5;:^ QL o^ i:^. ^£^ 2:^. ^^2^
OF THE
AT
PRINCETON, N. J.
SAMUEL AQNEW,
OF PHILADELPHIA, PA.
'^:
?*^neiT9 Section .•-/•'V^
Sami'EL. StiliLiMAK.D.D.
SELECT SERMONS
ON
DOCTRINAL AND PRACTICAL SUBJECTS,
BY THE LATfi
SAMUEL STILLMAN, D. D.
COMPRISING
SEVERAL SERMONS NEVER BEFORE PUBLISHED.
TO WHICH IS PREPIXB»
A Biographical Sketch of the Author's Life,
BOSTON :
PRIN'^ED BY MANNING ^ LORING,
AND SOLD AT THEIR, BOOKSTORE, NO. 2, CQRNHILJU.
J4N* 1808.
District of Massachusetts y to wit :
BE IT REMEMBERED, That Oft the §ixth day of January, in the
thirty-second year of the independence of the United States of
America, Hannah Stillman, of the said district, has deposited
in this office the title of a Book, the right whereof she claims as
Proprietor, in the words following, to wit, « Select Sermons, on
doctrinal and practical Subjects, by the late Samuel Stillman,
D. D. comprising several Sermons never before published. To
which is prefixed a Biographical Sketch of the Author's Life."
In conformity to the Act of the Congress of the United States,
entitled, " An Act for the encouragement of learning, by securing
the copies of maps, charts, and books, to the authors and proprie-
tors of such copies, during the times therein mentioned ;" and also
to an Act, entitled, « An Act supplementary to an Act, entitled,
* An Act for the encouragement of learning, by securing the copies
of niaps, charts, and books, to the authors and proprietors of such
copies, during the times therein mentioned;' and extending the
benefits thereof to the arts of designing, engraving, and etching his-
torical and other prints."
WILUAM S. SHAWJ^^^/t.^'^^^'^^^'if'^
C of Massachusetts^^
PREFACE.
As many persons, and more especially tli^
parishioners and friends of the late Dr. Still man,
were particularly desirous of possessing his print-
ed sermons, which could not conveniently be ob-
tained, it was concluded, in order to gratify their
wishes^ to republish them. But the committee
of his church, to whom were referred the sermonii
for inspection, and who are the editors of this
work, were of opinion, that as many of them
were iiierely occasional, and of course had now
lost something of their interest, it would be more
judicious to select some of the most useful from
amongst those already published^ and to add a
few original ones, which he himself had contem-
plated for publication, but left in an unfinished
state, to complete the volume ; adding, at the
close, a list of those which, though already print-
ed, are not included in this volume.
It was the usual method of Dr. StillI\«a>j, to
write the principal part of his discourses, but in
the application to note only the heads. To some
of these have been added a few appropriate scrip-
tural and other passages, by the Rev. Dr. Bald-
win, in order to fill up the chasm.
Those persons who have heard the sermons with
approbation, will no doubt peruse them with in-
terest, and it is devoutly to be hoped with lasting
advantage. To them, in a more especial manner,
their pastor, though dead, yet speaketh. He still
exhorts them to aspire after perfect h(4linebs ; to
iv PREFACE.
reflect upon neglected opportunities of religious
improvement, now forever past ; to improve the
privileges they at present enjoy ; and to continue
stedfast in the faith once delivered to the saints*
The character of their Author will be immedi-
ately recognized in the following discourses, by
all who enjoyed the happiness of sitting under
his ministry. To their minds they will so forci-
bly recall his image, that they can scarcely per-
suade themselves that he is not still speaking.
Animated, however, as is the strain of feeling
which runs through them all, they cannot be as-
sociated, in the minds of others, with the impres-
sive manner, the persuasive eloquence, and the
ardent piety, which greatly increased their value
with those who heard and loved the preacher.
This consideration, however, it is to be hoped,
will not lessen their interest and use with any
persons, who are lovers of genuine piety, or dis-
posed to profit by the means it affords. Delicacy
forbids the editors to say more. They commit
the work to the public, and rest their judgment,
where it ought to rest — ^with them.
Sincerely hoping that it may be the means of
strengthening the feeble, of encouraging the tim-
id, of awakening the secure, and of confirming
and edifying the saint, they profess themselves
the reader's sincere well-wishers, in the fellowship
and faith of our common Lord and Saviour Jesuis
Christ.
BOSTON, >
JAN. 1808. J
i
BIOGRAPHICAL SKETCtt
THE AUTHOR'S LIFE.
iVJeMOIRS of persons, who have been eminent
for their usefulness, or distinguished for their piety, can
scarcely fail to excite an interest. All who feel a so-
licitude for their own moral improvement, or an ardent
desire to see others attain to equal eminence, will com-
monly find in them some new motives and excitements to
animation, in running the race that is set before them.
It is with this ardent wish to stimulate others to strive
af er things that are excellent, that the editors of the fol-
lowing Discourses republish, with some additions, what
on a former occasion has been laid before the public, re-
specting the character of their author. To gain celeb-
rity to his memory, is the least object of desire. Whilst
living he sought most of all the praise of God 5 and now
that he is dead, the applauses of men, could he be con-
scious of them, would to him be a matter of the smallest
moment, and less than the shadow of a shade.
In the biography however of the author, variety should
hardly be expected. The incidents of a pastor's life
are commonly few, and the sameness of his duties leads to
a sameness of employment. Yet to all to whom it is an
agreeable exercise to contemplate goodness of heart with
sensations of pleasure, and usefulness of life with emotions
of approbation, the perusal may be attended with salutary
effects. '
VI BIOGRAPHICAL SKETCH OF DR. STILLMAt?.
Samuel Stillman was born in the city of Philadelphia,
of parents respectable for their virtues, and of the religious
persuasion of Particular Baptists. At the age of eleven
years he was removed with them to Charlefton, South Car-
olina, and there received the rudiments of his education, at
an academy under a Mr. Rind His improvements there
were such as presaged his future worth ; and he gave early
indications of a mind seriously impressed with a sense of
religious truth. In one of his manuscripts we find some
account of very early religious impressions being made upon
his mind. These, however, he observes, were generally of
short continuance, until more effectually awakened by a
sermon delivered by the late excellent Mr. Hart, when, to
borrow his own language, he says, " My mind was again
solemnly impressed with a sense of my awful condition as a
sinner. This conviction grew stronger and stronger. My
condition alarmed me. I saw myself without Christ and
without hope. I found that I deserved the wrath to come,
and that God would be just to send me to hell, I was now
frequently on my knees, pleading for mercy. As a beg-
gar I went, having nothing but guilt, and no plea but mer-
cy.'* How long he continued in this distressed condition
is not particularly stated, but it appears from several passa-
ges of scripture, he obtained a degree of hope and comfort,
though not entirely "satisfied. Not long after, he heard
Mr. Hart discourse from Matt. i. 21. " And she shall
bring forth a son, and thou shalt call his name Jesus ; for he
shall save his people from their sins." From this sermon
he received consolation, and adds, " Christ then became
precious to me, yea, all in all. Then I could say of wis-
dom, " Her ways are ways of pleasantness, and all her
paths are peace." That I still think was the day of my
espousal. Glory be to God, for the riches of his grace to
me. Why me. Lord ? &c." He was soon after baptized,
and received into the church under the pastoral care of
Mr. Hart.
After finishing his classical education, he spent one
year in the stiidy of divinity with that gentleman. Being
called by the church, he preached his first sermon on the^
BIO-CRAPHICAL SKETCH OF DR. STILLMAN. vii
17th of February, 1758 ; and on the 26th of February,
1759, was ordained in the city of Charleston, iiouth Car-
olina, to the work of an evangelist.
Immediately afterwards, however, he settled at James
Island, a most pleasant situation opposite the city. Soon
after he visited the place of his nativity, and on the twen-
ty-third of May, the same year, married Hannah, the
daughter of Evin Morgan, Esq. merchant of that place,
ty whom he afterwards had fourteen children. He also
took his degree at the university there, and returned to
his society on James Island. But he had not continued
above eighteen months with his affectionate and united
people, before a violent attack of a pulmonary com-
plaint, forced his removal to another cHmate. He accord-
ingly fixed himself with his family at Bordentown,
New Jersey, where he supplied two different congrega-
tions for the space of two years. His ill health some-
what improved, but by no means restored, determined him
at length to visit New England, hoping that the exercise,
together with the change of air, might yet further mend
his impaired constitution.
On his arrival here, 1763, at the request of the Second
Baptist Church, he removed his family to Boston, and
after preaching one year as an assistant to the late Rev.
Mr. Bound, accepted an invitation to settle with the First
Baptist Church, and was installed over it January 9, 1 765.
By nature he was endowed with a. sprightly genius, a
good capacity, and an uncommon vivacity and quickness
of apprehension. His feelings were peculiarly strong
and lively, which imparted energy to whatever he did,
find under the influence and control of religious princi-
ples, served to increase and diffuse his eminent piety.
To this constitutional ardour both of sentiment and ac-
tion, which led him to enter with his whole soul into
every subject which engaged his attention, he united a
remarkable delicacy of feeling and sense of propriety, and
such sprightliness and affability in conversation, such ease
and politeness of manners, and at the same time such a
i^Iow of pious zeal and afl'ection, as enabled him to min-
Vm BI©«RA?H1CAL SKETCH OF DR. STILLMAN".
gle with all ranks and classes of people, and to discliarg*
all his duties as a Christian minister and a citizen, with
dignity, acceptance, and usefulness. The lively interest
he appeared to take, in whatever affected the happiness or
increased the pleasures of his friends, the gentleness of
his reproofs and the gratification he seemed to feel in
commending others, united to his social qualities, endear-
ed him to all who knew him.
The popularity of a preacher commonly declines with
his years. Dr. Stillman, however, tr-as a singular excep-
tion to this general remark. He retained it for upwards
of forty-two years •, and his congregation, which, upon his
first connexion with it, was the smallest in the town, at
the age of seventy, the period of his death, he left
amongst the most numerous.
As a minister of Christ, his praise was in all the
churches *, and wherever his name has been heard, an un^
common degree of sanctity has been connected with it.
His principles were highly Calvinistic, and all his sermons
bore strong marks of his warm attachment to that system.
The natural strength and ardour of his feelings, indeed,
imparted zeal to whatever opinion he espoused, and
activity to whatever duty he performed. Yet 'with all
his quickness of perception, and acuteness of feeling, his
temper was under admirable control, and he was always
the thorough master both of his words and actions. Thus
embracing what have been denominated the distinguishing
doctrines of the gospel, he explained and enforced them
with clearness, and with an apostolic zeal and intrepidity.
On the leading principles of the gospel, he always
preached and conversed as a Christian minister, who
took a deep and hearty interest in their diffusion and
estabhshment. But he did not depend for success on his
zeal and fidelity. He knew that what he was, and what
he was enabled to do in the cause of God, were wholly by
his gracious influence. Whilst he realized his own entire
dependence, and that of others, he was animated in duty,
believing that the Lord meeteth all who rejoice and work
righteousness, those who remember him In his ways.
SIOCRAPHICAL SKETCH OF DR. STILLMAN',
IX
A subject on which he often spoke with grateful ado-
ration was, the true and proper Godhead of the Lord Je-
sus Christ. His views of sin as an infinite evil necessarily
impressed upon his mind this truth. He considered the
Saviour as an infinitely worthy object of divine worship,
and in consequence of this dignity of character qualified to
make atonement for sin. On this foundation rested his
hope of salvation ; and if this were not a reality, he des-
paired of entering into glory, ^nd believed the salvation of
every sinner an impossible event. But having no doubt
on this cardinal point, he was enabled to preach the gos-
pel with clearness.
On the subject of the trinity and unity of God, he lit-
erally believed the declaration of John, " There are three
that bear record in heaven, the Father, the Word, and
the Holy Ghost, and these three are one j" but as to an
explanation of the manner or mode of subsistence of the
divine nature, he would say he had nothing to do -, for
revelation did not explain it. He only declared it as a
truth to be believed on the divine testimony.
The total moral depravity of man was a principle on
which he much insisted on all proper occasions. He had
no idea that there was any latent spark of holiness in the
heart of a natural man, which, as some suppose, can be
kindled by the exertions of the sinner, and kept alive
by the same means. This opinion he reprobated with
all his heart, viewing it as a denial of that grace which is
revealed in the gospel, and as having a natural tendency
to take the crown of glory from the head of Immanuel.
In contradiction of this error, he would often remark on
this text as a motto congenial to the feelings of a believ-
er, <* Upon himself (Jesus) shall his crown flourish." So
far was he removed from such mistake, that he believed
the real Christian, though renewed by the Holy Spirit,
was constantly dependent on God's immediate agency
for the origin and continuance of every gracious exercise.
Although he believed the entire sinfulness of the natural
heart, he did not erroneously connect with it a license to
sin, nor suppose that men arc released from moral duties
3t, BIOGRAPHICAL SKETCH OT DR.. STf.ILLMAy*
because they are indisposed ta them. From the fact that
man is endowed with reason, will and affections, he argu-
ed his moral obligation to beheve what God has revealed>
and obey what he has commanded.
As his views of man's depravity were clear and dis-
tinct, he of consequence saw the necessity of regenera-
tion by the free and sovereign agency of the Holy Ghost.
That operation of God by which this change is effected,
he did not consider as a mere circumstantial alteration or
new modification oi the sinful affections, but that a new
disposition was given to the soul, well described by Paul
as a new creation. In this change he supposed the per-
son was brought to have entirely new views of moral
subjects.
Respecting the atonement of Christ, his sentiments were
honorary to truth. He considered it as an illustration of the
divine perfections not discoverable by any other medium ;
exhibiting to all intelligent beings the odious nature of
sin, God's love to holiness, and his unspeakable mercy to
the guilty. He viewed the merits of Christ in his obedi-
ence and death, as having an infinite value, and as possess-
ing a sufficiency for the salvation of every individual of the
human race, had it been the will of God to make its ap-
plication to the conscience so extensive ; but from di-
vine revelation he learned that its design was particular,
respecting, in its application to the heart, the elect only.
He did not, however, connect with this the erroneous
idea of some, that all men were not under obligation to
repent of their sins and believe the gospel ; but whilst he
believed the condemnation of sinners was by the moral
law, he supposed that this condemnation would be greatly
aggravated by a rejection of the gospel, and that they
would be treated as those who despised God's grace.
His ideas of the faith which accompanies salvation
were, that it was a belief of the gospel ; a hearty recep-
tion of that plan of grace which is revealed in Christ Je-
sus, accompanied with holy love and every gracious ex-
ercise. He rejected the error, that the essence of faith
consists in a person's believing that Christ died for him
BIOCRAPniCAL SKETCH OF BR. STILLMAN. xi
in particular ; no such proposition being contained in the
word of God, and no one being warranted to believe this
till he has good evidence of his regeneration. From his
ideas of faith he naturally inferred that good works would
uniformly follow. These he zealously enforced as an
evidence of faith, but not as designed to originate it.
Practical godliness was a subject on which he often preach-
ed, and which he urged on believers from the noblest
gospel motives.
The purpose of God in his eternal election of a certain
number of the human race to salvation, was a principle
dear to Dr. Stillman, as a truth clearly revealed. Believ-
ing the carnal mind, or natural heart, to be enmity against
God, he very justly concluded, that if any sinners were
saved, their salvation must be effected by an influence
extraneous from themselves. To imagine with some, that
God had left it with depraved men to meet him in any
conditions which they were to perform, he would repre-
sent as dishonorary to the Divine Majesty, who will not
give his glory to another. Neither could he believe that
any of God's designs originated in time ; but that all his
purposes were, like himself, eternal. This was his ground
of encouragement to preach, knowing that God had de-
termined by the foolishness of preaching to save them
that believe, and that he had promised to make a willing
people in the day of his power.
From his clear apprehension of eternal personal elec*-
tlon, he was firmly established in the final perseverance
to eternal glory of all those who are regenerated by the
Spirit of God ; and that the grace given is an incorrupti-
ble seed.
The opinion that religious establishments are contrary
to the New Testament, was defended by him. His ideas
on this subject are plainly expressed in his sermon before
the General Court of Massachusetts, in 1779. The in-t
terference of rulers, as such, in matters of conscience, hs
ever considered as an infringement of natural riglit. In
this sermon he shewed that his own ideas on this subject
were similar to those of the immortal Locke. He was a
Xii BIOGRAPHICAL SKETCH Of D^. STILLKJAN.
cordial friend to religious liberty ; and all his conduct iti
life towards Christians from whom he differed, manifested
that he was heartily willing that every conscientious citi-»
zen should worship in the manner which agreed with the
dictates of his conscience, after a candid examination of
the word of God.
He preached much to the feelings, and to the heart ;
and numbers on whose minds naked reason and simple
truth could produce no serious effects, his powerful elo*
quence was a happy means both of touching and reclaim-
ing. Nor was he only a preacher of righteousness. Few
men ever exemplified more than he did, the virtues he
recommended to others. Whilst he exhibited to his flock
the various trials and comforts of Christians, whilst he
guided them in the way to eternal life, he led them also
by his own example.
His sermons were always ftudied, and it was his judi-
cious practice principally to write them. Yet from his
manner of delivery, a manner peculiar to himself, he al*
ways appeared as easy as if speaking extempore. Indeed
it was his constant method to add at the moment such
thoughts as occurred to his mind whilst speaking. These
thoughts were as naturally connected with the subject as
though they had been a studied part of it ; and as they
were usually delivered with much pathos, they had the
happiest effect upon the audience.
As a public speaker, as a pulpit orator, he was second
perhaps to none. Nature had furnished him with a
pleasant and most commanding voice, the very tones of
which were admirably adapted to awaken the feelings of
an audience, and he always managed it with great success.
His manner, though grave and serious, was peculiarly
graceful, popular, and engaging. His remarkable anima-
tion gave additional interest to every subject he handled.
Those who heard him might with propriety have said of
him what was said of another eminent preacher — " This
man is in earnest ; he believes what he says, and says
what he believes. Verily this is a man of God. Tea
such men, and Sodom would have stood.'^
BIOGRAPHICAL SKETCH OF BR. STILLMAN. Xili
His eloquence was of the powerful and impressive,
rather than of the insinuating and persuasive kind, and so
strikingly interesting, that he never preached to an inat-
tentive audience. And even those who dis'iented from
him in some minor theological opinions, were still pleased
with hearing him, for they knew his sincerity, they knew
him to be a good man.
Few persons are alike eminent in all the different du-
ties of the ministerial office ; but it would perhaps be
difficult to say in which of these Dr. Stillman most
excelled.
In prayer he always seemed to his audience as if en-
gaged with a present Deity. His addresses to Heaven
were generally short, but very comprehensive ; they were
solemn and edifying, and usually very feeling and impres-
sive ; and thus coming from the heart, they seldom failed
to reach the hearts of others.
In the chamber of sickness and affliction he was always
a welcome vibitor. So well could he adapt his conversa-
tion, as to comfort or to caution, to soothe or to awaken,
just as the case seemed to require. And if he administer-
ed reproof, it was done in so delicate and mild a manner,
that it oftener conciliated esteem, than created offence.
In his prayers with the sick and afflicted, however intri-
cate the occasion, he was always both appropriate and
highly devotional. So eminent was his character for pi-
ety, and so universally was he beloved, that he was often
called to the sick and afflicted of other denominations.
And his sympathetic feelings, and his fervent supplications
seldom failed to pour the balm of consolation into the
wounded bosom. The sick would aimosc forget their
pains, and the mourner cease to sigh. How many
wounded hearts he has bound up, and from how many
weeping eyes, he has wiped the tears away — how many
thoughtless sinners he was the means of awakening, and
how many saints he has edified and built up unto eternal
life — how many wavering minds he h^s settled, and to how
many repentin;? sinners his words have administered
peace, can be fully known only at the great day !
c
XIV BIOGRAPHICAL SKETCH OF DR. STILLMAN.
It having pleased the Author of Wisdom to visit Dr.,
Stillman with pecuhar trials, and having largely experi-
enced the supporting influence of religion under them, he
was eminently qualified to administer consolation to oth-
ers. Few persons could describe with such accuracy, or
enter with such facility into the feelings and exercises of
the tempted, tried believer. Like a skilful surgeon, he
knew when the wound was sufficiently probed, and when
to apply the healing balm of promise.
In the course of a few years he was called to bury sev-
en of his children, all adults, and some of them with ris-
ing families, having previously buried five children in in-
fancy. But notwithstanding his domestic trials were so
great, his Christian patience and submission were equal
to them all. Such was his perfect confidence in the wis-
dom of God^s government, that with all his extreme sen-
sibilities, his mind lost nothing of its lively confidence,
or of its cheerful hope~
Dr. Stillman was possessed of great benevolence of
heart, and was a sincere lover of persons of every Chris-
tian denomination, whom he esteemed pious and good.
Though from education and from principle a Baptist him-
self, he never believed that the peculiarities of any sect
ought to form a separating line, or hinder the union of
good men, for the advancement of the common cause of
the Redeemer. With many such he long lived in habits
of undissembled friendship, and by them his death will
not very soon cease to be regretted.
With a view more especially to assist young men in
attaining a suitable education for the ministry, he suc-
cessfully employed his talents and zeal in aiding the inter-
ests of Brown University, Rhode-Island, which owes much
to his exertions.
It might be mentioned as a proof of the high estima-
tion in which his talents were held as a preacher, that
there is scarcely any public occasion on which he has not
at one time or another officiated. The university of
Cambridge conferred on him the honorary degree of
Master of Arts, in 1761. The college in Rhode-Island, ^
of which he was both a Trustee and a Fellow, in 1788
E lOG R .S.PI1 IC AI. SKETCH OF DR. STILLMAN. XV
gave him a diploma of Doctor in Divinity. He was
elected a member of the Federal convention for the town
of Boston the same year, and distinguished himself there
by a most eloquent speech in its defence. In 1789 he
was appointed to deliver the anniversary oration on inde-
pendence to the town of Boston, which he accomplished
in a manner both handsome and acceptable.
The social feelings of the Doctor were strong, and his
powers of conversation such as always pleased. In
his manners there was an unaffected elegance and ease,
which rendered him uncommonly agreeable to every cir-
cle. The affability and kindness with which he treated
persons of every description were not less the effect of a
natural delicacy than of a general knowledge of mankind.
Hence to the great he never could appear servile, nor
imperious to those in humbler stations. To both he was
the gentleman, and in private company as much esteem-
ed as he was popular in his public performances. His
benevolent heart was feelingly alive to distress of every
kind, and in contributing to its alleviation in every shape
he was actively useful. We find his name amongst the
first members of the Humane Society of this Common-
wealth. Of the Massachusetts Charitable Fire Society
he was a useful officer, and of the Boston Dispensary a
member from its beginning, and President at his death.
The Boston Female Asylum is likewise much indebted to
his exertions. He was also an almoner of the private
charity of many individuals, who confided in his knowl-
edge and judgment of suitable objects.
A particular trait of his character, in which he truly
shone as a Christian minister, was the tenderness and
promptitude with which he conversed and prayed with
several unhappy persons who were condemned and exe-
cuted for violations of certain penal laws. Every one
who was acquainted with the familiar, yet dignified
manner in which he spoke on religious subjects, can
form some idea of the solicitude wiih which he visited
those persons in prison, to whom he was called. It
pleased God to bless him in these endeavours, by mak-
ing him instrumental of leading some of them to the
XVI BIOGRAPHICAL SKETCH OF DR. STILLMAK.
knowledge of the Lord Jesus. It was his custom to im-
press on their minds a solemn sense of their accountability
to God, to show them from his word their state as sin-
ners exposed to his wrath, and then to set before their
minds the grace and mercy which could be extended to
the most guilty who believe in Christ. It was a truth in
which he gloried as a minister of the New Testament,
that he could, according to his commission, freely ex-
hibit to the view of a dying sinner, a salvation in Christ
Jesus which is complete, and wholly independent of any
creature righteousness. On this subject he would say, I
have no time to trifle with men's souls by directing them
to depend on their own exertions, but I will point them
to Jesus, who is the end of the law for righteousness to
every one who believeth.
Such was the faithfulness with which he discharged
the various duties incumbent on him as a minister of the
gospel ; such was his zeal for the glory ot God and the
good of souls, that it may be truly said of him, he was
the happy man. Holy, spiritual religion was not with
him a transient, visionary thing, but the element in which
he breathed. His soul was often so enlarged in declaring
the glorious gospel, and in expatiating on the riches of
God's grace as manifested in his word, that he not only
seemed himself to enjoy a prelibation of heaven, but to
have been enabled by divine influence to communicate
this blessedness to others ; so that his friends have often
said, after having heard his private conversation or public
preaching, truly our fellowship vras with the Father, with
his Son Christ Jesus, and with one another through the
Spirit's influence.
To his church and people he was strongly attached, and
particularly al;tentive.* Nor did he ever suffer any calls
* For a long time previous to his death, he was particularly
anxious that a colleague pastor should be settled with him. Know-
ing that time with him was short, he ardently wished to see his
church and congregation happily united in a person, whose senti-
ments and character he should entirely ajSprove, and to whose care
he could cheerfully confide his charge, when he should be called to
put off the earthly house of his tabernacle. To effect this object,
BIOGRAPHICAL SKETCH OV DR. ST I I. LM AN'. XVll
of relaxation or amusement to interfere with the conscien-
tious discharge of the smallest professional duty. His
duty was indeed always his delight, and nothing in jiis
mind ever stood in any sort of competition wi'^h it.
His congregation always reciprocated his warm attach-
ment to them. They ever sat delighted under his preach-
ing, and felt a pride in him as an accomplished pulpit
orator, no less tlian a love for him as an excf?llent preacher ;
and neither of them were any ways diminished by the
attention of strangers who visited the metropolis, and were
commonly desirous of hearing this celebrated minister
before they left it.
In the different walks of social and private life, Dr.
Stillman was peculiarly amiable. Those most intimately
connected with him, ever found him a pleasant companion,
a judicious counsellor, and a faithful friend. The various
offices of domestic life were discharged with the same
fidelity and tenderness which marked his public conduct.
Of husbands, he was one of the most kind and affection-
ate ; of parents, the most tender and endearing. Indeed,
all who resided under his roof experienced his paternal
care and goodness.
Through life his habit of body had been weakly, and
he was not unused to occasional interruptions of his min-
isterial labours ; yet he survived all his clerical cotempo-
raries, both in Boston and its vicinity. It was his constant
prayer that his life and usefulness might run parallel : in
this his desires were gratified. He had now attained the
age of seventy years, when the time of his departure had
in his view so important, his labours were incessant ; and Providence
seemed to smile on his endeavours. The Rev. Joseph Clay, from
Georgia, having visited the town of Boston, ap])eared, both to the
pastor and the flock, to be the very object of their united wishes.
Proposals having been accordingly made to him for settlement,
which he accepted, necessary arrangements were making for it.
The Doctor was delighting himself with the prospect ; but it pleased
Heaven that he should not be permitted to reali-ze its accomplish-
ment. Mr. Clay had returned to the southward, to settle his affciir-s
there. Two or more months before his return, the period he had
fixed for it, the melanclioly circumstance of Dv. Stillman's death
occurred. The following August Mr. Clay's installation took place.
XVni BIOGRAPHICAL SKETCH OF DR. STILLMAK.
arrived. A slight indisposition detained him at home the
two last Lord's days of his life. On the Wednesday fol-
lowing the second of them, without any previous symp-
toms, he was suddenly attacked at eleven o'clock, A. M.
by a paralytic shock. At ten at night he grew insensible,
and at twelve his useful life and laDours were terminated
together. Could he have selected the manner of his
death, it had probably been such an one as this, which
spared him the pain of separation from a flock he was
most ardently attached to, and a family he most tenderly
loved ; a scene which, to a person of his feeling mind,
notwithstanding all his religion, must have occasioned a
shock.
In one of his sermons, preached after the death of the
late Dr. Peter Thacher, of this town, he says, " Though
we would not wish to choose, or offer to dictate to Infinite
Wisdom, as to the manner of our exit, yet may we be
permitted to say, that when good men are suddenly cut
down, they avoid the pains and pxtreme distresses that
always accompany a lingering sickness. And though we
would not pray. From sudden death, good Lord, deliver
us, we would devoutly pray, For sudden death, good Lord,
prepare us."
On the Monday following his death, his remains were
attended to his meeting house, where a pathetic and ap-
propriate discourse was delivered on the occasion, by the
Rev. Dr. Baldwin, pastor of the Second Baptist Church
in this town, to an immensely thronged and deeply af-
fected asse.nbly, from 2 Tim. iv. 7, 8 ; after which his
remains were conveyed to the tomb, amidst the regrets of
a numerous concourse of people, who crowded around his
bier, anxious to take a last look of the urn which contained
the relicks of him, who once to them was so dear, but
whose face they should now behold no more.
The foil onvhig extracts from Dr. Stillman*s manuscripts are expressive
examples of those pious feelings which he habitually cherished and
indulged.
^^ May 1, 1789. This evening I received the melan-
choly news of the death of my dear son
BIOGRAPHICAL SKRTCH OF DR. STILL>IA.V. XlX
(the fourth of his adult children, l^e had within a short
time been called to resign.) O that the Lord would gra-
ciously support me and mine under this solemn and dis-
tressing event, and help uz to make a proper improvement
of it. I know it is the Lord who hath done it, and am
confident he can do no wrong.
" On the following Lord's day preached in the morning
from John xviii. H. "The cup which my Father hath
given me, shall I not drink it ?" In the afternoon from
Gen. xlii. 36. " Me have ye bereaved of my children :
Joseph is not, and Simeon is not, and ye will take Benja-
min away. All these things are against me." To me,
and to an aifectionate congregation, a solemn and affect-
ing season."
Upon the subject of his removal from James Island,
South Carolina, to Boston, he writes thus : —
« I left an agreeable settlement, to come to Boston ;
but the way of duty was so plainly pointed out to me, that
I do not recollect that I ever had a single doubt about it.
God hath made my way prosperous and happy. The
people of my own charge, both church and congregation,
have been always happily united, and have at all times
studied to make me happy. May the Lord reward them
for all their labours of love to me, an unworthy creature.
« In Boston I have also enjoyed a pleasing intimacy with
Christians of different denominations. Since my resi-
dence in it, I have met with some great afflictions, having
been deprived of my dear children by death, in melan-
choly succession. But the Lord hath never left nor for-
saken me : underneath hath been the everlasting arm ;
and I have found it good to be afflicted. My friends have
pitied me and m'ne, and the Lord hath helped us. INIy
trials have been comparatively few, and my blessings in-
numerable."
" February, 1 806. One year more of my life and min-
istry is gone. How wonderfully hath the Lord preserved
such an unworthy creature a? I am ! O how little have
I done for Cod ! The Lord forgive me, and help me,
the few days that may rcurain, to live for him alone,
ilelp, Lor J j help me to finish my cour.-c ui«h joy, and
XX BIOGRAPHICAL SK£TCH Of DR. STILLMAN'.
the ministry which I have received of thee, so that thou
mayest be glorified. I wait till thou call me hence."
On the 15th of February, the last Lord's day but ofte
of his preaching, he notes, " On Tuesday next I shall
finish the forty-ninth year of my ministry. How aston-
ishing hath the divine goodness been to me, the chief of
sinners, and the least of saints ! I now am near my end.
O that I may glorify God to the last moment of my life.
In life and death Christ is my refuge : to him I flee, look-
ing for salvation through him alone. It is all grace, or I
am undone. But, blessed be God, there is redemption
through the blood of Christ, the forgiveness of sins, ac-
cording to the riches of his grace. If God be for us,
who can be against us ? The doctrines I have preached
through life are now my own support and consolation ;
and had I ten thousand souls, I think I could trust them
all with Him who is " mighty to save," without the least
hesitancy. Blessed be his name for the prospect of an
eternity to love and praise him. Amen and amen."
The following prayer, written on the close of an anni-
versary of his ministry, a few years before his death, evi-
dences that the good of the people to whom he preached
lay near his heart, and that he realized the importance of
a gospel ministry amongst them.
« How long have I lived, and to how little purpose t
Yet I trust I can say, through grace, that my poor labours
have not been in vain in the Lord. When I shall sleep
in the tomb, may the Lord Jesus bless the people of my
charge with a plain, able, faithful preacher of his gospel.
O that they may not be as sheep without a shepherd.
Lord Jesus, send them a pastor after thine own heart ; and
may those truths which thou hast enabled thine unworthy
servant repeatedly to deliver to them, be attended with a
divine blessing, when I am no more on earth ; and thine
shall be the glory forever. The short time that yet re-
mains to me, help me to devote to thee. O that I could
live much in a Uttle time, and stand waiting to be gone
whenever thou shalt call me hence. Glorify thyself of
me, whether it be by life or by death."
Contents*
SERMON I.
Mankind universally apt to trust in their own.
Righteousness.
PHILIPPIANS, iii. 4—9.
Page 1
SERMON 11.
The Sinner*s best Righteousness proved to be
essentially deficient.
PHILIPPIANS, iii. 4—9.
23
SERMON III.
Imputed Righteousness one of the Glories of the
Gospel.
ROMANS, iv. 6.
SERMON IV.
Believers exhorted to continue in their Obedience.
PHILIPPIANS, ii. 12, 13.
65
xxii CONTENTS.
SERMON V.
Young People called upon to consider, that for
their Conduct here they must be accountable
hereafter, at the Judgment-Seat of Christ.
ECCLESIASTES, xi. 9;
SERMON VI.
Apostolic Preaching.
1 CORINTHIANS, i. 21.
SERMON VIL
Apostolic Preaching.
1 CORINTHIANS, i. 21.
SERMON VIII.
Apostolic Preaching.
1 CORINTHIANS, i. 21.
SERMON IX.
God's Compassion to the miserable,
PSALM cii. 19, 20.
SERMON X.
The Character of a foolish Son.
PROVERBS, xvii. 2^.
95
12^
13«
150
169
191
CONTENTS,
SERMON XI-
Hope the Anchor of the Soul.
HEBREWS, vi. 17—20.
SERMON XIL
God's Designs vainly opposed by Sinners.
PSALM ii. 1—4.
232
24S
SERMON XIIL
The Blessedness of those who die in the Lord.
REVELATION, xiv. IS.
SERMON XIV,
The Resurrection, and Change of the vile Body.
1 CORINTHIANS, xv. 51—54.
SERMON XV.
The Nature and Uses of Prayer.
PSALM kv. 2.
29J
SERMON XVI.
The Gospel Ministry.
PROVERBS, xi. 3d.
%01
sMiiv CONTENTS.
SERMON XVn-
The sinking Soul saved by Grace.
MATTHEW, xiv. 31.
SERMON XVIII.
The Nature and Design of the Atonement.
GENESIS, iii. 21.
SERMON XIX.
The Water of Life.
JOHN, ir. 14.
SERMON XX.
The last Words of Christ to his Disciples.
LUKE, xxiv. 44-^53.
S27
33S
S57
570
prhe Sermons numbered 11,12^14, I5>t7, iS, 19, apd 10, were
never before published.]
SERMON I.*
MANKIND UNIVERSALLY APT TO TRUST IN TI^IR
OWN RIGHTEOUSNESS.
PHILIPPIANS, iil. 4—9.
If any other man thinheth thai he hath ivhereof he might trust in
the Jleshf I more : circumcised the eighth day^ of the stock of
Israel^ of the tribe of Bevjamiuy an Hebrew of the Hebrews ; as
touching the law-, a Pharisee ; concerning %eaU persecuting the
church ; touching the righteousness which is in the law^ blameless.
But what things were gain to mcy those I counted loss for
Christ. Teay doubtless f and I count all things but loss for the
excellency of the knowledge of Christ jfesus my Lord : for whom
I have suj^ered the loss of all things j and do count them but dung,
that I may win Christy and be found in him., not having mine
own righteousness y which is of the law, but that which is
through the faith of Christy the righteousness which is of God
by faith*
1 HE two leading points of St. Paul's
ministry were, the fall of man, with its nature
and extent, and the gracious recovery by Christ.
He was indefatigable in his attempts to convince
mankind of these, that so their lofty looks might
be brought low, and the Lord alone exalted.
These sentiments appeared to him of great ira-
portance ; hence it was that he embraced every
favourable opportunity to propagate them. To
this he was greatly excited by his ov/n experi-
* Published by d^^sire of the he^.rers, 17^9.
A
2 MANKIND UNIVERSALLY APT TO
ence of a deep-rooted enmity to Christ, afid an
aptness to trust in the flesh. A temper of mind
which he knew to be not only inveterate, but
universal ; fallen human nature being the same in
every age and nation ; against which the gospel
of the grace of God is the only sovereign anti-
dote. Sensible of this, when our apostle visited
Philippi, a city of Macedonia, he made Christ and
him crucified the subject of his ministry ; and had
this for his comfort, that many of the Philippians
became obedient to the faith. These were incor-
porated into the gospel church state ; and were
happy for a time in the enjoyment of the special
privileges of the church of Christ. But after St.
Paul's departure, grievous wolves entered in, not
sparing the flock ; men of corrupt minds, who
tried to draw away disciples after them. The
apostle received the sorrowful tidings, and wrote
them this epistle by the hand of Epaphroditus,
who was a messenger from the saints at Philippi
to him while confined at Rome ; and had minis-
tered to his wants. Its contents are various and
useful, but come not under our consideration at
present, except so far as they are connected with
the text.
In the first verse of this chapter he assures the
Philippians that it was far from being grievous to
him, and would be safe for them, to repeat the
same things in writing, that had been the subjects
of his personal ministry among them. And for
this there was at that time a special necessity,
arising from the endeavours of false teachers to
pervert his gospel ; by leading them to the ob-
servance of circumcision, and other Jewish rites,
in order to acceptance with God. These men
TRUST IN THEIR OWN RIGHTEOUSNESS. 3
he treats with a degree of just severity. Verse
2. Beware of dogs. — "St. Paul here very properly
calls the false teachers dogs, because as dogs, they
did rend and tear the simplicity of the gospel,
and divided the glory of man's salvation be-
tween faith and works j because as dogs, they
barked out reproaches against the apostles and
their doctrine, deHvered in its native purity and
simplicity."* And as dogs they were without;
and 2.% fierce dogs, they laboured to devour.
Beware of evil workers. A sentence farther de-
scriptive of the same persons, who wrought not
with St. Paul, but against him j and endeavoured
to pull down what he had carefully built up.
Between whom there was this important differ-
ence : Paul built on Christ, as the sure foundation
which God had laid ; they built on Moses. Paul
taught, that if any man was circumcised, he be-
came a debtor to do the whole law, and that by*
the deeds of the law no flesh could be justified 5
they taught that it was necessary to be circum-
cised and to keep the law, in order to justification.
Paul was under the influence of the Spirit of God ;
they were led away by a spirit of error and delu-
sion. It is added.
Beware of the concision. A name which the
apobtle seems here to give to circumcision, by
way of disapprobation ; and as expressive of the
injury which the church of Christ might receive
from these men, who endeavoured to perpetuate
that rite, with the whole law of ceremonies ;
thereby cutting themselves off, and those that ad-
hered to them, as far as they could, from Christ,
and the way of life through him. For Christ is
* Dr. Smith's Annotations in loc.
4 MANKIND UNIVERSALLY APT TO
become of no effect unto you^ whosoever of you are justi-
fied by the law ; ye are fallen from grace ; i. e. the
doctrine of grace.
Having thus cautioned the Phillppians against
false teachers, the apostle proceeds to speak of
himself and his brethren, in opposition to them.
Verse 3. For we are the circumcision ; q. d. Though
we lay aside that rite, and have nothing to do
with the circumcision of the flesh, we have that
" of which it was a shadow," even the circum-
cision of the heart. For he is not a Jew which is
one outwardly ; neither is that circumcision which is
outward in the flesh : but he is a Jew which is one
inwardly ; and circumcision is that of the hearty in the
spirit^ and not in the letter^ whose praise is not of men^
hut of God »
Which worship God in the spirit ; i. e. with our
soul or spirit, and in that spiritual way that God
hath appointed ; being assisted by the Holy Spirit,
who helpeth our infirmities, kc.
And rejoice i?t Christ Jesm, This is said to dis-
tinguish them from those who rejoiced in them-
selves, and in their submission to legal institutions.
And have no confidence in the flesh ; q. d. what-
ever is our course of obedience, we lay no stress
on it ; but view it as a cypher in the great affair
of justification. Though^ says St. Paul, / might also
have confidence in the flesh : meaning upon the
principles of these false teachers ; to prove which,
he brings in the text. If any other man thinketh that
he hath whereof he might trust in the fleshy I more :
circumcised the eighth day^ of the stock of Israel, of the
tribe of Benjamin^ an Hebrew of the Hebrews ; as
touching the law, a Pharisee ; concerning zeal, perse-
cuting the church ; touching the righteousness which is
TRUST IN THEIR OWN RIGHTEOUSNESS. 5
in the law, blaiiwkss. But what things were gain to
me, those I counted loss for Christ, Yea, doubtless, and
I count all things but loss for the excellency of the knowl-
edge of Christ Jesus my Lord : for whom I have suf-
fered the loss of all things, and do count them but dung,
that I may win Christ, and be found in him, not having
mine own righteousness, which is of the law, but that
which is through the faith of Christ, the righteousness
which is of God by faith.
The former part of the passage is St. Paul's
narrative of the privileges of his birth, his strict
manner of life, and his confidence in them for
justification before God. In the latter part of it,
he declares that his apprehension of things was
altered, and that he was now sensible of his for-
mer ruinous mistake ; and therefore that he did
most heartily count all those things which were
gain to him before but loss and dung, that he might
win Christ, and be found in him. The following
particulars are proposed for consideration,
I. All unregenerate men are apt to trust in
their own righteousness.
II. Such righteousness proved to be essentially-
defective.
III. The sinner, upon his becoming experimen-
tally acquainted with the grace of the gospel, is
thereby led to renounce all confidence in the flesh,
and to expect acceptance with God on!y on ac-
count of the perfect righteousness of Jesus.
I. All unregenerate men arc apt to trust in
their own righteousness.
Self-approbation and self-confidence are first
principles ; they are natural to man, and grow up
with him. Nothing is more common than fov
^ MANKIND UNIVERSALLY APT TO
man to entertain a good opinion of himself, apd
therefore he is not apprehensive of danger ia
trusting to himself. Why should he be afraid ta
put confidence in one whom he views with so
much esteem ?
This spirit is interwoven with man's whole
soul, and discovers itself in the common affairs of
life. Accordingly we find that men in general
give the preference to their own understanding \
and are all attention while others are lavish of
their praises. Why, but because they are fond
of themselves, and think they deserve to be
equally esteemed by others ? On the other hand,,
with what difficulty do persons under the influ-
ence of this fondness for themselves brook an af-
front ? They are ready to think, if they do not
say so, that men of their importance deserve bet-
ter treatment. Is thy servant a dog^ said Hazael
to EUsha, that he should do this great thing ? No,
verily ; Hazael is a better man, as if he had said,
than to bring such calamities on Israel ; and thou,
Elisha, the man of God, art surely mistaken in
his character : yet soon after he did it.
Could this spirit be confined to temporal things,
the hazard that men run would be infinitely less ;
though in this case, he that irusteth in his own heart
is a fool. But when it is introduced and prevails
in those things in which men have to do with
Jehovah, they run the dreadful risk of losing
their souls ; for a self-righteous Pharisee will be
as surely damned as aii openly profane sinner.
This harsh sayings as some may deem it, is suffi-
ciently proved by the text, and by all those pas-
sages of scripture which denounce woes against
Pharisees. Paul knew that his confidence in the
TRUST IN THEIR OWN RIGHTEOUSNESS. *7
flesh would have terminated in his loss of heaven,
if the Lord had not brought him to see the insuf-
ficiency of his own righteousness, and enabled
him to fly for refuge to the hope set before him.
Hence he counted all but loss^ that he might win
Christ, and be found in him.
But nothing can be more to the purpose, than
our Lord's conduct toward the self-righteous Phar-
isees, in the days of his flesh. He places them in
the same class with scribes and hypocrites ; and
eight times in the course of one chapter (Matt.
xxiii.) addresses them with. Wo unto you ; which
he concludes with these awful words, Te serpentSy
ye generation of vipers ^ how can ye escape the damnation
of hell?
But such is human depravity, that mankind
universally, considered in unbelief," entertain this
fondness for themselves. It is what they soonest
discover, and part with latest. We see our chil-
dren, as soon as they learn to distinguish good
from evil, ready to place great confidence in some
supposed goodness. They are not guilty of this
evil and the other, and are not so bad as some
who are within the circle of their acquaintance ;
and hence are ready to infer the goodness of their
state. Neither is this to be confined to the follies
of childhood and youth ; verily, it is the folly of
men of every age. Under its influence Paul be-
came a noted zealot ; for all his religion was
founded on this principle. This he frankly con-
fesses.
There are many things that might be mention-
ed, to prove the universality of this fatal temper.
1. The general drift of the holy scriptures.
Every man who does not wilfully shut his eyes.
S MANKIND UNIVERSALLY APT TO
must observe, that one manifest design of the
word of God is to lead mankind to form a proper
estimate of their own character, and thereby pre-
vent their putting confidence in themselves. Ac^-
cordingly the corruption of the world is repre-
sented as extending to every individual of the
race of Adam, and to every power and faculty of
the human soul. They are all gone aside ^ they are
all together become filthy ; there is none that doeth
good^ 720, not ONE. Now we know^ that what things
soever the law saith^ it saith to them who are under
the law ; that every mouth may be stopped^ and all
the WORLD may become guilty before God, All have
sinned^ and come short of the glory of God, ^ Passages
of the same import are numerous, all tending to
prove that the whole world is become guilty
before God.
Now that corruption which extends to all man-
kind, is proved by the same infallible volume to
reach to all the faculties of the souls of men.
Attend to the following scriptures. And God saw
that the wickedness of man was great in the earthy and
that EVERY i?iiagination of the thoughts of his heart was
cnly evil continually. Note, every imagination was
evil^ and that continually. We also read that the
carnal mind is enmity against God ; that the under-
standing is darkened, the will obstinate, the affec-
tions inordinate. The natural ?nan receiveth not the
things of the Spirit of God : for they are foolishness
unto him. He is represented dead in sins^ alienated
from God ; an enemy in his mind by wicked works „
St. Paul declares, that they that are in the flesh can-
not please God, And Christ assured Nicodemus,
that that which is born of the flesh is flesh. By be-
ing in the fleshy nothing less is meant than the
TRUST IN THEIR OWN RIGI-rr«£(XJSNESS. 9
totally corrupt condition of every man before re-
generation. In this state he is by nature : for he
is born of the fiesh^ and he is flesh ; yea, he is all
fi)2sh, i. e. wholly carnal, depraved in every part.
The living oracles abound with passages imme^
diately designed to prove that human nature is in
a state of total corruptiou-, of which those above
cited are only a specimen.
From hence I would observe, that the infinitely
great God, knowing the propensity that there is
in man to think well gf and to trust in himself,
saw it necessary thus to exhibit his dreadful
character in its true lio;ht.
2. That this principle is both general and dan-
gerous, may be learned from the whole tenor of
the gospel. The gospel of Christ is calculated to
bring down the lofty looks of man, that the Lord
alone may be exalted. It is good news to sin-
ners ; yea, to the chief of sinners. It considers
all men on a level ; that is, lost^ guilty^ and helpless ;
as in debt ten thousand talents, and having noth-
ing to pay. One cannot plead the privileges of
his birth, as giving him the preference. Another
cannot introduce the obedience of his life, as a
reason why mercy should first be exercised to-
wards him. On the contrary, all who are saved
according to the riches of grace, are brouglit, as
with oae voice, to plead guilty, saying, God be
rti^rclful to me a sinner. The salvation that the gos-
pel sets before us, is altogether sovereign and un-
merited ; consequently one man has no more right
to it than another. The Lord will have mercy on
whom he will have mercy ^ and he will have compassion
on whani he will have ccmpassion. So then it is not of
him that willeth^ nor of hun that runneth^ but of Qod
B
10 MANKIND UNIVERSALLY APT TO
that sheweth mercy. Thus the grace of God, which
is most illustriously displayed in the gospel, de-
stroys all boasted distinctions among men.
There was a remarkable distinction, long kept
up between Jews and Gentiles. The former treat-
ed the latter with contempt ; while they conclud-
ed that they alone were God's peculiar people.
But this glorious gospel immediately tended to
annihilate this distinction ; by teaching the con-
verted Jews, That the Gentiles should he fellow-heirs,
and of the same body, and partakers of the promise of
God in Christ,
From the premises I remark. That it is neces-
sarily supposed in the doctrines of Christ, that
mankind are universally apt to trust in thengi-
selves. For why should the Lord reveal such a
gospel to us, which in its very nature teads to
debase the sinner, and to destroy self-confidence,
if men were not in danger of being led away by
this spirit ?
3. We farther learn this melancholy truth from
the ministry of the apostles. Sensible that it was
one grand end of the gospel, to eradicate this
temper, they invariably pointed all their artillery
against it. To prove this observation by quota-
tions from the epistles of the several apostles,
would lead me unavoidably to trespass on your
patient:e. Neither is it necessary, seeing they all
adopted the same plan of preaching, and were of
one mind as to the leading truths of the gospd.
Therefore when you hear one of them, in a sense
you hear the rest. They all unite in describing
the corruption of human nature, and the redemp-
tion that we have in Christ : doctrines that are
entirely opposite to the carnal mind ; and which.
TRUST IN THEIR OWN RIGITTEOUSNESS. 1 1
according to the rules of human prudence, re-
quired much art to introduce them, with the
smallest prospect of success. Had they proceeded
upon the plan of pleasing men, they might have
kept back some of the doctrines ; but half deliver-
ed others, passing over in silence such things as
tended to irritate the corrupt mind ; and have
interspersed through the various parts of their dis-
courses, so many extenuations of human depravi-
ty, that even sinners themselves would have had
no objections. But such a conduct they held in
the greatest contempt. And being confident
that the success of the gospel did not depend up-
on their artful recommendation of it, but on the
supernatural influence of the Spirit of God, they
determined in the name of the Lord, that they
would preach the truth, the whole truth, and
nothing but the truth. And though no part of
their ministry would probably expose them more
to the popular odium, than a clear and an impar-
tial account of the sinner'i state, both by nature
and practice ; they made it a leading point.
They seem to have been under no fears that
they should depreciate human nature, or rob man
of his fancied dignity ; knowing that it was im-
possible to exaggerate on this occasion. In the
first sermon that was preached after the descent
of the Holy Ghost, the Jews are charged with the
murder of Jesus of Nazareth ; and are painted in
the blackest colours. The charge is often repeat-
ed in the course of the apostle's ministry ; and
notwithstanding some are enraged at them, and
they cast into prison, thousands are converted to
Christianity. In no softer language than the fol-
lowing, docs Stephen speak to the people, Tc stijf-
12 MANKIND UNIVERSALLY APT TO
necked^ and uncircumcised in heart and ears^ ye do aU
ways resist the Holy Ghost : as your fathers did, so do
ye. Which oft/ye prophets have not your fathers per-
secuted? and they have slain them which shewed before
of the coming of the Just One ; of whom ye have been
now the betrayers and murderers. This is plain
dealing ; calculated to bring down their lofty-
looks. Agreeable to which you find through the
different epistles, that mankind are represented,
dead in trespasses and sins ; enemies in their
minds to God ; Winded by the god of this world,
&c. he But of this we have spoken already. I
therefore ask, why the apostles should unani-
mously adopt such a method of preaching, and
constantly address sinners in language so fully
expressive of their wretched condition, had they
not known that self-confidence was both a general
and a hazardous principle ?
4. I now beg leave to appeal to your con-
sciences as in the sight of God, whether, to be
ingenuous, you are not sen^ble of this as an ha-
bitual temper ? Are you not inclined to think
well of yourselves ; and to place a degree of con-
fidence in some drcurastances, which you ima-
gine distinguish you from others ? Are you not
displeased, when attempts are made to debase
man ; and ready to declare with a certain lawyer.
Thus sayings thou reproachest us also ? Have you not
often thought, and perhaps oftea said it, that
though human nature is depraved, it is not so bad
as represented ? Do you not think, that mail
ought to be treated with more respect ; and that
some pains should be taken to convince him of
his importance ?
TRUST i'N THEIR OWN RIGHTEOUSNEvSS. IS
The sentiments contained in those queries are
piopular, and have many advocates, whom you
tshould always look upon as your enemies. They
may feed your pride, and confirm your confidence
in the flesh ; but the event will be shocking.
The period hastens, when the Lord will lay judg-^
inent to the line^ and righteousness to the plummet^
and the bail shall sweep away the refuge of liesy and
the waters shall overflow the hiding places.
I doubt not, my brethren, if you act an honest
part between God and your own souls, that you
are now conscious of such an aptness to trust in>
yourselves. And whether you will confess it or
not, there are many who openly appear to vindi-
cate, as they imagine, man's injured honoUr.
They tell us a fine story concerning the dignity
of man in his present state ; which would lead
us, could we credit it, to think he had never fall-
en ; or, that if he has fallen, the injury he re-
ceived by it is so small, that he is capable, with
a very little assistance, of recovering himself.
These are living evidences of this fondness for,
and aptness to trust in self.
I shall now descend to a particular considera-
tion of some of those things, that mankind, un-
der the notion of righteousness, place as the
ground of their confidence. St. Paul has enlarg-ed
on, and warmly exploded his own mistake in this
point ; having built his expectation of heaven on
the following particulars.
1. Circumcised the eighth day. Circumcision
was a divine institution, to be administered to
Abraham's male issue. They who complied with
it while the law was in force, obeyed a divine
precept. Our apostle was not only circumcised.
14 MANKIND UNIVERSALLY APT TO
but it was on the eight Jy day^ exactly agreeable to
the law of God. Which he particularly men-
tions, because the Jews would not" allow it to
be valid if performed before that day, and look-
ed upon it less valuable if administered after it.
2. He was of the stock of Israel. " This," says
one, " is said to distinguish him from an Ish ma-
elite, or Edomite, who were circumcised, and
from the son of a proselyte, who might be circum-
cised on the eighth day ; but he was a natural
Israelite, to whom the various privileges belong-
ed, mentioned Rom. ix. 4, 5. and therefore had
as much right to trust in the flesh as any Israelite
whatever."
S. Of the tribe of Benja?jnn, St. Paul had not
forgotten to which of the tribes he belonged ;
and could boast that he was of one of the most
honourable, even Benjamin ; a tribe that main-
tained their fidelity to God, and their regard to
his worship, when the other tribes revolted.
4. ji?i Hebrew of the Hebrews, Meaning that he
was a Jew both by father's and mother's side ; so
that in a strict sense he was of the seed of Abra-
ham ; or, " of a family which had not mixed in
marriage with the Gentiles," or other nations.
5. As touching the law^ a Pharisee ; therefore
one of the strictest sect among the Jews, as to a
religious manner of life.
6. Concerning zeal^ persecuting the church ; i. e.
the church of Christ : which he did from a regard
to the Jewish religion ; supposing that the Chris-
tians were a deluded set of people, and that their
sentiments were immediately derogatory to the
honour of God. In this his zeal boiled over, and
he manifested to his brethren that he was a warm
TRUST IN THEIR OWN RIGHTEOUSNESS. 15
relio^ionist ; which part of his character recom-
mended him to those who were 25ealous of the
law.
7. Touching the righteousness which is in the law^
blameless. So very strict had he been in his obe-
dience to the law, that neither himself nor his
brethren could find fault with him..
This narrative confirms the observation, viz.
That mankind make their own righteousness the
ground of their confidence. For the V'Cry things
which the apostle now rejects, lia-d been gain to
him before. The same spirit lives and reigns
still. There are crowds of modern Pharisees, who,
though they fall far behind Saul, as to the privi-
leges of his birth, or the strict manner of his life,
are equally self-confident. Amo^g the several
things which men are apt to place confidence in,
I shall mention tKe following : —
1. That they are not so had as others. All who
make this plea, manifest their extreme ignorance
of the law of God, and the gospel of Christ. Yet
such there are. And if we ipnay believe what
they say, this negative righteousness, if you will
admit the expression, is esteemed a favourable cir-
cumstance, on the account of which they expect
some indulgence. What a gross absurdity ! This
comparative phrase, not so had^ carries in it a con-
fession of guilt, at the same time that the sinner
would extenuate it ; and the guilty, whether the
degree of guilt be greater or less, are exposed to
damnation. The wages of sin is death.
Suppose you should see two criminals arraign-
ed at the bar, the one for highway robbery, the
other for murder ; ,and the former should plead
before the court, as a circumstance entitling him
16 Mankind universally apt to
to their mercy, that he was a highwayman, and
not a murderer : you would look upon such a
conduct preposterous ; and be ready to assure
the criminal, that the very thing he urged in his
own favour would be the cause of his condemna-
tion. And suppose you should find the same per-
son, while under sentence of death, disposed to
speak well of his own character, as differing from
that of his fellow- criminal ; doubtless you would
a§k him, what satisfaction could possibly result
from a consideration of such difl'erence, seeing
he would as surely be executed as the other ? In-
finitely more unreasonable do those men act, who
hope for mercy because they are 7iot so bad a?
others. Sinners, as such, must be damned : the
law and justice of God call for their execution.
What pleasure therefore can it aflford the sinner
mw^ or will it afford hereafter^ to think, that
though he is condemned to lie in hell forever, his
character is not so heinous as that of other sinners I
2. There are numbers whose good life is the
ground of their confidence before God. Probably
they have had a religious education, and have
generally conducted with sobriety. And in their
dealings with mankind have carefully adhered
to the rules of equity. They have scorned to
over-reach, or to ketp back the wages of the hire-
ling. Honest and punctual in the payment of their
debts, they make no man call twice for his money,
unless absolutely necessary ; but promise with
caution, and perform with punctuaUty ; choosing
rather to empty their purses, than to forfeit their
word, or suffer a poor man to be impeded in his
business, and distressed in his family. To which
we add, in order to finish the character, their
TRUST IN THEIR OWN RIGHTEOUSNESS. 17
extensive liberality. They are men of great human-
ity ; soon affected with the calamities of others
and ready to relieve them.
These men are highly esteemed by others, and
useful in the community. We heartily wish an
increase of their number. Their general character
bears some resemblance to that of Saul the Phar-
isee ; and if the approbation of men would
recommend them to God, they would not fail
of acceptance. But after all, it must be said to
such, one thing is wanting^ and which is indispen-
sably necessary, viz. to be brought to count this
good life^ and all those things which are gain to
them, but loss^ for the excellency of the knowledge
of Christ Jesus the Lord. However strict they
may be in their observance of both tables of the
law, we may venture to aiErm, that they do not
exceed Saul, who, as touching the righteousness
that is in it, was blameless. He, like his brethren
the Pharisees in the present day, made a right-
eousness of his good life^ and entertained no such
notions of the Deity, as to suppose he would con-
demn a man that had so much to say for himself.
3. There are others, who make a righteousness
oftheir submission to gospel ordinances, and thus
run counter to their original design. Should a
strict search be made among the professors of
Christianity, we have reason to conclude that many
would be found, who have no better foundation
for their hope, than their having been church
members for a number of years. They can relate
the time of their baptism, and of their admission
to the Lord's table ; but cannot give any clear
account of their having been delivered from the
power of darkness, and translated into the fcing-
c
18 MANKIK'D UNIVERSALLY APT TO
dom of God's dear Son ; which is an event in-
linitely more important than the former. They
seem to be as ignorant of the new birth as Nico-
demus^ and are ready with him to say, How ca?i
a maji be born again when he is old ?
The principal difference between their plan of
acceptance with God, and that of Saul, consists
in this ; Saul was in pursuit of eternal life on
mere law : they blend law and gospel together.
They have been baptized, statedly partake of the
Lord's supper, keep their place in the house of
God, pray in their families, do justice between
man and man, and sometimes give to the poor ;
and are so fixed in their confidence in the flesh,
that it is next to impossible to persuade them
that they may be mistaken. He who tells them,
that they must have a better righteousness than
this ; and that they may lose heaven after their
thirty, forty, or fifty years standing in the
church, if they have no better plea, may expect
to bring upon himself their displeasure. Surely
they have forgotten the awful parable of the ten
virgins ; and that it is written. They are 7iot all
Israel that are of Israel ; or, which is more likely,
they have so closely wrapt themselves up in their
own righteousness, and for so many years been
persuaded of their good standing, that they ward
off the most solemn scriptures ; and now, the
only thing that leaves room to hope for their con-
version is, that the residue of the Spirit is Vvith
God, and when he works, none can let it. He
can strip them, as he did Saul, of all that is now
'^ain to them ; and powerfully incline them to cast
away all their round of duties, in point of depend-
ence, though not in point of performance, and to
glory only in the cross of Christ.
TRUST IN THEIR OWN RIGHTEOUSNESS. 19
These are the very men, who have the form,
but deny the power of godliness ; and who are
capable of treating with contempt the times of
refreshing from the presence of the Lord ; those
happy seasons, when God is graciously pleased to
pour out his Spirit upon the churches. Neither
need we wonder, if they become warm in their
opposition, and treat those things as profane,
which Christ and his real disciples esteem sacred.
For notwithstanding their shew in the flesh,
they perceive not the things of the Spirit of God.
Here permit me to take notice of w^hat, I appre-
hend, is an abuse of the Lord's supper, viz. per-
sons, their hurrying themselves into the church
of Christ, or their being hurried by others, upon
some slight convictions of sin, or on account of
their sober life. I have met with some, who, upon
becoming uneasy in their minds about the state
of their souls, have manifested a very great anxiety
to be received into the church. But upon being
asked the reason of the hope that was in them,
appeared greatly ignorant of their own true char-
acter, and of the way of life through Christ ;
having no more to say for themselves, than that
they had lived long in the neglect of their duty,
and conclude they ought to join the church ;
at the same time were incapable of satisfying,
cither themselves or others, that they had known
the truth as it is in Jesus.
Query — Is it hiridness or cruelty to persuade
such persons to come up to the ordinances ? Should
not their Christian friends inform them, that a
submission to ordinances lays no ground for hope ?
That they must be born again ; and justified freely
through the redemption that tlicre is in Christ ?
20 MANKIND UNIVERSALLY APT TO
By such an act of friendship, they might be in-
strumental of turning their solicitude to a matter
of eternal consequence — Am I in Christ ?- Have I
ever been renewed in the spirit of my mind ? This
is the grand point that every person, desiring
admission to the Lord's table, should previously
settle: for it is children's bread, designed for
those who have a good hope through grace* The
privilege is special, intended for believers only.
Hence we read, that the Lord added to the apos-
tolic church daily such as should be saved ; i. e.
real believers, as appears in the context. Such
also were the persons who composed the church
in Samaria.*
Besides, the house of God is spiritual^ and said
to be built up with lively stones. Now the known
character of unbelievers is, that they are dead
in trespasses and sins : consequently, are very
unfit materials, with which to build this spiritual
house.
The church of Christ is chosen out of, and en-
tirely distinct from the world. If therefore all
persons of a sober life, or who may appear to be
under serious impressions of mind, are to be ad-
mitted into it, it will unavoidably tend to con«
found the distinction ; unless we take it for grant-
ed that all such are real Christians. This, I
imagine, will be consented to by but few. If
it should, what becomes of the important doctrine
of regeneration, or the special work of the Holy
Ghost in the conversion of a sinner ? And wherein
consists a difference, absolutely necessary to be
made, between morality and real Christianity f For
the holy scriptures, and our acquaintance with
* See Acts ii. 47. with the preceding verses. Chap. viii. la.
TRUST IN THEIR OWN RIGHTEOUSNESS. 21
mankind, unite to convince us, that men may-
behave v^ith external sobriety, and seem to be
under very serious exercises of mind, who,
notwithstanding, are ignorant of the power of
godliness. A deist, who pours contempt on all
revealed religion, may conduct unblameably ^ and
many who live under the dispensation of the
gospel, like Felix, may be made to tremble ; or,
with Agrippa, be almost persuaded to be Christians ;
or, like the stony-ground hearers, receive the word
with joy ; all this may be, and the persons remain
in unbelief. If so, regeneration is something more
than this : it is that work of the Spirit of God
upon the sinner's mind, by which his native en-
mity is slain, the stubbornness of his will subdued,
and he brought to believe with all his hearty and
to rejoice in Christ Jesus, having no confidence
in the flesh. The divine influence is certainly
felty of which, the subject of it is capable of giving
some account. Strange, my brethren, that a man
should pass from death to life^ be delivered from
the power of darkness, and translated into the
kingdom of God*s dear Son, and know nothing
about it ! At least he wDl know, that whereas he
was blind, he now sees. And I humbly conceive,
that every candidate for church membership
should be in good measure satisfied that he is
the subject of this great change. He that can
rush into the church, and rest easy without such
satisfaction, is in a condition to be suspected.
Will you therefore bear with me, while I charge
you before God and the Lord Jesus Christ, who
shall judge the quick and the dead, to be more
anxious to fly for refuge to the hope set before
you, than to fly into his visible church ? for you
22 MANKIND UNIVERSALLY APT, Sec.
may be members of a church, and at the same
time heirs of hell.
Let none think that I have a design to dis-
courage the proper subjects from joining the
church of Christ. God forbid ! You yourselves,
my hearers, have had repeated opportunities of
knowing, that every addition to the church has
added to my happiness. Would to God, that
converts might come as the clouds, and as doves
to their windows ! All I have in view, is to keep
out hypocrites and almost Christians ; and to dis-
suade awakened sinners from substituting the or-
dinances of the gospel in the room of Christ and
his righteousness. And such an attempt is neces-
sary ; because persons in these circumstances, like
31 man drowning, wall catch at any thing ; and
have often been known to fly into the church for
safety, like Joab to the horns of the altar.
SERMON II.
THE SINNER'S BEST RIGHTEOUSNESS PROVED TO
BE ESSENTIALLY DEFICIENT.
PHILIPPIANS, HI. 4—9.
IJ tiny other man thinketh that he hath ^whereof he might trust in
the Jlesh, I more : circumcised the eighth day, of the stock of
Israel, of the tribe of Benjamin, an Hebreiv of the Hebrews ; as
tvuching the law, a Pharisee ; concerning zeal, persecuting the
church ; touchivg the righteousness which is in the law, blamekss.
But what things were gain to me, those I counted Ims for
Christ Yea, doubtless, and I count all things hut loss for the
excellency of the knowledge of Christ Jesus my Lord : for whom
I have suffered the loss of all things, and do count them but dungy
that I may win Christ, and be found in him, not having mine
own righteousness, which is of the law, but that which is
through the faith of Christ, the righteousness which is of God
by faith*
1 PROCEED to the second thing pro-
posed, which is to shew, that a sinner's best right-
eousness is essentially defective ; therefore not to
be mentioned in point of acceptance with God.
Righteousness is conformity to a divine rule :
this rule is the law of God. If therefore our
obedience answers to its requirements, it is ac-
cepted : if it fails in one point, it is rejected.
That the divine law is the rule of righteousness,
will be readily granted. It remains then that we
inquire into its nature, in order to assi^.t us in
bringing our obedience to the trial.
24 THE SINNER'S BEST RIGHTEOUSNESS
The law of nature, under which man was, In
his primitive state, was inscribed on his heart.
" That such a law was connate with, and as it
were, implanted in the man, appears from the
relicks, which, like the remains of some noble
building, are still extant in every man ; namely,
from these common notions, by which the hea-
thens themselves distinguished right from wrongs
and by which they were a law to themselves ;
which shews the work of the law written in their
hearts^ their consciences bearing witness." * By
this law, man was required to love the Lord his
God with all his heart, with all his soul, and with
all his mind ; and as his love was to be supreme^ so
his obedience was to be perfect. That man in his
state of innocence was under the most sacred obli-
gations to love suprejiiely^ and to obey perfectly^ none
will offer to deny. But alas, he sinned and fell !
The effects of this act of disobedience, at least some
of them, became immediately apparent. Guilt,
fear, and alienation from God, appeared in the be-
haviour of the apostate pair ; of which their pos-
terity, by virtue of that federal relation they stood
in to them, became partakers ; and as fast as the
world was peopled, native corruption was propa-
gated : and from this source actual sins proceeded.
After a number of years had elapsed, and the
law of nature was almost obliterated by that flood
of iniquity that had taken place, the Lord Jehovah
issued an edition of the law from mount Sinai,
with the most dreadful circumstances ; the design
of which was, to let mankind know, that though
they had forgotten their obedience, Jehovah had
not forgotten his law ; and to inform them, that
* Dr. Witsius, in his CEconomy of the Covenants.
ESSENTIALLY DEFICIENT. 25
though they had lost their ability perfectly to obey,
the divine Lawgiver had not lost his authority to
command. These commands were written on
tables of stone^ to denote their perpetuity ; and
deposited in the ark. And though the ark and
the tables of stone are lost, the law remains, and
will remain, so far as it is morale a rule of right-
eousness. God forbid that we should once suppose
that it has either been abrogated or relaxed !
This would be to reflect upon its adorable Author.
Its precepts are transcribed in the New Testament.
When a Pharisee asked our divine Lord, Which is
the great commandment in the law ? instead of hint-
ing that it was either relaxed or abolished, he
readily replied, Thou shalt love the Lord thy God
with all thy hearty &c. and thy neighbour as thyself.
On these two commandments hang all the law and the
-prophets. Compared with the following words of
St. Paul ; Thou shalt not commit adultery^ Thou shalt
not kill^ Thou shalt not steals Thou shalt not hear false
witness^ Thou shalt not covet : And if there be any
other commandment^ it is briefly comprehended in this
sayings namely^ Thou shalt love thy neighbour as thyself
In these places, together with those referred to in
the margin, there are parts of the moral law in-
sisted on ^ which are a plain proof of its perpe-
tuity. To which I add that memorable passage in
Matt. V. Think not that I am come to destroy the law
&r the prophets : I am not come to destroy^ but to fulfil.
For verily I say unto you, till heaven and earth pass,
one jot or one tittle shall in no wise pass from the law,
till all be fulfilled. Whosoever, therefore, shall break
one of these least commandments, and shall teach men so,
he shall be called the least in the kingdom of heaven.
26 THE SINNER'S BEST RICHTEOUSNESS
Here our blessed Lord not only clears himself of
« design to supersede the law, by the promulga-
tion of his gospel ; but also threatens the persons
who shall dare to teach such a sentiment.
As to the nature of this law, which we have
proved continues, I would observe,
1. That it is holy. This it must be, as it is the
law of an infinitely holy God.
2. It hjust. If it is the law of God, it must
be so ; because he, who ever acts agreeably to
the strictest rules of righteousness, would never
lay down as the rule of moral action, a law that is
unjust in its demands.
3. It is exceedingly broad, reaching even to the
thoughts and intents of the heart. Thus Christ
explains it ; 7^e have heard that it was said of old
time. Thou shalt not conwiit adultery. But I say unto
you. That whosoever looketh on a woman to lust after
her, hath committed adultery with her already in his
heart, A lustful look is heart adultery. If a man
indulges in heart one secret lust, even suppose it
is never actually gratified, such is the nature of
this law, that he is deemed and treated by it as
a transgressor. In this the divine differs from
human laws. The latter having nothing to do
with thoughts, only condemn for actions : the
former condemns for the sins of the heart. And
thus it is necessary it should be, because thoughts
are as open to the view of Jehovah as actions,
and when sinful, are no less abominable. A thor-
ough conviction of the extent of the law, would
make a man tremble. Suppose your breasts were
transparent, and your thoughts visible ; so that
he who sits next to you, could observe all that
passes within ; who of you would not shudder ?
ESSE-NTIALLY DEFICIENT. 2?
And would you fear that man should know your
secret imaginations ? Tremble then, O sinner ! for
to God, whose eyes are like a flame of fire, all
things are naked, and even hell is said to be with-
out a covering ! This then is one of the require-
ments of the law, even truth in the inward parts ;
a conformity of soul to it in every instance without
exception. A want of such conformity is a want
of righteousness ; on account of which the man
is condemned by the law.
The law requires perfect obedience as the con-
dition of life ; that is, obedience that is univer-
sal and uninterrupted. Universal : for whosoever
shall keep the whole law^ and yet offend in one pointy
he is guilty of all. Uninterrupted : for it is writ-
ten. Cursed is every one that coNriNUETH not in all
things which are written in the book of the law to
do them. By this rule our obedience is to be tri-
ed, in order to determine, whether we shall stand
or fall in consequence of doing some good thing.
The inquiry rests entirely on these two particu-
lars : Are we in heart and in life what the law
requires we should be ? Are we satisfied before
God, that we have a perfect conformity of soul
to the nature and demands of his law ? Have we
never violated the law in heart, by indulging un-
ruly passions ; such as covetousness^ revenge^ pride,
kc. ? If we have swerved in heart from this per-
fect law, in a single instance, it neither admits re-
pentance, nor accepts sincerity, but condemns us.
If so, we are all condemned ; for we are all con-
scious that naturally we are destitute of this con-
formity.
Again — Let the sinner examine tlie obedience
of his life. Has it been constant^ since he became
28 THE SINNER'S BEST RIGHTEOUSNESS
capable of distinguishing good from evil ? Has
he always delighted in the divine law, and never
turned aside from the path of duty ? Has his obe-
dience been universal to every precept without
exception ? Has he not failed in one instance ? If
he has, the living oracles declare he is guilty of all.
But it is unnecessary to enlarge, seeing every
mouth is stopped, and all the world become guilty
before God. Every man knows, that he falls
short of the requirements of the law, both in heart
and life ; consequently, his righteousness is essen-
tially deficient.
How unreasonable is it then, for men to intro-
duce works of righteousness done by them, in
order to recommend them to God, when his
law requires and will dispense with nothing less
th2in perfect obedience as the condition of his fa-
vour, and they themselves acknowledge that
their obedience is imperfect ? Should they not
rather fear and tremble, seeing they fall so far
short of what the law requires ?
Objection. Perhaps it will be said, in opposition
to the preceding sentiments, that it would be
unjust in God to require more of us, than in our
present circumstances we are able to perform ;
that the gospel is a " remedial law," designed
to soften the rigour of the former constitution,
and to render the terms of acceptance more easy,
by substituting sincere in the room of perfect obe-
dience ; that Jesus Christ died to atone for the
imperfections of our obedience, insomuch that
we need not doubt of salvation, if we sincerely
do as well as we can.
Reply » The law was given to man, while in
his state of innocence, at which time his abilities
ESSENTIALLY DEFICIENT. 29
were equal in every respect to its demands. God
required no more of him than he had power to
perform. His present incapacity is an effect of
his sin, and subsequent to the existence of the
law ; consequently it cannot be unjust in God
to require perfect obedience of him, he being
now morally unable to yield it ; unless is can be
supposed that with the sinner's loss of ability to
perform, the Deity has lost his authority to com-
mand. A shocking supposition ! Is not the au-
thority of God over his creatures invariably the
same, notwithstanding any alterations that may
take place in them ? Doubtless. Whose fault
is it that we labour under a moral inability to
yield perfect obedience to the divine law ? Our
own. surely. Shall we then plead that impotence,
which is an effect of our wickedness^ as a reason
why God should be less strict in his demands ?
Suppose you should lend your friend in good cir-
cumstances, a thousand pounds, payable at a cer-
tain time ; and he should spend his estate at a
gaming table, and thereby become reduced to
poverty ; would his inability render it unjust in
you to demand your money, or dissolve his obli-
gation to pay it ? Verily, whatever might be his
condition, your demand would be indisputably
just, and his obligation not to be called in ques-
tion.
Many things might be insisted on, in answer
to the objection, viz. that the gospel, instead of
being designed to abate the rigour of the law,
reveals a righteousness for the justification of the
sinner, that is in every respect adequate to its re-
quirements. If so, there is no necessity of a re^
so TME SirCNER'S BEST RIGHTEOUSNESS
laxation of it. This will be the subject of the
next discourse.
Again — If the law of God in its original state,
was perfect, and in every respect consistent with
the perfections of the divine nature, such as be-
came a God to give, and the creature to obey, how
can it be relaxed ? Can it be altered without in-
jury ? Is it possible that it should undergo a
change, and yet retain its perfection ?
Farther — If the law admits sincere instead of
fcrfect obedience, in consequence of the intro-
duction of the gospel, how comes it to pass, that
Christ and his apostles taught the perpetuity of
the law, and assure us that whosoever shall of-
fend in one point is guilty of all ? More than this
it never required.
The friends of these opinions " run themselves
insensibly," says a late judicious divine, " into the
grossest inconsistence. They hold that God in
mercy to mankind has abolished that rigorous
constitution or law, that they were under origin-
ally ; and instead of it, has introduced a more
mild constitution, and put us under a new law,
which requires no more than imperfect sincere
obedience, in compliance with our poor infirm
impotent circumstances, since the fall.
" Now how can these things be made consist-
ent ? I would ask, what law these imperfections of
our obedience are a breach of? If they are a
breach of no law that we were ever under, then
they are not sins. And if they be not sins, what
need of Christ's dying to satisfy for them ? But
if they are sins, and the breach of some law, what
law is it r They cannot be a breach of their new
law ; for that requires no other than imperfect
ESSENTIALLY DEFICIENT. $1
obedience, or obedience with imperfections ; and
therefore to have obedience attended with im-
perfections, is no breach of it ; for it is as much
as it requires. And they cannot be a breach of
their old law ; for that, they say, is entirely abol-
ished, and we never were under it. They say
it would not be just in God to require of us per-
fect obedience, because it would not be just in
God to require more than we can perform, or
to punish us for failing of it. And therefore, by
their own scheme, the imperfections of our obe-
dience do not deserve to be punished. What
need therefore of Christ's dying to satisfy for
them ? What need of his suffering to satisfy for
that which is no fault, and in its own nature de-
serves no siffering ? What need of Christ's dying
to purchase, that our imperfect obedience should
be accepted, when, according to their scheme, it
would be unjust in itself that any other obedience
than imperfect should be required ? What need
of Christ's dying to make way for God's accept-
ing such an obedience, as it would be unjust in
him not to accept ? Is there any need of Christ's
dying to prevail with God not to do unricrht-
eously ? If it be said that Christ died to satisfy
that old law for us, that so we might not be un-
der it, but that there might be room for our be-
ing under a more mild law ; still 1 would in-
quire, what need of Christ's dying that we might
not be under a law, which (by their principles) it
would be unjust that we should be under, wheth-
er Christ had died or no, because in our present
state we are not able to keep it ?"* Ihe glaring
^ Pjcidcnt Edwards on tl^e Freedom of the Wil', paje rjC, 159.
32 THE SINNER'S BEST RIGHTEOUSNESS
inconsistencies which this author has judiciously
pointed out, I apprehend, can never be reconciled
upon these principles. I now proceed,
' III. To shew that the sinner, upon his becom-
ing experimentally acquainted with the grace of
the gospel, is thereby led to renounce all con-
fidence in the flesh ; and to expect acceptance
with God, only on account of that righteousness
which is through the faith of Christ.
This observation is contained in, and proved
by the text. But what things were gain to 7ne
(while a Pharisee) these I counted loss for Christy
(upon my conversion to Christianity.) Tea^ doubt*
less^ and I (do now, as a beli er in Jesus and an
apostle) count all things (whether birth privileges,
legal observances, submission to gospel ordinances,
zeal, diligence, and fidelity in the r: inistry, &c.)
hut Loss^for the excellency of the knowledge of Christ
Jesus viy Lord : for whom I have suffered the loss of all
things (of all things as explained above ; and of all
temporal good things, such as the good opinion
of my countrymen, the way to wealth and prefer-
ment, a fixed and quiet habitation ; and instead
of these I became exposed to bonds, stripes,
and imprisonment : yea, and death itself;) and
do count them but dung that I may win Christy (who
is alpha and omega, the sum total of the Chris-
tian's treasure) and be found in him (to such there is
no condemnation ; Rom. viii. 1.) 7iot having mine
own righteousness^ which is of the law^ but that which
is through the faith of Christy the righteousness which
is of God by faith.
This passage is plain and striking. In it St.
Paul assures us what his views had been, so long
ESSENTIALLY DEFICIENT. 35
as he remained ignorant of the glorious gospel ;
and declares in the most explicit manner, that the
high esteem he had long entertained for his own
obedience was entirely removed, by an acquaint-
ance with the riches of grace. Observe the pains
he takes to explode his own, and extol the right-
eousness of Jesus. He views them in contrast,
tramples on the one, and glories in the other.
The eyes of his mind having been opened, he sees
that all his attempts to obtain the divine favour,
by a course of obedience, were loss ; a loss of time,
and a loss of labour ; and that if God had not
plucked him as a brand from the burning, he
should have lost his immortal soul !
It is observable, that he does not only renounce
his own righteousness, which he explains as being
§fthe law ; but that he does it in the most positive
manner, and with a high degree of contempt.
Tea^ doubtless^ and I count all things but loss — He
came to this conclusion, upon the clearest convic-
tion of its truth. In no principle was he more
fully established, than that his ov/n righteousness
was loss and dung^ or dogs^ meat^ as some choose
to read the latter Greek word, cy.v^a-hcc {skubala.^
But the former translation conveys the apostle's
idea in a more emphatic manner, it being what
even dogs themselves would reject.
In language like this we find the church speak-
ing, Isaiah Ixiv. 6. But we are all as an unclean
things and all our righteousnesses are as filthy rags.
Rags are insufficient to cover the body, and to
keep it warm : so the sinner's best righteousness
is absolutely insufficient to clothe his naked soul,
and to secure it from the wrath of God, and the
curses of his law. Rags are an evidence of pov-
34 THE SINNER'S BEST RIGHTEOUSNESS
erty : so man's righteousness, when compared
with the law of God, manifest that he is poor,
and wretched. Rags render a man slighted : so
he who appears in his own righteousness will be
set at nought. Except your righteousness exceed the
righteousness of the scribes and Pharisees^ (such a
righteousness was Saul's, for he was a Pharisee)
ye shall in no case enter into the kingdom of heaven.
But the prophet adds to the phrase, saying, all
our righteousnesses are as filthy rags. How loath-
some must he be to you who appears in filthy
rags ? Infinitely more so must he appear to Jeho-
vah, who introduces his own righteousness as the
ground of his hope and the reason of his acceptance.
Here, my brethren, you observe an agreement
in sentiment, concerning the sinner's righteous-
ness, between a great prophet and a great apostle.
The courtly Isaiah does not think it mean, or
unbecoming, to use one of the lowest con\pari-
sons, when the nature of the subject requires it ;
in which he is followed by one of the most learn-
ed of the apostles.
It is equally obvious in the text, that the same
grace which incHned St. Paul to renounce all con-
fidence in the flesh, did also lead him to trust
alone for justification before God to the finished
rio'hteousness of Christ ; not having mine own right-
eousness ^ which is of the law^ hut that ivhich is through
ihe faith of Christ, the righteousness which is of God by
fdiih* This righteousness is through the faith of
Christy and of God by faith ; expressions of nearly
the same import. It h of God, as he appointed it,
and will accept it, as the sole reason of the sinner's
discharge from condemnation, and admission to
eternal glory. And it is of Christy as he hath
ESSENTIALLY DEFICIENT. 35
manifested it ; having made an end of sins^ and
made reconciliation for iniquity^ and brought in ever-
LASTING RIGHTEOUSNESS.
The phrase by faith ^ is expressive of the use of
faith in the business of justification, viz. that it
is by faith in the word of God, that the sinner
discovers the glory, suitableness and perfection
of the divine righteousness, becomes persuaded
that it is an infallible ground of hope, and is
thereby influenced to venture his naked soul upon
it. This is the righteousness in which the apostle
prays to be found, while he peremptorily rejects
all other.
The conversion of St. Paul will readily be al-
lowed to be genuine ; and he a pattern to them,
who should after him believe in Christ to ever-
lasting life. Consequently every true convert will
be like minded. Like causes will produce like
effects. All who are under the influence of the
same grace, will glory only in the cross of Christ.
And however they may differ in some things of
less importance, they will not differ in the grand
points of the gospel. While they meet in differ-
ent places for the service of God, worship in differ-
ent modes, and are distinguished by different
names, they are still one in Christ Jesus. Their
supreme wish is to win Christ, and to be found
in him ; counting their own righteousness but
loss and dung. Such are the discoveries that are
made to their minds, by the Spirit of God, of
the extent and spirituality of the law, that they
at once find it a ministration of deaths and that their
best obedience will not stand the trial. On the
other hand, they have such clear views, by faiths
of the adorable merits of Jesus, in their all-atoning
56 THE SINNER'S BEST RIGHTEOUSNESS
Virtue, that they rejoice in him, having no con-
fidence in the flesh.
I pass now to some practical improvement.
1. Having proved the universality and danger
of this spirit of self-confidence, it seems necessary
to caution you against it. Nothing, we find, is
more natural to man, neither can any thing be
more hazardous, than to trust in himself. This
spirit, if permitted to govern, will lead you into
inconceivable misery ; because under its influence
you trust to something for acceptance with God
that is essentially wrong ; a righteousness that will
not bear the trial. And at the same time that
you run this dreadful risk, you despise the
riches of God's goodness in providing a better
righteousness than your own ; and contemn the
Author of eternal salvation. Such wickedness,
depend upon it, wiU not pass with impunity.
2. From the preceding discourse it is plain in
what sense the apostle renounced all works done
by him, whether before or after believing, viz.
in point of dependence. He had no intention to
teach us that the law was relaxed, or that our
obligation to obedience was in any degree weak-
ened. Far be it from him to lead men to treat
the divine law with indifference. The point he
laboured in his several epistles, with the greatest
perspicuity, is to beat men off", not from obedience
to the law, considered as duty, but from trusting
in it for justification, either in whole or in part.
It was no grief to him that he had lived a sober
life ; of this he did not repent : but he repented
bitterly, that he had made so great a mistake in
the matter of acceptance with God, as to look for
ESSENTIALLY DEHCIENT. Sj
the divine favour on the footing of his own doings.
By this conduct he robbed God of his honour,
Christ of the glory of his complete righteousness,
and entirely set aside the glorious plan of redemp-
tion revealed in the go>pel. In the same sense
should every man absolutely reject his best obedi-
ence : and doubtless he will do it, if he is ac-
quainted with the nature of the law and the grace
of the gospel. As to the law, it condemns for
one failure ; consequently, he who is sensible of
thousands in the course of his obedience, will not
dare to introduce it as the reason of his accept-
ance. And as to the gospel, it reveals a right-
eousness for the justification of the ungodly, that
was wholly finished by Jesus Christ, and to which
no sinner has any claim, on account of what he
has done or can do. Not of works^ lest any ?nan
should boast,
3, From hence I observe, that the real believer
will as fully reject all self-confidence as open pro-
faneness. A man may turn from swearing, un-
cleanness, drunkenness, &c. to the profession and
practice of godliness, and remain at the same time
warmly attached to his own righteousness. That
very alteration of his conduct, of which he is sen-
sible, and others observe, is a ground of his con-
fidence. He is pleased with it, and secretly thinks
himself better than others. Such were the Phari-
sees, in the days of Christ : they looked upon
themselves as holy, and despised their neighbours.
This self-confidence was their bane.
I beseech you, suffer the word of exhortation.
Examine yourselves, whether you have ever been
led to count all but loss, for the excellency of the
knowledge of Christ Jesus the Lord ? Ye old
38 THE SINNER'S RIGHTEOUSNESS DEFICIENT.
professors, ye long established Christians, are you
built on the foundation of the apostles and proph-
ets, Jesus Christ himself being the chief corner
stone ? Do you rest infinitely satisfied with him ?
and is he dearer to you than every other object ?
Have you been brought to rejoice in the glories
of his character, and his spotless righteousness ?
and are you anxious to place the crown on his
head ? Or have you some secret reserve ? Do
your hearts suggest some plea besides Christ ?
Paul renounced every thing for him ; he had
nothing to desire but to be found in him. May
this be your case ; may this be mine ! For should
we hold up both hands against the flagrant vices
of the day, and bear open testimony against grow-
ing profaneness, and at the same time indulge this
self-righteous spirit, we shall finally be placed
with the workers of iniquity.
SERMON III,
IMPUTED RIGHTEOUSNESS ONE OF THE GLORIES
OF THE GOSPEL.
ROMANS, iv. 6.
£vcn as David also descrthith the blessedness of the -man unt9
ivhom God tmputeth righteousness ivithout lusrks.
OT. Paul's design in this chapter, and in
a great part of this epistle, is to distinguish be-
tween justification by the deeds of the law, and
by the righteousness of faith. The former senti-
ment he had early imbibed, and warmly promot-
ed, till it pleased God to call him by his grace ;
after which he, with equal zeal and diligence,
preached the very faith he had laboured to de-
stroy. The text and context afford us a striking
instance of his alteration of mind, and solicitude
to propagate his new opinion ; between which, and
the principles of his education, there is an evident
contrast. The language of one is, Do and live :
the other speaketh expressly, Abraham believed
God, and it was counted unto him for righteousness.
Now to him that worketh is the reward not reckoned of
grace, but of debt. But to him that worketh not, but
believeth on him that just'ifieth the ungodly, his faith is
counted for righteousness ; q. d. the labourer is wor-
thy of his hire. What a man receivcth as a
reward for his industry, is not of grace, but of
debt. He wrought for it, and may claim it. So,
40 IMPUTED RIGHTEOUSNESS ONE OF
if any man should insinuate that the sinner is jus-
tified before God in consequence of good works
done by him, he destroys the doctrine of grace ;
and the testimony of David is introduced to con-
firm the important truth — Even as David also de-
scribeth the blessedness of the man unto whom God
imputeth righteousness without works.
The authority of Abraham and David had great
weight with many to whom St. Paul was called
to preach and write. Abraham, the father of the
faithful, was justified by faith without the deeds
of the law ; and David, a man after God's own
heart, and an inspired prophet, describes the bless-
ed man to whom a righteousness is imputed
without works, saying. Blessed is the 7nan wJjose
iniquities are forgiven^ and whose sins are covered.
Blessed is the ?iian to whom the Lord will not impute
sin. This quotation is out of Pbalm xxxii. The
text is St. Paul's comment on it ; who, as he was
inspired by the same Spirit, must be allowed to
understand the meaning of the royal prophet in-
fallibly. So far then is our apostle from treating
the doctrine of imputed righteousness as novels un^
scriptural^ or absurd^ that he assures us it was an
article of David's creed, and taught in the verses
he had cited. David speaks of the forgiveness of
sin, and of its non-iinputatioii, but does not use
the phrase imputed righteousness. St. Paul informs
us, in his exposition of the words, that this is
their import — Blessed is the man to whom the Lord
imputeth righteousness without works. Here we have,
I. A righteousness spoken of,
II. Which God is said to impute without
works ;
THE GLORIES OF THE GOSPEL. 41
HI. And their blessedness declared who are
justified by this imputed righteousness.
I. A righteousness spoken of.
The subject of St. Paul's discourse v$> justification
in the sight of God ; therefore the righteousness
he pleads for is such as is calculated to justify in
this sense. In the sequel he carefully excludes
the sinner's obedience to the law, from having
either part or influence in the matter ; and there-
by leaves us but little room to wander in pursuit
of his meaning, which must be, either that our
faith is our righteousness, or the obedience and suf-
ferings of Christ. The former was the sentiment
of Arminius, and is still embraced by his follov/ers.
To prove which, they repeatedly urge those ex-
pressions of the apostle, hei^ig justified by faith^ his
faith is counted for righteousness^ &c. (Rom. iv.)
In which passages, and others of a like import, I
humbly conceive, he cannot mean, that a sinner
is justified before God by the act of believing^ or
that he is counted righteous because of his faith :
for,
1 . There is a manifest distinction between faith
and that righteousness which is imputed for justifi-
cation. For I am not ashamed of the gospel of Christ :
for it is the power of God unto salvation to every o?2^
that believeth ; to the Jew first, and also to the Greek,
For therein (i. e. in the gospel) is the righteous^iess of
God revealed from faith to faith^ Rom. i. 16, 17.
That St. Paul here speaks of justifying righteous-
ness, I conclude from the connexion of the words
w4th the preceding context. Verse 15, he de-
clares his readiness to preach the gospel to those
that were at Rome also. Verse 16, he glories in
F
42 IMPUTED RIGHTEOUSNESS ONE OF
it, and gives the reason why he does so. Vers^
17, he explains the nature of the gospel, viz.
that it is a revelation of righteousness from faith
to faith. This is one of its glories, that it exhibits
a righteousness as an article of faith, by which all
who believe are justified from all things from
which they could not be justified by the law of
Moses. The distinction between righteousness and
faith in this verse is obvious. I therefore observe,
if a sinner is justified before God by righteousness
imputed to him, he cannot be said to be justified
in the same sense hy faith ^ which the apostle so
carefully distinguishes from it.
2. That righteousness by which a sinner is
justified before God, is perfect conformity to the di-
vine law. The law is the rule of righteousness,
by which Jehovah both condemns and acquits the
sinner. If his righteousness, be it personal or im-
puted^ answers the demands of the law, justice
is satisfied : if it fails in a single instance, the
sinner is condemned. If thou wilt enter into life,
i. e. by virtue of thine own obedience, keep the
commandments. For it is written^ Cursed is every
one that continueth not in all things which are
written in the hook of the law to do them. Who then
will say, \\\2X faith is such a conformity? or that
the Lawgiver will depart from his just require-
ment of perfect obedience as the condition of life,
and instead thereof zcce^t faith ?
3, The scriptures, when speaking of justifca-
tion^ pardon^ remission^ &c. ascribe them to Christ,
to his obedience^ bloody righteousness^ &c. ; but faith is
properly the work of the Holy Ghost in the soul.
'^ No internal work of the Holy Ghost, though in
this our present state it were most absolutely
THE GLORIES OF THE GOSPEL. 43
perfect, so as to exclude every thing of sin, could
be any part of that righteousness that must jus-
tify us before God. To suppose that it could,
would be manifestly to confound the offices of
the Redeemer, and of the Holy Ghost. It was
Christ that was to merit for us ; the Holy Ghost
was never to merit for us. It was not the Holy
Ghost that died for us, nor can his operations or
productions in us have any causative influence to
the meriting the justified and accepted state of
any person before God. They cannot make us
never to have sinned, nor can they atone for our hav-
ing done so. Suppose we a person, as soon as he is
converted, made perfectly free from sin that very
moment, by some extraordinary powerful work
of the Holy Ghost on his soul ; how shall that ex-
piate for his having been a sinner ?'** Agreeably
to this writer, whose words are according to
truth, he that says we are counted righteous be-
fore God, on account of our faith, ascribes that
to faith, or to the Holy Ghost, who is its great
efficient, which properly belongs to Christ ; and
thereby confounds their offices, which are clearly
distinguished in the word of God.
4. The sacred writings in many places militate
against, yea, fully overthrow this notion, " that
God accepts us as righteous in his sight, on ac-
count of our faith, ^^ A cloud of witnesses stand
ready to vindicate this truth. We are said to be
justified freely by his grace, through the redemption
that is in Jesus Christ, If through the redemption
that there is in Christ, then not for believing.
The same apostle says, the sinner is justified by his
blood. If by the blood of Christ, then not by faith,
* Hcv/e's Carnality of Religion? Contention,
44 IMPUTED RIGHTEOUSNESS ONE Of
Christ IS called The Lord our righteousness^ and
said to be made of God unto believers, righteousness.
The reason of which expression is, that Christ
is the author of a complete and spotless righteous-
ness, by which all who believe are justified. It
follows that if Christ is the sinner's righteousness,
faith is not. I add but one passage more : For as
by one marl's disobedience many were made (or consti-
tuted) sinners^ so by the obedience of one shall ma-
ny be made righteous. If a sinner is made rights
eous in the sight of God, which is St. Paul's
sense here, by the obedience of Christ, then he can-
not be said to be accepted as righteous on account
o£ his faith. Which leads me to observe,
5. That when the apostle says we 2iX& justified
by faith, he does not mean the act of believing, as
proved above, but probably the object believed in ;
even Jesus Christ, who is the end of the law for
7'ighteousness to every one that believeth. May not
the expression be metonymical ? We find in the
sacred writings, that sin is put for the punishment
of it ; Christ is put for his own doctrine ; hope is
put for the God of hope, ^ By the same figure /^///^
may be put for its object. Or his meaning may
be, that the sinner is justified by faith, as faith ap-
prehends that righteousness, which is revealed \x\
the gospel, and is the only matter of justification.
By faith he understands that there is an infinitely
excellent and suitable righteousness, finished by
Jesus Christ, and which God will accept. It
consists,
1. Of obedience to the precepts of the law.
That Christ was made under the law, and perfectly
obeyed it, is admitted. The present inquiry is,
* See Levit. xxiv. 15. a Cor. xi. 4. Pfdlm Ixxi. j.
THE GLORIES OF THE GOSPEL. 45
whether his obedience to the law is any part of
that righteousness which is imputed for justifica-
tion ; or whether sin is pardoned, and the sinner
accepted by God, on the account of Christ alone,
exclusive of his obedience to the precepts of the
Jaw ? In answer to which, I would observe,
(].) That it appears that the obedience of
Christ through his life is a part, and a very essen-
tial part of the sinner's justifying righteousness ;
seeing he undertook as a surety or in his behalf,
to magnify the law and make it honourable, agreeably
to Isaiah's prophecy concerning him. For this
purpose he was made under the law, even that he
riiight redeem them that were under it, and that they
might receive the adoption of sons. In this passage
the apostle first declares his incarnation, then the
condition in which he was, viz. under or subject
to the law ; and subjoins the reason of this sub-
jection to the law, or the end he had in view ;
that he might redeem them that were under it. Ev-
ery person, while tmregenerate, is under the law,
both as to the obedience that it requireth, and the
punishment that it threateneth. He who appears
as a surety for such, or undertakes to deliver
them, must fully answer these demands ; that
is, he must perfectly obey its precepts, as well
as fully endure its penalty. Without such full
satisfaction to the law, it cannot be said to be
magnified and made honourable ; and upon
this it is that the sinner to whom it is imputed
is accounted righteous in the sight of God.
(2.) " The reward of life is promised not to
suffering, but to doing. The law says, Do this
and live : it promises life not to him that suffers
the penalty, but to him that obeys the precept.
46 IMPUTED RIGHTEOUSNESS ONE OF
^ There never was a law,' as an excellent divine *
observes, * even among men, either promising or
declaring a reward due to the criminal, because
he had undergone the punishment of his crimes/
Christ's sufferings and death being satisfactory to
the comminatory or threatening part of the law,
are imputed to us for justification, that so we
may be freed and discharged from the curse, and
hell, and wrath. But these, as they do not con-
stitute us righteous, do not, properly speaking,
entitle us to eternal life ; but that active obedi-
ence, or righteousness of Christ, being imputed
to us, is our justification of life, or what gives us
the title to eternal life." t
The distinction made by this author between
Christ's obedience to the precepts of the law and
his sufferings and deatb^ with their different influ-
ence, is countenanced by the holy scriptures, and
that too in several places. Paul, writing to the
Galatians, ascribes our redemption from the curse
to the death of Christ. (Gal. iii. 13.) Peter cor-
roborates the sentiment, by saying that we are
redeemed hyXhQ blood oi Chvi^i. (1 Pet. i. 18, ly.)
But when the apostle speaks of our being made
righteous^ he ascribes it to righteousness imputed,
and to obedience ; which is the particular next to
be considered.
(3.) St. Paul assures us, in the plainest terms,
that we are made righteous by the obedience of
Christ. By the obedience of one shall many be made
righteous. (Rom. v. 19.) The apostle speaks, in
* Dr. Goodwin.
f Dr. Gill's Doctrine of Justification, p. aj, a6 ; to whom the
writer acknowledges tiimself indebted for two or three hints en-
larged ort in this part of the subject.
THE GLORIES OF THE GOSPEL. 4Y
this chapter, of Adam and Christ, as two public
heads. Adam, by actual disobedience^ involved
himself, and all his posterity, whom he repre-
sented, in an awful scene of guilt and wretched-
ness. Jesus Christ, who was another public head,
has made many righteous by his actual obedience^
even all those who were given to him by the
Father. The latter sentence is in opposition to
the former, and gives us its true meaning : for
as Adam's disobedience to the law constituted him
and his posterity sinners, so the obedience of Christ
to it is that by which many are constituted right-
eous. That the apostle in this place does not
mean one act, but a course of obedience, may be
learned by comparing it with the following words,
(Philip, ii. 8.) And be i fig found in fashion as a man^
he humbled himself^ and became obedient unto death ;
or, until death : meaning, that he was obedient to
the precepts of the law through all his life ; from
which he was not diverted until he became a
sacrifice for sin. The obedience of Christ is the
subject of the apostle's discourse in both places :
in one he assures us, that it was the business of
his whole life ; in the other, that by that uninter-
rupted course of obedience many are ?nade righteous.
2. I pass now to observe, that this law, having
been violated by man, became a ?}iinist ration of
death. He thereby fell under its curse ; from
which there was no way of deliverance, but by an
adequate satisfaction, offered to the divine Law-
giver. Hence it came to pass, that a law, which
in its original state required obedience only, now
called for suffering:. He who broke it contracted
guilt, for which neither men nor angels could
atone. If he could, from this time forward to
48 IMPUTED RIGHTEOUSNESS ONE OF*
the end of life, perfectly keep the law, as it would
be no more than mere necessary duty, it could
not expiate the guilt of one sin, any more than
the punctual payment of debts that shall be con-
tracted for the future will satisfy the creditor for
those that have been contracted in time past.
The guilt of sin is infinite, rising in malignity in
proportion to the dignity of him against whom it
is committed : consequently the atonement must
be infinite. It is so : for God hath laid help on
one mighty to save. Through him is preached unto us
ihe forgiveness of sins. We have rede??iption through
his BLOOD — that blood that was shed for the priest-
hood and for the congregation, and without the
shedding of which there could be no remission.
That the guilt of sin was to be expiated by
bloody is a doctrine of the old testament ; from
whence it is no less evident, that Jesus Christ
was to be the sacrifice. We are abundantly taught
the doctrine of atonement, by the numerous sac-
rifices of the law ; some of which were very sig-
nificant ; and which St. Paul in his epistle to the
Hebrews accommodates to the great Antitype.
That qualification of the victim, that it should
be without blemish^ is typical of the spotless purity
of Jesus, the lamb without blemish and without spot.
His death with its circumstances and design, are
all expressive of Christ our passover who was
sacrificed for us. The death was violent : so was
the death of Christ. The blood was received into
a bason, to denote a value in it, not real but
typical. This blood was to be applied either by
sprinkling, or a touch to the person- to be cleans-
ed ; in allusion to the all-atoning efficacy of the
blood of Christ, called the blood of sprinklings and
THE GLORIES OF THE GOSPEL. 49
said to cleanse from all sin. The imposition of hands
on the beast, with large confession of sin, carried
in it the doctrine of imputation^ or the transferring
of guilt to Christ ; agreeably to the words of the
prophet Isaiah, The Lord hath laid on him the in-
iquity of us alL The design of these sacrifices was
to make atonement.* These beasts were substi-
tuted in the room of the people, and their blood
shed for the expiation of sin. So Jesus Christ
put himself in the place of the heirs of promise ;
and though he knew no sin, God made him to be
sin for them, that they might be made the right-
eousness of God in him.
And now should we turn to the New Testa-
ment, we shall imediately observe it written as
with capitals, He died the jusr for the unjust^ that
he might bring us to God» He is the profitiation
for our sins. By which we are not only taught
that he died, but that he died as a substitute. Guilt
was laid upon him. He was ivounded for our trans"
gressions : he was bruised for our iniqiuties : the chastise-
ment cf OUR peace was upon him. He bore our sins in
his own body on the tree. It is evident, from these
and many other passages of scripture, that Christ
did not only die as a martyr, to confirm the doc-
trines he had taught, but as a substitute in the
stead of others ; and that his sufferings were pri-
marily in tended, for the expiation of the guilt of sin.
That he was perfectly innocent, is allowed by
all ; yet we behold him dying, as one of the worst
of malefactors, the cursed and painful death of
the cross. Suffer on his own account he could
not, because he knew no sin, neither was guile
* See Exod. xxix. j6. Levit. xvi. a;, .
THE GLORIES OF TJIE GOSPEL. 61
Here is a manifest distinction between cojulng and
believ'mg*
I apprehend that the same distinction should be
observed, between believing in Christ, and receiving
him. If so, it will follow, that " to receive Christ
in all his offices, as a prophet, a priest, and a king,"
is not properly y2//V/^, but an effect of it, and insep-
arably connected with it. It is certain that a man
must believe that Jesus is the Christ, and that he
sustains these offices, before he can or will re-
ceive him in this light. Christ came unto his own
(meaning the Jews) but his own received him not.
This refusing to receive him was not unbelief, but
an effect of it. Hence should you be asked, why
they did not receive him ? The answer is ready,
because they did not believe him to be the Christ.
Nothing is more plain, than that unbelief was the
grand cause why they rejected him. On the other
hand, nothing is more evident, than that receiving
Christ, is an effect oi believing in him. And should
you ask the man who defines faith, " a receiving
Christ in all his offices," why he thus receives
him ? he himself will be obliged to observe this
distinction ; for the only just answer he can give
you is, " because I believehe sustains them."
Thus we see that faith is entirely distinct from
the righteousness which justifies ; at the same
time it is indispensably necessary, answering great
and good purposes. Under its influence the din-
ner fjes to Jesus, the hope set before him, and
trusts his immortal interest in his hands, being
perfectly satisfied with his adorable character.
Faith is also the medium of peace and consolation.
You may with equal propriety attempt to sepa-
rate light and heat from the sun, as peace of con-
science, and joy in the Holy Ghost J from the faith
62 IMPUTED RIGHTEOUSNESS ONE OF
of God*s elect. The degree of Christian consola-
tion may be greater or less, according to the
strength and influence of faith. At one time the
believer may have an inward peace and tranquil-
lity, which is exceedingly agreeable. At another
lime he may be favoured with what St. Paul calls
joy unspeakable and full of glory. At another, guilt
may rob him of his comfort, and separate between
him and his God. Such are his exercises in the
present state of things. But he is far from mak-
ing a righteousness of hh frames ^ feelings^ or experi-
ences. The distinction between these he well un-
derstands. The righteousness by which he expects
to be justified, is the work of Christ alone ; the
faith by which he is enabled to receive it, is of the
operation of God \ the consolations that he enjoys
are from this glorious Christ, in believing, or
through faith : all as different as A, B, and C.
His dependence for acceptance with God is neither
on his faith nor experiences, but on Christ alone.
At the same time he cannot conceive it possible,
for a poor, wretched, undone sinner to be enabled
to believe in Christ for eternal life, and not rejoice.
A view of the glories of his person, and the fullness
and freeness of his grace, cannot fail of introducing
strong consolation^
Corollary 1. It follows, that believers may still
talk of, and plead for Christian experiences^ with-
out the least injury to the " finished work of
Christ," or without making a righteousness of
them, seeing they clearly understand the distinc-
tion between them, notwithstanding what has
been said to the contrary by some who have
lately appeared among us.
CoroL 2. Those persons that have ever known
the truth as it is in Jesus, must fall into an awfiil
THE GLORIES OF THE GOSPEL. C3
State of supineness, before they dare affirm, as
a term of admission into any religious society,
that all their former acquaintance with religion
was delusion ; and by so doings they cannot fail of
grieving the Holy Spirit of God.
CoroL 3, That faith that is without a heart-felt
sense of the truth, or unconnected with the con-
solation that there is in Christ, is essentially dif-
ferent from the faith of the apostles and primitive
Christians : believ'mgj they rejoiced with joy umpeak^
able and full of glory ^
CoroL 4. Ihey who seem to speak highly of
the atonement, or the " finished work of Christ,"
but say httle, and indeed nothing to the purpose,
about the Spirit's work in regeneration, while
they appear to extol one sacred person of the
Trinity, do manifestly slight another,
2. From the preceding subject we are taught
the antiquity of the doctrine of imputation j
which w^as clearly expressed under the former
dispensation, by the laying of hands on the head
of the victim, with confession of sin : yea, we are
taught that the doctrine of irnpuied righteousness is
not to be confined to the Nevv^ Testament ; for
St. Paul, in his exposition of the words of David,
assures us that it is held forth in them. It was a
doctrine of the primitive church, and much in-
sisted on in the reformation from popery. Lu-
ther, that resolute reformer, looked upon it " an
article of a standing: or a fallino: church." It was
steadily embraced by the fathers of New-England,
and is preserved as precious in many of their writ-
ings ; and however it may at any time suffer an
eclipse, as a truth of God it shall fmally prevail to
his glory and the comfort of many poor sinners.
Doubtless it is calculated to do both. It gives
64 IMPUTED RIGHTEOUSNESS, Bet.
glory to God : for in this method of saving the
guilty, there is an illustrious display of the divine
perfections ; such as wisdom, love, grace, sove-
reignty, justice, &c. Wisdom shines, in that God
has secured the honour of his law and govern-
ment, while he justifies the ungodly. Love appears
in the manner in which he hath done this, even
by giving his only begotten Son to suffer and die.
Grace is conspicuous in his pardoning the sinner's
guilt, and accepting his person as righteous on
account of the obedience of one. Sovereignty is
manifested in his having mercy on whom he will
have mercy. Justice cannot be hid, seeing rather
than sin should be pardoned without satisfaction,
the Son of God must die. It brings comfort to
the sinner who is brought to believe in Jesus : for
he sees that he is the author of a perfect, spotless
righteousness, such as he finds he must have, or
never be admitted to see the Lord ; and while he
rejoices in it by faith, he ascribes the whole glory
to God.
3. If only they are blessed whose iniquities are
forgiven, it follows, that the wrath of God abid-
eth on all the impenitent and unbelieving. This
is an alarming consideration to such as have any
sense of the nature of the divine displeasure. It
will be a fearful thing to fall into the hands of
the living God. Who can dwell with everlasting
burnmgs ? Who can dwell with devouring fire ? A
state of guilt is awful ; the person in it is desti-
tute of the comforts of the gospel here, and is
liable every moment to be plunged into the lake
that burneth with fire and brimstone ! and this is
the condition of every natural man. It becomes
each of us to inquire, in the language of the disci-
ples. Lord, is it I?
SERMON IV.
BELIEVERS EXHORTED TO CONTINUE IN THEIR
OBEDIENCE.
iPHILIPPIANS, ii. 12, 13.
Wherefore^ my helovedj as ye have alixmys oheyedy not as in my
presence only^ hut nonu much mere in my absence^ tuork out your
oivn salvation nvith fear and trembling : for it is God which
Kvorketh in you, both to will and to do, of his good pleasure.
OT. Paul was a zealous and afl accom-
plished advocate for all the important doctrines of
Christianity : these he inculcated with plainness
and frequency, always laying them down as the
foundation of obedience, and from them urging
a sacred regard to every necessary duty. We
have an instance of this sort in the context. The
apostle introduces subjects of the highest conse-
quence, viz, the divinity of Christ, or his equal-
ity with the Father — who^ being in the form of Gody
thought it not robbery to be equal with God ; his as-
tonishing condescension — but made himself of n9
reputation^ and took upon him the form of a servant^
and was made in the likeness of men ; his course of
obedience to the will of God, and his submitting
to the ignominious and painful death of the cross.
These grand, interesting truths, are the premises
on which he founds the following exhortation ;
Wherefore^ my beloved^ as ye have always obeyed^ not
as in my presence gnly^ but now muck more in my ah*
66 BELIEVERS EXHORTED TO
sence^ work out your own salvation with fear and trenu
bling : for it is God which worketh in you^ both to will
and to do^ of his good pleasure : q. d. Dearly beloved,
I exhort you to labour to be like your Lord and
Master ; let the same mind be in you that was in
him ; behave with meekness and humility toward
all men, and let it be seen that you delight in
copying the most perfect example. And as Jesus
became obedient unto deaths even the death of the cross ;
know ye, that the great design of this stupendous
act of his was, that he 7night redeem you from all
iniquity^ and purify you to himself a peculiar people y
ZEALOUS OF GOOD WORKS. Be yc therefore, like
him, obedient until death ; stedfast^ immoveable^ al-
ways abounding in the work of the Lord. In farther
speaking to the words, I propose,
I. To shew to whom they were addressed.
II. Inquire into their meaning.
IIL Consider the necessity of the believer's
continuing in his obedience.
I. It is expedient, in the first place, to know
to v^hom these words were spoken ; this should
be a first inquiry in all our investigations of divine
truth, in order to find out the sense of the sacred
writers. The want of a due attention to this
maxim, has led many to mistake their meaning :
from hence it is that many scripture exhortations
are misapplied, and the text among others, which
is manifestly spoken to believers \ thi^ will appear
from the following things :
1. The direction of the episde, (chap. i. 1.) To
all the saints in Christ Jesus which are at Philippij
with the bishops and deacons. The direction of a
letter gives one man a right to open it rather than
COxVriNUE IN OBEDIENCE. 67
another, and without any regard to its contents,
determines whose it is. So in this case. St. Paul
carried on a very extensive literary correspond-
ence. If any thing in providence prevented his
paying a personal visit to the places where he had
been successful in preaching the gospel, he gene-
rally took care to write to them. This circum-
stance more immediately gave rise to his several
epistles, which are so many religious letters, writ-
ten to the churches or to particular persons, on
matters of importance. Each letter is directed
with the greatest care, the epistle to the Hebrews
excepted, which is generally supposed to -have
been written by this apostle. Now it is from the
direction that we judge for whom the contents
are designed ; accordingly, we are led to conclude
that this epistle to the Philippians was intended
by the inspired author for believers^ because he
directs it to all the saints In Christ Jesus.
2, In confirmation of the above remark, it is
necessary to examine the contents of this letter,
from the beginning to the text. I might with
propriety transcribe the whole preceding part of
it, but shall only select a few passages, because
they are suilicient for the purpose. Being confident
of this very things that he which hath begun a good
work In you^ will perform It until the day of Jesus
Christ, (chap. i. 6.) Here he expresses his confi-
dence that the good work which had been begun
in them would be finished by the same divine
agent. To whom could such a passage be ad-
dressed, but to professed believers ? He also speaks
of iheir furtherance and Joy of faith, (ver. 25.) Sure
we are, that such as have no f/lth can neither ex-
pect its furtherance nor experience its joy. He does
68 BELIEVERS EXHORTED TO
not hesitate to tell them, that to them it was
given to believe in Christ, (ver. 29.) All which
exactly agree with the direction of the epistle.
To which I will only add the text ; Wherefore^ my
beloved^ as ye have always obeyed^ not as in my -presence
only^ but now much more in my absence. Observe that
the apostle styles the persons to whom he writes
beloved^ an expression only used by him when
addressing believers ; accordingly, after the con-
version of Onesimus, he wrote a letter to his
master Philemon, in which he exhorts him to.
receive him, not now as a servant^ but above a ser^
n)anty a brother beloved. He also commends their
course of obedience, both while present with them
and in his absence from them ; by which it be-
came manifest that the gospel had not come to
them in word only^ but also in -power ^ and in the Holy
Ghost ^ and in much assurance, I proceed,
II. To inquire into the meaning of the apostle
in this exhortation, work out your own salvation
with fear and trembling,
1. I apprehend the apostle cannot mean, that
salvation from the guilt and fatal effects of sin was
to be wrought out by human endeavours, or that
the salvation of a sinner from the wrath to come
depends on any thing that he can do. Consider
the being that is offended, the law that is violated,
the guilt that is contracted, the circumstances of
the offender, and the whole tenor of the gospel.
The being whom we have offended is the infi-
nite Jehovah, a God of truths and without iniquity ;
just and right is he. To him all our sins are naked,
which the eternal holiness of his nature obliges
him to view with abhorrence ; while his justice,
another essential attribute, calls for condig;n pun*
CONTINUE IN OBEDIENCE. 6^
isbment ; and which could never have been im-
peached, if he had damned the world of men, as
he has the world of apostate angels ; because men
have violated a law which is infinitely just and
reasonable, the requirements and threatenings of
which are perfectly equitable. As a murderer is
justly condemned to suffer death, so every trans-
gressor of the divine law becomies as justly liable
jto be punished with everlasting destruction.
Reflect on the nature of his crime, or the guilt
that he hath contracted. We judge, in common,
of the nature of an offence, by the dignity of him
against whom it is committed. Should we admit
this rule here, it will follow, that sin has in it in-
finite guilt, because committed against an infinite
God. Infinite it must be also, seeing an infinite
punishment is assigned to the impenitent and un-
believing. As the punishment is, which a most
righteous being has determined to inflict, such
must be the crime j otherwise the penalty exceeds
the offence, which would be an act of injustice ;
this no man dare to insinuate of the Judge of all
the earth, who ever has done, and ever will do
right. That the punishment to be inflicted on
sinners will be infinite, is manifest through the
whole scriptures. It is said, the worm d'lcth noiy
(Mark ix. 44.) the smoke of their torment ascendeth
up forever and ever^ (Rev. xiv. 11.) the wicked shall
go into EVERLASTING PUNISHMENT, (Matt. XXV. 46.)
In the same verse St. Matthew declares, that the
righteous shall go away into life eternal. It is readily
granted, that life eternal in this place intends end-
less felicity, or is to be taken in a strict and proper
sense. Why everlasting punish?neni, winch is an
antithesis to it, should not be taken in a like
70 BELIEVERS EXHORTED TO
sense, that is, to import an unlimited duration,
no probable reason can be assigned. We find the
evangelist makes use of tlie same %vord (ca^yv^}
in the original, to express both the duration of
the punishment of the wicked and the happiness
of the righteous ; thereby informing us, that the
eternity of the one is commensurate with the eter-
nity oi the other ; meaning that it is without end.
Seeing, therefore, that a most just God v/oulc^
never inflict a penalty that exceeds the nature of
the crime, and has in this case declared that the
finally impenitent and unbelieving shall be pun-
ished with an infinite punishment, it follows that
the guilt of sin is infinite.
Consider the requirement of the law, even
perfect obedience. Nothing less w^ili be accepted
as a condition of the divine favour, if we are to
enter into life upon this principle.
Bear in mind the circumstances of the sinner :
he is in a state of moral impotence ; destitute of
all moral rectitude ; yea, dead in sin.
Thus you find, that an infinite God is ofi'end-
ed by the violation of a law, holy, just and
good ; that the sinner has thereby contracted in-
finite guilt, and is reduced to a state of absolute
poverty and wTetchedness ; while the law curses
every one that continueth not in all the things
that are written in the book of it, to do them.
What can this poor creature do, in order to work
out a salvation from such guilt as this ? Can he
make atonement for one of the offences that he
hath committed ? or satisfy divine justice for the
violation of the law ? Wherewith can- the sinner,
in such deplorable circumstances, expiate infinite
jruilt ? Men and angels are unequal to the task ;
CONTINUE IN OBEDIENCE. 71
and Jesus Christ alone might: y ro safe, able rti
SAVE ro THE UTTERMOST,
Surely St. Paul better understood that gospel
which he received by. the revelation of Jesus Christ,
than to address a sinner, poor, and blind, and na-
ked, in such a manner. First tell him that he can
do nothings and then exhort him to do e've7'y thing,
Paul was not such a preacher. He assures us
that it is by grace we are saved^ through faith ; and
that not of oursehes : it is the gift of God. Who hath
saved tiSy and called us with an holy callings not ac-
cording TO OUR WORKS ^ (be they of the law or of
the gospel) bid according to his own purpose and
CRACE^ which was given us in Christ Jesus before the
world began,
2. Neither can the apostle mean by this exhor-
tation, that salvation from tli,e guilt of sin is
wrought out partly by Christ and partly by the
sinner ; or that the sinner is to do what he can,
in expectation that Christ will make up the defi-
ciency. This sentiment is no less contradictory
to the whole gospel, than the preceding ; for it
teaches us, that Christ is not a complete Saviour,
and that our own arm in part brings salvation.
It reflects grossly on the Redeemer, as though he
were not every way able to save ; and affords the
sinner something to boast of before God. For
suppose that part be ever so small, that he can
perform, still it is a part ; and for so much as he
can do, by way of atonement for his sins, he may-
take the praise to himself.
Besides, what sort of a righteousness, suppose
ye, must that be, that is wrought out partly by
Christ, and partly by the sinner ? The former, an
infinitely perfect Being ; tlic latter, a totally pol-
^2 BELIEVERS EXHORTED TO
luted creature. It would bear resemblance to Neb-
uchadnezzar's image, the parts of which it was
impossible ever to unite.
Again — -The work of salvation was finished by-
Christ, and he had ascended to the glory of his
Father, before these Philippians had heard the gos-
pel. Nothing remained, when Paul went to preach
to them, but the special application of its inesti-
mable blessings. Accordingly, he took the
greatest pains to persuade them, that all their
own righteousness was loss and dung : and how-
ever warm he was in his exhortations to obedi-
ence, he would always have them to know that
salvation was alone of Christ.
Farther— -The persons to whom the words were
immediately spoken, were believers ; and at that
very time in a state of actual justification. By
hm all who believe are justified from all things.
They could not, therefore, with any propriety be
exhorted to do something, by which they might be-,
justified before God.
3. Neither are we to suppose, that St. Paul de-
signed by this exhortation to teach these believers,
that by virtue of a stock of grace already receiv-
ed, they were to persevere till they should ob-
tain final salvation. This would contradict all
those passages of holy scripture, which declare
a believer's weakness In himself, and his depend-
ence on Christ, the only head of influence, for
constant supplies of grace. His having been en-
abled to believe in the Son of God does not ren-
der him self-sufficient. Still, if left to himself,
he may fall foully, like David and Peter. It is
not in consequence of any degree of grace al-
ready received, that the believer shall safely per-
CONTINUE IN OBEDIENCE. ^^
severe to eternal glory ; but by virtue of a vital
Union to the Lord Jesus Christ, out of whose
fulness he is said to receive, and grace for grace.
This important and comfortable sentiment is
beautifully taught us by our divine Lord, in
the metaphor of the vine and its branches.
(John XV. 4, 5.) As the branch cannot bear fruit of
itself except it abid-e in the 'vine ; no ?nore can ye^ ex^
cept ye abide in me, lam the vine^ ye are the branches.
Observe, Christ first introduces the simile, and
then accommodates it : q. d. It is thus between me
and you : I am the vine, to whom ye as branches
are united. The branches are united to, and one
with the vine ; so are ye united to me, and one
with me. The branches, by a full supply of sap
from the vine become fruitful : so ye being con-«
tinually supplied with grace, out of that fulness,
which it hath pleased the Father should dwell
in me, bear much fruit.
This sentiment is confirmed by numerous pas-
sages of scripture. Christ assured his disciples
in the same chapter, that without him they could da
nothing. Without his abiding in them by his Holy
Spirit, and their abiding in him by faith, they
could do nothing comfortably, successfully, or
acceptably. Their consolation is in Christ, and
if left by him, they drag on heUvily like Pharoah's
chariots, when they had lost their wheels. Their
su.ccessful opposition to the world, the flesh, and
the devil, is owing entirely to help from Christ.
In all these things we are more than conquerors^ through
him who loved us. And the acceptance of their
persons, and their obedience, is only through
Christ. He is the sole medium of access to God,
74 BELIEVERS EXHORTED TO
and of acceptance with him — wbere'm be hatb
made us accepted in the beloved*
But without multiplying quotations, I observe,
that the latter part of the text militates against
any such exposition of it. Work out your own saU
vation with fear and treinbling* For it is God which
*worketh in you^ both to will a7id to do, of his good pleas^
tire. No exhortation could be better guarded.
The apostle, with his usual caution, takes care that
a false construction might not be put on his
words ; and that the people, to whom he writes,
might not receive any wroBg impressions. In-
stead of being self-confident, or of thinking that
as believers they were amply furnished already
for the duties and trials of the Christian life, he
exhorts them to continue in obedience, with fear
and trernbling. Fear is often brought in by this
apostle, as a necessary temper of mind for the
Christian, while he abides in the flesh ; because
he has many enemies. It was expedient that
these and that all other believers should be diffi-
dent of their own abilities, and fear to trust in
themselves. No persons are in so great danger as
they who apprehend none, or who look upon them-
selves sufficient to overcome every enemy. This
remark is exemplified in Peter's denial of his Mas-
ter. Had he entertained this necessary fear, it
might have kept him from the place of danger.
Being suspicious of himself, he would rather have
chosen to stay a little behind, than to go among
the servants of the high priest.
The believers at Philippi had also reason to fear,
lest animosities and divisons should . take place
among them, to the great injury of the cause of
Christ ; lest they should be beguiled by false
CONTINUE IN OBEDIENCE. 7,^
teachers, who were then lying in wait to deceive j
lest they should be overtaken by temptation, or
led away by their own corruptions, to sin against
the Lord ; and lest they should be found to en-
tertain a fondness for their own righteousness :
all which would tend to hinder or mar their
course of obedience.
The apostle adds. For it is God ivhich worketh in
you both to will and to do^ of his good pleasure. This
sentence is explanatory of the former part of the
text, and immediately calculated to unhinge
the Philippians from self-confidence : i. e. I do
not mean to set you to do something, by which
you may be justified, either in whole or in part^
before God ; this is the sole w^ork of Jesus : nor
yet would I have you to think, that as believers,
and justified persons, you are already furnished
with grace, sufficient for all the duties and trials
that are before you. Rather, you are not sufficient
rf yoursehesy to think any thi?ig as of yourselves ; but
your sufficiency is of God, who worketh in you ta will
and to do^ those things, that are spiritually good.
The apostle does not say, who hath wrought in
you, but who now worketh in you, as the called
according to his purpose.
Here we are plainly taught, that a will to choose,
and the ability to perform that which is good, are
of God. The sinner, w^hile in unbelief, is an
enemy in his mind by wicked v/orks, and con-
tinually under the influence of a principle of en-
mity against God. He sees no excellency in Christ,
no beauty in holiness. The things that suit his
depraved taste, are infinitely opposite to the Divine
Majesty : if he therefore gratifies himself, he must
(ofFend the Deity. In this condition he acts freely,
76 BELIEVERS EXHORTED TO
choosing such things as are adapted tp his corrupt
mind. And in this manner would he continue
to act to the end of life, however shocking the
event, if God should not stop him in his career,
as he did Saul the persecutor, or convert him,
as he did the dying thief. For nothing short of
the exceeding greatness of that power ^ that brought
again from the dead our Lord Jesus Christ, is
sufficient to alter this depraved heart. And even
after the sinner is enabled to believe in the Son
of God, such is the law in his members ; such
the power of indwelling corruption, that the will
is frequently embarrassed, and spiritual desires
languid. Every Christian knows by experience,
that he is too apt to forget his first love, and to
drag on heavily from one duty to another. The
world and the things thereof tend to divide his
heart and affections. At such a time he is sensible
what his duty is, and he attends to it ; but he is
conscious of a sad alteration in the temper of his
mind ; which he bewails in language like that of
David, My soul cleaveth to the dust : quicken thou me
according to. thy word. He finds that he cannot
quicken himself, nor remove this stupidity under
which he groans : were it in his power, it should,
soon be done. But he feels that it is God who
%uorketh in him, by his Spirit and grace, to wiliy
and from the same source is his ability to do
whatever God calls him to. / have learned^ says
St. Paul, in whatsoever state I am^ therewith to he
content* I know hoth how to he abased^ and 1 know
how to abound : every where and in all things I ani
instructed^ both to be full and to be hungry ^both to abound
and to suffer need. But lest the Philippians should
think he contradicted the doctrine he had before
CONTINUE m OBEDIENCE, 77
taught them, lie adds, / can do all things through
Christ who strengihenethme. That is, by implication,
I can do none of these things without help from
Jesus. He tells us in another place, to will is pre-
sent with me^ hut how to perform that which is good I
Jind not. From hence we learn, that what St. Paul
here writes to the Philippians was a matter of his
own experience, as well as a solemn truth.
It may now be asked, If neither of the preced-
ing articles is the sense of the text, what does he
mean ? I answer,
4. That it appears to me that his design is to
stir up the believers at Philippi, to a sacred regard
to those duties he had been speaking of in the
context ; and besides these, to all the duties of
the Christian life : or, in other words, as they
had always obeyed, not as in his presence only,
but much more so in his absence, he exhorts them
to continue in their obedience, by studiously ob-
serving those things that accompany salvation ;
q. d. as ye have always obeyed, so continue to
obey ; remembering that // is God who worketh in
you. While you are careful to attend to the ex-
ternal plan of duty that is before you, bear in
mind that your sufficiency is of God ; and let this
be your encouragement, that he worketh in you^
and that his Spirit is given to help your infirmities.
The immediate reason of this exhortation, and
which confirms the above exposition of it, you
have in the three verses that follow tlie text. Da
all things without inurmurings and dispiitings : mean-
ing all the things that he had mentioned in the
context, and that are included in the text ; such
as, that they should be like ?ninded, haviiig the same
lovcy bein^ of one accord^ of one mind i t(iat nothing
76 BELIEVERS EXHORTED TO
should be done through strife or vain glory ^ but in low'
liness of mind each should esteem other better than them"
selves ; that they should not look every man on his own
thi?tgs, but every man also on the things of others ; that
they should cultivate a mind like that which was i^i
Christ Jesus, i. e. of Immility and condescension.
Having particularly mentioned these duties, he
sums up the whole of Christian practice in this;
short exhortation. Work out your own salvation ;
and then proceeds to give the reason of it — That
ye may be blameless and harmless^ the sons of God, with'
out rebuke, in the midst of a crooked and perverse
r.ation, among whom ye shine as lights in the world :
holding forth the word of life ; that I may rejoice in
ihe day of Christ, that I have not run in vain, neither
laboured in vain. Here the apostle tells us, in the
most plain terms, v^hy he so warmly exhorted the
believing Philippians to obedience. Not that they
might recommend themselves to God, and obtain
the pardon of their sins, this being a thing impos-
sible by any human endeavours"; but that they
might be blameless and harmless, as became the
sons of God, without rebuke, in the midst of a
crooked and perverse nation. They were among
a people who were in opposition to the gospel,
and watched for their fall ; the apostle therefore
exhorts them to behave in such a manner that
these their enemies might have nothing to lay to
their charge. This he urges by the consideration,
that Christians should shine as lights in the world*
i\s God had shined in their hearts, to give the
4ight of the knowledge of his own glory in the
face of Jesus Christ ; so it became them to be as
lights to others, in all holy conversation and god-
liness. Holding forth ihe word of life : meaning.
CONTINUE IN OBEDIENCE. 79
that the bishops, or ministers of the gospel, who
are mentioned in the direction of the epistle,
should preach the doctrines of Christ, which are
the words of life ^ in plainness and purity ; and that
both they, and all the saints and faithful in Christ
Jesus of a private character, should hold forih^ or
publickly exhibit, the excellency of these doc-
trines, by a holy and exemplary behaviour ; shew-
ing out of a good conversation tJmr works with ?neekness
ef wisdom. Such a conduct would have given the
apostle occasion to rejoice in the day of Christy and
have made manifest that he had not run in vain^
neither laboured in vain.
It being now apparent, from what has been de-
livered, that the text is an address to believers,
urging them to continue in their obedience, I.
pass to consider,
III. That such obedience is indispensably neces-
sary. This is a fait hf id sayings and these things I will
that thou affirm constantly^ that they which have be-
lieved in God might be careful to maintain good works :
these things are good and profitable unto 7nen, (Tit. iii,
S.) And in verse 14th of the same chapter, the
apostle adds, Atid let ours also learn to jnaintain good
works for necessart uses, that they be not un-
IRUJTFUL,
Let it be premised, that the plan of a believer's
obedience is very extensive. He is bound to obey
every moral precept, to imitate every divine ex-
ample, and to submit to all Christ's new com-
mandments. This is manifest in the commission
Christ gave to his disciples — teaching them to observe
ALL rillNGS whatsoever I HAVE COMMANDEIi YOU.
This u a part of tlie gospel ministry, and to be
so Believers exhorted t6
frequently insisted on ; yea, as often as the gospel
is preached, it should be urged, that they who
have believed in God should carefully observe all
things whatsoever Christ hath commanded ; which is
necessary,
1. To evidence their faith in him. Tea, a man
may say. Thou hast faith, and I have works : shew 7ne
thy faith without thy works, and I will shew thee my
FAITH BT Mr WORKS* Thou believest that there is
one God ; thou doest well : the devils also believe and
iremble. But wilt thou know, vain man, that faith
WITHOUT WORKS IS DEAD ? A vain man indeed is
he, who pretends to be a believer in Christ, but
at the same time has no regard to practical godli-
ness. The faith of God's elect is a principle of
life and action. And every man who is brought
to believe the important doctrines of Christian-
ity, will also be influenced to deny ungodliness and
worldly lusts, and to live soberly, and righteously^
and godly, in this present world. This, says St. Paul,
that very grace that bringeth salvation teacheth. It
is by their fruit we are to know them : for they
shew their faith by their works ; living faith be-
ing invariably an influential principle. It may
therefore be concluded, with the greatest propri-
ety, that all who profess to have faith, and have
not works, deceive themselves, and the truth is
not in them : in all such instances faith lacks its
external evidence.
2. Obedience is an evidence of love to God.
He that hath my commandments, saith Christ, and
keepeth them, he it is that loveih me. If any man love
me, he will keep my words. He that loveth Christ,
will be inquisitive to know and anxious to do his
will. There is no incentive so powerful as love >
CONTINUE IN OBEDIENCE. 81
that obedience that springs from it is both cheer-
ful and extensive. A servant may be awed by
fear, or induced by the promise of a reward, to
obey his master ; but there is a great difference
between such obedience and that which springs
from love. In the former case, he has no true
satisfaction in obeying, but wishes his task was
ended ; in the latter, there is real pleasure. The
servant loves his master, and therefore he loves
to please him : his obedience is no task or drudg-
ery, for his heart is in it ; and while he pleases
his master, he gratifies himself. It is thus with
believers : the love they have to the Lord Jesus
Christ makes them willing to do and suffer his
will ; and where this evidence is wanting, love
should be suspected.
3. Obedience is necessary on account of the
men of the world. Of this the apostle speaks in
the context ; and exhortations of the same import
are numerous in the word of God ; such is the
following : Let your light so shine before men^ that
they may see your good works^ and glorify your Father
who is in heaven. These words were immediately
spoken to the disciples, of whom all manner of
evil was falsely said. Christ exhorts them to free
themselves from these unjust reflections, by a
holy atid unbiamcable conduct ; and so to make
it evident, that the doctrines they preached were
in no sense unfriendly to morality : for while
they preached the gospel, and were careful to
maintain good works, they left no room for any
to insinuate that they made void the law j on the
contrary, their good example might have a ten-
dency to lead their very enemies to think favour-
ably of the sentiments they taught, seeing that
J-
82 BELIEVERS EXHORTED TO
under their influence their practice was unblame-
able. On the same account, modern Christians
should be careful to regulate their conduct by the
most excellent maxims of Jesus Christ ; thus will
they adorn the doctrine of God their Saviour ; and
they who are of the contrary part will be ashamedy
having no evil thing to say of them,
4. Christ taught his disciples the necessity of
obedience, that God might be glorified. Herein
is my Father glorified^ that ye bear much fruit ; so shall
ye be my disciples. The glory of God should be a
leading point with the Christian ; he should keep
it in view as the ultimate end of all his actions,
and readily do or suffer any thing by which God
may be glorified. And seeing this end is answer-
ed, by having his fruit unto holiness, how should
the consideration of it excite him to give all dili-
gence^ to add to his faith ^ virtue ; and to virtue^
knowledge ; and to knowledge ^ temperance ; and t&
temper ancCy patience ; and to patience^ godliness ; and
to godliness^ brotherly -kindness ; and to brotherly -kind-
ness^ charity. And at the same time that God is
glorified, by his bearing much fruit, he appears to
be a disciple indeed. So shall ye be my disciples,
i. e. so shall it be made manifest : for their fruit-
fulness does not " constitute them disciples, but
makes it appear tliat they are so ; just as good
fruit does not make the tree good (the tree is
first good, and therefore it brings forth good
fruit) but shews it to be good." So men are
known to be the real followers of Jesus Christ, by
abounding in the fruits of righteousness.
5. Though the plan of redemption was so laid,
that the sinner should be justified through the
blood .of Jesus, without the deeds of the law ; the
CONTINUE IN OBEDIENCE. S3
Lord had respect unto obedience, and effectually
secured it. To this men are choseiiy redeemed^ and
called.
(1.) They were chosen to holiness here^ as much
as to happiness hereafter. That very purpose of
the Eternal Mind that appointed them to obtain
salvation, did also determine that they should be
an obedient people. According as he hath chosen us
in hiniy before the foundation of the worlds that we
shoidd be holy and without bla?ne before him in love.
With which agree the following words : Electa ac-
cording to the foreknowledge of God the Father^ through
sanctification of the Spirit unto obedience. In these
passages it is evident beyond a reasonable contra-
diction, that the heirs of promise are chosen to
holiness here, or to a life of obedience to their
Divine Master : it is therefore necessary.
Corollary. How evidently do they misrepresent
the doctrine of election, who say, " If we are
elected we may live as we please," seeing the elect
are appointed to be a holy people.
(2.) It was one great design of Christ in re-
demption, that the redeemed by his blood should
be holy. Who gave himself for us, that he might
redeem us from all iniquity^ and purify to himself a
peculiar people^ zealous of good works.
(3.) For the same purpose they are effectually
called by the Spirit of God. For we are his work-
manships created in Christ Jesus unto good works ^ whi^h
God hath before ordained that we should walk in them.
And it is the character of those who are openly
in Christ by conversion, that they are new crea-
tures : old things pass away^ and behold^ all things
become new.
84 BELIEVERS EXHORTED TO
Tims we see that God the Father appointed his
people to holiness ; Jesus Christ redeemed them,
that they might be holy ; and they are called unto
holiness by the Divine Spirit : they are a peculiar
-people^ zealous of good ivorks.
6. Let it be farther observed, that the Lord
hath wisely connected the Christian's growth in
grace, and his consolation, with his obedience.
If he desires to enjoy, as doubtless he does, the
consolation that there is in Christ, then he must
walk in all the commandments and ordinances of
the Lord. This is the divinely appointed method
of nearness to God, and in which only the be-
liever can expect to have fellowship with the
Father, and v/ith his Son Jesus Christ ; hence such
sacred promises as the following : They that wait
upon the Lord shall renew their strength ; they shall
mount up with wings as eagles : they shall run and not
i?e weary y and they shall walk and not faint. Seek,
and ye shall find. And Christ said unto his disci-
ples. Where two or three are gathered together in tny
7iamey there am I in the ??iidst of them. Here he
promises, as in many other passages, that he would
be with and bless those who wait upon him, or
seek him in the ways which he hath appointed ;
and which the faithful in Christ Jesus have often
experienced : for the Lord meeteth him that rejoicethy
and worketh righteousness ; those that remember him
in his ways. Neither hath he ever said to the seed
of Jacohy Seek ye me in vain. It is therefore neces-
sary that the Christian be diligent in his course
of obedience, if he would enjoy the comforts of
the gospel.
7. The glory to be revealed is promised only
to such as shall persevere to the end. He that
CONTINUE IN OBEDIENCE. 85
shall endure to the end shall be saved. This is the
grand encouragement to believers, under mani.
fold temptations. Their trials shall have an end ;
and then such as shall have finally persevered shall
receive a crown of life. Not that we are to sup-
pose that our perseverance in duty gives a right
to eternal life ; no ; this is founded on the Re-
deemer's obedience and sufferings : but it charac-
terizes those who are the heirs of this inheritance.
There are many, who once made a very showy
profession, and did run well for a time ; but hav-
ing no root in themselves, endured for a while :
for when tribulation or persecution arose because
of the word, they were offended. Thus their
proper character was discovered. Of such it may
be said. They went out from iis^ hut they were not of
us ; for if they had been of us^ they would no doubt
have continued with us ; but they went out^ that they
jiiight be made manifest that they were not all of us.
On the contrary, such as persevere to the end
answer the character given to those who shall
forever inherit the promises ; and the word is
plain, that none but such shall be saved. It there-
fore becomes all men professing godliness, to be
diligent^ that they may be found of Christ in peace^
without spot^ and bla7neless. For in the present cir-
cumstances, there are many things that unite to
excite the Christian's fear. He has a law in his
members, a tempting devil, and an alluring world ;
three very potent adversaries. It becomes him
continually to watch and pray, lest he should fall
from his own stedfastness.
8. In fine, the love of Christ lays the believer
under a most agreeable necessity to continue in
his obedience. No obligation morq binding than
86 BELIEVERS EXHORTED TO
this. Th-e believer reflects on that super-eminent
expression of the -love of God, in giving his own
Son to die for sinners. He thinks with wonder
and affection of the Saviour's grace and compas-
sion, that he should so readily become a sacrifice
for sins ; and with an apostle he exclaims. Herein
is love ; not that we loved him^ hut that he loved us.
God commendeth his hve towards us^ in that while we
were yet sinners Christ died for us ! He saves from
hell, from everla-sting misery, to the eternal frui-
tion of himself in glory 1 In this Redeemer, says
the Christian, I see a ground of hope for me, and
trust that I have been enabled to fly to him as the
only refuge. To him I dedicate my all. I have
nothing but I v*^ould freely give him. O that he
would make my duty plain, and help me to dis-
charge it ! I would gladly make haste, and delay
not to keep his commandments ; seeing this is
the only way I have to express my love to him.
Thus the love of Christ constraineth him.
I pass to some suitable improvement.
1. It appears repugnant to the sense of this
text, to insist upon it as an exhortation to unbe-
lievers. The same may be said of a long cata-
logue of sacred passages, which have been fre-
(Juently crowded into addresses to the unregen-
erate, in order to excite them to do their part,
with a promise that Christ will make up the defi-
ciency : a mistake that might have been prevented
by a proper attention to such texts, with their
connexion. To whom were they spoken ? and
with what design ? are questions necessary to be
answered, if we would understand the meaning
of the inspired writers ; but detached passages of
scripture, without respect to their connexion and
Continue in obedienoe. 87
design, are introduced to prove what every man
pleaseth. Should you attend to the above maxim,
in reading the Bible, I am persuaded you would
think differently of many passages in it. St.
Paul's words to the Ephesians, Wherefore he saith^
Aivake^ thou that skepest^ and arise from the dead^
and Christ shall give thee lights are repeatedly urged
as an exhortation to unbelievers ; but it is plain
that the apostle here wTites to believers : to such
the epistle is directed, and to such only are its
contents in general applicable ; and in the exhor-
tation itself he carefully distinguishes between
believers and unbelievers. The persons addressed
are such as sleep. Real Christians are too apt to
sleeps as do others. It is said of the wise, as wi^ll
as of the foolish virgins, they slumbered and slept.
These he calls upon to awake ^ and arise from the
dead ; the dead^ as distinguished from those who
sleep. By this phrase the condition of unbelievers
is expressed : they are dead in trespasses and sins.
In many other instances, it would be easy to shew,
from their connexion, that they are misapplied ;
but this subject is too copious for the improve-
ment of a discourse.
It may now be asked, whether unbelievers
are not to be addressed ? Doubtless they are.
The gospel is to be preached to every crtaturc^
(Markxvi. 15.) for faith comes by hearing. What
is it to preach the gospel ? is the grand inquiry.
Does it consist in assuring sinners, " that Christ
has finished his part of redemption, and that now
what remains on their part is to comply with the
terms and conditions of the new covenant ?" Here
the sinner will be naturally led to inquire, if he
hi»s any concern about the matter, what are
^S BELIEVERS EXHORTED TO
these conditions ? Perhaps it will be said, faith
and repentance. He may still ask, in what sense
are these conditions ? An Arminian will tell him,
that they are so in a proper sense. That his compli-
ance with these will give him a right to spiritual
blessings. For the conditions of a covenant, are
those parts of it, that are to be performed by
the party, or parties covenanting, in order that
he or they may have a right to the thing cove-
nanted for. Does not this representation of the
gospel manifestly destroy the grace of it ? For if
its blessings are only conferred on such as have a
right to them, by virtue of their own compliance
with certain conditions^ where is grace ? If you
employ a labourer, he agrees on his part to work
so many hours in a day ; and you on your part
agree to give him such a sum of money. Is it
an act oigrace^ or is it not rather an act of justice
in you, to fulfil the condition on your part, whea
he has fulfilled his ? So, if the blessings of the
gospel are bestowed conditionally^ it follows, that
he who has performed the conditions may demand
them. How will this correspond with being
laved and called^ not according to our works ; but
according to his own purpose and grace? It may
be said, that it is grace in God to confer such im-
mensely rich blessings, on such easy terms as faith
and repentance. But according to these senti-
ments, the way to heaven by the gospel is as hard
to fallen man as by the law, because the terms.
(as they are called) are equally impossible to him,
by means of his universal depravity. Hence said
our Lord to the Jews, 'No man can cwne to me^ except
the Father^ which hath sent me^ draw him. And the
aposdes teach us that faith is the gift of God : and
CONTINUE IN OBEDIENCE. SO
that Christ is exalted to give repentance. By these
expressions they lead us to understand that faith
and repentance are as much blessings of the new
covenant as remission of sins, and as freely giv-
en. Surely the blessings of the covenant . are dis-
tinct from the conditions of it.
That faith and repentance are indispensably
necessary, or that the sinner, agreeably to the
economy of redemption, cannot be saved with-
out them, is not to be contradicted. This is the
divine constitution. Faith and repentance are
connected with eternal life, and make up a great
part of the gospel ministry : but their being
necessary by no means supposes that they are ro/z-
ditionsy in the sense above explained ; for eiFectu-
al calling, pardon of sin, justification, and sanctifx-
cation^ are all necessary ; therefore, upon the same
principle^ they are all conditions.
But hov/ever consistent the men of these senti-
ments are with themselves, such as profess to be-
friend the pure doctrines of grace appear to be
guilty of a glaring contradiction in the use of this
mode of expression ; which has often been the
subject of severe animadversion, in order to shew
that their system of doctrines can never be rec-
onciled. At one time, say some, we are told
that all men are naturally at enm^ity with God, and
dead in sin ; that they, as such, are morally in-
capable of doing any thing toward their own re-
covery to the divine favour ; that faith is of the
operation of God ; that Christ has finished sal-
vation \ that it is altogether of grace ; and that
the application of its blessings is made to the soul
by the Spirit of God. At another time the same
persons tell us, that faith and repentance are the
M
90 BELIEVERS EXHORTED 1
conditions of the new covenant ; and that in order
to have a right to the blessings, we must comply
w^ith these. Here is a contrast. Man dead in
sin can do nothing toward his own recovery ; yet
man dead in sin must comply with terms and coU"
ditionsy in order to his being accepted. Faith is
the gift of God ; at another time, it is something
within the power of man. At one time it is said,
Christ hath brought in an everlasting righteous-
ness, which, by a gracious act of God, is imputed
to the sinner for justification ; at another time,
he must do something to entitle him to the bles-
sings, &c. Thus do some men catch at every
inconsistency, with a design to overthrow the
doctrines themselves.
It may be said that these phrases are some-
times used in a good sense, viz. that faith and re-
pentance are those things, without which, accord-
ing to the gospel constitution, a sinner cannot be
saved. This is a truth that must be allowed :
but are not the phrases veiy exceptionable ? Do
they not want an immediate explanation, in order
to remove or prevent that false notion of the
gospel which they are calculated to encourage ?
May not the necessity of faith and repentance be
insisted on with as much zeal, and much greater
propriety, by the use of other expressions ? The
preacher sought to find out acceptable words^ and that
ivhich was written was upright ^ even words of truth.
The inquiry again returns, how are unbelievers
to be addressed ? I answer for myself, that as their
conversion is the great point in view, every
method should be pursued that seems calculated
to accomplish it. Now the sinner is alienated
from God, in a state of total depravity ; and as
a transgressor of the law, he is every moment
CONTINUE IN OBEDIENCE. 91
exposed to its curse. He who wishes to be in-
strumental of the conversion of such an apostate,
must first try to convince him of his proper char-
acter. The method adopted by the apostles, was,
to set before sinners the law of God, in its extent
and spirituality, for their conviction ; for by the
law is the knowledge of sin. By the law they be-
come sensible that they are in a state of con-
demnation ; that their own obedience, when com-
pared with that rule of righteousness, is essential-
ly deficient ; and under such conviction, are made
to cry out like St. Peter's hearers, Men and breth-
ren^ what shall we do ? Thus the letter killeth ; i. e.
the law : it consigns the sinner over to eternal
destruction.
On the other hand, the gospel should be preach-
ed to mankind universally. Christ should be ex-
hibited in the dignity of his person and char-
acters ; in the greatness of his love ; in the in-
finite virtue of his atonement, as matters of faith.
The following is an epitome of the gospel, givei\
by Jesus Christ himself : For God so loved the worlds
that he gave his only begotten Son^ that whosoever
believeth in him^ should not perish^ but have ever-
lasting life. In the same manner his apostles
preached. They tell us, that where sin abounded^
grace did much more abound ; that there is redemp-
tion through his bloody the forgiveness of sins accord-
ing to the riches of his grace ; that God can be justy
and the justifier of him that believeth in Jesus, Thus,
in a variety of instances, they propose the grand
encouragement, and set Christ forth, as the pre-
cious object of faith and love.
But after the clearest exhibitions of the divine
law, the most solemn declarations of the glorious
92 BELIEVERS EXHORTED TO
gospel, the most evangelical discourses concern*
ing the nature and necessity of faith and repent-
ance, and the most proper and pathetic addresses
to the consciences of men, which by all means
should be made use of, there will be no success
attending them, unless the Spirit of the Lord
takes of the things of Jesus, and powerfully applies
them to the sinner's mind. F'5
If he be a youth who has no initere^t to support
his foily and extravagance, but yet determines to
maintain his place in the club, what method think
ye will he take ? He must either run in debt
without a prospect of ever making payment,
which is a species of robbery, or he will be tempt-
cd to take that as his own, to which he has no
right. Vice will be supported ; and one vice is
often made the means of maintaining anotI>er. In
this respect gaming sometimes leads to dishonesty^
If the gamester be a man of fortune, he may
maintain his extravagance for a course of years ;
till, alas ! unhappy man, his indolence has grown
into a habit, his constitution is destroyed, and his
money spent. Then his companions in vice will
cast him off. While his money lasted, they could
fawn upon him ; but as soon as that is gone, he
is no more company for them. Thus the man
becomes completely wretched in a temporal sense,
being despoiled of character, interest and friends.
Men of sobriety will have no connexion with
him, looking upon him as the cause of his own
wretchedness. Plis old associates now reject him ^
and his family, if he has one, attribute their pov-
erty to his folly and madness. He lives unbelov-
ed, and die when he will, few will mourn his ex-
it ; unless it be on account of his immortal spirit :
for in .his death the world sustains no loss.
(5.) Those persons who are connected with
evil company, are frequently led to excessive
drinking ; a vice which depreciates the charactei
of man, and makes him like a beast. Of ilm
class there are different sorts. Some arc private,:
sots. In company they are seldom overtaken ;.
but at home they are often muddled. Othcr.^
10(5 YOUNG PEOPLE REMIND£I> OF
commit this iniquity in the face of the sun, and
care but little who sees them. On the other handy
there are some who fall into this vice only on
certain occasions, but do not make a practice oF
it. The first has no uneasiness about the crimi-
nality of his conduct, it being a secret sin ; the
second has a conscience seared as with a hot iron ;
and the latter may think themselves excuseable^,
because they are but seldom guilty of it. But
know thou, that for this violation of the divine
law, God will bring you into judgment.
3. Another of the foibles of youth is, they
think that they -shall live yet many years. They
seem to take it for granted that they shall live t©
settle in the world, and to carry into execution
some favourite scheme. The evil day of death
they put far off; persuading themselves that God
will not cut them off in all their bloom and vig-
our. Hence to such, lectures on mortality seem
unseasonable. But on what do they found their
expectation of long life ? On, it may be, the bare
consideration of their age and constitution. But
disease and death pay no regard to either. We
of this congregation have had recent and repeat-
ed proofs of this. Four or five who were the
flower of this assembly, have been cut down with-
in a few months of one another. They are gone
the way whence they shall not return. If youtli^
constitution, or friends could have secured them
from sickness and death, they had still been of
your number. But death came inexorable, and
would neither be denied nor delayed. They were
obliged to submit to the king of -terrors; and
are now confined in the land of darkness, wait-
ing the summons of the last trump, the trump
THE DAY OF JUDGMENT. IQy
«f God. If they were not exempt from the fa.
tal stroke, what reason have any of you to think
that you shall escape it, till old age come upon
you ? The expectation is groundless. You stand
as ready victims to the destructive hand of death
-as any person present, or as those whose death
we have not yet ceased to mourn. Indeed it of-
1?en happens, that the finest flower is soonest
plucked : and many times the promising youth,
who seemed, according to the course of nature, to
have many years to live, falls a sacrifice to the
hand of death, while the man who is obliged to
say, the days are come in which I have no
pleasure, remains. But however obvious this
truth is, we find that youth of both sexes are un-
willing to admit it,
4. Hence they lay schemes for many years to
come. Determine, it may be, to attend with un-
common diligence and activity to business in the
younger part of life, in order to acquire a com-
petency ; upon which they propose to step aside
from noise and hurry, and to enjoy the fruit of
their industry. The plan is laid, and they enter
on its execution with sanguine prospects. But
God*s thoughts are not our thoughts, neither are
his ways our ways. We have seen the amiable
youth launch forth into trade, with every possible
encouragement, and proceed for a time in high
spirits, flushed with repeated successes ; but just
as his hopes were greatest, death stepped in, and
forever stopped the process : as if on purpose to
convince survivors of this too prevalent mistake.
Or if life was spared, and he permitted to car-
ry on his debigns with growing advantage, he
hath never known when he had a competency |
iO^ YOUNG PEOPLE REMINDED OF
or when he might drop his eager pursuit of earth-
ly things, saying, I have enough. For the love of
money in common increases as fast as a man's in-
terest, let that grow as fast as it will. Hence it is
that some old men, who have one foot in the grave
already, are as anxious about adding to their estates
as ever, though they possess thousands. The
truth of the matter is, that there is no created ob-
ject calculated to sati>fy the va>t desires of an im-
mortal mind. The poor man thinks he shall be
happy, if lie may but acquire riches : and many
rich men have found them elves less happy upon
becoming opulent, than they were when they had
but half their present estates. Riches do really
spoil some men's felicity. If they keep their in-
tere'^t in their own hands, they fear that thieves
will break through and steal. And if the) think
of putting it out to use, they suspect the security ;
and conjecture that the man may fail, and they
lose all. And verily a man had need to hold fast,
whose life consisteth in the abundance of the
things that he possesseth ; for riches are extreme-
ly slippery : they often make themselves wings and
fly away as an eagle towards heaven. But allow-
ing that a man retains his estate, death will finally
overtiike him ; then he must leave it to another,
but whether a wise man or a fool he cannot tell.
These are facts which will not be controverted-,
yet how many are pleased with the delusive pros-
pect of worldly happiness ; but none more so
than the youth. Consequently they look upon
5. Religion in a disagreeable point of light, as
being incompatible with their pursuits and grati-
fications. Religion indeed is a ^acred thing, which
can never have fellowship with the unfruitful
THE DAY OF JUDGMENT. i09
works of darkness ; one of it^ first lessons is, " De-
ny thyself, take up thy cross, and follow me."
Without which no man can be a disciple of Jesus
Christ. This is a hard saying to unregenerate
men, who receive not the things of the Spirit of
God. They imagine that the life of a Christian
is a constant scene of gloominess ; that on earth
he is continually obliged to do penance, in orr
der that he may finally be admitted to heaven :
therefore that all his happiness is future : so ig-
norant are unbelievers of the consolation that
there is in Christ. Hence they say unto God,
*' Depart from us, for we desire not the knowl-
edge of thy ways." Yet it deserves to be observ-
ed here, that when threatening sickness seizes
these despisers of things that are good, and death
appears nigh, they, like Balaam, cry out, " Let
me die the death of the righteous, and let my last
end be like his " They who, through the enmity
of their carnal hearts, set at nought a cruciiicd
Saviour, and trampled on his glorious go.^pel
while in health, no sooner apprehend dissolution
at hand, than they wish to be in the condition of
that man of God, whom probably they had orten
ridiculed* It is said, that when godly Ambrose
was dying, there happened to be present two
abandoned rakes. The good man, knowing in
whom he believed, rejoiced in the prospect of
death, because he '>hould be with Christ, which
to him was infinitely better than to abide in the
world. Upon this, one of them turned to his
companion, and said, ' O that I could live with
you, but that I could die vvith Ambro.^e !' What
say ye, young men ; in like circumstances would
you not choose as he did ? Has he not sn<^kcn tl.a
110 YOUNG PEOPLE REMINDED OF
language of your hearts ? I doubt not but he has»
You would fain live in -in, yet die in the Lord,
and go to heaven. But know ye that the wicked
shall be turned into hell, with all the nations that
foriret God !
6. Against this solemn consideration you may
probably be hardened by infidelity ; which is dis-
honourary to God, destructive of virtue, the pa-
rent of vice, and damning to men. Where is the
country, where the city, in which may not be
found without much inquiry, the men, who,
though they profess to credit that prime article
of faith, the existence of a Supreme Being, con-
temn that glorious revelation, which, in kindness
to a world enveloped in sin and blindness, he hath
vouchsafed to give them ? Such there are, no
doubt, among us, w^ho read the holy scriptures
for no other purpose than to collect what they are
pleased to call contradictions ; which, together
with their mysterious truths, they bring forth from
time to time, on purpose to shew the absurdity
of the Christian revelation. Upon this account
they fain would be called men of sense. But
their conduct rather discovers the badness of their
hearts, and reflects not a little on their under-
standing. " He who continues a deist in a land
enlightened by the gospel, must be wanting in
goodness or reason ; must be either criminal or
dull. None therefore can be more mistaken than
they that profess deism for the credit of superior
understanding, or for the sake of exercising a
more pure and perfect virtue.''*
But shocking as the cause of infidelity may
seem to a sober mind, and subversive of mgralit}^
* Dr. Young's Centanr, page i8.
THE DAY OF JUDGMENT. ll 1
it m^ets with great encouragement : it owes its
origin to Satan, and receives continual aid from
the corrupt hearts of men. None are more
liable to be fatally injured by it than our young
men ; who, without much difficulty, may be
persuaded that the doctrines of Christianity are
absurd, and its maxima for the regulation of life
too severe. This persuasion will be the more
easily admitted, because it so exactly coincides with
the native and 'otal corruption of their hearts.
" For the carnal mind is enmity against God ;
it is not subject to the law of God.'^ And the
more vehement their desires of sensual gratifica-
tions are, the more readily will they receive ev-
ery thing against revealed religion, that has the
least appearance of argument ; because, having
arrived so far as to think it a cunningly devised
fable, they will have greater liberty to indulge
their appetites. But only suppose Christianity
should be true — then the infidel will be found
among them who make God a liar, by not believ-
ing the record he hath given of his Son To such
it will be a fearful thing to fall into his hands !
Let us for a few minutes suppose, what a
Christian will by no means allow, viz. That
Christianity is doubtful ; even then his condition
is far preferable to that of a deist. For to him
who really believes the gospel of Christ, there is
a tranquillity of soul, a peace of mind from time
to time, which passeth all understanding ; whicli
peace ariseth from Christ alone, the author of his
religion. Besides this peace, the doctrines of
Christianity are happily cdculatcd to support
him, and do actually :>upport him, under the
many trials he meets v/ith in this vale ©f tears..
512 YOUNG PEOPLE REMINDED OF
They have also a powerful influence on his prac-
tice, not only teaching, but inclining him to do
justly, love mercy, and walk humbly with God.
And when the solemn hour of death arrives, and
he stands on the threshold of another world, he
may rejoice in the glorious prospect which it af-
fords him of an immortal happiness. In these
respects Christianity is of eminent service, though
it should fail him in another state. It carries him
through life well, and supports him till he has
passed the valley of the shadow of death. Should
it be a delusion, it is a very pleasing one. The
deist has not these supports in life and death.
And when the Christian shall meet him in anoth-
er state, he will stand as fair a chance as he, if
they are to be happy or miserable there, accord-
ing to their behaviour in this life, without regard
to the death of Christ ; for faith in the religion
of Jesus, makes the Christian virtuous in his con-
duct. But shift the scene ; and suppose that
Christianity will then be found a reahty ; a
scheme contrived by Infinite Wi dom, and reveal-
ed to men for the salvation of their souls ; where,
my hearers, will the deist, where the sons of vice,
appear, " who have trodden under foot the Son
of God, and counted the blood of the covenant
an unholy thing ?" An answer to this question
is given in the following tremendous sentence,
II. " But know thou, that for all these things
God will bring thee into judgment." Meaning
at that day when he will judge the world in right-
eousness. At which period, the secrets of all
hearts will be revealed.
That there will be a future reckoning, or that
man is an accountable being, is a doctrine both
THE DAY OF JUDGMENT. j j 3
of reason and revelation. Reason gives her testis
mony to the awful truth. For that there 19 a God
we know ; " the heavens declare his glory, and
the firmament sheweth his handy works." " The
invisible things of him, even his eternal power
and Godhead, are clearly seen, being understood
by the things which he hath made.'*
We cannot behold this astonishing universe,
vast and complicated, the infinitely various parts
of which do so exactly coincide to subserve one
grand end, even the good of the whole, without
being fully persuaded that there is a God, though
no eye hath seei^ him. And as there is a God, he
must be holy, jusf and good ; a friend to virtue,
and an enemy to vice ; who takes cognizance of
the actions of men, in order to punish or reward.
If so, how shall we reconcile his conduct with this
part of his adorable character ? We see that all
things come alike to all in the present state ; or
that there is an apparent unequal distribution of
things in this world. It is no uncommon event
for the wicked, who live in sin, and trample on
the laws of equity, truth and justice, to have all
and abound. Their eyes stand out with fatness,
and they have more than heart can wish. While
the man of real virtue, who lives devoted to God,
and inoffensive to mankind, suffers hunger, cold
and nakedness. This truth is indisputable. How
then shall we solve that difficulty which results
from it ? In what does God discover his love of
virtue, and his hatred of vice, when the wicked
live in affluence, and the righteous are reduced to
want ? A solution of this difficulty can only be
found in the doctrine of a future state ; in which
human actions will be fully weighed, and rewards
114 VOUNG PEOPLE REMINDED OF
and punishments most righteously distributed.
Then the happiness of the wicked will come to an
end, and his complete misery commence ; but
the good man will receive his good things.
But the Holy Bible, that blessed book of God,
by which the deist is often plagued, fearing lest,
after all his attempts to invalidate its truth, it
should be found divine ; I say, that glorious vol*
lime in many places assures us, that God " hath
appointed a day in which he will judge the world
in righteousness, by that man (Christ Jesus)
whom he hath ordained." Both the Old and New
Testament declare this. In the text you are sol-
emnly called upon to consider, that for all your
conduct here, God will bring you into judg-
ment ; a plain and moving account of which
^olemn scene you have Mat. xxv. " When the
Son of Man shall come in his glory, and all the
holy angels with him, then shall he sit upon the
throne of his glory : and before him shall be
gathered all nations ; and he shall separate them
one from another, as a shepherd divideth his
sheep from the goats : and he shall set the sheep
on his right hand, but the goats on the left.
Then shall the King say unto them on his right
hand, Come, ye blessed of my Father, inherit the
kingdom prepared for you from the foundation
of the world : for I was an hungered, and ye
gave me meat : I was thirsty, and ye gave me
drink: I was a stranger, and ye took me in;
naked, and ye clothed me : I was sick, and ye
visited me : I was in prison, and ye came unto
me. Then shall he say also unto them on his
left hand, Depart from me, ye cursed, into ever-
lasting fire, prepared for the devil and his angels:^
THE DAY OF JUDGMENT. 1 15
for I was an hungered, and ye gave me no meat :
I was thirsty, and ye gave me no drink, &c. And
these shall go away into everlasting punishment^
but the righteous into life eternal** Solemn de-
scription this is indeed, of the last great day ! He
who admits the truth of revelation will tremble
while he reads it. *^ It shall come as a thief in the
night ; in the which the heavens shall pass away
with a great noise, and the elements shall melt
with fervent heat ; the earth also, and the works
that are therein shall be burnt up." And " the
Lord himself shall descend from heaven with a
shout, with the voice of the arch-angel, and the
trump of God :" then " all that are in the graves
shall hear his voice, and shall come forth ; they
that have done good, unto the resurrection of
life ; and they that have done evil, unto the res-
urrection of damnation.'*
Thus the scriptures not only assure us that
there will be a day of final retribution, but acquaint
us with many of its circumstances. That it will
come, is certain 4 but when, no man knoweth,
»o^ not the angels which are in heaven. It
may be in a few days, or hours ; for it shall come
like a thief in the night, i. e. suddenly and unex-
pectedly. Then Jesus Christ, to whom God the
Fath^f hath committed all judgment, will appear
enthroned, clothed with glory and honour, sur-
rounded with the whole hierarchy of heaven, and
all the world of mankind standing before him tg
receive their decisive sentence. This vast con-
gregation will then be divided into two classes \
the sheep and the goats, or the righteous and the
wicked. The former will lift up their head?
with joy, having waghsd ^^^^^ robes and made
1 16 YOUNG PEOPLE REMINDED Ot
them white in the blood of the Lamb, or in con^
sequence of their being clothed upon with the
spotless, complete and everlasting righteousness
of Christ. The latter, amongst whom are the
self-righteous and the profane, shall stand con-
demned, with horror in their appearance, and the
keenest anguish in their hearts ; wishing that
they* had never been born, and calling for rocks
to fall on them, and for mountains to cover them
from the wrath of him who sitteth on the throne.
Then, ye sons of vice, the debauchee, the voluptu-
ary, the blasphemer of the Lord of hosts, the in-
fidel, the disobedient to parents, the night-ram-
blers, the spendthrifts, with all those who have
the form of godliness, but deny the power there-
of, will find it a fearful thing to fall into the hands
of the living God. Then will they find no place
for repentance, but remain forever under the
wrath of an offended Deity, and the gnawings
of a guilty conscience, the worm that dieth not,
and the fire that never can be quenched ! Who
may abide the day of his coming ? who shall stand
when he appeareth? or whither shall any flee
from his presence ? for his eyes are like a flame
of fire !
Before I dismiss you, give me leave to take no-
tice of some of those reflections which the subject
naturally suggests.
1. The youth of both sexes are reminded in
the preceding discourse of the vices they are
prone to - fall into ; against which they are cau-
tioned in most solemn language. How far you
who are present have been described, or what
part of the subject more immediately belongs to
THE DAY OF JUDGMENT. 1 17
any of you, God and your own consciences knowi
Far be it from me to charge you indiscriminately
with the sins that have been mentioned. I mean
only to accuse the guilty, or to commend myself
to every man's conscience in the sight of God.
If the vices which have been exploded this evening
are not applicable to any of you, you will not think
that you were pointed at. But should any of
you be guilty, the language of conscience will be
like that of Nathan to David, " Thou art the
man." And happy Boston, if not one prodigal,
one voluptuary, one young man or young woman
who are breaking a parent's heart, could be found
amidst this numerous concourse of blooming-
youth. But there is reason to fear that there are
many such present. Who you are, God knows,
your own souls know, and when you shall be ar-
raigned at the judgment-seat of Christ, the world
shall know. Rejoice, O young man, in thy youth';
&c. — but know thou that for all thine iniquities
God will bring thee into judgment. Solemn con-
sideration ! May it have its due weight. When
the devil, your corrupt hearts, and your vicious
companions tempt you to sin, let that awful sen-
tence be at hand — God will bring you into judg-
ment. And if this event should take place to-
night, to-morrow, how will you appear ? What
plea will you be able to make in your own vindi-
cation ? Are you not dead in trespasses and sins ;
enemies to God in your minds by wicked works r
Have you not hardened your necks, and many
times despised reproof ? Are you not in a state
of unbelief, without God, and without Christ in
the world ? If so. It had been better for you that
you had died in embryo, than in this condition
11 8 YOUNG PiOPLE REMINDED OF
to appear before " God the Judge of all :'* the
consequence of which will be everlasting misery-
2. To a number of you, these considerations
have been so far influential, as to alarm your con^
sciences, and lead you to ask, " What shall we do to
be saved ?" This inquiry is of the last importance,
seeing you have ruined and destroyed yourselves.
You came into the world sinners, and have grown
up under the influence of a heart of enmity against
God 5 and had you broken the divine law but
once, for that one transgression Jehovah might
have condemned you most righteously^ " Fof
whosoever shall keep the whole law, and yet of-
fend in one point, he is guilty of all." What an
awful condemnation then, must every sinner be
exposed to, whose iniquities have risen to the
clouds ! If you are convinced of this by the Spirit
of God, no wonder that you are made to cry out
in bitterness of soul, " A wounded spirit who
can bear ?" But bear it you must, both here and
hereafter, if you are not relieved by the sprink-
ling of the blood of Jesus. " Other foundation
can no man lay than that is laid, which is Jesus
Christ." His righteousness is complete, his blood
infinitely efficacious : he justifies from all things,
from which you could never be justified by the
law of Moses. This is the grand truth of the
word of God, which being really believed, gives
peace to sin-burdened souls. They may try many
things to heal the wounds of conscience, but all
will fail, till they are brought to believe in the
Lord Jesus Christ, whose blood cleanseth from
all sin. Search the scriptures, ye heavy laden sin-
ners, the best book in the world for persons in
your condition ; aijd pray God, if perhaps the
THE DAY OF JUDGMENT, 1 1-9
thoughts of your hearts may be forgiven you.
To this you may be encouraged by the consid-
eration of the fulness and sufficiency of Christ ;
the divine character, " gracious and merciful ;"
and that Christ " came not to call the righteous,
but sinners to repentance.'*
3. Though Solomon addresses himself particu-
larly to youth, yet the latter part of the text may
with equal propriety be applied to you, who are
farther advanced in life. God will most surely
bring you into judgment. You have lived many
years already, which are gone forever. Conse*
quently you are not far from death. In what
condition are you ? Have you ever been translated
out of darkness into marvellous light ? or, do you
still remain alienated from the life and love of
God ? It is high time to determine this interest-
ing question ; for the graves are ready for you,
and when a few days, perhaps a few hours are
come, you shall go the way, whence you shall not
ceturn. Then your condition will be unalterably
fixed. For in hell there will be no redemption, no
gleam of hope. Look round, ye parents, and be-
hold many of your children supremely anxious
about their eternal salvation, while you, who ought
to go before them in every thing commendable
and praise-worthy, are entirely secure in sin, on
the very brink oiF everlasting ruin.
I shall conclude with an address to the young
men, at whose request we now appear in the
house of God.
My dear young friends, whom I view as the
fruit of my ministry, my joy and crown, you
will not think hard that I have taken up so much
of your time in attempting to expose the folly
120 YOUNG PEOPLE REMINDED OR
and misery of profligate youth. Perhaps^ a dis^
course of this nature may be more generally use-
ful, than had it been wholly confined to you ;
the bare possibility of which, I doubt not, will
reconcile you to the manner, in which you have
been addressed this evening. Such were some of
you; but you profess to have been washed, to
have been justified, to have been sanctified, in the
name of the Lord Jesus, and by the Spirit of our
God ; and to glory only in the cross of Christ.
The single consideration of being early called, or
brought to an experimental acquaintance with the
gospel in the prime of life, lays you under ad-
ditional obligations to love God, and live to his
honour. At the same time you ought to remem-
ber, that it is a most dangerous period. Also
keep in mind, that a profession of Christianity,
without Christ in you the hope of glory, will do
you no service. " Not every one that saith unto
me. Lord, Lord, shall enter into the kingdom of
heaven." Hence the necessity of frequent, solemn
self-examination, that ye may know whether you
are in the faith, and whether Jesus Christ is
in y.ou.
Many eyes are upon you ; and some may say
.that your goodness will be like the morning cloud,
and early dew, which soon goeth away : that so
many of you have at this time professed religion,
in conformity to one another: that one does it
because another does ; and that a little time will
discover it. It may be so ; but God forbid it
should. The worst will be to yourselves. It is
a truth, that in all times of revival of religion,
there have been some deceivers ; some who final-
ly turned apostates. And though I have no sus-
THE DAY OF JUDGMENT. 121
picion of any one of you in particular, I fear for
you, because you carry about with you a body of
sin, have warm passions, and are surrounded with
numberless temptations. Yet I hope better things^
than that you, who have set your hands to the
plough, will ever look back. Great has been,
and still is our satisfaction in you. And it will
continue, yea, increase, provided you hold out to
the end. Guard against self-confidence ; and re-
member that your standing is on Christ, out of
whose fulness you must receive, and grace for
grace. For as the branch cannot bear fruit, ex-
cept it abide in the vine ; no more can ye, except
ye abide in him. And by virtue of constant sup-
plies of grace from Christ, your path will be like
that of the just, which shineth more and more
unto the perfect day.
Carefully attend to all the duties of the Christian
life. Make much use of the living oracles ; neg-
lect not the religion of your closets, neither for-
sake the assembling of yourselves together, as the
manner of some is. Each of you should studiously
endeavour to promote the religious society, in
which you are at present happily united. If right-
ly conducted, by prayer, reading, and free con.
versation on matters of experience, it may prove
of special advantage to you. Watch over one
another with all diligence, and reprove, if neces*
sary, with meekness and love. Opposition you
are to expect in your Christian course ; for " he
that will live g' dly in Christ Jesus shall suffer
persecution." Endeavour to set your faces lik$
a flint ; to be stedfast, immoveable, aUvays a*
bounding in the work of the Lord. In due time
you shall reap, if you faint not. Verily, truQ re»
122 YOUNG PEOPLE REMINDED, &c.
ligion is accompanied with present peace and con-
solation. " Her ways are ways of pleasantness,
and all her paths are peace." Thus will you,
having believed in the Son of God in a proper
sense, rejoice in your youth ; your hearts will
cheer you in the days of your youth : for " the
kingdom of God is not meat and drink, but
righteousness, and peace, and joy in the Holy
Ghost.'* Go on and prosper, and the Lord be
with you, " -^nd now, brethren, I commend
you to God, and to the word of his grace, which
is able to build you up, and to give you an in-
heritance among them who are sanctified.'*
SERMON VI.*
APOSTOLIC PREACHING,
1 CORINTHIANS, i. 21.
For after that, in the ivisdom of God^ the nuorld by wisdom ine^
not Gody it pleased Ged by the foolishness of preaching to save
them that believe,
1 HE best method, in my judgment, of
determining with accuracy, how far the light of
nature is sufficient to lead mankind to the knowl-
edge of the true God and their duty to him, is,
to attend to the condition of the heathen world :
not of the most barbarous and ignorant, but of
the inhabitants of Greece and Rome, at the periods
when th^y were most celebrated for learning and
refinement. Even then they were gross idola-
ters ; and many of their sentiments and practices
were shocking to decency and common sense, t
* This and the two following Sermons were delivered in No*
vcmber, 1790.
f " The sports of the gladiators, unnatural lusts, the lic£ntious-
iiess of divorce, the exposing of infants and slaves, the procuring
abortions, the public establishment of stews ; all subsisted at
Rome, and not one of them was condemned, or hinted at in Tully*s
offices. The most indecent revelling, drunkenness, and lewdness
were practised at the feasts of Bacchus, Ceres, and Cybele ; and
their greatest philosophers never remonstrated against it.
" The heathen philosophers, though they have advanced fine,
sayings and sublime precepts, in some points of morality, have
grossly failed in others ; such as the toleration or encouragement of
^evcngc, slavery, unnatural lust, fornication, suicide, &c. For ex-
124 APOSTOLIC PREACHING.
Whence it appears, that with all their wisdom and
learning, they quite mistook the nature of God and
religion : hence divine revelation became absolute*
ly necessary. " For after that, in the wisdom of
God, the world by wisdom knew not God/'
The meaning is, that although " the invisible
things of him from the creation of the world are
clearly seen, being understood by the things that
are made, even his eternal power and Godhead,
the world knew him not ; but became vain in
their imaginations, and their foolish heart waa
darkened. Professing themselves to be wise,
they became fools, and changed the glory of the
incorruptible God into an image made like to
corruptible man, and to birds, and four-footed
beasts, and creeping things*."
It has been the method of the infinite God, both
before and since the fall, to leave mankind to act
out their own characters, and not to interpose
until the necessity of his interposition became
evident. Thus it was in the case of our first
parents : he could have prevented their apostasy,
but did not. After they had sinned, and were
distressed with conscious guilt, he revealed to them
♦
ample : Plato expressly allowed of excessive drinking at the festivals
of Bacchus, Maximus Tyrius forbad to pray, &c.
" Aristotle and Plato both direct that means should be used to
prevent weak children being brought up. Cato commends a
young man for frequenting the stews. Cicero expressly speaks of
fornication as a thing never found fault with. Plato recommends
a community of women, and advises that soldiers should not be
restrained from sensual indulgence, even the most unnatural species
of it, Xenophon relates, without any marks of reprobation, that
unnatural lust was encouraged by the laws of several Grecian states.
Solon, their great lawgiver, forbad it only to slaves. Diogenes in-
culcated, and openly practised the most brutal lust. Zeno and
Gato both killed themselves."
Bij/?op of Carlisle's refections on the life ayid character
of Christy — Appendix.
APOSTOLIC PREACHING. 125
Jesus Christ, under the idea of the seed of the
woman. And when the wprld was overspread
with sin and ignorance, and by wisdom knew
him not, having had the fairest trial, he was pleas-
ed, by the foolishness of preaching, to save them
that believe. Let us
I. Account for Paul's use of this expression ^
" the foolishness of preaching."
II. Ascertain what kind of preaching he had
in view.
III. Prove that God hath been pleased to put
the most distinguished honour on it, by making
it the means of saving them that believe.
I. Our first inquiry is, why does the apostle
use the expression, " foolishness of preaching ?"
We are confident, my brethren, he does not
speak in his own, but in borrowed language. He
must have been a fool indeed, to have engaged in
a service which he knew would reproach his own
understanding. Rather he has respect to the
common opinion of the Greeks, who are said to
" seek after wisdom ;" m.eaning, the wisdom of
this world. " We preach Christ crucified," says
this apostle, " to the Jews a stumbling*block, and
to the Greeks foolishness ; but unto them who
are called, both Jews and Greeks, Christ the
power of God, and the wisdom of God." This
single passage accounts for Paul's use of the ex-
pression. The preaching of Christ crucified was
foolishness to the learned, unregencrate Greeks.
II. We pass to consider what kind of preach-
ing it was, the apostle had respect to.
There are certain sentiments that the world
can hear with patience and approbation : there
126 APOSTOLIC PREACHING.
are others to which the hearts of natural men
rise in opposition.
1 . Few, if any, object to moral subjects, because*
it is a just and general opinion, that all men
ought to do justly, love mercy, and walk humbly
with God. Neither Jews nor Greeks would take
offence at this kind of preaching, nor even men
of vicious characters, unless the preacher should
happen to fix on the vices of some of his friends,
and censure them with severity : in that case re-
sentment would naturally be excited, and he might
expect to be charged with being too pointed or
personal in the pulpit, especially if he had pre-
viously known on whom the reproof would fall.
In such circumstances, what shall a preacher
do ? Shall he cease to expose vice, because some
of his friends are vicious ? God forbid ! Far bet-
ter will it be for him to lose the attachment of
the best parishioner he has, and to make a sac-
rifice of his whole temporal interest, than to be
unfaithful to his God, to his conscience, and to
the people of his charge. The way for mankind
to secure their feelings from injury on such oc-
casions, is for them to be virtuous. But if they
will violate the laws of God, and injure society
by their wicked examples, they must bear the
reproach.
No prudent man will introduce personal mat-
ters into the pulpit ; nor will an honest man be
afraid of commending himself to every man's
conscience in the sight of God. However, as
pnoral subjects are generally approved, because
agreeable to the reason and nature of things, he
has but little to fear on this head, except he
should be too evangelical in his manner of treat*
APOSTOLIC PREACHING. 127
ii^ them ; for the law may be handled evangeli-
cally, and the gospel may be preached legally.
2. We may also insist freely on the Christian
tempers without giving offence ; because, like
moral subjects, they command respect from man-
kind in general, who readily acknowledge that
all men ought to be meek, patient, charitable,
ready to forgive, &c. And it is confessed that
these are very important subjects, and should
frequently be brought into public view, as evi-
dences of the truth of personal religion j for, " if
any man have not the spirit of Christ, he is none
of his/'
S. We may also pass without reproach, perhaps^
if we touch lightly on the sinfulness of mankind,
and assure them, if they do what they can, God
will co-operate with their endeavours, and grant;
them salvation. Such a representation of things
is flattering to the pride of man, because it ex-
tenuates human depravity, and divides the glory
of salvation between Christ and the sinner. In
this case the offence of the cross ceaseth.
4. It seems to be a very popular opinion, * that
articles of faith are of no g^-eat importance, pro-
vided a man's life be good.* If so, it follows,
that it was not necessary that Jesus Christ should
come into the world to teach and save mankind ;
because, according to the above proposition, their
salvation might have been accomplished without
it. For whether we beUeve in Jesus Christ or
Confucius, is of no consequence, provided the life
be good. It amounts therefore to a rejection of
divine revelation, particularly of Christianity.
Some persons, upon pretence of the sufficiency
®f the light of nature, avowedly reject all reveh-
128 APOSTOLIC PREACHING.
tion, as in its very notion incredible, and what
must be fictitious ; and indeed it is certain no
revelation would have been given, had the light of
nature been sufficient in such a sense as to render
one not wanting and useless. But no man in se-
riousness and simplicity of mind can possibly
think it so, who considers the state of religion in
the heathen world before revelation, and its pres-
ent state in those places which have borrowed no
light from it.
" There are other persons, not to be ranked
with these, who seem to be getting in a way of
neglecting, and as it were overlooking revelation,
as of small importance, provided natural religion
be kept to." With little regard either to the ev-
idence of the former, or to the objections against
it, and even upon supposition of its truth, " the
only design of it," say they, " must be to establish
a belief of the moral system of nature, and to en~
force the practice of natural piety and virtue.
The belief and practice of these things were per-
haps much promoted by the first publication of
Christianity. But whether they are believed and
practised upon the evidence and motives of na-
ture or of revelation, is no great matter.*** This
way of considering revelation, though it is not
the same with the former, yet borders nearly up-
on it, and runs up into it,t that is, into deism.
This, I apprehend, will appear by comparing the
principle we oppose, with our Lord's commission
to his apostles, (Mark xvi. 15, 16.) " Go ye into
all the world, and preach the go-pel to every
creature. He that believeth and is baptized, shall
be saved ; but he that believeth not, ^hall be damn-
* Aug. in Psalm xxxi,. f Bishop Butler's Analogy.
APOSrOLIC PREACMl^^G. j 21^
ed/' To which may be added the following
solemn passage of Peter concerning Christ, de-
livered by him when filled with the Holy Ghost :
(Acts iv. 12.) "Neither is there salvation in any
other : for there is none other name under heav-
en given among men, whereby we must be
saved.
If we deny the truth of these scriptures, the
charge of deism is fi5;ed on us : if we admit it,
we can no longer treat Christianity with indiffer-
ence, but must confess that It is of infinite im-
portance to mankind, both in its principles and
practices.
To ascertain what Christianity is, as taught by
Christ and his apostles, we must search the New
Testament.
The " foolishness of preac^iing '* mentioned in
the text, the apostle explains by saying, " We
preach Christ crucified." (verse 23.) This gen->
eral expression comprehends, I suppose, the vari-
ous subjects gf the ministry of the apostles j
which I proceed to consider.
More cannot reasonably be expected under
this head, than that the preacher should give a
sketch of the plan of apostolic preaching. A fulf
discussion of the subject w^ould fill volumes, and
will employ the whole time of the ministers of
Christ, provided they are properly attentive to
the duties of their profession.
1. The apostles insisted frequently on the
great principles called natural relioicin ; such as
the being and attributes of God, his creation and
government of the universe, his love of virtue
and hatred of vice, and that he will finally render
to every man according to hi« works. These
R
130 APOSTOLIC PREACHING.
principles are fundamental to all true religion,
and are blended with Christianity, which " is a re-
publication of thfem : and, which is very material,
it teaches natural religion in its genuine simplici-
ty ; free from those superstitions with which it
was totally corrupted, and under which it was in
a manner lost."*
If so, natural religion owes much to Christian-
ity* Besides, it comprehends all the great prin-
ciples of natural religion, and makes us acquainted
with the method of our redemption by Christ,
concerning which the light of nature leaves us in
total darkness.
Thus viewed, Christianity may be considered
as-a new edition of natural religion, with addi-
tions of the greatest importance to the world.
Let mankind determine then, which has the pref-
erence, natural religion detached from Christian-
ity, or Christianity as comprehending all the
great principles of natural religion in their most
pure state, and at the ♦^ame time reveaiirg to us
God's eternal purpose of mercy to sinners through
Jesus Christ.
2. The universal corruption of the world is
another part of apostolic preaching. In Rom.
iii. Paul considers this subject in a most explicit
and decided manner, where he takes a compara-
tive view of Jews and Gentiles. *' What then ?
are we better than they ? No, in no wise : for
we have before proved both Jews and Gentiles,
that they are all under sin." And after he had
quoted several passages from the Old Testament
in support of the affecting truth, he'adds, " Now
we know that what things the law saith, it saith
* Bishop Butler's Analogy.
APOSTOLIC PREACHING. 131
fo them that are under the law ; that every
mouth may be stopped, and all the world may
become guilty before God." " For all have sin-
ned, and have come short of the glory of God.*'
And so far as our reading and observation extend,
we find the melancholy truth exemplified.
3. The sacred writers assure us that all men,
considered in unbelief, are in a condition of total
depravity. Gen vi. 5. we read, " And God saw
that the wickedness of man was great on thje ea^th,
and that every imagination of the thoughts of his
heart was only evil continually,^^ Jesus Christ de-
clares, " For out of the heart of man proceed evil
thoughts, murders, adulteries, fornications, thefts,
false witness, blasphemies." If so, the heart of
man is the fountain of iniquity. In John iii. 6.
after Christ had spoken of the new birth to Nico-
demus, he adds, " That which is born of the flesh
is flesh ;" that is, altogether sinful. Thus Paul
wses the term flesh repeatedly. " For they that
are after the flesh," that is, influenced by a sinful
nature, '' do mind the things of the flesh." " So
then they that are in the flesh cannot please
God ;" because the " carnal mind is enmity
against God." This short sentence is remarka-
bly descriptive of the total sinfulness of the hu-
man heart.
By this depravity inspired writers do not mean,
that there is any loss of the natural faculties oi
the soul ; these remain entire amidst the ruins
•of the fall: man has reason, understanding, will
and affections ; but he is destitute of a spirit-
ual taste, and under the constant influence ot
aversion to God, If the sinner's heart was right
in a moral sense, I can conceive of no remaining
132 APOSTOLIC PREACHING.
i'nability to love God for his own Sake, 5ttd tA
ive to his glory. The essence of religion i§ love ;
and the essence of depravity or wickedness is en-
mity of heart to God. And in this awful con-
dition the sinner is, as long as he remains ifl
vmregeneracy.
4. In connexion with this representation of
human nature, the apostles endeavoured to awak-
en the attention of their hearers to the infinite
danger in w^hich they were. Often did they*
thunder in their ears the terrors of the law ; say-
ing, " Gursed is every one that continueth not
in all things which are written in the book ot
the law, to do them." " If any man love not
the Lord Jesus Christ, let him be anathema ma-
ranatha.'** " When the Lord Jesus shall be re-
vealed from heaven with his mighty angels, in
flaming fire, taking vengeance on them that know
pot God, and that obey not the gospel of our
Lord Jesus Christ ; who shall be punished with
everlasting destruction from the presence of the
Lord, and from the glory of his power : when
he shall come to be glorified in his saints, and
to be admired in all them that believe — in
that day."
We see that they considered mankind as con-
sisting of two classes, the righteous and the wick-
ed y and addressed them in language adapted to
their respective characters. They did not preach
to a promiscuous assembly as if they were all
saints ^ but assured the ungodly that they were
in the gall of bitterness and the bonds of iniqult
ty ; and that should they die in that condition,
tte wrath of God would abide upon them for-
e*^€r. But if anv of the people were pricked m
APOSTOLIC PREACHING. I3S
the heart, and cried out, " Men and brethren,
what shall we do ?'*
5. They preached Christ to them as the ** end
df the law for righteousness to every one that
beHeveth." " For I determined," says Paul to the
X^orinthkns, " not to know any thing among
you, save Jesus Christ and him crucified." This
was their darling theme, and the only remedy
for sin-sick souls.
Had a sermon been delivered in the apostolic
age, to a Christian assembly, that had but little
of Christ in it, they would at once have con-
cluded the preacher had forgot his errand ; and
■^ith the disappointed woman at the sepulchre,
have cried out, " They have taken away my
Lord out of his place, and I know not where
they have laid him." Where should Jesus Christ
be as the object of affection, if not in the hearts
and conversation of his disciples ? where indeed,
if not in the preaching of his ministers ?
The apostles preached Christ in his true and
proper Deity as essential to the Christian scheme.
This great truth they had learned from his own
mouth. ^' I and my Father are one. Then the
Jews took up stones to stone him. Jesus saith
unto them. Many good works have I shewed you
from my Father ; for which of these works do
ye stone me ? The Jews answered him, saying.
For a good work we stone thee not, but for blas-
phemy ; and because that thou, being a man,
makest thyself God." Here was a most favoura-
ble opportunity for Christ to have disclaimed all
pretensions to the Godhead. He had only 22 GOD'S COMPASSION TO THE MISERABLE.
persecuting princes ; by whom many have been
imprisoned and put to death, for their attach-
ment to the Lord and to tha testimony of Jesus ;
who, according to sacred and profane history,
have been sensibly supported, and have thereby
triumphed gloriously, to the confusion of their
enemies. But there are different senses, in which
it may be said that mankind are prisoners, and
appointed to death.
1. Thi>, O Ames, is your unhappy case in a
literal sense. You have been tried by the law of
your country, found guilty, received sentence of
death, and are now waiting in close imprison-
ment, the day of your execution. In this view
your condition is gloomy : my soul feels for
you *, and the crowd who behold you, evidently
discover their sympathy with you.
2. But there is a more awful sense, in which
it may be said, that you and all mankind, as sin-
ners, are prisoners, and appointed to death : I
mean as transgressors of the law of God, holden
by the cords of iniquity, and led captive by the
devil at his will.
When Jehovah created man, he gave him a
law to be the rule of his temper and conduct,
the requisition of which was perfect conformity ;
which conformity involved the tempers of the
heart, and the actions of the life. To this law
were annexed rewards and punishments. He
who doth the things required shall live by them ;
but he who fails in a single instance shall be con-
demned. However some may trifle with the
extent and spirituality of the divine law, it is as
true as God's existence, that he who " looketh
.on a woman to lust after her, hath committed
GOD'S COMPASSION TO THE MISER AliLK. 173
adultery with her ah*eady in his heart." A lust^
ful look, observe, is heart adultery. Hence sai^i
Paul, " I had not known luht, except the law had
said, thou shalt not covet." If we admit the
truth of revelation, w^e shall find no method of
evading this plain but awful conclusion, that the
law of God is exceedingly broad, readying to
and condemning for the irregularities or sins of
our hearts ; and that too, not only for many
such instances of transgression, but for one.
*' Cursed is every one who continueth not in all
things, which are written in the book of the
law to do them." To which add, " that who-
ever keepeth the w^hole law, and offendeth in
one point, is guilty of all ;" i. e. he who hath
broke one command, is certainly a transgressor
of the law ; though w'e should suppose that
there were other precepts which he had not vio-
lated. The apostle explains himself in this man-
ner in the verse following the w^ords just read.
"For he who said, Do not commit adultery;
said also. Do not kill. Now if thou commit no
adultery, yet if thou kill, thou art become a
transgressor of the law."
Thus from the current language of the holy
scriptures we learn that the law^ of God reaches
to the thoughts and intents of the heart, and that
mankind stand condemned by it, for thinkino-
evil, as well as for committing it openly. And
this circumstance essentially distinguishes the di-
vine from human laws. The latter can never ac-
cuse us for wrong tempers, but only for actions ;
the former have as much to do with dispositions
of the heart as with any external behaviour-
And thus it is right it should be ; thus it must
be, if we admit that the h\v of God is the trans-
174 GOD'S COMPASSION TO THE MISERABLE.
cript of his own nature, and that he as surely
requires truth in the inward part, as that we
should obey him in our lives. This we cannot
possibly deny, while w^e consider that the infinite
God is of purer eyes than to behold evil with
the least approbation : it is the thing his soul
hateth. And he is said to " know our thoughts
afar off."
Thus it appears that all mankind are shut up
under the law, to the curse of which they are
most righteously exposed ; for " all have sinned,
and come short of the glory of God."
Besides their unhappy case on the preceding
account, they are " holden by the cords of their
iniquities." Scripture and experience unite to
convince us that sin has dominion over the sons
of Adam, Hence it is that they go astray as soon
as they are born, speaking lies. The power of
sin over the fallen race, is most manifest in its
universal prevalence. In every age and in every
country vice has prevailed, while but a few have
appeared to be under the influence of right
tempers.
The sacred oracles repeatedly assure us of this
truth ; and it is the plain meaning of the proph-
et's words, (Jer. xiii. 23.) " Can the Ethiopian
change his skin, or the leopard his spots ? then
may ye also do good, that are accustomed to do
evil." The former is naturally impossible, and the
latter morally so ; because the principle of sin has
such power over the minds of men, that they
love it, and after it they will go. This shocking
truth has been experienced by many, in the fol-
lowing respect, viz. when conscience has been
alarmed, and the sinner obliged, in order tq
quiet its clamours, to make the most sglemn res-^
GOD'S COMPASSION TO THE MISERABLE. 175
blutions against his formed conduct ; he has no
sooner met with a temptation to the same ini-
quity, than he hath complied with it. Such pow-
er has sin had over him, that he hath many times
sinned against the light of his own conscience
and all his solemn resolutions.
This powerful principle of indwelling sin is
represented by an inspired apostle in the follow-
ing terms j " a law in the members — the old man
— the body of death." And I may safely affirm,
that the experience of all real believers has been
the same with St. Paul's in this matter ; they
feel that sin has the force of a law, and that they
^re too often led into captivity by it, to their
own unspeakable sorrow.
The existence of this powerful principle in the
minds oi believers, is the great cause of that
spiritual warfare which they are daily carrying
on, and of which they abundantly complain.
In fact, while the Christian is at home in the
body, he is in a state of imprisonment ; he groans
earnestly for deliverance, nor will he ever be
satisfied till he awakes in the image of his God.
Now the great difference between the believer
and the unbeliever in this matter is, that the
former feels and laments bis body of sin, and
opposes it ; the latter is in love with sin, and
complies with its dictates. He yields to its pow-
er to his own ruin, unless the arm of the Lord is
revealed to slay his enmity and deliver him from
the law in his members.
To which I add, as that which completes the
sinner's sad condition, that he is " led cii.ptive by
the devil at his will," who is said to " walk
about like a roaring lion, seeking whom he \r\i.)
176 GOD^S COMPASSION TO THE MISER ABLL.
devour ;" and to " work in the children of dis<*
obedience," with this malevolent intention, even
to " blind their minds, lest the light of the glo-
rious gospel of Christ, who is the image of God,
should shine unto them." Nor will he ever re-
lease the captive, till he who is stronger than the
strong man armed shall appear to dispossess him.
In thus representing mankind, I am fully au-
thorized by the oracles of God ; at present it
may suffice to mention Isa. Ixi. 1. where the
prophet describes the office of Christ in the fol-
lowing manner ; " The Spirit of the Lord God
is upon me, because the Lord hath anointed me
to preach good tidings to the meek — to pro-
claim liberty to the captives, and the opening
of the pjison to them who are bound " In
these words, sinners, while in unbelief, are consid-
ered as bound in prison.
The same persons are appointed to death.
1. To the death of the body. The original
threatening was, " In the day thou eatest thereof,
thou shalt surely die ;" which has been verified
from Adam to Moses, and from Moses to this
time, in the dreadful havoc which death has
made among the inhabitants of the world. '' The
fathers, where are they ? and the prophets, do
they live forever ?" No, they have seen corrup-
tion, and so must we who now appear in this
house. That youth is not the only one amongst
us appointed to death. We are all to die, though
not in the same ignominious way with him.
But death, simply considered, is of small con-
sequence. It is sin that gives death his sting, and
makes the guilty tremble, when he anticipates
^ his appearance before God, the Judge of all. For
such are^
GOD-S Cd^lPASSION TO THE MISERABLE. 177
2. Appointed to an eternal death, provided
they should abide in a state of unbelief. For all
who are under the law, are under the curse ; and
the curse of the law is nothing less than an ever-
lasting banishment from the presence of God,
and a being shut up forever with infernal spirits !
No sooner does the sinner become sensible
that he is in this condition, shut up under the
law, under the dominion of sin, led captive by-
Satan, and morally incapable of delivering himself,
than he breathes out his soul before God, with
^' Wo is me, for I am undone/' " O Lord,
shouldst thou be strict to mark iniquity, who
could stand ?'' This conviction of guilt will make
the prisoner groan ; for a wounded spirit who
can bear ? In this respect, the heart knoweth its
own bitterness : bitterness it is, emphatically, for
any sinner to feel the law coming home to his
conscience in its extent and spirituality, (by which
is the knowledge of sin,) and at the same time
have no just apprehension of the atonement, or
the one glorious and eiEcacioils sacrifice for sin,
Christ Jesus. Distress like this he never knew
before, nor could he form any idea of it ; for
now the commandment comes, sin revives, and
he dies.
We have this conviction of sin exemplified, and
the uneasiness of mind which results from it, in
the conduct of the. three thousand, the jailer, &;c.
who no sooner saw what they were, than they
cried out, " What shall we do ?" Which loads me
II. To consider the truths which alone are cal-
culated to comfort those wlio are in this situation.
He " looketh down from the height of his sanc^
17^ GOD'S COMPASSION TO THE MISERABLE.
tuary : from heaven did the Lord behold the
earth ; to hear the groaning of the prisoner, to
loose those who are appointed to death.'*
The Lord is said to behold the earth. Earth
here, by a figure, is put for its inhabitants, whom
the Lord continually observes. Though he pos-
sesses infinite perfection, and would have been
eternally happy in the enjoyment of himself, if
there had never been either angels or men, yet
he condescends to behold human affairs. The
creatures of his power are, and ever will be, the
subjects of his laws. These laws men have brok-
en, and by so doing, have entirely cut themselves
off from any claim on God. Yet has he, moVed
solely by his own unmerited love, and a supreme
regard to the display of his glory, adjusted a way
of deliverance for the guilty, consistent with all
the perfections of his nature. And in the fulness
of time, " he sent forth his Son, made of a wo-
man." *' God so loved the world, that he gave
his only begotten Son, that whosoever believeth
in him, might not perish, but have everlasting
life." Herein is the love of God manifested ;
and by this astonishing act of grace it is apparent
that he beholds the earth.
Jesus Christ, who was in the bosom of the
Father before time, upon his incarnation, pro-
ceeded with unremitting diligence to make an
end of sin, and to bring in everlasting righteous-
ness. To accomplish which, he was made under
the law, obeyed its precepts, and endured its pen-
alty in the behalf of his people. ", He died the just
for the unjust, that he might bring us to God."
And now " through him, »11 who believe are
justified from all things, from which they could
np.t be justified by the law of Moses."
GOD^S COMPASSION TO THE MISERABLE. 179
This IS the only truth that can give relief to a
person under a full view of his guilt and mis-
ery ; and by it all real believers are enabled to
rejoice, accounting all things but loss, for the ex-
cellency of the knowledge of Christ Jesus the
Lord.
I might observe that the Lord beholds the
earth in a way of providence, to hear the groan-
ing of the prisoner, kc. Thus in the case of Jo-
seph, when his brethren had determined to take
his life, the Lord interposed, and delivered him
from their cruel designs. Thus it was in the de-
liverance of David from the repeated attempts of
Saul to kill him. Also in loosing Jeremiah, when
cast into a dirty dungeon, for his fidelity in de-
livering the Lord's message. And in the remark-
able instance of Peter, to whom the doors and
gates opened of their own accord. In these in-
stances and many others of a like nature, we have
the text exemplified, that the Lord heareth the
groaning of the prisoner, and looseth those
who are appointed to death. But I shall rather
endeavour to accommodate this part of the text
to what hath been already said, relative to a sin-,
ner, his being shut up under the law, sin and
Satan ; who, sensible of his condition, or fully
convinced that he is justly appointed to eternal
death, groans out his soul before God.
The truth which only can relieve him, as just
suggested, is the completeness of redemption in
Christ, who is " the end of the law for righteous-
ness to every one who believeth." Here it is of
great importance for us to inquire,
]. How the Lord looseth those who in this
respect are appointed to die.
180 GOD'S COMPASSION TO THE MISERABLE.
2. What are the effects of their being set at
liberty.
1. How doth the Lord loose those who are
appointed to death ? Sensible of their true con-
dition, they stand condemned before God, crying
guilty^ guilty. They have no recommending
qualifications, no appendages to their characters,
which recommend them as object^ of the divine
favour. God appears a sovereign, and his grace
is free, having mercy on whom he will have
mercy ; and the person's sense of his condition
makes him cry. Lord, be merciful to me a sinner :
but God is just, whether he saves or rejects him.
The question still returns, how is he deliv-
ered from this wretched condition ^. I answer,
by the truth believed. The inspired writers, by
way of emphasis, distinguish the doctrine of
atonement by this phrase, the truth. Says the
author of the epistle to the Hebrews, chap. x. 26,
*' If we sin wilfully, after that we have received
the knowledge of the truths there remaineth
no more sacrifice for sin," &c* i. e. if we reject
the doctrine on which he reasons in the context,
and comprehends in verse 1 4, " for by one of-
fering he hath perfected forever them who are
sanctified," we cannot be saved ; because Christ
hath once suffered, and there will be no other
sacrifice but his ; no other Christ to die.
The word truth is often used as a general
term, including the whole gospel of salvation,
or the complete character of Jesus Christ ; and
whenever it is spoken of ats connected with eter-
nal life, it involves the propitiation of Christy
or his one complete sacrifice for sin.
As this truth is the ground of the sinner's
hope, or cause of rejoicing, it must be observed »
GOD'S COxMPASSION TO THE MISERABLE. h8l
that the truth must be believed, or known, in
order to present peace and future happiness.
Hence says Christ, " Ye shall know the truth,
and the truth," thus known, " shall make you
free." This sentiment is of great importance^
and repeatedly urged by the inspired writers.
Accordingly, when Chri^t gave the commission to
his ministers, this was a part of it ; Preach the
gospel — he who believeth shall be saved. Christ
is the end of the law for righteousness only to
them who believe. And this is the invariable ten-
or of the word of God. The truth is the ground
of hope, as it reveals a complete redemption ; and
it is by faith that we understand its glory and
importance, and derive peace from it. " Believ-
ing, ye rejoice, with joy unspeakable, and full
of glory."
In a word then, the sinner is relieved from his
painful sense of guilt, by the truth which he is
enabled to believe ; by which he is fully con-
vinced of the glory of the person of Jesus, and
the fulness of grace in him : anci he now sees
that God is just, and the justifier of them who
believe in Christ ; because he hath brought in
everlasting righteousness, which is unto all, and
upon all them who beUeve.
Here a very interesting inquiry arises, viz.
2. What follows a real belief of the truth as it
is in Jesus ; or the sinner's being loosed from liIs
former unhappy state .?
(1.) That pleasing view which the person has
when brought to believe, of the excellency of
Jesus, and the infinite sufficiency of his merits, is
attended with the highest approbation of him,
and an immediate flight to him. He appears to
such a soul to be infinitely deservins: of mpr'-m*^
1 82 GOD'S COMPASSION TO THE MISERABLE.
affection, on account of his essential glory : or a:?
being the brightness of the Father's glory, and
the express image of his person. To such
an one, he is altogether lovely, and the chiefest
among ten thousands.
At the same time the sinner has such an ap-
prehension of his complete redem.ption, that he
flies to him, and trusts his immortal all in his
hands. However his sins may rise like moun-
tains, or appear to reach to the clouds ; he U
made to know, that where sin hath abounded
grace hath much more abounded ; and that it
is a faithful saying, that Christ Jesus came into
the world, to save the chief of sinners. On him
with all his guilt, he rests ; fully persuaded, that
if God should be strict to mark iniquity, he
could not stand ; but that there is forgiveness
with him, that he may be feared.
(2.) He whom the Lord delivers from spirit-
ual bondage, immediately upon believing, is set
at liberty from that load of guilt which lay upon
his conscience ; and he passes at once into a state
of joy and peace. This event is not progressive,
or brought about gradually ; but takes place at
the very time when the soul believes in Jesus.
For the truth of this remark, I appeal to be-^
1 levers of every denomination. When you were
set at liberty, my brethren, from the distress of
a guilty conscience, was it not by a discovery
made to your minds, by the Holy Ghost, of the
consistency and sufficiency of salvation by Christ ?
Did not the belief of that truth at once calm
your minds, and lead you to rejoice in the only
begotten Son of God ? And have you not always
found, in your life of faith, that your comfort
GOD'S COMPASSION TO THt MLSERAiiLK 185
only can spring from looking to Jesus, by whom
the law is magnified and made honourable, and
in whom all the heirs of promise are complete ?
This sentiment is abundantly taught us in the
holy scriptures. Thus, according to the words of
Christ, which were mentioned before, " Ye shall
know the truth, and the truth," thus known^
yea, and as soon as it is known, " shall make you
free." This spiritual freedom takes place in a
degree at the instant that the sinner experimeat-
ally knows the truth. We read, that " being
justified by fliith, we have peace with God,
through our Lord Jesus Christ." As the divine
righteousness is the sole matter and cause of jus-
tification before God, I conclude that the apostle
speaks here of faith as justifying, in no other
sense than as it apprehends the righteousness of
Christ, and derives peace to the mind from it.
Hence an eminent divine supposes that the com-
ma in this text should be transposed thus ; " be-
ing justified, by faith we have peace with God,"
kc. In thus reading, peace with God is an effect
of faith. But I mean not to insist on this mac>
ter, seeing the scriptures continually assure us
that peace of conscience stands connected with
die belief of the truth; and this sentiment is
plainly taught us in the text above cited, loi
what will be the apostle's meaning in iho scu-
tence, '^justified by faith."
I might run over a number of passages which
confirm the above ren^ark ; such as "joy ar:d
peace in believing ;" if in believing, the persOi»
must rejoice on the spot wliere God met with
him, and the very minute that he believed thf^
truth. The apostle iVt-n* represents the matter
184 GOD'S COMPASSION TO THE MISERABLE.
thus : " "Whom liaving not seen, ye love ; m
whom, though now ye see him not, yet believ-
ing, ye rejoice with joy unspeakable and full of
glory."
Besides, if this grand truth concerning the per-
son and righteousness of Christ, is not sufficient
to give peace to a conscience wounded by a sense
of sin, w^hy did the apostles always propose it
to such, as we find they invariably did ?
Upon the whole, when any sinner is really
brought to believe in Jesus, he will have an ex-
perience of that peace which passeth all under-
standing ; for " God, who commanded the light
to shine out of darkness, shines in his heart, to
give him the light of the knowledge of his own
glory in the face of Jesus Christ/'
(3.) He who really believes in the Son of
God will have extensive views of the malignity
of sin, and its opposition to a God of infinite per-
fection ; from which will arise absolute hatred of
it, and unfeigned sorrow for it. No person can
understand the exceeding sinfulness of sin like
the believer, nor sorrow for it as he does. He
looketh on him whom he hath pierced, and
mourns, as one mourneth for an only son ; and is
in bitternesss, as one who is in bitterness for a
first-born. The very secret corruptions of his
heart, which are unnoticed but by God and his
own soul, give him keen distress* He mourn.:
his felt unlikeness to the divine character, and
many times cries out in the language of St. PauL
" O wretched man that I am : who shall deliver
me from the body of this death r'
(4.) Connected with which are his fervent,
longings after perfect sanctificaticn. He who has
obtained this spiritual deliverance is led to dis-
GOD'S GO'vIPASSION TO tHE MISERABLE. 185
tDver the real beauty of hoiirbess as it is an essen-
tial perfection of the Deity ; without which he
feels that he must be forever unhappy. That tec*
titude in which God first created him, he lost by
his connexion with the first Adam, and became
vain in his imaginations ; his evil heart being
darkened. So long as he remains under the ru-
ins of the apostasy, he must be unlike to God,
therefore miserable in himself, and unfit for
heaven ; into which nothiilg shall enter that de-
fileth, worketh abomination, or that maketh a
lie. The man who believes in Jesus knows this,
and can never be contented while he is unholy.
Hence he often breathes out his soul before God
in the language of the psalmist, " Then shall I
be satisfied, when I awake in thy likeness.''
Welcome heaven, says the believer at certain
seasons, because I shall there be near and like
my God !
(5.) Love to the children of God is another
evidence of this spiritual deliverance, or of our
faith in Jesus. For, says John, "he who loveth
him who begat, loveth them also who are begot-
ten of him." In another place the same apostle
speaks still stronger, " We know that we have
passed from death to life, because we love the
brethren." Observe, the brethren are the per-
sons loved ; and this religious affection is fixed
on them, solely because they are so ; or because
they appear to be the real disciples of Jesus
Ciirist, who have drank into his spirit, and are
studious to be like him in temper and conduct.
It matters not whether they be rich or poor,
bond or fr^e ; if brethren in the l^ord, the real
1^6 GOD'S COMPASSION TO THE MISERABLE.
believer will love them in their poverty, or
meanness of outward condition, for Jesus's sake.
And it has always been remarked, that love to
the brethren has most prevailed, when religion
has flourished most.
(6.) Every person who knows the truth as it
is in Jesus, will be careful to maintain good
Works. True faith is influential, and leads him
who has it to search out the will of God, and to
yield obedience to every known part of his duty.
*' Faith," says James, " without works is dead.'*
(7.) Arkother effect of this spiritual deliverance
is, readiness to distribute to the relief of the
brethren, when in our power. This we shall
surely be ready to do, if we love them for
Christ*s sake, and see that they are reduced to
necessitous circumstances, while we ourselves
have all and abound, or at least have enough
for ourselves, and something to spare for a suf-
fering brother. " For whoso hath this world's
goods, and seeth his brother have need, and shut-
teth up his bowels of compassion from him, how
dwelleth the love of God in him ?"
(8.) In fine — All such as are delivered from
the power of darkness and translated into the
kingdom of God's dear Son, find the truth suffi-
cient to support them under the heaviest afilic-
tions. They have, in many instances, overcome
the world, and rejoiced in death. The army of
martyrs, animated by the gospel of Christ, suffer-
ed with patience and greatness of mind, know-
ing that the sufferings of this present time were
not worthy to be compared with that glory that
should be revealed in them. And many believers
of later date have resigned to death with peace
GOD'S COMPASSION TO THE IVIISERABLE. 187
and calmness of soul, which the truth of Christ
only could inspire, knowing that to die- would
be gain.
Having thus enlarged on those truths, which,
in my view, are of infinite importance, because
they stand connected with our present peace and
future happiness, I shall omit those reflections
which arise naturally from the subject, and ad-
dress myself to the prisoner, who must very soon
appear at the judgment-seat of Christ.*
Unhappy Ames, how cutting is your condi-
tion ! A youth but little more than twenty-one,
having filled up the measure of his iniquity,
bound with fetters, appointed to death, and on
the verge of a vast eternity ! Who can bear the
thought ? The solemn day is just at hand, when
you must make your exit. Time, which stays
for no man, is on the wing, and will speedily
introduce Thursday, the last of days to you ;
then you will go whence you shall not return,
and be unalterably fixed either in bliss or wo !
See what sin has done ! It has brought you, in
the bloom of life, to ignominy and death, and
has exposed you to eternal condemnation hereaf-
ter. All prospect of living longer than the time
appointed is cut off. I hope you will not flatter
yourself with longer time. That which most
concerns you is, how you may escape the wrath
to come ? Where is there a ground of hope for the
guilty ? In answering this question every circumr
stance demands solemnity, faithfulness and truth.
I would therefore attempt it, as in the presence
of that God at whose tribunal I know I shall
* What was delivered in the conclusion of this discourse, by
way of solemn caution to the youth, is deferred to the next'
.•fterruQ^i.
lik GOXrS COMPA55IOM TO TH£ MlSERABtB
shortly meet you, with the whole congregation,
of the living and the dead. May the Spirit o^
the living God accompany plain truth to yaur
and every man's conscience! Ames, as a sinner
you are lost ; the law of God condemns you, for
it curseth every one who continueth not in aHi
things written in the book of it, to do them.
You have gone astray from God, even from the
womb. From the fountain of corruption in your
heart have issued all those sins in life, which
have been repeated and inconceivably provoking
to Jehovah, The law is exceedingly broad, and
reaches to the thoughts of your heart. It de^
mands perfect obedience^ and will accept no less.
And as the requirement is just, so will be the
punishment which will be finally inflicted on all
unbelievers. You are wholly in the hands of a,
sovereign God, without a single personal circum-
stance to plead in your favour. If he condemns
you, his justice will remain perfect. Nor, do I
mean by thus addressing you, tq single you out
as th^ only guilty individual : no ; " all have sin^
ned, and come short of the glory of God/'
Perhaps you are spying, who then can be sav-
ed ? Authorized by this inspired volume, I as-
sure you that there is peace on earth,* and good
will to men. Jesus Christ, the only begotten Son
of God, hath made an end of sin, and brought in
an everlasting righteousness. He, by his obedi-
ence to the law in life, and his death upon the
cross, hath finished such a righteousness as lays a
ground of hope for the chief of sinners. This is
the matter and cause of acceptance with God.
" By this, all who believe are justified from all
things, from which they could not be justified by
GOD'S COMPASSION TO THE MISERABLE. 189
the law of Moses." " We have redemption
through the blood of C^rist^ the forgiveness of
sins, according to the riches of his grace." On
this glorious foundation I have long rested all
my hopes of eternal life ; nor can I act a more
faithful, friendly part, than by setting before
you, in your present prOvSpect of speedy dissolu-
tion, the same ground of hope.
But what will it avail either you or me, to
hear of a complete redemption, or an all-sufficient
atonement, if we, are not interested in it, or
have no part in the matter ? Remember what is
written, " ail who believe are justified :" " He
who believeth shall be saved \ but he who believeih
not shall be damned." No person can derive real
peace from the doctrine of atonement, but the be-
liever ; nor shall any but such enter into the king-
dom of heaven. And no sooner is a sinner brought
to see his guilt, and to believe in Jesus, than he
will repent and abhor himself in dust and ashes ;
for faith and repentance are inseparably connect-
ed. Such is the well-ordered plan of salvation,
that all who are made partakers of the Redeem-
er's benefits, are the subjects of that faith
which is the gift of God, and of his operation,
and of that repentance which never shall be re-
pented of. Of how much consequence is it then^
that you inquire how matters stand between
God and your soul ? Whether you have ever
believed in the Lord Jesus, and have had that
repentance which is unto life ? If you have, the
truth has come with power, and the Holy Gho^t,
and much assurance ; you have been convinced
of its reality and glory, and entered into the
spirit of it. Christ has appeared the only way,
i^O GOD'S COMPASSION TO p'HE MISERABLE.
the truth and the life ; and from a full view of
your infinite unworthiness and guilt, you have
been enabled to cast yourself at his feet, and to
trust your all in his hands ; knowing tliat you
can be saved only upon the plan of free forgive-
ness. And if you are a real believer, you are
made to hate sin, heart sin as well as the sins
of your life, because hateful in the sight of God ;
and to long that God would make you holy as
he is holy. Some things like these you have de-
clared to me, and to others in your confinement,
as the exercises of your mind May God forbid
that you should deceive yourself I May he man-
ifest himself unto you, as a God pardoning in*
iquity ; yea, your iniquity ; then will you tri^
umph over death, the last enemy. Into his
hands I commit you, wishing you an abundant
entrance into the kingdom of glory. And as I
expect to address you no more in this public
manner, 1 bid you a most affectionate farewel L
SERMON X.*
THE CHARACTER OF A FOOLISH SQN.
PROVERBS, xvii. 25.
A foolish fan is a grief to his father, and bitterness to her
mjho hare him,
oOLOMON's universal acquaintance with
men and things was one of his great accomplish-
ments, by which he was fitted to write those
maxims, which have been found of unspeakable
advantage in life. He had sustained the different
relations of son, parent, and prince ; the duties
which belonged to each he well understood, and
carefully discharged ; nor could any man paint
vice, with its consequences, so much to the life
as he.
All w^ho read his writings find in them the
dangers of a course of sin, and the secret meth-
ods by which the thoughtless are ensnared. The
hazards which surround the path of youth are
pointed out, and they are called upon to avoid
them, lest they fall. The tender connexionii
which we form in this state, and the pleasure
and pain which attend them from a diversity of
circumstances, he was thoroughly acquainted
with. As a son, he knew the feelings of filial
affection ; as a father, the yearnings of a parent's
* Preached the Lord's day after the execution of Levi Ame:>,
192 '^HE CHARACTER OF A FOOLISH SOX.
heart. Consequently he was qualified to de^
scribe the grief of a patent, when his children
justly merit the character mentioned in the text :
" A foolish son is a grief to his father, and bit-
terness to her who bare him," This declaration
implies,
I. Parental affection.
IL In consequence of which, parents in a
peculiar sense are interested in every part of the
conduct of their children ; from whence arises
either pleasure or pain : the latter always, when
they deserve the character of foolish sons.
III. The import of which character I shall con-
sider, and pass on to some suitable reflections.
I. Let us animadvert a little on the nature
and necessity of parental affection.
The great Author of all things hath endowed
the human mind v/ith the most important and
delicate passions, such as love, fear^ P^ty? hope,
&c. which, when duly governed by reason and
religion, prove not only a private but a public
blessing. Excited by these, w*e seek not only
our own good, but the good of others.
By love and sympathy, which are public affec-
tions, we become interested in the sufferings of
others, and are strongly urged to fly to their re-
lief ; and never fail of receiving a heart-felt pleas-
ure, when, by acts of kindness, we have reduced
that load of misery, under which a friend, a
relative, yea, a stranger groaned. For as we
became partakers of his infelicity, so we share
in the satisfaction which arises from his relie£
Suppose we should meet with a person of an
amiable character, who had been reduced by the
THE CHARACTER OF A FOOLISH SONT. 19S
frowns of Providence, from affluent or competent
circumstances, to penury ; whose modesty and
fear of troubling his friends had inclined him
to hide his suffering condition ; in this case,
every man who possesses the social affections
would, the instant he became ascertained of the
above object of distress, hasten to relieve him.
Nor would I confine these passions in their
exercise, to amiable characters ; for it is a mat-
ter of experience and of fact, that they who pos-
sess them in the greatest degree of delicacy, have
the most painful sense of the miseries, which man-^
kind by imprudence or wickedness bring upon
themselves. This remark has been abundantly
exemplified, in the late conduct of many serious
and respectable characters in this town, towards
the unhappy youth who was executed on Thurs-
day last ; who, while they detested his horrid
and repeated acts of iniquity, which brought
him to disgrace and death, heartily pitied him ^
and by various methods discovered a strong in-
clination to make his few days as easy as possible.*
The passions are distinguished by writers on
this subject into public and private ; by the
former are meant those, which lead us to seek the
public good ; by the latter, such as principally
respect personal happiness : among these v/e
find the strong affections of a parent's heart.
* I should lay myself under a disagreeable restraint, were I
not to take public notice of the remarkable tenderness, with which
the criminal was treated, from the time of his condemnation to
his death, by the gentleman, who, by the nature of his office, was
obliged to see the law executed ; together with the many kind-
nesses he received from the particular family in whose more ira-
•mediatc custody he was, of which I was an eve and ear witness
2 A
394 THE CHARACTER OF A FOOLISH SON.
" Man is born a weak, helpless, delicate crea^
ture, unprovided with food, clothing, and what-
ever else is necessary for subsistence, or defence j
and yet, exposed as the infant is to numberless
wants and dangers, he is utterly incapable of
supplying the former, or of securing himself
against the latter. But though thus feeble
and exposed, he finds immediate and sure re-
sources in the affection and care of his parents,
who refuse no labours, and forego no dangers,
to nurse and rear up the tender babe. By
these powerful instincts, as by some mighty chain,
does nature link the parent to the child, and
form the strongest moral connexion on his part,
before the child has the least apprehension of it.'"*
This affection, like the other passions of the
soul, is known by experience better than by
description. The parent needs no definition of
it ; and those who never sustained that affec-
tionate relation, cannot, by the most accurate
description, form an adequate idea of it. Its
necessity results from the feeble, helpless state
of human nature on its first appearance ; and
the nature of it may be best learnt by others,
from its various and striking expressions. For,
II. It is in consequence of this affection that
parents in a peculiar sense become interested
in all the circumstances and conduct of their
children.
1. The first discovery of this tender passion
4s emphatically described by our blessed Lord,
John xvi. 21. " A woman when she is in travail
hath sorrow, because her hour is come : but a?
* Fordycc*s Moral Philosophy ,
THE CHARACTER OF A FOOLISH SON. 195
soon as she is delivered of the child, she remem-
bereth no more the anguish, for joy that a man
is born into the world."* The fondness of her
affection for the little stranger causeth her to
forget all that she feared, and all that she felt.
Now the parents* hearts begin to glow with
this pleasing passion, and they anticipate their fu^
ture satisfaction in the life and conduct of the
child ; not thinking that the mother has brought
forth for the destroyer, or that the object thus
beloved may break the parents' hearts, and bring
their heads with sorrow to the grave.
But God hath wisely hidden the future from
us, that we may rightly di>charge the duties of
the present, and leave what shall be to the direc-
tion of unerring wisdom.
Had Adam known that Cain would prove a
murderer, or David that Absalom would have
rebelled against him, with what grief must they
have beheld their advances to manhood, and
with what reluctance discharged paternal du-
ties. Or had the afflicted mother* of the late un-
happy youth been ascertained that the son of her
womb was to make his exit on a gallows, with
what uneasiness would she have observed his in-
creasing years, and how often felt in prospect that
complicated affliction which now distresses her !
May the greatness of her present trial effectually
secure her from all unkind reflections.
It is a matter of gratitude, that such awful
events are hidden from us ; if they were not,
parents, instead of rejoicing, would have reason
to mourn and weep on the birth of such a child.
J3ut as the matter is now circumstanced, they
* His father died when he was two years oldo
196 THE CHARACTER OF A FOOLISH SON.
give a loose to their tender affections ; which be-
come apparent,
2. By a prevailing anxiety for the welfare of
their children, who make a great part of domestic
happiness. If they are attacked by threatening
sickness, with what inexpressible solicitude do
the parents watch every motion, and dread the
consequence, willing to bear a part of their afflic-
tion, were it possible. With what concern do they
attend them by day and by night ; never easy
to leave them, lest any thing should be omit-
ted that might tend to give them ease or relief.
And when death hath appeared inevitable, how
have they agonized in mind, and have been ready
to cry out in the passionate, though unjustifiable
language of David, O Absalom, my son, my sou
Absalom : would God I had died for thee.
3. This affection is also discovered by all that
cost and care with which they conduct them
through the successive stages of life to manhood.
It is with the most sensible pleasure, that the in-
dulgent parent provides for the support and edu-
cation of his children, sparing neither pains nor
expense, in order to accomplish them for some
useful sphere in life ; who thinks himself amply
compensated, when they conduct with propriety
at home and abroad.
Parents indeed should always be upon their
guard in this part of their conduct, lest excessive
affection should lead them to too great indul-
gence, and to exceed their ability in the manner
of providing for them. The danger in this re-
ppect is certainly great.
4. Children may also be convinced of the
truth now before us, by adverting to the readi-
THE CHARACTER OF A FOOLISH SON. 197
ness of their parents to pass by many improprie-
ties of behaviour, on which they put the best pos-
sible construction, and cover all with a mantle of
parental love ; hoping that with advancing ye^s
they will see their folly, and do better. It is
not one nor two disappointments that can cause
a tender parent to deny his children a part in his
affections, or his help in distress. Though Absa-
lom's crime was greatly iiggravated, the heart of
David yearned towards him ; and when Ahimaaz
approached him with a message from Joab, the
first question the king asked was, " Is the young
man Absalom safe ?'* The safety of a rebellious
son was the principal concern of David's heart.
Parental affection is still the same. Hence,
though a son may act the part of the prodigal, leave
his father's house, and spend his substance in riot-
ous living, he shall no sooner appear sorry for
his conduct aud ready to return, than the father,
while he is yet a great way off, will run and fall
upon his neck and kiss him ; saying as he goesi,
" This my son was dead, and is alive again ; was
lost, and is found." Such, my young friends, is
the nature of that love which your parents have
for you ; and,
5. Which leads them to watch the connexions
you form in life, and to approve or disapprove
of them, as they apprehend them calculated to
serve or injure you. It is an indisputable max-
im, that "evil communications corrupt good
manners." Much depends, with respect to moral
conduct, upon the company which youth keep.
It must therefore be the parents' duty to guard
them as much as possible against such as enter-
tain bad sentiments, as well as bad practices ; for
there is a certain connexion between the two.
198 THK CHARACTER OF A FOOLISH SON.
Actions arise from principles, and when the cause
is bad, we may reasonably suppose that the effect
will be so too. As the tree is, such will be the
fruit ; we never expect to " gather grapes of
thorns, or figs of thistles/^ Parents therefore
cannot be inattentive to the company which their
children keep, but will solemnly caution them
against those, whose opinions and practices are
unreasonable and wicked ; and the warmer their
affections are, the more abundantly will they use
every method of persuasion to inspire their chil-
dren with a detestation of bad company, the
bane of multitudes.
6. But I shall dismiss this part of the subject,
which has respect to mere natural affection, by
observing that it commonly runs parallel with
life. Hence we see the parents, even when ad-
vanced in years, rising up early and sitting up
late, and pursuing their business with unremitting
diligence, in order to acquire a sulHcient fortune
to distribute among their children at the close of
life : at which solemn period this affection has
generally appeared in the most moving terms, in
the last wishes and affectionate farewell of the
tender parent,
7. Under this head I have only to add, that
those parents, who know the truth as it is in Je-
sus, while they are duly concerned for the tem-
poral interest of their children, are supremely
anxious about their everlastins; salvation. This
we cannot expect of those who have never tasted
that the Lord is gracious. But such as have been
made sensible of their own danger out of Christ,
and have been enabled to fly for refuge to the
hope set before them, cannot be satisfied thougU
their children enjoy wealth and honour, if at the
THE CflARACTER OF A FOOLISH SON. 19S
sam-e time th<3y have reason to believe that they
are in the gall of bitterness and bonds of in-
iquity. Remaining thus, they know that they
must be miserable forever. A thought like this
pierces the believing parent to the heart, and an-
imates him in the discharge of his duty to his chil-
dren, whom he labours to instruct in the great
things which belong to their peace. He is al-
ways careful to accompany his instructions with
solemn prayer to God, that they may be saved
in the day of the Lord Jesus.
From all that has been said, we see that in con-
sequence of these strong affections, parents in a
peculiar sense become interested in all tke con-
duct and circumstances of their children. We
shall therefore readily admit, that " a foolish son
is a grief to his father, and bitterness to her who
bare him."
III. The character of a foolish son is now to
be considered.
By whom we are not to understand an idiot,
or one who is destitute of common sense. Many
a parent would have been much more contented
if the child who has occasioned the greatest bit-
terness, had been born a fool, rather than to pos-
sess a sagacious mind, and abuse it to the pur-
poses of sin, by drinking down iniquity like wa«
ter, and glorying in , his bhame. Such persons
justly merit the character of foolish sons, and are
evidently designed by the wise man.
Any one who will take time to examine his
writings, will find that he frequently uses the
words 'fools' and 'fooHsh' in the above sense; that
is, as descriptive of a wicked man, who despises
God and religion, and gives a loose to his vicioas
200 THE CHARACTER OF A FOOLISH SON.
passions. " Fools," says he, " make a mock at
sin :'* nor can the wicked discover more fla-
-grant folly, than by making a mock at that which
will one day find them out to their eternal con*
fusion. In another place he assures us that " the
wise shall inherit glory, but shame shall be the
promotion of fools." By the wise, such are in-
tended who are wise unto salvation ; they shall
inherit that glory which God will ultimately re-
veal : and by fools he means those persons who
are profane, despisers of them who are strictly
religious, and who are determined to gratify theif
vicious inclinations at all events. Shame shall be
their promotion, i. e. their iniquities in this life
shall bring them to reproach, and reproach shall
lift them up to the public view ; and in the world
to come they shall be forever separated from that
glory which the wise are to inherit.
In order, if possible, to bring the matter home
to conscience, I shall mention particular instances
of the conduct of a foolish son, and point out
his egregious folly therein.
1. The character most surely belongs to him
who rejects parental instruction and admonition.
Children while young are more easily brought td
submit to family government, and to listen to
the instruction of parents, than after they are
farther advanced in years : consequently, in com-
mon, they occasion much less grief and anxiety
to their parents at thfeit period ot life, than when
they begin to extend their acquaintance by form-
ing new connexions, and to put on the character
of men and women ; which many do too soon^
or before they have wisdom and prudence to sup-
port it.
illE CHARACTER OF A FOOLISH SON. 20i
At this time of life they are in the utmost dan-
ger of being captivated by their giddy, thought-
less companions, who flutter full of life from
thing to thing, in pursuit of various scenes of
dissipation. A youth who fmds his associates
left to their own discretion, will feel uneasy un-
der restraint, and with reluctance listen to the
advice of parents. For such an opinion has he of
his own understanding, that he believes himself
the best judge of his own conduct, and that he
is sufficiently qualified to govern himself. His
parents he firmly believes are too rigid in
their discipline, and too scrupulously nice about
the mode of conduct ; that a greater latitude
of behaviour can do him no harm, and that he
may indulge himself as his companions do, with-
out hazard.
No sooner does he adopt the above sentiments,
than he will treat his parents with a degree of
neglect. The delicacy of his natural disposition,
the fear of incurring their displeasure, and there-
by sustaining a loss by his father's last will, or a
sense of his obligation to his parents, arising from
their indulgence, may prevent his behaving rude
to their face. But at the same time he deter-
mines to allow himself greater liberties than they
incline to give him. And the parents must be
either very inconsiderate or void of discernment,
not to foresee the fatal tendency of such beha-
viour, unle;^s the Lord prevent it. For though
his connexions may be of the politer sort, and
his gratifications fashionable, his folly is no less
evident, and his destruction no less certain.
There are others v/ho are ruder in their beha-
viour, and more; open and aSrontive h\ tteir dis-
2 B
202 THE CHARACTER OF A FOOLISH SON*
obedience to their parents ", who treat them with
tinkindness to their faces, and resolutely deter*
mine to gratify their passions.
In such cases, the parents are made to endure
many hours of dejection^ They sit together and
mutually bewail their foolish son ; and, in the
bitterness of their souls, are almost ready to wish
that he had never been born.
Could the disobedient to parents know the
heart-rending expressions which his conduct oc-
casions, or the many solitary hours which the
afflicted parents pass together on his account,
his heart must be like adamant not to relent.
The folly of such a conduct must become ob-
vious to all who duly consider,
(1.) That the parents have trodden the path of
life, and by experience have learned the dangers t0
which their children are exposed : consequently,
like the skilful pilot, are qualified to direct them.
That mariner must be deemed a mad man, or at
least very rash and imprudent, who, arriving on
a dangerous coast, with which he is unatquaint-
ed, should refuse the directions of one who
knows • every place of danger. Greater is the
folly of those, who, though young and inexperi-
enced, rush on in their own way, regardless of
the advice of parents.
(2.) Nor is their folly less apparent in thus re-
jecting parental instruction, when we consider,
that the parents are not only qualified by experi-
ence to guard them against the hazards of the pres-
ent life; but that all their instructions arise from
the warmest and most sincere affection, which
has been largely treated of in a former part
of this discourse. Hence theii* advice is th«
THE CHARACTER OF A FOOLISH SON. QQB
effect both of knowledge and of love. What
consuminate folly and base ingratitude, then,
are those children chargeable with, who turn a
deaf ear to all that parents can say unto them !
(3.) They also pour contempt on the solemn
directions of God himself, who, in both the Old
apd New Testament, has taught the duty of filial
obedience. " Children, obey your parents in
the Lord 5 for this is right." The same exhor-
tation is repeated elsewhere in the inspired writ-
ings. He then who despises the word of the
Lord, in this respect, not only discovers the
badness of his heart, but exposes himself to that
curse which shall fall on the heads qf the dis-
obedient.
(4.) The folly of such must be farther evident,
while we consider the ruinous tendency of this
vice. It must be taken for granted, from that
near and agreeable connexion which subsists
between the parent and the child, that he will
wholly consult his benefit ; advise him to noth-
ing that shall disserve his reputation or interest,
4ior lay him under any unnecessary restraints.
If, therefore, the child rejects the parent's instruc-
tions, it must be that he may indulge himself in
things forbidden and injurious. In consequence
of which, he lays himself open to numberless
temptations, and there is every reason to fear
his ruin. For when necessary restraint is re-
moved, he will be likely to be hurried by the
impetuosity of his passions into every ex-
treme. Several times did I hear the late un-
happy youth declare, that had he regarded the
advice of a tender mother, he should not have
come to such an awful end. Nor was he the
204 THE CHARACTER OF A FOOLISH SON.
first, who reflected on himself for his disobedi-
ence to parents.
2. He certainly is a foolish son, v/ho, aided by
his companions, endeavours to persuade himself
that Christianity is a fiction.
The cause of infidelity has many friends ;
some of whom are to be found among persons
of different ages, and characters. Their number
probably is much greater than it appears to be.
For every deist is not willing to be known : he
fears a discovery, lest he should suffer in interest
or reputation : but when he has a proper op-
portunity, he throws of his disguise, and can
lampoon revealed religion as fast as any of the
company. " And wherever such men fall i^
with the youth of froward spirits, and more
liberal education ; they bend all their arts to cor-
rupt their minds, which are often too easy in re-
ceiving ill impressions ; especially when the baits
are dressed with wanton jollity and good humourj^
and the plausible pretext of free-thinking." Nor
will deism want friends, so long as the human
mind remains in its present sinful condition.
Yet the folly of this cause is now evident, and
will be more fully displayed at a future period.
(1.) What folly must it be to reject Chris-
tianity, without a better religion in its stead ;
and who would not reject it, could a better be
found ? I mean a religion more honorary to
God, and more safe for man ? But amidst all
those who have opposed Christianity, and have
been nibbling at that glorious system of divine
truth, where is the man who has paved the way
for the rejection of it, by substituting a better in
its place ?
THE CHARACTER OF A FOOLISH SON. 2@5
The Christians are now made to bear the im-
putation of weakness or wickedness, for their
attachment to the rehgion of Jesus Christ ; but
should they abandon it, without a better in its
stead, they might justly be looked upon as con-
summate fools.
Great swelling words have been used by free-
thinkers, concerning the religion of nature and
the Ught of reason, as a sufficient guide to duty
and happiness J to judge rightly of which, I
know of no more reasonable and concise method
than to consult the state of the heathen world.
By such conduct, we are soon made acquainted
with the true condition of human nature, un-
assisted by revelation. The Greeks, with ail
their learning, had lords many and gods many,
and worshipped for gods the work of men's
hands. They had a religion, but it was filled
with idolatry and various practices, which evi-
dently proved, that the light of nature in fallen
man is by no means a sufficient guide to duty
and happiness ; and I cannot but think, that the
more v/e look into the condition of the different
heathen nations, the more fully will the necessity
of a divine revelation appear.
(S^.) What folly must those men be guilty of,
who reject Christianity, 'without being able to
disprove a single truth or fact ?
" Do they not daily hear, from the holy scrip-
tures, and the doctrines of Christianity, of an
eternity, either of happiness and solacing joys, or
of misery or torments, which is to begin when
this frail life doth end ? Now can these men of
jollity give any demonstrative evidence, that in
the event thev shall not reallv find it so ? Can
206 THE CHARACTER OF A FOOLISH SON.
they prove from their principles of self-evidence,
that these are only amusing whims, melancholy
dreams, or scare-crows and bug-bears, to frighten
them from their sinful pleasures, and disturb
their carnal repose ? No : though they are daring
enough, yet they have not the confidence to pre*
tend to this.
" And ought not this to awaken that reason
wherewith men are endowed, at least to ponder
deliberately the weighty arguments of moral evi-
dence for the truth of Christianity, with all the
impartiality they can ? If there is an hereafter,
in which all must be sharers eternally, either of
the greatest felicity, or the most dreadful mis-
ery ? if this is confidently affirmed, cm. the one
hand, by wise and good men, who profess a
full conviction of it ; and on the other hand,
there is no pretended evidence that it is not, or
cannot be so ; is not the very possibility of this
enough to awake their inquiry ?''*
To deny the truth of Christianity, without
proving it to be false, surely is not all that we are
to expect from a set of men, who mean to be
thought the most profound reasoners.
^ Can these men really prove that there never
was such a person as Jesus Christ, who made his
appearance near eighteen hundred years since r
or, that the characters of Matthew, Mark, Luke,
John, Paul, &c. were fictitious? or, that the
former was not crucified on mount Calvary, and
that the latter never were his disciples ? or, if
they admit that such persons might have been,
can they prove that they were a band of deceiv-
ers ? and that the writings which bear their re-
spective names are fallacious ?
* West's Introduct. to the Evidence of the Christian Rcligijjn.
THE CHARACTER OF A FOOLISH SON. 207
Till this is done, it must be the highesyt folly
to reject Christ and his religion :
(3.) Especially when we consider that he who
lets go Christianity, is in danger of falling into
absolute scepticism, or of doubting about every
thing that does not come within his own notice.
For in rejecting the religion of Christ, we reduce
our creed to very few articles. If we disbelieve
the truth of Christianity, we deny that there
ever were such persons as Christ and his apostles ;
that there are either good or evil angels, heaven
or hell, the resurrection of the dead, and a day
of judgment. And many have doubted of the
immortality of the soul ; which, if they have
been unwilling to let go entirely, they have, how-
ever, found their minds at a loss to conceive of
it, or to give credit to it. And should such per-
sons proceed so far in their infidelity as to doubt
whether there is a God, it would not he surpri-
sing. We are told that Dr. Tindal died with
this awful sentence in his mouth, " If there is a
God, I hope he will have mercy on me." This
is a doubt unworthy of a heathen. What hap-
pened to him may happen to other infidels ; for
he who lets go Christianity sinks at once into a
horrid abyss j and finds himself enveloped in
douds and darkness.
(4.) I shall only add here, that it must be the
highest folly in any persons to reject Christianity,
seeing it furnishes us with the best rules for mor-
al conduct, administers sufficient supports undei'
the heaviest afflictions of the present life, and in
tlie important hour of death.
The practical principles of revealed religion are
many : it may suffice to mention the followinir^
viz. '' Thou shah ]qvc the Lord thv God with ic
208 THE CHARACTER OE A FOOLISH SOX.
thy heart, and mind, and soul, and. strength ;
and thy neighbour as thyself." Supreme love
to God, and a due regard to our neighbour, will
always have an important influence on our prac-
tice, by leading us to seek to please the former,
and to relieve the latter. Our duty ia the last
respect is taught in the most striking manner by
the account Christ has given us (Luke x.) of a
good Samaritan, who met with a certain man
on his way from Jerusalem to Jericho, who had
fallen among thieves, by whom he had been treat-
ed in the most cruel manner, and left half dead.
The Samaritan no sooner came were he w^as, than
his humane heart glowed with com.passion, and
he lent him every help in his power ; upon which
Christ thus addressed the person, whose inquiry
occasioned the repetition of this sacred story—-'
" Go thou, and do likewise." Thus, while the
adorable Redeemer severely censures the Priest
and Levite, from whom a kinder conduct might
have been expected, he Jiighly commends the
friendly behaviour of the Samaritan, and recom-
mends him as worthy of imitation.
We have also a concise, but complete system
of ethics in the following short passage ; " As ye
would that men should do to you, do ye to them
likewise." We are farther taught to do justly,
to love mercy, and to walk humbly with God ;
to do good to all men ; to shun every vice, and
to practise every virtue ; to feed the hungry, and.
clothe the naked ; and to obey civil rulers when*
they are the ministers of God for good. In a
word, such are the rules laid down in the holy
scriptures for the government of life, that they
will, when duly observed, lead us to the most re-
THE CHARACTER OF A FOOLISH SON. 209
fined morality ; I must therefore observe, in the
words of another, that the Christian religion is
of the utmost importance to all orders and de-
grees of men ; and that the greatest service that
the most zealous patriot can do his country, is to
promote the faith, and thereby encourage the
practice, of the truly divine virtues recommended
by Christ and his apostles.
Of no less importance is revealed religion to
believers in times of great afflictions. The sup-
ports which arise from it to such are matters of
personal experience, and therefore are a kind of
internal evidence in its favour. Yet it may be
observed, that the following truths, which are ad-
dressed to our understandings, are calculated to
give such supports as have been mentioned, viz^
that God, by a general and particular providence,
governs the world ; that no events are casual ;
but that all things are directed by infinite wis-
dom, and shall terminate in the glory of God,
and the best interests of his people ; that all
things now work together for good to them who
love God ; that our light afflictions, which are
but for a moment, work for us a far more ex-
ceeding and eternal weight of glory, &c. If these
truths are really believed, they tend in their own
nature to support the afflicted, and to reconcile
them to the whole of the divine conduct.
Nor do the truths of Christianity desert believ-
ers in the important hour of death, but in many
instances have enabled such to exult in their ex-
piring moments. Here 1 might call In a cloud
of witnesses ; and in particular, the noble army of
martyrs rise into view, to testify the truth of the
above remark. They reckoned that the sufi'er-
2c
210 THE CHARACTER OF A FOOLISH SO^f.
Ings of this present life were not worthy to be
compared with the glory which they believed
would be revealed in them. Nor did they count
their lives dear unto them, that they might finish
their course with joy, and lay hold on eternal
life ; knowing that they had in heaven an endur-
ing subsfance. The firm persuasion that their
souls should pass immediately to glory upon their
separation from the body, and that the body
should rise again in the resurrection at the last day,
led them to triumph over the last enemy, saying,
" O death, where is thy sting ? O grave, where
is thy victory ? Thanks be to God who giveth
us the victory through our Lord Jesus Christ."
The manner of the great Addison's death, as
related by Dr. Young,* is pertinent here. " After
a long and manly, but vain struggle with his dis-
temper, he dismissed his physicians, and with
them all hopes of life : yet with his hopes of life
he dismissed not his concern for the living, but
sent for a youth nearly related, and finely accom-
plished, yet not above being the better for good
impressions from a dying friend. He came ; but
life now glimmering in the socket, the dying
friend was silent. After a decent and proper
pause, the youth said, * Dear sir, you sent for me ^
I believe, and I hope, that you have some com-
mands ; I shall hold them most sacred !' May dis-
tant ages not only hear, but feel the reply ! For-
cibly grasping the youth's hand, he softly said,
* See in what peace a Christian can die.' He spoke
with difficulty, and soon expired. Through
grace divine, how great is man !. Through di-
vine mercy, how stingless death I Who would
HOC thus expire ?"
* Conjectures on Original Composition;'
THE CHARACTER OF A FOOLISH SON. 21 1
T the rather chose to mention the case of Mr.
Addison, because his character is so well establish-
ed in the learned world, that no deist will have
the effrontery to charge him with either weak-
ness or ignorance.
Upon the whole, what folly, my brethren,
must they be guilty of, who reject Christianity,
seeing it is of infinite importance in life and death.
I now pass to observe,
3, That he is a foolish s.on, who persists in the
gratification of his vicious passions, regardless of
the consequences. The passions in their original
state were pure and regular ; but by reason of sin
they are tumultuous and vicious ; and so far as they
have influence, lead to such methods of conduct as
are infinitely odious in the sight of God, and de-
structive of human happiness. An enumeration of
the vices which mankind fondly countenance would
produce a long and shocking catalogue. These
are commonly placed, by the vicious themselvesj^
in two classes ; the fashionable and the sordid ,
or, the vices of gentlemen, and those of the
meaner rank. Men of character, as they are
called, disdain the low gratifications of the vul-
gar ; but, alas ! pursue methods of indulgence no
less criminal than theirs.
I am sorry to say it, but it is too notorious to
be contradicted, that many persons, whom God
has exalted in rank and fortune, are some of the
warmest abettors of the cause of infidelity. I
would be far from throwins: out indiscriminate
reflections, knowing that there are not wanting
home in the above stations v/ho regjird the doc-
trines of Christ. But have we not reason to be-
lieve that the number of such is small, compared
with those who treat the primitive and sclf-deny^
212 THE CHARACTER OF A FOOLISH SON.
ing doctrines of the cross with contempt ? Now
what sin can rise higher in its malignity than
unbelief ? " He that believeth not God hath
made him a liar." Besides, the examples of such
are more powerful in their influence, by how
much the more they are exalted in life.
The- folly of this cause I have endeavoured to
expose in some preceding reflections ; to which
may be added, that all attempts to invalidate
Christianity or to lessen its authority, so far as
they prevail, are injurious to society, by remov-
ing those restraints which are necessarily laid on
the vicious passions of men. We are told in the
holy scriptures, that " the wrath of God is re-
vealed from heaven against all ungodliness, and
unrighteousness of men.'* And in many places
the sins are mentioned, which expose to the
wrath of God. The apostle Paul tells us, that
*' the law was made for the lawless and dis-
obedient, for the ungodly and for sinners, for
unholy and profane, for murderers of fathers
and murderers of mothers, for man-slayers, for
whoremongers, for them who defile themselves
with mankind ; for men-stealers, for liars, for
perjured persons, and if there be any other thing
that is contrary to sound doctrine." While
these declarations are received as divine, they
tend to curb the passions, or make the guilty
tremble after their indulgence. But deny their
authenticity, and persuade yourselves that they
are the mere inventions of men, intended to
keep the vulgar in order, and the flesh-pleasing
doctrine follows, that God made us with these
passions, and meant that we should indulge them,
else why did he implant them ? Thus making
THE CHARACTER OF A FOOLISH SON. 213
no distinction between the passions in their ori-.
ginal and in their present state, the restraints
of conscience are thrown off, and a door opened
to live as a bad heart dictates.
The profanation of the name of the infinite
Jehovah, who is exalted above all blessing and
praise, is extenuated into a mere peccadillo, a
very small fault ; if not a lawful use of language ;
though it is expressly declared, that* God "will not
hold him guiltless, that taketh his name in vain^"
So common is this vice, that the name of God is ap-
pealed to or made use of on the most trifling occa-
sions ; and damnation is often imprecated on a
friend or intimate, with all the air of good humour.
Gaming, however connected with a train of
evils, is abundantly practised ; for which none
have a greater thirst than youth. In the first
place it may be justly said to be an abuse of
time, as a prevailing fondness for it often leads
to a neglect of business ; not only so, but in
many instances to excessive drinking. For it
would be a very dry entertainment indeed for
gamesters to have neither bowl nor glass ; and
a thousand to one, if these are not used too freely.
Nor are we without instances of such as have
spent their fortunes at a gaming-table, and there-
by brought themselves and families into the
most necessitous condition. When this is the
case, and poverty comes on like an armed man,
is there not the utmost dano-er, that the methods
of dishonesty will be fallen upon to repair a
ruined fortune .? You cannot but have heard of
persons reputably descended and liberally edu-
cated, who, having been ruined by gaming, and
other vices, have finally been guilty of forgery,
house-breaking, or highway robbery, and have
214 THE CHARACTrlR OF A FOOLISH SON.
made their exit in an infamous manner ; or who^
through the interest of their friends, have had
their lives, upon condition of perpetual banish-
ment. However some may sneer at this obser.
nation, it is indisputably certain, that vice, as to
the present life as well as the future, has undone
multitudes. He then must be guilty of the
highest folly, who will run every hazard for the
sake of vicious indulgence.
Nor will I forbear to mention on this occasion,
that there are many who would have us think
that they despise a mean action, or have a mind
too great to be guilty of one, who, notwithstand-
ing, by every method of intrigue, attack female
chastity, and infamously endeavour to prostitute
it to their own vile purposes. In what respects
are such persons better than he who should
present a pistol to your breast, and demand your
money ? Both are robbers. The one asks for
your cash, and if he obtains it, the loss may be
repaired ; the other makes an attempt on your
honour, my female hearers, and if it is lost, can
never be regained. But the nature of the sub-
ject forbids me to enlarge, lest I should put that
modesty to the blush which is the ornament of
both sexes. The works of darkness dare not
appear before the sun.
Common drunkenness, lying, contempt of the
day and worship of God, thieving, &;c. are of the
number of the vices which finish the character
of a foolish son, and make him a grief to his
father, and bitterness to her who bare him ; the
folly of which must become obvious to all who
consider their contrariety to God, and destruc-
tive tendency with respect to men. By these iji-
THE CWARACTER OF A FOOLISH SON. 215
iquities Jehovah is offended, his anger incurred,
conscience wounded, poverty, disease, reproach
and death brought on. Sin indeed promises pleas-
ure, but ends in pain j for " the wages of sin
is death."
Let us now pass to some reflections on the sub-
ject.
1. Parents, we ought always to bear in mind
the important duties which we owq to our chil-
dren. They are parts of ourselves, and stand in
an intimate and dear relation to us. And from
the strong affection which we have for them, we
cannot but be interested in all their conduct ;
mourn when they mourn, and rejoice when they
rejoice. They, with us, are candidates for im-
mortality. Hence while we consult their present-
happiness, we bhould be supremely desirous of
their future felicity. What if they should gain
the whole world, and lose their souls, what can
they give in exchange for their souls ? Our care
for their bodies should always be exceeded by a
concern for their future well-being ; and those oi
us who know what real religion is, will certainly
be supremely desirous that they may be saved:*
Nor can we discover our affection for them in a
more proper manner than by attending to the
sacred exhortations, such as " Train up a child iu
the way that he should go, and when he is old
he will not depart from it.'' Or, as St. Paul has
it, " Ye fathers, provoke not your children to
wrath ; but bring them up in the nurture and
admonition of the Lord." It is our indispensable
duty to endeavour to lay before them their ruin
by sin, and the only way of salvation through Je-
sus Christ ; to caution tliQin a'jciiiust the vices oX
216 THE CHARACTER OF A FOOLISH SO.W
the day and place in which they live ; and to la-
bour to convince them of the fatal tendency of
sinful gratifications. But we should be particu-
larly careful in all our instructions, not to feed
that principle of self-dependence, which is natural
to the proud heart of fallen man. To sap the
very foundation of this temper, it is neces'
sary to lay before them the spirituality and ex-
tent of the divine law, as reaching to the sins of
their hearts, and condemning them for a single
failure ; and on the other hand to exhibit the
divine Jesus in his glory, person, love, fullness,
and sufficietit redemption ; explaining the nature
and necessity of faith and repentance, which are
so connected in the plan of salvation, as that no
sinner, remaining in unbelief, can enjoy the con-
solation that there is in Christ now, or finally en-"
ter into the kingdom of heaven.
Let us accompany family instruction with a
life and conversation becoming the gospel ; for
example has a powerful influence ; and follow all
with prayer to God, that they may be translated
out of darkness into marvellous light. It is in
this case, as in the public dispensation of the gos-
pel, that " God giveth the increase." Nor should
religious parents be discouraged from a due dis-
charge of their duty by the seeming security or
inattention of their children ; for God can re-
move the most deep- rooted enmity, dispel the
grossest ignorance, and reclaim the most aban-
doned prodigal. '' When he Vv^orketh, who shall
let it ?" Animated by this consideration, we
should diligently attend to family, religion, the
importance of which cannot be called in question
by any who admit the truth and influence oi
THE CHARACTER OF A FOOLISH SON. 21?
Christianity as it respects the present Kfe, and as
it opens the most glorious prospects to believers
beyond the grave.
It is probable that the preceding remarks flash
guilty conviction in the faces of unbelieving pa-
rents, who may now be ready to say. As for us,
we have only been concerned for our children or
ourselves, with respect to the present life. Hav-
ing contemned the gospel of Christ, and treated
it with entire neglect, we have only been thought-
ful, what we should eat, what we should drink,
and wherewithal we should be clothed. The sal-
vation of our own souls, or of the souls of our chil-
dren, has been but seldom thought of. Why so,
ye heads of families ? Is the present more impor-
tant than the future ? Is a short life on earth of
more consequence than an eternity hereafter ?
No ; for it is a dictate of reason, that the greater
good should always be preferred to the less.
Why then this unreasonable and wicked conduct ?
Ye unhappy, unbelieving parents, your conduct
arises from, and is an evidence of that depravity
of heart, which many of you are unwilling to
admit. Nor need we be at any loss to prove the
total corruption of the human mind, while we
attend to the conduct of men. By their fruit
you may know them. For he who pours con-
tempt on Christ and his religion, or treats them
with indifference, is most certainly an enemy in
his mind, by wicked works, to God. Glad shall
I be, should the Spirit of truth fasten a just sense
of your real condition on your minds, and take
of the things of Jesus and show tliem unto
you. An alteration in temper and conduct
would in consequence thereof instantly take pla^e.
118 THE CHARACTER OF A FOOLISH SON'.-
Then the world and all its good things woul*
appear to be but vanity, and Christ and his re-^
ligion become the one thing needful for your-
selves and children.
2. Those parents, whose children behave with
duty and affection towards them, and who are
in many respects their comfort, will permit me
to congratulate them on so great a blessing. If
" a foolish son is a grief to his father, and bit-
terness to her who bare him," how great a pleas-
ure must result from children of an opposite
character 1 Such youth there are, who entertain
the tenderest regard for their parents ; feel for
them in every difficulty, and yield the most
cheerful obedience to every just command ; who
carefully study their parents' ease and interest,
and shun those things, which they apprehend
will occasion grief. How commendable is the
conduct of such, and how happy the parents who
are in such a case. But what an unspeakable ad-
dition must it be to the godly parents' happiness,
to have reason to think that their children are
really acquainted with Jesus Christ and his divine
religion. This is a blessing inexpressibly great,
and when rightly viewed, fills the parents' hearts
with humility and gratitude. Now no fears of a
future endless separation rack their minds ; but
they dwell together as in the fear of God, and
rejoice in hope of eternal blessedness. Knit by
the ties of nature and religion, they become one
in the most intimate sense, and mutually contri-
bute to each others' felicity. Happy parents, and
happy children, when both can rejoice in God
their Saviour.
Alas ! says some aged father, or almost broken-
hearted mother, this is not my ca^e. Mine is a
THE CHARACTER OF A FOOLISH SON. 119
foolish son, and has been a grief to me all my
days. He is a prodigal ; profane, disobedient ;
determined to gratify his passions^ come what
may. Your condition, O afflicted parent, is griev-
ous. May the Lord support you under this hea-
vy trial, and in his own time make the prodigal
return. All things are possible with God.
3. It may be that some such prodigal is here to-
day. If &o, I hope conscience has been awake,
and engaged to point you out, as Nathan did Da-
vid, " Thou art the man." You trample on the
most delicate and sincere affection ; you violate
the most solemn obligations ; you are guilty of
the basest ingratitude to your parents ; you des-
pise the sacred declarations of the God who made
you ; you contemn the Lorci of life and glory,
and are rushing on, in the greatest haste, to final
and everlasting destruction. The way in which
you are may seem right to your carnal minds,
but the end thereof will be the ways of death,
Sin has undone many 1 A late melancholy in-
stance is yet fresh in vievv^. On Tliursday last
many of you were spectators of the shameful death
of a youth in all his bloom and vigour. Would
to God, that his awful end might prove a useful
warning to the sons of vice ! lie seldom thought,
while pursuing his base conduct, what would be
the issue ; and when he did, the devil and his
lusts prevailed against every remonstrance of con^
science. He has descended to the grave with ig-
nominy, and was at last obhged to say, " What
fruit have I in those things, whereof 1 am now
ashamed ?" May others see and fear, and do no
more so wickedly.
4. Such awful instances, among other impor.
it-ant considerations, may tend tg calm the minds
220 THE CHARACTER OF A lOOLISH SOW
of parents, and check their immoderate sorrow^
when the Lord is pleased to take away their chil-
dren in infancy. Had their lives been spared,
who can tell what methods of conduct they would
have chosen, or what end they would have made ?
They might have acted the part of foolish chil-
dren, and have brought their parents to the grave
in sorrow. If the Lord has seen it best to re-
move them, we may be satisfied that his way is
perfect, and that all his conduct is ordered by in-
finite wisdom. Besides, they are taken from the
evil to come.
Here I should have finished the discourse ; but
having been warmly solicited by a number of my
friends, after the execution of the unhappy youth,
to satisfy them and others respecting the state of
the prisoner's mind as it appeared to me during
his confinement, and to give them some account
of the conversation which we had together as we
walked from the prison to the gallows, I con-
sented to add the following account of the mat-
ter, in which, as far as I can trust my memory,
I have truly represented, and made use of the
prisoner's own expressions, w^hich I have distin-
guished by single commas.
After his condemnation, there was a remarka-
ble concern for him on the minds of many of
the children of God, both ministers and private
Chriotians, who seemed to be favoured with an
uncommon spirit of prayer for his salvation.
Many supplications ascended to the God and
Father <;/ our Lord Jesus Christ from day to day
for poor Ames, that he miglit be a monument
of sovereign mercv, and die in faith. Nor was
THE CHARACTER OF A FOOLISH SOxN. 22 ^
this the only way in which they discovered their
real regards for him. He was visited by my fath-
ers and brethren in the ministry, of both town
and country, and by many private Christians of
different denominations. Kindnesses were shewn
him from various quarters ; nor was he insensible
of his obligations to his benefaclors.
Having received a message from him, acquaint-
ing me that he desired a visit, I went to see him,
and found him seemingly stupid, with but little
to say ; nor did he appear to me to be so much
affected with his condition as a condemned mal-
efactor, as one would reasonably have expected.
This was th.e state of his mind the hrst visits I
made him. I endeavoured to lay before him, in
as plain a manner as possible, the nature of the
divine law, under which he was as a man, and to
the curse of which he stood most justly exposed
for his transgressions ; knowing, that " by the
law is the knowledge of sin." lie owned that
he was a great sinner, and deserved to be cast
off ; but did not appear to have any proper views
of his sinful nature and life.
Some days after, his conscience seemed to be
in some measure alarmed. He discovered unusual
uneasiness, and assured me, ' that he did not
know what to do. I have lived such a life, that
I can have no hope from that, that God will have
mercy on me. And my time is so short, that I
can do no good works to go to heaven by.*
Thus he was perplexed ; not knowing by 'what
method God could save him. An attempt was
made to open the nature of the gospel to him, or
the way of salvation through the complete redemp-
tion of Christ j and he was dired:ed to the holy
22f TrtE CHARACTER OF A FOOLISH SON.
Scriptures, as containing the whole will of God,
respecting both the ruin and recovery, thje law
and gospel.
But omitting much that passed, I would ob-
serve, that at a certain time I found him in keen
distress from a sense of his sinful condition ;
when he declared that he saw himself, yes, said
he, ' I feel that I am lost ! I sometimes think that
I am given over to destruction, and that there is
no mercy for me. I am undone in soul and body.
If I go to the place of execution as I am now,
they must drag me like a bullock to the slaughter.
Oh, must I die so ? I am like a man that made a
great fire, and then run right into it ! So I have
done ; I have run from God, and must be damn-
ed, if God won't have mercy on me ! May I
not have a little longer time than is now fixed ?'
At thib time he appeared to have very clear views
of the justice of God in condemning him, should
that be the case. ' I see,' said he, ' that if God
could damn me a thousand times, he would be
just •, 1 never did any thing but sin against him.'
Thus 1 left him, confident that neither men nor
angels could help him ; and that God would
have mercy on whom he would have mercy.
In this distressed state of mind he continued
until Friday evening, the 8th of October, when,
according to his own account of the matter, he
was unexpectedly relieved in good measure from
his guilty fears, by Ezek. xxxvi. 26, 21. " A new
Iieart will I give you, and a new spirit will I
put within you ; and 1 will take away the stony
heart out of your flesh, and I will give you an
heart of fle.h," kc. Upon hearing that the pris-
oner appeared easy in his mind, 1 called to se^
Jiim, being desirous to know what was the occa-
THE CHARACTER OF A FOOLISH SON. 22S
sion of it ; and not without fears, lest he should
compass himself with sparks of his own kindling.
Upon conversing with him, he said, ^ I feel my
mind peaceable ; such a peace as I never knew
any thing of in my life before. I was turning
over a little book which was put into my hands,
and cast my eye on these words, " A new heart
will I give you," &c. It struck me : it came as
if it was a promise to me. I wanted this new
heart ; for my heart was bad, bad indeed. This
was God's promise. I knew that God could
not lie ; and therefore if I would not believe this,
I would believe nothing:. I was now sure that
God could give me a new heart. Oh, that is
what I most wanted. And I could not get it,
but God hath let me see that he gives it.' He
said several things about the grace of God in giv-
ing a new heart, a right spirit, &;c. and particu-
larly discovered the view he had of the enmity
of his own heart against God, in the following
sentence : ' I now see that I have sinned against
God all my life, with as much envy as ever I
killed a snake ; which I always had the greatest
hatred to.* He at this time spoke of his former
contempt of the gospel with evident sorrow, and
expressed his gratitude to all those wlio had vis-
ited him, with a view of making him acquainted
with the way of salvation through Christ. ' lliis,'
said he, 'I never knew any thing of before,
though I have always lived in this land where
the gospel is.' From the time mentioned above,
till his death, he had much to say about the
words of the apostle John, "• The blood of Christ
clcanseth from all sin." This seemed to dwell in
his mind ; and on this truth, he assured me, he
rested all his hopes, or his sgul, guilty a^ it was.
224 THE CHARACTER OF A FOOLISH SON.
The Saturday morning before his death, I was
with him. When he was brought into the room,
I observed that his countenance appeared serene ;
rather pleasant. I asked him how he did as to
the state of his mind ? His answer was, as near as
I can recollect, * Comfortable : I want to be with
Christ ; he is glorious, and I am sinful.'
The afternoon before his execution, I found
him much terrified with the prospect of the man-
ner of his death. He trembled, and thus express-
ed himself ; ' I think I see myself hanging up be-
fore the people.' But this fear soon subsided ;
and at his own desire, he had three Christian
friends to spend the night with him ; by whom
I have been informed of his behaviour through
the night, and the manner in which they employ-
ed their time.
When they went into his room, he had the
Bible in his hand ; and being asked how he was,
he said, ' I am easy,' and began to read the 3d
chapter of John ; and when he came to the words
of Christ concerning the new birth, he stopped,
and testified that he had reason to think that
God had given him to know by experience what
that was ; said several things respecting his view
of the excellency of God, and the evil of sin;
and thought, as far as he knew his heart, that
he did love God for his own worthiness, and hate
sin, because contrary to God. He assured the
company that he hated his own evil thoughts,
and wanted to be freed from all sin ; crying out
at times, ' If I am not right, I hope God will put
me right. I see,' said he, « that if I could be
admitted into heaven with this body of sin, I
could not be happy. I know I must be like God j
THE CHARACTER OF A FOOLISH SON. ^"£6
i must be holy/ He slept none all night, and at
nmes used the lollowing expressions : ' O what
should I do, if it was not for Jesus Christ ; won- ''
derful, wonderful goodness and Idve of God \
How have we sinned against him 1^ The company
prayed with him alternately ; and he, at their
desire, prayed also. In his address to God, he
appeared sensible of his unspeakable guilt, and
affected with the wonderful way of salvation by
Christ ; and earnestly begged that the Lord
would be with him in his last hours. Nor did
he forget to pray for his friends and his enemies.
In the morning he declared that lie had a pleasant
night, appeared resigned, and bid his friend-?
farewell with calmness^ never expecting to sed
them on earth ao-ain*
At nine o^clock that morning (which was the
day of his execution) at his request, I visited
him ; found him solemn and composed, consider-
ing the circumstances m which he was, and had
much conversation with him, in the presence of
four or five persons of serious character. His
views of him.self, and of redemption by Christ,
were the same as are mentioned before ; there-
fore it is needless to repeat them. At this time,
he more than once said, ' I hope I am right, an^l
shall not deceive myself. On Christ alone I rest ^
if I perish, I will perish at his feet.'
But I come now to the conversation that I had
tvith him, as w^e proceeded in solemn pace to the
place of death.
About tw^o o'clock he came out of the prisoa
yard, attended with all the awful formalities of
execution; his arms pinioned, and the halter
about his neck, following the cart in whi>:h were
2 £
226 THE CHARACTER OF A FOOLISH SON";
his coffin and the ladder. Gladly would I have
been excused from this painful office ; but the
youth's importunity, and a sense of duty, forbid
ftie to decline it. I therefore stepped up to him,
and thus addressed him : Ames, how do you feel
under your present circumstances ? The answer
was not a little surprising. ' I feel composed.
I am not afraid. What can make me feel so ?
Could it be, if I had not a good hope ?' This nat-
urally led me to enter upon a familiar considera-
tion of the nature of a good hope ; such as, that
hope is the expectation of enjoying a certain
good at a future period ; that a good hope of
eternal life, or happiness hereafter, is a gift of
God ; that it has for its foundation the right-
eousness of Christ ; that the man who has a
good hope has been made sensible of his guilt
and helplessness, and from a view of Christ as
the ground of his hope has been enabled to fly
to him, and cast himself upon him, expecting the
blessing hoped for wholly as a free gift, he be-
ing unworthy, and having nothing to bring as
a price in his hand ; farther, that where this di-
vine hope is, there will be such gracious exercises
of mind as these : hatred of sin, sin of heart
and life, because of its opposition to God ; z pre-
vailing desire to be perfectly free from all sin,
and like to God ; with much to the same pur-
pose. He listened with a solemn attention ;
jjind when I had done, he said — ' I know that
there is no other salvation but Christ ; on him
I rest my soul, and think 1 can say, I hate
^in because God hates it, and do long to be made
holy. I see that if I had sinned but once, and
^ould live a thousand years, and pray and read
THE CHARACTER OF A FOOLISH hON. 227
all that time, I could not make amends for that
one sin. I can have no hope but Christ. If ever
I enter into heaven, it will be by the free grace
of God : it can only be by the mercy of God,
because I never did a good thing in all my life.
I have done nothing but sin against God.'
He discovered no anxiety about his body, or
the death he was to die, all the way to the gal-
lows, except once j which I think was occasioned
by the falUng of the end of the halter from un-
der his arm. He caught it up, and said, ' Did I
ever think that I should have such a thing about
my neck r' To which I replied, Ames, how could
you expect any thing else from your manner of
life ? Did you not tell me, that you once passed
the gallows with stoleji goods under your arm,
and thought then that you should die there, if you
did not leave off stealing ? * O yes, I did. True,
true. But is there not yet hope for such a sinner ?
Is not the blood of Christ sufficient to cleanse me
from all sin ? On that I trust.' Several times by
the way, he affectionately used the words of David,
in a short prayer to the Lord ; " Search me,
God, and know my heart ; try me, and know my
thoughts ; and see what wicked way is in me, and
lead me in the way everlasting 1" I also observed
him breathe out his soul to God, as we walked,
in these words — ' O Lord, make me holy.'
I asked him how his past life appeared to him ;
to which he said, ' Bad, bad beyond all account !
My sins frighten me, they are so many and
great.' But still he rested on that sacred declara-
tion, " tlie blood of Christ cleanseth from all sin."
He asked several questions about the way of
access to God the Father through Christ, and
228 THE CHARACTER OF A FOOLISH SOX,
concerning the distinction between the Father
and the Son, Also, whether I thought that the
souls of the wicked at death would appear befora
God, to receive the sentence of condemnation ?
or, whether they would immediately pass to hell,
and wait their doom at the day of judgment ?
To all which 1 answered him. The questions
were asked, and the answers attended to with
an astonishing composure.
He mentioned with astonishment the horrors
of conscience he had been under at a certain time
while in prison ; expressed his wonder at God*^
goodness to him, and his gratitude also that he
now enjoyed such an agreeable ccmpcsure of
mind ; and would ask, ' How can it be f I hope \
am not deceived !'
By this time we came in sight of the gnllow*.
I designedly took no notice of it, but watciicd the
prisoner to see how he would behave, expecting
that the sight of it would give him a shock. But
he looked up, and said, ' There is the gallows 3
and I shall soon know, dear Sir, more than you/
I asked him how his mind was, at the near ap-
proach of dissolution. ' I feel composed,' said he.
We were now hindered from conversing, by
the pressing of the multitude, v/ho were all de-
sirous to be as near the prisoner as possible.
Upon coming under the gallows, he was ordered
to get into the cart and stand up while the war-
rant for his exjecution was read ; after which he
sat down on his coffin, and I asked him, as the
solemn period was at hand when he would launch
into eternity, how things appeared to him. As
for his heart and life, he declared, shaking his.
hjE^d at the same time,, tJiat they were ' bad 5
THE CHx\RACrLR OF A JbOOLISH SO In'. 229
dKadful bad ; that he could have no hope if it
were not for Jesus Christ , but that he thought
there was infinite safety in him.'
I asked him, whether he was sensible of this
tj^uth respecting Christ, and whether he had rea-
son to think he could trust his guilty soul on him.
He answered, < O, yes, there is no other way ;
where else can 1 hope ? I want no other hope ^
" the blood of Christ cleanseth from all sin." O,
that I may be right/ I then prayed with him,
and after prayer took an affectionate leave of him.
At parting, he assured me that his mind remained
in the same stated I then retired a few steps
from him, leaving him to the exercise of his own
thoughts. He laid his head on his coffin for some
time, then kneeled down by it, and prayed softly.
But it now being^ within fifteen minutes of the
time fixed for his execution, he was ordered to
stand upon his coffin. He obeyed at once. Be-
ing now tied up, and waiting the last minute,
he addressed the people in a few words : ' Look
at me, a sight enough to melt a heart of stone j
I am going to die for my wickedness : but the
death I am to die, is nothing compared with th(?
death of Jesus Christ on the cross, for they pier-
ced his hands and his side with a spear. O take
warning by me. If you were my own brethren,
near to me as my own soul, I could only tell you
to beware of stealing, swearing, drinking,' kc.
He asked how long he had to live -, and being
told, he addressed himself in solemn prayer ta
God. Among other expressions I recollect the?
following : ' Lord, have mercy on me, the worst
of sinners. I can only stand at a distance, and
say, God be merciful to me a sinner. Lord, it is
^30 THE CHARACTER OF A FOOLISH SON.
better to trust in thee^ than to put confidence m
man. It is better to trust in thee, than to pu't con-
fidence in princes. If I perish. Lore! Jesus, I will
perish at thy feet ; but the blood of Jesus Chrfst '
cleanseth from all sin.' There were many other
expressions which he used in this his last address
to God, that appeared to me really suitable to
his case. He again asked how long he had to
live, and was answered five minutes. He desired
to know when the time was out ; and looking
wishfully at the sun, he said, * That sun is almost
down ; but before it sets, I shall be in eternity,
where I never was ;' and pulhng the cap over
his eyes again, he cried out, ' Lord Jesus, into
thy hands I commend my spirit.' As he finished
this sentence, he was turned off, and died with
great ease.
I have only now to add, that both before and
since the execution of the unhappy youth, I made
inquiry respecting his latter conduct ; and have
bceii informed more than once, by the family
who daily observed him, that they never saw so
great an alteration for the better in the temper
and conduct of any man, in so short a time, as
in this youth. And as far as he had opportunity,
he discovered a readiness to forgive, and to do
a kindness for his worst enemy. Thus he said
he could cheerfully and heartily forgive the per-
son, who, he declared, had sworn falsely against
him on his trial, relative to his first entering the
house of Mr, Bicker. Nor did he only forgive
him, but when any of the neighbours sent him.
victuals, he said, I cannot eat it ;; carry it to
A , he wants it. This was an evidence of a
Christian temper. Upon the whole, I cannot
but think that he died a Penitent Thief,
THE CHARACTER OF A FOOLISH SONT. 231
Thus 1 have, at the warm solicitations of some
of my friends, given an account of the exercise of
mind of the late Levi Ames, They who, with the
author, think that he died in faith, will admire this
display of divine grace; and carefully ascribe
all the glory to God ; knowing, that it is God
who worketh in us to will and to do of his own
good pleasure.
It is probable the author may have subjected
himself to some unkind reflections, for taking so
much notice of a once profligate youth, who
made his exit on a gallows ; but as an evangelist
has mentioned one penitent thief, he expects
your indulgence in the preceding narrative of
another. The most that can be said, perhaps,
in this matter is, that the author has made a
charitable mistake ; this surely will be no great
crime : besides, charity will cover the multitude
of faults.
SERMON XL*
tiOPE THE ANCHOR OF THE SOUL.
HEBREWS, vi. 17—20.
Wherein God, *iviUing more abundantly to sheiu unto the heirs of
premise the immittability of bis counsel, confirmed it by an oath :
that hy two immutable things, in 'which it tuas impossible for
God to lie, lOe might have a strong consolation, tvho have Jieot
for refuge to lay hold upon the hope set before us t luhich hope
ive have as an anchor of the s€ul, both sure and stedfast, and
nvhich entereth into that nvithin the vail ; ivhither the forerun-
ner is for us entered, even jfesiiSy made an high priest forever^
after the order of Melchisedec*
In a former discourse from these words,
I particularly considered the 18th verse, and
endeavoured to shew, that the purpose and prom-
ise of God are a source of strong consolation to
such as have fled for refuge to lay hold on the
hope set before them. We shall now consider
the two last verses, " which hope we have as
an anchor of the soul, both sure and stedfast, and
which entereth into that within the vail ; whith-
er the forerunner is for us entered, even Jesus,
made an high priest forever, after the order of
Melchisedec." The language is figurative, and
if followed, will lead us to observe,
I. That the believer in this world is like a
vessel at sea, driven by every storni.
* Never before printed. Delivered November 13, 179I''
HOPE THE ANCHOR OF VhE SOUL. 2SS
II. Hope is his anchor, by which he is prc^
served from shipwreck, being sure and stedfast^
and entering into that within the vail, whither
the forerunner is for him entered, even Jesus,
made an high priest forever after the order of
Melchisedec.
I. The Christian in this world is like a vessel
on a boisterous sea, exposed to many storms.
This remark is founded on Paul's representing
hope as an anchor. The mariner cannot do with-
out the anchor, nor the Christian without his
hope. Let us trace the similitude in the follow-
ing instances.
1. The prudent mariner, when about to sail,
prepares for storms, because he cannot expect to
have fair weather always.
So should it be with Christians. In such a
v/orld as this, they should expect and be prepared
For the worst. " In the world," said Christ to
his disciples, " ye shall have tribulation." But
it is the too common fault of young Christians,
especially, to think their mountain stands strong,
and that they shall never be moved ; and though
they who have gone before them warn them of
their danger, they will not prepare for it : hence
are they often overtaken in an unguarded mo-
ment ; and thus Satan gets an advantage of them.
2. The mariner sails with a serene sky and a
leading breeze ; his prospects flatter him : but
scarcely has he cleared the land, before the clouds
gather, the wind heads him, and it becomes tem-
pestuous ; so sudden the change.
So it is with Christians. Happy in a sens5
of the divine favour, and swallowed up in God,
one minute, the next attacked by their commarA
'i F
234 HOPE THE ANCHOR OF THE SOUL.
enemies, the dcTil, the world, or the flesh ;
they hang their harps on the willows, and
refuse to be comforted. In this condition they
adopt the language of Job, " Behold, I go for-
ward, but he is not there ; and backward, but I
cannot perceive him : on the left hand, where he
doth work, but I cannot behold him : he hideth
himself on the right hand, that I cannot see him."
*' O that 1 were as in months past !" How sud-
den and how melancholy the change, from the
height of consolation to the depth of sorrow !
3. When the mariner embarks, he leaves be-
hind him, perhaps, those who are as dear to him
as his life. Gladly would he carry them with
him if he could ; but the calls of duty must be
heard before those of affection. He looks behind
him as he goes, and casts a wistful eye to the
place where all that is dear to him on earth re-
mains ; wishes them a thousand blessings, and
drops the involuntary tear of warmest affection
over them.
So it is with Christians. Often, when called
to follow the Lamb, they leave — O painful
thought ! they leave some of their best earthly
friends behind ; a wife, a husband, a child, a
brother, a sister, yea, all that they value on earth,
who are unwilling to accompany them in the way
of religion. They often look behind, drop the
tear of Christian love, and wish to take them by
the hand, and conduct them to him who taketh
away the sin of the world. They part with them
with the greatest reluctance, and are often whis-
pering to themselves, ' And shall we be separated
forever ? Shall we, who are connected by the
tQnderes.t ties of blood a-nd friendship, be at last
HOPE THE ANCHOR OF THE SOUL. 235
as wide apart as heaven and hell ? Forbid it, thou
God of all compassion ! Unite us to thyself by
love divine, and permit us to meet and worship
before thy throne in heaven forever.'
4. When the mariners have left their native
shore, and launched out into the mighty deep,
nought appears but sky and water ; the little
company seem to be alone in the world.
So in measure it is with Christians. Having
left the crowd of unbelievers, and fled for refuge
to Christ, they appear to themselves a little flock.
Thus it was in a particular manner in the age of
the first Christians. They were few, compared
with Jews and Gentiles, who opposed them ; for
the world was against them ; and always will be^
while unregenerate, against the true disciples of
Christ. " Ye are not of the world, even as I am
not of the world," said Christ to his followers.
The Bible teaches us to believe that real Chris-
tians, in all ages, are few, in comparison wdth
those who reject the gospel. Many are called,
but few are chosen. " Strait is the gate," said
Christ, " and narrow is the way, that ieadeth unto
life,, and few there be that find it : but wide is
the gate and broad is the way that Ieadeth to de-
struction, and many there be who go in thereat."
" Not many wise men after the flesh, not many
mighty, not many noble are called." Thus
Paul speaks. But was not Paul mistaken ? Chris-
tians believe he was was inspired by the Holy
Ghost ; if so, he hath spoken the truth. It fol-
lows, we m.ay receive it as a divine truth^ that
" not many wise men after the flesh, not many
mighty, not many noble are called."
The same thing is established by observation.
Look w^hich way you v/ill, and you find that the
S36 HOPE THE ANCHOR OF THE SOUL.
majority neglect religion, and live without God
and without hope in the world. There are times,
indeed, when the godly have much company.
This is the case when religion is revived ; then
converts come as the clouds, and as the doves to
their windows. But in general, they have been
much alone in the world. They sometimes think
themselves alone as to their exercises of heart ;
or that no person was ever troubled as they are,
with sins and temptations.
5. The mariners, always when at sea, keep
their port in view, and endeavour to make their
passage in the best and safest manner they can.
So it is with Christians. When they set out
in the divine life, they keep heaven in view, and
endeavour to " press toward the mark for the
prize of the high calling of God in Christ Jesus.'^
6, The mariners meet with storms, and some-
times seem to be in danger of shipwreck ; are
driven back to port, or hover long in sight of
their haven, but are not suffered to enter.
So it is with Christians. Their little bark is
beat about by many a wave ; and they are ready
to think they shall never reach their haven. The
following particulars will illustrate our meaning.
(1.) Violent temptations, horrid thoughts, and
blasphemous suggestions attack them j insomuch
that they shudder at themselves.
(2.) Risings of indwelling sin ; which cause
them to fear that they have never known the
truth as it is in Jesus, and shall surely fall, and
be lost at last,
(3.) Reproaches of the world. Those who
are strangers to the nature of religion oppose
and persecute the saints. There is in man a fear
HOPE THE ANCHOP. OF THE SOUL. ii37
of reproach, and a wish to avoid it ; and some-
times the Christian acts unworthy his character,
and upon reflection becomes unhappy.
(4.) The false principles of religion, that God
permits to take place, often extremely distress
him 'y because the glory of divine truth is obscur-
ed, and weak or unguarded persons are led cap-
tive for a time, till the light of truth breaks forth,
and destroys the man of sin, with the false prophet.
It hence appears that he meets with innumer-
able afflictions in the present life, and is often
ready to faint under them. Such indeed is his sit-
uation, beset by a sinful heart within, accompa-
nied with languor of affection, doubts and fears,
the temptations of an alluring v/orld, and the arts
of false religion without, that he would certainly
fall, if it were not for hope, v/hich is as an anchor
to the soul. His feeble bark is like the ship at sea,
tossed with every wave, and exposed to ten thou-
sand dangers. We now pass to consider the hope,
II. Which is said to be as " an anchor of the
soul, both sure and stedfast, and which entereth
into that within the vail ; whither the forerunner
is for us entered, even Jesus, made an high
priest forever, after the order of Melchihedec."
By this hope we are to understand either tlie
two immutable things spoken of in ver. 17. i. e.
the purpose and promise of God, which lay the
foundation for hope ; or Christ himself is intend-
ed, who is called the hope of Israel, Acts xxviii.
20. " For the hope of Israel 1 am bound with
this chain,"' said Paul. Or it may intend the
grace of hope, or hope as an act of the nanJ.
The last appears to me to be the sense, because such
an exercise of lieart is encouraged by the two inv-
238 HOPE THE ANCHOR OF THE SOUX.
mutable things mentioned in the preceding ver^e,
and because it is distinguished from Christ him-
self in the next verse, who is said to be the fore-
runner. Hope is said to enter within the vail,
whither the forerunner is for us entered, even
Jesus, made an high priest forever, after the or-
der of Melchisedec : it therefore is distinct from
Christ, who is gone to heaven, and is followed
by hope ; which is said to be as " an anchor of
the soul, both sure and stedfast."
Those things that are said of hope now come
under consideration.
1. It is as an anchor to the soul. By the an-
chor a vessel is kept from driving ashore, when
the wind is Jiigh and the current strong. By
this little but useful instrument, many vessels
have been preserved, and many lives saved.
So hope keeps the soul in the most trying sea-
sons. Hence we are said to be " saved by hope."
Is the believer tempted ? Hope waits for the ac-
complishment of the promise, that God will not
suffer him to be tempted more than he is able to
bear ; but with every temptation will make a
way for his escape. Is he burdened by sin
within ? He waits in hope of a final and complete
deliverance. Is he afflicted ? He hopes that all
w^ill be for his profit ; knowing " that all things
work together for good to them that love God,,
to them who are the called according to his pur-
pose.'* Is he in darkness of mind ? He hopes
that the Lord will lift upon him the light of his
countenance, and put joy and gladness in his heart.
Is he grey with years ? Hope sustains him while
he totters ; he expects a blissful immortality. Is
he called to die ? Hope sustains him. He looks
HOPE THE ANCHOR OF THE SOUL. 239
forward to a crown of glory, which he expects to
enjoy through grace alone.
2. The anchor is thus serviceable, though un-
seen ; for it sinks to the bottom.
So hope is of great use to the poor Christian
at a time when he can hardly think he has any ;
or when the things he hopes for are almost out
of sight. In the Christian's worst times he car^
not give up his hope. It has fixed on Christ,
his fullness, unchangeableness and promise, and
will not let go. It is at such times hoping against
hope.
3. Sometimes the ship drifts, notwithstanding
the anchor ; at length, meeting with better
ground, it brings her up, and prevents her going
on shore.
So hope sometimes seems to fail the Christian :
back he goes ; or sinks with discouragement.
But at length hope fixes on some sure word of pro*
mise, some divine truth, and he stands fast.
4. You may have seen a number of vessels ri-
ding at anchor in fair weather; all appeared equally
safe ; but when a storm hath arisen, many went
on shore.
So it is with professors. There are many who
appear as safe as any in fair weather ; but when
storms have arisen, when temptation and perse-
cution have taken place, hope has failed them,
and they have turned back. And thu5 has it
been with many anxious sinners. Remember the
hopeful youth who fell at Jesus' feet.
5. The anchor causes the vessel to keep her
head to the wind and tide.
So hope makes the Christian face his trials. He
rejoices in hope, even in the midst of tribulation-
^' We glory in tribulations also ; knovinor that
S40 liOFE riiE ANCIIOH OF THE SOUL.
tribulation worketh patience, and patience ex°
perience, and experience hope, and hope mak-
eth not ashamed, because the love of God is
shed abroad in our hearts by the Holy Ghost,
which is given unto us."
6. The anchor sinks to the bottom, and lays
hold there.
So hope " entereth into that within the vail ;
whither the forerunner is for us entered, even Je-
sus, made an high priest forever, after the order
of Melchisedec."
This expression is in allusion to the high priest
his entering into the holiest of all. This he did
once a year ; and not without blood, which he
offered for himself, and for the sins of the people^
In this he was a type of Christ ; who hath enter-
ed into heaven itself, there to appear in the pre-
sence of God for his people. He entered in once
into the holy place, having obtained eternal re-
demption for the heirs of promise.
And this he did as a forerunner. The business
of a forerunner is to prepare the way for the
entrance of others : so Christ went to prepare
places for believers.
Now the hope of the Christian entereth into
that within the vail. It follows Christ to heaven^
and rests upon his intercession at God's right hand„
Herice he expects to persevere unto the end, be-
cause he has an advocate with the Father 5 and
he hopes that he shall at last be with Christ, that
he may behold his glory.
** Hope with a goodly prospect feeds the eye,
*' Shews from a rising ground possession nigh ;
" Shortens the diftance, or o'erlcoks it quite :
" So easy 'tis to travel by the sight." Dry den
HOPE THE ANCHOR OF THE SOUL. 241
It is sure ; it cannot be lost. When once it
enters within the vail, and fastens on Christ, the
forerunner of his people, nothing can ever de-
stroy it. The waves and billows spend their
force in vain ; the believer's heart is fixed, trust-
ing in God.
It is stedfast ; it never changes its object ; it
is immoveably fixed on Christ for eternal life.
Amidst the changing scenes of time, this stedfast
hope buoys up the soul when tossed on the bil*
lows of adversity,
" Hope travels through, nor quits us when we die."
A few reflections shall close the subject.
1. How great the divine condescension, to
2;ive such ground of consolation to them that
fly for refuge to the mercy of God ! The eternal
purpose and faithful promise of God must afford
the strongest consolation to every believing, hum-
ble soul. This hope causes him to sing while
in the house of his pilgrimage, and cheers with
its beams the dark valley of the shadow of death.
2. How important for us individually to pos-
sess that hope that is as an anchor to the soul.
In the dying hour, ail other refuges will fail : the
hope of the hypocrite shall be cut off and perish,
and his trust be as the spider's w^eb. Yea, the
eyes of the wicked shall fail, and they shall not
escape, and their hope shall be as the giving up
of the ghost. Job viii. 13, 14 ; and xi. 20.
3. Let us examine whether w^e possess this
permanent hope. It may be satisfactorily known
by its tendency : it always leads to holiness. " He
that hath this hope in Iiirn purifieth himself,
even as he is pure" who hath called him. The
genuine hope of the gospel never leads to licen-
2^2 HOPE THE ANCHOR OF THE SOUL.
tiousness. It constantly keeps the soul sensible
of its obligations to him " who gave himself for
tis, that he might redeem us from all iniquity,
and purify to himself a peculiar people, zealous of
good works."
4. And lastly. This hope alone animates and
cheers our future prospects. The believer, in
the hour of despondency, is enabled to adopt the
language of David ; " Why art thou cast down^
O my soul ? and why art thou disquieted within
me ? Hope thou in God, for I shall yet praise
him, who is the health of my countenance, and my
God." When just entering the " valley of the
shadow of death," when the guilty mind is filled
with horrors indescribable, the believer, unde^
the influence of this hope, is enabled to sing, " O
death, where is thy sting? O grave, where is
thy victory ?" While he knows that the sting of
death is sin, and the strength of sin is the law ;
he can rejoice in God, who giveth him the victo-
ry through our Lord Jesus Christ. Until tlie
voyage of life is finished, may the Lord grant to all
his believing people the supporting influence of
that hope, which is as an anchor to the soul, and
which entereth within the vail ; and may his
terrors alarm the thoughtless and secure, who
live without God and without hope in the world.
Apprized of their danger, and quickened by grace,
may they fly for refuge to the Lord Jesus, and lay
hold on the hope set before them in the gospel
Amen.
SERMON XII.*
GOD'S DESIGNS VAINLY OPPOSED BY SINNERS^
PSALM II 1—4.
cVhy do the heathen rage, and the people imagine a vain thing f
The kings of the earth set themselves ^ and tht riders take counsel
together, against the Lord, and against his anointed, saying, Let\
us break their bands asunder, and cast aavay their cords from us..
He that sitteth in the heavens shall laugh : the Lord shall have
them in derision*
1 HIS psalm is clearly prophetic of Cliristj
and of the ill treatment with which he and his
followers met from the ungodly in the world.
To him the apostle applies it in Acts iv. 2.5, 26.
" Who by the mouth of thy servant David hath
said, Why did the heathen rage, and the people
imagine a vain thing ? The kings of the earth
stood up, and the rulers were gathered together
against the Lord, and against his Christ. For of a
truth against thy holy child Jesus, whom thou
hast anointed, both Herod and Pontius Pilate,
with the Gentiles, and the people of Israel, were
gathered together, for to do whatsoever thy
hand and thy counsel determined before to be
done.'* This application of the psalm to Christ
is decisive.
I readily acknowledge that it has respect to
David, the type of Christ, in the first instance j
but on this occasion, a greater than David is here,
^ Never before printed. Delivered at the quarterly day of prayer.
.Tune 4, i8o;.
^44 GOLVS DESIGNS VAINLY
There is in general, if not always, a degree
of ambiguity attending prediction, which is hap-
pily removed by its fuiiilment. It is the event
that fully explains prophecy. To us this hap-
piness is granted ; and this shall be the business
of the present opportunity, to compare this pre-
diction and the event together. My intention
is to impress on my own heart and yours, the
sufferings and safety of that blessed cause, in
which we are so much interested, and f ^r which
we meet this day to pray.
Let us attend to the passage as it lies before us,
and beseech the Father of lights to give us a
right understanding of its meaning.
The sacred writer asks, why do the heathen rage?
This prophetic question was fulfilled when Christ
made his r.ppearance in the flesh, and was preach-
ed by his apostles.
There is another branch of the sentence in
connexion with the preceding ; which is, " and
the people imagine a vain thing.^' The people
here spoken of are, I suppose, the Jews. They
imagined a vain thing when they thought,
1. That Messiah would come as a temporal
prince, to deliver and exalt their nation. Such
a Messiah v/ould have been of no advantage to
them as sinners, as persons under the condem-
nation of the law. But of this they were not
sensible : their eyes were blinded to their true
condition and need of a Saviour.
2. They imagined a vain thing, when Herod
ordered all the male children, from two years old
and under, to be slain, with an intention of cut-
ting off him who was born king of the Jews.
He knew not what h,e did j or that in doing k^'
OPPOSED BY SINNERii. -4vi
he was fighting against God, whose purpose sliall
«tand, and who will do all his pleasure.
In each step of their conduct, you see the text
exemplified, or have a display of the rage of the
rulers and people of the Jews against Christ. All
their opposition made to his preaching and mir-
acles was of the same kind, and arose entirely
from rage against him. His miracles they ascri-
bed to a diabolical influence, and his doctrine they
despised. They treated him as a deceiver, and
raised a clamour aeainst him.
3. They imagined a vain thing, when they
hired Judas to betray him, and urged Pilate to
condemn him, and when they crucified him.
Their design was to get rid of him ; but we shall
find, before we conclude, that he who sitteth in
the heavens did laugh ; yea, that he had them in
derision.
4. How vain a thing did they imagine when
they placed a guard of Roman soldiers at the
sepulchre, to prevent the sacred body from be-
ing stolen away. lience they became the first
witnesses of an important fact : for they, affright-
ed, ran into the city, and declared that he had
risen. Their wicked designs were thus signally
frustrated.
By the heathen are meant all Gentile nations;
especially the Greeks and Romans. You recol-
lect the manner in which the apostles were treat-
ed for preaching the doctrines of Christ. The
Jews and Romans, by their influence, were the
principal actors in his condemnation and death ;
but afterward the Greeks took a very decided
pa^t against him. They esteemed Christ cruci-
fied foolishness. And when Paul preached at
w'^u GOD'S DESIGNS \'AINLY
Athens against idolatry, they mocked. At an-
other time he was stoned, imprisoned and scourge
ed. Such was their rage against him, that they
said he ought not to live any longer.
The next verse x^pens this matter more fully to
our view. " The kings of the earth set them-
selves, and the ruleri^ took counsel against the
Lord, and against his anointed.'*
The terms kings and rulers signify persons
clothed with different degrees of power and au-
thority ; the former are supreme, the latter su-
bordinate. They united in their opposition to
Christ.
You are desired to bear in mind, that this pre-
diction was delivered about one thousand years
before the coming of Christ* Its accomplishment
hath been exact, so far as the present age of the
vv^orld. Much yet remains as to the latter part
of it.
The kings of the earth set themselves, i. e. ifl
opposition against the Lord, meaning Jehovah j
and against his anointed, meaning Jesus Clurist,
who is often spoken of in the word of God by
this phrase.
Let us now compare prophecy and event to=
gether in this part of it.
The first instance of this kind we have in
Herod, and in Pilate the Roman governor. You
recollect that the former was so much opposed to
him that he murdered many infants, that he
might be sure to cut off Jesus Christ. Pilate ar-
raigned, tried, condemned him, and delivered
him over to the Jews and soldiers, to kill him.
You are sensible that the text was literally fuL
filled during the ten persecutions under .the Rov
•OPPOSEO py SINNEPS. 247
man emperors. The first was under the cruel Ne-
ro ; the second by Domitian ; thi? third by Tra-
jan. I might mention all the names of those
Roman kings or emperors, who set themselves
against the Lord's anointed, or his cause in gene-
ral ; but it is not necessary to my present purpose.
These persecutions lasted about three hundred
years ; during which period, thousands of Christ-
ians were put to death. This was under Rome
Pagan. Afterward the most cruel persecutions
were carried on by Rome Christian, so called.
" The kings of the earth set themselves, and
the rulers take counsel together against the Lord,
and against his anointed." The following state-
ment of facts will farther show the exact accom-
plishment of this prophecy. ' There was a strong
conspiracy between James IL the king of England,
and Louis XIV. of France, who were both papists,
to extirpate the northern heresy, as they called
the protestant religion, not only out of England,
but out of Europe ; and had laid their schemes so
as to be almost sure of their purpose. But just
as they were about to put them into execution,
God in his providence suddenly dashed all their
schemes in pieces by the revolution, at the coming
in of king William and queen Mary.'
After this there was a plan laid to accomplish
the same thing by bringing in the popish pretend^
er in the latter end of queen Anne's reign j which
also was defeated by Providence.
The emperor of Germany declared war against
the duke of Saxony because he favoured Luther
and his friends. The king of Spain maintained
a long war with Holland and the L,o\v Counrries,
OR the same account.
248 GOD'S DESIGNS VAINLY
In Holland, there have been shocking persecu-
tions under the Spanish government. In France,
at different times ; especially under Louis XIV.
who was a most bloody man. In England, in the
reign of bloody queen Mary ; and in Scotland,
in queen Mary's days. Ireland too has had her
share in the persecutions of the church. In the
reign of Charles I. of England, above one hun-
dred thousand protestants were cruelly put to
death. In Italy too the same horrid cruelties have
been exercised towards the Lord, and towards
his anointed.
By this short sketch of facts it appears, that
the text, delivered many hundreds of years past,
has been literally fulfilled, as it respects the com-
bination of kings and rulers against the Lord and
the cause of Christ. And these cruel persecu-
tions have been carried on in those very coun»
tries, which are now the seat of wars and desola-
tions ; the Lord hath given them blood to drink
in their turn.
We may now look back and trace the progress
of error, and departure from the faith, from the
beginning, and learn how they have been grad-
ually preparing for the present state of things in
the world.
The persecutions of the church, and the cor-
ruptions bf Christianity, have been long foretold
with such clearness, that they have always been
expected. The issue of these things hath been
also foretold.
We have observed already, that at first Jews and
Gentiles opposed the cause of Christ ; him they
apprehended, condemned and crucified. His
followers were treated in the same manner, in
d^flerent ages, and in different countries.
OPPOSED BY SINKEPvS. ^49
A departure from the faith began in the apos-
tolic-age. And after Rome pagan became Chris-
tian, which wa3 when Constantine was converted
to Christianity, she soon became corrupt. Errors
were introduced, and fatal controversies took
place among them. A hierarchy was soon estab-
lished among the clergy, and primitive Chris*
tianity was greatly corrupted. Popery, with all
its en'ors and with all its horrors, sprang up in
the world, and spread with a surprising rapid-
ity. Many things which did not belong to Chris-
tianity, being found among those who were called
Christians, brought it into disrepute. The super-
stitions and fooleries of the Romish church, and
the ignorance in which the common people were
held, had an immediate tendency to make deists.
This was actually the case, till at length Chris-
tiaHily was viewed as a mere human invention,
an engine of state to keep the ignorant world in
awe. Deism increased surprisingly, till at length
thousands of mankind, in different nations, threw
off all regard to religion.
Thus the abuses of mankind and the corrup-
tions of Christianity led to the infidelity which
now prevails in the world, and is openly avowed
by a great body of men.
Such have been the causes which in a course of
ages have brought the state of religion in the
world to what you see it to be.
The tyrannies exercised over the souls and bod-
ies of men, have also tended to awaken their re-
sentments, and to produce the convulsions that are
now among the nations. A diffusion of political
knowledge hath helped on the matter. And when
once mankind are let loose, there is no knowing
2 H
250 GOD'S DESIGNS VAIVI.Y
where or when they wull stop. They who set
out right, have lost sight of their first principles,
and overleaped the bounds of reason, and of true
rational liberty.
* God is now making himself known,' says
an ingenious writer, ' by the judgments which
he executeth in the earth. He is now, by the
works of his providence, giving the ultimate and
that which will be the all-convincing evidence of
the truth of the scriptures. There is but a little
period to come, compared with the past, in which
infidelity will dare speak its sentiments. All con-
siderate and good people see this already ; and
though there be some inhdels against growing
light. Infinite Wisdom permits them to rise up
for two purposes : first, to fulfil more bloody
judgments on apostate Christendom than men of
rrood hearts would wish to be instrumental of ex-
o
ccuting, although they know them to be just ;
and secondly, that by their avowed principles,
practice, and the end to which Providence will
bring them, they may be a warning to future
ages against infidelity. God teaches by experi-
ence. Within the conclusion of a century from
this time, it will not be disputed w^hat was meant
by prophetic Babylon. Her great wickedness
will be illustrated to universal knowledge by her
great plagues. It w^ill also appear that infidelity
was the instrument prepared by God for her pun-
ishment ; that this infideHty naturally sprung
out of her own corruption, or rather was the last
stage of antichristian apostacy ; and that having
consumed itself and the parent that gave it birth,
the judgments of God are finished. A new era
will take place. Through the instruction of past
OPPOSED BY SINNERS. 251
experience, and the pouring out of the Holy
Spirit, righteousness and peace will fill the earth.
All the prophecies describe this succession of
events. The past and present fulfilment of them
mu- 1 remove from wise minds, all doubts concern-
ing the future.'*
We pass to confider the next verse in the text,
which is the language of the combined enemies
of Christ and his church. " Let us break their
bands, and cast their cords from us.*'
These words are a daring and impious decla-
ration of the enemies of Chri>t, that they wilF
reject his law and contemn his gospel. It is as if
they had said, we Vx^ill not have this man to reign
over us. This they did : " he came to his own,
and his own received him not."
By bands and cords are meant those things
that unite them to Christ and to one another ;
love to Christ and his cause, which animated
them amidst all their sufferings. Their enemies
attempted, by threatenings on one hand, and
promises on the other, to make them deny their
Master ^ but they chose death rather than such a
shameful and wicked conduct.
The last ver-^e now comiCs under consideration.
^" He that sitteth in the heavens shall laugh : the
Lord shall have them in derision." These words
are David's, and teach us that Jehovah, who sit-
teth in the heavens, observes and controls all
the events that take place on earth. He beholds
the rage of the heathen, the combination of wick-
ed kings and rulers against his church, and laughs
at them, and will finally have them in derision.
They are his instruments to execute his purposes 5
* Mr. Strong*; Sf:^rmnn from Rev. xvii?. 4.
252 GOD»S DESIGNS VAINLY
and when they have completed the work for
which he uses them, he will bring them to their
end and none shall help them. This is a blessed
truth for such a day as this, in which the world
is in convulsions.
We may illustrate the truth of this part of the
text by the following instances.
1. Herod, in the slaughter of the infants, was
disappointed. Christ was preserved. He who
sitteth in the heavens defeated the wicked designs
of his enemies.'
2. Thus it was with respect to the Jewish ru-
lers and people in the crucifixion of Christ. His
death was necessary in order that he might save
sinners. They brought about, though with wick-
ed hands, the event for which he came into the
world, and finally they met their punishment in
being conquered and dispersed. The Lord now
hath them in derision. They are now a reproach,
a proverb, a taunt, and a curse, in all places to
which they are driven.
3. Persecution hath been overruled for the spread
of the gospel, contrary to the design of persecu-
tors. They meant to suppress, not promote the
cause of Christ. They also sent many good men
to heaven, by their cruelties, and the gospel to
our America. Here we sit under our own vine and
fig-tree, and there are none to make us afraid.
4. The Lord may be said to laugh at the en-
emies of his churcli, and to hold their weak de-
signs in the utmost derision, as appears in the
following instances. In the reign of queen Eliza-
beth, ' the Spanish armada was sent to invade
England, in order to suppress and root out the
reformed religion; and therefore tliey brought
Oin'OSED BY SINNERS. 'j.5'J
in their fleet all manner of Instruments of cruelty
wherewith to torture the Protestants, who would
not renounce their religion.' But they were
baffled in so extraordinary a manner, that the
Spanish admiral blasphemously swore * that he
feared Jesus Christ was turned Lutheran/
In the rage of the papal party against the Prot-
estants, Ireland was doomed to drink of the bitter
cup of persecution, but was delivered in the fol-
lowing remarkable manner. Dr. Cole being sent
with a commission for that purpose, called on a
friend at Chester, and being pleased with his ap-
pointment, informed his friend of his determina-
tion to proceed to the utmost extremity when he
should arrive at the place of his de*Jtination. A
Protestant lady being present, and hearing what
was said, found means to take his commission
from a small box which contained it, and to place
in its room a pack of cards. When the Doctor
came to Ireland, and was about to produce his
commission to the proper persons, (a large col-
lection of people being present,) on opening the
box, to his extreme m.ortification he found only a
pack of cards, with the knave of clubs uppermost !*
He returned to obtain a new commission, but the
queen died before it could be procured. The
unhappy people were, in consequence of this,
saved from death and ruin. Thus he who sittcth
in the heavens doth have them in derision.
I might proceed to illustrate the prophecy before
us, and to encourage the friends of Christ, by his-
torical facts in abundance ; but these may suffice.
* The chief officer observed to him, as things were, he had
only to return and obtain another commission ; and with a de-
gree of pleasantry added, *'and we will shuffle the cards while
you are gone."
254 GOD"^ DESIGNS VAINIY
We must now close the subject with a few'
reflections.
1. We are taught the depravity and wicked-
ness of mankind in different ages and nations j
which they have manifested in their rage and op*
position to the cause of Christ. This wicked
disposition hath led to reject or corrupt Chris-
tianity, and finally to renounce it, and embrace
positive infidelity. ' This,' says the author we
have quoted, ' is the la^t part of the antichri>tian
apostacy. They can go no farther ; and when
they have spent themselves in destroying one an-
other, Christ Jesus will appear to vindicate his
insulted, injured cause.' ' We are come,' says
one, ' to what the scripture emphatically calls the
last day. The last tyrannical form of govern-
ment is falling to pieces, viz. the Roman ; for
which event there hath long been a growing prep-
aration in the state of the nations. It is the dy-
ing pangs of this fourth beast that now convulse
the world.' " He that sitteth in the heavens will
laugh ; the Lord will have them in derision."
2. We learn this pleasing, animating truth,
that the cause of Christ shall be preserved amidst
all the convulsions of nations, and at last triumph
gloriously. To this end he who sitteth in the
heavens will conduct the present distressing scene
of things ; Christ will reign until he hath put all
enemies under his feet. Remarkable is the fol-
lowing part of the psalm, in which the text is.
" Then shall he speak unto them, (his enemies,)
in his wrath, and vex them in his sore displeasure.
Yet have I set my king upon my holy hill of Zi-
on. I will declare the decree : the Lord hath
said unto me, thou art my Son ; this day have I
aPK)»SED BY SINNERS.. 256
begotten thee. Ask of me, and I shall give thee
the heathen for thine inheritance, and the utter-
most parts of the earth for thy possession. Thou
shalt break them with a rod of iron ; thou shalt
dash them in pieces like a potter's vessel. Be
wise now, therefore, O ye kings ; be instructed,
ye judges of the earth. Serve the Lord with
fear, and rejoice with trembling. Kiss the Son,
le.>t he be angry, and ye perish from the way,
when his wrath is kindled but a little. Blessed
are all they that put their trust in him."
Thus you see that this psalm is remarkably ap-
plicable to the present condition of the church
and of the world. God will accomplish all his
pleasure as it respects the downfall of antichrist,
the punishment of the enemies of his church,
and finally cause her to come forth in triumph.
3. Let Christians duly consider what their
duty is in such times as these. They should be
much in prayer and supplication in private and
in public, keep themselves unspotted by the flesh,
and provoke one another to love and good
works. Our God is a God who heareth prayer.
^' Ye that make mention of the Lord, keep not
silence ; and give him no rest, till he establish,
and till he make Jerusalem a praise in the earth."
4. There are several sources of encouragement
for us amidst the distresses of the times ; the
principal is the promise and prophecy, and what
God hath done in the extraordinary revivals of
religion in different parts of the United States.
God grant that they may be more universal, and
we become a pious, a reformed people. These
beginnings give us reason to hope that the Lord
will not forsake us, though our iniquities abound.
2J6 GOD'S DESIGNS VAINLY
Another source of consolation to good me»
IS, that there is nothing in the cause of religion
that can justly procure such a treatment of it,
and of its friends. It is a religion of benevolence
and love ; it displays the love of God and of
Christ, and exhorts its friends to do good to all
men ; to live soberly, righteously and godly in
this present world ; and as much as lieth in them,
to live peaceably with all men. They who suiFer
in this cause suffer for righteousness' sake.
The subject aflbrds great encouragement to us
who are engaged in the ministry, to preach the
word, to be instant in season, out of season. It
becomes us to be faithful in our attachments to
the apostolic doctrines, and to preach them with
fidelity and plainness. If ever we are useful to
mankind, it will be by preaching Jesus Christ
and free grace.
To such diligence and fidelity we have many
calls : one especially solemn and interesting to us
all, in the death of our much beloved friend and
brother, the Rev. Dr. Thacher.
To the societies united in this concert for pray-
er, this event is particularly solemn, as he was
united with us in it from the beginning, and con-
tinued to assist us till his ill health deprived him
of the opportunity. We this day miss him : we
feel our loss, and sorrow most of all that we shall
see his face no more. No more shall we enjoy
his company and counsel : no more shall we hear
his excellent addresses to the throne of grace :
no more shall he return to his house; and the
place which once knew him shall now know him
no more. We were deprived of the opportunity
of conversing with him in his last moments, by
OPPOSED BY SIN^NERS. 25?
his absence from home. But on the Saturday
evening before he sailed, I was with him. He
expressed his confidence that he should not re-
cover, but with a peculiar energy, said to me,
' the doctrines I have preached are now my only
comfort. My hopes are built on the atonement
and righteousness of Christ.' But as we are fa-
voured with the extract of a letter, from one
who attended his last minutes, I shall lay it before
you. ' It would appear/ says the writer, ' that from
his first coming among us, he was under the im-
pression that here his days would come to a close.
I visited him as often as was practicable, and still
found him placid and resigned, waiting for the
salvation of his God ; particularly on my last vis-
it, a few hours before his death, after expressing
his unshaken confidence in the obedience and
death of the Son of God, the blessed Saviour of
men, he requested me to pray for him, that
whether he lived, he might live unto the Lord,
or whether he died, he might die unto the Lord ;
that living or dying he might be the Lord's ; to
pray also for his family, for his congregation, and
for his friends in Boston. All which, after kneel-
ing by his bed, was attempted in humble depend-
ence on divine grace ; and in which this worthy
and excellent minister of the altar joined with all
the fervour of his soul. With the first Christian
martyr, the last words which he was known to
articulate were " Jesus Christ my Saviour."
May this solemn event have a becoming influ-
ence on us his brethren in the ministry, and on
you our Christ i an friend>.
2 I
^2^■8 GOD'S DESIGNS VAINLY, &cv
To the greatly afflicted family we wish every
divine consolation and support ; and to his be-
reaved flock, hearts devoutly to improve this
mournful visitation. And may we all be follow-
ers of them who, through faith and patience,
are gone to inherit the promises, through Jesus'
Christy to whom be glory forever. Amen.
SERMON XIIL*
THE BLESSEDNESS OF THOSE WHO DIE IN THE LORJD.
REVELATION, xlv. 13.
^nd I heard a voice from heaven^ saying unto mcy Wrttfy
Blessed are the dead luh'ich die in the Lord, from henceforth :
yea^ saith the Spirit, that they may rejl from their labours, arid
their luorhs do follow them,
A MOURNFUL providence hath deter-
Hiined my choice of this passage : a providence in
vi^^hich I myself am chiefly concerned. God
most vi^ise and righteous hath seen meet to re-
move an affectionate and tender mother by
death !
The gloomy tidings -were received the day past.
I feel the stroke. Nature recoils ; but rehgion
teacheth to say, Ail is well. In such a case,
who can help feeling, seeing the connexion was
near and mutually binding ? Yet, O my soul,
dismiss every murmuring thought, and adore the
hand that strikes !
The deceased ever acted a tender, a provident,
and an indulgent part. While properly thought-
ful of the body, and its concerns, she manifested
a prevailing soHcitude for the immortal soul :
making it evident to all that were about her, that
she " travailed in birth again, till Clirist should be
* Delivered April 17,1768, occasioned by the death of the
author's mother, Mrs. Mary Stiliman, who died Majrch 17, i-j(>'\
in Chr.rleston. (S. C.} sgcd 57.
260 THE BLESSEDNESS OF THOSE
formed in them." A reflection on such repeated
acts of kindness, tends to make the wound the
deeper, and to increase the sense of loss in him,
who feels that he has the affection of a son.
Had 1 been on the spot, it would have been
expected, that I should make some improvement
of the dispensation. It appears no less proper,
when so far removed from the place of her
death. The parent is no less a parent, for being
above a thousand miles distant, neither is the
stroke the more tolerable ; rather this circum-
stanc-e is an aggravation. We all esteem it a fe-
licity to be near to them we love ; and are ready
passionately to wish, when any such die at a dis-
tance from us, that we might have seen the last
of them, and have been among the number of
their friends, who took part in their affliction,
and contributed all that was in their power to
make their death-bed easv. Had inclination made
the disposal, this circumstance would have been
prevented : but the Lord fixes the bounds of our
habitation. We are not left to choose for our-
selves, and it is well we are not ; seeing we should
follow our own way, till it would either prove
our ruin, or our very great disadvantage. We have
a striking instance of this in the conduct of Jonah,
that disobedient prophet. In obeying the dictates
of his own mind, he ran from God ; and was soon
brought to the ad dilemma, either that the mar-
iners with him ii.Ubt suffer shipwreck, or he be cast
into the sea. An instance this, that may lead us
to reflect on our happiness, in being disponed of
by an all-wise God ; and at the same time, to jus-
tify his dealings with us, even when exercised
with heavy trials.
WHO DIE IN THE LORD, 261
Confident that you, an afltKtionate 'people, a-
mongst whom I esteem myself happy, will bear
with me on the present occasion, and give me a
share in your prayers and sympathy, I shall go on
to improve this righteous providence of God.
The passage I have read to you, will naturally
lead us to a variety of suitable reflections ; such as
are calculated to give support and comfort, under
the /death of those relatives, who, we have reason
to believe, have slept in Jesus. Therefore I shall
not be called to preach altogether to myself ; in-
asmuch as what may be suggested from the text,
will be no less suitable to you, who have lately lost
near and pious relations : yea, it may be received
and treasured up against the time to come. Af-
flictions await us, and we know not how soon God
may make a breach in our famihes, or among the
number of our bosom friends.
St. John having spoken of the rise, power and
cruelty of antichrist, in the preceding chapter,
proceeds to foretel his destruction, and the pun-
ishment that would be inflicted on all such as
should worship the beast, and his image, and re-
ceive his mark in their forehead and in their hand.
But with respect to those, that should endure the
great fight of afiliction, and maintain their integ-
rity, in the midst of temptation and bloody perse-
cution, he highly commends their conduct, and
pronounces them blessed in death. Ver. 12, 13.
" Here is the patience of the saints : Here are they
that keep the commandments of God, and the
faith of Jesus." q. d. In these distressing times
of antichristian cruelty, their patience having been
severely tried, did shine conspicuou^ly ; they
chose rather to part with their lives^ than to
'262 THE BLESSEDVESS OF THOSE
deny their Master. And the text seems to be
introduced with a design to encourage such pa-
tience in tribulation, by setting before the saints
a prospect of enjoying immortal blessedness, as
'soon as they should finish their course : " And I
heard a voice from heaven, saying unto me.
Write, Ble^sed are the dead that die in the Lord,
from henceforth : yea, saith the Spirit, that they
may rest from their labours, and their works
do follow them." Let us attend to the followins:
particulars :
L An inquiry into the import of the phrase,
"dying in the Lord."
IL A consideration of the blessedness of such ;
"Yea, saith the Spirit, that they may rest from
their labours, and their works do follow them."
L We are to inquire into the import of the
phrase, " dying in the Lord :" uhich ib an inquiry
of importance, seeing the blessedness here predi»-
cated is confined to such.
1. Some die in the comforts of the Lord ; be-
ing favoured with the most lively manifestations
of the love of God, and clear and soul-reviving
discoveries of that glory to be revealed. Many
believers have had such realizing views of heav-
en and its ineffable felicities, by faith, through the
medium of eternal truth, and the Spirit of God
so sensibly witnessing with their spirits their
adoption, that they have been anxious to be gone.
Death and all its terrors have been swallowed up
in the divine prospect of the all-surpassing glory ;
and from hence they have, upon the verge of
eternity, cried out like the mother of Sisera in
another ca 'e, " Why is his chariot so long in
coming ? Why tarry the wheels of his ohariQis-?'"
WHO DTE IN THE LORD. 263
We have had numerous instances of those trium-
phant deaths, which adorn religion and confirm
the hope of such of the children of God who have
still to submit to the like event. With what
pleasure and tranquillity have some waited for
their dissolution, under the growing imfirmities
of the body, and have often spoke of the period
when they should be dissolved with an evident
satisfaction ? 1 have never read the letter of
which the following is an extract, written by the
devout Mrs. Rowe to the Rev. Dr. Watts, with-
out delight. After she had requested that he
would look over, and prepare certain of her pa-
pers for the press, she adds, « I have now done
with mortal things, and all to come is vast
eternity. Eternity ! How tran;^porting is the
sound! As long as God exists, my being and
my happiness is secure. These unbounded de-
sires, which the wide creation cannot limit, shall
be satisfied forever. I shall drink at the fountain
head of pleasure, and be refreshed with the em-
anations of original life and joy. I shall hear the
voice of uncreated harmony speaking peace and
ineffable consolation to my soul.
* Through the blood of the Lamb, I hope for an
entire victory over the last enemy ; and that be-
fore this comes to you, I shall have reached the
celestial heights ; and while you are reading these
lines, I shall be adoring before the throne of God,
where faith shall be turned to vision, and these
languishing desires satisfied with the full fruition
of immortal love.** Thus lived that ingenious,
pious Christian in the glorious prospect of im-
mortality.
** Prtfixed to Mrs. Rowe's Devout Exercises of the Heart.
264 THE BLESSEDNESS OF TPIOSE
And how full of divine consolation was the ex-
cellent Mr. Hervey. On the day of his death,
among many other things that he said, which are
worthy of being transcribed and repeated, he
mentioned 1 Cor. iii. 21, 22, 23. " All things are
yours ; whether Paul, or Apollos, or Cephas, or
the world, or life, or death, or things present, or
things to come ; all are yours ; and ye are
Christ's ; and Christ is God's." And went on
in the following language, ' Here is the treasure
of a Christian. Death is reckoned among this
inventory ; and a noble treasure it is. How
thankful am I for death, as it is the passage
through which I pass to the Lord and Giver of
eternal life ; and as it frees me from all this mis-
ery you now see me endure, and which I am
willing to endure, as long as God thinks fit ;
for I know he will, by and by, in his own good
time, dismiss me from the body. These light
afflictions are but for a moment, and then comes
an eternal weight of glory. O ! welcome, wel-
come death ! Thou mayst well be reckoned among
the treasures of the Christian. " To live is Christ,
but to die is gain."* Thus died that man of God,
whose praise is in the churches. Besides whom,
we have had a crowd of witnelTes. And whoso-
ever understands Heb. xi. 1 . " Now faith is the
substance of things hoped for, and the evidence
of things not seen ;" I say, whosoever experimen-
tally understands this incomparable definition of
faith, may at once account for the Christian's tri-
umph over the last enemy.
But it is necessary to observe, that all the chil«
dren of God do not die in the comforts of the
*■ Hervey 's Life.
WHO DIE IN THE LORD. 265
Holy Ghost. We have seen some very affecting
instances of the exemplary Christian his having
the severest conflict in his last illness and death.
I have read of an eminent divine, who had lived
thirty years in the assurance of faith ; notwith-
standing which, he died in the dark. And let
it be remembered, that there are many things at
such times that tend to fill the mind with gloomi-
ness. The diseases of the body, of which the
Christian complains, often so affect the mind as
to hinder the wonted exertion and exercise of
its faculties : these two being so nearly connect-
ed, that in common their distresses are reciprocal.
Besides, we cannot be insensible that it is
the devil's last onset ; and the shorter his sea-
son of tempting is, the more violent are his
efforts. " The devil is come down to you,'' said
St. John to the church, " in great wrath, because
he knoweth he hath but a short time." He can-
not destroy, but he will as much as possible per-
plex the children of God. Add to this that the
believer's comfortable living, and surely his com-
fortable dying, depends upon the communication
of divine love, and the vigorous exercise of
faith. Now God m.ay, yea, he sometimes doe^,
for wise reasons, suspend his gracious influences
from his own children, even when on a death-
bed. The Lord Jesus Christ himself, wh/^n he
hung on the cross, cried, " My God, my God,
why hast thou forsaken me ?" It becomes us to
be silent, when the reasons of the divine condutt
are hid from us. But, alas, how apt are we at
such times to say, ' Why is it thus ? This in-
stance in which our blessed Rzdeemer was
2 K
/
266 THE BLESSEDNESS OF THOSE
forsaken on the cross, should lead us to a mute
behaviour under such a dispensation.
The preceding remarks may correct one mis-
take, which seems to be generally fallen into, viz.
Christians, their almost taking it fot granted,
that a believer who has been eminent in life, will
be no less, yea, more so in death. Whereas we
find that there is a variety of circuirstances, ei-
ther from the diseases of the body, the fiery darts
of the wicked, or the suspension of divine influ-
ence, that may fill the mind with darkness, and
cause a once shining Christian to set in a cloud.
But this should not suggest any suspicion of the
safety of his state, seeing it has been the lot of
many of the people of God, who in life, and during
a course of years, had given their intimate friends
the most satr fying evidences of their acquaintance
with true religion. Besides, was not Christ him-
self forsaken in his la-^t minutes ? Who would
dare from hence to infer, that he was not the
darling of the Father ? The blessedness, there-
fore, that is spoken of in the text, is not limited
to such as are so happy as to die in the comforts
of the Holy Ghost. But,
2. They are blessed who die In the Lord, i. e.
in his favour ; who have their sins pardoned
through the precious blood of Jesus, and their
souls justified by his everlasting righteousness ;
who ate united to him by ties that are indissolu-
ble ; in-^omuch that " neither death, nor life, nor
angels, nor principalities, nor powers, nor things
present, nor things to come, nor height, nor
depth, nor any other creature, shall be able to
separate thenj from the love of God, which is in
Christ Jesus their Lord." And this is the case
WHO DIE IN THE LORD. 267
With all that are called according to his purpose.
They all die in faith, and in the divine favour ;
though they may not be able to say, Christ loved
me, and gave himself for me.' To be in the favour
of God is absolutely necessary to our dying safely ;
and a persuasion that we are personally in his fa-
vour, is necessary to our dying comfortably. And
the one may be, where the other is not. The
blessedness, therefore, is anrexcd to those persons
who die in union to Jesus, and interested in the fa-
vour of God ; though it may be their great af-
fliction to struggle hard with death, under the hi-
dings of their Father's face. I now proceed,
11. To consider the blessedness of departed
«aints : " Yea, saith the Spirit, that they may rest
from their labours, and their works follow them."
1. Note by what authority St. John publishes
this glorious sentence, " Yea, saith the Spirit,"
the Holy Ghost, by whom holy men of God
at sundry times were moved to speak ; who in-
spired the whole of the living oracles.
2. We observe, that the dead in Christ are
blessed from the moment of their departure out of
this world. This seems plain from several scrip-
tures : Solomon as mres us, that at death tiie
" dust returns to the earth as it was, and the
spirit returns to God who gave it." Our Lord
said to the penitent thief, '* To-day shalt thou be
with me in paradise." And St. Paul, in several
places, has satisfied us what views he had of this
matter : " For we know that if our earthly house
of this tabernacle were dissolved, we have a build-
ing of God, an house not made with hands, eter-
nal in the heavens." He speaks with confidence,
it being no matter of conjecture or uncertainty j
268 THE BLESSEDNESS OF TPIOSE
but what he, with the rest of the disciples, were
persuaded of, viz. that when the body should
die, the soul should immediately enter into the
joy of the Lord. And in his epistle to the Philip-
pians, he declares that he was " in a strait betwixt
two, having a desire to depart, and to be with
Christ, which is far better." If the apostle had
not known, that upon the dissolution of the body
he should be present with the Lord, why was
he anxious to depart ? Death in itself is shocking :
nature shrinks at the prospect of it. St. Paul, as
2, man, loved his life and enjoyments too well to
wish to die, barely for the sake of being dead.
And as a believer in Jesus, he loved his privi-
leges, especially that communion he had with a
God in Christ, too well to be desirous of depart-
ing without an assurance that he should instantly
pass to glory, where his joy should be full ; or
as it is here expressed, rest from his labours, and
his works follow him. This is the blessedness
that takes place, as soon as the earthly house of
this tabernacle is dissolved. In the world, be-
lievers shall have tribulation ; but at death,
1. They rest from all those distresses, that result
from the afflictions and death of friends and rela-
tives. Besides that natural sympathy, which
mankind are generally possessed of, by which
they are inclined to pity the afflicted, and as it
were to bear a part of their burdens, real believ-
ers are justly supposed, in consequence of a true
acquaintance with the rehgion of Jesus, to pos-
sess, if I may use the expression, a more delicate
sensibility ; inasmuch as his doctrines and ex-
ample mutually tend to promote it. This di-
vine temper never shone in any one as it did
in the adorable Son of God j and it is expected
WHO DIE IN THK LORD. 2()9
of all his followers, that the same mind, the same
tempers should be in them, which were also in him.
Now in whomsoever this temper prevails, it will
interest him in the prosperity or adversity of
others. He will mourn with those who mourn,
and rejoice with those who do rejoice. He finds
himself sensibly afflicted when his brethren suf-
fer, and as sensibly relieved when they obtain
deliverance.
But besides this more general sympathy, having
formed a variety of agreeable connexions in do-
mestic life, he becomes still more attentive to
their interests; and consequently is so much more
affected with their calamities ; e. g. Does God
lay his hand upon the wife of your bosom ? or
the provident and tender husband ? Who can de-
scribe the distressing anxiety of mind on such
occasions? What fears invade the person, lest
cruel death should dissolve the happy ties, break
the pleasing connexion, and thus deprive you
of the partner of your life ; leaving you to be-
moan vour state of widowhood, after havino"
spent many years together in that near relation !
Or are the indulgent parents, who have reared
you through the several stages of life, from in-
fancy to childhood, and from childhood to youth,
at vast expense ; who have always dealt with you
in the most tender and compassionate manner ;
I say, are they afflicted ? You feel for them, and
become partakers of their affliction. Are they
taken off by death ? You sigh in secret, weep
abundantly, and are ready to w ish that it had
been the will of God to have continued them
longer.
Does the Lord single out one of your tender
offspring, and load him with painful sickness ? No
270 THE BLESSEDNESS OF THOSE
one can tell the feelings of a parent's heart on
such occasions, but he who is himself a parent.
How gladly would he bear a part of the affliction,
were it possible ? He walks the room, watching
every breath, and every pulse, while his fears
suggest the most dangerous symptoms. His anx-
ious mind continually trembles, lest death should
cut down the flower. And if the event should
be according to his apprehensions, we hear him,
in language like that of David, bewailing the sad
catastrophe: " O my son Absalom, my son, my
son Absalom : would God I had died for thee,
O Absalom, iiiy son, my son." Thus we see, that
the very connexions which make up a great part
of what we call happiness in this life, often prove
like so many thorns in our sides. From dis-
tresses of this nature, afl are delivered at death.
2. They rest from all pains and sicknesses.
The human body is exposed to a great variety of
diseases, many of which are attended with the
most excruciating pains. With these, some of
the saints have been long exercised, while others
have been suddenly transmitted from earth to
heaven. How glorious i^ such a transition ! One
minute busy in the aflairs of the world, and it
may be struggling with poverty, w^ith distress,
&;c. the next minute in the presence of God, and
of the Lamb ! But God is a sovereign ; he ap-
points a sudden death and an easy passage to
some, but lingering, painful sickness to others of
his own children. We have seen some continue
months, under a complication of diseases, and
afilicted with the acutest pains, tifl finally, nature
being worn out, submits without a groan to the
stroke of death, and thus obtains an eternal deliv-
erance from all such distresses. Who would be so
WHO DIE IN THE LORD. 271
cruel as to have them back again, even if they
might have it for a wish, seeing they have en-
dured the conflict, and finished their course, and
are now admitted to the fruition of eternal life ?
3. By this event, the saints are freed from all
solicitude about the fickle things of time. These
they had been anxious to obtain, and were either
disappointed in the pursuit or enjoyment. They
either never acquired what they had studiously
sought after, or, having acquired it, became con-
virced that they were as far from their fancied
happiness as ever.
These sorrows of the world are now at an end.
The body lies at rest in the land of darkness, as
darkness itseit, and the soul exults in the beatific
vision. The body waitb the summons of the last
day, when the trump shall sound, and the dead
in Christ rise first. Such cease to say, " What
shall we eat, and what shall we drink, and where-
withal shall we be clothed ?" being amply, yea,
eternally provided for in an infinitely better state.
4. The saints rest from all persecutions for the
sake of Christ and his divine rehgion ; from all
unkindnebS from those of whom they expected
better treatment ; they have done forever with all
disputing about religious sentiments, and have
arrived in that w^orld, the glorious inhabitants of
which see eye to eye, and with perfect harmony
unite to magnify the exceeding riches of grace.
5. Departed saints have obtained that deliver-
ance, they had long desired, from all sin. Sin
now has no more being in, or power over them.
Often did they on this account groan, being bur-
dened ; and in the pathetic language of St. Paul
say, " O wretched man that 1 am, who shall de-
fiver me from the body of this death?" That
272 THE BLESSEDNESS OF THOSE
cursed thing is entirely done away, and they
have no more to do in a way of opposition to it.
The combat ceaseth forever, and they are enabled
to say, " Thanks be to God, who hath given us
the victory !" It was a fiery conflict, and cost the
saints many a sorrowful hour. Often did they
complain, " When we would do good, evil is pres-
ent with us." Many times did they enter their
closets to weep over tlieir indwelling corruptions,
to bewail their want of conformity to the divine
character, and to wTestle with God for greater
spirituality ; but now " their warfare is accom-
plished, and they have received of the Lord's
hand double for all their sins." O happy con-
quest ! blessed deliverance ! What, sin no more ?
Never be interrupted more by that monster which
hath made all the days of their pilgrimage sor-
rowful ? Blessed be God, he hath so ordered it,
tliat the promised rest shall come !
C. They now bid defiance to the powers of
darkness. Satan can tempt them no more.
Though he cannot destroy, he will make the
journey of God's people as thorny and distressing
as possible. " He walketh about as a roaring
lion, seeking whom he may devour ;" and his
temptations are compared to fiery darts : with
what propriety every believer knows, seeing he
is not ignorant of his devices. But having pass-
ed through death, he has arrived where the
wicked one, the devil, ceaseth from troubling,
and the weary are at rest.
7. Departed saints rest from all unbelief, from
all fears of death, and from all doubts about
their interest in Christ. These things, while
they were in the body, were a constant source of
discourao-ement. Thev were often led, through
Vv^^IO DIE m THE LO^D. 273'
ilie weakness of flikh, to stagger at the promises,
to dread the last enemy, and to fear that after
all they should be deceived : ever ready to write
the most bitter things against themselves. It is
not uncommon for those that fear the Lord, to
walk in darkness, being deprived of the light of
his countenance ; which is the greate-t trial they
can meet with in the world. And having lost sight
for a time of Jesus' most glorious character, his
personal worth and beauty, through the prevalence
of unbelief and their indwelling corruption^, they
lament, in the bitter language of Job, " Behold, I
go forward, but he is not there ; and backward,
but I cannot perceive him : on the left hand,
where he doth work, but I cannot' behold him :
he hideth himself on the right hand, that I cannot
see him." At such times nothing can satisfy a
real believer, but renewed discoveries of a glori-
ous Christ ; who is to him altogether lovely, and
the chief among ten thousand. ' Come, Lord Je-
sus, come quickly,' is his prayer ; ' let me see thy
countenance, let me hear thy voice ; for sv^eet is
thy voice, and thy countenance is comely ! In
these expressions we observe not only warm love,
to an absent Redeemer, but distressing anxiety
for his return.
But the case is altered with a-1 those who have
died in the Lord ; they rest from these difficul-
ties, and all those evils that attend the present
state. And we are led to observe, as an essen-
tial part of their blessedness, that they are in the
actual enjoyment of all good. " And their works
do follow them." By this sentence we are taught
to trace them to some other state of being. They
have bid adieu forever to the present scene ; but
2 h
274 THE BLESSEDNESS OF THOSE
have not lost their existence, nor yet sunk into
a state of sleep or inactivity. They have, only
changed place, earth for heaven ; a vale of tears,
for the presence of God. They have been conduct-
ed by their guardian angels to the blissful society
of heaven, and are seated in yonder glory, among
the spirits of just men made perfect ; among all
the redeemed with the blood of Jesus. There
they enjoy the company of patriarchs, prophets,
evangelists, and the noble army of martyrs.
There old friends meet together ; and having
taken a retrospective view of the w^ay, in which
the Lord led them in this wilderness ; the various
deliverances he had wTought for them, and that
abundant mercy displayed in their being made
heirs of God, and joint heirs with Christ, they
unite with all the illustrious company of saints,
to adore the Lamb. Now they are without sin
and sorrow ; they no more complain, ' I sought
him, but I found him not ;' for they are in the
immediate presence of the Lord Jesus, who is to
them a real object of sight. They behold his
glory, and are satisfied with appearing in his like-
ness. To them an abundant entrance has been
ministered into the kingdom of our Lord Jesus
Christ, and their works have followed them. It
is an old, but a just remark, that their works
did not go before, to give them a title to the
kingdom of heaven, or to plead their admission
into it : no, this unspeakable favour they re-
ceive purely on account of the merits of Christ,
through whom they obtain remission of sins,
and inheritance among them that are sanctified.
They were accepted in the Beloved, in whom
all the elect of God are complete. And upon
WHO DIE IN THE LORD. 275
their arrival in that world of glory, they had
nothing to plead as a reason of acceptance but
the perfect righteousness of Jesus. " Their
works followed them when admitted/* says one ;
*' as the robe which, on a king's coronation-day,
flows from his shoulders, cannot but accompany
him wheresoever he goes. It may be pertinent,
on the mention of this illustration, ju^t to hint,
that as it is not the robe of state that makes the
king, so neither is it the practice of holiness that
makes the Christian. An union with Christ, an
interest in his merits, and the indwelling pre-
sence of his Spirit ; theaid in her favour with the greatest justice ;
n)any thii^gs in her, worthy of praise and imitation,
came under my own nt)tice. I had the pleasure
©f an intimate acquaintance with her for more
thaan twenty years ; during which time her con-
fersation was such as became the gospel of
Christ : and prior to the commencement of our
acquaintance, she had several years been a warm,
zealous, and exemplary professor of religion. So
that, although she often lamented her having
lived too many years in vanity, she was converted
to God in the very prime of life ; and which she
spent to good purposes. She had naturally a
great flow of spirit-^, and much vivacity of tem-
per : which being by grace properly regulated,
afid kept under due restraint, made her appear
with a brighter lustre in the Christian life. Her
behaviour was lively, but not light ; cheerful, but
not vain. She maintained a close commuinoa
with God ; was often engaged in her closet, and
con tant in her attendance on the w^ord and ordi-
nance*- of the gospel. Out of the abundance of
her heart, her mouth frequently spake of divine
» Reverend Oliver Hart, of Charleston, South- Carglina.
2 M
283 THE BLESSEDNESS OF THOSE, &c.
things ; and which she did in a way suitable to
the cases of those with whom she conversed.
The poor and distressed, by various methods, she
would help and relieve ; and ever manifested a
singular regard for ministers of the gospel.
" In social and domestic life, she was an affec-
tionate wife, a tender parent, a kind mistress,
and a sincere friend : an Israelite indeed, in
vi^hom was no guile. Her last and fatal illness
was both tedious and painful ; which she supported
with much patience, and resignation ; until na-
ture, being entirely exhausted, sunk under the
weight ; and she sweetly blept in Jesus." And
give me leave to subjoin, that she always admir-
ed the astonishing riches of grace ; and that love
of God which passeth knowledge. And did invari-
ably, from her real acquaintance with the gospel,
adopt the language of St. Paul to the Philippians ;
" Yea doubtless, and I count all things but loss, for
the excellency of the knowledge of Christ Jesus
my Lord ; and do count them but dung, that
Fmay win Christ, and be found in him, not hav-
ing mine own righteousness, which is of the law,
but that which is through the faith of Christ,
the righteousness which is of God by faith."
In such a case, my brethren, how great must
be the loss of surviving relatives ? But infinitely
greater the gain of them, who have thus walked
with God, and died in faith. May all of us be fol-
lowers of them, who through faith and patience
inherit the promises. Even so. Lord Jesus!
Amen.
SERMON XIV.*
THE RESURRECTION, AND CHANGE OF THE VILE BODY.
I CORINTHIANS, xv. 51—54.
^ehold I shenx) you a mystery. We shall not all sleepy but Y. g<>5
plating the dissolution of the body. Though now
vile, and subject to disease and death, it shall
finally be changed, and fashioned like to Christ's
glorious body. What inconceivable joys await
the real Christian, in this perfect resurrection
state. " Eye hath not seen, nor ear heard, neither
have entered into the heart of man, the things
which God hath prepared for them that love
him."
The last trump will sound with sufficient ener-
gy to raise the dead. He who has all power in
heaven and earth in his hands can easily call the
dead from the grave. Of this we have decisive
proof in the resurrection of Lazarus. How in-
teresting is this truth to the dying Christian,
Supported by its influence, he is enabled to say,
" Thanks be to God, who giveth us the victory,
throucrh our Lord Jesus Christ." It is interestins:
also to the living Christian. When he follows
his pious, beloved friend to the grave, he rejoices
that he shall live again. " Not lost, but gone
before," is his motto, when such are removed
from him.
2. For this blessing we are indebted to Christ :
*' for if we believe that Jesus died and rose again ;
even so them also that sleep in Jesus will God
bring with him."
The resurrection of Christ is a sure pledge of
the resurrection of his people. He rose as tlieir
Head, and for their justification. Often beset
with difficulties and dangers, the believer is ready
to say. If in this life only we have hope in Christ,
we are of all men most miserable. " But now
(he can add) is Christ risen from tlie dead, and
become the fiirst fruits of them that slept. Christ
294 THE RESURREeXION, 8cc,
the first ftuits ; afterward they that are Christ's
at his coming."
3. How glorious to the saints will be the res-
urrection day ? This to them will be a morning
without clouds. It will be the beginning of a
glorious scene, that will never close. They will
now enter upon the felicities of that state, and be
introduced into that kingdom, prepared for them
from the foundation of the world. The Lamb
that is in the midst of the throne shall lead them
to living fountains of water ; and God himself
shall dwell with them, and be their God ; and all
tears shall be wiped away.
4. And lastly, how awful will that day be to
unbelievers. They must also rise, but " to the
resurrection of damnation." How unspeakably
distressing the condition of those, who shall then
be driven to cry to the rocks and mountains, say-
ing, " Fall on us, and hide us from Him that
sitteth on the throne, and from the wrath of
the Lamb : for the great day of his wrath is
come, and who shall be able to stand."
May the Lord enable such of you as are in a
Christless state, to bow to the sceptre of mercy,
before it is too late ; before the pit shut its
mouth upon you, and repentance be finally hid-
den from your eyes. The Lord grant that ye
may find mercy in that day, for Christ's sake.
Amen.
SERMON XV.*
THE NATURE AND USES OF PRAYER.
PSALM Ixv. 2.
thou that hearest pray a-, unto thee shall alljlesh come,
1 HE being and perfections of God are
the foundation of all religion and morality. This
principal truth is established by every thing
around us, and by the common consent of man-
kind ; and is inseparably connected with many
other important principles : such as, the creation
of all things ; upholding, preserving and govern-
ing all things. That Deity had a certain and
very important end in view in bringing into ex-
istence such a great variety of beings, cannot be
doubted. That that end shall infalhbly be accom-
phshed ; in order to which, he governs all things,
great and small ; the fall of a sparrow, as certain-
ly as the rise and fall of empires. If he did not
govern all, his plan might be disappointed. That
he hath established in his own mind the means by
which his purposes shall be brought to pass.
Hence follow other truths : such as, that we are
accountable to him ; and that there will come a
period, when all mankind shall appear before him,
to e:ive an account of the thinors done in the
body. To which I add, that the duties of prayer
and thanksgiving also result from this first prin-
ciple : for if God created and governs all things,
•f Delivered ApriJ 7, i8ci, bcin^ the quarterly day of prayer.
^6 rl-lE NATURE AND USES OF PRAYER.
it follows, that we are to ask of him the blessings
we need, and to praise him for all those that sur-
round us. In this view of things, we learn the
dependence that all creation hath on God.
To this great source we trace our duties and ob-
ligations. The duties in which we are now en-
gaged, arise from it. This David well under-
stood ; hence he begins the psalm with these
words : " Praise Vv^aiteth for thee, O God, in Zi-
on ; and unto thee shall the vow be performed."
He then adds, " O thou that hearest prayer, unto
thee shall all flesh come." The text naturally in-
troduces various considerations, that are suitable
to the occasion. David, instead of using any of
the common names by which Deity is known in
the holy scriptures, addresses him in this endear-
ing language : " O thou that hearest prayer,"
and adds, " to thee shall all flesh come ;" that is,
in prayer. Let us, on the present occasion, con-
sider,
I. The nature, design, and uses of prayer.
II. The circumstances that urge us to this du-
ty, and our encouragements to engage in it.
I. The nature, design and uses of prayer.
Prayer is, properly speaking, the language of
the heart. Hence Paul speaks of praying with
the spirit. And we read of some persons who
are said to worship God with their hps, but their
hearts are far from him. No prayer can be ac-
ceptable to God, unless the heart is engaged in
it. The most excellent expressions, accompanied
with the greatest apparent fervour, are nothing
but solemn mockery, unless the heart be duly
exercised. For Jehovah looks at the heart, and
THE NATURjE AND USES OF PRAYER. 297
we are accepted by him only when that is right in
his sight. If so, it follows that those are the best
prayers which flow from a heart deeply affected
with the holiness of God's character, with a sense
of sin, of its own wants, and of Christ's fullness
of grace for sinners. Such a heart will naturally
dictate the most simple and expressive language.
The persons we here describe are, in common,
well acquainted with the sacred scriptures ; which
furnish us with the most proper expressions for
prayer. Hence it Is, I believe, that very pious
■people are generally more able in this duty than
others ; because they pray often, pray feelingly,
and are well acquainted with the Bible. It may
be truly said, in this case, that " out of the abun-
dance of the heart, the mouth speaketh."
But though prayer is properly the language of
the heart, it is not confined there ; for this duty is
performed by expressions solemnly addressed to
the infinite God. Even in the closet, many
Christians, perhaps most of them, choose to ex-
press the feeUngs of the heart in words. There
is this advantage in it, that it tends to keep up
the attention of the mind to its duty ; and to im-
press the heart with the subject with w^hich it is
conversant. God knows the secret wishes of the
mind ; but the good man finds an advantage in
expressing these wishes, even when alone. That
he may do this without being heard by any one,
he chooses places of retirement.
In considering the nature of prayer, it is proper
to observe, that it is also a social duty ; to be per-
formed in the family with a few, and in the pub-
lic congregation, with the many. It is a duty of
the family. Heads of families, who are really re-
2 o
298 THE NATURE AND USES OF PRAYER.
ligious, attend to it with seriousness and punctu-
ality. " Let others do as they will," said Joshua,
*' as for me and my house, we will serve the
Lord."
Every man ought, in some sense, to be a priest
in his own house. It must be confessed to be fit,
reasonable, and useful, to observe a strict religious
order in our families. This part of the subject
will come more immediately under consideration
in the sequel. I will only say now, that praying
families are generally well governed. To worship
God in the morning and evening, becomes a hab-
it, and is as much expected by your domestics as
their regular meals, or their different daily occu-
pations. And I appeal to the whole assembly,
even to the most gay and thoughtless, whether it
is not proper, that the God who made us, and
who every moment preserves us, should be wor-
shipped ? Is it not improper and criminal to for-
get him, and to pass each day without becoming
thoughts of God, and gratitude to him for his
goodness to us ? Yet many such families there
are, who call not upon the Lord ; in which there
is no appearance of religion, or of reverence of
the infinite God. Let such families remember
the following awful passage : " Pour out thy fury
upon the heathen, and upon the families that call
not upon thy name."
In better days, when our ancestors came to this
country, and long after they had dwelt here,
they were very attentive to family religion. In
almost every house, prayer was wont to be made.
But many of us, their degenerate descendants,
not only think we know better than they, but are
at times disposed to ridicule their strict attention
THE NATURE AND USES OF PRAYER. 299
to religion, and brand it with the name of super-
stition. In this we discover our degeneracy, and
that we have too far forgotten the God of our
fathers ; and society at large is most evidently
injured by this part of our conduct. Vice and
immorality uncommonly abound ; and children
and youth show that their religious education has
been neglected. Our progress in vice has been
rapid and alarming. Should we proceed in this
manner, the next generation will be in a melan-
choly condition as to sentiments and morals.
There are indeed, and will be in every age,
some persons of uniform serious character, who
set their faces like a flint against corruptions of
Christianity in the church, and against the preva-
lence of wickedness in the world. They will be
useful. But it requires great love of the truth,
as well as resolution, to maintain the purity of
the gospel, and the self-denial of the cross, in
times like the present. We bless God, at the
same time, that he never leaves himself without
witnesses. There always will be praying persons
in the world, who will seriously walk before their
families, in the fear of the Lord, or who will
make their houses the places where he shall be
worshipped and adored.
In considering the nature of prayer, we are to
observe, that it makes a great and an important
part of public worship. The primitive Christians
employed tlieir time, when together for religious
purposes, " in breaking of bread and in prayers."
To this duty Christ gave the following important
encouragement : '' If two of you shall agree as
touching any thing that they shall ask, it shall be
done for them of my Father who is in heaven."
SOO THE NATURE ANP USES OF PRAY£,R.
All religious societies, I believe, make it a part
of their public or social worship. Time imme-
morial, they have begun and ended the sacred
service with a solemn address to God. How
proper it is, that we should ask divine assistance
in the beginning, and solicit the blessing of God
on the attempts that are made by public instruc-
tion, to make mankind wiser and better. We
are taught, by an inspired writer, in every thing
by prayer and supplication with thanksgiving, to
let our requests be made known to God.
The design and uses of prayer are to be also
considered, as useful parts of the subject.
The design of prayer is not to inform Deity of
our situation, because he knows what things we
have need of before we ask him, he being om-
niscient. " All things are naked and opened to
the eyes of him with whom we have to do.**
Nor is prayer designed to prevail on God to
alter his mind, or to do any thing he had not
before determined to do. For "he is of one
mind, and who can turn him ?" With him is no
variableness nor shadow of turning.
But, to cor^e to the point, prayer, like all
the other institutions of religion, is designed to
promote our spiritual advantage. Considering
the depravity of our hearts, and the many temp-
tations that await us in the present life, we need
continued helps in the way of duty. We want
line upon line, and precept upon precept. Prayer
is one of those mean?, designed to keep up in our
minds a sense of God, of our dependence on
him, and gratitude to him for all the blessings that
surround us. It is one of God*s appointed means
of carrying on the divine life in the soul. It is
THE NATURE AND USES OF PRAYER. 301
the very breath of a new creature, nor can he
live without it. Hence, though the Lord hath
determined to bestow particular blessings on his
people, he will be sought unto for these very
blessings, because this is the only method in
which he will bestow them. It is a duty calcu-
lated to affect the heart by bringing into view
many of the most solemn and interesting objects,
such as God himself, who is always the immedi-
ate object of prayer. A mind properly engaged
in this duty, takes a comprehensive and affecting
view of God in his being and perfections ; in his
glory, goodness, purity, justice, faithfulness ; in
his omniscience and omnipresence. Such a view
of God is calculated to affect the heart, and
cause the suppliant to take his own place. He
views Christ as the medium of prayer. " For,
by him,'* says Paul, " we have access by one
Spirit unto the Father." In this new and living
way he draws near to God, and humbly hopes
for audience and acceptance. Through faith, his
prayers are offered upon that golden altar which
sanctifieth both the gift and the giver, and mak-
eth the comers thereunto perfect. When rightly
engaged in this duty, he has solemn and affecting
views of himself, his sins, guilt, dangers, weak-
nesses and wants ; all which tend to make him
importunate, and to humble him.
The good man has a great concern for the
church when in her low state. " If I forget
thee, O Jerusalem, let my right hand forget her
cunning ; if I do not remember thee, let my
tongue cleave to the roof my mouth ; if I prefer
not Jerusalem above my chief joy.*'
SO-2 THE NATURE AND USES OF PRAYER.
Nor is the pious heart less affected with the
value of the souls of men. He is impressed with
the thought that they are immortal, and must
consequently be happy or miserable to all eternity.
If Christians duly realized this truth, they would
pray much for the outpouring of the Spirit of
God upon a guilty world. If ministers realized
the exposed situation of many of their hearers,
and that themselves have shortly to give an ac-
count of their stewardship, would they not
preach and pray as for eternity ?
Many are the advantages resulting from prayer.
1 . The good man feels it to be a solemn thing
when in his closet, to be alone with his God.
He enters this retired apartment and shuts his
door, and then pours the desires of his inmost
soul into the bosom of his Father, who seeth in
secret, and who in his own time rewardeth him
openly.
Here he is free from all restraint with respect
to the manner and matter of his prayers, which
he feels too much of when any persons are pres-
ent. He can unbosom himself in this retired
moment without reserve. Nor has he the same
temptation to vanity and pride as when attempt-
ing to pray before his fellow worms, whose good
opinion he is likely to overvalue.
2. Public prayer gives opportunity for those
who are engaged in a common cause to suppli-
cate the throne of grace at the same time, and
with one heart. Such seasons serve to impress
the mind with a solemn sense of dependence on
God, of his all-wise and universal providence,
and to raise and strengthen our confidence in him.
Prayer, as well as all other institutions of reli-
THE NATURE AND USES OF PRAYER. 303
gion, is calculated to promote the public good, as
well as to increase the happiness of individuals.
The union of so many Christians in the same
duty, at the same time, must be a pleasing
thought to the pious mind. The God who hear-
eth prayer has never encouraged the seed of Ja-
cob to seek him in vain.
II. I pass to consider the circumstances that
urge us to the duty, and our encouragements to
engage in it.
1. A sense of personal weakness, wants and
dangers urges us often to engage in this duty. At
some times, our sense of these things is much
more lively than it is at other times ; but always
it presses us to ask of God those things we need.
2. A sense of sin, of guilt, and of danger of
everlasting ruin urges us to pray for pardon and
cleansing ; for sanctifying and preserving grace ;
for comfort and joy.
3. Gloomy and threatening prospects of evil
drive us to God, that he would save us from
what we fear, or sustain us when it shall have
come upon us.
4. Afflictions in our persons or families have
the same tendency. " In their affliction," said
God by the prophet Hosea, " they will seek me
early."
As a people, we have many public incentives
to this duty. The whole prosperity of nations,
as of individuals, is of God ; hence the propriety
of days of annual prayer, and of thanksgiving.
How proper tliat we should open the season with
prayer for the divine blessing, on our husbandry,
fishery, navigation, kc. Our dependence on
God is absolute, therefore we should acknowl-
S04 THE Nz\TURE AND USES O? PHAVEIi*
edge liim In all our way^, and he has promised
to direct our steps.
It remains that we consider what encourage-
ments we have to engage in this duty. These
arise,
1. From the very nature of God, who is dis-
posed, by his benevolence, to do good to his crea-
tures. He is said to make the grass to grow for
the cattle, and herb for the service of man. He
sends his rain on the evil and on the good, and
causeth his sun to shine on the just and unjust.
He is good to all, and his tender mercies are over
all his works.
2. We derive very great encouragement, in
our addresses to God, from the many declara-
tions of scripture. His language to us, necessi-
tous creatures, is, " Seek ye the Lord while he
may be found ; call upon him while he is near."
" Ask, and it shall be given you ; seek, and ye
shall find ; knock, and it shall be opened unto
you : for every one that asketh, receiveth ; and
he that seeketh, findeth ; and to him that knock-
eth, it shall be opened."
Not to multiply passages like these, w^hich hold
up to our view the same encouragement, I shall
only add the text ; " O thou w^ho hearest prayer."
This expression not only teacheth us that God
hears prayer, but that he answers it. Thus Jacob
had power with God, and prevailed. Elijah's
prayer was also heard and answered. David says,
" This poor man cried, and the Lord heard him,
and delivered him out of all his troubles." Dan-
iel was heard from the den of lions ; the three
Jewish believers from the fiery furnace ; Jonah
from the whale's belly. Peter was delivered from
THE NATtJR^ AND USES OF PRAYER. ^03
his prison through the strength of prayer. The
history of the church and of the world furnishes
us with many striking answers of prayer.
In your own private lives, Christians, you have
had a rich experience of this pleasing truth, that
God heareth prayer. When ready to sink under
trouble, you have sought the Lord, and he hath
answered you. Let us remember the years of
the right hand of the Most High.
A few reflections must close the subject.
1, We learn, that prayer is one of the most
important duties of the Christian life. As it is
founded in the relation we stand in to God, as
his dependent creatures, our obligation can never
cease, so long as we have a want to deplore, or he
a favour to bestow.
2. What a blessed privilege we enjoy in dis-
charging this important duty. Our heavenly Fa-
ther permits us, in this solemn act, to draw near
to him ; and graciously invites us to come, with
the humble boldness of children to a father. In
this way we converse and enjoy communion with
God. We leave our wants with him, and in due
time receive gracious answers of peace ; or, if de-
nied the things we ask, we rest satisfied that a God
of infinite goodness has done right. Christians,
you know the preciousness of this privilege : for
often have you gone to a throne of grace burden-
ed with sorrows and afiiictions, and ready to sink
in despondency ; but found yourselves comforted
in leaving your cause with God, and casting your
cares upon him.
We add, in concluding the subject, that the
want of a disposition to pray, is a sad omen of a
2 p
S06 THE NATURE AND USES. OF PRAYER.
bad heart. A Christian, in the lively exercise of
grace, cannot live without prayer. Daniel could
not be denied the privilege even for thirty days.
Let such then as cast off fear and restrain prayer
before God, consider their awful situation. How-
ever secure they may now feel, let them remem-
ber, that the time may come, yea, may not be far
distant, when they may attempt to pray, but all
in vain. They will be constrained to use the
emphatic language of Job, '' O that I knew where
I might find him, that I might come even to his
seat ! Behold, I go forward, but he is not there ;
and backward, but I cannot perceive him ; on
the left hand, where he doth work, but I cannot
behold him : he hideth himself on the right hand,
that I cannot see him." To increase their per-
plexity, they may have to complain with the
prophet, " Also when I cry and shout, he shut-
eth out my prayer."
Let such be exhorted to seek the Lord while
he may be found, and call upon him while he is
near ; lest his fury break forth upon them like
fire, and burn, that none can quench it.
The Lord grant that we may all be prepared
for the great final day, by being adorned in the
perfect righteousness of the Saviour, that so
an abundant entrance may be ministered unto us
into the everlasting kingdom of our Lord Jesus
Christ. Amen.
SERMON XVI.*
THE GOSPEL MINISTRY.
PR.OVERBS, xi. 30.
The fruit of the righteous is a tree of life ; and he that nvinneth
souls is nvise^
OY " the righteous " is meant the real
believer, who is made " righteous by the obedi-
ence of One j'* and who, having been renewed
in the spirit of his mind, acts agreeably to the
strictest rules of uprightness, under the influence
of evangelic principles.
By his fruit we understand his Christian tern-
pers, his holy hfe, and his godly conversation.
On these accounts he is a tree of life, deep rooted,
and laden with those fruits which are to the praise
and glory of God. He hath his fruit unto holi-
ness, and the end will be everlasting life : w^hom
David beautifully describes, Psalm i. 3. " And he
shall be like a tree planted by the rivers of water,
that bringeth forth his fruit in his season : his
leaf also shall not wither ; and whatsoever he dg-
eth shall prosper.*'
The text is descriptive of all good men, but
especially of the faithful ministers of the gospel ;
who are said to watch for souls as they who must
give an account,
* Delivered in Salem, at the ordination of the Rev. Liiciii$
BoUes, January 9, 1805.
808 THE GOSPEL MINISTRY.
L Let US consider the nature and great im^
portance of the object of their ministry, with the
means best calculated to accomplish it.
II. Shew in what respects he who winneth
souls is wise.
I. The nature and great importance of the
object of the gospel ministry, to win souls, with
the means best calculated to accomplish it.
Solomon uses the term souls to signify the
whole person. In this sense it is used in the sa-
cred scriptures, and in common conversation. In
Acts xxvii. 37. Paul says, " We were all in the
ship two hundred threescore and sixteen souls,"
We say in common, when we describe a ship-
* wreck, in which all the people were lost, * every
soul perished.'
He might also intend to convey to us the idea,
that the soul is the man, or his most important
part. The body is mere matter, mysteriously
united to the mind, and under its direction and
influence. Hence it is, that by an act of the will,
we can extend an arm, and bring it again to the
body ; we can walk, run, and perform the vari-
ous functions of animal nature, unless prevented
by some natural cause: and, as it has no con-
sciousness, it cannot be accountable. It follows,
that the soul is the man, or his most important
part ; and being a conscious, intelligent agent,
will ultimately be called to give an account of
every thing done in the body.
** How complicate,, how wonderful is man !
How passing wonder He who made him so !
Who ceater'd in our make such strange extremes !"
Yo U N G.
THE GOSPEL MINISTRY. g09
There are two sources, whence we may derive
ihfe most correct ideas of the human soul ; the
sacred scriptures, and our own consciousness of
what passes within us. Moses informs us, that
*' the Lord God formed man of the dust of the
ground, and breathed into his nostrils the breath
of life ; and man became a living soul." Here
we are taught that the soul was immediately in-
spired by God, and is quite different in its nature
or substance from the body : the one is matter,
the other is spirit.
Solomon uses an expression of like import with
that of Moses. " Then shall the dust return to
the earth as it was ; and the spirit shall return
unto God who gave it."
Our blessed Lord maintains the same distinc-
tion between the soul and body. " And fear not
them which kill the body, but ai'e not able to kill
the soul." Remark, the body may be killed, but
the soul cannot ; the reason is obvious, because
it is spirit. If we admit that the soul is material,
it will follow, that it may be kiikd ; it may be
pierced with a sword : but the Son of God, who
created all things, and is most intimately ac-
quainted with the nature of the human soul, as-
sures us that it is entirely different from the body,
ajid will survive its dissolution.
The sacred volume abounds with information
concerning this interesting subject ; to which we
shall frequently appeal, while we attend to the
second source of knowledge of the soul of man ;
I mean our own consciousness of what passes
within us.
I ask, in the words of another, " Why may we
not frame the complex idea of a soul, or spirit.
310 THE GOSPEL MINISTRY.
from the operations of thinking, understanding,
willing, kc. which are experiments in ourselves ?
This idea of an immaterial substance is as clear as
that we have of a material one : for though this
notion of immaterial substances may be attended
with diiEculties, we have no more reason to deny
or doubt of its truth, than we have to deny or
doubt of the existence of the body."
To you, my brethren, I now make the appeal,
whether you are not conscious of the following
things : — -
1. That you think. Of this you can no more
doubt than that you see. You know you think
with greatest ease. Thought is a spontaneous
operation of the soul; yet you cannot see the
thinking principle within you. And should con-
sciousness be suspended by sleep, the moment the
person awakes, he finds all the powers of his mind
ready for their wonted exercise.
It is also ^ matter of consciousness, that God
hath given to you the important powers of rea-
son, understanding, will, and affections,
2. The nature and excellence of the soul may
be ascertained by this circumstance, that it is ca-
pable of constant progression in knowledge. This
we see continually exemplified in our children
and youth. They begin their pursuit of knowl-
edge with few ideas ; but in many instances sur-
prize as well as delight us with their progress ;
and promise fair to be extensive blessings to so-
ciety. To which I add, that the greatest men
who have ever appeared in the world, began their
career to literary eminence by learning the first
rudiments of science. Even sir Isaac Newton
was once seen with his spelling-book in his hand.
THE GOSPEL MINISTRY. 311
Such being the nature of the soul, may we not
reasonably conclude, that in a future life it will
continue to increase in knowledge in infinite pro-
gression ? Freed, as it will then be, from its con-
nexion with the body ; which, by its cares, its
diseases, and its wants, often prevents mental im-
provement, it will more easily and rapidly ad-
vance. And, as many of the objects of knowl-
edge are infinite, they never can be fully compre-
hended by a finite mind ; but by their transcend-
ent excellence, will keep the holy soul forever
pressing forward, toward a more intimate ac-
quaintance with them. And as he advances, his
happiness will increase ; because he will have
more clear and comprehensive ideas than ever of
the glory of the divine character, the excellency
of Christ, the fullness of his redemption, and the
wonders of his moral government. These are
subjects that are infinitely delightful, and can
never be exhausted.
3. The soul is also capable of great attainments
in holiness in the present life. For proof of this
I refer you to the many instances of remarkably
holy men, who have appeared in the world at
different periods of time. Such were Abraham,
Moses, Elijah, with the apostles and first Chris-
tians. And in modern times we see some persons
of eminent piety, who shine the brighter, the more
they are known. They walk with God as did
Enoch. If their breasts were transparent, and
you could read what passes there, you would find
the most absolute hatred of sin, because contrary
to a holy God ; the most ardent desires after ho-
liness, as that perfection of Deity in which is
comprehended all moral beauty. Hence their
SI 2 THE GOSPEL MINISTRY.
language is, " My soul thirsteth for God, fof titer
living God.'* In them you would perceive the
various Christian tempers, such as love, joy,
peace, long-sufFering, gentleness, and deep humil-
ity. They live on the very threshold of heaven,
and often anticipate the happy moment when
they shall drop their body of sin, as Elijah did his
mantle in his ascension, and enter into the rest
that remains for the people of God*
But the pious soul is not always thus happy in
the present state. He groans, being burdened
with sin within ; and sometimes is ready to con-
clude he never has known the truth as it is ia
Jesus. If I am a Christian, why am I thus ? why^
so much sin, so many wrong tempers ? Permit
me to say, that through a long life, I have had
opportunities of learning, from Christians of dif-
ferent denominations, that this is their common
language at certain seasons. They all feel and
speak the same things. But did you complain
of a body of sin when you were in unbelief ? You
did not. This is the exercise of a soul renewed
by grace, and brought to long for holiness. Re-
member it was not Saul the Pharisee, but Paul
the Christian, who cried out, " O wretched man
that I am ! who shall deliver me from the body
of this death ?"
4. The soul, in many instances, suffers extreme
pain in the present life. We have seen some per-
sons in an agony of distress, on account of un-.
common losses in business. What pain of mind
do some persons endure in the anticipation of a
distressing event ! How great their anguish when
their Isaac is cut down t With David they cry in
bitterness of heart, " O Absalom, my son, my
THE GOSPEL MINISTRY. ${$
son ! would God I had died for thee, O Absa-
lom, my son, my son !"
What a<^ony of soul do sinhers feel, when
labouring under a guilty conscience. " While I
suffer thy terror^,'* say they, " I am distracted.'*
" A wounded spirit, who can bear ?" This is
the ca^e especially with despairing sinners. Such
was Judas, to whom life became a burden j hence
he went ar d hanged himself.
Such was the awful condition of a young gen*
tleman who had forsaken the principles of Chris-
tianity, and embraced the cause of infidelity.
" When taken ill he found he had not shook off
the expectations of another life. This made him
throw himself upon a bed, and breakout in these
expressions : ' Vv'hence this war in my breast ?
What argument now to assist me against matter
of fact ? Do I assert there is no hell, while I feel
one in my own bosom ? Am I certain there is no
after-retribution when I feel a present judgment I
Do I affirm my soul to be as mortal as my body,
when this languishes, and that is vigorous as ever ?
O that any one could restore me to my ancient
guard of piety and innocence : wretch that I
am ! whither shall I fly from this breast ? what
will become of me ?"*
Such extreme anguish does the soul endure, ia
some instances, in the present life. What then
may we suppose the finally impenitent will suf-
fer in the future state, where hope can never
come ?
3. Permit me to observe farther, as a matter
of consciousness, that the soul can pass in an in-
stant, in thought or idea, to the most distant
* Ryland's Cause of Infidelity ruined forever,
2 «
314 THE GOSPEL MINISTRY.
parts of the globe. The traveller can be present
in a moment in any country he hath ever visited,
and recollect the buildings, the inhabitants, their
dress, their manners, kc, ; yea more, by virtue of
this power of the mind, the good man can ascend
to heaven in thought and affection, and unite
with saints and angels in the delightful service
of praise and adoration. Such foretastes of the
happiness of heaven, some eminent Christians
are favoured with at times, that they feel a
strong desire to depart and to be with Christ.
" Why," say they, " are his chariot-wheels so
long in coming ?'*
6. It follows from the preceding observations,
that the soul cannot be confined by walls or bars.
You may imprison the body, but the soul will
enjoy its liberty : it bids defiance to its enemies,
and will roam at large. Paul and Silas were con-
fined in prison, with their feet fast in the stocks,
but their holy souls ascended to the throne of
God in praise and prayer. Place makes no dif-
ference with the heaven-born mind.
■ The mind is its own place
Can make a heaven of hell, a hell of heaven :
No matter where, if I be still the same."
Milton.
7. To sum up this part of the subject concern-
ing the nature of the soul, I have only to add,
that it is immortal. It shall survive the body,
outlive time ; yea, live forever. What dignity,
w^hat unspeakable value does immortality stamp
on the soul of man ! and how perfectly agreeable
is it to the wishes of all mankind !
I cannot, on this occasion, enter largely on the
consideration of this blessed truth j yet beg leave
THE GOSPEL MINISTRY. 315
-to suggest, that the unequal distribution of things
in this life, renders it necessary that there should
be a future state of rewards and punishments.
We often observe, that wicked men prosper in
the world, have all that heart can wish ; their
eyes stand out with fatness, they have no bands
in their death, they are not in trouble as other
men. On the other hand, we repeatedly see men
of great piety oppressed with complicated sor-
rows. This circumstance perplexed the psalmist
extremely : hence he said, " I was envious at the
foolish when I saw the prosperity of the wicked.
When I thought to know this, it was too pain-
ful for me ; until I went into the sanctuary of
God ; then understood I their end. Surely thou
didst set them in slippery places ; thou castedst
them down into destruction."
If the present were our final state^ it would be
impossible for us to justify the ways of God to
man. But the difficulty is removed by the doc-
trine of a future life, when he will render to
every man according to his works : " to them
who, by patient continuance in well-doing, seek
for glory, honour, immortality, eternal life ; but
unto them that are contentious, and do not obey
the truth, but obey unrighteousness, indignation
and wrath, tribulation and anguish, upon every
soul of man that doeth evil, of the Jew first, and
also of the Gentile ; for there is no respect of
persons with God."
But, my brethren, it is to the sacred volume
that we are indebted for the clear discovery of
this most important truth. Jesus Christ hath
brought life and immortaUty to light by the gos-
pel. He hath taught us in places too numerous
S16 THE GOSPEL MINISTRY.
to be quoted, that we are made for immortality,
" I give,'* said he, " to my sheep eternal life/*
'' He that believeth in me hath everlasting life,
and shall never come into condemnation," And
in Matt. XXV. in which is represented the last
judgment, he closes the solemn scene with these
striking words : " These (meaning the ungodly)
shall go away into everlasting punishment ; but
the righteous into life eternal."
" So unmoveable is that truth, delivered by the
Spirit of truth, that though the light of mature
gave som>e obscure glimmering, some uncertain
hopes of a future state ; yet human reason could
attain to no clearness, no certainty about it, but
that it was Jesus Christ alone who had brought
life and immortality to light through the gos-
pel."* " I gratefully receive and rejoice in the
light of revelation," says the same writer, " which
sets me at rest in many things ; the manner
whereof my poor reason can by no means make
out to me. Omnipotency, I know, can do any
thing that contains in it no contradiction ; so
that I readily believe whatever God has declared,
though my reason find difficulties in it which it
cannot master."
All that hath been already said concerning the
surprising powers of the human soul, tends not
only to display its excellence, but to prove that it
is a very important object. Our blessed Lord as-
sures us that it is worth more than the whole
world. " For what is a man profited, if he shall
gain the whole world and lose his own soul ? or,
what shall he give ir exchange for his soul ?"
* Locke's Second Reply to the Bishop of Worcesterv
THE GOSPEL MINISTRY. 31 7
In this light it was viewed by the first preachers
©f the gospel ; who counted not their lives dear
unto them, so they might finish their course with
joy, and the ministry they had received of the
Lord Jesus, to testify the gospel of the grace of
God. Paul declared that he could wish himself
accursed from Christ, for his brethren, his kins-
men according to the flesh. Why all this zeal,
but because they considered the souls of men of
great importance ?
One consideration more I mention, as full proof
of the value of the souls of men, and that is, the
price that was paid for their redemption. " For
ye are not redeemed," said Peter, " with silver
and gold ; but with the precious blood of Christ,
as of a lamb without blemish and without spot."
Without the shedding of this blood there could
be no remission. Its value is infinite, thert?tore
can never be fully described. Angels desire to
look into it. Let us, my fellow Christians, dwell
in contemplation on this glorious subject, till the
happy period shall arrive, when we shall be re-
ceived, through grace alone, into the presence of
God and of the Lamb ; and have nothing to do,
through vast eternity, but explore and admire
the wonders of redeeming love, and unite with
ransomed millions, in ascribing blessing and hon-
our to him who loved us and washed us from
our sins in his blood.
From the preceding article a very interesting
question ariseth, What is the condition of the soul
that renders this redemption necessary ? T answer.
It is a condition of total depravity, guilt, and con-
demnation.
By total depravity, to which o])jectlons are oft-
en made, we do not mean, that man has lost any
318 THE GOSPEL MINISTRY.
of the powers of the soul. These remain amidst
the ruins of the apostasy. For my own part, I
beUeve- that mankind possess the same natural
powers of mind that Adam did before he fell ;
but that the disposition of the heart is now wholly
sinful. ^' God saw that every imagination of the
thoughts of the heart was evil, only evil, and that
continually.""
This verse is explicit. The depravity is in the
heart, and is total : every imagination of the
thoughts of the heart is evil, only evil, and that
continually.
Isaiah declares that " the whole head is sick,
and the whole heart is faint.'' Jesus Christ, who
could not mistake the human heart, describes it
as the fountain of moral evil. " For out of the
heart proceed evil thoughts, murders, adulteries,
fornications, thefts, false witness, blasphemies."
And Paul assures us that " the carnal mind is en-
mity against God :" to which he adds, " for I
know that in me, that is in my flesh, dwelleth no
good thing ;" that is, in him as a natural man, or
in his corrupt part.
Sinners are also in a state of guilt and condem-
nation, as transgressors of the law of God. For
it is written, " Cursed is every one that contin-
ueth not in all things written in the book of the
law to do them." This is the melancholy condi-
tion of all men naturally, because " all have sin-
ned, and have come short of the glory of God."
These things being true, we are called to weep
over dignity in ruins. " Man being in honour
did not abide." He possesses the most surprising
powers of mind, yet has a heart disaffected to that
God who gave him all !
THE GOSPEL MINISTRY. SI 9
From all that hath been said, it appears that
the conversion of sinners is a very important and
desirable object ; that they may escape the wrath
to come, and enjoy that happiness which the
world can neither give nor take away. " Believ-
ing," says Peter, " we rejoice with joy unspeak-
able and full of glory." It is very important to
families, and to society at large, on account of
their piety, their example, and their prayers.
How amiable and happy was the family of Laza-
rus, Martha, and Mary. How happy would your
families be, if you and yours were under the in-
fluence of real religion ! All would be love and
peace. Yet there are some heads of families,
who in times of revival of religion speak evil of
the things they know not, and throw stumbling-
blocks in the way of those under their care, who
anxiously inquire what they shall do to be saved.
Be not offended, if I caution you in the most sol-
emn manner, not to discourage those persons who
are anxious to become Christians, or to know
what experimental religion is. If you will not
enter heaven yourselves, throw no difficulties in
the way of your children or domestics. Remem-
ber for all these things God will bring you into
judgment. Should you not rather rejoice to see
them inquiring the way to eternal life ? " One
thing is needful, and Mary hath chosen that good
part, that shall not be taken away from her."
The conversion of sinners is one great object
of the gospel ministry, and much to be desired,
because the Redeemer's kingdom is thereby en-
larged ; than which nothing is more pleasing to
all who love our Lord Jesus Christ in sincerity.
It is their daily prayer tlrat his kingdom uuiy
come in all its glory and extent.
3^0 THE GOSPEL MINISTRY.
I add once more, that the conversion of sinners
is a very desirable object, because, God is thereby
glorified.
It is taken for granted, that Jehovah, in all hi5
works and ways, had in view the greatest possi-
ble good ; and that the greatest possible good i^
the manifestation of his own glory. " He hath
made all things for himself." The salvation of
sinners, except so far as it tends to glorify God,
is a subordinate object in the view of all holy
beings ; whose supreme desire is, that God in all
things may be glorified.
This is emphatically the case in the plan of sal-
vation, which was so adjusted by the infinite God
in eternity, that he will have all the glory forever.
Here mercy and truth are met together, right-
eousness and peace have kissed each other. The
ministration of death was glorious, but the minis-
tration of the Spirit is r^t-her glorious. Every
perfection of the divine nature shines in this way
far superior to every other method, in which God
reveals himself to men. Paul therefore observes,
that he who commanded the light to shine out of
darkness, hath shined in our heart, to give us the
light of the knowledge of his glory in the face of
Jesus Christ. His glory or perfections shine in
the face or person of Christ, who acted out his
character, and was himself the brightness of his
glory and the express image of his person. Hence
it was that he said to his Father, " I have mani-
fested thy name to the men thou gavest me out of
the world." Name is used here as a general term
for the nature or perfections of God. To display
these was the great end Christ had in view, in his
appearance in the flesh.
THE GOSPEL MINISTRY. 321
1 have no idea how certain perfections of the
Deity could be displayed in any other way : such
as mercy, which always respects misery ; long-
suffering, the patience of God ; forgiveness ot
pardon, his justice. To which may be added,
that in the method of salvation, the love of God
to man shines, and will forever shine, with the
most distinguished glory. " God so loved the
world, that he gave his only begotten Son, that
whosoever believeth in him might not perish,
but have everlasting life*"
One of the glories of this plan of salvation i^,
that all sinners w^ho are saved by grace, experience
in heart an entire moral change, and unite to give
all the glory to God.
What means, it may be asked, are best calculat-
ed to accomplish this important object ? I answer,
those that Christ hath appointed in his word.
When he gave the commission to his apostles, he
commanded them to " preach the gospel to every
creature ;" because " it pleased God, by the fool*
ishness of preaching, to save them that believe."
We have several excellent specimens of apostolic
preaching in the New Testament, Let us preach
as the apostles did. Their sentiments are divine,
and the language of the holy scriptures inimitably
excellent. It is pure and plain ; with which our
hearers are well acquainted, in consequence of
their constant perusal of the sacred volume.
If we, as ministers of the gospel, wish to win
souls, we must exhibit the divine law in its extent
and spirituality ; for by the law is the knowledge
of sin. We must endeavour to convince the sinner
of his entire depravity and guilt, and the alarming
condition he is in every moment, as a transgres*
2 R
3^2 THE GOSPEL MINISTRY.
sor of the law of God. We must urge, in a plain,
convincing and impressive manner, the absolute
necessity of personal holiness, without which no
man can see the Lord. We must enforce the ne-
cessity of good works as fruits of faith, and the
best evidence to the world that we have passed
from death to life ; and lead the people, as much
as possible, to realize a judgment to come, and the
final states of men.
In a word, let us not shun to declare the whole
counsel of God ; always remembering, that Paul
may plant, and Apollos water, but that God alone
can give the increase. And for our encourage-
ment, let us always keep in mind that excellent
promise, " Lo, I am with you alway, even unto the
end of the world. Amen."
II. It remains that we consider, in what respects
" he that winneth souls is wise.''
The term ' wise ' is often used in the scriptures
to denote a man of real religion. In this sense it
must be taken here, as suggested before, from its
connexion with the first sentence, which describes
the righteous ; compared with Dan. xii. 3. " And
they that be wise shall shine as the brightness of
the firmament ; and they that turn many to righte-
ousness as the stars forever and ever." That the
ministers of the gospel ought to be good men, I
believe is universally allowed.
The men we describe, may be said to be wise
in the choice of their profession. " If any man
desireth the office of a bishop, he desireth a good
work."
It is a good work, because it is connected with
the display of divine glory, and the salvation of
souls. These are two of the most sublime and
THE GOSPEL MINISTRY. 323
interesting subjects that can employ the minds
of angels and men. He then who hath made
this choice, acts from the wisest and the best of
motives, and has the most pleasing prospect of
being useful to mankind.
With the talents and education which, in com-
mon, fall to the lot of this class of men, they
might have made choice of a profession far more
lucrative, and probably have ranked with men
of fortune. But from a love to God and to the
souls of men, they choose rather to forego these
prospects and advantages.
I may also remark — It is a good, that is, a
pleasant work. To a pious, a benevolent man,
what can be so desirable as to preach the everlast-
ing gospel ; which opens to the view of the mind
such wonderful subjects for holy love and con-
templation, and tends to exalt and purify the
heart, and to make all happy here and hereafter
who believe it. With these views and with
these feelings, he is willing to spend and to be
spent in the sacred service ; especially when he
sees that the Lord crowns his ministry with
success.
He is wise in the management of the various
parts of ministerial duty. Here much might be
said with propriety ; but I can only suggest in a
few words, that he is wise in the choice of his
subjects, the manner of treating them, consider-
ing always the state of his flock ; in going from
his knees to the pulpit, and returning from the
pulpit to his knees, to plead with God that suc-
cess may attend his feeble efforts. If wise, he
will address the people in a plain, affectionate and
persuasive manner ; and make it evident, that
324 THE GOSPEL MINISTRY.
he travails in birth again till Christ be formed in
them. He will labour to inform their under-
standings, and to impress their hearts ; and thus
to secure their attention, and to captivate their
affections to divine truth. This is the import of
the original expression.*
He will be easy of access, affable and attentive
to mankind at large ; especially to anxious sinners,
who come to converse with him concerning their
salvation. He will become all things to ail men,
that he may by all means gain some. He will
reprove, rebuke, exhort, with all long. suffering
and doctrine, and study to approve himself unto
God a workman that needeth not to be asham-
ed, rightly dividing the word of truth ; giving
to every one his portion of meat in due season.
If he should labour long with but little appar-
ent success, he will continue to be faithful in his
ministry, and leave the issue with God. If suc-
cess attend his ministry, he will give him all the
glory.
From the subject I take occasion to ask you
who are parents and heads of families, whether
you ever realized the importance of your situa-
tion ? Consider that every soul committed to
your care is immortal. Have you discharged
your duty to them ? Or have you hitherto neg-
lected your own souls and theirs ? I pray you to
think on these things before it be too late.
If the souls of men are of such importance as
hath been proved, you will not, my friends,
blame the ministers of the gospel, for their plain-
ness and zeal. If they feel right, they must lift
up their voice like a trumpet ; cry aloud and
* Pool's Synopsis, in loc.
THE GOSPFX MINISTRY. $23
spare not, though the more abundantly they love
you, the less they be loved. Their heart's desire
and prayer to God is, that you may be saved.
Should you think their zeal excessive, you must
confess it is benevolent. Will you blame them
for being too anxious for your happiness ? Assur-
edly you cannot.
But while some of our friends censure us for
being zealous overmuch, we blame ourselves that
we are not more engaged to win souls. Breth-
ren, pray for us, that we may be willing to spend
and be spent in so good a cause.
I must ask your patience a few minutes long-
er, while I address my.>-:elf to the candidate for
ordination.
My dear young friend — Full three years have
you been of my family ; a great part of which
time youjiave laboured with me as a son in the
gospel : nor were your first efforts unsuccessful.
There are in Boston those who were ready to
periih, who ri e up and < :ill you blessed. Your
continuance with us was the wish of my heart,
and of the hearts of your friends ; but the Head
of the church hath directed your way to this place
by very unexpected events. We are therefore
obliged to acquiesce in his disposals. It is with
great pleasure we behold the union and affection
that subsist between you, and the church and so-
ciety, over whon^ the Lord is about to make you
an overseer. Your prospect of usefulness is
pleasing ; and we, your brethren in the ministry,
most sincerely pray, that the Lord Jesus may
hold you as a star in his right hand ; furnish you
with every gift and grace for the sacred office,
and make you wise to win souls ; and finally
326 THE GOSPEL MINISTRY.
receive you to his heavenly kingdom, where is
fullness of joy, and pleasures forever.
In fine^ — Brethren of the Church and Society
on whose account we are now together, give me
leave to congratulate you on this auspicious day.
Your union among yourselves, and unremitted
and Hberal exertions, have enabled you to take
your place among the several societies of Chris-
tians in this town. Without going to Boston,
to Danvers, or to Beverly, as usual, to enjoy your
religious privileges, they are brought to your
doors. The Lord hath raised up for you a pas-
tor, we believe, after his own heart ; whom we
do cheerfully commend to your affection and es-
teem. Let no man despise his youth. Pray for
him, that he may prove a lasting blessing to you
and to your children. Study to make him as
happy as you can. The providence that hath
brought him among you is plain and striking.
Live in love, and the God of love and peace will
be with you.
Entertain a liberal mind towards your fellow
Christians, who differ from you in some things.
Wise and good men do not yet see eye to eye.
While you enjoy your own privileges, leave
others to the enjoyment of theirs, and fall not
out by the way. This mutual candour becomes
the disciples of the same Divine Master, and is
not incompatible with fidelity to your own prin-
ciples and practices.
May grace, mercy and peace rest upon you and
your pastor elect, through Jesus Christ our Lord ;
to whom be glory forever. Amen.
SERMON XVII.*
THE SINKING SOUL SAVED BY GRACE.
MATTHEW, xiv. 31.
And Immsdlately ^esus stretched forth his handy and caught him.
It may, perhaps, be said with truth,
that in the life of every man there has been a
critical moment, when nothing saved him but a
divine interposition : for in a world like this, in
which we are ever surrounded with dangers, we
can only be safe when God keeps us. Many of
these dangers, seen and unseen, we have escaped,
through the goodness of God. Such things*
should never be forgotten by us : yet how apt
are we, like Israel of old, to sing his praise at the
moment, and then to forget his works ! This is
one affecting evidence of human depravity.
In how many instances has the mariner experi-
enced the most threatening dangers. Most of us
can recollect such seasons, when with strict pro-
priety we might adopt the language of the text —
He stretched forth his hand, and caught me.
The words are part of a very interesting piece
of history in the life of Jesus. Having wrought
a miracle, in feeding five thousand men, besides
women and children, he ordered his disciples to
depart by water to the other side of the lake,
* Never before printed. Pi cached oi: a Lord's day tve^iing
lecture, March i8, 1804.
S28 THE SLNKING SOUL SAVED BY GRACE.
while he sent the multitudes away. On their
passage there arose a violent storm, which evi-
dently endangered the ship and company. About
the fourth watch of the night, while the ship was
in the midst of the sea, tossed with the waves,
Jesus came, walking on the sea. When their
fears on seeing him were removed, (for they
were affrighted to see a man walking on the
stormy billows, and concluded it was a spirit $
but he soon convinced them of their mistake ;)
Peter said unto him, *' Lord, if it be thou, bid
me come unto thee on the water. And he said,
Come. He made the attempt j but on " seeing
the wind boisterous he was afraid, and beginning
to sink, he cried, saying. Lord, save me. And
immediately Jesus stretched forth his hand, and
caught him."
I have chosen to address you from this single
sentence, because there is something beautiful in
the expression, and important in the idea, which
may lead us to a variety of useful observations.
L The first is, that Peter's previous condition
was that of a mind agitated with various passions.
He had been in fear, on account of the storm ;
the horrors of which were increased by the dark-
ness of the night. There was every appearance
that they would be ship\vrecked.
Peter was also agitated, when Jesus appeared,
by a fear that he was a spirit ; hence we are told,
" they cried out for fear ;" considering it omi-
nous of their approaching fate. But he said unto
them, " Be of good cheer : it is I ; be not afraid.'*
His fears were succeeded by a joyful surprise,
when he beheld Jesus coming to them, walking
on the water. Joy indeed to them all, to see
THE SINKING SOUL SAVED BY GRACE. 32^
tKeir Master ; whidi was increased by their dis-
tressed condition. Joy at any time ; but doubly
joyful to have a visit from their best friend, at
tlie moment when they were tossed about with
the waves, and threatened with immediate death.
Joy to be delivered from their danger, and to
have Chrict with them.
This was followed by a display of Peter's love
to Christ, and his confidence in him. Love, in
his desire to go to him ; and confidence, that he
could support him even on the boisterous deep.
There seems to have been a mixture of igno-
rance and self-confidence in his conduct. He
ought to have known, that there are some things
in which the disciples are not called to imitate
' Christ ; this of walking on the water is one.
Though Peter fiiiled in this attempt, there
have been some deluded persons, who have
made the like attempt. To what extremes, my
' brethren, may the minds of good men sometimes
be carried, under peculiar circumstances. None
of us, if left to ourselves, are secure from such
delusions.
It deserves to be mentioned on this occasion,
that Peter did not attempt to walk on the water,
till he had asked and obtained leave of Christ.
« Bid me come to thee/' said he. Hence learn,
that good men sometimes ask amiss. They
know not what to pray for as they ought. Do
ye not think that he was to Name on this occa-
sion ? Why not wait till Christ had reached the
ship ? I am apprehensive there was no small de-
gree of pride in th& Iicart of Peter, when he
made this request. I^ seems as though he wlsh-
2 s
330 THE SINKING SOUL SAVED BY GRACE,
ed to do as Christ did, and thus be the foremost
of the disciples. His pride would have been fed
extremely, had he succeeded. It would have
been a flattering circumstance in his character, to
have it said, Peter had walked on the water.
We have, my Christian friends, more pride
and selfishness mixed with our acts of religion,
than we are aware of. Hence the necessity of
great caution in every thing we do. How often
have we found ourselves influenced by these mo-
tives. We have reason to be ashamed before
God, who knoweth our hearts, on the account
thereof. We may be constant and warm in the
affairs of rehgion, when our motives are entirely
wrong. Sometimes, indeed, it is diflicult for the
godly man to determine what are his motives.
Hence he condemns himself when they are right ;
and at other times approves them when wrong.
It requires great acquaintance with ourselves,
and a constant attention to our own hearts, to
distinguish when w^e do all to the glory of God.
It may be asked, why did our Lord grant Pe-
ter's request, if he asked amiss ? I answer, to
try him. We read of the Israelites, that " they
lusted exceedingly in the wilderness, and tempt-
ed God in the desert. And he gave them their
request, but sent leanness into their souls."
(Psalm cvi.) At another time they asked a king,
and he gave them one in his anger, and took
him away in his wrath. Hosea, xiii. 11.
In this case, I believe Peter asked amiss^ and
the Lord granted his request as a trial to him ;
and so it proved : for instead of its exalting, it
degraded his character. For you are all sensible
that this part of the history of Peter does not re-
THE SINKING SOUL SAVED BY GRACE. 331
dound to his honour 3 and that Christ himself re-
proved him for liis want of faith in him. This
will appear as we examine the sacred account.
When Peter " had come down out of the ship, he
walked on the water to go to Jesus. But when
he saw the wind boisterous, he was afraid ; and
beginning to sink, he cried, saying, Lord, save
me." No doubt the other disciples, more pru-
dent than Peter, looked on with great anxiety to
observe what v/ould be the issue. The affair
was soon decided ; for seeing the wind boister-
ous, he was afraid. ^ He forgot at the moment
the power of his Master, thought of nothing but
his danger, and " beginning to sink, he cried,
saying. Lord, save me."
This part of the history teachetk us several
useful lessons ; such as, that we ought not to run
to meet troubles ; they w^ll come fast enough.
Peter ought to have remained in the ship, as his
fellow disciples did. When we leave our station,
or the place allotted us, we always rush into dan-
ger. This same Peter, when his Master was on
his trial, went imprudently among the servants
of the high priest, who knew him, and instantly
accused him ; this led on to that dark part of his
history, in which he denied his Lord, and swore
he did not know him. So here, this very for-
ward man must needs leave the ship, and throw
liimself into danger, without any proper call of
duty ; and by doing so, has taught us to keep in
our own place, till the Master call us to any haz-
ardous enterprize.
Peter hath also taught us this importaait lesson,
that whenever we are in trouble we should look
to Jesus, who is " mighty to save.'*
332 THE SINKING SOUL SAVED BY GRACE.
We also learn, that a mind in trouble can pray-
without book. " Lord, save me." Poor Peter-
had not much time to compose this prayer ; he
was sinking : nor did he want it. Experience
taught him to pray ; nor could he possibly have
expressed himself more to the pui"pose by any
previous meditation. It is short, comprehensive,
and was delivered with all the warmth and im-
portunity of a distressed man. Prayer maintains
a sense of dependence.
We also learn that Jesus Christ will be sought
unto by his followers, to do even those things
for them which he had determined to do. We
must, however, give Peter credit for his faith in
Christ, which he now manifested. It was a time
that tried what manner of spirit he was of. Re-
mark, he did not call to the disciples in the ship,
to come and take him in ; no : but he forgot
every method of help but one, and that was
Christ. " Lord, save me. And immediately
he stretched forth his hand, and caught him."
We proceed to notice,
II. Mankind, like Peter, in many instances, feel
themselves sinking, and are indebted to Christ
for^their preservation. He hath, in various in-
stances, stretched out his hand and caught them.
In many instances mankind fcei themselves
sinking.
1. This is the case with sinners, under clear
views of their guilt and condemnation. These
views are in some instances greater than they are
in others ; but in all cases they produce the same
fears, though not in an equal degree : for when a
sinner has a just view of his guilt, as under the
law y when he is convinced of his sin as against
THE SINKING SOUL SAVED BY GRACE. 33S
God, and the punishment due to him for it ;
when he realizes the wrath of God against him
for sin, he feels himself sinking, and cries with
David, " While T suffer thy terrors, I am distract-
ed." To the borders of despair have some per-
sons been driven by these discoveries, and have
thought that God could not be just in saving
them. But behold the mercy and goodness of
Jesus Christ ! Then, in the critical moment, when
no created arm could help ; then, when the de-
struction of these unhappy creatures appeared
unavoidable, the Lord Jesus stretched forth his
hand, and caught them ; I mean, he then sent
relief to their sin-burdened souls, by granting a
Ariew in the gospel of his complete atonement.
To you who have been delivered I appeal, for the
truth of this observation.
2. This has been the. case with the believer
also under clouds and darkness of a spiritual na-
ture. It is a common thing for those who have
lately been brought to the knowledge of the
truth, to think that their " m.ountain stands
strong," that they shall always be as happy as
they now are. This mistake prepares the way
for extreme distress, w^hen they sliall afterward
lose their first love, or meet with the loss of their
consolations. And such is the common lot of
real Christians : yet when it happens, they arc
ready to give up all hope that they ever knew the
truth. Their distresses are unspeakably great at
such times. The reason why they are so, is this :
they have known their danger and escape, their
misery and remedy ; they have known the joys
of faith, therefore cannot bear the loss of them.
An idea of deception, or of separation from Jesus
S54 THE SINKING SOUL SAVED BY GRACE.
Christ, whom they really love, though they hard-
ly dare to own it, creates all this distress. They
feel as though they must sink into perdition.
But, behold he cometh, walking as it were on the
sea, and stretcheth forth his hand of mercy and
saves them. Again the dejected soul is brought
to sing, *' He brought me up out of the horrible
pit, out of the miry clay, and set my feet upon a
rock, and established my goings ; and he hath put
a new song in my mouth, even praise unto our
God." Though sorrow endureth for a night, joy
cometh in the morning.
3. Sometimes they have such a sense of in-
dwelling sin, of unlikeness to Christ, of coldness
of affection, of barrenness, and of hardness of heart,
that they begin, like Peter, to sink. They doubt
all that has passed in their minds, conclude that
they are deceived, and that they have deceived
others. But in the darkest moments Jesus ap-
pears for their relief, by stretching out his hand
to support them ; that is, he speaks peace to them
by renewed discoveries of his love ; he reveals
himself to them, and they, like Thomas, cry,
" My Lord, and my God !''
4. Sometimes they feel ready to sink under
the number and weight of their afflictions ; which
seldom come alone. As it was with Job, so hath
it been with others ; they have overtaken them
in clusters. Numerous and extremely distressing
they have been ; hence they have been ready to
sink under them. But at the m.oment of their
greatest discouragement, behold relief ! " He
stretched forth his hand, and caught him," say-
ing, " Fear thou not -, for I am with thee : be not
diamayed ; for I am thy God : I will strengthen
THE SINKING SOUL SAVED BY GRACE. 335
thee ; yea, I will help thee ; yea, I will uphold
thee with the right hand of my righteousness.
When thou passest through the waters, I will be
with thee ; and through the rivers, they shall not
overflow thee : when thou walkest through the
fire, thou shalt not be burnt, neither shall the
flame kindle upon thee." The Lord wiU either
deliver from, or support his people under, the
heaviest afflictions.
Our guilty first parents (now in heaven) can
adopt this language, and say. When sinking un-
der the guilt of our first offence, he stretched
forth his hand and caught us.
Abraham can recollect that this was his case,
when Isaac lay bound on the pile prepared to
consume him. In this distressing moment, when
the patriarch's faith was tried. Heaven interposed,
and saved the heir of promise.
Isaac can sing this song, when he recollects his
critical situation, when the arm of his father was
uplifted to strike the fatal blow. Had not the
arm of mercy been stretched out for his deliver-
ance, he would have inevitably sunk in death.
The Israelites ought never to forget how alarm-
ing was their condition at the Red Sea. Had not
the arm of the great Jehovah sustained them, they
would have perished with their enemies in the
mighty waters.
David too, when pursued by Saul ; Shadrach,
Meshach, and Abednego, in the fiery furnace ;
and Daniel in the lion's den, all experienced, in
a remarkable manner, the delivering hand of the
great Redeemer. When to human view they
were ready to sink in death, he stretched forth
his hand, and caiiirht them.
>336 THE SINKING SOUL SAVED BY GRACE.
The prodigal son, who had left his father's
house, and spent all his substance in rioting and
debauchery, as soon as he came to himself, began
thus to reason : " How many hired servants of
my father have bread enough, and to spare, and
I perish with hunger !" Wliile he was yet a great
way off, and still liable to perish, the father ran
to meet him, and received him again to his favour.
How many such disobedient children, how
many such prodigals, that had gone from home,
from virtue and goodness, and had run nearly
their course of vice to destruction, yet have been
stopped ! When in the last stages of vicious grati-
fication ; when given up as lost forever; I say,
how many such have been stopped ! Jesus hath
stretched forth his hand, and caught them. And
such were some of you.
The subject thus explained, naturally suggests
the following reflections.
1. We are led to look back on life, and recount
our dangers and escapes. Few of us but have
experienced special interpositions of Divine Prov-
idence, in preserving our lives and limbs. To
■God we owe all our escapes from death. Not
only from death temporal, but from everlasting
destruction. When rushino: forward in our mad
career, just as we were approaching the precipice
of ruin, Jesus stretched forth his hand of mercy,
and caudit us.
o
2. Learn hence, that we ousfht not to be dis-
couraged, though things may appear dark as
midnight. Our compassionate Redeemer often
suffers us to be brought into straits, that in our
deliverance his holy arm may be more visibly
THE SINKING SOUL SAVED 6Y CRACE. SS?
seen. We sometimes feel as if we had the sen-
tence of death in ourselves, that we should not
trust in ourselves, but in the living God. When
deep calleth to deep at the noise of his water-
spouts, and all his waves and billows go over our
heads ; yet may we hope that the Lord will com-
mand his loving kindness in the day time, and in
the night shall his song be with us, and our
prayer be unto the God of our life.
3. We see from this instance of divine inter-
position, what encouragement is given for prayer
and supplication in times of greatest distress,
God is nigh to all that call upon him, to all that
call upon him in truth.
Let all that love the Lord, be encouraged to
repair to the mercy seat ; especially when dan-
gers thicken around them, and they feel them-
selves beginning to sink. No sooner did Peter
cry, " Lord, save me," than he found the compas-
sionate arm of the Saviour stretched out to re-
lieve him. How many martyrs, how many dy-
ing Christians have had this sweet experience of
the divine condescension and goodness ! Their
last hours have been clieered by the supporting
influence of divine grace. Then let us, brethren,
wait all our appointed time, until oyr change
comes ; and when Jesus bids us come to him, let
us cheerfully venture upon the untried ocean of
eternity. Though our flesh must sink down in
death, yet the gracious arm of him that has con-
quered death will raise our spirits to his throne
above, to join the ransomed millions in praising
Father, Son, and Holy Ghost forever and ever.
Amen.
2 T
SERMON XVIII.*
THE NATURE AND DESIGN OF THE ATONEMENT.
GENESIS, iil. 21.
Unto Adam also, and to his ivifct did the Lord God make coats of
skins, and clothed thenu
It was observed this day week in this
place, that the rites and ceremonies of the Mosaic
economy cannot be properly explained, without
we admit the doctrine of the atonement. I had
not time then to pursue this important subject :
this shall be the business of the present opportu-
nity. Let us then, my brethren, attend to the
origin, the nature, and the design of the sacrifices
of the Jewish dispensation, as referring to the
atonement of Christ. In prosecuting the subject,
it will appear how sacrifices were viewed by the
people under the law, and by the apostles and
primitive Christians under the gospel dispensa-
tion ; and that no consistent meaning can be
given to them, unless we allow that they pointed
to Christ, and were fulfilled in him as a sacrifice
for sin.
It is further to be observed, that we never read
of an atonement or sacrifice till after man had
sinned. The reason is obvious j there was no
need of a sacrifice, because there was no offence
to expiate ; there was no crime for which to
* Preached Lord's day, February i, 1807.
OF THE ATONEMENT. 339
make atonement. Sin, therefore, rendered it ne-
cessary. If so, it must have had some connexion
with the pardon of sin.
Offerings among the Jews were very nume-
rous. Of these, at large, it is not m) intention
to treat. But particularly of their* shedalng the
blood of some chosen victim, with very solemn
circumstances^ as a typical expiation for sin.
By atonement is meant a satisfaction offered
for an offence that had been committed. The
import is the same as the term ransom. Christ
is said to give his life a ransom for miany : i. e.
for the redemption of many. The sacrifice is the
offering, and the atonement the effect of that of-
fering or sacrifice. For it was by sacrifice the
priests made atonement. We proceed then to
inquire,
I. For the origin of offerings, sacrifices, or
shedding the blood of animals as a religious rite ;
and here we must search the Jewish scriptures,
because they are the most ancient in the world,
and of divine authority.
The text gives us the first hint of this religious
and expressive rite. " Unto Adam also, and to
his wife, did the Lord God make coats of skins,
and clothed them." This took place after the
fall, and after the Lord had denounced the sen-
tence of punishment against them.
These skins, it is generally believed, were taken
from beasts that had been slain in sacrifice ; which
the Lord had taught them to offer as types of
Christ, who was to appear in the end of the
world, to put away sins bv the sacvincc of him-
self.
840 THE NATURE AND DESIGN
They could not be slain for food, because they
were not allowed to eat animal food till after the
flood. Their food before the fall was the fruit of
the trees of the garden of Eden. Gen. iii. 18.
« And thou shalt eat of the herb of the field." The
first grant to man to eat flesh, says one, as his
common food, was after the flood. Gen. xi, 3,
*' Every moving thing that liveth shall be meat
for you : even as the green herbs have I given
you all things."
If not slain for food, then we may conclude
that these beasts were offered in sacrifice. If so,
God himself is the author of this practice. And
as it is not a natural idea, that the Deity would
be pleased with the slaying of beasts, we must
look for its origin in God.
This practice has prevailed among all nations.
No doubt the whole was derived from the same
source. The first sinners received it from Jeho-
vah, and all others from them, until it was in-
corporated with the Jewish ritual, from which
it is probable many other nations derived the
practice.
The first time we find the word atonement ia
the sacred scriptures, is in Exod. xxix, when the
priests were consecrated. On this occasion a bul-
lock and two rams were offered. The victims
were brought before the tabernacle of the con-
gregation. Aaron and his sons put their hands
on their heads, before they were killed. By
which we are taught that they were to be viewed
as a substitute, and as typically bearing sin.
Through the whole of the Old Testament we find
that the victims were considered as bearing sin,
and thus satisfying the afli'onted Deity.
OF THE ATONEMENT. »41
The heathen had some idea of atonement ; for
in the horrid act of offering up their children and
other human victims, they meant to appease an
offended Deity.
I think, my brethren, we are authorized to be-
lieve that these skins with which Jehovah clothed
Adam and Eve, as was said before, were taken
from beasts thus offered in sacrifice. The text
leads us to remark,
1. That our first parents were, at this time,
in a guilty and naked condition. Sin had dis-
robed them of their original righteousness, and
robbed them of their innocence.
2. That the Lord Jehovah condescended to
provide a covering for them, though they deserv-
ed to be banished forever from his presence. —
This part of the divine conduct leads us to ad-
mire his patience and mercy to sinners.
3. That man could not provide for him-
self. He was as helpless as he was guilty. His
naked soul must have been sent down to regions
of dark despair, had not mercy interposed.
4. We are here taught also that this covering
was the price of blood. The beasts were slain in
sacrifice ; and pointed to Christ, who once suffered
the just for the unjust, to bring us to God.
5. We may also remark, that this covering
for our fallen parents may with propriety pre-
figure the perfect righteousness of Christ, which
is unto all, and upon all them who believe. The
father of the returning prodigal commanded to
put the best robe upon him.
6. We remark once more, that these first of-
fenders were reduced to a very debased condi-
tion, being indebted to the beasts that were sac-
S4t THE NATURE AND DESIGN
rificed for clothing. When they viewed them-
selves thus clothed in the skins of slaughtered
;ininials, how must they have felt the state of
xiegradaiion into which sin had plunged them i
So it is with all sinners, w^hen brought to the
knowledge of the truth ; they see that the whole
plan of salvation is calculated to bring down the
lofty looks of man. " The lofty looks of man
shall be humbled, and the haughtiness of men
shall be bowed down ; and the Lord alone shall
be exalted in tliat day." Because it is such a
plan, it w^as " to the Jews a stumbling-block, and
to the Greeks foolishness ; but unto them who
are called, both Jews and Greeks, Christ the
power of God, and the wisdom of God."
In the prec<3ding remarks we reason from cir-
cumstances, that these skins were taken from
beasts offered in sacrifice ; but the instance of
Abel, to which we pass, is plain ; nothing is left
to reasoning or conjecture. It is said, Gen. iv. 4.
*' And Abel offered the firstlings of his flock, and
of the fat thereof;" compared with Heb. xi. 4.
'' By faith Abel offered unto God a more excel-
lent sacrifice than Cain."
This is the first explicit account of offering
sacrifice, I may ask with propriety, how came
Abel to think that God would be pleased with
the offering of an animal ? It is confessed that it is
not a natural idea. Whence then did Abel ob-
tain a knowledge that it was his duty to offer
such a sacrifice ? I he:,itate not to say, that he was
taught it by God himself. And this remark is
confirmed by the issue. Jehovah accepted his of-
fering, which he certainly would not have done,
if it had not been agreeable to his will.
OF THE ATONEMENT. B4-S
Paul says, he offered it by faith. By faith of
what ? I answer, by faith that to offer sacrifice
would be acceptable to Jehovah ; and by faith
that such sacrifice pointed to another and a great-
er one, to be offered in due time. For though
Abel did not in his day understand the doctrine
of sacrifices as we do in this, he no doubt did be-
lieve that there was an important meaning in
these offerings, which would be better under-
stood at a future period. Paul says that the an-
cient believers received not the promise, but
were persuaded of it and embraced it. They re-
joiced to see Christ's day, though afar off ; and
they saw it and were glad ^ but they saw through
a glass darkly.
After this, offering of sa<:rifice became a gen-
eral religious rite throughout the Jewish nation.
II. The nature and design of these sacrifices
are now to be considered, because it hath been
said that they pointed to the atonement, or the
one glorious sacrifice of Jesus Christ. Out of the
many sacrifices of the Jews, I shall confine myself
to two, that we may not be tedious. These two
are the paschal lamb, and the scape-goat.
The paschal lamb. My present intention is to
show that this sacrifice was typical, not only of
Christ, but of his atonement, or the pardon of sin
by his blood. This will appear from an atten-
tion to the passover*; so called, because the de-
stroying angel passed by the houses of the Israel-
ites without injury, while the houses of the Egyp.
tians were visited with the death of the first-born.
The particulars of which you have in Exod. xii.
They were to take every ivan a lamb, accordinr(^.
358 THE WATEH OF LIFE.
Had this woman known Christ's real character,
she would have bowed before him with sacred
reverence, and have asked of him the things that
she wanted, as a lost sinner ; and he would have
given her living water, i. e. a principle of spirit-
ual life, with all its satisfying pleasures. Like all
other persons in a natural condition, she was ig-
norant of his meaning ; hence she answered him,
*' Sir, thou hast nothing to draw with, and the
w^ell is deep : from whence then hast thou that
living water ? Art thou greater than our father
Jacob, who gave us the well, and drank thereof
himself, and his children, and his cattle ?'' This
question discovered her entire ignorance of Christ :
for he was far greater than Jacob, than Abraham,
than angels, yea, than all the hierarchy of angels,
cherubim and seraphim ; he was very and eternal
God. Had she known this divine, this adorable
personage, she would have been overcome with
the appearance of God in human nature. In this
ignorance, however, he did not leave her, but
said to her, " Whosoever drinketh of this water
shall thirst again : but whosoever drinketh of the
water that I shall give him shall never thirst.''
In what sense may it be said that he shall never
thirst ? is a question often asked by the lovers of
the sacred scriptures ; to which I reply,
1. That they who are made acquainted with
the grace of the gospel, and feel its influence, will
never thirst with that vehement desire as hereto-
fore after earthly things. The power of religion
in the heart, will cure them of their once supreme
attachment to the things of the world. Or,
2. And which I esteem the real sense of our
Lord in this sentence, " they shall never thirst,"
THE WATER OF LIFE. 359
is this ; that they who drink of this water that
Christ gives them, shall find such an infinite and
inexhaustible fullness in him, that they shall
never find the least deficiency or want. If there
is always enough in him, they never shall feel the
pain of thirsting, because the water that he gives
them shall be in them a well of water : if so, the
soul who receives it will never know any want ;
he shall drink enough for time and eternity.
On the last Lord's day, I mentioned the un-
common excellency of this passage. My design
in the choice of it is, to consider a number of
very important ideas with which it is crowded ;
such as,
I. A certain communication made to the mind,
compared to water.
II. That this water is given by Christ.
III. It is an abiding principle — " it shall be in
him."
IV. It is a vigorous and active principle, and
of heavenly tendency — " springing up."
V. Its issue — " everlasting life."
I. There is a certain communication made to
the mind, compared to water. *' The water that
I shall give him."
I wish this idea to be attended to, viz. that
there is something communicated at the time of
regeneration, that the sinner was destitute of be-
fore. It is something totally distinct from what
such person before had. This certain some-
thing has been called grace, a new heart, a right
spirit, a being created in Christ Jesus unto good
works. The most common term used by Chris-
tians, to describe it, has been the term principle .
SBO THE WATER OF LIFE.
thus we say, a principle of spiritual life, a princi-
ple of holiness.
Upon strict examination of the term priiiciplej
I confess myself much in favour of it, because it
is derived from a word that signifies the begin-
ning of a thing : and certainly the principle of
grace is the beginning of the divine life in the
soul. When this water is given, it abides in the
mind^ and hence springs up to everlasting life.
It is from the moment that this principle is com-
municated to the heart, that the conflict with sin
commences ; which is carried on till the believer
obtains a complete victory.
I now proceed to examine why it is compared
to water. " The water," saith Christ, " that I
shall give him.''
1. It is compared to water because of its free-
ness. What more free than water ? This term
then is fitly chosen to represent the freeness of
divine grace. " Ho, every one that thirsteth,"
says Isaiah, " 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
without price." A beautiful description of this
water : it is to be had without money and with-
out price. The whole plan of salvation, from
eternity to eternity, is of grace. " By grace are
ye saved, through faith ; and that not of your-
selves : it is the gift of God."
2. We always connect the idea of cleansing
with that of water. So it is with this water that
Christ gives : it is in its nature holy, and always
tends to holiness. The text is itself full proof of
this, for it springeth up into everlasting Hfe ; this
could not be the case if it did not tend to holiness.
THE WATER OF LIFE. 361
because without holiness no man can see the
Lord. We are told that " he that hath this hope
in him purifieth himself, even as he is pure ?*'
3, Water is perfectly simple, or unmixed. So
is the water of life, or the grace that is communi-
cated to the heart at the time of regeneration.
As a principle, it is pure, and cannot be mixed
with any other thing. Sin and grace dwell to-
gether in the same heart ; whence ariseth the
conflict we have repeatedly mentioned j but they
cannot be blended together. Sin will be sin for-
ever, and grace will be grace. If there were a
possibility of their being mixed, or blended to-
gether, they would be totally changed, and lose
their specific nature : but this can never be th«
case ; they are, and ever will be, infinitely differ--
ent in their nature and influence.
In the dispensation of the gospel by men, we
often find a sad mixture of grace and works ; but
the principle of the divine life itself will always
maintain its own nature, however some persons
corrupt the truth of salvation by grace alone.
They may corrupt the doctrine of grace, but they
have no power to corrupt the water which Christ
gives, or grace itself, I remark,
4. That water is absolutely necessary to sustain
life ; without it, all animal life would become ex-
tinct. So it is with the grace that Christ bestows.
It is so exactly suited to the sinner's condition,
that without it he must be lost forever. The
doctrine of grace is the only foundation of the
sinner's hope ; and the principle of grace, that
alone by which the heart is changed, and the sin-
ner made meet for heaven. Christ's work for
his people, and his work in them, is all grace.
2 X
362- tHE WATER OF LIFE.
5. Water is a common blessing, hence but lit-
tle esteemed. So the water of life, or salvation
by grace alone, is much neglected. Mankind are
ready to say, as the servant said to Naaman, " If
he had bid thee do some great thing, wouldest
thou not have done it ?'' Mankind, in unbelief^
would rather be saved by works than by grace ;
at least, by both together ; grace making up
whatever deficiency they might imagine in their
works. We observe,
6. That under certain circumstances, this com«
mon blessing, water, rises into unspeakable im-
portance, and appears, as to the body, the one
thing needful. For instance, when the mariners
at sea have exhausted their stock, and can pro-
cure no supply. Death stares them in the face.
Then they learn the value of this common bless-
ing, and would readily give all they possess for a
cup of cold water. So it is with the thirsty trav-
eller. The riches of the Indies, the best wines
are nothing compared with water : this only can
save life ; this only can satisfy thirst.
So it is with the grace of the gospel. When
the sinner becomes sensible of his lost condition,
this grace rises in its value, in his esteem : noth-
ing else wdll do ; nothing else will calm the mind,
and give it hope of pardon and acceptance with
God. This is the case too with the behever,
whose soul thirsts for the living God, for the en-
joyment of his love. Without his gracious pres-
ence he never can feel satisfied. Every thing else
fails of satisfying the pious soul. His language is,
" Whom have I in heaven but thee ?. and there is
none upon earth that I desire besides thee ?"
THE WATER OF LIFE. 36S
II. A second idea in the text is, that this water
as given by Christ. " The water,'^ said he, " that
I shall give him." Such is the current language
of the sacred scriptures. " My sheep," said he,
" hear my voice — and I give unto them eternal
life." In another place it is said, " that I should
give eternal life to as many as thou hast given
me." He is exalted as a Prince and a Saviour,
" to give repentance to Israel, and forgiveness of
sins." I need not add to thesfe passages ; they all
unite in establishing this truth, that Jesus Christ
is the giver of this grace that begins the divine
life in the soul. There is no other who ought to
be considered as the source of spiritual life. Let
Christ then have all the glory. It is given, not
purchased ; it is bestowed without money and
without price. No merit in the creature ; no
consideration of goodness ; no recommending
qualifications.
III. We pass to the next idea in the text, " it
shall be in him a well of water," an unfailing and
abiding principle.
1. "A well of water." By this expression we
are taught its plenitude or abundance. Christ
himself is the fountain. " It hath pleased the
Father, that in him should all fullness dwell ;"
and out of that fullness his people receive, and
grace for grace. Remark, this well of water is
said to be in the believer ; but it is derived from
Christ, as its source.
Out of the well of Jacob thousands were daily
supplied : but that well would have been cx^
hausted, had it not been supplied by various
springs. "All my springs," said David, " are in
thee." So the grace that is in the believer would
364? THE WATER OF I IFE.
fail, if it were not replenished by Christ. He
keeps alive this heavenly principle ; he supplies
his people with all needful grace : hence they are
supported under every temptation and affliction,
and hold out to the end. " My grace,'' said he
to Paul, " is sufficient for thee." " The Lord
will give grace and glory : no good thing will
he Vv^ithhold from them that walk uprightly.'^
2. It is an abiding principle ; " it shall be in
him.'' The lively exercise of grace may be lost,
but the principle itself cannot j because it is from
Christ at first, and is maintained by him till it
shall issue in glory. Our Lord assures us, John
X. 28. that he gives to his sheep eternal life, and
they shall never perish. He hath not committed
their safe keeping into their own handb ; but he
himself is engaged to keep them by his power,
through faith unto salvation.
There are seasons when the divine life seems to
be almost extinct ; when holy exercises of love,
hope, joy, &c. are languid. Then doubts arise,
and the person is ready to cast away his confi-
dence. Such a condition is, in common, the ef-
fect of backsliding, or an unbecoming conduct ;
against which Christians ought to watch and
pray. Such was the sad state of David, Peter,
and others : but how melancholy their situation,
on such occasions ! They wound the cause of
Christ ; and when they are brought back, it h
with brokenness of heart : still the Lord will heal
their backslidings. " We are confident of this
very thing," says Paul, " that he v.dio hath begun
a good work in you, will perform it until the
day of Jesus Christ."
I remark here, that when Christians fall into
this state of backsliding, they neither have evi-
THE WATER OF LIFE. 365
dence themselves, nor give evidence to others,
that they are real Christians ; and we cannot
judge but according to evidence. " By their
fruit," said Christ, " ye shall know them." It
follows, then, that such persons, though they
may be real Christians, do not enjoy the comforts
of religion, but are in a state of uncertainty as to
themselves, and are unfruitful in the Christian
course.
The perseverance of the saints is secured by the
promises of Christ ; by the ample provision he
hath made in the plan of salvation ; by all the
perfections of God — his love, power, and wisdom.
" Thou wilt keep him in perfect peace, who^e
mind is stayed on thee."
IV. I shall now attend to the next idea in the
text, which is, that the water that Christ gives, is
a vigorous and active principle, and always tends
to heaven : " springing up into everlasting life."
The activity of this principle is seen and felt in
the following particulars : —
1. In fiying to Christ, in the first act of believ-
ing. The sinner leaves every thing behind, and
flies to Christ ; and finds it to be the liappiest
moment he ever knew. He looks to the Lamb
of God, who taketh away the sin of tlic world.
2. It springs up in supreme love to God and
Christ. The mind is impressed with the beauty
of the divine character, and loves it. He views
Christ as the brightness of the Father's glory, and
the express image of his person ; hence he ap-
pears altogether lovely, and the chief among ten
thousands.
3. Hope too is of this kind : it rises, and en-
ters into that within the vail. Hope looks up in
S66 THE WATER OF LIFE.
every hour of trial. It is as an anchor to the
soul, both sure and stedfast,
4. This principle may be said to spring up in
prayer, in every time of need ; whether the be-
liever be in the closet, the family, the church, or
in the common walks of life. Is he in any trial ?
In a moment does he look up to God to direct
and keep him. In all times of affliction and dis-
tress he thinks of the Lord, and seeks help from
him only. Is he in darkness of mind ? He flies
to the oracles of God, and to the throne of grace.
Is he burdened with the body of sin ? He looks
to Jesus, as the fountain opened to wash in for
sin and uncleanness. Is he longing for holiness ?
He flies to Jesus, that he may be made unto him
wisdom, righteousness, sanctification and redemp-
tion. The believer's life of faith is described in a
beautiful manner by Paul, in his epistle to the
Hebrews, by " looking to Jesus.''
5. This divine principle springs up in desires
after the glory of God, the salvation of sinners,
and in love to the brethren, or to all vrho love
our Lord Jesus Christ in sincerity and truth ; in
love to all the ordinances and institutions of
Christ, and in general to the whole of the divine
law.
In a word — There is a tendency of heart to
God, in all to whom Christ gives this water of
life. It came from him, and it tends to him. It
is divine in its nature, and heavenly in its ten-
dency. It is, as a principle in the heart, glory
besfun here, to be consummated in heaven. Even
in the hours of darkness and lukewarmness it
springs up, because it can find nothing in the
universe to satisfy the soul, but God. It ascends
THE WATER OF LIFE. 367
in groans, and cries, and tears, when God is ab-
sent, or hath hid his face from the Christian.
Return, says he, return, O God of love, and grant
to me thy life-giving presence.
In the hour of death, on the dying pillow, the
believer looks up to God, saying. To whom caa
I flee for succour, but to thee ? Like the proto-
martyr, looking up stedfastly into heaven, he
cries. Lord Jesus, receive my spirit.
V. We come now to our last particular, which
was, to show the final issue of this heavenly prin-
ciple, which is " everlasting life."
Everlasting life, my brethren ! What an ex-
pression ! How full of meaning ! how full of
comfort ! It comprehends all the happiness that
the godly shall enjoy forever, in the immediate
presence of God and of the Lamb. " In thy
presence," says David, " is fullness of joy ; at
thy right hand there are pleasures for evermore.'*
Compare the text with the following words of
the psalmist, and you will find they perfectly
agree — " The Lord will give grace and glory : no
good thing will he withhold from them that walk
uprightly."
REFLECriONS.
1. How invaluable is this living water, which
Christ gives ? What an astonishing change is ef-
fected by it, in the depraved heart ? There is
something communicated at the time of regene-
ration, that is entirely new : hence Paul says, " If
any man be in Christ, he is a new creature."
The soul thirsts no more for the pleasures of sin,
but is all swallowed up in God.
5GS THE WATER OF LIFE.
2. Let us examine ourselves, whether we hav^
any evidence that we have received this water of
life. This may be principally determined by the
effects which it is said to produce. " Whosoever
drinketh of the water that I shall give him, shall
never thirst." Do we thirst after the riches,
honours, or pleasures of this world, as we once
did ? Do we feel a keener and more ardent relish
for the empty enjoyments of time, than for the
substantial enjoyments of religion ? Do we look
more for our happiness to things which are tern-
poral and seen, than to those which are unseen
and eternal ? Can any thing satisfy us, while God
withholds his love ? If our hearts at once put a
negative upon these questions, we have reason to
hope that Christ has given us of this living water.
3. If this principle springs up to everlasting
life, it follows, that all the unregenerate are under
the influence of a principle entirely distinct from
this, even disaffection to things of a divine nature.
Instead of having holy desires springing up to
God, they do not like to retain him in their
thoughts. They are of the earth, earthy. In-
stead of having their affections placed on the
things that are above, where Christ sitteth at the
right hand of God, they are all placed on things
on the earth. They are, of course, strangers to
that sweet peace there is in believing, to that hap-
piness and contentment which results from drink-
ing freely of the water of life.
4. How awful is your condition, sinners, who
remain in unbelief. You who remain secure, are
to this moment hardening your hearts against the
Saviour. You now hear of the water of life with
the utmost indifference : but remember, sinners.
THE WATER OF LIFE. S69
the time will comc^ when you will find yourselves
miserable without it. It can be had no where
else but in Christ ; he gives it, and gives it freely,
to every thirsty soul.
Are there any here present who thirst for the
w^aters of life ? then hear the gracious voice of
the Saviour. " In the last day, that great day of
the feast, Jesus stood and cried, saying, If any
man thirst, let him come unto me and drink.'*
To the same import are those precious words on
the last page of your Bible, with which I close.
" And the Spirit and the bride say. Come. And
let him that heareth say, Come. And let him
that is athirst come. And whosoever will, let
him take the water of life freelv." Amen.
2 y
SERMON XX.*
THE LAST WORDS OF CHRIST TO HIS DISCIPLES.
LUKE, xxiv. 44—53.
^nd he said unto theniy These are the ivords nvhtch I spake unto yoUf
'while I nvas yet nvith youy that all things must be fulfilled ivhich
luere ivritten in the law of Moses, and in the prophets, and in
the Psalms, concerning me. Then opened he their understandings^
that they might understand the scriptures, and said unto them^
Thus it is written, and thus it behoved Christ to suffer, and t»
rise from the dead the third day : and that repentance and remis-
sion of sins should be preached in his name among all nations ^ be-
ginning at yerusalein. And ye are witnesses of these things.
And, behold, I send the promise of my Father upon you : but
tarry ye in the city cf Jerusalem, until ye be endued with power
from on high. And he led them out as far as to Bethany ; and
he lifted up his hands, and blessed them. And it came to pass^
while he blessed them, he was parted from them, and carried up
into heaven. And they worshipped him, and returned to jferu-
salem with great joy ; and were continually in the temple, prais-
ing and blessing God, Amen,
With the passage now read to you, I
concluded the discourse the last Lord's day. But
we had not time then to introduce those obser-
vations that it naturally suggests. It is too im-
portant not to engage the pleasing attention of
this assembly.
You observe, that the text contains our Lord's
last address to his disciples after his resurrection.
He had first appeared to the women, then to the
* Delivered Lord's day, February az, 1807, being the last
sermon which Dr. Stillman preached.
THE LAST WORDS OF CHRIST. 371
two disciples, and on the present occasion they
were all together. To them he gave the fullest
evidence that he was their Lord who had been
crucified. " These are the words,'* said he,
" which I spake unto you while I was yet with
you, that all things must be fulfilled which were
written in the law of Moses, and in the prophets,
and in the Psalms concerning me." He here stamps
divine authority on the writings of Moses, the
prophets, and the Psalms. The things they liad
said concerning him, he had particularly ex-
pounded to the two disciples on their way to Em-
maus.
As he had just referred them to the testimony
of Moses, and the prophets, and the Psalms, it is
added, " Then opened he their understandings,
that they might understand the scriptures." Their
minds had been much perplexed after their Lord's
crucifixion ; and they knew not what judgment
to form of these dark and painful events. But
now he opened their understandings, removed
their doubts and ignorance, and fully satisfied
them that it " behoved him to suffer, and to rise
again from the dead. And that repentance
and remission of sins should be preadied in liis
name, among all nations, beginning at Jerusa-
lem."
These words are the commission Christ gave
to his first preachers, a little before he left the
world. Another of the evangelists expresseth
himself thus : " All power in heaven and in eartli
is given unto me ; go ye therefore," because I
have all power to send you, to supp(^rt you, and
to make you successful. It follows, '• into all the
world, and preach the gospel to every creature."
372 THE LAST WORDS Of
In these last words of Christ, we observe the fol-
lowing particulars.
1. That Jesus Christ, as the Head of the
church, had unlimited authority to send forth
these men to preach the gospel. This observa-
tion will be readily admitted.
2. We have in the commission, the subject
matter of their ministry. "Preach the gos-
pel," says one evangehst, "Preach repentance
and remission of sins in the name of Christ,*'
says another. We hence learn, that by the gospel
we are to understand repentance and remission
of sins in the name of Christ.
These men had no right to go, till he sent
them ; nor were they at liberty to preach any
thing to the people but what they had received
in charge from Christ. They were to deliver
the truths that Christ had taught them, and not
the inventions of men. The sum of their mini-
stry, we see, was repentance and remission of sins
in the name of Christ. Which comprehends the
following particulars.
(1.) Repentance. This implies guilt on the
part of the sinner. That he is a transgressor of
the law, and under its curse ; that he is incapable
of obtaining the pardon of his sins by any exer-
tions of his own ; that it is his incumbent duty
to repent and to abhor himself in dust and ashes.
For God commands all men every where to re-
pent. It is also his duty from the nature of
things.
It implies, that sorrow for sin as against God
is connected with remission of sins. ' Such sor-
row only constitutes true repentance ; or that
repentance that shall not be repented of. This is
CHRIST TO HIS DISCIPLES. 37^
quite distinct from that sorrow for sin that aris-
cth from a fear of misery. The former is an
evangelical, the latter merely a natural exercise of
heart.
It hath been said, there is a connexion between
repentance and remission of sins. There is a con-
nexion of purpose. When the plan of redemp-
tion was devised, this connexion was established.
Hence it hath been plainly and repeatedly declar-
ed in the sacred scriptures. " Except ye repent,"'
said Christ to the Jews, "ye shall all likewise
perish." lie assures us, that he " came not to
call the righteous, but sinners to repentance."
The apostles continually preached the doctrine of
repentance to sinner.% as connected with forgive-
ness.
There is a connexion of fitness. It is fit that
the sinner should realize his sinful and guilty
condition, before he have a sense of remission of
sins. It is highly fit, that he siiould reaHze his
misery, before he will either wish for, or receive
the remedy. "The whole need not a physician,
but they who are sick."
We are also taught by our Lord, that repent-
ance ought to be preached to mankind bejfore re-
mission of sins. Paul's manner of preaching lie
hath taught us in his written epistles. " Know-
ing the terror of the Lord, v/e persuade men."
That is, knowing that all men have sinned and
are exposed to the wrath to come, we persuade
men that such is their awful condiilon. When
they are brought to realize this as their condition,
they will cry out for pardon. " We persuade
men," says Paul, that there is remission of jiins,
but not for any impenitent sinner as tuch. To
'^74 THE LAST WORDS OF
such, the language of the Spirit of God is, " Ex^
cept ye repent, ye shall all likewise perish." " He
that confesseth and forsaketh his sins, shall find
mercy," and none but such. There are many
persons who content themselves with confessing
sin, who return to their former conduct as soon
as a temptation offers. Such make it evident that
they have no true repentance, but are in the gall
of bitterness, and bond of iniquity.
(2.) The doctrine of remission of sins, natur-
ally implies not only the guilt of the sinner, but
his sense of it. To such a convinced sinner, it
will be good news, that there is redemption
througli the blood of Christ, even the forgiveness
of sins. It was so with Peter's hearers, when
they cried, " What shall we do to be saved ?"
Such, Christ assured us would be the office of the
Holy Ghost. " And when he is come, he shall
reprove the world of sin, of righteousness, and of
judgment."
Repentance and remission of sins, are the two
main parts of the apostolic ministry. These two,
with the various truths connected with them,
comprehend all the other parts. Under the arti-
cle of repentance is comprehended every thing
that belongs to depravity ; under remission, every
thing that belongs to the sinner's acceptance with
God.
You observe, that Christ taught his apostles to
begin their ministry at Jerusalem. Notwith-
standing the inhabitants of that city had been re-
markably wicked, had abused his person, contemn-
ed his doctrines and miracles, and had put him
to death ; yet he commanded his ministers to go
first to that people with the good news of remis-
CHRIST TO HIS DISCIPLES. S?^
sion of sins for penitent sinners : even those
very pxersons w^ho had imbrued their hands in his
blood. Such was his mercy and condescension
to guilty men. In this his conduct, he hath
taught us to return good for evil, and to forgive
our worst enemies.
But these were not the only reasons why he
commanded them to begin their ministry at Je-
rusalem, that he might teach them to return
good for evil, and to forgive their enemies ; but
he had some in that city, whom he designed to
call by his grace. This appeared to be the case
by the instances of conversion that took place
under their preaching. In that city was the mi-
raculous effusion of the Holy Ghost, the conver-
sion of the three thousand on the day of Pente-
cost, and the gathering of the first Christian
church after Christ's resurrection, the mother of
all churches that were gathered in following ages
at different places.
Christ adds in the next verse, " For ye are wit-
nesses of these things ;" meaning of his life and
death, and especially of his resurrection.
He had given them the fullest evidence of this
fact by appearing to the women at the sepulchre ;
to Simon ; to the two disciples when on their way
to Emmaus ; after that, the same evening to the
whole company of his disciples, to whom he
shewed his hands and his feet, and before whom
he did eat.
Here remark, he gave them all the proofs they
could desire, for this reason, that they were to
be witnes'^es of these thins^s. A witness ouirht
to be satisfied himself of the truth of the fict he
is to testify to others, especially in a case of such
576 THE LAST V/ORDS OF
extraordinary nature as that of a person's being
alive, who was crucified a short time before. A
case too on which every thing depended with re-
spect to themselves, as well as others. All their
faith, and hope of pardon and eternal life, depended
on it. No event that had taken place while they
had been in the world, was of such vast impor-
tance to them as this, nor of such infinite mo-
ment to the children of men. This we know to
be true from what hath taken place at different
times and in various places.
It was necessary that the disciples or first
Christians should have the most satisfactory evi-
dence of our Lord's resurrection, because man-
kind are naturally opposed to Christianity, and
slow of heart to believe.
It might have been expected that the story of
his resurrection would be ridiculed by unbeliev-
ers in general. This v/as the case. But the
apostles were qualified in every respect for their
w^ork, let the opposition be ever so great, that
mankind could make against them. Their extra-
ordinary qualifications for the w^ork are mention-
ed in the 44th verse. " And behold, I send the
promise of my Father upon you ; but tarry ye in
the city of Jerusalem, until ye be endued with
power from on high." I shall return to the con-
sideration of this promise of the Father, after we
have remarked on the following verses. " And
he led them out as far as to Bethany," a village at
the foot of Mount Olivet, almost two miles from
Jerusalem. When there, " he lifted up his hands
and blessed them ; and it came to pass, while he
blessed them," in the very act, " he was parted
from them, and carried up into heaven;"
CHRIST TO HIS DISCIPLES. 377
Here we have arother very important event
in the history of Jesus ; his ascension to heaven.
He was carried up in their sight, in the very act
of blessing them. The disciples were at no loss
to determine whither he was gone, for they saw
him go up, and a cloud received him out of their
sight. In this case there was nothing left for
conjecture. His ascension was a matter of noto-
riety. All his disciples then with him at Bethany
beheld him in his ascension ; and might recollect
that he had said on a certain occasion, " I ascend
to my Father, and to your Father ; to my God,
and to your God." It is added, " And they wc>r-
shipped him, and returned to Jeru^aiem with ex-
ceeding great joy ; and were conii?mally in the
temple, praising and blessing God."
They worshipped him as very God. As him
who had left the Father and come into the world,
and having now finished his work, he again left
the world and went to the Father. From this
solemn scene, they " returned to Jerusalem with
exceeding great joy/'
The natural and important question that aris-
cth from the last sentence, is. why w^ere they fill-
ed with exceeding great joy ? I answer, because
he had blessed them in the moment of his leaving
them. This blessing consisted,
1. In full proof, that he was the Christ who
had been crucified. They were delivered from
all doubt or uncertainty ; they were blessed with
unwavering: confidence in him for time and eter^
nity ; they were therefore happy ; and the more
so at this time, because a little before they had
been greatly depressed. Oh, how happy the ^oul
when doubts are banished ! " Hope thou in God,"
2 z
378 THE LAST WORDS OF
said David, " for I shall yet praise him for the
help of his countenance."
2. This blessing consisted farther, in being
eye-witnesses of his ascension. The pain we feel
in parting with a friend, is greatly assuaged by
the prospect of his being happy. Christ had told
his disciples that it was expedient for them,
that he should go away. " But," said he, " be-
cause I have said these things unto you, sorrow
hath filled your hearts." They had witnessed
his unparalleled sufferings on Calvary ; and al-
though he had triumphed over death and the
grave, and cheered their hopes by his resurrec-
tion, it does not appear that they indulged the
expectation of his continuance with them. If he
must leave them, what greater satisfaction could
they possibly have, than to be with him to the
last, to receive his benediction, and to see him
ascend ?
3. It also consisted in the clear and enlarged
views he had given them of the writings of Mo-
ses, the prophets, and the Psalms. He opened
their understandings, that they might understand
the scriptures. What increase of knowledge, and
what increase of joy were they blessed with on
this occasion. You know. Christians, that your
hearts have often burned within you whilst Christ
by his Spirit has opened to you the scriptures,
and talked to you by the way. " Ye shall know
the truth," said Christ, " and the truth shall
make you free." Happy disciples ! to have a di-
vine teacher. How great the blessing ! How
great the joy !
4. They were blessed with his gracious assur-
ance that he would send the promise of his Fa-
CHRIST TO HIS DISCIPLES. 379
ther upon them, and that they should be endued
with power from on high.
The promise of his Father, designs the promise
of the Holy Ghost, mentioned in the Old Testa-
ment repeatedly. Isa. lix. 21. The Lord Jdio-
vah here promises Christ as Mediator, in these
words : " My Spirit that is upon thee, and my
words which I have put in thy mouth, shall not
depart out of thy mouth, nor out of the mouth
of thy seed, nor out of the mouth of thy seed's
seed, saith the Lord, from henceforth and for-
ever." See John xiv. 1 6, I ?. " And I will pray
the Father, and he shall give you another Com-
forter, that he may abide with you forever ; even
the Spirit of truth, whom the world cannot re-
ceive, because it seeth him not, neither knoweth
him ; but ye know him, for he dwelleth with
you, and shall be in you."
On the day of pentecost this promise was ful-
filled. Acts ii. " And when the day of pente-
cost was fully come, they were all with one accord
in one place. And suddenly there came a sound
from heaven as of a rushing mighty wind, and it
filled all the house where they were sitting. And
there appeared unto them cloven tongues, like as
of fire, and it sat upon each of them. And tliey
were all filled with the Holy Ghost, and began
to speak with tongues, as the Spirit gave them
utterance." The effects were astonishing. Won-
drous things were done by the ministry of the
apostles, and great indeed was the success of the
gospel. They were now endued with power
from on high, that is, from heaven ; and hence
their enemies could not resist the wisdom and
power by which they spake.
580 TPIE LAST WORDS OF
From that day to this, the Holy Ghost has at
different times wrought wonders by the gospel,
in the hands of those whom the Lord hath sent
forth to preach it to the world.
In the first age the apostles had a power to
work miracles, and by them to confirm their own
authority to preach, and the doctrines they deliv-
ered. With this power they went forth, in the
name of Jesus.
In the words of an animated French preacher,
I will close this part of the subject.
" Imagine these venerable men addressing their
adversaries on the day of the Christian pentecost
in this language : — ' Ye refuse to believe us on
our depositions ; five hundred of us ye think are
enthusiasts ; or perhaps ye think us impostors, or
take us for madmen. But bring out your sick,
present your demoniacs, fetch hither your dead ;
let all nations send us some of their inhabitants :
we will restore hearing to the deaf, and sight to
the blind ; we will make the lame to walk ; we
will cast out devils, and raise the dead. We pub-
licans, we illiterate men, we tent-makers, we fish-
ermen, we will discourse with all the people of
the world in their own languages. We will ex-
plain prophecies, develop the most sublime mys-
teries, teach you notions of God, precepts for the
conduct of life, plans of morality and religion,
more extensive, more sublime and advantage-
ous, than those of your priests and philosophers,
yea, than those of Moses himself. We will do
more still; we will communicate those gifts to
you."*
* Saurin's Sermons, Vol. II. Ser. viif.
CHRIST TO HIS DISCIPLES. 381
All these things they were enabled to do, after
they were endued with power from on high, i. e.
after the descent of the Holy Ghost. Even their
enemies confessed it, though they could not ac-
count for their extraordinary and miraculous
power.
The following reflections must close the subject.
1. Christ's resurrection from the dead, and
ascension to glory, has explained many of the
types and prophecies of the Old Testament, which
before were enveloped in great darkness. The
doctrine of the resurrection, which but glimmered
in the writings of Moses and the prophets, now
shone with an irresistible effulgence. Christ had
risen, and become the first fruits of them that
slept. The gates of death were henceforth un-
barred to the believer.
Christ's vibible ascension to heaven, was also a
most consoling proof to the disciples, that he was
gone to appear in the presence of God for them :
that he would never abandon his cause, nor his
faithful followers ; but that he would eniploy his
all-prevalent advocacy for them, when seated at
his Father's right hand.
2. The success of the gospel, at every period,
is the effect of what Christ promised should take
place after his ascension, i. e. the gift of the Holy
Ghost. This promise was remarkably fulfilled
on the day of pentecost. What incontestable
proof was here exhibited, that Jesus had entered
into "heaven itself;" and, "being by the right
hand of God exalted, and having received of the
Father the gift of the Holy Ghost, he shed forth
,tjiat which thev then saw and heard." The same
58« THE LAST WORDS OF CHRIST.
divine influence succeeds the preaching of the
gospel, and makes it effectual to the conversion
of sinners, in the day in which we live. This
influence will be continued, till the plan of grace
is accomplished, and all Christ's ransomed people
are gathered in.
3. We hence learn, that when our understand-
ings are opened to understand the scriptures ; to
see the exact agreement between type and anti-
type, between prophecies and events j to see them
all pointing to Jesus, and centering in him ; our
hearts grow warm, and glow with sacred love.
When he condescends to talk with us by the way,
or to meet us in his ordinances, like the disciples
of old, we worship him, and return with great
joy. He is now gone to prepare a place for us,
and has said, " I will come again and receive you
to myself; that where I am there ye may be also,
to behold my glory.'' Then shall we meet in his
temple above, and be continually employed in
praising and blessing God, forever and ever.
Amen.
f I N I s.
jhe following is the List of other Sermons y ^c. published by
the Author y but not included in this Volufne,
A SERMON on the repeal of the Stamp Act, 1766.
A Sermon on the character of a good soldier : delivered before the
Ancient and Honourable Artillery Company in Boston, June 4,
1770.
Substance of a Sermon, delivered at the ordination of Rev. Sam-
uel Shepard, in Stratham, New Hampshire, Sept. 25, T771.
A Sermon on the death of Hon. Samuel Ward, Esq. member of
the Continental Congress, from Rhode Island, and delivered be-
fore that body in Philadelphia, March 26, 1776.
A Sermon on the General Election in Massachusetts, May 26, 1779.
A Sermon on Charity, preached before the most Ancient and Hon-
ourable Society of Free and Accepted Masons in Charlestovvn,
June 24, 1785.
An Oration delivered to the inhabitants of the town of Boston,
July 4» 1789-
A Sermon on the death of Nicholas Brown, Esq. of Providence,
(R. I.) May 31, 1791.
A Sermon on the French Revolution, preached on the annual State
Thanksgiving Day, Nov. 20, 179^.
A Sermon on the ordination of the Rev. Stephen Smith Nel-
son, preached in Boston, Sept. ij, 1797.
A Sermon on the National Fast Day, April, 1799.
A Sermon on the death of George Washington, late President
of the United States of America, 1800.
A Sermon on the opening of the New Baptist Meeting House in
Charlestown, May 12, 1801.
A Sermon on the first anniversary of the Boston Female Asylum,
Sept. 5, 1802.
A Sermon on the ordination of Rev. Thomas "Waterman,
Charlestown, October 7, 1801.
A Sermon on the first anniversary of the Massachusetts Baptist
Missionary Society, May 25, 1803.
A Sermon on the death, and preached at the funeral, of Rev. Hez-
EKiAH Smith, D. D. of Haveihill, January 31, 1805.