior to the fear of death, and have been enabled to defpife or pity the weaknefs ofperfecutingrage ? Sometimes we may clear- ly fee, the unrighteous judges torn in pieces, with the fury of infernal pallions, vainly endeavoring to wreak tL/ir malice, by newly invented tortures, and the happy pri- foners, as it were, already beyond their reach, while by faith and hope they are firmly affured of " an inheritance *' incorruptible and undefilecl, and diat fadcth not away, " refer ved in heaven above." Having thus confidered the nature of the good man's fecurity, I am now to confider the abfolute certainty otit. On this I ihall be very fliort, it reils upon tlie divine per- 68 The Security of those fe6lion, the divine promife, and the experience of the faints. I. The divine perfeftion. Is there any thing too hard for the Almighty ? Is he not the Lord of nature ? And are not all things obedient to his will ? The great enemy of fouls, and all his inftruments and agents, are under the government of God. He lets bounds to their rage, and will not fufter them to go fo much as one hairs breadth beyond the limits he hath appointed for them. How great then muft be the fecurity of thofe who put their truft in him ? Again, 2. Confider his faithful promife ; he hath faid it, he hath repeated it, he hath fwora it, that his covenant fhall ftand fail for ever. Ever}'- page of tiie facred oracles is ' full of the mofl gracious affurances ; and thefe exprefied in the mod condefcending terms. Pfalm xci. i, 4. " He thatdweileth in the fecret place of the Moll High, " fhall abide under the fiiadow of the Almighty. I will " fay of the Lord, he is my refuge and my fortrefs ; my ' *' God, in him will I trull. Surely he fnall deliver thee ' " from the fnare of the fowler, and from the noifome pef- " tilence. He lliall cover thee v/ith his feathers, and un- *' der his wings flialt thou truft : his truth fliall be thy ' " fhield and buckler." Zech. ii. 8. " He that toucheth you, " toucheth the apple of his eye." Nay, the very minifters of his Providence are your attendants. Pfal. xci. 11. " For ••' he fhall give his angels charge over thee, to keep thee *' in all thy ways." 3. Confider the experience of the faints ; they all, with one voice, bear their teilimony to the divine faithfulnefs and mercy. It is with this particular view that the Pfal- miil fays, in that forecited text, Pfal. ix. to. " And they '■'• that know thy name will put their truft in thee ; for ''• thou, Lord, haft not forfaken them that feek thee." And indeed in every age, Chriftians of ftanding and ex- perience are ready to give their fanftion to the certainty of God's promifes, and will often confefs the greatnefs of his p?.ft mercy, even while they are chiding their own im- patience and diftruft, that it can fcarcely fuffice to em- bolden them for future duty, and prepare them for future trials. in Religious Worship, 77 Here I mufl: add, that the believer not only defires to fee the glory of God's mercy, in general, asdifplayed in the gof- pel, in which he may have a ihare, but to take an appro- priating view of it, as what he hath a clear right and title to call his own. Doubtlefs the mercy of God is publiflied, offering falvation to the chief of finners. It is their duty to accept of it ; it is their intereft to cleave to it. But they are many times deterred by what they fee in God, they are many times difcouraged by what they feel in them- felves, and are afraid to aflert their title to fo great a blef- fmg. But when, by the Holy Spirit, they are enabled to fee the infinite price paid for their redemption, in the crofs of Chrifi: ; when they fee the riches of divine grace, in the crofs of Chrift ; when they hear the urgent invitations to them to believeinthe crofs of Ghrill; when they are enabled freely to renounce and quit hold of every other claim ; when their hearts are fweetly conftrained by the bonds of tlieir Redeemer's love ; they can then look upon God as their reconciled Father, through him who hath made peace, by the blood of his crofs, and fay unto him. My Lord ! and my God ! What an endearing view is this of the di- vine glory, and what ineffable fatisfadlion fprings from it, to the foul ? What an unfpeakable confolation to thofe who have been wounded in their fpirits, and grieved in their minds, when they are enabled to apply the encou- raging promifes of the holy fcriptures? Ifa. i. 18. " Come, now, and let us reafon together, faith the Lord ; though *' your fms be as fcarlet, they fliall be as white as fnow ; *' though they be red like crimfon, they fhall be as wool. " Ifa. xliii. 25. I, even I, am he that blotteth out thy " tranfgreffions, for mine own fake ; and will not remem- *' ber thy fms, xliv. 22. I have blotted out, as a thick " cloud, thy tranfgreffions, and as a cloud thy fms. Re- " turn unto me, for I have redeemed thee." 3. The believer defires to fee the glory of God, as an all- fufHcient God. This is a neceffary view of God, as the fupport and happinefs of the creature, as well as the ftrt- ngth and confolation of the finner. My brethren, man was made for living upon God ; for- getting this he firfl: went aftray from him. Self fufficien- cy, and a delufive fenfe of independance, is infcparable Vol. II. K jB T/je Objett of a Christian'' s Desire from afinful Rate. Convl6lion levels a blow at the foun^ dation of this millake. Serious confideration flievvs us how infufficient we are for our own hanpinefs. Daily ex- perience difcovers the inherent vanity of all created com- forts in themfelves, and as leparated from God. When the penitent returns to God, he not only returns, from the fervice of other mailers, to him, as his rightful Lord ; but forfalces all forbidden joys, and cleaves to God as his hap- pinefs, and rells In him as his portion. Does not this ap- pear from the uniform language of icripture, with regard to both parts of the covenant ? what belongs to God, and what belongs to man. See the tenor of an early promife to the father of the faithful, Gen. xv. t. '' Fear not *' Abram ; I am thy fliield, and thy exceeding great re- *' ward." Multitudes of others are of the fame import. The power and providence of God, in behalf of his peo- ple, are largely and beautifully del'cribed in the ninety firft Pfalm, " He that dwelleth in the fecrct place of the Moft " High, lliall abide under the fliadow of the Almighty. I " v/ill fay of the Lord, he is my refuge and my fortrefs ; *' my God, in him will I trulh Surely he ihall deliver *' thee from the fnare of the fowler, and from the noifome " peitilence. He Ihall cover thee with his feathers, and •"' under his wings flialt thou truih His truth fnall be thy " fliield and buckler," 8^c. 2. Cor. vi. 17. " Wherefore " come out from among them, and be ye feparate, faith " the Lord, and touch not the unclean thing, and I will re- " ceive you, and will be a father unto you, and ye fliall be " my fons and daughters, faith the Lord Almighty." On the other hand, the invitation, or exhortation to return, is ordinarily prelfed from the profit of the change, Ifa. Iv. i. *' Ho, every one that thirlleth ! come ye to the waters ; " and he that hath no money, come ye, buy and eat ; yea " come, buy wine and milk, without money, and with- " out price." And, to name no more paifages, when God came to eilablifh the faith of Abraham in his promife, he fays, Gen. xvii. i. " I am the Almighty," or, as it ought *' to be tranflated, the all-fufFicient God : walk before me, *' and be thou perfe6t." Now, believers defire to fee the glory of God, as all-fufficient ; and all difcoveries of this /;/ Religious JVorsJAp. 79 nature are attended vvitli unfpeakable complacence and latisCaclion. They fee the glory of an infinite God as theirs, and rejoice in the riclincis of their portion. Wea- ried with repeated diiappointnients, and deeply convinced of the vanity of tiie creature, they relt in him, as able to give them complete happinefs ; hap))inefs that will never change ! happinels that will never be exhauiled ; He that hath chofen God as his portion, hath, as our Saviour beau- tiiully exprcfleth it, made " choice of that good part, which '•'• cannot be taken away from him." My brethren, we arc now come to the v(::rY fubftance> of practical religion. The glory of an all fufFicient God, apjiears as more than a balance to all tliat i)retends to rival him in our afiedlions ; to all that we are called to give up ior his fake. When the believer fees the fulnefs of God, then his anxiety, and diftrefling fears, of every kind, are at an end. Does he want provifion I " The earth is *' the Lord's, and the fulnefs thereof. The young lions " do lack and fuffer hunger ; but they that feek the Lord, " lliall not vi^ant any good thing." Does he want friends ? God is able to make his enemies to be at peace with him. Does he want any outward comfort? God is able to procure it, or make him iiappy without it. Not to mention par- ticulars ; the triumph of faith, in this view, is to attain an abfolute and unconditional refignation to the will of God, with a firm perfuafion, that he is able to make all things work together for our good, and willing to bellow every thing that is for our real interell. It is to lay with the prophet, Hab. iii. 17. '"■ Although the fig tree {hall " not bloffom, neither fliall fruit be in the vines, the labor " of the olive fliali fail, and the fields flirll yield no meat ; '' the flock flniU be cut ofl' from the fold, and there Ihall "• be no herd in the flails: yet Twill rejoice in tiie Lord, *' I will joy in the God of my falvation." I fhall only add, that the divine all-fufficiency is to be conlidered, as regarding our lanclification as well as com- Ibrt. What dillrefs does not the L'.lu-illian often lufier h'om the treachery of his own heart, and from the power of liirrounding temptations ? Covered with Ihame for his i^afl uulledfaflriefs, convinced, by cxpedeuce, of hisowiiu 8o The Object of a Christian'' $ Desire weaknefs, he hath no other refuge but in God. And what courage does he derive from the fulnefs of divine perfecti- on, the greatnefs of divine power and the faithfulnefs of the divine promife ? " My grace fliall be fufficient for ** thee, and my flrength fliall be niade perfeft in weak- " nefs." He then fays, with the Pfahnift, Pfal. Ixxi. i6. *' I will go in the llrength of the Lord God : I will make " mention of thy righteoufhefs, even of thine only," II. I proceed now, in the laft place, to make fome praftical improvement of Vvdiat hath been faid. And, ill. Let us admire the divine condefcenfion, in admitting his faints to a difcovery of his glory. Solomon fays, with very great propriety, in the language of aftonifliment :. *' But will God in very deed dwell with men on the earth "'" The fame ought to be, nay, the fame certainly are, the fentiments of every real believer. But let us remember what has been hinted at above, that our accefs to God, and our communion with him, is, and only can be, through the Mediator of the new covenant, in whom we have accefs, by faith, unto God. 2dly, Let me befeech you to try yourfelves, whether this ever hath been your attainment, and vdiether it is your fmcere defire ? Do you know, in any meafure, what it is to fee the glory of the true God ? Hath he appeared before you in terrible majefty ? Have your very fouls been made to bow down before him, and to give him the glory that is juilly due to his name ? Plave you feen the glory of a reconciled God ? Have you chofen him, in Chrifl-, as your portion ? Have you devoted yourfelves, without referve, to his difpofal ? Again, have you feen the glory of an all-fufficient God ? Surely I fpeak to ma- ny Vv^ho have feen the vanity of the creature. Probably you have tafted a little of the fufferings of a fmful flate. "Vvliere did you feek your confolation ? where do you find your fupport ? Have you learned the holy and happy art of pouring out your fouls to God ? Have you felt the fweetnefs of it I And have you faid, with the Pfalmill", *' Return unto thy reft, O my foul ! for the Lord hath *' dealt bountifully with tliee ?" Is it your earneit defire in Religious fVorship. 8i to fee the glory of God ? Can you fay with the Pfalmift, Pfal. Ixiii. I, 2. " O God ! thou art my God, early will *'■ I feek thee : my foul thirlleth for thee ; my flefli longeth '* for thee in a dry and thirlly land where no water is, to " fee thy power and thy glory, fo as I have feen thee in " the fanftuary." 3dly, I will now proceed to exhort you, in the moft earnefl manner, to diligence in feeking after real com- munion with God in his inllituted worfliip. How highly are we favored with light and liberty ? how little are many fenfible of their privileges ? 1 have often, on fuch occa- fions, put you in mind of the fatal cfFedls of a heartlefs, cuilomary, formal worfliip : it is pro\oking to God, per- nicious to others, hardening to the heart, and ruining to the foul. Were but afociety of thofe Proteilants abroad, who are lying under perfecution, to enjoy the feafon which we now enjoy, what an edge would be upon their fpirits ? what a fenfe of gratitude in their hearts ? what fire and zeal in their affections ? Strange, indeed, that public profperity fliould be fo flupifying, and the approach of eternity to every individual fliould not be awakening, while the young and fli ong are hurried off the ftage, while every day is bringing us nearer to our lall, while every ordinance is adding to our charge, that we fliould not de- fire to fee the glory of God in his fanftuary here, that it may be the earnefl of our future inheritance, and prepare us for his immediate prefence hereafter. Suffer me to fpcak a few words to thofe that are young. God is my witnefs, that their welfare is at my heart. Per- haps you will think, what hath been faid hardly applicable to you. The defire of Mofes, the man of God, intimate communion and fellowfliip with God, the attainment of ripe and experienced Chriflians, all this you will fav, is unfuitable to me : nay, perhaps, by a baftard humility, you will fay, to expert it, would be prefumption in me. But you are greatly deceived : diere are none who have more gracious invitations to come unto God than young fumers : there are none who have greater reafon to ex- pert nearnefs to God than young faints. Do you not read, that God revealed himfelf to Samuel, the child, when S2 TJoe Object of a Christian's Desire he negle(Sled Eli, the old prophet ? Befides, I would re~ commend earnellnefs and afTeclion to you ; not only lor your greater profit, but to prevent your apoftafy. A little religion is very hard to hold ; it is like a lamp which is hardly lighted, which the leail breath of wind will extin- guifli, or a tree that is but newly planted, which a rude thru ft will overturn. Unlefs you make God, and his fervice, your hearty choice, you will not carry it long a& your burden, but will be foon tempted to throw it down. Be concerned, therefore, I befeech you, to attend on hiii inllituted worfliip, not in a carelefs and formal manner, but let the " defire of your fouls be to liis name, and the *■' remembrance of him." I fhall now conclude the lub- jeft, by offering to thofe, who would fee the glory of God, a few directions, as to the befl preparation for fuch a difco- very. ift, If you would fee the glory of God in his fanc- tuary, be ferious in felf-examination, and in the renuncia- tion of all known fm. Holinefs is an effential attribute of the divine nature ; and, therefore, he mull be worfliipj^ed in the beauty of holinefs. Thus the Pfalmift refolved with himfelf, Pfal. xxvi. 6. *'' I will walh mine hands in *•'■ innocence, fo will I compafs thine altar, O Lord !" It is true, none, who have any knowledge of the corruption of their own hearts, can reafonably hope to be perfectly free from fm in the prefent life : yet a real Chriilian will have it, as the objeft of his daily ftudy, to " cleanfc himfelf ''' from all fdthinefs of the flefli and Ipirit, that he may [)er- '"'• fe6t holinefs in the fear of God." k was fm that firil rendered us unfit for communion with God ; and, there- fore, our recovery of this happy privilege will be but in proportionto our fanftificatiorL To bring finful difpoli- tions, indulged, and ftill fuffered in the heart, to the wor- fliip of God, and to expert acceptance inafuch ftate, is im- plied blafphemy, and the greateft difhonor we can poilibly do to him. 2. In order to fee the gloiy of God, you muft be cloUi- cd with humility. No difpofition more cffentially neccffa- ry to a Chriilian at all times, but more efpecially, when he makes an immediate approach to God in his worfliip : Jfa. Ixvi. 2. " For all thole things hath mineliand made : i' and all thofe things have been, faith the Lord : but to h Religious irorsbip* S3 ^^ this man will I look, even to liim that is poor, nnd of *■' a contrite fpirit, and tremhleth at my word." And, in- deed, how can we confider the nature of that Cod whom we worfliip, and our own fmfiil and miferable eflate, without being llruck with a fcnfe of tlic necefllty of deep humility and fclf-abafcment in our intcrcourfe with him ? It is particularly to be noticed, that felf-abafcmcnt, and even fclf-abhorrence, is the immediate effeft of a fenfe o'i the divine pretence. See to this purpofe, Ifa. vi. i, — c. " In the year that King Uzziah died, I lliw a!fo *' the Lord fitting upon a throne, high and lifted up, and '* his train filled the temple : above it flood the feraphims : *' each one had fix wings : with twain he covered his face, " and with twain he covered his feet, and with twain he did " fly. And one cried unto another, and faid Holy, h-oly, " holy is the Lord of hofis, the whole earth is full of his " glo'rv ! And the polls of the door moved at the voice " of liim that cried, and the houfe was filled with fmoke, ** Then faid I, Wo is me ; for I am undone, becaufe 1 " am a man of unclean lips, and I dwell in the midll of " a people of unclean lips ; for mine eyes have feen the " King, the Lord of hods !" See alfo Job xlii. 5, 6. '' I " have heard of thee by the hearing of the ear ; but now *' mine eye feeth thee : wherefore I abhor myfelf, and rc- " pent in dull and aflies." Let us endeavor, therefore, to be truly and inwardly humble. Let us remember the grace of redemption, what guilty criminals we were, be- fore unnxerited mercy and fovereign love found out a v/ay for our recover}\ Happy they, where humility arifcs from a real cxcrcifc of foul ! How difficult, how rare a thing, is true humility ? How eafy is it to ufl* modefl and fubmiffive expreflions, compared to attaining a ivvly hum- ble and mortified fiate of mind ? I\Tay almiglity God, by his power, make us humble ; and do thou, O blefTed Je- fus ! " call doM'n every high thought, and lofty imagina- *' tion, that exalteth itfclf againfl: thee." 3. In the lad place; if you defire to fee the ^\ory of God, be fervent in preparator)' prayer : if there is any blelfing that requires importunity and wrefiling vidi God, furely this high and happy privilege of communion v. ith 84 'The object of a Christianas desire ^ ^c. him in his houfe muft be of that kind. And, I think, we are warranted to fay, that, in the divine government, there are fome bleffings that require more importunity than others. See a remarkable paflage, Mark ix. 28, 29. " And when he was com^ into the houfe, his difciples " allied him privately, why could not wc caft him out ? " and he faid unto them, this kind can come forth by no- " thing, but by prayer and fading." If fome devils were fo obftinate in their poireffion, that the fame degree of faith and fervor, which prevailed over others, could not call them out, muft not the fame thing hold, from analogy, with refpeft to other mercies ? And how juftly are indif- ferent, hike-warm worihippers denied that blefling which they fo lightly elleem ? Let me therefore, earnellly, be- feech every ferious perfon not to reftrain prayer before God, but to repeat, and urge the plea, that he would be gracioufly prefent with us ; that he would pour down his Spirit from on high, and make us to know, to our hap- py experience, " that a day in his courts is better than a " thoufand ; and that it is better to be door-keepers in the " houfe of God, than to dwell in the tents of wickednefs." ^ho trust in God. 69 IV. 1 come now, in the lafl: place, to make fome prad- tlcal improvement of what hatli been faid. And, firft, From what hath been faid, you may fee the fmfulnefs of dilb-Lifl. Has God laid fo noble a foundation for our de- penderlce upon him ; and are we flill fo backward to the duty ? Is not diftrull in fome meafure a denial of God himfelf ? A denial of his prefenoe, a denial of his perfec- tions, and dilbelief of his promifes ? Let us all be cover- ed with fkame, when we confider how much we have al- ready diflionored him, in this refpeft. And let us pray, that he may enable us henceforward not only to lend up oar cries to heaven, for relief in dillrefs, but to caft our cares and burdens upon the Lord, in the faith " that he " will fuflain us, that he will never fufFer the righteous to " be moved." 2. You may fee the remedy of diftruft, which is, to be more and more acquainted with the name of God. Con- template his glory in the vifible creation : he may be feeri not only in his fpreading out the Heavens like a curtain, but in the formation of the meaneft creature ; in a pile of grafs, or in a grain of fand. While you are daily tailing his gifts, forget not to acknowledge his bounty, in the ri- ling fun, the growing corn, and the falling rain. Tliink of his faithful word, read his promifes, lay them up in your memories, write them in your hearts ; and efpecially, the exceeding great and precious promifes of the everlaft- ing gofpel, which may be yours, which you are intreatedl to accept as yours, and if they be not yours, you fhall ren- der an account to himfelf at the laft day, for receiving them in vain. — ' — -Think alfo of his Providence, all yoa have fecn, and all you have felt, of prefervirig goodnefs, and of redeeming grace ; and continue to cleave to him as your portion, in the Pfalmifl's words, Pfalm xlviii. 14. " This God is our God, for ever and ever, he will be our " guide even unto death." 3. In the lafl: place, learn from hence, what is the fureft and (liorteft, and indeed, the only fafe way of deliverance from fufFering. Flee to God as your strong to%ver^ by prayer and fupplicatlon : but with this, endeavor by the renewed exercife of faith in your Redceuicr's blood, t# Vol. n. I *iQ ^he Security of tho^e^ ^c. afcertain your title to the favor of God ; endeavor by i lledfaft adherence to your duty, to comn\it your ways to God ; and fo foon, and fo far, as you have good groiuid to know that you are his children, you ought to refifl and banifh eveiy doubt of your fecurity. Rom. viii. 28. "And " we know, that all things work together for good to them *' that love God ; to them who are the called according " to his purpofe." Verfe 32. of the fame chapter. "He *' that fpared not his own Son, but delivered him up for " us all, how Ih.dl he not with him alfo freely give us all ♦' things*" [ 71 3 •000 oow roao 0000 MOO 0003 Vo«o cooo cMo eooo toa* cQoo 0030 •0O9 0300 coco ooeo oon oobt •000 •03* mce oocn 0090 eo9c^ 00^0 (%oo c%oc 0000 ooc\^ 03CO ocoo MO* cooo ooc« 0009 ocoo 0000 oood ocoo ocso . ^| the way in which we ufe the fame words in prayer 6t praife, at one time, and at another ! None but downright atheills will denv the omnifcience and omniprelence ol" Gocl ; but how far is this p;cneral acknowledgment front that overwhelming fenfe of his prefence which bclievefa have fometimes in his worfliip in public or in feci-et; What a new fenfe of God's prefence had Jacob at Betliel^ when he faid, Gen. xxviii. i6, 17. " Surely the Lord is " in this place, and I knew it not : and he was afraid* *' and faid, how dreadful is this place ? this is none othel* *' but the houfe of God, and this is the gate of heaven !** What a fenfe of God's prefence had Hagar, Gen; xvi. i j-. when " fhe called the name of the Lord that fpake Untd " her, thou, God) feefl me j for. Hie faid, have 1 alfo here *' looked after him that feeth me ?'* or Job when he ex- preifes himfclf thus. Job xlii. 5, 6* " I have heard of thee* '' by the hearing of the ear ; but now mine eye feeth thee: " Wherefore I abhor myfelf, and repent in dull and allies?'* I fhall only further obferve, that it plainly appears that Ihis difcovery of the glory of God, belongs only to his owrl people. Wicked men are faid, in fcripture, to be fuch aS know not God. They are alfo defcribed a little different- ly, as not having God in all their thoughts ; not but that wicked men may have a general or cuftomary belief, irt the being and perfe6lions of God, but becatife they hive not that intimate fenfe of his prefence, that difcovery of the glory and amiablenefs of his perfeftions, which is pe- culiar to his own children. Even the natural perfections of God, his power and wifdom, cannot be beheld with fucli veneration by any, as by thofe who are fenfible of their obligations to fcrve him. But above all, the glory of his infinite holinefs and juftice can never be feen, but by thofc whodefu'e to fubniit to it; nor the glory of liis infinite mercy, but by tliofe who fee themfclves indebted to it» This leads me to obferv^e, 2. That the believer defires to fee the glory of a graci- ous and reconciled God, not only infinitely glorious in himfelf, but infinitely merciful to him. This view oug^.t never to be feparated from tlie former. Take away the ; up to Je- " rufaiem, took the twelve difciples apajt in the way, and *' faid Lino t^em, Eehokl we go up to Jerufalem, and the *' Son or man (hall be betrayed unto the chief priefls, and *' unto the fcribes, and they fliall condemn him to deadi. *' And fhcJl deliver him to the Gentiles, to mock and to " icoLuge, and t.o crucify him : and the third day he fliall " rife again." Lake ix. 51. " And it came to pafs, when " the time v^'as corne that he fhould be received up, he *' fcedfaftly j'ct his face to go to Jerufalem." To thefe I fliall only add, Joiin xviii. 11. "Then faid Jefus unto Peter, " Put up thy fword into the flieath : the cup which my *' Father hath given me, Ihall I not drink it ?" Thus did there appear a glory even in his humiliation, a majefty even in his fafiering ; and thus did he come forth and tra- vel in die greatnefs of his llrength. In the fecond place, the glory of our Redeemer, in his humiliation, appears from the greatnefs of thofe fufferings which he endured. Though, to the eye of {qu^q, a ftate cifufTering is apt to appear contemptible ; to thofe who juftly view the fufferings of Chrift, there will be found far oreater evidences of his power. iV weak perfon is crufli- ed by a fmall v/eight ; but he who is able to endure un- common fafferings, fhovvs himfelf to be polfeired of un- common llrength. Now, our blefled Lord and Saviour did, in his life, in this world, endure the greateft and moft dreadful fufferings. His whole life was one conti- nued track of the heaviefl fufferings of which human na- ture is capable. Ifa. liii. 3. "He isdefpifed and rejeded *' of nun, a man of fbrrows, and acquainted with grief: *' ^iid we hid, as it were, our faces from hini j he was de- in his Humiliation. gt ** fpifed, and we efleemed him not !" This, my brethren, is a known fubjedl, yet it is the fubjedl which we ought, by faith, to dwell upon this day ; and, indeed, the bene- fit and comfort of believers docs not depend on thint^s new and engaging to the fancy, but on the Spirit of God fetting home known truths with force and efficacy on the heart. Let me therefore be? your attention to two or three obvi- ous remarks on the fufferings of Chrift. i. His afflidlions began early, with his firft: entrance into the world. No fooncrdid the man Chriil Jefus fee the light of this world, but prefently did affli<3:ion falute him. Immediately after his contemptible birth, did Herod, that bloody tyranf, feekto deftroy him ; fo that we may allude to that exprci- fion, Rev. xii. 4. " — And the dragon flood before the " woman which was ready to be delivered, to devour her " child as foon as it was born.'* 2. His affliiStions were conflant and perpetual, widiout interruption. It is recorded, not only by Chriflians, but even by heathens, v.'^hohad heard of his life, that he was never obferved to laugh, but frequently feen weeping ; fo that he well accompliflied that prophefy, " A man of for- *' rows, and acquainted with grief." It is probable, from feveral paffages in the prophetical writings, that he was of a very tender and fenfible frame ; and therefore his af- fliftions had a great and powerful effect upon him. They fo deeply touched him, that his body was wafted, and his fb-ength melted and decayed, which is the ufual effe(5l of lafling and continued forrow. Ifa. lii. 14. " As many *' were aftonied at thee ; his vifage was fo marred more " than any man, and his form more than the fons of men.'* Pfa!. xxii. 14, 15. " I am poured out like water, and all " my bones are out of joint: my heart is like wax, it is ** melted in the midft of my bowels : my llrength is dried " up like a potiherd ; and my tongue cleaveth to my " jaws : and thou haft brought me into the duft of death." So that we may alfo apply to him what Job fa} s of himfclf, Jobxvi. 8. " And thou haft filled me with wrinkles, which *' is a witnefs againft me : and my l,cannefs rifinj up in *' me, beareth witnefs to my face. 9 2 The Glory of Christ 3. His afHi£lions were ofthefevereft kind. This I might Ihow you, at large, from the hiftory, by particular- izing them all : I only mention four, poverty, reproach, temptation, and fympathy with others. He was fo poor, as to depend upon the charity of others for his fubftance ; and could fay, Luke ix. 58. " Foxes have holes, and birds " of the air have nefts, but the Son of man hath not where *' to lay his head." Reproach was thrown upon him without meafure, and of the worft kind. He was called a glutton and a wine-bibber, a deceiver, a blafphemer, a Samaritan, and one that had a devil. Now, my brethren, all that know any thing of human nature, know that re- proach and contempt are perhaps the hardeft to bear of any fufferings to which v/e are expofed ; and the authors of thefe calumnies were fuch whofe circumftances rendered them moft fharp and fevere ; for they were the Scribes and Pharifees, or the miniflers of thofe times, who ferved in the temple, as the whole hiftory fhows, and his own na- tural relations, as appears from Markiii. 21. John vii. 3, 4, 5. — Another remarkable affliftion our Lord endured, was temptation, and that of the grolTeft kind, as is plain from Matth. iv. 3, — 11. We are told, " he was in all " points tempted like as we are, yet without fin." What was the precife nature and influence of fuch temptations on him, we cannot know ; only it deferves notice on this particular, that whereas fome of the other afflidlions he endured, were fuch as his perfed; purity could not but render more tolerable than otherwife they would have been, this on the other hand, was fuch, that by how much the more pure and holy he was, fo much the more diftrefs would he feel on being alFaulted with the vile temp- tations of the devil, and having his horrid and abomina- ble fuggeftions prefented to the fancy. 1 only further mention his fufierings, from fympathy with others. The mod excellent and worthy of the human kind are fuch as have tJic tendereft feelings of the fufferings of others. Now, fince he was a perfedl man, fmce tendernefs feems to have been his ruling charafter, and his errand into the world a meiTage of love flov/ing from infinite^ compaffion as its caufe, we niuft fuppofe him liable to the fevereft fuf- in bis Hiwiiliation. gg , feringS' of this kind. I know the hard-hearted, felfilh world, will find it difficult to conceive this as a fource of fevere fuiTering, elpecially fuch as have no regard to any- thing beyond this world. But this is not the cafe with ail ; for I am certain there are fome whofe fharpeil pangs have been occafioncd by the fufTerings of others, efpecially M lien of a fpiritual kind. To form fome conception of this, let us imagine, what mufl be the anguifli of a pious and afi'edtionate parent, on the death of a wicked a child, wlio apparently trod in die path of the defiroyer, and of whom he hath the greatefl: reafon to fear, that he no fooner clofed his eyes on the light of this world, than he lifted them up in the torments of hell. Now, as compaffion was llronger in none than in the man Chrift Jefus, fo none could have fo clear a view of the mifery of thofe who were the objedts of it ; and therefore, no doubt, this was a fource of the deepcll affliftion to his foul. 4. In the lad place, the affli£lions of our Lord not only continued, but increafed, through his life, till they, at lail, ifTued in an extraordinary conflict with the powers of darknefs, and an immediate fubje6tion to the wrath of a fin avenging God. Let it be obferved, that though I here mention particularly his enduring the wrath of God, as the laft and finifhing part of his fufferings, I do not mean to confine his fufferings from the hand of God to this feafon. Without all queftion, every part of his hu- miliation was fatisfaftory to the divine juftice, and con- tributed to appeafe the wrath of God. This cup was put to his mouth fo foon as he aflumed our nature ; he conti- nued to drink of it daily, and was therefore juft.ly lliled a man of forrows ; but, in the clofe of life, he came to diink off the very bittereft dregs of it. The waves of diviiie wrath went over him ; and he waded ftill deeper and deeper in this troubled ocean, till he was well nigh over- whelmed. That Chrifl fuffered under the wrath of God in an eminent degree, is manileft both from the prophe- cies of the Old Tellament, and the relation given of the event in the New. Ifa. liii. 5. — 10. " But he was wounded *' for our tranfgreffions, he was bruifed for our iniquities : *' the challifement of our peace was upon him, and with Vol. II. M ^\ fh€ Glory af Christ '" his ftrip^s we are healed. All we, like llieep, hav'g " gone aliray ; we have turned every one to his own v/ay, " and the Lbrd hath laid on him the iniquity of us all. '" He Wets oppreffed, and he was altiifted, yet he opened " not his mOuth ; he is brought as a lamb to the ilaughter .'• and as a flleep before her fhearers is dumb, fo he open- " eth not his mouth; He was taken from prifon and from *' judgment : and who fhall declare his generation ? for " he was cut o5' eat af the land of the living ; for the *' tranfgrefflon Of ttiy people was he llricken. And he '*' niade his grave with the v;icked, and with the rich in " his death, becaufe he had done no violence, neither was " any deceit irl his mouth. Yet it pleafed the Lord to " bruife him : he hath put him to grief: when thou fhalt " make his foul an offering for fm, he fhall fee his feed, he " fhall prolong his days, and the pleafure of the Lord iliall *' profper in his hand." See the relation of his fufferings in the garden, Matth. xxvi. 38, 39, " Then faith he un- " to them, my foul is exceeding forrowful, even unto " death : tarry ye here, and watch Vv^ith me. And he " vvent a little further, and fell on his face, and prayed, " faying, O, my Father ! if it be poffible, let this cup pafs *' from ine ! nevierthekfs, not as I will, but as thou wilt ! '*' Mark xiv. 33, 34, 35, 36. And he takdth with him " Peter, and James, and John, and began to be fore ama- ^' zed, and to be very heavy, and faith unto them, my foul '*' is exceeding forrowful unto death ! tarry ye here, and •'*' v/atch ; r.nd he went forward a little, and fell on the "" ground, and prayed, that if it were poffible the hour ^*' might pafs from him ! And he faid, Abrba, Father, all ''^" things are poihble unto thee : take away this cup iiom •jtfc.jYie I neverthelefs, not what I v/ill, but what thou Vvilt I ^^*''Luke xxii. 43, 44. And thtre appeared an angel unto ■'"^him from heaven, llren^thening him ; and, being in an ^'*^gony, he prayed niore earneftly ! and his fweat was, as -*' 'ii! were, great drops of blood falling down to the ground !" on? "iFhat the fame deep diflrefs of foul continued upon the '^e+6fs, is plain from this lamentable exclam.ation, Matth^ ■3lxVii. 46. " And, about the ninth hour, Jefus cried with •"'iial loud voice, faying, Eli, Eli, lamafabachthani ! that in Ms Htimirtadon. ^ ^' tl?at is to fay, my God» my God, vvhy haft thou forfaken " rae !" In what manner, precifely, Chrift fuffcrcd the wrath of God on this occafion, it would be too bold for us to determine ; whether it was only God's withdrawing from his human foul thq comforts of his fenfible prefence — his being alfaiilted and diilreffed witii the infernal fug- geftions of the devil — his having a lively piifture prefented to his imagination of the miferies of mankind here, an4 hereafter, on account of fui, and fufierin?; whh them by pompaihon and fympathy — or, fmally, God's pofitively inllifting upon him, 'iox a feafon, the fame punii'hment in kind, at leaft, if not in degree, that fliould have befallen thofe for whom he fuflcred, and which the impenitent ftiU ihall for ever endure. This lafl is by fome fuppofed im- poffiblc and contradidlory, as much of their mifery arifes from an evil confcience, from which he was abfolutely free ; and from defpair of mercy, which none will affirm that even God's defertion of him at that awful feafon did imply. It is probable, there was a mixture of all thefe particulars in his mingled cup. And, as to the laft, I fliall only fay, that the pain and anguifli, that follows any re- Peftlon, of a rational foul, is only conneded Avith it by the determination of God, the Creator of our fpirits : there- fore it was certainly in the power of the Almighty to in- fli6l a fenfe of pain in any kind, or in any degree, on the holy created foul of the man, Chrift Jefus, And I fee no other contrariety to the divine perfections, in inflifling that very anguifli on the holy and innocent Saviour, than in fubllituting him in our room at all, and bruifmg him fop our iniquities. One thing is certain, that, in his life, and at his death, he fuffercd what was a full reparation cf tho diflionor done to God ; a fufficient vindication of the pu- rity of his nature, and the authority of his broken law, and what purchafed pardon and peace, fantflifi cation, and eter- nal glory, to a v/hole world of cle£t fmncrs. And now^ my brediren, from this view, did not our Redeemer tra- vel in the greatnefs of his ilrength ? Was it a fmall llrength that could go through all this track of fuiTering, widiout finking in the way? Yet this did he Vv ith unfliaken conftan. cy ; and, as his giving up his life was the laft part of it, fo- 9^, ^he Glcry of Christ he expired not, before he could fay, it is finish£d ! Well, then, might the anfwer be given to the queftion in my text, W^ho is this that cometh from Edoni^ ivith dyed garments from Bozrah ? this that is glorious in his appa- rel, travelling in the greatness of his strength? in the words that follow, " 1 diat fpeak in righteoufnefs, mighty to fave.'* We proceed to obferve in the 3d place, that the glory of our Redeemer in his fufferings, appears from the purity of his carriage, and the perfection of his patience under them. The former conilderation fliov/s his natural ftrength, (fo to fpeak) and this his moral excellence. Af- fliction is the touchftone of virtue, tries its fuicerity, and illuftrates its beauty. Therefore we are told, Heb. ii. 10. " That it became him, for whom are all things, and by *' whom are all things, in bringing many fons unto glory, " to make the captain of their falvation perfedl through " fufferings." Nothing could give a greater value to the facrifice he offered up, tlian the meeknefs and patience with which he refigned that life which was not forfeited, but voluntarily furrendered. Ifa. hii. 7. " He was op- *' preffed and he was affli6led, yet he opened not his " mouth : he is brought as a lamb to the flaughter, and as *' a iheep before her fhearers is dumb, fo he opened not " his mouth." It is worth while to refleft, on that conti- nued and invincible patience with which he went through the feveral fleps of his fufferings : that reproach and ca- lumny, that contempt and abufe, which he met widi from thofe in whofe intereft he was fo deeply engaged, did not excite his indignation, but his compaffion. Luke xix. 41. " And when he was come near, he beheld the city, and " v/ept over it, faying, if thou hadft known, even thou, at " leafl in this thy day, the things which belong unto thy *' peace ! but now they are hid from thine eyes." When his ignorant difciples would have defended him from the affaults of his enemies, he fays, John xviii. 11. — " The *' cup which my Father hath given me, fhall 1 not drink " it ?" When he entered upon the laft and heaviefl part of his fufferings, and began to feel their anguifli, he fays, John xii. 27. " Now is my foul troubled, and what Ihall *' I fay ? Father, fave me from this hour L but for this in bis Humiliation. 97 " caufe came I unto this hour." And in that dreadful lealbn, when in the midft of his hardeft conflidl, this is the form of his prayer, Matth. xxvi. 39. " O my Father ! " if it be poflible let this cup pafs from me : neverthclels, '* not as 1 will, but as thou wilt." And a little after, verfe 42. " O my Father ! if this cup may nor pafs away ** from me, except I drink it, thy will be done." Was not this divine glory Ihining through the dark cloud that encompalfcd him ? AVas not this the patience of a God .'' And, in fpite of the fhame of the crofs, on which he hung, did it not conilrain the centurion that att^4:ided his cruci- fixion to fay, '■'■ Certainly this was a righteous man ! " Truly this man was the Son of God !" In the; lafl: place, Tlie glory of a fullering Saviour ap- pears from the end he had in view in his fuflerings, and which he fo effeftually obtained. This was none other thin the glory of the great God, and the everlalting falvation of elcdl: fniners. It was to do the will of his hea- venly Father that he came into the world, and in doing this he delighted. Towards the clofe of his life he thus addreiles his Father, John xvii, 4. " I have glorified thee " on the earth ; I have finifhed the work which thou ga- " veil me to do." He not only exhibited a fair and bright image of the divine glory in his perfonal character, while he dwelt among us, full of grace and truth, but in his work, as Mediator, illuftrated all the perfe(9:ions of God ; and in particular, glorified his jufi;ice and magnified his mercy. If therefore a worthy end beautifies and ennobles any dififtcult undertaking, this excellent purpofe mufl give dignity to a crucified Saviour. But ought we not to add, the end fo clofely conne£led with this, the falvation of perifhing finners. Is not this a defign, of the beauty of which we ought to be particu- larly fenfible ? Had not our compafiionate Redeemer llcpt in between us and the flroke of divine juflice, we had for ever lain under the wrath of the Almighty. And, Oh, how unable had we been to bear that vengeance which was fo heavy to him ! Flow glorious docs he appear to the convinced finner in his red apparel ! and what reafon has he to fay, " Worthy is the Lamb that was flain, to §-^. The Glory of Christ ** receive power, and riches, and wifdom, and ftrength, *' and honor, and glory, and bleffing !" 1 fliall now conckide this head, widi obferving, that I have all along confidered Chrill as God and man, in one peribn, our Mediator. I am fenfible, however, he could only fulTer in his human nature, and indeed became man that he might be capable of lufiering. But it was the in- conceivable union of the human nature Vvith the divine, irom which he derived his glory, which gave him ftrength for fuffering, and made his lufferings of value fufiicient tor the purchafe of our redemption. I come, no"W, in the lall place, to make fome pra6lical improvement of what hath been faid. And, jft. We are, here, called to admire and adore the un- fearchable wifdom, and unfpeakable love of God, There is a boundlefs depth in all the works and ways of God, and particularly here. Upon a flight view, v.e may be apt to take offence at the crofs ; to hide our faces from liim ; to be difgufted at an incarnate God, the Lord of glo- ry, defpifed and trampled on by a proud Pharifee ; the Q'e^tor of the ends of the earth Handing at the judgment- feat of a weak mortal ; and the Author life giving up the ghoft. But, upon a nearer infpe6lion, niuft we not ad- jjiire the harmony of the divine attributes, in our redemp- tion, upon this plan ? that thefe perfeftions which ieem to limit each other in their exercife, fliould be, in conjunfti- en, more illuftrioufly difplayed : that God's infinite ho- Iinefs, and abhorrence of fm, nay, his impartial jullice, fhould be more difplayed in the pardon than the condem, jiation of the finner ; that fo fignal a defeat Ihould be given to the enemy of fouls, even when he feemed exulting in the fuccefs of his defigns : that our Lord, by death, iliould deftroy him that liad the power of death, that is the devil ; and, by being lifted up from the earth, as unworthy of a place on it, he fnould draw all men unto him, joining thus the extremities of glory and bafenefs, power and humilia- tian, and travelling in the greatnefs of his itrength. I'liis^ %v5thout doubt, fliall afford fubjed for the adoring inquiry ©f glorified faints to eternal ages ; and vve ought to begin it hei-e, faying v/ith the Prp,lmiftj Piul. Ixxii, i^* "flis in bis Humiliation, ()t) " name fliall endure forever : his name fhall he continued ^' as long as the fun ; and men fliall be blelVed in him : all " nations fhall call him blelTed !" 2dly, Suffer me to improve the fubjeft, by fliewirtj* the ^lih: and danger of all who are not reconciled to God, efpecially thofe, who, by continuing in unbelief and im- penitence, Ihall die in that condition. There is nothing we can more juftly infer from what hath been faid, than the holinefs of God, and his deteilation of tin. Such is the hardnefs of heart of many fmncrs, and fuch their par- tiality to thcmfelves, that it is a matter of the mmoll difll- culty to convince them either of their guilt or danger. But, if you have any belief in the truths of the gofpel, if you believe the certainty of that tranfaaion which we are this day to commemorate, with what fear and trem- bling ought you to refled upon the juftice of God ? If he pun?jfhed fm'fo feverely in the perfon of his own Son, how" ihall he punifh it in the perfons of the finally impenitent ? If a temporary fuffering of the wrath of God was fo terri- ble to him, who travelled through it in the greatnefs of his ftrength, what fhall it be to thofe who fhall He under it to eternity, without the leaft ray of hope or eonfolation ? what fhall it be to thofe who fhall have nothing to fupport them in their unchangeable abode, but an accufing con- fcience, and defpair of mercy ? I cannot help obferving, hear it, O fmners, and tfern- ble ! that a defpifed gofpcl fliall be an aggravation of the 'guilt, and an addition to the mifery, of all to whom it was offered, Hc-b- ii. 2. " For, if tlie word fpoken by angels *' was ftedfalf, and every tranfgreflion and dilbbedience " received a juft recompence of reward, how fliall we ef- ■*' cape if we negleft fo great falvation r" — Heb. x. 28, 19. ■*' He that defpifed Mofes' law died, without mercy, un- *' der two or three witnefles : of hoAV much forer punifli-- *' ment, fuppofe ye, fliall he be thought worthy, who hath ♦' trodden under foot the Son of God, and hath counted ■*' the 'blood of the covenant, wherewith he was fandificd, " an unholy thing, and hath done defpite unt6 the Spirit « of grace ?" The feverity of the punifnment of fnTncrsj Tejeding the gcFfpel, iliall bear a juft proportion to the \&v6 loo The Glory of Christ and mercy of God manifefled in that difpenfation. If thelb are juftly called unfpeakably great, the other muft be inconceivably dreadful. Every drop of that blood, which was fpilt in behalf of finners, fhall be as oil to the flames, that confame the impenitent, and make them burn, with greater fiercenefs, to all the ages of eternity. Remember, I befeech you, that our Saviour fliall continue in the cha- rafter of adminiftrator of the covenant of gi-ace, till the final doom of fmners be ordained. The fame perfon, whofe foul was made an offering for fin, and who groaned on Calvary, fiiall, one day, come in his own and in his Fa- ther's glory, attended with his angels, as the minifters of his jultice ; then " every eye fhall fee him, and thofe " alfo that pierced him, and all kindreds of the earth lliall " wail becaufc of him.*' Then how ihall his enemies fland before him, when thofe who came to apprehend him fell to the ground, at his word, even in his humiliation ? Thofe who obfl;inately refufe to be the trophies of his grace fhall then be the monuments of his vengeance. It is very remarkable, that as the nation of the Jews were a people uncommonly favored of God, particularly by the enjoyment of the perfonal minillry of Chrifl:, and hearing the gracious words that proceeded out of his mouth ; fo, when they had filled up the meafure of their iniquities, by rejeding him, the judgment that fell upon them was the mod fignal, and terrible, and lading, that ever was inflidl- ed on any people. In this they were an example of the fkte of a whole world of finners; and, indeed, the de- llru6lion of Jerufalem is defcribed in fuch term.s as do na- turally fugged to us the final judgment of the world, and teach us what to expe6l, " when the Lord Jefus Ihall be " revealed from heaven, in flaming fire, taking vengeance *' on them that know not God, and that obey not the gof- *' pel of our Lord Jefus Chrid." '' He that hath ears to hear, let him hear." Now the Saviour is in the poilure of a humble fupplicant, danding at the door of many hard hearts, and knocking, and add- ing admifiion. Now does he earnedly befeech you, by his mercies, to be reconciled to God ; but then fiiall he put on the frowns and terrors of a judge ; ,and how ftiall in his HumUiat'wn. lot. tfiey be able to lift up their eyes towards him, who now trample upon his love ? See a reprefentation of this mat- ter, Rev. vi. 14, 15, 16, 17. " And the heaven departed " as a fcroli when it is rolled together ; and every moun- " tain and ifland v/ere moved out of their places : and die " kings of the earth, and the great men, and'the rich men, " and the chief c;iptains, and the mighty men, and eveiy " bondman, and every freeman, liid themfelves in the " dens, and in the rocks of the mountains ; and faid to *■' the mountains and rocks, fall on us, and hide us from " the face of him that fittedi on the throne, and from the " wrath of the Lamb ; for the great day of his wrath is " come ; and who fhall be able to Hand !'* It is remark- able, that the wrath here fpoken of, is called the ivrath of the Lamb. Strange exprelFion indeed ! but flrongly lig- nifying, that his prefent meeknefs, and patience, and fuf- fering, fliall inflame and exafperate his future rengeancc. Knowing therefore the terror of the Lord, I would befeecli ever)' fmner in this aflembly, to confider the things that belong to his peace, that the fame Itrength and power of our Redeemer, that was evident in his fufFering in our ftead, that is evident in working out the falvation of his own people, fhall alfo be evident in the judgment of his enemies. Pfal. ii. 1 1, 12. " Serve the Lord with fear, and rejoice with " trembling. Kifsthe Son, left he be angry, and ye perifli '' from the way, when his wrath is kindled but a little : " BleiTed are all they that put their truft in him." In the 3d place, I would improve this fubjcci, for the encouragement of fmners to return to God through Chriil. It was for this very end, that God laid help upon One that is mighty, and raifed up a choien One out of the folk. Is there, then, among you, an awakened finner, wlio trem- bles at the profpe£l of Divine wrath, upon whole heart God, in his mercy, has carried home a convldtion of his loft ftate, and who is crying out, IVbat shall I do to be Siroedf Behold, here, the peace-fpeaking blood of the Lamb of God ! Behold, here, not only your ranfom paid, and juiVice fully fatisfied, but a powerful, an Al- mighty Saviour, able to lave to the utternioil, all that come unto God by him ! lie has gone through his work, Vol. n. N loi -The Glory of Christ in the greatnefs of his ftrength ! He hath foiled your fyu titual enemies, and made a fhew of them openly, tri- umphing over them in his crofs ! My brethren, there is the greater need earnellly to intreat your attention to this,, that a flothfui. defpondency, and diffidence of fuccefs, is what keepr, many fmners from a liearty return to God. There is more of this in the hearts of many tiian they them- felves are aware of: I do not mean defpair of mercy a-' lone, but defpair of recovery from a frate of fin, of deli- verance from the bondage of corruption, and attaining to the difpofition and chara6lerofGod*s children. Are there not many of you, my bi'ethren, who, though you, in fome meafure, fee the excellence and happinefs of a ftate of favor with God, and holy conformity to his will, yet finding how ilrongly you are wedded to the world, and its fmful enjoyments, and knowing, by experience, the un- fuccefsfulnefs of former refolutions taken on in your own ftrength, you have no hope of fuccefs, and fo, in a ful- len obftinacy, refufe to attempt what you think you can- not accomplilh .'' Do you not fee, from what hath been faid, both your former error, and what is now the proper cure ? You can do nothing of yourfelves ; but through Ghrift ftrengthening you, yoii may do all things. He is an Almighty Saviour : he is ftronger than the ftrong man who detains you in bondage : he is able to knock off the ftrongeft fetters, and let the prifoners go free. Where- fore, 1 befeech you, my dear friends, as yoti value youi* everlafting Intereft, that you do not fit ftill, and perifli, but arife, and be doing, and the Lord will be with you. In the 4th place, the fame inftru6lion, with little dif- ference, may be given to the people of God. As felf- righteoufnefs, and felf-confidence, are the ruling charac- ters of the unregenerate : fo they are chfeafes never en- tirely cured in this world, even in the bell, and lamenta- bly prev.dent in many of God's own chiltlren. As their work is to obtain a victory over their corruptions, and grow in the exercife of every, Chriftian grace, they often at- tempt bodi thefe too much in their own ftrength. As the natural and unavoidable confequence of this, they meet with frequent difappointments ; thefe make them ready to /« bis Humiliation. lo^ fit clown in Hoiliful carelelFncfs, and decline tkc flrugglq to whicli they fxud themfelves unequal, nay, too often not without fccrct murmurings and complaints againfl God, as a hard maRcf, requiring bricks, and giving no ftraw ; inftead of concluding, from thch* unfuccefsfuln efs, that they mud have taken tlieir meafuies wrong, diey conclude the attempt itfelf to be vain, and tlie work impra6licable. But, my brethren, here is a truth, which not only the word of God every where teaches, but which alniofl every part of his Providence towards us is intended to ratify, t/jat in us dwelleth no good thing ; that we can hardly have too low an opinion of our own worth, or our own llrength ; but, at the fame time, that God is able and willing to perfect firength in our weaknefc. He is able to uphold the weakeft felf denied Chriftian in the midll of the mofl dangerous temptations, though he often fufFers the felf-fufficient to fall before his enemies. Wherefore, my dear friends, believe in the Almighty power of your Re- deemer ; and I hope you w^Ill know, to your experience, that " he giveth power to the faint, and, to them that " have no might, he increafclh flrength." In the 5th place, fuffer me to improve this fubjedl, for the comfort and refreihment of every difconfolate and mourning foul. As weary and heavy laden fmners are the psrfons to whom the call of the gofpel is addrefled, fo furely it alfo fpeaks peace to weary and heavy ladea faints. This world was plainly defigned as a place of trial and difcipline, and not of complete refl to the children of God. It often pleafes him, in his fovereign and holv Pro- vidence, not only to afflifl them with outward trials, but to hide his face from them, and vifit them v/ith dillrefs of foul. May not all fuch fee, from what has been faid, that they are but conformed to their Redeemer ; that they are but treading in the path \yhich he hath lan^V.ified; and is it not "enough for thedifciple, that he be as his Maf- " ter, and for the fervant, that he be as his Lord?" It would be a great point gained, if we could but be con- vinced, that afiUctions are what wc mull look for, and lb not hallily and rafhly conclude, that he is " rebuking ** us in his wrath, and challening us in his hot difplea- 104 *^k(^ Glory of Christy is'c. " fure." Is it not comfortable, and is it not true, that Chrift hath taken away the lling of death, and of every fuftering from his people, and left nothing but that cor- rection which is healthful and neceffary ? Above all, ought you not to look to the power of your Redeemer, and ihis almighty llrength, as fufficient to fupport you now, and at laft work your complete deliverance ? Banifh every thought that tends to reprefent your cafe, either as frngii- lar, to abate your fenfe of the divine goodnefs, or as def- perate, to weaken your hands, in feeking relief; and make your requeil to God, " with ftrong crying and tears, " that he, as the God of hope, would fill you with all joy, " and peace in believing, that you may rejoice with joy " unfpeakable, and full of glory." 6th. I Ihall now conclude all, with an earneft invita- tion to all intending communicants, to come to the table of the Lord, and, by faith, to feed upon the rich entertain- ment that is there provided for them. See here the price of your redemption ; the evidence and fecurity of your pardon ; the feal of God's love to you ; and the certain pledge of G.wery neceffary bleffing. " It pleafed the Fa- " ther, that in Chrift ftiould all fulnefs dwell, and of his " fulnefs you may all receive, and grace for grace." His body, broken, is the bread of life, that mull nourifli your fouls to their everlafting ftate. His blood, Ihed, is a never failing cordial to a broken fpirit, and a moll excellent re- freshment to the foul that pants in a parched wildernefs. May the Lord himfelf meet with us, and blefs us, vifit us v/ith his gracious prefence, and make us joyful in his houfe pf prayer. Amen". [ 105 ] *?M co*d woo i«3oe ooo occ« &:.«: ocso oom oooo ooce oooc cooo ; oooo coo* cooo ucot. kOo» «om «ooa coec eooc com oeoo ^eo* 402Q OOOO OOCO OCCO C.OO M.C OCOA WOw C90u C#C3 OO-JO 0(.00 ODOe I COCO WXW dOOO 0.0^ C«00 MCC OUCU bOCC ac«0 COOD «0i> KM T:iE DECEITFULNESS of SIN. SERMON. Hebrews iii. 13. Ijut exhort one another daily ^ ivhilc it is called to day ; lest any of you be hardened through the deceitfulness of Sin. WE fee many myfterious things in the frame of na- ture, and the courfe of Providence. But nothing can be more myflerious and wonderful than what we may often fee in the Hate of our own hearts. When there is no prefent foUciting temptation, and when we confider, in a cool and deliberate manner, the confequcncss of vice and wickednefs, even barely from the dictates of -natural confcience, it feems furprizing, that, in any inllance, we Ihould yield to it ; that we fliould be induced to break the peace of our own minds, and provoke the vengeance of an Almighty Judge ; nay, to do fo for a trifling, momen- tary, and uncertain fatisfadlion. But if it be imreafonable to oftend God at all, and to take but a few fheps in the paths of fm, how much more above meafure allonifliing is it, that men fhould adhere to their former miftakes, and fliould not open their eyes after repeated admonitions of their danger, and daily experience of their own folly ! I believe' every body will be fenfible, that many finners, even fetting afide the confideration of fome of the mofl im- io6 TJje Deceitf Illness of Sin. portant religious truths, a6l in a manner fo dire(!^ly oppo- fite to their own prefent intereft as is not to be accounted for, without fuppofing them under an amazing degree of blindnefs and infatuation. This is to be refolved into the deceit/illness of sin ^ a circumftance on this great fubje£t well worthy of our moil ferious attention. In entering on the deceitfulnefs of fin, let us reflect a little on the meaning of the expreffion. Who is it that is deceived ? It is the fmner himfelf Does he need to be deceived ? Is there not in us all a flrong enough direct inclination to that which is evil, ready to 'ouril afunder every reilraining tie ? There is fo ; and yet there is more in our danger than merely a propenfity to fin. There is alfo a deceit and impofition which overreaches us, and in- fnares us into the commiffion of v/hat, but for that mif- take, we would have avoided or abhorred. There is very frequent mention made of this in fcripture ; many cau- tions againft being deceived ; ancl indeed all fin is repre- fented as error and delufion, in which — a deceived heart hath turned us allde. Again, if the fmner is deceived, who is it, or what is it that deceives him ? Here v/e muft obferve, that when we fpeak of fin's being deceitful, it is not fo much any thing without us, taking the advantage of our weaknefs, but it is the eiledl and evidence of the ftrength of corrup- tion within us, which makes us fee things in a wrong light, and draw unjull and pernicious confequences from them. Let us always remember, that the whole frame of nature, although it be the fcene of temptation, and even the fuel of concupifcence, is faultlefs in itfelf ; nay it prefents us every where with lelTonsof piety and obedience to its Au- thor. The miilake here arifes wholly from ourfelves. There is a remarkable difference between the deceitfulnefs of fm and deceit of any other kind ; in v/orldly tranfae- tions, die perfon deceived is never fuppofed unfaith- ful to himfelf, but is impofed on by the fuperior art and cunning of the deceiver. But it is otherwife in fpiritual matters, where the deceitfulnefs of fm is but another form of fpeech for the corruption and treacheiy of our own heai'ts. it is true, in foitie inftances of dcluiion, there is TbeDeceitfulnessofS'in. 107 mi adivity of outward agents, if I may fpeak fo, the devil and wicked men, who ufe no little induftry to feduce others, and lie in wait to deceive ; but this, if I miitake not, does not belonjr properly to the deceitfulnefs of fin, which lies in the difpofition of our own hearts, and is what lays us open to their fnares. 'l fliall only further obferve, by way of introdudion, that this fiibjea is equally applicable to good men and bad. Both ought to dread, and both ought to be warned of the deceUfiilnefs of fm ; it betrays good men into dif- trefs, as well as bad men into ruin. In further difcourfing on this fubjed, I fliall, I. Endeavor to open a little the chief branches of /i'^r (leccitfulness of sin, II. Confider the duty founded upon it, of exhorting one another daily. III. Make fome praftical improvement of the fubjed. Firft, then, I ftiall endeavor to open a little the chief branches of the deceitfulnefs of fm : And I think the de- ceitfulnefs of fm may be divided into thefe three general branches, i. Its difguifmg itfelf, and wholly conceahng its nature. 2. Its forming excufes for itfelf, and thereby extenuating its guilt. 3. Its infmuating itfelf by degrees, and leading men on from the voluntary commilTion of fome fms to the neceffity of committing more. I ft, then, The deceitfulnefs of fm appears from its dif- guifmg itfelf, and wholly concealing its nature. Though the great lines of the law of God are written upon die c-on- fcience in fo ib'ong and legible chara£ters, that it is diffi- cult wholly to eflace them, yet it is plain that men have often brought this about to a furprifmg degree. The Pfalmift David, fenfible how often fm is concealed from our own view, exclaims, Pfal. xix. 12. " Who can under- " ftand his errors ! cleanfe thou me from fccret fauhs." What ingenious reafonings do men often ufe witli their own minds to prove the lawfulnefs of what inclination leads them to, either widi rcfped to profit or pleafure ? When the heart pleads the caufe, the underftanding is a very favorable judge. Every onQ may find a great num- io8 T'he Deceitfutness of Sin. ber of examples of this in his own experience, and may daily fee the unhappy effects of it in others. For the better illuftrating of this truth, that fin is often wholly concealed even from the man in whom it dwells, be pleafed to attend to the following obfervations : (i.) Sometimes it fliows itfelf in the prevalence of loofe prin- ciples. 1 am forry to fay, that we live in an age in which infidelity of the grofleil kind, is fpreading its poifon among all ranks and degrees of men. But why is it fo readily entertained? Becaufe it cither fets men at liberty from the ties of confcience, and a future reckoning altogether ; or greatly narrows the extent, and weakens the obliga.tions of the law of God. How fweet and palatable to the cor- rupt mind is every thing that removes refiiraints, and fuf- fers the finner to walk in the ways of his own heart, and the fight of his own eyes .'' It is not reafon, but incli- nation, that makes profelytes to thefe deftru6tive doc- trines. The truth is, would you reafon impartially, you would conclude, that the principles muft be falfe, which tend to fet men at eafe in their crimes. V/hen therefore the arguments in their favor are fo eafily admitted, wc have jult ground to affirm that it is owing to the deceitful- nefs of fin. (2.) If we proceed from principles to practice, and from generals to particulars, we fhall find how fin difguifes it- felf, and hides its deformity from our view. It never ap- pears in its own proper and genuine drels, nor loves to be called by its proper name. Thus excefs and intemperance is called, and unhappily thou^;ht by many, a fecial difpofi- tion and good fellowfhip. Pride and unchrifiian refent- ment, is called honor, fpirit, and dignity of mind. Vain pomp, luxury, and extravagance, are fiyled tafi:e, ele- gance, and refinement. Sordid avarice, and love of mo- ney, calls itfelf prudence, frugalit)^ and good manage- ment. Levity, folly, and even obfcenity, is often called innocent liberty, chearfulnefe, and good humor. So great is the deceit, and fo fecure does the fin lye under its difguife, that a minifi:er m.ay preach with the utmofi: fe- verity againft thefs feveral vices, and the guilty perfons The Dcceitfulness of ^in, 109 hear with patience or approbation, and never cnce think of appl} ing it to thenilclves. I'his deceit dilbovers itfelf alfo by its counterpart. Flow common is it to {tignializc and dilparage true piety and goodnjfs by the moll opprobrious titles. TcndcrneiS of confcicnce, is, by many, reproached under the character of priicifeners and narrownefs of mind. Zeal againll fin, and fidelity to the fouls of odiers, is called fournefs, mo- rofenels, and ill nature. There was never yet a faithful reprover, from Lot in Sodom to the prefent day, but he fuiiered under the reproach andflander of tliofe who would not be reclaimed. 1 might eafily run over many more inftances in botli thefe kinds ; for, to fay the truth, the whole itrain of fafiiionable converfation is often nothing elle but an illufion put upon the mind, that it may lofe its horror of vice ; and it is greatly to be lamented, that this is done with fo much fuccefs. In many cafes, young perfons efpecially, arc infpired v/ith a hatred and averfion at true and undefiled religion, and that under the moll plaufible pretences. Many, my brethren,' there are who are far from thinking it themfelves, and yet fall under the denunciation of the Prophet Ifaiah, v. 20, — 24. " Wo un- " to them that call evil good, and good evil ; that put dark- " nefs for light, and light for darknefs ; that put bitter for " fweet, and fweet for bitter. A\'"o unto them that are '* wife in their ov/n eyes, and prudent in their own fight. " Wo unto them that are mighty to drink wine, and men " ofllrength to mingle ftrong drink : which julufy the " wicked for reward, and take away the righteouiiicfs of '^ the righteous from him. Therefore, as tiie fire devour- " eth the Hubble, and the flame confumeth die cuaili, fo *' their root Ihall be as rottennefs, and their blofiom Ihall *' go up as dull; becaule they have cafl; away the law of " the Lord of riofts, and del piled Uie word of the Holy *' One of Ifrael." (3.) But the highefl degree of this branch of the dcceit- fulncfs of fin, is, wlien it not only puts on a decent and lawful appearance, but alTumes the garb of emineni piety and worth. There is nothing impoliible in this. -As Satan fometimes transforms himfelf into an angel of lij^iit, Vol. II. O iio '^he ]*)eceitfulness of Siri. fo fome of the greateft fiiis will take the name, and aitd- gate the honor, of the moft diflinguiihed X'irtues. I dd not here mean the cafe of grofs hypocrify ; that ic foreign from the prefent fubjeft. Hypocrites know their own in- fmcerity well enough, and only put on an appearance of piety, to deceive others. But even when there is no known or deliberate hypocrify, fm may infinuate itfelf un- der the appearance of the moll important duties. Men linay indulge the moft hateful paflions with the greater li- berty, when they think they are doing What is acceptable to Godj The crofs of our blefled Mafter is full fraught with in- llruftion of every kind. It gives us, particularly, a ftriking example of what I have now faid. His enemies, who per- fecuted him with unrelenting malice through his life, and at laft prevailed to have him hanged on a tree, did it, fome, rio doubt, from a pretended, but many of them, from a mifguided zeal for religion. He was crucified as a de- ceiver, and a blafphenier ; and that in this they were mif- led, appears from the language of his prayer for them on the crofs, " Father, forgive them; for they know not what ^^ they do." What a conviftion fhould this give us of the deceitfulnefs of fm ; that the greateft fm that ever was committed on earth, was yet confidered, by the guilty, as a duty ! Let us alfo confider our Saviour's remarkable predic- tion on the fame fubjedt, and how often it hath been ful- filled: John xvi. 2. " They fliall put you out of the fyna- *' gogues ! yea, the time cometh, that whofoever killeth " you, will think that he doth God fervice/' My bre- thren, think a little on the many dreadful perfecutions v/hich good men have endured for confcience fake ; the terrible tortures they have been expofed to, in which the utmoft invention of the human mind has been employed to aggravate their diftrefs. Think, in particular, of the horrible tribunal of inquifition, which is, to this day, in full authority in countries not very diftant ; and does it not infpire you with the higheft deteftation of the bloody tyrants ? But there is another refleftion not fo frequently made, yetatlealt equally proper. How great is the deceit^ Tbe Deceit fulness of Sin. \\i fulnefs of fin in the human heart, that can make men Jiippofe that fuch atrocious crimes arc acceptable to God? Yet they certainly do lb. Neither would it be polTible for them, fo entirely, to divcll themfclves of every fcnti- ment of humanity, if they were not inflamed by the rage of bigotry and fdlfe zeal Let not any imagine, that thcfe arc dreadful crimes, but which they are not in the lead danger of. A\''e ought to maintain tlie greateft watchful- nefs and jealoufy over our own fpirits. It may very eafi- ly, and does very frequently happen, that an apparent zeal for religion is more than half compofed of pride, malice, envy, or revenge. Nor is this all. In the above cafes, by the treachery of the human heart, fins arc changed into duties, and, in many others, every day, duties are changed into fins, by the perverfion of the principle from which they ought to flow, Many a fober, temperate perfon oweth his regu- larity more to a lull of gold, than to any fenfe of duty, and obedience to God. The defire of praife, or the fear of reproach, is many times, a reftraint more powerful than the apprehenfion of eternal judgment. Men may put one (luty alfo in the place of another, and by thc^t means con- vert it into fin. Nay, with regard to all our duties, we may be tempted to place that trufi; and dependence on them which is only due to our Redeemer's perfedl righte- Qufnefs ; and, inftead of a£ls of obedience, make them, idols of jealoufy before God. How great then the deceitfulnefs of fin, which is capa- ble of putting on fo many and fo artful difguifes, and even to counterfeit true piety, wliich Hands in the molt imme- diate and direft oppofition to it ! There are more ways than I pan poffibly enumerate, by which men deceive themfelves, and become obllinatc and incorrigible in what is evil, by millaking it for what is good. Juftly does the ApolUe, in this pafiage, warn Chrifiian's againft be- ing hardened ; for if fin can hardly be reftrained, even by the moft conllant vigilance, ?.nd tiie mod Heady refiflance, what progrefs will it not make, what fi;rength mud it not ftcc^uire, when it i? approved and cherifhed, nay, when it 112 The Deccitf Illness of Sin. is profccuted with all that care and attention which ought to have been employed for its utter deftruftion ? 2. In the fecond place, The deceitfulnels of fm, ap- pears from its forming excufes for itfelf, and thereby ex- tenuating its guilt. That it is natural for fmners to form excufes for themfelves, and endeavor to extenuate their guilt, daily experience is a fufficient proof. Nay, it is ufual to obfen^e, hov/ able, and ingenious, perfons, otherwife of no great capacity, are in this art ; even cliil- dren difcover the greateft quicknefs and facility in it, and are nofooner challenged for any thing that is amlfs, than they are ready to produce an apology. The difpofition, indeed, feems to be hereditary, and to have been handed down to us from the firft parents of the human race. On, their being challenged for their difobedience, each of them confeffes the fafi:, but immediately adds an excufe, Gen. iii. II, 12, 13. " Haft thou eaten of the tree, where- *' of I commanded thee, that thou fnouldeft not eat ; And *' the man faid, the woman whom thou gaveft to be with " me, flie gave me of the tree, and I did eat. And the " Lord God faid unto the woman, v/hat is this that thou " haft done ? And the woman faid, the ferpent beguiled " me, and I did eat." You will eafily be fenfible, that it is impoffible for me to enumerate the feveral excufes, or dif- tindl alleviating circumftances, that may be pleaded in fa- vor of particular fms, becaufe thele are infinitely various. I intend, therefoi-e, only to mention fome of the chief confiderations that are offered by pretended reafoners, or have a fecret influence upon the mind of the fmner ; and Vv'hich lelTen the impreffion of the evil of fui in general. (i.) One excufe, which, however weak, has no fmall influence in fetting men's minds at eafe, in the commif- fion of fm, is no other than the commonnefs of it ; and that there are multitudes of others in the like condition. It is wonderful to think what boldnefs ftnners often de- rive from this circumftance, and how hard it is to perfuade them of the danger of what is common and generally prac- tifed. Even good men are often carried away with pre- vailing and epidemical fins. We may take the iiluftra- tion of this from any particular fm. How ready are men The Deceit fulness of Sin. 113 to think, and even to fpcak,inthe following manner ? If this be a fm, I am fure I am not fmgular in it ; there arc vi\i- ny odiers guilty as well as I. They feem to look upon the i^radlicc of others, as a fort of fupport and jullificatiou of their own condiid. But, my brethren, 1 befeech you to confider how delufive and dangerous thele thoughts arc to }'our immortal Ibuls. If any credit is to be given to the fcripture reprefentation, the human race, in general, is under guilt : and therefore, the commonnel's, nay, the univerfality of any practice, is not fuliicient to give it a ianction, as lawtul and fafe. Will the law of an unchangeable God be altered or aba- ted in favor of his apoftate creatures, becaufe of their num- ber ? Is there fuch a number of oflenders, as to be able to make head againll their almighty Creator ? Sometimes, indeed, the tranfgreffors of human laws are fo numerous, as to be lormidable to tlieir very judges ; but no fuch thing can take place het e. Or will it, in truth, be any confola- tion to th-j fuHerers in hell, diat they have fociety in their torment ? Were a great number oi maleiadtors to be exe- cuted together, would this alleviate the punilhment to any one of tliem ? I apprehend it v/ould rather increafe it, fmce they would, in a good meafure, feel each others luf- ferings ; as it certainly would add greater horror to the fight. "Wherefore, my dear brethren, 1 beleech every one of you, to conlider the necellity of reconciliation and peace with God, and that it is not lei's important and ne- ceflary to you, for the multitudes you fee around you fo fall aileep hi iecurity and floth. (2.) Anodier excufe that men often make for their fins, is, that they are comparatively fmall. When diey fee, think, or hear of the monUrous and atrocious crimes of others, they are ready to blefs themfelves in their fecurity, and to reckon upon their lefs degree of guilt, as a i'pecies of innocence. Believe it, my brediren, I have found, with concern, perfons in a dangerous ficknefs, or the prof- pect of death, taking comfort to themfelves, and mention, ing, with much fatisfaftion, that they wei e not fo bad as fome others ; that they had never committed this or the other heinous crime ; that they had never done a§ this o;- 114 7^^ Deceitfulness of Sin. the other defperate profligate had done, with whom they were acquainted. To all fuch we may juitiy apply the words of the apoftle, 2 Cor, x. 12. '' For we dare not *' make ourfelves of the number, or compare ourfelves " with forne that commend themfelves : but they, mea- " furing themfelves by themfelves, and comparing them- " felves amongfl; themfelves, are not wife." There is a wonderful propenfity in the proud fpirit of man, to gratify itfelf by comparifon with others. Com- parifon, indeed, is the very fuel of pride ; for of what are we proud, but of fomething in which it is fuppofed we ex- cel. Is there any thing more common in converfation, when any inflance of the fm or folly of others is narrated, than for the hearers, everyone, to take the benefit of it to himfelf, and to fay, I am fure I fhould never have done fo and fo, had I been in his cafe. Scarce any man finds fault with another for his conduct in his Itation, without blazoning and difplaying his own real or imagined exceL lence. I do not fay, that good men are wholly free from this fault ; yet, as the principlers of fin and grace are di- rectly oppofite, in general, the fame views that make a bad man proud, tend to make a good man humble. The grofs fins of others, which incline carelefs perfons to glory, that they are free from the charge, often tend to difcover to the Chriftian the finfulnefs of his nature,, which is capable of fuch impiety. They fill him with humble adoration, and thankfulnefs to that gracious God, who only maketh him to differ. He knows, that had he been left to himfelf, he might have exceeded the moft abandoned profligate within the compafs of his knovy-. ledge. Let me therefore, n\y brethren, caution you and my- felf againft all excufes drawn from comparifon in any form.. For, not to mention how ready we are to mifl:ake and be partial to ourfelves in making the comparifon : not to mention that, though we were ever fo impartial, as the hearts of others are not open to us, nor the motives of their conduct, we cannot make it with certainty, I only infift, that all comparifons, whether they be juft or unjuft, are unfpeakably pernicious. It is not your being bettejp The Deceitfulness vf Sin. < 1 5 »r worfc than others, that will juflify you before God, or be the matter of inquiry at the lull clay. You will not then be afked, whether you were as profane a blafphemer as fuch a perfon ? as great a liar as another? as great a drunk- ard as another ? as great a whoremonger as another ? No. You mud be weighed in the balance of the fandluary, and all that are there found wanting, fliall be call into the lake of fire. You may leave it to a wife and righteous God to proportion the feverity of his judgment to the a- trocioufnefs of the fmner's guilt. *' But except a man be " born again, he cannot lee the kingdom of God/' A man may be drowned in five fathom water, as well as in five thoufand ; and, therefore, let none fooliftily flatter them- felves with the hope of fecurity, even though they really fee many (to fpeak in the language of fcripture) " tenfold ** more the children of hell than themfelves." (3.) Sinners are apt to look for another fource of excufes for their fins in themfelves. They ai"e ilrongly inclined to make a merit of any adlions they have done that are materially good, and think that fome indulgence is due to their faults and mifcarriagcs on that account* They fet their good works and their faults, as it were, in oppofite columns, as if they intended, in that manner, to flrike the balance. There is very much ofthicdifpofition in the natural unenlightened mind. We find many fentiments fimilar to this in the heathen world. * Every man,' fays a certain author, ' has fome virtues, and fome faults ; he * that hath more virtues tlian faults, is a good man ; and * he that hath more faults than virtues, is a bad man.' I am fenfible there might be fome jullice in fuch a comparifon, after a perfon has really been brought to the fervice of God upon genuine principles. It might then ferve to \\\tvf whether God or the world hath moil of our prevailing love, and our habitual fervice. But this rule is highly per- nicious, when an ignorant or vitious man endeavors to apply it: for, firfl: of all, thefe very actions, which they fuppofe to be good, not flowing from a real principle of obedience to God, are falfely reckoned virtues in them* O that felf-righteous perfons would but faithfully examine the motives from which many of their boailed virtues 11.6 The Decc'itf Illness of Shi, flow ! The more they knew of themfelves, and their own real charailer^ the lels would they be mclined to glory in its excellence and perfetSlion. It is certain, that even in the world, the more a man prefum.es to commend him- felf, the lefs others are dlfpoled to elleem him ; and is it not ftrange, that the felf-juftifi cation, which is infufierable to om' fellow creatures, Ihould be the foundation of our hope before a holy and heart-fearching God ? But, befides, I befeech your attention to the following circumftance : even the falfe fuppofition, juft now men- tioned, proceeds upon an abfolute millake of the nature of moral obligation. There is no proper m.erit in the obe- dience of a creature, neither hath it, in the leail degi'ee, any title or tendency to eAtinguiih the guilt of crimes. If elleem, love, and obedience, all in the higheil degree, be truly and properly due unto God, no reward can be plead- ed for on account of the performance, much lefs can it have the effedl of procuring pardon where duty hath been ne- glected. Let me beg of you to refledl upon a matter of experience, which is but feldom attended to. Does the general goodnefs of a man's charafter incline even the world to indulge him in more bad actions than another : It does juft the contrary. A man, who hath been eminent in piety during a long eourfe of years, if he goes ailray in any one inftance, will be more deeply reproached, and his character will fuffer more by it, 1 m.ay even fay, it will fuffer an hundred-fold more for the fame aftion, than the character of another whole conducl has been niore imper- fect and unequal. I look upon it as the duty of a mlnifler to bend his whole force againil a difpofition to felf-righteoufnefs. And, indeed, whetiier we take it from fcripture or rea.fon, we Ihall fee that the kope of a fmner mult arile not from ex- tenuation, but confeffion ; not from human merit, but from the divine mercy. This is io plain, that had men but any real and jull conviftions of their obligations and duty to God, fuch a plea v. ould never come into their minds. Suppofe any perfon were challenged for a debt which he was really owing, and he ihould anfwer in this manner, It is very true, 1 have not paid th'is ; but I paid 7^(f Beceitf Illness of Sin. 117 a debt to you at fuch a time, and another at fucha time, iind a third at fuch a time ; would it not be natural for the other to reply, True indeed ; but were not all thefe debts feparately due ? will your paying one difcharge you from another ? is not this as much due now as any of the reli were before ? If therefore you will give the fame juf- tice to your Maker, you expe6l from another, you nmft coiilcfs that a whole life ofperfeft and fpotlefs obedience would dojuft nothing at all to extinguifli the guilt of the lealHin. Be not therefore fo foolilh as to reft your hope on that felf-righteoufnefs, which, in truth, is no better than filthy rags, and however excellent and perfe6l it were, could have no effe^l: in procuring the forglvenefs of fin. (4.) There are fome to be found, who endeavor to cx- cufe their a6tual tranfgreffions, as being no more than the ncceflary effefts of original fin. This we find frequently done by diofe who are no friends to religion in general, and, perhaps, believe as little ofthe reality of original as the guilt of a6lual fin. In fuch, therefore, it is no more than a pretence, that they may rid themlelves of the ap- prehenfionof both. But there are alfo fome who do not ieem to be enemies in principle to the truths ofthe gofpel, who yet are very ready to excufe thcmfelves for particular fins, by laying the blame upon their nature in general. It is my nature, they will fay ; I have fo ftrong a difpofition to it, that I cannot help it. Thus they feem to fit quite eafy under the dominion of fin, and, by giving up all hope of overcoming it, are led to forbear all endeavors to refift it. On this I cannot help obferving, again, how oppoQte the principles of fin andholinefs are. The fin of our na- ture, which, in true penitents, is matter of humiliation and forrow, is often produced by others, as an extenuati- on of their crimes. See how the Pfalmifl David exprefles himfelf, Pfal. li. 5. " Behold, I was fliapen in iniquity; " and in fin did my mother conceive me." Thefe words were not fpoken by way of alleviation, but confeflion and aggravation. In the fame fpirit does the apoltle Paul fpeak in a great part of the ieventh chapter of the Eplftle to the Vol. II. P iiS The Decehfiihiess of Sin , Romans, particularly verfcs 14, 24. " For vre knoiv' " that the law is fpiritual ; but I am carnal, fold under fin. " For that which I do, I allow not : for what 1 would, that " do I not ; but what I hate, tliat do I. If then I do that " which I would not, 1 confent unto the lav/, that it is " good. Now, then, it is no more I that do it, but fm that " dwelleth in me. For I know that in me (that is,, in my *' fleih) dwelleth no good thing: for to will is prefent with " me ; but how to perform that which is good, I find not. " For the good that I would, I do not; but the evil which *' I would not, that I do. Now, if I do that I v/ould not, *' it is no more I that do it, but fin that dwelleth in me. I " find then a law, that when I would do good, evil is pre- " font with me: for I delight in the law of God after the *' inward man.- But I fee another lav/ in my members, " warring againft the law of iny mind, tind bringing me *' into captivity to the law of fm, which is in my mem- *' bers. O wretched man that I ani ! who lliall deliver *' me from the body of this death ? That there is fomething myfterious in the fifll occafion and conveyance of original fm, on which captious perfons' may raife cavils, to perplex themfelves and others, I rea- dily allow. But, after all they can fay, it is certain, both from fcripture and experience, that all a6lual fin is not" only perfonal but voluntary. Js there any perfon, who will dare to maintain, in the face of his Supreme Judge, that he is laid under cempulfion, or an irrefilHble necelTi- ty, to think, fpeak, or do what is wrong ? Does any man commit fin, but from his own choice ': Or is he hindered from the performance of any duty to which he is fincerely and heartily inclined ? If this were indeed the cafe, it tvould not be true, what we are told in the facred oracles, that God will be '-'• jafl when he fpeaketh, and clear when *' he judgeth."" I muft alfo obferve, that, upon the plan of the gofpel, the force of this excufe is entirely taken away ; becaule the rennovation of our natures is there afcribed to the power and energy of divine grace. Though we are not- able to reform our natures, God is able to renew them.- Though we cannot refift corruption, God is able to iuh- The Demtfulncss of sin. ii^r due it. Our weak and helplefs {late by nature, is fo % from bciii'.'" a proper excufe for fin, that a juil and liurri- blinjTj rcnfo oHt is the very fird fiej) towards a recovery. " Oi'ourfclves, we are not able to do any good thing, but *' through Ghrid {lren,<^lhening us wc may do all diin.?;s." We are exliorted to pray for the influences of die Spirit, in the fure hope of acceptance : " Afk, and ye lliall rc- " ceive ; feek, and ye /hall find ; knock, and it fliall bo " opened unto you." So that, on the prevailing of fin, we have juft realbn to take tlae whole blame upon our- felves, and to fay, " We are not ftraitened in God, but " llraitened in our owi) bowels." (5.) In the lalt place, fome are bold enough to excuse their fins, as being only thp cfTecls of the irrefiftible will of God, who hath decreed whatfoever comes to pafs; fome in a more artful and covered way ; and fome more openly and explicitly make ufe of Cod's abfolute predeteruiination of every event, as taking away the guilt of their voluntary adlions. This hath been a very old excufe. It was the fpirit of that language you find, Ezek. xxxiii. 10. " Therc- "• fore, O thou fou of man, fpeak unto the houfe of Ifrael, " thus ye fpeak, faying, if our tranfa<^i;ions and our fins be " upon us, and wc pine away in them, how fliould wc *' then live :" The fame thing is mentioned by the apof- i\c Paul, Rom. ix, 19. *' Thou v\dlt fay then unto me, "■' why doth he yet find fault ? for who hath refilled hig " will r" This infamous and blafphemous excufe is not only often made for particular fias, but is made a pillov/ of lloth in general, and finners lay themfelves alleep upon it in fccurity, faying, if it be the will of God, they fliouki be faved, the event is infallible, let them take ever fo dcf- pcrate a courfe ; and if othcrwife, it i§ impofllble for them 10 oppofe his irrefiilible decree. I^ order to oppofe diis profane perverfion of divine truth, let me put you in mind, what fin and folly it mull: be in us, to fet the nature of God at variance with his re- vealed will, or one declaration of his in oppofition to ano- ther. It is from the fcriptures alone, diat you learn (ipd's fijprcme 4omia:oii and appointment of every event 120 The Deceit/illness of Sin. And is it not certain, that the fame Icriptures do lay the guilt or fmfulnefs of every adlion to the finner's charge ? Does not God abfolutely refufe, nay, in infinite conde- fcenfion, he folemnly protefls againfl having it imputed to himfelf. Let the guilty hear and tremble, Ezek. xxxiii. II. " As I live, faith the Lord God, I have no pleafure in *' the death of the wicked, but that the wicked turn from .*' his way and live. Turn ye, turn ye, from your evil ^ ways; for why will ye die, O houfe of Ifrael !" And again, James i. 13. " Let no man fay, when he ig tempt- " ed, I am tempted of God ; for God cannot be tempted " with evil, neither tempteth he any man." Perhaps, fome will fay, we cannot reconcile the certainty of events with the freedom of adlions, or the imputation of guilt. But what is this, but faying we are not able to fathom or comprehend the perfeftions of an infinite God ? And is this any caufe of wonder ? It would not be the true God, if you could fearch him out ; it would not be the Almighty, if you could find him to perfe6lion. " It is higher than hea- *' ven,what canft thou do? deeper than hell, what canil tliou *' know ? The meafure thereof is longer than the earth, " and broader than the fea." Surely, my brethren, it is manlfefi, that the fame God, to whom all his works are known from the beginning of the world, and who rules by his power, for ever, hath ella- bliflied a necefiary connedlion between the means and the end, between the caufe and effect. And, as it would be altogether madnefs in common life, to fit ftill and forbear activity and diligence, under pretence of its being impof- fible to hinder or alter the will of God ; fo it is ec[ually mad and impious, to lay the blame of our finful hearts and inclinations on the appointment of God. He can and doth control and over-rule, by his fovereign providence, all his creatures, and all their aftions, in a fubferviency to his own glory ; but, as to the finfulnefs of every deed,, the finner alone is chargeable v/ith it, and, in the day of judgment, the finner alone mull anfwer for it. Before I proceed to the third branch of the deceitfulnefs of fin, I muft beg your attention to a few obfervations on what hath been already faid. And, The Deceitfidncss oj Sin. 12% ifi, You may ohferve how various and involved, and }iow deep-laid the excufes for fin are. The ways of the world, the general prevaleiiee ol' fin, and many of thele very circumllanees which ought to make us dread its influ- ence, and fdl us with abhorrence of it, are frequently made ufe of to extenuate its guilt. The corrupt incline- tion of our hearts, which is the fource of all fin, and may be faid \o be the efl'ence of fin, is often made ufe of to ex- cufe or palliate its eflcQs, as the badnefs of the tree for the fournefs of the grapes. How ill qualified are we to judge fairly on fuch a fubjecl ? We are partial in our own caule, and give an unjult dccifion from our relation to the pan- nel. Down then with the realbnings of the carnal mind. Sufpe6l them, dread them, ftnit your ears againfl: them. What reafon is there to fit down in lilence, and humbly ac- quiefce in the account given us of our charafter, and Hate, by a God of infinite holinefs ? There is no error to blind his judgment, no intereil to bias his inclination, and there is no equal who may contend or enter into judgment with him. 2dly, You may fee that the excufes for fin, are not only infufficient, but deeply criminal. In the form they af- fume, they may appear plaufible ; but, when they are Ib-ipped of their difguife, they will appear to be horrible. The immediate pretence may appear to have nothing "/ery atrocious in it ; but when they are traced to their fource, they will be found to take their rife from the mofl: malignant infidelity or atheifm in the heart. You fee, from what has been faid, that many excufes for fin, at laft, land in laying the blanie upon God himfelf. All the en- couragement we take in fin, from the divine patience, all our abufe or perverfion of the gifts of nature, or the courfe of providence, lands ultimately here. I^t us therefore pray, that it may pleafe God to open our eyes on the won- ders of his law, on the riches of his grace, and the great- nefs of his power. Let us confefs, that '' to us belongeth *' fliame and confufion of face ; but to our God belongeth *' mercy." Let us adopt the words of the Pfalmift, Pfal. six. 1.2. " Who can underftand his errors ? Cleanfe thou " me from fecret faults." J23 Tbe Deceitfuhiess of Sin. 3. I proceed, now, to the third and laft branch of the deceitfulnefs of fin, viz. Its infmuating nature, by which it leads men on, in an infenfible manner, from one degree of wickednefs to a higher, and, after the voluntary com- fniflion of fome fins, lays them under a fort of neceffity of pqmmitting more, J think it is probable that the ApoHle had this particularly in his view in the text, where he fays, JLxhort one another daily, ivbile it is called, to-day ; lest fluy of yon be hardened through the deceitfidncss of sin. And cer:ain it is, my brethren, that wicked men do not fee the whole courfe they are to run at one view, but are drawn in by little and little. Take the moll abandoned fmner in this guilty world, and there v/as a time of hig Jife when he would have trembled to tliink of the crimeg which he afterwards committed, Thus Hjizael, King of Syria, when he was told by the prophet Elillia, of the unr natural barbarity and cruelty he would be guilty of among the children of Ifracl, he could not believe fo ill of him- felf, but anfwered, with a kind of abhorrence, " What, is ■' thy fervant a dog, that he ihould do this great thing ?" But fuch is the nature of fin, that it carries men away, if they yield to it, infinitely farther then they themfelves in- tended. We find this taken notice of by moral writcrq in every age and countr)% Many of the ancients ufed to reprefent it by avery expreffive fimilitude, viz. that the way of vice lies down hi]l ; fo that if you take but a few fleps, the motion is foon accelerated, and becomes fo vio- lent and impetuous, that it is impoifible for you to refift it. This is certainly acircumilance, withrefpeft to the na- ture of fm, which lies at the foundation of practical religi- on,- and to which I would particularly intreat the attention of the younger part of my audience. Neither is it un- fuitable to perfons of any charatSer, as it will contribute to enforce, upon their minds, a fenfe of the neceffity of con- fiant vigilance, and of conllant prayer. In order to re- prefent the matter to you in the llronger light, I fliall en- deavor to lay before you fome of the chief fteps andgrada- .tions by which a fmner is brought into a hardened ftate ; ,p,nd fliow how naturally, and in a manner neceflariiy, they leacj Ijim forward from one to another, fhc Deceit fulness of Shi. i 5 3 (i.) Men enter and initiate themfelves in a vitioUA praaice by fmaller fins. Though every fin hath that ma- lignity in it that it defervcs God's wrath and curfe both in this life and that which is to come ; yet there are fome fins, which, in themlblves, as well as from fcveral cir- cumftanccs which attend them, are far more heinous in the fight of God than others. Thefe are too alarming to the confcience of a young finner ; and, therefore, he only ventures upon fuch as are fmaller at iirft. I hope you will not think it too minute or trifling, if I mention that every particular kind of vice creeps in in this gradual man^ ner. Many have bcgim to Ileal, with taking away things without tlieir p?.rents knowledge, from their own Jioufc, thinking there could be little foult in this ; and then pick- ed up fmall things, perhaps, from people of better rank, faying to themfelves, they will nev^r be the worfe of it, they can eafily fpare it ; but time has perfe6tcd them in their trade, till they ended their days upon a fcaffoldj Some have begun with little arts of equivocation, and con- cealing the truth, who, in time, came to boldnefs and ob- llinacy in grofs falfehood. And many have begun with levity of carriage, and vanity of drefs, who have ended in lull, whoredom, and open prollitution. My brethren, though we are all born in fin, and powerfully inclined td that which is evil, from our firll entrance into the world ; yet we have alfo a witnefs for God in our own confci- cnces. There fecms to be fome rclu6tance in the firll connnilfion of fin ; fome Ibrrow and regret for departing innocence. It is a faying of one of the lieatliens, " Nci "■ man becomes all of a fudden very wicked!" or, if I may ufe the exprelTion, is made perfedt in fm. It ufually takes fome time, and is carried onbyptogrefsand improve^ ment, though fome, alas! make wonderful proficiency in it, and advance at a very gT;eat pace. Thefe lefler fins< then, are the introdu^ion and preparation for what after- wards fhall follow ; tbey begin the attack upon confcience, which, at lall, ends in a total overthrow and defeat. (2.) Let us now follow the finner to the next llage of his unhappy courfe. Having once begun in the v/ays of fin, he ventures upon fouiething gi-eater and more darins ? 124 The Deceitfulness of Sin. his courage grows with his experience; and he gives himfelf more hberty to walk in the ways of his own heart, and the fight of his own eyes. Now, fins of a deeper dye do not look fo frightful as before. The reafon of this is plain, or rather there are many reafons which concur in producing this eifeft. Cuftom makes every thing familiar, even to defpifing the authority of God, and counteracting the ilrongeil obligations. Sinners, after fome apprenticeiliip to this infamous trade commit fach fms as lay wafte the confcience, and offer the greateft violence to their o\vn minds ; tlieie ftill lead forward to others, and to every new tranfgreffion, if I may fpeak fo, they are driven by a Wrong- er inclination, and with-held by a weaker refiftance. No fm comes by itfelf alone, but Hands in clofe connexion with many others. Some fins teach us how to commit others, as well as afford an opportunity to do it. I have heard of a fervant who went into an apartment with no other intention than U) gratify appetite, by making free "with fome fweat-meats, but happening to fee fomething very valuable lying open, which might be eafily conceal- ed, could not refill the temptation, but commenced thief, and, come, at lafl, to a miferable end. Many fins alfo bring others after them., as excufes to cover them. So that no perfon, w^ho once breaks over the limits of clear and unqueftionable duty, knows how far he may be carri- ed before he returns back, or rather whether he may not be fo deeply involved, as never to return at all. This leads me to obferve, (3.) That open fins foon throw a man into the hands- of ungodly companions. This effe6^ is ncctdkry, becaufe they determine his characiler ; and, according to the old obfervation, thole of like difpofition, by a natural and pow- erful inftinct, are led to afibciate together. No fooner do men begin to take liberties in their conduft, than they be- gin to iliun the fociety of good men ; the prefence of fuch is a refiraint upon them ; their example is a reproof to them, and awakens; any principle of confcience, which yet retnains unfubdued, to reproach and fiing them; whereas, in fociety like themfelves, they are greatly em- boldened, by feeing vice praftifed, and by hearing it jufti- The Deccltfulness of S'm, 125 fied. Behold the finncr, then, with corrupt com mini Ica- tioii as well as corrupt inclination ! The danger of this we are warned of by the apoftle Paul, i Cor. xv. 33. '* Be not d;^ceivcd ; evil coriimunications corrupt good " manners." As united fires burn the fiercer and the (Ironger; h a linful Ibciety improves and grows in im- piety, and every member joins his brother's pollution to his ovvn. It is not eafy to fay, hov/ much profane com- panions are inftrumental in reciprocally undoing one ano- ther. But fiirely if thofe, otherwife \'irtuous, are often in danger of being led av/ay with the error of the wicked, much more muft they who are themfelves fo difpofed, and are every whit as ready to follow a bad advice or example, as others are to give it, I cannot forbear adding upon this fubjecl, that feriouf- \y difpofed perfons are as much afraid of the Ibciety of loofe perfons, as they are impatient of theirs. This makes the feparation ftill more complete. Andeven when they are cccafionally joined., the fear of calling their pearls before fwine, who may trample them under their feet, and turii again and rend them, often fhuts their mouths. It pre- vents t!:em from giving that falutary inllruclion, and ufe- ful admonition, which their heart might didlate, or the necclfity of the cafe might require. I confefs, my breth- ren, v/hen I confider the unfpeakable advantages for true piety, which arife from the relation, tlie company, or the friendflfip of eminent Chrifiians, it fills me with the deep- ell concern for thofe unhappy perlbns, wh.o, by their con- daft, and circumllansjcs, are necelTarily deprived of eve- ry thing of this kind, nay, are daily ex poled to all the contrary fnares. I dare fay, not a fev/ in this aflcmblr will bear witnefs, as I defne to do with inward gratitude to God, what infinite benefit arifes from die fociety of the e::cellcTU ones of the earth ; to have been inllrufted and trained up by pious parents in the fear of God; to have had your lot call in a family which was a lioufe of prayer ; to have the faithful admonitions of a truly confcicntiou? ♦Vicnd ; and to have the daily edifying, retraining, comr porting, animating example of an eminent Cln-lIHan, as ■ Vol. II, Q^ 126 * The Decchfulness of Shi. well as a fliare in his fervePxt prayers. Nay, I will fay more, the very precious remembrance of fuch, after they have entered into refl", whether parents, children, friends, or neighbours, has the nobleil and happieil effeft in re- proving our floth, and llirring us up to be " followers of *' them, v/ho, throup^h faith and patience, (^lo nov/ inherit *' the p-omifes." Hov/ miferable thofe v.'ho are wholly ignorant of every fuch privilege ! How deceitful is fm, Vv'hich daily adminiiiers the moil: deadly poifon, and, at the very fame time, clofes up the Vv'ay on every fide, and debars the infetted victim from every mean that might con- tribute to his cure I (4.) In the next fl:age, tlie fumer begins to feel the force af habit and inveterate cuftom. The frequent re- petition of ads of fin conftitutes a habit. How pov/erful this is, and hard to be overcome, experience is a daily itanding proof. We are warned of the danger of habitu- al wickednefs in many paffages of fcripture, particularly Jer. xii. 5. " If thou hall run with the footmen, and they *' have wearied thee, then hov/ canft thou contend with " horfes ? and if, in the land of peace, wherein thou trull- " edfi:, they wearied thee, then how wilt thou do in the *' fweliing of Jordan ?" Chap. xiii. 23. " Can the Ethi- " opian change his fkin, or the leopard his fpots ? then *' may ye alfo do good, that are accuilomed to do evil.'* Nature itfelf, in this, as in many other inftances, is full of fpiritual iuflruftion. Habits of any indifferent kind, v/hen once efrablifhed, can hardly be overcome even by the greateii; effort of refolution ; even any motion of the body, or any particular word or phrafe in difcourfe, if once they have laken place by cufiom, are hardly ever laid down. But, it mull be obferved, that habits of fin are not onl}'- infinitely more hurtful than habits of a com- mon kind, but they are alfo much more obllinate. They fall in with the bent and difpofition of corrupt nature ; and, therefore, are like a double cord, not eafily broken. Behold then the finner rooted and fettled in an evil way ! Before, it might have been expected, that an awful dif- penfation of jirovidence, or the convincing demonfiratioii of the vv'crd of God, might have had an effe(^ upoa him ; The Decehfulness of Sin. 127 hut now, though it is ftill pofTible, it becomes lefs and Ids probable. A tree, when it is newly planted, may be. ealily removed, or may be overturned by a blall crvvind; but, when once it has fpread its roots in the ground, and long kept its poflefllon, the moft violent tcmpell may bend its top a little, but cannot fliake its firm foundations. So the linncr, that has been long habituated to wickednefs, and confirmed by a long courfe of time, will fland even the ftorms of afiliftion, and, if they do bend his haughty fpi- rit, yet they will not break his ftubborn heart. 1 do not mean to fet bounds to the almighty power and fovereign grace of God. He, no doubt, may, and, in foiue inflan- ces, has pluckt the mofl; advanced finners as brands out of the fire. But thefe inllances are few and uncommion, for fome of the great ends of his government. It is not the ordinary way of his dealing with us ; and he hath fuflSciently warned us againft trufting to it. lie hath threatened to make the finner feel the natural confequence of obftinacy, by ceafing to ftrive with him, and giving him up to the lufls of his ov/n heart. It is an awful, but, ufeful lelTon which young perfons may- learn fi-om what they fee in the world about them. Thefe Vv-ho'have been long habituated to idlenefs, what a hope- lefs thing i'j it to attempt to bring them to apply ? Thofe who Inve been long habituated to drunkennefs and intem- perance, or fenfuallty of any kind, we ought not to fay they are inclined to it, but they are compelled to it by the irrefiftible calls of thefe appetites which they are no longer able to control. All who obfcrve them, are fo fenfible of it, that the}' confider it, as in vain to fpeak to them, and think they may juft as well fpeak to the wind or the ilorm: nay, we "may often perceive the poor unhappy wretches liiemfelves fenfible in fome m.eafure, of their captivity, though unable to break the chains that bind them. Some drunkards have been known to be filled with the deeped vexation, and ready to tear their own tielli, on refledVion oftheirbcadly condition, and yet drawn, by an irrcfilti- ble force, to the next temptation Noliiing can fet in a clearer light the deceit fulncfs of fin, than comparing the fircnuth of hab'.ts, with the How and iilcnt manner in liS The tisceitfulnecs of Sin. tvhich they fleal on. One fingle act of fin fcems nothings but one after another imperceptibly ftrcngthens the difpo- Ijtion, and enflaves the unhappy criminal beyond hope of recovery. (5.) The next ftage in a finner's courfe, is, to lofe the fenle of fliame, and fm openly and boldly. Sin is, in it- ielf, a difnonorable thing, which hath, in many inflances, the teftimony of mankind againft it, though their practice be on Its fide. Hence comes the veil and covering of hypocrify. Moft part of fms are the works of darknefs, becaufe they fliun the light. But, when once a fmner has come to a certain degree, he throws oft' every mafk or Covering, and fins in the face of the fun. lie no more feeks darknefs for his evil deeds, but Vv'alks as "• deftrufti- *' on that Wufteth at noon-day." The obferving eyes, and cenfuring tongues of men, are, now, no bar in hie way ; jince the ftrength of inclination and habit isfuch, that he mult indulge himdelf, he takes courage, and refufes tabe rcftrained. The prophet Jeremiah mention j: it as an evidence of a high degree of degeneracy in the children of Ifrael, that many of them liadloll all fcnfe of ihamc, Jeremiah vi. 15. *' Were they afliamed when they had committed abomi- •' nation ? na}% they were not at all afhamed, neither could " they blufh : therefore ihey fnall fall among them that *' fall : at the time that I vifit them they fliall be cafldown, *' faith the Lord." And, without all queftion, it is an evidence of an uncommon height of impiety, when even natural fliame is gone ; and v/hoever arc in that conditi- on, have loft a very powerful fence to virtue. So long as jhame remains, it is a great draw-back upon them in their licentious pradlices ; but, when it is no more, they are without curb or rellraint, they draw miqinty 'ivitb cords ofiianity^ and sin, as it ivere^ ivith a cart-rope. And that men are naturally carried to this bold and fliamelefs impiety, is evident from the very nature of the thing. Re- peated a.6lc of fin, which muft be known, ofl'end natural modefty fo frequently, and accuflom a man {<•) much to iharne, that he lofes the fenfe of it in tiine altop-ether. Of this we have but too many examples. ■ • . * The Deceit fulness of Sin. i a^ (6.) Anotlier ftage in the fmner's progrcfs, is, to har- den himfelf fo far, as to fin without rcniorle of confcicnce. The confcience of a finncr, for a long time, bears its tcf- timony againll him, and every outward indulgence colts him fomc inward uneafinefs ; but, after he hath given himfelf over to abandoned wickednefs, it frequently ceafes its reproof. This vi^lory he may obtain two difierent ways . I. The eafiefl and fpeedicft way is by hearkening to loofe principles. Thefe, at once, fet tlie mind at eafe, and blunt the reproofs of confcience. But of this I have fpoken on a former head. 2. TJie oihcr way is practical. The frequent repetition of atrocious crimes flupifics the confcicnce. They, as it were, v/cary it out, and drive it to defpair. It is much the fame with the monitor in our own breafl", and any friend v.lio has a concern for another; if he finds that inflru6Vion, admonition, reproach, arc all in vain, he, at lafl:, loofens the reins, and fuffers him to take his courfe. Now, what muft be the condition of a man, who has out-finned even his confcience itfelfr he muft; furely be kept within no bounds, but triumph in his miferable conquelr. The apoftle Paul tells us, i Tim. iv. 1. of fome who are guilty of *' fpeaking lies in hypo- " crify, having their confcience feared v.'lth a hot iron." And thus defcribes the condition of fome finners, Eph. iv. 19. "Who being pafl: feeling, have given themfelves '* over unto lafcivioufnefs, to workall uncleannefs with " greedinefs." Perhaps, it maybe thought fome degree of comfort to a finner to have overcome his confcience, fo that he is no more harrafled widi its reproofs. But con- fider, I pray you, that all that he hereby gains, is only to be a little farther out of the way of recover}', a little nearer to dellrudtion. What avails it, that he has rendered him- felf infenfible of his danger ? This will neidier fcreen him from it, nor make it lighter when it falls. There is fomc- thing, on the contrary, extremely terrible in the condition of that man who is infenfible of the judgment awaiting him, and ftill going on, till he lift up his eyes in torments thr.t fhall never have an end. But, before this, he has fre- quently fome further fieps to go. Having fini/hed his chai"Si£ter, he proceeds to finifli his work; and, therefore, in the 130 The Deceitfulness of Sin. (7.) Place, Improved fmners often come to boaft and gloiy of their wickednefs. It is fomething to be above Ihame ; but it is more flill to glory in wickednefs, and efteem it honorable. Hear what the apoftle Paul fays of fuch, Phil. iii. 18, 19. " For many walk, of whom I have " told you often, and now tell you even weeping, that " they are the enemies of the crofs of Chrift, whofe end is " deftruclion, whofe God is their belly, and whofe glory is " in their iliame, who mind earthly things." How many are there who have lludied to excel each other in the glo- rious art of debauchery and riot, and then proclaim their own praiies upon the fubjedt ! How dreadful and how pernicious a chara6ler ! for it is never feparated from its counterpart, defpifmg and reproaching true religion, and a ftedfaft adherence to its lav/s. It gives me great concern to fay, that there is fo much pains taken amongft us, to give countenance to profanity ; fo that it requires no fmall meafure of courage and refolution not to be afhamed of our Mailer's crofs. To what height of wickednefs are thofe arrived, who hare thus inverted the natural order of things, have maftered their own judgment, and turned their reafon upfide down. Glorious ambition indeed ! to have made fuch a progrefs downward toward the brute creation, both as to their bodily appetites and the fenti- ments of their minds. I'here remaineth but one ftep , movQ for them to take, viz. (8.) Not to be content with being wicked themfelves, but to ufe all their art and influence to make others fo too. This is to be zealous in fmning, and induftrioufly to pro- mote the intereft of the infernal caufe. How often do we find thofe who have no fsar of God before their ov/n eyes, ufe their utmoft endeavors to extinguiih it in others, to laugh down the qualms of their confciences, and break any reluctance they may feem to have at running to the fame excefs of riot with themfelves t Some are h eminent this way that they refemble the Pharifees who " compafled fea " and land to make one profelyte,*' and when they had made him, they made him " tvv'o-fold more the child of hell than " themfelves." So will zealots in vice, compafs fea and land to make a profelyte to the devil. It is. hard to tell The Deceit fiilness of Sin. 131 to what we fliould attribute this extraordinary conduct. Is it that they are really jierluaded they have made a wife choice, and out of their great generofity and affetilion to their brethren are willing to make them partners of their joj: ? This I am afraid will hardly be believed by any reafonable man. It is more probable, that as they relemble in many other refpe6ts their father the devil, [o they refem- ble him alfo in malice, " going about like roaring lions, " feeking whom they may devour." They already begin to feel their mifery hy fm, and deiire to bring as many as poffible into the fame condition, as a wretched (and in- deed miftaken) fource of confolation in their future wo. And now to clofe the fcene, thofe who have thus far hardened themfelves fliall be given up of God to judicial blindnefs of mind, and hardnefs of heart. When this fentence takes place, they are incapable of mercy, and marked out as vefTels of wrath, fitted to defiruQiion. That God foinetimes, in his righteous judgment, lays the finner under this awful fentence, is evident from the following paffages of fcripture, Ifa. vi. 10. " Make the heart of this " people fat, and make their ears heavy, and fliut their " eyes : left they fee with their eyes, and hear with their " ears, and underftand with their heart, and convert, and *' be healed. John xii. 39, 40. " Therefore they could " not believe, becaufe that Efaias faid again, he hath blind- *' ed their eyes, and hardened their heart ; that they fliould " not fee v/ith their eyes, nor underftand with their heart, " and be converted, and I fliould heal them." Rom. i. 28. " And even as they did not like to retain God in their " knowledge, God gave theni over to a reprobate mind, '' to do thofe things which are not convenient." 2 Theff. ii. II, 12. "• And for this caufe God fliall fend them " ftrong delufions, that they fliall believe a lie ; that they " all might be damned, who believed not the truth, but *' had pleafure in unrighteoufnefs." This is always a confequence of their former obftinacy. As they dcfpifc and trample upon his mercy, he gives them over to t'r.cm- felves and the mailers they have chofen ; he fmiflies the day of his patience and long-fuffcring, and devolcs tlicui to tiie judgment they djferve. .132 T^e Dsceitfulness of Sin. And novv^, my brethren, view (and view it with terror !) the dreadful confequence of the deceitfiilnefs of fm, and by what fatal Heps it leads on to that hardnefs of heart . which is a fure prelude of eternal mifery. Who that ventures upon the praftice of fm, ever intends to go fo far ? They mean only to take a fliort trial of the plea- fures of vice ; but it gains upon them infenfibly, and fixes its hold flill fafter and fader, till they a; e its abfolute flaves. I iliall conclude this illuftration of the deceitful- nefs of fm with obferving, that there is a,n exact corref- pondence between the progrefs of a faint in holinefs and meetnefs for heaven, and the progrefs of a v/icked man in. fm, and his grov/ing fitnefs and preparation for hell. A new convert finds it hard at firll to feparate himfelf from his fms, and confine himfelf within the bounds of duty ; he has fome relenting thought towards his lufts, as old companions from which he is to part forever. Jufl fo a young and unexperienced finner finds fome relu^ance at fm, fome uneafinefs from the challenges of confcience, and painful forebodings of his unknown future fate. A good man after walking fome time in the paths of vir- tue, finds the way become fmoother and eafier, and ferves God, with greater conilancy, and with greater pleafure. Juft fo the finner finds it more eafy, through. time, to vio- late his confcience, does it more frequently, and with lefs remorfe. — A good man fcon afiociates himfelf widi the . excellent ones of the earth, he is inilrufted by their con- verfation, emboldened by their example, and aiilftcd by their prayers. Juft fo the finner foon finds, or is found out by thofe who are like him in inclination ; they join in confederacy, adopt each others principles, and follow cacli , others piacHiice. A good man in time is thoroughly confirmed, becomes pollefi of a prevailing love to God and holinefs ; fo that it is his very nature, his delight, as well as duty. Jull fo the finner, in procefs of lime, is governed by his lulls : they acquire that authority over him that they do not folicit but demand indulgence.- A good man is fortified in his choice, and defpifes tlie fmiles and frowns of a corrupt v.'orld. Jufl io the finner Jays afide fhame, and fiys, nay but \ v/ill do that v.-hii-h 77jc D'cccitfulness ofSin» 135 hath proceeded out of my mouth. A good man is filled with concern for the interell of religion. Jufi: fo the fm- ner efpoufes the caufe of profanity^ will plead it in his. convcrfation, and ftrengthen it with his fubftance. — In fine, a good man is at lafl: raifed above the world, his heart is in heaven, and he longs to be carried there. Jufi: fo the finner fills up the meafure of his iniquity ; the infernal paflions take poiTeflTion of the wiiole man, he wearies of the earth for the few good men that are in it, and is fully prepared for the language of blafphemy and defpair. IT. I proceed now to the fecond general head, whiclt was to confider the duty which is founded by the apoftle on the deceitfulnefs of fin, viz. mutual exhortation. Ex- hort one another daily^ while it is called^ to-day. This I fhall do by fome reflections on the three following particu- lars. I ft, The perfons who are obliged to exhort others. 2dly, The feafon in which this duty is to be performed. And, 3dly, The manner in which it is to be performed, if we hope to do it with fuccefs. I. As to the perfons who are obliged to exhort others. It feems in this paflage to be laid upon Chriftians in gene- ral, without any exception, exhort one another \ and there is little doubt, that it may and ought to be underfiood in. the greateft latitude. This is perfedlly confonant to the fpirit of true religion, to our relation one to another, and to the conftant language both of the Old and New Tefi:a- ment. The two great branches of practical religion, the heads of the two tables of the moral law, are love to God and love to man ; and as our love to man ought to take its rife from our love to God, fo there can be no exprcfllon of it more natural, or more ncceifary, than an endeavor to warn them of the deceitful nature and dangerous confe- quences of fin. Tlus is a duty which is founded with the highell propriety on the deceitfulnefs of fin. For as it de- ludes the finner himfelf often in an infenfiblc manner, others may be fuppofed to obferve his condition, and to fee the impofition more clearly, and are therefore obliged, by the dictates both of humanity and piety, to awaken him as it were from his lethargy, and admonifli him of Vol. II. K 134 The Deceitfuhiess of Sin'. his danger. Oh, my brethren ! confidcr how clear ancT unqueflionable this duty appears in common matters-' Suppofe any man vv^ere to oblerve an apartment on fire^ and know of feveral perfons Deeping over it, or near it, irt fecurity, when a few moments delay wsukl wrap them in the flames, what a mcnlter of injuilice and barbarit}?- would he be reckoned, if he did not give them immediate notice, that they might flee from the danger. Is the danger of fin fefs real ? Is it lefs terrible ? Juft the contrary. The lofs of fubftance, or the lofs of life,, by fire in our dwellings, is not once to be compared with having foul and body for- ever tormented in the fire of hell.. Agreeably to this, we find frequent iBention of this? duty both in the Old and New Tefi:am€nt. It is a pre- cept in the Levitical lawy Lev, xix. 1-7. " Thou Ihalt " not hate thy brother in thine heart ; thou flialt in anV *' wife rebuke thy neighbor, and not fufFer fin upon him."' Prov. ix. 8. " — Rebuke a wife man, and he will love ** thee." Phil, ii, 4. " Look not eveiy man on his own " things, but every man alfo on the things of others.'* Heb. X. 24. " And let us eonfider one another to provoke " unto love, and to good works." : There is no doubt, at the fame time, that this duty^ however general, lies with peculiar and heavier obligations? on fo-me than on others, and varies a little according to' the different relations we fi:and in to one another. You will eafily be fenfible how much it is the duty of thofe^ •who have the- minifiry of reconciliat'.on committed to* them, who are entrufled witli the rliarge of precious Ibuls^ to be urgent and earncfi: in their exhortations, to all v/ith- ©ut exception ; to be at all proper pains to fit themfelveS' for awakening the attention, enlightcFjing the underftand- ing, and convincing the confciences of their hearers. It is their duty to do what in them lies, to trace the fubtil workings and v/indings of the human heart, and to know the depths of Satan, as the fcripture exprelTcs it, to de- clare the whole counfel of God, and keep back nothing that is profitable for their hearers. It is not to be denied that you ought to hear them with patience and atten- tiQuj that they have- a right to fpeak wiUi freedom and 77?e Deceltfulness of Sin. 135 t>o1dners to perfons of every rank and chara(ri:er; and that there ou,<];ht to be a particular fire and edge in their ex- ijortarions, fince they watch for your Ibuls as tliofe who mull give an account unto God. There is vilfo a particular obligation upon fuperiors of all Torts, whether in oHice, as magillrates ; in ftation, as perfons of wealth and opulence ; in years, as thofc whom time and experience fhould have enriched with folid wifdom ; in relation, as parents and niafters of families, to be frequeiat in exhorting others, and war-ning them of the deceitfulnefs of fin. It is laid upon diem, and ex- pelled of them, that they fliould not live to thcmfelves, that they fliould not fatisfy themfelves with exacting and looking for the refpcct and deference which is their due ; but that they oup;ht to exert themfelves, in giving ufeful inftrudlion or falutary admonition to all who are within their fplierc. Is fin {o deceitful ? Are tJie unwary and ignorant fo eafily miiled, and ^0 hardly recovered ? Then furely thofc who ought to excel others in knowledge, ihould be careful to impart it for the benefit of the weak. Undoubtedly, my brethren, it is not only a Chriflian, but a noble and amiable character, for thofe w ho are exalted above others, to be full ofcompaflion to their inferiors, and in their whole converfation breathing a defire aftef their fpiritual good. But it is alfo plainly a part of Christian friendfhip, even for equals to exhort one another, and kindly to commu- nicate their mutual experience in the fpiritual life. " Tlie ** lips of the righteous (we are told by Solomon) feed ma- *' ny." O how rare and difficult a duty ! But wherefore 'fhould it be either difficult or rare ? The Love of God leads to it. Tlie flate of your brethren requires it. And Jurely it is neither unpleafant nor hurtful to him that per- forms it. I am fcnfible where the difficulty lies. We fuppofe there are icwr who will hear it with patience, or receive it with profit. Alas ! my brethren, it is too true, we hear, on all hands, complaints, that people will not lake advice ; that they are but oflended, inftead of being reformed. Perhaps, indeed, this is as much owing to ' ihe manner of giving, as to the backwardnefs of receiviag 1^6 The Deceitfiilness of Sin. Counfel. However, we fhall allow the objeftion ; and, fmce the duty is mutual, I hope it will not be reckoned wandering from the fubjeft, if I befeech you to fubmit to one anothers exhortation. V\^e all fiand in need of it ; v/e may all be the better for it. What though it be ad- miniftered imprudently or harfhly for the manner ; nay, though it may flow from envy pride, or malice, as the principle ; you will lofe nothing by hearkening to the counfel. I do not remember any thing recorded more truly glorious for a monarch, than what we are told of Philip of Macedon, that he heard reproofs not only with patience, but with pleafure : and I am fare, there is no- thing more like a Chriftian, than to profit, not only by the admonitions of friends, but by the reproaches of ene- mies. If they are juft, reform what is smifs ; if they are probable, abllain from the appearance of evil : if they are neither the one nor the other, fubmit to them v.'iih pa- tience, as a part of the will of God. 2. I come now to confider the feafon in which the du- ty of mutual exhortation is to be performed, Lxbort one another daily ^ ivhile it is called, to-day. By which we are to underfland, that it is to be done frequently, and without delay. This, my brethren, will perfeclly accommodate the fubjedt of- this difcourfe to our prefent fituation, when entering on another year. We have many admonitions of the quick paffage of time ; and ail thefe ferve to enforce the exhortation of the wife man, Ecclef. ix. 10. *' Whatfoever thy hand findeth to do, do *' it with thy might ; for there is no work, nor device, " nor knowledge, nor wifdom, in the grave, v\ hither '' thou goeft." If any hearer has received a convi6lion of the deceitfulnefs of fin, or the duty of mutual exhor- tation, he ought ferioufly to confider, that tlie prefent time only is his ; that he knoweth not what a day or a night may bring forth ; and that delaying or poitponing what he may do at prefent, is at the poiilble or probablb hazard of its being left undone for ever. I befeech you, • my brethren, to make this ufe of the comnieiicenient of another year. There is no difference, in one {tw^t^^ be- tween one day and anotlier, as much of Ufe is fpcnt, and The Deceitfuhess of Sin, '137 ■as much of our dying frame is wailed in one day as in another ; but our computation and reckoning of revolv- ing years, by the principal feafons, only helps us to mark the conilant, though filent pafla,-e of time, which, like a flowing riv^er, is bearing us all down into the ocean of eternity. Has any of us then a relation, friend, or child, to whofe eternal interefl he defires, or fees it to be his duty to contribute ? let him be fpeedy and diligent, whether by inllruclion, admonition, example, or even prayer : you know not how fhort a time the opportunity may lalL By and by ail thefe relations fl-iall be diflblved. How many who were with us lafl year, are now fleeping in the duft ; their Hate irrevocably fixed for eternity, ei- ther entered into reft, and happy in their Redeemer's prei'ence, or referved in chains of darknefs, and looking forward, with defpair and terror, to the general judgment. No warning of the deceitfulnefs of fm there ; they know it, and feel it, in inward reproach, and everlafting felf- condemnation. No preaching of the gofpel there ; no hope of recovery, or place for repentance there : fo that we may juiUy addrefs every hearer of the gofpel, in the words of the apoftle Paul, 2 Cor. vi. 1,2. " We then, as *' workers together with him, befeech you alfo, that you '' receive not the grace of God in vain. For he faith, I have " heard thee in a time accepted, and in the day of falva- *' tion have I fuccored thee : behold, now is the accept- " ed time ; beholu, now is the day of falvation." I Ihall only add, that the deceitfulnefs of fm, and the precarioufnefs of time, are confiderations which ferve greatly to ftrengthen one another. As time waftes, the fjnner hardens ; not only is the feafon pafling away, but the work is becoming ftill more difficult, and, at laft, as I have fhown before, in the courfe of nature, and by the ap- pointment of God, totally impoflible. It is the danger of a hardened ftate, that the Apoftle urges ; particularly in this palfage, as the argument to diligence, Biitexbortone another daily, luhile it is called^ to-day ; lest any of you be hardened through the deceitfuhess of sin. And, indeed, elfewhere, we are cautioned againft delay, for the fame reafon. Thus, in Pfal. xcv. 7, 8. which is cited a few verfes after the 138 Yhe Deccitfulness of S'ln. text, " — To-day, if ye will hear his voice, harden not " your heart, as in the provocation, and as in the day of " temptation in the wildernefs." 3. Let us confider the manner in which this exhortati- on mufl be given, if we hope to do it with fuccefs. And, here, I mull acknowledge, there is fo great a variety of cafes, that it would be extremely difficult, or almoft im- poiTible, diftin6;ly, to enumerate them all, and give the different dire6\ions that are fuited to each ; there muli be a great difference in the manner, according to the end pro- pofed. Superiors of all forts, magiftrates, minifters, and heads of families, may, and ought to reprove, both with authority and feverity, becaufe the end is not fmgly the reformation of an individual, but the prefervation of others, and the general good : nay, even private Chriilians may often be called to reprove, in much the fame manner as a public teilimony of their abhorrence of fm : they may have it, chiefly, in view, to fave or edify the by-ftanders, by refuting the calumnies of an enemy, bearing; down tri- umphant wickednefs, or difgracing an open fadlor for the devil. But as I reckon the paflage of fcripture, which is the fubje6l of my difcourfe, has an eye, chiefly, to brotherly admonition, for the benefit of the perfon concerned, I fhall juft mention fome of the moil important directions for doing it with fuccefs. Thefe fhall be both negative and poiitive. Ill, You ought not to reprove at an uncertainty, upon bare rumor and fufpicion. This is what many people have done, and thereby have, in a great meafure, loft all the pains tliey have beftowed. Where men are reproved in the wrong place, or for what they either are not guilty of, or are much lefs ?uilty than is ilippofed, it often puts them upon felf-juftification, and hardens them againll all reproof for the time to come. 2dly, It ought not to be done v/hen the offending per- fon is in an ill temper to receive it. Though no tim.e ought to be loft in doing what good we can to our neigh- bor, efpecially to the precious foul ; yet it is v/orfe than Jofiijg time to attempt it, when he is in a difpoution to re-- ^he DcccUfiilness of Sin, 139 jecl it 1 for example, it is ufually improper prefently after the fm is committed, becaufe then the heat is not over, hor the uproar of the pafTions and afTeciiions appcafed. Many a domellic reproof is thrown away in this manner. Perhaps, a hulband comes home difordercd in liquor, and his wife meets him witli a furly countenance, and re- proachful language ; the oiFence is too recently taken by her to fpeakwith mceknefs, and the provocation too re. cently given by him to hear with patience : hence dil- fenfions and quarrels arife ; and, perhaps, he is hardened in his fm, by thinking he hath greater caufc to be difplea- fed wiUi his wife for the frowardnefa of her temper^ than fhe has to be difpleafed with him for his intemperance. On the other hand, it is not improbable, that, by waiting till the return of calmnefs and reflection, the fm maybe fet in fuch a light, as to carry conviction to the confci- ence, and, by the blelTmg of God, prove the means of re- formation. Many are the admirable remarks of Solomon on this and the like fubjeds ; particularly, Prov. xv. 23. *' A word fpoken in due feafon, how good is it !" 3dly, We are not to reprove thofe whom we have rea- fon to believe to be fuch defperate wretches, that they v.'ould be but the more exafperated, and fm in the more daring manner, on account of the reproof. To thefe it would be no aft of love and charity, as it would provoek them to diihonor God flill more highly, and fo heap ftill heavier loads of wrath and vengeance on tjieir own Jieads. It is a faying of Augufline, one of the lathers : * If we, therefore abflain from a.lmonifliing wicked men, ' becaufe the feafon doss not fuffer it, or, we fear, they * may become v/orfe by it, that feems to be the counfcl of * charity.' And, alas ! hov/ many are there, who, when they are reproved for their fins, though very jufily, ars prefently kindled into a rage, fall a blafpheming and rail- ing at piety, and all that profefs it, and fcem more con- firmed than ever In their haired and oppofaion to it. Therefore v/e are c^rprcfsly v/arned of the danger of thij by Solomon, Prov. ix. 7. " He that rcprovetha fcorner, " getteth to hinifelf fnam.e ; and he tliat rebuketh a wick- " ed man, getteth I.imfclf a blot." And, to \Xi& fame *4<3 The Deceitfulncss of Sin. purpofe, our blefled Saviour, Matth. vii. 6. " Give not " that which is holy unto the dogs, neither caft ye your " pearls before fwine, left they trample them under their " feet, and turn again and rend you." On the other hand, pofitively, when reproof or exhortation are admi- niftered, I ft. It fhould be made appear, as much as poffible, to flow from love and affeftion as its principle. It is plain that this ought to be its principle, in order to its being a a duty acceptable to God ; and there will be little hope of its fuccefs with men, unlefs this appear to their convidTti- on. It woull, indeed, be greater perfeftion to profit by the malicious inve6lives of enemies ; but every body will allow, that is not ordinarily to be expected ; for this rea- Ion, all oilentation and vain glory is carefully to be avoid- ed, and every thing that may look like only affedling fu- periority ; for the fame reafon, it fliould, in all ordinaiy, cafes, be done in as fecret a manner as circumftances. will permit it. The cafe of public offences, to be fure/ muft be excepted ; concerning which we arc told, " Them *' that fm, rebuke before all, that others alfo may fear." But, in other cafes, not only of private injury, butofpri-- vate fms, the rule of our Saviour is to be obferved, Matth. xviii. 15. " — If thy brother fliall trefpafs againft thee, go *' and tell him his fault between thee and him alone ; if ** hefhall hear thee, thou haft gained thy brother." I can- not fay all that might be faid on this fiibjeft ; but nothing can be of greater importance, than, if pollible, to fnow that it flows from love : for, where the olFender is truly convinced of this, even though he ftiould not be reformed, it is very feldom that he is difpleafed. Therefore, idly. As it ought to flow from love as the principle, fo it ought to be conda6led with meeknefs in the fame manner. No railing or reviling expreffions, which will look like the vTounds of an enem}'-, to deftroy, and not the balm of aphyfician, to cure. Therefore the Apollle gives us ad- vice, in the following terms, Gal. vi. i. "Brethren, if a *' man be overtaken in a fault, ye which are Ipiritual, re- *'■ ftore fuch an one in the fpirit of meeknefs : confidering *' thyfelf, left thou alfo be tempted." This laft exprefllon The Deccitfuhicss of Sin. i^r gives an inimitable beauty to the anoilolic counfel. Our own fins fliould fill us with companion as much as refciu-' ment againft finners, and fhould make us take the fame gentle methods with others that we would wilh to lie taken with ourl'elves, if we were in their condition. We are of the fame nature, liable to the fame temptations, and, if left of God, may eafily fall into the fame mifcarriages. Befides, as it is mofh fuitable to our ftate and character, fo it is mofi: likely to have a proper efleft. Meek and gentle admonitions will penetrate the heart, when rough and clamorous reproofs will be rejected and defpifed. Thus Solomon fays, Prov* xxv. 15. " By long forbearing is 3 " prince perfuaded, and a foft tongue breaketh the bone." And, Chap. xv. i. " A foft anfwer turneth away wrath, *' but grievous words ftir up anger." 3dly, Reproof Ihould be given with fome degree of zeal as well as meeknefs ; wc fliould avoid the extreme of re- miflriefs as well as feverity. A flight carelefs reproof is often worfe than none ; for it is ready to make the ofl^en- der think lightly of his own offence. There muff, there- fore, be fuch evident weight and concern of fpirit, as may ferve to evidence as well his danger as your own love.. For this reafon, I beg leave to obferve, that fpeaking in a way of jcft, and merriment, on fins of an atrocious na- ture is deeply criminal, and highly pernicious. Solomon tells us, " Fools make a mock at fin." Though a turn to raillery and pleafantncfs of temper is reckoned a very harmlefs as well as agreeable difpofition ; yet great care, ought to be taken of the fubjedls on which it is exercifed. It is only fmaller weakneffes that ought to be treated in. this manner. Sins againfl: God Ihould be treated with a gravity and ferioufnefs from the importance of their na- ture and effects. I Ihall give an inftance of this. Swear- in,G:, and taking the name of God in vain, is fometimes ridiculed, inllead of being reproved. This feldom has a good effeft. The crime is of fo atrocious a nature, and fo direft an affault upon the majefty of God, that it ought not to be treated lightly, as only a fmall indecorum, or breach of good maQXierg. It ought, indeed, to be defpifed Vol. IJ, S 142 TJjc Deceitfulncss o/Shitu for its folly ; but, at the fame time it ought to be deeply abhorred for its guilt. 4thly, In the laft place. In admonifliing one another for particular fms, we ihould ftill keep in view the fource of all fin, a polluted nature ; aixl the great danger of the fmner, as in a fmful ilate. Though particular mifcar- riages may give the occafion, it is of fmall moment tO" ■convince them of the folly of fuch or fuch a pradtice^ unlefs you point out to them the neceflity of repentance^ in general, upon evangelical principles. I have rarel)^ feen that any arguroentg were fufficient to reform a din- ner of any particular fault he was once addidled to, but thofe drawn from eternity, and the awful effeds of the difpleafure of a holy God. Prefent inconveniencies, however great, foon lofe their effedl, and are quite un- equal to combat a vitious inclination, or wreftle with the power of habit. But, though it were otherwife, what a- fmall matter is it to cure a man of being a drunkard, or a fwearer, or a whoremonger, if ftiil you leave hiru a flave to fin, upon the whole, a fervant of the devil, and an heir of bell ? It is plainly with a view to the final confequences of fin, that the Apoftle recommends mutual exhortation in this paflage, Exhort oiie another daily ^ ijt^bUe it is called^ to-day ; lest any of y&u be hardened through the deceitfidness qf sin. Would you, therefore, admonifh any perfon to his real profit ? make ufe of pair- ticulars, to convince him of the evil of all fm, as facb, and its power and influence over him by nature. WheA you reprove him for any fault he has committed, ftiew him the deceitfulnefs of fin, and where, if he do not fpeedily ftop, he will be landed at kft. Let his eternal ftate be the motive that urges you to the duty, and kt the fame great confideration be made ufe of to carry home the inftruftion with power and efficacy upon bis heart. 5thly, In the laft place. Let thofe who would acquit ^hemfelves of this duty, in a proper manner, be particu- larly watchful and circumfpetl in dieir own condu£!. It is evident, tliat nothing can be more unfuitable, than f&t thofe, who take upon them to admonifli others, to b» grofsly and vifibly blameabk themfeives. It is, indeed. The BcceitfJness of Sin, 143 fo Uitolercible, tliat nobody can bear their inflruftions with patience. You know, from daily experience, that recrimination is the firft thing to whix:n thofe who are re- prehended betake themiehcs. The moment they ai-e ihallenged, the reply is ready A\ hy, 7°" V^^^^^' ^j;.^^ and fo, or, perhaps, worfe. So prone are d^ey to this, that many times they will upbraid men with mnocent or Javvfal things, as if they were faults, to cover tl.eir own guilty praaice. Now, if this is tue cafe, how nmch more hurtful muft it be for thofe, wl,a reprove others, l^o be reallv liable to juft accufatiou diemfcivcs, and, perhaps V.mn the fame fubjea ? Therefore our Saviour lays, with the sreateil f.rength and propriety, Luke vi. 41, 4^. " And why beholdefl thou the mote that is m tb.y brother 3 *' eve, but perceived not the beam that is in thine own « eve ' Either, how canft thou fay to thy brother, Bro- " ther let me r-ull out the mote that is in thine eye, when " thou thyfelf, beholden not the beam that is in tlnne own ** eve ^' Thou hynocrite, caft out firfl tlie beam out o " diine own eve, and then fhalt thou fee clearly to pull « out the mote that is in thy brodier's eye ?» Perhaps, my brethren, fome of you are faying within yourfelvcs : Alas ' you have now deftroyed the whole cffed ot what has been urged, at fo great length, on the duty of mutual exhortation ; for where is the man that is without iin, to reprove his neighbor ? My brethren, no doubt we hav-e all fuch {Idlings as ought to make us. do it with meeknels ^ and felf-denial ; yet furely we both may and ought to walk fo circumfpeaiy, as not to be juftly liable to heavy accufations. Though there is no holding of intemperate tongues, yet, furely, there is fuch a thing as a converla- tion becoming 1,he gofpel, which will entitle the fervant of Chrill to anpear with fome meafureof courage m his mat- ter's caufc'; nay, and fuch an habitual love of mankind, as may fomctimes open their ears to his falutary counfel. And believe it, thofe who begin to make Qonicience of their dutv to their neighbor, either in a family, or a wider fohere, vvill find i.s powerful and happy influence as a re- itraiat upon their own condud. They will be naturally led to double their diligence, lelUheir example ihould un- 144 The Deceitfulness of Sin. happily, fruftrate the effeiSl of their reproofs. One par- ticular more I rnuft add, that the next thing to being al- ways in the right, is to be humble, and ready to confefs when you have been in the wrong. This alfo is a fcrip- ture precept, James v. 16, " Confefs your faults one to " another, and pray one for another, that ye may be " healed." I am perfuiided that few things would add greater weight to any perfon's admonitions, than his being willing to confefs, and ready to amend, any thing that was pointed out to him as blameable in his own conduft. I come now, in the lafl place, to make fome pra6lical application of what has been faid. And, 1. From what has been faid, you may fee the great cor- ruption and depravity of our nature. I look upon it as of great moment to have a deep and growing conviction of this truth. It is the language of fcripture, it is the lan- guage of experience, and it is the parent of humility. I obferved, in the beginning of my difcourfe on this fubjeft, and it appears From every thing that has been faid upon it, that the deceitfulnefs of fm is but another expreflion for the treachery of the human heart. In vain would the ob- jefts of fin appear before us ; in vain vvould Satan and his emifiaries prefent their folicitations, if our ov/n inclina- tion did not plead powerfully in their favor. To be deep- ly convinced of this, v/ill lead to the exercife of penitence, and to felf-denial, v;hich is the bell mean of our fupport and prefdrvation, If the deceitfulnefs of fm lies chiefly in ourfeives, that man will guard againft it in the moil effec- tual manner, who has learned to fear himfelf as his own greateft enemv, 2. From v/hat has been faid, let us be led to ilrictnefs and frequer.cy in felf-examination. If fin is fo deceitful, it \Tiiv cafily lurk unobferved. Sell-knowledge is a ^ludy of as great diflicully as importance. You have heard what artful difguifes fin puts on, and how dreadful- ly fame lja\c been led afi:ray. The very beil duties may be polluted by fi.nful motives, arid the very vvorft things "may be done by an cri'ing confcience, of Vvhich v.^e may juiMy fay, with cur Saviour, Matth. vi. 23. ." — If thert^- The Deceit fulness of Sin, 145 " fore the light that is in thee be darknefs, hovv great is " that darknefs !'* The okl heathen precept, " Know " thyfelf," was reckoned fo excellent a faying, that they fuppofed it to be a revelation from Heaven. And, in the holy Scriptures, we have many exhortations to fclf-exami- nation. I fliall only mention that of the apoille Paul, 2 Cor. xiii. 5. " Examine yourfelves, whether ye be in " the faith ; prove your own felves : know ye not your *' own felves, how that Jefus Chrill is in you, except ye " be reprobates ?" Nay, after all our pains to examine ourlclves, there ought to remain fuch a fufpicion of our own treachery, as fliould make us intreat, humbly and earncftly, the more impartial trial of a heart-fearching God, Pfal. xix. 12. " Who can underftand his errors ? '•' Cleanfe thou me from fecret faults." Pfal. cxxxix. 23, 24. " Search me, O God ! and know my heart : try me, " and know my thoughts : and fee if there be any wicked " way in me, and lead me in the way everlalting." 3. From what hath been laid, let me befeech all, but cfpecially younoj perfons, to beware of the beginnings of fro. It may be faidof fm, in general, as Solomon fays of ftrife, " the beginning of it is like the letting out of wa- " ter." Beware of all that difcourfe which tends to give you flight thoughts of any fni. Sometimes men conlider fins as fniall fms, and therefore tolerable. Many parents have thought it wrong to check their children for the fol- lies and levities of youth, and have found, to their inelan- choly experience, that when follies liad been fuflered to ripen into crimes, they had taken too deep hold to be root- ed up. Many make light of fm by comparifon. How common is the pretence of the drunkards : We are harm- ing nobody ; we are not fpeaking ill of our neighbors ; we are not opprefilng the poor. In the mean time, they are foon led to curling and blafphemy ; and, perhaps, by their riotous living, they are unable to pay their jud debts, rob the induflrious poor of their right, and, for the indul- gence of a beaitly appetite, bring their own oflspring to beggary and ruin. Such is the beh.avior of many of your harndefs people ; mtn of focial friendly diipciitions, that, if you beUsve them, v/ould not wrong their neighbor o'l 2 146 The Demtfidnesi o/Sif^r fardiing to their knowledge ; and y<:t k would be happy for any man to fall into the hands of highway robbers, ra- ther than into their fociety. How Ihort-fighted men are I they not only foi^et to look forward to the other worlds but look not even to any diftanee in this. From time to time we are made fools by fm, which never afk more of ns than the prefent compliaiice ; yet, if this is granted^ never leaves us till our ftate is irrecoverable. What rea- lon have all to be afraid of that deplorahie hardnefe of heart which is the cenfequence ^ the continued indul- gence of fm. Let us never confider any fin by itfelf, but together with that ugly train which it draws behind it ; and, then, though ©ur falfe hearts might plead for the indulgence of a fmgk lull, they may nc* be fo willing to fubmit to that deluge of vice which follows fail at its heels. 4. In the laO: place, I Ihall clofe the fubjed, by addreff- ing an exhortation to thofe of my hearers, who have been long and hardened fmners ; who have many habits of vice cleaving to them ; who have hitherto defpifed the gofpel, and even fat in the feat of the feernful. No doubt, you have heard, in vain, and, perhaps, with contempt, many exhortations of this kind before ; and therefore, there is, humanly fpeaking, but little hope, that any thing I can fay will have the effeft. However, as our bleffed and gra- cious Mailer has commanded his gofpel to be preached to every creature, this Prince of the kings of the earth is able, by his Spirit accompanying the word, to lay the proudeft and the boldell of his enemies proflrate at his feet ; let me befeech you, in his name, to hear, that your fouls may live. Why will you longer continue at enmity with him, while he his offering you mercy ? nay, he is treating you with mer- cy in every inftancc of his kind providence, in the re- newed meflages of his blelFed word, and in his dying ago- nies on the accurfed tree ! Have you been long wedded to fin ? he is able to fet you free ; he came to deilroy the works of the devil, and is able to knock off the ftrongefl fetterSj and reftore liberty to the moll: forrowful captive. " We, then, as workers together with him, befeech you " alio, that ye receive not the grace of Cod in vain.** I 'The Dcccitfuhiess of Sin. 147 iRemeniber, on the other hand, I befcech you, the drc:id- fiil vengeance that awaits the defpifers of the gofpel. If oil ftill refule the gracious offer ; if you will not fuffer is mercy to be glorified in your recoveiy, his holinefs, power, and juflice, (liall be ilhiftrated in your perdition. Time is haftening away ; judgment is hailening on ; no refufmg to appear at that bar ; no deceiving or biafling that judge ; no room to efcape ; no Iburce of conlblation under that fentence. How infupportable the reflection on opportunity irrecoverably loft ! And hov/ terrible the fanftion which follows upon the offer of mercy ! You may read it, Prov. i. 24, 31. "'' Becaufe I have called, and " ye refufed, I have ftretched out my hand, and no man *' regarded : but ye have fet at nought all my counfel, *' and would none of my reproof: I alfo will laugh at your *' calamity, I will mock when your fear cometh. When *' your fear cometh as defolation. and your deftruO.iori ** cometh as a whirlwind ; when dlftrefs and angulfli com- " eth upon you. Then fliall they call upon me, but I *' will not anfwer ; they fhall feek me early, but they *^ fhall not find me : for that they hated knowledge, and *' did not chule the fear of the Lord. They would none *' of my counfel ; they defpifed all my reproof : there- "" fore fhall they eat of the fruit of their own way, and " be filled with their own devices." I only add, if any imprcflion is made on your minds, Oi" "the importance of eternity, fuffer it to abide there. Let it have an immediate effect. Of all the deceits of fin or Satan, none more fatal than that of putting off convidions to a more convenient feafon. I conclude, therefore, witli the words of Solomon, Ecclcf. ix, 10. " Whatfoever tliy ** hand findeth to do, do it with thy might ; for there 1^ ** no work, nor device, nor knowledge, nor wifdom, in ** the grave whither thou goeft." Amen. [ 149 ] ou*) "TOb KVu '^fw ero^ 0009 ty what Ihall we mcafure the love of a friend, but by the greatnefs of his gifts ? Wliat fentiment then Ihall we entertain of the love of God lor his (jullly liyled) unfpeakable gift ? He has given us his only be- gotten Son, "who was from eternity in the bolom of the " Father ; the brightnefs of his Fatlier's glory, and the ex- " prefs image of Ins pcrfon;" the belt and greatelt of crea- ted beings, nay, the wliole creation itlelf, had been noth- ing compared to it. The truth is, 1 am ready to think that there feems to be fomething like divine contrivance, and infinite defign, ni tliis particular circumltance. All created things are in tliemfelves equal, and alike eafy, to the power of God, 156 The Believer going to God being but the efTecls of his fimple will. For this reafon there could be no comparative greatnels in any I'uch gifts. There was therefore but this one way left to exprefs an uncommon degree of love, that he who was one and equal with the Father, fhould himfelf be employed in the nief- fage, and " bear our fins in his own body, on the tree." Nothing elfe could have made man an expenfive purchafe. Nothing elfe that God could beiiow, would have had any appearance of doing violence to himfelf; or could give meaning and beauty to that expreffion, Romans viii. 32. *' He that fpared not his own Son, but delivered him up " for us all, how fhall he not with him alfo freely give us " all things ?" The Lord of the vineyard, in the parable, is reprefented as in fufpenfe, how to fall upon a method to break the ftubbornefs of the hufbandmen, Luke xx. 13. *' Thenfaid the Lord of the vineyard, what lliall I do ? I *' will fend my beloved Son, it may be they will reverence *' him when they fee him." Let us paraphrafe and ap- ply it. God, who bears the perfon of the mafler of the vineyard, may be fuppofed to fay, what Ihall reclaim thefe obilinate children of mercy, become rebels ? Nothing but the invincible force of faperior love. But wherein hiall the love of the eternal God appear to advantage ? in noth- ing but an eternal gift : they Ihall not be cheaply pufcha- fed, they fhall be bought Vv'ith blood, with that facred blood, which fhall be the furprife of angels, and the won- der of heaven. Thefe refledtions i would make with re- verence, on this elevated and delightful, but awful and tremendous theme. One thing appears clearly from them, that it is not only obfcuring the lullre, not only weakening the force, but deitroying the very being of re- deeming love, to deny the proper and eternal Godhead of Chrifl:, the Mediator. But, Oh ! my brethren, what an improvement is it, to tlie contemplation of the love of God, for each of us to confider himfelf as having been from eternity the objeft of it. While I taile the ilreams of his bounty, may 1 thus trace it back to its fource ! Did he love me from the foundation of the world ! Did he pity me, when in unprovoked rebellion againft him ! Did he make fo gracious provifion for my recovery and falvation! as bis Exceeding Joy, 157 Did he make atonement for my guilt, by the blood of his own Son ! and conquer my heart by the power of his fo- verei:];n grace ! What returns of praife and gratitude are his due ? With what joy ought I to remember my Re- deem.M-'s death at his table, in the hope of fliaring with him his crown and his throne, in a higher flate ? 3. Vou ought to^o to God^ in this ordinance, as your excccdhig joy; as you have in it the clearefl: and fulleft aflu- rance of receivingfromhimallthat is neceffary for your com- fort and happinefs, while you continue here. There are, in a llritt fenfe, but two ends of going to God in his worfliip and ordinances, to exprcfs our fenfe of, and thankfulnefs for favors received, and as beggars for more. Now, my brethren, in this ordinance you are not only called to ce- lebrate the love of a gracious and reconciled God, but to trull in the fulnefs of an all-fufficient God. That we may view this the more dillindtly, there are thefe two kinds of bleflings we (land in need of, thofe that relate to our fpiritual life, and thofe that relate to our temporal com- fort. I ft, Thofe that relate to the fpiritual life. WTiat is the great defire of every real fervant of God in this houfe ? Is it not to have your hearts more inflamed with the love of God, and more devoted to his fear? Is not fin your greatcfl burthen, and its remaining influence yourgrea^reft grief? Now, where can you have a more reafonabic hope of get- ting your gracious difpofitions ftrengthened, or yoin* fins mortified, than at a communion table. Is it not ex-^ prefsly defigned for your fpiritual nourifhment, and growth in grace ? And as the inftltution of thefe fenfible figns is a remarkable proof of divine condcfcenfion, fo I can hardly conceive any thing more wifely and happily calculated for this excellent end. What can more ftrength- en your faith in a dying Saviour, tlian being allowed to look upon the figns of his broken body, and his blood poured out ? What can Ipeak greater peace to the con- fcience, than your being allowed and invited to receive hiiu explicitly ? " This is my body, broken for you." What can more happily ferve to kindle and inflame your la\'e to God, than the immediate contemplation of his Vol. II. U 158 The Selie'Der going to God infinite love for you ? Where can you take fucli a hate- ful vie\V of fin, as a detefted objed, as at the Lord's table, where you fee it in your Saviour's fufierings ? Where and how can you lay fuch a bond upon the coafcience, as by receiving the feals of this facred engagement ? How can you give fuch a deadly wound to your ftrongeii: lufls, as by nailing and affixing them to your Redeemer's crofs ? "What motive of future obedience equal to bearing about in your bodies- the dying of the Lord Jefns ? See what the Apof- tle fays, 2 Cor. v. 14. '* For the love of Chrift confiraineth " us, beeaufe we thtis judge, that if one died for all, theii *' were all dead." Gal. ii. 20. " I am crucified with *' Chrift : neverthelefs I live ; yet not I, but Chrifi liveth *' in me : a:nd the life which I novr live 'in the ficfli, 1 live *' by the faith of the Son of God, who loved me, and gave " himfelf for me." What remedy can you find for your own weaknefs, like the all-fufficiency of Chrift ? Col.ii.9. *' For in him dwelleth all the fulnefs' of the Godhead bodi- " ly." I Cor. i. 30. " Of him are ye in Chrift Jefus, " who of God is made unto us wifdom, and-righteoufnefs, " and fanftification, and redemption." I will not fo widely handle the fubje6l as to cite to yoii all the paflages which fliow that the fpirit of fan clifi cation is a part of the purchafe of your Redeemer, and one of his gifts to thofe who humbly implore it. Is it not well known, and do not believers at his table, fenfible of their own weaknefs, and confident of their Saviour's power, get their feet upon the necks of their enemies, and fay, " lean do all things- **- through Chrift ftrengthening me.'' 2d, They have here all things neceOV.ry for tlieir tem- poral comfort. They have a complele remedy for their cares, as well as their fins. As at the Lord's table you lay hold of the covenaiit of peace, fo tliere, if any where^ you may fee, that it is ordered in all things, and fure ; your food and raiment, and all necelfary provifion, is con- tained in it ; and Chrift's body is the pledge. How gra- cious the promife \ your heavenly Father knoweth that you have need of thefe things, Pfal. xxxiv. 8, 9, 10. *' O ^* tafte and fee that the Lord is good ! Blcfled is the man *' that trufteth in him. O fear the Lord, .ye his faints !• as his Exceeding Joy. 1$^ ♦I for there is no want to them that fear him. Tlie young ♦' lions do lack, and fuffer hunger ; but they diat fcek the »' Lord, fhall not want any good thing." Ifa. xxxin. i6. ** He fhall dwell on high; his place of defence lliall be " the munitions of rocks ; bread fhall be given him, his " water fliall be fure." Deliverance from luffering is contained in it, Pfal. xxxiv. 19. '' Many are the afflic; '* tions of the righteous, but the Lord delivereth him out " of diem all." Strength and grace to fufler with patience is contained in it, Ih, xliii. %. " When thou palTefl *' tlirough the waters, 1 will be with thee, and through the " rivers, they lliall not ovcrHow thee ; when thou walkefl '' through th"e fire, thou fhalt not be burnt, neither iliall '' the flame kindle upon thee." The fanftified ufe and improvement of fuflering is contained in it. Rom. viu. 28. '^ And we know that all things work together for good to '' them that love God, to them who are the called accord- '' ino- to his purpofe." 2 Cor. iv. 16. " For which caufe *' we faint not ; but though our outward man perilli, yet *' the inward man is renewed day by day." Confider, efpecially, tliat at the Lord's table you have an immediate view of the great foundation of reliance on divine Provi- dence, Rom. viii. 32. " He that fpared not his own Son, *' but delivered him up for us all, how Ihall he not with '' him alfo freely give us all things." That God, who was,, fo laviili of his love, as not to fpare even his own Son, but gave him up to bedefpifed, buffeted, and crucified foryou^ will not be fo inconfiflently hard, as to refufe the fmall gift in comparifon of a little earthly good. He whofe foul was redeemed by tlie blood of Chrilt fliall not lofe hit body for a little bread. . . , r j I cannot help obferving, here, of what univerlal ule and bcr:elit the doarine of Chrift crucified is, and how high a place it ought to hold in our cfleem. It is not only ufe- ful for alluring us of the pardon of fin, but makes us fupe- rior to all thofe fuflerings, of every kind, which took their rile from fin. The path of a Chrillian is fometimes thorny and difficult ; and many of the weaker order of faints have even a greater fenfibilitv of the inconveniencie.s of life than, fpnie thoughtlefs finners. Thefe lafl maintain a fort of i6o The Bdie'Der going to God budle and contefl: for worldly pleafure, and, with a flurdy ielf-fufliciency, can, if I may fpsak fo, return the bTovvs and buffets of adverfe fortune, while the feeble of Chrill's flock become funk and heartlefs under a frowning Provi- dence. But is not the Lord's table a place of refuge ? and is it not matter of experience, that they have found confo- lation there ? Whatever their complaints have been, whether of ficknefs, or poverty, orlofs of relations, or die llanders of their enemies, they have adored the fovereigu will of God in them all ; they have been brought to a pla- cid fubmiffion to his providence in them all ; nay, they have happily feen and confelTed his wife and merciful purpofe in them all. It was not without a view to his trials, that the Pfalmifl, in the text, defires to go unto the altar of God ^ unto God his exceeding joy. And you mi.y fee how he exprefles himfelf in the following verfe, " Why " art thou call down, O my foul ! and v/hy art thou dif- " quieted within me ! hope in God ; for I fliall praife *' him, who is the health of my countenance, and my " God !" 4th, I come, now, in the lafl place, to obferve, that this ordinance is a fource of joy, as it is a pledge and earned of heaven ; a foretafle of that eternal happinefs which God hath prepared for his faithful fervants in the world to come. This, my brethren, ought never to be out of our view while we fojourn in this valley of tears. This eternal joy is what our Redeemer has given us the fullell aflurance of. It is he who hath drawn afide the cur- tain, and opened to us a joyful profpect into the holy of holies, into the blelfed manfions of perfe61ion, purity, and happinefs within the vail. In one of his lai'l difcourfes to his difciples, when he was about to leave them, he tells them, it was to be but a iliort feparation ; for that he would come again, and carry them with him ; and that they fliould never more be divided, Jolin xiv. 2. "In my *' father's houfe are many manfions; if it were • not fo, I *' would have told you : I go to prepare a place for you ;" and not only hath he left the promife of his return, but hath inftituted this ordinance, on the one hand, to keep up the memory of his former appearance ; and, on the other, as bis Exceeding Joy. 1 6 r to keep up our hopes of his fecond coming, and what he will then be flow, i Cor. xi. 23. " As often as ye eat this '' bread, and drink tliis cup, ye do fliew tlie Lord's death " till he come." It is intend-jd to fupport the languifli- ing faith ot his people, and make them tread, with conftan- cy, in his Itrength, the fame paths of virtue and fclf-denial tiiat he did, in hopes of fhortly lliaring his crown and re- ward, Heb. xii. I, 2. " And let us run with patience " the race that is let before us ; looking unto Jcfiis, the " author and finilher of our faith ; who, for the joy that " was fet before him, endured the crofs, dcfpifmg the " ihame, and is fet down at the right hand of die throne of " God." And how highly proper is this inliitution for pointing us to the glorious iiTue of our Chrillian conflict ? in it, we have, at once, a proof of the certainty — of the excellence, — and even fome perception of the nature of heavenly glory. How certain and infallible is that happinefs to the faints, which our exalted Redeemer, the Amen and faithful Wit- ness^ hath pafied his word for, and gone before, in our name, to take p6ffeifion of? Heb, vi. 19,20. "Which " hope we have as an anchor of the foul, both fure and *' lledfafl:, and which entereth into that within the vail, " whither the forerunner is for U5 entered." — i Cor. xv. 23. ^' But every man in his own order, Chrift, the firft fruits, *' afterward they that are Chrift's, at his coming." How- ever high an hope it may feem foi- fuch as we are, to afpire to a ilation fo near the throne of God, to his prefence and fellowfliip ; yet it is not too much, after what is already bellowed upon us ; after what Chrilt hath done, it can be- get no furprife, that this lliould be the conclufion of it ; after he hath borne our fins in his own body, and with his own blood waflied away our guilt ; after he hath liindified and cleanfed us by his holy Spirit, made us the children, and imprinted the image of his Father upon cur hearts ; after he hath kindled in our fouls a flame of divine love, and made us content with nothing but himfelf, and with no place where he is not ; furely he v/ill not leave us com- fortlefs ; he can have no other defign than to carry us to live with him, and reign with him for ever and ever. 1 63 The Believer going to God Does not this reprefentation alfo ferve to fhow the ex- cellency of the heavenly glory ? It is called in fcripture^ '-'• the purchafed poffeffion." And, oh ! my dear bre- thren, how great, beyond expreflion, nmft that inheri- tance be, -which was fo dearly bought, for which every price, but the blood of the eternal Son of God was rejefl- ed ! See his body broken, and his blood llied ; and there fee what heaven has coft ; and this it coil to him, who had dwelt there from eternity, and could not be deceiv- ed in its worth. It was no unnecefTary expence, idly thrown away, but what alone was equal to the glorious purchafe. Had v/e nothing elfe, by which to guefs at that, which eye hath not feen, this, of itfelf, ought to be fufficient to raife our hopes to the highell pitch, and give US the moll exalted conceptions of its infinite glory. And may I not add, upon this head, my brethren, that this ordinance is, to many, an earneH: and foretafte, as well as an aflurance, of the happinefs of heaven. Is it not the fenfible communion with God, which fome of his faints even here enjoy, a refemblance, though faint, of that full and perfeft communion which they Ihall enjoy with their Creator and Redeemer in the world above I John xiv. 23. '* — 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.'* What is hear ven, but to be free from fin ; to contemplate the glory of an infinite God ; to be filled with a fenfe of his love ; and to be beyond the reach of temptation to offend him any more. Now, when the believer fees his pardon fealed with his Re- deemer's blood ; when he is filled with a hatred of all fin, and a humble confidence of being delivered from its power ; when his very complaints are put to filence, and the frailties of a dying body are left behind, or fwallowed up by the hope of a blefl'ed refurre£lion ; what is this, but, the very dawn of heaven in the foul ! what is this, but the fhout of vic- tory ! and an earnell of that day of complete triumph, when all his enemies fliall be brought under his feet ! I am fenfible that the frame of many communicants will be but a bad emblem of heaven ; and, if they meafure it by that llandard, it will give them but low and forry ng. iis his Exceedifig Joj. j^ lions of it. This, however, is not the cafe with all ; and and there are few real Clirillians, but, in fome parts of their lives, have felt fuch inward joy in God, that they have been ready to fay, with the difciples on the mount of transfiguration, It is good for jiS to be here. Neither is there any place where it may be more reafonably ex- pefted than at a communion table : every pious foul Ihould breathe out this prayer of the Pfalmift, Pfal. Ixiii. I, 2, 3, 4. " O God! thou art my God! early will I '* feek thee : iny foul thirfteth for thee ! my fleih longcth " for thee in a dry and thitfly land, where no water is : to " fee thy power and thy glory, fo as I hiive feen thee in the " fanftuary ; becaufe thy loving-kindnefs is better than *' life, my lips fliall praife thee. Thus will I blefs thee, " while I live ! I will lift up my hands in thy name !" And now, rhy brethren, what reafon is there for eveiy fmcere communicant to go to God in this ordinance, as their exceeding joy. It points us forward to that bleffcd time when we ihall indeed be fatisfied With that fulnefs of joy, and the?fe rivers of pleafures that are at his right hand* We are glad now^ indeed, to help our flagging conceptions with fymbols and figures : But then fhall our eyes fee the glorious Saviour Handing at the right hand of God, fu)--- rounded by ten thoufand of his faints, who have been re- deemed by his blood. This life is but a fcene of mifery and forrow, where wretchednefs is of:en to be fcen, anil iRmentations heard, even in the dwellings of the righteous ; But then all tears Ihall be wiped away fi om their eyes^ and thefe fongs of praife begin which lliall never end. Now we are borne down with prevailing corruption, which, as a dead weight, depreffes our fpirits : But thcit ihall we be perfectly freed I'rom all impurity, and lervc our God and Redeemer with the fame fpirit and joy as the angels do in heaven. Now wc are but as young un- fledged birds, which in learning to fly can but flutter a little, and immediately take refuge intheeartii: But we ihail foon foar above it, riling with unwearied wings and never failing ftrength* Let us forget for a little the weaknefs of mortality, and cwr>' our thoughts to the general aflembly of the church M 164 - The lie iie'uer going to God the firftborn, where no furpiclon of our falfe heart being admitted ihall remain, when all the wide congregation iliall join in celebrating the praiies of Almiphty God, and of the Lamb ; and there fliall not be one jarring or one dlfcoidant note in the univerfal harmony. Thus I have laid beiore you what a foui ce of joy there is to the believ- f"r, in the holy ordinance which )^ou now have accefs to pa; "ake of, and proceed, in the Lall place, to make fome pradlical improvement of the fubjedt. And, 1. May I not, in a few words, obfervehow great is the gcodnefs ot God, in providing fo rich an entertainment for L;S in our prefent ftate. This life has been exprefsiy defigned, in Providence, as a fcene oF diflaculties and tri- als. We are here in exile from our Ft.ther's houfe ; yet doth he not leave us altogether defolate, but hath given us this as a token and pledge of his love, before the full mani- feflation of it. Here is food to give us vigor for our journey, in this valley of tears : Strength to embolden us againft our enemies, that we may hold on our courfe fteadily, without wearying. Will it be matter of eternal furprife, that the only begotten Son of God fliould do ho- nor to our world, by taking up his abode in it, and digni- fy human nature by wearing it himfelf, and uniting it to his ov; n ? Is it not a continued proof of the fame conde- fcenfion, as well as an evidence of divine wifdom, that he ftould leave to everj^ age this landing memorial of him- kli, his appearance, and work, that fenfe itfelf might be partner with rakh, in rejoicing over his goodnefs ? If his hearers were blelfed with his heavenly voice, and wonder- ed at the gracious v/ords that proceecled out of his mouth, during his perional miniiiry, let us with admiration and joy, look U])on the jymbols of his fufierings and death : let u;> lurvey the jjicture of his agony drawn by himfelf, and let us remember v/hat it promifes, and what he is now gone to prepare for his faithful followers. 2. J .ct lis, by way of improvement, confider a little 'ibr Wiioui this joy is provided; does not this need expli- cation ? And are not many of you faying within your- fek es, furely obilinacy itfelf cannot deny, .that here is a Sense of Mercies Received. 17 j mift, Pfal. xxiii. 5. *' Thou prepared a table before me " in the prefsnce of mine enemies : thou anointcfl: my " head with oil, my cup runneth over."— If any have been burdened with a fenfe of guilt, the arrows of the Lord within them, and the poifon thereof drinking up tlieir fouls, and God hath revealed himfelf to them, as par- doning iniquity, tranfgreflion, and fm ; if they have been enabled to lay hold, with clearnefs and confidence, of the great atonement, they have furely tafted of his love : Or, if a fpirit of bondage and llavifli fear has given a forbid- ding afpe6l to the padis of piety, or hath brought a gloom and darknefs upon the paths of providence, and it hath pleafed God to fpeak peace to their fouls, by the Spirit of confolation, they will lay with the Pfalmifl, Pfal. ciii. i. *' Blefs the Lord, O my foul, and all that is within me, *' blefs his holy name." Or, finally, if any hath com- plained of a dead, flothful, fecure frame, refting too eafily in the form, and minding little of the power of godlinefs, and it hath pleafed God to touch their hearts and lips with a live-coal from off his altar ; to command their attention by his v/ord ; to excite their affections in his worfliip, and to give a new flrain of Watchfulnefs and tendernefs to the whole of their converiation : they have furely the greateft reafon to fay, " Return unto thy reft, O my foul, " for the Lord hath dealt bountifully with thee." 2. The Lord hath dealt bountifully with you, if you can obferve a particular mark and fignature of his provi- dence in your mercies. It is one thing to receive the bounty of providence, and another to difcern and confefs the hand that bellows it. Even with regard to the bleff- ings that are, in a great meafure, common to every thing that lives, it is a matter of the highell: moment, and of greit influence in religion, to have a deep and ferious con- viiflion from whom they flow, to be fenfible of the abfo- lute and conftant dependance of evciy creature upon God. It places us immediately in our Maker's prefence ; for, as the apoftle Paul fays, Adls xvii. 27. " — Ke is not far " from every one of us. For in him wc live, and move, " and have our being." Vol. n. Y 174 72*^ Christian'' s Disposition under But though this is not to be neglected, I have fome- thing farther in view, viz. When we can obferve the par^ ticular fteps of providence, as well as the gracious inten- tion of it, as the fruit of fpecial and diftinguifliing love» The footfteps of Providence are to be feen often in tlie means, — in the feafon, — and in the nature of the mercy. i\k. When the means by which any mei cy is brought about ai"e extraordinary, and far beyond the reach of hu- man wifdom, it ferves to Ihow that God himfelf hath been their help* Sometimes the children of God are left to prove the weaknefs of all created help, and to be urged in a manner to the brink of defpair, that their deliverance may be the more fignal, and may the more evidently point out the very finger of God^ What a mercy is it, when the enemies of good men wait for their halting, and hope to overcome them, and yet they are remarkably de- livered, and out of weaknefs are made ftrong ? See hov/ the Pfalmifi: pfays, Pfal. Ixxxvi. i6, 17. " O turn unto *' me, and have mercy upon me. Give thy flrength unto *' thy fervant, andfave the fon of thine handmaid. Shew *' me a token for good, that they which hate me may fee *' it, and be afhamed ; becaufe thou, Lord, hail holpen me, *' and comforted me." 2dly, Sometimes the providence of God is feen in the feafon of the mercy. It is beftowed when it is moil need- ed, or when it may be of greateil ufe^ V/hen the faith of his people Is beginning to fail, it frequently meets Vv^ith miexpeded and eminent fupport. Pfal. Ixxiii. 2» " But as " for me, my feet were almoft gone : my Heps had well *' nigh flipt.*' V. 10. " Therefore his people return hi- *' ther : and waters of a full cup are wrung out to them." PiaL xciv. 16, 17, 18, 19. " Who will rife up for me *' againft the evil doers ? or who will iland up for me " againil the workers of iniquity ? Unlefs the Lord had *' been my help, my foul had almoft dwelt in filence^ ** When I faid, my foot flippeth ; thy mercy, O Lord, *• held me up. In the multitude of my thoughts within *' me, thy comforts delight my ibul.*' When they have duties of importance before them, they have fometimeS fuch lupplies of grace and flrength given them, as to car^ a Sense of Mercies received. 1^5 ry them through with comfort and with credit. Some- times, to prepare them for trials which may be before them, they have uncommon meafurcs of confolationfrom above ; and fometimes under or after trials, for their fup- port and comfort, they meet with all in the Creator, and much m;)re than they loft in the creature^ And I hope, my brethren, many have caufe to adore the wifdom, as well as the grace of God in public ordinances, that direds his miniflers, as well as his Spirit, to fuch inftru6\ions as may be mod fuitable, both to the wants and the defires of his faints. How excellent is found inllruclHiion, at any rate ! But wiiat a new beauty and excellency does it ac* quire, in the eyes of that perfon, to whole inw^ard com- plaints it is diredlly fuited ? We may fay of it as Solo- mon fays, Prov. xv. 23. " A man hath joy by the anfvver " of his moiitli ; and a word fpoken in due feafon, how " good is it r" — XXV. II. "A word fitly fpoken is like " apples of gold in pidlures of fdver." Ifa. I. 4, " The " Lord God hath given me the tongue of the learned, that " I ihould know how to fpeak a word in feafon tohim that" *' is weary." 3dly, Once more : The fignature of Providence is fometimes feen in the nature of the mercy, when it is ex- adly fuited to the Hate and character of the perfon con- cerned. Our temper, ftation, duties, have in them a very great diverfity j and there is frequently an opportunity to obferve how God difpenfes his gifts with wifdom and pro- priety. If he gives to the rich, humility, thankfulnefs, or liberality ; to the poor, patience, truft, and refignation i If he keeps the weak from temptation and trial ; and filla with fortitude thofe who are to meet with refiftance ; and, in general, accommodates his mercies to their apparent neceflity, can it be denied, that he deals bountifully with them. We are taught this truth in a very tender paflage, Pfal. ciii. 13, 14. " Like as a father pitieth his children, '"'- fo the Lord pitieth them that fear him ; for he knowedi " our frame ; he remembereth that we are duft.'* In ma- ny inflances, indeed, this kindnefs and condefcenfion is to be obferved both in the nature of mercies, and in the meafure of afflidlions, Ifa. xxvii. 8. " In meafure, when it *-^ ftiQotcth forth, thou wilt debate with it; he llayeth his 176 The Christian's Disposition under " rough wind in the day of \ht call wind." This leads mc to obferve, 3. That the Lord deals bountifully with his people, when he gives them a clear and fatisfying view of the fa- lutary end, and enables them to make a fandlified ufe both of their trials and mercies. I need not tell you, that calamities of various kinds are infeparable from this Hate of mortality and of lin ; neither need I tell you that the children of God never were, nor ever fhall be exempt- ed from their fhare. But, as their mercies have a quite different nature and influence, from thofe which are be- ilowed upon a carelefs, fecure world ; fo their trials have a peculiar direction, and are capable of a fpiritual improve- ment : nay, they are reprefented in fcripture, as the fruit and evidence of love, Heb. xii. 5. " And yt haveforgot- *' ten the exhortation which fpeaketh unto you as unto '*' children, My fon, def^iife not thou the chaftening of the *' Lord, nor faint when thou art rebuked of him." Pfal. Ixxxix. 30, 31, 32, 33. " If his children forfake my law, " and walk not in my judgments ; if they break my fla- *' tutes, and keep not my commandments, then will I *' vifit their tranfgreflion with the rod, and their iniquity *' with flripes : neverthelefs, my loving-kindnefs will I " not utterly take from him, nor fuffer my faithful nefs to " fail.*' Now, my brethren, fometimes the children of God may ilrugglefor a feafon under affliftions, and find much diffi- culty to adhere lledfaflly to their duty : nay, what do I fay ? truly they may fin not a little by impatience in their hearts, and fpeaking unadvifedly with their lips, as well as by finking under the ftroke, and manifefling unbelief and difiirufi: in the rock of their falvation. They may be alfo greatly at a lofs to interpret the language of Provi- dence, and difcover the caufe of God's controverfy with them. They may fay, with the Pfalmift, Pfal. Ixxvii. 6, < — 9. " I call to remembrance my fong in the night ; 1 *' commune with mine own heart, and my fpirit made di- " ligent fearch. "Will the Lord cafl off forever ? and will " he be favorable no more ? Is his mercy clean gone for- *' ever ? Doth his promife fail for evermore .'' Hath *' God forgotten to be gracious ? hath he in anger Ihut up M Sense of Mercies received. tyy '■*■ his tender mercies ? Selali." Or, with Job, Job x. i, — 3. " My foul is weary of my life ; I will leave my " complaint upon myfelf ; I will fpeak in the bitternefs *' of my foul. I will fay unto God, do not condemn me ; ••* fliew me wherefore thou contended: with me. Is it " ^ood unto thee, that thou fhouldeft: opprefs ? that thou "• lliouldcll defpife the work of tliine hands, and fliine upon " the counfel of tlie wicked ?" But what a mercy is it, when it pleafcth God to recon- cile our minds to the will of his providence ; to fet home upon the confcience his right of fovereignty ; his title to difpofe of ourperfons, ourrepLitation,ourfubllance,our rela- tions, without exception, and without condition, even as he will. O how happy ! to be able to fay, with our fuHering Saviour, " O my Father, if it be poHible, let this cup pafs " from me ! neverthelefs, not as I will, but ac thou wilt. *' And, again, if this cup may not pafs away from me, '' except I drink it, thy will be done." Is this unreafon- able ? Nothing lefs. Should he not do what he will with his own ? Is it impoffible ? Blelfed be God, it is far from it. How happy, my brethren, to have our corruptions mortified by fuffering ! to have the fpirit broken by con- trition and penitence, when the body is broken by fick- nefs or diflrefs ; to weaken our attachment to the world, when it is fhowing its inflability and uncertainty as our polfeffion ; to hate the fin for which, and not the God by whom the ftroke is inflided, let it be of what nature foever it will ? O how happy to have divine confolation under fuffering ! an angel from heaven llrengthening us ! the foul following hard after God ! when the believer is ena- bled to delight himfelf in God, even in the abfence of all outward comfort ! and to fay with Hab. iii. 17, 18. •' Al- " though the fig-tree fhall not blofTom, neither Ihall fruit be " in the vines ; the labor of the olive fhall fail, and the " fields fliall yield no meat ; the flock fliall be cut oflf " from the fold, and there fliall be no herd in the ilalls ; " yet I will rejoice in the Lord, I will joy in the God of my falvation !" O how happy is it, when we experience the fandifying effedls of fuffering, to be able to look back upon it, and find tlie bitternefs and feverity over, or miti- i;^S l:he Christian's Disposition under g^ted by time, but the fruits of it remaining, and daily ga^ thering ftrength ! One affliclion, truly fandified, pre-. pares the mind for others to follow, and makes them both more tolerable, and more ufeful. He who has fought, and, f^und confolation in God, under one afflidion, is refrefli-. ed, braced, and armed for another combat ; he is not fo jTEivieh afraid of new and unknown enemies, becaufe he knows where to find fure and effedual fupport. There is, ifemething very noble and animated in that part of the apoftle Paul's difcourfe to the elders of Ephefus, which, lelates to his fufferings for the gofpel, Adsxx. 22,23, 24*' '^' And now, behold, I go bound in the fpirit unto Jerufa- ^^ lem, not knowing the tilings that flmll befal me there i ^^ fa.ve, that the Holy Ghoft witnefleth in every city, fay- '^^ ing, that bonds and affliclions abide me. But none of '^^ thefe things move me ; neither count I my life dear ^^ unto myfelf, fo that I might finifli my courfe with joy, ^•^ 9,nd the miniflry which I have received of the Lord Je- ^'^ fus, to teftify the gofpel of the grace of God." I cannot gQ through either every kind of fuffering, or every kind of benefit we may receive from it ; but we have the pleafure ^ feeing the fcripture faints, both in the Old and New Teftament, bearing v/itnefs to the falutary confequence of affiiclion. Thus David fays, Pfal. cxix.. 67. " Before \ ^'- was afiiidted, I went afi:ray ; but now have I kept thy '^* word :" and ver. 71. "It is good for me that I have ^^ been afflifted, that I might learn thy fiatutes,** And the apofile Paul, Rom. v. 3. " And not only fo, but we ^'- glory in tribulation alfo, knowing that tribulation workr ^'^ eth patience." And fo certain is this truth, that, I am perfuaded, there is no ferious exercifed perfon among us, but is willing to ftrengthen the evidence by his own, tefti- VXQXiJ.. I may add, that tiie Lord deals very bountifully with thofe to whom he gives the fanftified ufe of their mercies i when in general mercies have not led to fecurity or pride, but to thankfulnefs, and even to a holy concern to im- prove them to the glory of God ; when great abundance ef outward poiTeflions has not led to fenfuality, or profa-. i^ty, or hardnefs qf heart i but^ qu the contrary,, to. hu* a Sense of Mercies rccehed. l^ mility, lifefulnefs, liberality ; when a numerous or grow- ing family, children fpringing up as olive plants rouml about the table, only fill the parents with a tender con- cern to train them up in the fear of God, and feafon their young hearts with early imprcflions of religion ; whei^^ inilead of a foolifh jealoufy or ambition to have your cliil- dren more fumptuoufly drefl'ed than others, your great care is to have them kept from the focicty of the vitiouS^ and to have them no way behind the very bell acconi- pliflied in every branch of ufeful knowledge ; when }'ou are favored with the elleem and affedlion of others, and God enables you to improve your influence by zeal and diligence in doing good. Thefe are all fan(5lified mercies ; and, as the Lord deal^ bountifully with thofe on whom they are bellowed ironi time to time ; fo, in a£ls of folemn worfliip, it is an urt^ fpeakable hap pine fs, when fuch views are taken of our flate and fituation, and of the afpeft of providence towaids us, as ferve to confirm and ftrengthen every holy difpc^ fition, and lead us in the paths of truth and righteouf- nefs. In the 4th, And laft place. The Lord hath dealt boimtifully with thofe whom he hath admitted to the moft intimate and fpiritual communion with himfelf ; thofe whom ht hath carried above the fphere of temptation, filled them with fenfible joy in the Holy Ghoft here, and earned de- fires after the complete and perpetual enjoyment of his prefence in heaven. My brethren, it is no contemptibl^e communion with God, wlien the foul is poured out in penitential forrovv, filled with hatred of fin, with a love of God's -laws, or fubmifiion to his providence ; when the Spirit fliines with clearnefs either on commands or pm- mifes, and makes the heart approve and rell in ihem \ but there are alfo fpecial happy feafons, when the believer may be faid to leave his mercies, trials, fins, and duties, altogether at adillancc, and to rejoice in the contemplation of an infinite God. He is the proper objeft of the higli- ert: efteem, and mod ardent love of every reafonable crea- ture ; he is the immediate objedl of delight and wonder to the ccleftial hofts ; and fometimes he vouchfafes forne d# i8o The Christian's Disposition under gree of the like exalted joy even to the faints on earth. It feems to have been the defire of Mofes, when he fays, Exod. xxxiii. i8. " — J bcfeech thee fhew me thy glory." And the fame feems to have been the happy attainment of the difciples on the mount of transfiguration ; of which fee the account, Matth. xvii. i, — 4. "• And after fix days, *' Jefus taketh Peter, James, and John his brother, and *' bringeth them up into an high mountain apart, and *' was transfigured before them, and his face did fhine as *' the fun, and his raiment was white as the light; and, " behold, there appeared unto them Mofes and Elias talk- ** ing with him. Then anfwered Peter, and faid unto Je- " fus, Lord, it is good for us to be here : if thou wilt, " let us make here three tabernacles ; one for thee, and *' one for Mofes, and one for Elias." The luflre of their Mailer's appearance, and what they heard of his inter- courfe with the two inhabitants of heaven, feems to have made them quite forget that they had any thing to do on earth ; or, at leaft, made them very unwilling to return to their former fl:ate. How fhall I explain this, or bring it down to the con- ception of worldly men ? Perhaps it is wrong to attempt it ; but, lefl: any fhould go away, fpeaking with contempt or indignation of communion with God, as extravagance, enthufiafm, and folly, I Ihall take leave to fupport it by the following illuftration. Suppofe any of you were, as perhaps you have been, admitted to the fight of fome ex- ceeding ftrange and wonderful appearance in nature or art ; will not this fometimes fill you with inexpreflible furprife and delight ? will it not, for a time, quite fufpend your attention to any thing elfe ? Your bufmefs, cares, fears, and other pleafure^, will be all forgotten for a feafon. Now, if this is the cafe, I defire to know, why the glory of the tiue God, difcovered in his word, and illuftrated by his Spirit, may not, or ouj^ht not to be the fubjeft of the greateft wonder, and moft exalted pleafure, to thofe who truly love him ? The truth is, there is fo much to be feen, that is furprifing and afi:onilhing, both in the nature and works of God, in creation, providence, and redemp- tion,, that the only thing that hinders us from dwelling as bis Exceeding Joy. 16 ^ threat caiifc of joy to fome : but who arc they ? is it not a joy with which a llranp^er cannot intermeddle, that per- tains only to a priv'ik^j2;ed few ? This inquiry is highly needful, as the great fpring of joylefs communions is the want of a perfonal application of the blelfings of our Re- deemer's purchafe. I'hat I may neither unwarrantably difcourage any, nor proilitute this precious privilege to the unworthy, I fhall oblerve, that this joy is truly appli- cable to all to whom it is defirable ; to all whom it may be ufeful, but in diflcrent lights, according to their different charafters. lit, All thofc who have not only laid hold on Chrift for falvation, but have fome degree of humble confidence in the divine mercy, on whom the Lord has lifted up the light of his reconciled countenance. If there any fuch among us, as God forbid but diere were, they ought ; but why do I fay they ought ; for, no doubt, they certain- ly will go to God as their exceeding joy. To you, my brethren, it belongs, with wonder and gratitude, to fur- vey thele bleflings to which you know your title, and to join in that heavenly anthem. Rev. i. 5, 6. " — Unto him *' tiiat loved us, and waflied us from our fins in his own '• blood, and hath made us kings and priefts unto God, " and his father, to him be glory, and dominion for ever " and ever. Amen." Rev. vii. 12. " Eleffing and glory, " and wifdom, and thankfgiving, and honor and power, " and might, be unto our God for ever and ever. Amen." Let your faith follow your rifen Redeemer to his Father's throne, and look forward to what he is doing and preparing for you, as well as backward to what he hath already done, ir Satan be under your feet ; if fin be crucified on your Sa- viour's crofs ; and cares and forrows kept at a difiance I hope it will help you to fome conception of tlie felicity of thai flaie, " wiiere lliere Ihall be no more curfe, but tlie " throne of God, and of the Lamb fludl be \\\ it, and his "• fervants fliall ierve him." zdly, Inthis ordinance there is matter of joy and con- iblation to the fearful and doubting Chriuian, \\\\o, not without defires after God, and the remembrance of hia name, yet is full of Iblicitudo and anxictv, and di.re not Vol. IL X i66 ^he Bdk'Tier going to God pofitlvely affirm his own intereft in the Saviour. Whal is fet before us in this ordinance, particularly what I have this day opened up on the fubject, will Ihow how well it is fitted for llrengthening the weak, and comforting the feeble-minded. But, to explain this propriety a little, let me alkyou, is your doubt of God's willingnefs to re- ceive returning fmners ? 'I'his doubt the Lord's fupper is a full refolulion of; this table fpread by ijis appointment, is an exprefs llipulatibn, on his part, ot pardon and peace, to ail who are willing to accept of them on the terms of the gofpel ? Well, but v.hat are the ternis of the gofpel ? Infinitely free- and gracioftis, on the one hand, and exceeding ftrift and fevere on the other ; full forgivenefs to the chief of fmners, without any merit or qualification on their part ; complete deliverance fro:n the pov/er of corruption ^ and fanftification by the Holy Spirit of grace. What then are the fevere terms ? Truly to acceptof therri jafl: as fully and freely as they are of- fered ; to receive forgivenefs as mere' mercy, which we have not deferved, and defire deliverance from every fin Vv'ithout exception ; and to expeft to obtain it, not from ourfelves, but by the ftrength that is in Chrill : the true felf-denial of the gofpel is the hardefl; facrifice to human pride. Men may cry up morality, and boall of it, and tfuft in itj and never praftife it ; but heartily to approve of the \vholG law of God, and breathe after conformity to it,- as the purchafe of Chrill'sdeath, and the efieft of our union with him, and giving the honor of it only to him, this, if I miitake not, is the obedience of faith.- Now, do you do-ubt whether you have accepted Clirifi: on thefe terms: This is not doubting;, butrefufing;- and I have no confolation for you. But if you are willing that ChrifL iliould be all, and you fhould be nothing, and fincerely grieve for the fin and impurity that itill cleaves to you, and even for 3-our unbelief, and the hardnefs of your hearts, com.e to this table, and " my God lliall fupply all your •■' w^ants from his riches in glory by Chrill Jeibs." 3dly, That I may, if polfible, yet farther illuftrate and commend the divine grace, here is matter of joy to all v/ithout exception ; '' Beheld^ I bring you glad tiding^^ as his Exceeding Joy, 167 " of great joy, that God Is in Chrift reconciling the world '■'- unto himlelt!" You have caufc to be thankful, that, for your former contempt of mercy, you have not been cut off iVoiU the land of the living, and condemned for ever to the ilames. O that you were fenfiblc what grace and patience is exercilcd towards you in your daily preferva- tion ! that your paft r^fufals have not been accepted as your final choice, and your Rate determined beyond re- demption ! I do, now, upon this folemn occafion, when the body and blood of ChriH, as broken and ihed for fm- ners, is to be fet before }'0u, by his warrant and autho- rity, befeech you, by the mercies of God, and pray you to be reconciled ur»to him. Shall I be obliged, on this feafon of joy, amiilft fo bright a difplay of divine love, to unflieath tiie fword of almighty vengeance, and denounce the terrors of the Lord ? No, my brethren, I rather chufe, now, to befeech than to command, to invite than to threaten }-ou ; to fliew you the wrath of God falling up- on your Saviour than upon yourfelves ; and fliall not his Jove conftraia you, fliall not his mercy perfuade )'ou, not to rejedil the counfel of God againft yourfelves ? Will you prefer the pleafures of fin, carnal mirth, and fenfual riot, to all the bleffed fruits of divine love ? You will fay, I fufpccl: that you have but a cold notion of all this profufion of language about joy in God ; it is becaufe you know it not- Do but tafte and fee, that the Lord is good ! I am fenfiblc, however, it is in vain to fpeak to any but thofe who arc weary of their fins ; and therefore I fliall only, in our Saviour's words, call all thofe " who are weary and " heavy laden to come unto him, that they may have refi." As this ordinance is proper for ratifying former engage- ments, fo it is alfo proper for entering into covenant with God, and folemnly giving yourlelves to be his. And oh that this may be a day and place, marked in the regifters of heaven, when and wUere many joined themfelves to . the Lord in a perpetual covenant never to be forgotten or recalled ! 3. The lafiiufe to be made of tills fubjctt, is to fliow you what is your proixir employment at the Lord's table. Jt ought to be a joyful, thankful application of the bleffings i68 The BelicDer going to God^ h''c. of Chrift's purchafe to your fouls. Be ftrong in faith, giving glory to God ; not only celebrate his love, but im- prove it, by Trilling, in faith, every thing necefiary to your fanftification and peace. — liliall Ihut up all, by de- firing you to ufe the Pfalmifl's preface, iu going unto God, who fays, in the 3d verfe, " O fend out thy light *' and thy truth ; let them lead me, let them bring me in- " to thy holy hill, and to thy tabernacles." In order to raife and elevate your minds, to fix and engage your un- fettled hearts, apply to God, who hath the hearts of all men in his hand, that he would difpofe you for his fer- vice ; that he would fhed abroad his love in your hearts, and make you joyful in his houlc of prayer. And my ear- tieft prayer to God for you, is, that he would at this time, convert fome, or (why Oiould we hmit him ?) every pro- fane fmner in this affembly ; pull oiT the mafls; of hypo- crites, and fliew^ them their own likenefs ; that he would make it a joyful communion to many of you, and a pro- fitable communion to all. Amen. [ 1^9 ] ccoo rcwo vwQ >-vx OMO "cco fooo CvXM oov 0000 cooc C009 oooa * ouoo CCV3 COM cooo cc» vooj ceoo cocy (KK^^ QCfvs «QOB ^oe* •300 oooe oooo oooa com oooo mo* .^ooe aooj «•« ««oo oceo aMO ^ egou moo com ecoo 0009 «oou o««j cooo omo co«o •«*> «CM The CHRISTIAN'S DISPOSITION under a SENSE OF MERCIES RECEIVED. S E II M O N Psalm cxvi. 7. Return unto thy rest^ 0 my soul, for the Lord hath dealt bowiti fully ivith thee. IT is the language of nature, as well as of grace, to ciy to Godin diflrefs. When great extremity flious the weakiicls of all other help, there remains fo much of God written on the confciences even of the moft proOigate, as excites them to this duty. The truth of this obfcrvation appears from many fcripture examples, as well as every day's experience. But though bad men may cry to God for deliverance from fuffering, they know little, if any thing at all, of returning to God in duty and gratitude, for the mercy received, Pfal. Ixxviii. 34, — 37. ''When " he flew them, then they fought him ; and they return- " ed, and inquired early after God. And they remem- '' bered that God was their rock, and the high God their " Redeemer. Neverthelefs, they did flatter him with their " mouth, and they lied unto him with their tongues. For '■'■ their heart was not right with him ; neither were they '■'■ fledfaft in his covenant." See alfo the account of the ten lepers, Luke xvii. 12, — 17. ** And as he entered in- *' to a certain village, there met him ten men that were " lepers, which flood afar off, and they lifted up their vol- 170 The Christian'' s Disposition wider " ces, and faid, Jefus, Mafter, have mercy on us. And, " when he faw them, he faid unto them, go fliew your- *"" felves unto the prieils ; and it came to pals, that, as they " went, they were cleanfed. And one of them, when he " faw that he was healed, turned back, and, with a loud " voice, glorified God, and fell down on his face, at his " feet, giving him thanks ; and he was a Samaritan : and " Jefus anfwering, laid, Were there not ten cleanfed ? " but where are the nine ?" They all cried alike lor the cure ; but the greatefc part foon forgot their obligation to their merciful Saviour, It is no way difficult to account for this behavior in bad men ; but, alas ! it is melancholy to think how m.uch of this unhappy difpofition is to be found even in the bed. When the preffure of any trial is felt, they flee to God as their refuge and fecurity ; with fervent iupplication, and earneil vvreflling, they intreat his help. But, though we muft not charge any fincere fervant of God with ?ip entire forgetfulnefs of his goodnefs, or open defertion of his fer- vice ; yet, I am afraid, that many are very defechive in this particular ; and that few, very few, preferve t|ie fame follcitude to improve their mercies, as to obtain them. yij intention is to apply this to us, who have lately been at the Lord's table ; and, I hope, before going there, not a fev.' were earnefi: in their prayers for the divine pre^ fence. Urged by the fufferings of this mortal body, the lofs of outward comforts, the power of inward temptati- ons, or a defire of the return of an abfent God, or the quickening of a llothful fpirit, they fouglit confolation in this holv ordinance ; they v/ent to feek the Lord, going and weeping. I hope alfo, and believe, that many v»^ent not in vain, but " found him vv'hom their foul loved, founcl " him, and would net let him go." AU fuch ought to imitate the Pfalmift in the i'pirit that breathes through the v/hole of this Pfalm ; and, particularly, in the words of my text : Return unto thy rest, 0 ray soul, for the Lord bath dealt boimtijully v^ith thee. I need only fay, in a very few v;ords, tliat the whole Pfalm is an expreffion of his gratitude for deliverance from gr^at fuiTerings, from enemies cruel and treacherous. a Sense of Mercies Received. 17 1 They were alfo of an inward, as well as an outward kind^ as all his trials did ordinarily bring fm to remembrance, and till him with a humbling {cw{q of the awful judgments of a holy and righteous God. He feems alfo to have been particularly exercifed in prayer to God his all-lUflicient help: ver. 3,4. " Theforrowsofdeathcompafrcdme,andthe " pains of hell gat hold upon me : I found trouble and for- " row. Then called I upon the name of the Lord; O Lord, " I befeech thee, deliver my foul." He thereupon cele- brates the mercy of God, and wearing the bonds o: love, defires to exprels his obligations in die ftrongefl terms, aiid to fatisfy them by the moft chearful obedience: ver. 12. " What ihall I render unto the Lord for all hij benefits ••' towards me :*' In difcourling further, at this time, I fliall jull obferve, that the words of the text contain the Pfalmill's refolu- tion : Return unto thy rest^ 0 my soul. — And the reafon on which it is founded ; — ■■ — Jor the Lord hath dealt boun- tifully ivith thee. Thefe two, as applicable to the fer- vants of God in general, and ourfelvcs in particular, I ihall dillindtly confider, not in the order of the w^ords, but in the order of nature. I. I fhall defcribc the llateoflhofe widi wliom God •hath dealt bountifully. II. Explain the import of the Pfalmifi's refolution, \vhich ought to be theirs : Return u>i!o thy rect^ 0 my soul. And then fliall make fomc pradtical improvement of the fubje^h L Tlien, I fliall defcrlbe the ftatc of tliofe with whom God hath dealt hoir.itifully ; and I am jull to defcribc this, in its great lines, from experience, befeeching e\'ery one prefent to hear it with application ; and to add luch cir- eumitances to the feveral particulars, as will make them completely fuitable to his ov/n Hate-— Obferve, then, I. Tiiat tiie Lord hath dealt bountifully with thofc from whom he hrJ.h removed any nfflidion under which tliey 2ro?.ned, and fur deliverance from which they pray* 172 The Christian Disposition under ed. — If we would count our mercies, they are very many: and we often lofe both the relilh of them, and the benefit of them, by not obferving them. Thofe who are deliver- ed from ficknefs, or the fear of it, in themfelves, or their relations, ought to be fenfible of the gocdnefs of God, who maketh them to lye down and rife up in fafet}''. — if any had reafon to fear confinement from ordinances, or from ufefulnefs, they fliould fay, with the Piklmift, Pliil. cxviii. 16, 19. " The right hand of the Lord is exalted ; the " right hand of the Lord doth valiantly. I fliall not die, " but live, and declare the works of the Lord ; the Lord " hath chaftened me fore ; but he hath not given me over " unto death. Open to me the gates of righteoufnefs ; I " will go into them, and I will praife the Lord." — If any were opprefled with calumny and reproach, and God hath hidden them from the ftrife of tongues, hath pleaded their caufe, or brought forth their " judgment as the light, and " their righteouniefs as the noon-day." The Pfalmift fays, Pfal. cxviii. 10, — 14. " All nations compafled me *' about ; but in the name of the Lord will I deflroy them. " They compalTed me about, yea, they compaffed me " about ; but, in the name of the Lord, I will deilroy them. " They compaifed me about like bees ; they are quench- *' ed as the fire of thorns ; for, in the name of the Lord, " I will deftroy them. Thou hafi: thrull fore at me, " that I might fall ; but the Lord helped me : the Lord " is my ftrength and fong, and is become my falvation." If any are delivered from the fear of want, and a reafon- able profpe61: given them of competent and fuitable pro- vifion for themfelves and families ; if they can remember the time, whether laiely or at a greater dillance, when they feemed to be threatened vv^ith poverty and depend- ance, and all the fname, diftrefs, a>d temptation that attends that enfaaring ilate ; if, I lay, the ca,ny remember this, and fee how God, by a gracious providence'*Tias led them by the hand ; has given tliem food to eat and rai- ment to put on, and even honored them with the ability and the heart to llretch out their hands to the poor and needv, the fatherlefs and the widow ; furely he hath dealt bountifully widi them. They ought to iky widi the Pfal- a Sejise of Mercies rccehcd. 181 with delight on this great fubjedt, is the finfulnefs of our nature, which too ftrongly prompts us to flee from him. When therefore the beUever is freed from the apprehen- fions of guilt, and goes to God, as his God, in gratitude and duty, it is no wonder that he taftes a little of that un- fpeakable joy that is at his right hand. I doubt not, but many will fay this is true. O let but the light of his re- conciled countenance fliine upon me, let me be but free from the doubt, fufpicion, and fear, fuggefted by my flns» and heaven would immediately begin to dawn upon my foul ! As intimate communion with God may be faid to bring down fomething of heaven to earth, fo it always carries the defires of the foul from earth to heaven. It is not on- ly made up of faith and contemplation in the prefent ftate, but of hope, which breathes after further difcoveries in a ilate of greater perfedtion. It not only increafes defire, but helps our conceptions. The foul, if I may fpeak {o^ climbs up to the fummit of prefent enjoyments, that it may fee the farther into what ftill remains. It fays, as it were, if fuch the glory and luflre of the outer court, what mufl be the unvailed fplendor of the holy of holies. You fee the apoftle Paul makes this ufe of comparative reflexi- ons, I Cor. xiii. 9, — 12. "For we know in part; and. " we prophefy in part ; but when that which is perfect is " come, then that which is in part fliall be done away. " When I was a child, I fpake as a child, I underllood as " a child, I thouglit as a child ; but, when I became a " man, I put away childifh things: for now we fee through " a glafs darkly ; but then face to face : now I know in. " part, but then (hall I know even as alfo I am known.'* T John iii. 2. — " And it doth not yet appear what we fliall "■ be ; but we know, that when he fliall appear, we fliall *' be like him ; for we fliall fee him as he is." Alas ! my brethren, that intimate communion with God fliould be fo rare, and that fo {(t^ of us flioukl attain to the difpofition of the Apoftle of the Gentiles, who defi- red " to depart and to be with Chrift, which is far better." Let us be aihamed of it. Surely many of us have tafted a good deal, and feen a good deal more of the vanity of Vol. II. Z .i82 The ChristlaJi's Disposition imder the world, which ought to wean our aiTeftions from it, Happy, happy they ! v/ho can ufe the language of the apoille to the Philippians, Phil. iii. 20, 21. " For our " converfation is in heaven, from whence alfo v/e look for " the Saviour, the Lord Jefus Chriil ; who iliall change " our vile body, that it may be fafliioned like unto his " glorious body, according to the working, whereby he is *' able even to fubdue all things unto himfelf." ^nd, Titus ii. 13. " Looking for that blefTcd hope, and the glo- " rious appearing of the great God, and our Saviour, Jc- " fus Chrilh" That there are fome who have been for- merly, and of late, fo happily vifited with the divine pre- fence, I have little doubt ; and to as many as have been fo, fureiy I am warranted to fay, the Lord hath dealt bounti- fully With you. II. I come now to the fecond thing propofed, viz. to explain the import of the Pfalmift's refolution, or his ex- hortation to his own foul, which all in the lame fituation ought to imitate, Return unto thy rest^ 0 my soul. It may, perhaps, be fuppofed only to imply, that he refolves to forget his anxiety and care, and folace himfelf in that flate of quiet and fecurity to which he was happily brought by the kindnefs of Providence ; but though, no doubt, this may be ccnfidered as, in part, the meaning of the words, I cannot think it is the whole. It would be doing great injury to the holy Pfalmift, to fuppofe that he was" not carried upward, in his views, to the Author of his reft, or to God himfelf, as the reft of his foul. The Vv'hole pfalm, indeed, breathes his piety and gratitude to God; and his defire of teftifjin.git by every proper and accepta- ble expreffion. Taking the words, therefore, in this light, we may fuppofe them to imply the following parti- culars : I ft, Return, and give the praife where it is due; and humbly acknowledge God as the author of thy mercies. He had, as we fee by the preceding verf;s, earneftly im- plored help from God in his diftrefs ; and, now, defires to confefs that it came from no other quarter. We are ex- ceeding ready to fail in tliis particular ; • fometimxes we a Sense' of Mercies rccchcd. i8^ look upon the outward means and vlfible inflruments of our deliverance, and forget the Supreme Difpofer of all events, who employs them, direfts llicm, and blcflcs them. Sometimes \\c embrace the mercy itfclf with fo much complacency, that we forget bolh our former necef- fity, and the author of our deli v^erance. In oppofition to both thefe, it is our indifpcnfible duty, to afcribe txcry mercy wc receive, and Q.\(^\y deliverance with which v/e are favored, to God, as its proper autlior, and to ofier him the tribute of praife, and to blefs his name for ever. James i. 17. " Every good gift, and every perfedl gift is "■* from above, and comclh down from the Father of ligjits." I admire the manner offpeaking frequently found in icrip- ture, where the kindncfs of men towards us is immedi- ately and exprefsly attributed to the agency of God, Gen. xxxix. 21. " But the Lord was with Jofeph, and fliewcd " him mercy, and gave him favor in the fight of the lieep- "erofdic prifon." Ac\s vii. 9, 10. " And the patriarchs, "■ moved with c\\^'Y^ fold Jofeph into Egypt ; but God v/as •■' with him, and delivered him out of all his afTiiciions, '' and gave him favor and wifdom in the fight of Pharaoh, " King of Egypt ; and he made him governor over Eg)' pt, " and all his houfc." Dan. i. 9. " Novv' God had brouj'jht " Daniel into favor and tender lc\'e with the Prince of the " eunuchs." How great a dut}-, and how important a part of religi- on, praife and thanigiving to God are, may be feen in every page of the holy fcripture, both in the way of pre- cept and example, Deut. viii. 10. *' When thou hafi: eat- "• en, and art full, tl^en thou fnalt blefs die Lord tliy God, " for the good land which he hath given thee." Pfalni cxxxvi. 1,2, 3. *' O give thanks unto the Lord, for he " is goovi ; for his nurcy enduredi for ever. O give " tiianks unto the God of gods ; for his mercy endureth '' forever. Ogive dianks to die Lord of lords ; for his ■' mercy endiu-cth for ever." Pfal. ciii. i, 2, 3. " Blefs '■'• the Lord, O my foul, and all that is within me, blefs " his holy name. Blefs the Lord, O my foul, and for- " get not all his benefits; who forgivcth all thine iniqui- " ties; who healeth all djy difeafcs." Pfal. cxlv. i, 2. 184 The Christianas Disposition under *' I will extol thee, my God, O king ; and I will blefs " thy name for ever and ever. Every day will I blefs " thee ; and I will praife thy name for ever and ever." And that this duty ought particularl)^ to be difcharged by thofe who have been highly favored of God in any refpeft, is very plain. Though the glory of God is the fubje£t of habitual adoration, and the conltant courfe of his bounty, the fubjeft of habitual gratitude, yet new and fpecial mer- cies, give, as it were, a new fpring, and add ftrength and vigor to the foul in this exercife. Our praifes ought to be particular, as well as general ; and thofe who obferve and record the fpecial inllances of divine mercy toward them, will find a fulnefs of heart in this duty, to which they are perfeft flrangers, who fatisfy themfelves with a general and indifcriminate acknowledgment of the divine bounty. Many of the Pfalms of David are monuments of his gratitude, for particular interpofitions of Provi- dence in his behalf, and bear particular marks of refer- ence to the time and circumftances of his diftrefs. I only add, upon this fubjeft, that the Pfalmift might well fay, in this fenfe, Return unto thy rest, 0 my soul ; for a tender and afFe6lionate acknowledgment of the mer- cies of God, not only makes, us find our reft in him, but makes his mercies reft with us ; it increafes the fweetnefs of every comfort ; — it purifies its nature ; — it prolongs its duration. — It increafes the fweetnefs of it : for this I ap- peal to the experience of every child of God. Do you ever talle fo much real delight in any mercy, as when you pour out your heart to God in gratitude for beftowing it ; even in gifts from men we are fometimes fenfible of a higher value in them, on account of the perfon M'ho gave them, than any worth they have in themfelves. This holds, in the ftrongeft manner, with regard to God ; the more v/e return our mercies in praife to the giver, the iiiore we polTefs them, and the greater richnefs we difco- ver in them. — It alfo purifies their nature. Many inftan- ces of divine goodnefs regard our ftate and circumftances in the prefent life; they are tlie objects of fenfible grati- fication, as well as religious gratitude. Nou% when we obferve and celebrate the kindnefs of him that beftows a Sense of Mercies received. i$^ them, they not only ftrenn;then the body, but fanclify the foul. Is it not ibmething more than barely outward provifion, when we fay with the Pfalmill, Pfal. xxiii. 5. " Thou prepareil a table before me, in the prefence of ** mine enemies ; thou anointeft my head with oil ; my " cup runneth over ?"* — Again, it prolongs the duration of our mercies. One of the confcquences of the weaknefs and imperfeftion of the prefent ftate, is, that we are rea- dy foon to forget our mercies, and to lofe the relifh of them. In how many inllances do we find, that what gave us great and fenfible pleafure at firfl, becomes, in time, habitual, and, at laft, indifferent to us ? Now, praifing, and confeffuig the goodnefs of God in them, ferves to write them upon our hearts ; to continue the fweetnefs of common mercies ; and keep up the memory of fignal mercies, or thofe of an extraordinary kind. Health, llrength, pro\nfion, and comfort, when they are not in- terrupted, are apt to be quite overlooked ; but the daily acknowledgment of divine goodnefs, gives us not only the pofTeffion, but the ufe of them. Signal mercies, in time, flip out of the memory, but the more we have ac- knowledged them, they will be the more eafily recalled to remembrance. I have known inflances of pious per- fons, appointing fixed days of thankfgiving for extraor- dinary deliverances, which ferved to renew their fenfe of them, and gave them fome degree, at lealt, of the fame joy and gratitude which they felt when the event happen- ed. Some alfo, by keeping a record in writing of the paths of divine providence toward them, are able to read them over at proper times in their order, to compare them together, and thus, as it were, to have a rich feafl upon a whole life of mercies, the remembrance of many of which would otherv.ife have been effaced by time. 2. This expreffion may imply returning to God, and delighting in him as our reconciled God, and fuprcme portion and happinel's. This is indeed the refl of the gra- cious foul, which gives him more joy than all outward poffeffions taken together. His outward poffeflions have no value, but as they How from it, and lead back to it. He %s with the Pfalmift, Pfal. iv. 6, 7, 8. « There be iS6 l^he Christian'' s disposition under " many that fay, Who will fhow us any good ? Lord, " lift thou up the light of thy countenance upon us. Thou " haft put gladnefs in my heart, more than in the time " that their corn and their wine increafed. I will both **• lay me down in peace and fieep : for thou Lord only " makeft me dwell in fafety. Pial. Ixxiii. 23, 25. Never- " thelefs I am continually v/ith thee : thou haft holden me *' by my right hand. Thou Ihalt guide me with thy " counfel, and afterward receive me to glory. Whom " have I in heaven but thee ? and there is none upon " earth that I defire beftdes thee." Now, my brethren, this reft is frequently difturbed, and meets with interrup- tion in the prefent life. Sin is the chief caufe of inter- ruption ; it raifes an interpofmg cloud, and feparates be- tVv^een God and us. But it is alfo fometimes interrupted by afilicYion, and diftreffes of various kinds. Thefe two caufes have a mutual relation, and a mutual influence one upon another. Afflictions bring fm to remembrance, and fin fqueezesthe bittereft ingredients into the cup of afflic- tion ; fo that it fometimes becomes a cup of trembling. The believer is often ready to raiftake the rod of fatherly correftion for the exterminating ftroke of avenging juftice: hence the bitter and heart melting complaints of many of the children of God. Job. vi. 4. " For the arrows of the " Almight)^ are within me, the poifon Vv^hereof drinketh " up my fpirit, the terrors of God do fet themfelves in '' array againft me." Pfal. xlii. 6, 7. " O my God, my *' foul is caft down Vv^ithin me : therefore vvdll I remember *•' thee fi'om the land of Jordan, and of the Hermonites, " from the hill Mizar. Deep calleth unto deep at the " noife of thy water- fpouts : all thy waves and thy billows " are gone over me." Lam. iii. i, — 4. "lam the man that " hath {ttw affliftion by the rod of his wrath. He hath " led me and brought me into darknefs, but not into " light. Surely againft me is he turned, he turneth his '' hand againft me all the rhy. ISIy flefii and my fein '< hath lie made o;d, he hath broken my bones." While this continues, the believer is excluded from his reft ; and indeed the more peace he can take in any thing, while at a diftance from God, fo much the 'v/orfe fign it a Sense of Mercies recehed. i8f is of his charatler ; fo much tlic more fearful fymptom of his ftate. But when the Lord hath loofened his bonds, lifted up his countenance upon him, and .Gjiven him peace, is it not proper and natural for him to lay, Return unto thy rest, 0 my soul, for the Lord hath dealt boimtifidly nvith thee. When he hath feen the marks of di(lin,']jui th- ing lo-'/e in his mercies ; v/hen he hath tailed conlblation under fullering, or connnunion with God, in public or in fecret, will not this difpofehim to reft in God, to improve the happy fcafon, and defire its continuance ? All things ■elfe are vain, and have proved their vanity, but complete fatisfa to refiit def- ponding fears, as fo many temptations, and fend them a- way, as hinderers of your duty, without a reply. Or, may I not juftiy fay, admitting the truth of all that you can advance againft yourfelves, is it not but fo much the more reafonable, that you fliould fay with Jacob, Gen. xxxii. 10. "I am not u'orthy of the leaft of all the mer- *• cies, and of all the truth, that thou haft fliewed unto *' thy fervant." 3. Be frequent and diligent in fecret praj^er. This is the way to preferve your watchfulnefs, and to increafe your ufefulncfs. The more you converfe with God in fe- cret, you will fpeak with the more judgment and profit to men in publick. This is the way to difpofe of your com- plaints. What fignifies repealing them to men, who may defpife you, and, at beft, can only pity you, when you may carry them to God, who can effedhially help 3^ou : Speak as much ill of yourfelves to him as you pleafe ; but be fo jull as to fpeak lionorably of him, and his fervice, to others who converfe with you. — Now, may the Lord a Sense of Mercies received. 193 fiipply all your wants, from his riches in glory, by Chrift Jefus. May he give you the fan6lified ule of every ftep of his providence, whether of mercy or of trial. " May *' the God of peace, Heb. xiii. 20, 21. that brought a- " gain from the dead our Lord Jcfus, that great Shep- *' herd of the flieep, through the blood of the everlafting " covenant, make you pcrfcfSl in every good work, to do hi^ " will, working in you that which is wcll-pleafmg in his " fight, through Jefus Chrifl ; to whom be glory for ever *' and ever. Amen." 4 [ '95 ] ttooo COM toaa ^'occ oooA cooo .:>«} cooo oooo oooo oooc com ooo: ; oono ooso coco ocw ocoo oom 6ooo booc nxM oOoo ^^^ ^OCA COOO oooo oooo COOJ oooo cooo -JOO^ sAXW 900S MMO CO,M M«0 UlOb I COOO MXX> OOOO OCCO OCOO CCOJ cooo oooo oooo 0000 «e6j CCQ% A VIEW OF THE GLORY of GOD HUMBLING TO THE SOUL. SERMON, Job xlii. 5, 6. / /jd'uc bdai'd of thee by the hearing of the ear ; but no^> tiiine eye seetb thee. Wherefore I abhor myself and repent in dust and ashes, MY brethren, we can have no experimental know* ledge ; and, indeed, we have not much difHn€l knowledge at all of the nature of religion., as it takes place among angels, and otiier intelligent beings, who have kept their firlt eflate, and never were polluted by fm. From fome things, however, recorded in fcripture, We have reafon to believe that they appear before God with the greatell low linefs and felf-abafenient, that they are at all times deeply penetrated with a fenfe of the infi- nite difproportion between themfelvcs, as derived, depen- dent, limited, imperfecl beings, and the eternal, immu- table, omnipotent Jehovah. Thus in the vifion of Ilaiah^ in the fixth chapter of that book, ver. i, 2, 3. '•'■ In the *■'- year that King Uzziah died, I faw the Lord fitting upon *' a throne, high and lifted up, and his train filled tlie *' temple. Above it flood the fera plums ; each one had " fix wings ; with twain he covered his face, and with *' twain he covered his feet, and widi twain he did Ay. *' And one cried unto another, and faid, Holy, holy, holy. i()6 A Fieiv of the Glory of God " is the Lord of Hofts, the whole earth is full of his glo- " ly." But if this is the cafe with thefe exaltey the hearing of the car ; but now mine eye sceth thee. This implies, that, as feeing gives a more diflinCt, full, and flitistying knowledge of Vol. II. 2 B 198 A Vt^ji of the Glory of God any thing, than hearing of it only by the report of others, the impreffions which he then had of the majefty and glory of God, were far flronger than any he had ever felt before. — Therefore^ fays he, I abhor myself. It filled him with feif-lothing and abhorrence. — A7id I repent in dust and ashes. This is either, in general, a flrong expreffion of deep penitence and forrow, of which duft and aflies were anciently the figns ; or, perhaps, it has a particular reference to his prefent miferable and afflidled flate, de- fcribed in chap. ii. 8. " And he took him a potfherd to " fcrape himfelf withal ; and he fat down among the. " afhes." As if he had faid. Lord, I am deeply fenfible of the evil of every rafh word, of every rebellious thought. I confefs, that thou haft afflicted me in truth and faithful- nefs ; and that, in this low and defolate condition, it be- comes me to lay my hand upon my mouth, and to repent of that guilt which would have fully juftified thy provi- dence in a ftill heavier ftroke. The words thus explained, prefent to us this general and moft important truth, that a difcovery of the perfec- tion, glory, and majefty of God, has a powerful influence in leading us to repentance ; and that the clearer this dif- covery is, the more fmcere will be our repentance, and the deeper our humiliation. In difcourfmg further on this fubjedl, at prefent, I propofe, only, through divine afliftance, I. To makfe fome obfervations, at once to illuftrate and confirm the propofition above laid down, as to the effeft of a difcovery of the glory of God. And, in the II. And laft place, to make fome practical improve- ment of what lliall be faid. I. Then, I am to make fome obfervations, at once to explain and confirm the propofition juft now laid down, as to the efFe6t of a difcovery of the glory of God. But, before we enter on what is principally intended, I mull intreat your attention to the following preliminary re- marks : humbling to the Swl. 199 1. That this tnith will hold equally certain In whate ver way the difcovery is made. It may pleafe God to ma- nifeft himfelf to his people in very different ways. Some- times it may be in a way wholly, or in part, miraculous, as in the cafe of Job, Ifaiah, and fome others mentioned in fcripture ; fometimes by affedling difpenfations of provi- dence ; fometimes by his ordinances, or inflituted M'or- Ihip, accompanied with the operation of his Spirit ; and fometimes by this laft alone, without the help or acceffion of any outward mean. 2. I hope it will not bethought improper, that, in rea- foning on the influence of a difcover}' of the glory of God, I fometimes bring in view the additional manlfeftations given us in the gofpel of the divine glory. This, to be lure, could not be fuppofed to make a part of what was difcovered to Job, to whom that myflery, hid from ages and generations, and onl}^ opened in the fulnefs of time, was very obfcurely, if at all known. But the example, afforded us in the text, leads us to a general truth ; in the il- lurtration and application of which, we may make ufe of all that is known to us of the nature and government of God. The 3. And principal remark is, that, when I fpeak of the influence of a difcovery of the glory of God, I mean an internal and fpiritual difcovery, and not fuch a knowledge as is merely fpeculative, and refls in the underftanding, without defcending into the heart. There is a common diftindtion to be met with in almoft every practical wri- ter, between knowledge merely fpeculative, that fwims in the head, and pra6lical or faving knowledge, that dwells in and governs the heart. That there is fuch a diftindtion in fail, experience obliges every man to con- fefs : but it is extremely difficult to fpeak in a clear and precife manner upon it ; to tell wherein it confifls ; or to ihow how thefe two forts of knowledge differ otherwife, than by their effects. Yet even to point out their radical diff^jrence, feems neceffary to me, who propofe to fliow the happy influence and powerful efficacy of this know- ledge, when it is of the right kind. 200 A VieiD of the Glory of God For this piirpofe, my brethren, be pleafed to obfervc, that a barren fpeculative knowledge of God, is that which fixes chiefly on his natural perfeftions ; or, if it be fup- pofed to take in fuch as are moral, it is only to reafon upon them as an objedl of fcience ; but the true knowledge of God, is an inward and fpiritual difcovery of the amiable- nefs and excellence of his moral perfections ; or, to fpeak more in the fcripture Ityle, to perceive that he is indeed " glorious in his holinefs. Holy, holv, holy is *'. the Lord of hofts." This is the langua2;e of celellial adoration, of thofe who " fee him as he is, and know " even as they are known." The fame, in fome mea- fure, is the view given to every real child of God on earth, and, alone, ferves to diflinguifh his children of every rank, and every degree of capacity, from others of an oppofite character. Let me fuppofe a poor Chriftian, weak in underftanding, and unaffifled by education, who is v/it- nefs to any extraordinary a6t of divine power : for exam- ple, a thunder fiorm, feeming to rend the heavens afun- der, and either laying fome ancient and venerable pile in allies, or, perhaps, ftriking fome perfons to death, in a manner fwifter than thought ; he is immediately affeCted with a fenfa of the fovereignty of the Lord of nature, the holinefs of every part of his will, the duty of abfolute fubjeClion in the creature, and the fmfulnefs of every, re- bellious thought. But, above all, he is llruck with a fenfe of the malignity of fin, which has introduced fo many natural evils, and, as it were, armed the incenfed ele- ments in tiieir Maker's caufe. Such a perfon, though he can exprefs his thoughts but very poorly, nay, though he can hardly fpeak to others with coherence or confiilency, fees much more of God, than he who can reafon on the planetary fyflem ; who can trace the beauty, variety, and extent of the Creator's Vv^orks, and thence infer the ne- ceflity of a felf-exifcent, almighty, and intelligent firfl caufe. The one may expatiate on the wonderful works, ortlie wife purpofcs, of the Author of nature ; the other feels and coiifelies him to be God. ^Alas! my brethren, we fee too often, that knowledge and holinefs in us, do not bear proportion one to another. "VVe fee every day humbling to the Soul. 201 examples of the greateft intellectual abilities, the noblcft natural talents, being abufed to the woril of purpofes ; for fuch I mail always reckon, their ferving no higher end than to adorn and fet off the jJofTeffor, or burn incenfe to human vanity. — By a difcovery, then, of the perfedions, majeity, and glory of God, I underlland the glory of liis infinite holinefs ; that holinefs which is infeparable fron\ his nature, wliich Ihines in all his works, and in all his ways. Thefe obfervations being premifed, let us now confider what influence a difcovery of the glory of God hath in pro- ducing repentance, and increafing humility. And, in the ill Place, It hath this effcdt, as it tends to convince us of fin, and particularly, to bring to light thefe innumer- able evils, which a deceitful heart often, in a great mea- fure, hides from its own view. There is, if I may fpeak fo, a light and glory in the prefence of God, which difcovcrs and expofes the works of darknefs. That a view of the divine Majefty has a flrong tendency to give us a deep fenfe of our own fuifulnefs, is plain from many fcripture examples. That of Job, in our text, is one dirediy in point. Another you have in Ifaiah, ch. vi. 5. where the reflection of the prophet, on a view of the divine glory, is, " Wo is me ! for I am undone ; becaufe I am a man of " unclean lips, and I dwell in the midft of a people of un- " clean lips : for mine eyes have ^Q^n the King, the Lord " of holts." Another initance you may fee in the apollle John, who upon a view of the Redeemer in h's glory, was, in a manner, deprived of life, through exceflive fear. Rev. i. 17. " And when I faw him, I fell at his feet as " dead." The only other inflance I mention is of the apollle Peter, wlio, on the unexpected appearance, or ra- ther from a view of the pov/er of Chrifl, manifelled in a miracle, was immediately llruck with a fenfe of guilt, Luke V. 8. " When Simon Peter faw it, he fell down at Jefus '' knees, faying, depart from me, for 1 am a finful man, " O Lord." It is not difficult to explain how a view of the divine holinefs tends to difcover and to aiFc6t us with a fenfe of our finfulnefs. Nothing makes any quality appear fo 2a2 A View of the Glory of God lenfibly as a coraparifon with its oppofite. Tlie applica- tion .of a ftraight nile marks the obliquity of a crooked line -y nay, it marks even the lead degree of variation, which by a lefs accurate trial wouki not have been dif- covered. Any piece of deformity appears moi'e hideous and Ihocking v/hen compared with perfect beauty. For the fam.e reafon, a clear viev/ of the holinefs of God, and a. fenfe of his intimate prefence with us, tends to bring fin to remembrance, as well as to cover us with confufion jE)r thofe fins, which before we were able to juftify, palliate, or conceal. We are exprefsly aiFared that our iirll pa- rents immediately after eating the forbidding fruit were fenfible of their guilt, and I cannot think they were wholly jnfenfible of the omnifcience and omniprefence of God. Yet we find that their fear greatly increafed (doubtlefs &om a fenfe of fin) when they heard God's voice in the garden, Gen. iii. 8. " And they heard the voice of the *■'• Lord God walking in the garden in the cool of the day : " and Adam and his wife hid themfelves from the pre- *''■ fence of the Lord God amongil the trees of the garden." You may take a very plain and fimple iUuftration of this from daily experience. Are there not fome perfons ©f look principles and irregulai^ practice, who, when by themfelves, or in fociety like themfelves, juftify many of their fins, and to all appearance, commit them without re- morfe, as innocent, if not laudable ? But let the fame per- fons be carried into fober company, efpecially into the prefence of any perfon eminent for piety and gravity, and they will he reltrained and afliamed, and not able to open their mouths in defence of their licentious carriage. The mere prefence of fuch a perfon carries infi:ant irrefifiible convi<5lion v.dth it, by forcing a comparifon between piety and profanity ; that is to fay, good and evil, light and darknefs. So certain a truth is this, that one of the an- cient heathen authors gives it as a rule for moral conduct, *' that men fliould always imagine themfelves in the pre- •■' fence of fuch a man as Cato, renowned for gravity and " virtue/' But if the fiincied prefence of a mortal, in. whom fome faint rays, if I may fpeak fo, pf the divine Image appear by reflection, has fo much induencej haw humhUng to the Soul. 103 nnucli greater would be the effect of a firm pcrfuafion of the real pre fence of a holy God, " who is of purer eyes " than to behold iniquity ?" What is it elfe than this that •makes wicked men flee the focvety of the good as pain- ful, and flum the thoughts of God as intolerable ; lb that it is the fcripture charafter of fuch, tiiat they fay unto their Maker, pratlically, " Depart from us, for we defire not *' the knowledge of thy ways.'* 2. A difcovery of the glory of God fervcs to point out the evil of fin, the aggravations of particular fins, and to take away the excufes of the finner. Let us remember what I obfexved in a preceding part of this difcourfe, that it muft be a difcovery of the glory of the divine holinefs; not only a knowledge of the true God, and underRanding what he is, but a, view of his infinite glory and beauty in being fuch. It muft necellarily fet the evil of fin in the cleareft light, diat all fin, as fuch, ftrikes immediately at the very being and perfe6lions of God. When the law of God fhews us our fins, we may be ready to complain of its ftriftnefs and feverity, and wifii to llip our necks from under the yoke. But when we fee that tiie law could not be otherwife than it is, without being faulty ; m' hen we fee that it is nodiing elfe but a fair tranfcript of the moral per- feftions of God ; and when we look up to the great and bright original, it muft convince us that all fin is a dire6l oppofition to the nature, as well as a rebellion againft the will of God, If he is infinitely perfe(Jt and glorious, fin muft be infinitely hateful and abominable. No man can plead for fin, in any inftance or in any degree, but he muft blafpheme the nature and i^erfedions of God, to which it Hands in oppofition. All men, indeed, by nature, are enemies to God Iiim- felf, in their minds, by wicked works ; and they hate his law, becaufe it is fpiritual and pure. There are alfo too many in this age, who have very relaxed principles as to the extent and obligation of the lav;, and, of confequence, very flight thoughts of the evil of fin. But a view of the glory of God rectifies, at once, thefe fatal errors, and car- ries home fuch conviclion of the rights of the Creator, the obligation and fubjedion of the creature, and tl:e beauty 204 A Fiew of the Glory of God and excellence of that image which was ftained by fm, as forces us to adopt the language of the Holy Ghofl ; " How *' evil and how bitter a thing is it to depart from the living *' God !" God grant that there may be many in this af- fembly, who underftand and feel the force of this truth ! There is need, my brethren, to attend to it ; for all con- victions of fm, which do not proceed from this fource, or do not neceffarily include this view, whatever pain or ter- ror they may occafion, will prove empty and fruitlcfs at laft. 'fhough there may be a flavilh fear of the power of God, unlefs there be a view of the infinite evil of fm, there cannot be any lading and faving change. The fame view alfo points out the aggravation of par- ticular fins. The more clearly we underftand the nature of God, our relation to, and dependence upon him, the more will we perceive the aggravation of every fin which burlts afunder thefe bonds. A view of the glory of God muft either be general, or particular ; or, perhaps, for the moft part, there is a mixture of both. My meaning is, that when there is a difcovery of the glory of God in gene- ral, there is often, at the fame time, a peculiar and ftriking difplay of ibme one attribute, of power, wiidom, juftice, or mercy. Now how ftrongly does this imprefs upon the mind, a fenfe of the evil of thofe fins which ftrike direftly againil that perfection which happens to be fet in the flrongeft point of view ? When any difplay is given of the omnilcience of God, how does it make us fenfible of the impiety and folly of fecret fins ? Dan. ii. 47. " The " King anfwered unto Daniel, and faid. Of a truth it is, "• that your God is a God of gods, and a Lord of kings, '' and a revealer of fecrets, feeing thou couldefi reveal this " fecret." When the powder of God is made manifefl:, how does it aggravate the guilt of prefumption and confi- tlence ? Ifa. xlv. 9. " Wo unto him that flriveth with his "• Maker : let the potflierd ftrive with the potflierds of the " eardi. Shall the clay fay to him that faihioneth it, what " makeft thou 1 or thy work, lie hath no hands ? When the wifdom of God is difplayed, doth not then all diftruft appear highly criminal ? Ought we not to fay with the Pfalmill, Pfal. xxvii. i. ''• The Lord.is my light, bumbUng to the Sou!. 205 " and my falvation, whom lliall I fear ? the Lord is the " i!rength of my life, of whom Ihall I be afraid r" When we have a view of our ablbhite dependence upon, and un- fpeakablc obligations to the divine bounty, what a i'enle does this give'iis of the fin of unthankfulnefs, and forget- fulnefs of God ? Of how many unhai)py fcnfualifls may this complaint be made ? Ifa. i. 2, 3. '' Hear, O heavens, *' and give ear, O earth ; for the Lord hath fpoken, I liave " noui-iflied and brouglit up children, and they have re- " belled agalnll: me. The ox knoweth his owner, and *' the afs his mafler'c crib : but Ifrael doth not know, my *' people doth not confider." Without any further enu- meration, it will appear undeniable, that the clearer the difcovery of the glory of God, the more mull not only the evil of fin in general appear, but every particular crime mufl: be loaded with new aggravations. I cannot help mentioning here, In a few words, that this is the immedi- ate efiea of a difcovery of the glory of God, as it fhincs in Jefus Chrift. The unmerited, unparalleled love, ma^ nifefted to fmners in the gofpel, greatly aggravates their ingratitude and rebellion. And the more that^ believers reflect upon their own conduct ; and compare it Vv^ith the grace and condefcenfion of their Redeemer, the more they mult abbor thcmsekes, a?id repent in dust and asLcs. 1 only add, on this head, that a difcovery of the glory of God takes away the excufes of the fumer. How prone men are to excufe and pal'iate their fins, we all know by experience. It is a light {tnk of the evil of fm, that leads 'MS to commit it ; and there is no rcafon to be furprifcd, if this, joined with felf-intercll, makes us ingenious inform- ing an apology for it after the commiffion. Hence often arifc hard thoughts of the threatenin-s of God againil fm, as levere. Hence alfo unbelieving thoughts, which will not admit, that ever he will fulfil his word, or execute^ the threatened judgment. But a difcovery of the glory of God, particularly of his infinite holinds, by fliewing the e\ il of fm in its' proper colours, flops every mouth, drags the fmner into the pretence of his Judaic, and fuips the p^uilty criminal of every vain plea. We fee plainly, in the cafe of Job, that he had fuch a view of the powei*, dt->« Vol. II. 2 C 2o6 A View oftJj€ Glory of God minion, and abfolute fovereignty of God, as put him en- tirely to filence, and convinced him, that there was no room for contending ; no place for comparifon between fo unequal (muft I call them) parties, God and man, Job xl. 4. " Behold I am vile ; what fliail I anfwer thee ? I " will lay my hand upon my mouth." This right of fovereignty in God, and the duty of ab- folute, immediate, unconditional fubjeftion in the crea- ture, I find plainly and frequently ejflablilhed in fcripture. It is, indeed, entirely in this Ilyle, which may well be called the ilyle of the King of kings, that God fpeaks to Job in the four chapters preceding that where my text lies. Though he is brought in fpeaklng, to refolve a dif- ficulty in providence ; yet, you may obferve, he does not fay one word as to the juflice of his proceeding ; but, un- der man}'- of the ftrongell images, fets forth his irrefiftible power, chap, xxxviii. 2, 3, 4, 5, 6, " Who is this that " darkeneth counfel by words without knowledge ? Gird *' up now thy loins like a man ; for I will demand of thee, " and anfwer thou me. Where wafl thou when I laid *' the foundations of the earth ? Declare, if thou hall " underftanding. Who hath laid the meafures thereof, " if thou knowefl ? or who hath flretched the line upon " it ? Whereupon are the foundations thereof faftened ? " or who laid the corner flone thereof.'"' And, again, chap, xk 8, 9, 10, II. '' Wilt thou alfo difannul my *' judgment ? wilt thou condemn me, that thou mayefl be '' righteous ? Haft thou an arm like God ? or canll thou " thunder with a voice like him ? Deck thyfelf now with " majefty and excellency, and array thyfelf with glory " and beauty. Caft abroad the rage of thy wrath : and " behold every one that is proud, and abafe him.'* The fovereignty of God, is what, of all things elfe, iln- ners, while they continue in that charaftcr, are leall ca- pable of underftanding, and leaft willing to fubmit to. This is not to be v/ondered at, becaufe the very nature of fin confifts in cafting off our allegiance, and, as far as in us lies, rejecting the authority of God. But, my brethren, a real difcovery of his glory, at once, raifes him to the throne, and humbles us at his footftcol, and is, as if we bumbling to the Soul. 207 heard a voice from heaven, addrelFcd to us in the follow- ing ftriking words, Ifa. ii. 10, 11. '^ Enter into the " rock, and hide thee in the didl, for fear of the Lord, " and for the glory of his majelly. 'I'he lofty looks of " man fliall be humbled, and the haughtinefs of men ihall " be bowed down ; and the Lord alone fliall be exalted in " that day." One who hath lb known God, will perceive, that there can be no more proper reply to objedlions, on the part of man, to the divine procedure, than that of the apolrle Paul, Rom. ix. 20. " Nay, but, O man, who *' art thou that replied againft God ?" 3. A difcoveiy of the glory of God fei-\'es to point out the danger of iin. It is die hope of impunity, that em- boldens the fmner to tranfgrefs, and to perlill in his tranf- greflions. For this reafon, we find the fcriptures, in ge- neral, attributing the impenitence of fumers to thefe two great fourccs, ignorance and unbelief, Pful. xiv. i. " Tlie " fool hath li\id in his heart, there is no God." And, in ver. 4. " Have all tlie v/orkers of iniquity no know- " ledge ?" that is to fay, fuch bold rebellion in their con- du£l plainly difcovers the atheifm of their hearts. To the Hime purpofe, Plal. x. 11, 13. "He hath faid in his " heart, God hath forgotten ; he hideth his face ; he will " never fee it. — Wherefore doth die wicked contemn *' God ? He hath A^id in his heart, thou wilt not require " it." But a difcovery of the divine glory, at once de- ftroys the foundation of this ftupid fecurity, and impious prefumption. It realizes the very being of God more than before, as is plainly implied in the words of Job : / ba'-ce heard of thee with the hearing of the ear ; but uctj mine eye seeib thee. It makes his preJence fenfible, and teaches us, that " all diings are n;ked before him." So that there is hope of lying concealed. It fcts before wii his holinefs and jufticc ; that he is of purer eyes than to behold iniquity. So that, while his nature continues tl:e fame, the gi-iilty and impenitent cannot poillbly obtain pardon. Above all, it fets before us the terror of his pow- er, which is infinite and boundlefs ; fo that nothing can be more vain, than for the fuincr to hope cilbcr to efcape or refill. 2o8. A Fieiv of the Glory of God Agreeably to all this, we find, that, in the holy fcrip- tures, in which God hath been pleafed to make himftlf known to us by external revelation, it is by afferting, and, as it were, difplayin,-]^, and producing to view, the glory of his infinite perfeftion, that he endeavors to deter us from fin, and animate or encourage us to duty. When God gave the law to the children of Ifrael, he gave them, a.t the fame time, a difplay of his grcatnefs and majefty in a very awful manner. To exprefs his fovereign authori- ty, and the abfolute propriety he had in them, he introdu- ces it with thefe words : " I am the Lord, thy God, *^ v/hich brought thee out of the land of Egypt, out of the " houfe of bondage." You may alio remem.ber, hov/ of- ten, in appointing the feveral Mofaic conftitutions, thefe fignificative v/ords are repeated, / am the Lord. In the fame manner, to imprefs his people with a fenfe of the evil of fin, as committed againii fuch a God, he declares his own abfolute dominion, Mai. i. 14. " But curfed be " the deceiver, v/hich hath in his flock a male, and vow- *'• eth and facrifieth to the Lord a corrupt thing ; for I am '' a great Pving, faith the Lord of hofis, and my name is " dreadful amoncr the heathen." When he Vvould give his people a deep conviftion of the folly and danger of fecret fins, he fets forth his omni- fcience and omniprefence, Jer. xxiii. 23, 24. " Am I a " God at hand, and not a God afar off .^ Can any hide *' himfelf in fecret places, that I fnall not fee him ? faith " the Lord. Do not 1 fill heaven and earth ? laith the " Lord.'' When he would exprefs the danger of obllina- cy and difobedience, he gives a very lively idea of his infinite power, Jer. v. 22. " Fear ye not me ? faldi the; " Lord : will ye not tremble at my prefence, Avhich have •■' placed the fand for the bound of the fea, by a perpetual *■' decree, that it cannot pafis it ; and though the waves " thereof tofs themi'elves, yet can they not prevail ; drough " they roar, ye.t can they not pafs over it." The very fame thing he doth to encourage the truft of his own people, Ifa. xliv. 6. " Thus faidi the Lord, the King .*' of Ilrael, and his Redeemer, the Lord of hoils, I am the " firfi, and 1 am the lafl, and befides me there is no God." Wfien he would make us fenfible, that, if we continue in hmnbl'mg to the Soul. loxjr fin. It is impoffible for ns to efcape punifnment, what a terrible reprefentation does he give of his dreadful and irr^fiftible vengeance? Prophecies ofNah. i. 5, 6. " The " mountains quake at him, and the hills mek, and the " earth is burnt at his prefence, yea, the world, and all " that dwell therein. Who can iiand before his indig- " nation ? and who can abide in the ficrcenei's of his an- " ger ? his fury is poured out like lire, and the rocks are " thrown down by him." Thus we f;e, that God, in fcripturc, reveals the glory of his own nature, as the efTedtual means of retraining us in the commilTion of fin, or turning us from it ; and plain- ly fuppofes, that nothing but ignorance of him can en- courage fmners in their rebellion. Neither can it be de- nied, that when there is an inward and powerful difcovery of thefe truths to the mind, it mult lead us to repentance, and lay us proflrate before his throne, in obedience and fubmiliion. Who, that knoweth the Almighty, will run upon tlie thick boffes of his buckler ? or Vv'ill not rather ufe this dutiful language of Job, chap. ix. 2, 3, 4, 5, 6. *' I know it is fo of a truth ; but how iliould man be jiifl " with God ? If he will contend with him, he cannot an- " fwer him one of a thoufand. He is wile in heart, and " mighty in ftrength : who hath hardeneth himfelf againll " him, and hath profpered ? wd:ich ren'wjveth the moun- " tains, and they know not ; Vv'hich overturneth them in " his anger ; which fliaketh the e:.rth out of her place, *' and the pillars thereof tremble." 4. In the laft place, a view of the divine glory tends to lead us to repentance, as it fets fortli his infinite mercy, and affords encouragement to, as well us points out tlie profit of repentance. Jufl: and proper conceptions of God cannot be given us, without including his great mercy. This bright perfection ilione, even on Mount Sinai, through all the terrors of that leeal difpenfation, Ki'iod. xxxiii. 18, 19. " And he faid, 1 bcfeech thee, Ihew me '' thy glory. And he laid, I will m:'.ke all my goodnefs to " pafs before thee ; and I will proclaim the name of the " the Lord before thee ; and I v;ill be gracious to whom " J will be gracious, and will Ihcw mercy on uhom I 2IO A Fieiv of the Glory of God ♦' will fhew mercy.'' Exod. xxxiv. 5, 6, 7. " And the *' Lord defcended in the cloud, and Hood with him there, " and proclaimed the name of the Lord. And the Lord " palfed by before him, and proclaimed, The Lord, the **■ Lord God, merciful and gracious, long-fuffering, and " abundant in gocdnefs and truth, keeping mercy for *' thoufands, forgiving iniquity, and tranfgreilion, and " fm." Without the knowledge of this amiable attribute, all the other perfe£lions of God would fignify little to bring lis to true repentance. Without this, they carry nothing in them but unmixed terror to the guilty. Without this, therefore, the confideration of his infinite holinefs and pu- rity, his inflexible jullice, and almighty power, would only ferve to drive us further from him, by throwing us into abfolute defpair. But when, to all the other perfec- tions of God, we join his infinite mercy, the true know- ledge of him ferves not only to deflroy criminal prefump- tion, but to animate to dutiful fubmiffion. Thus the Plidmift expreffes himfelf, Pfalm cxxx. 3,4. " If thou, " Lord, Ihouldeft mark iniquities, O Lord, who fhall •*• Hand I But there is forgivenefs with thee, that thou *' mayeft be feared.'* Here you may obferve, that, when he fays, " there is forgivenefs with thee, that thou mayell *' be feared," he not only means, that there is encou- ra<7enient to ferve God, but that his mercy itfelf leads to that filial reverence which is fo eflential a part of true pe- nitence. The greatnefs and mercy of God happily con- fplre in melting the heart of the finner. There is an ex- prefllon of fmgular beauty, Hof. iii. 5. *' Afterward fhall *' the children of Ifrael return, and i'eek the Lord, their " God, and David,, their King ; and Ihall fear the Lord, *' and his goodnefs, in the latter days." This leads me to obferve, that it is in the gofpel of our Lord and Saviour, Jefus Chrift, that v.e have the bright- eil and cleared difplay of divine rnercy. It is in Chriil:, that we have the true and favingdifcovery of the glory and perfeiSlions of God. And it is particularly in him, that we have an united illuftration, and joint difplay of great- nefs and goodnefs, of majefly and mercy. In the under- taking of our blsHed l^edeemer, we have a Very clear and humbling to ihe Soul. ai| an'e<5ling view of thofe perfeftions, that fliew the evil of fin, and the danger of the finncr. Never did the holincfs of God fliine brighter, or his hatred and indij^nation a- gaind fin, appear v\ ith greater terror, tlian when the fword of his juflice was drawn out againd t/jc fiiun w/jo is bis fel- low. When God fwept away a polluted world by an univerfal deluge ; when he overthrew Sodom and Go- morrah by fire and briinllonc from heaven ; when the earth opened her mouth, and fwallowed up Korah, Da- than, andAbiram. Thcie were terrible proofs of his ha- tred of fm, of the juflice and holinefs of his nature. Yet were they, after all, but faint evidences, in comparifon of what were given, when " he who was in the iorm of *' God, and thought it not robbery to be equal with God, " — was found in fafliion as a man, and became obedient *' unto death, even the death of the crols." But, at the fame time, in this great event, hath he not magnified his love ? Rom. v. 8. " But God hath com- *' mended his love towards us, in that while we were }'et " finners, Chriit died for us."' How fliall we think or fpeak on this unfathomable fubjeft ? Chrift Jefus is the fruit of the Father's everlafting love to finners of man- kind. How great the giver ! how unfpeakable the gift ! how mean and worthlcfs the objefls of his love ! God is love. Power, wifdom, holinefs, and juflice, fliine, in- deed, in the doclrine of the crofs. But, above all, grace and mercy prevail '' and reign through riglueoufnefs unto *' eternal life." What a melting view to every convin- cing finner ! Zech. xii. lo. " — They fliall look upon me, *' whom they have pierced, and they iliall mourn for " him, as one that mournelh for his only fon, and fliall " be in bitternefs for him, as one that is in bitternefs for " his firll-born.'" Mull they not, with Job, abhor the ni" .seheSy and repent in dust and ashes ? This is a circum- fiance frequenti_y taken notice of with regard to the gof- pel converts. Jer. xxxi. 9. " They Ihall come v.ith " weeping; and with fupplications will I lead them. Jer. ** v. 4, 5. In ihofe days, and in that time, faith the *' Lord, the children of Il'rael flkUI come, they, and the *' chiklren of Jiidah togethcT, goitig and v.eeping ; tl;ey 212 ji Hew of the Glory of God " (hall go and feek tlie Lord, then' God. They fliall alk " the way to Zion, with their faces thitherward, faying, " Come, and let us join ourfelvesto the Lord in a perpe- " tual covenant, that iliall not be forgotten." I fliall clofe this head, by addreffing to you the words of God to the children of Ifrael, Joel ii. 12, 13. " Therefore alfo " now, faith the Lord, turn ye even to me with all your *' heart, and with falling, and wdth weeping, and with " mourning, and rent your heart, and not your gar- " ments, and turn unto the Lord your God ; for he is " gracious and merciful, flow to anger, and of great '-* kindnefs, and repenteth him of the evil." I proceed, now, to make fo.ne praftical improvement of what hath been faid. And, I. 'You may learn, from this fubjeft, the force and meaning of thofe paffages of fcripture, in which the whole of religion is impreifed by the knowledge of God. Thus, Prov. ix. 10. '" The fear of the Lord is the beginning of " wifdom ; and the knowledge of the holy is underftand- " ing." The fame thing is affirmed- by our blefied Sa- viour, John xvii. 3. " And this is life eternal, that they " might know thee, the only true God, and Jefus Chrilt, " v/hom thou hall fent." On the other hand, wicked men are often defcribed by this fhort and expreffive cha- rafter, that they know not God, as in 2 ThelT. i. 8. *■' — In flaming f.re, taking vengeance on them that know " not God." The truth is, God is either wholly unknown, or greatly miilaken by wicked men. None but his fervants do truly fee his glory ; and the more they fee of him, the more they are affimilated to him. Thus the apoftle Paul defcribes convcrfion in the following terms, 2 Cor. iv. 6. " For God, who commanded the light to fliine out of ^' darkneis, hath ihined in our hearts, to give the light " of the knowledge of the glory of God, in the face of " Jefus Chrift." And, in the fame epifile, chap. iii. 18, he thus defcribes the progrefs of tlie chriflian life, " But " we all, with open face, beholding, as in a glal's, the " glory of the Lord, are changed into the fame image, " from s^lory to glory, even as by the Spirit of the Lord." humbling to the Soul. 2 r^ . 2. From what hath been faidon tliis fubje6t, you may learn the great danger of a ftate of ignorance. If repen- tance, which is the beginning of true relidon, takes its rife from a icnowled;2;e of the nature and perfections of God, does it not follow, that thofe who are grofsly igno- rant, are not only in a contemptible, but in a deplorable flate ? that they mult be ll:ran;^ers to the power and i)rac- tice of re]ic!;ion, and, dying in that condition, muft pe- rilh eternally ? It is much to be hun^-nted, that even amongit us, who have the means of inflruction in fo great plenty, there are ftill many who continue grofsly ignorant. How inexcufable are thofe parents, who do not make confcience of dili,o;ently training up their children in the knowledge of the things that belong to their elernal peace ? I muft alfo intrcat all heads of families, whom God hath enabled to hire the labor of others, ferioufly to think of the obligation that lies upon them, to inftru6t their fervants in the principles of religion, and not fuller any under their roof to perifh for lack of knowledge. Do not think you have done enough, when you have given them food and v/ages, if you wholly negledt their precious fouls. I do not expert to prevail upon you, faithfully to difcharge this duty, by any arguments but thofe drawn from the glory of God, and yonr own everlafling interefl ; but I cannot help, at the fame time, putting you in mind, that it is very much for your temporal intereft. Depend upon it, the more confcientioufly you difcharge your d'jty to them, the more honcltly, diligently, and chearfuUy will they ferve you. It is very common to hear complaints of the flothfulnefs, unfaithfulnefs, and infolence of fervants ; but, if we confider, ferioufly, v/hat belongs to the duty of a mafter, there will be found, perhaps, as many, and as great faults, on this fide as on the other. It is furpriiin?;, that fome Icem to expect, in a poor uneducated creature, all manner of decency of behavior, fweetnefs of temper, integrity, and diligence, and are ready to florm upon tiie lealt defect, while, at the fame time, tliev fliov/ no example in their ov/n conduct, but of a vifible neglect of duty both to God and man. Oh ! my brethren, have pity on the ignorant, efpscivally the younjer fort, who v/ould learn, Vol. II. 2 b 2T4 -^ ^i^v of the Glory of God if they had teachers. IgnOrahCe is always a fecure, infen- fible ilate. They know nothing, and therefore they fear nothing. Public inllruftion is, in a great meafure, ufelefs to thofe who are not prepared for it by more familiar teach- ing at home. Let miniilers fpeak never fo plainly from the pulpit, it is ftill to many of them a ilrange language, which they do not comprehend. 3. From what hath been faid on this fubje6t, you may fee the neceffity of regeneration, or an inward change of heart, in order to real religion. You have heard above, that it is not a fpeculative knowledge of the nature and perfeftions of God, or underflanding what he is, that leads to repentance, but a view of his excellence and amiable- nefs, as glorious in his holinefs. This none can have, but thofe who are in fome meafure transformed into the fame image. Hence it is, that v/icked men do not cherifh, but avoid the thoughts of God. Hence it is, that extra- ordinary tokens of the divine power and prefence, fignal judgments, and unexpefted flrokes on themfelves, or their relations, diftrefs and terrify them, and bring them under a flaviili bondage for a little, but produce no love ;. no defire of union ; no cordial fubmiflion. Hence alfo appears the foolilhnefs of that fmful, but general propenfi- ty in men, to afli after a fign, and to defire that other and ditFerent evidence Ihould be given them of the truth of religion than God hath {qqw meet. A-V^e have an example of this in the parable of the rich man and Lazarus, record- ed Luke xvi. towards the clofe. There the rich man is reprcfented, as intreating, that Lazarus might be fent to his brethren for their v/arning. When Abraham refers them to the revealed will of God, Mofes and the prophets, he urges his requell thus, ver. 30. " And he faid, nay, fa- " ther Abraham ; but if one went unto them from the *' dead, they will repent ;" to which the anfwer is given immediately, " If they hear not Mofes and the prophets, " " neither will they be perfuaded, though one rofe from the *' dead." There have been others, at different times, who have (lefired fuch extraordinaiy proofs ; but they would of Lhemfclves, be attended with no real benefit. Though humbling to the Soul. 21 you had been on Mount Sinai with Mofes, it would have produced terror, but no other eflect, without a fpiritual difcovery of the real glory of God. See Exod. xix. i6. " And it came to pafs, on the third day, in the morning, " that there were thunders, and lightnings, and a thick " cloud upon the Mount, and the voice of the trumpet " exceeding loud ; fo that all the people that ii'as in the " camp trembled." And the fame book, chap. xx. 18,19. " And all the people faw the thundcrings, and the light- " nings, and the noife of the trumpet, and the mountain " fmoking ; and when the people faw it, they removed, " and flood afar off: and they faid unto Mofes, fpeak thou " with us, and we will hear ; but let not God fpeak with " us, left we die." Another evidence of the fame thing, may be taken from the cafe of devils and damned fpirits. They have, no doubt, a fenfible demonfiration of the be- ing, and, probably, a very clear intellectual knowledge of the nature of God ; yet hath it not ?iny cfTefl in chang- ing their difpofitions : on the contrary, the more they know of him, who is fo oppofite to their temper, they hate him the more ; it inflames their natural enmity, and makes it rage with double violence. This, I think, ap- pears very plainly, both from the reafon of the thing, and from the following paflages of fcripture, Malth. viii. 29. it is faid of two demoniacs : " And behold they cried *' out, faying, what have wc to do with thee, Jefus, thou " Son of God ? art thou come hither to torment us before " the time :" Mark v. 6, 7. " But when he faw Jefus " afar off, he ran and worlhipped him, and cried with a " loud voice, and faid, what have I to do with thee, Jefus, *' thou Son of the moft high God ? I adjure thee by God, " that thou torment me not." And again, Mark ix. 20. " And they brought him unto him ; and when he faw '' him, ftraightvvay the fpirit tare him, and he fell on the " ground, and wallowed, foaming." From which pafi'a- ges, we may perceive, agreeable to what has been ob- lerved, that the prefence of Chrift increafcd, at once, the rage and mifery of the unclean Ipirits. Let this e>:cite us to pray, that it would pleafe God to reveal himfclf to us by his Spirit, and give us the faving knov/ledge gf him. 2i6 A Fiew of the Glory of God as he Is " in Chrift Jefus, reconciling the world to him. "felf." 4. Suffer me, on this occafion, Ihortly to adclrefs myfelf to thofe, who are Grangers to true religion. Let me be- feecli them, while they are ytt in the way, and whilft the Spirit of God is ftriving with them, in his word and ordi- nances, to lay down the weapons of their rebellion againfl hiai, and to lay hold, by faith, on the atoning blood of Chrill for their reconciliation and peace. Are there not fome in this afTembly, who have yet no knowledge of God, but that which makes his fervice a burden, his Sabbaths a v/earinefs, and his people contemptible or odious ? Are there not fome tender fpirits, who are paffionate lovers of thif. prefent world, but unable to bear the view of mor- tality and mifery in their fellow-creatures ; who tremble at the gloom of a church-yard, or burying vault, and turn pale as afhes at the fight of a death's head, or an open grave ? I befeech you, my beloved hearers, to join, with tlie terror of divine power, the riches of divine grace ; and let both conftrain you to " acquaint yourfelves with *' God, and be at peace, that thereby good may come " unto you." I know no way, by which you may avoid meeting with the king of terrors ; but you may fet him at defiance under the proteftion of the King of kings. There is no profit in forgetting, but there is both honor and pro- fit in conquering death. Some are unhappily fuccefsful, for a feafon, in banifting every difmal idea from their minds. The falfe and flattering pleafures of life ingrofs their attention, and intoxicate their minds. Eut in a lit- tle time, Behold the fupreme Judge " cometh with clouds,, •' and every eye fnall fee him, and they alfo which pierc- " ed him ; and all kindreds of the earth fliall wail becaufe *' of him," He is now beieeching you Vv^ith tendernefs, raid v/aiting on you with patience. Embrace, therefore, the happy feafon. " Kifs the Son, leii; he be angry, and '■'■ ye periih from the way, when his wrath is kindled but " a littie ; blclfed are all they that put their trull in him." 5. In the lafh place, you may fee the reafon why eveiy trul)' good man, the more he grov/eth in religion, the more he grovveth in humility. Grov/lli in religion im- humbl'mff to the Soul. 217 plies, or carries in it, a growing difcovery of tJie glory ©F Gk)d, as It fhines in his works, his word, iiis ordinances, his providence. Tliisneceilarily leads to felf-abafement. O how contrary to rcligion is pride ! But, above all others, how abfurd, criminal, intolerable, is fpiritual pride ? What a proof of ielf-ignorance, as well as forgetfulnefs of God ! The firil views of a penitent are fixed on the enor- mities of his life ; but when thefe are, in fome mealure, fubdued, additional difcovcries of the glory of God bring fortli the latent corruptions of his heart. What afiedtinc complaints does that eminent, zealous, faitliful minifler of Chrill, the apoltle Paul, make in the following well knov/n paflage, Rom. vii. 18. " For 1 know that in me (lliat is, " in my flefli) dwelleth no good thing : for to will is pre- " fent with me ; but how to perform that which is good, I " find not." And ver. 23, 24. " But I fee another lav/ " in my members, warring againft the law of my mind, *' and bringing me into captivity to the law of fin, which " is in my members. O wretched man that I am ! " who fliall deliver me from the body of this death ?" Nay, the cleared views which a believer can take of the riches of divine mercy through a Redeemer, though they afford unfpeakable confolation in God, tend alfo deeply to humble him, under a fenfe of his own unworthinefs. The doctrine of the crofs is not more refrelhing to the broken in heart, than it is abafing to the ]3roud ; for it was chofen of God for this very purpofe, " that no flcfh fhould glory " in his prefence." On the A\'hole, my brethren, as 3'ou cannot li\'e under the diretlion of a better habitual principle, fo yoa cannot prepare for any a£l of folemn vvorll-iip more properly, than by deep humility, 'i'o improve this difpofition, let me intreat you to make a fericus and impartial learch into the fins you have been guilty of, in heart and converfation, by omiifion or comniilfion ; by neglefting your duty to God, or the ill performance of his worfliip, in public, in family, or in fccret ; by negle(^ling your duty to your neighbor, to yourfelves, to your relations ; or doing that which is wrong, by indulging, in any meafure, the " lult " of the flclli, the lull of the eye, or the pride of life." 2jt A Fiev) of the Glory of God^ ^c. To conclude all, you will never have a more fatisfying evidence, that your a£ls of worfliip, ordinary or more fo- lemn, have been acceptable to God, than if they ferve to clothe you with humility, and make you adopt and relifh j the words of Job in the text : / bave beard of thee by the \ hearing of the ear ; but now mine eye seeth thee. JVb^re- fore 1 abhor myself and repent in dust and ashes^ C 219 ] t voc* 00*0 e«e« mooqom mmoom 0000 coo* 0000 ; oooo 0000 com oom oom wo* tooo tooo oom moo tooo ! } eeoo 0000 0000 000* ooo* moo 9^«q tooa 0000 «rwo C cooo vooo 0000 ocoo oooo cooa 0000 cooo 0000 0000 «ood c The happiness or the SAINTS in HEAVEN. A SERMON. Rev. vii. 15. Therefore are they before the throne of Gody and serve him day and night in his temple. — MY brethren, however great a degree of corruption prevails at prefent in the vifible church, the very profeffion of every Chriftian, implies a renunciation of the world, and a fixed hope of a better ftate. His attendance upon the ordinances of God on earth, is in order to fecure the pofleflion, and prepare himfelf for the enjoyment of the heavenly inheritance. He confeffeth that he is a ftranger and pilgrim in the earth ; that he lives by faith, and not by fight. And, therefore, nothing can be more fuitable to his charadler ; nothing more conducive to his comfort, than frequent views of the employment and happlnefs of the fpirits of jult men made perfect. And, furely, this is a fubjedt highly proper for our me- ditation on the evening of a communion Sabbath. In this ordinance, you have had the price paid for this glori- ous inheritance fet before you, by fymbolical rcjM-efenta- tion, that your faith in, and hope of the pofltflion of it, might be the more confirmed. In the inllitution itfelf, as recorded by the apollle Paul, you find he connects the commemo- ration of the fufierings, and death of Chrifl, with his fcccnd appearance in glory, i Cor. xi. 26. " For, r.s often as ye 2-20 The happiness of the " eat this bread, and drink this cup, ye do fhew the~ "'Lord's death till he come." Nay, our Lord himfelf feems to have had his heart and his thoughts in hea- ven, when he left this memorial of his prefence on earth, as appears from Matth. xxvi. 29. " But I fay unto you, " I will not drink henceforth of this fruit of the vine, un- " til that day when I drink it new with you in my Father's '' kingdom." And, indeed, we have his own example in this firft communion, wherein he himfelf was the ad- miniflrator, for following or concluding it with a medita- tion on the heavenly happinefs ; for, before he rofe from it, he begins his excellent confolatory difcourfe in this manner, John xiv. 1,2. " Let not your heart be troubled; " ye believe in God, believe alfo in me. In my Father's " houfe are many manfions ; if it were not fo, I would " have told you : I go to prepare a place for you." It is true, indeed, my brethren, our knowledge of the future glory- of the faints, is at prefent, extremely imper- feft, and muft be fo, for wife reafons, while we continue in the body. There are, however, feveral different views of it given in the word of God, highly worthy of our at- tention. Amongil others, this in our text, that they are bsfore the throne of God^ and serve him day and night in his temple. That thefe words are to be underftood of the faints in heaven, and not of any glorious period of the church on earth, or, if of this laft, manifeftly in allufion to the former, I think is plain, both from what goes be- fore, and what follows them ; which I fhall read in con- neiStion, as ail the explication of the text that is neceffary, from ver. 13. "And one of the elders anfwered, faying " unto me, what are thefe which are arrayed in white" " robes ? and whence came they ? and I faid unto him, " Sir, thou knoweil. And he faid to me, thefe are they " vv'hich came out of great tribulation, and have wallied " their robes, and made them white in the blood of the " Lamb." Therefore are they before the throne of God, a7id ser-De hhn day a7id night in his temple ; " and he that- " fitteth on the throne ihall dwell among them ; they '■" fnail hvmgcr no more, neither thirft any more ; neither '* {liall the fun light on them, nor any heat ; 'for tlie Lamb, Saints in Heai$n, 221 •* which is in the midfl: of the tlirone, fliall feed them, and *' fhall lead them unto Hving fountains of waters ; and *' God fliall wipe away all tears from their eyes." What I propofe from this padage, at prcfent, is, ihrough divine allillance, to illuftratc a little to you, the happincfs of the faints in perpetual communion with God in his temple above ; and then to make fome improvement of the lubjedt, for your inftrudlion and dire<5tion while you continue here below. I. In tlie firft place, then, I am to illuftrate a little to you the happinefs of the faints in perpetual communion with God in his temple above. And, here, obferve, that though I have faid perpetual communion with God, nnd did mean it of his immediate worfhip and fervice, I did not intend toaiTert, that they are at no time employed in a different manner, or in work which may be called by a different name. What variety of exercife may be pro- vided for their noble and vigorous faculties, in the nature or works of God, we cannot pretend to know. As the ■angels are called " miniftring fpirits, fent forth to miniiler *' to them who are heirs of falvation;" fo we knov/ not how far he may blefs and dignify his faints, by employ- ing them in the adminillration of Ibme part of his exten- five dominion. But it is furely juft to call their commu- nion with God in his worfliip perpetual, both becaufe of their frequent a6lual application to it, and becaufe of that conflant adoration of foul which we mull fuppofe will ac- company either an invelligation of the nature and works, or an execution of the will of God. It is alio well war- ranted by the expreflion in the text, and serve him day and night in his temple. Now, in order to illuilrate the worfliip of the faints in heaven, we may confider it in two different lights : Firft, As it is internal and spiritual. Secondly, As it is external and sensible, Firft, L°t us confider the happinefs of tlie faints, in that part of their celeftial worfhip, which is internal and fpi- ritual ; and, in general, we muft frequently recal to our minds tlie imperfection of our prefent difcoveries, and remember, that " ey« hath not leen, nor ear heard, ngr Vol. II. 2 E " 222 The Happiness of the *^ hath it entered into the heart of man to conceive what " the Lord hath laid up for them that love him." There may, for any thing vs-e know, be difcoveries, and by con- fequeiTce, a6ls of worihip, and difpofitions of mind cor- rel'ponding to them, totally different in kind from any thing we are now capable of, as well as higher in degree. Of thefe v/e mufl be abfolutely filent : therefore, all that fhall Ibllov/ upon this fubje6l, ic founded upon the follow- ing remark, that whatever avays, thou King of faints." With what exultation of foul, then, with what fervor of adoring wonder, and ad- miring love, Ihall they celebrate the divine glory ! As they fliall be wliolly freed from every degree of fmful and felfifh bias, they ihall feel the clea.reft conviclion of the obligation of their duty, and difcharge it by a free, imconftrained impulfe of foul : for the fame reafon, the pleafure arifmg from it will be fo much the more pure and immixed, that it is not aimed at on its own account, nor purchafed by any compliance that might but feem to have a 5 mercenary view. In the fscond place. Let us confider the celeftlal wor- iliip, as confifting in a6"ls of gratitude and praife. And, ]|ic;:e obfer^^e, that though I have, confidered- the difuiter- Saints in Heaven. 225 cfted love of God, and the humble adoration of his own matchlefs inherent excellence, as firft both in order and dignity, which it onc^ht to be, this does not take away, or fupercede a6ts of thankfgiving, but rather lays the juflell and nobleft foundation for their exercife ; becaufe it fub- je6ls the creature to the Creator ; keejjs its dependence and obedience continually in view, and greatly inhanccs the favors bellowed by fuch a hand, and upon fuch objedls. Gratitude for the goodnefs of God, is what, furely, we may have fome conception of, even in this Hate, in which he loads us with his benefits, and in which every moment of our continuance is a proof and evidence of his patience and forbearance. The faints efpecially, who have learn- ed not only to difcern and confefs the hand that fuftains them, but to acknowledge God, as the God of their falvation, muil underftand what it is to praife him for his merciej. But how much louder muft the voice of praife be in heaven than in earth ? The mercies for whicn they give praife are incomparably greater ; fo is alfo the uniformity and fecurity of their pofTeffion. What is the richeft and moll gorgeous attire, the mod fumptuous and delicate fare, which this world can afford, compared with thofe rivers of pleafures which are at God's right hand ? How imperfe6l are all the enjoyments of this flate, by reafon of the lufierings and forrows that are mingled with them ? We are apt to envy one another through ignorance ; but the man liveth not on earth, who hath not fome forrows to allay his profperit^, except, perhaps, for a few mo- ments, when the mind is ingrofled, and, as it were, intox- icated with fome late acquifition. Our prefent character is fuch as doth not admit of perfect happinefs. liere mull 1^ the fire of afflidlion to purge away the drofs of fin. But, in the world to come, the happinefs of the faints is perfect and unmixed, for the people fliall be all righteous. So it is faid, in the words immediately following the text ; " 'I'hey Ihall hunger no more, neither thirft any more, *' neither fliall the fun light on them, nor any heat. And, " Rev. xxi. 3, 4. And I heard a great voice out of Iiea- " ven, faying. Behold, the tabernacle of God is with men, '' and he will dwell with them, and they ihall be his peo- 2z6 The Happiness of the " pie, and God himfelf fliall be with them, and be their *' God: and God fliall wipe away all tears from their " eyes ; and there lliall be no more death, neither forrow, " nor crying, neither fhall there be any more pain ; for *' the former things are palled away." The precariouf- nefs of our prefent enjoyments greatly diminiflies their I'alue ; they are very uncertain in their own nature, and our continuance with them is equally fo. But, in heaven, there Ihall be no more death, the inhabitants fhall go no more out : and their enjoyments fliall be fuch as can nei- ther walle nor change. How animated, then; mufl be the praifes of the higher houfe, efpecially when tile reflec- tion upon the wretchednefs and precarioufnefs of their pall ftate mult fo greatly improve their fenfe of the riches and fecurity of the prefent ? Let me fuppofe a cafe, which, indeed, happens every day, though the effect of it is not fully difcernable by us ; fuppofe a poor Chriltian, perhaps, poor in this world, but certainly poor in fpirit, v.'-ho hath long flruggled with the evils of life, who hath patiently endured the infulting language, and difdainful eye, of the proud and profperous, nay, which is far v;orfe, hath been diltrelled with many anxious fears concerning his own future Itate ; fuch an one, taken from the world, how- amazing, how blelTed the change ! from an earthly cotr tage, to a throne of glory ; from a defpifmg world, to an approving God ; from a frail, difeafed, dying body, to everlalHng Itrength, and undecaying beauty ! how mult his mouth be filled with praifes, when the days of his mourning are for ever ended ? But that which efpecially ferves to enliven the praifes of the faints in heaven is, their fenfe of their own unwor- thinefs as fmners : this it is which makes all the gifts of God of feven-fold value, they are all of free unmerited grace and mercy. Redemption ! Redemption is the theme of the praifes of heaven, Rev. i. 5. '' Unto him *' thatlovedus, andwafhedus from our fms in his own blood. *' Rev. V. 9. And they fung a new fong, faying thou art *' worthy to take the book, and to open the feals thereof : " for thou wait flain, and halt redeemed us to God by " thy blood, out of every kindred, and tongue,' and people. Saints in Heaven. 227 " and nation." Redemption is at prefent cai-elefsly fought after, and coldly acknowledged ; but then Ihali they know the guilt they have contra dted, the hell they have efcapcd, the glory which they polfefs, and the price at which it was bought. Oh, my brethren ! how light a fenfe of the evil of fin has the moll humbled penitent now, compared to what he fliall have in heaven ! how light a fenfe of the mifery of the impenitent, compared to what he fliall have after he has heard their fentence pronounced by the judge, and leen them go away into everlafting pu- niiliment ! how fmall a value does he put upon the gift of God, eternal life, till he tafle of it ! and how weak is his love to God in Chrid, whilft it is only kindled by faith, comjiared to what it fliall be, when he fees the Lamb flain from the foundation of die world ! In the third place, Let us confiderthe celeftial worfliip, as confiding in afts of defire. There is much of this in the difpofitionof the people of God on earth, they fay with the prophet Ifaiah, ch. xxvi. 8. " The dcfire of our foul *' is to thy name, and to the remembrance of thee." And as every agreeable objed is the more defired, the more it is known; fothe clear difcovery that is made in heaven, of the glory and excellence of God, and the delightfulcommunica- tions of his love, mufl Hill increafe our defire of further and further degrees of it ; and there is a fulnefs, both in the divine nature and benignity, that can never be exhaulled : Earthly things, indeed, to which we often, through igno- rance, affix an erroneous and exceffive value, the more they are known, are often the lefs efteemed ; but this can never take place where the object cannot be efteemed in proportion to its worth, becaufe its worth can never be completely difcovercd. Perhaps it maybe thought im- proper to include defire among the a6ls of celeftial v/or- fliip, as there the happy fouls fliall be fo fully gratified, in every holy inclination, as to leave no room for any fur- ther demand. But we muft confider that there iliali be room foraneverlafting progreflive improvement to every finite creature ; and the gradual enicirgement of their caj^-a- city fhall make way lor thele further communication* of divine love. 223 The Happiness of the There fliall, indeed, be no fuch defire, as implies any- anxious or impatient craving. This is ordinarily pro- duced by doubt, or difficulty of fupply, which can have no place here ; but their may, neverthelefs, be fuch defire as leads to, and prepares for, the continuance or increafe of enjoyment. It is natural indeed for us, from our prefent experience, to conceive, that defire mufl weaken or lef- fen with poffefiion, as it is chiefly kept up by variety and novelty, a love of which feems to be fo eflential to, and powerful in the human nature. To remove this appre- henfion, I obferve thefe two things, Firll, That in the in- finity of the divine perfe6tions, and works, there is fuf- iicient diverfity to employ and gratify a finite creature, through all eternity ; fo that if it pleafe God to continue, after the refurreftion, a love of novelty, or any difpofition fimilar to it, he is well able to provide it with proper ex- ercife. But, fecondly. It appears highly probable, that the love of change, fo obfervable in human nature, is more owing to the vanity of created enjoyments, than any thing ef- fential to us, as rational fpirits ; and, therefore, when we enjoy the fubilance infiead of the Ihadow, the Creator in- fteadof the creature, the caufe being gone, the effedl v/ill ceafe of courfe. And, to confirm this, we may ob- ferve, that novelty is not an eflential qualification of what pleafes us ; for habit often creates as ftrong or llronger at- tachment to what v/e have long known, than the charms of novelty to what is untried: enjoym.ent therefore may, ia fome cafes, excite deiire. And if this is the cale, fome- times, on earth, there is all reafon to think it will be al- ways fo in heaven. May I not ju ft add, that v/e find, from or.r prefent imperfeft experience, that a life of hope and activity, when there is fuitable encouragement and fuccefs, from time to time, is the mod agreeable of any that can be conceived. How delightful then mufl: be both the habitual and aftual defires of the faints in glory, point- ed at the worthieil objeds, and not only affured of, but conflantly rev/arded with, complete fatisfaftion ! In the fourth and lall place. Let us confider the celeftlal vroriiiip, as confjiling in afts of truil and fubjeclion. I Sai?ils m Hcavm. 229 join them together, becaufe they are very much involved in, and founded upon one another. And I hsLve men- tioned them lafl, becaufe the ifTue of every fcrious exercife of a behever's foul, of every act of connnunion with God, is ordinarily his being brought to a compofed trufl, com- placency, and acquiefcence in God, a*s his fatisfying por- tion ; and a confccration of himfelf and his all to God in obedience and fubmiffion. And how infinitely more com- plete, as well as joyful, mufl: the trull and fubmifiion of the laints be in heaven than on earth ! If even here they fay, " Though he flay mc, yet will I truil in him. It is *' the Lord, let him do what feemeth him good ;'* how much more reafon have they to put an undiaken trull in God, when they have tailed the fruits, of his love, and re- ceived the proof of his faithfulnefs, in the a6tual p'offefllon of his piomifes ? as the Pfalmill fays, Pfal. ix. 10. " They *' that know thy name will put their trufl in thee." Thus clear difcoveries of God's nature, and extenflve views of his works and ways, mufl ellablifli them in a chear- ful dependance on his unchangeable truth. And, O, with what a readinefs, or rather with what pleafure and alacri- ty, will they lefign themfelves to his will, and confecrate themfelves to his fervice ! There will then be no remains of the carnal mind to refufe obedience, or of an impatient murmuring fpirit, to complain under the yoke ; but they will be as the angels, his miniflers to do his pleafure, ready at his call, and earneftly coveting employment. Obedi- ence will be their prevailing inclination, and the formal exprefiion, and tender of it, to their God and Redeemer, will be a part of their adtual fervice. And, now, to conclude this head, you may obferve, that I could not avoid, in illuftrating the worfliip of the faints in heaven, frequently to bring in view their habitual frame and conllaut employment ; but I hope this is not altoge- ther improper ; for there is not, by far, fo great a differ- . ence between their afts of worfhip, and their ordinary work, as between ours on earth. They run into one another, are very much of a fimilar nature ; they arc fhadowed forth, but very faintly, in the Hate of that man on earth, who walks with God all the day long. As his Vol. II. 2 F ^ a 30 The Happiness of the life is a conftant courfe, either of vocal or mental worfliip, fo, in a higher degree, tb.ey are before the throne of God, and scrijc him day and -night in his temple. Let us, now, in the fccond place, confider the worfliip of the faints in heaven, as it is exttjrnal and fenfible. That there is fomething even external and fenfible in it, neceiTarily follows from the refurre6tion of the body, wliich is fo important a part of the ChriHian dodrine : for though the bodies with which the faints fnall be clothed at the refurreftion, fliall exceedingly differ from their grofs bodies, in fplendor and beauty, and, pp.rticulary, fhall fo- far excel them in purity, as to be termed by the apoflle Paul 1 Cor. XY. 44. " Spiritual bodies;" yet, if they be body or matter at ail, they mud be limited to fome place, and have an external and fenfible form. The fame thing appears from that beautiful paflage in tlie book of Job, ch, xix. 25. " For I knov/ that my Redeemer liveth, and that *' he fliall ftand at the latter day upon the earth." Further, though we arc, no doubt, taught, in fcripture, to confider heaven more as a nature than a place, yet there is evident foundation, from feveral expreffions, to fuppofe that there is fome portion of the works of God fet apart for that purpofe, and adorned with fuch a vinbl« glory, as is proper to afledl the imaginations of created beings. Thus there is mention made of the third heaven, the highell heaven, the heaven of heavens. See alfo Rev. xxi. i, 2. *' And I faw a new heaven, and a new earth ; for the iirft *' heaven and the firfl earth were palfed away ; and there " was no more fea ; and I John faw the holy city, new *' Jerufalem, coming down from God out of heaven, pre- *' pared as a bride adorned for her hulband." And, from the 19th verfe of that chapter to the end, it is defcribed in fuch terms, as naturally fuggeft to us the greateft glory and magnificence. This is the temple of God in which his fervants fhall ferve him, in which we may fuppofe the general alTembly of the church of the firil born meet together, for the joint celebration of their Creator and Redeemer's praife. But as to a more particular account, either of the place or Saints in Heaven. 231 manner of the worfliip there performed, it were more ea- iy to form amiifnig jind curious fpeculatlons, than to fix upon any thing folic! and certain. In this, as indeed in every other part of tlie heavenly ilate and employment, comparative refledTiJons are moft to be depended on. And furely, if in this lower world, and that part of the creation, which is at prefent, fubjec^ied to our viev»', there is fo much order and beauty, fo much fplendor and magnificence, though it be the abode of guilty creatures, under manifell tokens of divhic dilplcailire, v/hat muft be the uncicudcd lulhe, and perfe6i beauty, of that place where the glory of almighty God is peculiarly difplayed, and which was prepared for the reception of the obje-fls of his fptclal love, before the foundation of the world ? It" the fcvcrai fcnfcs, with which we are now endued, are capable of affording us fo exqulfite a pleafure in their prefent gratification, not- withftanding their a})parent difordcr, how liigh and ravifli- ing a delight may they communicate when they are re- fined and purified, furnifhcd wi!:h their proper objcfts, and freed from that infatiablenefs, and tendency to excels, which is the fruit of fin, the evidence of a corrupted frame, and, as a mixture of gall, poifons every vrcrldly joy ? It is worth cbfervadon, upor* this fubjeft, that the happinefs of the faints is many times defcribed in fcripturc, by their external circumllances and i)ofition, fo to i'peak, and by lenfible gratifications ; as by fitting upon thrones, at the right hand of God; by a city highl}> adorned; by a river of v/ater of life ; a tree of life, bearing twelve manner of fruits. And his fervice is defcribed by the melody of fongs of praife, and even by inftrumental mufic, Rev. xv. 2. where m.-ntlo»n is made of the harps of God. Now, though God forbid that we aiould underltand thcfe exprelTions in fuch a manner, as to fuppofc that the erijoyments of the faints above have any thing in them refembling the grofs- nefs of prefent fenfual iivlulgence, yet we m:;y, with fafe- ty, concliKle, that, as the body lliall then join in the fer- vice of God, it fliall be inllrumental in perceiving the pleafure of it ; and that a fcnfe and perception of the beau- ty and gi'andeur of diat temple of the living God, in which ^ey ofier up their ctlcftial facrifices, fliall increafe and 23 2 The Happmess of the enliven their gratitude to, and adoration of him, who rai- fed the glorious fabric. But the external circumftance, which, in my apprehen- fion, will contribute moft to the delight and happinefs of the faints, in their heavenly worfhip, will be their union and fociety in it. Man is evidently framed for deriving his chief happinefs in this ftate from fGciet3\ It never was, and never V; ill be good for man to live alone. So- cial worfhip is peculkrly acceptable to God, as might be fliewn from many paflkges of fcripture. Math, xviii. 19, 20. " Again, I fay unto you, that if two of you iliall agree '-'■ on earth, as touching any thing that they fliall aik, it " ihall be done for them of my Father which is in heaven. *-^ For where two or three arc gathered together in my " name, there am I in the midft of them." Pfai. Ixxxvii. 2. " The Lord loveth the gates of Zion, more than *' all the dwellings of Jacob." And doth not the ex- perience of every one of th©fe who love the habitation of God's houfe, and the place v/hcre his honor dwelleth, teftify v/hat an elevation of foul, and enlargement of heart, they obtain by mingling their voices in his praile ? As united fires brighten each others blaze, as many con- cordant founds make the finer harmony, fo the union of many hearts, in divine worfhip, malies the higher fpiritu- al melody, not only more grateful to God, but more de- lightful to themfelves. The pleafure of this is, indeed, greatly allayed on earth, by a mixture of difcordant notes (to continue the former allufion) of enemies with friends. But allow me to make a fuppofition, that all within thefe walls, this evening, were perfedlly upright with God, and that our mutual fincerity v/sre perfedlly known to each other, what inexprelTible fervency, and rapture of fpirit, Vv^ould it give to every one, in fingir^g the praifes of God, and of the Lamb, to confider himfelf as joined with fueh a number of pure, holy, bieffed, redeemed fouis ? But how nmch beyond conception will tliis be increafed, when we meet with the innumerable company of the redeemed above, and all our pious fathers, who, many ages before this, ferved our common Mafier ; many, we hope, who kept holy days, in tliis very place, and vv'hofe bodies now Saints in Heaven. 233 fleep In the duft under our feet, and around us ; nay, when all, irom the eaft and from the welt, Ihall be completely- gathered hi, when every heart Ihall agree with every tongue, and falvation to the Lamb fliall be the univerfal, delightful, repeated, acclamation ? There are two paflages of I'crip- ture which fpeak of the multitude,**and employment of this glorious company, which ought never to be read without a holy and delightful reverence. Rev. v. 9, 15. '* And *' they fung a new fong, faying, thou art worthy to take ** the book, and to open the feals thereof: for thou waft " (lain, and hafl redeemed us to God by thy blood, out of •' every kindred, and tongue, and people, and nation ; " and the four beafts faid Amen. And the four and twen- " ty elders fell down, and worfliipped him that liveth for " ever and ever." Rev. vii. 9, 12. " After this, I beheld, " and lo, a great multitude, which no man could number, " of all nations, and kindreds, and people, and tongues, " flood before the throne, and before the Lamb, clothed " with white robes, and palms in their hands ; faying, " Amen, bleliing, and glory, and wifdom, and thankfgiv- " ing, and honor, and power, and might, be unto our God, *' forever and ever, Amen." r proceed, now, to conclude the fubjeft, by fome prac- tical improvement of what has been laid. And can we refufe to begin, by praifmg God for his unfpeakable love, and matchlefs condefcenfion ? The whole work of our redemption is wonderful ; but, in a particular manner, the conclufion of it : that we fhould not only have our clothes wafhed in the blood of the Lamb, but fliould be before the throne ofGod^ and serve him day and night in his temple. At the dedication of the temple of Solomon, that wilb and pious prince breaks out into an exprellion of holy admiration and aftonifliment, and fays, 2 Chron. vi. 18. " But will God in very deed dwell with men on " the earth? Behold, heaven, and the heaven of heavens " cannot contain thee ; how much lefsthis houfe which I ** have built ?" How much greater reafon have we to lay, when recollecting our guilt and unworthinefs, " and '* fliaJI men in Tery deed dwell with God in heaven :" 234 ^^ Happiness of the how amazing the diftance ! how glorious the dwelling and employment ! and how mean the invited giieils ! Let us take confufion of face to ourfelves, and acknowledge, that this cannot be accounted for, but by the propitiation and purchafe of the eternal Sen of God, as the ©nly foim- dation of our hope. Let us, in the view of every privi- lege, renev/ the exercife of faith in him, as giving us a title to it ; and, on this occafion, particulaidy, beg of him to lead us, by his Spirit, through all the neceffary fleps of previous preparation, and at lall receive us into his glory. In die fecond place, from what has been faid, you may fee the importance and beneht of the v/orfaip and fervice of Gad on earth. If this ftate is a ftate of trial and pre- pai'ation for that which is to follow it, and the wor&ip of God is fo great a part of the employment, and fo great a fource of the happinefs of the faints above, it is plain, that his worfhip on earth muft be of the higheft ufefulnefs. It is not only an unqueftionable duty, but it is manifeftly neceflary to fit us for, and habituate us to the heavenly exercife. It is plain from the whole analogy of provi- dence, that a preparation of nature is neceffary for the poiTeflion and enjoyment of any fcate. We fee, even in natural things, that fov/ing, and a long time of gradual nourifliment, is necelTary to the ftrength and confiitency of any plant or tree ; and that, according to tiie feed, fo is the producLiori. This the apofUe very ftrongly applies^ Gal. vi. 7. ""^ Be not deceived ; God is not mocked ; for " v/hatfoever a man foweth, that fhall he aifo reap." Thefft that expect to ferve God in his temple above, muft be ha- bituated to ferve him in his church on eardi. This is the feed-time ; then is the harveft. The houfe of God is the place both of the biith and nourifnment of his people, Pfal. Ixxxvii. 5. " And of Zion it fliall be faid, this and *' that man was born in her ; and the higheft hinuelf Hiall " eilablifii her." Therefore fuffer me, my brethren, to reprove the fin, and fliow the danger of thofe, who altogether neglect and defpife the worfliip of God. If chance, imitation, curio- fity, or a worfe motive, has brought to this audience, any Saints in Heaven, X35 TK'ho are habitual dcfpiiers of the worfliip of God, I hereby aflure them, in his name, that, unlefs they change their heart and pra6lice, in heaven they iliall never dwell, be- Caufe its employment they do not love. It is both the evidence and caale of the degeneracy of many in this age, that they have fallen into a neglect and contempt of the public worfliip of God ; that, in their notions of religion, when they form any at all, they, in a great meafure, leave out their duty to their Maker, and confine it only to a few of the ordinary offices due from one man to another. Experience, indeed, plainly fhows the weaknefs and fee- blenefs of thefc virtues that are not enlivened and anima- ted by piety towards God ; and that it is as poiTibIc to uphold the fuperfcru6lure, by taking away the foundation, to preferve the vigor and verdure of tJie branches of a tree, by feparating them from the root, as to preferve and fe- cure any regularity of conduct, v/ithout a principle of divine life, of vital, fpiritual union with God througk Chrift ; but what, in a particular manner, fhows the folly of all fuch, is their relation to eternity. Suppofmg their practice were every way fit and proper for this world, liow does it agree ^v'ith the employment of heaven ? Doth not confcience tell you, that you have neither right nor relifh, nor even capacity for it, and, by nccefiaiy con- fequence, are under a fentencc of condemnation, *' chil- " dren of wrath, and heirs of hell ?" for there is no mid- dle ftate. I befeech you therefore, nay, obteft you, in the mofl folemn manner, that you henceforth honor God in his houfe and ordinances, if you expe««l MW MM MM MM MM *M> •••• caw e»«0 : OOM • MINISTERIAL FIDELITY in declaring thi WHOLE COUNSEL ©i GOD. A SERMON. A Farewell Difcourfe, delivered at Paifley, May, 1768. Acts, xx. 26, 27. Wherefore I take you to record this day^ that I am pure fr§m the blood of all men : for I have not shunned to declare unto you all the counsel of God, My Brethren, THESE words are a part of the apoflle Paul's dif- courfe to the elders of Ephefus, when taking leave of them, under a firm perfuafion, or radicr a certain know- ledge, that he would never again fee them in the body. My prefent fituation, of which none of you is ignorant, has determined me to the choice of this pafTage, as a very proper fubjeft, from which I may conclude the exercifc of my miniflry among you. I had once occafion, on leaving another charge, to have taken a formal farewel of a very aftedionate people, but had not courage to attempt it. The circumftances attending the removal, which, if Providence prevent not, feems now to be at hand, are fuch as do not lelfen, but greatly increafe the difficulty of fpeak- ing from fucli a fubjecl:. And yet, in another view, the} 24* M'mhterial Fidelity in declaring' feemed to urge it fo ftrongly, and to prefent fuch an op- portunity of being ufefal, as I durfl not wholly decline. Every Chrillian ought to be an obferver of providence. Nothing will more efFe6tually promote his holinefs and comfort. And both a miniller and his people ought to improve the af|3e6t of providence, when it hath anything peculiar in it, to their mutual benefit. Let me therefore, intreat you to attend to the following difcourfe, with patience and compofure. This requeft I the rather hope you will comply with, as there is nothing intended that is perfonal, further than muft neceffarily arife from the fubjedl itfelf, or be unavoidably fuggefted by your own thoughts. I blefs God that I have no com- plaint to make of want of duty, or afFed^ion upon your iide ; neither is it any part of my purpofe to juftify my own conduft, during the time that I have had the honor and happinefs of being intrulled with the miniflry of the gofpel in this place. I fhall therefore only fay, that whe- ther I have been able to deliver my ov/n foul, by fidelity in duty, and by purity of principle, I am ceriain, that very much has been laid to the charge of many of yours. Leaft of all do I intend to endeavor to fatisfy you of the motives ivhich have induced me to accept of a call to a diilant part of the world, and, in fome degree, a different employment in the church of Chrift. For this, 1 know that an account muft be given, in due tirce, to a much greater Judge, with whofe approbation either the applauie or cenfure of men are not worthy to be laid in the balance. The fmgle purpofe, therefore, of the following difcourfe, fliall be to give you fuch a comprehenfive view of the truths of the everlafting gofpel, — of the importance and difficulty of a minifter's work; as may dire£t you in the choice of another pallor, — increafe your elleem of fuch as are faithful, — and excite you to guard againft every thing that may either difcourage them in their work, or prevent their fuccefs. The apoHle Paul had planted the church of Ephefus, and he had fpent a part of his time there, very confiderable, if we confider the extent of his commiffion,, and his many apoflolic journies to different parts of the world. In the the vjhole Counsel of God. 341 whole of his difcoiirfe, to the elders of that church, whom he had fent for in his paflapje to Rome, we fee tlic greateii tendemefs and aftedlion, and an carncn: concern, to en- grave upon their hearts the truths which he had taugiit them while refiding there. And, in the words of the text, you fee the foundation on which he takes them to record, that he WaZ fr ce from the blood of all men ; Joi\ fays he, / bcroe not shtmtied to declare tnito you all the counsel of God. T omit ever}' thing that might be occafionally intro- duced from the text, or context, fiich as minificrs bein^; chargeable with the blood of thofe who perifli by their iie- gleft, and the doctrine of the gofptl bting the counfel of God, that I may fix your attention, where ceitainly the emphafis of this declaration lies, viz. That he had de- clared to them all the counsel of God^ and that he had not shunned to do fo, or that he had not been deterred, by any difficulties, from the faithful difcharge of his truih Therefore, in difcourfing further, on this fubje^t, I will endeavor, through divine afliftance, I. To confider the fidelity of a minifier, as confifting in a full and complete declaration of the counfel of God. II. To confider the difficulties which may lie in his way, or tempt him to shun any part of his work. III. To make a particular improvement of the fubje(ft, by giving you my parting advices, in the fpirit of this paf- fage, and in a way, to the befl of my judgment, fuited to your fituation. Firfl then. Let us confider the fidelity of a mlniftcr, rs confifting in a full and complete declaration of the coui;fel of God. This is a circumfiance which the apollle feems to have laid particular firel's upon, in his difcourfe to the elders of Ephefus, as he not only refis his folemn appeal to themfelves, in this pafiage, upon it, but had mentioned it before, verfcs, 20,21. " And how I have kept back '' nothing that was profitable unto you, but have Ihewed " you, and have taught you publicly, and from houfe to *' lioufc, teflifying both to the Jews, and alio to the Greeks, " repentance toward God, and faith tov/ard our Lord Je- 2 42 Ministerial Fidelity in declaring " fns Chrill." It is, indeed, a circumflance of the utmofl moment, as tninifters may be fuppofed much more ready to fall ihort in this refpe6l than in any other. It is probable that many more are chargeable with concealing truth, than affirming falfhood ; with neglecting duty, than com- mitting crimes ; with not building the houfe, than wilful- \y piilliag it down. Agreeably to this, we find the charge of the prophet, againft unfaithful fhepherds, is chiefly or ©nly for neoledl of duty, Ezek. xxxiv. 2, 3, 4. " Son *•' of man, protoiiefy againll the fhepherds of Ifrael, prophe- " ij and fay unto them, thus faith the Lord God unto the *■' fhepherds, wo be to the fhepherds of Ifrael, that do feed *' themfeives : Ihould not the fliepherds feed the flocks ? '* Ye eat the fat, and ye cloths you with the wool, ye kill **• them that are fed : but ye feed not the floek : the dif- " ealiid have ye not llrengtliened, neither have ye healed " tliat which was fick, neither have ye bound up that *^ which v/as broken, neither have ye brought again that "■ v/liich was driven away, neither haVe ye fought that " which was loft, but with force and with cruelty have ye *•*• ruled them." But that you m,ay have as comprehenfive a view as pciTible, of the charafter of a faithful minifler, given in the text, obferve, that integrity in declaring al^ the counfel of God, implies the foliovi'ing particulars. I. Declaring all the truths of God, without any excep- tions. The revealed will of God is of great extent and compafs. It takes in all that we are to believe concerning God, and all the duty v/hicti God requires of man. It gives us an account of the original, and of the fallen flate of man ; of the early purpofe of divine mercy, and the fteps that were taken, from age to age, in carry? i:g it into execution; of the perfon, undertaking, and fufferings of the Saviour; of his laws as a teacher, and his dominion as a king. Together with all tliis, we have a hillory of Providence, and many fpecial examples, inllru(flions, a.nd warnings of the moft particular kind. Now, my brethren, he who would declaj'e all the coumel of God^ mufl pay a due regard to every part, and, as far as time and health is given him, endeavor to make his people acquainted ividi the whole. This, to be lure, cannet be done all at the •whole Counsel of God. 24J; •nee, and at the fame time. Doubtlefs tlicre are foiwe truths of more importance than others. As the foundation mult be laid before the flru^lure can be railed, and tl^e foundation and the corner (lones are of more moment than, the finifliings of the furface : yet there is a mutual fubfer- viency of every one in its place to another, and not the leaft can be wholly omitted with-out a real injury to thofe that are retained. There is a prccioufnefs in every truth that hath th« ftamp of divine authority upon it ; and, therefore, to ne- glect any of them, and count them trifling, or of little moment, argues a want of reverence for the word of God. The holy fcriptures, as they are full and complete, con- taining every thing that is neceflary ; fo they are perfe<9; and faultlefs, containing nothing that is unneceffary. Se- rious perfons have often borne teflimony to tht great utllit)'- of fuch parts of the facred oracles, as arc commonly treat- ed with moll indifference. Nay, I cannot help thinking, that the veneration due to God, who doth nothing in vain, obliges us to believe the utility even of thofe paffages whofe purpofe we ourfelves may not as yet have -clearly perceived. They are therefore greatly to be blamed who are at no pains to make known the counfel of God, in its full ex- tent ; but how much more thofe who fatisfy themfelves with infixing upon fome things, which may be mofl agree- able to their own talle and difpofition, to the entire ne- gletl of others that are perhaps of equal or of greater mo- ment ? We fee this happen too frequently, that things which fill almofi: every page in the holy fcriptures can fcarce obtain a place in many fcrmons. We fee fome, indullrioufly avoid the truths of the everlafling gofpel, and others the duties of the moral law. The evil of this is the greater, that there is fuch a relation between the fevcral parts of God's revealed will, that if any one is lefi; out, every view given of the rell mull be not only partial but unjuft. He who truly underftands the fcriptures, will foon perceive, that there is fuch an infeparableconne<^i(?n between one truth and another, that you can hardly ad- mit one without admitting or reje(^ing tiie whole ; and 244 Ministerial Fidelity in declaring that none of tliem can be withdrawn, or concealed, with- out a manifefl injury to the beauty and fuhiefs of the ge- neral fy lie m. But, of all others, the moft wonderfiil fet of men are thofe, who are for concealing fome of the trutlis of God, left they fiiould be abufed. The fovereignty of God, his eternal purpofe and the freenefs of his grace, are often palled by, under this ridiculous pretence. I would def- pife the wifdom of fuch perfons ; it is arrogance ; it is impiety. I do not know any truth that cannot be abufed by perverfe and corrupt minds, or that has not, in many inftances, been abufed. But is this a reafon for conceal- ing them ? No. I would preach them openly ; I would preach them fully ; I would endeavor to guard them againft the abufe ; and let fmners know, that, if they wreft the good word of God, they do it to their own dellrudtion. Oh ! that there were more fubjeftion of mind to the wif- dom of God : more of a deep and inward conviction, that whatever he hath appointed, is, for that very reafon, wifeft and bell. There would not then be fo many at- tempts to explain away what is clearly contained in the New Teftament ; but we fhould join, from the heart, with the apoftle Paul in faying, Rom. xi. 33. *' O the " depth of the riches both of the wifdom and knowledge " of God ! how unfearchable are his judgments, and his *' ways pad finding out ?" 2. Integrity of declaring all the counsel of God^ implies preaching the truths of the gofpel in their full and juft pro- portion. Under the former particular, I have fhewn the neceffity of doing jullice to every truth ; let us now add tb.e duty of giving their full room and place to important and fundamental truths. In order to make a juft por- trait of a human body, it is neceifary, not only to have all the parts, but to have every one in the true proportion it bears to another. If one member is fwelled to an imnatural or monftrous bulk, and others are flirunk or flirivelled away almoft to nothing, it will make the moft unfeemly figure. Agreeably to this, he, who would faith- fully declare the counsel of God^ muft have a particular eye to the great and leading truths of the gofpel, on the iv/jolc Couiizct^f God, 24^ which the reft deixiiid, and from which th:;y derive th-ir force and meaning. If we look into die fcriptures of die Old and NewTef- tament, we fliall find certain leading trutlis, which arc of fo great moment, that tlity ought hardly ever to be out of view ; fueh as the lod flate of man by nature ; the ablb- lute necefllty of falvation through Chrift ; the fuflering of the Saviour in die finner's room ; and free forgivcnefs through the blood of the atonement ; the nec^efhly of rege- neration ; and the gift of the Holy Gholl, to cnliglitcn, fanftiiy and comfort his people. Thefe truths are oi fixh unfpeakable moment, in divine revelation, that they ought to be clearly explained, llrongly inculcated, and frequent- ly repeated ; they are tiie do(^rines of the reformation ; ihey make the fubllance of all the Proteftant conieffions ; they are the glory of the Proteftant churches ; and have been fealed by the blood of thoufands of fii tic ring mar- tyrs. And, indeed, it comforts me, under the negledt with which they are treated, at prefent, by many worldly perfons in a flate of outv/ard eafe and ftcurity to the church, that, if ever it pleafe God, for our fms, to throw us into the furnace, they will then difcover their honor^ they will recover their luftre, becaufe they will certainly manifeil: their influence. How fhall I make you more fenfible, what it is to give their full room to thefe important truths, than by putting you in mind of the regard that was paid to them by the apoftles of our Lord, who received their commiflion im- mediately from himfelf, and were not only the hrll, but the bell and moll: fuccefsful miniiters that ever were em- ployed in the church of Chrill ? What a mukitudc of paf. fages miglit I cite to this purpofe : A6ls iv. 12. '• Neitiicr " is there falvation in any other ; for there is none otiicr " name under heaven given among men, whereby v\e *' mull be laved." 1 Cor. iii. 11. '' For other foundation *' can no man lay tlian that is laid, which js^ Jet\:s Chriif* Pliil. iii. 7, 3, 9. " But what things were gain to me, ihofe '' J counted lofs for Chriil. .Yea, doubtleff:, and I eoun: " all diinus but lofs, for the excellency of the knowledge of " Chrift Jeilis,m\' Lord, for whom I havj fiifllrcd the !ois of Vol. II. ' z il 2 46 Ministerial Fidelity in declaring " all things, and do count them but dung, that I may win '• Chriil, and be found in him, not having mine own " righteoufnefs, which is of the law, but that which is *' through the faith of Chrift, the righteoufnefs which is of '' God by faith :" Without citing any more palfages, I iliall only obferve, that though the apollles introduced a great variety of truths in their writings occafionally, fuch was, in their opinion, the importance of the doctrine of fdlvation by the crofs of Chrifl, that they denominated the gofpel b]' it. Preaching Chrift, and preaching the crofs of Chrift, was, with them, the fame thing as preaching the whole. I do not think the apoflle Paul was defe£live, in giving particular inftruftions, upon every fubjeft, to thofe churches which he either planted or watered ; yet he fays to the Corinthians, i Cor. ii. 2. " For I determined not *' to know any thing among you, fave Jefus Chrift, and *' him crucified ;" intimating that fuch was his attach- ment to that great truth, that it would occupy, in a man- ner, the v/hole of his time and labor ; or rather, that it had fuch an intimate connexion with every other part of the will of God, that, be the fubje(?t what it would, this could hardly be entirely out of view. He, who would declare the whole counsel of God, muil ftill place thefe great and operative do6lrines in a con- fpicuous point of view ; he mull not pafs them over flight- ly ; he mull not even fpeak of them coldly, but in fuch a manner, as to fhow, that he knows their truth, and feels their moment. What an inconfiilency for a Chriftian minifter, to fpeak of the Lord Redeemer in fuch a ftyle, as naturally leads the hearers to put him upon a level with Socrates or Plato, or other uninfpired teachers, who ne- ver pretended to be faviours .'' What poifon to the fouls of men, for any to fpeak, as if they v/ere fpeaking to Adam before the fall, and to fmg thofe firiners afleep in fecurity, whon\ they Ihould endeavor to alarm, that they may be perfuaded to flee from the wrath to come ? What betraying of their truft, to entertain their people with an affefted difphiy of their own talents, or idle fpecula- tions, to amufe the fancy, v/hen they fliould be building them up in holinefs and comfort, through faith, unto fal- the whole counsel of God. 247 nation ? The very manner of preaching may be oppofilc to the doftrine of the crofs, which hath lb much humility and felf-denial in it, as will infpire, and give a color, if I may Ipeak {o, to every word that is fpoken by him that firmly believes it. On the whole, no other truth or duty will be negleaed by a faithful miniller ; but the oftener he Hands, as it were, in the centre of the plan, the more frequently he contemplates the crofs of Chrill, \\\ which all the lines of divine truth are united, the more clearly will he fee them, and the better will he be able to judge at what time and place to introduce them. This leads me to obferve, in the 3d Place, That to declare all the counsel of God, is to preach all the truths of God in their proper order and con- nexion. To allude to die fimilitude formerly ufed of making a portrait of a human body, every member mull not only be iji its juil proportion, but in its proper place. In teaching every fcience, there is a certain order that mult be obferved, otherwife the labor will be in a great meafure loll ; but it holds in nothuig more Itrongly, than in teaching religion, and opening the truths of the golpel. i might confirm this by many examples, or rather, indeed, by going through the whole fyftem of divine truth, but Ihall only rna>:e a remark or two, for illuftrating the ob- fervation. The neceflity of falvationby Chrill, is found- ed upon the loil Hate of man by nature. Unlefs the one is firll ellabliflied, the beauty and meaning of the other will wholly difappear ; unlefs we are now in a corrupt and guilty Hate ; unlefs man has indeed, loll the knowledge of the true God, the kindnefs of God to his peculiar people, the promifes in the prophetic writings of light to the Gen- tiles, and the riches of divine grace in the golpel, fpoken of in fuch magnificent terms, mull all appear inconlidera- blc, and unworthy of regard. Unlefs you can convince men of their fins, and make them fenfible of the holinefs and jullice of God, in vain will you preach the gofpcl to them ; in vain will you call it " glad tidings of great joy *' to all people ;" they do not underlland die terms, they ivill deride the meflage, and fpurn the offered mercy. 148 Ministerial Fidelity in declaring If you preach the free forgivenefs of fin through Chrift, v.'ithout, at the fame time, llievvingthe neceifity of rege- neration and fanftification by his Spirit, it will either not be embraced at all, or it will be turned into licentioufnefs. And, if you preach the duties of the law, widiout, at the fame time, difplaying the grace of the gofpel, and the vital influence that flows from the head to the m.embers, you will either build up men in a deftrudlive fyftem of Pharifaical religion and felf-righteoufnefs, or bring them imder the Egyptian bondage, of making brick, though they are not furniflied with flraw. The privileges and duties 01 the gofpel fland in an infeparable connection ; if you take away the firft, you ftarve and niortify the lafl. Hear what our Lord himfelf fays, John xv. 4, 5. "Abide *' in m.e, and 1 in you. As the branch cannot bear fruit, *' ofitfelf, except it abide in the vine ; no more can ye, *' except ye abide in me. I am the vine, ye are the bran- •■' ches : he that abideth in me, and I in him, the fame *' bringeth forth much fruit ; for v/ithout me ye can do *' nothing." I fay the lame thing of not inforeing the duties of the gofj^el with the gt eat and powerful motives drawn from its truths. You fee in what a convincing and affecting manner the apoftle Paul fpeaks of his own con- du6l, and that of the other apoftles, 2 Cor. v. 14, 15. *' For the love of Chrifi: conflraineth us, becaufe we thus *' judge, tliat if one died for all, then were all dead : and *' that he died for all, tha.t they which live, lliould not " henceforth live unto themfelves, but unto him which *' died lor them, and rofe again." It is, doubtlefs, lav/- ful, nay, it is for the glory of God, to make occafional mention of every argument againft fin, drawn from na- ture, reafon, and experience, to firiew that, " the law is " holy, the con:!mandment holy, juft, and good." But let us not hope to make confcientious, a6live, fruitful Chriftians, any other way, than by teaching them to live ** the life that they live in the flefli, a life of faith on the " Son of God, who loved them, and gave himfelf for " them." Ail who know the grace of God in truth, -will defire to have tilis connection between one truth and another, and the 'whole Counsel uf God. 249 the influence of truth on duty inviolably prefervcd. It is, indeed, common with Ibmc to alledge, that the friends of the gofjDel, tiiole who are attached to the dodlrinc of re- demption, are enemies to tlie law, and that they do not love to hear their duty preached to them. I look upon this as an unjull and detedable flander, and commonly fpread by thole who know nothing of the fubferviency of the law to the golpel, or rather who underlland very little either of the one or the other. If a minifter preaches the holinefs of God's nature, with whom evil cannot dwell ; if ne preaches the duties of the moral law, in all the force of its unchangeable obligation, and all the terror of its awful fandion, in order to convince his hearers, that they are liable to wrath, I know no found Chrillian who will find fault with it : nay, I am perfuaded, that miniflers, who love the do6lrine of falvation by grace, do often preach the moral law in fuch terms, that many legal ^xirfons are ready to tremble at the hearing of it ; for they w^illingly ufe the words of the apoftle Paul, Gal. iii. 10. '• For as ma- " ny as are of the works of the law, are under the curfe ; " for it is written, cuifed is every one that continueth not " in all things which are written in the book of the law " to do them." But if lerious perfons hear the duties of the law, preached as the grounds of their acceptance, and the foundation of their peace with God, it is no wonder that they fay, after an approved example, " ifrightcouf- *' nefs came by the law, then Chrift is dead in vain.'' Again, if a minifter preach the duties of the gofpel, ex- plain them in all their extent, and prcfs them by argu- ments drawn from the New Teftament, as the fruits of faith, as the evidences of their change, as a debt of grati- tude to their Redeemer, as the marks of dieir relation to him, and necefl'ary to fit them for his prefence, I believe it will not be unacceptable to any of his people. On the contrary, they do ulually both approve and delight in tiiefe fermons which are moll fearching to the confcience, and moft clear and explicit in the trial of their Hate. Titus iii. , 8. ''This is a faithful faying, and thefe Uiings I will diar '' thou affirm conftantly, diat they which have believed in " God might be careful to maintain good works : thefc 250 Ministerial Fidelity in declaring " things are good and profitable unto men." It is our duty to fhevv, not only that profefiing Chriftians ought to be holy, but that they muft be holy ; and that if they live and die the flaves of any known fin, Chrift, and all that he hath done, fliall profit them nothing, but only aggra- vate their condemnation. I v/ill bear this tellimony to my ovv-n hearers, that, as it was always a principle with me, to preach the dodrines of redemption where they are, and not to attempt to find them where they are not, by a boundlefs allegorical interpretation ; fo thefe fermons, which have been wholly employed in explaining and en- forcing particular duties, opening their principles, diftin- guilhing them from their counterfeits, and preffing them upon the confcience, have met with as much approbation, and been heard with as little fufpicion as any whatever. But if any minifi:er had preached in fuch a manner, as to fet the dodrine of falvation altogether afide, and to fup-^ pofe that we could obey in our own fi:rength, or that God was indebted to us for our works, inilead of our being in- debted to him, both for llrength to perform them, and mercy to accept them, I believe it would not have paffed without cenfure ; and I fincerely pray, that the time may never come, when it will, in any corner of this church, but efpecially from the pulpit in which I now fi;and. The delufion and abfurdity that finds place with many, deferves the greateft pity. It is not uncommon to hear certain perfons pouring out the bitterefl: invedives in pul- pit and converfation againft others, as enemies to morali- ty, as turning the grace of God into licentioufnefs, as not only negleding, but even oppofing the obligation of his law. In the mean while, if you hear the firll, you Ihall rarely meet with any thing but what is quite loofe and ge- neral, a declamation on the beauty of virtue, and the ne- ceffity of holinefs, or a very imperfed fl<:etch of the offices due from man to man in the common intercourfe of focial life. And, if you hear the other, it Is probable you may hear many of the hard fayings of the gofpel, not only the necefiTity of doing juilice, and loving mercy, with the cer- tain damnation of thofe who hold unjufi: gain without refti- tution ; but the n^cefiity of loving God above all created the Vihole Counsel of God. 251 comforts, habitually diredting every part of our condudl t» his glory, and being fmcerely and without referve, fub- minive to his providence; You may rflfo, probably, hear the duties of every relation defcended to with a particula- r^ty, and the ncgledtor breach of them reproved with a fe- verity, that is no where elfe to be found. Now, I defire to know which ofthefe are the greatefl friends to morality. So llrong is the deception, that I have known feveral of the hearers of the mofl boafled moral preachers, who could not avoid betraying, by their difcourfe, that they confidered the exercifes of piety, as no part of morality, and very confiftently, indeed, with thefe principles, treat- ed them with the mofl abfolute negledl. I have little hope of the convi6lion, but would gladly, if poflibie, flop the mouths of gainfayers on this fubjedt. Is it not ufual to mark out the friends of falvation by grace, under the title of extraordinary ftridt, and eminent ])rofef- fors; generally, indeed, with a view to challenge the fnicerl- ty of that profelfion, and load it with obloquy and reproach? But confider, I pray you, with what propriety you give them the name of profeffors ? Arhat is it that they profefs ? It is, that they are nothing in themfelves and deferve no- thing at the hand of God but wrath for their fins ; that they have no hope of acceptance, but by the free grace of God through the redemption that is in Chrift ; that they can do nodiing of themfelves that is good, but by the grace of God, are what they are ; fothat there is no room left for them to glory. Is not this their faith and pen'ua- fion ? Why are they then called profellbrs ? You are the profeflbrs, who make your lx)all of the law, and glo- ry in the excellence and perfeftion of human virtue. Shew us then your faith by your works ; juiVify }Our pro- ieflion by your praftice ; boafling will bring you little ere- *' "*" **•* °°°' *" ""^ '**° ""^ ""° ""^ ''°° ""' °** "*" *"*• •"• ""^ *•" '"■* vjSB Mea oQot ceoa oogs oooo 0C40 oooa oooa oooe ooeo ooco coco coco oooo (xoo oooo 0009 coco cooo moo com oooo coco mt MINISTERIAL CHARACTER and DUTY» A S E R M O N. 2 Cor. iv. 13. If^c also believe, and therefore speak. TO underftand what ought to be the chara6ler, and what prhiciples fhould animate the condu6l of a minifler of the Gofpel, cannot be without profit, even to a private Chriftian. It will teach him whom to prefer, wh.en he is called, in providence, to make a choice. It will teach him to hold fuch in reputation for their office flike, and to improve the privilege of a regular gofpel mi- nillry, if he himfelf is favored with it. And I think it mud incline him to make daily fupplication to the Lord of the harvell, to fend forth faithful laborers into his har- veft. But though there were no fuch general advantage to be derived from it, my particular cliarge, and the very afpecl of this audience, would eafily juftify me in making this, for once, the immediate fubjedl of difcourfe. Now, if we would know the character of a faithful mi- nillcr, we cannot better, or move immediately reach our purpofe, than by looking into the character, and obfcrvin^ the conduct, and fprings of adlion, of the apoftles of our Lord, who received their commiflions immetliately from Vol. II. ;: N 2 86 Ministerial Character and Duty, himfelf, and were not only the firft, but the befl: and mof^ lucccfsful IN.Iiniilers, that ever were employed in the church of Chrill. The Apoftle Paul, v/hofe call was fo fmgular, and whofe labors were fo dillinguiflied, has, in his epiftles to the feveral churches, planted or watered by him, given us a great light into the chief aims he had in the exercife of the minlftry. In this chapter, and the preceding part of this epiftle, he fnews the Corinthians, with what vifible faith- fulnefs and fmcerity he had a6ted, and what diligence he had ufed in promoting their eternal happinefs. To fave time, I forbear going through the connection of his difcourfe, and only obferve, that in the words of our text, he iliows what kept him faithful and influenced him to fo much diligence in the work to which he was called, by alluding to an exprelTion in the ii6th Pfalm. It is written, / have hlieiied, therefore have I spoken. IVe also believe^ and therefore speak. In this he intimates, that our inward perfuafion of the great truths of the ever- lafting Gofpel, could not but have a powerful influence upon him and others, to prefs the important mefiage, and watch over the fouls of thofe committed to their charge. In difcourfmg further at this time, I intend to confine myfelf to this fmgle truth, which may be eafdy deduced from the text : That one of the moll: cfTentially neceffary, and the moft extenfively ufeful qualifications of a good miniller, is, that he be a good man, that he have a firm belief of that Gofpel he is called to preach, and a lively {e^\{Q of religion upon his own heart. After I fhall have explained and confirmed this obfervation, I will conclude with fome practical reflexions. Though I have mentioned real religion as one of the moft eflentially neceffary qualifications, I am not ignorant, that taking the words in a ftri6l fenfe, gifts are more ne- celTary to the being of a miniftry, than even grace itfelf. To make ihe efficacy of the ordinances to depend upon the inward ftate of the adminiftrator, is a Popifli error, and is exprefsly guarded againft by the Affembly of Di- vines, in our Ihorter Catechifm, in the following words ; Ministerial Character and Duty. 287 The sacramefits, and it Is equally true of eveiy other ordU nunce, become effectual to sahat'ion^ not from any 'virtue in them^ or in him that doth administer them^ but only by the blessing of Christy and the ivorking of his Spirit in them^ that by faith receiiic them. But fome degree of capacity is evidently neceflary in the moil abfolute ienfe. A man who is altogether void of knowledge and utterance, or who is deaf and dumb, may be a faint, but cannot be a minifter. This concefTion, however, takes nothing from the force of the obfcrvation, that real religion is ot the greated importance, and mofl abfolutely neceflary to tlie faithful difcharge of a minif- ter's facrcd truft. That I may fet this in as clear and llrong a light as I am able, let me intrcat your attention to the following obfervations. I. Real religion in a minifter will make him knowing, and able for his work. It is neceflary for any one wlio intends himfelf for the oflice of the miniflry, by diligent Itudy, and the ufe of thofe means, with which God in his providence hath furnifhed him, to improve his under- ilanding and acquire a flock of knowledge, that he may be a workman that needeth not to be afliiamed, rightly di- viding the word of truth. In this he can have no fuch incitement as concern for his Mafler's glory. Nay, he * that is truly religious, is taught of God, the beft of" mafler's, and will have fome of his mofl profitable leflons from his own experience. Let me the rather intreat your attention to this, that thofe who are mofl apt to difparagc piety, are alfo apt to fpeak in terms of high approbation on the fubjcd: of literature and fcience. — Obfervc, therefore, that true reli- gion ferves both to give a man that knowledge wiiich is neceflary to a minifler, and to direct and turn into its pro- per channel the knowledge which he may otherwife ac- quire. It is an approved maxim in every fcience, that practical and experimental knowledge far exceeds that which is merely Ipeculative ; at leafl, though the lafl may make the prettiefl fliow, the firfl is by much to be prefer- red for ufe. Any wife man, if he was to go a dangerous 2SS Ministerial Character and Duty. voyage, would readily prefer as his pilot, one who had much experience, and had failed often that way himfelf, to one, who had lludied navigation in the moft perfedl manner afhore. So, my brethren, every man who re- gards his foul would choofe for his spiritual guide, one, who appears to have the wifdom to fave his own, and would expert by him to be beft direded how to avoid the rocks and ffielves in his pafTage, through this dangerous and tem- pefluous ocean of life. But if this maxim holds true in other fcience, it holds yet more flrongly in Religion, v^hich cannot be truly known unlefs it be felt. There is an infeparable con- nexion between faith and pra6lice, truth and duty ; and therefore he that is a ftranger to the one, is ignorant of the other. I am not infenlibie that a bad man may efpoufe, and plead for a great part of the fyflem of divine truth ; but as he cannot cordially embrace it, fo I am inclined to think that he never truly underftands it. The Apoftlc Paul declares, that it is only by the Spirit of God which is given to every real ChriRian, and more efpecially to every faithful Minifler, that a man is enabled to treat rightly of Divine Things, No\\) ive ba^ve received, not the Spirit of the worlds but the Spirit ivhich is of God, that we might know the things that are freely given to us of God ; ivhicb things ive speak, not in the words which mail's wisdom ieacheth, hut which the Holy Ghost teacheth, comparing spiritual things with spiritual. But the natural man re- cciveth not the things of the Spirit of God, for they are foolishness unto hirn^ neither can he know them for they are spiritually discerned. As the real Chriflian from that character is beft difpofed to fcek after, fo he is by the fame means beft fitted to improve and apply his knowledge of fpiritual things. This Vv^ill appear, if v/e confider what ought to be the great work of a minifter. He hath to do chiefly with the hearts and confciences of his people. His bufmefs is to convince the ungodly ; to awaken the fecure ; to enlighten the ignorant ; to dire6l and ftrengthen the weak in the faith, and in general as a wife phyfician, to adminifter the medicine proper to the varicus conditions iiad diforders of his hearers. Nov/ it muft, at lirft iight, Ministerial Character and Duty. 2S9 appear, that he who is a flranger to the power of godllncfs, and knows nothing of the ipiritual life himfelf, mull be utterly unfit for difcerning how it thrives, or afiifting and promoting it in others. That man mufi: furely be moll powerful in fearching, and mod Ikilful in guiding the con- fciences of others, who has been accuilon:ied to examine and direfl his own. I only farther obferve upon this particular, that true religion will purify, and dirc6t into its proper channel, the knowledge he may otherwife acquire. It is a great miftake to think, found learning is an enemy to religion, and to fuppofe that an ignorant miniltry is the beft or fa- feih There is no branch of human knowledge of which a Divine mr.y not be the better, or which a good man will not improve to the glory of God and the good of others ; though fome of them are more important than others ; and it is neceiTary to give to any of them, only fuch pro- portion of our time, as is confiilent with our great and principal aim. Now true Religion is the great preferva- tive againfl miftake or abufe of any kind on this fuhjcd. A bad man is apt to Iludy, merely to gratify his own fan- cy ; and there is a falfe luxury and delicacy in feeding tl:e mind as well as the body. A bad man is alfo exceeding- ly prone to intellectual pride and feli^fufficiency ; than which, there is not a vice more dangerous in itfelf, or more contrary to the charatler of a Minifler of the New Teftamcnt. But he who is fanftilied by divine grace, as he has every motive to diligence in acquiring know- ledge, fo the fingle purpofe to wdiich he will wifli to ap- ply it, is to ferve God in the Gofpel of his Son. II. Real religion in a minifter will make him happy and cliearful, ready and willing to do his duty. There is a great diilerence between the promi)t, and fpeedy obedi- ence of a fervant who loves his mafter and his work, and the rclu£lant labor of him who only deceives him, that he may eat of his bread. A truly pious man undertakes the oflice of the rainiftry from love to God, with a view to promote his gloiy, and what he hath counted his intereft in the world : viz. the welfare of tlie fouls of men. An unholy Miniller undertakes this employment only as a 290 Ministerial Character and Duty. trade to earn by, and has it at leaft as his highell aim to promote his own worldly advantage. It is eafy to fee in what a different manner thefe different perfons will a£t, and in what different light they will view the facred duties of their function. He who truly believes the Gofpel and loves its Author, will reckon it his highell honor when he is called to recommend it to the belief of others. He v/ill be apt to teach, and will find a pleafure in carrying his nieffage ; befides the reward he expedls from him who employs him, and v/ill undergo with chearfulnefs every fatigue he is fubjefiled to, in the execution of his office. On the other hand, he who is actuated by a contrary prin- ciple, though he is obliged, that he may raife his wages, in fome fort to do his (Ixxty ; yet how heavily m^ufi; it go on, how tedious and burthenfome muft it be, both in pre- paration and performance ? He v/ill count his fervice at the altar, and his work among his people, as a toil and drudgery, and reckon all that redeemed time that he can fave for himfelf, from the duties of his oflice. Perhaps it may be thought that there lies a ftrong ob- jection againfi; this obfervation from experience ; as it appears that fuch minifters as have leall of religion, com- monly go moft lightly under the charge, and are far from feeling any burthen in what is committed to them ; where- as the moil pious and faithful minifters feem to have a weight upon their fpirits, and fuch a concern for the falva- tion of their people, as cannot but take much from their chearfulnefs in the work to v/hich they are called. In an- fwer to this, obferve, that an unfaithful miniller is not eafy and chearful becaufe his work is agreeable to him, but becaufe he takes as little of it as may be, and feeks his pleafure more than his duty. Certain it is, that the work of the miniftry muft be irkfome and uneafy to him that believes not, except fo far as he makes it fubfervient to ambition, and difplays his own talents when he fhould be feeding his people's fouls. This I confefs, which the apoftle jullly calls preaching ourfclves, may be abundant- ly gratifying to the moll corrupt heart. On the other hand, that concern for his people which is upon the heart of eve- ry faithful paftor, is far from being inconfilTeat with the Ministerial Character and Jbuty. aol mod folic! peace and dcfireable pleafure arlCncv from the difcharge of his duty. It is like the exercife of pity and coiiipallion to the diib'elfed, in him, who is a<^ing for ihcir relief, which, though in fome fenfc painful, is yet accom- panied with the approbation of God, and confcience, a.'; flowing from a rightly difpofed mind, and therefore to be cheriflicd and cultivated raUier dian fupprelfed. There is a time for every good man to mourn, and a time to re- joice, and perhaps the one is even more falutar}' than the other ; for we are told, that God will appoint unto thern that mourn in Zion, to ^^i'oe unto them beauty for asbes^ the oil of joy for mournings and the garment of praise for the spirit of he airiness. HI. Real 1-cligion in a minifter will make him fliith- ful, and impartial, in the difcharge of his truft. The God in whofe prefence we Hand, and in whofe name we fpeak, is no refpeftcr of pcrfons, and neither fliould we be in doing his work. There is commonly a great variety of perfons, of different flations and of different chara(5lers, committed to the infpeclion of a minifler ; the pleafmo- or difpleafmg of whom, has a confiderable intluence in his worldly eafe and intereR. This is a great temptation to be unfaithful, and often leads to fpeak unto them smooth things, :sx\({ prophesy deceit ; or at lead, not to deal widi all that freedom and impartiality, that his duty to God re- quires. In every unregenerate man, worldly intered: in one fhape or another, either vanity or gain, is ihe fupreme motive of aftion : and therefore, as mod men are impa- tient of reproof, it cannot be fuppofed, that an unfandVi- fied minifler will venture to provoke their difpleafurc, or to gall them with unacceptable truths. The favor of the great, orthe applaufe ofthe multitude, he certainly will feek, more than the edification of any. On the other hand, he who truly fears God and believes what he teaches, will a6l with faithfulnefs and boldnefs. He will remem- ber that if he feeks to pleafe men, he cannot be the fcrvar^t of Chrid. He will therefore no farther obtain, and indeed r.o farther widi to obtain their favor, than as a diligent difcharge of his duty approves him to their confcienccs in t-hc fi^htofGod; or forces the approbation ofthe impar- 2gz Minis Serial Character and Duty, tial, notwithftancUng the refentment of particular ofFend^ ers. It is only the fear of God, can deliver us from the fear of man. I do not pretend that all who fear God, are wholly delivered from it : but furely, bad men, muil be far more under the government of this fmful principle. The one may fail occafionally, the other is corrupted wholly. There are two reafons which incline me parti- cularly to infift on that faithfulnefs, which can only flow from true piety. 1. That preaching, in order to be ufeful, mufl: be very particular, and clofe, in the application. General truths and abilraft reafoning have little or no influence upon the hearers, as the ignorant cannot, and the wife will not apply them to themfelves. 2. The other reafon is, that private admonition, and perfonal reproof, are a great part of a minifler's duty, and a duty that cannot be performed by any man, who hath not a ileady regard to the prefence and command of that God, who hath fet him to watch for the fouls of his people, as one that mud give an account. IV. Real religion in a minifter, will make him a£llvc, and laborious in his work. Diligence is abfolutely necef- fary, to the right difcharge of the paftoral duties, whe- tlier public or private. It requires no fmall attention and labor, to feek out fit and acceptable words, as the preach- er exprefles it, to lUr up the attention of the inconfiderate, to awaken fecure, and convince obflinate fmners, to un- mafl<: the covered hearts of hypocrites, to fet right the er- ring, and encourage the fearful. An unbelieving minif- ter, muft be carelefs and flothful. As he is unooncerned about the fuccefs of his work; he cannot have any great concern about the manner of performance. But he, who believes the unfpeakable importance of what he is employ- ed about, both to himfelf, and to his people, cannot fail to be diligent. He knows that he himfelf mufl anfwer to God, for the care he has taken of the fouls committed to his charge ; and that if he does not faithfully uarn the wicked to turn from their ways, their blood will be requi- red at his hand. M'mlstcr'ial Character and Duty. ji)^ (^Ii ! my brethren, what a ftriking conficlcration is tliis, to fuppole ourfelves intcrro,':;ated by the Supreme Judge, concerning every linner under our charge ? Did you ear- neftly warn this unhappy foul, by earneil: exhortations in public, and by ferious afFedlionate cxpoflulations in pri- vate, to conlidcr his v/ays ? It is an ealy thing, by a par- tial, or curfory performance of our dury, to fcrcen our- felves from the cenfurc of our fellovz-men ; but to {land at tlie judgment feat of Chrill, and an fwcr there for our diligence, is a more awful trial. Will not alfo a concern for his people's intercfl:, ani- mate a pious miniftcr to diligence ? If he is truly pious, as he loves God, he loves his brother alfo. The Apofilci Paul fays, Knoivbig tbeniforc the terror of the Lcrd^ ive persuade men. If a man in good earnefl:, believes, that everlafling mifery mull be the portion of all who die in aa unrenewed flate ; what pains will he not take, to pre- vent fmners from going to that place of torment ? One who could fee a fellat\v-creature, in the rage of a fever, rufliing to the brink of a precipice, and not renr.iiii him, would fall under lading infamy. Miifl not the fame compafiion move the heart of a ferious perfon, wlio fees his fellow-finners, going blindfold to the pit of perditi- on ? It is their not believing thefe things, that makes them fo fearlefs in finning ; if you truly believe them, will you not make an effort to alarm them ? There are no mo- lives like thefe to diligence — he that believes, will certain- ly ipeak. V. In the lafl: place, real religion, will make a mini (let fuccefsful in his work. This it does, both as it fits him fordoing his duty to his people, v/hich has been illuftra- tfd above, and as it adds to his precepts, the force of his f\\imf.L\ Fird, it makes him fucctlsful as it lits hin\ for his duty. It is true indeed, that God only can give the blelling upon a minillcr's labors, and that he can fave by niany, or by few, by the we.;kcll, as well as by the ablelt indrument : yet we fee from experience, that in all or* dinary cafes, he proportions the fuccefs, to the proprietj^^ Vol. II, 2 O 2C)4- j\Tinisterii'.l Character and Duty. or fufliciency of th? iiieans. ];\elther is there any furer mark, that God intends eu-eclual benefit to any part of the world, or the church, than when he raifes, and commif- lions men, eminently qualified, to plead liis caufe. There- fore, real piety, even in this refpeft, contributes to a mi- niller's fuccefs. If diligence in all other things produces fuccefs, it muft be fo alfo in the minifhy. If he that lays out his ground with the greateft judofment, prepares and drefles it v/ith the greatell care, has the moft plentiful crop : if the fhepherd that waits moft diligentiy upon his flock, feeds them in the beil pallure, and leads them to the fafcft flielter, has the moll increafe ; then that minif- ter, who does his duty moft wifely, and moft powerfully, will alfo fee moft of the fruit of his labors. But real, and unaftefted, yet vifible ferioufnefs, h.as alfo Its own proper additional influence on a miniftcr's fuccefs. An apparent and vifible imprelTion upon the fpeaker's mind, of what he fays, gives it an inexpreffible weight v/itli the hearers. There is a'piercing heat, a penetrating force, in that which flows from the heart, which diftin- guifhes it not only froin the coldnefs of indifference, but alfo, from the falfe fire of enthufiafm or vain glory. Be- fides all this, the example of a pious minifter, is a con- ftant inftruftion to his people. It ratifies his do6lrine, while he not only charges them to do what he fays, but to be what he is. This will receive much iiluftration from its contrary^ A minifter v/ho has a carelefs, untender walk, defeats, by his life, the intent of his preaching. Though in rea- fon, it cannot juftity any one in difobeying wholefome in- ftruCLions ; that the inftru6lor defpifes them himfelf ; yet it is one of tlie moft common excufes m.en m.ake for tliemfelves, and few excufes feem to fet their confciences more at eafe. Loofe and carelefs perfons, think them- felves quite at liberty to defpife the reproofs of their paf- tor, if, wiiile he teaches others, he teaches not himfelf. Nay, not only is it thus with the profane, but even thofe v/ho have the greateft regard lor religion, are not fo much aftecled with the fame truths, when fppken by one they think indifferent about them, as when fpoken bf Ministerial Character and Duty. 20 c one, who fcems to icel what he fpeaks, and who lives as he teaches. Experience greatly confirms the whole of this reafoii- ing — for wherever an eminently pious miniRer has lived, and labored long, there is commonly to be found tlie moft knovv'ing, fcrious, fober-minded, and judicious people ; nay, the very memory of fuch a min[iler, is often long continued, after he is gone, and his example is propofed by hir, hearers, to their children's children. From all thefe confiderations, I conclude, that the moft important qualilication of a good miniller, is, to be « bclkmng preacher, and llmt, if he faves his own foul, he wdl be the probable mean of faving them that hear him. I proceed now, to make fome improvement cf the fubjccf. Reverend fithers and brethren, As v/e would wifn our people to do, let us take h^ed how we hear, and make a flilihful application to ourfcives, of what hath been faid upon the fubject. Let it en^a-e us to a ferious examination of ourfelves, left v^^hile we^'preach the gofpel to others, we oui-felves ihould be reprobates This ought to be the fubjea of our Irequent and ferious tiioughts, lor feveral reafons. We are in dan^-er of th-nk mg ourfelves too eafily fafe, by comparing tliat outward regularity, to which our office itlclf, even from fecular motives, obliges us, with the licentious extrava-ai^ce of prorane finners. We are in danger of miftaking our fre- quent thinking and fpeaking of the things of God, in the way of our calling, for an evidence of true'religion, in our- Icjvcs. We may alfo, perhaps, millake thofe gifts witli winch God hath furniflied us, for the benefit of his own people, as the fruits of the fpirit, and of gracious difpofi- tions m our hearts. A miniflcr, is as much liable to k\^. deceit as others, and in fome refpeds, more fo. We have therefore much need, of en to make trial of our ilate, as v/ell as to give all diligence, to make our cairm coco ao»9 •coo oocx. c«w 9oc» 4 .ANiMDUCEMENT ro GOME xo CHRIST A SERMON Rev. iii. 17. Because thou saycst I a7nrich^ and increased 'with goods^ and ha'de need of nothing ; and hiowest not thtit thoti art 'wretched^ and ?uiserabL\ and poo}\ andblind^and - naked. HAVING in a former diicourfe, proved, and illuf- trated this truth ; that all mankind are by nature, in a Hate of fmand mifery, under the bondage of corrnp- tion, and liable to the wrath of Sod: — I proceed now to the second thing propofed, which was to flievv you, that being brought to, a lively fenfe, and genuine eonviftiou of this, is the firft, and a necelTary Hep, to the favinr^ knowledge of God, in Chrlll:. On this, I Ihall not need to fpend much time, as it is fo exceedingly plain, both in itfelf, and from what hath been already faid — It is however neceflary to fet it cle^ly before you, in order to lay a foundation,* for the improve- ment of the fubje£l. If the dodlrine of Chrifl, and of him crucified, proceeds upon the f.ippofition of our fmful, and mifcrable condition bv nature ; then furely, it can neither be valued, emb^a- ' Vol. II. 3 q^ 310 An Liducement to come to Cbrisi. ced, nor improved ; and indeed, I think hardly under* ftood, by thofe, wjio know not this their natural ftate. What Chrifl: hath done, and promifcs to do in our, behalf, is defigned as a remedy, for our diftrefied condition ; and therefore, till the diflrefs is known, the remedy will be fet at nought. If a phyfician fnould oiler his care and Hiill, for the recovery of a man, v/ho eftcemed himfelf in perfedt health, v/oukl he net deride the propofal, fo long as he coniinued in that opinion ? If any man fhoukl offer a cha.ritable fupply of clothes and food, to one, who imagi- ned himfelf irnmenfely rich, and gloried in his riches ; would he not look upon it, as the groffefl infult ? Juft fo is the gofpel treated, by all fuch as fee not their mifery. What isthe fubftanceof tiie gofpel? ' To you '■ O men, I call, and my voice is to the fons of men. ' Behold ! I preach to you Chrifl; crucified, a Saviour, ' fuitedtoyour neceffities, able to fave, to the uttermoft, * all that come to God through him. He is v/eil fitted to * be a mediator, between you, and 3^our offended Maker. '■ lie hath offered himfelf up, a facnnce to the juflice of ' God, for your fins, by the merit of which, you may be ' faved from deferved and impending ruin. He offers * himfelf as a guide, to dired your feet in the way of peace < — to fcand by you in the difficulties and dangers to * which you are expofed, and to give you by his com- * municated ffrength, a complete viftory over all your * enemies.' What reply doth the unconvinced finner make, to all this ? Why he laith, ' I know nothing of this mifery you ' fuppofe, wherefore then a Saviour ? I fee no fin, what * necefiity then, for an atonem.ent ? I fear no wrath, * therefore will feek for no Intercefibr. My eyes are open, * therefore I will have no guide. J know of no enemies, * and therefore, will not enter into contention with a Ilia- * dow, or f.ee, when no man purfueth.' Thefe my bretliren, are either direclly, or implicitly, the thoughts of men, in a fecure, and unconvinced Hate ; and while they are fo, they can fee no form., nor comli- nefs in the Saviour, nor any beauty, that they Ihould de- iire him.. An Inducement to come to Const. 311 It is otherwife with the broken in fpirit. He fees Iiis own vilenels, and unwortliiners, and therefore cannot lift his eyes to God, but through the atoning blood of Ghrill. He fears the avenger of blood, and therefore flees to the city of refh:ye — The meflage of the gofpel, is to him, indeed glad tidings of great joy, and he counts it a faithful Hiving, diniiivorthy of all acceptation. The juilice of this reprefentation, you n^ay fee, from what our Saviour hiinfelf fa)s, oftiicend of his coming. *' They that be whole, need not aphyucian, but they that " are fick : But go ye and learn what that meaneth, I will *' have mercy and not flicrifice ; for I ?.m not come to call *' the righteous, but Cnners to repentance.*' See alfo tlic terms of his invitation. " Come unto mc " all ye that labor and are heavy laden, and i v/iil give " you refl." Appetite, and knov/lcdge of necCiTity, is nrft required, or fuppofed, to the beilo'.ving of Gofpei blclfings — " Ho ! ".everyone that thirtieth, come ye to the waters." I Ihall only add, that we find by the inflances record- ed in fcripture, of fuch as v/ere coiiverted by the preaching of the golpel ; that their ccnverfion, took its rife, from convicliion of fm — " Now when they he-:ird this, tiiey v/ere " pricked in their hearcs, and faid unto Peter, and to the *' rclt of the apofdes, men and brethren, what fhall we " do ?" See alfo the inflance of tiie jailor — " Then he ♦* called for a light, and fprang in, and came trembling, " and fell down before Paul and Silas : And brought them " out, and faid firs, what mull I do lo be faved V Repentance unto lire, and the return of the fmner to God, proceeds from the fame cauie, in every age. Who are the per.'bns who believingly apply to Ciirill for the pardon of their fms, but tliofe who fee they are undone v/ithout him ? V/ho are the perfon.s in whofe eyes he is moft precious, and who maintain the mod habitual de- pendance upon him ■ Are they not ihofe whiO have b.ccn mod effedually humbled, and fee their own infuiiiciency for any thing that is good ? From all this I conclude, that none can come to Chrifl by faith, but thofe who fee themfelves to be ivretcbcd, and miserable^ and blind ^ andnahcd. ^t2 An Inducement to come to Christ. Let us now make fome improvement, of what hatk been faid upon this fubjecl, for your mftruclion and di- re6lion. I. I would improve what has been faid on this fubjecb, for difcovering ths danger of many among us, who have never yet been brought to a juft fenfe of their charafter, and ftate. Even the general belief, that fuch often have in the fcriptures, may fhew them what they have to fear. I might no doubt firil of all obferve, how Ytrj guilty and miferable thofe are, wdio are moft notorious for fms, of the groffeit and moft fiiameful kind. But my fubject leads me more direftly to confider, who are in general, unre- newed, than to mark the feveral degrees of guilt in parti- cular finners. From the text therefore, and the ilhiftra- tion of it, I am authorized to declare to you, and / be- seech you to hear it •with application ; that all fuch as were never breueht to a real difcovery, and inward fenfe, of Jtheir miferable condition by nature, are Hill in a Hate of wrath, and ftrangers to the power of religion, whatever may be their profeffion, and whatever may be their ])re- fent peace. Oh ! hov/ eafy is it, to lay afleep a natural confcience, and to keep a deceitful corrupt heart, in a ilate of eafe and fecurity ? Some formality in outward du- ty, fome moderation in fin, fo to fpeak, the natural de- cay, and weaknefs of human paffions, or youthful lulls, in a charader, formed by human prudence, and regula- ted by health, credit or gain, is often made to fupply the place, .of a heart renewed by the fpirit and grace of God. But coniider, I befeech you, that though fome may be ten fold more the children of the devil than others, yet all by nature, are the fervants of fm ; and " except a man *' be born again, he cannot fee the kingdom of God." — 'It is not only fi^ch as are profane, or unclean ; fuch as riot in brutilh fenfibliity ; fuch as are the plagues of hu- man fociety ; wlio live in brawls and contention ; but all, in whom, an eifentiai change, has never been wrought, that are thus cc?//i://^r/(?^ under condemnation. 'it is ufual for men to take encouragement, from feeing others worfe than themfelves ; and to conf.der all the ihreatenings in fcripture^ as levelled againft the chief and .dii inducement to come to Cbrht. 313 capital ofTcnclers ; but my text is chiefly direclcd to fuch, as iay they are "rich, and increafed with goods." Can you lay then, my brethren, that you have been brought under genuine convidions ofiin? Have you been obli- ged to fall down profrrate before God, when fitting upon the throne of his holinefs ? Have you found the fcntence of death in yourfelves, and difcovercd no rehn«:'d}- but in Chriil ? If this has.never been your cafe, you have rcjafon to fear, that you are yet " in the gall of bittcnicfs, and in " the bond of iniquity." But I mufl: tell you alfo that this is matter of fceUng, more than of profeilion. It is not enougli to fpcak ho- norably of Chrifi;, or of his works. Man)- do fo, who ne- ver felt their neceflity, or ferioufl}' and in good earnell, applied, to him. It were a happy thing, if all among our hearers, who call for evangelical preaching, who quarrel with us whin they think we do not preach the Saviour's crofs — the lofi. iiate of man, and the doclrine of free grace, were experimentally acquainted with thcfc truths. Many fuch, have only been accuftomed to hear the Redeemer fpoken of with reverence. They may be able to iinitate the language of fome of Iiis fervants, though they know- very little of that brokennefs of fpirit, which accompanies true repentance. But left this fhould be in any meafure miftaken, 1 mufl: make thefc two obfervations — the first is, that a lively fenfe and deep convidtion of fm, is, properly fpeaking, but a negative mark of true religion ; giving us to know, that the unhumbled are yet impenitent. For it is certain, that many have been under very firong convidions, nay, have been driven to tlie very borders of defj^air with ter- ror, who yet never were elleiStually changed, but fiifled their convidions, and returned to their former fecuritv of heart, and carelefTnels of life. Secondly, there may be fon^c on luc u.-li i>.iii.!_, x^no are truly borno/God^ in Vwhom the terrors of convidion have not been very remarkable. This hr.ppcns moft fre- quently in the cafe of thofe, wlio are called in their infan- cy, or earlier years, and wlio have had the advantage of a careful, and piouB education. It would be dcfirudivfe oi 314 ^^ Inducement to come to Christ, the comforts of God's children to lay down one method,m which he always proceeds. He is free and foverelgn, in the manner of his dealing with fmners ; and foftens fome hearts by kindnefs, as well as others by corre&icn. So that if the end be brought about, we need be leis folicitous about the fteps of his procedure. Yet I think humil'.ty of Ipirit, is infeparable from real religion ; and if it be Icfs vifible, in the anguifh of repentance, it will be itill maui- leit in the temper of the penitent. II. Let me now, for the improvement of this fubjedl, lay down a few of the beft and moil folid evidences of ge- nuine conviftion of fm. And, I. It is a good fign that conviction is genuine, when there is a clear and deep appreaennon of the einl of fm, as well as the danger of it. V/hen the mind dwells not only on the atrocity of particular crimes, btft on the ag- gravation of all fm, as fuch : When the fmner is truly offended with himfelf, for depaiting from his Maker's fer.. vice ; breaking his holy laws ; forgetting or defpiliiig his innumerable mercies : tliere may be, and there is often an apprehenfion of fufFering when there is little feme of tiie evil of fm : but the conviftion is then genuine, W'hen it makes the fmner not only remember what be has done, but confess what he has deserced. 2.. It is a good evidence, when the fenfe of the evil of fin abides and grows, even thougli the fear of wrath m.ay in a great meafure have abated. It is obfervable, that conviftion of fm ufually takes its rife from fom.e grofs or heinous afts, which iirll alarm the confcience, and in fuch a fituation tlie attention of the pe- nitent is fixed on nothing elfe, but the enormities of his life. If this view continues, and produces its effects, he is foon brought to fee, and confefs, the inherent vanity of his heart ; - the worldiinefs of his affedlions ; and the un-. profitablenefs of his converfatton. IL is a very common tiling for perfons who feem to have fomc fenfe of the com- miffion ofcrim.es, to have little or no fenfe at all, of the negleSl of duty, and of living daily to themfelves. It was a heavy chai'ge, however, brought by the prophet An Inducement to come to Christ, 515 acr^.inft Beldiazzar : " And the God in whofc hand thy *' l>;-aath is, and whole are all thy ways, haft thou not glori- " iici." Wherever there is true repentance, though there nm}' be the greateft peace of mind, there will be alfo a dc( ■ 'id growing fenle of the evil of fm, and the obliga- tion clbeaig habitually devoted to God. 3. It is a good evidence, when there is a continued and growinnj efteem of the neceiiity, and value of the nie- di.ition of GhriiL. It was to lave finners that he came, A fenfe of fm is neceiTary to our receiving him ; and in prnportionto its ftrength, will certainly be our attachment to him. This indeed, is the great, and vital principle of the fpiritual life — " I am crucified with Chrift, neverthe- *' lefs 1 live, yet not I, but Chrift livcth in me : and the *' liie which ^l now live in the ficfti, I live by the faith of *' the Son of God ; who loved me, and gave himfelf to " die for me." 4. The beft and fureft mark of real convidlion of fm, is, if it leaves you poffeiTed of a deep hatred, and abhor- rence of it, and a daily folicitude to fly from it. Some may counterfeit a knie of tlie evil of fin, to their own hearts ; may have a real fear of its bitter confequences ; and even a prefumptuous reliance on Chrift for pardon; and yet may in fome inilanccs, adhere to the practice of it. Floods of tears from fuch a pcrfon, avail nothing : but he hath ceruuinly, truly forrowed for fin, who in his prac- tice ferfakes it ; that is to fay, he is not willingly fubjeft to any known fin — but fays with Ellhu, " That which I " fee not, teach thou me : If I have done iniquity, I will. *' do no more." III. Let me befeech all fcrious pcrfons, to improve this ftibjact for the trial of their ftate. Examine, by the principles above laid down, the reality, and the progrefs of religion in your fouls. Have you a growing fenfe of the evil of fin, and of your own unworthinefs ? — Tliis is at once an evidence, and a mean, of growth in grncc. He that thinks Icaft of himfelf, is higlieft in God's account; and the more a believer increafes in holinefs and real 3i6 An Inducement to come to Christ > worth, the more he increafes in humility. A« it is an evidence, it is aifo a mean, of further improvement ; for he tliat hath the deepell fenfe of his unworthinefs and v/eak- nefs, v/ill ccKtainly Hve moll by faith, in the merit and grace of his Redeemer. Therefore, Chriiilans, try yourfelves by this im.portant lign. VvHiether do you, by religious duties, build your felves up on felf-righteoufnefs, or do you only learn by them, Iiow far you fall Ihort of what is incumbent on you? What innumerable evils compafs you about ? and therefore how much you have need of mercy infte'ad of rev/ard ? Do you look upon the works of righteoulnefs which 3'-oii have done, as fomcthing, by which you merit at the hand of God ; or do you look upon them, as the eniidence of his own work in you, and for you, and give - glory, to whom it is due ? IV. I fliali now conclude the whole, with a few direc- tions for producing and preferving this profitable fenfe, and conviftion of fm. And, 1. Let me beg of every hearer, the ferious confidera- tion of him.felf, and his ways. Many have no fenfe of their fmfulnefs, becaufe they have no knowledge of them.- felves at all ; but go through the world, in uninterrupted thcaghtleflhefs, and unconcern. Is there any thing of greater moment than the flate of yom\ minds, and your hope tov/ards God ? Inattention, is perhaps a more uni- verfal caufe of impiety, than high handed, and obftinate profanity. Would you but ferloufiy confider your ways, and lay to heart the things that belong to your peace, I would count it a hopeful circumftance ; and expert, you would fpeedily fee yowx danger, and God in his mercy w^ould lead you to the cure. 2. Give yourfelves m.uch to reading, and hearing the v/ord of God. The entrance of his word, giveth light. — It is profitable for doftrine, for reproof, and corretlion : but it is particularly neceifary for coniiiction ; for by the law \z the knowledge of fin. What wonder, if thofe who never open a bible, and leldom enter into the houfe of God, ihould be ignorant of their guilt and n>ilery ? Tlie word of God ftews his right in you, pleads his caufe, and_ Jji Inducement to come to CLiist. 317 diillengcs yoLir apoftacy. It is exceedingly rare tbat thofe who have fairly turned their backs upoa God's inriitutcd worlliip, are difiurbcd in their fecurity ; but are lUiTcrcd to flecp on, till they fleep the lleep of death. But it fre- quently happens, that thofc who attend ordinances, even from no higher principle than curiofity, culloni, or form, find that the word of God is afrc and hammer, that brcak- cth the rock in pieces : " that it is quick and powcruil, " fharper than any two edged fvvord, picrcinp;, even to " the dividing afunder of foul and fpirit, and joints and " marrow, and is a difcerner of the thoughts, and intents '' of the heart.'' 3. In the lafl place. Let me befeech you, often to feat yourfelves, in the immediate prefence of God, or rather, frequently to recoiled:, that you can no where go from his fpirit, or tly from his prefence. There is, if I may fpeak fo, a light and glory in the prefence of God, that difccrns, and dilblofes the works of darknefs. We may often cx- ,cufe, or palliate our conduil to men, and even hide its de^ formity from our ovv-n view, wlien we could not jufiify it to ourfelves, if we refiedlied, that " it is open and mani- *' felt, in the fight of God." — If therefore there is any thing in your pradlice, which you are inclined to palliate, and apt to excufc — fuppofe, you were {landing at the judgment feat of Chrifl:, where all of us iliall fliortiy be ; and think, whether your excufes will then Hand tlie tefh of his im-^ partial fearch." " If our hearts condemn us not, God is greater than ouf hearts, and knoweth all things." It is therefore the duty, and intereft of every fmner, to take fliame and confufion office tohimfelf, and apply to the '' blood of fprinkling^ " which fpeaketh better things, than the blood of Abel/* Vol. II. a R C 319 ] > oMa wn MW 06M ^M• ecot MCe nto moo oa» woo cooo •>«> moo moo n«a -vem ■-» nw weo fiM9 1 I toe* no* ooo* 00C3 - x« 0000 0000 woa ooco 0000 oco* -.ooo 5oa» cj»i ooco <* oa oa» ooo sooa T- w>» r TRUST IN' GOD. SERMON. Isaiah 1. io. IF/jo is among you that fcareth the Lord, that ohcycth the voice of his servant, that ivalhth in darkness, and hath no light ? let him trust in the name of the Lord^ a?ul stay upon his God. IT is liiid of every real believer, that he walks by faith and notmy ^ght. If this is true, it will follo\^•, that his faith muft be expofed to a variety of trials, while he continues in a world of fenfe. Tliefe trials arife from the Hate of his own mind — from his outward condition — from the flate of the world with which he Hands connec- ted, and from the mutual influence of all thefe, one upon another. From tliis filuation it is eafy to fee, that there are few duties, for the exercifc of which, a good man will have greater or more frequent occafion, than that ol trull and reliance upon God. Trufl is the duty and the refuge of the needy — of the dependant — of the weak — the timo- rous, and the difrrefied. How many are included under one or more of thefe character*: ; or rather, who is it that can Hiy he is altogether excluded ? Agreeably to this, we need but open the facred volume, to perceive Iiov/ frequent the exhortr.tions are to Irufl: in 320 Trust h God. • God, and how many views are given us of his power, wiiclom, mercy and faidifulnefs, to encourage us to an uniliaken reliance. At the fame time, I am forry to fay, that there are few duties which are more imperfeftly un- derllood by many profeffing Chriftians. Even pious per- ibns oiten fni both on the riglit hand and on the left, that is to fay, both by diffidence and prefumption. I have, therefore, laid hold of this opportunity, and made choice of this naifage of fcripture, in order to open and illuilrate a little this important duty of a fervant of God. Hov/ ieafoniible it is you will eafily j^erceive, for in the facra- ment of the Lord's Supper we have fet before us Chrill Jefus the unfpeakable gift of God — the great pledge of his love, and the great foundation of our reliance upon him, not only for his faving mercy in general, but for every ne- ceifary bleffing in our way to eternal refl. This paifage of fcripture is alfo well fuited to the fub- je6l. It was fpoken to the Jews in a lax and difTolute age, when many had turned their backs upon the fervice of God — had deferted his ordinances, and defpifed his fcr- vants, which is always an occafion both of afflidlion and temptation to his own children. This appears from the firft words of the chapter. " For thus faith the Lord, " where is the bill of your mother's divorcement, whom I **■ have put away ? and which of my crdHJItors is it to " Vv'hom I have fold you ? Behold, for your iniquities '' you have fold yourfelves, and for your tranfgrefiions is ^' your mother put away." As alfo from the 3d and 4th verfes. '■* I clothe the heavens v/ith blaeknefs, and I make '•'■ fackcioih their covering. The Lord God hath given "^^ me tlie tongue of the learned, that! lliould know hov/ *' to fpeak a word in feafon to him that is weary. ' In difcourfing farther on tliis fubjeft, it is propofed, through the afiiliance of divine grace, L To open a little the charaftcr and flate of thofe who arc called upon and exhorted to trull in tiic name of the Lord. . . II. To explain the duty of truiK and point out the- pundaticii cf it. ■ • • Trust in God. 321 III. To apply the fubjedl for your inflruftion and com- Ibrt. In the Firfl: place tlicn, I am to open a little the cha- radler and (late of thofe who, are here called upon and ex- horted to trull in the name of the Lord. Their defcription is as follows : " Who is among you " that feareth the Lord, and obeyeth the voice of his fer- " vant, that walketh in darknefs, and hadi no light ? let " him trull in the name of the Lord, and Hay himfclf '' upon his God." It will help us to enter into the Ipirit and meaning of the prophet's words, if we keep in view the (late of the Jewilh church, hinted at a little while ago. " Who is among you ;" that is, if there is one or more — if there is a fmall feled number in the midil of general corruption and depravity, who have kept their garments unpolluted, though iniquity abounds, and the love of many waxeth cold ; '' That feareth the Lord ?" You know it is common in fcripture to defcribe religion in general by (bme particular leading branch of it. The fear of God is often made ufe of for this purpofip, as in that paffage, there (hall be no want to them \.h-^ifcar b'nn. It may, tlicreforc, fignify thofe who have a fmcere and unfeigned regard to the commandments of God, and have chofen him as their portion and hope. Thofe who de- fire and deferve to be difiinguiihed from the profane de- fpifcr — the fecure formalilt, or the difguifed hypocrite. Thofe, in a word, who are, and Vv'ho dehre to appear, to ufe the (Irong language of fcripture, upon the Lord's fide in every ilrugglc, and wI:o refolve with Jo(l:ua, tliat what- ever others do, for tiicir part they will fcrve the Lord. But I cannot help thinking, we may alfo, wiUi great fafety, explain the w ords in a clofer and ftricler fenfe, and fuppofe, that by fearing the Lord is to be under Hood a due reverence for his inlinite majelty, a humble venera- tion for his (acred authority. This is a moll excellent fsnce or guard to the confcience in an evil time, and a noble prclervative from tlie fpreading infection and in- linuating poifon of prevailing or falhionable fins. It is alfo the ufual charadtcr of a diflblutc age to have cad oft' £.*ar, tp treht tl^c moll (acred ihinss with (corn, and to 322 Trust in Gad. look upon that holy folicitude to avoid fin, which appears in the carriage and language of a child of God, as a mark of meannefs or weaknefs of mind. In filch an age, one who fears God is well defcribed by the prophet Ifaiali. ^ But to this man will 1 look, even to him that is poor and " of a contrite fpirit, and trembleth at my word." The next part of the character is, '•' and obeyeth the ** voice of his fervant ;" that is to fay, is willing to heark- en to the meifage of God, by the mouth of his fervants. The words of the text, no doubt, may be confidered as primarily referring to the infpired prophets, who bore an immediate commifTion, miraculoufly attciled from God. Many, even of thefe, were kt at nought, their meffage de- rided, and their perfons infulted, when they attempted to ftemthe tide of prevailing vice, or boldly denounced the divine vengeance againft high-handed finners. But the fmcerely pious obeyed their voice. I fhall make no fcru- ple to apply this to ourfelves, and the prefent age. Our bleffed Redeemer hath eflablifhed in his church a ftanding miniilry, and the regular adminillration of ordinances. And though we have this treafure in earthen vefleis, yet in no other way doth he now communicate his will, and vouchfafe his prefence to his people, but by the reading and hearing of his word, and attendance upon his inftitu- ted worfhip. It will, no doubt, therefore, be a part of the character of a good man, that he will love the ordinances, and obey the voice of the fervants of God, that he will confider him who hath fent them, and receive inftruftion, not as the word of man, but as it is in deed and in truth the word of God. On the other hand, when iniquity prevails, when irre- ligion and profanenefs lift up their heads, one of the moll ufual concomitants, and one of the fureft proofs of it is, a negleft of ordinances, and contempt of thofe who are con- cerned in their adminillration : How far this is at prefent the cafe, I leave to yourfelves to judge. While I fpeak this, my brethren, I do by no means defire to fee an igno- rant people diflra6led by the gloomy terrors of fuperllition, or led blindfold by the enchanted cord of implicit faith. But fure I am, there is an extreme on either h'and, and thcfe Trust in God. 3-25 who truly fear the Lord, will honor the perfons, and obey the voice of fuch as plead his caufe and fpeak in his name. You may reft allured, that though they neither xleferve nor claim any authority on their own account, yet lb long as they Hand in the divine councils, and fpeak the divine word, their melTage will be attended with this awful fandtion, " He that defpifeth you, defpifeth me, and ** he that defpil'etli me defpifeth him that fent me." The lail part of the character here drawn, which lays the foundation for the fubfequent direction is, " that " walketh in darknefs and hath no light." Darknefs and light, befides their literal, have often a metaphorical fenfe in fcripture. They are, indeed, ufed with a good deal of latitude and variety. But I think their metaphorical fig- nification may be reduced to thefe two general heads. 1. Sometimes light fignifies knowledge, and darknefs fignifies ignorance — as in Eph. v. 8. " Ye are fometimes " darknefs, but now are ye light in the Lord, walk as " children of light." Ads xxvi. 18. "To turn them " from darknefs unto light, and from the power of Satan " unto God." Job xxxvii. 19. " Teach us what we fhall " fay unto him, for we cannot order our fpeech by reafon " of darknefs." 2. Sometimes darknefs fignifies diftrefs or trouble, and the correfpondent fignification of light is deliverance and joy, as 2 Sam. xxii. 28, 29. " And the afflicted people *' thou wilt fave, but thine eyes are upon the haughty, that *' thou mayell bring them down, for thou art my lamp, ** O Lord, and the Lord will lighten my darknefs." Job xix. 8. " He hath fenced up my way that I cannot *' pafs ; he hath put darknefs in my paths." Pf. xcvii. It. "Light is fown for the righteous, and gladncfs for the *' upright in heart." Efther viii. 16. " And the Jews had " light, and gladnefs, and joy and honor." None of thefe fenfes is to be excluded in the paifagc be- fore us. Believers may walk in darknefs, when ignorant or uncertain as to what nearly concerns them, as well as under diftrefs and trouble. They have alfo a mutual in- fluence upon, produce, and are produced by one another. For illuflrating this a little more particularly, obferve, ;24 Trust In God. that a good man may walk in darknefs, i. When he is in doubt or uncertainty as to his intereft in the divine fa- vor. 2. When he is under the preffure of outward cala- mity. 3. When the flate of the church is fuch, that he cannot underhand or explain, in a fatisfying manner, the courie of divine providence. Thefe particulars I have it not in view to enlarge much upon, but only to explain them fo far as is necefTary to lay a foundation for what ihall he afterwards offered on the duty to truiL in God. I. Then, a good man may walk in darknefs when he is in doubt or uncertainty as to his intereft in the divine fa- vor. I ".pprehend that fome meafure of hope in God's mercy is eilential to true piety, and not only the right, but the poiTeiTion of every child of God. Faith and defpair are beyond all queilion inconfiflent. Faith and hope are infeparable. Yet certainly the excellent ones of the earth may be fometlmes involved in great perplexity and doubt. This is plain from fcripture examples, from daily experi- ence, and from the nature and reafon of the thing. How violent a flruggle do we often find the Pfalmift David in, between hope and fear ? " O my God, my foul is caft " down in me ; therefore will I remember thee from the *'• land of Jordan, and of the Hermonites, from the Kill *' Mizar." How many do we fee every day under a fpirit of bondage, v,'ho, though ihey ftill cleave to God as their portion, yet are often full of fears, and feldom dare confi- dently affirm their intereft in, or relation to him. And indeed how can it be otherwife ? While we are here, our fanftifi cation is but imperfedt ; and alas ! with regard to many. It is often hard to determine, whether we fhould not write upon it, 7ije?ie tekel, as elTentially defeftive. Sin feparates betv/een God and his people, and caufes him to hide his face from them. Nay, ibmetimes, though there be no particular, or provoking crime as the caufe of his controverfy with them, he may withdraw from them the light of his countenance, to exerciie their vigilance, or to try their patience. I know, my brethren, that the dif- trefs of ferious fouls, when mourning af' er an abfent or an angry God, crying to him in fecret, and following hard After hini in his ordinances, is by many treated with the Tt-ust in God. 325 highcfl: degree of contempt. But furely, if i)eacc of mind iVom a well-fouiKied hope of the divine favor, is the great- eft of all prefent bleflings : and if this, from the variablc- ncfs of our own conduct, is fomctimes more, fometimesltls Jtrong, and fomctimes wholly fulpended. When this laft is the cafe, it mud occufion inexprellible concern, and there can be no greater evidence of irrcligion and im- piety tiian to call it in qucllion. 2. A good man may walk in darknefs when under the prelTure of outward calamity. This, in a real believer, is never wholly feparated from the former. Even in it- felf, indeed, no affli<5tion for the prel'ent is joyous but grievous. The diforders of this feeble frame, poverty and llraitnefs of provifion, unjuft llander and reproach, muft be deeply and fenfibly felt by every good man, even as he is a man. To this may be added, the lofs of rela- tions, and concerns for the lufTerings of others of every kind, which is always moft diftrefling to the befl: and ten- dered fpirits. But outward calamities by thofe tiiat fear God, are felt moll fenfibly when they are confidered as thi; rod of his anger, and bring fin to remembrance. When he vifits his own children with any of his fore judgnients ; when he follows diem with breach upon breach, they are ready to Hiy, " Surcb/ he is fettin?- " me up as a mark for his arrovv'S, he is counting me " his enemy." — They are often at a lofs to underftand the caufc of his controverfy with them ; and they alfo find it often extremely difficult to bring their minds to a patient and fubmiiTu^c refignation to his holy w ill. To thofe who know their duty, and defire through divine grace to coui- ply with it, it is no fmall difliculty to be obliged to llrug- jde. with a rifing and rebellious heart w iihin, as well 21; fi.iiiering from without, and to be alternately callin'-* in queftion, the certainty either of die love of God to them. m. o;' of their love to hi 3. A good man may fomctimes walk in darknefs from th:j afpeJl of Providence, and the ihitc of the Redeenier's ki:i,;.lo:n. The works of God ai'e fought out of them who h::ve p!.\ifure in th.em. Bat when tlicy are not able to peaecrare the depths of the divine tcunfelsj thl^ bc- VoL. II. 2 S yiG Trust in God. ccTics Gftcn a foiirce both of dillrefs and temptation, V/hen wicked men are fullered to profper at their will ' — when the good are opprelTed by the power and tyranny, or periecuted by the malice of their " enemies — when the moll generous attempts for the revival of truth and righ- tooufners are rendered abortive — v/hen the profeffing fer- vants of God are divided into parties, or marflialled un- der names, and their zeal made to fpend itfelf in unne- ccfiary, finful and hurtful contentions — v.-hen ofiences come, and thofe of the higheft profelTicn or attainments are fuffered to fall into grofs crimes, by which the mouths oi enemies are opened to blafpheme ; then may, and ijiufl we adopt the Vvords of the Pfalmift — Pf. Ixxiii. lo — 14. "• Therefore, his people return hither ; and xva- " ters of a full cup are wrung out unto them : And they " fay, how doth God know ? and is there knowledge in " the moil High ? Behold, thefe are the ungodly who prof- '' per in the world ; they increafe in riches. Verily, I " have cleanfed my heart in vain, and waflied my hands " in innccency. For all the day long have I been " plagued, and chauened every morning." I proceed now to the second and chief thing propofed from this pafTage, v.'hich was to expla.in the duty of truft in God, and to point out its foundation. Truft, m the moft general view we can take of it, may be thus explained. It is a reliance or confidence in God, that however difcouraging appearances may be for the pre- fent time, yet, by his power and wifdom, our defires and expectation fliall t-jike place, whether as to deliverance from trouble, or the obtaining of future bleffings. When we can attain this happy frame of fpirit, it is an incon- ceivable relief and eafe to the mind under fuffering, and is excellently exprelTed by the Pfalmift — Pf. Iv. 22. " Caft " thy burden upon the Lord, and he ftiall fufiain thee, he " ihali never futler the righteous to be moved." Let us then endeavor to explain the grounds of tliis as diftinctly as ponible. And God grant that it may be done not only in a clear, but in a folid and fatisfying manner, fo as t« allift you In the practice of real and vital religion. Trust In God. 327 I liave already faid, that our cxpe£latIon is from the power and wifUoni of God. May we, then, rcafonably expert, is it our duty to bclicre, that we Ihall receive u'i that we defirc, and that is within tlie reach of div'ijie power and wifdom ? Thcfe have no bounds at all. We know that notliing is too hard for die Ahnighty. He doth according to his v/ill in the armies of heaven and atiiong the inhabitants of the earth. This fuggefis to us that there is fomcthing more nccefi'aiy, in order to lay a proper foun- dation for truft, viz. his goodnefs to make our expectation probable, and his promife to make it ccrtiiin. ]'A'en crea- ted beings can often do wlu.t tb.cy will not. This holds particularly with regard to C^od, whofc power is directed in its cxcrcife by iiis goodnefs, and limited by his wif- dom. His goodnefs, in general, encourages us to go to him with a perad venture, or who can tell whether he may not be gracious ? But in order to mal-:c our trull both dif- tlnCl and Rrong, we muft go to his promilc '' for he is " faithful and keepeth covenant and truth for ever." Truft then, my brethren, refis ultimately on tiie promife.. It muft be precifely commenfurate, or of the fame extent widi the promifes. Vv'hoever doubts or calls in qiiefiion the certainty of wliat God hath promifed, is chargeable with dillrufl ; and whoever experts to receive, in kind or degree, niore than he has promifed, is lb far guilty of pre- fumption. This is the general rule, and I think it car- ries fuch evidence with it, that every one mult be ii^nli- b!e it is juft, v.ho ha.th heard it with any meafurc of at- tention. But the great difficulty yet remains, v.hich is, to ap- ply this rule to the various cares that occur in tiie fpiritual life, and to tell anv particular perfon what it is his duty firmly to believe, and hope he Ihall receive from OoA^ and what it would be prefumptuous and fimple in him to lix his expectation on. This is plainly of the greater im- portance, that the more particular our trufr is, as lo the objedt of defire, it is the more powerful a fupport to the mind. At the fame time it frequently happens, tiiat the more particularly our defires are formed, the foundation 4>f our hope appears the more uncertain iindqiicflipnablc. Tig Tniot in God. o^^ On th'j account you mayobferve, that it is ofthegreateft moment to underftand the nature and tenor of the promi- fcs ; or rather, indeed, to explain the foundation of truft, and to explain the nature and tenor of the promifes is one and the fame thing. For this end, it may be proper to diftinguifh the promi- fes of God, as to futurity, into two heads, abfolute and conditional. By abfolute promifes, in this place, I un- deritand only thofe that are fo in the moft unlimited fenfe, that is to fay, revealed as a part of the fixed plan of Pro- vidence, fufpended on no terms but what all, of every character, may expect will certainly come to pafs. Such are the promifes after the flood, that fummer and winter, feed time andharvefi: fliould not fail — the coming of Chrift in the flefli at the fulnefs of time, to the ancient Patriarchs, and to us — the downfall of Antichrill — the prefervation of a church on earth, let its enemies be or do what they will — the calling of God's ancient people, the Jews, and the coming of Chrift to judge the v/orld at the laft day. Thefe are all called promifes in fcripture, and fo far as they can be of any ufe to the people of God, either for di- rection in duty, or reflraint from lin, or confolation un- der trial, they are to be depended on, in the moll abfolute iiianner, for they reft upon the certainty of the holy fcrip- tures, and the truth of the unchangeable God, who " is *' not a man that he fho^ld lie, nor the fon of man that he " fliould repent." [ 3^9 ] I MM ot«a —ta eo« soflo coo* ooio w«> oooo ooM eooo oo vi .woo ct.x o-o tjco cooo e«eo cooo oaoo «» ocaa c 1 00*3 xoo aM» c-.-oo orca oooo oooa ^oo oooa :» vuo c^^3 :o» ccoa xco km race oooc CMO cou ux,^ >mo i TRUST i>7 GOD. A SERMON Isaiah 1. lo. ^/bo is amonq you that fcarcth the Lord, that oheyeth the 'voice of his sevcant^ that ivalketh in darlmcss, and hath no light ? let him trust in the name of the Lord^ and stay upon his God. HAVING, in a formerdifcoune, opened the charac- ter and ftate of thofe who are called upon, and ex- horted to trull in the name of the Lord, and entered upon the fecond thing propofed ; which was to explain the duty of trull in God, and to point out its foundation ; and having in this view confidered the nature of abfolute promi- fes — I proceed, 2. To confider the nature and ufe of conditional pro- mifes. Thefe I am obliged, for greater diilindtnefs, to divide into three different heads. — i. There are promifes made to perfons of fucli or fucli a charafter, or in fuch or fucliallate. — 2. There are promifes, tlie performance of which is fufpended on our compliance with fomcthing previoufly required, as die condition of obtaining them. — 3. There are promifes, not only fufpended on both the preceding terms, but upon the fuppolition of fome cir- cumllances in themfelvcs uncertain, or to us unknown. Let us conlidereach oflhefc with care and attention. 330 Trust in God. I. There are promifes made to perfons of fuch or fuch a charafter, or in fuch or fuch a ftate, wliich are, there- fore, to be applied, and refted on, according as the evi- dence of our being of this charafter, or in this ftate, is clear or obfcure. In this I have particularly in view, the bleffings of falvation, the pardon offm, peace with God, the fpirit of fanftification, and a right to everlafting life. Thefe all lie in an unbroken chain, and infeparable con- nexion, and might have been more briefly exprelTed, by an intercft in Chrifl: the Saviour, v/ho is the author, fource and fum of thefe bleffings ; " for all the promifes of God " in him, are yea, and in himam^en, to the glory of God " by us." Let no judicious attentive hearer be furprifed or diflatisfied, that I have ranked thefe among conditional promifes, for you may cbferve that I have exprelTed my- felf thus, they are promifes made to perfons of fuch or fuch a chara6ler, or in fiich or fuch a ftate. In this, they cer- tainly differ from the promifes properl}^ abfolute, mention- ed above. It is far from m'y intention to do injury to that fundamental truth, that falvation is by grace. I efteem that doclrine which proceeds upon a felf-righteous fyftem, to be contrary to the v/ord of God, and moft pernicious to the fouls of men. There is nothing at all required in fcripture to be performed by us, as a purchafmg or merit- ing condition. Every gracious act of the divine govern- ment, in our favor, is the fruit of the Redeemer's pur- chafe, and every holy difpofition v/rought in us, is the ef- fe£lof his almighty grace. But it is certain at the fame time, that in order to our accepting thofe bleffings, \xq. muft be truly and deeply humbled, and fee ourfelves to be incapable and helplefs. Vv''e muft be unfeignedly willing to renounce all claim of merit, and accept of falvation as it is offered in the gofpel ; that is, in its full extent, and. in the free and fovereign manner of its communication. So far, furely, we muft fay, the promifes of the gofpel are conditional, or wholly pervert the wprd of God. I know of no promifes then to the unbelieving and impenitent, unlefs you call that a promife, that they fliall have "their " portion in the lake of fire that burncth with.brimftone ; " and that tlie finoke of Llicir torment afcencleth up for evev. " and ever." Trust in Go(h 33t Hear it, my dear brethren, it is the needy, tliirfly, fcnfi- We foul that is invited to come and iind rell. " IIo ! " every one that thirfteth, come ye to the waters ; and he " that hath no nioney ; come ye, buy and eat ; yea, come '* buy wine and milk without money and without price. " Come unto me all ye that labor and are heavy laden, " and I will give you reft.'' If any fliall think fit furlhcr to lay, that the very deftination of the vefibls of mercy, is of God's fovereign plcafure, that conviftion itfelf is by a day of his power, and that faith which interefts us in Chrift's rightcoufnefs is his gift : I agree to the whole, but obferve that it is improperly introduced here. No life can pofli- bly be made of the divine decree in the application of the promifes. It is inverting the order things. Can any man fay, I truft in the mercy of God, becaufe I have been ordained to evcrlafting life ? No man can derive comfort from this, till by his edeti^ual calling it is publiflied, and begins to be accompliihed ; and then he may look back with wonder and gratitude to that everlafting love, by which he was chofen in Chriil, before the foundation of the world. Can you judge of the fruit of a tree by look- ing upon the root ? No, but you judge of the ftrength and deepncfs of the root, by the fulnefs of the fruit, and the vigor and verdure of the branches. From an improper mixture of what belongs to the fecret will of God, and what belongs to us, as our duty, much error and ccnfufion arifes. Now, my brethren, as to the application of thef«i promi- fes of pardon and peace, the humbled finner, the man among us who walketh in darknefs and hath no light — who is burdened with a fenfc of guilt, and difcoura.red by the threateaings of the law, the accufations of confclence, and the pure and holy nature of God; wlio perhaps hr.s all this aggravated by diltrefs r.nd trouble, is called to irul: in the name of the Lord, and Hay himfclf upon liis Gcd. He is invited to coniider and reft en the extent of the rail, the immutability of the promife, and the rich.cs of divine grace. It he is fo far from pleading any merit in himfelf, or being dilfatisfied with the plan of falvation laid dov,:i in ik-Q Golpal, that he is making every thing an argument 222 Trust hi God. againft hlmfelf, and dare not lay hold of, or appropriate fb unipeakable a rnercy : This is juft the effe6l of diftrufr, and he is called, in the ftrongell manner, in the text, to '' truil in the name of the Lord, and flay upon his God." With how many gracious aflurances for this purpofe is the fcripture filled. John vi. 37. '' All that the Father hath " given me Ihall come to me, and him that cometh unto " me I will in no wife cad out." Heb. vii. 25. " Where- *' fore he is able alfo to favs them to the uttermoll that *' come to God by him, feeing he ever liveth to make in- " tercelTion for them." Rev. xxii. 17. " And the fpirit " and the bride fay, Come. And let him that heareth " fay, Come. x\nd let him that is athirll come. And '■'■ v.'hofocver will, let him take of the water of life freely." All things, Chrift excepted, are to be renounced to the all fufhclency of a Redeemer, to be the foundation of our hope. Tiie penitent will fay with the apoflle, Phil. iii. 8. " Yea, doubtlefs, and I count all things but iofs for the ex- " cellency of the knowledge of Chrift Jefus my Lord : " for whom I have fufFered the Iofs of all things, and do " count them but dung, that I may win Chriil, and be " found in him, not having mine own righteoufnefs which " is of the law, but that which is through the faith of ^'' Chrift, even the righteoufnefs which is of God by faith." 2. There is a fecond clafs of promifes, the performance of which is fufpended on our previous compliance v/ith fomething required as the condition of obtaining them. Li thefc we are not only called to accept of the divine mercy, but commanded to obey the divine will. The order in which I have placed thefe, will, I hope, prevent you from mifunderftanding or mifapplying what may be faid on them. Tills clafs includes all the promifes in fcripture regarding the daily progrefs of a believer in his fanclifica- tion and conformity to God, as v/ell as the increafe of his coaifort and peace. I am fenfible, that as the reconcilia- tion of a fmner to God, and his right to v;hat is called in fcripture ibe promise 0^ etetnpS life, is of free and unme- rited mercy, fo, iio doubt, all the inferior or fubordinate promifes flow from the fame fource, nay, in a certain meafure, they arc entirely upon the fame footing witli Trust in God. 333 thofe formerly mentioned ; that is to fay, final perfeve- nmce, real growtii in the fpiriiual life, and necellliry coin- Ibrt, arc the hire and purchalcd portion of every one that is born of God. Rom. viii. 29. " For whom he did fore- *' know, he alfo did predellinate to be conformed to the " image of his Son, that he might be tlie firft-born r.mong " many brethren." But in the diftribution of thole gifts, particularly in their meafure, there is not only an un- known regard to the good plcafure of God, but a known and elhiblilhed regard to our condu6t in duty. Thus the abundant fupply of the ipirit is the fruit and return of di- ligence in prayer. Matt. vii. 7. " Afk and it fliall be " given you, feek and ye fliall find, knock and it fliall be *' opened unto you." See alfo Ezckiel xxxvi. 25. com- pared with the 37th. " Then will I fprinkle clean water '' upon you, and ye fliall be clean from all your filthinefs; " and from all your idols will I cleanfe you," 8cc. Thus " faith the Lord, yet for all this will I be 'inquired of by " the houfe of Ifrael to do it for them." Thus alfo inward confolation, as well as outward fecurlty, is exprefsly pro- mifcd as the effect and reward of uniformity and diligence in duty. Ifa. xxxii. 17. " And the work of righteoufnefs " fhall'be peace, and the eftect of righteoufnefs quietncfs *' and affurance for ever." As the counterpart and illuf- tration of this, you fee, that a departure from the path of duty brings on the threatened, or perhaps I ought to call it the promifed, rod of corrcdVion. Pf. Ixxxix. 30 — 33. " But if his children fliall forfake my law, and not walk *' in my judgments ; if dicy break my flatutes, and keep " not my commandments ; then will I vilit tlieir tranf- '' grellions with a rod, and their iniquities with flrijjes. *' Neverthelefs, my loving-kindnefs will I not take from *• him, nor futfer my faithfulnefs to fail." In the flime manner, Ifa. xl. 30, 31. " Even the youths fliall faint and '^ be weary, and the young men fhall utterly fall : But *• they that wait upon the Lord lliall renew their flrength; " they (liall mount up with wings as eagles ; they fhall *' run and not be weary— they fliall walk and not faint." Agreeably to all this, you know, ourblefled Lord prcfcri- bed watchfulnefs and prayer as the great nrefervativcs Vol. II. a T 33-}- Trust in God. an;ai:irt tc-.Tiptation, end whoever expefts either fpirituai llrength or comfort, while he relaxes his dihgence in the way of duty, is guilty of that fin, which is called in fcrip- tiire, tempting God ; and fliall afTuredly meet with a dread fu 1 diia ppointm ent. My brethren, as much of the daily exercife of real be- lievers regards their progrefs in fanctifi cation, and their peace and comfort, it is proper that you fliould carefully attend to the tenor of thefe promifes, and to what ought to be your reliance upon them. I fhall fum up, in a few particulars, what I apprehend to be of moft importance. 1. Truft in thefe promifes implies felf-denial, and a deep fcnfe of your own weaknels. Thefe promifes would be unneceilary and fupertiuous were we not infufficient of ourfelves for any thing that is good. Trull in God ftands direftly oppofed to all felf-dependance. Prov. iii. 5. *■' Trull in the Lord with all thine heart, and lean not to " thine own uuderftanding. Hov/ jealous God is, if I may fpeak fo, of the honor that is due to him in this re- fpecl:, may be feen from the many foul and fhameful crimes into which he permitted fome of his bell faints to fall, when they were ofF their guard, by floth, or ftill more provoked him by pride and prefumption. Noah's drunk- cnnefs, Mofes's paffion, David's adultery and murder, and Peter's denial of his mailer, i Cor. x. 11, 12. *' Now all thefe things happened unto them for enfamples, *' and they are v/ritten for our admonition,' upon v/hom the " ends of the world are come. Wherefore, let him that '• thinketh he fuandeth, take heed left he fall." For this reafon the apoflle Paul fays with great propriety, and with great force, vvhich is equally applicable to himfelf and other believers, a feeming paradox, i Cor. xii. 10. " For when I am weak, then I am llrong." 2. As we are to put no truft in ourfelves, fo we are to exercife the moil unihaken confidence of our being able to diicharge any duty or undergo any trial by the help of the Almighty. — Oh ! how ready are we to iin on both hands ? How often do we prelume upon our own ilrength and forget the neccflity of applying for divine aid ? — And on the other hand, how prone are we to timidity cr defpon- Trust .7/ LOi . -35 dencc in dlflicult cafes? Wlicn corruptions have long kept tlicir ground, we are ready to dread their influence, and to make but htlle out of the promifcs in fcripturc, that we llmll be made " more than conquerors tlirouf^h " him that loved us." We have learned, by fad expe- rience, that in us dwellcth no good thing, and yet it is long before we will attend to the leflon that follov. s hard upon it, " My grace is fufTicicnt for thee, and my firengdi *' fhall be made perfc6l in v/caknefs." 3. As thefe promifes are exprefsly made to the diligent, you mufl: ilill remember that 3'our own attention and ap- . plication to duty is effcntlally necefiary, and that the a!- jiftance promifed from on high, is ahvays reprefentcd in fcripture as an argument and encouragement to diligence, and not a warrant or excufc for floth. Philip, ii. 12. *' Work out yourown falvation with fear and trembling, for " it is God that worketli in vcu both to Vvill and to do of *' his good pleafurc." It is alfo well v/orthy oi notice, that the fame prophet Ezekiel, who fays, chap, xxxvi- 26. " A new heart alfo will I give }0U, and a new " fpirit will I put within you," changes tlie form of his exprefllon ; and in another place, chap, xviii. 31, 32. fpcaks in the following terms ; "• Caft away from you idl " your tranfgrelTions wliercby ye have tranigrefi'ed ; aiid *■' make you a new heart and a new ipirit ; for uliy will " ye die, O houfe of Ifrael ? For I have no plcafure in *^ the death of him that dleth, faith the Lord God ; wliere- '■'• fore turn yourfjlves, and live ye." In confequence oi tliis, 4. In tiie lafl place, trufl in God will make r.s ready to aci:nowledge, tliat when \re ilill in duty, when we for- get or break our refolutions, tlie fault is certainly in our- fclves. It is impoilibic to excufc or jufllfy ourfclves in any degree, without laying the blame, in the fan»c pro- portion, upon God, and calling in quefiion iiis faithful- nefs and iruth. ik:t whatever our j;reaciieroiiG hearts may Hnfully fugrell, we are not Ivraitencd in Gcd, but flraitcned in our own bov, els. We {ivA him pls-ading his own caufj, in this rcfpcct, in many paii'a^CG cf fcripturCy. Ifa. li::. i. " Bchohl, the Lord's hand Ts not HiortcnLu, 33^ Trust in God, " that it cannot fave ; neither his ear heavy, that he can- *' not hear ; but your fins have feparated between you and " your God, and your iniquities have hid his face from *' you, that he will not hear." Upon the whole, truft in thefe promifes is no other than an humble and diligent application to duty, under a deep fenfe of weaknefs, and dependance on promifed ftrength, accompanied with a firm periuafion, that " in the name of the Lord we fhall " tread down our enemies," and go on from ftrength to ftrength, " till we appear before God in Zion." 3. Another clafs of promifes are thofe that are fuf- pended, not only on the fame conditions with the two former, but upon fome other circumftances in themfelves uncertain, or to us unfeen. Thefe are temporal mercies or rather temporal profperity, deliverance from prefent diftrefs, and abundance or affluence of outward enjoy- ments. Perhaps we may alfo add fpiritual confolation, and fenfible joy in God. I find no temporal promife precifely fixed to the fervant of God but this: " Bread *' iliall be given him, and his water fliall be fure ;" and it is certainly his duty, in the moft ftraitening circumftan- ces, to maintain a confident dependance on the power and wifdom of Providence for neceflary fupply. I do not con- demn thofe, who, when reduced to extremity, have actually pleaded this divine promife, and againft hope, have be- lieved in hope ; and I am perfuaded, inftances have not been wanting of relief, furniflied in a manner next to miraculous. But as to every other degree of temporal profperity, God hath referved it in his own hand to give or with-hold it at his pleafure, that is, as he fees it will be moft for his glory, and the benefit of his people. It is lawful then, my brethren, for you to endeavor to procure, by honeft induftry, the increafe of your fubftance, to look v/ell to the ftate of your flocks and your herds, and to aflc by prayer the blefling of God upon your labors. It is lawful, and it is your duty by regularity and care, to pre- ferve life and health, as well as to aflv of the Father of your fpirits, recovery from ficknefs, or deliverance from any other kind of dilh-efs. But you are not warranted to be- lieve that thefe petitions fhall be granted in Jiand, or in Trust in God. 337 your own time and meafure, even though you aflc them iu lincerity with the prayer of faith. There may be rcafons for with-holding them, and yet you may be accepted in your prayers. An infinitely wile God knows bell what is for your good, and he only hath a right to determine in what part of his own fervice ; where and how long he fhall employ you. Trull in God, therefore, in tiiis re- ipedl:, implies a careful attention to the tenor of the pro- mifes with regard to temporal mercies, and not to look for, or even, if polTible, defire what he hath not promifed to bellow. If I am not miflaken, we fliall find it of moment, upon this fubje6t, to obferve, both what he hath not and what he hath certainly promifed. He has no where promifed that his own people lliall be the richefl or the greatell on earth ; but he hath certainly promifed to blefs their pro- vifion, and alTurded them that a liule that ajuil manhath, fhall be better than the riches of many wicked. He has not promifed that they lliall be free from fullering ; but he hath certainly promifed to fupport them by his own prefence under tlieir diftrefs. Ifa. xliii. 2. '' When thou *' paflell through the waters, I will be with thee ; and *' through the rivers, they fliall not overflow thee ; when " thou walkell through the fire thou flialt not be burnt ; '' neither fliall the flame kindle upon thee." The truth is, he hath promifed that " all things fliall work together " for their good." In one word, they have indeed all mercies promifed, only they themieh es are not in a con- dition, at prefent, to judge what they may ufe with lafety, and what not. As the heir of an opulent eftate, though he is proprietor of all, yet is laid under reflraint while in in- fancy and nonage, becaufe he would foon ruin himfclf if it were committed to his own management ; fo the be- liever, though an heir of God, and joint heir with Chrill, yet till he is meet for the inheritance, he mull be at his Maker's and Redeemer's difpofal. Take in, therefore, only this limitation, and then fee his extcnlive charter. I Cor. iii. 21. " For all things arc yours; whether Paul, *' or Apollos, or Cephas, or the world, or life, or death, or " things prefent, or things to come ; all are yours ; and 33^ Trust in God. *' ye are Chriil's ; and Chrift is God's." What then is the duty of a child of God ? It is to breathe after more and more fubmiffion to the divine will, and to annex this rc- fervation to every petition of a temporal nature, neverthe- lefs, not my wiij but thine be done. And oh ! my bre- thren, how happy the perfon who hath feen the weaknefs of human judgment; who waits the intimation of God's will, before he will fuffer his defires to fallen with eager- nefs on any earthly comfort, and who endeavors to keep himfelf free from perplexity, by an humble and fubmiflive reliance on the all-fuiliciency of God ! I obferved in entering on this part of the fubjed, that fpiritual confolation, or fenfible joy in God, is to be con- fidered as a promife of the fame clafs, which mufl, there- fore, be alked with fubmifnon, and is difpenfed according to the good pieafure of a gracious but fovereign God. I am fenfible, as has been formerly obferved, with another xnew, that fome degree of comfort neceflarily follows from a believer's relation to God, but many pious perfons feem to defire and to expeft fenfible comfort in a higher mea- fure than God fees it meet to give them, or, than is pro- per for them in the prefent ftate. It is with fpiritual prof- perity as with temporal, every one cannot bear it. There- fore, it is our duty ftill to be fenfible that we have much more comfort and peace than Vv^e deferve, and as vv'e defire and ftrive for greater degrees of it, to accompany thefe de- fires with much humility and refignation to the will of God. I proceed nov.' to the laft thing propofed, which was to make a practical application of this fubjeft for your in- ftruftion and direction. I. From what has been faid, you may fee what judg- ment you ought to form of inv/ard fuggellions, and Itrong or particular iir.prelTions upon your mirds. There are fome extremely prone to interpret a text of fcripturc, fud- denly fuggeded to their minds, or any flrong imprefiion made on them, as an immediate mefiage from God, to be direclly applied to themfelves : Others, in oppofition to this, as enthufiaftical and vifionary, feem to give up eve- ry expeclat'on of h-i'mg able to fay with the PfalmiO:, Trust in God. 339 *' I bids the Lord who hath given me counfcl, my reins " alfo inflrua; me in the night feafon." I beg, therefore, tliat you may obierve, that the riiggei'lion of a pallage of fcripture, of itfelf gives no title to the immediate appli- cation of it, becaufe the great deceiver may undoubtedly fugged fcripture, as vvc find he could rcafon from it in our Saviour's temptation. We arc, in every futh caie, to conlider the tenor of it, if it be a promiie or encourage- ment, that is, how and in what mhnncr it may be fafely applied. If any thing happens to be fuggelled that e::- prefsly fuits our prefent condition, either by fetting home die obligation of duty, with particular evidence upon the confcience, or pointing out the grounds of comibrt, it ought to be thankfully acknowledged as from the fpirit of God. For example, if a pcrfon, under the power of a fpirit of bondage, and fear of divine wrath, hath fuggeiled to him any of the extenfive gracious alfurances of mercy to the cliief of fmners, it is his duty to lay hold of it. It is diredly fuited to his condition, and would be the very thing that a wife and judicious paflor would recommend to him for his relief. He may therefore, without hefita- tion, blefs God for it, if it is brought with power and ef- ficacy upon his heart. In the fame manner, if a perfon under trouble hadi fuggeiled to him any of die promifes of fupport under it, furely he ought, in the difcharge of his duty, firmly to rely on the accompliflimcnt of that part of the word of God. But in the reflex examination of a perfon's character or Hate, to apply the fudden fuggclllcn of a promife or privilege, perhaps of a conditional nature, is certainly boUi linful and dangerous. Sinful, becaufe without v/arrant ; and dangerous, becaufe leading to de- lufion. 2. From what hath been laid, you may fee v.hat it is that we ought to feek for, with die greatell earnellnels, and may hope to obtain, widi the greatcil confidence. RccoUett, I befeech you, the order in w hich I ha\e men- tioned the promifes of God as the objeds of trull and re- liance. Firfi: of all the promifes of falvation, deliverance from the guilt wf fui, and a right to evcilalling life ; next 34<5 Trust in God, whatever is neceffary to the prefervatlon and improvement of the fpiritual life ; and then in the third place, proper accommodation, and fuitableprovifion in our paffage through the prefent world. They are here ranked according to their value in themfelves, and the value which we fhould put upon them. Let us, therefore, take care that we ne- ver violate this order, which is neceffary, not only be- caufe of their comparative value, but becaufe of their mu- tual influence one upon another. It is in vain for us to expedl to attain to the habit or practice of holinefs, till we are united to God by faith in jefus Chrift. All the pro- mifes of the gofpel are ratified in him. All the divine fulnefs is treafured up in him. Every divine gift is dif- penfed by him. Therefore, he fays John xv. 4. " Abide **• in me, and I in you. As the branch cannot bear fruit of *' itfelf, except it abide in the vine ; no more can ye, *' except ye abide me." And the apollle Paul, Gal. ii. 20, " I am crucified with Chrifl ; neverthelefs I live ; *' yet not I, but Chrifl liveth in me ; and the life which I *' now live in the flefh, I live by the faith of the Son of *' God, who loved me, and gave himfelf for me." In the fame manner nothing can be more prepofterous, tlian to fix our afFeciions upon temporal mercies, or our attention upon the promifes that relate to them, fo as to lofe viev/ of our intereft in God's favor, and the progrefs of our fanclification. All the temporal promifes in fcripture are made to the children of God as fuch, and for carrying on the purpofes of his grace in them. — Your heavenly Father knoweth that ye have need of thefe things. There is no promife in the whole volume of infpiration to the wicked and impenitent. " There is no peace, faith my " God, to the wicked." He will either rebuke them in his wrath and chaflen them in his hot difpleafure, or give them up to a curfed, hardening, fiupifying profperity, than which, no fiate on earth is more to be dreaded. — Chriflian ! never fulfer an anxiety about your outward Hate to fupplant or go before, or even to be feparated from a concern, that you may not be found wanting when weighed in the balance of the fan^tuary. Trust in God, ^41 3. Let me befeech you to adore the vvlfdom, juflice and mercy of God, indie order he hathellabliflicd, accordinjr to the different nature of the promifes. That which is of moft, nay, properly fpcaking, of unfpcakable value, and radically contains all the rell:, is placed firit in order, and offered in the mofl: free and gracious manner, without money and without price. Salvation is preachedto the chief offmners, and a Saviour held forth as able to fave to the uttermoft all that come to God by him. Many ufes might be made of this, but the fingle ufe I intend to make of it, at prefent, as connected with the duty of trufl, is to filcnce the complaints ofenvy and impatience. How prone are many to look with an evil eye upon the moreextenfive polfeflions and greater apparent outward comfort which others enjoy? Does it not alloniih you to think how much unbelief and ingratitude there is in thofe repining tlioughts ? Meannefs of rank, and poverty of Hate, are no hinderance at all to an intereft in Chrift, and a right to everlafting life. Nay, the gofpel is preached to the poor. — Many a Lazarus has been carried by the angels to Abraham's bofom, while the rich and luxurious have lifted up their eyes in torments. Will you, can you, dare you then complain ? AV'ill you envy the man of the world, his ftately palace — his elegant furniture, and his fumptuous fare ? What is the amplefl portion in the prefent life compared with the fure mercies of David ? What child of God would exchange with any wicked man a prifon for a palace, or a Icaffold for a throne ? I befeech you to add to all this, that, even with regard to prefent peace or comfort, there is no comparifon be- tween a good man and a bad. "A man's life doth not *' confill in the abundance of the things which he poifefles." This is a truth not only often repeated in the facred ora- cles, but written in the clearell and moH: legible charac- ters in the hiftory of Providence. — Nay, even indepen- dently of virtue or religion itfelf, every human calamity, whether arifmg from fickncfs, reproach, contention, fear, or unirratified defire, rag^es ^v^ith (greater violence in the higlier, than in the lower iiations of life. A vain and conceited monarch once fent to alk at aii heathen oracle, Vol. If. 2 U 342 Trust in God. vvlio was the happleil man on earth ? and met with a de- ferved difappointment in the reply. If we fhould put a qiieilion much more proiitable as well as much more eafily refdved, in what rank of life the moft exquifite human mllery has been found ? I have no doubt but it ought to be anfwered upon a throne. Experience will always ra- tify the wife man's obfervation : Better is a dinner of herbs ivhere lo^cs is^ than a stalled ox a?id hatred there- ivith. Afandtified lot is an ineftimable treafure. The bjeffing of God on a cruife of oil, and a pot of meal, is better than inexhauftible mines of gold and filver. What caufe of contentment and patience to the child of God ! In the lall place, you may learn from what has been faid on the fubjeft, what is the plaineft, the fliorteft, and indeed the only fure way to deliverance from diftrefs or calamity of whatever kind. It is to fly to the mercy of God through the blood of Chrifl, to renew the exercifes of faith in him, and, in proportion as it pleafes God to fill you with all joy and peace in believing; you will perceive every other covenant-bleffing flow clear and unmixed from this inexhaufted fource. It will lead to repentance, humili- ation and fubmiffion. The fandified ufe of the aiiiiftionwill be obtained, and this brings deliverance of itfelf ; for no rod will be continued longer, than it hath anfwered its end. At any rate, when fuifcring is neceflary, grace, to fulTer v/ith patience, fliall not be withheld. Would you have any more, and is not this remedy alv^^ays at hand ? Can the pooreft man fay it is not within the reach of his purfe ? It is, at once, eiteftual and univerfal. It was once faid in conlempt of a worthy and pious minifier, that 1 e made fo much of the blood of Chrift, that he would apply it even to a broken bone. But bating what may be thought indecent in the expreflion, chofen on purpofe to bring a orood man into ridicule, the thing itfelf, I make bold to affirm, is a great and a precious truth. Faith in the blood of Chrili makes a man fuperior to all fufierings. It foftens their afpetl — it abates their fe verity — nay, it cha,nges their nature. AVhen a man is under diftrefs or calamity of any kind, and confiders it only in itfelf, and independently of his relation to God, it retains its old- Tnist in Cod. 545 nature, and tafles with all the bitternefs of the original curie ; but when it is conlldered as liuiited in its nature — Its mcafure, and its continuance by a kind Saviour, the believer llibmits to it with patience, as a part of his Creator's will ; bears it with patience in his Re- deemer's ilrength, and fometimes is enabled to embrace it with pleallire, as ferving to cany him to his Father's prefence. Is this going too far ? No, my dear brethren ; tliere arc great realities to which the word of God, and the experience of his faints, bear united evidence. Many here prefent, I doubt not, have been witnefs of this truth, in the carriage of their relations now with God ; and not a few, I truli, will repeat the teilimony to fueceeding ages. I conclude all with that animated pafiage of the apoftle Paul — 2 Cor. iv. 16, 17. '' For which caufe we faint not; *' but though our outv\'ard man perifli, yet the inward man " is renewed day by day. For our light afHiclion, which " is but for a moment, worketh for us a far more exceeds " ing and eternal weight of glory,'* [ 345 ] I «0M «••• M°* """ ■*°° °°^ ^'°°' """' ""* '"^ ""^ ""^ '""^ '°°'' "^ "^ *°^ *"* ""^ **" **"' ""^ "°- < I OOOO nOS OM* 000* MCO 0000 COOO COM OOO* 0003 0000 SOOO OOO* tOOO OOOQ OOOO (OK cr W 0000 0000 M03 vxa 00O3 ( On the purity of the HEART. SERMON. Proverbs xxx. 7, 8, 9. Tivo things have I required of thee ^ deny me them not be- fore I die : remove far from me vanity and lies ; give me neither poverty nor riches ; feed me with food con- Vienient for me^ lest I bcfidl a?id deny thee^ and say^ who is the Lord F or lest I be poor a7-id steal, and take the name of my God in vain. — My Brethren, OUR dependent condition as creatures, and much more our dangerous condition as fmners, expofed to daily temptation, renders prayer a duty of the moft abfolute necefllty. You mull: all be fenfible, how frequent and prefTing the exhortations to it are in the holy fcrip- tures. And, indeed, there cannot be a better evidence ot a right temper of mind, than an habitual difpofilion to the excrcife of this duty. But as prayer is a necedaiy duty, wc ought to give the greater attention to the manner in which it is performed. We ought to afk only for fuch things as are truly fafe and ufeful. We ought alfo to offer up our prayers with im- portunity, or referve, according to the nature and com- parative importance of thofe blcflings we defire to obtain. 34^ On the Purity of the Heart, All our wants are pcrfeftly known to God ; he Is alfo the beft judge of what is fit for us, and therefore, our petitions ihould be well weighed, and exprefiedin fuch terms, as, at the fame time that they intimate our defires, leave much to himfelf, as to the meafure and manner of fatis- lyino; them. We have an excellent example of this pious and pru- dent conduft, in the prayer of the prophet Agur, juft read in your hearhig. All his requefts are fummcd up in two general heads. Thefe he fecms to inlid upon, as abfolute- ly neceffary to alk, with that humble, holy confidence which is founded on the divine promife, that if we afli any thing agreeable to his will, he heareth us. He feems alfo to alk them, as what would fully fatisfy him, and be fufHci- ent for the comfort of the prefent life, and the happinefs of the life to come. *' Two things," fays he, "■ have I re- *' quired of thee, deny me them not before," or, as it ought rather to be tranflated, " until I die." Thefe two requefts are conceived ir the following terms. *' Remove far from me vanity and lies, give me neither " poverty nor riches." The firft, viz. " remove far from ** me vanity and lies," evidently relates to the temper of his mind, and the {late of bis foul. The fecond, viz. " give m.e neither poverty nor riches," relates to his out- ward condition or circumftances in the prefent life. There are two things in the general flrudlure of this comprehen- five prayer, that merit your particular attention. Firft, The order of his requeft ; beginning with what is of moft importance, the temper of his mind, and his hope towards God ; and then adding, as but deferving the fecond place, what related to his prefent accommodation. Secondly, The connexion of his requefts. The choice he makes as to his temporal condition, is in immediate and diredt fubferviency tohisfanftification. This is plain from the arguments with which he prefTes, or the reafons which he affigns for his fecond petition. '' Give mc nei- " thir poverty nor riches, left I be full and deny thee, " and fay, who is the Lord ? or left I be poor and fteal, *' and take the name of my God in vain." On the Purity of the Heart, jH/ Mv brethren, I am pcrfuadcd that this fubje(!^ can hard- ly be^ at anytime, unrcafoiiable to aChrinian allembly, as our mifplaced, exceflive, and unrealbnable defires are the ^rcatell enemies to om* progrefs in hoHnefs, as well as to our comfort and peace. Perhaps, however, there arc fome circumftances that render it peculiarly proper for this auditory. Young perfons are very apt to cherifli vail and boundlcfs dcfires as to outward things ; and having not yetexpeiiencedthc deccitfulnefs of the world, arc apt to entertain exceffive and extravagant hopes. The truth is, rich and poor, young and old, may here receive a lef- fon of the utmoft moment. Let me therefore intreat your attention, while I endea- vor to open and improve this paflage of the holy fcrip- turcs ; beginning, at this time, with the firfl: requeft *' Remove far from me vanity and lies." Indifcourfing on which, 1 will endeavor, I. To explain the import of it, or flicw at what it chief- ly points, and to what it may be fuppofed to extend. II. Apply the fubjccl for your Inftruinion and dlrcdi- on. I. I am to explain the import of the prophet's prayer, or fliew at what it chieiiy points, and to what it may ba fuppofed to extend, in the petition, " Remove far from " mc vanity and lies." The word 'canity, efpecially when it is joined, as it is frequently in fcripture, with lying, or lies^ is of a very large and comprehenfive fignification. The word in the original, tranllatcd ihwity, properly fig- nifies ligbincss or enipthiess ; and /ies fignify fahcbcod^ in oppofition to truth. I imagine we fliall iiave a clear conception, both of the meaning and force of this plirafe, if we make the follow- ing remark : God himfclf is the great fountain of life and exigence ; the great I AM, as he emphatically ftylcs him- felf to Mofcs ; the original and the only realtty, if I may fo fpeak. All other beings have only a dependent and precariou*: cxiflcnce ; fo that the crciition itfelf, though his «\vn v.'ork, compared to him, is vanity. " V'aTiity ofva- 348 On the Purity of the Heart. *' nities, faith the preacher, vanity of vanities, all is va^ " nity.'* Therefore, in a particular manner, the word is often ufed to denote the folly of all idolatrous worfliip ; or the giving the refpedt and honor to any thing elfe, which is due to God alone. " They have moved me to jealoufy *' with that which is not God, they have provoked me to *' anger with their vanities. Are there any among the *' vanities of the Gentiles, that can caufe rain ; or can '' the heavens give fliowers, art thou not he, O Lord " our God ? Sometimes it is ufed to denote the folly or unprofitable- ness of any vice, and particularly of an ill-founded con- ceit of ourfclves, as well as of all fraud and diffimulation, in word or action. So that this prayer for our fouls, fhort as it appears to be, when confidered in its full extent, will be found to contain a great variety of important matter. — This I flia,ll endeavor to give you a brief account of, under the following particulars* I . We are hereby taught to pray, that we may be pre- ferved by divine grace, from all falfe and erroneous princi- ples in religion ; fo as we may neither be deceived by themi ourfelves, nor any way inftrumentai in deceiving others. This, by what has been faid of the ufe of the words in fcrip- ture, appears to be implied in the requeft, and it is of more moment than fome are willing to allow. The underfiand- ing being the leading faculty, an error there^ fpreads its unhappy influence through the Vvhole temper and life. Whereas, on the contrary, light in the mind, produces fidelity and fecurity in the confcience, and tendernefs in the converfation. You may obferve, that through the whole hiftory of the old teflament, idolatry, or a departure from the knowledge and worfliip of the true God, is the Icadin;^ fin, and the fruitful fource of every other vicious practice. We fometimes, indeed, feem to fland aftonifli- cd at tlie exceflive pronenefs of the ancient Jews to this fm. But we need only a little reflection to difcover, that an evil heart of unbelief continues the fame at bottom, and daily producers the like dangerous effects. How prone have men been in all ages, to depart from the fimplicity of the truth ! In how many different fliapes have they perverted it ! On the Purity of the Heart, 349 One age, or one country, has been pollulcd hy one error; and another by an oppoike ; impelled by the unftablc and irregular fancies of men of corrupt minds. 'In tlie lad age, the great theme of the carnal realoner was, to attempt to expofe tlie fcripture do(flrine of God's certain knowledge, and precife ordination of all events ; and in this, liite and neceflity, have become the flrong hold of in- fidelity, and are embraced, or feem to be embraced, by every enemy of true religion without exception. Error, fliifting its ground, indeed, is but natural ; for lying va- nities are innumerable ; but the true God is the fame ** yellerday, to day, and forever." At this very time, how abounding and prevalent is in- fidelity, calling in queftion the moll important and fun- damental principles, both of natural and revealed religion I And how properly is this dcfcribed, by the expreflion in the text, canity and lies ; for it always takes its rife from the pride and vanity of the human heart ? Sometimes a pride of underflanding, which afpires to pafs judgment on things far above its reach, and condemn things long be- fore they are examined and underftood : Sometimes, alfo, from a pride of heart, or felf-fulficiency, that is unable to endure the humbling and mortifying view, given us in fcripture, of our chara(Sler and ftate. Oh how readily do men turn aiide from the truth ! With what greedinefs do they drink in the flattering but dclb-u6live poifon ! Need I point out to you the fatal effe(5ls of fuch principles taking place ? It loclens the obligations to obedience, takes off the edge of the reproofs of confcience, and thus removing reflraints, leaves men, in the cmphatical language of the lioly fcripture, " to walk in the ways of their own hearts, '' and in the fight of their own eyes." But in this requeft, *•' remove far from me vanity and *' lies," I would not have you confine your views to the moll grofs infidelity and avowed oppofition to God. Pray alfo, that you may be preferved from error, or miftake of any kind; but efpecially fuch as have the grcatefl intlu- cnce on the fubftance of religion. A clear apprehenfion of the holy nature, and righteous jovcrnment of God — the infinite evil of fin — the founda- Voi. II. 2 X ^5o On the Purity of the Heart, tion of our peace in the blood of the atonement — and tbs renewuig of our natures by the Holy Ghoft, feem to me abfolutely neceiiary to true and undenled religion. And they are the truths, which particularly ferve to exalt the Creator, and lay the creature in the dull. When, there- fore, we confider how grateful to corrupt nature every thing is, that tends to fofter pride — to create fecurity, and fst ths mind at eafe, in the indulgence of fni : we muft be ienfible of how great importance it is, to pray for divine direclion, and divine prefervation. Nothing is more dan- gerous to men than confidence and prefumption — nothing more ufeful in faith and practice, than humility and felf- denial. 2. This prayer implies, a defire that we may be pre- ferved from fetting our afleftions on fuch obje6ls, as are but vain and unfatisfying, and will, in the end, difappoint Gur expe6tation. I take this to be not only a part, but a very important part of the prophet's meaning. The world is the great fource of temptation ; the powerful and unhappy influence of which we may daily fee ; or rather, all of us daily and fenfibly feel. VVhat is it pofieffes the fancv, mifleads the judgment, inflames the a£fe:), of vveaknefs ; although, indeed, it is a chamber of all others the mod noble. In recommendation of this cha- radler let me obfcrve, that in this, as in all the particulars mentioned above, "• the wicked worketh a deceitful work ; " but he that walketh uprightly walketii llircly." Suppo- fing a man to have the prudence and difcretion not to fpeak without necefLty ; I aflinn there is no end Vvh.ich a good man ought to aim at, which may not be more ccr- tainl)'-, fafely, and fpeedily obtained by tiie llriftell and moll inviolable fnicerity, than by any ails of diffimulation whatever. But after all, what fignify any ends of prefent conveni- ency, which diiFunulation may pretend to anfwer, com- pared to the favor of God, which is forfeited by it ? Hear what the Pfalmifi: fays. " Who fliall abide in thy taber- " nacle, who fliall dwell in thy holy hill t He that walk- *' eth uprightly and worketh rightcoufncfs, and fpeakcth " the truth in his heart." — Let us, therefore, add this lo the other views of the prophet's comprehenfive prayer — " Remove far from me vanity and lies." For the improvement of this part of the fubjcft, obfeiTe^ I. You may learn from it how to attain, not only a juflnefs and propriety, but a readinefs and fulncfs in the duty of prayer. Nothing is a greater hinderance, either to the fervency of our affections, or the force of our exj^reffions in prayer, than when the obje£t of our defires is confufed and gene- ral. But v^X'xtw we perceive clearly v/hat it is that is need- ful to us, and how much we do need it, this gives us, in- deed, the fpirit of fupplication. Perhaps it is more ne- ceflary to attend to this circumftance, in what we aflc for* our fouls than for our bodies. Wlicn we want any thing that relates to prefent convcniency, it is clearly underRocd, becaufe it is fenlibly felt. — There is no difficulty in crying for deliverance from poverty, ficlvi'.cfs, reproach, or any other eartlily fufferiiig ; nay, the difficulty here is not in exciting our defircs, but in moderating them : not in pro- ducing fervor, but in promoting fubmilfion : But in what relates to our Ibuls, becaufe many or moft temptations are agreeable to the flclli, we forefee danger lefs pcriedlly, and Vol. IL 2 Y ^5^ ^>i ^^<^ Purity of the Heart. even feel it lefs fenfibly ; therefore, a clofe and deliSerafgr attentioa to our fituution and trials, as opened in the pre- ceding difcourie, is of the utmofc moment, " both to carry *' us to the throne of grace, and to direct our fpirit when " we are there." 2. What hath been faid will ferve to excite us to ha- bitual watchfulnefs, and to direct our daily converiation. The fame things that are the fubjects of prayer, are alfo the objeits of diligence. — Prayer and diligence are joined by our Saviour, and ought never to be feparated by his people. — Prayer without watchfulnefs is not fmcere, and Avatchfulnefs '■vithout prayer will not be fuccefsful. The lame views of lin and duty — of the llrength and frequency of teinptatio 1, and the weaknefs of the tempted lead equally to both. Let me befeech you then, to walk cir- cumfpeftly, not as fools, but ^s wife. Maintain an ha- bitual diffidence of yourfelves — Attend to the various dan- gers to which yoii are expofcd. Watchfulnefs of itfelf will fave you from many temptations, and Vv^ill give you an inward warrant, and humble confidence, to aflv of God fupport under, and deliverance from fuch as it is impoffi- ble to avoid. 3.. In the lafl: place, fince every thing com|Trehended in the petition in the text, is viewed in the light offalfehood and deceit, fufFer me, in the mod earnefl manner, to re- commend to my hearers, and particularly to all the young perfons under my care, " an invariable adherence to truth, ^'■^ and the mod untlifguifed fimplicity and fincerity in the "• whole of their converfation and carriage." I do not know where to begin or end in fpeaking of the excellency and beauty of fincerity, or the bafenefs of falfehood. Sin- cerity is amiable, honorable and profitable. It is the mod lliining part of a commendable charadler, and the moil winning apology for any mifcarriage or unadvifed aftion. There is fca; c:i!y any action in itfelf fo bad, as v/hat is- implied in the hardened front of him who covers the truth with a lie : Bifides, it is always a fign of long pracHice in wickednefs. Any man may be feduced or furprized into a fault, but none but the habitual villain can deny it with ileady calmnefs and obftinacy. In this reipecl, we un- happily find fome who are young offenders, but old finners-. On the Purity oj the Heart. ^^^ It is not in religion only, but even among worlclh,- men, that lying is counted the utniolt pitch of bafenels ; and to be called a liar the most itisiipportabie reproach. No won- der, indeed, for it is the very eflence of cov/ardice to dare to do a thing which you have not courage to avow. 'Vhe. very word of fniners are fcnfible of it thcmfelvcs, for they deeply refent the imputation of it ; and, if I do not mif- take, have never yet arrived at the abllirdity of defending it. There is fcarcely any other crime, but Ibme are pro- fligate enough to boafi: of it ; but I do not remember ever to have heard of any who made his boaii, that he was a liar. To crown all, lying is the mofl v.Tetchcd follv, Juftly does Solomon fay : *' A Ij Ing tongue is but for' a " moment." It is eafily difcovered. Truth is a firm confident thing, every part of which agrees with, and flrongly fupports another. But lies are not only repug- nant to truth, but repugnant to each other ; and common- ly the means, like a treacherous thief, of the detedion of the whole. Let me, therefore, once more recommend to every one of you, the noble chara(5ler of fincerity. — En. deavor to ellabliih you.r credit in this refpe£l fo entirel}'-, that every word you fpeak may be beyond the imputation of deceit ; fo that enemies may, themfelves, be fenfible, that though you Ihould abufe them, you will never de- ceive them. [ 3^1 ] . .NAMsMt AM MM M«aaooo MM ooM oooo '1000 eoooooooocMO oooocoor 0O09COM0M0 aeo6 cooa moo oomomo a ^^- ooo* 9000 OOOO MOO 0000 0000 0000 oooo oooo oooo oooo coco oooo oooo oooo coco moo moo ecQo txxw oooo I SEEKING A COMPETENCY in the WISDOM of PROVIDENCE. SERMON Proverbs xxx. 8. Give me neither poverty, nor riches ; feed me with food convenient for me. I PROCEED now to confidcr the fecond branch of the prophet's prayer, which regards his outward condition, or circuniftances, in the prefent world. On this fubjeft he exprefles himfelf thus : " Give me neither poverty nor " riches." Do not think, my brethren, that this is a fubjed of lit- tle importance ; or that it is unconnected with the fpiritu- al life. On the contrary, there are few things of more moment, than to have our defires of temporal bleflings limited and dire6ted in a proper manner. Not only is worldly mindednefs the everlafling ruin of thofe who are entirely under its dominion ; but even good men are lia- ble to many temptations from the fame quarter. They may hurt their own peace, give oflbnce to others, or lel- fen their ufcfulnefs by a fuiful excefs in their attachment to the world, or by a criminal negligence in not giving a prudent and proper attention to it. Be not furprifed that 362 Seeking a Competency in I have mentioned the lafl: ©f thefe as well as the firfl:, for the prophet prays for deliverance from the temptation arifingfrom both extremes. Idlenefs and floth are as con- trary to true religion, as either avarice or ambition ; and the habit when once taken, is perhaps more diflicult to remove. In order to treat this fubjedl with the greater diftin£t- nefs, I fhall firfi: fhew you what we may learn in general from this prayer : fecondly, explain the particular object of the prophet's defire ; and in the lail place, make ap- plications of what may be faid by recommending it to your choice. I. In the firfl: place then, we may learn in general from this requeft, that it is lawful to pray for temporal bleflings. It is not unworthy of a Ghriftian, whofe converfation is in heaven, to afk of God, what is neceffary to his fupport and prefervation in the prefent life. If I were to men- tion all the examples of this in fcripture, I fliould tran- fcribe a great part of the Bible. Though inferior in their nature and value to fpiritual bleffings, they are neceffary in their place ; and it is upon this footing they are exprelT- ly put by our Saviour. " Your heavenly Father knov.^eth " that ye have need of all thefe things." They are need- ful to the prolonging of our natural life till we finilli our work, and are fitted for our reward. Therefore, though miracles are a kind of fufpenfion of the laws of nature, and the ordinary courfe of providence ; yet we find God fometimes working a miracle to fup})ly tlie wants of his fervants. It had been no more diffieult for God to have kept Elijah from hungering, than to have made the eagles feteh him provifion ; or to have made, as in another cafe, a barrel of meal, or a cruife of oil, the lafting and fuffici- ent fupport of a whole family. But he choofes rather to fupply the wants of his people, thancaufe them to ceafe, that he may keep their dependance conilantly in their view, and that a fenfe of their neceffities may oblige t|^em to have continual recourfe to him for relief. Again, we may here learn, that God is the real and proper giver of every temporal, as well as of every fpiri- the JVisdom of Providence. 36^ tua] blefTuig. A fentiment tliis, oflhcutmofl: confequcncc, to be engraven upon the heart. We have here an inRancc out of many, in which truths known anJ confefred by all, have notwithftanding little hold upon the mind. How few are truly fcnfible of their continual obligations to the God of life ? Confider, I befeech you, that whatever you poflefs of any kind, it is the gift of God. He holdeth your foul in life, and guards you by his providence in your going out and in your coming in. He covereth your table and filleth your cup. Have you riches ? It is by the blcfling of the God of heaven " The blefTmg of the Lord," faidi the Pfalmifi:, " it maketii rich. But thou flialt rc- " member the Lord thy God, for it is he that giveth thee " power to get v/ealth." Have you credit and reputation ? It is God that hideth you from the ilri pes of tongues. "Thou " fhalt be hid from the fcourge of the tongue, neidier Ihalt *' thou be afraid of dcftruftion v/hen it cometh." Have you friends ? It is he that giveth you favor in their fight. Have you talents and parts ? It is the inspiration of the Almighty that giveth thee underflanding. II. Let us now explain the particular tenor of this }^- tition, and point out the object of the prophet'c defire ; *' Give me neither poverty nor riches." It is plain we are not to fupi)ofe the prophet, in any degree, refufinn- fubmlfTionto the will of God, by his thus making choice of a particular Ikte of life — Doubtlefs he refolved to be at God's difpofal, and believed that he was able to fandify to him a Hate of the highell profperity, or of the deeped ad- vcrfity. It was no diftruft on God, but felf-denial and diffidence of his own flrength that fuggefted this prayer. Therefore, in adjuring his defires and expedlations, he pitches upon that Hate that appeared to him liable to the fevvcfl fnarcs.- Thus our bielled Saviour, though it is his will tiiat we fhould fear no enemy when going out in divine ilrength, yet teaches us to pray — " Lead hs not *' into temptation." Poverty and riches are here mentioned as tlic two ex- tremes ; in ncidier of wlilch we fnould v.ifli to be j^laced, but in a fafer middle betv/ecn tl:e two ; fo as, if it pieafe 364 Seeking a Competency in God, we may neither be urged by preffing neceflity nor over-loaded with fuch abundance as we may be in danger of abufing. But perhaps fome will fay, where is the middle ? How Ihall we be able to determine what we ought to defire, fmce there is fo immenfe a diflanee, and fo many inter- mediate degrees between the extremity of want, and the countlefs treafures of the wealthy ? But, my brethren, if we do not hearken to the illufive calls of ambition, avarice and luft, it is by no means diffi- cult to apprehend the meaning of the prophet, and apply it to perfons of every rank. Regard, no doubt, is to be had to the various Rations in which God hath thought fit to place us. This difference of flation requires fupplies of the conveniencies of life, fuited to the part we are bound to aft. That manner of life which would be decent and liberal in one ftation, would be reckoned mean and fordid in another. Therefore, what would be plenty and fulnefs to perfons in inferior flations, would be extreme poverty to perfons placed, and called to aft, in higher and more exalted fpheres. But after we have taken in the confideration of every difference that may happen on this fcore, there is fomething in the prayer that belongs in common to persons of all stations^ namely, that we fliould be modefi: in our deftres after temporal good things, and take care not to afk only to gratify a fenfual inclination, but for what is really neceffary or ufeful to us. The laft is reafonable and allowable, the other is unreafonable and jullly condemned by the apoille James. " Ye afk and "■ receive not, becaufe ye aflc amifs, that ye may confume " it upon your lufts." But the firfl part of this requefi: is explained by the laft, contained in tlie words, " feed me Avith food convenient " for me." That we may be able to enter into the true fpirit of this petition, I ihall juft compare it with fome other fcriptural forms of prayer on the lame fubject, and then endeavor to point out what I take to be the chief in- firu(51ion intended to be conveyed to us by ^t. As to the fcripture forms of prayer for temporal provi- fion, the precedence is undoubtedly due to that excellent the fVisdom of Promdmcc. 365 form left us by our Saviour, in which we find this petition, " Give us this day our daily bread." You may next at- tend to the prayer put up by Jacob in ancient times. *' And Jacob vowed a vow, faying, if God will be with " me, and will keep me in this way that I go, and will " give me bread to eat, and raiment to put on, io that " 1 come again to my father's houfe in peace, then lliall " the Lord be my God." It is more than probable that the apoille Paul alludes to Jacob's expreffion, in his excel- lent advice to all Chrillians. " But godUnefs with con- " tentment is great gain, for v/e brought nothing into this " world, and it is certain we can carry nothing out ; and " having food and raiment, let us be therewith contenti " But they that will be rich, Ml into temptation and a *' fnare, and into many foolilh and hurtful lulls, which '' drown men in dc{lru(5tion and perdition — for the " love of money is the root of all evil, which while fome *' coveted after, they have erred from the faith, and pierc- *' ed themfelves through with many forrows." It is obvious to remark, that all thefe prayers and this apoftolic counfel run in the fame drain. Tliey all begin and are founded upon a regard to God, and a mind right- ly difpofed towards him : " If the Lord," fays Jacob, *' will be with me"—" Remove," fays Agur in my text, " far from me vanity and lies." Our Saviour begins his ' prayer with petitions for the glor}' of God, with which the happinefs of our fouls is infeparabiy conneaed ; and the apoftle maintains ^(7^/i//^^^ as the great fource of content- ment with our portion in this life. We may iiirther obferve, thatthere is the fame method obfer\'ed in all thefe prayers. The exprellions vary a lit- tle, but the rcquell is the fame. Jacob willies for the di- vine proteaion, with food to eat, and raiment to put on. Agur for food convenient for him ; and in the Lord's prayer we afk for our daily bread. There is no fpecify- ing of any particulars — no mention made ot this or the other quantity of provifion. Their defies are fummed up in this general requeft, and the quantity and quality wholly referred to the good pleafure of God. It is c-rtain tliat God lialh fometimes granted to his ow n people, riches Vol.11. 2 Z 366 Seeking a Competency iii in p;reat abundance ; and, at the fame time, has given his blefTing to enjoy them, and honored the poll'eflbrs, by ena- bling them to glorify him in the ufe and apphcation of them. But the direct defire of riches, I do not think, hath any warrant from precept or example in his word. And when they are bellowed as a bleffing, and not a curfe, it is commonly on thofe who, by their fuperior concern about the better part, fliew that they will put them to their proper ufe, as in the cafe of Solomon, recorded in the firft book of Kings. " In Gibeon the Lord appeared to Solo-- ^ mon in a dream by night ; and God faid, afli what I " fliail give thee. And he faid, give thy fervant an " underilanding heart. And the fpeech pleafed the Lord, "■ that Solomon had alked this thing. And God faid, be- *' caufe tliou haft alked this thing, and haft not allied for " thyfelf long life, neither haft afl<:ed riches for thy- " felf, nor haft aflced the life of thine enemies, but haft aili- *' ed for thyfelf underftanding, to difcern judgment : Be- " hold I have done according to thy words ; lo, I have *' given thee a wife and an underftanding heart, fo that **■ there was none like thee before thee, neither after thee '''' fhall any arife like unto thee. And I have alfo given " thee that Vv^hich thou haft not alked, both riches and ho- " nor." Now this I take to be the main inftru6tion intended to be given us with refpe6t to our prayers for temporal mer- cies ; that we fiiould not pretend to fet bounds to God, but leave the meafurc of them to his determination. For further explaining this truth ; and, at the fame time recommending it to your regard, be pleafed to attend to the following obfervations. I. Confider that God, infinitely wife, as well as graci- ous, is certainly the beft judge of what is moft fit and con- venient for us. We know fo little of ourfelves, that we really know not how we Ihould behave, if placed in par- ticular circumftances, until we are tried. The world has actually feen many examples of thofe, who were loud in their accufations of others, behaving worfe when placed in the fame ftations. And, indeed, I fliould na- tur^illy exj)e6l, that an impatient, envious, . difobedient the IPIsdom of Prcoidenct. 367 fubjeft would, if raifed to power, be a cruel, Infolcnt, un- jufl: oppreiTor ; that a petulant, pcevifli obiilnatc Icrvant would make a capricious, fevere, unrcafonablc mailer. If we were to carve out our own lot, and to Iiavcallourown dcfires gratified, there is great reafon to prefume, we would throw ourfelves into the moft difagrceable circumftances with regard to our fouls, and probably confult but ill for our peace and comfort in this world. Let me put a few queflions to every one that fecretly murmurs at his ftate. Are you furc, that if you were ad* vanced to a place of power and trufl, you would be able to carry with prudence, refolution and integrity ? Are you fnre, that if you were fupplied with riches in great abun- dance, you would not allow yourfelves to wander in plea- fure, or to fwell in pride ? Are you lure, that if you were raifed to high rank, furrounded by flatterers, and word lip- ped by fervants, you would, in that Handing, behave with humility and condefcenfion ; or that prefled on all hands by bufmefs, company, or amufements, you would Hill religioully fave your time forconverfe with God ? A life of piety in an exalted ftation is a continual con- flict with the ftrongefl oppofition. What fays experience upon this fubjeft ? Solomon did not wholly, and to the end, refill the temptation of riches and dominion. In the whole compafs of hiftory, facrcd and profane, I do not re- member any example of a man's behaving better in point of morals, in a profperous, than an afflicted Hate, except- ing one that hath this appearance, viz. Cicero, the Ko- man orator. His conduit in profperity was full of digni- ty, and feemed wholly dircfted to the public good ; where- as in adverfity, it was to the laft degree mean and abjett — But probably the reafon of this was, that pride, or ra- ther vanity, was his ruling palFion, and the great motive to his illuHrious actions ; and when he fell into adverfity, this difpofition had no fcope for its exercifc. Chrillians, the Lord knoweth our frame, and is well ac- quainted with what we are able to bear, and confequent- ly what ftate of life will be upon the whoL* moft conveni- ent for us. It is, therefore, our inlerell, as well as duty, to refer ourfelves entirely to him, and leave him to choolj^v J 68 Seeking a Compete?icy in for us. This is not only the do6lrine of fcripture, but fo agreeable to reafon and good fenfe, that it has been ac- knowledged by feveral of the Heathen Philofophers, who have exprefled themfelves in terms perfectly fimilar to thofe of the infpired writings. The prayer which Socrates taught his pupil Alcibiades, is very remarkable ; that he fhould befeech the Supreme God to give him what was good for him, though he Ihould not aflc it ; and to with- hold from him whatever would be hurtful, though he ihould be fo foolifh as to pray for it. 2. As God is certainly the befl judge of what is good for us, fo refignation to him is a moll: acceptable expreffion both of our worfliip and obedience. Single duties are par- ticular afts ; refignation is the very habit of obedience. The wifdom and goodnefs of God are acknowledged in the moft authentic manner, when his holy and fovereign Pro- vidence is humbly fubmitted to, and cordially approved. Every impatient complaint is an impeachment of Provi- dence ; every irregular defire is an aft of rebellion againfl God. Therefore a fubmiffive temper muft be highly plea- fing to God, and is the way to glorify him in the moft un- exceptionable manner. The rather indeed, as it is im- poffible to attain this temper, but by fmcerely laying hold of the covenant of peace, which is ordered in all things and fure. This teaches us the grounds of fubmiffion. This procures for us the grace of fubmiffion. This ftains the pride of all human glory. This changes the nature of our pofleffions to us, and us to them. This fpiritualizes a worldly m.ind, and makes us know, in our own expe- rience, that all the paths of the Lord to his own people, are mercy and peace. 3. Such a temper of mind will greatly contribute to our own inward peace. It will be an efiedlual preferva- tive from all unrighteous courfes, and unlawful, or even difhonorable means of increafmg our worldly fubllance, and confequently fave us from the troubles or dangers to which men expofe themfelves by fuch practices. It will preferve us from perplexing anxiety, and many uneafy fears for futurity. It will bring us the near and fure way to the greatefl of all earthly bieffings — a contented ftiind. the Wisdom of Protiidence. 369 Such will be the fvvcet and clclightful effeas of depend- in^ upon God, and leaving it to him to furnifli our fup- pUes as he fees moll convenient for us. Whoever can pray with the prophet— " give me ncidier poverty nor « riches, feed me with food convenient (or me"— may be fully afTured, that his defire fhall be gratified, as it is per- feftly agreeable to the will of God. I conclude with reading to you our Saviour's exhorta- tion on this fubjed- " Therefore, I fay unto you, take no " thought for your life, what ye (hall eat, or what ye fliall *' drink ; nor yet for your body, what ye fliall put on. Is " not the life more than meat, and the body than raiment ? '' Behold the fowls of die air ; for they fow not, neither " do they reap, nor gather into barns ; yet your heavenly " Father feedeth them. Are not ye much better than " they ? But feck ye firfl; the kingdom of God, and Ins " ri«> O oa OOM 0000 t Th£ danger of prosperity. SERMON. Proverbs xxx. 9. Lest I be full and deny thee^ and say ^ ivho is the Lord? Or^ lest I be poor and steals and take the name of my God in vain, 1 PROCEED now to confider the arguments by whicli the prophet enforces his wife and well conceived pray- er. Thefe, in connexion with the two branches of the prayer, Hand thus : " Give me not riches^ left I be full " and deny thee, and fay, who is the Lord ? And give *' me not poverty, left I be poor, and fteal, and take the " name of my God in vain." If Agur's prayer is con- ceived in the moft modeft and humble terms, the rcafons> with which he fup^Dorts it, are every way becoming a tru- ly wife and good man. You fee in them a prevailing concern for the honor and glory of God, and his own prefervation in the paths of piety and virtue. You fee iu them a humble fenfe of his own weaknefs, and the danger of temptation ; he, therefore, defires to be placed in fucli a ftate of life, as will expofe him to the fewelt trials. An excellent difpofition this, and highly worthy of our imita- tion. How happy would it be for us all, if a defire to plcafe God and preferve our integrity, lay always neareit *372 The Danger of Prosper iiy\ our hearts, and had a conftant and commanding influence! on every ftep we took in our journey through life. Neither riches nor poverty are bad in themfelves. Nei- ther of them is any recommendation, or hinderance to the favor of God, v/ho is no refpeCter of perfons — there are good and bad in all ranks. Men may be rich and yet pious, or poor, yet flriftly juft and honeft. It is, I con- fefs, often done, yet it is highly criminal to look upon all that are rich in this world as profane ; and it would be equally fo to look upon all that are poor as deftitute of in- tegrity. Yet it is undeniable, that, from the corruption of the human heart, thefe two extremes do often become llrong temptations to the particular fms mentioned in the text ; which we fliall now confider feparately, in the or- der in which they lie in the paffage before us. " Give me not riches, left I be full and deny thee, and " fay, who is the Lord ?" As to the fact, that riches do often lead to profanity and contempt of God, experience, and the ftate of the world prove it in a manner too plain to be denied. We not on- ly fee that thofe, vv'ho are born and educated from their infancy in the higher ranks of life, are moft prone to ne- glect the duties of religion ; but thofe v/ho, from a low or mean condition, are remarkably raifed in the courfe of Providence, do often change their temper with their ftate, and fliow the unhappv influence of riches in leading them to a forgetfulnefs of God. Are there not fome, who v/ere regularly in God's houfe when they but barely lubfifted^ who have not time for it now, when they are bufy and wealthy ? x\re there not fome families, where the vror- ihip of God was conftant and regular in early life, while they were undiilinguifhed, and now it is no more to be heard in their farnptuous palaces and elegant apartments ? Shall I fay, that any worm of the earth is become too con- fiderable to fall down before the omnipotent Jehovali ? I may add, as being of great importance in the pre- •fent fubject, that fuch changes do often take place gra- dually and infenfibly, very much contrary to men's own expectation ; fo that we really do not know ourfelves, nor can we determine before trial, how far wq Would refill or The Danger of Prosperity. 375 yield to the force of temptation. Tlic j^roplxr ]^llilia foretold to Hazael, the cruekies he would be jruiltv of wlien raifed to an higher llatioii ; to which he replied wi.ji difdaia and abhorrence ; " What, is thy I'ervani a do;";, *' that he Ihoulddo this great thing ? And Elifha anfvvered, " the Lord hath ffiewed me that tliou Ihalt Ix; king over *' Syria." The conducV of the children of ifrael in their profperity, is but an emblem of the general condudl of- ihe children of men. " But Jefluirun waxed fat, and **■ kicked. Thou art waxed fat, thou art grown thick, '^ thou art covered with fatnefs : Then he forlbok God *' which made him, and Jightly elleemed the rock Oi his *' lidvation." AVIiat hath been faid miglit be fufficicnt to iliew the propriety of the prophet's prayer; for if fuch hath been often, or generally, the influence of worldly greatnefs upon o^er men, why fhouid any be fo confident as to prefume it would be otherwife with themfelves ? But perhaps it may alfbrd matter of ufeful infl:ru6lion, to inquire a little further into the fubjeft — to trace the caufes of this eiTcct, and fliew how, and why riches become an inducement to irreligion and profanenefs, for this w ill bjft enable us to apply the remedy. AVhen I fpeak of examining the caufes of this effedl:, I confefs that no reafon can be given for it, but what refledls great diflionor upon human nature in its prefent Hate. Were we to judge of the mat- ter by the dictates of found reafon, we ihould naturally expedt to find it directly contrary. God is the author of every blelhng which men poffefs, and his gifts fliould lead us to gratitude and acknowledgment. It feems natural then to fuppofe, that thofe who arc moft higlily favored in the courfe of Providence, fiiould difcover the greateft fenfe of obligation, and be ready to make every dutiful return. One would think that tliough the poor ihould be impatient, furcly the rich will be content and thankful. Is not this reafonable ? Had any of you bellowed many favors upon others, would you not cxj->c(5l that tlicir grati- tude fliould bear fome proportion to tiie number and va- lue of benefits received ? Had any of them been remarka- bly dillinguiflied from tlic rcH, would you not expert froii^ Vol. 11. 3 A 374 , '^^^ Danger of Prosperity. tlieni the moft Inviolable fidelity and attachment ? Strange, that our condu6l fhould be fo direftly oppofite in the re- turns we make for the goodnefs of our Maker ! That thofe who are diftinguiflied from others by the largell pofleffions, and the greateft fulnefs of all temporal mercies, lliculd be the moll prone to wickednefs of all forts ; but efpecially, that they fhould be peculiarly inclined to forgetfulnefs and contempt of God. Yet fo it is in truth. But how- ever difhonorable it is to human nature, let us fearch into it a little, and perhaps we may difcover the caufe of im- piety in perfons in affluent circumftances, and the danger the prophet would avoid, by attending to the following pbfervations : 1. An eafy and affluent fortune affords the means, not only of pampering our bodies, but of gratifying all our lufis and appetites. They are as flrong probably in per- fons of inferior ftations, but Providence has rendered tiie gratification more difficult, and in fome cafes impoffible. Many work through neceffity, who would be as idle and fiOthful as any, but for the fear of want. Thefe will be the firfl: and readicft to reproach the rich, and call them idle drones, who revel in that abundance for which they never toiled ; and to put to their own credit that, which is wholly owing to the refi:raints under which they are laid. Many are generally fober, becaufe they cannot afford the charges of intemperance, who want nothing but the means, to riot in the mofl brutal fenfuality. But to perfons of great wealth, the objeds of defire are always placed in full view, and are evidently within their reach : fo that the temptation has uncommon force, and few are able entirely to refill it. 2. The indulgence of pleafure infenfibly induces a habit, and leads men to place their happineis in luch en- pyments. Plabit you know is very powerful, and while the habit acquires ilrength, the power of refillance is gra- dually weakened. Thefe gratifications confume fo much time, that there is little left to relied; upon God, and our relation to him. I reckon it none of the leaft temptations to perfons of high rank, that not only their felf-indulgence, but the attendance and obfequiouihefs of others, fo en- 756vafted it by riot, nor concealed it by fraud. But though wc cannot help afcribing fome mcalure of what is laid to the charge of pcrfons in this unhaiii'V ftaie, to thiC. rage andrefemment of thofe who have llillcvcd by thcni; yet alas, there is too great reafon to aliirm, that they arc too often guilty of prevarication and fraud the fins uicnt:onec^ ill the text. 384 7"/^^ Danger of Achersity. I will dwell no longer upon the fafi:, but will confider a little the reafons of it, wiiich will direclly ferve to pro- mote the defign of this dlfcourfe, by exciting men to con- cern and folicitude, as well as pointing out the proper means of avoiding the temptation. The general reaibn of this, to be fare, is obvious to every body, that perfons in poverty, being ftrongly folicited by the appetites com- mon to all men, and not having their own vv'herev/ith to gratify their defires, are tempted to lay hold of the proper- ty of others. They grudge to fee that others have the en- jo3'-ments from which they are debarred ; and fince they cannot have them in a lawful, make bold to feize them in an unlawful way. But this I do not infift on, that I may mention one or two particular reafons, which will fuggell fuitable exhortations to duty. I. The firfll Ihall mention, is ignorance. This is pecu- liarlyappHcable to thofe in theloweftranksof life. Through poverty they are not fo well inflruCled as they ought to be, ia the principles of n:r;gion,and the great rules of duty. An ignorant ftate is almoft alv/ays a ftate of fecurity. — Their confciences are lefs tender, and they are lefs fenfible of the great evil of prevai ication and fraud. I am obliged, in fidelity, to fay, that in t.he private infpetlion of my charge, though I have found fome initaiices both of poverty and ficknefs borne 'with the moft pious rcfignation, there are alfo fome whofe condition might move the hardefl heart, living in the mofl fordid poverty, grofsly ignorant, and, at the fame time, fo difpirited, fo flothful, or ^^o proud, that they will do little to obtain knowledge for themfelves, or communicate it to their children. Many v.'ill not attend upon the public means of inftruClion, becaufe they cannot appear in fuch a decent garb as they could wilh ; and for the fame reafon they keep their children from them, till they contract fuch habits of idlenefs and vice, that they come out into the world without principle, obfiinate and intraftable. Is not the duty here very plain ? AH ilich Ihoukl exert themfelves to obtain the knowledge of the things which belong to their peace. They fliould neither be unwilling nor afliamed to make applicatioji lor fupply ; and even the coarfelt raiment fliould not hinder them fron> The Daivj^cr of Aihevshy. ' -^85 appearing in the houfe of God. Thus they will find ac- ceptance with him, if they worfliip him in the beauty of holinefs, preferable to thole who ai'e clothed in purple and fine linen, and their hearts are after their covetouhicfs. 2. Another great reafon why poverty becomes a temp- tation to fraud is, that they are introduced to it inlenfibly, and led on by degrees, "^fhe fm Heals upon them by lit- tle and little. People involved in their circumftances, to get rid of importunity and folicitation, make promiles, more of what they hope or wifli, than of what they are able to do. Neceflity ferves as an excufe for tlieir failing to their own mindc, and thus tliey are gradually brought into a breach of fincerity, and proceed from lower to higher degrees of falfhood. Little arts of evafion are iirll made ufe of, and doubtful pra<5lices are entered upon. One lin feems neceflary to flrengthen or conceal ano- ther, till at lafl the groffcli: fraud, and fometimes penury itfelf, clofes the unhappy fcene. 1 have read an excel- lent obfervation, that there is hardly I'uch a thing as a lin- gle fm ; they are always to be found in clulicrs. Jam fure, this holds in a particular manner as to lins of injuf- tice. They are fo interwoven and conneiflcd together, that you cannot receive any one witliout being obliged to admit the reft. This is one great brap.cli of the dcceitrul- nel's of hn in general ; with a view to which the apoille fays ; " But exhort one another daily wliile it is called to- *' day, left any of you be hardened through the dcccitful- " nefs of fm." 3. I only mention one otlier reafon of poverty being a temptation to fraud, viz. that in time it (lcftro}s the fenfe of fhamc. I am not ignorant, that a ienle of ihamc, which is nothing elfe but a fear of die ceni'ure of otiiers, neiUier is, nor ought to be the main principle of a good man's actions. But as there is no other principle at all in m my, fo it is a good afliftant, and corroboru-ive v. !,cn juftly directed; But now, through the corrupt maxims of the world, poverty is [q much the object of contempt, and thofe who are in this ftate, meet c\ery day with fo many marks of neglect from all, that before their condition is known, they will do almcft any thing to conceal it, and 386 The Danger of Adversity. after it is known, they become in time fo dcftitute of Ihame, that they are under no further reflraint. From this particular branch of the fubjeft, let mc put you in mind, I 1. What reafon many have to be thankful to the God of life, who hath given them their daily provifion, if not in all the abundance of immenfe riches, yet in fulnefs and fufficiency. An humble, thanldul difpofition is not only your duty, in return for the divine bounty, but is itfelf the richeil and fweetefl ingredient in all temporal mercies. — It is that, indeed, which makes them mercies. — Envi- ous perfons do not tafte what they have, their evil eye be- ing fixed on what they cannot obtain. Things in this re- fped; are jufl: what they feem to be. Our comforts are as we are enabled to relifli them. The fame poffeflions which are defpifed by the impatient or ambitious, are a treafure and abundance to the humble and grateful. 2. If poverty is a temptation, it ought to be an argu- ment to all to avoid it, or feek deliverance from it by law- ful means. Apply yourfelves with fleadinefs and perfe- verance to the duties of your calling, that you may pro- vide things honeft in the fight of all men. It is a duty of the land, and of the gofpel ; and it hath this promife, in general, annexed to it, that " the hand of the diligent *' maketh rich." Read,. I befeech you, that vafl treafure of ufeful inilruftion, the book of Proverbs ; where you will meet with many excellent counfels and wife obferva- tions upon this fubjeft. Of thefe I fliall mention at pre^ fcnt, h\xi tvv'o pafTages, feleded both for the foundnefs of the inftru6tion, and the beauty of the illullration. " Go *' to the ant, thou fluggard, confider her ways and be wife ; " which having no guide, overfeer, or ruler, provideth " her meat in the fammer, and gathereth her food in the " harveft. How long wilt thou ileep, O fluggard ? Vv^hen *' wilt thou arifc out of thy fleep ? So fliall thy poverty " come as one that travelleth, and thy want as an armed " man." And again ; *' I went by the field of the floth- *' ful, and by the vineyard of the man void of underftand- " ing; and lo,it was all grown over with thorns, and nettles The Danger of Adversity. 387 *' had covered the face thereof, and the Hone-wall thereof " was broken down." •^. Are any of you poor and reduced in your cnxum- ftances, fet a double watch upon your conduft, and ear- neflly pray that God may preferva you from fraud and difingenuity of every kind. Rather fufler yourfelvcs to be llripped of every thing, and apply to the charity of others, v/hich is not finful, and ought not to be ihamcful, than take any diflionefl methods ,of bettering your ilate. O melancholy thought, that many, when they become defperate in their circumftanccs, become alfo dcfperate in their courfes, and drown the refledlion of their con- fciences in flothfulnefs and fenfuality ! Sincerity, inte- grity, patience and fobriety in a ruined fortune are doub- ly eminent, at leafl, whatever they may be in the fight of the world, they are honorable and precious in the fight of God, and of all good men. Before concluding, lufFer me to make one or two re flections on the fubjecl in general ; the feveral parts of which I have now explained. And, I. On what hatli been faid on this fubjeft, I would graft diis important lelTon ; that you fliould not only lludy to preferve yourfelves from fm, but from all fuch circum- flances of temptation as are dangerous to human condan- cv. This was the very ground of the prayer of the pro- phet in my text, and is the fubftance of the reafons he af- figns for his requelh We are taught the lame thing in the ftrongcft manner, by the feveral inllanccs of human frailty, and die folly of prcfumptuous confidence, record- ed in fcripture. " Now all thefe things happened unto " them for enfamples, and they are written for our admo- " nition, upon whom the ends of the world are come. *' Wherefore, let him that thinketh he ftandeth take heed *' left he fall." We are alfo taught the fame tiling by him who knew what was in man, as he has given us direc- tions in the form of prayer which he taught his dlfciples, to lay, Lord, " lead us not into temptation." Are you really unwilling to do evil, you will be con- cerned to keep yourfelves out of the way of every folici- tation to it. This is conftandy the ctfe6l of a judicious 383 The Danger of Adversity. and folic! piety, and diofe who acl odierwife Ihew, that they cither have no real goodnefs, or that they are very weak Chrifiians, and httle acquainted either with them- fehes, or this prefent evil v/orld. 2. You may learn how necelTary it is, that you fliould look for the divine affifcance and dire6tion, to avoid the temptation of every ftate of life. We are truly of ourfelves unequal to the trials with which we are furrounded. Not that tliere is any thing unjufl: or opprefTive in the meafures of Providence ; but becaufe it feems good to oar Maker, to oblip;e us to a conftant dependance upon himfelfandhis proniifed help. " But God is faithful, who will not fuffer " you to be tempted above that ye are able, but will with " the temptation alio make a way to efcape, that ye may *' be able to bear it." The leail temptation may prove too hard for us, if we negledl to apply for fupreme aid ; but in divine flrength, we may bid defiance to the mod formidable oppofition. This temper is well exemplified and defcribed by the apoftle Paul to the Corinthians. " And he faid unto me, " my grace is fufficient for thee, for my flrength is made ** perfect in weaknefs. Mofl gladly, therefore, will I ra- *' iher glory in my infirmities, that the power of Chrill *' may refc upon me. Therefore, I take pleafure in in- " iirmities, in reproaches, in neceffities, in perfecution, " in dillreffes for Chrifl's fake ; for when I am weak then *' am I ftrong." 3- From what hath been faid, you may fee what an in- fcparable connexion there is between true religion, and your employments, andflate in this prefent world. They have a mutual, ftrong, and conflant influence upon one another. It is a fatal, though a common error to feparate them ; entirely to confine religion to the times and places of immediate worfliip, and fuppofe that it hath nothing to do with the maxims of trade and commerce, or other v/orldlv callings. On the contrary, }'our imprelTions of things fpiritual and eternal, will direft and regulate your views as to the prefent life ; and your fuccefs or misfor- tunes in worldly fchemes, will have a certain and vifible eliccl upon your Chriilian converfation/ and the flate of *rjje Danger of Adversity. 389 your fouls. Therefore, let them never be feparated in your own views, and let them flill be kept in their proper order and fubordination. Though the light and trivial ufc, not only of the name of God, but of fcripture-lan- guage, is both finful and dangerous ; and though a for- ward odentatious piety may fometirncs look fufpicious, yet it v\-ere to be wiflied we iiad more of a grave and lia- bitual acknowledgment of God in all our ways. This ■was the language of the Patriarchs of old. Jn one of the former difcourfes upon this fubjedl, I took notice of Jacob's pra3'er, when he fet out for ]\idiin-aram. See after the increafe of his family, how he expreffes himfelf in anfwer to his brother I faac. "And he lift up his eyes and faw " the women and children, and faid, v.ho arc thofc with " thee ? And he faid the children which God hath graci- " oufly given thy fervant." See alfo the apoflolical direc- tion for the manner of projefting our future purpofes. — " Go to now, ye that fay to-day, or to-morrow, we will " go into fuch a city, and continue there a year, and buy " and fell, and get gain.'* 4. In the laft place, let me befeech, in the tendered: manner, every one of you, rich and poor, to remember an approaching eternity. It will not be long till the ho- norable, and defpifed, the wealthy and the needy, the mafter and the fervant, ihall lie down in the duH:, Lay hold of that covenant of peace which is ordered in all things and fure. Hear a great and conftant trutii. " What is a *' man profited, though he lliould gain the whole world " and lofe his own foul, or what fliall a man give in ex- " change for his foul r" How many a Lazarus is now in Abraham's bofom ; and how many a rich man, that once lived delicately on earth, is at this moment tormented in hell- fire I Tlie gofpel of peace is now preached in your ears. Believe in the name of the Lord Jefus Chrift, and ye fliall be faved. I cannot promife that you fliall be richi but all things necclTary are afiured to }0U by the divine promife ; food and raiment, fupport under trials, ftrength lor duty, and in the world to come, everlafting refl; Vol. II; 3 C [ 39' ] I coco ooea ooo* o*a« Moa oooa eoao mm wo* Mw mm oao* coo* cow coos M«a mm •« o*o« moo mm oom < Om the religious EDUCATION of CHILDREN. SERMON, Preached in the Old Presbyterian Church in New -Tor k^ to a licry numerous audience^ on the evening of the se- cond Sabbath in May ^ ly^g. Mark x. 13, 14, 15, 16. And they brought young children unto him^ that he should touch theni^ and his disciples rebuked those that brought them. But ivhen Jesus saw it, he was much displea- sed^ and said unto them^ Sujj'er the little children to come unto me, and forbid them tiot : for of such is the kingdom of God. Verily 1 say unto you. Whosoever shall not receiije the kingdom of God as a little child, he shall not enter therein. And he took them up in his arms, put his hands upon them, and blessed them. THERE are few things in which peiTons of refle6lion, in general, and cfpecially thofe who lear God, are more agreed, than the importance of the rifuv^; generation; or, wliich is the true meaning of that cxpreflion, the im- portance of the inflrudlion and government of youth. This is a fubjcct of great extent, and may alfo be taken up ill a great variety of lights. I am one of thofe who tliink 392 On the Religious that it may, as well as many others, be, with much ad- vantage, confiddred doftrinally ; and that a clear view of divine truth upon every fubjedl, will have the mofl power- ful and happy influence, not only in dircdling our fenti- ments, but in governing our praftice. There is much to be feen of the proper glory of the Re- deemer in this paffage of fcripture. His ufefulnels — his attention to improve every feemingly accidental occur- rence for thf purpofe of inilru6lion, and his amiable con- defceniion to all who humbly applied to Him, and ten- der feeling for their wants and weaknefies. It appears from this pailage, that the inhabitants about Jordan, where he then was, not only brought their fick to be healed, as they did in mioft other places, but brought young children " that he fliould touch them." In Luke they are called infants ; and in the latter end of the paffage now read, it is faid, he took them up in his arms, laid his hands on them, and bleffed them ; fo that it is probable they were all of them of very early age, and fome of them, perhaps literally what we call infants, who could not yet fpeak or walk. I fee not the lead foundation for what fome com- mentators fuppofe, that they might labor under fome dif- order, from which the parents fuppofed he would cure them : If this had been the intention, the difciplcs Vv'ould not, probably, have found any fault with it. The proba- bility is, that the parents or relations of the children brought them, expecting that he would lay his hands on them — authoritatively blefs them, and pray for them; from which they believed important benefits might be derived to them. The difciples, we are told, " rebuked thofe that brought " them," fuppofmg, doubtlefs, that it v/as an impertinent and unneceffary interruption of their mafier, and that the children could receive no benefit at that early time of life ; and who knows but, like the human wifdom of later times^ they might think the attempt fuperftitious as v/eJl as un- neceffary; however, our Lord was of a different opinion, and faid — '' Suffer the little children to come unto me, *' and forbid them not ; for of fiich is the kingdom cf *-' God." Education of Children. 3^'» Now the fingle fubjedt of this difcourfe fhall be to in- quire, What is the import of this declaration ? and, What we may uuderltand our Saviour as affirming, when he fays, of young children or infants, '' of fuch is the king- dom of God ?" After this, I will give fuch advices as the truths tliat may be eltablillied fliall iuggell, and as they feeni to me moll proper to enforce. Let us tlicn confider what we may undcrfiand our Sa- viour as afiinnhig, when he lays, of young children or in- fants, " of f[ich is the kingdom of God." And, in the firfi place, v;e may underftand by it, tliat children may be taken within the bond of God's co\'cnant; become members of the vifible church, and, in confc- quence, be relatively holy. I do no*: found the lavv/ful- ncfs of infimt baptilm on this paffage alone, and mean to enter into no controverfy on the fubjeclat this time ; bit, as it is clearly elrabliflied in other pafTages, it may well be underlrood here. At anv rate fo iar as I ha\'e allirmed is undoubtedly certain, that they may be admitted \\'ithin the bond of God's covenant. We know, that under the Old Tcllament, they received the fign of circumcifion, which in the New Tefiament, is faid to be " a fcal of the " righteoufncfs that is of faith." (Rom, iv. ir.) Many be- nefits may arife from tliis. As in the natural conititution of man many advantages and difadvantages are derived from parents upon the olTspring, fo in the nioral conflitu- tion of divine grace many blefllngs, fpiritual and tempo- ral, may be inherited from pious j^arents. Children are the fubje6ts of prayer ; and, of confequcnce, within reach of the promife. The believer may juilly hope for his feed dying in infancy, and in after life, many eventual provi- dential mercies may be expefted from that God wlio ''" Iheweth mercy to thoufands of generations of them that *' love him." It was ufual in the mod ancient times, for aged or holy perfons to blefs children formally. I do not recoiled in ancient hillory, a more beautiful, or more tender fcene, than that we have recorded, Gen. xlviii. i^. of the patri- arch Jacob's bleflTmg his grand-children, the fons of Jofcph, when he was about to die—" And he blcfled Jofeph and 394 Of^ ^^^ Religious " faid, God before whom my fathers, Abraham and Ifaac, " did walk, the God which fed me all my life long to this *' day, the angel which redeemed me from all evil, blefs *' the lads ; and let my name be named upon them, *' and the name of my fathers, Abraham and Ifaac : *' And let them grow into a multitude in the midft of the " earth." We are told by an ancient writer of the Chrif- tian church, that Ignatius, afterwards bifhop of Antioch, was one of thofe children thus brought to Chrift for his bleffing ; and there is no reafon, that I know of, to oppofe the tradition : For fuppofmg him to have been an infant, or even from 2 to 5 years of age, it would make him only between 70 and 80 at the time of his martyrdom, in the year 108 from the birth of Chrift. 2. The declaration " of fuch is the kingdom of God," may be underftood to imply, that children may, even in infancy, be the fubjedts of regenerating grace, and thereby become really holy. This is plain from the nature of the thing ; for if they can carry the corrupt imprelTion of Adam's nature in their infant Hate, there can be no doubt but they may be renewed after the image of him that cre- ated them. Almighty power can eafily have accefs to them, and can, in anfwer to prayers, as well as endeavors, form them for their Maker's fervice. See what the pro- phet Ifaiah fays, xxviii. 9. " Whom fhall he teach know- " ledge ? and whom Ihall he make to underftand doctrine? " Thofe that are weaned from the milk, and drawn from the " breafts." Samuel was a child of prayer, and dedicated to God from his infant years, and it is faid of him, i Sam. ii. 26. " And the child Samuel grew, and was in favor " both with the Lord, and alfo with men." It is an ex- preffion frequently to be found in pious writers, and among them that are far from denying the univerfal corruption of human nature, that fome may be faid to be fanftified from the womb — that is, that the time of their renovation may be beyond the reach both of underflanding aud me- mory ; and this being certainly poffible, may julUy be , confidered as the object of denre and the fiibjedl of prayer. Fev/, perhaps, have failed to obferve, that fome children diicover upon the firft dawn of reafon, an ' amiable and Education of Children. 395 tra£lable difpofition, and drink in fpiritual inflrudlion, with defire and delight ; while others difcover a froward- nefs and repugnance that is with much difficulty, if at all, and fometimes never overcome. 3. I think this declaration implies, that children arc much more early capable of receiving benefit, even by outward means, than is generally fuppofcd. No doubt the reafon of the condu(5l of the difciples was, that tliey fuppofed the children could receive no benefit. In this, from our Lord's anfwer, it is probable he thought them miflaken. I will not enlarge on fome refinr d remarks of perfons as diflinguifiied for learning as piety ; fome of whom have fuppofed, that diey are capable of receiving impreflions of defire and averfion, and even of moral tem- per, particularly, of love or hatred, in the firfl year of their lives. I mull, however, mention a remark of the juflly celebrated M. Fenelon, archbifliop of Cambray, be- caufe tlie fa6l on which it is founded is undeniable, and the dedu6licn from it important. He fays, that * before ' they are thought capable of receiving any inflruQion, or * the leaft pains are taken with them, they learn a lan- * guage. — Many children at four years of age can fpeak ' tlieir mother tongue, though not with the fame accura- * cy or grammatical precifion, yet with greater readinefs ' and fulnefs than moll fcholars do a foreign language * after the ftudy of a whole life.' If I were to enlarge upon this I might fay, they not only difcover their intel- lectual powers by connecting the idea with the fign, but acquire many fentiments of good and evil, right and wrong, in that early period of their life. Such is the at- tention of children, that they often feem to know their parents tempers fooner and better dian they know their's, and to avail themfelves of that knowledge to obtain their defires. To apply this to our prefent fubjeft, or rather the oc- cafion of it, allow me to obferv^e, that the circumftances of folemn tranfaCtions are often deeply engraven upon very young minds. It is not impoflible that fome of thofe young children might recoIlcCt and be aife£ted v/ith the majelly and condefcenfion of Jellis of Nazareth, and 396 On the Religious the iinpreiTion be attended with happy fruits. At any rate, as no doubt the parents would often relate the tranf- a6^ion_^to their children, this would be a kind of feconda- ry memory, and have the fame efFeQ: upon their fentiments and conduft. 4. This declaration implies, that the earlieit, in gene- ral, is the fitteii: and befl time for inHruftion. This part of the fubject has been treated at full length by man}^ wri- ters in every a^"*^, I therefore fhall fay the ieis upon it — Only obferve, That the importance of early inftrudtion is written upon the whole fyflem of nature, and repeated in every page of the hiftory of Providence. You may bend a young twig and make it receive almoft any form ; but that which has attained to maturity, and taken its ply, you will never bring into another fliape than that which it na- turally bears. In the fame manner thofe habits which men contract in early life, and are flrengthened by time, it is next to impollible to change. Far be it from me to lay any thing in oppofition to the infinite power and abfo- lute fovereignty of God ; but let us alfo beware of confider- ing thefe as oppofcd to the natural courfe of things, or the ufe and efficacy of means. We have many warnings upon this fubjed in fcripture, where the recovery' of an habitual and hardened fmner, is likened to a natural impoffibility, Jer. xiii. 23. — " Can the Ethiopian change hisHvin, or the " leopard his fi:iots ? then may ye alfo do good that are ac- " cuitomed to do evil." God will referve to himfelf his own abfolute fovereignty, but it is at every fmners own pe- ril if he prefume upon it and abufe it. 5. This declaration of our Saviour — " Of fuch is the *' kingdom of God" — may imply, that, in fa6t, the real difciples of Chrift chefly confill of thofe who are called in their earlier years. The vifible church of Chrifl: is a nu- merous and mixed fociety ; but his myflical body, con- filling of real believers, I think we are warranted from this pafiage of fcripture and others, as well as the analogy of faith, and the reafon and nature of things, to fuppofe, confills for the moft part of thofe who are called in infan- cy and youth. This is an important truth, and deeply fraught with inflrudion to all, of every rank.' There are Education of Children. 3^7 fonie called after a courle of oppofitlon to God, but there are kw in corn{)arifon ; therefore the apoftlc Paul llylcs himfelf — " One born out of due time." Perhaps experi- ence and a deliberate view of the Hate of the world, is fuf- ficient to prove this -ilTertion. The inftanccs of conver- fioii in advanced life, arc very rare : and when it feems to happen, it is perhaps mofl: commonly the refurre£lion of thofe feeds which were fown in infancy, but had been long llifled by the violence of youthful palfions, or the purfuits of ambition and the hurry of an adlive life. I have known feveral inflances of the inftru6tions long neg- lected of deceafed parents, at laft rihng up, ailerting their authority, and producing the deepell penitence and real reformation. But my experience furniihes me with no example of one brought up in ignorance and fecurity, af- ter a long courfe of profancnefs turning, at ihe clofe of life, to the fervice of the living God. The mod common caie is, that the deep deep continues to the lall, and, as the laying is, they die as they live ; though in fome inftances, when the fms have been of the grolTeil: kind, confcicnce awakens at their going off the ftage, and they I'eem, as it were, to begin the torments of hell with the terror of def- pair. You v/ill find in fome practical writers an opinion, or fentiment, that feems not ill founded to the following pur- pofe, ' Some are called at the eleventh hour that none * may defpair,' and there are few that now may prefume. Others make a diftinction, not without ground, as it feems founded upon the wifdom and equity of the divine go- vernment ; That when the gol'pel comes to a people that had long fitten in darknels, there may be numerous converts of all ages ; but when the gofpel has been long preached in plenty and purity, and ordinances regularly adminidered, few but thofe who are called in early life arc ever called at all. A very judicious and pious writer, Mr. Richard Baxter, is of opinion, that in a regular itatc of the church, and a tolerable meafure of faithfulnefs ancJ purity in its officers; f.imily inilruclion and government are the ufiiid means of coiivcrfion, p-.iblic ordinances of edification. This feems agreeable to the langUvigc wf Vol. It. 3 D 39^' On the Religions fcrlpture ; for we are told God hath fet in the chureh " apoftles, prophets, ,evangelifts, paftors and teachers,'*' (not for converting fmners, but) " for perfedling of the '' faints for the work of the miniftry, and the edifying of '■'•■ the body of Chriil." It feems to add further weight to this, tliat moft of thofe who are recorded in fcripture as eminent for piety, were called in early life ; and we know not but it may have been the cafe with others, though not particularly mentioned : Thofe I have in view, are Abra- ham, ]\Iofes, Samuel, Da.vid, Solomon, Jofrah, Daniel and the three Children, in the Old Teflament, and in the New, John Baptill and John the beloved difciple ; of whom I may juil obferve, that no other reafon has ever been given for the Saviour's diflinguilhing him hy par- ticular affeftion, but that he was the youngefl of the twelve. 6. In the lafl place, this declaration implies that the comparative innocence of children is a leffon to us, and an emblem of the temper and carriage of Chrill's real dif- ciples. This inftruilion we are not left to iiifer for our- felves. Our Lord has made the remark in the paffage- v/here the text lies, " Whofoever fliall not receive the " kingdom of God as a little child fhall not enter therein."' This is direftly levelled againft the pride of felf-fufllcien- cy, and every rough and boifterous paiTion. It is remark- able that the very fame image is made ufe of in feverai paflages of fcripture. Thus, Mat. xviii. i, 2, 3, 4. " At *' tlie fame time came the difciples unto Jefus, faying, *' Who is the greatell in the kingdom of heaven ? And " Jefus called a little child unto him, and fet him in the " midil of them, and faid, verily I fay unto you, except " ye be converted, and become as little children, ye fliall " not enter into the kingdom of heaven. Whofoever, " therefore fliall humble himfelf as this little child, the " fame is greatefl: in the kingdom of heaven." So alfo the apoflle Paul, i Cor. xiv. 20. "Brethren, be not chil- " dren in underftanding : howbeit, in malice be ye chil- *' dren, but in underflanding be men :" — And further, I Peter ii. i, 2. " Wherefore laying afide all malice, and " all guile, and hypocrifies,, and envies, and all evil fpeak- Education of Chlhh rn. 399, « ings, — as new-born babes, defire the fincei'c milk of the '' word, that ye may grow thereby." 'J'he graces of the fpirituallife recommended to us by this beautiful iiiiuge, arc humility, gentlenefs, teachablcnefs, fincerity, and ca- fmefs to be reconciled : all which arc remarkable in young perfons, and are frequently loll or vitiated by growing years. I come now to make a pra6lical improvement of thic fubjedt, which fliall be confined to pointing out die du- ties fuggelled by the foregoing truths, as they are feveral- ly incumbent on^ i. parents ; 2. children ; 3. every hear- er of the gofpel. I. Let us confider the duties incumbent on parents- Is it ['o^ that of children or infants the Redeemer laid, of fuch is the kingdom of God ? Then parents fnould be (i) thankful. Thankfulncfs is a happy frame of fpirit in itfelf, and powerfully reconciles the mind to diillcult, and animates it to important duties. Be thankful then for the honor that is done you, for the trull that is repofed in you, and for the encouraging promife of God to ainil and accept of you in the dilcharge of it. '* Childi-cn are tlie " gift of God, and the fruit of the womb is his reward." I cannot ealily figure to myfclfany greater earthly blelLng than to have children to be the objects of your care ancl diligence while you live, and to inherit your name and llibftance, v/hen you yourfelves mufl, in tlie courfe of na- ture, go ofl" the llage. And is it a little honor to be in- truflcd with the care of thefe rational creatures of God, born for immortality, and whole prelent peace and future welfare depend ^o much on your conduvjl: ? Are you not called to prepare members for the church of Chrill ? — *• for of fuch is his kingdom ;" and however important the miniflry of the g>jfpel is (which I Ihould be the lafl to detra£l from) you may know, that it is out of a minider's power to fpeak to the iindcrflanding of thofe vvli > are not prepared by previous inllruttion. But abo\e all, how thankful lh«uld you be for the encouragement given you to bring your children to the Saviour, and tliC promife of his blcfli.ng. *' fie took them up in his arms, laid his 40 o On the Religious *' hands on them and blefled them." Fathers ! Mothers \ What ground of praife to the condefcending Saviour ! (2.) Be early and diligent in inftrudlion. This is the great and fubftantial evidence you are called to give of your thankfulnefs for the mercy. You have heard that children are much more early capable of receiving benefit by outward means than is commonly fuppofed : Let not, therefore, the devil and the world be too far before-hand with you, in poffeffing their fancy, engaging their affec- tions, and mifleading their judgment. Is it a fable, or do I fpeak truth when I fay, many children learn to fwear before they learn to pray. It is indeed afte6ling, to a fe- rious mind, to hear children lifping out ill-pronounced oaths, or fcurrilous and fcolding abufe, or even impurities which they do not underfland ; fo that the lirft fentiments they form, and the firft words they utter, are thofe of impi- ety, malice, or obfcenity. Nay I have feen children in their mother's arms aftually taught to fcold, by uttering angry founds, before they could fpeak one word with dif- tin£lnefs. It is wholly impolTible for me here to intro- duce a fyftem of direflions as to the method of early in- flruftion ; this mull be learned elfewhere and at another time ; but I mean to imprefs your minds with a fenfe of the importance and neceffity of the duty, and I will add the efficacy of it. Remember the connection between the duty and the promife — " Train up a child in the way he ♦' fliould go, and when he is old he will not depart from *■'• it." I knew a pious and judicious minifter, who af- firmed, that ^fJt did not give credit to that part of God's word if we did not believe the certainty of the promife, as well as the obligation of the duty ; he was of opinion, that every parent, when he feemed to fail, fhould conclude that he himfelf had been undutiful, and not that God had been unfliithful. (3.) Be circumfpedl: and edifying in your example. All the arguments that prefs the former exhortation, ap- ply with the fame, perhaps I may fay, with double force to this. Example is itfelf the mofl powerful and fuc- cefsful inflrudtion ; and example is neceflary to give meaning and influence to all other inllrudion. This is Education of Children. 401 one of the oklefl mtixims upon the fubje6V of education ; — The Roman iatyrifl: fays, '' Ni'l didu vifuve focduni ha^c " liniina tangat intra quse puer clh" Let nothin^T; bale be fcen or heard within thefe walls in which a child is. And if children naturally form their fentiments, habits and manners, by imitation of others in general, how much more powerful muil be the example of parents, who are every hour in tlieir fi;jht, whom nature teaches them, and whom duty obliges them to love, and when it comes recommended by the continual intercourfe, and the en- dearing fervices that How from that intimate relation. (4.) Ladly, Parents are tau[.';ht liere pcrjeverance and importunity in prayer. This, indeed, is an important thing upon every fubjcct of our rcquefls to God. Our Saviour fpoke a parable on purpofe to teach men, that they fhould pray and not faint, Luke xviii. 1. And if \vc are called to believe, that " if we afl-: any thing agrcc- " able to his w'iil he hearcth us," what more agreeable to his will than frequent and importunate prayer for the temporal and fpiritual happinefs of children — What a fupport this to the faith of prayer. You ought, at the fame time, to remember that, as the prophet Jeremiah fays, *' it is good for a man to hope and quietly to v/ait for the *' falvation of God." The anfwer of prayer may come at a much greater diflance than we are apt to look for it. There is a remarkable anecdote handed down to us, re- fpe^ling the famous St. Augufline. He was the fon of an eminently pious woman, whole name was Monica, yet he was in his youth very loofe and dilbrderly. One of his fellow citizens, it is faid, feeing him pafs along the ftreet, reflected upon him with great feverity, as a dif- grace to fociety ; but anotlier made anfu'cr, that he was not widiout hopes of him after all, for he thought it next to impoflible that the fon of fo many prayers fliould ]-)erifli. — And we knov/, that in fad, he became in due time one of the molt eminent champions for evangelical truth. There is not the lead doubt that many prayers, and efpccially of tills kind, may have their anfuer and acconqilifliment after the believer that offered them has been many years fleeping in the duft. 402 On the Relis'ious 2. The truths above illuflrated, fuggefl important ad- vices to children, that is, to fuch young perfons as are able to underlland and apply them, (i.) Prefervea tendernefs of heart, and be thankful that you are not yet hardened by habitual guilt, nor fentenced to perpetual barrennefs by the judgment of a righteous God. Elleem, embrace, improve the precious but flying feafon. Hearken to the inflrudions of parents ; the admonitions of pallors ; the leffons of providence, and the diftates of God's holy fpirit fpeaking by the confcience. Think of the amiablenefs of early piety in the fight of men ; and its acceptablenefs in the fight of God — " I love them that love me," fays he by his prophet ; " and they that feek me early lliall find me." (2.) Be not faticfied with, or truft in outvi^ard privileges. If you are the children of pious parents, who have lived near to God ; if you have been favored with early inftruc- tion, unlefs thefe advantages are improved, they will not plead for, but againft you at the great day. This is the dictate both.of fcripture and reafon, " to whomfoever much " is given, of them much will be required." There is a common faying, that is neither agreeable to truth nor experience, and yet fometimes obtains belief in a blinded world, that the children of good people are as bad as any : as if early education, which is of fo much influence in learning every thing elfe, fliould have no effeft in religion. On the contrary, where do we expert to find pious youth, but in pious families, or fober and induflrious youth, but in fober and induflrious families ? I fliould call that man prudent in the conduct of life, v/ho in the choice of a fer- vant, an apprentice, or a partner in bufinefs, would pay iilmoft as much attention to the blood and parentage, as to the perfon with whom he v/as to be immediately connect- ed. But if v/e take notice of V/hat probably gave occa- ■fion to the mfTlake, viz. that the wicked children of pious parents are the worft of any, it is a truth of the utmoft moment, and eafily accounted for. They burfl: afunder the llrongefi ties, thsy are under the unhappy neceflity of maftering confcience by high handed wickednefs, and commonly come to fpeedy and deferved ruin : " He that •*' being often reproved, hardeneth his neck, lliall fuddenly *' be dellroyed, and that without remedy." Education of Children. 403 (3.) Do not fatisfy yourfelves with a name to live while you are dead. Though foine yoiinyj pcrfons, rclioioully educated, by falling into dilTolute Ibcicty, become open profligates, there are others who retain the form witliout the lilc of religion: Therefore, if nature hath given you amiable difpofitions ; if thefe have been cultivated by a p'ous and prudent education ; if you feel the reftraint of natural confcience ; if you are defirous of public praife, or afraid of public fhame, do not neglect any of thefe pre- fervatives from fm ; but yet endeavor to obtain, and fee that you be governed by a principle fuperior to them all, the hope of final acceptance with God through Chrill. Afk of him to give you a new heart, and a new fpirit, to *' create you a new in Chrifi Jefus unto good works, wliich " God hath before ordained, that we fliould walk in diem.'' In the laft place, this fubjeft fuggcRs fomc important inRruftions to the heare?"s of the gofpcl in general, (i.) Lofe no time in providing for your great and beft interefi. Every argument that tends to fliew the importance of ear- ly piety, may be applied, with equal or greater force, tt> fliew the danger of delay in more advanced years. What is wife or amiable in youth, is neceflary to thofe who arc nearer their journey's end. But confidering myfelf a.^; fpeaking to profefling Chriflians, wliat I would earneftly advifc you, is, to apply the principles above laid down, to particular purpofes, as well as to your general condui-T;. if confcience or providence has pointed out to you anv thing that you may do to advantage, either for yourfelvcs or others, lofc no time in fetting about it, becaufe you do not know how little time may be yours : So fays the wiiLr man, Ecc. ix. 10. " Whatfoever thy hand findeth to do, " do it with thy might : for there is no work, nor device, " nor knowledge, nor wildom, in the grave whither thou •' goeft." (2.) Do not forget the improvement of this fabje^St, which our Saviour hiinfclf has pointed out; imitate ili.- temper of children ; learn to lie humble and teachable, gentle and ealy to be intreated. Both watch and pr;. . againft all violent attachments, rude and boiileroas p.ii- fions, and deep rooted refentmcnt. Obferve how the lit- 404 Oti the Religious tie lambs lay down their refentment, and forget theif quarrels. Under this particular, it is proper to recom- mend a decency of deportment, and a contempt of all va-- nity and affeclation, as well as fmiplicity and fmcerity of fpeech, and a contempt of all artifice and refinement. The apoflle has given an excellent defcription of this, 2 Cor. i. 12. " For our rejoicing is this, the teilimony of '•'• our confcience, that in fnnplicity and godly fincerity, *' not with flelhly wifdom, but by the grace of God, we " have had our converfation in the world." (3.) Set a good example before others in general, but cfpecially young perfons. The old rule, Maxima dcbetur pueris reiserentia, ought to be pondered as well as recol- lected, it is of much importance what our vifible con- duct is, at all times and in all places, becaufe we conti- nually contribute to form each others tempers and habits ; but greater caution is neceflary in prefence of young per- ibns, both becaufe they are moil prone to imitation, and becaufe they have the leaft judgment to make proper dif- tinCiions, or to refufe the evil, and choofe the good. Some inftances might be given, in which things might be faid or done, before perfons of full underftanding, without in- jury, that could not be done without injury, or at leaft without danger, before perfons in early life. (4.) In the laft place, be not wanting in your endea- vors and prayers for the public intereft of religion, and the profperity of the Redeemer's kingdom. Support, by your condudt and converfation, the public credit of reli- gion.— A'Vhat is more powerful over the minds of men and the manners of the age, than public opinion. It is more powerful than the moil fanguinary laws. And what is public opinion ? It is formed by the fentiments that are mod frequently heard, and moll approved in conver- iation. flad Vv^e a jull fenfe of the importance of vifible religion, what a powerful principle would it be of prudent, watchiul, guarded conduct in every ilate and circumilance of life. Whatever reaibn there may be to complain of the frequency of hypocrily, or feeking the applauie of men, I am airaid tliere is no leis reafbn to complain of the want of attention to that precept of the apoflle, " Look not EducatioJi of Children. 405 " every man on his own thinojs, but every man alfo on " the things of others ;" or ot" our Lord himfclf, Malt. v. 16. " Let your light fo fliine before men, that they *' may fee your good works, and glorify your Father which " is in heaven." I apprehend that thefe feemingly op- pofite faults, are not always ieparatcd, but often found in the fame perfons ; that is to fay, there may be a llrong defire after, and endeavor to obtain public applaufe by a few fplendid and popular actions, and yet but little at- tention to that prudent and exemplary conduQ, which promotes public ufefulncfs. Confider what you have v heard, and the Lord give you underflanding to improve and apply it, for Chrilt's fake. Amen. Vol. II. -, E C 407 ] > eoM MOt «oe9 aooe fl«oo mm ooao 0000 0000 0000 oooo 0000 oox ecoo 0000 0000 mm oom oooa aoot e > cooo oooo 0000 oaoo ooon 0000 eooo oo«o eooo eooo 0000 oooo 0000 0000 oeeo cooo moo tooo 0000 oooj 1 The dominion of PROVIDENCE OVER the PASSIONS OF MEN. SERMON. Preached at Princetoriy onthe \'^thof May^\'T^(i. Being the General Fast appointed by the Congress through the United Colonies. Dedicated to the Hon. John Hancock^ Esq. President of the Congress of the United States of America. To which is added, an Address to the fiatives of Scotland residing in America. Psalm Ixxvi. 10. Surely the Wrath of Man shall praise thee ; the remaift- der of fVrath shall thou restain. THERE is not a greater evideiicc eith£r of the reality or the power of religion, than a firm belief of God's univerliil prel'encc, and a conflant attention to the influ- ence and operation of his providence. It is by this means that the Chrillian may be faid, in thecmphatical fcripturc language, " to walk with God, and to endure as feeing '' him who is invifible.*' The doQrine of divine providence is very full and com- pfete in tlie facred oracles. It extends not only to things 4q3 1'he Dominion of Proiiidence \rhich we may think of great moTtient, and therefore wor- thy of notice, but to things the moftindifierentjanciinconfi- derable ; " Are not two fparrows fold /or a iLrthing," fa/s our Lord, " and one of them falleth not to the ground *' without your heavenly Father ; nay, the very hairs of " your head are all numbered." It extends not only to thino^s beneficiaL.and falutary, or to the diredion and af- fiflance of thofewho are the fervants of the living God ; but to things feemingly moft hurtful and deftru6tive, and to perfons the moft reiracloiy and difobedient. He over- rules all his creatures, and ail their actions. Thus we are told, that '' iirb, hail, fnow, vapour, and llormy wind, " fulfil his word," in the courfe of nature ; and even fo the moft impetuous and diforderly paffions of men, that are under no reftraint from themfelves, are yet perfectly fubjedl to the. dominion of Jehovah. They carry his cofn- inillion, they obey his orders, they are limited and re- itrained by his authority, and they confpire with every thing elfe in promoting his glory. There is the greater need to take notice of this, that men are not generally fuf- iicjently aware of the diftindion between the law of God and his purpofe ; they are apt to fuppofe, that as the tem- per of the fmner is contrary to the one, fo the outrages of the fmner are able to defeat the other ; than which nothing can be more falfe. The truth is plainly aflerted, and nobly expreiled by the Plalmift in the text, " Surely the " wrath of man fliall praife thee ; the remainder of wrath *' flialt thou reftrain." This pfalm was evidently compofed as a fong of praife for forne fignal vidory obtained, which was at the fam.e time a remarkable deliverance from threatning danger. The author was one or other of the later prophets, and the occafion probably the unfuccefsful aflault of Jcrufalem, by the army of Sennacherib king of Aflyria, in the days of Hezekiah. Great v/as the infolence and boafting of his generals and fervants againft the city of the living God, as may be feen in tlie thirty-fixth chapter of Ifaiah. Yet it pleafed God to deftroy their enemies, and, by his own immediate interpofition, to grant them deliverance. Therefore the Pfalmift fays in the fifth and lixth verfes of Over the Passions of Men. 409 this pfalm, " The flout hearted are fpoiled, they have " flept their jfleep. None of the nieu ot" might have found *' their hands. At thy rebuke, O God of Jacob ! both the •' chariot and the horfe are call into a deep lleep." After a few more remarks to the fame purpofc, lie draws the in- ference, or makes the refledlion in the text, *' Surely tlic " wrath of man fhall praife thee ; tlic remainder of wrath " Ihalt tliou reffrain : which may be paraphrafcd thus. The fur}- and injuilice of opprcflbrs, Ihali bring in a tri- bute of praile to thee; the influence of thy righteous pro- vidence fliull be clearly difcerned ; tlie countenance and fupport thou wilt give 10 thine own people Ihall be glcri- ouily illullrated; thou Ihalt fet the bounds which tiie bold- eft cannot pafs. I am fenlible, my brethren, that tlie time and occafion of this pfalm, may feem to be in one refpeCt ill fuited to the interelling circumllances of this country at prcfent. It was compofed after die victory was obtained ; v.Jiereas we are now but putting on the harnefs, and entering upon an important contell, the length of v/hich it is impoflible to forelce, and the ilTue of which it will perhaps be thought prefumption to foretell. But as the truth, with refpe6l to God's moral government, is the fame and unchangeable ; as the ilTue, in the cafe of Sennacherib's iiivafion, did but lead the prophet to acknowledge it ; our duty and interelt confpire in calling upon us to improve it. And 1 have chofen to infill upon it on dsis day of folcmn humiliation, as it will probably help us to a clear and explicit view of what fliould be the chief fubjeft of our prayerf? and endea- vors, as well as the great objecl of our hope and trull, in our prefent fituation. The truth, then, aflertcd in this text, which I propofe to illuflrate and improve, is, — That all the diforderly pailions of men whether cxpofmg the innocent to pri- vate injury, or wliether they are the arrows of divine judgment in public calamity, fliall, in tlie end, be to the praife of God : Or, to apply it more particularly to the prefent Hate of the American Colonies, and the plague of war, — ' The ambition of miflaken princes, the ciRimng and cruelty of opprcffive and corrupt minillers, 41 o The Dominion of Proi^idencc and even the inhumanity of brutal foldicrs, however dreadful, jfhall finally promote the glory of God, and in the mean time, v/hile the ftorm continues, his mercy and kindnefs fcall appear in prefcribing bounds to their rage and fury. In difcourfmg of this fubje6l, it is my intention, through the affiftance of divine grace, I. To point out to you in fome particulars, how the wrath of man praifes God. II. To apply thefe principles to our prefent fituation, by inferences of truth for your initruclion and comfort, and by fuitable exhortations to duty in the important crilis. In the first place, I am to point out to you in fome particulars, how the wrath of man praifes God. I fay in some inftances, becaufe it is far from being in my power, either to mention or explain the whole. There is an un- fearchable depth in the divine counfels, which it is im- polTible for us to penetrate. It is the duty of every good man to place the moll unlimited confidence in divine wifdom, and to believe that thofe meafures of providence that are moft unintelligible to him, are yet planned with the fame iliill, and directed to the fame great purpofes as others, the reafon and tendency of v/hich he can explain in the clearefl manner. Bu?t where revelation and expe- rience enables us to difcover the wifJom, equity, or mer- cy of divine providence, nothing can be more delightful or profitable to a ferious mind, and therefore I beg your attention to the following remarks. In the firll place, the wrath of man praifes God, as it is an example and illullration of divine truth, and clearly points out the corruption of our nature, wliich is the foun- dation Hone of the doctrine of redemption. Nothing can be more abfolutely neceffary to true religion, than a clear and full conviftion of the fmfulnefs of our nature and Hate. Without this there can be neither repentance in the fmner, nor humility in the believer. Without this all that is faid in fcripture of the wifdom and mercy of God, in providing a Saviour, is without force and with- out meaning. Juitly does our Saviour fay,' " The whole Cher the Passions of Men. 41 1 *' have no need of a ghyfician, but thofe that are Tick. I " came not to call the righteous but finners to repentance." Thofe who are not fenfible that they are finncrs, will treat every exhortation to repentance, and every ofi'cr of mer- cy, witli dilclain or defiance. But where can we have a more aflecling view of the corruption of our nature, than in the wrath of man, when exerting itfelf in opprefhon, cruelty, and blood. It mufl be owned, indeed, that this truth is abundantly manifcft in times of the grcatefl: tranquillity. Others may, if they pleafe, treat the corruption of our nature as a chimera : for my part, I fee it every where, and I feel it every day. All the difordcrs in human fociety, and the grcatcll part even of the unhappinefs we are expofed to, arifes from the envy, malice, covetoufnefs, and other lulls of man. If we and all about us were juft what we ought to be in all refpeds, we lliould not need to go any further for heaven, for it would be upon earth. But war and violence pre- fent a fpeftacle, iYiW more awful. How affeding is it to think, that the lull of domination lliould be fo violent and univerfal ? That men lliould fo rarely be fatisfied with their own poireflions and acquifitions, or even with the benefit that would arife from mutual fcrvice, but fliould look upon the happinefs and tranquillity of others, as an obftruftion to their own. That, as if the great law of na- ture, were not enough, " Dull thou art, and to dull thou *' flialt return," they fhould be fo furioufly fet for the dc- ilru6lion of each other. It is fliocking to think, fince the firfl murder of Abel by his brother Caii> what havock has been made of man by man in every age. What is it that fills the pages of hiilory, but the wars and contentions of princes and empires ? What vafi; numbers has lawlefs am- bition brought into the field, and delivered as a prey to the deflruflivc Iword ? ir we dwell a little w^n the circumfianccs, they become deeply affecling. Tlie mother bears a child with pain, rears him by the laborious attendance of many years ; yet in the prime of lilb, in the vigor of health, and. bloom of beauty, in a moment he is cut down by the dreadful in- ftruments of death. " Every battle of the warrior is with 41? ^he Dctninion of Provule?ice *' confufed noife, and garments rollegl in blood ;" but the horror of the icene is not confined to the iield ofikvUghier. Few go there unrelated, or fall unlamented ; in every hoflile encounter, what mull be the imprellion upon the relations of the deceafed ? The bodies of the dead can only be feen, or the cries of the dying heard for a fingle day, but many days fhall not put an end to the mourning of a parent for a beloved fon, the joy and fupport of his age, or of the widow and helplefs offspring for a father, ta- ken away in the fullnefs of health and vigor. But if this may be juftly faid of all wars between man and man, what fliall v/e be able to fay that is fuitable to the abhorred fcene of civil war between citizen and citizen ? How deeply affefting is it, that thofe who are the fame in complexion, the fame in blood, in language, and in religi- on, Ihould, notwithftanding, butcher one another with un- relenting rage, and glory in the deed ? That men Ihould lay wafte the fields of their fellow fubjefts, with v/hofe pro- vifion they themfelves had been often fed, and confume with devouring fire thofe houfes, in which they had often found a hofpitable llieker. Thefe things are apt to overcome a weak mind with fear, or overwhelm it with forrow, and in the greateft number are apt to excite the higheil indignation, and kin- dle up a fpirit of revenge. If this lafl: has no other ten- dency than to direft and invigorate the meafures of feif- defencc, I do not take upon me to blame it, on the con- trary, 1 call it neceffary and laudable. But v/hat I mean at this time to prove by the preceding reflections, and wifli to imprefs on your minds, is the depravity of our nature. James iv.i. " From whence come " wars and fighting among you, come they not hence even " from your lulls that war in your members." Men of lax and corrupt principles, take great delight in fpeaking to the praifc of human nature, and extolling its dignity, without dilHnguiihing what it was, at its firfl creation, from what it is in its prefent fallen flate. Thefe fine fpc- culations are very grateful to a worldly mind. They are al- fo much more pernicious to uncautious and unthinking youth, than even the temptations to a diffokite and fenfu- o'oer the Pass'ions of Men. 41^ al life, agalnfl vvhick they are fortified by the di^lates of natural confcience, and a fenfe of public fliame. But I appeal iVom thefe vifionary reafonings to the hiilory of all ages, and the inflexible teftimony of daily experience. Thefe \vill tell us what nien have been in their practice, and from thence you may judge what they are by nature, while unrenewed. If I am not miftaken, a cool and can- did attention, either to the pad hiftory, or prefent flate of the world, but above all, to the ravages of lawlefs power, ought to humble us in the dull. It Ihould at once lead us to acknowledge the jufl view given us in fcripture, of our lofl (late ; todeiire the happy influence of renewing grace each for ourfelves ; and to long for the dominion of righte- oufnefs and peace, when " men fliall beat their fvvords ** into plow fhares, and their fpears into pruning hooks ; " when nation fhall not lift up fword againft nation, nei- *' ther fhall they learn war any more.*'* Mic. iv. 3; * I cannot help embracing tliis opportunity of making a remark of two upon a virulent refledlion thrown out agai.)!!: this doctrine in a well known pamphlet, Common Sense. 'I'he author of that work ex- preffes himlelf thus : " If the firil king «f any country was by eljc- " tion, that likewife eflabliflies a precedent for the next; for to fay, " that the right of all future generations is taken away, by the acl of " the firft electors, in their choice not only of a king, but of a family " of kings forever, hath no parallel in or out of fcripture, but the " doclrine of original fin, \Thich fuppofes the free will of all men lofl *' in Adam ; and from fuch compariion, and it will admit of no " other, hereditaiy fuccefTion can derive no glory. For as in Adam *' all fmncd, and as in the i'n{\ eleftors all men obeyed ; as in the one " all mankind were fabjcvUed to Satan, and in the other to fovereign- " ty ; as our innocence was lofl; in the full, and our authority in the *' laft ; and as both difable u-; from re-alTuming fome former Hate and *' privilege, it unanfwerably follows that original fin and hereditary " fucceQion are parallels. DlHionorable rank ! Inglorious connection i " Yet the mod fubtle Ibphifl cannot produce a julkr limile."* With» out the fliadow of realoning, he is pleafed to rcprefcnt the docftrine of original fin as an objedl of contempt or abhorrence. I beg leave to demur a little to the candor^ the prudence^ and the justice of tiiis pro- ceeding. I. Was it modest or candid for a perfon without name or charac- ter, to talk in this fupercilious manner of a dodriac that has been cf- * Common Sense^ page 1 1 , Bradford's Editions Vol. l\. 3 F 414- ^^ Dominion of Provident f 2. The wrath of man praifeth God, as it Is the inllru- meiit in his hand for bringing linners to repentance, and for the correction and improvement of his own children. V/hatever be the nature of the affliction with which he vifits either perfons, families, or nations ; whatever be the difpofition or Intention of thofe whofe malice he employs as a fcourge, the defign on his part is, to rebuke men for iniquity, to bring them to repentance, and to promote their holinefs and peace. The falutary nature, and fanc- tifying influence of affliftion in general, is often taken no- tice of in fcripture, both as making a part of the purpofe of God, and the experience of his faints. Heb. xii. ii. *' Now, no affliction for the prefent fecmeth to be joyous, *' but grievous : Neverthelefs afterwards it yieldetli the " peaceable fruit of righteoufnefs unto them, which are ex- poufed and defended by many of the greated and beft men that the world ever faw, and makes an effential part of the eftabliQied Creeds and Confeffions of all the Proteftant churches wiLhout exception ? I thought the grand modern plea had been freedom of fentiment, and charitable thoughts of one another. Are fo many of us, then, beyond the reach of this gentlcrman's charity ? I do afTure him that fuch pre- fumption and felf-ccnfidence are no recommendation to me either of his charadler or fentiments. 2. Was it prudent, when he was pleading a public caufe, to fpeak in fuch opprobrious terms of a dodlrine, which he knew or ought to have known was believed and profefTcd by, I fuppoie, a great majority of very different denominations. Is this gentleman ignorant of hu- man nature, as well as an enemy to the Chriflian faith ? Are men fo litile tenacious of their religious fentim.ents, whether true or falfe ? The prophet thought othervvife, who faid, Hath a nation changed their pods which jet are no gcds ? Was it the way to obtain the favor of the public, to defplfe what they hold facred ? Or flTall we fuppofethis author fo aftonifliingly ignorant, as to think that all men now, whofe favor is worth alking, have given up the doftrine of the New Tella- ment. If he does, he is greatly miftaken. 3. In fiiie, I afk, where was the justice of this proceeding ? Is there fo little to be faid for the dofcrine of original fin, that it is not to be refuted, but defpifed ? Is the ftate of the world fuch, as to render this docArine not only falfe, but incredible ? Has the fruit been of fuch a quality as to exclude all doubts of the goodnefs of the tree ? On the contrary, I cannrthelp being of opinion, that fuch has been the vifible {late of the warld in every age, as cannot be accounted for on any other pririCi^Jes, than what we learn from the word of God, that ths imap-inatiun of the heart of man is only evil from bis.jouth, and that continuallj. Gen. vi. 5. — viii. 21. ov(rr the Passions of Men. 415 *' ercifed thereby." But what we are particularly led to obferve by the lubjcdl ol' this difcourfe is, that the wrath of man, or die violence ol'dic oppreffor praifeth God in this rcfpedl ; for it has a peculiar tendency to alarm the fecure confcience, to convince and humble the obltinate fniner. This is plain from the nature of the tiling, and from the teflimony of experience. Public calamities, particularly the deflroying fword, is fo awful that it caiinot but have a powerful influence in leading men to confider the pre fence and the power of God. It threatens them not only in themfelves, but touches them in all that is dear to them, whether relations or poUelHons. The pro- phet Ifaiah fays, If xxvi. 8, 9. " Yea, in the way of thy " judgments, O Lord, have wc waited for thee, — for " when thy judgments are in the earth, the inhabitants of *' the world will learn righteoufnefs." He confiders it as the mofl powerful mean of alarming the fecure and fubdu- ingtheobllinate. If. xxvi. 11. " Lord when thy hand is *' lifted up, they will not fee, but they fhalj fee and be " aflnmed for their envy at the people, yea the fire of " thine enemies Ihall devour them." It is alio Ibinetimcs reprefented as a fymptom of a hopelefs and irrecoverable flate, when public judgments have no effect. Thus fays the prophet Jeremiah, Jer. v. 3. " O Lord, are not thine " eyes u])on the truth ? thou haft llricke'n them, but they '' have not grieved; thou haft confumed them, but they have '^ refufed to receive correction : they have made their fa- " ces harder than a rock, they have refufed to return." We can eafily fee in the hiftory of the children of Ifracl, how fevere ftrokes brought them to fubmiifion and peni- tence. Pf Ixxviii. 34, 35. " When he flew them, then they " fought him, and they returned and inquired early alter " God, and they remembered that God v^^as their rock, " and the high God their redeemer." Both nations in general, and privat2 perfons are apt to grow re mi Is and lax in a time of profperity and feeming fecurity ; but when their earthly comforts are endangere L or Avithdrawn, it lays them under a kind of nccefTity to feek for fomcthing better in their place. JMcn niuft have comfort from one quarter or another. When earJiiy 41 6 The Dominion of Promclence things are in a pleafmg and promifing condition, too ma- ny are apt to find their reft, and be fatisfied with them as their only portion. But when the vanity and puffing nature of all created comfort is difcovered, they are com- pelled to look for fomething more durable as well as valu- able. What therefore, can be more to the praife of God, than that when a whole people have forgotten their refting place, when they have abufed their privileges, and defpi- led their mercies, they fliould by diilrefs and fufferlng be made to hearken to the rod, and return to their duty. There is an inexprefiible depth and variety in the judg- ments of God, as in all his other -works ; but we may lay down this as a certain principle, that if ihere were no fm, there could be no fuffering. Therefore they are certainly for the corredion of fin, or for the trial, illufiration, and perfecting of the grace and virtue of his ov/n people. We are not to fuppofe, that thofe who fufFer moil, or who fuf- fer foonefi;, are therefore more criminal than others. Our Saviour himfelf thought it ncceflary to give a caution againfl: this rafli conclufion, as we are informed by the evangelifi: Luke, Lukexiii. i. " There were prefent at that I'eafon " fome that told him of the Galileans, whofe blood Pilate *' had mingled with their facrifices. And Jefus anfwering " faid unto them, Suppofe ye that thefe Galileans were " finners above all the Galileans, becaufe they fufiered *' fuch things, I tell you nay, but except ye repent, ye " fliall all likewife perifli." I fuppofe we may fay v^-ith fufficient warrant, that it often happens, that thofe for whom God hath defigns of the greateft mercy, are firll brought to the trial, that they may enjoy in due time, the falutary efFeft of the unpalatable medicine. I mufi; alfo take leave to obferve, and I hope no pious humble fafferer will be unwilling to make the application, that there is often a difcernible mixture of foverignty and righteoufnefs in providential difpenfations. It is the pre- rogative of God to do what he will with his own, but he often difplays his juilice itfelf, by throwing into the furnace thofe, who, thougii they may not be vifibly worfe than others, may yet have more to anfwer for, as having been favored with more difiinguiflied privileges, both civil and over the Passiofis of Men, 41 y facred. It is impolTibk for us to make a jufl and full com* parilbn of the charatler either of perfons or nations, and it would be extremely foolilh for any to attempt it, either for increafing their own fecurity, or impeaching the jullicc of the Sui)reme Ruler. Let us therefore neither forget the truth, nor go beyond it. " His mercy fills the earth.'' He is alfo*' known by the judgment which he executeth.'* The wrath of man in its molt tempefluous rage, fulfills his will, and finally promotes the good of his chofen. 3. The wrath of man praifeth God, as he lets bounds to it, or reli rains it by his providence, and fometimes makes it evidently a mean of promoting and illuftrating his glory. There is no part of divine providence inwhich a great- er beauty and majefty appears, than when the Almighty Ruler turns the councils of wicked men into confufion, and makes them militate againll themfelves. If the pfalmid may be thought to have had a view in this text to the truths iliuRrated in the two former obfervations, there is no doubt at all that he had a particular view to this, as he fa) s in the latter part of the verfe, " the remainder of wrath flialt thou refirain." The fcripture abounds with inftan- ces, in which the defigns of oppreffors were either wholly difappointed, or in execution fell far fhort of the mahceof their intention, and in fome they turned out to the honor and happinefs of the perfons or the people, whom they were intended to dcftroy. "\\^e have an inftance of the firft of thefe in the hiltory to which my text relates.* We have alio an inftance in EUher, in which the mofl: mifchievous defigns of Haman, the fon of Hamedatha the Agagite againfl Mordecai the Jew, and the nation from which he fprung, turned out at lall to his own defiru£lion, the honor of Mordecai, and the falvation and peace of his people. From the New Tefiament I will make choice of that memorable event on which the falvation of believers in every age refis as its foundation, the death and fufl'erings of the Son of God. This the great advcrlary and all his * The matter is fully ftated and reafoiied upon by tlic prophet Ifaiali cli. X. fiom the 5th to the igih verfe. 41 3 ^he Dominion of Promdencc agents and inflruments profecuted with unrelenting rage. "When they had blackened him with flander, when they fcourged him with Ihame, when they had condemned him in judgment, and nailed him to the crofs, how could they help eileeming their vidlory complete ? But oh the un- fearcheabie wifdorn of God ! they were but perfefting the great defign laid for the falvation of finners. Our blelTed Redeemer by his death finiflied his work, overcame principalities and powers, and made a Ihew of them openly, triumphing over them in his crofs. With how much juflice do the apoflles and their company offer this doxology to God, " They lift up their voice with one ac- *' cord, and faid, Lord thou art God which haft made hea- " ven and earth, and the fea, and all that in them is ; *' Who by the mouth of thy fervant David haft faid, Why " did the Heathen rage, and the people imagine vain *' things. The kings of the earth ftood up, and the rulers " were gathered together againft the Lord, and againft his " Chrift. For of a truth, againft thy holy Child Jefus, " whom thou haft anointed both Herod and Pontius Pi- *' late, with the Gentiles, and the people of Ifrael were '•'• gathered together, for to do whatfoever thy hand and thy " counfel determined before to be done." A6ts iv. 24. 28. In all after ages in conformity to this, the deepcft laid contrivances of the prince of darknefs, have turned out to the confufion of their author ; and I know not, but con- fidering his malice and pride, this perpetual difappoint- ment, and the fuperiority of divine wifdom, may be one great fource of his fuffering and torment. The crofs hath ftill been the banner of truth, under which it hatli been carried through the world. Perfecution has been but as the furnace to the gold to purge it of its drofs, to manifeft its purity, and increafe its luftre. It was taken notice of very early, that the blood of the martyrs was the feed of chriftianity ; the more abundantly it was flied, the more plentihilly did the harveft grow. So certain has this appeared, that the moft violent in- fidels, both of early and later ages, have endeavored to ac- count for it, and have obferved that there is 3, fpirit of ob- ftinacy in man which inclines him to refift violence, and over the Passions of Men. 419 that feverlty doth but increafe oppolition, be the caafc what it win. They iuppofe that perfecution js equally proper to propagate truth and error. This thouj^li in part true, will by no means generally hold. Such an ap- prchenlion however gave occafion to a glorious triumph of divine providence of an oppofite kind, which I mull fliortly relate to you. One of the Roman emperors, Ju- lian, furnamed the apoftate, perceiving how impofTible it was to fupprefs the gofpel by violence, endeavored to ex- tinguifh it by negledt and fcorn. He left the Chriftians un- molcfled forfometime, but gave all manner of encourage- ment to thofc of oppofite principles, and particularly to the Jews, out of hatred to the ChriRians ; and that he might bring public difgrace upon the Galileans, as lie ai- fc6ted to llile them, he encouraged the Jews to rebuild the temple of Jerufalem, and vifibly refute the prophecy of Chrill, that it fliould lie under perpetual delblalion. But this profane attempt was fo fignally fruftrated, that it ferved as much as any one circumllance to fpread the glory of our Redeemer, and eflablifli the faith of his faints. It is affirmed by fome ancient authors, particularly by Ammianus Marcellinus, a heathen hiilorian, that fire came out of the earth and confumed the v/orkmen w hen laying the foundation. But in whatever way it was pre- vented, it is beyond all controverfy, from the concurring tellimony of Heathens and Chriftians, that little or no progrefs was ever made in it, and that in a Ihort time, it was entirely defeated. It is proper here to obferve that at the time of the re- formation, when religion began to revive, nothing contri- buted more to facilitate its reception, and increafe its pro- grefs than the violence of its perfccutors. Their cruelty and the patience of the fufFerers, naturally difpofed men to examine and weigh the caufe to which they adhered with fo much conflancy and rcfolution. At the fame time alio, when they were perfecutetl in one city, they fled to another, and carried the difcoveries of Popiih fraud to every part of the world. It v/as by fome of ihofc who were pcrfecuted in Germany, that the light of the reforma- tion was brought fo early into Britain. 420 The Dominion of Promdence The power of divine providence appears with the moft diftinguifhed luftre, when fmall and inconfiderable cir- cumftances, and fometimes, the weather and feafons have defeated tlie moft formidable armaments, and fruftrated the beft concerted expeditions. Near two hundred years ago, the monarchy of Spain was in the height of its power and glory, and determined to crufli the intereft of the re- formation. They fent out a powerful armament againft Britain, giving it oftentatioufly, and in my opinion pro- fanely, the name of the Invincible Armada. But it pieafed God fo entirely to difcomfit it by tempefts, that a Imall part of it returned home, though no Britifli force had been oppofed to it at all. We have a remarkable inftance of the influence of fmall circumftances in providence in the Englifli hiftory. The two moft remarkable perfons in the civil wars, had earneftly defired to withdraw themfelves from the conten- tions of tlie times, Mr. Hampden and Oliver Cromwell. They had actually taken their paffage in a fhip for New- England, when by an arbitraiy order of council they were compelled to remain at home. The confequence of this was, that one of them was the foul of the republican op- pofition to monarchical ufurpation during the civil wars, and the other in the courfe of that conteft, was the great inftrument in bringing the tyrant to the block. The only other hiftorical remark I am to make, is, that the violent pcrfecution which many eminent Chriftians met with in England from their brethren, who called themfelves Proteftants, drove them in great numbers to a diftant part of the u'orld, where the light of the gofpel and true religion were unknown. Some of the Ameri- can fettlements, particularly thofe in New-England, were chiefly made by them ; and as they carried the know- ledge of Chrift to the dark places of the earth, fo they continue themfelves in as great a degree of purity of faith, and Itriftnefs of praftice, or rather a greater than is to be found in any proteftant church now in the world. Does not the wrath of man in this inftance praife God ? Was not the accufer of the brethren, who jtirs up their enemies, thus taken in his ov/n craftinefs, and his king- ever the Passions of Men, 421: c'o'.n fhaken by tlic very means which lie cmp]o}ed to ellublifli it.* ir. I proceed now to tlie fecond general head, which was to apply the ])rincipl?s ilhiflrated above to otir jM-e- fent fituation, by iiiicrences of truth for your inflructioii and comlbrt, and by fuitable exhortations to duty in this important crifis. And, In the ftrll place,. I would take the opportunity on this occafion, and from this fubjcft, to prefs every hearer to a fuiccre concern for his own foul's falvation. There are times when the mind may be cxpecti^d to be more awake to divine truth, and tlie confcience more open to tiic ar- rows of conviction than at others. A fcafon of public judgment is of this kind, as appears from what has been already faid. That curiofity and attention at leafi: are ralfcd in fonie degree is {"lain from the unufual throng of this aflcmbly. Can you Iiavc a clearer view of the fi..ful- nefs of your nature, than when the rod of the opprellbr is lifted up, and when you fee men putting; on the habit of the warrior, and collevlling on every hand the weapons of hoflility and inAruments of death ? I do not blame your :irdor in preparing for the refolute defence of your tem- poral rights. But confider I befeech you, the truly infi- nite importance of the falvation of your fouls. Is it of much moment whether you and your children fliall be rich or poor, at liberty or in bonds ? Is it of much moment whether this beautiful country flrail increase in fruitfulnefs from year to year being cultivated by active induftiy, and poffelied by independent freemen, or tiie fcanty produce of the ncgleded fields Ihall be eaten up by huncjry pub- licans, while the timid owner trembles at the tax patiicr- crs approach ? And is it of IclS moment my bre;:hrenj whether you iliall be tiie heirs of glory or the heirs of hell ? * I.cfl this fliculJ be thniiglit a teiriijoilhn j compliment to the ri'-o^jlc of New-lMiglai.d, -who have been tbc firi\ riiHerers in th<* pre- li.nt cnnteR, and have fet fo nubb an cxam:'le of invincible forit'.idc, in \vi:!ifta:idiii5 ^''^ violence of opiireiTion, I I'nirtk it proper to ^ Dominion of Providence time rendered it undeniable. But thefe \rere compara- tively of Iniall moment. The fignal advantage we have gained by the evacuation of Bolton, aad the fliameiul flight of the array and navy of Britain, was brought about wi.hoLit the lofs of a man. To all this we may add, that the counfels of our enemies have been vifibly confounded, fo that I believe I may fay with truth, that there is hard- ly any ftep which they have taken, but it has operated firongly againfl themfelves, and been more in our favor, than if they had followed a contrary courfe. Vv'hile we give praife to God the fupreme difpofcr of all events, for his interpofition in our behalf, let us j^uard againit the dangerous error of truiling in, or boafting of an arm of fiefli. I could earnefdy v^^ift, that while our arms are crowned with fuccefs, we might content our- felves with a modeft afcription of it lo the power of the Higlieil. It has given me great unenfmefs to read fome oftentatious, va,unting eA}:«'efrior,s in our news papers, though happily I think, much retrained of late. Let us not return to them again, if I am not mHtaken, not only the holy fcriptures in general, and the trurlis of the glori- ous gofpei in particular, but the whole courfe of providence ibems intended to abafe tiie pride of man, and lay the van:i-gloricus in the dull. Hoiv many inffances does hif. tory furnifn us with of thofe who after exulting oi^er, and defpifmg their enemies, were fignally and fhamefully de- feated.* The truth is, I believe, the remark m.ay be ap- plied univerially, and we may fay, that through the Avhole frame of nature, and the whole fyflem of human life, that Vv hich promifes molt, performs the leaft. The ftovf ers of finell colour leklom have the iwtti^^X fragrance. The trees of quickell groweth or faireft form, are feldom of the greateft value or duration. Deep waters move Math l^aft noife. Men who think moll are feldom. talkative. And I think i: liolds as much in war as in any thing, that every boaller is a coward. * There is no (lory better Icnown in Biillfa hinory, than that the oincers of tiie l^'rench army the night prccfding tliC battle cf Agin, court, plr.yed at dice for Eng!if]i prifoners Li-fore they took them, ^\v\ the next day were taken by them. over ibe Passions of Men. j^?^ Pardon me, my brethren, for infiftlncr fo much upon this, which may keni but an immaterial circundlance. It is in my opinion of very great moment. I look upon ofientation and coniidcnce to be a fort of outrage upon Providence, and wlien it becomes general, and infufes it- felf into the fpirit of a people, it is a forerunner of dcilruc- tion. How does GoHah the champion, armed in a mofi: formidable manner, exprefs his dlidain of David the ftrip- Ynvj; with his flinrand his Itonc. iSam.xvii.42,43,44,45. *' And when the PhililUne looked about and law David, " he dlf.lained hiui : for he was but a youth, and ruddy, " and of a f-iir countenance. And the Philiftinc laid unio " Dav'd, Am I a dog, lh:.t thou ccmcfl: to me with Haves ? *' And the Phililline curfed David by his pods, and the "P'llliRine fald to David, come to me, and I will give " tli_v flefh unto the fowls of the air, and to the bcafis of " the field." But how jull and modell the reply ? " Then " faid David to the Philiiline, thou comeft to me with a " fword and with a fpear, and with a ihield, but I come " unto thee in the name of the Lord of hoils, the God of " the armies of Ifrael, whom thdU hall defied." I was well plcafed with a remark of this kind thirty years ago in a pamphlet,'*" in which it was oblerved, that there was a great deal of profane ollcntation in the names given to fnipsofwar, as the Viftory, the Valiant, the Thunderer, the Dreadnought, the Terrible, the Firebrand, the Fur- nace, the Lightning, the Infernal, and many more of the fame kind. This the author confidercd as a fvmptom of the national charadler and manners very unfavorable, and not likely to obtain the bleiTing of the God of Heaven. | * Biitain's Remembi-ancer. t I am fcnfible that one or two of tliefe wer.- nii|)s taken foiti the Freni fi, which b;ou7;ht their names with tlicm. Bat the greaefl ujinber had their names impulcd in Enpland, ai d I camiol help ('bferving, that tlie Vido-y >>t:en celeb laied as ^he fineft Hiip ever bnil. in B.itain, was Inll in the ni.n^ht wi;h.;ut a Hoim, by lome vr.knuwn ncciiient, Jiiid about twelve hundred pcrlonl:\ion of any country on earth, is necef- iary to the happinefs of another. Blind partiality and lelf interefl may reprefent it in this light; but the opinion is delufive, the fuppcfiticn is falfc. 'J^'he fuccefs and in- creafe of one nation is, or may be, a benefit to every other. It is feldom, indeed, that a people in general can receive and adopt thefe generous fcntimcnts, they are neverthe- lefs perfectly juft. It is induftry only, and not poflcfTions, that makes the ftrength and wealth of a nation ; and this is not hindered but encouraged, provoked, and rewarded- by the indullry of others.* But to leave the general principle, or rather to apply it to the cafe of Great l^ritain and America : AVhat profit has the former hitherto received from the latter ? and what can it reafonably expert for the future ? Only its trade, and fuch part of that trade as tends to encourage the indullry and increafe the number of the inhabitants of that ifland. It will be faid, thev intend to raife a larae, clear, net revenue upon us, by taxation. It has been ihevvn by many, that all the taxes which they could railb would only ferve to feed the infatiable defire of wealth in placemen and penfioners, to increafe the influence of the crown, and the corruption of the people. It was by the acquifition of numerous provinces that Rome hallcncd to its ruin. But even fuppofing it othcrwife, and that with- out any bad confequence among themfelves, they were to acquire a great addition to their yearly revenue, for every Hulling they gained by taxes, they would lofe ten in the way of trade. For a trifling addition to the funis of pub- lic money to be applied or wailed by miniflers of itate, they would lofe ten times the quantity diltributed among ufeful manufaclurcrs, the ftrength and glory of a Hate. I think this luiG been fometiines compared to the diiTerence • Sec Dav.J Hiiinc's EiTay on the jeulouiy oi* traJui Vol. II. 3 K 40 ?^ the Nathes of Scotland between draughts of fpirituous liquors to intoxicate the head or weaken the ftomach, and cool refrefliing food to give foundnefs, health and vigor to every member of the body. The trade, then, of America, as foon as peace is fettled, will be as open to them as ever. But it Avill be faid, they have now an exclufive trade, they will then but fhare it with other nations. I anfwer, an exclufive trade is not eafily preferved, and v/hen it is preferved, the reftriftion is commonly more hurtful than ufeful. Trade is of a nice and delicate nature ; it is founded upon intereft. It will force its way v/herever intereft leads, and can hardly by any art be made to go in another direclion. The Spaniards have an exclufive trade, as far as they pleafe to confine it, to their own plantations. Bo they reap much benefit from it ? I believe not. Has it made their own people mxore induflrious at home ? Jufc the contrary. Does it, in the natural courfe of things, make a people lefs careful to work as well, and as cheap as others, to procure voluntary purchafers, v/hen they know they can fend their goods to thofe who are obliged to take them ? Does it not both tempt and enable great merchants in the capital, to import from other na- tions what they can export to fuch a forced market, to advantage ? By this means a confiderable profit may come into the coffers of a few particulars, while no effential fer- vice is done to the people, and the ultimate profit is car- ried to that country where the goods are produced or fa- bricated. It has been repeatedly faid by political writers in England, that the balance of trade is againft that coun- try to every nation, excepting Portugal and their own plantations. I v/ill not anfwer for the truth or univer- iality of this affertion, but if it is true in any meafure, I will venture to aiiirm upon the principles of general rea- fon, that the caufe v/hich produces it, is no other than the exclufive trade they have hitherto enjoyed to the Ameri- can fettlements. But the circumilance which I apprehend will contri-- bute moft to the intereft of Great Britain in American In- dependence is, its influence in peopling and enriching this great continent. It will certainly tend to make the residing in America, 447 American States numerous, powerful, and opulent, to a dec^ree not eafily conceived.* The great and peuctrLitiiig MontefquieLi, in liis Spirit of Laws, has lliewn in tlic cleareft manner, that nothing contributes lb much to the profperity of a people, as the ilate of fbciety among them, and the form of their government. A free government overcomes every obflacle, makes a defart a fruitful field, and fills a bleak and barren country with all the conveni- encies of life. If fo, what mult be the operation of this powerful caufe upon countries enjoying in the higheft de- gree every advantage that can be derived from l^tuation, climate, and foil .-' U the trade of America has hitherto been of fo great benefit to England, how much more va- luable may it be v/hen thefe countries fnall be flill more highly improved, if llie fiiall continue to enjoy it ? This argument is liable to no objection but what may arife from the lofs of an exclufive trade, which I have already con- iidercd. It may be added, however, that tliere is not r.ow nor ever has been, any averfion in the Americans to the people of Great Britain, fo that they may be fure of our trade if they treat us as well as others, and if othervvife, they do not deferve it. I might illullrate the argument by flatlng the probable confequences of a contrary fuppofition. If Great Britain Ihould prevail, or overcome the American States, and ellablifli viceroys witli abfolute authority in every province ; all men of I'pirit and lovers of freedom would certainly withdraw themfelves to a corner, if fucii could be found, out of the reach of tyranny and opprefiion. The numbers of the people at any rate would fcnfibly decrcafe, their wealth would be fpeedily exhaufted, and there would re- main only a nominal authority over a defolate country, in return for a vafl; expence laid out in the conqueit, and in place of a great and profitable trade, by which both nations were made iiappy. One of the arguments, if they may be called fo, made uie of againfc this country, and on winch an obligation to obedience has been founded, is taken from the expence they have been at in blood and treafure for our prote •«" ««• ««»• "o*" ""^^ ••** •••♦ *•" ***• ••" ••" •** ■** '•'• ' ( owM o»c3 «•» owe «M* 100c ««• eow 0000 <»«> mm mo* 0009 cooo mm •mj ix» mm oc» < DELIVERED at a PUBLIC THANKSGIVING AFTER PEACE. A SERMON. Psalm iii. 8. Salvation belongeih unto the Lord. My Brethren, WE arc met together in obedience to public authori- ty, to keep a day of folemn thankfgiving to God, for the goodnefs of his providence to the United States of America, in the courfe of a war which has now lafted feveii years, with a powerful and formidable nation. "We arc particularly called upon to give thanks for the fignal fuc- ccffes with which it hath pleafed him to blefs our arms and thofe of our allies, in the courfe of the lafl year, and the campaign which is now drawing to a clofe. I need fay nothing*^of the importance of the great conteft in which we have been fo long engaged,or the interefling alternative which depends upon the iifue, as thefe feem to have been felt in the fulleft manner by all ranks in this country from the beginning. The language even of the common peo- ple will convince every man of rcfle^iion that they are univerfally fenfible how much is at itake. My proper bufmefs therefore is to engage every pious hearer to adore the providence of God in general, to offer with fmccritv 45^ Thanksgiving Sermon. and gratitude the facrifice of praife for his many mercies^ and to make a wife and juft improvement of the prefent promifing fit nation of public affairs. Many who now hear me arc witnefies that it has never been my practice, for reafons v/hich appear to me to be good, to intermix politics with the ordinary fervice of the landuary, on tlie weekly returns of the chriilian fabbath, further than fervent fupplications to the Throne of Grace for divine direftion to the public counfels, and afiillance to thole who are employed in the public fervice. But on days of this kind it becomes part of a miniiier's duty to di- rect the attention of the hearers to events of a public na- ture. This you know I did with great concern and at conliderable length fix years ago on a public Fall Day. 1 would therefore willingly in this more advanced period, take a view of what is pall, and endeavor to direft you in whatremauis of your duty to God, to your country, and to yourfelves. For this purpofe I have chofen the words of the Pfalmift David, now read which are part of a pfalm generally thought to have been compofed by the royal author before the war with Abfalom his unnatural fon, was wholly finiflied, but when he had fuch prefages of fuccefs as made him fpeak the language of faith and confidence. *' I laid '• me down and ilept : I awaked for the Lord fuflained *' me. I will not be afraid of ten thoufands of people that " have let themfelves againft nie round about. Arife O *' Lord, lave me, O my God; for thou haft fmitten all mine " enemies upon the cheek-bone: thou hail broken the teeth " of the ungodly. Salvation belongeth unto the Lord ; " thy blelling is upon thy people. Selah." In difcourfing upon this fubje*^, I propofe, through the afiillance of divine grace, L To explain and Hate the proper meaning of this ex- preffion or lentiment of the infpired pfalmiH, " falvation "•^ belongeth unto the Lord." II. To lay before you a fuccindt view of what the United States of America owe to divine providence in the courfci of the prefent war. Tbcviksgiving Scrmoii. 4j^ III. To make a praflical improvement of the fubjeft for your in!lrii6lioii and direction. FirS^dien, lam to explain and fi ate the proper meaning* of mis exi)ref]ion or fentiment of the infpired pfahnift:, " fdlvation belongeth unto the Lord." Tills I mean to do by adhering ilriclly to what appears to be the mind of the fpirit of God, in the pafliige before us, as well as in a manner agreeable to the analogy of faith. -As religion is the fame in fubflance in tv^ry a^e, the reflexions of pious pcrfons in the courfe of providence arife from the fame examples and lead to the fame end. The words may jafHy be fuppofed to contain the pfalmiU's thankful acknowledg- ment of die pad: mercies of God, as v/tll as the foundation of his future fecurity. They carry in them a general confefTion of the influence of divine providence upon eve- ry event, and in particular with refpc(t to salvation^ or deliverance from impending danger. In this view when he fays " falvation belongeth unto the I.oicl." It feems io imply the tiu^ee following things, I. That " falvation belongeth unto the Lord," asdiflin- guifiied from human or created help, and therefore all con- fidence in man flands oppofed to the fentiment exprdled by the holy pfalmilt in the text. It is not oj)pofed to the ufe or application of, but to an excefTive or undue reliance on human means, or fecond caufts of any kind. It im- plies, that fuccefs in any attempt is to be ultimately at- tributed to God. That it is he who by his providence pro- vides outward mean:;, who raifcs up friends to his people, or caufes their enei^i'tcs to be at peace ivith them. Th.at it is he who in cafes of difficulty and danger, direds their hands to war and their fingers to fight, and finally crowns their endeavors with fuccefs. Whellier thercfoi-e the outward advantages are great or final 1, whether the ex- p«(Slation, or the probability of fuccefs lias been llrongf or weak, lie v/ho confcfies that ialvatlon belongeth unto God, will finally give the glory to him. Confidence before, and boafting after the event, are alike contrary to tills difpo- fitlon. If any perfon dolnvs to have his faith in this truth, connrmed or improved, let him read the hifior}'- of mankind, in a cool and confiderate manner, and \'r:l\ * Vol. II. X L 454 Thanhgh'ing Sermon. ferious frame of fpirlt. He will then perceive that eveiy pa2;e will add to his convidlion. He will find that the ' mod important events have feemed to turn upon circum- fiances the moil trivial and the mod out of the reach of liuman direftion. A blaft of wind, a fliower of rain, a random fliot, a private quarrel, thenegleft of a fervant, a motion without intention, or a word fpoken by accident and mifunderllood, has been the caufe of a victory or de- feat which has decided the fate of empires. Whoever with thefe fafts- in his view, believes the conflant influence and over-ruling power of divine Providence, will know what the Pfalmill means when he fays, " Salvation be- " longeth unto the Lord." 2. In this fentiment, the Pfalmiil feems to have had in view the omnipotence of Providence ; that nothing is impoffible with God ; that there is no flate fo dangerous, no enemy fo formidable, but he is able to work deliver- ance. He has not only the direction and government of means and fecond caufes, but is himfelf fuperior to all means. The word sahatlon^\^l\iQ.TvX isapplied in fcriptureto temporal danger, generally figniiies a great and didin- guiflied deliverance. Thus it is ufed by Mofes, Exodus xiv. 13. " Stand dill and fee the falvation of God ;" and in the fame manner, i Sam. xiv. 45. *' Shall Jonathan " die, who hath wrought this great falvation in ifrael ?" When, tlierefore, a perfon or people are threatened with evils of the mod dreadful kind : when they are engaged in a conflidl very unequal ; when they are driven to ex- tremity, and have no refource left as means of defence : then, if the caufe in which they are engaged is rigliteous and jud, they may cry to God for relief. The fentiment exprelled by the Pfalmiil ought to bear tliem up againd defpair ; and they may fay as the angel to the father of the faithful, " Is there anything too hard for the Lord?'* There are many indances in icripture of fignal deliver- ance granted to the fervants of God, fome of them even wholly miraculous, which teach us to fet our hope in his mercy, and not to fuffer his mighty works to iiip out of our minds. This is theexercife of faith in an unchange- able God — " the fame yederday, to-day, and forever." Thanhghing Scrmc/i. 455 3. This fentiment has rcfpedt to the mercy and good- nefs of God, or his readineis to hear tlic cry of tlic op- prefled, and fend deliverance to his people. This circuni- llance is necefiliry to be taken in, to make him the proper object of faith and triifl: ; and it mufl be combined with the other, to give us a complete view of the influence of Providence. Power and wifdom alone, give an imperfect difplay of the divine character. It would give little fup- port under the preifure of affliction, to have a general or theoretical perfuafion, that all things are polfible with God : but if we believe his readinefs to interpofe, and fee our title clear to implore his help, we have that hope which is juftly called, "the anchor of the foul, fure and ftedfall." In this fenfe, falvation belonf^etli unto God ; it is his pre- rogative ; it is his glory. 'I'he promife fo often repeated in the fame or fimilar terms, is addrcflcd both to nations and particular perfons. " He Ihall call upon me, and I " will anfwer him. 1 will be with him in trouble, to deli- " ver him, and to honor him. The righteous cry, and " the Lord heareth and delivereth him out of all his trou- " bles. Many are the afflidlions of the rlglileous ; but the " Lord delivereth him out of them all." Having briefly ftatcd diefe known and general truths, I proccedto die fj;XiUitland principal diing propofed,wliich was to lay bdbre you a fuccintl vievv' of v/hal the United States of America owe to divine Providence, in the courfe of lljie prefent war. On confidering this part of the fubjcct, a difficulty prefents itfelf as to the manner cf handling it. I am defirous of doing it fome mcafure of juflice, and at the fame time of avoiding exccffive prolixity, or a tedious enumeration of particular fatSls. To unite thefe two pur- pofes as much as poflible, I will divide what I liave to fay into dillinft branches ; and after a few words of illul- tration on each of them, leave it to eveiy hearer to adel fuch farther examples as may have fallen within his own obfervation. The branches I would feparately conlider, are the following: i. Signal fuccellcs or particular and provi- dential favors to us in the courfe of the war. 2. Preferwi- tioa from difficulties and evils v/hicli Teemed to be in our 456 Thanksgiving Sermon. fitiiaUon unavoidable, and at die fame time next to infitr- mountable. 3. Confounding the councils of our enemies, and making them haflen on the change which they defirecl to prevent. I. Signal fuccelTes or providential favors to us in the courfe of the war. Here I mufl niention vv^hat happened at the beginning of the contefl, and prevented us from being cruihed in the very out-fet, although it is now in a manner wholly forgotten. Let ns remember our true ii- tuation, after we had made the moft public and pereu/p- tory declarations of our determination to defend our liber- ties. There was a willing fpirit, but unarmed hands.. Our enemies have all along charged us v.'ith a deliberate concerted purpofe of breaking wAth them, and fetting up an independent empire. The falOiood of this accuiation might be made to appear from many circumflances ; as there being no pre-contract among the Rates themfelves, nor any attempt to engage allies or alfidance in Europe, and feveral others. But though there were no other argu- ment at all, it is fufficiently proved by the total want of arms and ammunition to fupply us even during the firll fcages of refillance. The nakednefs of the country in this refpedt is Avell knov/n ; and our enemies endeavored to avail themfelves of it by taking every meafure to prevent their being brought to us. This difficulty was got over by many providential fupplies, without the care or iorefight of thofe v/ho were at the head of aruiirs, and particularly by m.any unexpected captures from our enemies them- felves. How contrary to human appearance and human con- ieitures have many circumflances turned out ? it was univcrfally fuppoied at firft that we lliould be able to do nothing at all at fca, becaufs of the great naval pov.er of the enemy ; yet the fuccefs of our private velTels has been one of the molt powerful means of diilreffing them, and fupporting us. I cannot help in particular taking notice, that the eallern flateswhich were the fn-ftobjcdts of their ven- geance, were actually in their pofleffion, and feemed to be devoted to pillage and deftruftion ; yet in a fliort time they were delivered, anct have in the courlb oi the w^d- Tbanksghing Sermon. 457 acquired a greater accefTion of vvcaltli and power tlian it is probable they could have done in the I'anic period of fecurity and peace. It falls to be taken notice of under this branch of the fubjsft, that our nioft fignal fuccefles have generally been when we had the weakefl hopes or the p;reatell fears. What could be more difcouraginp^ thr.n our fituaiion at the clofc of the year 1776 .•' when, after general Howe's arri- val with f© powerful and well appointed an arniauicnt, our army enlifled but for a few months, was -almoll en- tirely difpcrfed ? Yet then did the furprile of the lief- fians at Trenton, and the fubfcquent vidory at Princeton, niife the drooping fpirits of the country, ar.d gi\c a now turn to our affairs. Thefe advantages redounded greatly to the honor of the commander in chief who planned, and the handfid of troops with him, who executed the mea- fures, as is confelfed by all ; yet were they of Ail I greater moment to the caufe of America in general, than they were brilliant as military exploits. This place and neigh- borhood having been the fcene of thefe a6lions, cannot but make them and their confeqiiences frefli in the me- mory of every one who now hears nie. The great vidory oAer general Burgoyne and his ar- my, (weakened at Bennington, and taken prifoners at Sa- ratoga,) which opened the eyes of Europe in general, and in fome degree even of Britain, happened at a tiire when many were difcouraged. It happened when after the lofles of Brandy Wine and Germantown, the Britilh were in pofleflion of Philadelphia, and the Congrels of the United States were obliged to tly to a diftant p^irt of the country. It happened not long after our difgraceful liiglit from Ticonderoga, and tlie fcandalous lofs of that poll, which was every where faid and thoi:ght to be the key 01 the continent, and the poflefTion of it elfential to our iccurit\'. "VV e nmll not omit to obfervc that this vidory over a numer- ous army of Briti fii regulars, was obtained by an army compofed in a great meafure of militia fuddenly coUed- ed, and freemen of the country wlio turned out as vo- lunteers. 45^ Tbanksghing Sermon. . In the fame manner our late aftonifliing fuccefs in the fouth began when our affairs in that part of the continent wore a moil: difcouraging afpecl. The year 17 8 1 which began with mutiny in the northern army, and weakiiel's in the fouthern, produced more inflances of gallantry and military prowefs than all the former, and was clofed with a vidory more glorious to us, and more humiliating to the enemy, than any thing that had before happened du- ring the courfe of die war. It was furely a great favor of Providence to ralfe up for us fo great and illuflricus an ally in Europe. This Prince has affifled us as you all know in a very pov/erful and effedual manner, and has granted that affifiance upon a footing fo generous as well as juft, that our enemies will not yet believe, but there mufl be fome fecret and partial llipulations in favor of himfelf and his fubjefts, although no fuch thing exifts. Let me add to all thefe the providing for us a perfon who was fo eminently qualiiied for the arduous talk of commander in chief of the armies of the United States. I mull make fome apology here. None who know me, I think will charge me with a difpoftion to adulation or grofs flattery of living characters. I am of opinion and have often expreffed it, that the time for fixing a man's character is after death has fet his leal upon it, and fa- vor fear and friendfliip are at end. For this reafon I do not mean to give a general or full character of the perfon here in view. But in Ipeaking of the kindnefs of Providence to the United States, it would be a cul- pable negied not to mention that feveral of his chr.rac- terftic qualities feem fo perfeQly fuited to our wants, that we muft confider his appointment to the fervice, and the continued health with which he has been blefied, as a favor from the God of heaven. Confider his cool- nefs and prudence, his fortitude and perfeverancc, his happy talent of engaging the afiedion of ail ranks, fo that he is equally acceptable to the citizen, and to the foldier — to the ftate in which he was born, and to every other on the continent. To be a brave man, or Ikiltul com- mander, is conmion to him widi many others; but this . Thiinksghnng Sermon. 459 country flood in need of a comprchenfivc and pcnctra- ting niin.l, which underllood the cflba of purticular mca- fares in bringing the genevcd caufc to an iiVue, When we conti-afl his charafter and conduft with thofe of the va- rious leaders that have been oppofcd to him, when we confuler their attempts to blaft each others reputation, and the fhort duration of their command, we mull fay that Providence has fitted him for the charge, and called him to the fervice. This head can hardly be better clofed than with tnc extraordinary interpofition of divine Providence for the difcovery of "the black treachery of Arnold, who intended to put one of the moft important fortrefles, and the ge- neral himfclf into the enemies hands. This defign was ripe for execution, and the time of execution was at hand. As there was no fufpicion of the traitor, no mea- fures Averc, or could be taken for preventing it. The meetino- of the fpy with two fi'iends of America, which Was entirely cafual, the unaccountable embarailment of that artful perfon, when with a little addrefs, lie might cafilv have extricated himfelf ; and indeed, the wh.ole cir- cum'ftmces of that affair, clearly point out the finger of ^^^' . n fir r I might have added many more inltances ot the lavor o. providelice in particular events, but v/hat have been men- tioaed, I think are fully fufficient for the purpofe, for which they are adduced, and \rill lead the hearers to the recolledtion of others of a fimilar kind. The lecQiliLpart of my obfervations, mull be on the difficulties and dangers, which feemed to be in our fitua- tion, unavoidable, and, at the fame time, next to mlur- mountable. The firil of this kind, which I fliall mention, isdiflention, or the oppofiticn of one colony to another. On this our enemies reckoned very much, from the be- ginning. Evcii before the war broke out, reaiop.crs leem-^ ed to build their hopes, of the colonies not breaking off f -om the mother country, for ages, upon the imponibiiitv of their uniting their itrength, and forming one^compaa body, either for offence or rtfillance. To fay the truth, the danger was great and real. It was ow this account. 4^ o Tbanksg'rcing Sermcn^ forefeen nncl dreaded, and all true patriots were anxious to guard againll it. Great thanks, doubtlefs, are due to many citizens in every ftate, for their virtuous efforts to promote the general union. Thefe efforts have not been without effeft ; but I am of opinion, that union has been liitherto preferved and promoted, to a degree that no man ventured to predi(5t, and very few had the courage to hope for. I confefs myfelf, from the beginning, to liave appre- hended more danger, from this, than from any other quarter, and nmll: now declare, that my fears have been wholly difappointed, and my hopes have been greatly ex- ceeded. In the public councils, no mark of diffention, in matters of importance, has ever appeared ; and I take upon me further to lay, that every year has obliterated colonial dillincllons, and v/orn away local prejudices, fo that mu- tual affedllon, is at prefent more cordial, and the views and works of the whole, more uniform, than ever they \vere, at any preceding period. Having mentioned the union and harmony of the Uni- ed States, it will be very proper to add, that the harmony, that has prevailed in the allied army, is another fignal mercy, for which Vv'e oug;ht to be thankful to God. It is exceedingly common, for diffention to take place, between troops of different nations, when adting together. In the .iLngliili liiftory, we meet v/ith few examples of conjund; expeditions, with fea and land forces, in which the har- mony has been complete. Our enemies did not fail to make ufe of every topic, which they apprehended, would be inflanmiatory and popular, to produce jealoufies be- tween us and our allies. Yet it has been v/holly in vain. Not only, have the ofEcers and foldiers of the American and French armies, afted together, with perfeft cordiality, but the troojxs of our allies, have met \vith a hearty wel- come, v/herever they have been, from the people of the country ; and indeed, juft fuch a reception as fliows they were elleemed to be of die utmoft: importance and utility tu [' e Amei'lcan caufe. Another difficulty v/e had to encounter, v/as the want of money ar.d refourccs for carrying on the Vvar. To re- medy this evil an expedient was fallen u^ion v.-liich I do ThaJihghing Sermon. 461 not look upon myfelf as obliged either to judify or approve. It was, however embniced by the plurality as nccclFary, and upon the whole, Ids hazardous than any other, which in our lituation was pradllcable. The diiliculty of raifnig, clothing, paying and fiipporting an army with a depre- ciated currency, which ils own nature, the arts of inter- eflcd pcrfons, and the unwearied attempts of our enemies were pufliing on to annihilation, may be eafily perceived. Yet the war has not only been I'upported, but we have feen the /all and ruin of ihe money itl'elf without the leall injury, to the public caufe. Without injury did I f^iy, it was to the unfpeakable benefit of the public caufe. Many private perfons indeed, have fuffered fuch injury as not only merits pity, but calls for redrefs, and I hope the time will come, when all the redrefs fliall be given that the nature of the thing and the Hale of the country, will admit. In the mean time, when we relledl upon what is pall, we have a proof of the general r.ttachment of the country to the caufe of liberty, the firongcft pei'haps that can well be conceived, and we fee a circumftance from which we feared the greateil evil, adding its force to many others in blinding our enemies, miileading their meafures, and diiappointing their expedations. Another difiiculty we had before us was the being obli- ged to encounter the whole force of the Britilh nation, with an army compofed of raw ibldiers, unacquainted with military difcipline. The dilTiculty was increafed by our own conduft, viz. filling our army with foldiers cn- lifted for lliort periods. Tlie views of thofe who preferred this method was certainly very honorable, though the v/ifdom of it is at leall very difputable. They hoped it v;ould make every man in America a foldier in a fliort time. This eHed indeed, it has in a good degree pro- duced by the frequent calls of the militia, wherever the enemy appeared. They alfo apprehended danger from a Handing army, unconnected with civil life, v/ho af- ter they had conquered their enemies might give caufe of jealoufy to their friends. Tlie hiftory of other countries in general, and in particular that of the civil wars in Eu'^land agaialt Charles tlie firll, fcemed to give plaufa- VoL. II. 3 M 462 Thanksgmng Sermon. bllity to this reafon, though from feveral circumflanCeS there was lels caufe of fear in America, than would have been in one of the European ftates. However the med,- fure was rcfolved upon by the plurality at firft, and we felt the inconvenience of it very feverely ; but is pleafed God to preferve us from utter deflrudtion, to fet bounds to the progrefs of our enemies, and to give time to the flates to make better and more effeftual provifion for their final overthrow. The only other danger I lliall mention, was that of an- archy and confufion, when government under the old formwas at an end, and every Hate v/as obliged to cftablilh civil conftitutions for preferving internal order, at the very fame time that they had to refift the efforts of a powerful enemy from without, l^his danger appeared fo confiderable that fome of the king of Great Britian's go- vernors ran off early, as they themfelves profeffed, in order to augment it. They hoped that unlverfal diforder, would prevail in every colony, and not on]j defeat the meafures of the friends of liberty, but be fo infupportable to the people in general, as to oblige them to return to their fub- je6tion, for their own fakes, and to be rid of a Hill greater evil. This danger through the divine bleffmg, we hap- pily and indeed entirely efcaped. The governors by their flight ripened every meafure, and liallened on the change, by rendering it vifibly neceffary. Provincial conventions were held, city and county committees, were every where chofen, and fuch v/as the zeal for liberty, that the judg- ments of thefe committees was as perfectly fubmitted to, and their orders more cheerfully, and completely execu- ted, than thofe of any regular magidrates, either under the old government, or fuice the change. At the fame time, every ftate prepared and fettled their civil conftitu- tions which havenowall taken place, and except in very few inftances without the leaft difcord or diiTatisfa6lion. Hap- pily for us in this ftate, our conftitution has now fubfift ed near feven years, and we have not fo much as heard the voice of difcontent. I fpeak on tliis liead, of what is known to every hearer, and indeed to the whole world ; and yet I am perfuaded that to thofe who reflect upon it, Thanksghlng Sermon, 463 it will appear next to miraculous. Although fo much was to be done, in which every man was interelled, al- though the colonics were fo various and extcnlive, and the parliament of Great Britain was threatening, and its army executing vengeance againfl us, yet the whole was completed in little more than a year, with as much quiet- nefs and compofure, as a private perfon would move his family and furniture from one houfe, and fettle them in another. The jjiir(i, branch of my obfervations fliall confill of a few inflances, in which the councils of our enemies have been confounded, and their mcafurcs have been fuch as to haflen on the change, which they defired to prevent. As to the firft of thefe, nothing can be more remarkable, than the ignorance and error in which they have continu- ed from the firfl rife of the controverfv, to the prefcnt time, as to the flate of things, and the difpolitions of men in America. Even thofc at the head of affairs in Great Britain, have not only conlhmtly given out, but in my opinion, have fmcerely believed, that the great body ol" the people were upon their fide, and were only mified into rebellion, by a few faftious leaders. At the fame time, the very fame perfons, without being fenfible of the abfurdity, have afHrmed, that this country was groaning under the opprefTion of its rulers, and loncred to be deliver- ed froni it. Now thefe things could not both be true. If the firfl had been true, thefe leaders mufthave been popu- lar and acceptable in a high degree, and have l^id the moft extenfive influence. If the laH had been true, they muil have been inwardly and miiverfally detcfted. But how many circumftances might have convinced tliem of tljc falfehood of both thefe aflertions. The vaft extent of ihc flates, and the concurrence of all ranks and clalfes of men, which was fo early, fo uniform and fo notorious, ])lainly prove, that no fuch thing could have happened, without a llrong and rooted inclination in the people thenifdves, and fuch as no addrefs or nianagement of interelled per- fons could have produced. Befides, thofe who know Iiovv' fluctuating a borly the Congrefs is, and what continual changes take place in it, as to men, mufc perceive the ab- '464 Thanksghhig Sermon. furdity of their making or fiicceeding in any fuch attempt. The truth is, the American Congrefs owes its exiilence and its influence, to the people at large. I might eafily lliow, that there has hardly any great or important ftep been ta,ken, but the public opinion has gone before the refolutions of that body ; and I wiih 1 coukl not fay, that they have been fometimes very flow, in hearing and obey- ing it. As to the other alTertion, it was full more mani- feftly falfe, and they had greater opportunities of per- ceiving it to be fo. If Congrefs, or thole in public truft, in any flate, had tyrannized over the people, or wantonly oppreffed them, the ufurpation would, in the nature of things, have come to a fpeedy period. But wliat if I lliould fay, that this pretence of our enemies^ in an equi- vocal fenfe, is indeed true ; and yet this truth, doth but the more clearly demonftrate their error and delufion. It is true, that Congrefs has, in m.any inilances, been obliged to have recourfe to meafures, in themielves hard and op- prcffive, and confefTed to be fo ; v/bich yet, have been patiently fubraitted to, becaufe of the important purpofe that was to be ferved by them. Of this kind, was the emiflion of paper money ; the paffing of tender laws ; ■compelling all into the militia ; draughting the militia, to fill the regular army ; preffmg provifions and carriages ; and many others of the like nature. Two things are re- markable in this Vv^hole matter : one, that every imipofi- tion, for the public fervice, fell heaviefl upon thofe who were the friends of A.merica ; the lukewarm or contrary minded, always finding fome way, of fliifting the load from their own flioulders : The other, that from tlje free- dom of the prefs in this country, there never were want- ing, the boldeft and mon: infiammjatory publications, both againft men and m.eafures. Yet neither the one nor the other, nor both united, had any perceptible influence in weakening the attachment of the people. If this account is jull, and I am confident it is known to be fo, bv almoft all who now hear me, what lefs than judicial blindnefs, could have made our enemies fo obrtinate,*in the eontrary fentiments I Such however we know Jias been the cafe, Tbanksgmng Sermon. ^6$ and as the whole of their proceedings have been ground- ed on millakes, it is no wonder that they have been both injudicious and unfuccerslul. This matter may be explained in the following man- ner. They fuppofed that they had only a hwr difcontent- ed particulars to apprehend and punifli, and an army to conquer in no refpe^ls comparable to their own ; but in addition to this they had the loft afledions of a whole peo- ple to recover. The iirft which was almofl; of no confe- quence at all, they bent their whole force to eiTccl in coun- cil and in the field. The other they fuppofed was alrea- dy done, or not worth the doing ; and therefore every meafure they took had a quite different intention, and a quite oppofite' effect. In all this they were fortified and confirmed by the lentiments, difcourfe and con- dud of the difaffeded in America. Thefe unhappy peo- ple, from the joint influence of prejudice, refentment and interell, were unwearied in their endeavors to miflead their friends. Their prejudice deferves to be mentioned firll. This was great indeed. They had generally fuch an exalted idea of the power ofBritain, that they really confidered it as madnefs to refill. I could mendon many fentiments ut- tered by them which could hardly fail of making the hear- ers to fmile at their grofs ignorance, and more than child- ilh timidity. Refentment alfo joined its force. They were fometimes roughly handled by the multitude at the beginning of the controverfy. This led them to wifli for revenge, and as they could not intlicl it themfelves, to call for it from their friends in England. I'o thele two circumftances we may add that the road to favor was plain- ly that of flattery ; and therefore dieir opinions and intel- ligence were generally fuch as they fuppofed would be moil acceptable to thofe who had it in their power to pro- vide for them, or promote them. Such was the effcdl of thefc circumflances united, that time v/ill confl;rain every body to confefs, that the partizans and friends of the Eng- lifli in America, have done more ellential injury to their caufe, than the greatefi: and boldeft of their enemies. The above difl:in£tion between overcoming the armed force of the flates, and regaining the people's hearts, is 466 Tbanksghlng Sermen. the true key to explain the proceedings, and account for the events of the war. Every meafure taken by Great- Britain, from the beginning, inllead of having the leaft tendency to gain the affe£lions of the people of this coun, try, had, and one would think muft have been feen to have, the mod powerful influence in producing the conr trary eiTeiSl:. Without mentioning every feparate parti- cular, I will only confider a little the cruelty and feverity with vv'hich the war has been carried on ; becaufe I am firmly of opinion, that the fpirit and temper of our ene- mies in this contell, has been the principal caufe of the difappointmcnt of their attempts. In this the cabinet and counfellors in Great-Britain, and the officers and fcldiers of their armies in America, ha.ve nothing to re- proach each other with. If the barbarity of the army has ever equalled, certainly it has never exceeded the cruelty of feveral of the a6ls of parliament. I will not enumerate thefe afts, which are fo well known, and which fome years ago were fo often mentioned in every publication ; but ihali only tell you with what view I dehre you to re- collect them. Every one of thefe a6ls, on their being known in America, ferved to increafe the union of the Hates, to fill the heart of the citizens with refentment, and to add vigor to the foldier's arm. After the example of their employers at home, thecoin- manders of the Britifli armies, their officers and foldiers, and indeed all their adherents, faemed to have been ani- mated with a fpirit of implacable rancor, mingled with contempt tov/aixls the Americans. This is to be under- frood of the general run or greatefl number of every clafs, always admitting that there Avere particular excep- tions, whofe honor and principle controuled or overcame the national prejudice. Neither perhaps is it in any of thsm to be afcribed fo much to the national chara6ler, as to the nature and fubjedt of the quarrel. It has been long obferved, that civil wars are carried on with much greater fury, and attended with afts of greater barbarity, than wars between independent nations. The faft, however, of their barbarity is certain ; and no lefs fo.is the powerful Thanksghhig Sermon. 467 influence which this condu6t has had in defeating their ex- pectations cither of reconciliation or fubmiflion. Tlie barbarous treatment of the American prifoners through the whole war, but efpecially at the beginning, when their enemies were confident of fuccefs, is a me- lancholy fubjeft indeed, and will be a ilain upon tlie Bri- tifli name to future ages. No part of America can be ig- norant of this, having witnefles in every frate, in the {q.\v that returned alive out of their hands. But we in this ftate, through which they pafied to their homes, can never forget the appearance of the emaciated fpeftres v.'bo efca- ped or were exchanged from Britifli dungeons or prifon- fliips. Neither was it poflTible for the people in general not to be llruck with the contrail when excliangcs took place, and they faw companies ofBrltiili prifoneis going home hale and hearty, bearing every mark of their ha\ing been fupplied widi comfortable provifions, and treated with humanity in every other refpedl. I am not to en- large upon thefc known and fertile fubje(?LS. The only reafon of their being introduced is to fliew the cfrect whicii fpcclaclcs of this kind mufl have had upon the public mind, and their influence in rendering tlie return of the people of this country to fubmiffion to the parent it3.te altogether impofTible. The inhuman treatment of the American prifoners by the the Britifli, was not more remarkable than their info- ience and rapacity towards tlie j^eople of the country wherever their power extended. The abufe and contempt poured upon the inhabitants in difcourfe, and the indifcri- minate plunder of their property, could not but in the mofl powerful manner alienate their afiedlions. Many who hear me at prefent, have had fo full conviftion of this truth in their own experience, that it is unnecefTary to ofler any proof of it. It is of importance however to ob- ferve, that this impolitic opprelhon was the true and pro- per caufe of the general concourfe of the injiabltants of this ftate to the American fiandard, in the begirning of the year 1777, and their vigorous exertions ever fmce againd the incurfions of the enemy from New- York. I ©onfcfs 1 was not fo mucli furprifed at fuch conduct when 468 Thaiiksgh'mg Sermon. they pofleffed this part of the country ; becaufe they were then flullied with vidlory, and had fcarcely an idea that they would fail of final faccefs. But when we confider that their conduft has been the fame, or even worfe, in the fouthern ftates, we can hardly help wondering at their infatuation. Surely there was time enough before the year 1780, to have convinced them that infolence and cruelty were not the means of bringing back a revolted people ; and yet by all accounts their treatment of the inhabitants in Georgia, South and North-Carolina, in that year, was even more barbarous than had been experienced by the people here three years before. I fnall only further mention, that it feems plainly to have been not by accident, but in confequence of general orders or a prevailing difpofition, that they treated wherever they went, places of public worfhip (except thofe of the epifcopal denomination,) with all poflible contempt and infult. They v/ere in general ufed not only for hofpitals, but ftorehoufes, barracks, riding fchoois and prifons, and in many places they were torn to pieces wantonly and with- out any purpofc, to be ferved by it, but wreaking their vengeance on the former poffeffors. What influence muft this have had upon the minds of the people ? What impreffion mud have been made upon the few who re- mained, and were witnelles to thefe acts of profanation, when in thofe places v/here they had been accullomed to hear nothing but the word and the worfliip of God, their ears were ftunned v^'ith the horrid found of curfmg and blafphemy. This was done very early in Boflon, and repeated in every part of the continent with increafmg rage. I have chofen on this part of the fubjeft to infill; only on what was general, and therefore muil be fuppofed to have had an extenfive influence. It would have been ea- {y to have colleiSled many particular a£ls of barbarity, but as thefe might be accounted for from the degeneracy and fa\'age difpofition of the perfons who were feverally guilty of them, they would not have been fo conclufive for the purpofe for which they were adduced. - I fliall there- fore omit every thing of tins kind, except one of the earli- Tbanksgivhtg ScrmoH. 46^ t'fl: inftances of their barbarity, becaufe it happened \x\ one of the ilrcets of this place, viz. maflacrcing in cold blood, a miniller of the gofpel, who was not, nor ever had been in arms, and received his death wound, wliile on his knees begging mercy. Upon the whole nothing appears to me more manifefl than that the feparation of thia country from Britain, has been of God ; for every ftep the Britilh took to prevent,' ferved to accelerate it, which has generally been the cafe when men have undertaken to go in oppofition to the courfe of providence, and to make war with the nature of things. I proceed to make romej3ra^lkd.^improj/cjneilt of. the fubject^. for your inftrudlion and diret^Uou. And, In the firil place, it is our duty to give praifc to God for the prefent happy and promihng ilate of public aflalrs. This is v/hat we are called to, and making prcrelilon of, by our meeting together at the prefent time. Let it then be more than a form. Let the difpolition of your hearts be correfpondcnt to the expreffions of your lips. While wc, who are here alive before God this day, recolleft v/ith tcn- dernefs and fympathy, v»'ith furviving relations die many valuable lives that have been loft in the courfe of the v/ar, let us give thanks to God who hath Ipared us as monu- ments of his mercy, who hath given us the fatisfaclion of feeing our complete deliverance approaching, and thofo liberties civil and religious for v/hich we have been con- tending eftabliflied upon a lafling Inundation. It will be remembered by many, that I have early and conllantly exprelTed my dlfapprobaticn of fclf confidence, and vain- glorious boaiting. To many American foldicrs I have faid, feldom boail of what you have done, but never of what you only mean to do. This was not occafioned by any doubt or hefitation I ever had as to the probable iflue of the war, from the apparent Hate of things, and the ccurle of human events, but by a deep conviction of the finfulnefs of this pradice, either hi a nation or perfon. Now there^ fore diat we have come fo far in oppofition to a formida* ble enemy, it is certainly our duty to fay that " falvati* Vol. II. a N 4;o Tbanksghing Sermon, " on belongeth unto the Lord." This indeed is not only the duty of every perlbn with refpedl to what is paft, but is the way to fiipport and animate us in what remains of the warfare, and difpofe us to make a fuitable improve- ment of the fettlemsnt which we hope is not very diftant. 2. We ought to tellify our gratitude to God for the ma- ny fignal interpofitions of his providence on our behalf, by living in his fear and by a converfation fuch as becoraeth the gofpel. This is not only a tribute we owe to him for every mercy, and therefore forthofe of a public naturg^ but it is the only way by which public profperity can be- come a real mercy to us, eternity is of yet greater mo- ment than any earthly bleffing. Their ftate is little to be envied who are free as citizens, but Haves as fmnerS. All temporal comforts derive their value from their being the fruits of divine goodnefs, the evidence of covenant love and the earned of everlalling mercy. It is therefore our in- difpenfible duty to endeavor to obtain the fandlified im- provement of every bleffing, v»'hether public or perfonal. There is the greater necefiity of infilling on this at prefent, that though a time of national fulTering or jeopardy has fome advantages for alarming the confciences of the fe- cure, it hath alfo fomedlfadvantages, and frequently occa- fions fuch dillraclion of mind as is little favourable to the practice of piety. We know by fad experience that the regular adminiilration of divine ordinances, the oblerva- tion of the Sabbath, and the good order of the country in general have been much dilturbed by the war. The pub- lic fervlce feemed many times to juilify v/hat vv^oukl other- wife have been highly improper. This contributed to introduce a licentioufnefs of practice, and to prote61: thofe from refcraint or reproof, v/ho I am airaid in many cafes, rather yielded to inclination than fubmilted to neceffity. Now therefore, w"henby the bleffing of God our diilrelles are removed, vv^e ought to return to punctuality as to pub- lic order, as well as confcientious llri^lnefs in every part of our practice. 3. In the third place it is our duty, to tellify our gra- titude to God, by ufefulnefs in our feveral flations, or in other v/ords by a concern for tl:e glory of God, the Thanksgh'n{^ Senvioti. 4yi public Intcrefl: of religion, and the good of others. This is the duty of every perfon, even of the loweft Irarion, zX. all times. Even the meaneH: and niofl unconncclcd hath ftill fome fmall bounds, within which his infiiicnce and example rnay be ufeful. But It is efpecially the (h:ty cf tliofc who are diUinguiflied from others by their talents, by their llation, or by office and authority. I Ihall at prefent confiJer it chiefly as the duty of ,two forts cf perfons, minillers and magi R rates, thofc who have tlie diredlion of religious focieties, and thofe who are veil- ed with civil authority. As to the Jirll of thefe, they are under the ftrongell obligations to liolinefs and ufe- fulnefs in their own lives, and diligence in doing good to otliers. The world expefts it from them, and de- mands it of them. Many of this clafs of men, have been peculiarly the objedls of the hatred and deteilation of the enemy, in the courfe of this vvar. Such therefore as have been fpared to fee the return of peace and fecurity, are bound by the ftrongell ties, to improve their time and talents, in their mafter's fervice. But what I have pe- culiarly in view, is ftricknefs in religious difcipline, or the infpedlion of the morals of their feveral focieties. By our excellent conflitution, they are well fecured in their religious liberty. The return which is expected from them to the community, is that by the influence of their religious government, their people may be tlie n~tore regular citizens, and the more ufeful members of focitty, I hope none here will deny that the manners of the people in general, are of the utmoft moment to the lia- bility of any civil fociety. When the body of a peoj-'le, are altogether corrupt in their manners, the government is ripe for dilTolution. Good laws may hold the rotten bark fome lontrcr to'rethcr, but in a little time all lavvS muft'give way to the tide of popular opinion, and be laid proilate under univerfal pra6lice. Hence it cleat ly fol- lows, that the teachers and rulers of every religious de- nomination, are bound mutually to each other, and to the whole fociety, to watch over the manners of their fe- veral members. 47^ Thanhghlng Sermon. (2) Thofe who rj'e vefied v/lth civil authority, ought alfo^with much cere, to promote religion and good morals among all under their government. If wq give credit to the holy fcriptures, he tiiat ruleth muft be juft, ruling in the fear of God. It is a truth of no little importance to us in our prefent fituation, not only that the n^.anners of fi people arc; of confequence to the jlabillty of every civil fociety ; but tl^at they are of much more confequence to free Hates, than to tliofe of a difierent kind. In m.any of thefe lafr, a principle of honor and the fubordination of ranks, widi the vigor of defpotic authorit}-, fupply the place of virtue, by retraining irregularities and produ- cing public order, Eut in free r:ates, v;here the body of the people have the fupreme power, properly in their ovvn hands, and mufi: be uUimately reforted to on all great matters, if there be a general corruption of man- ners, there can be nothing but confuHon. So true is this, that civil liberty cannot be long preferved without virtue. A monnrchy may fubu!]: for ages, and be better or Vv-orfe under a good or bad prince ; but a republic once equally poifed, muft either preferve its virtue or lofe its liberty, and by fome tuniultuous revolution, cither return to its firll principles, or alTume a more unhappy form. From this refults a double dut)?-, that of the people themfelves, wlio have the appointmen.t of rulers, and that of their reprefentatlves, who are intrulled with the ex- ercife of this delegated authority. Thofe who wifli ^^'ell to the ftate ought to chufe to places of trufi, men of in- ward principle, jufiined by exemplary converfation. Is it reafonable to expech wifdcm Irom the ignorant, f delity from the profligate, affiduity and application to public buhnefs from men of a diiFipated life ? Is it reafonable to commit the management of public revenue, to one v.-ho hath wafre.l his ov/n patrimony ? Thofe tliCrcfore v\ho pay no regard to relii?;icn and fobriety, in tJie perfons whom they fend to the legiflature of any Hate, are guil-: tv of the greateil abfurdity, and will foon pay dear fcr their folly. Let a man's zeal, prcfefTion, or even prin- ciples as to political meafures be v/hat they will, if he 33 withoat perfonal integrity and private virtue, as a Tbanksgh'ing Sermon. 473 man he is not to be trufted. I think we have had feme inftances of men who have roared for liberty in taverns, and were mofl: noify in public meetings, who yet have turned traitors in a little time. Suffer me on this fubjedl to make another remark. I have not yet heard of any Chrillian ftate in which there were not laws againll im- morality. But with what judgment will they be made, or with what vigor will they be executed, by thofe who are profane and immoral in their own praftice ? Let me fuppofe a magiflrate on the bench of juflice, adminiltring an oath to a witnefs, or pafPing fentence of death on a criminal, and putting him in mind of a judgment to come. With what propriety, dignity, or force can any of thefe be done by one wlio is known to be a blafphemer or an infidel, by whom in his convivial hours every thing that is fcrious and facred is treated with Icorn ? But if the people in general ouglit to have regard to the moral charafter of thofe whom they inveft with au- thority, either in the legiflatirc, executive or judicial branches, fuch as are fo promoted may perceive what is and will be expected from them. They are under the flrongell obligations to do their utmoft to promote religion, fobriety, indultry, and every focial virtue, among thofe who are committed to their care. If you afk me what are the means which civil rulers are bound to ufe for at- taining thefe ends, furtlier than the impartial fupport and faithful guardianfliip of the rights of confcience ; I anfwer that example itfelf is none of tlie leaft. "^Fhofe who are in high flation and authority, are expofed to continual obfer- vation ; and therefore their example is both better fcen and hath greater influence than that of perlbns of inferior rank. I hope it will be no offence in fpeaking to a Chrif- tian afiembly, if I fay that reverence for the name of God, a pundlual attendance on the public and private duties of religion," as well as fobriety and purity of converfation, are efpccially incumbent on thofe who are honored with places of power and trufl. But I cannot content myfclf with this. It is certainly the official duty of magifirates to be " a terror to evil doers, " and a praife to tliem tliat do well." That fociety will 474 Thanksgmng Sermon. fufFer greatly, in which there is no care taken to reflrair^ open vice by exemplary punifhment. It is often to be remarked, in fome of the corrupt governments of Europe, tliat whatever llrictnefs maybe ufed, or even impartiality in rendering juftice between man and man, yet there is a total and abfolute relaxation as to what is chiefly and immediately a contempt of God. Perhaps a fmall tref- pafs of a poor man on property, fhall be purfued by a vin- difl'ive party, or puniflied by a tyrannical judge with the utmofl feverity ; when all the laws againfl fwearing, fab- bath-breaking, lewdnefs, drunkennefs and riot, fliall be a dead letter, and more trampled upon by the judges them- felves, than by the people who are to be judged. Thole magiHrates who V\?ould have their authority both refpe6led and ufeful, fnould begin at the fource, and reform or re- train that impiety towards God, which is the true and proper caufe of every diforder among men. O the fnort- iightednefs of human wifdom, to hope to prevent the ef-. feci, and yet nourilli the caufe ! Whence come diflio- nefty and petty thefts ? I fay, from idlenefs, fabbath- breaking, and uninllrufted' families. Whence comiC de- ceits of gi-eater magnitude, and debts unpaid ? From floth, luxury, and extravagance. Whence come vio- lence, hatred, and ftrife ? From drunkennefs, noting, lewdnefs, and blafphemy. It is common to fay of a diflb- lute liver, that he does harm to none but himfelf ; than which ,1 think there is not a greater falfliood that ever ob- tained credit in a deceived world. Drunkards, fwearers, profane and lafcivious jefters, and the whole tribe of thofe who do harm to none but themfelves, are the pells of fo- ciety, the corruptors of the youth, and in my opinion, for the ri& of infeftion, thieves and robbers are lefs dangerous companions. Upon the whole, my brethren, after we have contend- ed in arms for liberty from foreign domination, let us guard againft ufing our liberty as a cloak for licentiouf- nefs ; and thus poifoning tlie bleffing after we have at- tained it. Let us endeavor to bring into, and keep in credit and reputation, every thing that miiy ferve to give vigor to an equal republican conftitution. Let us chcrifh Tharikss^mno: Scnuon, 4^75 "O"" ' d a love of piety, order, induflry, frugality. Let us check cvciy difpofitioii to luxury, elteminacy, and the plcafurcsof adifli- pated life. Let us in public meafures put honor upon mo- defly, and felf denial, which is the index of real merit. And in our families let us do the beit by religious inflru6lion, to low the feeds whic'- may bear fruit in the next genera- tion. We are one of the body of confederated flatcs. For many reafons, I fhall avoid making any comparifons at prefent, but may venture to predial, that whatfoevtr Itatc among us fhall continue to make piety and virtue the ftandard of public honor, will enjoy the greateft in- ward peace, the greateft national happinefs, and in every outward conflid will difcover the greateft conllitutional ftrcngth. Reasonable advice to young persons. S E R M O N ON Psalm i. i. Preached at the Laigh Church of Paisley, on Sabbath, Februaiy 21ft, 1762. TO WHICH 13 PREFIXED, An Authentic Narrative^ of the disorderly and riotous pieeting, on the Night before the Celebration of the Lord's Supper in that place, which gave occasion fd the Discourse. Vol. II. 3 0 T O RofiERT Fulton, Efq. ^ Charles Maxwell, > Bailies. William Orr, J Andrew Smith, Treafurer. And the remanent members of the Town-Council of Paisley, The following Sermon is humbly infcribed, by their Most Obedient^ Humble Servant^ John Witherspoon. C 479 ] TO T H £ PUBLIC. THE publication of the following fermon, is not owing to choice, but neceflity. A procefs of fcandal was carried on againft the perfons who gave occafion to its being preached ; and they, inftead of any fubmiflion or penitence, thought proper to make heavy complaints againft the author of the fermon ; and to give an account of what was faid in it, very imperfedl and unjuft, as may well be fuppofed. In anfwer to this, he found it necelTary to declare his willingnefs and refolution to publifli the fer- mon, and to prefix a diftinft narration of the proceedings, fo far as they had come to light, of that impious aflembly, held within the bounds of his charge, that die public might judge whether there was not more than fufficient caufe given for what was then faid. By the following narra- tive and fermon he now propofes to acquit himfelf of both parts of this promife. On Saturday the 6th of February, 1762, being the day before the celebration of the facrament of the Lord's flip- per in Paifley, fome young men, who it is generally be- lieved had all been at church, dined immediately after fermon in James Chambers's room. After dinner, Ro- bert Hunter, who never was a communicant, produced one of the church tokens, well knowing what ufe it was intended to ferve. Being afl-ied where he got it, faid he got it from Judas Ifcariot ; and, as one of the company declares, offered to play odds or evens with him '.hich of them fhouldufe it. They were then invited all to a glafs in William Wilfon's room, which he chofe that night to take poflelTion of; and indeed to give it n very dreadful 4So To the Public. confecration. In the interval of their meeting, Robert- Hunter fent the token to a young woman in the place, in- clofed in a letter. What v/ere the contents of the letter cannot be known. Gomrnpn fame faicl it v/as inviting her to their facrament : he himfelf pretended it was very inno- cent, but took care, as foon as the rumour broke up, ta. get the letter and burn it. The reader will immediately reflect what could be the Intention, and what might have been the effefts of this conduct : it was eafy in this v'ay, to fend the moll notorious profligate to the table of the Lord, to the unfpeakable fcandal of the congregation, as well as mifchief to his own foul. About fix of the clock the fame evening, or foon after, they met according to appointment in William Wilibn's room, the faid Robert Hunter, and William Wilfon, ma- nufadurers in Paifley, John Snodgrafs, writer there, William M'Crotchet, enfign or ferjeant in the army, James and David Chalmers, and Robert Crofs junior, merchants ill Paifley, By their own confeffion, and the depofiLion of leveral witneffes, they employed a good part of the time in mock-preaching, and that not merely imitating the tones or geilures of minillers in indifferent words, but the only expreiFions that were diftinguiflied by the witneffes who heard them on the llreet, were the words of fcripture. Two witnelTes depone, that to the befi: of their judgment, they heard them praying in mockery ; and when alked if they were lure it was praying and not preaching, perfifted in affirming it was praj^ing. The only uncertainty this evidence labors under, is, that not hearing the particular 'vvords ufed, the only v/ay by v/hich they diffinguifhed it, was by the found ; but it is to be obferved, that both v/it- Jieifes v/ere pofitive ; that they agreed together as to the time when this happened, and that it v/as not the iame time that the otlier witnelTes depone they were preacliing, but at a very confiderable diliance ; fo th.at there is little probability of the one being millaken for the other. By their o<\*n confcMions, and the depolitions of witneffes, tliey were guilty of profane fweari:ig. Tiie noife of their mce:- ipg was fuch, as alarmed the wliole nei^hljorhocd ; but v.'hat is moll tremendous of ail, by the declaration oi' To the Public. 481 Robert Hunter, one of themfelves, William M'Crotchet, ufed fome of the words of the inftitution. The fame thing is declared by William Wilfon, of John Snodgrals ; and upon the ftriclefl: re-examination he perfilled in de- claring that he was certain it was done in the company, and he thought it was by that perfon. When thefe fails are laid together, and all the circum- ftances of the tranfacflion are weighed, is it pofTible in words to paint the atrocioufnefs of their crime ? Is there any ground to wonder at the greatnefs of the fcandal ? Is there reafon to complain, that the minifier in whole bounds the offence was committed, and under whofe charge almofl: all the oflcnders live, fliould think of preacli- ing on fuch a fubjedl as it appears he did ; and now with concern finds himfelf obliged to publifii ? The very- choice of Ibch a night for fuch a merry meeting, and the dillurbance given to the place almofl; to the hour ot mid- night, though there had been no more in it, were lurely highly indecent. But when we add to this the loud pro- fanation of the Almighty's name, and ipending the nioll part, if not the whole of the time, in mocking the exer- cifes of piety, how deep and aggravated is thiC guiit ! Above all, Vv'hen it is confidered that this feems to have been without bounds, not fparing eveii the mod folemn and facred rite of our holy religon ! It is true, fome of them obftinately deny this lall, and heaviefi; part of the charge. It doth not indeed appear, and we hope it is not true, that there was a formal celebration, and general or common participation in mockery, of the facrament of the Lord's fupper ; but if there had been no profane allufion to it in the performances of the acting mimies, it is not to be fuppofed or imagined, that it would have been coniefled by two of the perlbns'prefcnt. Though this fliould not militate againfl: the rell:, it certainly mull niilitatc r.gainit themfelves. The time of the meeting; the token pro- duced before it ; the letter with the token lent,* the other things which they certainly did ; and the unilifpeded de- claration of two o: the guilty ; who fcemcd at firit peni- tent, though afterwards they altered their conduct, and joined v/ith the reft in a common defenc.; ; arc To Ilrong, 48 a To the Public* that it is impoffible to deftroy the belief of it in an impar^ tial mind ; the rather when we add, that afterwards David Chalmers confeffed it ftill more fully than any of the other two. This, though it was too late to be in the procefs, or rather by great art and influence kept' out of it, may be fafely affirmed, becaufe it was in the prefence of three per- fons. But to cut the matter fhort, the ufe of fome of the words of the inftitution with a folemn air as of a minifter, and alfo fome of the other words of fcripture, is affirmed, by William Wilfon, of John Snodgrafs, in a voluntary de- claration, when he was not adduced as an evidence. Let John Sondgrafs therefore, who confiders this as fo injuri- ous to him, profecute William Wilfon for flander, and get him punifhed in the manner he juftly deferves, if it be falfe ; and if this is not done, he muil forgive many, and particularly the author of the following fermon, for believ- ing it to be true. [ 483 ] IMMOOM«tM MM 9000 «M* tOM MM tOCO dOVO rOM CCOO COM 906* tOO* •»£» »Ua OM* M6* ««r» «»M MM 0M» O^O* ) 0060 COM K*? Mae C»»3 MOO MM 0930 MM fOOC CT M MOO MM MM MM MOO 0000 COM OOOO 0*00 000« 0«00 COO* OCO» SEASONABLE ADVICE to YOUNG PERSONS. SERMON. Psalm i. i. Blessed is the man that ivalketh not in the counsel of tht ungodly, nor statideth in the nuay of sinners^ nor sittctb in the seat of the scornful, THERE is an old and beaten obfervation, that human nature, in all ages, is the fame. To this I add, or rather offer, by way of illuflration of it, that fm, which bears fo much fway in human characters and adlions, lias been the fame, in its operation and influence, in all ages, ■fmce the fall of Adam. For this reafon the charaQers drawn in the holy fcriptures, and particularly the obfer- vations on human life, contained in the PRilms of David, the Proverbs of Solomon, and book of Ecclefiaftes, are as perfectly adapted to the prefent age, as if they were but of yeflerday's date. As the ten commandments, which are the fum of the moral law, confift moftly of prohibitions, the Pfal mill, in this paffage, draws the chara(!rter of the good man in a ne- gative form, by its oppofition to the bad. At the fame time, the danger to which the unwary are expofcd, die en- ticing and deceitful nature of fm, and its monflrous enor- mity, when arrived at its full height, are couclied in the 4S4 SeasonaMe Ad'olce moft admirable manner: " Blefled is the man that walk- *• etii not in the counfel of the ungodly ; — nor ftandeth in " the way of fmners ; — nor fitteth in the feat of the '' fconirul." It is not agreed am.ong interpreters, who was the author of this Pfalm ; andj indeed, it is a matter more of curlofi- ,ty than moment, very critically to inquire. Some think it was the Pfalmift David, becaufe of the high efteem ex- prened in it for the law of God, a thing which fo remark- ably dl'linguilhes his other writings. Others refer it to a ]?.tcr period ; and fuppofe that Ezra, or fome other after the captivity, whb coile6led the facred hymns of different authors into one volume, prefixed this as a fort of argu- ment or preface to the whole. It is, indeed, a fummary of all that follow. It plainly contains a character both of j^'ood men and bad ; the ufuai courfe of divine Providence towards each of thefe claffes, as well as the final ilTue of their condu6l, in the everlafling happinefs of the one, and the everlailing mifery of the other. Even the moll curfory reader mull obferve, that there is a gradation in the expreflions of the text, which rife one above another in their Itrength and energy : nay, it is the opinion of many, that they are chofen with peculiar artj and contain a double, if not a threefold gradation. 1. In the charafter, beginning with the ungodly^ who are witliout proper imprellions of religion, and habitually governed by other principles than the fear of God. Next, sirmcrs^ or thoi'e who are more openly flagitious, and vifibly guilty of grofs crimes. And finally, the scornful^ who fct reproof at defiance, and treat every thing ferious and facred with contempt and difdain. 2. In the communication of others with them, ivalk- ing ; which feems to imply occafional, unforefeen, and tranfient intercourfe ; — standings which feems to indicate a greater degree of approbation and voluntary compliance v/ith their example ; — and sittings which fignifies being fixed and fettled in an evil courfe, and refufing to depart from it. To this fome add the other expreffions, the xounsel^ the i^ay^ and the scat \ on wdiich I forbear to in- fift, but proceed to obferve, ^0 Young Persons. 4S5 That we have, in this paflage, a mofl ufeful and hiftruc- tive lefTon of great moment in every place and age ; and peculiarly fuited, on feveral accounts, to the prefcnt cir- Tcumflances of this congregation. It is, therefore, my re- folution to difcourfe a little, through the alliflance of di- vine grace, on the three difl:in£l branches into which it may be naturally divided. I. The infeftious nature of fm, or the danger of " walk* ** ing in the counfel of the ungodly." II. The deceitful and hardening nature of fm, which infenfibly leads from " walking in the counfel of the un- *' godly," to " Handing in the way of fmners.'* III. The fmifliing ilage of wickednefs, the moft crimi- nal and mod pernicious charaiSler, viz, of the scornful^ who are bold enough to treat things ferious and facred with derifion. Having dorie this, I fliall make fome application of the fubjcdt, for your inllrudtion and diredion. In the iirft place, let us confider the infedious nature of fm, or the danger of walking in the counfel of the un- godly. That the fociety of bad men is highly dangerous to all, but efpecially to young perfons, is indeed a truth • which no fober man will deny, and which hath been often fet in the flrongefl light by religious and moral writers : it may therefore feem unnecelfary to infill upon it. But, my brethren, I am perfuaded, that it fares often with known and common truths, as with common mercies, they are defpifed for their cheapnefs. Though their cei'- tainty be readily allowed, their ufe and application is, not- withftanding, or, perhaps, for that very reafon, in a great meafure neglected. How feldom is it that men make the difliniSlion with care, and adl upon it with prudence and refolution ; eidier in their own condudl, or in the tlifpofal of their children ? Bear with me, therefore, while I endeavor to imprefs your minds with a fenfe of your obligation to depart from the fociety of evil-doers, and to preferve, with the utmoft folicitude, all young per- fons under your care, from the mortal contagion. Vol. II. 3 P 486 Seatonahle Advice For the importance and neceffity of this, you have ttii concurrent teHimony of wife and good men, in every age and nation ; experience hath taught it to the moft barba- rous, as well as mofi improved and polifned people. There is no nation of which hiftory hath preferved us any ac- count, but, in their proverbial fayings, which are the pro- du6t of time, we find a warning againft the infection of corrupt fociety. What dying parent, in his laft or part- ing adieu to his children, ever omitted to caution them againft the fociety of bad men ? nay, doth not daily expe- rience prove this, beyond difpute, to every one who hath the leail degree either of memory or relieclion ? Is there among you any perfon, who has arrived at the unhappy dillindlion of being knov/n for a profligate ? Whenever this Inappens, thofe about him are able to mark the progrefs of his conaiption, and can even point out the perfons, or fo- cieties, where he was firft taught the rudiments of vice, and initiated in the principles of licentioufnefs and riot. I am none of thofe who either deny or conceal the original inherent, univerfal corruption of human nature ; and yet I fcruple not to affirm, that example, inftruction, and af- fiftance, are necelfary to our improvement even in vice. Without this, no fingle perfon is capable of arriving at that degree of depravity which we have fometimes occa- fion to obferve. Whoever would examine into the reafons, and imprefs his mind with a fenfe of the danger of corrupt fociety, ef- pecially to youth, may juft reflect upon the following par- ticulars. I. We are all by nature prone to fin. It is the growth of the foil, as weeds of the curfed ground. If weeds can hardly be reftrained by the utmoil diligence and care of the huibandman, what an enormous proda6t might he expert if he would direftly apply himfelf to their encouragement and cultivation ? Juft fo, if by the utmoil care and attenti- on parents can hardly reftrain the irregularities of their children, and form them to true piety and goodnefs ; what wickednefs may they not arrive at, if they are delivered over tofchools of profanity, and fuftered to form their fen- timents and manners, from thofe who have long " walked to Young Persons, 4$^ <' in the ways of their own hearts, and in the fijrht of their *' own eyes," without " fearing God, or regard inp- man?" 2. Young perfons are ignorant and unlulpicious ; ftrangers to the world, they are alike ignorant of the cha- rafters of men, and the effc6ls of vicious courfes. What a prey muft fuch be to the artful and infmuating language of thofe, who, enflaved by habit, and wearing the chains of vice, find their chief remaining pleafure in feducing others into the fame miferable ftate ? JufUy is the great en;;my of mankind called tiie deceiver, becaiife he betrayed our firft parents into rebellion by a lie ; and in the fame way he and all his fervants continue to paint and varniili over fin with falfe colours, that it may be embraced without reluc- tance, by thofe who know not that afterwards '' it bitelh " like a fcrpent, and ftingeth like an adder. Need 1 tell you in what a decent garb fin is often clothed ;