THE COMPLETE DUTY OF MAN j OR, A SYSTEM OF DOCTRINAL ^ PRACTICAL CHRISTIANITY. To which are added, tORMS OF PRAYER AND OFFICES OF DEVOTION FOR THE VARIOUS CIRCUMSTANCES IN LIFE. / BY H. VENN, A.M. RECTOR OF YELLING, AND CHAPLAIN TO THE EARL OF BUCHAN. Fear God and keep his Commandments, for this is tiic WHOLE DUTY OF MAN. Eccl. xii. 1?, PUBLISHED BY J. SIMPSON AND CO- L. DEARE, printer. 1811, TPHEFACE. JD AITH m Christ, whatever disputes may have been raised about its nature, is allowed on all hands to be a capital doctrine of the gospel, and essential to a Christian. In full agreement with the great lights of the primitive church, our own, and all the reformed ones, I understand by it a dependence upon Christ for righteousness and strength, as having paid to tlie justice of God full satisfaction for his broken law, and obtained acceptance for all believers in his name, to the reward of eternal life. Should an explanation of this point, now it seems so offensive to many, be demanded, the following is humbly submitted to consideration. Sin is the transgression of God's law, which, so soon as broken, subjects us to its penalty. The first sin of the first man is a decisive proof of this truth, standing in the front of the Bible, a perpetual important lesson of instruction to man- kind, in a point which otherwise could not have been kno^vn by them ; and which, notwithstanding the solemnity of its delivery, they are always apt to overlook. But this fact ought very par- ticularly to be considered, because designed to give us a clear insight into the nature of God, and the nature of sin, and as a key to the subsequent discoveries of scripture. For if the sin of eating the forbidden fruit, involving in its fatal consequences the Avhole human race, could not be pardoned, we may fairly presume, sin has always the same nature in the eyes of an un- changeable God. Therefore, every sin, as an act of disobedi- ence and rebellion against him, must be the object of his dis- pleasure at all times, and for ever separate from him every soul Qf man in whom it is found unpardoned and unpurged. 4 PREFACE. This gives an alarming view of our condition under sin, im- mediately exciting this question, How are sinners to be restor- ed to the favour of God ? An inquiry, of all others the most im- portant. And you are again desired to keep your eye fixed upon the scripture character of God, his holiness, or hatred of sin, and inflexible will to punish it, remembering, at the same time, that every act of disobedience has the same accursed na- ture with the first, and as certainly exposes the offender to con- demnation. If you refuse to admit this awful account of the nature of sin, and of God, because contrary to the idea you have framed of him, and derogatory, as you fancy, to his perfections, you are then required to prove under what age of the world, or in what part of scripture you find it recorded, that God has revoked his decree against sin, and made a change in the law given to man at his creation. This was, life upon obedience, and, in case of transgression, death. The scripture, on the contrary, in perfect harmony with itself, acquaints us, that at the second promvilgation of the law, God appeared in the same majesty and sovereignty, and with the same denunciation of wrath against sinners, as he did at the beginning. " Cursed is every one that continueth not in all things which are written in the book of the law to do them." On which we may observe, by the way, that as more than temporal death was necessarily implied in the threatening and curse to the Jews, because that, they knew, was the unavoidable doom of all mankind, whether they obeyed or not ; so it natiuidly suggests to us, that the first threatening, " In the day thou eatest thereof thou shalt surely die,'* was of the same extent, and its meaning precisely determined by it. However, in the second there is no relaxation of the first ; no contrary declaration concerning the case of offenders, nor the least intimation of any change in the will of God with res- pect t;o sin. Indeed, such a variation or inconsistency in the character of God, as given by himself, would be an argument of infinitely greater force than any yet alleged against the trutli of the Bible. PREFACE. a The yizc^ tlien is certain ; the wages of sin is death, and al- ways will be so, while God remains unchangeable. What he published by his first covenant, in the person of Adam given to all mankind, he renewed and confirmed by the delivery of |helaw of Moses, which, as St Paul observes, Gal. iii. 19^, " was added because of transgressions, that their desert might be known, that the offence might abound," Rom. v. In its penalty and curse unto death, now once more solemnly award- ed against every offender, and every offence. Besides these two grand manifestations of the nature and will of God, the evil of sin, and the maimer in which it is to be treated, we know of no other. And botii are exemplified in the judgments recorded throughout scripture, especially in the death of Christ, as so many confirmations of God's unalterable purpose of dealing with sinners according to those declamtions. Very striking and awful indeed they are. Yet here we must rest the point for ever, unless we would take upon us, as we do from one age to another, with horrid presumption, to esti- mate the guilt of sin from our own false notions pf it, to pre- scribe a law to God, to divest him of his supreme dominion, to cavil at his wisdom, and dethrone his justice. But let the reason of man, short as it is, be judge in this cause. The decree is gone out from the Almighty, and stands unrepealed in the revelation he has made of himself: " Cursed is every one that continueth not in all things written in the book of the law to do them." Suppose now, for a moment, we are at liberty to call his decree in question, and make allowance for some sin. What is tliat sin ? And if for one, why not two or more, and \Yhere will you stop ? If once you take it out of God's hands, there will be no end of pleading for transgres- sion, no dread of it, no sense of good and evil, no submission to God's authority, no obedience upon earth. The conclusion .is evident, if all have smned, all stand condemned by the sen- tence of a just God. The covenant of redemption, in which mercy and truth meet together, righteousness and peace kiss each other, and God is 6 PREFACE. both just and the ju&tifier of him that believeth in Jesu-s, is nol here to be fully oxjened. We are now to prove the necessity of dependence for salvation on the death and righteousness of Christ, from the preceding account of God's unalterable jus- tice, and from the guilt of sin being in all ages the same. And unless we arc declared free from that guilt, and invested with a title to eternal life, how can we be saved ? If we have not righteousness in ourselves, where must we look for it, but as existing solely in the person of Jesus Christ ? Dependence, therefore, upon that righteousness as appointed by God for sinners to confide in, is the precious faith of the gospel by which the just live, and live eternally. As no other will recon- cile the divine attributes, or answer the exigencies of mankind, concluded under sin, and always sinners, so nothing else must be the ground of our hope towards God, JVot ivoj'ks. Alas! we have none tiiat will bear to be weigh- ed in God's balance, or answer the demands of his justice. Be fair and honest here, as it is a matter of life and death. Then examine what you think your best action, or the most excellent ijrace in your soul. Bring it to the touchstone, the straight rule of the commandment, which reaches the heart and all its ^notions. In the matter or manner, principle or end, be assur- ed, you will fmd some grievous flaw in it, and condemnation your desert, instead of reward. Let Hooker, whose judgment or piety none ever questioned, who have studied his writings, be heard on this head. "If God, (said he), should make us an offer thus large—Search all tbe generations of men since the fall of our first father Adam ; find one man that hath done one action which hath passed from him pure, witliout any stain or >)Iemish al all ; and for that one man's only action, neither man nor angel shall feel the torments which are prepared for both. Do you think that this ransom to deliver men and angels could be found among the sons of men V'-— Discourse on Jus' Tijicatiov. J\''ot Sincerity. This has been long adopted into our divini- ty, as if it were the gracious cpjijdition of. the new covenant;, iii PREFACE, ^' opposition to the law of perfect obedience. But it is no where mentioned in scripture as such. Yet so great a variation, in a matter of vast importance, from every other revelation God has been pleased to make of himself, and the way of acceptance with him, need be very distiiKtly and strongly marked. But when we call for scripture proof, none is produced. It is in- deed altogether a claim of human invention, an acknowledged defect of obedience. Consequently an absolute forfeiture, de- livering us up to justice, so long as the law of perfect obedience stands in full force against us. And let the reader determine, after what has been said, whether that law was not designed to be a perpetual standard of the only obedience God will accept from man as his duty, or how and when it was abrogated. JV'"©^ Faith and Works, considered as co-operating to our justification, and both together making our claim to accep- tance ; for works which have the nature of sin, and arc con- fessed to have it by those who call in the aid of faith to supply their imperfection, must be excluded from any share in our jus- tification, because the grand difficulty still remains. Justice must be satisfied, and the law fulfilled ; with all our duties sin is mixed, and our case desperate as to this remedy, unless the new covenant be supposed a relaxation of every preceding one in respect of God's judgment of sin, and that, now in this last age of the world, he has revealed himself as atting under a dis- pensing power, and discharging sin of its guilt. But this is a dangerous expedient v/ithout warrant from rea- son or scripture. By scripture we are taught our whole deliv- erance from the curse of the law ; and the ansv. er of a good con- science to its demands, is the righteousness of Christ, satisfyinc? the divine justice, and to the praise of the glory of his grace im- puted to sinners for salvation. This is the anchor of the soul, sure and steadfast, full security, our first and only justification. The notion of a ^first and second is the off'spring of pride, opposing the truth of God. For surely tliese justifiers of them- selves make no account of the justice of God, as still existing in all its rigour, bat substitute instead of perfection what falU S PREFACE. infinitely short of it. Yet the nature of God, and of sin, re-j mains always the same ; consequently we are as much undone as ever, if gospel grace extends no farther tlian to the first ben- efit of forgiveness, when we are admitted into the Christian covenant. This is dropping faith at the beginning of our con- version, as a thing of no farther use. On the contrary, we are assured the just shall live by faith, not once but always, in every step of his progress, at the hour of death, and the day of judg- ment. It is not meant, that faith has any such effect merely as a work and righteousness of our own. No, it consists in a de- nial of the merits of all works, qualifications, or habits in man. Its essence is unfeigned submission to the righteousness of God, and entire dependence upon it as freely given to us. Which may furnish an answer to those who ask, why may not imperfect works justify, as well as imperfect faith ? supposing truly that one is no more perfect than the other. The reason is, that the sole eternal condition of justification by works is their perfection ; consequently a claim founded on them must either be made good, or wholly relinquished. Whereas faith, though it may be weak and imperfect, instead of exalting itself against the justice of God, and standing before him in the con- fidence of a lie, puts all from itself, giving the whole glory of salvation where it is due. We shall close this argument with observing, that faith is not understood, much less possessed, if it produce not more holiness than could possibly be any other way attained. The charge of vacating the law, as a rule of life, followed close upon the first preaching of salvation by faith ; and a base sus- picion of its bemg prejudicial to the interests of virtue is hard- ly ever rooted out of the minds of men, till they themselves experience the power of faith. But this can have no weight with those who remember the decision our Lord has made on this point, in opposition to the conceit of a proud pretending Pharisee ; to ivhoin little is forgiven-, the same loveth little ; Luke vii. 47. PREFACE. 9 We acknowledge, we strenuously maintain the heart of mai\ is exceedingly depraved. But you extend this matter beyond all bounds, and charge much greater corruption upon fallen man thiji you arc aware of, when you suppose the super- abundant love of God, manifested in the pUm of redemption, can kindle no love, and excite no gratitude. On the contrary, it is the peculiar honour of gospel grace, that it humbles every believer in the dust, fills him with just apprehensions of the sinfulness of sm, raises him from his dead state, to establish him in the truth of obedience from love to God, and holy admi- ration of his adorable perfections And if the gospel be not thus effectual, through the Holy Ghost, to every sinner who really believes it ; if the love of tlie ever-blessed Trinity docs not put all the powers of the soul in motion to make some suit- able returns, our condition is indeed hopeless. And wc may venture to affirm that a zeal for works truly Christian can be built on no other foundation ; and that a desire to perfect holi- ness will never take place in the heart of man, but under a sense of redeeming grace, and the great salvation it sets be- fore us. A neglect, and even avowed contempt of this doctrine is the characteristic of our age, and the gospel motive to obedience- we in general cease to inculcate, though we call ourselves Christians. But in vain do we attempt to revive the decayed spirit of religion, and establish a pure morality on any other than scripture grounds. A spurious kind of it, outward, partial, chiefly founded on love of reputation, with little regard to God, nature itself can discern, and in some measure attain. Poor, mean attainment 1 Yet nature is most unreasonably prone to substitute this in the place of mward and spiritual religion, to which it is altogether averse. But true holiness, thut is, pro- found self-abasement and subjection to the Father of Spirits, from love of his nature aud will, with ardent longings after puri- ty of heart, is the genuine product of lively fldth, and I say a^ain, B 10 PREFACE. no where to be found, till the ever-blessed name of Jesus, his grace and his truth, his compassionate heart, dying love, and all-perfect obedience, are the meditation, delight, and confi- dence of the soul towards God. Upon these principles, I have endeavoured to delineate the Complete Duty of Man. The book bears this title, not from -any arrogant conceit the author holds of its worth, but from its comprehending the doctrines, as well c.s the precepts peculiar to the church of God ; from its placing things in their proper order, and preparing the way to Christian practice, by Chris- tian faith, and to faith by conviction of sin. The Whole Duty of Man, so called, has been long in possession of general esteem, and is to be found in most families. But it is evident that cele- brated treatise wants the great thing needful to obtain the very end for which it was written ; since Christ the lawgiver will al- ways speuk in vain, without Christ the Saviour is first known. Christian morality is produced and maintauied by this principle ' — We love God, because he first loved us, and sent his Son to be the propitiation for our sins. All treatises, therefore, writ- ten to promote holiness of life, must be deplorably defective, un- less the cross of Christ be laid as the foundation, constantly kept in view, and every duty enforced, as having relation to the Re- deemer. This is the apostle's doctrine, and method of inculcat- ing Cliristian obedience ; and all other is Pharisaical, or only a more refined species of self-righteousness. It is proper to apprize the reader, that in the chapters on re- pentance, there are some paragraphs taken from Mr. Dickin- son's letters ; and in those chapters, on the foundation of faith, several fine sentiments from Mr. Maclaurin's Sermon on the Glci-y of the Cross of Christ. In a few other places, where a masterly argu-nent or beautiful illustration upon the subject occurred, I have taken the litferty of enriching witli it my own work. I have notliing further to add, but my earnest request to the Fountain of aii sjood, that it may please him to make the follow- PREFACE. 1 1 ing sheets useful. Useful to give the reader knowledge of his glorious name — and a conviction of human ignorance, guilt, and depravity, which may endear the name of the Redeemer, and create humility of mind, with tender compassion towards each other. Useful, to make evident the pardon, strength, pcuce, and righteousness, which ennoble all who have scriptural f«ith in Christ — that both formal and deistical religion may appear the despicable things they are, and an earnest expectation be ex- cited in all who read this volume, of beholding the meridian glo- ry of ChristicUiity in heaven, where every creature breaks forth in fervent acknowledgment of infinite obligation, saying, " Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.'* CONTENTS. CHAP. I. v7N the excellent Worth of the Soul - Mge 15 II. The Knowledge of the Soul's excellent worth, necessary to perform Christian Obedience 2 1 III. On Carefulness to save the Soul - 25 IV. The Scripture Character of God - 31 V, The same subject continued - - 33 VI. The perfections of God exemplified by facts 45 VII. The natural Condition of Man respecting God 56 VIII. On the Depravity of Man - - 6S IX. The Human Heart's Enmity against God 67 X. On the Perfection of the Law - - 78 XI. The several Uses of the Law - - 84 XII. The same subject continued - - ^ 90 XIII. The Dangerous Mistakes, which through Ig- norance of the Law, govern our Minds 97 XIV. Faith in our Lord Jesus Christ ascertained , from Scripture Testimony - - - 108 XV. The Extent of Faith in Christ - - 113 XVI. Great Advantages from receiving Christ's own Definition of Faitli in his Name - 11^ X.VII. The Foundation of Faith in the Lord Jesus Christ .--.,- 132^ CONTENTS. ;3 XVIII. The same subject continued - - 141 XIX. The Ground for Faith m Christ to turn us from all Iniquity - - - - 1 45 XX. On the Divinity of the Holy Ghost - 155 XXI. On the Operations of the Holy Ghost - 160 XXII. On the constant Agency of the Holy Ghost in all ages - - - - - - 164 XXIII. On the Proprieties of the Spirit's Influence, and the daring Impiety of denying it - 172 XXIV On true and false Repentance - - 179 XXV. The same subject continued - - - 185 XXVI. The Tempers of a Christian towards God, and the Principles which form them - - 198 XXVII. The Tempers of a Christian towards God 204 XXVIII. The same subject continued - - . 209 XXIX. The Tempers of a Christian towards his Fel- low-Creatures - - - - - 217 XXX. The same subject continued - » 229 XXXI. The same subject continued - . - 235 XXXII. The same subject continued - - 239 XXXIII. Christian Humility - - - _ 246 XXXIV. The Duty of a Christian in a Married State 252 XXXV. The same subject continued - - - 25 7 XXXVI. The Natural Duty ofParents and Children 267 XXXVII. The same subject continued - - - 272 XXXVIII. On the Education of Children - - 277 XXXIX. The Duty of Children towards their Parents 286 XL On Self-Denial - . - . _ 295 XLJ. On the sm of Lewdness - - - 301 14 CONTENTS. XLII. On Self-denial respecting the Love of Money 311 XLIII. On Love of Praise 317 XLIV. On Evil Shame 323 XLV. On Self-denied Submission of our understand- ing to God's Word - - - - 328 XLVI. On Devotional Duties - - - - 339 XLVIL On the Necessity of Prayer - , - - 347 XLVIIL The Properties of aceptable Prayer - 35S XLIX. On the certain Success of Prayer - -361 L. The Pleasures peculiar to Believers in the Lord Jesus Christ - ... 37g LI. On Pleasures peculiar to a Christian - 387 LII. The Love of Christ to his Church in all Ages the same ----_. 400 Offices of Devotion for the Use of Fami- liesj and for Persons in Various Conditions 4 1 4 THE DUTY OF MAN. SUNDAY I. CHAP. I. On the excellent Worth of the Soul. It is evident man is made with an active principle entirely distinct from his body. For this is chained down to a spot bf earth, no more than a mass of un- conscious matter. But his soul can expatiate in contemplation, reflection, and, with infinite variety, compare the numberless objects which present them- selves before it. When his body has attained ma- turity, his soul arrives not to perfection, but increa- ses in wisdom and knowledge ; and when the feeble body is sinking in decay, the soul is often full of vigour, and feels joy or anguish ail its own. To demonstrate the worth of the soul, so admi- rable in its properties, will be of great use : because all that the term religion comprehends respects the soul. And many precepts in the word of God must be judged unreasonable, or prove irksome, till the salvation of the boul is known to be the greatest good man can attain ; the loss of it the greatest evil he can suifer. 16 COMPLETE DUTY OF MAN. To prove this point, I shall make my appeal to observation and scripture, entirely waving all abstract reasoning about the nature of the soul.^ Experience then powerfully proves the excellent worth of the soul. For what is the case of thousands around you, if it has not already been your own ? Are they not mourning over some tender parent, near relation, or affectionate friend ? How grtatly did they value the dear deceased ! How useful, or how entertaining ! Perhaps the head, the comfort of the whole family — perhaps in the prime of life and beauty. Behold the sudden, bitter, prodigious trans- formation ! The desirable object is become a putrid mass, insufferably loathsome, fit only for the grave. Do you ask how, in so small a space of timt, what was before admired should become hideous even to look on ? The answer loudly proclaims the excellent worth of the soul. For could the dead parent, re- lation, or friend, speak to you on the subject, his ansvv^er would be to this effect : Afflicted and surprised, you bewail, with tears of tenderness, the frightful change you see in a form long so familar and pleasing to you. Know the cause. The immortal inhabitant which lodged for a few years under this roof of flesh is gone. My soul, by its presence, gave life, motion, arid beauty to my body. The instant the one took its destined flight, the other began to turn into an of- fensive carcase, which must moulder into dust, and * Our inquiries about the nature of the soul (says Lord Ba- eon) must be bound over at last to religion, for otherwise they still lie open to muny errors. For since the substiuice of the soul was not deduced from the mass of heaven and earth, but immediately from God, how can the knowledge of the reasona- ble soul be derived from philosophy ? It must be drawn from the same inspiration from whence its substance first flowed* .idvanctmf'nt of Learning, bookiv. ch. 3. COMPLETE DUTY OF MAN. ir dust remain, till his voice, who is the resurrection and the life, unites it for ever with its former in- mate. From this striking difference between a dear pa- rent, relation, or friend, active, useful, entertaining, and the cold pale piece of outcast earth he instantly becomes upon the departure of his soul into eternity, understand what must be its excellent worth. From observing this fact, daily passing before our eyes, turn to the page given by inspiration of God. Nothing can be conceived more grand than the scrip- ture account of the soul. Look up to the heavens ; immensely high, im- measureably wide as they are. God only spoke, and instantly, with all their host, they had their being. The earth, the sea, the air, with all their millions of inhabitants, were formed in the same manner. But before the human soul comes into being, a coun- cil of the Trinity is held. God said, *' Let us make man in our image, after our likeness. So God cre- ated man in his own image, in the image of God cre- ated he him," Gen. i. 26. 37. He formed his souK in its moral faculties and powers, a sinless immortal image of himself. To ruin so grand a being was an attempt equal to the execrable malice which Satan bore against God, and the favourite work of his hands. But no sooner did Satan bring the soul of Adam nigh to everlasting destruction, than the method used to re- cover it declared a second time, still more loudly the exceeding greatness of its worth. This must be granted, if you take a just survey of his majesty, who alone was sufficient to redeem it. Before him the countless multitudes which people the w^hole earth, with all their wealth and pomp, are less thcUi nothing and vanity. Before his incomprehensible glory, the height of the mountains, and the unfath- c 18 COMPLETE DUTY OF MAN. omable depth of the sea, the dimensions of the earth, and the circuit of the skies, areas the small dust of the balance. This i^ he, behold him, behold him!* who takes upon himself a work impossible for an- gels to effect, the redemption of the soul. He takes upon himself to replace it in union and communion with God ; not by the word of his mouth, as in the day when he made the heavens and the earth, but by a work infinitely costly ; by a process of many pain- ful steps, eav2h of them mysterious and astonishing to angels, as well as to men. To redeem the soul, he is born of a poor virgin, in the likeness of sinful flesh ; he lives aflHicted. in- suited, oppressed above measure, till in his death he is made sin and a curse, offering up to the Father a divine obedience, and a death fully satisfactory to his broken law. From considering duly who this Redeemer is, and what he hath done, you must conclude that every- thing the world admires as excellent, or extols as valuable, is unspeakably mean, when put in the ba- lance against the worth of the soul. It is, indeed, a matter of the utmost difficulty to believe, that the word, who is God, did abase him- self to the death of the cross, a ransom for the soul. Here reason is lost in the unfathomable mystery, and, if left to itself, leads to an obstinate denial of the fact. The means used to prevent this effect, full of blasphemy against God, and perdition to ourselves, forcibly proves the soul's excellent worth. For the same Eternal Spirit, which in the beginning brought * The reuder is desired, as he would not injure the Redeem- er by unworthy thoughts of his person, to ujeditutc on the grand thhigs Isaiah speaks of the Mesiah. The 40th cliaptcr, from whence the above description of his glory is cxiiac led, puts it out of question, that he is the true God. The 6th, the Qth. and tlie 35th, each prove the same to demonstration. COMPLETE DUTY OF MAN. 1.9 light out of darkness, order and beauty out of chaos, comes down from heaven to attest this truth. He shall glorify me, saith Christ, '* for he shall receive of mine, and shall shew it unto you,'' John xvi. 14. Displaying the glory of the person and work of the Redeemer who came to seek and to save that which was lost. Judge now what must be the soul's excellent worth, which originally was the offspring of God, and made in his image ; then the purchase of the blood of his equal Son ; and, at length, the pupil of the Holy Gho'st, to be educated under his eye and influence for heaven When nobility stoops to the office of a teacher, nothing beneath the heir of a kingdom is the scholar. How great then must be the worth of the soul, which has the Spirit of God for its appointed instructor and continual guide ! Further, consider that height in glor} , or dire extremity of woe, which must be the endless condition of every soul. Man, on revolting from God, was banished from all com- merce with the blessed spirits of heaven- But when a few years have taken their flight, if salvation has been accepted, the soul shall be as the angels of God, clothed with a body refulgent like the sun; raised to a perfection exceeding our highest reach of thought, all its faculties infinitely surpassing in excellence the outward beauty with which it is arrayed. Now, as we always estimate the grandeur of a person from the exalted station he is born to bear, and the posses- sions he shall one day call his own, how amazingly great must the worth of the soul be, since, unless ruined by incorrigible contempt of God, it shall in- herit the riches of eternity, minister before his throne, and drink of rivers of pleasures, which are at his right hand, for ever more ! On the other hand, the scripture account of their miseries, who perish, as strongly proves the same 20 COMPLETE DUTY OF MAN. truth, though it be distressing to consider their ease* For if the soul be not admitted, through the Saviour's mediation, into heaven, O sad alternative ! its doom (like a sentence pronounced on offenders whose high distinction serves only to inflame their guilt) strikes us with horror. It must, indeed, be banished to an inconceivable distance from God, and separated by and impassable gulph. It must have him for the avenger of all its crimes, in comparison of whose strength, ail created might is weaker than a new-born babe. That arm is to be stretched out against it which shoots the planets in their rounds, and taketh up the isles as a very little thing. The soul which peri hes is to suffer punishment the same in kind with the avowed enemy of the blessed God, whose only aim, since his fall from heaven, has been to undermine and oppose Christ's kingdom ; who has already seduced souls without number, and will go on in einnity against his Maker, till eternal ven- geance falls on his head. Though not in equal tor- iTient, yet in the same hell with this execrable be- ing, the soul which perishes must endure the wrath to come. Whether you regard, therefore, the felicity or ruin, one of which, in a few fleeting years, the soul must feel, you will find it hard to determine, which of the two most loudly declares its grandeur. These evidences, obvious in the scripture page, demonstrate that the poorest beggar possesses a dig- nity in his own person greater, above expression, than all the world can give him. The soul within^ hy which he thinks, and reasons, and acts, surpas- ses in worth all the eye ever saw, or the fancy ever formed. Before one such immortal being, the mag- nificence even of the natural world is diminutive, be- cause transient. All these things wax old, as doth a garment, and all the works of nature shall be burnt COMPLETE DUTY OF MAN. ^l up; but the years of the soul, in happiness or woe, like its Maker, remain unchangeable. From considering, with due attention, these proofs of the excellent worth of the soul, you will under- stand the ground of that astonishing assertion, from the mouth of Christ, that in Heaven the seat of glory, and among angels, whose thought can never stoop to any thing low, '' there is joy over one sinner that re- penteth." You will understand why the Lord God almighty gives such solemn warnings, such press- ing calls, such affectionate entreaties to sinful men, to bring them to feel a just concern for themselves. These things bear exact proportion to the worth of an immortal soul. SUNDAY 11. CHAP. U. The Knowledge of the Soul's excellent Worth necessary to perforai Christian Obedience. Naturally we pursue, which greedlress, the gratifications of sense, and the things of time. VVlitn we enter on the stage of life, the amusements of fol- ly and the pleasures of sin captivate us, as the chief, if not the only sources of delight. Hence youth are very shy of religion, notwithstanding its rich pro- mises of present peace and joy, and of eternal life in the world to come. They regard it as a malevolent foe to their pleasures. But soon as they perceive the excellent Vv^orth of their souls, they supremely value 22 COMPLETE DUTY OF MAN. and earnestly pursue things unseen and eternal. Thus uiformed, every prejudice iigainst religion ceases and the language even of youthful hearts is this : '' The bloom of my days, and the vigour of my life, shall be directed to my best, my everlasting in- terest. A clear abiding conviction of my soul's im- mortal nature, has delivered me from listening to the flattering solicitation of my lusts, and broken the magic force of their cruel enchantments." Through the several succeeding stages in life, no less than in } outh, this knowledge is equally need- ful. Nothing less can with certainly be depended on, to preserve men inviolably honest amidst tha temptations which abound in trade, and in every profession. For the coffee-house, the change, the university, with every private circle of companv, pour out infectious discourse, and, bv perpetual jiraise of Vvxalth, inflame us with desires after it. Hence spring deceit and roguery, the diseases of trade, which ruin thousands. They are engendered by rage after money, as the chief good of men. This wide-spread evil nothing can control, but a full persuasion of the soul's inestimiible worth. Es- tablish this, immediately every lalse defiling idea of gain and worldly prosperity appears in its folly ciiid deformity. Trade will then be carried on with tem- perance of affection ; an enlightened conscience, like a vigilant sentinel, will sound an alarm in every hour of danger, and enable the man of business to conquer what led him captive before. For to all that would lead him to transgress, he will naturally noiv say, as he feels, " What is a man profited, if he shall gain the whole world, and lose his own soul ? and what shall a man give in exchange for his soul?" Further, the ground of neal prayer, and success in it, entirely depends la knowledge of the soul's worth. COMPLETE DUTY OF MAN. -23 Hypocrisy, in addresses from one man to another, is detestable ; how much more in confessions or petitions before God ? Yet prayer can be no better than hypocrisy, till the supplicant feels the worth of his immortal spirit. Wrath revealed against sin, deliverance from its dominion and defilement, sup- plies of grace and spiritual consolation, are empty sounds, till the salvation of the soul is our grand concern. For, in the nature of things, there can be no cries to God from the heart in prav er, where we apprehend no great misery, if we fLiil ; nor hope for any considerable advantagfe, though crowned with success. We may, indeed, personate in a closet, or at church, a man in earnest seeking after God, by constantly using the prayers one of that character would pour out before him with the noblest sensi- bility. But till we are deeply conscious of the soul's worth, we act a part on our knees in secret, or at church, as much as players do upon the stage. We appear at certain times in a character no more our own, than what they assume on the theatre, is theirs. Hence multitudes, constantly engage in acts of de- votion, remain grossly ignorant and utterly unaf- fected by every thing they profess to believe, and day by day seem to implore. Their confessions are deceitful, their prayers heartless, and their thanks- giving without gratitude. They are ridiculous to men of sense, the triumph of the profane, and an offence continually in the sight of God : for he must receive services just as they are ; and where nothing but outward homage and fine words are offered up to him, nothing can be obtained. Sin is not par- doned, nor one evil temper subdued. All the fruit of such feigned intercourse with God is to flatter self-love, and harden men in presumption, till their hypocrisy be at once fully discovered, and punished as it deserves. 24 COMPLETE DUTY OF MAN. On the contrary, deep consciousness of yoursouPs worth will qualify you for every act of devotion. Godly sorrow for sin will attend confession of it, when lamented as an enemy to your immortal inter- est. With ardour and importunity you will im- plore grace and pardon, when their value are felt as inseparably Cimnected with eternal life. Most hearty and lively will be your thanksgiving for spi- ritual mercies, when they are known to be absolute- ly necessary to prepare the soul for everlasting feli- city, and save it from endless torments. It follows, therefore, that in the same degree as we ought to value a preservative from iniquity, and the only possible incitement to use aright the solemn acts of devotion to which we are called, the worth of the soul must be acknowledged, since, from this acknowledgment alone, both must spring. COMPLETE DUTY 01 MAN, 2B SUNDAY III. CHAP. III. On Carefulness to save tlie SouU 1 HE supreme wisdom of laboiirinj^ in the first place to save the soul will best appear from com- paring this objt'Ct with those of chief value amoni^st men. These are beauty, honour, knowledge, and wealth. The lovely form, which so easily capri^ vates the heart of man, and fi'ls the mind which owns it with self-exalting thoughts, little deserves the idolatrous reg.ird it receives. No power on earth can insure it from the waste of time, from the blast of disease, or the untimely stroke of death. The place of honour, or the enchantments of popu- lar applause, are of little worth, because subject to all the caprice of fickle-minded men. How many, once the favourhes of their king, the idols of a na- tion, have lived to see their envied honours wither round them, and their name sink into oblivion, if not contempt ! Ambition for literary fame, and ac- quisition of knowledge, is no less liable to utter disappointment. In one fiUal hour a fever or par- alytic stroke may disorder your brain, or wipa away from your memory the very traces of all the treasure so carefull} committed to its keeping. Thus mav you be left a sad survivor of yourself ; a mor,. tifying spectacle to human pride ; a melancholy ir* resistible proof how easily men may rate the attain- ment even of knowledge in arts and sciences higlier than it deserves. If your great aim in life be to command all exter- nal advantages, which can minister to vanity or plen- ae COMPLETE DUTY OF MAN: sure, your pursuit is not only low and despicable, but vour enjoyment precarious to the last degree. Life itself, the foundation of your joys, is but a vapour that soon vanishes aw^ay. Every day we see some 0])ulent sons of industry rooted out of their dwelhngs, and commanded away into another world, where not a mite of all their gain can follow them. But suppose your affections more laudably ens^ross- ed by love of your offspring, whom to neglect would be worse than brutish— yet here you may much ex- ceed all reasonable bounds, and only prepare for your- self insufferable anguish. You are utterly impotent to preserve from fierce disease, or violent death, the beloved image of your own person. When out of your sight, or at a distance, you may, like Sisera's' fond mother, chide its delay, and be asking, (prompt- ed by impatient love), why is my son, or daughter, so long in coming? when the all-wise God has been pleased to take away the desire of your eyes with a stroke. Thus it appears from a just survey of every object to which men can give themselves up, how vain it is, when weighed in the balance with a supreme con- cern for the salvation of the soul. Whatever you can pursue, this excepted, a very degradinj^ circumstance necessarily attends it ; it can be no better than an annuity for life, the value of which each succeeding year greatlv diminishes, and at the hour of death, the whole must end for ever. On the contrary, if you are only solicitous to save your soul, the unexpected disasters, inevitable disap- p(jintments, and sudden death, which scourge and harass the children of this world, will be affecting proofs of the wisdc^m and unrivalled excellency of your choice. The shame, grief, and rage, so frequent amongst diSLippointed men, will proclaim you blessed, who, feeling the v/orth of your soul, seek its eternal COMPLETE DUTY OF MAN. 2r welfare, by a constant intercourse with its Creator, Redeemer, and sanctifier. Then you may set at de- fiance the army of exils, so terrible to all w ho have their portion here. That army may call forth and try your faith and patience, but hurt your soul it cannot. In every possible circumstance, the uise choice you have made, will at once cover you as armour, and fill you with a hope full of immortality. Are you poor, and despised for being so ? You have examples and prospects before you, more than sufficient to bear uo your spirits. You see your own case in the iiiiaU lible history of the saints of God, who were destitute and ufllJcted, and in that wondci ful contrast of rnean^ ness and (grandeur, extreme poverty and immense wealth -of soul, die dyino; Lazarus. With g'iadiicss of heart you will confess the deepest distress, and the surest title to glory may for a small moment unite in the same person. In every case were supren.c at* '//-W-^ tention to the soul's good has taken place, and been manifest in faith and eve, poverty, however ex- treme, affiictions, however long continued, must add both to the weight and brightness of } our eternal crown. In sickness, also, the supreme wisdom of caring . above all things for the soul shines out with great b -i^ditness. For though health be essLUtial to sensi- tive happiness, and pining disease leaves no enjoy- ments to the proud and unbelieving, vet, in this case, all who have sought after the salvation of their soul in God's own appointed way, find sources of consolation sufficient to preserve them from wild impatience, or mist-rable dejection of mind. Inspu'- ed with lively edifying meekness of spirit, they re- ceive the chastisement of their heavenly Father, ef- fectually to purge away stiil more of the dross which cleaA es to Iheir souls. Their spiritual weifuiC (more prized than Iieakli, strength, or naturid life) ^ COMPLETE DUTY OF MAS\ reconciles them to correction, so supremely usefu! to it. The whole man miserably suffers in time of sickness and pain, when the soul has been despised ; vvht n valued, and instructed in divine truth, the in- ferior part alone feels the pressure. To advance a step farther : Death, the detector of all cheats, and touchstone of true worth, will cor.firm the ex( eilency of your conduct, in caring above all things for your soul. On the bed of death, the gay, the prosperous, and the noble, who have lived in pleasure upon earth, hang down their heads. Dis- tressini2^ indeed is their situation ; so unprepared for their change ; the loss all their delights is come up- on them ; their dissolution can promise them noth- ing, if it forebode not evil insupportable. To Chris- tims who have felt the worth of their souls, every thii g about them wears another aspect. Must they Lave this world? It has been already long ago re- nounced. Must they part with all temporal benefits for ever? Hovv^ placid the surrender, when the rides of etenuty are theirs ! No repining," no striv- ing t ) get a reprieve from the sentence of death, which has been habitually expected to translate their souls to everlasting rest. In fact, abundant proofs have been given in their last hou'S (whtii mortal disease left reason unimpair- ed) by all \\{-\o have been dulv careful to save their soul.-^, of their excellent choice. I'hose strong lines of T>\. Young's justly describe the happy few, whose souls h^ve bten more precious to them than every earthly object. 77/e cliajnbcr ivhe.re the christian ?)irets /lis' fate^ Js /i}'ivil''if'd beyond the comvion nvalk Of virtuous lifp^ quite in the verge of heaven : God vjuita not the last nwment ; no^ he aims hisji'ic7i(^k On this side dvath^ and points them out tomeiu J. lecture J^-ilevty but cf sovereigJi Jiotver, COMPLETE DUTY OF MAN. 29 These several great ach'anta.c;es, arising from su« preme care for the soul, are stili more valuable, be- cause in no instance uncertain. You may brave the thickest dangers of war, and deserve its richest re- wards, yet fail an early victim in the bloody fight, or after it have your services forgotten. You may barn with unexlinguishable ardour to stand high in the rank of scholars, and ruin your health by ex- cessive study, yet die mortified at the littleness of your reputation. Your labour to succeed in trade may be incessant, yet through a thousand circum- stances, out of your power, disappointment may meet you at every turn, and poverty be your lot. The favour of patrons, friends, and relations, maybe assiduously courted, and appear promising as you could wish ; yet you may be basely suppiai\tcd, and others receiving the benefits you were in idea grasp- ing; the very name of patrons, friends, and relations, may be bitter to your remembrance. The world every day exhibits instances of disappointment in each of the cases above described. But if }'ou huve sought the salvation of your soul, through faith in Christ, which works by love, you stand exalted above every change incident to the things of time. You have to do with God only as your chief good, in whom is no variableness, neither shadow of turning. You may be rich, therefore, or poor, high or low in your station, beloved or sligh.ted by friends, pat-, rons, or relations ; you may enjoy heahh, or be oppressed with mortal disease ; whilst in each' state, should you ask what method you could have best taken for your own peace, comfort, and feiicily ? Reason, conscience, experience, and scripti.re, will unanimously reply to your question, the very method vou have, that of carins: for your soul above all things. Liike a prudent factor, in a distant land, wlio, m- stead of lavishing his gain in voluptuousness, yearly so COMPLETE DUTY OF MAN. remits it home, that, after all dangers and toils, he may enjoy his native country with ease and honour; so you will be daily growing rich and more rich. Sure, through death, to enter into that pure and blessed world, where, amidst congratulating saints and angels, you shall take possession of an inherit- ance prepared for your soul, incorruptible and unde- filed, and that fadeth not away, reserved for you. THANKSGIVING 8? PRAYER, Suited to the preceding subject. WE thank thee, O Father of the spirits of all flesh, for breathing into man a soul capable of receiving the knowledge of thy wondrous works and infinite perfections, and dwelling in the delight- ful view of them for ever. Deliver us, w^e humbly beseech thee, from that wilful ignorance, and stupid contempt of our souls, natural to all, and generally prevailing in every place. Rescue us, with a mighty arm, from the enslaving power of this present evil world ; from the enchantment of sinful pleasure and earthly comforts, and anxious care for the body : lest these things make us inattentive to the welfare of our immortal souls. By thy power and grace preserve us from the infection of unreasonable and wicked men, who have not faith ; and, from being overcome with fear of their reproaches, to join in their profane neg- lect of salvation. Wherever we are, still sound, O blessed God ! in our ears, What is a man profited, if he shall gain the whole xvorld. and lose his own soul? and what shall a man give in exchange for his soul? Continually dispose us to avoid all such things as will be hurtful, and to follow after those things which will be profitable to our salvation. COMPLETE DUTY OF MAN. m Have compassion, O God! on the vast multitude wlio sell ihtir souls for nought, and are at ease, thoui^h oa the point of perishing for ever. Cause the bcaies to fall from their eyes. Take away from them all hardness of heart, contempt of thy word, and cruelty towards themselves, that their souls may be saved in the day of the Lord. We ask it for Christ's sake our only Mediator and Redeemer, in \vhom we trust. — Amen, SUNDAY IV, CHAP. IV, The Scripture Character of God, 1 HE first duty of a Christian, which must be in^ violabiv kept, is to think of God, in full agree- ment of the revelation he hath given of himself; to meditate on this with diligence, humility, and prayer, not daring to indulge fallacious reasonings, lest, form- ing an imaginary God, he should worship the crea- ture of his own b?ain. This absolute submission of the understanding to divine revelation will not be thought in the least dis- honourable, if it be considered, that, in our present stdic Of corruption, we are utterly unable to form just conceptions of God, when, leaving the guidance of scripture, we put ourselves in the condition of unen- lighten'. d heathe.is. Their errors on this most import- ant subject, as universal as they were lamentable, de- •^ COMPLETE DUTY OF MAK. cisively prove the weakness of human understandina;'^ and the gross ignorance in man, of God his maker. 1 shall, therefore, lay before you what the scripture teaches on this fundamental article of belief; and, in absolute submission to it, delineate the character of the blessed God, as he himself hath drawn it ; that, knowing the divine nature, we may pay unto him the honour due unto his name ; and underbtandJ ng his adorable excellency, may cry out, *' Gieat and marvellous are thy works, Lord God Alm.ightv ; just and true are thy ways, thou King of Saints ! ^^ ho shall not fear thee, O Lord, and glorify thy name ?" The scripture teaches us the eternal existence of God. All other beings once were not ; and the same power which gave them life could reduce them to their original nothing. He, on the contrary, from all eternity, in essence, felicity, and perfection, has been what he now is, and will remain eternally. The things which are seen compel us to acknow- ledge this incomprehensible truth. And agreeing with this proof is his own declaration: '' 1 am that I am: the high and lofty One that inhabiteth eternity." Nearly allied to the eternal existence, is the im- mutability of God. His purposes and decrees, his love and hatred, remain the same towards their re- spective objects. '' I am the Lord, I change not. In him is no variableness, neither shadow of turning.'* God is called a rock, to teach us, that as this contin- ues immoveable, whilst the surrounding ocean is in perpetual fluctuation, so, whilst the whole creation is changeable, capable of new additions with respect to their knowledge, power, or degrees of felicity, God alone is absolutely the same, yesterday, to-day, and for ever. God is a spirit, i. e. possesses, in the highest pos- sible degree, understanding, will, consciousness, and aclivit^^ In these properties every spirit stands ex- COMH.ETE DUTY OF MAN. S3 alted above matter, and is distinguished from it. But though this difference be sufficient to help our weak conceptions to separate between matter and spirit, as objects of a totally different nature ; yet scripture teaches us, that God surpasses in excellence all crea- ted spirits, infinitely more than they do the material creation. For we are to conceive of him, not only as a living, intelligent, active being, essentially dis- tinct from all the bodies our eyes behold, but as pos- sessing perfections which belong to no spnit he has formed, and infinitely distant from every imperfec- tion adhering to them ; such as, their existence within certain limits, their ignorance in numberless instances, and their defects in excellency ; whilst the Father of the spirits of all fiesh is omnipresent, infinite in knowledge, wisdom, power, and every perfec- tion. The universe, which entirely owes its ex- istence to his creating power, is not only governed, but incessantly sustained by him ; and the whole immeasurable frame pervaded by his all enlivening influence. Do not I fill heaven and earth! sa'ith the Lord. This divine perfection is described with equal sublimity and force in the scripture, Ps. cxxxix. Whither shall I go from the spirit? or ivhither shall I flee from thy presence? If I ascend up into heaven (the regions above the firmament) thou art there ; 1 should find myself not only withia the limits of thy sovereign dominion, but under thv immediate inspection. If I make my bed in helU plunging into the unknown mansions of the dead, and the invisible world, where even imagination loses itself, behold! thou art there. If, with the swiftness of the sun's rising ray, 1 could convey my- self to the uttermost part of the western world, even fJiere shall thy hand lead me and thy right liand shall hold me. In thee I shall exist, thy presence shall surround me ; thy enlivening power shall support E .a* COMPLETE DUTY OF MAN, my frame. If I say siirelij the darkness shall cover me. eve?} the night shall be light about we ; yta the darkness hideth not from thee, but the night shimth as the day ; the darkness and light are both alike to thee. The scripture having thus forcibly described the presence of God, with all things actually existing, exalts his glory still higher, by teaching us that his immensity reaches b^ \ ond the bourids of the creation. We are commanded to say, with holy admiratioa. to the God of our li\ es, Behold, the heaven of heavens §annot contain thee ! \ Kings viii. The onnnpresent God is almighty. Every creat- ed agent can only fashion his work from materials already prepared, \\hich he cannot make. The glorious God commands things into being. He is not beholden to matter for its existence, as of service to him in the formation of the w^orld ; for luid this been self-existent, it must have bten immutib e too. On the contrary, all things, whether matt rial or spiritual, stood up before the mighty God at his call, and were created at his pleasure. The heavens and all the host of them, the earth, and all things xvhich are therein, are the work of his hands ; by the 7Vord of the Lord were the heavens made and all the host of them by the breath of his mouth I the Lord have made the earth, and created men upon it. I have stretched out the heavens^ and all their host have I commanded. The same almighty power of God, to which the whole creation owes its birth, is maiifcsttd by the disposition and preservation of the world in order and harmony. He watereth the earth, and blesseth the increase of it. He cover eth the heavens with clouds, and pre par etJ I rain for the earth. He givcth snow like wool and scatter eth the hoar frost like mshes» Ha divideth the sea with his power ^ and lay- COMPLETE DUTY OF MAN. 35 €th up the depths in storehouses: fire and hail, storm end timpest. fulfil his word 'VU^t stcach couihe of liaiiire, which profane men consider as the eftect of necessity, is the uricmi ^ ao^eiicy of his almig^hty power. It is he aione 7vho makes the day-spring know its place and strctc/ies out the shadow of the evening. He command^i ihe sun to shine by day and the moon by night ; hf t re- pares a place for the rain, and a way for the Iv^ht- ning and thunder He makes the herbs to grow upon the earth. The hand of the Lord doth all these things. The scripture teaches us to conceive \Ahat is the infinite power of God, by dechiring that in a moment he can dissolve the whole frame of nature. Human force must labour hard to demolish wluitcost it se- vere toil to erect ; but with ^^reater ease than we can utter a word, the Most High changes the face of the creation, and destroys what seemed to be of end t ss duration. He removes the mountains^ and they know it not ; he overturneth them in his anger. He com- mandeth the su?i. and it riseth not. and sealeth up the stars. He shaketh the earth out of its place, and the pillars thereof tremble. The pillars of heaven tremble, and are astonished at his reproof The mountains quake at him, and the hills melt^ and the €arth is burnt at his presence. But in the attribute of irresistible power, consi- dered by itself, there is no loveliness. To contem- plate it u'ith pleasure as the obj; ct of adoration ajid trust, we must behold it in u.ion with other perfec- tions. In such union it sub^^ists in God : for his knowledge and wisdom are equal to his poucr. More clearly does he comprehend his own eternitv, .than we our temporary existence ; more perfectly his own immensity, tha.i we our limited concliiion of treing ; more cei cainly his own extent of wisdom and 3S COMPLETE DUTY OF MAN. power, than we the thous^hts which pass through our mijids. His understanding, therefore, is properly said to be infinite. Bntif he knows hiinself, he must know also the work of his ow^n hands ; for the meanest artificer, though imperfectly acquainted with the nature of the materials he works on, knows every effect de- pendmg on his own A'oluntary operation. Since, thentibre, from the greatest to the least, in heaven or earth, the hand of God has formed, and his pro- vidence preser^'es them all, the whole must be tho- roughly known to him , and, wherever his power works, his understanding must discern. The vast fabric, therefore, of the universe, all its laws and furniture, with everv event from first to last, are known unto him. The countless hosts of sinless angels, and the world of apostate ones ; the long progeny of mankind, v/ith all the designs, desires, and thoughts which have been in the mind of each individual, and all the words which have ever fled from their lips, fall under his notice. With infalli- ble comprehension, he knows all the active princi- ples of the spirits he has formed ; how they will be moved by the presence of every object which can come before them ; how they will act upon every temptaiion that can try them, and in every circum- stance in which they can be placed. These ideas of the blessed God, his own oracles command us to con^ xeive. '' The ways of man are before the Lord, and he pondereth all his goings. The eyes of the Lord are in every place. He looketh to the ends of the earth, and seeth under the whole heaven- The Lord searcheth all hearts, and understandeth all imagina- tions of the thoughts. He knov/cth the things tliat come into our mind, every one of them. All things are naked and open unto the eyes of him \\ ith whom we have to do.'* COMPLETE DUTY OF MAN. ST Joined with «-his absolute perfection of knowledge in G :d, vs wis^-iom, or tbd best exercise and im- proveiiieat of kiiovvi'jd.2:e. In wisdom he superin- tends and adjusts all parts of the universe ; so that, v/hatever chaui^es any of them underi^o, their use- fuhiess and con-.txioit wiih ei^ch other are uniform- ly pre se- ve.d He accontphsheshispurpor^es, through means to human apprehension most unlikely. He founds ^lie highest manifestation of his glory on what d >;. aved men despise and deride, and in the glaring- weakness of his agents, displays the excel- lency of his own power. He entangles the rulers of darkness in their own net ; and by their own stratagems ruins all their laboured designs. The greatest cruellv of Satan and his instruments, he makes subservient to a scheme of eternal mercv, and over-rules the apostacy of Adam to display his mani- fold wisdom to men and angels. '*For he has estab- lished the world in wisdom, and stretched out the heavens by his discretion. He is wonderful in coun- sel and excellent in wo''king. The foolishness of God is wiser than men, and the weakness of God is stronger than men. He disappointeth the devices of the crafty, so that they cannot perform their tnter- prizes. His counsels stand for ever, and the thoughts of his heart from generation to generation." The several perfections of God, which have been placed before you, are called, by way of distinction, his natural perfections. The more we consider them, the higher must our admiration and our aston- ishment rise. For v/ho can meditate on eternity, omnipresence, omniscience, almighty power, and infinite wisdom, without feeling they are subjects too big for any created understanding to take in ? But hjis moral perfections we can comprehend vvith great clearness. A id it is as possessing these in union with his natural, that God claims all possible rever- 58 COMPLETE DUTY OF MAN. ence, fear, love, trust, and obedience. On thes>€ perfections we shall treat in the next chapter. SUNDAY V. CHAP. V. The Scripture Character of God. 1 HE first of God's moral perfections, which we shall consider, is his goodness. By this we mean the exercise of his almighty power in freely commu- nicating excellency and happiness to his creatures, as seemeth right to his own infinite understanding. *' The Lord is good unto all, and his tender mercies are over all his works. He openeth his hand, and satisfieth every living thing. He is the father of mercies, and the God of all consolation ; the earth is full of the goodness of the Lord." So strong in its propensity is his goodness, and so wide in its extent, as to bless even rebels against his government, and enemies to his truth. *' He causeth his sun to shine, and his rain to fall on the evil and on the good, on the just and on the unjust. He endures, with much long-suffering, the vessels of wrath fitted for destruction." He encourages, he commands them to return to him. " Let the wicked forsake his ways, and the unrighteous man his thoughts ; and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abandautly pardon. Come now, and let us rea* COMPLETE DUTY OF MAN" » son tos^ether : though your sins be as scarlet, they sliili b^ as white as snovv ; though they be red like ci nnson, thev shall be as wool." Lest these asseve- ra lions bhDulcl not entirely remove every suspicion of God s wiiinigness to pardon the most enormous of- fep.dtrs, upon their application to him; because he coad swear by no greater, he swears by himself, ** Ah I live, saith the Lord, 1 have no pleasure hi the d. athoi him that dieth ; wherefore, turn, and live ye.'* And that all who should ever hear his word might be ileve his glorious goodjtess thus large, he passed before Moses, and proclaimed, '' The Lord, the Lord God, merciful and gracious, long-sufFerhig, abimdant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin.*' But to prevent such divine goodness from bein^ totally miscoostrucd into a presumption, that were pardon is so freely offered to the worst of men, on their return to Gud, there cannot be in his nature an everlasting abhorrence of evil ; to prevent this fatal error, the scripture is full and peremptory in representing the *' holiness" of God, that essential disposition of his all-perfect mind, which is infinitely opposite to all evii. For as his power excludes eve- r\ idea of wtitkness in him, and his wisdom and kiiovviedge, the possibility of mistake or ignorance, so. his holiness is opposed to all moral imperfection or sin, and is to be considered not as a single attri- bute only, but as the harmony of them all '' the beau- ty of the Lord ;" since nothing could be mentioned to the honour of God without holiness, separate from this, all other excellencies of the divine nature would be inglorious. His wisdom would deserve no better name than that of subtlety, nor his power than that of dreadful. Wherefore, those exalted spirits, who know best the glories of the divine na- ture, make heaven resound with their celebration of 40 COMPLETE DUTY OF MAN". this attribute, *' Holy, holy, holy is the Lord of Hosts." Such a peculiar regard we find paid lo it by the blessed God, that, in confirmation of the pro- mises of the everlasting covenant, he saith, Ojice have I sworn by my holiness^ that I xvill not lie unto David. Psalm, ixxxix. Inseparable from the holiness of God. is the con- tinual notice he takes of the behaviour of each indi- vidual respecting himself and his law. On this p^u't of his character, the necessity of our absolute sul> jection to him depends. For, was God either ignor- ant of what men do, or judged it insignificant, we should have no more cause to retain an awe of him upon our minds, than if we w^r^ arhiests ; since it is not the existence of God, but liis moral e;overn- mcntofthe world, which calls for our love, esteem, trtist, and obedience. To take away> therefore, all groimd of suspecting the least want of attention in our Creator, to our de])ortment and the tempers of our heart, arising from his own glorious rnajt- sty and our meanness; to root out this pernicious opinion, which desire of sinning with impunity, leads us aii to cherish, the blessed God teaches us that he takes ex- act cognizance of all we do, speak, think, dt sire, and design, determined to judge us accord iigly. " His eyes behold, and his eye-lids rry the children of men. The Lord is a God of knowledge ; by him actions are weighed. 1 the Lord search the heart, I try the reins, even to give tver\ man aecordir.g to his ways, and according to the fruit of his dohigs.'* Jer. xvii. 10. And lest a conclusion sh.ould be drawn fromi the troubles and afflictions of the righteous, that God is not a re warder of them v/ho diligently seek him ; or from the prosperity of the wicked, that he wiil not punish evil-doers, the scripture entirely jemoves all foundation for such a thought, by^ declaring that God COMPLETE DUTY OF MANf. 41 hath appointed a day, in which he will judge the world in righteousness, and the people by his truth, that so every man may receive the things done in liis body, whether they be good or bad. Not that the end of time, and the day of judgment is the only period when God makes a difference be- tween those who serve him, and those who serve him not. He represents himself, in the strongest terms, as a God continually exercising distinguishing iove to his fahhful people, whilst he is insupportublv ter- rible to his enemies. Not content with giving to the former express assurances of present protection, and of salvation in the eternal world, he declares, that he maintains with them a constant intercourse of friend- ship, making such discoveries to them of his nature, truth, and tender love for their souls, as the ungodly will not believe is possible. That in every season of extraordinary temptation, he secretly endues their souls with much strength, and gives them power to come out of the field of battle more than conquerors. A iarge part of scripture is taken up in representing this matter, from whence we shall select a few passa- ges. " The eyes of the Lord are upon the righteous, and his ear is open to their cry. The steps of a good man are ordered by the Lord, and he delighteth ia his way ; though he fall, he shall not be utterly cast down, for the Lord upholdeth him with his hand : for the Lord loveth judgment, and forsaketh not his saints; they are preserved for ever. The Lord is a light and defence : He will give grace and glory, and no good thing will he withhold from them that lead a godly life- The secret of the Lord is with them that fear him, and he will shew them his cove- nant. The Lord sitteth above the water-floods, the Lord remameth a king for ever. The Lord will give strength unto his people ; the Lord will give his peo- ple the blessing of peuce. No weapon that is form- F «2 COMPLETE DUTY OF MAN. cd against thee shall prosper, and every tongue that riseth agamst thee in judgment, thou shalt condemn. This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord." The substance of all these inestimable promises, made to believers in all ages, is emphatically con- firmed afresh in the New Testament. '' If any man loveth me, saith Christ, he will keep my command- ments, and I and the Father will love him, and will come unto him, and make our abode with him." The certain enjoyment of such a peculiar manifesta- tion of God's love, St. Paul urges as a sufficient ar- gument to engage men, for the sake of Christ, to re- nounce the religion of their father's house, and bid defiance to a world of idolaters in arms against them. " Wherefore, come out from among them, and be ye separate, and touch not the unclean thing (what is offered to idols), and I will receive you, and be a Father to you, and ye shall be my sons and daugh- ters, saith the Lord Almighty." Weigh well these passages of holy writ, and you will see, in a strong light, how much the high aiid iofty One, who inhabiteth eternity, regards the on- duct of his reasonable creatures, to whom lie sends his truth ; since, in every instance, without respect of persons, he is not ashamed to call himself the friend, the father, and the exceeding great revvard of the faithful in Christ Jesus. He does not think it beneath his infinite majesty to engage his word arid oath, that he will never leave thtm, nor forsake them ; but will, af'er conducting them with safety and honour through this liil:, call them up into his imme- diccte presence and giory. On the other hand, we have demonstration, that it is essential to his nature to punish, insupportably, all encuiies lo his ^-^vernment, and despisers of his COMPLETE DUTY OF MAN. 4^ Iriith, dying in their sins. Hear the revelation of tb wralh from licaven against obstinate opposers of l\is authority; and doubt, if you can, whether he is concerned to maintain his own cause. '' Fhe Lord your God is God of gods, and Lord of lords, a great God, a might} and terrible, which regardeth not persons, nor taketh rewards. If I xvhet my glittering sword, and my hand lay hold on judgment, I v. ill render vengeance to my enemies, and will reward them that hate me. 1 will make my arrows drunk with blood. The adversaries of the Lord shall be broken to pieces ; out of heaven shall he thunder upon them. God is angry with the wicked every day. If he turn not, he will whet his sword. He hath bent his bow, and made it ready. Upon the ungodly he will rain snares, fire and brimstone, and a ten ible tempest — this shall be their portion to drink. For the righteous Loi d iovethrighteousness, his countenance will behold the thing that is just. The Lord will come with fire, and with his chariots, like a whirlwind, to render his anger with furv, and his rebukes with flames of fire ; for by fire and his sword will the Lord plead with all flesh, and the slain of the Lord shall be many. And they shall go forth and look upon the men who have transgressed against me ; for their worm shall not die, neither shall their fire be quenched, and they shall be an ab- horring unto all flesh." To comment on these declarations, would enfetble them ; and to suppose them figurative, in such a de- gree as not most emphatically to aflPirm God's ever- lasting abhorrence of sin, and his unchangeable pur- pose to cast into hell all who die in their sins, is to contradict them. The great end for which so many terrible representations of God's indignation are pub- lished in his word, is expressed in this sentence : ^' llcar ye, and give car, for the Lord hath spoken, Be- 44 COMPLETE DUTY OF MAN. hold, I will execute judgment ; vengeance is mine ; I wiil repay." Though too many, therefore, fancy the Deity is all mercv, and, for reasons resj)ecting their own case, affect to be shocked at the notion of a God who will not let the wicked pass unpuniL">hed, yet He, who cannot deceive, or be destitute of perfect benevo- lence towards men, (since he was made flesh, and dwelt amongst us); He confirms all the denunciations of wrath now placed before you. He declares that, in the last day, ail nations shall be gathered before the throne of his glory ; at which most awful hour, in the hearing of the whole rational creation, he will say to all thtm on the left hand, i. e. to all incorrigible sinners. '' Depart, ye cursed, into everlasdng fire, prepared for ihe devil and his angels." Thus his own inspired penmen represent the AK mighty as a just God and a Saviour; overflowing in the riches of his grace towards his obedient chil- dren, and just to those who despise him, in bringing upon them all the curses written in the book of the law. By this unchangeable disposition towards . both, he appears infinitely holy and reverend. But if the character of God was marked out to us only by his own positive declarations, we should (such is our nature) be very faintly impressed by them. To give his character weight sufficient to re- gulate our piactice, it must be made still more con- spicuous, by tlnngs already done. Facts, no more to be doubted from the authority which relates them, than if tl ey had been done before our eyes, must as- certain the very same perfections in God, which his wo. d declares he possesses. Accordingly, the scripture account of his manner of dealing, both with angels and men, is a demonstration, level to every capacity, that he is good, merciful, and holy ; aboun- diiig in love towards his faithful people, but jealous to revenge his quarrel upon all liis enemies. eOMPLETE DUTY OF MAN, *? ■» SUNDAY VI. CHAP. VI. The Pei-fections of God, exemplified by Facts. W'lTH respect to his goodness, It shines forth in all the excellencies and' bliss which the angels possess, who never left the state in which they vvere formed, and in man, as he stood in his original righteousness. The signatures of divine goodness were so strongly impressed upon him, as to excite envy in one who had bi en an angel himself before the throne of glory. Adam was created full of know- ledge, in perfect purity and happiness, invested with dominion over the whole animal creation, in the image of God. He was not only conscious of his power, but maintained uninterrupted communion with him. In this state of perfection Adam was made, possessing it for himself and his whole pro- geny, till his own wilful and detestable revolt from his Maker lost it all. Who can believe this account of man's original happiness, recorded in the oracles of God, and not admire his benevolence? Who can survey the riches of Adam's original condition, compared to which, Solomon, in all his glory, was poor, mean, and wretched, and not cry out, Good and gracious is the Lord, who formed his immortal creature, man, in such felicity ! Here his goodness is found, in fact, fully equal to every declaration of it in his word. And w hen, through envy and malice of the devil, operating upon our first parents, in a manner too mysterious for us to comprehend, Adam revolted from his Maker, requiting all his. bounty with the execrable insult uf believing Satan a better friend to 46 COMPLETE DUTY OF MAN. his welfare than God; though the hideous act could not but draw innumerable miseries alter it, still, in these circumstances, the goodness of God shines brighter than it did, even at the first creation of man ; and, where sin abounded, grace does much more abound. For God is pleased to revive our most criminal and desponding parents, with a promise of salvation. Astonishing love ! with a promise* of sending an invincible Redeemer, in our flesh, who should come, not to be adored, but defamed as con- federate with the devil; and crucifiL^d as a blasphe- mer, but on his cross should bruibc Sutan's head. — " Herein is love, not that we lovtrd God, but that he loved us, and sent his Son to be the propitiation for our sins." Did God say of his most idolatrous peo- ple, '' How shall 1 give thee up, Ephraim ? How shall I deliver thee, Israel? My heart is turned within me, mv repentings are kindled together?" What then must be the workings of his love towards his ojiiy begotten Son, when he was delivered up for our of- fences? When God seemed to divest himself of the qualities of a father, and act towards Christ as an in- censed Judge? " Herein God commendeth his love,, he places it in the highest point of light in which men or angels can behold it, in that, whilst we were yet sinners, Christ died for us." Such amazing and irresistible proofs of his good- ness, has God been pleased to give to the childi'en of men. In as palpable a manner he has demonstrated the glorious holiness of his nature. There was once, we read, war in Heaven — Satan and his angels rose up in enmity against their Maker. They were called stars of heaven, from the height and splendour of their state ; yet, no sooner did they sin, than they were stripped bare of ever}^ honour, covered with everlasting shame, plunged into o. bottomless abyss COMPLETE DUTY OF MAN, 41' of woe, aiid dii impassable gulf was fixed between them and their ofi' nded Creator. "' He spared not til'" angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment." This single fact demonstrates, the Lord our God is holy. For, should a king, famed through the world for wisdom and mercy, command nobles near- est his throne to be loaded with fetters, and cast in- to dungeons, refusing to look on them again with fa V our, or hear one word in mitigation of their doom ; w ho would not conclude their offence was an insuf- ferable provocation ? We must draw the same conclusion, when we read, that the only wise God, who deiighteth in mercy, has yet, in the greatness of his displeasure, cast down from their thrones, where his own hand had placed them, so many shin- ing angels, and made them examples, suffering the vengeance of eternal fire. This proof we cannot deny, without renouncing the Christian faith. And the next 1 shall produce, we cannot doubt, without denying the evidence of our senses, because we all feel the execution of a sentence denounced nearly six thouscdid years ago, upon the human race, for one offence. The threat- einng was, that Adam should immediately sufier spiniuai death, by losing the image of God, in which hi was made ; that after a life spent in toil and sor- row, his body should return to the dust from whence it was taken, and, with natural, eternal death, we know was connected, by the subsequent declaration oi scripture, unless a Redeemer liad been given. Tiiis, we have no doubt, he esoaped, whilst the sen- tence, in the two former parts of it, is to this hour cxtcuted on us all. For what have we in the place oi Adam's original power, but weakness ? What, for his divine light itnd knowledge, but ignorance? What 48 COMPLETE DUTY OF MAN. in tlie room of his peace and communion with God, but natural dislike to him, and distressing fears about bis intentions concerning us ? What, instead of Adam's original purity, but a heart so deceitful, and so desperately wicked, that God alone can know it ? And in the place of an Eden, contrived by infi- nite power and wisdom for happiness, what but a world of confusion and sin, a vaie of misery, a field of battle? If you ask, whence comes this total reverse of cir- cumstances, between the first man in innocence, and his posterity? He who in justice ordained it, gives us this awful account. By the offence of one, judg- ment came upon all men to condemnati(-n — B\ (^ne man's disobedience, many were made sinners. P(3n- dcr this in your heart, and you will not be able to re- frain from crying out, '* Holy, holy, holy is the Lord of hosts." Further, the dreadful execution of his wrath, known in all the world, puts out of dispute the ho- liness of God. Before the death even of all their children, who saw Adam an exile from Paradise, the fountains of the great deep are broken up, and the windows of heaven opened to destroy the whole human race then on earth, except eight persons. And, lest this destruction should not be acknow- ledged as the act of the righteous Judge of all, in piniishing sin, hear the God of mercy, the Father of the spirits of all flesh, addressing Noah: " And bthold I, even I, do bring a flood of waters upon the earth, to destroy all flesh wherein is the breath of life from under heaven, and every thing that is in the earth shall die. There is still one fact more, so striking a demon- stration of holiness in God, as to eclipse the de- strn.ction of the world by the flood ; the fall of Adam, and the ruin of apostate angels. For in COMPLETE DUTY OF MAN. 49 each of these cases, the sufferers were first actual rebels against God. But if you look to the cross of Christ, there you will see the beloved of the Father, higher than the angels, set forth to be a propiLiation for sin, through tailh in his blood, to declare his righteousness for the remission of sins that are past, that he might be just (appear so in the eyes of men and angels) and yet the justifier of him that belie v- €th in Jesus, Rom. iii. 26. We have often appealed to the death of Christ, and shall hereafter, yet, we hope, without the charge of needless repetition : because this marvellous iact, considered in different views, affords the strongest proof of different perfections in God. At present it is urged in demonstration of his infinite hatred of sin. In this light, it may be well illustrated by a remarkable passage in sacred history. We read that the Moabites, 2 Kings, ch. iii, fled before the kings of Israel and Judah, and, after a great slaugh- ter, were forced to retire with their king into their city. Here finding himself reduced to the last ex. tre'mity by his besiegers, he made use of an aston- ishing method to shew his great indignation against Israel. For he took his eldest son, the heir of his kingdom, and, in the sight of his enemies, offered him up a burnt- offering upon the wall. He obtain- ed his purpose ; the kings of Israel and Judah, amazed at the fury which urged him to such a deed, returned instantly to their own country. This most memorable example, taken in one point of view, applies perfectly well to the subject we are upon. For the eternal Father, after using promises and threatenings, after bestowing mercies and exe- cuting judgments, still seeing our sins reach up to Heaven, as if they meant to besiege his throne, ex- presses infinite indignation against our rebellion : he takes his only begotten Son, the heir of all things, G 50 COMPLETE DUTY OF MAN. and, in the sight of heaven and earth, cries out, *' Awake, O sword ! and smite my shepherd, the man that is my fellow (my equal) saith the Lord of hosts." That, from this fact, we might always re- member the divine indignation kindled by our offen- ces, and be assured that our God will be a consum- ing fire to sinners, who plead not this oblation of Christ on the cross, to obtain pardon and victory over sin. We produced, in the last chapter, many decla- rations of the distinguishing love exercised by the Almighty towards each individual who walks before him humbly. The history of providence attests this. Enoch, the seventh from Adam, because uncoii- querably attached to the truth and authority oi' his Maker, amidst the abounding impieties of his kin- dred, is taken from them in a way, which at once immortalizes his own name, and proclaims the love which God bears to all his saints. Before this illus- trious fact could be forgotten, Noah, like the ark, which preserved him and his family, is lifted up to the notice of the whole world, as an everlasting me- morial, that, in the most desolating judgments, the care of each individual saint is with the Most High. In the case of righteous Lot, the same peculiar love is again manifested; and two assertions are made upon this occasion, expressing the tenderest regard to his faithful servants. Sodom itself, it is said, should have been spared for the sake of ten righ- teous persons, had only so small a number been found within its walls. We are also assured, that, till Lot was escaped and safe, vengeance could not be poured out on that detested city. In the same animating and comfortable view, we are to ponder on the history of Joseph ; the peculiar favour Joshua the son of Nun, and Caleb the son of Jephunneh, found with the Lord, and thev onlv of all Israel, COMPLETE DUTY OF MAN, 5t who came out of E^ypt. To the same purpose we aie to consider David's astni.isliing preservation, in spite of all the bioody-mindtd Sciul could do ; Lii- jiih's miraculous ascension into Heaven ; tlie thrte Hebrew youths walking in the midst of a fiery furnace; and Daniel's inviolable safetv in the den with ravenous hunger- bitten lions. All these are witnesses chosen ot God, and established by mira- cles wrought in their favour, as precedents to assure every dear obedient child of God, who in a measure copies the pattern they set before him, that his self, no less than they were, is the objects of God's spe- cial care and love. And though we see not now the course of nature over- ruled for the deliverance of the faithful, still the comprehensive promise of the unchangeable Jehovah abideth sure ; "He know- eth them that are his, and will m.ake all things work together for good to them that love him," and are called according to his purpose. We read also in scripture a demonstration, in facts, of God's holiness. Many awful instances of immedi- ate vengeance, executed on presumptuous oifenders, are recorded in his oracles. Scarcely can you name one sin, which has not been singled out as the object of his hot displeasure. Ham mocking his excellent father, betrayed for once into excessive drinking, is cursed ; Onan, for self- pollution, slain on the spot ; Lot's wife, full of worldly cares, and lusting after wealth, is turned into a pillar of salt, where she turn- ed back in her heart to Sodom. Envy and aspiring pride are punished with horrible destruction in Korah, Dathan, and Abiram. In Achan'sfate, and Gehazi's leprosy, we see how God abhorreth the covetous. Behold, thou vile advocate for fornica- tion, the javelin of Phineas thrust through Zimri and Coshi his paramour ; an act of justice so grateful to God, as to be rewarded with highest honour in the /Kf^ ^'ijd^' 63 COMPLETE DUTY OF MAN. family of Phineas for many generations. Give up thv favourite conceit, that whoremongers God will not judge ; for, behold, three and twenty thousand are cut off by him, for this sin, in one day. Stand astonished at the divine patience towards thee, thou lying tongue, when thou readest how Ananias and Sapphira [)erished with the breath of falsehood on their lips ! Ponder well thy fellow criminals' doom, thou despiser of Jesus, and see what infernal malice actuates thy heart, which seeks to pervert the right ways of the truth, when Elymas, the sorcerer, is set before thee as an enemy to all goodness, a child of the Devil, and smitten with blindness, by the act of God, for his infidelity. Understand, from the igno- minious death of Herod, that self-exaltation is an abomination to the Lord ; for, behold, the royal dei- fied orator, after receiving, as his due, the shout of blasphemous applause, is immediately stricken by the angel of the Lord, '' because he gave not God the glory ; and he was eaten of worms, and gave up the ghost." Ail tliese instances, and many more recited in holy writ, undeniably prove, that w^herever envy or ma- lice, covetousness or pride, profaneness, impurity, or any temper contrary to God's law prevails, there the wrath of God abideth, and must abide, till it be done away. Such, in his natural and moral perfections, in his goveiiinicnt and providence towards his whole ra- tional creation, is the true God. And that there is oniv one God, in all, and through all, and over all, the scripture most plainly affirms. '' I. even I, am he, and there is no God with me. Before me there was no God formed, neither shall there be after me. I am the first, and 1 am the last, and beside me there is no God." Yet the sam.e scripture, with equal plainness of e:Jipre8sion, teaches us, tliat in this uni.' COMPLETE DUTY OF MAN. 53 ty, the Son and Spirit are comprehended, in glory- equal, in majesty co-eternal, with the Father. With- out controversy, great is this mystery of godliness ; yet it must be received, because divine perfections, which cannot consist with the condition of creatures, being the essential glory of God above them all, we are assured, the Son and the Spirit possess. Eter- nity, omnipresence, infinite knowledge, and almigh- ty power belong to them ; therefore, together with the Father, are they to be worshipped and glorified. God the Father, Son, and Spirit, is the God of the Christian church. Jews and Turks openly revile this mystery as execrable blasphemy ; and baptized apostates, not able to brook implicit submission to the oracles of God, heartily join with them. But the church universal (i. e. all the assemblies of Christ's people) unanimously acquiescing in the word of God, and perfectly satisfied with its naked declaration, dedicate their children in baptism to the ever-blessed Trinity, and continually conclude their public worship with prayer to partake of the distinct blessings each of these sacred three impart, entreat- ing that the love of God the Father, the grace of our Lord Jesus Christ, and the communion of the Holy Ghost, may be with us all. Examine, therefore, and prove yourself, whether your idea of God be faithfully copied from the scrip- ture ? Whether you do not remain in gross and fatal ignorance of his real character, notwithstanding the complete manner in which he has revealed him- self in his own word ? Take it by no means for granted, that you are in reality what you profess, a Christian, knowing God. For thousands thus flat- ter themselves, whilst their ideas of him are detesta- ble in his sight. Search, therefore, the matter to the bottom, and see whether you heartily acknow- ledge God is what he declares himself to be, in those 54 COMPLETE DUTY OF MAN. instances, where pride and love of sin are most apt to prejudice our minds against the real character of our Maker. For instance, do you know, he bears that perfect abhorrence to all iniquity, which the Bible always affirms he does ? Are you established in the truth, that God is in no degree cruel to the work of his hands, though he doom every soul dying in sin to feel for ever the weight of his indignation ? Do you confess from the heart, that the sanctions of his gov- ernment are full of glory, though this be the conse- quence, that, to every hypocrite and rebel, our God is a consuming fire. Again, examine whether you are firmly persuaded that the God whom you worship is a sun and a shield to every one who belie veth in Jesus? Whe- ther you are sure that the high and lofty One, who inhabiteth eternity, does humble himself to watch incessantly over his faithful people for good, as a wise and tender father doth over the son that serveth him ? Whether you believe that God doth indeed dwell with men, giving to every individual who lives according to his will, light and life, peace and consolation, strength and power, which none beside on earth possess ? Finally try yourself, whe- ther you have affecting views of the excellency of God, manifested in the person and office of the Redeemer, and in the influences of the spirit, by which he holds communion with the church of Christ. From such enquiries, yourknowledge or ignorance of the God described in the Bible will be made evi- dent : because it is in these important points our Maker has revealed himself and his conduct, which the world by wisdom never could have discovered. And just in the same proportion as God's own re- presentation of his self, and his designs is received COMPLETE DUTY OF MAN. »3 ivith steadfast faith, are you really enriched with di- vine knowledge. A knowledge of inestimable value, because alone able to heal man's corrupted mind, to keep it firm to duty in the midst of trials ; a knowledge pronounced by Christ to be eternal life. A PRAYER, For the Knowledge of God. COMMAND, O blessed God, we humbly beseech thee, the light of the knowledge of thy glory to ^hine into our hearts. Teach us to conceive of thy infinite majesty aright. May we know that thou hast made all things for thyself ; that thou upholdeth all things, giving life, health, strength and doing whatever thou pleasest in the armies of Heaven, and amongst the inhabitants of the earth. Teach us to understand, that from the beginning, all thy works in all places of thy dominion, are known unto thee ; that our most secret purposes, desires, and thoughts are more open to thy all-seeing eye, than to the notice even of our own minds. Con- scious of our ignorance and inability to conceive, what is fit for thee to teach, command, or do, give us to bow with lowest reverence before everv revela- tion of thy will, and every appointment of thy pro- vidence. O Lord I open our eyes, that we may see all thy goodness, in the blessings of health and strength, of food, raiment, and fruitful seasons, which descend upon the just and the unjust. Above all, grant us, we beseech thee, the light of faith to comprehend, with alt saints, the height and depth, the breadth and length of thy love in Christ Jesus. And lest our wicked hearts should abuse the riches of thy grace, .^6 COMPLETE DUTY OF MAN. fill us with conceptions of thy glorious holiness ; that thou art not to be approached but through the me- diation of thy Son, nor wilt vouchsafe remission of •sins but through his blood. Enlighten the eyes of our understanduig, to per- ceive how good and gracious thou art to ah who love thy name, ever caring for them ; watering the m t very- moment, and keeping them by night and day, lest any hurt them. We earnestly beg this knowledge of thy nature, and thy rich mercies, that we ma\ glo- rify thee as God, put our trust in thee without wa- vering, serve thee diligently with great delight, and never wilfully offend thee. We ask these blessings in entire dependence upon our faithful and merciful high-priest, Jesus Christ, who come into the world to manifest thy Uiime. To him, with thyself, and the eternal Spirit, be all honour and glory, world without end. Amen. SUNDAY VII. CHAP. VII. The natural Condition of Man respecting God. W E can make no progress in any science, till wc understand its first principles. In religion it is the same, that science, in which all are deeply interested. Here the ground-work must be laid in knowledge of our own character, as it regards the great end of duty, and the great object of religion. With respect to God, then, experience and scrip- ture attest, that man is deplorably blind, depraved, COMPLETE DUTY OF MAN. sf and consequently guilty. The blindness of man proves itself by his fancying the excellencies of body, mind, or estate which he possesses, his own. Hence, though in words he acknowledges an intel- ligent Creator, he perceives not the consequence nacessarily flowing from this truth, to the great glory of his name, that of him and through him are all things. Hence the beautiful are intoxicated with admiration of their own pleasing form ; the rich despise the poor ; men distinguished by acquired knowledge, or superior genius, look down with haughty airs on the ignorant vulgar ; and even the spiritual man is too apt to exalt himself, viewing the gifts he has received. The abundant prevalence of these disorders loudly proclaims the blindness of man's mind to that fun- damental truth, that no one can receive " any thing, except it be given him from above :" and that with respect to every advantage which we value, God maketh men to differ. It is a continual labour, even with the aid of supernatural light, to get deliverancQ from the power of this blindness. And some symp- toms of it may be found (where you would least suspect) in the excellent of the earth. Man's natural blindness with respect to God is evident also from the judgment he makes on the life of faith, and that of self-indulgence. Compare them together, you would not think it possible to make a wrong choice. For what is a life of uniform obedi- ence to God, through faith in Christ ? It is allegiance to the wisest of kings, and a due testimony of filial duty to the best of fathers ; it is freedom to the fet- tered soul, and victory over affections, base as they are hurtful. It is a peaceful state of mind which af- fords no ground for accusaiions of having done inju- ry to any creature. It makes man a blessing to all in connexion with him, effectually restraining even from H ^ COMPLETE DUTY OF MAN. the intention of doing wrong. In prosperity it keeps the mind humble ; in adversity calm and patient ; nor can the stroke of death dismay, for its hope is full of immortality. Compare, with this life of faith, a life of self-indul- getice. How depraved, how hideous ! It is a mon- strous compound of ignorance, contradicting in- finite wisdom ; of contempt in a vile worm for infin- ite majesty ; of ingratitude for rich bounty ; of re- bellion aiming its blow against the bowels of sove- reign mercy. A life of self-indulgence makes a man afraid to look into himself infectious and full of mis- chief to others, ar.d dismayed at the thought of a judgment to come. In e\ery view, it is without excuse, and altogether odious. Can there be any light then remaining in the mind of man, if a life of faith is not alwavs without hesita- tion infinitely preferred to a life of self-indulgence? For beauty in its highest bloom does not, in the eye of flesh, so evidently excel pale loathsome disease, as a life of faithful obedience surpasses, in reason's C} e, one of self- gratification. Yet, to the shame of the human race, fact and ex- perience daily prove, the choice is obstinately fixed on what deserves contempt, and preference given where detestation is due. Innumerable are the slan- ders with which blind man asperses a life of uniform obedience to God ; and loud his complaints against it. He industriously employs all his wit to make religion appear irksome ; and opposition to it guiltless. In vain do all the children of obedience lift up their voice together, and cry, *' Great is the peace which they have, who keep thy law, and nothing shall offend them." In vain does Jehovah promise his presence, and his spirit ; his pardon, pou er, peace, and salvation to the faithful and obedient. Men COMPLETE DUTY OF MAN. 59 naturally perceive no value in these things, worthy to be weighed against the pleasures they find in self- will and transgression. Farther, did not experience fully prove, that per- petual disgust and disappointment harass us, whilst we are intent to indulge ourselves, it might be no decisive proof of man's blindness, to seek for happi- ness in what the world can give or promise, to the neglect of God. Or were we, like the Heathens, in- capable of knowing what notice he would humble himself to take of us his poor creatures, on eithtr of these suppositions, it would be no evidence of blindness in man, to reject as imaginary, the pros- pect ot finding happiness in the knowledge of God, and lively consciousness of his favour. For we might then say, it was the height of arrogance to im- agine there could be intimate friendship between him and man. On the contrary, when the infallible word of God reveals his adorable excellency, and assures us at the same time of the high place man holds in his thoughts, and that his heart is open to embrace him, so soon as he desires deliverance from sin, and to treat him with all the endearments a son can receive from the most kind father ; in such a case, man must be de- plorably blind, if he does not listen with delight to these declarations ; trust in them with all confidence, and accept them as his chief happiness and glory. Yet, alas ! we are with great difficulty brought to believe, that God does indeed dwell with man ; and with greater to desire communion with him. After a thousa id disappointments from the world, still, with boundless credulity, we depend upon every de- lusion for our joy. The meanest trifle, the most sordid pursuit, every thing except the knowledge and love of God, we are blind enough to fancy worthy our affection, and our pains to possess it. 450 COMPLETE DUTY OF MAN, In this matter of prime influence on life, gross darkness naturally covers every mind. And whilst buzzing insects and crawling worms unerringly per- ceive what is most beneficial for them, constantly pursue and constantly adhere to it, man naturally turns aside from the fountain of all good, and dares conclude no profit is to be found in the knowledge and love of hrni. Even men of the finest abilities and penetration in the things of sense, are in this point miserably blind. Blind are rich and poor, young and old, priest and people, till they receive from above the gift of a right judgment. Scripture strongly asserts this blindness natural to us all. " Man is born like a wild ass's colt," Job xi. 12, not only destitute of heavenly wisdom, but stupid to apprehend, and averse to receive it. Ob- serve how keenly the comparison is pointed, like the ass an animal remarkable for its stupidity to a pro- verb ; like the ass's colt, which must be of course more egregiously stupid than its dam ; like the xvild ass's colt, which is not only blockish, but refractory; neither by nature possessing valuable qualities, nor capable of receiving them through discipline. The natural blindness of the human mind is also necessarily implied in those many assertions, which ascribe all discernment of the Gospel, to the in- fluence of the Holy Ghost, called the Spirit of Truth, because his office is to lead us into all the truth. Nay, decisive on this point, was there no other testimony, is that remarkable one, " The natural man receiveth not the things of the spirit of God, for they are fool- ishness unto him, neither can he know them because they are spiritually discerned," 1 Cor. ii. 14. Equal to man's blindness respecting God, is the depravity of his temper. This discovers itself irr forgetting his Maker, though the whole creation loudly attests his excellency and presence. Man COMPLETE DUTY OF MAN. ♦! can be witness to the whole host of Heaven moving in orderly array around him ; he can enjoy and feast upon the bounties of his God ; stand encircled with his mercies, and be preserved from all dangers by his care ; yet never so much as once advert to the infinitely wise and gracious hand, from which he re- ceives his all. He can shut God out of the govern- ment of his own world, because invisible; and ascribe to the mere ignorant undesigning instruments, which subserve the divine will, the honour of the most beneficial effects. So that when God would impress a nation with awe of his absolute dominion over the affairs of men, he sends forth his judgments on the earth, which, like a glaring comet held up in the air, by its alarming appearance, may lead up the thoughts ©f men to their Maker. With respect to individuals, there is no recover- ing any m:in from that deep forgetfulness of God in which we naturally lie, v.ithout changing his joy into heaviness, bis prosperity into trouble. A cham- feer of sickness, or dread of death, the king of ter- rors, must make him know himself to be but man. Pain must scourge him, or fearful apprehensions of hell awaken the sleeper to own his dependence upon God. Nay, after these severe monitors have faith- fully performed their office, and put man in remem- brance of his Creator, the remembrance of him passes away (like that of a guest which tarries but a daj ), though all nature exhibits him to the senses. ''Though the sun, in transcendent brightness, •omes forth from his chamber every morning to pro- claim his Maker's glory ; though the moon and stars, which govern the night, add their united evidence to magnify their Creator to a gazing, but unaffected world ; though the air whisper his clemency in the balmy refreshing gale ; though the roaring winds smd rending storms sound forth his majesty, yet all 62 GOlVrPLETE DUTY OF MAK* addresses fail ; man refuseth to hear. Each flower arrayed in beauty, or breathing perfume, courts our affections for its infinitely amiable Author ; not a bird that warbles, or a brook that murmurs, but invites our praise, or chides our ingratitude. AH the variety of fruits deposit their attestation on our palates, yet seldom awaken our hearts ; they give us a proof of the divine benignity, as undeniable as it is pleasing, and too often ineffectual. In short, the whole creation is a kind of magnificent embassy from its almighty Lord, deputed to proclaim his excel- lencies, and demand our homage." Yet man, so strong is the depravity of his mind, disregards the former, consequently must withhold the latter. It may be said, these instances of the power, wis- dom, and goodness of God are silent ; therefore they fail to engage attention. But, alas ! man's forget- fulness of his Maker is stubborn enough to with- stand much louder calls. Behold the messengers of the Lord, with heaven -kindled love in their heai ts, and fire in their eyes, address him. They plead the cause of God and truth, making their earnest appeal to man's reason and experience. They set the Father of the spirits of all flesh before his mind, in the su- preme glory of his character, and the overflovving riches of his grace. Yet the impression made abides no longer than till the first earthly object occurs. The merest trifle can scatter every idea of God from his corrupted memory, as wind scatters the chaff'. Nay, when that incorruptible word, which breathes the majesty of him who inspired it, is read by his ministers, man, till renewed by grace, betrays a fiagiant insensibility towards God in his whole de- portment. The sons of business are in idea buying, selling, and getting gain in his house, as at the ex- change or market ; the eye of lewdness ceases not to gratify itself in the holy assembly. Youthful COMPLETE DUTY OF MAN. .fiS curiosity roves from object to object, as prompted by pride of birth, beauty, or apparel. And, amidst a multitude of professed worshippers, only the few happily recovered from natural forgetfulness of their Maker, worship him in spirit and in truth. Weigh this fact, every where falling under notice, and you must conclude from it, that the God hi whose hands is all our life and happiness, we over- look more than the smaller matter relative to our temporal interest ; and forget much more than any person on whom we have the least dependence. SUNDAY VIIL CHAP. VIIL On the Depravity of Man. We have found it is the practice of the humau race, till renewed, to live in forgetfulness of God. But must not this be owing to contempt of his ex- cellency and majesty? Are we wont to be obsti- nately inattentive to our friends, whilst any degree of veneration remains for them ? When the lord of a great household is absent from his family, and by consequence invisible to his servants, do they lose the remembrance of his authority, before they be- come profligate ? Or, when children are separated fiom worthy parents the distance of whole king- doms, can they forget their relation and obligations till thev are become utterly degenerate ? If we trace, therefore, man's forgetfulness of God up to its source, we shall be convinced he despises the Lord God om- 6i COMPLETE DUTY OF MAK. nipotent. In every Christian country, the faint re > monstrances which reason makes against sin are mightily enforced by scripture ; and the nc»tion that the infinite grandeur of God will not suffer him to pay regard to our conduct, is confuted b\ the whole history of his providence, and by undeniable facts. No earthly potentate ever can shew himself attentive in such a degree to the manners of his subjects, or jealous of the honour of his laws, as the King eter- nal has done in the most awful ways. Who among the princes of the earth has ever so fully enacted pro- hibitions against all evil, or so strictly enjoined tlie practice of all righteousness, as the Judge eternal ? Who has added penalties to deter from presumptu- ous offences, worthy to be named with everlasting burnings ? In what nation are such rich preferments and honours insured to loyalty and obedience, as in the kingdom of our God ? or, among earthly monarchs, who has been found so terrible to avenge his quarrel, as He in his righteous judgments, which have beea executed upon sinners ? To despise, therefore, this great, and terrible, and excellent God, judging by the universal sense of mankind, is an instance of desperate depravity. For to despise a superior, is a greater offence, none will deny, than if he were our equal ; and an affront to a crowned head will be deemed an insult much bevond the same offence against a private man ; because, as all honour bears a value according to his degree who confers it, so dishonour is measured by his character "who receives it. To despise God, is an offence, therefore, without a figure, infinite. For almighty power, in essential union with perfect wisdom, jus- tice, and mercy, mrlke up the name of God, and de- mand the heart-felt adoration of all his reasonable creatures. Even to doubt whether such adoration be due to him, argues profligate stupidity ; but to COMPLETE DUTY OF MAN. '65 act as if he were unworthy of our fear or love, is flagitious wickedness. Yet thus to act is the natural temper of mankind. Wherever you turn your eyes, you may see it in a strong light. Consider the vast multitude who live in the open breach of one or other of God's com- mandments. Are they doing so, because ignorant that their sin is forbidden ? It cannot be affirmed. Profane swearers know what the third command- ment requires, and the Lawgiver who ordained it. The mighty to drink strong wine, and those who feast and pamper their bodies, know who calls upon them to be temperate, and denounces woes upon all whose god is their belly. The lewd are no strangers to their doom ; whoremongers and adulterers God will judge : nor fraudulent tradesmen to that solemn interrogation. Know ye not that the unrighteous shall not inherit the kingdom of God ? No declarations can be more plain or peremptory, yet iniquity has in all ages and places abounded* Offenders in each of the above named classes, though warned, entreated, importuned, adjured in the name of God, not only refuse to hearken, but cry out. There shall no harm happen unto us. By this con- duct, man foams out his shame, proving that when he can neither plead ignorance, or forgetfulness, he vAW dare to treat the laws of his Maker, as if he thought them, in some instances, the wild dictates of passion, the impositions of a tyrant, or the in- junctions of a fool. He will dare to treat his law, as if, in some instances, respecting his own case, it was weak in its intention, envious in its restraints, needless to be observed, and nothing to be dreaded from trampling it under foot. • It is in vain for man to reply, whilst a wailful trans- gressor, that far be it from him to despise God, he means only to please himself in his sin; for m a 66 COMPLETE DUTY OF MAN. Christian country, where the law of God is in every ont's hand, we cannot possibly do the one, without being guilty of the other also. Nor can a proud re- bellious spirit more strongly express contempt of God's government, than by concluding it his own interest to walk contrary to it ; and when doing so., despise his wrath, revealed in the most solemn manner against alltheunrighteousnessandungodlinessof man. But in whatever light man himself may regard the practice of sin, it is beyond dispute God will punish it as inexcusable contempt of his authority ; for he represents himself on this very account inexorable to the cries of binners, when they are appalled at the miseries coming upon them. Because 1 have called^ by my law, ministers, and people, upon the diso- bedient, and ye refused ; and when, as a man ve- hemently desirous to be regarded, '' I have stretched out my hand, and no man regarded. But ye have set at nought all my counsel, and would none of my reproof: 1 also will laugh at your calamity, and I will mock when your fear cometh. When your fear cometh as desolation, and your destruction cometh as a whirlwind, when distress and anguish come upon you," Prov. i. 24, 27. In this alarming passage, observe, the Almighty expresses the strongest contempt and scorn towards obstinate sin- ners, which is described as a just retaliation upon them of the very same usuage, which he, through his forbearance and mercy, so long received at their hands. What has been offered, clearly proves much de- pravity in the natural temper of man towards his Maker. There is no way of denying this, unless you affirm it is no baseness to forget the fountain of all good, and treat infinite excellency with contempt. But the impiety of such a shocking assertion can proceed from no heart, which is riot its': 'f a living demonstration of the great depravity it cannot bear to own. COMPLETE DUTY OF MAN. er SUNDAY IX. CHAP. IX. The Human Heart's Enmity against God. 1 HE deplorable blindness of man in his natural condition, his neglect and contempt of God, maiii- fet>t m the whole form of his life, have been already proved. But there is still, alas ! something worse chargeable upon us all, till created again in Christ Jesus. This 1 should have carefully concealed, did I write for reputation, or to please my readers, and not to bring them to the knowledge of themselves, one of the richest biessings they can receive. 1 well know what is going to be proved upon fallen man, is infinitely offensive to pride, and, sooner than any other charge, kindles indignation. I remember the time, when, full of self-complacency, I should have resented such an accusation beyond measure, for the truth of which 1 now contend. I only entreat the candor of my readers, to believe I would conscien- tiously avoid adding any thing to the sinfulness of fallen man, which in nature has no existence, and in the Bible no proof. 1 desire also to be esteemed no less full of love to the human race, than if 1 main^ tained that man was born with perfect rectitude of soul. With the greatest pleasure 1 should embrace that notion, if fact and God's express testimony did not compel us to renounce it as a dangerous self-flat- tery, and an absolute falsehood. Having thus endeavoured to procure an unpreju- diced hearing of my proofs, 1 am bold to optn to the bottom the detesiable coriuption of human na- ture ; and maintain that there dwells in the heart of ^r COMPLET?: DUTY OF MAN. every man, till changed by grace, an aversion to the Author of his being. This accusation, those who are notoriously abandoned will not allow, much less will the decent, sober, and honest. The proofs, there- fore, I shall bring, are what all confess, do demon- strate hatred in every other case. After these proofs, the infallible decision of God's word upon the matter shall be produced. It is then universally allowed, that nothing but aversion in the heart towards persons, beyond a doubt, wise and excellent, can render their company irksome. Whenever we observe this, we conclude there must be some personal dislike, however con- cealed or denied. Now, secret prayer, and reading the scripture with a devout mind, are a near approach to God, so like being in his company, that these means of grace are called seeking his face, and en- tering into his presence. If, then, strong aversion to holding such intercourse with our Maker, can be proved natural to fallen man, it will prove his aver- sion, since none can dispute the wisdom or glorious excellency of God. By this test, try the human race in every stage of life. Do young or old, before they are divinely changed, love prayer and reading the scripture, and take delight in both ? I do not affirm they totally neglect them ; but do not they repeat prayers hasti- ly, without desiring to know the meaning of what they repeat or read ? Are not a few minutes in a day thought time sufficient for such a task ? Is not the Bible, that authentic account of God, ourselves, and the wonderful things he hath wrought, a taste- less book, very little read ; whilst hours are every day consumed with joy, in despicable amusements, and frothy entertainments ? What can more clearly prove man's aversion to God, than this conduct, especially as he, in infinite condescension, offers t© COMPLETE DUTY OF MAN. $9 hold communion with us, invites our acquaintance, would have us regard him as our exceeding joy, and lead our lives with him. Why do we not ? Bfcause we like not to retain him in our know- ledge, nor to glorify him as God. Further, when the excellency of a person is in- disputably great, nothing but aversion towards his self can make strong regard for his honor, the cause of separation between nearest relations and dearest friends. But if the dislike reach even to those who are zealous for his honour, only on that account, in what virulence must it reign against the party who is the cause of the quarrel ? By this ruie of judging, man's natural aversion to his Maker is no less flagrant than detestable ; for zealous subjection to the Lord Jesus Christ, and love for his name, is nothing more than shiccre attach- ment to the glory and truth of God. Yet, in all stages of life, this temper is insufterabiy offensive to mankind. Sometimes, as a prodigy, it appears in a child at school. Instar;tl^ his pia}mates, as from instinctive enmity, will have him in derision. In universities you m.ay consume your time iri idleness, be lewd, intemperate, or profane in discourse and principle, and suffer no persecution or reproach. But if, ^vidi Christian fortitude, \ou refrain from all fashionable vice, and dare to urge the law of God as the stand- ard of right and wrong, sneers and abusive insult must be expected. As this is the case, before the corrupt affections of the heart are inflamed by long indulgence, it must necessarily be worse afterwards. Accordingly, fludi in Christ working by love, and producing the most excellent fruits, are the C2use of variance and separation, where the greatest intin.acy and friendship subsisted before. I'he same persons who were pleased with your good sense and good 70 COMPLETE DUTY OF MAN. manners, who even proposed you as a pattern for imitation, whilst living with them in fashionable for- getfuhiess of God, so soon as you are divinely chang- ed into a real christian, will look shy upon you, cen- sure sharply your principles, and, if interest prevent not, openly abuse your extravagant piety, and re- nounce your acquaintance. Could this ever be the case, was there indifference only tov\'ards God in the heart, and not aversion ? By no means ; for though you may not approve of your friend's intimacy with a third person of known worth, yet you would never be enraged with him on that account, unless you greatly disliked that person. It is a certain proof of aversion to your King, when you cannot bear the respectful mention of his name ; when in silent chagrin you hear the relation of his good qualities ; and are impatient to leave the room, till another topic of discourse be introduced. What then are we to conclude from the general hatred of relisrious conversation ? Whv, in all the vast variety of subjects on which men discourse, is objection only made against those sentiments which exalt the honour of God, and Jesus Christ whom he hath sent ? What but inbred aversion would imme- diatelv brand conversation of this kind, as odious cant, and obstinately ascribe it to ostentation, or some base design. Men will be pleased with inces- sant prating about every the meanest trifle, dogs, horses, cards, and courtezans ; but as soon as an attempt is made to turn our attention to the Lord of the world, his transactions, commands, govern- ment, or love, the very mention of the subject occa- sions, in almost every company, a visible disgust ; disapproving silence instantly ensues ; till some mean foolish pursuit of m,en is again introduced, as a pleas- ing topic of discourse. Ah ! what can demonstrate, that God is the object of general a\crsion, if this COMPLETE DUTY OF MAN, n fiiils, which proclaims aloud, that he is the only per- son of whom no one chooses to speak, and whose praises no one desires to hear ! Could a circle of avowed atheists desire to have it otherwise ? Again, no one doubts whether enmit)' reigns in the heart against our earthly sovereign, when the tongue is ever abusing his best friends, and casting reproach upon his government, and the hand active in oppos- ing it. Judging by the same rule , how plain is the enmity of men, unrenewed in their minds, against God ! It is common to hear them pour out ridicule on the faithful servants of Christ, as creatures ab- surdly demure, in judgment pitiably weak, in tem- per madly enthusiastic ; though ever so prudent, discreet, steady, and excellent. What a malicious insinuation is this against the glorious God ! It is saying, in effect, that all who have any concern for his honour, are under the power of delusion, and truly despicable in their choice and pursuits. Add to this, that the disobedience of men to the law of God of itself proves enmity. Everv wilful transgression is a controversy with him who forbids it, and a direct opposition to his will. It is expressly called in scripture rebellion against God. For though we cannot bring forth the weapons of our in- dignation against the invisible, as rebellious sub- jects do against their mortal king, yet the biddinc; defiance to his law demonstrates our inclination to do this execrable deed. It is an evident declara- tion that our spirit is in a state of hostility against Heaven. Every presumptuous offender calls aloud by his practice upon ail who behold it: Come on, rise up with me, as an enemy against the Lord. Who is he, that he should reign over us ? ^^ From these instances, notorious in all places, and in every condition of life, it is evident the natural temper of mankind towards the author of their bein£^ X.2 COMPLETE DUTY OF MAN. is enmity itself; for these instances, every man would confess a demonstration of enmity in every other case. What then but the blindest, baset self- love, can lead us to deny it in the present ? But whether we will allow it or not, our Maker has decided the matter. He constantly speaks of the children of men in their natural state, as haters of him, his adversaries, and enemies. Christ, we are assured, died for the ungodly, which, we are told, in a few verses after, includes our most obnoxious con- dition of being enemies to God. The carnal mind (which the context explains to be the mind of man in his natural state) is affirmed, Rom. viii. 7, to be not only averse to God, but en- mity against him ; which enmity expresses itself in abhorring to pay the homage due to the Creator, by believing and obeying his word. Indeed the gospel itself, by one of its most lovely titles, emphatically proves the melancholy truth, for it is called the ministry of reconciliation. A method contrived by consummate wisdom, and executed by almighty love, to reconcile us unto God, who were enemies to him in our minds, and by wicked works. Col. i. 21. From this deplorable depravity of man, his sinful- ness appears in a glaring light. For what can be more criminal than such a disposition ? Consider it in its direct tendency. It is no less than a denial of the relation which subsists between the Creator and creature. It is turning the noblest part of the divine workmanship visible on earth from its proper basis. Was you to break in pieces the whole frame of na- ture, and resolve the world into a mere chaos, the evil would not be so great, as breaking the primary bond between the Almighty Creator, and his more excel- lent work, a rational immortal soul. For all the re- lations which subsist between creatures are mean, in COMPLETE DUTY OF MAN. « c» comparison of the relation between creatures, and the Author of their being. Besides, what monstrous wickedness is disaffection to the glorious Author of our lives ? What do we think or say of those who hate their excellent parents? We judge such chil- dren guilty in the highest degree, and brand them with every name of reproach. Yet in how small a measure do parents contribute to the being or wel- fare of their children, compared with what the bless- ed God doth to ours? And how little superiority have parents in point of power and excellency above their children ? Whereas the majesty and excellency of our Maker, none deny, exceed our highest con- ceptions. Further, what cause can man alledge as the ground of this disaffection towards God ? Many good works has he done for us all ; for which of these is he hat- ed ? What injuries have we received from him to oftcnid us ? With many powerful allurements he draws us, as with the cords of a man ; by benefits visible to every eye, and repeated every dav, in all the comforts and conveniences of life ; by inviting all who will return to their allegiance, to partake of the highest degrees of honour and everlasting salvation, through the sacrifice of his own Son, by whom he beseeches sinners to be reconciled unto him. Enmity against God comprehends all other wick- edness in it. For as love to God and man is the sum of all the precepts, so hatred of God comprehends all iniquity, since every branch of it may be resolv- ed into this detestable depravity of mind. If you ask, what is the great use of representing the natural vileness of man in his apostasy from God, and describing his character in colours so opposite to those, which have been long in fashion ; I answer, the knowledge of man's natural corruption, in the degree proved above, from fact and scripture, is al:i5ohitely K 74 COMPLETE DUTY OF MAIST. necessary to justify the capital doctrines of the Bi- ble : to prove, that, far from being arbitrary declara- tions. the\ have their foundation in our misery, of which they are the only cure. By the capital doctrines of scripture, I understand, redemption from sin, and acceptance with God, through faith in the atonement and righteousness of God our Saviour ; tht iiiumiiiation of the mind, and ch inge of all its tempers, by the inward operation of the Holv Ghost. Against each of these doctrines, you must be strongly prejudiced, or only receive them as specu- lative points, till you know man's natural condition respecting God, is exceeding sinful. For, though conscience will not suffer you to say, you have done no evil, yet, if you have been decent, sober, arid mor- al, ^ ou will quarrel with the doctrine of scripture : confident yr)U are not so wicked by many degrees as that book of truth affirms you are, nor deserve, in any measure, that punishment which, it so solemnly declares, is the wages of sin. As strong an objection, and in its tendency as ru- inous to the soul, will reign in your heart against the w:iy of life. For your own better obedience, after transgressions, will hold a high place in your con- ceit, and consequently create steadfast hatred to the doctrine of salvation by grace. A doctrine incom- patible with a good opinion of our own virtues and performances : for it annuls every plea to obtain mer- cy, but the blood of the Redeemer, who, in infinite pity, undertook to deliver man from ruin, by bearing on the cross his sin. A way of reconciliation to God, which never can be cordially accepted, nor ef- fectually used, till we confess the human race is al- together corrupt and iibominable in their natural tem- pers respecting their Maker. Whereas the meek acknowledgment of this truth makes it evident be- COMPLETE DUTY OF MAN. #5 yond a doubt, that it became Him, by whom are all things, and for whom are all thinj^s, in no other way to justify the ungodly, sinners, and enemies to him, and so to bring many sons unto glory. Further, whilst men are not supposed to be in their natural state, blind to the truths and excellency of God, and in their earliest disposition set against him, the doctrine of illumination by the Holy Ghost, and his agency as the principle of new life, must be rejected as absurd and false. For if man's under- standing be not dark, or he can, by his own applica- tion and efforts, know the truth and obey it, there can be no need of foreign help. In this case, exhorta- tions to exert his own abilities are rational ; but calls upon him to pray for the spirit of revelation are foolish. For the same reason, the agency of divine grace can never be thought necessary to form anew the tempers of the mind, unless it was naturally prone to forget, despise, and hate its glorious Crea- tor : because, to reform the manners in a very con- siderable degree, or to excel in the practice of justice, honesty, humanity, and mercy, requires no super- natural aid. We daily see some who despise prayer, and the oracles of God, yet live in peace, probity, and good-v/ill towards men ; so that we do not uni- versally act contrary to social duties. But it is that strength of impiety which opposes our giving to God honor, and glory, and obedience, and supreme love, which renders the agency of the Holy Ghest indis- pensably necessary. This detestable depravity run- ning in the blood of mankind, and being interwoven with their frame since the fall, demands his energy, who is the great Restorer of the divine image on the mind of man. The conclusion, therefore, is plain : in proportion as ignorance of the condition of human nature re- specting God prevails^ the whole scheme of Chrh- re COMPLETE DUTY OF MAN. tian principles must be rejected, or received in hy- pocrisy ; whilst, in the same degree as we know our- selves, we shall reverence, embrace, and improve it, to the glory of God, the good of all about us, and the salvation of our souls. PRAYER, For the Knowledge of Ourselves, Suited to the Preceding Subject. O LORD GOD, Thou resisteth the proud, but givest grace to the humble : subdue our haughty spirit which cannot brook the charge of sinfulness brought against us in thy word. Brnig to our re- membrance the days in which we wert like beasts, ignorant of our dependence upon thee ; of thy excellency, or thy authority over us ; or of the de- testable baseness of rebelling against thee. How long was it before we said, w^here is God our maker? How often, when sickness or pain, danger and de- liverance from it, have forced us to think of thy mercies, has the remembrance of thee fled away, as a dream when one awake th! Or if, through good education and example, we could not forget thee, how daringly have we despised thy counsel ! We have behaved to thee, as if nothing was so unrea- sonable as thy commandments, or so contemptible as thy service. Our vile lusts we have served from our hearts, but would have none of thy counsel, nor be checked by thy reproof. Our mind has been enmity against thee, not able to bear thou shouldest be so highly exalted, and we be absolutely restrain- ed from every evil gratification. In aversion to thee, we have chosen the company of the ungodly. We COMPLETE DUTY OF MAN. 7f have taken pleasure in their profane manners. Wc have held thy most zealous servants in derision, counting their lives foolishness, and their end to be without honor. Such, O Lord God, have been the effects of our natural enmity towards thee. How exceeding sin- ful in thy sight ! Save us from palliating and dis- sembling this our condition. In the deepest acknow- ledgment of thy grace, enable us to cry, Lord, what is man that thou regardest him ! From full convic- tion of our entire depravity, may we feel our need of a Redeemer. May we see our sinfulness, such as could not be pardoned, but through his atoning blood ; our vile affections so strong, as not to be subdued but by his spirit ; and our souls so fallen from God, as to be incapable of entering into his kingdom, till born again from above. Grant us wisdom, O God, to trace up all our transgressions to their fountain head, the corruption of our nature. And from every discovery of innate depravity, teach us to set an higher value on the blood and righteousness of Christ, and depend only on the grace of the floly Spirit. From a clear per- ception, that in us, i. e. in our flesh, there dwelleth no good thing, may w^e be jealous of ourselves, and circumspect, and put our whole trust in God's promises, power, and grace, to keep us from falling. O Lord, knowing there is none righteous, no not one, that all are corrupt, and Vv^holly so in their nature, give us an heart to pity and pray for all men ; to be kind, tender-hearted, and full of bowels of mercy. May we be led, by what we observe in others, to turn our eyes inward, and lament our own mani- fold defects, since we are all of one blood, and all inherit the same evil nature. Finally, we commend to thee, O God, who alone canst shew to men in error the light of thy truth, 78 COMPLETE DUTY OF MAN. all who deny their natural blindness and depravity. O hide pride from their eyes. Convince them by thy spirit, and, by setting their evil ways and doings be- fore them, that they ought to abhor themselves, to bow down before thee, wretched, and miserable, and poor and blind, and naked, as they are, begging to be made partakers of the riches of thy grace in Christ Jesus, who came to seek and to save that which was lost. Hear us for his sake, our only Me- diator. Amen. SUNDAY X. CHAP. X. On the Perfection of the Latr. 1 HE law, with its terms of perfect righteous- ness and Ufe on one hand, of disobedience and di ath on the other, is the first thing in the word of God which claims our attention. And till this law is known, the gospel cannot be understood ; because it is a revelation of the way which God has ordained to deliver sinners from the curse of the law. This most important connexion between the law and gospel is frequently taught in scripture. Yet, from a strong aversion in us ail to confess our shame and guilt, and from a false construction of what is spoken of the law. as if it related to the Jewish state, this point is fatally overlooked by most, who call themselves Christians. To remove such hurtful ignorance, I shall lay be- fore you tlie perfection and extent of the law ; the excellent benefits which flow from understandir^ COMPLETE DUTY OF MAN. t9 Both its nature and design ; and the pernicious er- rors which govern the mind, till the law is under- stood. The perfection of the law of the Ten Command- ments will be evident, from comparing it with all other laws, and considering its extent. The best laws of human contrivance are sadly defective, because they cannot take cognizance of the intents of the heart, nor condemn the first pro-- pensities to evil. Their whole force reaches no far- ther than the preservation of public peace. On the contrary, the law of God forbids, under pain of pen- alties insupportable, our compliance with the invi- sible suggestions of evil concupiscence, and strictly condemns our giving place, but for an instant, to a wicked thought. If it be said the law of conscience is not defec- tive here, as human statutes must be ; that this, going deeper, serves as a supplement to them, and restrains, where penal laws fail. The answer is obvious ; the law of conscience is formed by their manners and sentiments with whom we are educated, and constantly converse. It must be of course ex- ceedingly depraved by customs and prejudices, and on that account an uncertain and dangerous, instead of a sufficient rule of action. But the law of the Ten Commandments leaves us in no difficulty, nor under any doubts. We know, whilst we are con- forming to it, we obey a rule of perfect righteous- ness. Further, the laws which are established, even for the peace and welfare of society, are often severe and distressing to some individuals, nor can human sagacity prevent this. The best laws, therefore, are those which are attended with the fewest incon- veniences. But the law of God is at all times, and in all places, equally of universal benefit. The most «@ COMPLETE DUTY OF MAN. exact attention to it is sure to produce the greatest measure of comfort and peace among men. No one can say, with truth, he is in the least aggrieved by it : neither rich nor poor, governors nor subjects, whilst they regard their true interest, have cause to wish the least alteration in it. To proceed one step farther, the law or doctrine, which moral philosophers taught of old, and many still profess to admire above the scripture rule, is little better than deceit varnished over with great swelling words. It talks of eradicating the passions, yet neither promises nor intimates that supernatural aid shall be given to accomplish this arduous work ; the man is self-sufficient. Besides, instead of con- demning, it encourages the worst tempers in the human breast ; for it directs us to conquer intem- perance, resentment, and revenge, by pride ; and the sins of the bodv bv those of the mind, that is, it will make men less like beasts, by making them more resemble devils. How superior the law of the Ten Command- ments ! which equally condemns every evil temper, and strikes at the whole body of sin, and at every defilement, which prevents the perfection of holiness. There is still one law more to be considered, which claims, no less than the Ten Commandments, the God of heaven and of earth for its author, the Jewish ceremonial law. Yet, when weighed with the moral, it will be found of far less excellency ; for, though of divine apponitment, it was limited to one people ; whereas the moral law extends to all, resulting necessarily from the perfections of God, and our relation to each other as his rational off- spring. Besides, there was only a temporary and relative use in the ceremonial law ; it was in all its branches to serve as a figure for the time then present. It shadowed forth, Messiah, the substance; and COMPLETE DUTY OF MAN. / 81 when he appeared, and had finished his work, it was to cease for ever. But the commandments of the two tables, are of unalterable obligation, so long as the world endures ; and whilst the Levitical ordi- nances did mystically respect the inner man of the heart, the law of the Ten Commandments emphati- cally, and without a figure, ordains what its tempers and desires ought ever to be. The admirable perfection of the law will appear still more manifest, from briefly pointing out the great extent of duty enjoined by the Ten Command- ments. They are designed to secure the honor due to the name of God ; sanctify all the powers of man to his service ; regulate the life and heart in every situation, and describe the perfection of holiness. For though, in our natural ignorance, seduced too by names of great weight in the learned world, and criminally partial to ourselves, we, with an air of con- fidence, conclude the commandments mean no more than they are understood by us to mean ; yet our God and Judge, by interpreting, himself, three of the ten, plainly proves, every one of them reaches to the thoughts and intents of the heart. The First Commandment requires supreme, un- rivalled love of God ; that sensual pleasure, honor, riches, and every earthly comfort, compared with him, should be vile in our eyes. The Second obliges us to take heed, that we conceive of God as he has revealed his own nature, neither adding nor diminishing any thing ; that we worship before him secretly, and in the congregation, according to the rule he hath himself appointed, oftering to him spiritual prayers, praises, and thanksgivings, keep- ing at a distance from every appearance of idolatry. The Third Commandment requires us to be mind- ful at all times of God's majesty, conscientiously avoiding, in our conversation and thoughts, every L ^2 COMPLETE DUTY OF MAN. tiling savouring of irreverence towards him ; that we observe faithfully the religious profession we make before him, and with the form of godliness join the power. The Fourth obliges us to lay aside every worldly occupation on the Lord's day, that the worth of the soul, and things of a spiritual nature, may take up our thoughts, and more strongly affect our minds. The Fifth requires us, as soon as we can understand our duty, to pay a cheerful obedience to our parents, testifv ing the sense we have of our debt to them, under God. for life, for much tenderness and care over us in the helpless state of childhood, and num- berless benefits beside. The Sixth not only re- strains our hands from murderous violence, but con- dc mns every degree of wrath, hatred, or want of love in the heart towards men. The Seventh not only condemns the whoremonger and adulterer, but the looking upon the face of beauty with impure thoughts, as the adultery of the heart. The Eighth is a barrier against every injurious encroachment which self-love would lead us to make upon our neighbour's property or rights : it forbids every species of fraud, however prevalent, or palliated by plausible excuses. The Ninth exacts from us an inviolable regard to truth, and the character of our fellow-creatures ; a victory over the tongue, that world of iniquity, the tongue so impatient of re- straint from the law of kindness. The Tenth con- demns every covetous wish, all love to the things of the world, and every degree of discontent at our appointed situation. It is evident from this brief account of the Ten Commandments, that there is not one moral precept in the Bible, which is more than an explicit declara- tion, of what in substance and intention was before enjoined in the law proclaimed by the mouth of the Lord of Hosts, on mount Sinai. Our Judge compels COMPLETE DUTY OF MAN. %3 US to allow this, by explaining the import of the Commaiidnients written on the First table, as requir- ing us to love the Lord our God ''with all our heart, and with all our mind, and with all our strength." In other words, with a love so fervent, as to desire nothing in comparison of his glory ; to regard him as our chief joy in prosperity, our all-sufficient por- tion in adversity, and his favor as better than life it-^ self; endeavouring, by all our services, and all the means which our understanding can discover, to bring men to the knowledge and love of his name. Thus, according to the demands of this spiritual law, you see all our powers and faculties must be wholly engaged in the service, and to the honor of God. The Commandments of the Second table, as our almighty Judge interprets them, obiige us to love our neighbour as we love ourselves, i. e. to pity his misery, compassionate his mistakes and infirmities, conceal his faults, and exercise every office of kind- ness to him in our power. From this view of the Ten Commandments, the law appears altogether worthy of its author, who loveth righteousness, and hateth iniquity ; who is at once jealous of the honor of his name amongst men ; and full of tender regard for their present and eternal welfare. 84 COMPLETE DUTY OF MAN. SUNDAY XL CHAP. XI. The several Uses of the Law. vJNE obvious and excellent use, is, to serve as a complete unchangeable standard of right and wrong. Whilst man possessed the glory he received from his Maker, a law engraven on tables of stone was needless, because the graces of his soul were a liv- ing copy of the law. As face answereth to face in the water, so did Adam's unsullied mind to the will of God. But with fallen man the case is entirely re- versed. Instead of innate knowledge of truth, man, if left to himself, must labour by slow and multiplied deductions to know but a small part of his duty. His understanding is so defective in determining w^hat is right and wrong, that things utterly detesta- ble in our judgment, w^ho have the pure light of the law, were practised and approved, without one dis- senting voice, in nations most famous for knowledge and arts. A palpable proof, that man has no light in himself to find out a rule of life, which ought to be trusted. It is one grand design of the law from mount Sinai to supply this want ; to deliver man from fallacious reasonings about duty ; to demand his obedience to a rule of action complete, though short ; and which, by virtue of its Author, equally excludes all doubt and all debate. Another perpetual use of the law is to deter, by its tremendous curse, those persons from sinning against God, who disregard more generous motives. It represents the thunderbolt of divine indignation, as lifted up and ready to fall upon the presumptuous COMPLETE DUTY OF MAN. 85 offender. It brings men under dread of a Judge, who "will visit the sins of the fathers upon the chil- dren unto the third and fourth generation," whilst he keeps ''mercy for thousands of them that love him, and keep his Commandments." Now, though it must be confessed, the inclina- tions of the heart, when restrained by terrors, remain evil as before, yet much mischief, which would fol- low from indulging them, is prevented. Thousands who abhor no kind of villany, yet dare not disturb the peace of society by acts of violence, through fear of death. And ten thousands are kept from excess in wickedness by the threatenings, which are the sanction of the law of God. To serve as a standard of right and wrong, and to deter from transgression, are uses which the law of God has in common with human laws. Besides these ends, there are others, which it is designed perpetu- ally to answer. Yet, so mortifying, alas ! to human pride, that we are brought with great difficuitv to allow them. The scripture teaches us, that the'law was given, that every mouth might be stopped, and the whole world become guilty before God. It was given also to serve as a *' schoolmaster to bring us to Christ, who is the end of the law for righteous- ness, to every one that belie veth." It is plain, from the inspired apostle's arguing, that one principal design of the law was to confound all who trust in themselves as righteous, by fixing on them a conviction of sin, deserving and exposing to endless misery. For the apostle distinguishes the law of the Ten Commandments, from the ceremo- nial Jewish ones, by calling it the law written and engraven on two tables of stone. After this distinc- tion, he calls it the ministration of condemnation, because it binds over every man living to suffer as a criminal, unless a sacrifice and mediator is found to interpose and save, 2 Cor. iii. 9. 9^ COMPLETE DUTY OF MAN. Lest we should forget or evade a single decl ara- tion of this useful but offensive truth, or think slight- ly of that condenination the law brings upon every transgressor, it is called " The Ministration of Death ;" it arraigns and convicts all men, and then pronounces sentence of death upon them. And, lest it should be doubted whether we are to understand by death the damnation of hell, or only the dissolu- tion of the body, this law of the Ten Commandments is called *' the strength of sin." That formidable power which binds over every unpardoned offender to answer for his sins, and transmits him, after judg- ment, to suffer the bitter pains of hell ; that power is the law. And to decide the point, that the grand design of the law was to prove our ruined condition, without redemption by Christ, believers are exhort- ed to abound in thankfulness to God, for giving them victory over this insupportable accuser, through our Lord Jesus Christ, who is celebrated as an in- estimable benefactor to his church, '* not because he taught us " as never man did, or left us a perfect example to copy ; not because he came to save all who trust on his arm from a seducing world, and the power of Satan. No, but mark with the utmost attention the gracious declaration, because " he hath redeemed us from the curse of the law, being made a curse for us," Gal. iii. 13. Further, God has been pleased to use an admi- rable method for confirming the capital doctrines of his word, by recording an acknowledgment of their truth, from his most eminent saints. In this striking manner we are taught that the law of the Ten Com- mandments was given to convince men of their sin- ful state. St. Paul, by inspiration of God, is direct- ed to relate his ignorance of this grand design of the law, and the change the. knowledge of it produced in his mind, '' I wa$ alive," says he, " without the law COMPLETE DUTY OF MAN. 87 once :" I thou,s^ht I was paying such an obedience to it, as, conbidering human infirmity, must upon the whole render me acceptable to God. " But when the Commandment came," when its meaning, no less than high authority, was understood by me, *'sin revived," accused me with irresistible evidence of my guilt, ''and 1 died ;" all my hope of life and salvation from my obedience vanished. 1 felt mvself a ruined sinner before the holy law of God. "And the Commandment which was ordained to life," ori- ginally designed to be a covenant of life upon per- fect obedience, "1 found to be unto death." So far from justifying me, that it annulled every plea I con- fided in ; set aside every method I used for my re- lief, and condemned me to death eternal. Should it be said (for what will not men say, rather than confess all their misery and vileness?) that, in the passage above, the apostle speaks not in his own person, but in an assumed character : In answer, this apostle as strongly expresses the same truth in his epistle to the Galatians, speaking of himself, as was never doubted. '4, (says he) through the law, am dead to the law." Understand- ing now the extent of its demands, and the grand design for which it was ordamed, not to justify but condemn every soul of man ) I have done with all dependence upon it to acquit me from guilt, by any obedience 1 can pay, "I am dead to the law, that I might live unto God," by faith in his Son. But as the spirit of God well knew there would appear in all ages learned men, highly conceited of their own goodness, who would confine these declar- ations to the Jewish ceremonial law, in order to leave room for self-exalting ideas of Christian obedience ; to expose this false and pernicious construction, the apostle affirms such things of the law he means, as In no sense belong to the ceremonial law. For the 88 COMPLETE DUTY OF MAN. law he means, is given to stop every mouth, and bring in the whole world guilty before God. Where- as the ceremonial one will never condemn the Gen- tiles. He means a law which faith in Christ estah^ lishes^ the same faith which abolished the Jewish law. To the law, he means, believing Romans were dead ; but many of them in no degree ever submitted to the ceremonial one. The law he means, the man who obeys shall live, " and if the uncircum- cision keep the righteousness thereof, his uncircum- cision shall be counted for circumcision." It is a law which is spiritual, whereas the Levitical law wholly consisted of ■ arnal ordinances. There is not one of these properties by which St. Paul distinguishes the law he means, which can with any truth be applied to the ceremonial one ; there- fore, the law of the Ten Commandments, and its grand end, conviction of sin, can only be intended in this epistle. And, after such various testimonies, what clearer scripture evidence can reasonably be de- manded in proof of this doctrine ? Before I proceed to explain the other grand de- sign of the law, viz. of bringing sinners to seek sal- vation by the grace of our Lord Jesus Christ, it will be useful to make some observations upon the inex- orable nature of the law, against which our pride and prejudice are ever ready to rise with great re- sentment. You think it very hard, probably, that every rea- sonable creature of God should be under this law. But can less than perfect love, and its effect, perfect obedience, be due to our Maker ? Suppose a law given, which would admit of imperfect obedience : it would then be impossible to determine what is sin, or what not ; for sin is the transgression of the law. But if the law itself Avould be satisfied with sinceri- ty of intention, or the best obedience a corrupted COMPLETE DUTY OF MAN. .819 Creature could pay to it, then how could any trans- gression of it be defined ? Since, upon this supposi- tion, it is essential to the law to admit of imperfec- tion and sin, under the notion of accepting sincerity. Again, could we justly conclude, that God would overlook one transgression of his law, why not more? Where then shall we stop ? Or who shall say how far we may, or may not go widi impunity ? And what must this prove in the end, but giving man a liberty and right to dispense with the law of God at pleasure, and in effect abrogate the whole ? It is a counsel, therefore, every way worthy infinite wisdom, to publish a law, the perfect representation of God's glorious holiness, annexing to every trans- gression of it the curse. If you say this is giving up all men to destruction without exception, you quite mistake the matter. It is indeed to prove upon them, that they have de- stroyed themselves, and can find salvation only in the way which God reveals. For as he requires obedi- ence alike at all times : and as scripture affirms, that every act of disobedience is a forfeiture of all claim to favor, and subjects us to punishment ; in this ex- tremity, what must wc do ? Where look for help ? Can we say to God, *' Have patience with me, and I will pay thee all ?" Will you venture your soul upon the perfection of your own works ? You dare not. This, you see at once, is giving yourself up to destruction. Perhaps you will fly to your sincerity ^ concluding that God, notwithstanding the confessed imperfections of your obedience, will accept you for your sincerity. But what scripture warrant have you to say, that though God required a perfect obe- dience to his law at one time, men are now dischare- ed from that obligation, and will accept at their hands, what they in their sincerity offer him, though it be most unworthy of his acceptance, and far beneath the 90 COMPLETE DUTY OF MAN. demands of his perfect law ? The thought is heaven- daring presumption, without esptcial ground fromi the word of God, where you will certainly find none for this novel and mischievous ophiion. Besides, what do you gain by it. unless you could answer for your sincerity to that God, whose eyes are as a flame of fire, searching the heart? For (mark it well) if you oake sinceritv the ground of your acceptance with Him, you must stand or fall bv it, and, on pain of eternal condemnation, are olDliged to make it good, without failure or blemish. So that still you are upon no foundation for life, solid peace, or comfort. What a merciful contrivance therefore is the law of God, as a ministration of condemnation and death. It acts like an engine of irresistible force to sweep away every refuge of lies, in which proud man would seek for safety only to his ruin. It compels all, who understand and hear its voice, to renounce those false and foolish pleas for obtaining mercy, which we shall be ashamed to think we could use, so soon as the light of truth shines into our hearts. SUNDAY XII. CHAP. XIL The same Subject continued. W E have already considered the perfection and the extent of the law. We have taken a view of it, as a rule determining our duty in all cases. We have produced scripture evidence, to prove it was also designed to humble the pride of man, and con- COMPLETE DUTY OF MAN. 9i vince him of his sinfuhiess and ruin. Its use ex. tends still forther, by acting as a schoohnaster to bring to Christ. No sooner do we perceive our- selves cut off from every hope of mercy, which we were wont to entertain in conceit of our goodness, innocence, repentance, or sincerity, than we shall flee to the cross of Christ, and rejoice in the grace of God manifested by him. A scheme of marvel- lous iove to man, called in scripture, "The righte- ousness of God without the law, which is by faith of Jesus Christ, unto all, and upon all them that be- lieve. " For knowledge of the law alarms the con- science, before asleep, dreaming of peace and safety, when there was no peace. Thus alarmed, the ear is opened to hear the word of reconciliation, and the heart disposed earnestly to apply to the Redeemer, as alone able to save from die insupportable and im- jxinding misery, the curse of the law. R.^peated conflicts arise in the soul, feeling its obligations, on one hand to obey the commandment known to be holy, just, and good ; and on the other, its own weakness and depravity. Hear in what an affecting manner St. Paul speaks of this intestine war in his own case, Rjm. vii. '.8. " For I know that in me, that is, in my flesh, dwelleth no good thing; for to will is present ^vith me, but how to perform [as the law re- quires] that which is good, 1 find not ; for 1 delight in the law of God in the inner man ; but I see ano- ther law in my members warring against the law of my mind.'' In odier words, 1 j)erceive two con- trary principles within me, one of God, the other my corrupt nature ; this leading me forward to heaven, and approving the spiritual demands of the law ; that opposing my progress, and rendering it impos- sible for me to fulfil the righteousness of the law. My soul is the field of battle, where my evil nature 92 COMPLETE DUTY OF MAN. continually exerts its efforts to conquer. In this casc^ what must be done, St. Paul instructs us by his own practice. He cries out, "O wretched man that I am, who shall deliver me * from the body of this death ?" And then raises himself from every des- ponding thought, by saying / tha?ik God, that is for his grace, through Jesus Christ our Lord. This, this only can and will deliver me. So then, with the mind I myself serve the law of God, but with the flesh the law of sin. The law of God is designed to bring all, who un- derstand its nature and believe its high authority, into this pungent sensibility of their own sinfulness, that they may feel, what otherwise they never would, the necessity of redemption, and see its glory too ; for by annexing a curse to the least breach of it, every door of hope is shut against us, excepting that which God hath proclaimed in the Gospel. The thunders and lightnings from mount Sinai, when they sound in our ears, make us account ourselves un- speakably blessed, in being allowed access to mount Sion, the church ransomed by the blood of Christ. *' For the scripture hath concluded all under sin, that the promise, which is by faith of Jesus Christ, might be given to them that believe," Gal. iii. 22. The apostle, you are to observe, is proving, in this pas- sage, that the law, of which the Jews made their boast, because delivered from Heaven to them alone, was so far from rendering salvation by Christ need' less, or interfering with the grace of God, that, when * In anstrer to all which learned men (averse to the doctrine of p:reat vilcness in the best Christians) have said to set aside the testimony, it is fully suilicient to say, if St. Paul did realhj cfieak in his own person^ he could not have expressed himself in other words — if he did not, he is the first and only man on earth, of sense, who by the expression, Imysctf-) intended ano- ther person. COMPLETE DUTY OF MAN. 93 understood, it strongly acted in subserviency to both. Since, so great are our natural pride and self- sufficiency, so slight our thoughts of sin, and so ex- travagant our conceit of God's mercy, that if we did not perceive ourselves condemned, by the mouth of the Lord, to suffer eternal death for our transgres- sions, there is not one of the human race who would cordially submit to the righteousness of God. Not- withstanding every divine perfection so brightly dis- played by him in our flesh, and all the pains he en- dured for our sins, and all the tender love he has ex- pressed for our souls, there is not one of the human race who would give to him the honor of their sal- vation, unless he plainly saw he must have perished without him. Our Maker, knowing this to be the proud temper of man, has by his law actually shut us up in prison, as rebels against his government, under a total niability of making reparation for our treason. He hath done this, that our haughty spirit being humbled through experience of our condem- nation, we might with thankfulness and adoration embrace salvation by the free grace of God, through the redemption which is in Jesus. One passage more I will produce, full of instruc- tion, and decisive upon this important subject. The apostle is establishing the grand privilege of Christ's church : '' There is now no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit." To this truth, he knew, many would object. They would say, how is this possi- ble ? since every believer falls short of perfect obe- dience, oftends against the law, consequently must be liable to its curse. He answers, Believers are de- livered from condemnation, by a new dispensation, introduced in the room of the old law, which prom- ises and bestows pardon, and the gift of the Holy Ghost, the true life of the soul ; *' for the law of the 94 COMPLETE DUTY OF MAN. spirit of life, which is in Christ Jesus, hath mademc free from the law of sin and death :'' that law v\ hich convinced me of shi, and doomed me to sufter death. Glad tidings indeed ! But does not this procedure deprive the law of its due honor, and skrten the of- fender from his deserved punishment ? B} no mea; s. *' For what the law could not do, in diat it was wtak through the flesh, God (to whom nothing is impos- sible, has most wonderfully accomplished, b} ) bend* ing his own Son in the likeness of sintui flesh, to live among sinners, '' to perform the perfect obeditnce due from them, " and for sin" condemned sin in the flesh, charged and punished it with the utm.ost severity in the very nature which was guiltv, disa- bled, and ruined. By this amazingly grand expe- dient, he has provided for the honor, and accomplish- ed the obedience due to the law. Ail this was done to lay the surest foundation, and make the com- pletest provision for our justification: "That the righteousness of the law," both its righteous sen- tence and precept, whatever either of suffering or obedience it required, being fulfilled by Christ, ''might be fulfilled in us.*' As it was nil done in our name, and as He and believers are one in civil estimation, for he is their representative ; and one in legal estimation, for he is their surety : theirs who walk not after the flesh, seeking justification before God by their own righteousness, but, in all humility and gratitude, receive eternal life, as the gift of God, through Jesus Christ our Lord, Rom. viii. 2 — 4. You have had now placed before you the scrip- tural account of the nature and design of the law. Nothing but pride, and the doctrines of men cal- culated to sooth that worst disease of our minds, can prevent your acknowledging, that the law is a divine contrivance, equally promoting the honor of Gcd, and your o\\m comfort in serving him. Since COMPLETE DUTY OV MAK. 95 whilst it allows no palliating excuses to diminish the cvii of sin, or flatter our self-love, it opens a way of salvation exactly suited to our very imperfect state ; it endears Christ to the soul, and magnifies and ex- alts to the highest degree the imputation of his right- eousness, a special mercy of the new covenant. I shah conchide, therefore, this chapter, with a full confutation of a popular mistake of great influence on many, keeping them in their prejudices against the law, and from acknowledging the impossibility of being saved from its curse, only by Christ Jesus, It is objected, then, that to teach men they are accepted of God, solely on account of the obedience which our Lord paid to it in his life and death, will weaken the obligations we are under to lead a holy life. 1 answer, it may, no doubt, be thus abused, and from the beginning has been by many. But what is it men have not most basely perverted ? In what light will you place the patience and mercy of God, to render them less liable to licentious abuse? But, on this account, will you be jealous of those perfections as prejudical to practical religion ? Or will you deny them, because of their supposed bad tendency ? The thought is dreadful, and the conse- quence universal destruction. It is just the same with the doctrine of the law, inferring the absolute necessity of being saved only by what the Redeemer has done, and suflfered. Act in the same manner with respect to both ; maintain the doctrines, detest and expose the abuse of them. Besides, what will you gain in favor of practical religion, by giving up this scriptural account of the law ? You will only set men at liberty to frame a law of their own, as in fact they do, subversive of all fear and love of God, or subjection to his autho- rity. But that the scripture doctrine of the law as a ministration of death, compelling us to flee to the 96 COMPLETE DUTY OF MAN. Redeemer for pardon and spiritual life, has any bad tendency, is utterly denied by the apostles, and all who liold the truth as they did. Shall we continue in sin, that grace may abound ? Do we then make void the law by faith ? Yea, we establish the law. This is their constant reply to all who arraign the doctrine as licentious. Indeed it is chosen, and found by experience the only successful means of turning the heart to God in love. Its genuine operation is to bind us to him in everlasting bonds of gratitude, and willing obedience. It says, know your guilt and weakness, your desert and danger ; think what you are bound to by the law, and what must be your end, if left under its power ; then view the loving- kindness of God, in giving his own Son to fulfil all righteousness. Is it possible to sin against so much goodness ? Granting it is, you must allow such a representation both of the justice and mercy of God (if any thing as a means can) will awake in men a thought of returning to God, bend their stubborn will, and make them hate iniquity. Most unreasonable, therefore, is it to charge this doctrine with condemning all men to destruction, who will not confess their sinfulness, and seek to be saved through faith in Christ only, as a doctrine which relaxes the obligations to obedience, or in any degree favours licentiousness. eOMPLETE DUTY OF MAN. §7^ SUNDAY XIII. CHAP. XIII. ^riie dangerous Mistakes, which, through Ignorance of the Law, govern our Minds. If you know not the perfection, nature, and end of the law, you will fatally mistake your real charac- ter before God. For if you have fallen into no in- famous transgressions^ but been esteemed for your regular conduct, how can you confess yourself a condemned criminal, merely because you have come short in duty, or have offended in many points, of little moment in the opinion of the world ? For as the knowledge that judgment is come upon all men to condemnation, is only by the law; of conse- quence, unless you allow sinless perfection your bounden duty, and, on failure, your doom, death, you cannot appear in your own eyes, what you are in the sight of God, a lost sinner. Far from it, especially if you have had some sense of duty to- wards God, and refrained from sins common at your age and condition of life, then ignorance of the law will leave you under a fatal conceit of being safe. You will think all calls to repentance, addressed to those who have given themselves up to vices, from which you have been always free — or to those who have never led the innocent life from their youth up, which, in your own opinion, you have done. This delicious self- flattery will excite bitter resentment against all attempts to make you know yourself, and bring you before God with true humiliation and faith in his Son. Every thing of this kind will kindle your indignation, as a cruel design to wound your N ^t COMPLETE DUTY OF MAN. peace, and a very unjust charge of wickedness upon you. The force of so fatal an error will pervert also the advantages of a good education, the blessing of God's restraining grace, and make even that virtu- ous behaviour, which has gained you esteem, prove a greater obstacle in the way of our salvation than even gross wickedness proves to many ; for gross wickedness carries its own condemnation with it. It has a tendency, on the first lucid interval to ex- cite confession of guilt, and cries for mercy. Where- as abehaviour more regulated by the commandments, when the law is not understood, does but minister fuel to self-sufficiency, and self applause. Hence we read continually of the Scribes and Pharisees justifying themselves. Many of them were very regular in their lives, decent, and formally religious. Therefore, being ignorant of the law, they could see no need they had either of repentance, or his grace who came to save that which was lost. Exactly in the same f tlse estimate of your condition, you must continue through the same ignorance, and eitlier au- daciously contradict scripture declarations concern- ing the guilt and apostasy of the human race, or equi- vocate about them, till you have reduced them to a mere nothing. On the contrary, when, in the apostle's emphati- cal language, '' the commandment has slain you," you will confess, without hesitation, all your sinful- ness. And whatever snares you may have escaj>ed by good education, or restraints of grace, and what- ever esteem you have gained amongbt men, still you will know these advantages alter not } our state re- specting God. Though innocent of those iniquities which abound in the world, you are nevertheless a transgressor, justly liable to eternal punisiinier •. if dealt with according to your deserts. Happy con- COMPLETE DUTY OF MAN. 99 viction of guilt, discharging in the conscience, the Bctptisl's beneficent office of old, preparing the way of the Lord, and rendering his name and salvation inestimably precious. 2. Ignorance of the law encourages hateful mo- tives of obedience. By creation the blessed God has an indefeasible claim to all we have, and our entire subjection. This claim he has enforced by express comiuand in all things to obey him. He has added also the strongest commendations of an obedient spi- rit, and promised to it an everlasting reward. But a most ungrateful perversion is too generally made of these gracious declarations and promiiies, till the law is understood; and what obedience is paid to the commandments, is paid upon principles, which render it odious in God's sight. For instance, some regard the precepts enjoining liberality, and will feed the hungry, and clothe the naked, and rejoice the widow's heart, in order to atone for sensuality, saying, *' Blessed are the merciful, for they shall ob- tain mercy." Others are conscientiously true to their word, and faithful to all their engagements; flatter- ing themselves, that such integrity will make pride and profaneness in them easily overlooked as venial infirmities : for the righteous Lord, sav they, loveth righteousness, and a just weight is his delight. A third and worse sort, if possible, multiply exercises of devotion in commutation for justice and insin- cerity, malice, and covetousness, confiding in all the promises made to prayer and godliness. From such hateful motives does that morality, hu- manity, and false devotion, of which thousands are so conceited, spring. Notions, which prove they have no sense of the sinfulness of sin upon their minds, which sooth their pride, by exalting the value of polluted obedience, and which even en- courage^ transgression, by supposing we have it in leo COMPLETE DUTY OF MAN. our power to make compensation for it. Yet, offen- sive to God as this mistake is, nothing can overturn the foundation which supports it, but knowledge of the law, which, denouncing a curse on every thing short of sinless perfection, leaves no ground for this vain imagination. By rejecting with dreadful men- aces all human attempts to atone for a single viola- tion of dut}^ it leaves no possibility of dreaming that obedience in some or many instances can make satis- faction for the want of it in others. It compels the little sinner to confess himself insolvent no less than the greatest; and that nothing can administer relief in his case, which is not equal to the demands of the law, and will not be accepted by it, i, e, the right- 'eousness and blood of Christ Jesus our Lord. 3. Though you may possibly be free from the gross and common error of fancying some sins will be overlooked in the blaze of many virtues, still, through ignorance of the law, you will impiously conceit that your personal righteousness, and Christ's obedience, have equally w^eight with God, act in the same capacity, and, by their joint influence, pro- cure your salvation. Many, in fact, under a strong sense of religion, do thus dangerously deceive them- selves. They endeavour to do their duty in morti- fying their lusts, and leading a devout life. On this account, though confessedly guilty in many points, their own goodness, they are confident, will contri- bute to recommend them to God ; and what is want- ing, the merits of Christ will make up. Of conse- quence, so long as they fall into no gross sin, but continue regular, honest, and attentive to religion, they are satisfied they have done their part, and that such Avorth is in their sincere, though imperfect obedience, as will procure them acceptance with God. This refined error, unsuspected of danger, keeps; COMPLETE DUTY OF MAN. 101 full possession of the mind, till swept away by know- ledge of the law. Yet no error can abound more with self-contradiction, or affront to God. With pal- pable self-contradiction, since it supposes, that at the very time you confess yourself under the guilt of sin, for many omissions and defects, there can be still excellency enough about you to obtain favor with God : that even whilst conscience accuses, and the law condemns you as a sinner, your righteous- ness will have considerable influence in making re- conciliation for you. Palpable contradiction I to con- fess yourself guilty, and implore pardon, yet expect to be favorably regarded for your works and life. To implore pardon, implies that you cast yourself at the feet of mercy, without any plea, but what is drawn entirely from God. To trust at all in your own obedience, as a coadjutor with Christ, certainly implies a high degree of worth in what proceeds from yourself Besides, by holding this error, your affront to God, is as notorious as the contradiction in which it involves you. According to this scheme, the glorious Redeemer undertook our ransom only to render our deficient duties meritorious, and our sins inoffensive. His life, sacrifice, and mediatorial un- dertakings, serve only as a pedestal on which human worth may stand exalted and recommended. Ac- cording to this scheme, the pardon of rebels against the Most High, and the reception of leprous sinners into the bosom of Heaven (effects great indeed-') are owing to the work of our own hands, and the virtues of our own character, in conjunction with Christ. . Can a greater affront be offered to that divine goodness, which interposed to save us, when we were lost, than thus to divide the cause of our ac- ceptance between Christ and ourselves? What more 102 COMPLETE DITTY OF MAN. daring opposition to God the Father, who hath given Christ for his salvation to the ends of the earth, than to trust in our own obedience as having a partial influence to procure it for ourselves? What more plain denial of scripture, which appropriates the salvation of sinners, from first to last, to the praise of the glory of God's grace in Christ Jesus ? Compare this self-exalting doctrine with Isaiah's sublime account of the combat and conquest of the Redeemer, and then conclude how injurious to his honor it must be, to confide in your own works as coadjutors with him. The prophet, in surprise at the appearance of a most majestic personage, asks, *' Who is this that Cometh from Edom, with dved srarments from Boz- rah ?" from the country and capital of the in < placa- ble foes to the Israel of God. Hie Rt deemer re- plies, "1 that speak in righteousness, mighty to save." The prophet then renews his inquiry, *^ Wherefore [if thou art come not to destroy, but save] art thou red in thine apparel, and thy garments like him that treadeth in the wine- fat ?" The Re- deemer answers, " I have trodden the wine-press by myself alone." Infinitely too great in my power to want an associate, and infinitely too jealous of my honor to accept of any assistant ; *' of the people there was none with me :" the salvation of sinners is my act alone in every part ; yours be all the benefit, mine the whole glory, Isa. Ixiii. I — 3. The inspired penmen uniformly teach the same doctrine. Yet so pleasing to the human heart is the thought of assuming a share to ourselves in the grand affair of our salvation, that nothing but the know- ledge of God's law can make the attempt appear in its full absurdity and provocation. This indeed will, because it fixes with the greatest exactness the ofiice of good works, and the place of human obedience^ COMPLETE DUTY OF MAN. 103 The law will not suffer you to consider the most con- scientious course of obedience in any other light, than as a proof that you believe, with godly sincer- ity, the delightful truth, that Jesus purged away your sins by the sacrifice of himself; for which inestima- ble benefit, you love him, you keep his command- ments, you abhor those sins which caused him to groan, and bleed, and die. To think and live thus is Christian obedience, of a quite different complexion from what every other kind of religion can produce. This is to use the law lawfully, not as interfering with the Redeemer, or shading his glory, by encouraging expectation of life from keeping the commandments, but as a clear revelation of the infinite demerit of sin, and the ab- solute need of Christ's interposition, '' who is the end of the law for righteousness, to every one that believeth." 4. Self-preference and conceit of personal perfec- tion in the saints, maintain their ground in men ignorant of God's law. The slightest observer of human nature will soon perceive our ruling passion is, to have the pre-eminence in all things. Hence, not only beauty, wealth, learning, or noble birth, but even spiritual attainments, become strong tempta- tions to pride. Of old, we find a numerous piu-ty amongst the Jews, conscious of their superior good- ness, crying out, *' Stand by thyself, come not near to me, for I am holier than thou," Isa. Ixv. 5. The same persons judged it impossible the chief of sinners should be pardoned, and treated them with disdain. That proud spirit is not extinct, but governs many at this day, who stand distinguished for strict religion. To purge out this leaven of the Pharisees, the law is of sovereign use. To tell those who highly esteem themselves for their reli- gious excellencies^ that they owe thenx all to God, is in COMPLETE DUTY OF MAN. not sufficient. The Pharisees allowed it, yet took much complacency in themselves on that very ac- count. Neither is it sufficient to remind them, that many blemishes cleave to and defile their best ser- vices, so that they have no pretensions to self-esteem. For these things they will place to the score of hu- man infirmities, still proudly dwelling, in their own minds, on the manifest difference betwixt themselves and others. But when you lay the axe to the root of this evil tree, when you convince such self- con- ceited professors, that after all they have received or done, they are not only imperfect, but lost, if dealt with according to their deserts ; since they, no more than the vilest felon, can say they have con- tinued in all things written in the book of the law, consequently they have incurred its curse ; and per- petually w^ant, as much as any upon earth, the blood and righteousness of our Lord Jesus Christ, for their justification. Thus self-esteem and self-preference, in every state, and in every soul of man, is excluded. Since, whatever difference there may be between sinners, respecting degrees of guilt or excellency, the law suffers no man living to imagine he stands accepted with his Maker, on account of his own good life or temper. 5. The conceit of personal perfection also in the saints (that offspring of spiritual pride) is owing in part to ignorance of the law. For such polluted creatures as we are, after our highest attainments, could never possibly dream wc were free from all charge of sin, if we knew the full extent of our duty, what, in every instance, and on all occasions, the law requires : that we are commanded not only to serve the Lord, but to serve him with all our vStrength ; not only to love our neighbour, but to love him as ourselves, and de7nonstrate we do both COMPLETE DUTY OF MAN. !f5 by every word, desire, temper, and thought : In short, that it requires us to live up to the very height of that adorable example set before us in the man Christ Jesus, and be to the full as holy as he was himself, since he only fulfilled the perfect law : Who can know this, and say there is no ini- quity in me ? Who can know this, and not readily acquiesce in that very humbling confession inspired by the Holy Ghost. *' There is not a just man upon earth, that liveth and sinneth not ? If thou. Lord, shouldst mark iniquity, who shall stand ? But there is forgiveness with thee [equally needed by every child of Adam] that thou mayest be feared." From what has been advanced, it is evident, if you desire to be a believer in the Lord Jesus Christ, upon rational and sound conviction, you must ac- quaint yourself with the nature and design of the law God spake from mount Sinai, as explained and enforced in Holy Writ. Then, like a faithful mir- ror, it will give you to see all your poverty and sin- fulness. It will make the mercy of God in Christ Jesus appear as great, and necessary, and glorious, as the Bible declares it is. Then you will live by faith in the Son of God, pleading, with all humility at the throne of grace, his sacrifice and perfect right- eousness, the sure and only foundation of hope to- wards God. And as a son, who, through folly and extreme baseness of mind, has brought himself into a state of disease and ruin, duly affected whh his condition, will most thankfully acknowledge the kindness of his loving parent, who, notwithstanding all, re- ceives him home, and embraces him with love un- feigned : So, the sight of your own sinfulness, man- ifested by the law, will 'excite in you intense de- sires to live to God, who had compassion on you, and loved your person, when notone single feature 1#« COMPLETE DUTY OF MAN. of comeliness was about you, and, in the midst of much inherent depravity, loves you still. Thus those two universal and mighty principles of diso- bedience, self-conceit, and self-esteem, will be ex- pelled, and a rational humility, the excellent ground of every fruit of righteousness, will be secured. Convinced, beyond a doubt, that if judgment be laid to the line, and you were called upon to answer in every article of duty, according to what you owe, you must be found exceedingly wanting ; you wiU adore, love, and obey him, who hath redeemed you from the curse of ^hc law, by being made a curse for you^ to an eiernai inheritance. PRAYER, Suited to the preceding Chapters on the Law. O GOD, glorious in holiness, jealous of thy honor, yet full of mercy. Thou hast given us a law holy as thyself. Give us, we beseech thee, the knowledge of its perfection and design, that we may utterly cease from every expectation of escaping the punishment due to our transgression by our obedi- ence. O let the time past suffice to have been so long alive without the law. Now may we place all our hope of acceptance with thee, on that sure foun- dation thou hast laid in Sion, on that tried chief cor- ner-stone, the crucified Jesus. O may this great, this only fulfiller of the law, be always our peace, our righteousness, all our salvation, and all our de- sire. Him may we love and serve : and always re- joice, knowing, that whilst the righteousness of the law saith, the man who doth these things shall live by them, the righteousness of faith saith, if thou COMPLETE DUTY OF MAN. 107 shalt confess with thy mouth, the Lord Jesus, and sh:ilt believe in thy heart that God hath raised him from the dead, thou shalt be saved. Aad the nearer the all-decisive hour approaches, when we must give account of ourselves to God, so much the more may we long to be found, not under the law, but under grace ; not having our own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith ; that, to the confusion of all the enemies of our souls, it may appear, in the presence of men and angels, that we are passed from death to life, and shall not come into condemnation. We beseech thee, O God, to have compassion upon all who have religious zeal, but without know- ledge ; who being ignorant of thy righteousness, arc going about to establish their own, and have not sub- mitted themselves to the righteousness of God. Give them to know, they never can find peace or safety upon any foundation they can lay with their own hands ; for die bed is shorter than that a man can stretch himself upon it, and the covering nar- rower than that he can wrap himself in it. Lead them to the Rock that is higher than themselves, to the Lord our righteousness. Finally, we entreat, that thou wouldst convert from their pernicious error, all who wrest the infi- nite purity of thy law, to their own destruction : who not only reject it as a covenant of works, but as a rule of life ; who, in their mad and impious folly, despise and deride that holiness, without which no man shall see the Lord. Teach them, that the law is good, if a man use it lawfully. Con- vince them, that all who are dead to the law, by the body of Christ, are married to another, even to him that is raised from the dead, that they should bring forth fruit unto God. Hear and answer, O King of Heaven, these our 10S COMPLETE DUTY OF MAN. requests, for the sake of Jesus Christ the righteous^ our advocate, and the propitiation for our sins. Amen. SUNDAY XIV. CHAP. XIV. Faith in our Lord Jesus Christ ascertained from Scripture Testimony. IN almost every page of scripture, excellent things are spoken of the power of faith. And whatever some may boast of their shining deeds, and merito- rious virtues, extolled for their good effects in soci- ety ; still, so long as the authority of the Bible re- mains, it is a decided point, that to be without faith in Christ, is to be actually exposed to the wrath of God. Every one, therefore, ought most carefully to in- form himself what is the nature of this fundamental grace. The plainest and shortest method to deter- mine so important a matter, I apprehend, will be to ascertain what they did, who are highly commended by our Lord Jesus Christ for their faith in him, and in what they offended, whom he rebuked for their unbelief. When these two points are fixed, the nature of faith will be so far laid open, as to pre- vent erroneous opinions concerning it ; and deliver serious minds from that perplexity, which, amidst continual disputes about faith, they find it difficult to avoid. The first example, I shall select, to determine preciselv the nature of faith in the Lord Jesus Christ, is the Centurion, mentioned. Malt. viii. Warmed COMPLETE DUTY OF MAN. 10& with benevolence, and touched with sympathy for an afflicted servant in his own family, he earnestly applied to the Redeemer, begging him to take pity on the case, and heal his servant, whom he had left grievously tormented with the palsy. The faith which inspired this request, though perfectly known to Jesus, was not to the surrounding multitude. They could not say, whether he might not come, glad, as one in a desperate case, to catch at any thing for relief. Our Lord, therefore, replies to him in such a manner, as he knew would bring forth full Eroof of his faith : '' He saith, I will come and heal im." But the amiable modesty of this great be- liever will not suffer him to think of the honor of receiving such a guest under his roof. He answers, therefore, that it was wholly unnecessary for Jesus to trouble himself '' to come ; Speak the word only, and my servant shall be healed." Adding, that he was not less assured of Christ's power over all bodily diseases, both to inflict and remove them at his pleasure, than of his own authority to command his soldiers. *' When Jesus heard it, he marvelled :" at the in- finitely grand and just idea, which this Roman cap- tain conceived of his power, who was in outward appearance the poorest of men. To make his faith, therefore, most conspicuous through all ages, and at the same time precisely define the nature of faith, by which every member of the church is sa\'ed, " Jesus said unto them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel. And I say unto you, many shall come from the East and the West [partakers of the same pre- cious faith you now see exercised towards me] and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven." But the iaith of this Centurion vras neither more no COMPLETE DUTY OF MAN. nor less than absolute dependence upon Christ, as able to heal his sick and dying servant. Const (juent- ly, at all times, and in all persons, true faith in Christ is the dependence of the heart upon him for con- tinual help in all our need. This is again strongly confirmed by the memo- rable instance of the Canaanitish woindn. Hearing tliat Jesus was in the country bordering upon her abode, she came unto him, saying, " Have mercy upon me, O Lord, thou Son of David. My daughter is grievously vexed with a devil." But, contrary to his behaviour in every other case, he answered her not a word. ^' And his disciples [more benevo- lent in appearance than their divine Master] came and besought him, saying, Send her away, for she crieth after us. Regard her anguish, and grant her request." In his reply, he seems absolutely to re- fuse her request, giving for a reason, that his minis- try was to be confined to the Jews. And when again entreated by her, he adds, in a still more discourag- ing tone, " That it was not meet for him to display his mercy amongst the Heathen, who, by their idol- atry, and other detestable pollutions, were become like dogs before God. This he was to exercise to- wards Israel only, the children of God by covenant and profession. The woman replies, " Truth, Lord, yet the dogs eat of the crumbs which fall from their master's table." Permit me only to share the privilege which dogs enjoy in a family. Amidst the plenty of miracu- lous cures bestowed by thee on Israel, thy children, drop one on me, a poor distressed Heathen, by which act of beneficence, they will suffer no more loss, than tlie cliildren of a family do by a few crumbs cast to the dogs. " Then Jesus answered, O Woman, great is thy feith,, be it unto thee even as thou wilt," Mat. xv* COMPLETE DUTY OF MAN. Ill 21. But what was her faith? A patient, resolute, invincible trust for relief upon the grace she knew d^veit so richlv in him, notwithstanding the greatest discourageiuents to trust any longer. This, therefore, no less clearly than the former instance, determines, that faith in J« sus Christ precisely means reliance of the heart on him for help and deliverance. The fault charged on those who are rebuked by him for unbeliefs proves as strongly the same thing. Ill Si. Mark we read that our Lord, fatigued with his abundant labours of love, fell asleep as he was in a ship with his disciples. A storm in an instant arises. Now, the raging billows toss them up to the clouds, then, parting, let them sink, till they are almost buried in the deep. The disciples exert, in vain, their utmost skill to manage the vessel. The waves fill her, that she was beginning to sink, when, giving themselves up for lost, they ran shriek- ing out to Jesus, ''Master, master, we perish. '"* Their cries awoke him. He instantly rebuked the winds and the sea, and there was a calm. Immedi- ately he turns upon his disciples with this reproof, •' VVhy are ve so fearful ? How is it, that ye have no faith?" Mark iv. 2>^. In this instance, want of assurance in the power of Christ to save them, even when destruction had opLMied its jaws to swallow them up, and a doubt of his ability to gather the stormy wind in his fist, and bind the raging flood from overflo\^'ing them, wht n they were almost overwhelmed in the sea : It was this which our Lord rebukes, as a demonstra- tion of their unbelief. And very justly too ; since, after the wonders they had seen him do, and his promises of love to them, they ought to have known hiS power could deliver them in the time of their drstj ess, though the vessel had foundered, and save them ail, as he afterwards did one of their number, M2 COMPLETE DUTY OF MAN. by making them walk on the waves, as on solid land. To avoid being tedious, only one instance more shall be produced, but decisive on the point. In St. Mark, ch. ix. we read, that a father, in an- guish for his son possessed with a de^il, brought him to the apostles, that they might heal him. Upon finding them unable, he, dispirited by the remem- brance of his dear child's long continued misery, was afraid this case might surpass also the power of Jesus to cure. *' The father therefore saith unto him, If thou canst do any thing, have compassion on us, and help us. Jesus said unto him, If thou canst believe, all things are possible to him that be- lieveth, [i, ^. depends upon my all-sufficient power.] And straightway the father of the child cried out, and said with tears. Lord, I believe, help thou my unbelief" Now I can trust in thee as able to help me. With shame I lament the remainiiig unbelief which I feel struggling against me. O forgive it, and take it all away. Thoroughly cure both me and my son ; me of my spiritual, him of his corporeal disease. 1 know not a single instance in the New Testa- ment either of faith extolled, or unbelief reproved, where the nature of this fundamental grace is not pre- cisely fixed to be the affiance of the soul in Christ, for help and deliverance. Should it be said the Centurion and Canaan itish woman shewed their trust ; the disciples in the tem- pest, and the distressed father their unbelief, in things temporal ; therefore, they are not proper examples to determine the nature of that faith, to which the salvation of the soul and eternal life are promised : the answer is obvious — Difference in the nature of benefirs implored certainly infers no difference at all in the principle of faith by which they are earnestly COMPLETE DUTY OF MAN. ii,3 sought. Noah built the ark ; Abraham offered his son ; and Moses esteemed the reproach of Christ greater riches than all the treasures of Egypt, from one and the same principle of faith. The acts though totally different in kind, were the glorious effect of one single cause. In like manner, whether reliance on the power of Christ be for deliverance in things spiritual or tem- poral, from wants in number less or more, it is still the very same temper of heart, exercising itself on the same glorious object. SUNDAY XV. CHAP. XV. The extent of Faith in Christ. 1 HIS reaches as far as our necessities, of which a particular knowledge is needful ; and the use of faith to obtain a supply for them all being considered, we shall have as ample and distinct a view of this grace as can be given. Compare then your life, the tempers, desires, and purposes of your heart, with the law of God, the rule of your duty. Accusations against you will im- mediately pour in from every side. Each command- ment, as Christ himself explains it, charges you with innumerable sins of commission or omission. God and your own conscience tells you that your offences have not been merely mistakes and inadvertencies, but provoking expressions of unbelief, pride, self* love, and self-will, rebelling against his government. To believe in the Lord Jesus Christ, is, under n* COMPLETE DUTY OF MAN. heart -felt grief for all this sinfulness, and in abhor- rence of it, to depend on his blood as the onJy pro- pitiation which God hath set forth for sin. It is to use only this plea. The blood of Christ cleanseth from all sin. It is in steady rejection of every hope built upon your own good qualities or repentance, or simply the mercy of God, to place your whole confidence in Christ, made sin, though he knew no sin, that all who believe on his name, might be made (in spite of mountainous obstacles, dibn^aying to be* hold) the righteousness of God in him. It is under COMSciousness of perpetual dtfiiement in yourself, and infinite purity in God, to regard Christ as your passover, and his blood your whole safeguard from deserved wrath, as the faithful Israelites of old sprinkled the blood of the lamb on their door, as their protection from the destroyer. Equal in decree to your guilt, you will confess is your ignorance in things spiritual. That your appre- hensions of God are exceeding low ; 3 our coiiCp- tions of his law, sin, and } our own demerit, all de- plorably wrong; that numberless prejudices rcm.^m in your heart against the truth ; and an inordinate affection to earthly things, weakening the impressions which things eternal ought constaritiy to make oa your mind. In these circumstances, faith in the Lord Jesus Christ means dependence upon him, as one able to enlighten your understanding, and secure you froni all the delusions of your own false reasonings. It is to look up to him for instruction, who came inio the world, that all who believe in him should not walk in darkness, but have the light of life. It is, with the simplicity of a child, to believe just what he tells you is the truth, without a murmur, or a doubt. It is every day, as absolutely to depend on the teach- ing of Christ by his word and spirit, as pupils do on COMPLETE DUTY OF MAN. 1141 the lectures of a professor most famous for know- ledge in his science. Earnest endeavours to obey the commandments of God, without which, external religion and a sober behaviour are vain, will soon convince } ou of your own weakness. You will feel your nature violently- prone to evil, and the desires of your heart often shameful. You will see yourself surrounded with temptations to transgress, and many strong discour. agements against paying obedience in all things to your Maker's will. You will soon fiitd it is a work far surpassing human power to alter the course of nature, bv bringing back that heart to God which has been alienated from him ; by making your will, almost lawless before, bow in all things to his right- eous commands : and after having walked in the paths of self-indulgence, as the oniy paths of j)lt:asure, to oppose its suggestions, and in humility bewail them. Yet this inv/ard change alone is true holiness; all short of it, partiality and hypocrisy. Acquainted then with the naiure of true religion, you will earnestly enquire how you shall be ever able to perform your duty ? Faith in Christ is dependence upon him, in those circumstances, to purify your heart, to give you victory over every corruption oi nature, a blessing no less to be desired than pardon of all sin. It is daily to make application to him, in assurance that he is able to save your soul from the tyranny of beloved lusts, though all other methods used have utterly failed ; iind that he w ill sanctify you wholly, make you entirely demoted to himself, and preserve you blameless in understand- ing, soul, and body. Thus far the ex'ent of fairh in Christ respects ouf .condition here. But as this life must ver\ soon end, when either the dismal effects of uncajicelled and un- conquered sin must be eternally endured, or th^* U6 COMPLETE DUTY OF MAN. unsearchable blessings of redemption be fully en- joyed : In this view, faith in the Lord Jesus Christ enlarges itself by firmly depending on his love for an abundant provision when earthly comforts fail, and present objects cease. It rests assured on his naked word, that your separated spirit shall not wan- der desolate in the unknown world, nor your dead body remain for ever a prisoner in the grave ; on the contrary, that the one shall be raised and fashioned by him into a perfect resemblance of his own glori- ous body ; and the other be admitted into that bless- ed kingdom, where his infinite wisdom and almighty power make the bliss of his saints exceed all we can imagine. It is, in habitual expectation of death, to commend your spirit into his hands, knowing he is able to keep that which you have committed unto him unto that day. SUNDAY XVI, CHAP. XVI. Great advantages from receiving Christ's own Definition of Faith in his Name. oEVERAL scripture instances have been produced above, of those our Lord commended for their faith, or reproved for their unbelief, proving it means a constant dependence upon his power and grace for relief in all our need. In this chapter, I shall point cut the great advantages of receiving this definition of faith, and being established in its truth. This definition of faith in Christ is easy to be un- derstood by all mankind, and in its very nature ex- COMPLETE DUTY OF MAN. 117 eludes every abuse of faith, whilst it gives comfort and assurance to the mind, and ascribes to Christ that glory in the salvation of sinners, which is so fully ascribed to him in the word of God. Men of learning frequently condemn the laying great stress on the doctrine of faith, as very perplex- ing to those of no education. They tell us, after all we can say about it, common people will be still at a loss to conceive what faith in the Son of God means. Could this objection be made good, it would overturn the whole credit of the gospel ; be- cause it perpetually inculcates faith as the root of all excellencies, and affirms the want of it to be the death of the soul. And certain it is, that whatever is of such moment to the salvation of all, must be level to the capacity of every one who will diligently attend to information. But what place is there for this objection, when the idea of faith in Christ means only constant dependence upon him, to receive wis- dom, righteousness, sanctification, and redemption ? Are not the poor as well acquainted to the full, as the learned or rich, with the nature of promises, and the confidence they deserve, when given by men of integrity and power ? Is the meanest capacity at any loss clearly to conceive, that children who would learn must entirely depend upon their teacher? Or that insolvent debtors must go to prison, or stand beholden to some surety, or some act of grace ? That those who cannot resist their enemies in their own strength must seek for defence to one mightier than they ? By transferring these very common ideas to the Redeemer, you have a full distinct idea of faith in his name. And supposing the grounds for putting your whole trust in him such as all may equally perceive their force (a point which will be proved hereafter), then no one can say with truth. 118 COMPLETE DUTY OF MAN. there is any obscurity in the nature of the faith Christ requires, or its immoveable foundation. 2. The scriptural idea of faith in Christ, as a con- stant dependence on him for wisdom, righteousness, sanctification, and redemption, excludes all abuses of the doctrine of salvation by faith. That many and grievous ones should prevail, is not strange, since the incomparable blessings promised to it work like so many bribes upon our self-love, to make us deal dishonestly, and in want of the reality, embrace a counterfeit. But all falbc notions of faith, when compared with the above definition of its nature, stand at once detected and exposed. For instance, speculative faith is apt generally and fatally to deceive, without suspicion. When a learned reasoner has compared the glorious prophe- cies of Christ, with the events which prove tlitir exact accomplishment ; has canvassed his miracles and doctrine, till his conviction of the truth is com- plete ; this learned reasoner, probtjbly, will be very confident he is a true believer in Christ, though his ruling passions utterly disgrace his faith, and give all witnesses of his example cause to think his reli- gion contemptible. To convince a man of this sort, that he shame- fully imposes upon himself by calling his knowledge and assent to evidence, faith in Christ, will, I grant, be difficult. Yet, so far as means can be of use to effect the conviction of such deplorable self- abuse, it must be proving that his acquaintance with scrip- ture prophecies, miracles, and doctrines ; his ready acknowledgment that Jesus is the Christ ; and alac- rity in defence of his gospel against the whole army of infidels ; still leave him upon the same ground, where all stand who despise revelation, i. e just as much a stranger to any daily dependence upon Jesus Christ ; that he, no more tlian impious scoffer^ COMPLETE DUTY OF MAN". U9 humbly looks up, as a poor, ignorant, helpless, sin- ful creature, for relief of his necessities, to the all- sufficient Saviour. Consequently this speculative, learned, self-satisfied believer, may perceive that faith in the Son of God, which the scripture requires to the saving of the soul, is a thing entirely different from giving assent to the gospel as the truth of God. The latter may be given by the vilest of men in all their viilany ; the former can be possessed only by the humble and contrite in spirit, who long after true liberty and the salvation of God. 3. By the same way of trial, another detestable abuse of faith in Christ, to which love of sin inclines us all, vvill be fuily detected. No sooner was the name of Christ preached to the Heathen world, and glorified by the conversion of vast multitudes, than Satan, jealous of his own empire, prevailed over a large body of professing Christians to boast that they had faith, and were complete in Christ, whilst they lived in contempt of his authority. They loudly vaunted that Christ's righteousness was theirs, while they despised, disdained, and, with infernal malice, hated holiness, the image of God. In every revival of Christ's religion, the same accursed error has revived with it : what is said of envy respecting great merit ? Envy's the shadow, proves the substance true, holds good in this point. Wherever the true gospel is enforced, this dreadful abuse of it will certainly make its appearance in some degree. '^^^ * St. Puul, St. James, St. Peter, and St. John, saw this de- testixble ptrversion of gospel grace, and give, in all their epis- tles, an antidote agahist its poison. In Germany and England, some time after the glorious Reformation, the infernal delusion of' Antinomian fuith spread much. Far, therefore, is this li- sentious abuse from being a reason for not preaching the doc- trines of grcxe. But it is a constant call upon Christ's minis- ters, clearly to explain, and by a scriptural idea of faitli, guaid ^Q-ir people, and expose the devices ol the wicked. 12Q COMPLETE DUTY OF MAN. This delusion, very properly called Antinomian faith, from its avowed opposition to the control of God's law, can find no reception, nor ever be mis- taken for faith in Christ, as faith means constant de- pendence on him for wisdom, righteousness, sane- tification, and redemption. Because nothing can be more opposite to this disposition of mind respecting our Saviour, than the blasphemous falsehood that you are to depend upon him for no communications of grace. Nothing can be more contrary to the faith so extolled by his own lips, than the infatuation which leads you to conclude you need not look to his power for victory over every evil and corrupt desire. Nor can any thing so effectually abolish all intercourse between the Redeemer and the redeem- ed, than so to interpret the efficacy of his divine obedience and precious blood, as if no purification of the soul was needful. This licentious notion, in its very nature, absolutely excludes all application to the Redeemer, consequently all dependence upon him. However, then, many may vehemently con- tend for this notion, as the only pure faith, it cer- tainly has not one single property of scriptural faith in Christ. 4. It is common to mistake opinions, received only from education, for faith in Christ Jesus. En- grossed by earthly pursuits, most men feel not the importance of revealed truth. They take, therefore, the national religion for granted, be it what it may, and regularly conform to all its institutions. After having done so for a course of years, they absurdly take it also for granted, that nothing less than true Christian faith could have kept them so long wor- shippers of God, without ever calling the doctrines of the Bible in question : whilst the fact is, gross carelessness, sensuality, or immoderate application to business, or love of money, would never suffer COMPLETE DUTY OF MAN. 121 them to think religion a subject deserving serious attention. If you interrogate such deluded, but confident formalists, whether they were ever painfully con- vinced of their natural ignorance of God, great guilt, and depravity of heart before him? Whether they are wont, with grief, to confess the provoca- tion of their sins, the power of their evil tempers, and, in view of both, depend on Jesus alone to save them ? These leading questions will at once lay bare the lies which they make their refuge, and prove, that what they call faith in Christ, is nothing but vain and despicable credulity, founded on education^ and the traditions of men. Further, if you ask any one of these self-satisfied formalists in religion, who assume to themselves the name of believers in Jesus, why do you think your- self in a safe state? He will answer, that he has used his best endeavours to lead a good life, and that God is merciful, and knows our frailty. An answer which flatly contradicts the scripture. That, so far from teaching us to expect pardon merely because God is merciful, or we endeavour to lead a good life, proclaims Christ's death on the cross a substi- tute for sinners, is the one only possible means of reconciliation with God. So far from intimating that our unassisted endeavours will succeed, it com- mands us constantly to seek the Lord and his strength. Judge, therefore, what a mere delusion is the faith of formalists in religion, since it leaves them ignorant how their sins are to be pardoned, or victory over them obtained. 5. There is still another mistake about the nature of faith in Christ, which this plain scriptural idea of it discovers, and, without encouraging sloth or for- mality in religion, refutes. Men of the best inten- tions, and with hearts warm for the good of souls^ Iil2 COMPLETE DUTY OF MAK. have represented faith in Christ to be a particular revelation to every individual believer, the monjent he does in truth believe, whereby the forgiveness of his sins is made self-evident upon the force of inward feeling ow/y. That the blessed God can impress on the mind so strong a sense of pardon, as to make his dear obedi- ent children certain of their salvation, none but those will doubt, who take upon thtm to limit the mercy arid power of the Aimighty, and prescribe to his wisdom. That, in many instincts, he is pleased ihxxs to manifest his name and love, none can dispute who have known the lives or deaths of the excellent among his saints. By this, martyrs have been able to sing in the flames : by this, thousands are kept faihful to God and duty, amidst scoffs from the formal, and insults from the profane. Indeed, men must first strangely undervalue the salvation of their souls, and the love of God, who can rest satisfied, till thev know their sins are for- given. Nevertheless, it is one thing to feel the joy of pardon ; another, to know you depend upon the Lord Jesus Christ only, for pardon and supply of all your wants. One thing to exult in God's love to your soul ; quite another to call upon him, who is exalted to be a Prince and a Saviour, to give re- pentance and remission of sins to all who believe in his name. And to say, real faith in him can be evi- denced no otherwise than by feeling an immediate testimony of pardon, is as gross a mistiike, as to sup. pose no credit can be given to the written promise of a friend any longer than you hear him enforce it with repeated declarations of his affection for you. In every other case, this would argue violent distrust of the promise- maker ; How then can it be the only test of faith in Christ ? It was needful here to guard against this mistake COMPLETE DUTY OF MAN. 123 of the nature of faith in Christ, because, when the power of religion revives, may lay too great a stress on the knowledge of forgiveness of sins, through the force of an inward feeliiig; many make it their whole business to seek the proof of their pardon in such sensations, not from the written word explained and applied by the Holy Ghost, and speak as if nothii^g was worth acknowledging as a gracious gift from above, whilst men are strangers to such an evidence of their pardon. Others (we must own with grief) have by this mista e dreadfully imposed upon the m^ selves, in taking a strong emotion of joy for faith, though ignorant of the evil of sin, and strangers to all hu niliationfor it. In the same mistake, a third class have been overwhelmed with terrors, and led for a long time cruelly to pass sentence upon them,- selves, as persons concluded in unbelief, and with- out Christ, at the very time they were depending upon him as all their salvation ; consequently, ac- cording to the scripture idea of faith, were true be- lievers. Another great advantage arising from this scrip- ture definition of faith in Christ, is the establishment of believers in peace. Christ promises, to all who receive him, more than an equivalent in this world, for every thing they may lose, or suffer for his sake, and eternal life in the next ; assuring them that re- conciliation is made for their iniquity ; that they are, without ceasing, the object of God's care and love, and the heirs of glory. But assurance that these blessings belong to any particular person, depends wholly on the certainty the person possesses ot hav- ing true faith in the Son of God. If this point be brought into doubt, his peace departs, his comfort •dies away; because all the promises of God's special love belong to them aloae, who are in Christ Jesus. lU COMPLETE DUTY OF MAN. It is no doubt with any member of his church, whether a true beHever is accepted of God. But the doubt so cruelly perplexing to serious minds, and chilling to their hopes, is, whether they are be- lievers or not. In order, then, to secure to the faith- ful, that peace which the word of God declares they have a full right to enjoy, the evidence which proves the reality of faith must be both clear and perma- nent. Of this perfect kind, is the evidence which accompanies a lively dependence on the Lord Jesus Christ, to supply all our spiritual wants. No one can possess it, without being conscious he does so ; for it implies an intimate interesting connexion be- tween Christ and the soul ; a knowledge of him affecting the heart, and full of influence, a daily and persevering application to him. Whoever therefore lives in this dependence upon Christ, might as reasonably call in question the reality of what passes between himself and his friends on earth, as whether he is a believer in Jesus. This is an evidence also no less abiding than clear ; because, dependence upon Christ, and application to him, do not vary as spir- itual consolations do. No believer returns to the love of sin, after having called, with sorrow and deep humility, upon the Redeemer to deliver him from its curse and power ; nor revolts to a legal trust in himself as righteous, after having cordially submit- ted to the righteousness of God. By consequence, one actually involved in gloom, and tormented with fear, lest he should have no part in Christ, because he feels no transport, or is troubled with doubts, ■^vill be able (when he knows the nature of faith) to prove himself a believer, by proving his whole de- pendence for salvation is on Christ alone. And from an establishment in this truth, the very joy whose absence he was mourning will spring up, flourish, mid, like a fragrant flower in its proper soil, yield a COMPLETE DUTY OF MAN. 125 delightful odour. He will be able, with the highest satisfaction, to say, "In the Lord's word will I re- joice, in the Lord's word will I comfort me." Besides, active trust on the Lord Jesus Christ for present supply of our wants, proves, from its success, an abiding source of assurance to the mind which possesses it. For every sinner first exercises trust in the Redeemer in a necessitous condition. He would never cast himself a supplicant at his feet, could he be safe without his protection, or satisfied without his peace. Upon such application, the promise of God engages that the things asked for shall be received. Accordingly, when you depend upon Jesus as your prophet, very soon wisdom from above will be given to you, and an understanding of the way of life will in some measure be bestow- ed. Very soon the world, sin, and your own heart, will appear to you in a new light : God, in his per- fections, his works, and gospel, will be seen ex- ceedingly glorious, and your gross ignorance of the Father, Son, and Spirit, will be removed. A wit- ness this in yourself, that your dependence on Jesus has not been in vain. In like manner, when first awakened, your con- science was full of fears, and you could have no comfortable communion with God ; but, by depend- ence on the merits of Christ's blood, you have ac- cess to God with confidence. So, strength and power to deny yourself for Jesus' sake, and the change of a lawless will into meek subjection, (ano- ther immediate effect of dependence on Christ), proves to demonstration, that you have actually re- ceived what is promised to the faithful. It must be added, that this constant dependence on' our Lord Jesus Christ for supply of all our wants, and deliverance out of all our woes, ascribes to him its COMPLETE DUTY OF MAN. such g^lory in our salvation, as the scripture express* ly declares he shall receive from his church. This will appear from considering a few remark- able passages in the Old and New Testament con- cerning Christ. In the seventy -second Psalm, it is foretold of the Rt-deemer, that wheji his name should be preached, " prayer shall be made to him continually, and daily shall he be praised ;'' a glorious prediction indeed ! which can receive its accomplishment only by the continual dependence of the church, on Christ, for wisdom, righteousness, and strength, and continual gratitude and praise to him for such supplies. Isaiah abounds with emphatical declarations of the perpetual affiance which the church should place in Christ. He expresses the conversion of tht Hea- then world to the true faith thus : " The isles shall wait upon me, and upon my arms shall the y trust." The same prophet relates the R.deemer^s grand proclamation, where majesty and mercy appear in their brightest forms. His proclamation runs thus : ** Look unto me, and be ye saved, all ye ends of the earth, for I am God, and there is none else. I have sworn by myself, the word is gone out of mv mouth in righteousness, and shall not return; unto me every knee shall bow, every tongue shall sw^ear. Surely shall one say, in the Lord have I righteousness, and strength, unto him shall men come, and all that are incensed against him shall be ashamed. In the Lord shall all the seed of Israel be justified, and in him shall they glory," Isa. xlv. Here thr Son of God presents himself in all the glory of his divine person, and all the efficacy of his grace, as the object of faith, and the author of sal- vation. " Look unto me," says he, '* wretched, ruined transgressors ; look unto me dying on the cross as your victim ; not by your own strength or COMPLETE DUTY OF MAN. ie7 virtue, but by dependence on me, be ye saved, cleansed from guilt, reconciled to God, rescued from the dominion of sin." Do you ask, who are invited to partake of this in- estimable benefit? " Ail the ends of the earth:'* people of every nation under heaven, of every station in life, of every condition, and of every character, not excepting the chief of sinners. Do you ask, is it possible that in a way so short, so simple, merely by dependence on Jesus Christ, innumerable millions should be saved ? It is not only possible, but certain, " for I am God ;" there- fore all-sufficient to save all who come unto me, be the multitude ever so great, or their cases ever so desperate. " And besides these there is none other.'' Such is my compassionate call. And this is my in- violable decree ; 1 have not only spoken, but*^ " I have sworn by myself, the word is gone out of my mouth in righteousness ;" that word which relates to the grandest of all subjects, and the most important of all interests, is planned, adjusted, and unalterably determined — It shall not return, neither be repealed by me, nor frustrated by any other. '' To me every knee shall bow :" every soul of man, in order to in- herit eternal life, shall submit to, and depend wholly upon me, as on obnoxious criminal, as an indigent creature, and obtain salvation wholly through my atonement. "To me every tongue shall swear:" renouncing every other trust, they shall confide in me alone, and publiclv profess they do so before the world. And this shall be the form of their oath, and the tenor of their heart-felt confession ; each member of my church shall say, " Surelv in the Lord have I righteousness ;" the expiation of all mv iniquities, the obedience the law demands, and strength for increasing improvement, and sanctifica- tion of soul. !28 COMPLETE DUTY OF MAN. To this sovereign decree, the prophet sets to, as it were, his seal, and, in a transport of joy, foretels the accomplishment of it. *' To him,'' this great and gracious Redeemer, '' shall men come." I see them flying as clouds for multitude, and as doves for speed. They believe the report of his gospel, and receive of his fulness. *^ Whilst all they who are in- censed against him," not able to brook such absolute dependence upon him, nor bear his holy govern- ment, shall be ashamed. The fig-leaves of their own virtues and endowments shall neither adorn them for glory, nor skreen them from wrath ; but abandon them to vengeance, and cover them with confusion ; whilst all the seed of Israel, the whole company of true believers, shall be justified in the Lord. Against them no accusation shall be valid, or condemnation take place ; far from it, for so mag- nificent is the Saviour's majesty, and so beyond our ideas the merits of his life and death, that in him they shall not only confide, but glory ; not only be safe, but triumphant ; able to challenge every ad- versary, and to defy every danger. For this admirable exposition (though a little altered) of a very capital scripture, the reader is in- debted to the late seraphic Mr. Hervey.* But with or without this striking comment, it proves, beyond a doubt, that Jesus Christ must be acknowledged the Author of all our salvation ; it marks, in the strongest lines, that true faith in him is the perpet- ual dependence of the soul on his grace and power. It proves also, that to conceive any thing to be faith in Christ, which does not amount to an absolute constant dependence on him, is to contradict this au- thentic and full representation of faith ; to degrade the importance of Christ to his church ; and greatly * See hh Letters to the Rev. Mr. Wesley, p. 33. COMPLETE DUTY OF MAN. 1^9 T^bscure if not abolish, his glory. For to suppose it is Christian faith to allow Jesus was no impostor in what he taught, or even that his death was a vica* rious sacrifice for sin, is to give him very little glory, in comparison of maintaining uninterrupted depend- ence upon him. In one light, he appears only like a common benefactor, to whose past generous deeds and toils we stand greatly indebted. In the other, he is our continual support , of whom we may say in triumph, " The Lord is my light and my life, whom then shall I fear? The Lord is the strength of my life, of whom then shall 1 be afraid?" The New Testament perfectly concurs with the Old, to place Christ in this glorious point of view before us. St. Paul and St. Peter represent the faith of the Christian church as the same incessant de- pendence upon the Lord Jesus, which the several parts of a lofty temple bear upon its foundation, Eph. ii. 21. 1 Pet. ii. 4. They again explain this de- pendence by the union which the members of the body have with the head, Eph. iv. 15; whilst Jesus himself compares it to the union subsisting between the branches and the vine. But none of these scripture images are used with propriety or truth, unless, by faith in the only be- gotten Son of God, be meant, heart-felt dependence on him, perpetually, for gracious influences, bless- ings, and salvation. It is needless to add more scripture proof. But it is of the highest importance, that you examine yourself, where the stress of your dependence for the welfare of your soul rests ? Where are you look- ing for pardon, strength, comfort, and sanctification? Is it to your own repentance, endeavours, prayers, and good qualities, or, through them all, to the ex- liaustless treasury God has provided for poor, guilty, helpless men, in the person of the Saviour? Blessed R X30 COMPLETE DUTY OF MAN. are you, if you have a testimony in your conscience; thai, lamtntiDg your natural ignorance and blindness, you call upon the Lord ro enlighten your mind, and to give you a distinct efftctual perception of the great things which concern your everlasting peace. Blessed are you, if, feeling your utter inability to sta-jd acquitted before God, by \ our reformation, duties, and prayers, you have no hope but in what Clirist has done and sufFcied. Blessed are you, if, affl cted with the strength of your corruptions, and longing for more love to God and man. you depend upon Christ to work this divine change in your mind. Tins is to believe in the only begotten Son of God, wirhout partialitv and without hypocrisy. This is a dependence which the word of God declares shall never be coiifounded. The Giver of every good and perfect gift bestow it upon you, if you possess it not ; and if you do, increase it still more abundantly. PRAYER, Suited to the preceding chapter on Faith in Christ. GLORY be to Thee, O Lord and heavenly Father^ for laying help upon one mighty to save, one chosen from amongst the people ; and for commanding us to place our whole affiance in him. But thou knowest, O Lord, our pride and unbe- lief; how unwilling we are to confess our sinfulness, or make application to him, who alone can deliver us. Give unto us grace to believe on the name of thy only begotten Son : to draw nigh to thee, de- pending only on his atoning death, and meritorious righteousness, as our whole safeguiud from the wrath to come, Fiii us with boiid peace anU lively hope COMPLETE DUTY OF MAN. ISi towards thee, though our faith. Thougjh conscious of daily defilement in ourselves, and infinite purity in thee, niav vve have boldness to enter into the holiest. rh'Oiii^h the blood of Christ, and cry unto thee, Ahba. Father. May vve know our need of instruction in right- eoU')ness ; and in reading thy word, and in prayer, depend upon Christ, the wonderful Counsellor, to reveal to us, by his spirit, what is for our profit. Help us against our vain conceit of wisdom aid un- derstanding in ourbcives, that we may draw nigh to Christ, to anoint us with eye-salve, Rov. iii. 18 that we may receive our sight, and be made wise unto salvation. And, as thou, O Lord God, knowest all our weak* ness, and our enemies are open in thy sight, may our souls be stayed upon thee ; assured that thou wilt come with a strong hand, and thy arm bhall rule for thee. Instead of yielding to doubts and fears, (ever ready to assault us) may we cleave with full purpose of heart to our Head and Redeemer, and be strong in the Lord, and the power of his might; walking uprightly, working righteousness, and m all things adorning our profession. We pray for the spirit of wisdom and revelation in the knowledge of thy Son, that his powtr, love, and all-sufficient mediation may be our chief joy, and richest treasure ; that, when the trying" hour of our dissolution draws nigh, and natural life, with all its comforts, is about to cease for ever, we may know in whom we have believed, and that he is able to keep that which we have committed unto him, and to save us, for his own name and truth's sake, with an everlasting salvation. We beg these blessings, O heavenly Father, in dependence upon our only Saviour, Jesus Christ, who liveth and reigneth with thee, and the Holy Ghost, one God. Amen. U3 COMPLETE DUTY OF MAN. SUNDAY XVIL CHAP. XVII. The Foundation of Faith in the Lord Jesus Christ. vxOD, who, in infinite grace, planned the method of salvation through Christ, has not only command- ed us to believe in him, but, from the entrance of sin into our world, he began to reveal the glory of the Redeemer, on whom we are to trust. This testimony is the rational, immutable founda- tion of Christian faith. And from this ample, infal- lible testimony which God hath given of his Son, I shall prove there is no part of our misery, as sinners, for which an all-sufficient remedy is not provided in the perfections which Jesus possesses, and the offices he executes. Every man, it has been shown above, is chargea- ble with the sin of rebellion against his Maker. Con- sequently, every man stands exposed to the curse of God's violated law : and no sooner do we cease to dispute with him about the justice of his plainest declarations, than we confess ourselves guilty, and in danger of eternal ruin. The first question, then, of utmost moment to be resolved, in this, What sufficient warrant has a sin- ner and a rebel, when he calls upon the name of Christ, to depend on his blood as a propitiation for sin, in the sight of God ? The answer returned by the divine record to this question, is sufficient to give strong consolation to the most guilty, who in earnest seek acceptance with their Maker : for the divine record displays the infi- yiite majesty of Christ. ''In the beginning^, th^ COMPLETE DUTY OF MAN. 133 Word was with God, and the Word was God. All things were made by him, and without him was not any thing made that was made," John i. 1 — 3. *'By him were all things created, that are in heaven, and that are in earth, visible and invisible ; whether they be thrones, or dominions, or principalities, or pow- ers, all things were created by him, and for him, and he is before all things, and by him all things con- sist," Col. i. 16, 17. On account of this original glory, when the Re- deemer came into our world to save that which was lost, though he v/as in appearance but a weeping- babe, born in a stable, and lying in a manger, yet at that moment the Father said, '' Let all the angels of God worship him." For though abased in this mysterious manner, he is God manifest in the fleshy the Creator of angels. He is Immanuel, God with us. In this character, drawn by the Holy Ghost, be- hold the proper object of every ruined sinner's de- pendence. See with what reason you are command- ed to confide in him, who, at the very time his ap- pearance in the likeness of our sinful flesh was fore- told, had his glory proclaimed by the prophetic her- ald in this magnificent style : *' Unto us a child is born, unto us a son is given, and the government shall be upon his shoulders, and his name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace," Isa. ix. Had the Lord of Hosts only declared, that one of such infinite majesty would be favorable in any de- gree to sinners, and plead for them with the Father, that they might be forgiven, this would have justified our dependence upon him. For a Redeemer, pos- sessed of infinite perfections, must be a fit object of confidence to the soul humbled for sin, supposing he had been pleased to elcclare his merciful disposi* 134 COMPLETE DUTY OF MAN. tion towards it. But Christ has done much more than simply declare his good will to the children of men. The depth of his humiliation, and the pains of his death, are costly astonishing proofs of his love. And the same iiifallib e record, which teaches us that the Redeemer is our God, assures us, that from zeal to manifest in the highest degree the di- vine wisdom, holiness, and grace, and from pity to a ruined world, he was content to live and die a sub- stitute and surety for sinners. In the fulness of time, according to that counsel of peace between the Father and Son, recorded in the fortieth psalm, the Saviour, who is Christ the Lord, was born into the world in the body prepared for him by the power of the Holy Ghost. But instead of the appearance which the carnal Jews wisht d him to assume, (a conqueror over all enemies to hih na- tion) he was counted as no man. And though men in the lowest stations have generally the fewest trou- bles, his case was the reverse, the reverse of the S^randeur of princes, and the tranquillity of the vul- gar. Pre-eminence in the multitude and weight of his sorrows, and the very first place among the (op- pressed, was his only external distinction. Yet a man of low condition, m the midst of troubles, may have a high character, at least an untainted one ; but Jesus made himself of no reputation ; he bore that vile character before men, which man bore before his Maker, the horrid character of a blasphemer : nay, he stooped still lower, and not only stood as a crim- inal at the bar of Pilate, but appeared such by impu- tation in the e\es of God. *' And the Lord hath laid on him the iniquity of us all." Malefactors are charged only with the crimes they have done, and with only a few of those. The scripture describes this iniparalleled sufferer as opj^ressed with the in- numerable and abominable crimes of multitudes^ COMPLETE DUTY OF MAKf. J35 like sands upon the sea- shore, and with all the sins of rach individual in those multitudes. A weight much more terrible to sustain, than we are able to conceive; though we know this, that the curse of the law was a weight sufficient to crush a world : for when legions of angels, who excel in strength, abus- ed that strength against the law, it sunk them from the highest heaven to the lowest hell. Je^u^ undertook to b' ar this weight. *' He was; made sin.'' i e. a sin-offering and a curse for us; he interposed his sacred body between the load of wrath from above, and us the heirs of wrath be- low. Instead of that high ineffable communion of love, which he maintained with his Father, he was content to feel the exquisite torture of being forsaken of him. It pleased tlie Lord to bruise him. And now he, " who was like a sheep dumb before his shearers," is dumb no longer. The Lamb of God, when brought to this most dreadful slaughter, opens his mouth, and pity itself must cry for pity. The impious laiigu ge of his murderers, was, Where is now thy God ? Behold, in the prodigious pangs of his soul, something like the same language comes from his own mouth : He cries out. My God ! my God ! why hast thou forsaken me ? Thus scripture delineates the Redeemer's humiliation ; nor with less exactness ascertains the end for which he stooped thus low, and the everlasting benefits he thus secur- ed to all his faithful dependants. Notwithstanding ht paid so dearly for it, yet, in spite of all the op- position from the enemy of sinners, and from sinners themselves, he obtained a perfect conquest, dying with this word of transport in his mouth, It isfriis/i* ed ! The debt of penal suffering, and of perfect obe- dience to the law, is paid ; the powers of hell are vanquished, and God is well pleased. Poatler thii marvellous transaction, diis horrible 136 COMPLETE DUTY OF MAN. torment and death, sustained by him who livcth for evermore. Consider deeply the ignominy of his abasement, and the extremity of his anguish, all en- dured with no other view, than to make atonement for sin, and purchase redemption for all who should ever trust in his name. Consider this fact, and then you may say, it is not possible for the mostaiRicted conscience to desire a surer foundation to trust in for pardon and acceptance with God. What can the law demand of you, either to exempt from suffering its penalty, or as a title to eternal life, which this vicarious obedience and sacrifice of God manifest in the flesh, has not abundantly provided in behalf of all true believers ? I will suppose your sins enormous, and crying with the loudest cry for vengeance : still, can they have so much weight to condenwi you, who, in an- guish for your offences, depend upon Jesus, as the blood of an incarnate God has, to cleanse you from all sin ? Who dare say, your offences have dishon- ored God's law, so much as the obedience and death of the Redeemer has magnified it ? or that those transgressions have not been fully expiated, for which the Lawgiver himself submitted to be put to death ? Though you are shocked at the daring presumption ©f expecting pardon, on the vague notion of mere mercy, now your understanding is enlightened, and your conscience faithful in its rebukes ; though you cannot give into the modish religion, which leaves the justice of the Most High, and the law of the Most Holy, destitute of their due honor ; nor trust to obedience and future amendment, to atone for past offences ; yet steadfastly fix your eyes on the matchless ransom paid by Jesus on the cross. Sec, there, the glory of the Holy God, reconciled with the salvation of criminals : see, there, the justice of God appear more awful than if mercy had been ex- COMPLETE DUTY OF MAN. 13? eluded; and mercy more amiable, than if justice had been given up. See how vengeance and forbearance there meet together; vengeance on the crucified Redeemer, and, for his sake, forbearance to all be- lieving penitents. See, there, wrath and love kiss each other ; wrath towards the divine Surety and Substitute, love to insolvent sinners. By this infi- nitely wise contrivance, every honor done to the criminals is an honor done to the law, because they receive it only through the satisfaction and obedience paid to it by their Surety : and ail the respect put upon the law puts respect also upon the criminals, because he who undertook to pay their debt, and bear their curse, is God and man in one Christ. Is not this transaction a solid ground of peace to the broken in heart ? A transaction in which God holds forth his equal Son to be a propitiation for sin through faith in **his blood, that he might be just, and yet the justifier of all who believe in Jesus." What cloud so black can hang over the mind, which this truth is not able to dispel ? It is designed to give light to them that sit in darkness, and the shadow of death, and to guide their feet into the way of peace. Further, this ground for depending on the Lord Jesus Christ to obtain forgiveness, will be found still more adapted to our guilty state, when you know the way in which men become partakers of Christ. The great generally sell, even what they call their favors. Powerful recommendations, or long ser- vices, only induce them to give preferment. Far otherwise, as our impotent condition requires, is the case respecting our pardon from God. No works of righteousness are required to be first performed as a recommendation, no set of holy tempers, or stock of moral virtue. These are fruits which ever follow upon true belief in Christy and from grace 13& COMPLETE DUTY OP MAN- received by constant dependence upon him. The invitation to sinners is expressed in the most en- couraging terms. "Ho! every one that thirsteth, come ye to the waters, and he that hath no money, [no single vahiable quality] yea, come buy wine and milk without money and without price." Isaiah Iv. '*The Son of Man is come to seek and to save that which was lost;" the ungodly, sinners, enemies to God. Can a conscience, loaded with crimes of largest size, of deepest dye, and beyond number, conceive a refuge more adapted to its distressed condition ? or more free promises of reconciliation and peace with God ? But should neither the divinity of the Redeemer, nor the merit of his sacrifice, nor his invitations to all who thirst for salvation, be sufficient to engage your entire dependence on him for pardon, there is still another ground for trusting in him, his office. Every high-priest, says the scripture, " taken from among men, is ordained for men :" all his influence and power is to be employed for their spiritual good. The things appointed for him to do strongly prove this ; for he was to offer gifts and sacrifices for sin ; sacrifices to make an atonement, and gifts, on account of which, it became God to continue his favor, though forfeited. The one grand indispen- sable qualification therefore for the office, was a heart, which knew how to have compassion on them that are ignorant, and out of the way of duty and safety. But this office of high-priest, and its functions, we are infallibly taught, were only designed to serve unto the example and shadow of heavenly things ; i. e. to be a way of teaching us, by objects of sense, the office wliich the Lord Jesus Christ bears in the highest heavens, and what sinners are to expect from him. ''He is made an high-priest of good things COMPLETE DUTY OF MAN. 139 to come. He is entered with his own blood into heaven itself, to appear in the presence of God for us:" consequently is under the strongest engage- ments of office, to mediate eifectually for all who shall ever come to God by him. And lest we should fear we are too mean or vile to engage his most active pity, particular mention is made, that he is "touched with a feeling of our infirmities, having been in all points tempted like as we are, yet without sin." Therefore, from an ex* perimental knowledge of all our difficuhies, hard- ships, and distresses, he hath that exquisitely tender sympathy with us, which otherwise would not have been possible. Is your spirit then wounded by sin ? Listen not to your fears ; parley not with the accuser ; look to the intercessor for the transgressors. He must first prove false to the engagements of his most holy of- fice, and do violence to the bowels of mercy, which constitute his fitness for it, before your humble de^ pendence on his blood and intercession can be dis- appointed. After all we have advanced, blessed be God, there remains yet another ground of confidence in the Saviour for remission of sins, to all who call on him, I mean repeated assurances from God, that the sac- rifice of his Son is in his sight a complete atonement for their sins, who believe in the name of Christ, and shall save them for evermore. Declarations of this import are so many, that we can select only a few of the chief. Isaiah, in his affecting account of this great event, having affirmed that Jesus suffered as a substitute for sinners, being wounded for our transgression, and bruised for our iniquity, thus magnificently des- cribes the efficacy of his sufferings : " He shall see of the travail of his soul, and shall be satisfied : by his UO COMPLETE DUTY OF MAN. knowledge shall my righteous servant justify many ; for he shall bear their iniquities; bear them away," as the scapegoat did, carrying them into the pathless wilderness, no more to be found, though sought for by the malicious tempter and accuser. The angel Gabriel is commissioned to revive the heart of Daniel, greatly beloved of God. For this purpose he assures him, that when Messiah the prince was cut oflf, he shall, in that oblation of himself on the cross, accomplish a work of infinite glory : " He shall finish transgression,'' by expiating it, and redeeming all from its curse who should be- lieve in him. "He shall make an end of sin," by de- livering (in virtue of his death) all from its detesta- ble dominion, who shall call upon him. " He shall make reconciliation for iniquity," by a full, perfect, and sufficient sacrifice and satisfaction. "He shall bring in everlasting righteousness," a righteousness which will justify all who believe, throughout all ages, and with which everlasting life stands connect- ed by the promise of God. After the testimony of a prophet, and an angel, hear the voice of God from heaven: "This is my beloved Son, in whom I am well pleased." His life and death magnifies my law, redeems sinners from its curse, and is of all things on earth, or in heaven, incomparably the noblest in my eyes. The Redeemer himself bears the same strong attestation to the efficacy of his death, as the salvation of his church. " God so loved the world, that he gave his only begotten Son, to the end that all who believe in him should not perish, but have everlasting life. My flesh I give for the life of the world.' — This is my blood of the New Testament, shed for the remission of the sins of many." Weigh well these decisive testimonies. They will constrain 3^ou to say, nothing more could have been done to take away every objection a guilty wounded spirit COMPLETE DUTY OF MAN. 141 can make against its obtaining forgiveness. With equal propriety and mercy is this call addressed to perishing sinners : ** Come unto me, all ye that la- bour, and are heavy laden, and I will refresh you.'* My body bore your sins on the tree, when I suffer- ed, the just for the unjust; my blood was shed to cleanse you. I, the brightness of the Father's glory, and the express image of his person, who uphold all things by the word of my power, purged away sin by the sacrifice of myself, and am set down a me- diator on the right hand of the Majesty on high. Believe, therefore, on me, and you shall receive remission of sins, and never perish. SUNDAY XVIIL CHAP. XVIII. The same Subject con^nued. W E have proved the exceeding abundant grace of our Lord Jesus Christ, to save from the guilt of sin. We are now to shew what foundation there is to de- pend upon him for knowledge, strength, and ever- lasting salvation. As man's first di: ;bedience sprung from his im- pious desire to be as the gods in knowledge, the righteous punishment of his sin was, extinction of light in his soul. Hence we are born blind to God, and the things of God, though the knowledge of them be far more desirable than life itself. Hence we are in perpetual danger of delusion, and, by our lusts, prejudiced strongly against the trutii. In these circumstances, God is pleased graciously 142 COMPLETE DUTY OF MAN. to command us to depend on the Lord Jesus Christ, to recover our sight, and enrich us with spiritual knowledge. To prove the reasonableness of this dependence, the Father declares, he hath given Christ for a light to the Gentiles ; to open the blind eyes, Isa. xlii. Malachi calls him the Sun of Righteousness ; for as the sun in the firmament dispenses invigorating influence through the whole earth, unveils the face of every object in the visible creation, and gives it to be seen in its true situation ; so the Redeemer, by his word and spirit, scatters darkness from the mind, makes divine truth visible, and strengthens our dim faculties to behold the glory of the Lord, and the excellency of our God. Zacharias, full of the Holy Ghost, celebrates the appearance of Christ as an ef- fectual teacher of men in things of the utmost mo- ment, which the use and exercise of their own ra- tional faculties could never have discovered. He calls Jesus the day-spring from on high, rising tlirough the tender mercy of our God, to give light to them that sit in darkness and the shadow of death, and to guide their feet in the way of peace. The Baptist points him out as the person from whom all the di- vine knowledge proceeds, which ever was or will be amongst men. This is the true light, that lighteth every man that conieth into the world. The Redeemer himself confirms these high testi- monies, when the Jews attempted to ensnare him by their subtle and captious questions. He said unto them, ''I am the light of the world :" what possibil- ity then is there of deceiving me, or deluding, by your falsehoods, my disciples ? " He that followcth nie shall not walk in darkness, but shall have the light of life." How could he more strongly assert, that he came to make the w^ay from earth to heaven plain before sinners. COMPLETE DUTY OF MAN. ^43 St. Paul, inspired by the Holy Gbjost, teaches the church, that Christ is made of God, unto all who beheve, wisdom ; and that God, " who caused the light to shine out of darkness, hath shined into our hearts, to give us the knowledge of the glory of God in the face of Jesus Christ, in whom are all the trea- sures of wisdom and knowledge hid :" covered un- der the veil of humanity, and the depth of his hu- miliation. Observe the strong import of his expres- sion ; the aposde does not say treasure mtliQ singu- lar number, though this implies excellency and abundance of knowledge, but treasures. He doth not only say treasures y though this would have greatly- enlarged our conceptions ; but he saith, in whom all 'he treasures of wisdom and knowledge are hid. So that nothing pertaining to spiritual life and godli- ness can be imagined, no knowledge in the least degree profitable to poor, weak, helpless, sinful creatures, which is not to be found in Christ, as in an inexhaustible magazine, provided by the God of glorv for the supply of our necessities. In this emphatical manner do the scriptures exalt Christ, in his prophetic office, as appearing to make a complete revelation of the name of God, his will and designs concerning us ; and after having deliver- ed, as the prophets before him, the words of pure truth, he was not, as they, impotent to impress effec- tual! v what they taught. This prophet of all ages and nations declares, " I will send unto you another Comforter, even the spirit of truth, he shall lead you into all truth." Do you then feel your ignorance in religion, and bewail the dulness in your understanding to appre- hend spiritual things, and a weariness when your attention is turned to them ? Are you grieved to find so much ob-.curity rest upon the book of God, when it is before you ? Behold your relief. The iU COMPLETE DUTY OF MAN. scripture exhorts you to depend upon Christ, to give you all the knowledge you need. What can induce you to make \application to him, if not the declaration, that he left the bosom of the Father to declare him ? What can encourage our utmost con- fidence of success, if the manner in which his Church publishes their success fails ? *' The Son of God is come, and hath given us an understanding, that we may know him that is true." He hath given us not only our intellect, which distinguishes us from the world of animals, for this was ever common to all men ; he hath given us not only the revealed word, which deluded pretenders have as well as we ; but he hath given us, say the faithful in Christ, the spirit of wisdom and revelation, in the knowledge of him- self, the truth. They who bear this testimony were once as ignorant and dark as you can be. When blind Bartimeous cried out, *' Jesus, thou Son of David, have mercy on me, that 1 may receive my sight," they that stood by said, " Be of good com- fort, rise, he calleth thee." But the same compas- sionate Saviour addresses thee, thou child of ignor- ance, from his glorious high throne, in terms no less kind : "1 counsel thee to buy of me eye-salve, that thou may St see ;" have the knowledge of God, and aright judgment in all things. Light, not only to see the way of life, but to discover and baffle the devices of the enemy : for before Christ all things are naked, even the deepest counsels of the destroyer, and all his cruel snares. He knows how, with equal ease and certainty, to confound his force, and infatu- ate the author of all subtlety and malice. He came to ruin all his contrivances against the faithful, ac- cording to the name of glory first given him. Bruiser of the Serpent's Head. How worthy then is this matchless person to be trusted with unshaken con- fidence for our instructor and guide all our days, to COMPLETE DUTY OF MAN. HS deliver the godly out of every temptation and pre- serve them safe unto his own kingdom I SUNDAY XIX. CHAP. XIX. The Ground for Faith in Christ to turn us from all Iniquity. JN ATURALLY blind, wc are also slaves to aii earthly, sensual, devilish spirit. This sad truth is often felt in remorse, shame, loss, and many incon- veniences. Then we wish ourselves free ; and, con- fident in our own strength, determine no more to yield. But the very next temptation adapted to our beloved lust prevails as easily as did the former ; so that, soon disheartened by repeated foils, we give up the all- important contest, we begin to palliate and excuse the ignominious slavery, which we find no heart to shake off. This is the state of man. And, take notice, ex- perience concurs with scripture to prove, that no share of good sense, or superior learning, or good education, give men power to resist their corrupt nature, any more than savage ignorance. The most these advantages can do, is only to gild those shac- kles they can never break, and slightly conceal from the superficial eye of a fellow- creature what still galls and defiles the inner man. This subjection to sin is grievous to a soul bom again, as the infamy of vassalage to a free citizen. Enlightened to judge aright, you will long to have your iniquities subdued ; and, without strength ia T 4,4,6 COMPLETE DUTY OF MAN. yourself, you will gladly implore deliverance from such tyrannical oppression. In sure and certain hope of this deliverance, God commands you to depend on the Lord Jesus Christ. To justify your dependence, a display is given of his power, such as makes the slightest suspicion of miscarriage un- reasonable to the last degree. For the ancient pro- phets, describing his majesty, call him, '' The Lord of Hosts, the Lord mighty in battle, who has the earth for his footstool, and heaven for his throne ; the light for his garment ; the clouds for his chariot ; the thunder for his voice ; and all the legions of angels for his servants. And, lest his deep abasement of himself should weaken our idea of his mighty power to save, we have a very particular relation of the wonders wrought by him in the days of his flesh. Innumera- ble multitudes of diseased and impotent people were brought to his feet, and by his word instantly made whole, every one of them. The dumb and deaf, the blind and dead, his energy restored to the blessing of life, or the full exercise of all their facul- ties and powers. The whole creation he commanded with absolute sway. Though winds and storms are mighty, yet Jesus of Nazareth rebukes them, and they are hushed into silence. The weaves of the sea rage horrible, yet sink at his w^ord into a perfect calm. Death and the grave, to mortals inexorable, cannot one moment detain their prey, when Jesus saith, "Lazarus, arise." The powers of darkness, though more mighty than diseases, storms, and death, crouch before him, and adore him as their Lord. Further, to encourage sinners to confide in him as a deliverer from the tyranny of sin, Jesus, when on earth, carried about with him many monuments of his saving power. Publicans, the w^orst of men, COMPLETE DUTY OF MAN. \i7 harlots, the most infamous of women, he separated from their inveterate kists, giving proof, in each of these instances, that no one can be so enslaved to sin and Satan, but he can make them free indeed. After preaching this transporting truth with his own lips, and confirming it day by day during his ministry, he displays his power to the height at the very hour of his death. Behold him hanging on the cross, his vissage frightfully blotted and mangled, his whole body covered with marks of scorn, swelled with strokes of violence, bedewed from head to foot with his own blood I Is he a deliverer from sin ? Can he save ? Hearken, though thus low himself, his power and grace destroy in a moment the do- minion of sin and Satan, in the utmost strength wc can possibly conceive it. He says to the dying malefactor, who turned to him with the prayer of faith, " Verily, verily, I say unto thee, this day shalt thou be with me in paradise.'' I will carry thee up with me into heaven, as a trophy of my victory over Satan, and will show thee there as part of the spoils which shall adorn my triumph over hell. He snatches this abandoned wretch as a brand out of the fire, an earnest of the everlasting salvation of all who should ever call upon him. He snatches from the very jaws of hell one who seemed not only void of grace, but past it ; and in an instant sanctifies that heart, which had been for many years the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. In this conquest, the Redeemer acted with a double view, to prove himself the Messiah; and gave an indisputable warrant for sinners, even the chief, to call upon him, that they may be saved. Should it be said, the Redeemer's death and burial indicate his weakness, Christians reply, he lay in the 148 COMPLETE DUTY OF MAN. grave, not as a subject, but as a conqueror; he came there to draw out the sting from the king of terrors ; and on the third day from his death, triumph as the resurrection and the life, in whom whosoever livcth and beheveth shall never die. The language of his resurrection was full of power : it spoke again, '' Thy dead men shall live, together with my dead body shall they arise : Awake and sing, ye that dwell in the dust, for thy dew is as the dew of herbs, and the earth shall cast out the dead." Isaiah xxvi. These ample testimonies of decisive authority prove the power of Jesus, and present him before our eyes as a fit object of unreserved dependence for deliverance from the power of sin. And they are still corroborated by declarations both in the Old and New Testament. Hear how every doubt is answer- ed, and all desponding thoughts reproved. ''Say to them that are of a fearful heart, [under a lively view of their own weakness, sins, and corrup- tion] Be strong, fear not : behold, your God will come with vengeance, even God with a recom pence, he will come and save vou," Isaiah xxxv. '* Behold ! the Lord God will come with a strong hand, and his arm shall rule for him : behold, his reward is %vith him, and his Vv^ork is before him ; he shall feed his flock like a shepherd ; he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young : he shall bring forth judgment unto truth," Isaiah xl, and xlii. Confident of the certainty of these declarations, St. Peter addresses the Jews, though a people aban- doned to all wickedness, and tells them, that " God having raised up his Son Jesus, sent him to bless them, by turning every one of them, w^ho shall call upon his name, from their iniquities. See how magnificently St. Paul describes the ex- ceeding greatness of Christ's power to save from. COMPLETE DUTY OF MAN. 149 sin and hell. *'God [saith he] hath raised him from the dead, and set him at his own right hand in heav- enly places, far above all principality and power, and might and dominion, and every name that is named, not only in this world, but also in that which is to come ; and hath put all things under his feet, and given him to be head over all things to the church, which is his bodv, the fulness of him that fiUeth all in all," Eph. i. 20—23. Magnify then, as you please, the number or strength of temptations ; the weakness or corrup- tion of our nature ; the power of Satan, and of evil habits ; still, u-hat are all these before him, who gave himself to redeem men from all iniquity, and to purify to himself a peculiar people, zealous of good works ? What before him, whose office, as king in Zion, is to turn from darkness unto light, from the power of Satan unto God, and enrich the fallen soul with that holiness which shall make it meet for heaven ? What are these usurpers, avarice, lewdness, envy, malice, or unbelief, by whom strengthened, that they should be too hard for him utterly to subdue, from whose fulness all the saints who ever lived on earth received their every excel- lency, and all the angels their spotless purity ? Was it possible to prove that one single persevering de- pendant on the power and grace of Christ ever died in sin, how could the promises of God concerning his Son be true, or he answer the character given of him? Either he must be flilsely described in scrip- ture, or this conclusion be infallible : *' if the Son shall make you free, you shall be free indeed.'' All your evil tempers shall be subdued, and you be pre- served blameless in spirit, soul, and body. So able is Christ to save. 1 proceed to prove he is as ready and willing, by evidence the most de- cisive. What means his humiliation from first to BO, COMPLETE DUTY OF MAN. last ? His pleading with sinners all the day, and his midnight intercessions for them ? What mean his invitations? *'Ho, every one that thirsteth, let him come unto me, and drink. Whosoever cometh unto me, I will in no wise cast out :" What was it, but love, in the highest degree, which made him so long endure a condition in all respects the reverse of his original glory? Instead of hallelujahs from the an- gelic host, blasphemous revilings from the children of the devil ; instead of joy inconceivable, an heart in the midst of his body like melting wax, through the intenseness of his anguish ; instead of adoration from myriads of ministering spirits, buft'etings, bloody scourges on his back, and on his face a load of spittle ; instead of his throne high and lifted up, before which the whole host of heaven cry, **Holy, holy, holy is the Lord of hosts : heaven and earth is full of thy glory !" a cross between two thieves, in the midst of insulting shouts, and the frowns of eternal justice. Come hither, behold and see if there was ever love like this. Come, and hear his voice in the height of all his sufferings : looking upon his murderers, when his eyes were about to close in death, he cried, ''Fa- ther, forgive them, for they know not what they do." Now then, if you can, doubt. Now, if it be pos- sible, question his iviH'mgness to save poor sinners, turning to them with the prayer of faith, who prayed even for his bitterest foes. In the last place, the Lord Jesus Christ is as proper a person to trust for eternal salvation, as for wisdom, strength, and righteousness in this life. His dominion reaches equally over the world in which \Yt dwell, and that into which death trans- lates us. *' Fear not," saith the Saviour, " I am the first and the last, I am he that liveth, and was dead, and COMPLETE DUTY OF MAN. I51 behold I am alive for ever more, and have the keys of hell and the grave. I go to prepare a place for you ; and if 1 go to prepare a place for you, I will come again and receive you unto myself, that where I am, there you may be also." And in his last solemn prayer for all who should ever believe in him, he declares his infinite love, and their eternal salva- tion. ** Father, I will that they also, whom thou hast given me, be with me where I am, that they may behold my glory, which thou hast given me." After a constant exercise, therefore, of depend- ence on Christ to save from the guilt, defilement, and power of sin, from ignorance, temptation, and every enemy which can assault us in the way, what well-grounded comfort, what abounding hope in death, is his name, and faith in his name, able to in- spire ! Able to make us die in triumph, no less than live in righteousness ; to copy the pattern of the first martyr in the Christian church, to behold by faith what he saw without a veil, and expire in peace and joy, saying "Lord Jesus, into thy hands I commend my spirit." PRAYER, Suited to the preceding Subject. O LORD JESUS CHRIST, display, we entreat thee, the glory of thy name, that we may exult and extol, and honor thee, even as we honor the Father. Enlighten the eyes of our understanding, that we may know thou hast fulfilled all righteousness, magnifi- ed the law, and made it honorable ; finished trans- gression by thy death on the cross, made reconcilia- tion for iniquity, and brought in everlasting right- 152 COMPLETE DUTY OF MAN. eousness. Take away all unbelief, that thy blood and righteousness may be our shield against all the fiery darts of the wicked one, and a covert from the tempest of divine wrath due to our sins. So shall our hearts be set at liberty from all fear that hath torment, and we shall run the way of thy command- ments. Give us grace, O good Lord, to be strong in thy power and might, against all the enemies of our souls. Assure our hearts against all suggestions to the contrary, that thou art able and faithful, and wilt subdue our iniquities, who call upon thee, and keep us unblameable and unreproveable. Deliver us from a self-sufficient spirit, that we may never attempt to perform duty, resist temptation, or bear the cross in our own strength. Let us know and feel, that when we are weak, then are we strong ; and that ^vhen we depend only on thy arm and favor towards us, neither the flesh, the world, nor Satan, shall be able to pre- vail against us. Give us full assurance of understanding and faith in the great mystery of godliness, that thou art God and man in one Christ, infinite in wisdom to teach ; in power to help and defend ; in justice to destroy thy adversaries ; infinite in goodness to supply all our wants, and complete our felicity; infinite in truth to accomplish all thy exceeding great and precious promises, and altogether such a Saviour as our deep and manifold necessities require. Finally, we beseech thee, O Lord, to grant that we may have in ourselves the witness of thy power and glory, by die change wrought and maintained in our views, pursuits, and tempers; that we may shew forth thy praises, who hast called us out of darkness into marvellous light, and be ready, when we depart, to join the song of the ransomed of the Lord, say- ing, " Worthy is the Lamb that was slain to receive COMPLETE DUTY OF MAN. 153 power, and riches, and wisdom, and strength, and glory, and honor, and blessing. Blessing, honor, and glory, and power be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever." Amen. SUNDAY XX. CHAP. XX. On the Divinity of the Holy Ghost. •' ■ ^ 1 HE scripture teaches us, that the work of man's salvation is through the joint agency of the Father, the Son, and the Holy Ghost. God the Father, in infinite wisdom and mercy, provided him- self a lamb for a burnt-offering to purge away sin. God the Son, in his own person, as mediator, sub- mits to suffer the just for the unjust, rising for their justification, and ever living to make intercession for all who come to God by him. God the Holy Ghost gives knowledge and understanding of this glorious salvation, procures it a cordial reception, and sancti- fies the soul for endless bliss. Each of these persons, who thus co-operate in man»s salvation, must be by nature God, because no- thing finite can execute any part of this grand scheme. Who, but the supreme Lawgiver, can admit of a substitute to bear the curse due to sin- ners ? What creature can possibly have merit, much less be sufficient, by his own obedience and death, to atone for offences against the majesty of Heaven ? Or to whom but God doth the power appertain, greater than that of creation, to bring: T7 154 COMPLETE DUTV OF MAN. man's will, obstinately fixed in rebellion against hiSr Maker, to be in all things gladly obedient to his Gommand ? But if the scripture teaches that the salvation of man is owing to the agency of each person in the blessed Trinity, it is then no speculative notion, but a doctrine of substantial and perpetual use, worthy the most devout attention of every Christian, to im- press his mind, by earnest meditation, with what God has revealed touching this subject : revealed not at all to teach us how the Father, Son, and Spirit, arc three persons in one eternal Godhead (for this it never attempts), but that we may know our obliga- tions to the Father, the Son, and the Holy Ghost, ar.d live in such entire confidence in the mercy of God, and such devotedness to his service, as the knowledge of this most sublime and mysterious truth, is designed to produce. The scripture character of God the Father has already been delineated ; and that of God the Son in his mediatorial office. We shall now lay before you, at one view, what we are taught of the nature, person, and office of the Holy Ghost. May he, the Spirit of truth, give us to understand the things which belong to his glory ! That he is one in essence with the Father and Son, the scripture proves in this plain manner. It ascribes to him the perfections of God. Now the distinct nature of every thing is determined by its properties. He who possesses the properties pecu- liar to a man, is on that very account esteemed one : by consequence, he who possesses the perfections peculiar to God, must on that account be worship- ped as God. But the scriptures teach us, that the Holy Ghost is an eternal, infinite, almighty Being, and called, in exclusion of all creatures, the Holy Spirit. The COMPLETE DUTY GF MA!C. 155 felood of Jesus, we are assured, was offered under his influence, under the name of the Eternal Spirit, Hcb. ch. ix. A title given only to God : for we no where read of an eternal angel. The Holy Ghost is infi- nite, for he searcheth all things, even the deep things of God, I Cor. ii. He is almighty, he formed the chaos into order and beauty, and by his energy the world subsists each day. '' Thou sendeth forth thy Spirit, they are created, and thou renevvest the face ©f the earth," Psal. civ. His almighty power is no less conspicuous in tht dispensations of grace, that in the sphere of nature. The spotless humanity of Jesus was formed by his power in the blessed virgin ; by him Jesus was led into the wilderness ; anointed to preuch the gospel, and fulfil his ministry; *' Anointed with the oil of gladness, above all kings, and priests, and prophets, who were typical of his glory." In all that Jesus did on earth, he was supported, we are exprt ssly taught, by the Holy Ghost. A most forcible proof of his divinity ; for Jesus, as Mediator, has a name given which is above every name, to so high a degree, that all in earth and heaven must bow their knee to him ; yet consider as Mediator, he is still inferior to the Holy Ghost, because by him consecrated and enabled to discharge that very office. But nothing in earth or heaven, except God, is above the man Christ Jesus ; the Holy Ghost must then be one in essence with the Father, as the scripture teaches, and the chiu'ch of Christ has ever believed. Again, the Holy Ghost does works proper to God. He renews the soul. When those sinners at Corinth, sunk into the lowest dregs of wickedness, became new creatures, the glorious traubfoiniation is ascribed to this divine agent. Such were some of you (whoremongers, adulterers, abusers of them- sej.ye§ with maukindj, thieves, covetous) ; but ye arc 156 COMPLETE DUTY OF MAN. washed, but ye are sanctified, but ye are justified in the name of our Lord Jesus, and by the Spirit of our God, 1 Cor. vi. Further, the Holy Ghost endued the apostles with miraculous powers, laid the foundation of the Chris- tian church, published its laws, and governed all things. He separated Paul and Barnabas, and ap- pointed their mission to one rather than another place, the high prerogative of the supreme Director. A dispensation of infinite consequence, and incom- municable to a creature. In the consummation of all things, the Holy Ghost will work in a manner altogether divine, the master-piece of all he has done, a demonstration of his providence and grace, in a degree which can be- long to none but God. He will raise the bodies of the faithful from the dust, and clothe them with im- mortal glory. "If the spirit of him that raised up Jesus froni the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies, by his spirit which dwelleth in you," Rom. viii. Further, the Holy Ghost must be one in essence with the Father and the Son, because divine wor- ship is paid to him. This glory, which the jealous God will not give to another, consists in swearing by him, touching the truth of what we affirm ; accord- ing to that command, Thou shalt worship the Lord thy God, and sware by his name. It consists also in making him the only object of our faith and trust. Thus saith the Lord, *' Cursed is the man that trusteth in man, and maketh flesh his arm," Jer. xvii. This one only fountain of benediction and grace is to be implored for the continuance of both, and obeyed as the only one whom we are to fear. 1'he principal end of divine worship is in this man- ner to ascribe unto God the honor due to his COMPLETE DUTY OF MAN. 147 name. But we find in scripture all these particular acts of supreme worship paid to the Holy Ghost. St. Paul swears by him, and appeals to him as wit- iiess of his sincere good- will to his enraged breth- ren the Jews. *'I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost." We are required to believe in the Holy Ghost, and to obey him with the father and the Son : for the import of our baptism in each of their names is, that we entirely surrender ourselves unto the service of the sacred Trinity. He also is implored with the Father and the Son, as the foun- tain of all blessings and graces of the Gospel. From the days of the apostles, the church of Christ has concluded her public worship with this address to the Trinity (which were blasphemous, if they were not equally divine), ''• The grace of our Lord Jesus Christ, and the love of God, and the fellow- ship of the Holy Ghost, be with you all. Amen." The infinite glory also given to God, and the self-abasement of men and angels, under a sense of his appearance, are ascribed to the Holy Ghost. Isaiah relates his vision of the glory of God : the prophet saw the '' Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphim s, each one had six wir.gs. With twain he covered his face, with twain he cov- ered his feet, and with twain he did fly. And one cried to another, and said. Holy, holy, holy is the Lord of Hosts ; the whole earth is full of his glory. Then said I, Wo is me ! For I am undone, because I am a man of unclean lips," Isa. vi. By compar- ing this scripture with the quotations of it in the New Testament, there is full evidence that this ado- ration was paid to the Holy Trinity. As to God the Father, none dispute that worship was addressed to him. With respect to Christ, we are infallibly 158 COMPLETE DUTY OF MAN. assured, that Isaiah spoke these things, when he saw his glorv. And St. Paul expressly asserts, that the voice of the Lord, which at this very time spake to Isaiah, was the Holy Spirit himself. " Well spake the Holy Ghost by Esaias the prophet unto our fath- ers, Go unto this people and say, Hearing ye shall hear, and shall not understand,'' Acts ii. 8. Again, the Spnit is exalted above the rank of creatures, therefore he must be God : for there is no middle state between. That he is exalted above the rank of creatures is evident, because he is never re- presented as a worshipper of God. But the relation of all creatures to him, and their dependence upon him, are necessary obligations to pay him worship. And the more excellent the endowments of a crea- ture are, the stronger will be his obligation to glo- rify his Maker. Accordingly, the scripture frequent- ly represents the whole company of heaven offering up to God their most ardent praises. But how comes it, if the Spirit be also a creature, that he is never mentioned as a worshipper ? Is it not strange indeed that he should be forgotten, who, if a creature, should, as the principal person, have led this concert of praise ? Was it not highly needful to have made mention of him, in order to prevent our mistaking in a matter of such moment ? The total silence, therefore, of scripture on this head affords a strong inference that the prophets, apostles, and Christ, knew the Holy Ghost was not a creature, but by nature God. It was foreseen that many profane disputers would affirm the Spirit is no more than a quality in God, which cannot subsist, or be distinguished as a person. To confute this notion, he has a name significant of his essence and energy ; that his essence is spiritual, and his energy the cause of all holiness in the souls ©f men. As the spirit within a man, which observes COMPLETE DUTY OF MAN", iS!i his own thoughts, is not a quality, but something really distinct From his thoughts ; so this Spirit, which knows the thoughts of God, and even searches the deep things of God, must be a person distinct from the Father, who is thus known by him. Be- sides, all personal actions arc ascribed to the Spirit: *' He shall not speak of himself; but what he hasi heard, that shall he speak." He convinces the world of sin, righteousness, and judgment. And when Peter was still doubtful of the import of the heav- enly vision, **The Spirit said unto him, behold three men seek thee." All these expressions are without a meaning, if they do not clearly mark the person- ality of the Holy Ghost. From this summary view it appears, that the Holy- Ghost possesses the essential attributes of God, that he does works proper to God, and receives the honor due unto God only. To this scripture proof there is no reply, but such as infidelity is never at a loss to make against the plainest truths. These scripture proofs, which have been often urged at large with great strength and clearness, are a suffi- cient warrant for our faith in this important article of the Christian creed. As to those who will con- tradict and blaspheme on account of insuperable difficulties which occur in this subject, the moment we presume to step beyond what is written, it must be observed that all the peculiar doctrines of revela- tion, no less than this, become to such, first matter of dispute, and then are rejected, because they seem irrational, till at length God's blessed system of truth, which none of the wise men of this world knew, is reduced to little more than some moral maxims, and the revelation of a resurrection of the just and unjust. Whether this be to receive and rationally interpret the book of God with all reverence, or to renounce all subjection to its authority, and sit in judgment upon his dictates, judge ye ! I6d COMPLETE DUTY OF MAN. SUNDAY XXL CHAP. XXI. On the Operations of tlie Holy Ghost. After our judgment is fully informed and con- vinced of the divinity of the Holy Ghost, we must know for what great purposes that infinite, almighty, eternal Spirit, exercises his office in the church of Christ, and what are his influences ; for till these things are clearly understood, we can never ascribe to him the glory of his own work, nor be secure from dangerous delusions. But the scripture is not more full in declaring the divinity of the Holy Ghost, than in determining the nature and invariable effects of his operation. To him, we are taught by holy writ, is intrusted the management of Christ's cause against a rebel world. By his secret, yet mighty energy, the foun- dation of the Christian religion is laid in the soul ; by hnn it is maintained, and at length produces much fruit to perfection. The foundation of the Christian religion, as the words import, is the knowledge of Christ ; without which, though you may do many- things which are commanded, and be in profession a Christian, you still want the foundation of accepta- ble worship, according to that assertion, '' If any man serve me, him will my Father honor," John xii. i. e, he will honor no one else. But if you consider the scripture account of the condition the world was in, when the name of Christ was Jirst preached, or the natural blindness of the human mind to the truths of God in all ages, you will readily acknowledge, that wherever the glory of COMPLETE DUTY OF MAN. Hi the Lord is perceived, it must be owing to the teach* ing of the Holy Ghost. Few possibly doubt of this, at the time when Christ was first preached. For then to conceive justly of him, was directly contrarv to the whole force of inveterate prejudice,' corrupt edu- cation, and worldly interest. Suppose yourself an mhabitant either of Jerusalem, or Rome, at the time when the gospel was published in those cities Pha- risaism and Sadducism reigned throughout Jerusa- lem and Judea; and the impurest idolatry, with the most enormous sensuality of every kind/triumphed amongst the heathens. In this situation, suppose you had heard an apostle, in the name of God, com- mand you to confess your sinfulness, and, as a wretch for ever undone (but for this refuge from deserved wrath) to call upon the name of the Lord Jesus Christ; that this apostle, instead of concealing the meanness and weakness in which Jesus Christ lived, the shame and torture in which he died, told you, that on his cross he made atonemt-nt for sin, pur- chased sinners whh the price of his blood, that they might live in subjection to him as their Soveuign ; that he possessed power irresistible, to save, reward, and eternally enrich his friends, or to confound, con- quer, and punish his adversaries : suppose the apos- tle to conclude this address with a most solemn as- sertion, that if you refused the call now given to you, and died without pardon from Christ, you must feel the \vrath to come : Instantly upon such an ad- dress, in the circumstances above described, your heart tells you, you would reject the messenger and his call with equal disdain and hatred. For the life of Jesus, infamous through innumerable slanders of the vilest sort, and his death ignominious in your apprehension to the last degree, must make 'you treat the report of salvation by him alone, as the most palpable lie ever forged to deceive. w 1^2 COMPLETE DUTY OF MAN. Accustomed from a child either to worship false gods, or the true one, without any affiance in a Mediator, a sacred horror must chill your blood, upon hearing your idols degraded, and the worship of them declared worthy of damnation. Or if a Jew> you would be ready to rend your garments on hear- ing Jesus, who was a man, declared to be one with God ; whilst every passion for sinful pleasure, love of praise, fear of reproach, or desire of happiness in the world, must inflame your rage against a reli- gion, which was such an enemy to them all. What, is the light of reason to pierce through such a cloud of error and prejudice? What, the force of moral suasion, or the resolution of man to make at once a sacrifice of friends, relations, reputation, and even be deemed by those, to whom you was before most dear, a curse to your country * ? Yet nothing less was a certain consequence before the eyes of all, who dared to join themselves to the Lord Jesus ; that Jesus, who, from the odium cast upon his name by the Jews in every place, is marked as the man " whom the nation abhorreth." To vanquish such deep-rooted prejudice and en- mity against the Rv deemer, the gospel is to be preach- ed vvith the Holy Ghost sent down from heaven. Thus furnished, the apostles were to be witnesses for Jesus, and the redemption he finished, both in Jeru- salem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth. This almighty Agent, by his miraculous gifts in rich variety imparted to them, bore down the prejudices of education, the * The unlearned reader is to be informed, that the first de- fenders of our Holy Faith all take notice of the cruel charges brought against Christians, as the cause of all the public calam- ities among the Pagans, Avhose gods they abhorred. The Pa- gans, therefore, innamcd with superstition, thought tlicy pleas- ed their gods by pulling them to death. COMPLETE DUTY OF MAN. 163 fear of reproach and death, and all base self-love. This almighty Agent, by his gracious influence on the mind (at the time he was appealing by wonder- ful signs to their senses), made the glory of the Lord appear with such transcendent excellency, that thou- sands were in every place added to the church, who loved their Saviour better than their lives. Thus, in a visible and grand display of power, the Holy Ghost fulfilled the Redeemer's promise, and laid the foundation of faith in his name. In this manner, " He testified of Je^us, and glorified him." He reproved the world of sin, in their contemptuous rejection of Christ ; of righteousness in his cause and person. He convinced the world of judgment, in opening their eyes to see the throne of Satan over- turned, his oracles silenced, his temples deserted, abhorred, and miserable captives under his yoke set at liberty without number ; for whilst the Holy Ghost, in the judgment of all who would consider, wrought mightily for the gospel, he enlightened the understanding by a subsequent internal influence. This is evident from the apostle's prayer for the church at Ephesus. By the miracles they had seen, they were convinced of the divine authority of the gospel. They adored its much despised and blas- phemed Author. Nevertheless, the apostle clearly distinguishes this conviction flowing from external evidence, from the internal gracious influence of the Holy Ghost. He prays unto God to grant them his spirit, that " the eyes of their understanding being enlightened, they might know what was the hope of his calling, and what the riches of the glory of his in- .heritance in the saints, and the exceeding greatness of his power towards us that believe." This goes much deeper than the force of miracles could reach. This implies a transforming know- ledge of those sublime truths, which miracles alone 164 COMPLETE DUTY OF MAN. can never produce, and a happy experience of the certainty of the words of truth, from their vital ope- ration within. From this plain and true account of the state of Christ's church at the beginning, it is clear, that the Holy Ghost must then lay the foundation of faith in Christ in each individual, who believed to the saving of his soul. SUNDAY XXIL CHAP. XXII. On the constant Agency of the Holy Ghost in all Ages* XlIS miraculous gifts are allowed, by all who re- ceive the Bible, to have been displayed in the first aees of the church. But his divine influences on the heart now are called in question by many professing Christians. They allege that our circumstances totall} differ from the state of the primitive believers. Now instead of blasphemous revilings cast on the name of Jesus, he is constantly adored as God in the public service of our church. Instead of bitter pre- judices from education against his death as a sacri- fice for sin, we are baptized into it, as our redemp- tion, and generally hear it spoken of with reverence. Instead of persecution from friends and relations, enraged for our professing Christianity, we should give offence by not doing so. From this great change of circumstances, as great a difference has followed in the work of the Holy Ghost. We see not one miracle wrought in confirmation COMPLETE DUTY OF MAN. 165 of the gospel now : its own establishment, the most astonishing of all miracles, appeals to every man. The extni<;rdinary operations of the Holy Ghost thus ceasing, many make a very false and dangerous conclusion, injuriousl) restraining to the apostolic times, the reaching, strength, and consolations com- municated by the Spirit to all the faithful. A mistake destructive of vital relij>;ion, and proceeding from gross ignorance ot" man's natural blindness and de- pravity of heart. For if we are to credit the account given of both in scripture, it is certain no man left to himself would ever embrace the truth of God, though the rage of Jews and Gentiles be removed, an.d the Bible granted to be a revelation from Heaven. The natural man, acting only uj)on principles which he concludes to be rational, and seeking no illumi- nation from God, '^receiveth not the thmgs of the spirit of God, for they are foolishness unto him ; neither can he know them, because they are spiritu- ally discerned." Their truth and excellency is only discoverable by the teaching of the Spirit. From this declaration it necessarily follows, that all profita- ble knowledge of the truth as it is in Jesus, must proceed from the Holy Ghost at this day, no less than when the apostles first planted churches in the name of Christ. He must take of the thii^gs which are Christ's, and shew them unto men. And v\ hat was his work immediately after our Lord's ascei;sion, is still so in every one who believes to the saving of his soul, the gift of miraculous powers only ex- cepted. The proof of this assertion, now so much questioned, nay, often vilified a^ despicable enthu- siasm, 1 shall endeavour to evince from the same instructive declaration in holy writ, which has been already considered in relation to the apostolic age. *-'- When the Con^forter is come, he will reprove the world of sin, because they believe not in me/' 1.6$ COMPLETE DUTY OF MAN. Crimes destructive or injurious to society, are scan- dalous, and resented by all as very evil. But the grand provoking offence of thinking so well of our- selves, and so highly of our own virtues, as renders all honor we give unto Christ in the creed, and wor- ship of the church, merely verbal, this offence you never see in the catalogue of faults, which unen- lightened men confess chargeable upon themselves. Impure and wicked as we are, we can dare to ap- proach the holy, jealous God in prayer, without hav- ing recourse to a Mediator, or feeling, in any degree, that we need the atonement he has made. To expose this sin in all its malignity, is the work of the Holy Ghost. He must open your eyes (if they be ever opened) to see your own vileness. He must convince you what mean and low thoughts you entertained of the Redeemer, and your base neglect of him, though every name, and ofiice, and glory, that can magnify, exalt, and endear him to mankind, is constantly given him in the oracles of God. The Holy Ghost also can alone enable you to say, with knowledge and certainty, Jesus Christ is Lord, to the glory of God the Father. And, by his influence only, you can believe in your heart, and boldly make confession with your mouth, that if any man love not the Lord Jesus Christ, he is anathema mar- ajiatha, accursed of God; and, without a divine change, sure to be destroyed by the Lord when he Cometh to judge the world. Thus, clearly to see the glory of Christ, and heartily to detest the neglect and dishonor shewn to his person and his works, is a grace bestowed by the Spirit of truth, by whom men are led into this necessary and most valuable knowledge of Christ. Again, ''when the Comfort^er is come," saith our Lord, "he shall reprove the world of righteousness, COMPLETE DUTY OF MAN. 1§J because I go to my Father, and the world seeth me no more." To confess we are received into the favor of God by virtue of what another hath done, and that the efficacy of the life and death of Christ derives pardon and everlasting salvation on all his faithful people, is a rock of offence to our haughty spirit, and a pal- pable absurdity to men, who trust in themselves as righteous. And though we profess (having always been taught to do so) reverence for the word of God, still, if left to ourselves, we make personal worth and moral character our foundation of acceptance with our Judge. Under accusations of conscience we fly to human frailty, and the strength of tempta- tion, as our advocates ; or to repentance and amend- ment, as our propitiation. So obstinatelv (through our corrupt nature) are we prepossessed in favor of our virtues, that we can talk, and trust too, as if we were as good as the law of God requires we should be, to enter into life by our own righteous- ness. It is the work of the Holy Ghost to reprove the world for this self-exalting lie ; this hateful over- rating our tainted and much blemished obedience. He overturns all vain confidence, by establishing the mind in the full knowledge of Christ delivered for our offences, raised again for our justification, ap- pearing in the presence of God with his own blood. From whence the conclusion is irresistible, that even the holiest members of the Christian church, are ac- cepted, not for their own, but Christ's sake; that his going to the Father as Mediator is all our hope, and his name, the Lord our righteousness, our only ground of confidence that God will be favorable unto us, and not remember our sins ; that though repentance, love to God, and obedience without re- serve, must vouch our relation to Christ, yet neither 168 COMPLETE DUTY OF MAN. singly or united do they cover our transgressions, or obtain for us eternal life ; for this we stand in- debted to the blood and righteousness of God our Saviour. But till the Holy Ghost has convinced us of our absolute need of imputed divine righteousness, it is one of the most offensive articles of the Christian's creed. Piqued at the low account this makes of the best virtues in the best of men, we shall clamour against exalting so highly the Saviour's obedience and death, as a disparagement of personal holiness; and the gift of justification unto eternal life, through the redemption that is in Jesus, will be deemed a contempt of good w^orks. To remove this natural blindness and stubborn prejudice, the Spirit of truth must exert his kindly influence : and then what Christ has done, sufftred, and pleads before the Father, will be all our salvation, and all our desire. In one instance more, the text under consideration declares the perpetual agency of the Holy Ghost. '' He shall reprove the world of judgment," because the prince of this world is judged; i, e. convince men of the complete victory obtained by Christ over Satan, in order to make all believers in his name more than conquerors too. Subjection to sin, though the vilest slavery on earth (so very low has man fallen), is earnestly maintained to be unavoidable. Every one (it is said in all companies) has his foible : which, in polite language, means some detestable lust, or intolerable temper, which lords it over him. Unwilling to be set free, we magnify the force of temptation, and our own infirmities, keeping out of sight the mighty Re* deemer, and then say, *' Who can stand before all these?" The Holy Ghost, that grand agent for the glory of Christ, convinces us (if wc are ever convinced), COMPLETE DUTY OF MAN. 169 that we greatly err in this matter, since the prince of this world, Satan, is judged^ already dethroned and vanquished by the Saviour, who is infinitely stronger in them who believe, than the combined force of all outward opposition, or inward corrup- tions. Thus it is plain to demonstration, if pride, or passion, or discontent, if intemperance or lewd- ness, covetousness or envy, or any evil temper what- ever, hold the mastery over us, it is because sin is neither exceedingly sinful in our eyes, nor grievous to bear ; therefore we refuse to cry out for deliver- ance. Like infamous wretches, who prefer rags and sores, with idleness and beggary, to honest labour, " we will not be made whole.'* For this purpose, now perpetiuilly^ as in the apostles' days, is the agency of the Holy Ghost ex- perienced by every one who believeth in Jesus. And now, as then, a man cannot enter into the king- dom of God, except he be born of water, and of the Spirit. But the agency of the Holy Ghost, when he tes- tifies of Christ, and glorifies him, is quite distinct from the means which convey the testimony. This important distinction is carefully noted in scripture. Thus it is written of the apostate Jews, *' Hear ye indeed, but perceive not, make the heart of this peo- ple fat, and make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and be healed." Here, observe well, is the call of the word, yet a refusal of grace to make it effectual, on account of their insufferable provoca- tions. The alarming expressions, '' Make the heart of this people fat, and make their ears heavy, and shut their eyes," cannot possibly mean that God in- spired Israel with contempt for his holy word, or disaffection to it; but they mean, that disdainfiJ X iTil COMPLETE DUTY OF MA^. contempt of his word, and obstinate disaffection to- wards it, do certainly follow, where the Spirit of grace is withheld. In confirmation of this truth, it is written, that the Lord opened the heart of L) dia td attend to the things spoken by St. Paul. In this instance, you plainly see the man of God preaching Christ, and all that is needful for the conversion of the soul, on the one hand : on the other, the God of all grace exercising his powerful influence, by tvhich the apostle's preaching obtained success. In- deed we are taught always to distinguish betweeii the means and instruments made use of to convey grace to the soul, and the Holy Ghos- from whom that grace proceeds. This animated interrogation on the subject is put by the great apostle, *' who then is Piiul, and who is Apollos? but ministers by whom ve believed, as the Lord gave to every man. 1 have planted, Apollos watered, but God gave the increase," I Cor. iii. Here, in the strongest light, the means of grace, and the ettrnal Spirit from which they receive their whole elficacy, are represented as entirely distinct from each other. By undeniable consequence the foundation of Christian faith is laid by the Holy Ghost in the heart of each believer, and his agency is as real and successful at this hour, as when miracles were wrought by him through the hands of the apostles. From what has been offered, you may understand the nature of the abiding operation of the Holy Ghost, and know whether it has taken place in your soul or not, by your knowledge or ignorance of Christ crucified. Besides this, the scripture teaches us to regard the Holy Ghost as the author of every divine temper, by which his indwelling presence is manifested beyond a doubt. If vou love God for sendinsr his Sou into the world, and feel consciousness of his iove to your COMPLETE DUTY OF MAN. 1^1 soul, this is no more required by your own reflec- tions or conclusions, than the foodful i^rain which enriches our fie:ds is self-produced. '* It is sht d abroad in your heart, by the Holy Ghost given unto you." If this love creates joy, from the considera- tion of the great good you possess, and as an ear- nest of infinitel} better, thib sensatir^i, in honor of its author, is called joy in the Holy Ghost. If, whilst God and eternal judgment are in all your thoughts, you now possess peace through Jt su^ Christ, by whom you have received the atoitemt^nt, when before, mention of such awful subjects excit- ed dread or disgust, this marvellous change claims a divine parent, and is called the fruit of the Spirit. If, possessing the heavenly treasure ot love, peace, and joy, you are patient in troubles, and under re- peated' injuries gentle, merciful, and meek, this union of amiable tempers is from above, the super- scription of one scanctified by the Holy Ghost. Fur- ther, in order to withstand temptation, mortify our evil tempers, and perform obedience, we are taught in scripture to implore the spirit of God, who helps our infirmities in prayer : and all true Christians have access to the Father, through the mediator, by one Spirit, Ephes. ii. 18. And when they are ex- horted to be full of the high praises of God, they are exhorted at the same time to be full of the Holy Ghost ; which is expressed not only as a promised privilege, but a necessary duty. From whence it is evident, that, without him, all our services will be a maimed sacrifice, and want the very soul which can enliven them. In a word, to express the never-ceasing agency of the Holy Ghost on the hearts of the faithful, and their perpetual need of it, their life is called xvalk' ing, living in the Spirit. 172 COMPLETE DUTY OF MAN. SUNDAY XXIII. CHAP. XXIII. ©n the Properties of the Spirit's Influence, and the daring Impiety of denying it. JTAVING produced, from scripture, proofs suffi- cient of the operations of the Holy Ghost on the un- derstanding and will of man, and pointed out its dis- tinct agency, it is proper, to prevent enthusiastic errors, that some farther observations should be made on the peculiar properties of the Spirit's in- fluence. It is discernible only by its fruits. He acts in a manner quite similar to the established course of nature. The prophets, apostles, and Christ their head, refer us to the vegetable world for illustration of his influence. As the juices of the earth do not immediately shoot out in fruits or flowers, but are at first received into the root, from thence gradually ascend the trunk, w^hence they are diffused through the branches, by which means they live and flourish to the conviction of every spectator, whilst the most penetrating cannot tell how, so is it with the agency of the Holy Ghost. — He breathes spiritual life into man, which appears in the turn of mind, the subject of his thoughts and discourse, in his hopes and fears, joys and sorrows, love and hatred. Every one per- ceives the change, while the author of it remains in- visible ; and the method in which it has been accom- plished incomprehensible. Yet, though the influence be secret^ its effects is noble and powerful. He who is born of the Spirit is born to conflict, toil, labour, and victory ; not so much at present to enjoy, as act ; COMPLETE DUTY OF MAN. U3 a power, therefore, is given, proportioned to the dif- ficulties a Christian meets, and the enemies with whom he fights. Thus, it is declared, " Whatsoever is born of God overcometh the world :" the love of its pleasures cannot corrupt him, nor the fear of its frowns deter him from his duty. But this mighty influence exactly corresponds with the written word ; and is preserved and increas- ed by use of the means appointed for this purpose. The floly Ghost makes no new revelation in point of doctrine or duty, only gives efficacy to what is al- ready revealed respecting both. No other change he works in the soul than what the oracles of God describe and promise, and unprtjudiced reason must pronomice excellent and desirable in the highest degree. He works, by apt means, the increase of his own influence, which yet remains distinct from them. As natural life, though perpetually main- tained by the power of God, is not miraculously up- held, but in the use of food, exercise, rest, air, and sleep, so the immortal soul, when born of the Spirit, desires the sincere milk of the word, to grow there- Uy ; watches and prays, and, by light from heaven, avoids all things hurtful, and values and prizes whatever can be profitable to it. This influence varies in its degree. Those who partake of it not only differ from others who share in the same divine privilege, but in the state of their own mind, at different times, with respect to the benefit they enjoy. Some have much more light, comfort, and strength than others : and olten the transition from peace to trouble, from tran- quility to conffict, is very quick. But this difference in those who live and walk in the Spirit is owing ge- nerally to different degrees of watchfulness, dili- gence, and fidelity in the use of talents intrusted to their care. The Spirit, we are told, is often grieved lU COMPLETE DUTY OF MAN. and quenched by carelessness, neglect of secret pravtr, and meditation on God's word, and much more by self- pleasing compliances, and more still b\ a fall into a presumptuous offence. In such cases, the paternal justice of God requires proper rebukes should be given ; that his children, feeling their own miserable deadness of soui, and being full of uncomfortable reflections, if not of dismal fore^ bodings, may be more vigilant, in future, to avoid every instance of undutiful carriage, and learn to prize the light of God's countenance above every temporal bessing. Whilst to encourage and reward the humble, zealous obtdience of those who labour, with all activity, to spread knowledge, and save souls, to comfort the distressed, befriend the poor, the fatherless, and widow, God, Father, Son, and Spirit, will love them with peculiar delight, and come unto them, and make their abode with them. Declarations to this purpose are frequent in scrip, ture, and plainly marked in the lives of the prophets and eminent servants of God. These declarations sufficiently vindicate the doctrine of divine agency oa the mind, as if it represented or made men ma- chines ; whereas it is impossible for us to do any act with liberty, if we, when our understanding ap- proves, and our heart chooses the service of God as good, are not free indeed. After the proofs above adA^^nced of the divinity and work of the Holy Ghost, the inference unavoid- ably follows, how impious is the way of the world, which blasphemes the agency of the Holy Ghost, as the whim of a distempered brain, or the notion of enthusiastic knaves, who make fools of the people. To cover the daring impiety of these reproaches, it is common to urge the shameless practices of reli- gious men in past and present times* A plea which. COMPLIITE DUTY OF MAN. If JJ weak as the offence it would excuse, is provoking in the sight of heaven- For what can be more weak than to ridicule and explode a thing, merely be- cause it has been and is abused to purjx)ses totally opposite to its real tendency ? Had this argumertt force, we must renounce tlie use of reason, no less than reject the doctnne of divine influences : for what can be conceived more injurious to the honor of God, or good of man, than principles which the loudest adv(x:ates for the sufficiency of reason's light have published? And if the fancies of wild and wicked enthusiasts, who claim the Spirit's in- fluence to sanctify nonsense, spiritual pride, or, whaft: is worse, to cover villainy and lewdness, be a good reason for denying the influence of the Holy Ghost on the hearts of the faithful ; we must also allow that the execrable blasphemies against faith and hoiiiies^, vented by many who extol the powers of reason, is as good an argument for suppressing the exercise of the rational faculty, at least for representing it as ex- tremely hurtful, and always to be suspected. For if duty be violated, what does it signify whether the violation proceeds from imaginary inspiration, or self- sufficiency in a worm, who makes his God out of liis own brain, and gives him properties pleasing to liis own wicked heart ? Does not every intelligent person distinguish between the use and abuse of rea- son ? And is it not infatuation to do otherwise? Reason, therefore, and candour, and, u hat is more, the authority of God, requires you to try, by the touchstone of his word, whatever claims to be the fruit of the Spirit, lest you condemn what is really wise and excellent, when its base counterfeit only deserves to be condemned. If you refuse to ex- amine by this test, it is plain, enmity against the Spirit's influence reigns in your heart ; therefore, with impious rashness, you gladly confound thiiigs 1.76 COMPLETE DUTY OF MAN. most widely different, the Spirit of truth with the spirit of delusion. The other plea urged, with airs of great confi- dence, against the influence of the Holy Ghost on the heart, is as shamefully inconclusive ; ignorance of such influence on their own minds, we know, say all profane, careless, and proud men, nothing of this kind. Argue, therefore, as long as you please about it, we are determined to believe it is only the mere work of imagination. In every other case, you would despise this inference as a palpable ab- surdity. Was any one to affirm, we never ought to believe another person can possess any excellency to which we are strangers, would not you think their stupidity too great to deserve an answer ? We do not esteem brutes capable of judging about the per- fections of man ; nor some men at all more capable of judging what excellencies others have attained. Men eminent in the sciences feel a pleasure, to which all besides are strangers. Should a number of clowns grin and scoff at the mention of such plea- sures, confident they have no reality, would not their folly be too gross to need a reply ? But the difference between spiritual men, and all who know no more than their own understanding can teach them, is greater than that between clowns and philosophers. This is certain from scripture, be- cause there the difference between men born of the Spirit, and those born of the flesh only, is called a passage from darkness to marvellous light, from death to life, to exercise the mind with high esteem, frequency, and delight, on subjects before neglect- ed, despised, abhorred. Besides, when it is said, we will admit no operation of the Holy Ghost in the soul, because we know not there is any, this is to make their own knowledge the measure of truth ; a folly of the largest size. ' They have a right to say, COMPLETE DUTY OF MAN. 17? ** We indeed know nothing of divine influence on our own hearts ;" we never receive any illumination of our minds, or change in our will, no desire of communion with God, or joy or consolation in Christ. Ail unreasonable and wicked men, who have not faith, may with great truth speak thus of themselves ; and in this manner the scripture con- stantly speaks of their condition. But to go farther, and be confident it is the same with all men as with themselves, this is to deny the essential difference which marks those who love and are in Christ Jesus, and separates them from the children of this world. It is impudently to deny there is any work of the Holy Ghost, though the scripture gives a clear, full, distinct account of this work, and of the life it produces and maintains in the soul. It is to lie against the Holy Ghost ; because, if there be no operation from him, then the scripture, which so constantly speaks of his influences, commanding men to seek after them, is a fable, though it be said to be written by inspiration of the Holy Ghost. Finally, such an absurd assertion betrays the miserable condi- tion of your soul who make it, since you could not prate with malicious words against this divine Agent, unless you was yourself earthly, sensual, having not the Spirit. PRAYER, For the influence of the Holy Ghost. ALMIGHTY, eternal Spirit, glory be to thee, by wh -.f inspiration all scripture was given. Glory be to thee, for all die signs and wonders, wrought bytliee, through the apostles, to bring the Heathen to be the heritage of the Lord, and the utmost parts Y ITS COMPLETE DUTY OF MAN. Y«* of the earth to be his possession. Thou art the Comforter who dost testify of Christ, and open the eyes of men to behold the excellency of those things, which naturally we receive not, neither can we know them. By thy sacred influence on our minds, may we be able to say with affiduce, Jesus Christ is Lord. Glorify him ; give us to understand and firmly be* lieve that Jesus, by his death, resurrection, and as- cension into heaven, hath vanqui hed Satan, and de- livered man. We desire to live in the Spirit, and walk in the Spirit, to cherish all tliy suggestions, and yield our- selves up to be guided by thy counsel. And knowing how apt pride is to betray us into filthy dreams, and bring reproach upon our Chris- tian profession, we beg w^e may bear witness to the reality of thy influence in our souls, by bringing forth all the fruit of the Spirit in love, peace, joy, gentleness, meekness, goodness, faith, temperance. Lead into the way of truth, O Almighty Spirit, all vvho are deceived by Satan's subtlety ; who boast themselves to be full of the Spirit, though they be heady, high-minded, speaking and walking contrary to thy law and testimony. Give them to know and forsake their own delusions ; save them, and endure them with a sound mind, before they are called to answer for the ofi'ence they give to the weak, and occasion of triumph to the adversaries of the Lord. O that thou wouldst pity those who mock, like the profane on the day of Pentecost, at the things spoken of thy influence on the members of Christ's church. Bring them, who in ignorance contradict and blaspheme, to faith and repentance, that they may themselves experience those rich blessings they now deride. O Lord and giver of all spiritual life, hear the prayers of the holy church universal : pour down COMPLETE DUTY OF MAN. ITO thy influence from on high upon all flesh ; convert all Jews, Turks, infidels, and heretics. And grant that all who hear those oracles written by thy inspi- ration, may understand, to their salvation, the mys- tery of God the Spirit, the Father, and of Christ ; to whom be everlasting praise, might, majesty, and dominion. Amen. SUNDAY XXIV. CHAP. XXIV. On true and false Repentance. 1 HE word of our Saviour is express, in concur- rence with all the prophets, that without repentance we must perish. This is a truth too plain to be call- ed in question. Yet the love of sin rendering us averse to repent, we naturally substitute something for repentance consistent with self-indulgence, and foolishly trust in this base counterfeit. To put, therefore, true and false repentance in opposition to each other, will be a subject of much instruction, and great use, through the divine blessing. Observe, then, false repentance takes its rise only from fear. When conscience sharply accuses and threatens impending destruction ; when the law draws up the indictment, thus and thus hast thou done, and the wages of thy sin is death ; much dis- tress of mind must be felt, and self-love will prompt to tears and lamentations, to resolutions and prom- ises of amendment, and a renunciation of the beloved 180 COMPLETE DUTY OF MAN. lust, which is now the cause of so much pain and dread. Yet no sooner is the storm over, which fear of death and judgment raised, than the false penitent grows easy ; listens again to his vile seducer, and works iniquity with all greediness, till some fresh alarm revives his fears, which again produce the same effects. Thus too many repent and live in sin, till their hypocrisy receives its just reward. Or perhaps deeper impressions, made by distress of conscience, produce a reformation of manners, and an abiding dread of some presumptuous offence, which has made the false penitent smart so severely. Yet, in this case, the sinner's passions are only chain- ed up, and he deterred, by an external cause, from living after the desires of his heart. It is true ter- rors often prepare the way for true repentance ; but, remaining alone, effect no conversion. Yet it is much better to tremble under apprehen- sions of wrath to come, than have no forebodings, and a conscience past feeling. And far the greater part of true penitents, who have been most exem- plary, and whose conversion encourages the vilest to turn to God, have first cried for mercy, like the jailor at Phiiippi, almost at their wits end, for fear of be- ing lost for ever. Instead, therefore, of construing what has been said to expose false repentance, as if 3'ou had not taken one step right, because you have turned to God out of fear, let it only excite you to pray, that terrors, and checks, and reformation from mere self-love, which are no certain proofs of true repentance, may be perfected in what und'ubtedly are. These certain proofs are, sorrow for sin, and avestion to it, from an abiding conviction of the dis- honor and injur) it offers to God ; from a conscious- ness that your deportment, and the ruling tempers of your heart, before you turned to God, have been very base and detestable. The language of a true COMPLETE DUTY OF MAN. 181 penitent is this. **1 acknowledge my transgression, and my sin is ever before me. Against thee, thee only have 1 sinned : mine iniquities are gone over my head as an heavy burden; they are too heavy for me. Deliver me from ail my transgressions, let not my sins have dominion over me." Here is hatred of all sin, and grief of heart for having done iniquity : here is a desire, that no lust should be spared, though dear as a right eye. How glaring a difference between the restraints of fear, and casting away sin because compelled for a season by the lashes of a guilty conscience, and loathing ourselves for what we have done, and the very temptations and motives with which we so vilely and readily complied ; between a mere regard to our own safety, and ardent fixed desires to conquer corruption in every shape, and live for God alone ! False repentance dishonors God, by distrusting his mercy. It is full of unbelief though a blessed door of hope is opened for smners of largest size and deepest dve ; though pardon and everlasting salva- tion are offered without money, or price, to ruiiud sinners, through the blood of Christ, which cleaus.eth from all sin. Even in this gioriuus refuge, the false penitent sees no safety. The law of G(;d chailt n.ges his obedience, and condemns his transgrebsion^ : conscience concurs with the precept and sentence of the law ; in order, therefore, to pacify conscience, satisfy the law, and lay a good foundation, as he thinks, of hope, the false penitent is made up of re- solutions, promises, attempts to obey better, pen- ances, and a variety of self-righteous schemes. But his sad defects in all these things still leave him in fears, which again excite to new endeavours. Thus a false penitent, notwithstanding the greatness of his sorrow, and the pain of his convictions, still seeks righteousness by his works, afraid to trust in 182 COMPLETE DUTY OF MAN. the mercy of God, manifested in the death of his only Son. Indeed, a false penitent may have so much regard to Christ, as to use his name in prayer for pardon, though he dare not trust in his sacrifice for it : still he has a secret hope that his sorrow, if it were more sincere, his reformation, if more exem-» plary, and his performance of duties, if more exact, would recommend him to the favour of God, more than Christ's merits can, and prove a better security against punishment. He cannot look for the mercy of God unto eternal life, through our Lord Jesus Christ ; he must feel some worthiness of it in him- self. The nature of true repentance is in every respect different. The true penitent approaches his much inj ured Maker, feeling his desert of eternal rejection, but he comes before a mercy -seat. He confesses, were God to mark iniquity, he could not stand be- fore him, yet remembers there is forgiveness with him, that he may be feared, and plenteous redemp- tion. He looks to the blood of Christ alone to cleanse his soul, and take away the curse due to his great offences. " Wash me thoroughly from my wickedness, and cleanse me from my sin ; purge me with hyssop, and I shall be clean, v/ash me and I shall be whiter than snow." This hope of mercy imbitters to him all his sins, makes him loathe them, and cry for deliverance. Is God ready to forgive, saith the true penitent, and have I sinned against such astonishing goodness ? Is sin so hateful to him, that, to make atonement, it must be punished in his dear Son ? How then must 1 appear in his eyes, who am nothing but sin? Have my offences been accessory in nailing Christ to his cross, and bringing him under thq agonies of a cursed death, and shall I take pleasure in them again ? Have I dishonored God so much already, COMPLETE DUTY OF MAN. 18^ loaded his dear Son with so many indignities, and brought such a charge of sin upon myself? It is high time to cast away every vile lust, as an enemy to God. How plain is the opposition here between flying from God in fear, like Adam after his fall, and an humble self- condemning approach to him, like the prodigal son to his Father ; between proud, though earnest attempts to obtain favor with God by new- ness of life, and dependence for p^u-don on the blood of Christ alone ; between distress from regard to personal safety, and grief and shame for sin,, as the greatest evil in the world, and the basest return to God and Christ. False repentance can consist with aversion to God and his law ; in true, the love of both prevails. Those terrors, which awakened sinners feel, arise from lively apprehensions of God's justice. They know they have greatly provoked him, and there- fore want some covert from his wrath ; and having some idea both of his holiness and power he appears an insupportable enemy. They desire, therefore, to be at peace with him,, knowing the quarrel will end in their everlasting destruction. Upon this ac- count they resolve to obey him, as slaves serve dili- gently a tyrannical master, though their inclination be directly contrary to their work. Thus in the case of false penitents, were the penalty of the law removed, they would presently return to their old course with delight. The true penitent, on the contrary, sees great ex- cellency in obedience, and strives, for this reason, to obey with all exactness. He grieves, not because the law is so strict, or its penalty so terrible (for he esteems the law to be holy, and the commandment holy, and just, and good), but that he is carnal, sold under sin; that, from a nature opposite in its bent to 184 COMPLETE DUTY OF MAN. God, he can make no better progress in his ways and service. He breathes earnestly after holiness, esteeming it no less a blessing than deliverance from condemnation : he does not desire the law should bend to his corruptions, but that his heart should become fully subject to it. To partake of the re- demption that is in Jesus, to make a progress in con- quering every vile affection, and to live in commun- ion with God, is the whole wish of his soul. False repentance wears off with the alarming con- victions from which it sprung ; but true repentance is the constant exercise of the soul. Many sad in- stances we find of persons, who for a time appear under much trouble and sorrow for their sins, yet they return to them. Others quiet their consciences, by reflecting upon the distress they once were in for their sins, and take comfort in their reformation and formal course of religious duties. From hence they become lukewarm and secure. Some of this character will even boast of their experience, and talk of the joy they have in God, whilst they know nothing of humiliation, for their remaining manifold corruptions, imperfect duties, and numerous fail- ings. Hence, their prayers are habitually offered up in a slothful spirit, without desiring an answer ; the great things of God's law are but mean in their eyes, and all their religion is reduced to a lifeless form, to God hateful, and to themselves unpro- fitable. On the contrary, true repentance produces lasting self-abasement for remaining corruptions, as they are discovered. The true penitent does not forget his past sins, because he has peace with God. The enjoyment of so high a favor makes the remem- brance of his offences much more grievous. Not that he looks back to past years for matter of humil- iation ; \\iz present state of mind calls upon him to COMPLETE DUTY OF MAN. 185 renew his confession and sorrow before God. Such frequent workings of a carnal, worldly, unbelieving spirit ; so little love to God or man ; such a taint brought upon the soul, under provocations to envy, pride, anger, impurity, and discontent, though his fellow-creatures see it not, yet he groans often, be- ing burdened with an evil nature. Sorrow and shame therefore for sin, he continues to feel, till death gives him a discharge from this warfare. Do I know (says the true penitent) that God has pardoned my sins ? What an instance of mercy is this ! How marvellous the grace which plucked a brand out of the fire ! And am I still doing so little for him who hath done so much for me ? O vile ingratitude ! O that I could obtain more victory over my corruptions ! How often have I lamented my infirmities and defects, yet have cause to do so still ! How often designing and pursuing closer communion with God, but what a poor progress do I make ! How would the defilement found in my best duties separate betwixt God and my soul for ever, had 1 not the blood of Christ to cleanse me, and the benefits of his intercession, as my glorious Advocate with the Father ! O wretched man that I am, who shall deliver me from the body of this death? SUNDAY XXV. CHAP. XXV. The same Subject continued. False repentance produces only a partial amend- ment ; true, and equal opposition to every kind tm COMPLETE DUTY OF MAN. ©f disobedience. As some gross offence generally excites that fear which is the life of false repentance, deliverance from its dominion too frequently satisfies without any further change. Or, if the false peni- tent is zealous for religious duties, who was once profane, he will live in strife, injustice, and unchar- itableness ; if he contend earnestly for the truth of the gospel, he will love money, and value it more than the peace of God ; and, under the form of godliness, he feels no power from on high : like those of Lao- dicea, he is perfectly satisfied with himself. Directly opposite to this is the character of a true penitent. He finds, indeed, as we observe d before, continual cause to confess his imperfections, and seek renewed pardon in the blood of Christ. But though he has not already attained, neither is already perfect, yet he watches and strives against all that is evil, and labours to be transformed into the im- age of God. He cannot be satisfied with freedom from presumptuous transgression : all the graces of the blessed Spirit are beautiful in his eyes ; he cannot live without them : purity, humility, meek- ness, charity, patience, faith, and love, are implant- ed in his soul, and he constantly uses the appointed means to establish and increase them more and more. 1 confess, said the true penitent, my heart is deceitful above all things, and desperately wicked ; this makes me feel the need I have of power and grace from Heaven to keep me : yet my desire is before the Lord, and my groaning is not hid from him. I can truly say, I hate the thought of foolish- ness, but thy law do I love. O that my ways were made so direct that 1 might keep thy law. It will suffice to mention but one instance more. False repentance suffers us basely to yield to the fear of man, whilst true repentance leads us to for- sake all to fcjllQw Christ. Many set out a little way% COMPLETE DUTY OF MAN. U7 and run well in religion, till love of praise or dread of contempt conquers them, and they turn back. Their own relations, or persons who can be of great advantage to them in the world, must at all events be pleased; no sinful ways, therefore, must they abstain from as filthiness, if so doing will forfeit their favor, by whom they may gain or lose sq much. The true penitent, on the contrary, heartily ashamed of his past life, and determined, from love to God, to do his will, carefully avoids every snare and every occasion which would endanger a relapse. He will no longer comply with evil customs, or call innocent what gives temptation its most inviting form ; diverts the thoughts entirely from God arid eternal thmgs, and inflames those passions, which wisdom, interest, and duty require men to suppress. For conscience sake, therefore, he will risk the loss of temporal advantages, and resist the entreaties, and btar the frowns of relations and friends, sooner thzm be seduced from his vigilant jealousy over sin, and all approaches to it. He will walk with great circumspection in regard to all persons and things, lest they should obstruct him in his pilgrimage. It is his steadfast purpose, lose or suft( r what he may, never to yield to popular errors, or the fashion of neglecting the soul, but to repel every insinuating advocate for conformity to custom, saying, ** Depart from me, ye wicked, 1 will keep the commandments of my God." The vast importance of the subject requires us to sum up the several particular instances in which true and false repentance differ. False repentance is the offspring of fear ; true, of hght from Heaven, which makes sin appear exceeding sinful. False repentance seeks relief from its fears, and builds it?, hope on better obedience, suspicious of the atpnc- 188 COMPLETE DUTY OF MAN. ment made on the cross ; true, confides in this alone having the heart sprinkled with the blood of Christ from an evil conscience. False repentance can con- sist with an aversion to God and his law ; in true, there is a love to both. False repentance is temporary- respecting gross sins, and then settles into a despica- ble form of religion ; true, is an abiding self-abase- ment before God, for which there appears abundant cause from growth in the knowledge of him, and of ourselves. In false repentance, some beloved lust or base temper is spared, and a partial obedience is oiFered up to God ; in true, the change is universal, and followed with all the fruits of the Spirit. False repentance will lead a man to obey God only so far as he may without persecution or reproach ; true, is content to go through evil report, content with the praise of God, let men think or do as they please. This vievv^ of the difference between false repent- ance, and that which is unto salvation, would be suf- ficient on the subject, were the word of God gene- rally known and received : for that commands " all men to repent ;" affirming, that eternal ruin must follow except we repent. But, alas ! in fiat contra- diction to scripture, the fashionable sentiment and general conclusion is, that those only need repent- ance whose wickedness offends society ; the lewd, the drunken, the dishonest, and profane. In the judgment of the world, ignorant of natural deprav- ity, and proudly prejudiced against the doctrine, much evil must first be committed, before a change of life and heart can be at all necessary. To speak out more plainly, a sober young gentleman, who has been dutiful to his parents, kind to his relations, well esteemed abroad, and much commended at home, kept at the same time, by his afiluence, from the temptation of doing any thing men in general account base, is apt extravagantly to overrate his COMPLETE DUTY OF MAN. 189 own conduct, as all around him do, and to suppose he has done nothing which calls for ^odly sorrow, or ought to trouble his conscience : he is confident you greatly injure him by insisting that he can never be saved, without such a sense of sin, loathing of himself, fluth in Christ, and zeal to honor God, as constitute true repentance. In the same mistake a young lady, trained up to affability and politeness, to love peace and harmony, can be guilty of no offence in the eyes of the world, without doing violence to all the restraints of mod- esty, decency, and character ; of consequence, self- pleasing thoughts of her own virtues will fill her mind : she will hardly believe a young lady of her good character has any occasion to confess her sin- fulness before God with shame and sorrow, or that she needs repentance. Many, and of great name too, I allow, are advocates in favor of such amiable persons, who conclude (human frailty considered) none can be in a better state. But the scripture is the decisive standard of right and wrong, and must at last prevail. Now, the scripture has condemned all. No sobriety of manners, therefore, no dutiful or kind carriage towards parents and relations, can exempt you from this condemnation : nor can your stave be safe, till you have repented. A charge of great sinfulness stands in full force against you, as shall now be jjroved. Be it granted that you have been always decent and of good report ; that no relation or friend, touch- ing your behaviour to tliem, can see any thing which wants amendment. To a better character no one, void of true repentance, can lay claim. Yet, grant- ing all this, an entire change of heart is as necessarv before you can please God, or be meet for heaven, as in them whose company you flee for the baseness of their conduct. lU COMPLETE DUTY OF MAN. Consider, much admired j^outh, how has your heart stood affected towards your Creator, Preserver, and Judge ? You have received from his bouiuy every endowment which makes you please. He is infinitely excellent. Have you loved him, and from love employed your time, talents, and influence as he has commanded you to do ? Do you reverence his word, meditate with pleasure on its sacred con- tents, and in the solemn hours of prayer, endeavour to honor him by the deep humilit\ of your soul ? In obedience to his tender counsel, do you avoid giving into fashionable conversation, calculated to justify and indulge pride, sensuality, ambition, or avarice ? Is your desire above all things to live in subjection to God, and continually to depend, as he commands, for righteousness and strength on the Lord Jesus Christ ? If conscience testifies that you are a stranger to such intentions and tempers (and it must testify so, except you have repented), then your life has been led entirely under the power of a depraved mind ; it has been one continued course of sin, notwith- standing your many amiable qualities, and all the esteem they have procured you: for your whole study and aim has been to please yourself, and gain reputation. God, his truth, honor, love, and mer- cies, have been utterly forgotten. In the midst of all that decent regard which you paid without failure to every one around you, God alone has been treat- ed with neglect. But if this be true, what account is to be made of your exemption from the common vices of youth, or your great and good character amongst men ? Is not neglect of God, and injustice towards him, a charge of itself sufficiently base and wicked ? Does it not call for deep sorrow, for self- abliorrence, for an entire change of mind ? Or can any one absurdly suppose all offences immediately COMPLETE DUTY OF MAN. in against God are cancelled by amiable deportment to parents, and relations, and friends ? Where no de- sire to please God forms and governs the temper, the diflference must be noihing, whether self-love chooses a way of gratification more reputable, or one which men agree to reproach. In both cases, the service of God is equally despised, and himself treat- ed as a cypher. Without true repentance, therefore, you remain involved in ail the guilt and misery of a creature fallen from God, setting up your 'will above his law, and yourself above him ; and, dying in such a spirit, you must be lost. Equally vain (tiiOJgh very common) is it for men to trust in honesty or generosity to relations, depend- ents and neighbours, as setting a side, in rheir case, the need of true repentance. What can be more weak? Is no sin but dishonesty forbidden, or hate- ful to God ? Is there the least hint in his revelation, that one or two good qualities will atone for what is wicked and detestable ? You may abhor every spe- cies of dishonesty, and delight to do acts of kind- ness, yet be proud and self-sufficient as Lucifer, lustful as a satyr, utterly profane as an infidel ; a stranger to every temper a creature and a sinner ouglit to feel, as much as if you were the vilest cheat on earth. I grant, selfish men extol honesty and bciievolence with the loudest applause ; yet must the mind be humble, before the honest, generous man can please his Maker. "Though I give all my goods to the poor, and have not love" (the love of God and man, which, before true repentance, can have no place in the heart), " it profiteth me noth- ing.'* When the observance of social duties, therefore, is used as a plea to dispense with godly sorrow for sin, and dependence upon Christ for salvation, the Heaven-dariiig imagination proves the heart, which 194 COMPLETi: DUTY OF MAN. harbours it, totall}^ depraved, and requires as great an exercise of mercy to forgive so wicked a thought, as to pardon those who defraud and injure men. You have now been instructed in the nature of true repentance/, that it is an entire change of judg- ment, tempers, and practice: and that every creature, fallen from God and righteousness, must experience this divine change, or perish. I w^ould hope, therefore, your conscience is now in some degree awakened, and that you desire to know what method you must take, in order that your repentance may be unto salvation. If this be your desire, instead of multiplying directions, it will suffice to point out the few which follow. Read much the scripture, wath prayer to under- stand it, as the method which God has prescribed for your recovery, and dwell on those particular pans which describe the nature of true repentance. The fifty -first psalm delineates, to perfection, all the properties of a contrite spirit returning to God. The fifteenth of St. Luke presents us with an affecting picture of an acceptable penitent ; and in the fifth and sixth chapters of the Ephesians, the entire change of heart and life essential to ail Christians, is at large laid before you. These, and several similar parts of scripture, you must read with care, and take pains to understand. In this employment, you are seek- ing after knowledge, and are in the way to have those very dispositions towards God spring up in your soul, which, you read, constitute true repentance. 2. Consider, with much attention, the corruption of your nature. Only commune with vour own heart, and you will immediately find your inclina- tions strongly bent to many things you ought to hate, and that you have a great aversion to things excellent ; you will observe an excessive degree of selfishness cleaves to you, and a lamentable indiffer- COMPLETE DUTY OF MAN. 19,'? » cuce to the peace, comfort, and wclflire of others. Upon examination, you will find many base tempers have a root in your heart, and work on all tempta- tions suited to excite them to your great defilement. The fruit also of this natural depravity, you must observe, has appeared in your numerous offences. Recollect the several relations and places you from your childhood have lived in, and what your faults were in each. Above all, dwell on what is called in scripture your own iniquity, which has enslaved and defiled you above every other corruption : it may be passion, pride, envy, lewdness, lying love of money, or praise from men. Call to remembrance the many instances in which your sin has broken out, so as to leave great guilt upon your mind, and sharp upbraidings, yet has prevailed after all. Think how you have pleaded for rebellion against God in your own case, stifled convictions, and even presumptu- ously, and with deliberation, done evil. Think with what neglect and contempt you have treated the gospel, though the wisdom of God, the great result of his infinite understanding and richest mercy. You would not so much as inquire about it, or take the least pains to inform yourself why Christ came into the world, and what benefits are to be received from him. Conclude with reckoning up the several ag- gravations of your sins ; that they have been com- mitted after counsels and reproofs, warnings, judg- ments, deliverances, and tender mercies. No one has been a transgressor in so little a degree, but upon a fair and honest detail of his offences, so far as con- science has registered them (though there be yet only a small knowledge of duty) but he will find himself an offender far beyond what he has con- ceived. This examination must be crowned with prayer, for repentance is the gift of God. We are pleased A a 194 COMPLETE DUTY OF MAN. to think, it is an easy work to repent, and conclude sickness, or advance in age, or fear of death, will of themselves lead us to repentance. Proud mistake, manifest by daily experience ! and a contradiction to the Holy Ghost, who calls repentance the grant of God. To fix on the heart a conviction of sinfulness, and self-loathing for it ; to obtain confidence in Christ, and zeal for his honor, evidencing themselves in newness of ^life, must be the effect of Almighty grace, because self-love violently resents every charge of a heinous nature, and every natural passion rises up in indignation against confessing ourselves to be vile and hell -deserving; whilst it is impossible, with- out divine light, to see any thing lovely in a God who so severely condemns those very lusts which have long been indulged as sources of our pleasure. Wherefore, from that fountain only whence proceeds every good and perfect gift, you must receive repen- tance unto life. As a reasonable, immortal creature, you are commanded to repent; and as a helpless sinner, insufficient to every good work, you are also taught to pray for his Spirit, that you may be obedient to his command. It is your own part to confess your own inability to glorify God by true repentance, and implore him, in whose hands are the hearts of all men, to help you effectually against yourself, the world, and Satan. The following prayer, so very humbling, availeth much : " Turn thou us, O good Lord, and so shall we be turned. Sa\'e us, and we shall be saved, for thou art our praise." PRAYER, Suited to the preceding Subject. GLORY be to Thee, O God, who hast exalted thy Christ to be a Prince and Saviour, to give re- COMPLETE DUTY OF MAN. 195 pentance and remission of sins. Thou hast com- manded all men every where to repent, and unless we repent, we must perish. Let no delusions de- ceive us, and puff us up with pride, no restraints of education or reputation amongst men, or praise from them, make us fancy we are innocent, and need no repentance. From such blindness and hardness of heart, good Lord, deliver us. Convince us it is a great provocation in thy sight for man to say, 1 am innocent, neither is there iniquity in me, for which I ought to mourn. Teach us, O God of truth and mercy, to know the precious grace of repentance from ail counterfeits which deceive so many. Let no other evidence satisfy our souls that we are in the number of tuose who have repented unto life, but the casting away all our transgressions, loathing our- selves for the evil of our doings, and flying for re- fuge to the hope set before us in the death of thy Son. Have mercy on all who are wounded in spirit, and distressed for sin ; give them beauty for ashes, and the garment of praise for the spirit of heaviness, that they may flourish as trees of the Lord's plant- ing, that he may be glorified. Bring those to the right use of their reason, who are putting off' their repentance to a time of sickness, and the approach of death. Alarm them, and sweep away the refuge of lies in which they hide themselves. Speak by thy Spirit, what is said in thy word, unto ail such dcspisers of their own souls ; in the great water- floods, they shall not come nigh thee. If thou say, in thy heart, My Lord delayeth his coming, I will come in an hour when thou art not aware, and cut thee asunder, and appoint thee thy portion with hy- pocrites and unbelievers. Lord, thou seest the lie so many workers of in- iquity hold fast, that no harm shall ever happen unto them ; that thou art merciful to save even those who 196 COMPLETE DUTY OF MAX. die in their sins. Pull down, even to the ground, this strong-hold of thine enemies. May none cry to themselves peace and safety, till they have repent- ed, and obeyed from the ground of the heart, walk- ing as dear children of God by faith in Christ Jesus. These blessings we ask ofihee, holy Father, in de- pendence upon the merits and intercession of Jesus Christ the righteous, who has commanded repentance and remission of sins to be preached in his name to every creature. Amen» SUNDAY XXVI. CHAP. XXVI. The Tempers of a Chilstian towards God, and the Piinciples which form them. God, in himself infinitely excellent, and to us perpetually bountiful, has a double claim to rule in our hearts without a rival. Yet we naturally neglect him, and find all our pleasure in living as our own masters. And it is owing to the doctrines of the gospel revealed in the heart by the Holy Ghost, that a Christian entirely rencunccs all disaffection to his Maker, and gloiiiies him with body, soul, and spirit. The grace of God, saith the scripture, ^' which bringeth salvation, haih appeared unto all men, teach- ing them (by such a display of infinite good- will) to deny ungodliness ;'' no more to insult their adorable Benefactor by rebellion, or dishonour him by neg- lect. The doctrines of grace make every duty ap- pear rational, and win tlie heart to the practice of COMPLETE DUTY OF MAN". 197 universal godliness. Having, therefore, explained and established these doctrines, which constitute the divine knowledge peculiar to a Christian, I proceed to delineate the several excellent tempers by which lie stands distinguished from the unbelieving, and that practice which shews forth the praises of his God and Saviour, who hath called him out of dark- ness into marvellous light. We begin w^th those tempers, which every real Christian exercises towards God. The first is fear, one of the chief springs which govern the human mind. Some suitable object, therefore, must needs engage our fear, to keep us from the influence of imaginary terrors, or of things little to be dreaded, whilst we remain duly sensible to impressions from what is of greatest' moment. In this excellent manner, fear is regulated in the Christian's breast. Inferior causes and temporal evils, he knows, are only instruments in the hands of God, subserving his will ; therefore he sanctifxcs the Lord God in his heart. " He is his fear and his dread." A God too wise to mistake, too just to do wrong, too mighty to be resisted, and too good to be known, without adoration of his name, and self-abasement before him. The fear of a Christian produces no uneasy feeling respecting God ; it is the fear of a creature towards a merciful Creator ; of a sinner re- deemed by the richest act of love, and of a child to vards an aflfectionate father. In the same propor- tion, therefore, as he increases in the knowledge, he increases in the fear of God, for they are insepara- ble from each other. So inseparable,' that the inhab^ itants of Heaven cry out, '' Great and marvellous are thy works. Lord God Almighty, just and true are thy ways, O King of Saints ! Who shall not fear thee, O Lord, and glorify thy name ?" It is in general a noble, ingenuous fear of the Lord, and his I99i COMPLETE DUTY OF MAN. goodness, which rules a Christian. But as he is encompassed with alkirements to bribe, with foes to intimidate, and sensible objects' which make a forcible impression, it is necessary, " in seasons of violent temptation," to call to remembrance the V/rath revealed from heaven against all the ungodli- ness and unrighteousness of men. This fear produces, in every real Christian, " a readiness to obey God with a cheerful mind, and without reserve." He beholds his Maker's absolute dominion over him founded in his very being. Eve- ry faculty of his soul, and member of his body, is given at first, and perpetually preserved by the act of God ; consequently, when he requires doth to be employed according to his will, he does but appoint the use of what is his own absolute property. Ever conscious of this truth, a Christian resolutely regards the authority of God, in a world which despises it ; and uniformly persists to obey his commands, though natural corruption, worldly interest, and the terror of custom, continually oppose. In his judgment, the command of God alone constitutes a practice perfectly reasonable, and absolutely neces- sary. Yet, conscious of his pronencss to yield to sin, and prevaricate in his obedience, he calls upon his God. '^ O teach me thy statutes : set my heart at liberty, that I may run the way of thy command- jnents. O save me, for I seek thy commandments." And if, by surprise or violent temptation, he fall into sin, shame and pungent grief succeed his trans- r^ression ; and, like a man oppressed with bodily disease, he groans, being burdened with misery on account of his vileness, and longs to have his back- glidings healed. He cannot but be thus affected, because grati- tilde to God is an essential part of a Christian's tem- per. His food by day, his sleep by night, his rai- COMPLETE DUTY OF MAN. 15.a ment, health, strength, and safety (rich blessings, though rarely noticed, ^nd received with thankful- ness) make suitable impressions on his mind. He says to himself, there is an eagerness to embrace the first opportunity of convincing our aftectionate friends we are sensible of their kindnesses : and all are ready to brand the ingrate, who utterly forgets his liberal patron. And where obligation is the great- est, shall gratitude be set at nought ? Shall I treat my supreme benefactor with contempt ? How in- excusably base would this be, were I indebted to him only for the comforts of this hfe ? But my debt is beyond all that can be reckoned up. He might justly have cut me oft^n my sins, or left me in the delusions of pride, and unbelief of mv heart : but he hath forgiven all my oft'ences, covered all my sin, conquered my haughty spirit, and created me again after his own image. 1 am able to com- prehend, with all saints, the length and breadth, the height and depth of the love of Christ ; and I know what reproach and misery the Lord of life and glory bore to save my soul. On one hand, I see the fathomless abyss of woe, from which he preserv- ed me ; on the other, the exceeding eternal weight of glory ready to be revealed in me. Whilst 1 med- itate upon these things, assured of their certainty, I say, even the stones of the street might well cry' out against me, if I was not fired with gratitude to make some becoming return ; 1 am glad to confess no slave so absolutely the property of his master by purchase, as I am Christ's ; nor any pensioner on royal bounty so obliged to honor the king for a rich undeserved provision, as 1 am to love and please my God, both with soul and body, which are his. Such, it is evident from the aposde's declaration, are the feelings of a Christian ; for when he is shew- ing what influenced him, and all the faithful, to 30QI COMPLETE DUTY OF MAN. serve the Lord with such eminent zeal, to the hazard of their lives, he says, " The love of Christ con- straineth us ;" like a mighty swelling tide, it bears us above all opposition, carrying forth our souls in lively acts of gratitude towards God. With gratitude, affiance is strictly connected, for when we know our benefactor hath bestowed upon us many rich favours, we are then able to trust in his goodness. It is thus the sin of unbelief, so sharply upbraided in scripture, so dishonourable to God, so sadly perplexing and hurtful to the soul, is conquered in the heart of a Christian. And though, in seasons of extreme trouble and temptation, lie may be sometimes afraid, he can say with truth, yet will 1 put my trust in God. A Christian can do this, because many exceeding great and precious promises are given to him for this very purpose, that his faith and hope may be in God. He cannot open the scripture without meeting with animating descriptions of the Lord God Omnipotent, as full of compassion, abundant in mercy, forgiving iniquity, transgression, and sin. Besides, he knows the love wherewith God hath loved him. He hath promised (saith a Christian) to bring every one to glory, who believes in the name of his only begotten Son, and confirmed the inestimable promise by covenant and oath. It would be the height of presumption in me to expect what God has no where engaged himself to bestow ; but after he hath given such exceeding great and pre- cious promises and is able to do exceedingly above all that I can ask or think, it would be casting reproach upon his faithfulness and bounty, to har- bour fears and suspicions of his good- will towards me. But though a Christian first trusts in the Lord, and stays himself upon his God from faith in the COMPLETE DUTY OF MAN. HQi promises, yet, after growth in grace, his experience strongly confirms his trust ; because all that help, protection, and comfort, which the promises encou- raged him to expect, he has now, in many instances, seen accomplished. A vast variety of temptations, dangers, and enemies, try the word of the Lord to the uttermost, whether there be any deceit in it. But the experiment, though ever so often repeated, only enhances its value. The mortification of my vile affections (says the Christian), my deliverance from deceit and violence, both used to destroy my soul ; my pleasures and consolations in the service of Christ exactly correspond with the account given of these things in the word of God. From this com- plete evidence, therefore, he sees it is good for him to put his trust in the Lord God. And though the workings of unbelief are very far from being utterly extinct, they are always lamented, resisted, and at length put to flight. He rises superior to every trial, when he is enabled, through much prayer, and confession of his own evil heart of unbelief to re- ceive that comprehensive word of promise ; *' All things shall work together for good to them that love God." Afflictions, he says, though sharp and long continued ; injuries most maliciously designed or whatever way sufferings come upon me, they are not the scourge of an enemy, or the wound of a cruel one, nor do they come by chance ; they are sent to do me p:ood. This is all the fruit, to take away sin ; he afflicts for my profit, to make me partaker of his holiness. Therefore will I patiently wait, and quitely hope, for the expected end. Thus the Christian, by passive obedience to the will of God, honours him in the midst of all his troubles ; he honours him no less " by doing all things to the glory of God.'' Glory is the shining forth of some excellency. We give it to men, s B 202- COMPLETE DUTY OF MAN. when, with high esteem and cordial regard, we speak of their worth, and the good which the world hath received from them. The Christian has a single intention, in this manner, to glorify God. He would convince all, by his whole life and conversa- tion, that he engages in his service on account of his goodness, wisdom, holiness, and sovereign do- minion, which all appear to him in the most amiable light. False motives, which form many shining characters, have no influence in his heart. Fear of shame, or loss, do not restrain him from evil ; nor love of praise, or self-applause, excite him to do well ; but sense of duty, and regard to his Maker's honour. He offers up all his social virtues, as he does his devotion, with a pure desire that God may be better served by himself, and all around him. The usefulness of actions to society, is all the world regards. To them the end and design for which they are done, is nothing, A Christian, on the con- trary, knows the temper of the mind stamps the value of the action, and above every thing the res- pect it has to God. When he discharges, therefore, the duty of his particular station (be it that of a master, husband, or father, a s n, a servant, or tradesman, a magistrate, or pastor), he would have all understand, he is conscientious in his practice, not to be highly esteemed and commended, but because he knows ail God's precepts concerning all things to be right, and is persuaded he hath given us a law, in all these respects, which ought not to be broken. It is this heaven -born intention which consecrates his whole behaviour, and makes it truly religious. Inseparable from this constant intention of giving honour to God in the eyes of men, \i, purity of heart, A Christian prevents sin from conceiving, by resist- ing its first appearance in the soul. Though he COMPLETE DUTY OF MAN. to^ cannot root out the corruption of nature, nor totally suppress the rising of evil thoughts or sensations, he is uneasy when he feels them, as kin^s are at the rising up of rebellion in their realm. He entreats his God to send him immediate help, and expel his enemies. What was at first an involuntary motion within (sad indication of his fall from original righte- ousness), he will not buffer to grow exceeding sinful by cherishing it ; because this would be a plain proof of love for sin, though selfish motives might restrain from the commission of it. This excellent temper of a Christian must be more particularly explained. Observe him in the flower and prime of lite ; he not only avoids the brothel and harlot, he is offended at foolish jesting, at the impure lustings of his heart, and the wanton pictures a corrupt imagination would be drawing before his eyes, [n business, he does much more than use a just weight and measure : he resists the love of money and inordinate gain. In his behav- iour towards competitors and enemies, he does much more than abstain from slander aud railing ; he con- demns and resists silent envy, secret animosity, and injurious surmises, as the offspring of base selfish- ness. He appears guilty of revenge and malice in his own eyes, when he detects himself listening with satisfaction to those who speak evil of his foes, though the evil be true. To mention no more in- stances, the Christian is not only careful to avoid setting off his own accomplishments, which good sense and good manm rs teach ; but he maintains a steadfast opposition to self applause and self-admira- tion, not ceasing till he hath put to flight these grand op posers of the glory of God, the giver of every good and perfect gift. In each of these instances, and more which might be named, a Christian honours his Maker, as searcher of the heart, and Lord of con- 2DA COMPLETE DUTY OF MAN. science ; before whom the fervent desire of his soul continually ascends in this prayer, " Search me, O God, and know my heart, try me, and know my thoughts ; ste if there be any wicked way in me, and lead me in the way everlasting." SUNDAY XXVII. CHAP. XXVII. On the Tempers of a Christian towards God. C ARE to imitate the example which he left us^ when he was manifest in the flesh, is a prnicipal part of a Christian's temper. He watches, prays, and labours with success, to have implanted in his soul mercv, forbearance, love of righteousness, and hatred of iniquity. These excellencies in Jesus Christ, without measure, he contemplates ; upon this all- perfect pattern his eyes are fixed, as a limner's on an invaluable original, which he copies ; and, by per- severing attention, its transforming efiicacy is felt in his soul. But granting mere character, though bright as an angel's, is too refined to produce imitation, a Chris- tian has the express command of his Lord, whom he loves to obey, enjoining him to tread in his steps. ** Ye call me master and Lord, and ye say well, for so I am. If I then, your Lord and Master, have w^ashed your feet, ye ought also to wash one ano- ther's feet. For 1 have given you an example, that ye should do as I have done to you," John xiii. This iiij unction has a strong tendency to make every temper, contrary to the mind that was in COMPLETE DUTY OF MAN. 20.5 Christ, appear to a believer deformed, and very crim- inal. He sees the mean hypocrisy of professing to be a follower of Christ, without conformity to his image ; a conformity which manifests itself by a measure of every grace which shone in his life ; and in hatred, not of one evil temper or another, but of the whole body of sin. Though some may repre- sent this as carrying the holiness of a Christian to an unwarrantable height, we have authority incontesta- ble to affirm, that every living member of Christ's church must shine in a real resemblance of his moral excellency. We all beholding as in a glass (in die person of the Lord Jesus Christ) the glory of the Lord, are changed into his image from giory to glo- ry, even as by the Spirit of our God- And this imitation of Christ becomes easy, from the love a Christian bears towards him : for we copy with pleasure the manners of the person we admire ; es- pecially if, added to his excellencies, his generosity to us has been striking and most beneficial. This is the case between creatures, whose richest favours are but a small value, and amongst whom the brightest characters are very imperfect. How much more powerfully must a Christian's heart be affected in pondering the riches of the Saviour's love, and his unspeakable kindness ! He is drawn by a secret at- traction to imitate his character, who is his peace and hope, his life, and God, and all. Such love does more than excite to imitation ; it creates love to God, and supreme delight in him. Man, sunk under bodily appetites, understands not that God can be a richer source of present joy, than money, grandeur, sensuality, or even the sciences. Hence, expressions of supreme love to him, though unsullied by enthusiasm, fall under censure with the world. They will have it, that such expressions, though they abound in scripture, are without a 206 COMPLETE DUTY OF MAN*. meaning. And what we call warmth of affection towards God is all ascribed to temperature of body, quicker circulation of the blood, or the power of imagination. A Christian on the contrary, loves the invisible and eternal God as really as covetous men love their money, the voluptuous their gross delights, or pa- rents their offspring. He loves him, because his name is all excellent, and his goodness eclipses, at once, all that is praised amongst men. Almighty power manifest in his works, unerring wisdom, un- blemished truth, tender mercy, holiness which can- not bear with evil ; in short, tvery thing fitted to raise the admiration of an intelligent being is united in God, and made palpable by his revelation of him- self in Christ Jesus. From these views a Christian is won to love God, and express his love, by enter- taining high and adoring thoughts of him ; by medi- tating on him with pleasure. This love of God for his own perfections, though not commonly discerned in a Christian at first, yet, as he grows in knowledge and faith, becomes indis- putable. It has a strong influence, even whilst he doubts whether he shall be saved ; because he will still esteem and speak good of his name : he will constant- ly and zealously maintain his truth, and commend his precepts, be faithful in his service, and prize nothing so much as his favour. Besides the incomparable excellency of God, a Christian has other motives to love him ; for the more benefit we derive from any person excellent in himself, the more life we feel in our affections to- wards him. Rut the chief good to a Christian is his God ; all beneath him is mean, transitory, dissatis- fying. But his glory shining into the mind, and his peace enjoyed, make him cry out, '' Whom have I in heaven but thee ? And there is none upon earth I COMPLETE DUTY OF MAN. rjs^r, desire besides thee." He cannot be happy whilst a cloud remains upon his mind, and prevents his fel- lowship with the Father and with the Son. The vehement desires of his soul he expresses in such requests as these : "■ Cast me not away from thy pre- sence, and take not thy Holy Spirit from me. Re- store unto me the joy of thy salvation, and uphold me with thy free Spirit." And when he can call God his God, it anmiates and gives him joy, more than all riches ; it satisfies him in the midst of trou- ble. Under false accusations and reproach, he finds comfort in the thought, that his best friend can never be deceived, but will, in due time, make his inno- cency shine forth. In afflictions, distresses, and nc- cessities, it is his strong support, that the Lord knoweth his path ; and when he is tried, he shall come forth as gold. In national calamities, which spread consternation on every side, a Christian finds a place of refuge, and a never- failing spring of peace, so as to possess his soul in patience, knowing he hath a treasure above the reach of all that annoys and terrifies the children of men. Such illustrious proofs of love to God, and the all-sufficient comfort it affords, we find on record, even before the kingdom of Heaven was preached! This more full display, therefore, of divine love to men must certainly be equal to such a blessed effect. Habakkuk, strong in faith, could say, " Although the fig-tree shall not blossom, neither shall fruit be in the vine ; the labour of the olives shall fail, and the fields shall yield no meat ; the flocks shall be cut off from the field, and there shall be no herd in the stall : yet I will rejoice in the Lord, I will jov in the God of my salvation." Could a man of like pas- sions with ourselves experience such full consolation from the love of God, under the comparative dim- ness of the Jewish dispensation? Certainly, now 2.08 COMPLETE DUTY OF MAN. the day-spring from on high has visited us, the love of God will enable a Christian to feel as high de« light in him. And if we see very few experience any thing comparable to this, yet the desire of all who are Christians in truth is to do so. They prove this, by condemning and opposing the first tendency in themselves to impatience, though in great tribula- tion. They lament the weakness of their faith, say- ing " Why art thou cast down, O my soul ? And why art thou so disquieted within me ? Hope thou in God : for I will yet praise him for the help of his countenance." Whether, therefore, the Christian be weak or strong, it is apparent that his love is set upon God, When he rejoices in pain and tribulation, then his love to God flames forth with astonishing brightness. When he grieves that he cannot find his heart thus honour him, it is as sure a proof of supreme love ; because, otherwise, he could not possibly feel grief and shame for want of joy in the Lord at such a sea- son. To natural men, it is a thing unintelligible. The utmost they suppose man's fortitude of mind can reach, is to bear with calmness, as our lot, the pains and troubles we meet with. A Christian's desire, therefore, to be strengthened with all might, according to God's glorious power, unto all patience and long-suffering with joy fulness, from the know- ledge of what God is to him, and has done for him, is a demonstration that he loves and delights in God. COMPLETE DUTY OF MAN. 209 SUNDAY XXVIII. CHAP. XXVIII. On the Tempers of a Christian towards God. It is a temper peculiar to a Christian to use, with diligence and pleasure, the appointed means of growth in knowledge, faith, love, and every grace. Naturally, we have a strong aversion to these means. Confession of bin, prayer to God, study of his word, worship of him in public, and receiving the sacra- ment, are very dull, heavy, and irksome, till we love God. These things we may do in a slovenly manner from tradition, and blind imitation of our fathers, or be dragged to them to pacify conscience, or, from the leaven of the Pharisees working in us, labour stoutly to gratify our self-exalting pride. Hence, the whole devotion of the multitude is comprehend- ed m a few minutes morning and evening, and a cus- tomary attendance at church on Sundays, where much observation is made on what passes without, little attention paid to the inward man of the heart, and no more consciousness of pleasure is felt in the whole, than a child feels in repeating words by rote. How different the temper of a Christian ! Know- ing the sinfulness of his past life, when all the imagin- ations of the thoughts of his heart were evil only, and that continually, and feeling so much disorder and depravity still remaining, it is a relief to his soul to pour out complaints against himself, prostrate with holy shame before the greatness of eternal Majesty, to whom, notwithstanding all his vileness, he is infi- nitely dear. Then are opened the springs of ingenu- «us sorrow, then the most pure and solid satisfaction G c 210 COMPLETE DUTY OF MAN. is felt within, in giving glory to the holiness of God. The Christian has also much pleasure in making known his requests to God b) prayer : because he earnestly desires spiritual blessings and graces, and is certain that every good and perfect gift sha*! be given liberally to them who ask in faidi. As hunger and thirst, therefore, seek their proper gratification, and the desire of every thing living is turned to what it apprehends will do it good, so the hunger and thirst of a Christian is to receive the supplies which can enrich his soul. Far, therefore, from thinking prayer a burden, or performing it merely as a duty, the Christian is always praying, unless some diffi- cult business engross his attention. All places can bear witness to his devout aspirations. No sooner does sleep depart from him on his bed, then he is awake to the most sublime sensations : *' With my soul, O God, have I desired thee in the night, yea, with my spirit within me will 1 seek thee early." From the same love to God, naturally arises joy in extolling the name of such an almighty friend. It becometh well, says a Christian, the just to be thank- ful. '' Praise the Lord, O my soul, and all that is within me, praise his holy name : for he hath deliv- ered my soul from death, my eyes from tears, and my feet from falling. My mouth is filled as it were with marrow and fatness, whilst 1 am praising thee with joyful lips." This spiritual pleasure is as de- licious to me, as the glutton's feast is to his palate, when swallowing the richest dainties. Every thing which belongs to God, and is intend- ed to manifest his excellencies and will, are delight- ful to a Christian. His word, his day, his house, and his servants in the ministry, and the memorial of his abundant goodness and dying love, are highly esteem- ed, and the use of them much enjoyed. '* How I love thy law ! it is my meditation all the day. One COMPLETE DUTY OF MAN. 211 day in thy courts is better than a thousand. I had rather be a door-keeper in the house of my God, tlian dwell in the tents of ungodliness.'' How bene- licial to the souls of men their preachin.?;, who bring glad tidings, who publish salvation, who are given by the risen and ascended Saviour, for the work of the ministry in the conversion of dinners, for the perfecting of the saints, for the edifying of the body of Christ, which is the church. And how affecting and tender, how gracious and benevolent, the com- mand given by Jesus to his children, to make his sacrifice more precious to them, that, with dt-ep humility, gratitude, and joy, they should eat of that bread, and drink of that cup, as a publick testimony that every blessing they receive from God, and every good they expect, descends to them only through the blood and righteousness of God our Saviour. Eve- ry one of these institutions I revere and observe, to my edification and great comfort. And though it must be confessed, the most lively and devoted Chris- tians too often feel no delight in holy duties, yet this is lamented and felt as a burden. God is ahvays the object of their reverence and crust, gratitude and love. Whether, in solemn acts of devotion, their pleasures rise or fall, they punctually offer up prayers and praises, never weary of God or duty, though more and more so of that body of death, which so sorely hinders and oppresses them, when they would be all self-abasement, faith, love, and zeal, in approaching the throne of grace. But this glaring proof of inbred sin, which a Chris- tian laments, tends to increase another excellent tem- per in him, humility. By humility, 1 do not mean his entertaining a worse opinion of himself, or abasing himself lower than he really ought to do, but a just sense of his weakness, corruption, and sinfutnt ss in the sight of God. Men shamefully dissemble hcre> ^12 COMPLETE DUTY OF MAN. if not openly contradict their Maker ; for though they confess some fauhs, they fancy they have more good qualities, and over- rate what they own a gift from Heaven, because it belongs to themselves. They will not allow, tliat after all they have done and received, each has nothing to say for himself, but ^* God be merciful to me a sinner," through the atonement. But a Christian knows his poverty and guilt, in his best estate on this side glory. As a scholar, who hath reached into the depth of science, sees much more of his own ignorance than when he began ; so, the more the Christian advances in the knowledge of God, himself, and his duty, he be- comes sensible of many and great defects which be- fore escaped his notice, and sees himself at more distance from perfection than ever. The law of God, says he, I know, requires a perfect regularity of tem- per, and perfect rectitude in every motion of the heart under all temptations ; that not so much as the least taint of sin should come upon my mind, no wander- ing in prayer, no defect in active zeal to do good by every talent and power, no warping of my affections from God, or deviation from his will upon any ac- count. Seeing the line of duty in this extent, and acknowledging that in *' this manner God ought to be honoured and obeyed by all reasonable creatures," his innumerable faults glare before him ; and whilst his deportment is blameless, nay, exemplary in the sight of men, he feels cause to implore forgiveness of his trespasses, and to cry out, "' Behold, I am v'l\ Enter not into judgment with thy servant, O Lord, for in thy sight shall no man living be jus- tified." Thus is the Christian taught effectually humility by the knowledge of God's law, and not less by the knowledge of the gospel. Have my sins (says he) gendered me so guilty in the eye of God, that it COMPLETE DUTY OF MAN. 313 would reflect dishonor upon his majesty to receive my prayers, or shew me mercy, but in considc ration of the death and intercession of his own Son ; and can I in this state regard myself as any ihu.p^ bv tter than a sinner? Shall 1 conceit 1 am perfectly free from defilement, when I am not permitted so much as to ask pardon, without imploriig the mediation of Christ ^ Thus deeply laid is the foundation of Chris- tian humilit\ , a grace which acts as un antidote to the first born sin of man, and a i^'uard against every delusion of Satan. By it a Christian is made meet for that world, where God is all in all ; where, ever sensible of infinite di^^tance from him, though en- dowed with surpassing excellencies, angels abase themselves before him, and cover their faces vviih their wings, whilst they cry, *'Holy, holy, hoiv is the Lord God Almighty." 1 have laid bclore you, in one view, the chief of those excellent tempers respecting God, the object and end of all duty, which dwell in every real Chris- tian. If you, who read these pages, are utterly i Ins- titute of any one of the tempers above dt^ciibc d, call not yourself a Christian, for you deceive your- self with an empty name. It is true, these sevt ral tempers adorn the several members of Chjjsrs church in different degrees ; shining forth in some with brighter lustre, with less in others, as stars dif- fer from each other in glory. Yet the joint infiuc nee of all is as essential to the very being of a real Chris- tian, as every member of the body, or leading facul- ties of the soul, are to constitute a man complete. With as much propriety, a multilated form, or mon- strous birth, may be deemed perfect, because it has life, as a soul, void of one of these tempers, be call- ed a Christian. For what greater absurdity can you affirm than that a man can be a Christian without the fear of God, or unfeigned submission to his author- 214 COMPLETE DUTY OF MAN. ity ; a Christian without gratitude to his Maker, or affiance in his goodness, a Christian without love to Christ, without piety, without humility ? Takeaway any one of these disposition, and you rob the soul ©f that which must express the spiritual life it pos- sesses. Examine therefore yourselves, whether you be in the faith ; prove your own selves. If a man say he hath faith, and hath no works, can that faith save him ? You may leave out, or put what you please into the character of one you choose to call a Chris- tian. You may make baptism sufficient, or an assent to the truth of scripture, and that capital doctrine in it, that Jesus is the Son of God, the Christ who should come into the world, and on this ground wor- ship among Christians. Nevertheless the unchange- able standard is, the character of a Christian deline- ated in the word of God. This speaks so plainly, it needs no comment. It speaks to men of every age ; it makes no difference, and allows of no abate- ment ; it peremptorily affirms, in a variety of ex- pressions, ad importing the same universal change of temper respecting God, that they who are Christ's have crucified the flesh, with the affections and lusts. This alone is the Christian character, though it were to be found onlv in one of a thousand, in one of a nation. To delude ourselves with popular no- tions which reduce the Christian character to a re- ceiving certain articles of faith, and a regular observ- ance of some religious ceremonies, is the sure way to confirm infidels in contempt of the gospel, and sooth men in their ruinous conceit, that the form of godliness is sufficient without the power. As you desire, therefore, to obtain salvation, and would not be found a h} pocritc ni the great day, take good heed that you worship God in spirit and COMPLETE DUTY OF MAN. 215 in truth ; that the most exact observer of your life and tempers shall be compt lied to own, that all the fruits of righteousness, which are by Jesus Christ, prove, and strongly recommend, the excellency of your faith in his name. PRAYER, Suitec} to the preceding Subject. O GOD, Father of angels and men, who wast in Christ Jesus reconciling the world unto thyself, give us grace, we beseech thee, to serve thee ac- ceptably with reverence and godly fear, that we may have respect to all thy commandments. Add, O our God, to all the multitude of mercies we have received, this great one, of a thankful heart ; pene- trate our souls with a sense of our infinite obligations to thee. Created, preserved, and redeemed by thee, give us grace to present ourselves, our souls, and bodies, a living sacrifice. Save us from an evil heart of unbelief. In pressing difficulties, how ready are we to distrust thy goodness ! How hard do we find it, to rely upon thy word and thy invisible po \er! We have often given thee cause to complain of us, and say, How long is it ere this people will believe me ? May we receive thy promises in the full assur- ance of faith, and wait the accomplishment of them in hope, though all things seem to go contrary to them. To thy rich bounty, O our God, we are indebted for all our talents and faculties, which exalt us above the beasts of the field ; and thou hast given them to us, for thy own glory. May we diligently use them all to promote that great end ; to spread the savour of the knowledge of thy truth, and convince all men who observe our life, that we desire God in all things 216 COMPLETE DUTY OF MAN. may be glorified. Give us grace to honor, thee by hating vain thoughts, by never suffering that to lodge within, which we dare not indulge. May we have power to walk in this world as Christ walked in love to thee, in victory over the temptations which sur- round us, in the enjoyment of thy presence, waiting till we come to the spirits of the just made perfect. Till that blessed change takes place, teach us dili- gently, and with delight, to use every means which thou hast appointed to keep the remembrance of thee and thy benefits fresh upon our minds; and, sensible of the glory of thy Majesty, and our own meanness, of thy spotless purity, and our great and manifold pollutions, may we ever walk humbly with our God, judging ourselves unworthy to lift up our eyes unto Heaven, or take thy name within our lips, though thou humblest thvself to dwell with men. In this manner may we, day by day, worship thee, O Lord our God, in the beauty of holiness; and may every thing short ol such substantial goodness appear to us no better than empty form. Till we finish our course, be thou our exceeding joy; that when we enter eternity, we may find the delight of angels and glorified saints, the very happiness we were accustomed, in a measure, to enjoy before. We beg an answer to these our requests for the sake of Jesus Christ, our only Mediator and Re- deemer. Amen. COMPLETE DUTY OF MAN. Sir SUNDAY XXIX. CHAP. XXIX. The Tempers of a Christian towards his Fellow creatures< 1 HE scripture teaches us, that God has made all things for his own glory. Yet, far from requiring any duty from us detrimental to men, it is impos- sible to please him without being a friend to human kind. No parent ever so aftectionately studied the happiness of his offspring, or took so much pleasure in their harmony, as the Father of our spirits iix seeing us all obey his great command, of loving one another. Were his command universally obeyed, the church of Christ would be a picture of Heaven, a perpetual circulation of mutual good will. It is, alas ! too true, that few out of a multitude of Christians pro- fessed have ever been subject to this law of love. Nevertheless, it is the noble peculiarity of a real Christian to behave towards others as every man living would wish to have all men do towards him- self; and to stand as much distinguished by ex- cellent tempers towards men, as by faith, love, and devotion towards God. These excellent tempers I shall now delineate, proving every real Christian must be an invaluable blessing to society, whilst he stands forth an intrepid witness for the peculiar doctrines of the everlasting gospel. May the God of the Christians make this repre- sentation of their duty towards men effectual to con- vmce the reader, that if he wishes well to mankind, their good can never be so much promoted, nor so, s B 218 COMPLETE DUTY OF MAN. in fa;:t, secured by any thing, as embracing the faith of Christ. In delineating the tempers of a Christian, I shall begin with that eminent one, sincerity. As a Chris- tian, you will esteem it your duty constantly to speak the truth ; to give no commendations where you do not think they are due ; to flatter no one as possess- ing excellencies he hadi not ; nor speak as if you re- garded them with peculiar affection, when by this you only mean to pay court. Though, amongst the refinements of the polite, and in the commerce of the world, this be a requisite accomplishment, in fact it is a mean and detestable dissimulation. Sincerity in your conversation will be attended with equal sincerity respecting all your promises and engagements. Besides a general obligation to speak truth, which breach of promise violates, you ■would in this case incur additional guilt ; since, when you promised to do a good office, or confer a benefit, immediately in the court of conscience, be- fore the God of truth, the right of the thing promis- ed passes from you to the receiver of it. Wherefore, without his leave, you have no more right to recal it than if you had given him a legal bond ; conse- quently you will esteem yourself obliged to perform your word, though it may be much to your preju- dice, in every instance where you have made a ])romise ; unless some specified conditions not ful- filled, or something concealed, vacates its obligation : and when your testimony is given upon oath, laying aside all affection or prejudice, and unawed by the great, you will represent every thing as it has fallen imder your notice. In these important and similar instances, you v.'ill be sincere, whilst your motives to be so are very different from those which have weight with upright moralists, and much superior. He may be an advocate for sincerity, because it is COMPLETE DUTY OF MAN. 219 the cement of society, and the only foundation of mutual confidence. Feeble motives, alas ! when op- posed to violent selfishness, under temptations to gain, by the sacrifice of honesty and truth. The glorious God, on the contrary, is your en- couragement and support, O Christian, in the exer- cise of this temper. Truth is what he commands, and dehghts in. " These are the things that ye shall do," saith the Lord ; " Speak ye every man truth to his neighbour," Zech. viii. He stigmatizes the want of sincerity, and threatens every false tongue with endless woe. In the character given of a mem- ber of Christ, and an heir of glory, you are assured he hateth lying, Prov. xv, and speaketh the truth in his heart, Psal. xv. " Lying lips are an abomination to the Lord," Prov. xii. " A mark that men are of their father the devil, and the lusts of their father they will do," John viii. ''And that whosoever loveth and maketh a lie, shall be cast into the lake which burn- eth with fire and brimstone," Rev. xxi. A desire, therefore, to please God, a regard to his high and amiable authority, and a fear of incur- ring his righteous displeasure, all work together, so that you can meet with no evil great enough to deter, or bribe sufficient to make you violate truth and sincerity. Add to this, the Holy Ghost, which every true believer in Christ receives, is the Spirit of truth, and his fruit is in all righteousness and truth : it is not, therefore, possible to be a Christian, and at the same time false and insincere, for the sake of your own paltry interest and worldly gain. If your conscience, therefore, accuses you in this matter, your religion is vain. Be assured, it is not making many prayers, glorying in your experience ; it is not extolling free grace, or affecting to cover yourself with the righteousness of Christ, or any seal you may express for his honour, that will ei- no COMPLETE DUTY OF MAN. ther excuse or screen you in your falsehood and in- sincerity. On the contrary, if you can thus abuse the grace of God, it proves your idea of him is in- finitely despicable; you make him even worse than yourself, a God pleased with \;'hat kindles resent- ment in your breast, deceitful fair speeches, and de- signing flattery, as if, tor the sake of such nauseous compliments, he would dispti.se with the weighty matters of the law. Every Christian is called upon to lay this matter much to heart, and be careful, above all things, his sincerity be put beyond a doubt ; because a general suspicion is entertained, and too much cause in a thousand instances has been given for it, that religious people, of all others, are not to be trusted, thinking themselves at liberty to deal deceitfully with men, whilst they profess ex- traordinary fervours of devotion, and zeal for the honour of God and Christ ; a practice mean and odi- ous to the last degree; a rock of oflfence to all the world ; and a greater hindrance, than any other, to the progress of true religion in it. With the love and practice of sincerity, there is joined, in every real Christian, the love and practice of justice too. Has the providence of God invested you with the dignity of a magistrate, senator, or judge ? you will see that the poor and oppressed have right, and punish the oppressor ; you will be active to put salutary laws in execution, to establish and promote peace. Mindful of God, the high ordainer of all govern- ment, to uhom e\'ery one intrusted with any part of it stands accountable, you will discharge your duty. *' Ye shall do no unrighteousness," saith the Lord, " in judgment. Thou shalt not respect the person of the poor, nor honour the person of the mighty, but in righteousness shalt thou jndge thy neigh- bour,'' Lev. xix. ** He that ruletli over men" COMPLETE DUTY OF MAN. 5>2I ^like the prince of peace, whom these words describe) "must be just, ruling in the lear of God, and he shall be as the light of the morning, when the sun riseth, even a nnjrning without clouds, as the tender grass sprine^ins^ out of the earth, by clear shining af- ter rain," 2 Sam. xxiii. Hive you immerous dependents ? From the abun- dance of your wealth, if a Christian, you will be just towards them all ; you \vill scorn to extort the utmost your estates caii produce, till honest hus- bandmen groan uider the load of rents extravagant- ly advanced ; you will abhor the custom of owing large suins of money for furniture, equipage, apparel, or the table, whilst your tradesmen are distressed to pa\ their creditors for what you have pretejided to buy of them, but never paid for : to distress them with fear of bankruptcy, if you refuse to discharge your debts to them, or of starving through your cruel resentment, if they attempt to recover their right. The sacred rule of your conduct is, Owe no mail any thing : and the opposite practice, though there be no remedy against it for tradesmen, but such as they are most unwilling to use, is marked as the ob- ject of God's severe displeasure. " Behold the hire of the labourers, who have reaped down your fields, which is of you kept back b\ fraud, crieth ; and the cries of them which have reaped, are entered into the ears of the Lord of Sabaoth. Ye have liv- ed in pleasure on the earth, and been wanton.'-' The application of this alarming word to those who keep their tradesmen an unreasonable time out of their money, is direct, and must make efFecttial im- pression on all who fear God. Are you occupied in trade and merchandise ? Here the energy of your Christian faith is to shine. It will not sufier the love of monev to lav waste your con^ 222 COMPLETE DUTY OF MAK. science, or seduce you to take advantage of tlie igno- rance or distresses of those you deal with ; to put off bad for good commodities, or take exorbitant gain for what you sell. It is said, with great assurance, no man can live thus honestly as the world now is. A righteous man, dealing with conscience amidst those who have none, is a sheep among wolves, sure to fall a prey ; and if he will not give over his busi- ness, he must soon lose all his substance. This reasoning I allow is plausible ; and very difficult it is not to be carried away w^ith the general practice of using first little frauds, till grosser succeed, and give no pain, and till the acquisition of a large estate be judged man's supreme good, and a scanty in- come the greatest evil. Nevertheless, every real Christian must be a truly honest man ; for though, before the truth is received, men are not able to stem the torrent, nor face a threatening storm ; afterwards, no room is left for infidel excuses, constantly urged to palliate unjust dealings, as if there was no provision for this life in a strict observance of justice. The Lord, whose is the earth and the fulness thereof, gives you his own inviolable promise, and pawns his honour for your maintenance and pros- perity, if you will deal uprightly. " Thou shalt not have in thy bags,* says he, divers weights, a great and a small," [the one to buy, the other to sell with] ; '* thou shalt not have in thine house divers measures, a great and a small ; but thou shalt have a perfect and just weight , a perfect and just mea- sure shalt thou ha\T, that thy days may be lengthen- ed in the land which the Lord thy God giveth thee ; for all that do such things, and all that do unrighte- ously, are an abomination to the Lord thy God,'' Deut. xxiii. You say, iniquity in trade is almost universal ; but is it the less evil, or the less abhorred COMPLETE DUTY OF IVIAN. 22^ of God on that account? " Are there yet the trea- sures of wickedness in the house of the wicked, and the scant measure that is abominable? Shall I count them pure with the wicked balances, and with the bag of deceitful weights ? For the rich men thereof are full of violence, and the inhabitants there- of have spoken lies, and their tongue is deceitful in their mouth. Therefore also will I make thee sick in smiting thee, in making thee desolate because of thy sins," Micah vi. If it be said, love to yourself and family must gain the ascendent, and prevail over you to use com- mon frauds, I answer, this temptation will be with- stood from a clear conviction which every real Chris- tian possesses, that he and his family become ob- noxious to God by presumptuous offences. " The curse of God is in the house of the wicked. Woe unto him that buildeth his house with unrighteous- ness. Be not deceived, the unrighteous shall not in- herit the kingdom of God." Besides, the Lord who redeemed you, and from whose grace you expect eternal life, whose eyes is ever upon you, strictly requires, '' All things what- soever you would that men should do unto you, even so do unto them ; for this is the law and the pro- phets." After these full instructions, clear commands, and denunciations, all righteous and unalterable, were you to give in to the frauds so common in trade, or do any thing unjustly, you must bid farewell to peace of conscience, and to that delightful commu- nion with God which has been the sweetest comfort of your life. You must exchange the pleasing hope of a blessed immortality for sharp self- condemnation, and a certain fearful looking-for of fiery indignation, to devour the adversaries. Com.paring, therefore, your spiritual with your -24 COMPLETE DUTY OF MAN. temporal interest, you will feel that honesty is al- wa}S the best policy. And though you ste the love of filthy lucre tyrannise to such a degree, " that you may run to and fro through the streets of the city, and seek to find a man, if there be any that executeth judgment, yet unseduced b\ the mul- titude, you will pity all who prospc r by doing wrong to others. Surely," you will say, '^ they have made their faces harder than a rock. Surelv the\ know not the way of the Lord, nor the judgment of their God." Jer. v. Further, if you preside in a family, you will then esteem it a grand branch of \ our duty to give unto your servants that which is just and equal. You will treat them with gentleness, and not with haughty airs, because entirely dependent. You will preva- ricate in no contract made with them, nor withhold their wages when due. You will make conscience of laying no heavier burden on them than they are able to bear, nor exact harder labour. In case of slight faults, you will not fly upon them in great wrath, galling them with abuse, or provoking them by threats ; or, when you observe them diligent and faithful in your service, be backward to give them suitable encouragement. And you will abhor that indelible reproach to a civilized, much more a Christian country, the custom of abandoning your servants in time of their sickness, rather than bear the charge of their cure ; turning them out of your house, unable to work, without money, without friends, when their condition loudly calls for medi- cine, attendance, and bowels of compassion. The command of your God, respecting the jus- tice, due from masters to their servants, is exprt ss. He has taken care to procure for them a very tender regard, wherever his own authority is respected. ' ' Thou shalt not oppress an hired servant that is COMPLETE DUTY OF MAN. ^7S poor and needy, lest he cry against thee to the Lord, and it be sin unto thee," Deut. xxiv. You are assured that God, a loving Father, equally resents the wrong done to any of his offspring, and with him is no respect of persons. Thus instructed, you will look upon your servants in a light very different from what is common ; and watch against your own selfish tempers, and repress the first emotions of a shure angry spirit, which would vent itself upon those who must bear with your humours. You will reason as Job of old, ''If I did despise the cause sf my man-servant, or my maid- servant, when they contended with me;" if, in my matter of debate betwixt myself and them, I condemn and accused them, without regard to jus- tice, or treated them harshly, because in my pow- er, " What shall I then do when God riseth up ? And when he visiteth, what shall I answer him ? Did not he who made me in the womb make him ? and did not one fashion us in the womb?" Job xxxi. So essential to a real Christian is this just behav- iour towards his servants, that whoever violates it, does but expose his faith to derision, by pretending to religion. Can any thing be more nauseous than to profess yourself a follower of the meek, patient, loving Saviour, when you are as a lion in your house, and frantic over your servants? One of the most af- flicting objects on the earth, more so than a leper covered with sores, or a paralytic half dead, is a selfish passionate master of a family, calling himself a religious man, or valuing himself on a fancied relation to Christ. For every servant in his house, and all who observe his carriage towards them, will be led both to loathe and to revile the religion they see joined with such hypocrisy. From regard, therefore to the name and gospel of Christ, that it may not through you be blasphemed, no less than 22d COMPLETE DUTY OF MAN. from love to him, you. O Christian, will give n& occasion to your servants to complain of your evil tempers. But if, instead of authority, the all-wise God has chosen for you the place of subjection, that of an ap- prentice or servant, you will do justly ; neither wasting orembezzdng your master's money, goods, or provisions yourself, nor basely conniving at others who are wicked enough to do so. You will not give away to people about the house what is not yours to jive, nor be idle nor slothful in their absence who employ you, but consult the interest of your master, in some sense, as if it was your own. The motives which will influence you as a Chris- tian to do so much more in this case than is common, are peculiar and powerful. You will act thus, from a desire to be approved of God, though no one be- sides himself observe you, and from an invincible resolution not to disgrace a religious profession, or bring reproach upon that gospel which you prize^ In this substantial manner, you will prove your faith is more than a barren notion; that it makes you in a servant, the confidence your master can place worthy of all and preserves you from falling into those lies, those mean and base practices so often found amongst servants. This conscientious integ- rity you will esteem as the grand appeal, to all who have no faith themselves, of its divme power, judg- ing that the whole family will certainly, and justly too, make a mock of your religion, however devout you may appear, if you should be found idle, pil- fering, or not to be trusted in the dark. A mock of your religion, no less than if you were detected in the lewdest practices, or enslaved by the love of liquor; for one kind of immorality is as contrary to true religion as another. Mucii opposition aiid bitter hatred you will pro- COMPLETE DUTY OF MAN. 22r bably raise against you from your dishonest fellow- servants, which you will be able to endure, assured that in well-doing God will provide lor }ou, and of him you shall rt ceive the reward of an eternal inher- itance ; for though the value of your services be low in the judgment of the world, they, Hke the widow's mite, are as much in the sight of God as the greater deeds of men in high employments. Since, when there is a willing mind, he accepteth according to what a man hath, and not according to what he hath not. But less such promises should not prove sufficient to secure inviolable this justice due to } our nmster, the word of God declares no fraud, however com- mon, or slightly thought of, either in purloining or wasting things, or neglecting your master's business, if persisted in, will be overlooked. *' Every one that doth wrong shall receive for the wrong that he doth, whether rich or poor, master or servant'* Another important instance and act of justice, ob- served by every real Christian, is the payment of those customs enacted by law, and from thence our earthly sovereign's right, as they are ab.soiutely needful to defray the high charges of government, and procure our defence. The divine command adds a sanction to this law. '' Give tribute to whom tribute, custom to whom custom is due." This command was honoured by the obedience of our Redeemer, who iiad neither silver nor gold. He wrought a miracle to pay the tribute demanded of him, and his poor disciple He did this, to discoun- tenance the vile iniquity of defrauding the king'b ex- chequer. You cannot, therefore, without renouncing sub- jection to Christ, attempt either to bribe the'king's officer to betray their trust, or contrive to deceive their utmost vigilance. Besides, this practice of 228 COMPLETE DUTY OF MAN. smuggling not only defrauds the public treasury, it also injures honest tradesmen, and encourages an infamous set of men to get their livelihood in defi- ance of the law ; men who spend all they earn by iniquity, in drunkenness and lewdness ; often a ter- ror to the neigbourhood, till, increasing in villany, the halter ends their shameful course. An acces- sory to all this guilt, and a sharer in it, you become as soon as you deal with a smuggler. The last instance of justice I shall insist on, is that of restitution to all wilfully injured by you, either in soul, body, estate, or character. Have you led a friend or acquaintance into pernicious errors in reli- gion, or tempted them to sinful compliances ? The first step you will necessarily take, after you have believed and repented yourself, will be, to take your companions in iniquity, as far as you are able, sen- sible of their condition. Have you defrauded any one ? Like Zaccheus, you will make ample restitu- tion, esteeming it base and scandalous, provoking before God and men, to live yourself in affluence, whilst others suffer through your former injustice. No evidence can you give of faith and repentance, but what must be deceitful, if you can fatten on the spoils of which you have defrauded your neighbour. Further, as a good name is rather to be chosen than great riches, if, from private resentment, violent passion, or licentiousness of speech, you have in- vented or propagated a falsehood to the injury of your neighbour, you will think it a part of justice to make a particular retraction of the falsehood you advanced, and openly acknowledge the particular ae^gravations with which you have enlarged. For though pointing out the truth in this matter may be prejudicial to your own reputation, and some, in- stead of commending your honesty, may abate of the esteem they at present have for your name, thjs COMPLETE DUTY OF MAN. ^9. esteem belongs not to you in the measure you pos- sess it. You must consider the right the person you have injured has to be esteemed what he is, and not what you have falsely described him ; and you must tell the whole truth, though you expose your- self. Mortifying as this procedure appears, it is absolutely necessary, and the only sure proof you detest the falsehood and licentiousness of your Ipngae. SUNDAY XXX. CHAP. XXX. On the Tempers of a Christian towards his Fellow-ereaturcb. Sincerity and love of justice, in the extent above described, though the perfection of morality (as too many understand that term), are only two considerable branches which grow from faith in Christ. Where this lives in the heart, negative righteousness towards men will never be deemed sufficient, nor can a Christian rest satisfied with a base freedom from the offence of wilfully injuring or deceiving his fellow- creatures. To the conscien- tious observance of sincerity and justice, you will add the love of mercy. When Providence places the miserable before your eyes, as it did of old the wounded traveller before the priest and Levite, you will not pass them by, but be moved to have com- passion on them. Disease and pain of body, trouble of mind, pinching poverty, hard and cruel usage from men, and even ruin incurred by a profligate life, will excite in you grief and active pity. If you have much, like Job, you v/ill, in the distribution ol 230 COMPLETE DUTY OF MAN. your bounty, be eyes to the blind, feet to the lame, and a father to the afflicted. The biesbing cf him that was ready to perish will daily come upon } ou, and you will make the widow's heart leap for joy. If your scanty lot can enable you to give but very little, your heart will be large, friendi} , and charita- ble, as if you had wealth to supply the wants ot all in need. Though you have no bread of } our own to deal to the hungry, neither know a man of afflu- ence whom you can ask to relieve them, one way still remains to give vent to your merciful temper, a way pleasing to God, and profitable to men ; } aw make your intercession with the Father of mercies, and the God of all consolation, to support them un- der the pressure of their troubles, in due time to deliver them, and make affliction a sovereign medi- cine to heal their souls. In this way the rich and poor meet together, nor has any one pre-eminence, in a merciful, benevolent spirit, above the other. Further, you will exercise mercy, if you are a real Christian, towards those who are in your power from injuries they have done to you, or debts for which they must answer. In such cases, where mercy to the offender will not prove injustice and cruelty to the public, you will wave the rigorous execution of the law, and without exception, where not idleness and vice, but the appointment of Pro- vidence, has disabled those indebted to you from answering }' our demands, you will abhor the thought of adding affliction to him whom God hath wound- ed. You will reject with indignation the common maxim, that you are to have some sort of satisfaction for your debt, by making the man who brings a loss upon you rot in a jail. From the same merci- ful temper, in every instance where the innocent must be deeply in\'olved with the guilty, you will COMPLETE DUTY OF MAKi 23i sooner suffer yourself than bring many, for the fault of one, into great distress, by taking away the sup^ port of a whole family. Besides these cases, there is one grand province in which a Christian's merciful temper shines with the greatest lustre ; I mean, in tenderly regarding the spiritual miseries and dangers of the human race- It is, I confess, generous and noble to alleviate and remove the sufferings of the body, and to take a pleasure in doing good to them who are in adver- sity by liberal gifts. Yet how limited, how partial, how transient are the benefits ! What can alms avail to comfort, where every distemper of the mind stiil rages "? Pride, envy, hatred, wrath, malice, strife, or filthy lewdness in famihes, destroy all good, all en- joyment of comfort. You relieve the family day by day, but thf husband abuses his wife, beats and ter- rifies his poor children ; or the proud imperious wife vexes to death her husband, driving him into drun- kenness as a refuge from her assaults ; or the chil- dren, after the bad examp'es they see at home, grow in wickedness as in stature, to do mischief, and in- crease the guilt and wickedness of the world by their evil tempers. In every station and walk of life, im- mortal souls are provoking their adorable Maker and Benefactor to jealously, spurning at his counsel and his salvadoii, and heaping up wrath against the day of wrath. These are the great objects which, louder than even widows or orphans, call for bowels of mercies, and the most active exertions of our pity. If you are a Christian in truth, you will say, ** I beheld the transgressors, and was grieved, because men kept not thy law." This compassion to the souls of men will inspire you with zeal to save them from impending rum. You will watch for oppor- tunities to do good by sound arguments and winning persuasions, by faitliiul and strong declarations of the 232 COMPLETE DUTY OF MAN. evil of sin and its consequences, where there is an ear to hear, ard a lucid interval in the midst of the wicked ; by distributing heart- searching books, and aiding those who are engaged * in the delightful work of spreading the knowledge of Christ. The causes which excite and maintain in the Christian a temper, so extensively merciful, are, re- verence of his Maker's command, trust in his pro- mises, a sense of his redemption by Christ, and the agency of the Holy Ghost on his heart. The command of God to shew mercy is most fre- quent. " If there be among you a poor man, one of thy brethren, thou shalt not harden thy heart, nor shut thy hand from thy poor brother, but thou shalt open thy hand wide unto him. Beware that thine eye be not evil against thy poor brother, and thou givest him nought, and he cry unto the Lord against thee, and it be sin unto thee. Thou shalt surely give him," Deut. xv. 7. In every definition of right behaviour, a merciful tjemper bears a chief part. *' He hath shewed thee, O man, what is good ; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God ?" Mic. vi. In this estimate, pure and unde- filed religion manifests its efficacy ''in visiting the fatherless and widows in their affliction, and in keep- ing the soul unspotted from the world." No duty is more frequently urged than this. '' Be ye there- * There are two venerable societies engaged in the glorious work of distributing Bibles, Testaments, and other good books. These societies are supported by subscription ; and a guinea or two annually subscribed, is often productive of pre- sent peace and eternal salvation to the souls of men. To tlie ftrst of these societies you may apply through the Reverend Mr. Broughton, secretary to the society for promoting Chris- tian Knowledge among the poor. To the other, called, The society for promoting Religious Knowledge among the poor' you may apply through the Reverend Dr. Stennet, London ^ COMPLETE DUTY OF MAN. 2il3 {ore merciful, as your heavenly Father is also merci- ful," Luke vi. 3. 6. " Be ye all of one mind, hav- ing compassion one of another/' 1 Pet. iii. These commands prove, no one destitute of a merciful tem- per can be acceptable to God. Again, his repeated promises invite and encour- asre the Christian to abound in acts of mercv. For though these promises imply no worth in a merciful temper, when it subsists with love to sin, or preju- dice against the glory of Christ ; though these pro- mises are not to be construed as if a merciful temper would be rewarded in derogation to faith in the Re- deemer, or cover our iniquities, still they are of great use to remove objections made by our worldly hearts, if not by those around us, against doing liberally for the poor and needy. They fully assure us that all acts of beneficence, springing from faith and love to God, are highly pleasing to him, and, through his own amazing grace, shall be honoured with an everlasting reward. '' Blessed are the mer- ciful, for they shall obtain mercy,'* Matth. 5. '* He that converteth a sinner from the error of his way, shall save a soul from death, and shall hide a mul- titude of sins," James v. 20. "A new command- ment I give unto you, that ye love one another. By this shall all men know that ye are my disciples, if ye have love one to another," John xiii. Above all, the Redeemer will proclaim his high delight in this excellent temper, from his throne and glory, in the presence of the whole human and angelic race. Then will he reward every Christian exercise of mercy, as if it had been conferred on himself; as if the afflictions it relieved had been sustained in his person, and he 07ily had received benefit and conso- lation from the mercy. " In as much as ye have done it unro one of the least of these my brethren, ye have done it unto me," Matth. xxv. 40. F p 034 COMPLETE DUTY OF MAN. Beyond the force even of this affecting declaration is the sense you have, O Clristian, of your own redemption by the blood shed on the cross. You remember your apostacy from God is such, and such has been your practice, that had God destroy- ed you both body and soul in hell, it would have been no more than your desert. Instead of this in- supportable doom, you, O Christian, knou that God commendeth his love towards vou, thai whilst you were yet a sinner, Christ died for you : an in- stance of mercy in itself, and its beneficial tfficacy, absolutely without a parallel. This is the onh foun- dation of your peace and hope; it is all your salva- tion, and all your desire. By living in a constant view of this matchless grace, which has reconciled you to God, and made you his heir, the love of Christ will constrain you ; with pleasing energy it will engage you in an uniform intercourse of broth- erly kindness and charity. A delightful emotion of mind, peculiar to the fauhful in Christ Jesus, will lead you, without adverting inmiediately either to the command or promise oi God, to this just conclu- sion, " Beloved, if God so loved us, u e ought also, to love one another," I John iv. Besides these plam conunarjds, precious promises, and the mercy of God manifested in the death of his Son, which, with mutual operation, concur to make the Christian love mercy, the Holy Ghost is given unto him, and dwells in him. By his influ- ence, through the motives and truth contained in the written word, he is deliven d from the sway of selfish passions and selfish pursuits. The fruit of- that Spirit, which distinguishes at once, and infin- itely ennobles every one who belongs to Christ, i$ love and aii guoUi^ess. COMPLETE DUTY OF MAN. £3Sf SUNDAY XXXI. CHAP. XXXI. The Tempers of a Christian towards his Fellow-creature y. 1 HOSE which we have already considered as es- sential are of the active kind ; justice, binctrity and mercy. There are others, no less excelitnt, of* a passive nature. The world we live in abounds with U: treasonable and vexatious men ; and our unavoid- able connexion with them requires much strength of mmd properly to bear their evii tempers. Little self- d^nial, in general, is requisite to do justly, to speak the truth, or shew mercy, compared with what is ne- cessary to bear, with patience, meekness, and love, the tmbiilcnt and litigious, the violent and unjust* Yet a Christian must be meek. Trivial injuries, a reproachful word, a small indiscretion, or a casual loss, must not jnfljrne your mind, as is commonly the case with men. Such things you will esteem worthy of a very slig'u notice. Na\ , sujiposii^g some great prov^^catifju is offered, you will b<^ j aU ous over your selfish spirit, lest you tx- o\ercome b) ill-usage; lest the sin of others should cause \ou to grieve the Spirit of God, to bring guilt upon your souls, and dishonour upon your proiession. Even when you are so materially injured that ^ ou have a right to seek redress, you will do it \\ ith meekness; first using every mild method to bn,.g your adversary to reason. You will try argunx nrs before punishment, conference before law, a».cJ pri- vate persuasions before )ou seek redress in a court of justice; or if you are compelled to have recourse to this last remedy, you will refrain from passionate ^36 COMPLETE DUTY OF MAN. exclamations and bitter reflections against your en^« mies. Further, you must shew a meek spirit in carefully avoiding any just cause of offtnce to others. For this excellent temper does not more efFtctually sup- port under provocations, than enable men to deqy their own inclinations, rather than give uneasiness. It will make you cautious, that neither your actions or words are unbecoming. You will be civil and respectful, honouring all men, never loud and overbearing in company. Instead of rage and bit- terness against those who are seduced to depart from the apostles' doctrine, you will seek iheir recovery bv calmly producing the abounding evidences for tlie truth, and by cordially praying they may per. ceive their force. You will never cover private re- sentment with the venerable name of zeal for God's glory, and the good of souls. You will not think contempt of your erring brother, or passion, pleas- ing to God, or in any degree justifiable. Though it be common to vent our rage against infidels and heretics, who are doubtless very hurtful members of society, yet the divine command is, ** In meek- ness instruct those who oppose themselves, if God peradventure will give them repentance to the ac-^ knowledgment of the truth." The peculiar motives which excite and support the exercise of this extensive meekness are such as, philosophers of old, and their unbelieving succes- sors in our time, know nothing of, though there has been often, in both, a great resemblance of meek- ness. You will not be meek from love of ease, lead- ing you to submit to the ill-humours of other men, rather than bear the trouble of contention. 1 his often gains the credit of great sweetness of temper. Nor will you be meek from any proud disdain of appearing to be hurt by the perverseness or malice COMPLETE DUTY OF MAN. 2t^ of your enemies, which would (\ou thinl<) betray the weakness ot your Ovvn mind ; but because the will of God concerning you is, '' Be no brawler, but gentle, shewing all meekness unio all men,'' Tit, iii. '' Put off anger, wrath, hatred, variance, emula- tion, stnle, and put on kindness, meekness and long- sufFcring." Your Saviour, from whom you have re- ceived ail your peace and hope, severely checks every salU ol passion, his words on this subject are alarming to the last degree : '' Whosoever is angry with his bj other without a cause" (through heat €f temper), *^ shall be m dagger of the judgment" fshali fail under the displeasure of God) : *' and v\ ho- soever shall say to him, Raca" (chou worthless fel- low, suffering the passion in his mind to vent itself b) deri-ion oi a creature ot God), '• shall be in dan- ger of the council" (offends in a higher degie^ ) ; *' but whosoever shall sa?^ thou fool ' (in his wrath, re- presenting hiui iiot oiiiv a^. til to be despised, but abhorred ), * ' he shall he in danger of hell fire. " Aw lul guard of meekness, intended to keep us at a dis-tance from sour angry passions, the bane of domestic com- fort, the cause of unspeakable mischief amongst men, and one of the chief enemies to the soni. besides the command of God to be meek, such honour is put upon this temper, as must make every Christian ambitious to possess it. " He that is slow to anger is better than the mighty, and he that rul- eth his spirit than he that taketh a city." The meek are blessed, and the inheritance of the Lord promis- ed to them ; meekness is distinguished as the princi- pal ornament of a Christian, '* and of great pnce ia the sight of God," Added to all these motives, there is one still more powerful with every Christian; the astonishing meekness of the Author of his salvation. The in- spired wntcrb, after oui' Lords aisGeasion, always 238 COMPLETE DUTY OF MAN. fix our attention upon him in his low estate, in order to make sinful anger appear without excuse. *' Let all bitterness and wrath, and anger, and clamour, and evil- speaking be put away from you, with all malice : and be ye kind one to another, tender-heart- ed, forgiving one another, even as God for Christ's sake hath forgiven you. Christ suftertd for us, leav- ing us an example, that ye should follow his stepsj who did no sin, neither was guilt found in his mouth; who, when he was reviled, reviled not again; when he suffered, he threatened not ; who his own self bore our sins in his own body on the tree, that he might bring us to God." Bthold ihc grandt st inducement imaginable to be meek ; reconciliLitioii with God, and justification unto eternal life, by the meek, patient suffering of the Lamb. I must go> therefore, says a Christian, and do likewise ; for every one that abideth in him must himself also so Avalk, even as he walked. Added to these mighty motives, what has passed 'in the breast of a real Christian effectually inclines him to be meek. For self-abasement and shame fur sin are inseparable from faith in Christ and true re- pentance. But a self-abased sinner can easily bear with temper those provocations which set the haughty and self- admiring all in a flame. Enormous crimi- nals, when they see themselves as they are, feel no resentment at whatever is said of them, or done to them. It is what we deserve, they cry, sighing at the remembrance of their offence. The same just sentiment, when you have been humbled for your sins before God, will rise in your mind under pro- vocation to wrath. Far worse treatment do 1 de- serve, you will say, and a severer trial of my pa- tience. This argument, against every violation of meek- ness, St. Paul urges, founding his exhortation wholly COMPL'ETE DUTY OF MAK. ^3^ on the sinful state in which we are all naturally, as every believer in Christ well knows. " Put them in mind," says he, ''to be gentle, shewing all meek- ness uiuo ail men. For we ourselves also were sonctimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another.'* As you advance in the knowledge and practice of religion, fresh evidences of your own corruption will discover themselves in your heart, and prove so mmy repeated admonitions to pray for and exercise meekness, sensible with what long- suffering God endures the multitude of your own failings. For though the doninion of sin is destroyed, the strug- gle between flesh and spirit still remains, conse- quently sufficient matter for self-abasement, so long ab you live. SUNDAY XXXII. CHAP. XXXII. The Tempers of a Christian towards his Fellow-creatures. 1 O judge charitably of the actions, characters, and intentions of men, is the temper of a Christian ; I mean, when they are not e\ idently such as stand condemned in the word of God, and expose us to his wrath. It is no charitable judgment to leave drunkards, liars, fornicators, the dishonest, the proud, or self-nglueous, when their lives or principles are notorious, to jiatter themselves they shall escape, liis taking part ai^ainst them with their great adver- sary the devil, aucl giving our aid to delude their 240 COMPLETE DUTV OF MAN. souls, till they are lost for ever. But settin^^ aside these instances, as sins which go before men to judgment, there are many actions and characters of a doubtful aspect. Here only is room for the ex- ercise of charitable judgment ; and in these cases, O Christian, you will be careful not to surmise evil, or condemn men, when no sufficient light appears to justify a peremptory sentence. Thus in quar- rels amongst relations, and contests about matters of property, violent accusations are common from both sides, which have no foundation. The parties are apt to give very seducing misrepresentations of the fact, which few can know : therefore we are bound to suspend our judgment, and receive no ill impressions from common fame. With regard to the characters of men also, you: will be charitable in your judgment. The com- mission of a single crime, contrary to the tenor of the delinquent's life, you will not cruelly construe into an impeachment of his sincerity. You will not brand one man as an incorrigible villain, because he was once guilty of a dishonest action towards yourself; or publish another to the world as a mere hypocrite in religion, because you have once detected him in doing evil. You will not immediately, as is the way of the prejudiced, cry out, that, with such, all pretention to conscience is only a cloak to cover bad designs, and a snare to entrap the simple. You will remember, on the contrary, how often violent temptation, suited to your constitutional sin, has been too mighty, and overcome you, or brought you near the very point of yielding. You will call to mind that the best of men, cannonized as saints bv God himself, did not persevere in the path of duty without a fall. They were overtaken with a fault, though they soon recovered, and persevered to the end. You will acknowledge it very possible for such COMPLETE DUTY OF MAK. 241 as we are, in our best estate, to offend contrary to habitual practice and acknowledged duty. Fair evidences of repentance will therefore induce you to pass a favourable judgment on those who have dishonoured their profession. You will readily con- clude, that inward shame, and secret sorrow for their fall, has exceeded the reproach which their back- slidings have brought upon them. With regard to the intentions of men, as they can be known only to God, you will impute no evil where it is not manifest ; but resist injurious sur- mises, that such and such things spring from a bad design, when you have no proof to ascertain the charge. In these, and similar cases, you will exercise a charitable judgment, because the command of your God and Saviour, that you should do so, is plain and awful. '* Judge not (where the law of God is si- lent, or where you can have no competent know- ledge), that ye be not judged, for with what judg- ment ye judge, ye shall be judged ; and with what measure ye mete, it shall be measured to you again," Matth. vii. Your obedience to this command will appear most reasonable, and be made easy by the witness in your own heart. You are conscious how often you have acted uprightly, yet been charged with evil intentions. Your conduct has often been cruel- ly misconstrued, often unjustly condemned. You remember also that you have done what you ought not, promised and vowed you would not; that many prayers, much watching, and obstinate contention have been scarcely sufficient, with the help of God, to get the victory over your own wickedness. You know, that when you fell, the fall was instantly la- mented, and, though wounded grievously, you re- newed the combat, grappling with your foe, as for 242 COMPLETE DUTY OF MAN'. your life, till you was conqueror. You will feel, therefore, for others in the same situation you were once yourself; assured that men may really design nothing but the glory of God, and good-willtomen, notwithstanding they are betrayed into breach of .duty. Such sentiments, deeply impressed on your own heart, will form in you a habit of judging your fel- low-creatures with tenderness and mercy. Connected with candour towards all, you as a Christian must exercise forgiveness and love to your enemies. Your behaviour under provocations must be contrary to custom, and the violent impulse of corrupt nature. Is your character basely reviled? You will refute the malicious slander, should it need an answer, without returning abuse for abuse. Should your foes proceed from ill- language to ill- usage, you will still forgive, and prove the reality of your good- will towards them, by pitying them in their distress, and serving them as occasion offers. In some cases, grievous wrongs may be done to you, such as demand redress by law ; you will use the remedy without animosity to those who have forced you to take this method of obtaining your right. Further, should the providence of God leave you in the power of his enemies, as well as your own^ who are determined, unless you will renounce the truth, to persecute you even unto death, such effi- cacy flows from your faith, that you will feel good- will towards those who stek your destruction. You vv^ill pray for them to God, before whom it is equally dangerous and impious to dissemble ; you will en- treat him to give them repentance to the acknow- ledgement of the truth, pardon their sin, and bring them to heaven. Thus complete is the forgiveness and l©ve a Chris- COMPLETE DUTY OF MAN. 243 tian exercises towards those who hate and injure him. The reasonableness of this temper is proved, and the practice enforced, by the most cogent argu- ments. Your knowledge of God in his government of the world condemns all hatred even of your bit- terest foes. What manner of affronts and insults does he daily receive ? Consider the condition and the obligations the persons are under to him, when they offer them ; call to mind the glory of his ma- jesty, the ample means he hath in his power instant- ly to avenge his own injured name, by consuming his daring adversaries in a moment. At the same time you see him slow to anger, and of great mercy, waiting for many years in deep compassion towards them, who hate his government and his truth. Every Christian considers this adorable goodness of God conbpicuous in his government of the world, and sees it shine with the brightest glory in the re- demption of men. By frequent and serious medita- tion on this fact, you will reason thus with yourself: Had God dealt with his enemies, as I am prompted to do with mine, had he been wanting in mercy, or chosen to take vengeance, what had become of us ail ; of a world in arms against him ? Had God loved none but those who first loved him, or waited to give his inestimable blessings till we had made an advance to obtain mercy, where had been the means of grace, where the glad tidings of salvation ? He, on the contrary, commendeth his love to us, that, when we were yet enemies, Christ died for us. How inexcusable then, and desperately wicked must it be in me, to be wrath with a fellow- sinner, since God has so much compassion on us all ? The force of this motive is also considerably in- cnreased by your experience of God's tender mercy 244 COMPLETE DUTY OF MAN. to your own soul. You remember, O Christian ^ how long you- lived in forgetfulness and contempt of God, as if you had been independent of him, or he unworthy of your notice ; how long you was engrossed by mean and selfish pursuits, never iur quiring, where is God my maker? Yet you know he suffered you to survive all this insolence of be- haviour towards him. In the midst of it all, his mercy was not withheld from you ; he still protect- ed, still provided for you, and preserved you from perishing for ever in your sins. At length he crown- ed his mercy towards you, by giving you repentance and remission of sin through faith in Jesus Christ. This very gracious and long indulgence from your heavenly Father towards you, lays bare the hideous deformity of a vindictive spirit. Compared with the treatment you have received, what a return to repay your enemies hatred for their ill-will ? This con- trast, where any sense of right and wrong remains, is insupportable to the mind. Though violent pro- vocations, therefore, may suddenly kindle sparks of resentment in your breast, and prompt you to gra- tify the impulse of your selfish nature, very soon a recollection of God's patience and love towards yourself, will make the transient thought of revenge appear full of injustice, weakness, ingratitude to God, and a denial of your sinful state before him. By this means the hell-engendered fire will be pre- sently extinct, and love reign in your heart. Besides these motives, your firm belief of scrip- ture, O Christian, convinces you that every rising of ill-will towards any man is abomiable in God's sight ; for you are assured, that whoever harbors hatred in his heart cannot be saved, till that detesta- ble spirit is subdued. It is so highly offensive to God, in such sinful wretches as we are, that it ren- ders us incapable of praying, without increa'iing COMPLETE DUTY OF MAN. 245 our sin and coi'demnation. The tongue which holds a'ly correspondence with a heart envenomed by hat- red, invokes the curse of God, when it cries, " For- give us our trespasses, as we forgive them that tres- pass against us." The petition, dreadfully inverted, soimds thus in his ears, '* Forgive not me my tres- passes, as 1 do not forgive them that trespass against me." And whoever dies in hatred of his foes, will find himself answered according to this true meaning of his prayer : justice he shall have, and not mercy ; vengeance, and not compassion. In so forcible a manner are you taught, O Chris- tian, to forgive and love your enemies. Whilst these arguments prove the reasonableness and indis- pensable duty of forgiveness, the grace of God is promised, that what is impossible with man may- be your constant practice. For though injuries ex- tremely irritate our selfish spirit, whilst we hav^e a high opinion of our own dignity, and imagine we have a right to avenge ourselves ; whilst we have never been brou,2:ht low on our knees, to ask with a broken heart pardon for our faults ; yet afterwards, upon receiving a spirit of love, of power, and of a sound mind, we are not soon apt to think ourselves so miserably ill-used ; the injuries done us appear small, compared with what we know we deserve, and are accustomed to deprecate ; evils which threat- en death to the soul. And through a supreme desire to please our Lord by the reasonable sacrifice of so vile a iust, \ve can do it in his strength. 246 COMPLETE DUTY OF MAN. SUNDAY XXXIII. CHAP. XXXIII. Christian Humility. The Christian, by continuing in the faith of Christ, and growing in grace, comes at length to pre- fer every one before himself. This is the crowning excellency in his character, an attainment which not only surpasses all the world judges to be excellent or necessary to salvation, but appears to them big with absurdity. How is it possible, say they, not to per- ceive a vast difference in the practice and tempers of mankind ? But if I am allowed to see this difference in regard to others, can it be wrong to acknowledge as much with regard to myself? What a violence does it offer to my reason, to attempt to persuade me, that a man who loves righteousness, and hates iniquity, is not to prefer himself to the disobedient and lawless ? But let the case be properly stated, and there will appear, I conceive, very sufficient reason for a Chris- tian to take tlie lowest place. It is certain then, if you are much advanced in the knowledge and practice of true religion (which is the case supposed), you are very sensible of the corruption of your nature ; for nothing but pride, blinding the mind, can prevent this from being felt. It is also certain that you arc conscious of much un- faithfulness to the grace received, of very great de- fects, many sins of omission, much negligence in the service of God, and of a very small measure of those holy tempers which ought to have been improved to a high degree. At the same time, you clearly per- COMPLETE DUTY OF MAN. 24r ceive what excellent advantages you have enjoyed, what peculiar obligations you are under on this ac- count, demanding sui-ible returns in faith, love and obedience. You remember the alarming calls, the affectionate warnings, which have strongly impress- ed \ our heart, the answers given to your prayers, the troubles, the dangers, and the enemies from which you have been delivered, with the peace, comfort, and delightful hope so often refreshing and animating your soul. In these circumstances, must not every thing which betrays evil concupiscence, inordinate affec- tion, or want of supreme love to God in any in- stance, afflict and abase you ? Such being the case with every humble and advanced Christir n, I would now ask, where is the absurdity of conclud- ing each person of this character should judge him- self (every thing considered) inferior to all men? Or from the bottom of his heart believe there is not one upon earth who, if blessed with equal ad- vantages, would not have far surpassed his attain- ment b ? The whole difficulty of conceiving that the most excellent in the church of Christ do really entertain such thoughts of themselves, arises from pride na- tural to the heart, which loves to dwell on any sup- posed pre-eminence above others, without once con- sidering how much more than others they have been favoured by Providence, or comparing the progress they have made with the means vouchsafed, or the duty they owe. The advanced Christian is of a more reasonable and humble mind. He blushes at his manifold and great defects: having his soul strongly impressed with the rich grace he received, and the excellency of the God he serves, he thinks it is not so with any man beside : the transition then is easy, to prefer every one before himself. 248 COMPLETE DUTY OF MAN. The command to do so is plain ; " In lowliness of mind, let each esteem other better than themselves," Phil. ii. 3. A command expressly enjoined as the only prevention of vain glory. Nor must this com- mand be interpreted only to imply a preference of those who walk worthy of their Christian name, leaving you still at liberty to look down upon open transgressors as worse than yourself. This construc- tion is contrary to a parable our God spoke, on pur- pose to condemn the sin of valuing ourselves above any one. He sets before us a Pharisee and a pub- lican ; the former is honest, strictly conscientious and devout, virtues which he acknowledges are the gift of God ; he only prefers himself on their account to the adulterers, the unjust and profane. One of them he mentions in his prayer (not from personal aversion) merely because he saw him in the temple^, and thanks God he was not so base and wicked as this publican. You know the judgment of God in this case. The Pharisee was left in his sins, highly offensive to his Maker, because he exalted himself above the publican. He trusted in himself as righ- teous, and despised others in comparison of himself; a full proof, as can be given, that it is the bounden duty of every Christian to take the lowest place. This example proves, that all who prefer them- selves to others in fact adopt the sentiment of the Pharisee, and do just what he did. This instruc- tive parable convinces you, that as there were none in common opinion more wicked than publicans, * Observe, there could be nothing wrong in the Pharisee's making mention of the publican's name, unless there was in-* iustice in his preferring himself to him ; since nothing is more pluin, than that he might very innocently mention in his prayer what he, at all other times, was allowed to think. But this he was not allowed to do, if he might esteem him-- self above the publican. COMPLETE DUTY OF MAN. 5249 there are none so wicked as to justify your placing yourself above them. Hence you will constantly watch against self-complacency, a subtle enemy to your soul. You will repel its insinuations whenever you see the wickedness, or hear the faults of those around you. You will bt jealous lest pride should be fostered by consciousness of what God has done for you, and be afraid of nothing more than the vanity of your own mind ; remembering the righte- ous decree, which truth itself has thrice proclaimed " Every one that exalteth himself shall be abased' and he that humbleth himself shall be exalted." ' From the representation now given of a Christian in his tempers towards his fellow-creatures, it is evident that he must prove a blessing to every one about him. Who would not rejoice to have that man for his superior, or relation, his acquaintance neighbour, or domestic servant, in whom so many excellent qualities unite ? who is sincere, just, mer- ciful, meek, candid, benevolent, and ready to for- give every wrong done to him ; yet, in the posses- sion of so much substantial goodness, is free from all self-admiration or vanity, amidst the applause he receives ; not preferring himself to others, or even thinking he has attained, but pressing forwards, ashamed of his small progress ; and, penetrated with a sense of his own vileness, taking the lowest place. What Jewish enmity against Christ, what infernal hatred of righteousness and true holiness must fill the heart, which does not dehght in such a charac- ter, and extol, as the rich gift of God, that gospel which forms and supports it ! Such is not the ideal picture of what a Christian should be, but the daily life of thousands, and of all who have a scripture title to that highly venerable name. Faith in the Son of God, as their atoning sacrifice, and the Lord their righteousness, through H K 250 COMPLETE DUTY OF MAN. the influence of the Holy Ghost, produces this di- vine transformation of soul, this new creation in Christ Jesus. PRAYER, Suited to the preceding Subject. WE bless thee, O Lord our God, for all thy loving- kindness to the children of men. We thank thee that we are so strictly charged to abhor all that is hurtful to our fellow -creatures, and prac- tice whatever is beneficial to them. When we call to remembrance the time past, we feel, alas ! much cause to be ashamed. Every relation, friend, and neighbour, testify against us. How destitute were we once of all Christian tempers, and how sadly defec- tive in them are we still ! We cannot tell how often we have offended against truth, justice, and love, alwavs due from us to our neighbour. We re- member these our faults, we are ashamed, and abase ourselves, and look to our great and merciful High- priest, to obtain our pardon through his blood. Never let us forget how often we have done evil, how often neglected to do good to thy creatures, whom we ought to have loved as we do ourselves. De- sirous of offending thee no more, by siiming against our neighbour, we beg thy help to conquer our cor-, ruption. May we never more deceive or dissem- ble ; never be injurious to others for filthy lucre sake. In every hour of peculiar temptation to dis- honesty, v/ithhold us from doing evil. Open our eyes to see so clearly that it will provoke thy displea- sure, and ruin our souls, that we may be ever kept from being unrighteous, either in a great matter or a small. Mav all ^vho li\e with us be witnesses to COMPLETE DUTY OF MAN. 25 1 our integrity. To integrity may we add brotherly kindness and chanty ; be glad to contribute to feed the hungry, and clothe the naked, to visit the father- less and widows in their affliction, to instruct the ignorant, give protection to the injured, and deliv- erance to those oppressed with wrong. Above all, may our bowels yearn over those who are ready to perish ; may we watch for opportunities to do good to their souls, and fervently commend them to thy mercy. Form and fashion us to exercise charity in judging of the characters of men. Help here. Lord, v.ith all might ; O quench that hellish fire within, which inflames our tongues with bitterness. Deliver us from that hypocrisy, which instantly takes great of- fence at the mote in our brother's eye, whilst the beam is in our own. By thy almighty grace save us from this hateful spirit. Make us kind, tender- hearted, and very pitiful. Set before us the exam- ple of the meek and lowly Jesus, that we may be ashamed of ]>eevishness and passion ; that we may be galled with self-reproach, and confess how much we grieve the Spirit of God, when our actions, words, or looks, are not governed by the law of kindness. Whatever we suffer from the contempt, hatred, or malice of men, may we, through the help of our God, bear it with patience, and return good for evil. What is impossible with men, enable us to do, through the knowledge of Christ, crucified for his enemies, and praying for his murderers. And after we have persevered in the constant observance of truth and justice, in the exercise of meekness, mercy, and love to all men, O may we be found clothed with humility ; may we take the lowest place, and esteem every one better than ourselves. Thus, as trees of righteousness of ilie Lord's plant- 252 COMPLETE DUTY OF MAN. ingr^ may we bring forth every good fruit, that men, seeing our good works, may glorify our Father which is in Heaven. Grant these our requests, for the sake of Jesus Christ, our Mediator and Re- deemer. Amen. SUNDAY XXXIV. CHAP. XXXIV. The Duty of a Christian in a married State. W E have taken a view of the Christian in those tempers which he bears towards all mankind, sin- cerity, justice, mercy, meekness, candour, love, and humility. We proceed to consider him in the dis- charge of duties which he owes from a peculiar near- ness of relation, in the married state, and with res- pect to his kindred and servants. These connexions are ordained by divine Providence, in order that a mutual observation of the duties arising from them might prove a source of greater comfort than could otherwise be enjoyed. In each of these relations the knowledge of the Lord Jesus Christ is of singular advantage, not only by pointing out the extent of each relative duty with more clearness, but my making a violation of it ap- pear more criminal than it ever does to men igno- rant of Christian principles. With regard to the married state, the jpnutual du- ties of husbands and wives are fidelity and love ; the distinct support and government on the husband's part ; on the wife's, assistance and obedience. Fidelity to the marriage-bed is equally bound on COMPLETE DUTY OF MAN. 253 bo^^h parties by the marriage -covenant ; because, by this union, they become each others property ; so that, if either yield to the embraces of another, the covenant is annulled, a divorce ought to follow, and the high displeasure of God is incurred ; '' For whoremongers and adulterers he will judge." In the eyes of all, therefore, who revere the au- thority of God, lewdness in the marriage- state is a crime of great enormity. So far mu.^t Christian husbands and wives be from injuring each other by defiling the marriage- bed, that they must be free from every thing in their air, dress, or discourse which savours of wantonness, or would encourage loose desires. Whatever has this tendency, howe- ver fashionable, they will shun as of hatefuf tenden- cy, contrary to the marriage- contract. In their judgment it will be no sufficient observation of conjugal fidelity barely to abstain from adulterous commerce ; they must maintain a purity of heart, and detest what betrays the want of it, foolish jesting. Nothing less than this is required on the man's part to keep his marriage vow inviolate ; and on the woman's, to shew a chaste conversation, a duty equally incumbent on both : and for either to trans- gress here, is to despise the plain command of God, and his benevolent, everlasting ordinance. To fidelity must be added mutual love, for love is the life of marriage, without which it differs as much from the comfortable society our gracious God intended to establish by it, as servitude from freedom. When this union was first made in para- dise, it was immediately declared, that as soon as ever the bonds of marriage took place amongst the posterities of Adam, they should prove stronger than the bonds of nature : "• A man shall forsake even his father and mother, and cleave to his wife." Like £54 COMPLETE DUTY OF MAN, the two pieces of wood which God commands Eze- kiel to join together, and they became one in his hand, Ezekiel xxxvii. So marriage was ordained as an including rind, to make of two persons one flesh ; from which union there ought to flow a con- stant circulation of kind offices and endearing atten- tions, as the vitial juices flow through the natural body ; consequently husbands and wives, though blameless in point of conjugal fidelity, are still very guilty, if they live in indifference towards each other. A failure in point of affection does not, it is grant- ed, break the marriage bond, as adultery ; yet it defeats one principal end of its institution : for it was designed to unite the hearts of the married pair, and to produce a consummate friendship from the pleasing combination of two persons, whose interests are by this means made invariably the same. But, instead of these advantages, want of love in either party perverts the state of marriage into a most griev- ous burden and bondage. Great stress is therefore laid upon this matter in the rule of a Christian's duty. Hu^^bands and wives are commanded to shew the most affectionate regard to each other. The precept is immediately address- ed to husbands, but it equally applies to wives. *' So ought men to love their wives as their own bodies. He that loveth his wite, loveth himself. For no man ever yet hated his own flesh, but nour- isheth and cherisheth it, even as the Lord the church." Ephcs. v. In this command, observe the quick feeling which every man has of the least hurt done to his body, the constant aversion to every thing which would give it pain, and the incessant desire of its health and comfort, are chosen to re- present the strength, delicacy, and perpetuity of conjugal aflfection. And as the body partakes no less of your care and COMPLETE DUTY OF iNIAN. i^O'O love, on account either of its weakness, deformit}% or disease, so no disagreeable qualities or perverse humours on either side can justify the other party in withholding the tribute of love. These faults indeed make it very difficult to behave with proper tenderness , and prove a severe trial of faith and pa- tience, which yet, in the end, will certainly get the victory. This tender affection is finely taught the husband in the conclusion of the precept, by directing him to copy the love of Christ for his church in his own to his wife. As if it had been said, you abundantly experience the care and affection of your Saviour, and see it exercised over your fellow- Christians ; you see how he bears with your infirmities, and with many things in you exceedingly wrong and dis- tasteful to him ; yet he grows not cold to your wel- fare, nor rejects you from among his children. Shew you, therefore, the same tenderness to eacli other, which the whole church experiences from its head, and never think yourselves at liberty to yield tQ moroseness, or live without endearing expressions of mutual love. Further, husbands and wives, who are Christians, must have their aft'ection for each other spiritual^ both in its foundation and effects. It must not be built chiefly on beauty of person, for this is one of the most fleeting things in nature, and incapable, even whilst it lasts, to maintain its enchanting power. Very often those who come together in rapture, enamoured with each other's form, soon grow cool in their regard, and hate one another as forcibly as they loved at first. Nor can there be any security that this will not sooner or later prove the case, when the cause of affection is so mean and senstial. But, suppose even good sense, good manners, and a temper formed for friendship, engage the parties 256 COMPLETE DUTY OF MAN. to inarry ; even these amiable accomplishments, un- less higher considerations concur, leave them in danger of taking great disgust, and living unhappily- together. For these accomplishments perfectly coincide with excessive love of pleasure, of the world, of independence. Hence it often comes to pass, that husbands and wives, who have no better foundation of their mutual love than those agreeable qualities by which they were so pleasing to each other on their first intimacy, are very miserable to- gether at last. They find more restraint than they expected, and less entertainment ; they cease study- ing to please, and evil tempers, before concealed, break out. Especially when misfortune produces a bitter change of condition, frequently the well-bred, sensible, agreeable husband and wife, changes with their circumstances, and grows a peevish, complain* ing, irksome companion. The affection of Christian husbands and wives must stand upon a firmer basis. The husband must love his wife, not chiefly for her beauty, manners, or even the affection she bears to him, but as a creature of God, entitled by their union (which is of divine origin) to his tender affection. The Christian wife also must love her husband, not on account of the superiority of his understanding, the applause he receives, the honour of his condition, or the love he has for herself, but in obedience to the will of God, holy, just, and good, which requires her to d^vell in love with her husband, with whom she is become one person. Where conjugal affection is not thus secured by conscience towards God, a thousand unforeseen accidents may raise a storm of contention ; and some bitter expressions may escape in the heat of passion, which will eat as does a can- ker, consuming all enjoyment of the marriage state^ if they do not cause an open separation. COMPLETE DUTY OF MAN'. 257 Husbands and wives, on the contrary, governed by the authority and love of Christ, will be strongly united in the common source of their feUcity, and the object of their highest adoration ; for here they find a constant unalterable reason for mutual esteem and love. SUNDAY XXXV. CHAP. XXXV. The Christian's Duty in the marriage State. As the ground of affection between Christian hus- bands and wives must be spiritual, so must the ex- pressions and proofs of it. To be solicitous only in procuring a comfortable provision for your wife, that she may not be left destitute or dependent, when your diligence or frugality might prevent it, is the affection every man must feel, who is not sunk be- neath a brute. On the other hand, the wife may express love to her husband by a most discreet management of the family, by cheerfully doing her utmost for its welfare, and bv study insr to make his life and home agreeable, yet be void of the least sav- our of Christian knowledge. Mutual and earnest endeavours to please each other are often found where the parties do a thousand things in open defi- ance of God's authority, and, instead of meek re- monstrance, or disapproving silence on either side, they remain very well satisfied with each other's conduct. A perfidious sort of love this is, though every where prevalent. A confederacy against the truth and government of God, by which they I I 25 s COMPLETE DUTY OF MAN. strengthen one another in unbeHef and profanencss., and are principal instruments of each other's endless miserj^ In a manner quite the reverse, will the affection of Christian husbands and wives for each other be dis- covered. Their spiritual good will be a chief and mutual concern. They will be tender-hearted in- spectors of each other's conduct, meekly correcting errors, which unnoticed would have struck root, or pointing out faults before they are confirmed into ha- bits. They will converse together on the power, the glory, the mightiness of God's kingdom, to increase their knowledge of his excellency, and love of his name. They will prompt each other to holy vigi- lance, and a diligent care and labour to please God, and encourage that sort of acquaintance and inti- mates, whose principles, sentiments, and tempers, are animating and exemplary. As the nuptial union gives the parties much influence to be either greatly serviceable or hurtful to each other's eternal inter- ests, they must look upon themselves as bound in conscience to use all their weight against the corrup- tions of the heart, against pride, unbelief, and worldly lusts, through vv^hich their salvation is most endan- gered. Thus, v/ith unspeakable advantage. Christian husbands and wives prove the spiritual nature of their conjugal affection : sure to find it equally con- stant in youth and age, sickness and health, indi- gence or plenty, lasting as their abode together, and redounding to their advancement in eternal glory af ter death. True b'elievers in Christ are the only persons capa- ble of dwelling in the mutual exercise of such spirit- ual and permanent affection ; since they only confess their inna-e depravity, and, under an humbling sense of their vileaess, use with success the means of COMPLETE DUTY OF MAN. 259 gFace. They know how to persevere in importunate prayer for the remission of each other's sins, for daily supplies of strength against temptations, and help under various infirmities. These their devout sentiments and practices prove a fruitful source of mutual endearment ; they forcibly impress upon them both the idea that they are connected by no- bler ties than those of wedlock, that they are chil- dren of one heavenly Father, servants of one graci- ous Lord, members of his body, and heirs together of the grace of life. A full persuasion of a common interest in such inestimable privileges is of powerful influence to unite even strangers to each other, at first view, in the bonds of friendship ; and can instantly create de- light in each other's company and welfare. Judge then the efficacy of this knowledge, when increased and enlivened by daily prayer. It is a prevention of indifference to each other, and both persuades and inclines to love fervently. We may observe also, that satiety often proves the bane of conjugal affection. The parties grow insipid to each other upon more acquaintance ; the husband becomes more reserved, or the u ife loses her vivaci- ty ; in either case they are weary of each other. But the spiritual life of believers in Jesus prevents this satiety. An infinite grandeur in the objects of their common fliith, the importance of their nuptial union with respect to them, joined to mutual desire of ob- taining salvation, will not suffer that stagnation to take place in the married state, which otherwise fre- quently follows. Further, strife and contention often first cool, and then destroy conjugal aftcction ; but the de- vout exercises, in which real Christians constantly engage, effectually prevent this melaiicholy estrange- ment from each other. Should variance in anv de- 260 COMPLETE DUTY OF MAN. gree arise, they are checked, they are sharply up- braided in their own coiibciences ; they have both offended and grieved their best friend : Before his throne of grace they are to appear, where they la- ment their failings, and beg their trespasses may not bt imputed, but forgiven, as they forgive every of- fence against themselves : Hence they find it easy to make merciful allowances to each other : to divide the blame, instead of placing it all to one side, as pride and self-will prompt men to do, thus inflaming the quarrel. With unfeigned self-abasement they will confess their depravity, from which they are so read\ to kindle into rage, where Christian patience would scarcely be moved. By these concessions, contention ceases soon, and from mutual self-con- demnation arises a desire of greater vigilance to guard against passion, and more earnest prayer to be kept for the future in harmony and love. Though the vehement fondness, therefore, for each other, which usually precedes the nuptial union, and flourishes for a time after it, may wear off, yet the married pair, who, in the scripture- phrase, are joined together in the Lord, may be sure a solid tender affection will ever remain ; an af- fection true and refined, sufficient to produce sub^ stantial comfort, and ripening more and more as they improve themselves in every divine attainment. Besides mutual fidelity and love, the common duty of both parties in the conjugal state, there are some offices peculiar to the husband, others to the wife ; and the conscientious discharge of these res- pectively will be strictly regarded by the faithful in Christ Jesus. The husband's peculiar province is to govern : " For the husband is the head of the wife, even as Christ is the head of the church," Ephes. v. When the husband, therefore, ceases to preside, giving up COMPLETE DUTY OF MAN. 26i his authority to the wife, he transgresses no less than a military officer, who should surrender the honour of his command to the impertinent intrusion of his in- ferior. But then as the head hath no interest distinct from the other parts of the body, nor any advantage over them (unless the care of direction, and providing for them be one), so the husband has no interest se- parate from his wife. The authority intrusted in his hands by our God is designed for the direction and welfare of the wife ; it never, therefore, can be exer- cised by a husband wiio fears God, but to this excel- lent end. Never with ar bitrary dominion, as tyrants rule slaves ; but with such a benign influence, as the soul exerts over the body : for the command to the Christian church is, *' So ought husbands to love their wives, even as their own bodies. He that lov- eth his wife, loveth himself, for no man ever yet hat- ed his own flesh, but loveth it, and nourisheth it, even as the Lord the church." So that the authori- ty lodged with the husband, by being managed ac- cording to the appomted order, instead of proving burdensome or uneasy to the wife, shall become a 'Source of greater peace and good to both. Another peculiar branch of the husbiind's duty, is to furnish his wife with things necessary and con- venient, according to his rank in life. He must ex- press alacrity in letting her share the advantages he possesses, and convince her he receives pleasure in seeing her use, within the limits of Christian mode- Kation, his abundance. The peculiar duty of the wife, which every real Christian from conscience towards God will observe, is to aid and comfort her husband in the njidst of his business and labour. The good management of a family is a thing quite diflfercnt from making provision for it. The former, in general, depends chiefly upon the wife ; the latter is the husband't? 2^3 COMPLETE DUTY OF MAN. province. In this manner the labours of life are di- vided ; and if either neglect their respective duty, much loss and confusion will follow, which marriage was designed to prevent. A Christian wife, therefore, will not conform to corrupt custom, and affect to be above the care of her family, as if she was m.ade only to dress, visit, ©r, like a picture, be admired. She will look well to the ways of her household, and not eat the bread •f idleness. She will give her husband a solid testi- mony of her affection for him, by being careful to see his income, or the fruit of his labour, is not ex- travagantly consumed for want of female inspection at home. A second instance of duty peculear to the wife, is obedience to her husband. When our common mother sinned through vain desire of being as the gods, she not only failed of the very end at which she aimed, but her proud desire of preeminence was made a reason of degrading her. *' And thy desire shall be to thy husband, and he shall rule over ihce," Gen. iii. Whenever, therefore, the wife affects to rule, or refuses to submit to the authority of her husband, she resists the ordinance of God ; she ex- alts herself, in contempt of the divine decree pub- lished immediately after F.ve's transgression, and confirmed again by the Holy Ghost. " As the church is subject to Christ" (acknowledging and sub- mitting to b.is authority, tliough contrary to natural inclination), " so let tlie wives be to their own hus- bands in every thing." In every instance, where the command of the husband does not contradict the command of God, the wife is obliged to comply, and Vvithout a murmiUr give up her own will. If it be urged, that tlie wife has frequently more understanding and ability to govern than the lius- band, and on this account ought to be excused from COMPLETE DUTY OF MAN. 263 living in subjection, the answer is obvious : she hath liberty to use her superior wisdom in giving counsel , and producing such reasons as are proper to correct a mistaken judgment. But if her advice is not ac- cepted, subjection is her duty ; for if more than to J. 315 we live in the temple of Mammon, as the world may justly be caiicd, where scholars and philosophers, priests and people, high and low, all pay their ado- ration to this idol. To live in such a world, free from the love of money, is a deliverance and victory peculiar to the real members of Christ's church. *' Who is he that overcometh the world, but he that beiieveth that Jesus is the Christ ?" If it should be said, this way of thinkin,^ and acting seems to imply that it is wrong far a Chris- tian to gain wealth, 1 answer, the word of God only condemns the desire of riches as defiling and sinful. But if, whilst your heart is whole with him, he is pleased to make prosper whatever you do, your wealth is plainly his gift, as much as if it came to you by legacy or inheritance. It is the act of God to call you up to a higher station, who w^as content in your own, and to intrust you with more talents to improve for his glory. The dift'erence between gaining wealth put in this manner into your hands, and desirijig to groxv rich, is the same as between a worthiebs, ambiiious intruder into a public post, seeking nothing but his own base interest, and a man sought out from knowledge of his excellency, and invested u ith the same office, to preserve the common- weal. Those who see no material, no ne- cessary distinction in the two cases, are already blind- ed by the love of money. Nor let any deem it useless or severe so strictly to deny every propensity in the heart to this sin. Useless it is not, because we are never secure from the dominion of our passions, but by guarding against the first plausible pleas for their gaining an ascendency over us. Were we to allow the desire of being richer than the providence of God, unsolicited, sees fit to make us, what a suspicion nnist we have of his love for us ! - How soon be insensiblv led into 316 COMPLETE DUTY OF MAN. stronger desires to be rich, till every scheme to gratify that desire, not infamous, would be greedily embraced, and the love of the world enthroned in our hearts ! Whereas our heavenly Father, by commanding us to rest with full affiance on his providential good- ness, in the diligent discharge of our business, shuts up every pass by which covetousness w^ould ap- proach to enslave us ; and, by a resolute refusal of all correspondence with the enemy, we are guarded against his treachery, no less than his violence. Nei- ther is the self- denial, which extends to suppress even a single v/ish of having more than is sufficient for the present, irksome ; because our corrupt na- ture works most to our trouble and vexation, when we are but just within the limits of what is lawful. The liberty and pleasure of the soul enlarge in pro- portion as it moves out of the neighbourhood of sin, when, instead of regarding its paths as paths of pleas- antness, could they be reconciled with duty, we fly from them as pestilent, and are weary even of the faintest suggestions of evil. Add to this, so far is desire of riches from giving enjoyment of them, that it very soon fills the mind with anxiety. So far from augmenting their com- fort who cherish such a desire, that it turns every loss into a grievance, and creates vexation on a thou- sand occasions, without cause or end ; whilst all the diseases of trade, false weights and measures, extor- tion and roguery, so loudly complained of and so heavily felt, arise only from hatching this cockatrice tg^, love of money ; and, till that is crushed, men will defraud, and injure, and oppress, and devour one another. COMPLETE DUTY OF MAN. 31? SUNDAY XLIIL CHAP. XLIII. On Love of Praise. C/ORRUPT self must be denied in seeking die praise of men. Unless something nobler than earth can give be the grand object of pursuit, praise de- lights the mind, as sounds exquisitely melodious do a musical ear. The Heathens, with one consent avowed this was the spring of all that gives lustre to their names ; and the Pharisees did all their works to be seen of men. Oar nature, the very same as theirs, pains us whenever we meet with disrespect. How kneely do expressions of reproach pierce, and how much provoke us ! The visible pleasure also with which we listen to our own praise, is most evident, inciting flatterers to practice upon us by their designing arts. This strong innate love of praise and honour from men a Christian must deny. It must be the motives of his conduct, or the end at which he aims, because, whilst this principle sways his mind, the judgment of the world, not the infallible decisions of scripture, will be the rule of his life. In every case he will consider, not v;hat duty or the plain command of God requires, but what will be for his reputation. What will the world think of me ? will prove an alarm to his fear, fatal to every intention of living as a Christian must ; the fear of appearing an enthusiast by abstaining from fashionable vices, from criminal waste of time, and from profaneness. This will reconcile him in time tQ things most opposite to his duty. Such a one 518 COMPLETE DUTY OF MAN. may indeed have some knowledge of the truth, but self-love will compel him to hold it in unrighteous- ness : and he will be more guilty than those who are utterly ignorant of their duty, by stifling his convic- tions, in order to enjoy the favour of men. Further, this love of praise will not only lead you inevitably into evil compliances, but utterly taint all in you which has the appearance of being good. As base designing courtiers know no other standard to measure their conduct but their prince's pleasure, so will you refuse to avow the belief of any doctrine, or the necessity of any practice, which are not in good repute with the world, even though you know both to be strongly enforced in God's word, as the truth, and only way of salvation. The love of praise from men, thus opposing our obedience to the will of our Maker, we must deny its pleasing, but treacherous insinuations. For as that word teaches nothing but v/hat is necessary and infinitelv beneficial too, we must in all thins:s con- form to it. Our single aim and constant ambition must be, to Vv^alk before God to all v.ell- pleasing, regardless, whilst we act thus conscientiously, whe- ther men approve or condemn our principles or con- duct. If, in the discharge of our duty, and bold confession of the faith of Christ, we meet with praise, as certainly we shall from all who love God, we may take encouragement from thence, and be thankful to him for his grace. If, on the contrary, abuse and contempt are poured on us, we must, un- moved, persevere to offend those whose distempered minds cannot bear fidelity to God. Whatever reluc- tance wc may feel within, we must be proof against all the severe methods used to make love of cha- racter work upon us to suppress or damp our zeal for the truth, and the nianner of life it obliges us to lead. A noble species of self-denial, in which ChriS- COMPLETE DUTY OF MAN. 319 tians distinguish themselves. For though the love of praise be naturally no less sweet to them than to others, yet they have motives sufficient to wean them from seeking it. Jesus Christ, the object of their hope, love, and delight, is present to their mind. They see him not only despised, but outraged, giv- ing his back to the smiters, and his cheeks to them that plucked off the hair. Frequent contemplation of this affecting object disposes the mind to bear con- tempt from the same sort of men who spit upon our Lord. Besides this weighty reason, not to covet the praise of men, who love only what is agreeable to their own false maxims and pursuits. Christians arc taught to expect contempt on account of their attach- ment to Christ, and exhorted neither to be surpris- ed nor discouraged at it. When all the professing people of God used the same mode of worship, and no opposition was made on account of any supposed innovation in religion, enmity was expressed with great resentment against a truly excellent life. " The wicked seelh the righ- teous, and gnashing upon them with his teeth. The wicked have drawn out the sword, and bent the bow to slay such as be of upright conversation," Psalm XXX vii. When the publication of the gospel is fore- told, the Almighty exhorts all who should be dis- posed to obey it not to suffer love of praise, or fear of shame, to make them renounce or dissemble their faith. " Harkcn unto me, ye that know righteous- ness, the people in whose heart is my law, fear ye not the reproach of men, neither be ye afraid of their revilings," Isaiah li. 7. When Jesus himself deline- ates the graces which adorn and distinguish his faith- ful followers, viz. humility, meekness, love of righ- teousness, purity, and mere}, he immediately adds, '' Blessed are ye, whiii men shall revile you, and persecute you for righteousness sake.'' For he knew 520 COMPLETE DUTY OF MAN. the character, though a beauteous resemblance of his own, would upbraid men of partial superficial virtue, and gall those of a corrupt life. These instructions strongly aid a sense of our duty to seek only the honour that cometh from God ; and are of great efficacy to cool the heart, which would otherwise burn for reputation. While Christians are thus studying only to be approved of God, their singleness of intention, according to that gracious promise, is rewarded with the light of truth, love, and holiness, in which they enjoy more than a re- compence for the loss of human praise, or the con- tempt poured on their understanding, choice, and conduct. Further, self must be denied in our enjoyment of lawful comforts. Intemperance, lewdness, covet- ousness, and vain- glory, are in every degree defiling and sinful. Nothing can be urged in their defence by those who believe the Bible, or reason justly. But, after these corruptions of heart are conquered, there remains much exercise for self-denial. Our hearts must be disengaged from temporal blessings, which have no intrinsic worth, that we may receive the benefit they were intended to give, without put- ting our peace in their power. And considering how very uncertain all outward comforts are, and how impossible it is to secure the enjoyment of them, our interest, no less than duty, requires that we should sit loose to them. Amongst these lawful comforts, in which self must be denied, our dearest relations are included : for though much love is due to them, and a great tenderness of affection, from whence much pleasure springs, still God alone must possess our chief love. But without a jealous watch, when our affection is tender as it ought to be, it will soon intrench upon what Vi'e owe to him, and render us lukev/arm. COMPLETE DUTY OF MAN. 321 Excessive love for a husband, wife, or child, will prove as fatal to the soul, and as injurious to God, as excessive love of money, wine, or voluptuousness. It will enslave us to an idol, which we shall studious- ly seek to please, and be fearful to oft'end above all things. Our happiness will center in this short-lived precarious idol, and its removal prove a stroke too heavy to bear with Christian submission. The dan- ger of this inordinate affection with respect to nobler objects than the covetous, aspiring, or lewd pursue, is expressly mentioned in scripture, and self-denial in this instance enjoined. '* If any man come to me, and hate not his father, and mother, and wife, and children," (as much renounce all fondness for them which would hinder faithfulness in my service, and supreme love to my person, as if he hated them), ** he cannot be my disciple, his heart cannot be whole with me," Luke xiv. St. Paul inculcates the same degree of self-denial respecting our dearest earthly comforts, founding his doctrine on an everlasting reason. '' Brethren, the time is short ; it remaineth that both they that have wives be as though they had none ; and they that weep [for the loss of them], as though they wept not ; and they that rejoice, as though they re- joiced not ; and they that buy, as though they pos- sessed not ; and they that use this world, as not abus- ing it ; for the fashion of this world passeth away ;" 1 Cor. vii. Short-lived as we are ourselves, our best earthly comforts are often still shorter in their dura- tion. Wherefore we act only according to the truth of our condition in obeying God by moderating our affections towai'ds all that are upon the earth. By this means we shall receive the comfort they are able to give, and still enjoy life in a separation from them when that takes place. The unchangeable all-suffi- R R 322- COMPLETE DUTY OF MAN. elent God will be our treasure, and the failure of the citerns which too may hew out for themselves, will enhance the more to us the fountain of living waters. To comprehend, with a more lively impression, the excellent advantage of being thus disengaged from inordinate affection towards objects very dear to us, look upon the fond mother, stupid and dumb with grief, refusing, like Rachel, to be comforted be- cause her child is gone, and harbouring hard thoughts of the adorable God, who gives and takes away as he pleases. Turn to other objects. Observe the settled melancholy which oppresses them. They have lost, by a sudden stroke, the husband or wife of their youth, in whom they promised themselves years of joy. They see their happiness shivered all in pieces, and by the interment of the idol on which they doated, the whole creation is become to them a desert ; the comforts others enjoy in the married state aggravate their anguish, and all their refuge is in the gloomy thought, that death will soon deliver them. These afflicting scenes, which so often present themselves, prove, no act of duty can be more rea- sonable or necessary than that of resisting and sup- pressing all inordinate love towards our dear rela- tions. Who can say they shall not be torn from us in a moment ? And then, if we have delighted our- selves in them beyond measure, they will surely pierce us through with many pangs for their loss ; pangs which will not only cut us off from heavenly consolations, but fill us with murmurings against God;, bringing upon us his heavy displeasure. COMPLETE DUTY OF MAN. 323 SUNDAY XLIV, CHAP. XLIV. On evil ShamCo Self must be denied in overcoming evil shame. We all naturally follow custom and fashion, and, though not fired with love of fame, we still feel it grievous to be reproached as a bigot, a fool, an en- thusiast. Wherefore, when men observe that an appearance of seriousness or attachment to scripture principles, in condemnation of corrupt practices and fashionable errors, will make them pass as disagreea- ble persons, unfit for polite company till they gain more liberal notions, they are afraid of religion. Pride strongly pleads not to come forward as friends to the truth of God, where it is despised, but appear approvers of every thing in the mode, though we condemn it in our heart. This evil shame must be denied in all its work- ings, because it is base, a great encouragement to iniquity, and destructive to our own souls. Nothing can be baser than a dastardly obse- quiousness to the opinions of men. It not only speaks the dominion cowardice has over us, but it is a most ungrateful return for more knowledge than others have attained. Did God give you this know- ledge, to which thousands are strangers, that you might affront and put the greater indignity upon him, by preferring your own paltry reputation to his fa- vour ? that you might appear dark as the world in your udderstanding, rather than bear ridicule from the foes of truth, onlv foes because their deeds arc ^24 COMPLETE DUTY OF MAN. evil ? Where must a soldier, ashamed of his king or service, appear ? Yet what fidelity does he owe his king, what advantage does he reap in his service, worthy to be named with your ties of duty to the Lord over all, or with the benefits he hath poured out upon you ? Both justice and gratitude, therefore, oblige us all, as far as we know the truth, and our duty, to avow both, and not be ashamed of being counted righteous over- much, by men who have nothing more than the senseless form of godliness, if so much as even that. Besides, till we stand forth advocates for the cause of God and Christian practice, in a manner becom», inp* our condition in life, we contribute to the in- crease of wickedness. What all men either do them- selves, or express no abhorrence of in others, we naturally conclude can have no great harm in it. Thus at length all sense of Christian religion is ban- ished from society, and vice and profaneness tri- umph, all their deformity in the public judgment being lost. These pernicious evils would be certainly pre^- vented, if the fear of shame and reproach for God's sake, was resolutely vanquished. Inferiors may with modesty express a disapproving silence, or a cool reserve against vice and profaneness ; and where age, rank, or condition authorize, open and sharp re- bukes of all that is immoral and irreligious are ne- cessary to keep up the distinction of good and evil, duty and transgression. By this means, men are reminded of their depen- dence upon God. And often a word spoken in maintenance of his cause is by his grace made ef- fectual to awaken the conscience, and change the heart. But if, from mean self-love and fear of los- ing favour with worldly men, we refuse by any of these methods to testify our sense of God's authority. COMPLETE DUTY OF MAN. 525 to confess our belief of his truth, hatred of sin, and love of holiness, we become accessories to the abounding of iniquity. For a tame spectator of in- sults offered to his Maker, and an unconcerned wit- ness of those hard speeches which ungodly sinners are wont to speak against him, will ever be judged by the offenders themselves to join in their senti- ments, at least to see nothing detestable in them. But if neither gratitude for a multitude of mer- cies from God, nor fear of strengthening and increas- ing the workers of iniquity, can prevail against our natural cowardice in his cause, we are taught to op- pose fear to fear ; to weigh against the shame of be- ing reproached by men, the insufferable pain of everlasting contempt from God and angels- For immediately after the injunction of that self-denial, without which it is impossible to follow Christ, the trying instance of losing our character for his sake is pointed out. *' Whosoever shall be ashamed of mc and of my words in this adulterous and sinful gene- ration, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. But whosoever shall deny me before men, him will I deny also before my Father which is in heaven,'' Mark viii. S8, Not that we must draw back even from severer trials, than loss of character. We must take up our cross, and forsake all, sooner than desert our duty, or renouqce our faith. To this trial the far greater part of mankind are constantly called, though the sword of superstition is sheathed, and the burning of heretics is held in general detestation. For men have no less fear of being starved than of being tied to the stake. Now, the dependence all inferior ranks of men have upon the great and opulent, make them conclude they can never prosper without their coun- tenance and fiivour. When a young man opens hiv 226 COMPLETE DUTY OF MAN. shop, or enters on the profession of law, physic, or divinity, how desirable to be employed by the rich, or to have their smile, and be admitted as a welcome guest to their table ! Who can gain considerably un- less in cities of commerce, or rise to eminence in any profession, without their interest ? Hence arises a most violent temptation, which very few have integ- rity and fortitude to withstand ; a temptation on no account to be disagreeable to the great and wealthy, or to their principal domestic, by whom so much may be got or lost. Are they therefore profane? Not only the tradesman, but the lawyer, physician, and divine, will be afraid of confessing the faith, or practising the duty of a Christian. Are they lewd and intemperate ? How rare to find either trades- man, lawyer, physician, or divine, who will risk his worldly interest by frowning upon their impiety, re- velling, lasciviousness, and excess, or dare to utter one word in condemnation of such vile conduct ! Against the remonstrances of conscience, self-inter- est will lead a man carefully to avoid displeasing his best customers, his most profitable clients, or pa- tients, or perhaps his only patron, who can raise him in the church. No one can deny, that the principal inhabitants in every place keep the vast multitude of their in- feriors in awe ; noblemen and gentlemen of large estate keep in awe all who want to make their for- tune. And farmers and tradesmen, all who earn their bread under them. And where superiors are earthly and sensual, scarcely will you find their dependents more religious than themselves. This is one of the chief obstacles to the success of the gospel. In this situation. Christian self-denial displays its energy. Every real believer in Christ will dare to shew invio- lable regard to the truth and law of God, though certain the rich or great will take offence at him on COMPLETE DUTY OF MAN. 32? that account. Fear of falling, or of want, will not betray him to dissemble, or deny his duty. Whilst on the one hand discretion and humility preserve him from irritating the profane by improper rebuke or forward behaviour, fear and love of God, on the other, will certainly lead him to bear some testimony against such lawless conduct, and such contempt poured on the revelation of peace and truth. The weight which eternal things have in the be- liever's mind, the smart he has often felt in his con- science for seeming to approve what he knew God has condemned ; the express command that all Christians shall publicly profess their faith, and the sufferings Christ endured to obtain his eternal re- demption, join their influence, and fortify his mind sooner to risk the loss of all, than be ashamed of God and his word- And though such an opposition to impious custom (decent, rational, and noble as it is) extremely terrifies man, yet those who are bold to make it, submitting to God in diligence and in- tegrity to provide for them, generally prosper: for they are heirs of the unconquerable promise : '\Come out from among them, and be ye separate, and I will receive you, and I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty," 2 Cor. vi. And if any man, professing himself a Christian, dare not thus rely upon God for temporal provision, though it seems to be endangered by adherence to his duty, let not that man deceive himself — his pro- fession is like that of the traitors, he is an arrant in- fidel in his heart, and his actions prove it. Nay, worse than infidelity is chargeable upon him: an horrid idea of God, which, were it entertained by his children and friends of himself, would be a dagger to his heart : — an idea that God can see, and not deliver his own child in distresses brought on him from cor- 328- COMPLETE DUTY OF MAN. dial love to his heavenly Father's name, though all power lie in his hands to reward and bless. Such a one, O fearful professor, dost thou conceive the God of heaven and earth to be. SUNDAY XLV. CHAP. XLV. On self-denied Submission of our Understanding t« God's Word. 1 HIS is a restraint no less diflicult for men of su- pe rior understanding to brook, than for the sensual to live in chastity, the covetous to be liberal, or the fearful to be bold for God and duty. Yet, in requir- ing such submission to his naked word, he requires nothing unreasonable, because the objects of faith exceed human comprehension, and at present are revealed only in part. ** We preach," saith the apostle, '^ the wisdom of God in a mystery." Therefore, scripture must not be rejected under pre- tence that it contradicts common sense. Instead of indulging, we must repel that insolent query. How can these things be ? For, as ignorant creatures, it is our duty, as Christians our profession, to believe what God has declared. And when his declaration is made, we must shut our eyes against numberless difficulties relating to the manner how things exist, to which human wit and human ignorance may give birth. This is our duty, though mortifying infinite- ly to men of science, who are arrogant from conceit af their abilities and penetration. For, how can any Complete duty of man. 329 ene have reason to deny or doubt that to be true (which involves no palpable contradiction), when our Maker hath affirmed it ? Or, how can one be sure there is 2Lreal contradictmi in things, which it is certain, and even confessed, he cannot thoroughly comprehended ? Though reason, therefore, be of signal service in teaching us, to a certain degree, the knowledge of causes and effects, and, within its proper limits, is never to be disparaged, yet, under the influence of self- conceit and arrogance, it proves no less an enemy to God and man than the vilest of our passions. For it will teach us to disdain the no- tion of implicit faith even in our Maker, and to urge the supposed absurdity of scripture-doctrines, and their repugnancy to preconceived opinions, as suf- ficient to reject them, till the whole of revelation be denied. First the incarnation of God; then, his atonement ; after these, the fall, man's natural cor- ruption, and the agency of the Holy Ghost ; till at last scarce any doctrine in the Bible is allowed to be true, but what a Deist would receive^". Should it be said, implicit faith lays us open to all absurdities, under pretence of reverence for the au- thority of God ; the answer is obvious ; a distinction * The sufficiency of reason is an idea most flattering, which we therefore receive before we are aware of the consequence. Yet is it necessary that we should be gradually led on to this be- lief, before we can consider the authority of reason as decisive. Were we 2A.Jirst taught it is superior to the revelation of God in his word, we should be shocked ; but when artfully conduct- ed step by step to the belief of our own consequence, and cau- tioned against giving credit to any thing our reason does not comprehend, which is said to be the infallible test of truth, that very reason which, under due restriction, would have helped to preserve man from error, when exalted and trusted in as sufficient of itself, will infallibly sink him into the lowest dregs of it. For no sooner does reason hesitate to determine for him, than he becomes a sceptic ; confounded in his further inquiries, he degenerates into an infidel avowed, or covert. S S 330 COMPLETE DUTY OF MAN. must be made between the time, before we are per- suaded the Bible is of God, and after we know it to be so. Before, we have lull liberty to put to the sever- est trial all the evidences which demonstrate the scripture is a revelation from God. Every one ca- pable of this inquiry should do so, because these proofs are palpable, and make their appeal to our rea- S071, which is fully qualified to judge of the truth of facts. During the whole time these proofs are un- der examination, reason is to sit sole arbitress ; but when once the scripture is received, as it always must be when men are honest in their search, it im- mediately claims absolute submission to its doc- trines. After this, should we pretend that reason authorizes us to question any truth the book con- tains, we are self-condemned, because it is the height both of folly and arrogance to urge against an infal- lible teacher the repugnancy of what he affirms to our own ideas. On the contrary, when once the book is acknowledged to be of God, it instantly be- comes an act of the highest treason to rely entirely upon scripture testimony. That it is the duty of a Christian in this manner to deny the arrogance natural to men of superior un- derstanding, the following declaration proves: "I will destroy the wisdom, of the wise, and will bring to nothing the understanding of the prudent. Where is the wise ? Where is the Scribe ? Where is the dis- puter of this world ? Hath not God made foolish the wisdom of this world ?" 1 Cor. i. The absolute contrariety which scripture truth bears to what the wisest rncn naturally conceive it is fit God should reveal, is affirmed, when it is said, '' the wisdom of God is foolishness to men.'' This doctrine, so mortifvmg to those who lean to their own under- standing, Christ remarkably confirms ; for he rejoic- ed in spirit, that those who, like little children, sub- COMPLETE DUTY OF MAN. 331 mitted to believe whatever the word of God teaches, enjoyed the inestimable blessing of divine know- ledge, able to save their souls ; whilst men who idolized their own intellectual abilities were incapa- ble of understanding the truth. '' 1 thank thee, O Father, Lord of Heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes : even so. Father, for so it seemed good in thy sight,'' Matth. xi. St. Paul urges the same self-denial, when he af- firms, ^' If any man think himself wise, let him be- come a fool [in his own judgment, as much in need of being taught every thing], that he may be wise." And he particularly teaches us, that this self- denial is effected by apostolic preaching, wherever it suc- ceeds to the salvation of the hearer. *' It casts down imaginations [corrupt reasonings, corrupt because impious, where the word of God hath decided] and every high thing that exalteth itself against the know- ledge of God, and brings into captivity every thought to the obedience of Christ." Such assertions can have neither use nor meaning, hut to suppress that sceptical daring spirit, which too many dignify as the just exercise of reason, and a noble freedom of iniquiry, in opposition to the au- thority of established creeds. N jr would there have been such assertions in scripture, were there not in us, when we possess su- perior understanding, cultivated by much reading, a propensity to make articles of religion for ourselves, though in fact it is impossible to know the things of God, any farther than we are taught them from his own mouth. BeHevers in Christ must constantly guard against this abuse of reason and learning, and not dare, through difiiculties which may be started, to cavil with the scripture. It is absolutely necessary our understanding 332 COMPLETE DUTY OF MAN. should thus submit to the authority of God's word, because a man can never be a Christian without it. Since every doctrine peculiar to the church of Christ, if we will not give full credit to the revealer, hath in it insuperable difficulties, pride, aided by a small degree of penetration, will find endless matter to arraign the scripture in its account of the origin of our misery ; its character of the Redeemer, and his incarnation ; of the Spirit's agency ; of the pen- alty incurred by every transgression, and the pun- ishment of all who are damned. These several cap- ital articles of our creed, must be received upon the mere authority of their voucher, the written word, or not at all. And those who disdain to acquiesce in such testimony do and must deny the faith of Christ in their hearts, though, for obvious reasons, they choose to call themselves Christians, and to re- main in the bosom of Christ's church, though infi- dels to all intents and purposes. Self must be denied in rejecting all hope towards God, built upon our own righteousness. This is a severe instance of mortification to us all, much be- yond any that has been insisted on. Yet, whatever our good qualities may be, however great and shin- ing our attainments in grace, we must confess before God, our eternal condemnation would be inevitable, should our Maker enter into judgment with us, in- stead of showing us compassion, and loving us free- ly. For how is it possible we can honour the sacri- fice of Christ as God would have it honoured, if we fancy our own goodness can ever absolve us from guilt ? How can we flee for refuge to the Saviour, and abide in him as our strong tower, unless we «/- xvays see ourselves exposed to the avenger of blood, if not protected and justified freely through the re- demption that is in him? How can we, in fervent ^elf-abasing gratitude, bow down to God for imput= COMPLETE DUTY OF MAN. 333 ing to us his righteousness, if we renounce not our own as utterly insufficient to answer for us at his bar ? Or how can we place our whole dependence on the Beloved of the Father for acceptance in him, unless conscious, to our last moment on earth, that we ne- ver can be justified or deemed righteous for our own obedience? From these reasons, (not to be set aside, through the many evasions pride, aided by much subtlety, hath contrived), a Christian denies his self in a de- gree no earth-born system of religion requires. And though this very humbling estimation of our moral excellence be the most difficult of all things to attain, yet scripture strongly urges it upon us, borh by ex- ample and doctrine. Job cries out, ''Behold! I am vile, I abhor myself." Upon inquiry, we find this accuser of himself had not, even in the judg- ment of God, his equal in moral goodness upon the whole earth. Yet the fault he bewailed, and which extorted his confession, was too high an opinion of his own worth : he had said, *' 1 am clean without transgression ; 1 am innocent, neither is there iniqui- ty in me ;" Job xxxiii. 9. And for thua overrating his spiritual attainments, he loathes himself in his own eyes. Who now (receiving the scripture testi- mony borne to Job's character) can think himself less sullied with evil, or less defective in duty, than this illustrious child of God ? What Job was in old time, St. Paul evidently appears to have been in the Christian church. Who, in labours or sufferings for the glory of God, who, in love to God or man, in purity of heart and conver- sation, or extensive usefulness, can be compared with him? Yet so far is this most distinguished saint and aposde of Christ, from confiding in his moral excellence, or fimcying it the ground in any degree of his justification before God, that he enii- 534 COMPLETE DUTY OF MAN. merates what he had done and suffered for Christ's sake, only that he might shew how utterly he dis- claimed It ail as the foundation of his hope towards God. He poured contempt upon it, calUng 't loss and dung, in comparison of being found in Christ, ^^ not having his own righteousness, which is of the law p. e not trusting in his own obedience for jus- tification], but that which is through the faith of Christ, the righteousness which is of God by faith ;'* Phil. iii. What these and other most excellent persons, recorded in Holy Writ, declare in disparagement of their own righteousness, is confirmed as a doctrine of great importance by several passages. The poor and needy are represented as the oni\ objects of the Kedeemer's grace, Ps. Ixxii. Whilst the good and virtuous in their own eyes *' are scattered in the proud imagination of their hearts, and sent empty away," Luke i. A lowly miitd is described as the only temper becoming our Christian profession, whilst the haughty spirit which prompts men to trust in their own righteousness, is expressed as the ojily cause of excluding from salvation, even those who had a zeal for God ; Romans ix. By doctrine there- fore, by examples, and by his own experience of numberless defects, every believer in Jesus is ltd to call himself vile in the midst of his highest attain- ments, and constantly to esteem himself a ntedy im- potent vessel of mercy, who has nothing to delight in but the name of the Lord, nor ground of confidence towards God but his righteousness. Compare this extensive self-denial, practised by the true members of Christ's church, with what either enthusiasm or superstition have, under that name, enjoined. The contrast is striking indeed. How frivolous and despicable to make self-denial (as weak enthusiasts do) consist in the shape or col- COMPLETE DUTY OF MAN. SJs^ #ur of our clothes, in demure looks and precise be. haviour, or abstaining only from fashionable diver- sions ! These things h\ jiocrites may do, and shine as patterns of such mortification, whilst self, in its worst tempers, is fully indulged. The self-denial which stern superstition enjoins is worse. It impri- sons for life men and women, endued with active powers, and formed for society : it makes them move like clock-work in a round of religious rites ; it clothes them with sackc'oth, and orders them to practise many useless seventies upon the body ; it calls them to desert the very station in which Pro- vidence had fixed their lot, and buries even the ex- cellencies they have in a cloister and a cell. Examined by the rule of scripture, how mistaken^ how pitiable, how unprofitable is the zeal of such devotees ! On the contrary, what a just understand- ing, what fortitude of mind, what personal and pub- lic benefits are conspicuous in Christian self de- nial ! ^ It teaches us to use the plenty of meats and drinks given us by divine bounty, without any abuse of them ; thus confronting by our example, and severe- ly condemning all excess. It teaches us to enjoy the rich comforts of the marriage -state, and the va- rious pleasures which spring from the chaste union of the sexes, and a well- governed family, infinitely outweighing all that lust enthroned in a filthy heart can boast. It enables us to carry on trade without covetousness, though every incitement to that sor- did passion surrounds us. In the reciprocal exer- cise of tender aftection between dearest relations and friends, it secures the supreme love of the heart for God. ^ It teaches us to avoM' his cause, and adhere to It, in contempt of our worldly interest, our hon- our, and our character. It teaches us to sacrifice our prying curiosity, and desire of comprehending 336 COMPLETE DUTV OF MAN. fully the truths of God before we believe them, te the veneration wc owe his oracles. And after an in- trepid venture of all for his sake, it teaches us, in- stead of eyeing with self-complacency our moral ex- cellence, to cry, " Enter not into judgment with thy servant, O Lord." This extensive, most noble self-denial, is suffi- cient.— x\ way then with the unnatural life of the con- vent; away with all the inventions of will-\^orship, silence, and total solitude, hair shirts, iron girdles, and the coarsest food. Away with all the whimsical uncommanded singularities in dress, and the fashion of the exterior man, which enthusiasts so violently press. It is far severer self denial to mortify every evil and corrupt desire natural to the heart. It is more courageous to fight till we die, than fly from the battle. It is more profitable to mankind to shine a light before their eyes, than to be immured with a select company, as if piety could not live in the com- merce of the world. And it is infinitely more for the glory of Christ, that the new heart and new spirit which he hath given should be known and seen of all men, than be buried in perpetual concealment. Most useful, honourable, and excellent, are they who deny all the cravings of corrupt self in the midst of forbidden objects. They, and they alone, prove the efficacy of the Saviour's prayer in their behalf: " Father, take them not out of the world, but keep them from the evil." PRAYER, Suited to the preceeding Subject. O LORD, the author and continual preser- ver of our being, th*ou hast an absolute right COMPLETE DUTY OF MAN. Z37 over us. We are thy property ; to thee, and for thee only, ought we to live. But we confess our shame, our misery, and sin. We have impiously exalted ourselves, and treated thy eternal majesty as un- worthy our regard. Professing ourselves Christians, we have refused to deny ourselves, to take up our cross and follow thee. We have cherished the de- sires of our corrupt nature. We have encouraged those vile affections, which we ought to have be- wailed, opposed, and strangled in their birth. We have obstinately thought the happiness of man's life was in fulfilling the lusts of the flesh and of the mind; and our whole aim has been to please ourselves. Hold up, O Lord, before our eyes this melancholy truth, that holy shame may cover us ; that we may return to thee our God with weeping and supplica- tion. O blot out all our sins for his righteousness sake, who pleased not himself, but came, in the body thou hadst prepared for him, to do thy will. Bv him may we be sanctified, and delivered from the wrath due to us for all our self-indulgence. We have now heard our duty explained and urged, that we must mortify all our evil and corrupt appe- tites. O give us to beware of surfeiting and drunk- enness. May we eat for strength, not' for gratifica- tion, and drink for thirst, not to inflame ourselves with wine, wherein is excess. By thy grace, may we always keep under our bodies, and resist every lewd desire or thought. Suffer us not to look upon a woman to lust after her ; inspire us with hatred of all foolish talking and filthy jesting, all sights, books, and amusements, which defile and war against the soul. Convince us that thou wilt judge all whore- mongers and adulterers, and that no lewd person shall enter into thy kingdom. Enable us to overcome the love of the world, and all desire of wealth and greatness. May we be con- X T 338 COMPLETE DUTY OF MAN. tent with such things as we have, and let our whole conversation be without covetousness. Give us grace to conquer the love of money, which is the root of all evil. Keep us ever satisfied with thyself, O God, as our portion, and never suffer us to in- dulge so much as a single wish for any thing in this world, more than food and raiment. Deliver us from the pride of our hearts, which thirsts for praise and honour from men. Let all our ambition be to please thee. Let us not fear the faces of men, nor be afraid of their revilings. Make us bold to main- tain thy honour, and ready on every fit occasion with meekness to witness a good confession of thy truth, and our duty. Set our hearts at liberty from all inordinate affec- tion for those we love, and to whom we are dear; and may we never provoke thee to jealousy by hon- ouring them above thy divine majesty. Save us from all conceitof our own understanding, and from cavilling at the doctrines thy infallible word teaches. And whatever we have done for thee, or received at thy hands, let each of us make this request living and dying, God be merciful to me a sinner, for his sake who was delivered for our offences, and raised again for our justification. Amen^ COMPLETE DUTY OF MAN. 339 SUNDAY XLVI. CHAP. XLVI. On devotional Duties, When the practice and tempers essential to Chris- tians are explained, too many cry out, Who then can be saved ? There is really no place in the Chris- tian scheme for such despondency. Though our natural weakness and corruption be much greater than such objectors beUeve, still Christian obedience springs from a root sufficient to produce it all. For God, the mighty God, hath promised light, power, and consolation to those who seek them in Christ Jesus, sufficient to maintain every holy temper in the measure required. The means which must be used with diligence and perseverance, to obtain these supernatural sup- plies, are called, by way of distinction, Devotional Duties, and, in every one's judgment, are essential to religion. Yet, through sad self-abuse, devotion- al duties in general are mere religious formalities, which dishonour God, lull nominal Christians into a false peace, and harden the profane in their con- tempt of religion itself. To guard against an error so pernicious, I shall treat at large on the nature of de- votional duties, and the right method of performing them ; confining myself principally to secret prayer, and reading the word of God ; as what will be of- fered on these two capital parts of devotion bears an easy application to all public ordinances, and other means of grace. 54^ COMPLETE DUTY OF MAN. With respect to prayer, the object of it is God alone, because the end of prayer, is to obtain deli- verance or preservation from evil, or the possession of good ; therefore our application must be made to him from whom every good and perfect gift cometh; who orders all things according to the counsel of his own will, able completely to bless us in spite of all opposition ; and without whose favour the whole creation cannot afford either protection or comfort. Joined with uncontrolable power, the attributes of omnipresence and omniscience are es- sential to the true object of prayer, in order that not one supplicant should be overlooked ; not one of the numberless millions of petitions offered up in the same instant throughout the world be lost ; and that, amidst the infinite variety of complicated cases, the things best for each individual, and those only, should be conferred. United with these perfections, there must be mercy and love to forgive our sins, to overcome our fears, and encourage our petitions, conscious as we must be of our own viieness when we are fit to pray. Thus, from the nature of prayer, it is evident we must address ourselves to God alone. We are taught the same in his oracles. "Praise waiteth for thee, O God, in Sion, and unto thee shall the vow be performed. O thou that hearest prayer, unto thee shall all flesh come." Psal. Ixv. ''1 am the Lord thy God, thou shalt have none other gods be- fore me. Thou shalt not make to thyself any gra- ven image, nor the likeness of any thing that is iu heaven above, nor in the earth beneath, nor in the water under the earth. Thou shalt not bow down to them, nor worship them ; for I, the Lord thy God, am a jealous God," Exod. xx. A truth so plain, so important, so often repeated in scripture, that the monstrous corruptions of wor- COMPLETE DUTY OF MAN. 341 ship introduced by popery, are matter of astonish- niejit, no less than lamentation. Instead of making God the only object of their trust, papists have be- sides him almost innumerable saints and angels, and from each, they tell us, they are to receive some be- nefit in answer to their prayers. They tell us there are above advocates and patrons for all exigencies and occasions, who defend men from dangers and diseases, and bestow favours and virtues. They tell us, we are to apply to these patrons, without troub- ling God the Father and the Redeemer, who is God, by presuming, upon every occasion, to make imme- diate addresses to them. A horrid superstition; at once confuted, when you know what perfections are essential to the object of our prayers. Where is almighty power, infinite un- derstanding, and omniprestnce, but in the eternal God ? How absurd then and impious to call on those for help, who by nature are no gods ; so limited as t® be incapable of knowing what we want, or bestow- ing what we ask ? Our prayers should generally * (if we exactly follow the scripture rule) be addressed to the Father, in dependence upon the sacrifice and mediation of the Son, and the influence of the Spirit. In this manner of address, the distinct part each person of the Godhead bears in the salvation of sinners, the infinite purity of God, and our own defilement to * I s^y generally^ for there are numerous instances of prayer addressed to Jesus Christ. The disciples prayed to him, z«- crease our faith — the dying malefactor, to save his soul. Ste- phen, with his dying breath, commended himself into lus hands. Paul besought him thrice to take away the thorn in his flesh, and styles him Lord over all, rich in mercy to all that call upon him ; for, whosoever calleth on the name of the Lord shall be saved. These are precedents (never to be set aside) proving that each member of tlie Christiiui church may and wrtl say, as Thomas did to Jesus, My Lord and ray Ged. 342 COMPLETE DUTY OF MAN. the last, are forcibly taught ; points of such momenta that all scripture labours to impress them on our minds. Now, as God is the only object to whom we must pray, so prayer is the spreading before him the wants and desires we feel. Without this, the best chosen petitions repeated punctually every morning and evening out of a book, or the greatest fluency of expression, are only the mimicry of prayer. A sort of devotion, which the proud and self- sufficient, and most grossly ignorant, can practise ; on which the formal and superstitious can fancy themselves religious in an extraordinary degree, though they never prayed once since they were born. For as the needy only can stoop to ask alms, so we begin to pray, and not before, when we feel ourselves ready to perish, if we receive not the things we ask for. This sensibility of real want, scripture representa- tions and examples prove essential to prayer. " If thou shalt seek the Lord, thou shalt find him ; if thou seekest him with all thy heart, and with all thy soul," Deut. iv. *' Trust in God at all times ; pour out your hearts before him," Ps. Ixii. " The Lord is nigh unto all them that call upon him, to all that call upon him in truth," Ps. cxlv. 18. When the inspired Solomon commands us to pray for wisdom^ he emphatically expresses the need we must feel of that gift. ** If thou criest after knowledge, and lift- est up thy voice for understanding ; if thou seekest her as silver, and searchest for her as for hid treas- ure." Our Lord points out the same feeling as essential to prayer ; he describes it by askings seek- i?ig, knoeking : terms which express a pungent need of help, and an immediate answer. St. James, hold- ing out the very same idea, calls successful petition inwrought prayer. V/hat scripture thus defines to be prayer, the practice of God's saints illustrates* COMPLETE DUTY OF MAN. 343 When they came before the throne of grace, they were penetrated with the feehng of their necessities. *' With my whole heart have I sought thy favour. At evening, and at morning, and at noon- day, will I cry, and that instantly ; and thou shalt hear me." See another example of the distress and importunity of a true supplicant : *' Out of the depths have I cried unto thee, O Lord : Lord hear my voice. O let thine ears be attentive to the voice of my suppli- cation." In the address of Daniel, greatly beloved, every syllable breathes sense of want, which scarce knows how to bear the least denial or delay. " O Lord hear, O Lord forgive : O Lord hearken, and do ; defer not for thine own sake, O my God." From this scripture representation of pra} er, that it means spreading the wants we feel before God, it is plain, all men stand perfectly on a level in their natural state, as to any ability to pray. Outward circumstances here make no difi'erence. A polished scholar and an ignorant clown ; those who have been most piously trained, and those who have been brought up profanely ; those who have been kept back from sinful excesses, and those who have plung- ed most deeply into them, if no other dift'erence takes place, remain alike strangers to real prayer. For, notwithstanding the grosses ignorance, and bad education, and profligate manners, soon as ever the sting of sin is felt, and its tyranny oppresses the soul, prayers and cries will ascend up to God from a humble troubled heart. On the contrary, where the guilt, strength, and defilement of sin are not painfully felt, neither learning nor pious education, nor abstinence from all vice, will enable any one to pray. In many instances, these advantages blind and flatter by their specious appearance ; in all, they are entirely distinct from conviction of sin, and every alarming apprehension of its issue, unless par- 344 COMPLETE DUTY OF MAN. doned and subdued. For all true knowledge and just apprehensions of sin, wherever found, are owing to an infinitely higher cause. They are the effect of a firm belief in God's word, declaring the sinfulness of sin, and a heart so humbled as to plead guilty to the charge of it. But it is not in the power of good education much less of learning, to produce eitlier. They are the gifts of God : gifts no sooner received, than all impediments to prayer vanish. Want immediately makes the stammering tongue of the unlearned, or of those who have b< en in time past most wicked, speak plain enoui^h in the ears of God. Want makes the heart, which was before too gross to conceive any excellency in the things of God, seek after them with earnest cries. And whatever difference good understanding, pious education, or general abstinence from vice, may make in the '' matter of confession, the degrees of guilt, or the choice of words," still the prayer which God accepts, and answers with a blessing to the soul, will be exactly the same in the little sinner, as in the great ; in the poor as in the rich ; in the low- est and weakest of the people, as in the most accom- plished preacher of God's truth. May this scriptural account of prayer undeceive many who presume they stand accepted with their Maker on account of their multiplying exercises of devotion, when instead of feeling themselves sinful, impotent creatures, as their prayers constantly repre- sent them to be, fancy they are righteous, and swell with conceit of superior goodness, because they so often repeat prayers, and so punctually frequent the church. Mav this scripture account of prayer en- courage all who feel their own vileness, xvhatever they have been, to make their confession, and pour out their complaints before God, though their utter- ance or knowledge be very defective, and such as COMPLETE DUTY OF INIAN. 343 men would despise, and though their past lives have been most profligate. May this scripture account of prayer convince also poor people it is mere hy- pocrisy and love of darkness, because their deeds are evil, when they pretend they cannot pray, because they cannot read a letter — -for nothing but contempt of God's word, and denial of our sinful condition as represented in that word, leave either learned or un- learned under such hardness of heart, as to feel no want of grace, mercy, and peace from God, conse- quently unable to pray. Further, it is plain from the nature of prayer, as it means spreading our wants before God, that a real concern for salvation will excite prayer at all times, and in all places. We shall pray when about our business and in company, unseen by every human eye, as really as when alone, or in our closet. Fre- quent ejaculations {i. e, prayers darted up to heaven) will be the necessary consequence of longing desires in the heart towards God, and the remembrance of his name.— In proportion as we love an object, our thoughts and wishes ever follow and fix upon it. We proceed from the nature, to consider the sub- ject matter of prayer, or what wants we are to spread before the Lord. Certainly they must be only such as becomes him to supply, as we are warranted by his own word to make known to him, and assured by his promise, either absolutely or with limitation, that he will relieve. We may ask temporal blessings ; ease when in racking pain; health when pining sickness has taken us off from our employment, or wasted our strength; a maintenance, that we be not left destitute. We may ask the continuance of our own lives, and the lives of our dearest relations and friends, when in danger. Prayer may be made to God for each of these benefits ; because instances of each are record- u u 346 COISIPLETE DUTY OF MAN. order to be pure from the blood of those committed to their charge, need a great measure of wisdom, love, and zeal. It is, therefore, by no means sufficient, that we ask of God those things which he commands men to seek, and has promised to bestow, unless we also specifv what we in particular now want. We must derive our petitions not only from the teaching of the word, and a knowledge of things necessary for us as Christians, but from our own feelings and de- sires. And unless our state of heart does of itself dictate to us the matter of our prayer, there is no reason to think we are in earnest. For if our sins and corruptions were grievous, surely we should con- fess them. If they were odious in our own eyes, surely we should be very particular and urgent in re- questing of God to subdue them. Besides, it appears scarcely possible to guard ef- fectually against formality in prayer, unless it be used as a simple, constant application to God, for the supply of our daily and peculiar wants. Nor is it any objection to say, very few, in comparison, have ability to adapt good words to their particular cases, proper for others to hear : Granted—Yet every one is sufficiently qualified to do this alone before God, who seeth the heart. Here false grammar, frequent hesitations and repetitions, are in no degree detrimental or inconvenient ; nor phrases at which men might take offence as coarse and low, the least improper. When the desire of the heart, and inten- tion of the soul are pure, the prayer is a spiritual sacrifice acceptable to God, through Jesus Christ our Lord. And he most meanly conceives of the di- vine majesty and perfections, who supposes God is pleased at all with elegant, nervous words, or fluent expression, or with any thing but the prayer of the upright ; which a day-labourer is as able and likely COMPLETE DUTY OF MAN. 347 at least to offer unto him, as any admired speaker or eminent scholar. SUNDAY XLVII. CHAP. XLVII. On the Necessity of Prayer. W HAT was offered in the preceding chapter will make plain, to the meanest capacity, the nature and the matter of real prayer. But ignorance, alas ! is the weakest obstacle to this duty wc have to remove ; aversion to such spiritual, soul-humbling confession, and natural profaneness, are much more difficult to overcome. For this end let us consider in what manner scripture urges the necessity of prayer. It is enforced in that divine book, by the practice of the most venerable persons, as the only means of obtaining grace to pay uniform obedience to God, as required by his command. It is enforced by the most venerable names, Abra- ham, Isaac, Jacob, Moses, Samuel, David, Daniel, Peter, and Paul ; the first names for excellency be- fore God were constant in prayer. This enlivened their graces, and gave them such transcendent lustre. But their diligence in the duty of prayer is not re- corded to give them the trifling honour of a posthu- mous fame ; it is designed to prove that we must do as they did ; that if we hope to be with them in the kingdom of glory, we must follow them, who, through faith and patience, inherit the promises. If 348 COMPLETE DUTY OF MAN. then we re a- ere the word of God, we cannot neglect a duty which was of such importance in the judg- ment of all his saints. But if their practice proves the necessity of prayer, how much more the example ot Christ? Before his brightness, prophets, apostles, and martyrs fade away, as stars in the firmament when the sun arises. He was holy, harmless, undefiled, separate from sinners ; nevertheless, prayer employed a considerable portion of his time. Fatigued as he was by excessive labours of love, in travelling from place to place, preaching in every town and village to immense multitudes, u ho thronged and pressed upon him, he needed all the rest the nieht could afford ; vet would he sometimes rise a great ivhile before it was day , that, retiring upon the mountain's top, he might pray without inter-^ ruption. Sometimes the moon and stars saw him, their Maker, an earnest and devout intercessor, whilst others were sleeping in their beds. After this record, can any one, calling himself a Christian, question the absolute need he has to pray? If the master of the house, infinitely distant from the slightest stain of sin, prayed, how much more must they of his household, weak and sinful as they are ? If the Lord over all, when he appeared in our flesh, prayed, how much more must fallen creatures be bound to pray ? Should any one ima- gine himself excused from this duty the proper re- buke of such audacious impiety is to reply . tht pro- phets, the apostles, and the martyrs, all prayed ; the Saviour in the days of his flesh prayed — Whom makest thou thyself ? Further, the absolute need we have to pray is evident, because it is the only means of obtaining mercy, and grace to do the will of God. He gives health and long life, houses and possession, to those \A'ho never bend their knee before him. Not so spi- COMPLETE DUTY OF MAN. 349 ritual and eternal blessings. He never pardons sin, or saves from its detestable dominion, till prayer is made for the invaluable favour. The unchangeable ordinance runs dius : If thou shalt pray unto God, he hhall be favourable unto thee, Job xxxiii. *' Thou, Lord, art good, and ready to forgive, and plenteous in mercy [w hat, to all sorts of men indiscriminately, to the profane and self-sufficient ? No, but] unto all them that call upon thee," Psalm Ixxxvi. 6. Om- niscient as he is, and full of compassion, he requires and commands us to make our requests known to him, before he will supply our spiritual necessities. " Call unto me, and I will answer thee, and shew thee great and mighty things which thou knowest not," Jer. xxxiii. 3. But no words can more em- phatically prove that prayer is the grand necessary means of obtaining mercy, and finding grace tQ help, than those of our Redeemer. *' Ask and ye shall have ; seek, and ye shall find ; knock, and it. shall be opened unto you." This is as much as to affirm, that without asking, seeking, and knocking, we can receive no spiritual good from above. Con. sequently, not to pray is, most evidently, to remain destitute of the things which accompany salvation. Every one who desjDises this method, which God hath chosen as the fittest for conveying necessarv supplies to the immortal soul, confiding in his own strength or virtues, in the finished work of Christ, or the election of grace, must unavoidably remain a slave to sin, and under the curse. The profane will not stoop to seek help and pow- er from on high; therefore, the appearances of good- ness, which are their boast, can never amount to more than a partial regard for what is right ; which, poor as it is, is sure to fall a sacrifice to the ruling passion. Thus you may often observe a man prid- mg himself on his moral goodness, and pouring '350 COMPLETE DUTY OF MAN. contempt on devotional duties, miserably chagrined by every trifling disappointment, and for the slightest provocation full of resentment, if not breathing mur- derous revenge. You may often observe a despiser of prayer much caressed by others, and no less self- applauded for humanity, good nature, and contempt of money, studiously plotting the ruin of innocence, and adding cruelty to injustice, to gratify his body. And frequently you may see a warm advocate for the doctrines of grace, and the glory of Christ, de- ceitful, covetous, and a slave to sin, through hab- itual neglect of prayer. In fact, the connexion of all graces is the work of the Holy Spirit, const quently no one can pay uni- form obedience, who doth not place his dependence on that promised helper, only given to them who ask him. Add to these arguments for the necessity of prayer the plain command of God. No man is left at lib- berty whether he will pray or no, nor can he neglect prayer, yet only suffer the loss of some advantages he might procure by it. Great guilt is contracted by neglecting to pray. It is a contempt of God and his authority, who has not more expressly required us to shew mercy than to worship himself. *' Men ought always to pray, and to continue in prayer." To plead our good qualities and good behaviour, as setting aside our obligation to prayer, is actually to live in the commission of the basest theft, defraud- ing even God of his due. With equal reason, and as little affront to him, may we refuse to obey his law in doing justice to men, as refuse honour to himself, to whom honour in the highest degree be- longs. In this light you must regard the duty of prayer, to be preserved from the contagion of unreasonable and wicked men, who either totally neglect, or de- COMPLETE DUTY OF MAN. 351 plorably trifle and dissemble with God in it. So will you perceive odious injustice masked with the ap*. pearance of integrity : and high pretensions to hon- our, whilst, in fact, there is a violation of the most important duty, a duty resulting from our relation to God, as our Maker, and enjoined by him, the one Lawgiver, able to save and to destroy. This injustice towards God, and contempt of him expressed by habitual neglect of prayer, is a sin which no excellencies the world applauds can in the least degree excuse. Wherever it is chargeable, like rebellion against the state, or adulterous com- merce, it cancels every pretension to be spared on account of any good qualities. Kings of the earth never acquit a rebel, because high treason is his only crime ; much less does the Lord Almighty, whose name is jealous, overlook the contempt thrown upon himself, because the person guilty of it is free from all dishonesty towards men. To fancy he will overlook such an aflfront, is to entertain the most despicable idea of his character, as if he was ignorant of the treatment his name and word re- ceive, or indifferent about the matter. But such a God no more resembles the God of the whole earth, the God of Christians, than Baal or Moloch. The true God is a jealous God, and terrible : jealous, not to allow his glory to be given to another, or de- nied to himself : terrible, to punish his adversaries, who rob him of the homage he demands, as the Lord of the universe, in whose hands is the breath of every living thing. He hath taught us, by every form of expression which can engage our attention, that to serve him with reverence and godly fear is the whole duty of man : consequently a despiser of prayer, though adorned with every quality the pro- fane admire, still wants the one thing needful to sanctify his generosity, benevolence, and social vir* WW S52 COMPLETE DUTY OF MAN. tues. For, idolized as these are by the world, they weigh nothing in the balance of the sanctuary, un- less flowing from love to God. Though I give all my goods to feed the poor, and have not love, I am nothuig. '* For them who honour me," saith the Lord, '' I will honour, and they that despise me shall be lightly esteemed," 1 Sam. ii. Nothing, therefore, shall excuse or palliate the insDlence of attempting to supersede the necessity of devotion, by affecting to magnify moral honesty and benevo- lence as the sum of man's duty. The profane, indeed, pretend to much nobler ideas of the Supreme Being than Christians who are governed by his own word. He, say they, knows ail things ; why then should yet tell him what you want ? He is loving also to every man : therefore, without our request, will give us that which is good. What are our prayers to him ? Pure and undefiled religion is, to do justice, and love mercy. The confidence with which some make such as« sertions would tempt one to conclude they know the mind of God, when it is impossible they should in the least degree. For as skill in human sciences can only be gained by studying them, so the know- ledge of God is only to be obtained by prayer and meditation on his own word : both which the pro- fane despising, though they profess themselves wise, they betray the grossest ignorance in their objec- tions against the necessity of prayer. Had this duty been enjoined, either as giving God information, or exciting in him a love for us, to which he was a stranger, till our petitions gave it birth, their ob- jections would have been of force. But how ex- ceedingly foolish are they, when all our encourage- ment to pray is a precious full assurance that God knows, better than we can ourselves, all our w^ants, and, because he loves us, will hear and an- swer. COMPLETE DUTY OV MAN. ' S53 The absolute necessity then of prayer remains in^ disputable on the grounds already mentioned, viz. the constant practice of the saints, and of the Sav- iour too, as the grand means of obtaining grace, to serve God acceptably, enjoined by his high com- mand. To these one argument more may be add- ed : prayer is necessary to preserve and increase in our minds a clear knowledge of our many wants, a sense of our absolute dependence upon God, and a lively gratitude for his mercies. Such a solemn constant representation of these great truths beiore our Maker is of admirable efficacy ! The conclu- sion, therefore, is evident (let it be well weighed) that no engagements in business or practice of so- cial duties' will justify either neglect of prayer, or a cold customary performance of the duty. Our prayer must be diligent, persevering, importunate ; no other prayer is heir to any promise honourable to God, or profitable to men. Whatever the world does, such prayer will every believer in Jesus present before the throne of grace. SUNDAY XLVIII. CHAP. XLVIII. The Properties of acceptable Prayer, We have proved the true object, the nature, the subject matter, and the necessity of prayer ; we are now to point out the properties which make it ac- ceptable, and ensure its success. The first is a real purpose, to believe and do as Sp4 COMPLETE DUTY OF MAN. God teaches and commands. For if, from pride of learning, or love of sin, we refuse to submit to his authority, flattering ourselves that multiplied devo- tions are sufficient, or obedience in all points, save where the beloved lust is spared — in this case, our prayers will be resented as an high provocation. For what can be baser than a profession of honoring God by our vvorship, when we manifest real con- tempt of him by wilful disobedience? What greater offence than to implore pardon, though determined not yet to give up sin ? Or to pretend to call upon the Lord for liberty, as if we were enslaved against our will, when we love our bondage ? If we regard iniquity in our hearts, though we make many prayers, he will hide his face from us : " For he heareth not sinners ; but if any man be a worshipper of God, ajid doth his will, him he heareth." Yet it must be observed in this place, with pe- culiar caution, that no one, though in actual subjec- tion to sin, ought to be discouraged, on this account, from praying, provided he in earnest seeks deliver- ance, because from the throne of grace he must re- ceive that blessing. In a guilty and enslaved con- dition, all the saints of God have began first to call upon him : nor is any one disqualified from making acceptable prayer, though the combat with a master sin is for a time severe and dubious, and he may be frequently overcome by his own wickedness. If, in this sad case, the sinner feels shame and sorrow, with great desire (notwithstanding the dreadful power of his corruptions) to serve God, he ought immediately to make his confession, and'bewail his miserable bondage. — Then will he know there is a deliverer, who looketh down from heaven to hear the groanings of such as arc in captivity to their sins, and ready to perish. Nay, where relapses arc fi^^quent, though the condition be most deplorable^ COMPLETE DUTY OF MAN. 455 yet let not prayer be given up ; for this is turning our back on the only remedy which can be used. If there be a real contention against sin, and unfeign- ed prayer for victory over it, I would encourage such to maintain the combat. Their souls are at stake, and the promise of God is sure, he will yet hear their cry, and will help them. A second property in all acceptable prayer is self- abasement. We must draw nigh to God, conscious of our vileness, which renders us unworthy so much as to lift up our eyes to Heaven, much more to re- ceive pardon, peace, and salvation. We must make our requests as mere objects of mercy, who would have no cause to complain, were our sins punished with eternal death. Great stress is laid upon this humiliation of the soul by the inspired writers. ^' The Lord is nigh unto them that are of a broken heart, and saveth such as be of a contrite spirit," Psalm xxxiv. When Jehovah describes the glory of his Majesty in the subUmest manner, he specifies this indispensable requisite in the right worship of his name : '' Thus saith the high and lofty One, who inhabiteth eternity, whose name is Holy, I dwell in the high and holy place with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." St. James strongly urges the same humiliation ; he addresses those who were formal in their devotions, constant and punctual in prayer, but little affected with their defilement and sinfulness. After reprov- ing them for asking amiss, that they might consume it upon their lusts, he directs them how to pray with success : " God," says he, " resisteth the proud, but giveth grace to the humble. Be afflicted, and mourn, and weep. Let your laughter be turned to mourn- ing, and your joy to heaviness ; humble yourselves In the sight of the Lord, and he shall lift you up," U3l COMPLETE DUTY OF MAN. This abiding sense of our own vilencss must at- tend our prayer, in opposition to those self-exalting ideas natural to us, and in full proof that we know no man living can be justified in the sight of God> should he enter into judgment with him. To this humiliation must be joined affiance in God, and boldness in approaching him. When we ask, v/e must not fluctuate between hope and doubt ; but be assured, we shall no less certainly obtain all wc need, than if the blessings we implore were already given. When, for instance, we confess our sins with sorrow and humiliation, begging mercy through the atonem nt, we must be confident wc shall not be disappointed ; or when we pray for victory over our natural corruptions, we must assure ourselves they shall be subdued. When, in great distress and per- plexity of mind, we beg of God direction, support and deliverance, we must not listen to a fear, that perhaps we shall not be heard : for by harbouring distrust, whether God will perform his gracious promises, we exceedingly dishonour him ; and, in the very act of addressing him as almighty, good, gracious, and faithful, betray a suspicion of his vera- city, power, or love towards them who call on his name. Jesus saith, '^ Have faith in God." Depend without reserve upon him, for the performance of every thing he hath promised : " For verily I say unto you, that whosoever shall say unto this moun- tain, Be thou moved, and be thou cast into the sea, and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass, lie shall have whatsoever he saith." How great so- ever the difficulty may be which you meet with in the way of duty, and as much above your strength to remove as to root up a mountain by a word from your mouth, it shall be brought to pass provided you place an unshaken trust in the divine power and COMPLETE DUTY OF MAN.' Ssr promises. " If ye believe ye have the things yc ask for, ye shall receive them." Some would con- fine such commands and promises to the apostles. But St. James gives it as an unchangeable direction to the church. *' If any one of you lack wisdom., let him ask of God, wh© giveth to all men liberally, and upbraideth not ; and it shall be given him. But let him ask in faith, nothing wavering : for he that wavereth is like a wave of the sea, driven with the wind, and tossed. For let not that man think that he shall receive any thing of the Lord," James i. These passages prove affiance in God is a princi- pal property of Christian prayer, and require us to apply to him with liberty and confidence as to a Fa- ther. Indeed amongst all who love us, we can find none so tender and affectionate as he is to those who call upon him. The delightful communion between him and the faithful is therefore strongly expressed in the following words ; *' We have not received the spirit of bondage again to fear, but we have receiv- ed the spirit of adoption, whereby we cry Abba, Fa- ther. The Spirit itself bcareth witness with our spi- rit, that we are the children of God." Our worship and absolute obedience to the eternal Majesty is sof- tened into holy familarity, and, through the abun- dant grace of redemption, converted into a child- like dependence upon his care and love for us. Rom. viii. It is difficult, indeed, to conceive how such confi- dence in God, and assurance of receiving from him every thing we ask for the good of our souls, can consist with a deep abiding consciousness of our own vilcness ; or how we can conquer the doubts arising from a sight of our numberless defects, so as to ask without a faltering tongue. To remove this difficulty, another grand property •f prayer, without which it cannot succeed, must be S^S COMPLETE DUTY OF MAN. insisted on, viz. Dependence on die sacrifice, righteousness, and intercession of Christ, the Head and great High Priest of his church. By this we constantly acknowledge our own good qualities are so far from procuring of themselves regard from God, that we do not presume to offer him even the homage due unto his name, without having respect to the merit of the all-perfect Mediator between God and man. By this act, we confess, that the death of Jesus, for our transgressions, to satisfy and demonstrate the justice of God, and his appearing in heaven our advocate, and the propitiation for our sin, is our grand encouragement to draw nigh to God in full assurance of faith, notwithstanding the infinite purity of his nature, the dreadful examples of his indignation against sin, and the defilement daily coming upon us. When Jesus is thus our peace and hope, there is no room for confusion or distrust though we be un- worthy and vile. For he is ordained of God to make reconciliation for the sins of the people. He stands engaged by office and love to undertake the cause, and save the souls of all who come to God by him. And the command from heaven is express, that we should, in consideration of his character and office, *' come boldly to the throne of grace, that we may ©btain mercy, and find grace to help in time of need." Further, it is essential to acceptable prayer, that it be offered up in the name of Christy if not imme- diately addressed to himself. We commit a capital offence when we overlook him. If any one dare to think thus with himself — The mercy of God is suffi- cient encouragement to me to pray ; I esteem it a disparagement of his goodness to apply to him by a Mediator ; I need no one to intercede for me, nor will I be beholden to any thing more than my own COMPLETE DUTY OF MAN. 359 good qualities, and fitness for pardon, to make my peace with God, and procure me the benefit of eter- nal happhiess. Prayer offered up to God upon such principles by any man is as great a wickedness as if he blessed an idol. It is an audacious censure of the divine constitution in the method of saving sinners and rebels. It is, as far as lies in man's power, to pull down the Son of God from his throne, and thurst him out of that highest office of unspeakable benevolence and glory, which he discharges in hea- ven. It is to treat even the revelation of God with scorn, since the most conspicuous doctrine in the Bible is, that Jesus Christ is the one Mediator be- tween God and man, and advocate with the Father, and a propitiation for sin through faith in his blood, that God might be just, and yet the justilier of all that believe in Jesus. There is an absolute need, therefore, that in all our approaches to God, we honour the Son even as we honour the Father, by solemnly expressing our dependence upon his sacrifice, righteousness, and intercession as the only means of enjoying the love of God. Though we ask, therefore, only things promised, as disciples of Christ, and in his name, meaning no more, by these terms, than that we believe Christ was a prophet sent of God, our petitions, instead of finding acceptance, will be a high crime, betraying our haughty spirit and stubborn unbelief. For noth- ing but pride, and a rejection of Christ the Saviour, can lead us flatly to contradict the scripture declara- tions : *' There is no other name given under hea- ven, whereby we can be saved, but that of Jesus ; no way of coming to the Father, but by him." To suppose we may come in our own name, if we practice moral righteousness, makes Christ of none effect. No wonder, therefore, such stress is laid, in X X 300 COMPLETE DUTY OF MAN. scripture, on prayer being offered up to God througli Jesus Christ our Lord. From what has been advanced, it appears indis- putable, that a real purpoj^e to obey God, a humble sense of our vile polluted condition before him, a full assurance of being heard, and a perpetual de- pendence on the Lord Jesus Christ the one Media- tor, must unite in all acct ptabie prayer. In the prayer of all real Christians, they do unite at first faintly, and not so easily to be discerned; but as Christians grow in grace, thes^ properties become more and more conspicuous, and they themselves more conscious and assured, that in this manner they worship the God ot their salvation.^ But this spirit of true devotion is not confined to the closet or family. It leads Christians to delight in the great congregation, and be present in all ordi- nances by which God is honoured, his faithful peo- ple comforted and strengthened, and paricularly, as opportunity offers, it is the desire of every one who p^lories in the cross of Christ, to eat and drink at his table, that they may there enjo) the communion of saints, and the most lively representation of Christ's body given for them, and of the blood of the New Testament shed for the renusbion of shis. COMPLETE DUTY OF MAN. 36 b SUNDAY XLIX. CHAP. XLIX. On the certain Success of Prayer. Believers in Chnst are encouraged diligently to pray, from absolute assurances that they shall succeed. This success is ascertained by consider, ing from whence true prayer in the heart arises. We are taught in scripture, that of ourselves we can- not think a good thought, much less feel a desire and purpose to obey the Lord God in all things. If then we do come to him, as a child in want to his father, trusting in our Lord Jesus Christ, it is from a divme influence called in scripture, the draw- ing of the Father. Can such a gift be vouchsafed in vain ? Can we think any one is enlightened to beg grace, that he may know and live in obedience to the will of God, yet not be heard ? Can a poor pe- titioner fall down low on his knees before God for thib excellent gift, yet rise up confounded at the re- jection of his suit ? No, by no means. The merci- ful, gracious God is not wont thus to afflict the con- trite S[)irit, and disappoint the holy expectations excited in the heart by his own agency. On the contrary, a real desire of receiving any spiritual blessing is a pledge of its being given : "■ For every good and every perfect gift cometh from above, from the Father of lights, in whom is no variableness, neither shadow of turning, who of his own will be- got us by the word of his truth," James i. This is established by many affecting declarations. God represents himsplf as taking delight in the 36a COMPLETE DUTY OF MAN. prayer of the upright. In one place, assurance of success in prayer is described by his looking into the recesses of the heart, waiting to see the first dawning of prayer, and to answer it before clothed in the form of a direct petition. " And it shall come to pass that before they call, I wull answer, and ■while they are yet speaking, I will hear;" Isa. Ixxvi. In another, he commands one of his children to pub- lish the immediate acceptance of his own prayer : " I said I will confess my transgressions unto the Lord, and so thou forgavest the iniquity of my sin ;" Ps. xxxii. These passages assure us, we can never pray for a spiritual blessing, without receiving it. And that we might harbour no suspicion of the success of prayer, our Lord compares the readiness with which God succours the poor and needy who call upon him, to that which tender parents feel for their off- spring in their wants — " What man is there of you, who if a son ask bread will he give him a stone ? Or if he ask a fish will he give him a serpent ? If ye then being evil [vitiated in your nature, are still by instinct drawn glacliy to supply the necessities of your chil- dren], how much more shall your heavenly Father give good things to them that ask him ?" Should it be objected, that the faults of the best are so many, as may well excite their doubts, whe- ther God, consistently with the honour of his per- fections, can hear them, this perplexity is removed by the assurance that Jesus Christ, the righteous, appears in heaven an advocate in behalf of all who call on him, alleging what satisfies the law, and ab- solves the humbled delinquent. The memorial of his abundant kindness in dying on the cross, is per- petually before God, whilst the Mediator declares it his rightful request, that for his sake the prayers of those who believe in him should be accepted, their COMPLETE DUTY OF MAN. 37,3 sins blotted out, and increase of grace bestowed upon them, for he ever liveth to make intercession. This truth is represented with the greatest mag- nificence in the book of Revelation. The beloved disciple, we read, saw in vision all the choir of an- gels : * ' and there was silence in heaven for the space of half an hour." But wherefore do the praises, for ever due, cease to ascend before the throne ? It was that their whole attention might fix on the great an- gel, who, as the High Priest on the day of atone- ment, carried incense in a golden censer, and burnt it in the holy of holies before the Lord ; so now he, the great High Priest of our profession, stands in a ministering posture before the altar of burnt- offerings, signifying the atonement he had made by his own blood. ** And there was given unto him much in- cense, that he should offer it with the prayers of all saints, upon the golden altar which was before the throne. And the smoke of the incense which came with the prayers of the sahits, ascended up before God out of the angeFs hand." As the perfuming smoke of incense, composed of finest spices, ascended up like a cloud to heaven, with the prayers of the con- gregation of Israel, offered at the same time ; in this manner a representation was made of Christ's sacri- fice and oblation, the virtue of which mingled like precious incense with the prayers of the Christian church, to make them a sacrifice of a sweet-smelling savour unto God ; Rev. viii. And to add greater force to this magnificent re- presentation of the Saviour's intercession, which gives infallible success to the pra} er of faith, it is in- troduced immediately before the phials of wrath are poured out upon the apostate churches of Christ. Thus in the most affecting manner we are assured, that when the Almighty "whets his glittering sword, and cries, Aha! 1 will rid myself of my adversaries!" S64 COMPLETE DUTY OF MAN. no supplicant approaching him by Jesus Christ shall have cause to say his prayers were not heard. How dishonourable then, and injurious to the love of the Father, the mediation of the Son, and the gracious influence of the Spirit, is one doubt about the suc- cess of prayer ! Its certain success is evident from the promise of God *'to fulfil the desire of them who fear him, to hear their cry, and help them. Every one that ask- eth, receiveth ; and every one that seeketh findeth ; and to him that knocketh, it shall be opened, M it. vii. Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son, If ye shall ask any thing in my name, I will do it," John xiv. To carry this assurance to the hie^hest degree, I add, in the last place, the testimony of facts- If all who have prayed in the manner God has marked out, for the blessings he has promised, have without fail re- ceived them, there cannot be a more clear demonstra- tion of any truth, than of the infallible success of prayer. The word of God abounds with proof that he takes pleasure in making his power tributary, as it were, to the prayer of his faithful people. By prayer Joshua stopped the sun in his course, that he might execute the will of God on his enemies. By prayer Elijah, a man of like passions with ourselves, opened and shut the heavens. By prayer the three children ^vere preserved from harm in the fiery furnace, and Daniel in the lion's den. The time would fail to mention all the instances recorded in scripture of the wonders wrought by the hand of the Lord, in answer to prayer. But if in extraordinary cases God, for the vindi- cation of his truth, and manifestation of his glory thus answered the prayer of faith, how certain must COMPLETE DUTY OF MAN. 3GS be its cfRcacy, when by it we seek only pardon, de* liverance from sin, and those graces by which we may glorify our Maker ? There is indeed no age without a cloud of witnesses to the infaUible success of prayer. Ask those distinguished Christians in our own time, who bear the brightest resemblance to their Saviour, how they obtained such admirable mastery over their passions, such good- will and kind- ness towards all men ; such readiness of obedience to God, through unfeigned love of his name, and delight in his service ; ask them, and they will de- clare with one voice. Not by any power, wisdom, or resolution of our ow^n ; not through any original better formation, or advantage of education, but through the grace ol God, earnestly sought in pra} er, we are what we are. We began in earnest, we per- severed with importunit} in calling upon the name of the Lord ; he heard, and we are not disappointed of our hope.* On the contrary, there is not within the pale of the Christian church a single slave to the love of women, wine, or money ; not one led captive by a sour, angry, peevish, or turbulent spirit, but knows that either he despises pray er, or trifles with it; either disbelieves the necessity or the success of this ap- plication to God : or never once heartily engages in * Many illustrious proofs confiri-n the prevalence of prayer with God, and are to be found in the lives of the most excellent- But I never met with a more pleasing and honourable one than that recorded in the life of the celebrated physician, Boerhaave. A friend of his who had often admired his patience under the greatest provocation asked him by what means he had so en- tirely suppressed that impetuous passion, anger ? The Doc- tor answered, with the utmost frankness and sincerity, that nat- urally he was quick of rescntnvent, butby daily prayer he at- tained that mastery over himself. Burton's LiJ\ of Boerhaave, It was his custom, never \-iolated, to spend the first hour of every day in pv.yer, though patients from every country in Eu- rope applied to him for advice. 366 COMPLETE DUTY OF MAN, it. Hence he cannot possibly experience victory over his detestable tempers, but must live and die in his fetters, and in his infamy. Be glad then, O ye righteous, and rejoice all ye that are true hearted; sing, and give thanks unto the God of all grace, ye who love your fellow-crea- tures, whilst ye behold the abundant provision God has made to succour the poor and needy sons of Ad i«n ; even an infallible relief in prayer, under all diffi^^^iities, sorrows, and temptations. Hence every real Christian must exceedingly value praver, and diligently persevere in it, till the same bountiful God, whose ears are ever open to the prayers of his faithful people, in the end open heaven to their persons : till he give them admission into that glorious world, w^here petitions cease for ever ; because neither w^eakness, nor want, nor fear, nor trials remain, but all the soul feels is perfect felicity, love, and praise. With prayer. Christians must constantly join an- other principal part of devotion, the study of God's word. All scripture, the Old no less than the New Testament, ''is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.'' Therefore we are commanded to search into, and meditate upon it night and day. " These words, which I command thee, shall be in thy heart ; and thou shah bind them as a sign upon thy hand; and they shall be as frontlets between thine eyes, and thou shalt write them upon the posts of thy house, and upon thy gates," Deut. vi. u e. thou shalt be continually conversant in them, and carefully treasure them up in your mind. St. Paul, speaking of the Old, not the New Testament, teaches us, that '' whatsoever thii^gs were written aforetime, were written for our learning, and our ad- monition." Of the New Testament we are infallibly COMPLETE DUTY OF MAN. 367 assured it was written, that " we might believe that Jesus is the Christ, the Son of God, and that b« iiev- in^, we might have life throuipress upon our hearts, O Lord, the exauip'e of al- rhy saints now in glory, and of thy dem Son, our only Saviour, when in the form of a servant. By shtir diligence and great earnestness in prayer, may we be stirred up to shake off all sloth and {ukewarmnt^^s, to tremble at the thought of restraining prayer btfore thee, or neglecting to call upon th\ name. Teach us eilectually that the prayer of faith is the only ap- pointed means of obtaining blessings for the soul, and powTrto have a conscience void of offence towards God or man. And in all our addresses to thee, may we be upright, and with deep humility abase our- selves in thy presence. Dtliver us, O God, from provoking thy wrath, b\ daring to approach thee without a propitiation for sin, and the advocate for transgressors. To Jesus, who endured the cross, and ever liveth to make intercession, may we always look, and to him brmg every offering, for whose sake alone, and at whose hands, it becomes thee, O Father, to receive our worship. In all our re- quests may w^e have access to thee with confidence, Ihrouo^h Jesus Christ the Lord, by the influence of the Hoh Ghost. O God, fill us with faith in the precious promises thou hast made to all who call upon thee; faith in the name and power of Christ, engaged in behalf of COMPLETE DUTY OF MAN, 373 all who come to thee by him, that we may esteem, prayer our highest privilege, and be more and more fervent and diligent in that duty, till all our prayers are completely answered in our everlasting salvation. Grant these our requests for Christ's sake, out great and merciful High-priest, our only Mediator and Redeemer. Ameti. SUNDAY L, CHAP. L. The Pleasures peculiar to Believers in the Lord Jesus Christ. IT is too general an opinion, that men can never be at present so happy, if they entirely submit to the government of God, as by taking some forbidden self-indulgence ; that if we are to be wholly at the will of our Redeemer, all thoughts of pleasure must be given up, and we pass our time like superstitious recluses, in moping melancholy, or at least under very irksome restraints. This falsehood is full of impiety, and hurtful to a great degree. Full of impiety, for it blasphemes the life of faith and the service of God, as not to be en- dured, but in view of some future reward, or through fear of the wrath to come ; though, in point of superior enjoyment, the life of faith and the service of God, have the promise of this world, as well as of heaven. The slander is also hurtful to the last de- gree, because, if men imagine Christian obedience uncomfortable, violent love of pleasure, joined with Z 2 ar^ COMPLETE DUTY OF MAN. a flint belief of eternity, will certainly lead them to take part in the voluptuousness at hand, risking any lobS they mav sustain beyond the grave. The system, therefore, of doctrinal and practical Christianity, contained in this volume, cannot more properly conclude than with a faithful account of the high pleasures peculiar to real Christians ; and with unanswerable proofs that these pleasures are rational, certain to be enjoyed, and necessary to produce and secure Christian obedience. From hence it will appear clear to demonstration, that the obedient children of God, so often pitied as miserable in their self denial, and on account of the strictness of their life which separates them from the licentious vvorld, do in fact know more pleasure than any people upon earth. The first source of pleasure peculiar to them is their excellent knowledge. God the father, in his ado- rable perfections, in his works and word, in the re- demption he hath provided, and the various blessings he hath promised : God the Son, in his original glory and marvellous humiliation, in all the parts and benevolent purposes of his mediation: God the Holy Ghost, in his miraculous gtfts of old, his per- petual influences and consolations, with all the reali- ties of the eternal world, are pleasing subjects of meditation to a true believer. The whole herd of nominal Christians, it is true, may hear the sound of these great things, and per- haps profess some belief of their reality. But wed- ded to objects of sense, they can find no heart to take an exact survey of them ; wherefore, seeing they see, and do not perceive, and hearing they hear, and do not understand. On the contrary, believers attain a real knowledge of the excellency of scripture truths, which is lively, penetrating the soul, and of course delightful. For who can question the plea- COMPLETE DUTY OF MAN. 37/ sures of science, when thousands toil for no other reward ? The discovery of truth charms, though it be in objects of sense, which have relation only to time, without any power to give the dispositions essential to peace of mind. Is such knowledge plea- sant ? How much more a discovery of truths which, beside their novelty, have a grandeur even to fill the soul with admiration ; a grandeur no sooner ap- prehended, than they necessarily excite the most pleasing ideas ! — Before, they were either despised or suspected, or blindly credited from force of educa- tion. Now, they act like themselves; they inpires new resolutions ; they kindle ardent desires ; they ex- cite abdndant hoj)e. Believers are brought by their spiritual knowledge into a new and glorious world, where objects interesting beyond measure, al tend* ing to their honour and exaltation, surround them : and in proof of the pleasure they receive from this knowledge, the change from ni,2:ht to day is chosen b\ the Holy Ghost to express their joy, on bt ing translated into the kingdom of God's dear Son. Ye were sometimes darkness, but now are ye light in the the Lord, Ephes. v. For God who commanded the light to shine out of darkness, has shined in our hearts, to give the light of the knowledge of the glorv of God in the face of Jesus Christ, 2 Cor. iv. Besides, the pleasure believers only from their Jirst acquaintance with scripture truths, increases as they advance. There is a very sensible progress in di ine, no less than human science. At first a faint and confused view of the gospel, afterwards a clear perception of its various uses and matchles excellence is obtained. At first they receive the truth with he- sitation, afterwards they come to a full assurance of understanding and hope, and comprehend the breadth and length, and height and depth, of what before was superficially known. Such progress is inseparable 378 COMPLETE DUTY OF MAN. from perseverance in the faith of Christ, never fail- ing to prove a spring of fresh pleasures. This knowledge is in a peculiar degree pleasant, from the solid benefit it confers. All other objtrcts which can engage the mind leave men, after the highest degrees of success in their pursuit, to feel wants unsatisfied, passions unsubdued, and various evils to which they are exposed. Their knowledge cannot support, much less profit them, when they are leaving the present scene. They must die even as others in the dark, not knowing what their future existence is to be. This is the necessary condition even of those who excel most in human science. But real Christians receive, from their knowledge of Chi ist, contentment in every condition, victory over inordinate affections, a shield against all assaults, and a supernatural firmness of mind to bear up in the hour of distress, and look out for eternal glory to begin, soon as this mortal life is ended. Knowledge thus supremely excellent enriches, in different degrees, all real believers hi Christ Jesus. The poorest and lowest of the people (let not the great and learned take offtnce) are not one single degree farther removed from these incomparable benefits, than men of parts and education. It is God onlv who teaches this knowledge, and every human praving soul that seeks, is equally sure to find it. The pure delight flowing from this divine knowledge is at once emphatically affirmed, and powerfully re- commended. " Happy is the man that findeth wis- dom, and the man that getteth understanding. For the merchandize of it is better than the merchandize of silver, and the gain thereof than fine gold. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to them that lay hold upon, her, and happy is every one that retaineth her. Who can consider the nature of scripture trutho COMPLETE DUTY OF MAN. 379 or believe these divine assertions, and not allow that believers in Christ Jesus have more pleasure than any people upon earth ? But knowledge of the mysteries of the kingdom of God is aluays joined with his peace, with the privilege and spirit of adoption. No sooner do men truly depend, through know- ledge of Christ Jesus the Lord, upon his sacrifice and mediation, than the\' have the promise and oath of God, that there is no condemnation to them. The prophets, the apostles, and the Redeemer, continually afiirm this. In proportion as they believe the truth, their conscience is rationally appeased, and from a sharp accuser becomes an encouraging friend. It now no longer upbraids them with their folly, but commends their wisdom in fleeing to the refuge which God hath provided ; no longer haunts them with fears of approaching judgment, but registers and attests their cordial recL ption of the atonement. They have now the answer of a good conscience towards God, by the resurrection of Jesus from the dead. In this one fact they see the indictment which was against them, which was contrary to them, taken out of the way, and they have boldness to enter into the holiest through the blood of Jesus. The superior joy which such persons feel in their gracious acceptance with God, no one can question, who knows what diiferent ideas true Christians con- ceive from the rest of mankind, both of his hoHness and the desert of their own offences. The only reason why pardon of sin is not universally coveted more than beauty, wealth, or honour, is, because men are generally full of presumption and infidelity. But suppose your guilt was now placed before you in its true point of light, so that, wherever you went or whatever you were doing, this poignant awful thought forced itself upon your mind, '* I have J80 COMPLETE DUTY OF MAN. been an enemy to God, for I have in my practice de- nied his government, and 1 have robbed him of his glory. 1 have abused this goodness, wearied his patience, and provoked his justice to shut me out of heaven and his favour ; what must 1 do to be saved ?" Suppose, in this distress, your understanding was enlightened, and your soul brought to rely upon God, manifest in the flesh, on purpose to ^eek and save those who were lost by sin, as you now with grief perceive yourself; can you conceive a joy equal to a change from such fears to a good hope ? Can you imagine a more pleasing alteration of circumstances, than to have grace, mercy, and peace from God the Father, and from the Lord Jesus Christ, succeed the black clouds that were every moment threatening to burst over your head? Though the blessing be pure- ly spiritual, and therefore set at nought by the mul- titude, who never knew pain for their sins ; yet to you it must prove a spring of joy, as much be\ond temporal blessings as the salvation of the soul is more desirable to all who know its worth, than any fading good below, however useful in its place. A second blessing, joined always with the know- ledge of Christ, is the privilege of adoption into the family of God. To give some just idea of the plea- sure derives from thence, we must explain the nature of adoption, as it anciently obtained. It was cus- tomary, especially in the states of Greece and Rome, for a man of wealth, in default of issue fron> his own body, to make choice of some person, upon whom he put his own name, proclaiming him his heir, and requiring him to relinquish his own relations, and never return to his own family. In this act there was an imitation of nature, by which the afflictive failure of offspring from themselves was supplied by feomething as much like a child of their own as pos* COMPLETE DUTY OF MAN. 581 sible. The person thus adopted was by law entided to the inheritance upon the decease of his adopter ; and, however void of the least title to such a benefit before, was now invested with the same privilege, as if he had be en born the son of his benefactor. Suppose this act of adoption taking place in fa- vour of some desolate orphan, how conspicuous would be his exaltation ! How exceedingly pleasing the change of his condition ! In the judgment of the world, how happy the object of such a prosperous providence ! But worse is our natural state than that of a des- titute orphan. The Redeemer affirms, that we are wretched, and miserable, and poor, and blind, and naked, till our relation to him by living faith at once enriches us with all spiritual blessings. If this be a hard saying, and enrages the world, all believers in Christ acknowledge such was their own case, and see their own picture in it. In this deplorable condition, they heard, understood, and believed the record God has given — that he sent his own Son, made of a wo- man, made under the law, to redeem them that were under the law, that they might receive the adop- tion of sons, be fellow citizens with the saints, and of the household of God : " For to as many as re- ceived him, to them gave he power, or privilege, to become the Sons of God." Have not persons, who receive so great a gift, plea-- sure above ail men in the wotld ? Have they not cause to cry out, in joyful admiration, " Bt hold what manner of love the Father hath bestowed upon us, that we should be called the sons of God ! " What an height of honour, to be adopted into a relation with himself, which makes them rich to all eternity ! " For all things, saith the Lord, [speaking by his apostle to true believers,] are yours, whether Puul, or Apollos, or Cephas ; ail means, ordinances, and 382 COMPLETE DUTY OF MAN. ministers, for your spiritual, good; or the world, all things in it, as far as they can be of any real service ; or hfe, as long as its continuance can be a favour, and, when it ceases, death shall be gain — things pre- sent, and things to come, all temporal and eternal mercies are yours, and ye are Christ's and Christ is God's." What an inheritance is this ! Who can know it is his own by the free gift of God, through the redemp- tion that is in Jesus Christ, and not rejoice ? This joy is inspired and supported by the spirit of adoption^ connected both in the new covenant and in the hearts of believers with the privilege of adop- tion. We are fallen to a great distance from God^ which is increased by our wilful offences against him, of which our consciences accuse us. But unpro- voked aggressors can hardly ever believe the party they have greatly injured does fully forgive them. So, after our most unreasonable and multiplied transgressions, v/e are naturally in pain about the in- tentions of our Maker concerning us. This dis- trust aggravates our misery, and prevents our receiv- ing consolation from above, when most we need it. Hence, men under their distress, instead of fleeing to God in aflaance and love as a tender Father, ap- proach him, compelled by their necessity, with a faultering tongue and trembling heart. Such is the gloomy condition of the multitude respecting God, as daily observation proves. Did they trust in him as their father and friend, they would not, as they do, sink and be dismayed under their distresses, or be unwilling to think of him, and call on his name. The case is happily the reverse with real believers. The Holy Ghost describes the state of their minds in these words : ''Ye have not received again the spirit of bondage to fear, but ye have received the spirit of adoption, whereby w^e cry, Abba, Father ; COMPLETE DUTY OF MAN. 383 the Spirit itself beareth witness with our spirit, that we are the children of God." They look up to him with the sweet assurance children have in their affec- tionate parents — Not intimidated by infinite Majesty or consciousness of guilt, as if it should be avenged upon them; not in darkness about the intentions of God towards them, but assured by his own promise, ratified to them by his Spirit, that he is their God. ar.d they his people : or, if suspicions of his love towards them begin to rise, they still exercise the spirit of adoption ; for with holy shame they lament their un- belief, they make known to him all their wants, and wait in humility till he sees fit to help and comfort them. Ransack now all the boasted sources of gratifica- tion in the world. I defy you to produce a pleasure arising from thtm which can stand in competition with an heart free from every other care than that of serving him in our station, knowing he is our great and ail-sufficient friend. The calm of mind, the sunshine, the entire complacency in God which the spirit of adoption creates, is called the kingdom of God within ; not by erring men, who use high flights in their expressions, but by the Saviour himself— And the more believers grow in grace, and in the love and knowledge of Christ, the more they are sure to enjoy of the spirit of adoption in all its fruits. Another peculiar source of pleasure, inseparable from those already named, is the union of excel- lent tempers formed in true Christians by the Holy Ghost. In their repentance (discouraging as repent- ance sounds) pleasure mingles even with their tears. They love to abase themselves before God, giving due honour to his justice, holiness, and majesty. They have a pleasure in loathing themselves for their past ill conduct towards him, who stands not over them with a rod of iron to punish their trans- S84 COISirLETE DUTY OF MAN, gressions, but holds forth the sceptre of his grace, that they may approach him, and live for ever. They feel pleasure when they return to God, and sav, We come to thee, thou art the Lord whom we will serve. What by the basest sacrilege we so long alienated from thy service, we now restore. Take all the powers of our soul and body : possess and employ them only in thy work, and to thy glory. When believers disclaim their own base interests, without intending to keep any thing from God, without making conditions, or halting between two opinions, as if inclined to retract the surrender of themselves, there is always much pleasure interwo- ven in the very exercises of repentance ; but much more in acts of faith towards our Lord Jesus Christ. These are lively acknowledgments of the highest obligations, the noblest motives to love and obey, and the surest foundation for joy and triumph. What can you imagine more delightful, than for men, who see themselves sinful and miserable, to hear the voice of the Son of God, who says he will deliver the poor and needy when they cry unto him, and them who have no helper ? They feel their own emptiness, and know all fulness dwells in him for their relief. Thev bow at his footstool, readv to perish, and he receives them as the father the return- ing prodigal, to put upon them the best robe. They confess their desert of wrath, and he most gracious- ly grants them an ample pardon. They know, with- out his interposition, they must have been condemn- ed to hell, and, behold, he has exalted them by his own life, and his death on the cross, into children of God, and heirs of glory. What, like these views, can excite pleasing sensations in the mind ? These, reader, are permanent sources of pleasure peculiar to real believers in Christ. From hence, they stand quite independent of the world for their COMPLETE DUTY OF MAN. S^5 highest satisfaction, and enjoy much comfort in spite of all disappointments from it. Besides, there are seasons in which it pleases God to fill them with joy unspeakable, and full of glory. This he generally does, as appears from experience, before they are called to severe trials, or when they are preparing for more extensive usefulness. Then, in a remarkable degree, God is their exceeding joy. There are also frequently seasons of devotion, both public and secret. -When their souls, Snatch 'd by the Spirit's power from their cells Of fleshly thraldom, feel themselves upborne On plumes of ecstasy, and boldly spring Up to the porch of heaven. Consider these several sources of pleasure peculiar cO true believers, and see their amount. They alone possess that excellent knowledge which brings with it the peace of God, and the blessings of redemption. They alone are children of God by adoption and grace, and have the heart of children towards him. They alone are conscious of faith, repentance, love, hope, and every grace, in which the divine image consists. They alone experience communion with God ; and sometimes feel transport, which they remember, with lively thankfulness, long after the particular sensation is worn off from which it arose. *'Let not the wise man then glory in his wisdom, neither let the mighty man glory in his might ; let not die rich man glory in his riches ; for neither learning, knowledge, power, or wealth, afford the best pleasures we can enjoy : but let him that glorieth, glory in this," that he undcrstandeth or knoxveth Gody who, though heaven is his throne, doth indeed dwell with the faithful on earth, and in their behalf exer- ciseth, ** loving-kindness, judgment, and righteous- 38© COMPLETE DUTY OF MAM. ness, for in these things I delight, saith the Lord.'^' Jer. xi Judge not then, with the eye of flesh, what is the best source of present pleasure : for it is no more perceptible by sense, than the excellencies of the mind, than learning and genius. And, as you would justly meet with universal contempt for your ig- norance, should you dare to say, the study of the fine arts, or discoveries in nature, can give no plea- sure, because beyond the comprehension of the mul- titude, and neither showy nor palpable like the joys of the sensual ; so be assured, you blaspheme the honour of God, deny his truth, and bewray your own dark state to all the excellent of the earth, when you dare question the present pleasures enjoyed bv every one who believes in Christ to the saving of his soul. Pray, therefore, that you may be taught of God, and darkness be made light before you. Then will your gross mista: es, arising from a depraved heart, be rectified. Then will you clearly see, that real Christians are not more distinguished by purity of life, than their superior pleasures. Then will you understand, that (contrary to the despicable opinion the world holds to their sober singularity, and the im])ious prejudices which every where prevail against it) the eye never saw any thing so grand and beauti- ful amongst the objects of sense ; nor did the ear ever hear any thing so delightful or advantageous ; nor, amongst all the sciences, did the mind ever compre- hend any thing so adapted to give, with excellence, joy to the soul, as the things which God hath pre- pared for them that love him, even before the sons ol men : which things are given to them on this side the grave, as an earnest of what they shall possess for ever in glory. If this great assertion be still suspected, and full proof demanded that such joy is rational, certain, and COMPLETE DUTY OF MAN. SS? necessary, it shall be produced in the following chapter. SUNDAY LI. CHAI>. LI. On the Pleasures peculiar to a Christian. 1 HERE is nothing at first view, perhaps, more strange than the strong prejudices in men professing Christianity, against the joy it was revealed to in- spire. That the doctrine of salvation by Christ cru- cified only should offend, is no wonder ; for our high spirit knows not how to brook the self-abasement it demands ; nor, anybetter, his pure precepts, from the universal self-denial they enjoin. But that men, call- ing themselves Christians, should quarrel even with the joy their own religion promises, and pour dis- grace upon it as at variance with reason, is a surpris- ing fact; since, upon the bare report of such pleasure and joy, one would conclude our natural desire of happiness must strongly prompt us to wish it were a reality; whilst many cutting disappointments from the world must incline us to think it reasonable some friendly sanctuary should be provided for all who love the Lord, where solid joys might certainly be found. But, upon examination, we shall fully detect the ground of this strange prejudice against the joys springing from the faith of Christ. For were they allowed to be I'ealy men must pass for counterfeits, 388 COMPLETE DUTY OF MAN. who are strangers to them by their own confes'sion. They must be forced to see how despicable is their religion, which consists in assenting to scripture- truths, without feeling their power ; in a round of duties, without spiritual life, or in being honest, sober, and harmless, without any more delight in God than infidels know. So that the whole charac= ter, peace, and security of nominal Christians, in their own judgment, are at stake. Wherefore they are bribed in regard to their ov/n quiet, to cry down, as rank enthusiasm, those joys to which themselves are strangers. Besides, the spirit which lusteth in us tq envy cannot endure others should receive tokens of love from God, which we ourselves know not. To these causes, enforced by a few instances per- haps of real delusion, we may fairly ascribe that gen- eral and stubborn prejudice against one of the no- blest privileges of a Christian, joy in God. In vindication, therefore, of this privilege, I shall prove it is reasonable to conclude, that real Christians mat/ experience, from the sources already named, much delight : certain it is they do and necessary they should. It is most reasonable to conclude, that real Chris- tians may experience much delight, because God represents himself under the character of a Father to the faithful in Christ Jesus, in a sense which none besides themselves can lay claim to. It v/ould be endless to cite all the passages which assert this important distinction. The Redeemer, in the strong- est terms distinguishes all believers from the rest of mankind: " Whosoever shall do the will of my Fa- they [by believing in and obeying me], the same is my brother, and sister, and mother.'' When he was going to heaven, he said unto the representatives of his church in all ages, '* I ascend to my Father, and your Father, to my God, and your God,'^ The COMPLETE DUTY OF MAN. 389 same distinction is made by the apostle. He exhorts those who were wavering, whether they should for- sake their idolatrous friends and relations, to em- brace the gospel, for this reason, that then God ** w^ould receive them, and be a father to them, and they should be his sons and daughters," 2 Cor. vi. As God then stands in so near and peculiar a re- lation to the faithful, what more rational than to conclude, his love for them far surpasses the affection of earthly parents towards their offspring ? But what parent, worthy of that tender name, ever refuses to manifest the delight he takes in his children, as they are able to bear such kind regard ? Or docs not study, by numerous expressions of love, to ren- der their state of subjection a pleasure to them ? And is it not perfectly reasonable to conclude, that the eternal Father may as sensibly distinguish be- tween believers and hypocrites, as we do between our duteous children, who want encouragement, and stubborn ones, who must be kept under a fronn ? That, to use his own words, his secret should be with them that fear him, and he should bhew them his covenant ; whilst others remain at a distance from him, without any spiritual light, grovelling in the pleasures of sin and the things of time, which they basely prefer to God, and all the riches of his grace? Certainly this is a most rational conclusion, especially wlien it is considered, that, through the whole Bible, believers are declared to be the delip:ht and glory of God. It is in vain to object against this, as implying too great a stoop in him, and making men of too great importance ; because the scripture account of the connexion between God and the faithful stronglv affirms that such condescension and regard is paid to them. He, therefore, \\\\o is ready upon either of thQse presumptions to mock at the mention of S90 COMPLETE DUTY OF MAN. joy in God, arising from the near and dear relation believers bear to him, despiseth not man, but his adorable Creator, who promiseth of his superabound- inp; grace, '' I will dwell in them, and walk in them, and I will be their God, and they shall be my peo- ple,'' 2 Cor. vi. It is most reasonable to conclude believers in Christ may experience peculiar delight, because they seek all their joy in God alone. The acquisition of riches will not satisfy them, nor the enjoyment of health, honour, or long life. '' Lord, say they, who is like unto thee ? Lift thou up the light of thy countenance upon us. This will put more joy into our hearts than the increase of corn and wine." And is it en- thusiasm to conclude, that God, who both deserves and stricdy requires such supreme affection, should reward every one who pays it to him* ? Or that when men are so divinely changed as to prefer the favour of God infinitely before their own worldly interest, and every sensual gratification, they should receive the completion of this gracious and ample promise ? *'I love them that love me, and they that seek me early shall find me. Riches and honour are with me, yea,' durable riches and righteousness ; that I may cause those who love me to inherit substance, and I will fill their treasures," Prov. viii. 17. Further, we may reasonably conclude that the plea- sures believers enjoy are high and peculiar, when we f^onsider the force with which parental love always breaks out towards children, vvho, zealous for the lionour and rights of a {either, endure bitter persecu- tion on that account. What possible demon jtra- lion of ailbctJon is then withheld ? If we, therefore, (to use our Lord's argument) being evil, know how to reward, by every evidence of great delight in them, our excellent children, how much more shall Our heavenly Father give tokens of his delight in COMPLETE DUTY OF MAN. j&i them who suffer for zeal in his cause, and love of his name ? But no one can be a Christian, according to the scripture definition, without suflering for it. Begin, whoever thou art, by thy example to rebuke not only scandalous vices, but all the shameful hypoc- risy of nominal Christians ; and thou shalt very soon find enough to try thy courage, patience and fidelity. If thou art poor, the loss of work and bread to cat shall be held up before thee by the ungodly, to de- t^r thee from being more religious than they like. If thou art young, and darest to take more pains to live godly than those about thee choose to take themselves, thou shalt feel a domestic persecution, which, though it makes little noise, is very grievous to flesh and blood. In such cases, does not sound reason justify scripture assertions, teaching us to eonclude, God will afford some counterbalance to all the bitter speeches and spiteful usage his confessors experience ? " That he will enlighten the eyes of their understanding, to know what is the hope of his calling, and what the riches of the glory of hh inher- itance in the saints, and what i:> the exceeding great- ness of his power towards them that b^ lieve ?" Is it weak and et^thusiasiic to conclude, there is in all such eases joy imparted from the Lord to fulfil the scrip- ture — '' Thou shalt hide them in the secret of thy presence from the pride of men : thou shalt keep them secretly in a pavilion from the strife of tongues?" Psal. xxxi 19. The Almighty is represented in this passage as giving his faiihful people so lively a sense of his love and protection as keeps them from growii>g weary in his service, or from any inclination to be less bold for the truth. By his secret consolations they pass their time, as in a pa- vilion pitched in a delightful garden, though the 3 B ,192 COMPLETE DUTY OF MAN. strife of opposing or reviling tongues be hearij iironnd them. Which position then is most reasonable and con- sonant to the scripture character of God, to assert ihat he does or does not manifest his love in a pe- culiar degree to those who love him ? Allowing the promises in the Bible are truth, judge, who are ab- surd and grossly mistaken ; nominal Christians, posi- tive against any communications of joy ; or real be- lievers, who maintain, that a life of self-denial obe- dience in the service of God abouiids with this spi- ritual blessing. To conclude this point, it is highly reasonable to suppose the faithful in Christ have joy peculiar to themselves, because their etemal state will differ in- finitely from what awaits the world of the ungodly. The latter, hardened, alas ! even to the hour of death, will then meet an incensed Judge ; remain in all their filthiness, and feel the misery of endless pun- ishment. The former leave the body to enter, wc are assured, into the presence of the Lord. I would ask, then, does not reason lead us to conclude some anticipation of this bliss is enjr>yed before its ful- ness ? And that the blessed heirs of salvation, who are so soon to inherit the promises in their utmost completion, should have delightful acquaintance with their meaning here, and joy in their God, the same iu kind as that reserved for them in heaven ? That those whom the Kii)g of kings will rewaad with eternal glory, in the presence of men and angels^ should rejoice in the blessed hope, be sealed of him, and have the earnest of his Spirit in their hearts ? Is not this much more reasonable than to suppose that men, who in one day ma} be as widely distant from each other as heaven and hell, shouid be alike des- titute of any spiritual joy ; should both be left to go on till the hour ot final separation, one no more thaa COMPLETE DUTY OF MAN, 393^ %he other experiencing the light of God's counte- nance ? Certainly no man can name a greater ab- surdity than this supposition. What has been offlred proves sufficiently, I trust, it is no mark of a weak enthusiastic mind to con- clude the niembtrs of Christ have peculiar and great delight, which, though often decrucl as de*. lu-io ;, appears, upon due examination, perfectly ra- tionaL Tiuis hr I have argued only in favour of the rea- S07iableness of concluding real Christians maij possess jo) in God. But I advance farther, and throve, bv the highest authority, that they actually do — because the prophets foretel, the Redeemer promibcs, and the apostles record, the admirable joy peculiar to the church of Christ. The prophets foretel it in terms as strong and clear as either the holiness of Christians, or the glory of their Redeemer. In the 89th Psalm, the whole body of the faithful are described in the following words : "Blessed is the people who know the joyful sound. They shall walk, O Lord, in the light of thy coun- tenance. In thy name shall they rejoice all the day, and in thy righteousness shall they be exalted : for thou art the glory of their strength, and in thy favour their horn shall be exalted. For the Lord is our de- fence, the ho!y One of Israel is our king." What stronger colours could be used to paint a life, which was one scene of pleasure ? For the abounding joy believers in Christ p ssess from the knowled^" of redemp-ion by him as revealed in the everlasting gospel, here called the joyful sotincl is the principal figure which in this painting strikes every eye. Under the direction of the same unerring Spirit, Isaiah describes the Christian church "" as joying be- fore God according to tht joy in harvest, and as men rejoice when they divide the spoil ; [whilst the sole 394 COMPLETE DUTY OF MAN. cause of their exulation is, that] unto us a child is born, unto us a son is given, and his name shall be called Wonderful, Counsellor, the Mij^hty God, the the Everlasting Fadier, the Prince of Peace," Isaiah ix. 6. In another passage, he describes the church of Christ under the image of persons in» ited by the Lovd of Hosts to a great festivity, where pleasures crow d to regale each appetite, and every thing which can exhilarate is poured forth in great abundance, Isaiah xxv. In a third passage, he describes them returning to Sion, or heaven, with songs and ever- lasting joy upon their heads. Each of these passa- ges (with avast number more that might be produ- ced) wholly relite to the temper of mind by which the church of Christ should be distinguished. This is ahvays mentioned as the proper state of those hap- py souls to whom it is given to believe in Christ, But does the picture bear the least resemblance to the persons it is drawn for, unless real Christians are a people much acquainted with pleasure? Between nominal Christians, who have no more joy in God than a Turk or Jew, and the Christians, described by the prophets, there is no likeness. Yet so posi- tive are the prophets in affirnung such pleasure shall be enjoyed in the church of Christ, that the faithful- ness and veracity of God stand engaged to make good the delightful prediction. And unless we deny the authority of the prophetic books, we must allow Christians certainly possess incomparable joys. What the prophets with one mouth foretold, the Redeemer confirms by many declarations and pro- mises. On account of the joy his gospel, when understood and believed, inspires — '*The kingdom of heaven, says he, is like unto a treasure hid in a held, the which, when a man hath found, he hideth, arxdj for ioy thereof, goeth and seileth all that he COMPLETE DUTY OF MAN. 4i95 hath, and buyeth that field," Matthew xiii. 44. We know how much the news of an estate unexpectedly left to us elevates the poor heart of man. In the same manner, our Lord affirms, a clear view of sal- vation by him affects his believing people. In another place, he declares that the immediate effect of faith in his name is such abundant satisfaction of soul, as ^ extinguises all burning desire after any thing be- low, and causes fresh consoiations to spring up to an overflowing fulness, till ail the believer's wants are entirely removed, and all his desires completely satisfied in the enjoyment of eternal life. *' VVhoso- ever drmketh of the water that 1 shall give him, shall never thirst, but the water that I shall give him shall be in him a weil of water springing up into everlast- ing life," John iv. 14 '' Hv that believeth on me, as the scripture hath said, (»ut of his bclh shall flow rivers of living water." But this spake J( sus of the Spirit, which they that believe on him should re- ceive, John vii. How could the joy of Christians be more strongly described, or more positively af- firmed ? And this enjov ment is not confined to some eminent followers of Christ, but insured as the com- mon privilege of all who drink of the water he giv- eth, of every one who believeth on his name. What Jesus taught the woman of Samaria at one time, and the vast concourse of his hearers at another, res- pecting the peace and joy which result from faith in his name, under the figure of a fountain, and rivers of living water, he literally affirms in his last conver- sation with his apostles. *' He that haih my command- ments [understands, recei\es, and embraces them all,] and keepeth them, [not only extols, but will not break them, whatever he may lose or suffer on that account,] he it is that loveth me : and he that loveih me shall be loved of my Father, and I will love him, and manifest myself to him," He shall not only be ^n COMPLETE DUTY OF MAN, the object of my delight and love, but live favoured with discoveries of my power, grace, and faithful? jght> as manv most absurdly pretend to believt , tiiat Chris- tians in every age avQ not so fully to iiiherit these promises, as the very persons to whom ht first made them, he comprehends, in the same prevailing pray- er which he made for the apostks, ''all who shouid ever believe in him throus^h their word.'' He nuikes no manner of difi'erence or distinction. Wot be to those who do. He makes one and the same rt- quest for his whole church, every individual b( ic.nging to it being equally a member of his body-— He prays, *'That the love wherewith tliou hast loved me ma} be in them, and 1 in them.*' John xvii 26. tLvery thing requested for the church of Christ in this prayer, and every feature in the picture which the prophets have drawn of believers in his name, we see in those who first received the faith of the gospel. After the da} of Pentecost, the apostolic church is described in several particulars. And their state of mind, which shewed itself indeed in their actions, is buliiciently marked out by two words: gladness, or ex- ultation, and singleness of heart. In the same book of the Acts, after mention ot Philip's preaching in thecity of Samaria, it is remarked, thert was great joy in that city. When the jailor, into whose custody St. Paul COMPLETE DUTY OF MAN. S9*9 was delivered, had once heard the word of the Lord, besides the actions which he did immediately upon believing, which plainl}^ shewed great alacrity of heart, it is expressly added, that he rejoiced. The same account is given of the Ethiopian eunuch, ** As soon as Philip had preached Jesus unto him, he was baptized, and though his heaven-appointed guide was snatched from him, yet the gospel taking place in his heart, he went on his xvaij (it is not said reasoning, or deeply mtduating oniy, but) rejoicing. Indeed we have reason to think that all who heard the gospel to any good purpose, heard it with the same sentiments of delight and joy. They behaved at first as persons quite amazed and surprised with the grace of God. Before habit or improvement could hiive time to manifest itself, they were raised by the pure joy of the gospel above this world, and ready, in its defence, to embrace the martyr's stake. From what has been said, it appears that not only the prophets foretold the faithful in Christ should proclaim the incomparable worth of his gospel by their joy in God ; not only did the Redeemer pro- mise his peace and joy to his disciples, and declare that their jo\ should be full ; but when his name was first preached, the genuine effect of it, in every place, was gladness of heart. You must, therefore', either affirm, that the christians described in the Bible, and those who lived when the gospel was first preached, differ in species from all who live now, though they si/icerely profess the same faith, and love the same Lord , or you must grant it is a fact, that all real Christians have joy in the God of their salvationv. 400 COMPLETE DUTY OF MAN. SUNDAY LII. CHAP. LII, The Love of Christ to his Church in all Ages the same, W E have already proved it is reasonable to con- clude, and certain from the testimony of Christ, the prophets, and apostles, that peace and joy in God are the privilege of Christ's church. It is urged, to invalidate these proofs, that perse- cution in the first ages of Christianity called for great manifestations of divine love, which are now no lon- ger to be expected or vouchsafed. As this mistake is become very general, and its influence extremely pernicious, it shall receive a full refutation, and be exposed in all its absurdity. Adopt this false notion, and scripture itself must lose its value. For we may say with as much reason of the whole, as of those passages which have been urged above, that they were delivered to particular persons on particular occasions. Wherefore, if scrip- ture belongs to those to whom it was first addressed, in a sense it belongs not to the church in every age; then the Bible, instead of being a system of eternal truth, and an invariable rule of life, equally obliga- tory on all Christians, will dwindle into an antiquat- ed obsolete book. It will absolutely require a dis- crimination to be settled between the scripture de- signed for the comfort and joy of the first believers in Christ, and what those live in after ages may claim: just as some Papist divide the practical part of the New Testament into absolute commands. COMPLETE DUTY OF MAN. 401 which belong to all, and counsels of perfection given only to a few. Besides, this notion is contrary to scripture. St. Jolm declares the end for which he labour to esta- blish Christianity was not merely the belief of the miracles, death, and resurrection of Christ, but that ye^ saith he, might have fellowship with us, i. e. an equal share in all the high privileges, holy influences, and divine consolations which belong to that one body the church, of which Christ himself, full of power and glory, is the head. But we flatly contra- dict this apostle, when we affirm there is any differ- ence in point of spiritual privileges between even the chosen twelve, and all who have obtained like pre- cious faith with them, to the end of time- Further, the absurdity of this popular and perni- cious mistake is no less gross than its contradiction to the word of God is glaring. For have not all Christians one faith? The truth which sanctifies them is invariable. Have they not one Spirit to re- present this truth to the mind, and make it effec- tual ? Is not the practice of duty in the same extent required? the same sacrifice of vvorldly interests? the cutting off" the right hand, and plucking out the right eye ? And is not one heaven the eternal reward of all true Christians ? As, in all these interesting points, there is a perfect equality, how absurd to make an immense difference in the matter of present peace and joy from the influence of the same truth, the same hope, and the same Spirit ? This is the more absurd, because the word of God teaches us that no one is ever disposed to apply to the heavenly- physician before the sickness of his soul compels him, and the fear of eternal death ; and that no one can be saved before he calls for mercy on the Lord as a lost sinner. But this conviction annihilates all dis- tance of time, all difference of external circumstances 3q 4Q2 COMPLETE DUTY OF MAN. between the contemporaries of Christ and his ap^ posties, and succeeding believers, to the end of the world ; because, without this conviction of sin, though Paul was preaching, or Jesus himself work- ing miracles before our eyes, his salvation must be rejected ; and with this conviction pressing on the mind, the record God has given of his Son becomes inestimably precious, and his salvation the one thing needful. Thus absurd is the notion so constantly urged, to evade the plainest promises of great peace and joy to all true believers, and to keep those easy in a formal profession of Christianity, who experience nothing of its excellent power. We must add the evidence of daily facts to the united testimony of prophets, apostles, and the Savi- our, that real believers in his name have joy in God. How can vve otherwise account for the total altera- tion of choice and conduct in some of every ranlc, age, and temper, as soon as they truly believe in Christ? All these with one voice avow they never knew true happiness before they knew the truth. Whatever the pleasures of sin were to them, they confess is fur exceeded by their spiritual joy. Hence, long after the terrors of the Lord have ceased to work upon their minds, they keep at a distance frofu sin, from persons, pleasures, and amusements, which before engaged their hearts, in order to pos- sess the peace and pleasures they have tasted in the service ol Christ. Nor can it be said, with any truth, all this arises from notions put into their heads, or from the force of imagination ; because a great number have had no idea of spiritual joy, till it sprang up in thtir hearts, at once the objcn - of their surprise, and the cause of their preferring nbove all things the service of the Lord. Whilst the perfect correspondence this spi- COMPLETE DUTY OF MAN. 4§3 ritual joy bears with the scripture promises, its foun- daiioii, and the uniform experience of those who have had no means of catching it from others, con- cur to dehver it from all reasonable suspicion of re- ligious delusion. We may further observe, that there are many children whose meek spirit and excellent life cannot reconcile their prejudiced parents to the power of re- ligion, by whom they are treated with great harsh- ness, no one speaking a word in their favour. These children are still far from desiring peace, b\ re- turning to their former gaiety and fashionable follies. They find a sweetness in secret pra} er, in meditation, and reading the word of God which, even under their beloved parents' cruel displeasure, is better to them than all their former merriment, with the friendship of the whole flimilv . If it be said, who knows there have been such instances? I aasvver, the history of the church at- tests there have been, in all ages, a great number; and the excellent part of the Christian church at this day, young as well as old, vouch this truth. It is on account of better pleasures not from morose humour, or superstitious fear, that they have lost all relish for amusements they once pursued with eagerness, despising all who did not, as they them- selves are now despised. Unless, therefore, we shut our ears against the testimony of scripture, and our eyes against the testimony of dail\ facts, we must allow, that all who receive and obey the Lord Jesus Christ are superior, in point of joy, to any people upon earth. As this is fact, so it is necessary Cristians should be filled with peace and joy. Were men of a differ- ent make, or in a world more favourable to the cause of God, it would be then sufncient to mark out the line of duty, too plain to be mistaken, and enforce it 404 COMPLETE DUTY OF MAN. wnhjliture rewards so great, that no pleasure or gaiu from sin could weigh in the balance. But it is plain, from the slightest consideration of our nature, that we greedily grasp after present joy, and from our birth have impetuous inclinations to take pleasure in what is evil and forbidden. Look upon young men. How are they prompted from within, and so- licited from without, to transgress, the moment they enter on the stage of the world ! How biassed to pre- fer vile pastimes and joys of sense to all wise employ- ment of their time! ^^«^ith what indiiference, if not strong disgust, do they hear the authority of God con- demning their favourite pleasures ! The female sex, though more restrained from excesses in youth, as eagerly delight in every vanity — in the least distinc- tion for elegance of form, gaudy attire, or splendid ap- pearance. Pleased they are to walk with out-stretch- ed necks and wanton eyes ; above measure fond of levity and dissipation, of course obstinately averse to Christian faith and obedience. In the next period of life though the objects of gratification somewhat vary, still inordinate affection towards them remains as vehement as ever; still love of money, ambition, lux- ury, or pride of life, leads the soul captive. Such is our constitution ; and from it arises the ne- cessity of present spiritual peace and joy, to reconcile us perfectly to a Christian life. Without these, teachers recommend, in vain, the practice of duty on account of its future rewards, in preference to pre- sent gratification. This reward is only to be enjoyed after death, which men naturally choose to put at a great distance. Make, on the contrary, the proposal the Redeemer makes to his disciples, to establish them in his service ; prove *' there is no man that hath left houses, or brethren, or sister, or father, or mother, or v/ife, or children, or lands, for his sake and the gospel's but (in point of enjoyment, through the COMPLETE DUTY OF MAN. 40^ consolations of Christ, and the favour of his provi- dence) he shall receive an hundred fold now in this time, houses, and brethren, and sisters, and mothers, and children, and bonds, with persecution, and, in the world to come, eternal life ;" Mark. x. Here you see an immediate equivalent for any sacrifice you are to make in love to Christ, and cheerful obe- dience to his will. This renders self-denial not only practicable, but, upon the whole, grateful. Here is not what otherwise must be mere authority to over- awe, or selfish regard to escape the bitter pains of hell, but such spiritual delight as makes us entirely ap- prove of our choice, and freely avow, to the glory of God, that we were utterly depraved and blind for not embracing him and his service, as our highest and richest portion before. Besides, it is necessary believers should have much peace and joy in the service of God, that they may *' observe and do whatsoever they are command- ed. They are commanded in every thing to give thanks, to rejoice in the Lord evermore, to be con- tent with such things as they have and to be patient in tribulation." These tempers are but a just ac- knowledgment of the mercies of redemption. But these tempers cannot dwell in the soul, till, by the power of divine faith, it inherits spiritual blessings, which naturally excite thanksgiving, which reduce sufferings, most formidable in the eye of sense, to light afflictions, and self denials, grevious to the flesh, into pleasing testimonies of unfeigned love to God — Fake away these views, and suppose no delight to spring up in the iitart from the knowledge of Christ, it V. ill be then impossible to rejoice in tribu- lation, and under every cross to give thanks. *^ But if we are, indeed, risen with Christ, if our life is hid with him in God, and we know that when he who is our life shall appear, we shall appear also with him 40& COMPLETE DUTY OF MAN. in glor5!^, then victory over our natural fears, and contentment in the most trying troubles are quite practicable." And it were easy to prove, from the New Testament, that true Christian are requested in every thing to give thanks, because they have re- ceived of the Lord such rich tokens of his love. It follows, therefore, that, unless we have joy in God, our hearts will be enamoured of some mean and base object to his dishonour, and our own ruin ; nor shall wt be able to give him the glory of a cheerful sub- mission to his will in all things. Comparing, therefore, our condition with the obedience and tempers of a real believer, it must be allowed, there is absolute need of spiritual peace and joy peculiar to believers, and superior to every thing the world can offer ; and all who will submit to the authority of scripture must be convinced of the reasonableness, reality, and excellent use of joy in God. I shall only add a caution against a wrong con- struction of this grand privilege of the Christian church, and an exhortation to all, as they desire pre- sent happiness, to seek, in the first place, the know- ledge of Christ. It must be remembered, then, that the peace and joy proved above vary in degree, according to se- veral circumstances. The weak in faith enjoy but little in comparison of the strong. A small storm is enough to terrify the former, and make them dread a shipwreck ; whilst the latter, from clearer know- ledge of God's will and loving-kindness, can trust, without pain to the care of their unerring pilot, though the tempest rages, and neither sun, or moon, or stars, are seen for many days. Contempt, re- proach, and slanders, wound exceedingly new dis- ciples, who over-rate the judgment of men ; whilst those who are duly mortified to the world, can wait with cheerfulness' till their innocence is vindicated COMPLETE DUTY OF MAN. 40'r by the Lord, whom they serve. Some are apt soon to yield to discouraging appearances, if the severity of a conflict with their vile affections continues; whilst others, like veteran soldiers, can follow, un- daunted, the captain of their salvation, in the hottest of the battle. Some (iiew born babes, as the scrip- ture calls them,) ignorant of the discipline of their father's house, find it difficult to believe they are his dear children, w^hen they strongly feel the distem- per of their nature, or lose the sensible sweetness of communion with God ; or are sorely afflicted for a gieat length of time, whilst others who judge truly, and understand his mind and will, no longer estimate their own safety or growth in grace, solely by their own feelings. Some, full of desire to be without spot, and, imperceptibly to themselves, trusting in part to their own graces, are ready to despond at the sight of their infirmities, and the many blemishes found in the best; whilst others, of clearer judg-' ment and more knowledge, only sink deeper into self abasement, and, at the sight of both, cleave more steadfastly to Christ their hope, and so hold fast the confidence of their rejoicing. Some are in con- stitution alert, lively, and confident, which makes them more joyous, in the same circumstances, than those who are phlegmatic, dull, and timorous in their spirit. In the same persons also, at different times, spir- itual peace and joy will often vary, from the stupify- ing povyer of bodily disease, and according to their temptations, diligence in holy duties, faithfulness to God, and his good pleasure,"^ from whom all conso- lations flow. Whilst, therefore, we strenuously maintain the divine privilege of Christians is to re- joice in the Lord, still the degree or continuance of that joy must not be absolutely fixed, or made essen- tial to saving faith. For then we shall often make sad 408 COMPLETE DUTY OF MAN. the hearts of the ris:hteous, whom God would not have made sad ; and instead of strengthening the weak, and encouraging them to go on, beat them down. Nevertheless, if professors of faith in Christ are habitually strangers to joy in God, and pleasure in his service, of which so many excellent things are spoken in the Bible, they have great reason to sus- pect they are counterfeits. It behoves them much to examine Avhether some hateful idol, as monej , or forbidden pleasure, husband, wife, or child, does not rob God of their hearts : or whether they have not mean thoughts of Christ's power and grace, but high ones of man's obedience to obtain favour with God. This scrutiny is quite necessary, and ought to be repeated with great strictness, because it is certain the proper abiding state of real Christians is that of pleasure : '' The kingdom of God whithin them is righteousness, peace, and joy in the Holy Ghost." The great apostle was of this judgment ; therefore he earnesdy prayed for the church at Rome, that '^the God of hope would fill them with all peace and joy in believing, and cause them to abound in hope, through the power of the Holy Ghost given unto them. Since, then, the present advantages of true faith are so great, who can have the feelings of humanity, in the lowest degree, and not pray to God, O that all who hear this day the sound of the gospel, w^ere alto- gether Christians ! O that the tongues of all in the sacred office were employed, and the arm of the Lord revealed, to compel our fellow- sinners to come into that grand festivity for the soul which he hath pre- pared, that his house might be filled! Ye young, ye gay, ye rich, and noble, be no longer prejudiced against the Saviour, as if his ex- cellent precepts were too strict a rule for you to ob- serve. Examine the matter closely ; make trial of COMPLETE DUTY OF MAN. 409 submission to him without reserve. You will find his gospel an embassy of peace and reconciliation from God, who is love, to a world of rebels up in arms against him ; an assemblage of privileges, pro- mises, and spiritual delights, suited to all your wants, more than equal to your desires, and thus designed to knit your hearts unto him. Cease for ever, ye deluded vassals, to indulge in unlawful love for women, wine, wealth, or honour, as if, without these base sources of gratification, ye must be miserable. Hear, and be persuaded ; the Possessor of heaven and earth makes a marriage sup- per for his Son ; that Son, respecting such as you, says, " I stand at the door and knock ; if any man open, I will come in to him, and will sup with him, and he with me;" i. e. we will then dwell together on terms of infinite friendship, and, in reciprocal love, feast together. Consider this as ye ought. I urge not the doom to which you are exposed, whilst ye refuse to hear his voice, who speaketh thus from heaven. I insist not on that hour, which is near, when all your filthy sources of joy will be terribly transformed into avengers of your wickedness. I do not attempt to lay open the horrors of •' Tophet, which is deep and large ; the pile thereof is fire and much wood ; and the breath of the Lord, like a stream of brimstone, doth kindle it." But 1 be- seech you, by the consolations that are in Christ, by the comforts of love, and by the fellowship of the Holy Ghost, call upon God, that you may lay aside all wickedness and superfluity of naughtiness, in order that you may immediately taste the pure joys which flow down from the throne of God into the hearts of his faithful people. Deal no more so mad- ly as to prefer, for the sake of pleasure, the harlot's embrace, or the drunkard's cup, the love of the world, and the things of the world, to the river 410 COMPLETE DUTY OF MAN. xvhich maketh glad the church in earth and heaven. Make no longer the hideous choice of darkness and estrangement from the Creator, Redeemer, and Sanc- tifier, before the light of life ; an education for ever- lasting glory, with an earnest of it from day to day in your own souls. Consider what a cloud of witnesses are ready to confront and confound you. Appear before these witnesses you must. They felt so much peace and jo^ in the service of Christ, as gladly to renounce every comfort of life, sooner than be false to him'; and, rather than deny him, took joyfully the spoiling of their goods, and met death from their enraged persecutors. The same Saviour, no more impair- ed in excellency, or the riches of his love, than the sun in brightness, presents himself with these gracious words proceeding from his lips, " Whoso- ever will, let him come and drink of the water of life freely." And can you be such despicable dupes to the maxims of the world, and your own wild passions, as to be afraid of comings into full suhjt^ction to Christ, lest } ou should suffer m point o\ present en- joyment? Suffer! Impossible: for all you are re- quired to give up is sordid, selfish, and the prosti- tution of your souls to Satan. Be assured, of all the p-ross falsehoods he makes the most credulous fools swallow, this bears the palm, to imagine any plea- sures upon earth equal to those which flow from the knowledge and love of the Lord Jesus Christ. Finally, be instructed, ye decent self-righteous professors of religion. Strive no longer to glean up some grains of satisfaction from a good opinion of yourselves, the works you do, and the religious prin- ciples you hold. No longer tread the tiresome round of duties, as a penance to escape damnation, and purchase favour of God. Uncomfortable, sense- COMPLETE DUTY OF MAN. 411 fess service ! Thus he addresses such serious, but sadly deceived persons : '* Wherefore do ye spend money for that which is not bread, and your labour for that which satisfieth not ?'' " Hearken diligently unto nne, and eat ye that which is good, and let your soul delight itself in fat- ness. Hear, and your soul shall live, and I will give you the sure mercies of Daved, i. e. Christ. Behold I have given him for a witness [of my free grace and love] to the people, a leader and com- mander to the people." Make Christ, then, the Alpha and the Omega, the first and last, the beginning and end of all your reli- gif)n, and great will be your peace. You shall de- light yourselves in the Lord, and he shall give you your hearts' desire. Then you shall see the words in which Moses describes the church of God in old time, are applicable in a still higher sense to the bodv of Christ, his faithful followers. What nation is there so great, who hath God so nigh unto them as the Lord our God is in all things that we call upon him for ? H^ippy ^irt thou, O Israel ! who is like un- to thee, O people, saved by the Lord, the shield of thy help, and the sword of thy excellency ? and ihine enemies shall be found liars unto thee, and thou shalt tread upon their high places. PRAYER, Suited to the preceding Subject. BLESSED be the God and Father of our Lord Jesus Christ, who hath blessed his church with all spiritual blessings, in heavenly things in Christ Jesus. But to us belongeth shame and confusion of face, 412 eOMPLETE DUTY OF MAN. who so long denied the reality of these blessings, or feit no desire to enjoy them. We have sought greedily to satisfy ourselves with base and sensual delights. O pardon our sin and provocation. Now make us to know thou art our supreme good, and that the revelation of thy truth, peace, and love, is better than all the pleasures of sin. Be not unto us as a God that hideth thyself. Gi\'e now to all who come to thee by Christ Jesus joy in the Holy Ghost, as thou didst to thy saints of old. Enable each to cry out, I have trusted in thy mercy, my heart shall rejoice in thy salvation. I will sing unto the Lord, because he hath dealt bountifully with me. Make us exceedingly glad with thy countenance. Let all that seek thee be joyful and glad in thee ; let such as love thy salvation say continually, the Lord be mag- nified. Send the spirit of adoption into our hearts, that we may cry, Abba, Father ; that we may be anxious for nothing, but in every thing, by prayer and supplication, with thanksgiving, make known our requests unto thee ; that so thy peace, which passeth all understanding, may rule in our hearts through Jesus Christ our Lord. Fill us with assur- ance that thy eyes are always over the righteous, and thine ears ever open to their prayers, that in the midst of trouble we may find comfort, and have thee for our exceeding joy. O Lord and heavenly Father, pity and deliver from their wilful ignorance the multitude, who make light of the feast thou hast provided for them who love thee, even before they are received up into glory. Say unto them, O ye sons of men, how long will ye blaspheme my honour, and give your hearts only to that which defiles, wounds, and wall destroy you ? O that they may experience that thy love gives more joy than the full indulgence of base appetites. May they ponder on this inestimable truth, that thou, COMPLETE DUTY OF MAN. 41 S Lord, art a sun and a shield, that thou givest grace and glory, and no good thing dost thou withhold from them who lead a godly life. May the Lord Jesus Christ, and God, even our Father, who hath loved us, and given us everlasting consolation, and good hope through grace, comfort our hearts, and establish us in every good word and work. Amciu OFFICES OF DEVOTIOH FOR THE USE OF FAMILIES, AND FOR Persons in Various Conditions. The following admonition, read occasionally before family-wor- sliip, is very proper to produce seriousness of mind, t.nd to keep up a godly jealousy, lest hypocrisy and formality render this important duty of no use. It is necessary to preserve us from shamefully contradicting in our tempers through the day, the prayers we offer up. This horrid absurdity hath greatly contributed to banish family-worship, as a practice of no benefit. My Friends and Fellow Christians, W E, dust and ashes, are now met to call upon the Lord God Almighty. He deserves all possibi<' ado- ration and reverence. He also strictly charges us to take heed we draw not nigh to him with our lips, whilst our hearts are far from him. He assures us, he will exalt those only who abase themselves, and give grace only to the humble. He is also of purer eves than to accept our prayers, unless they be of- fered up in dependence upon the mediation of Jesus Christ the righteous, our advocate, and the propi- tiation for our sin. Now, therefore, may we have grace to lift up our hearts to God with sincerity, reverence, lowliness of mind, and lively faith in Christ ; then shall we re- ceive whatever we ask according to his will. With these dispositions, we should at all times desire to pray. So shall our worship be pleasing to God, comfortable to ourselves, and make us excellent in our tempers to every one about us. OFFICES OF DEVOTION. 41^ Family Prayer for the Morning of the Lord's Day. ALL praise be given unto thee, O God, our heavenly Father, for this holy clay, in which we imi- tate the company in heaven, whilst we assemble in thy courts on earth. Instead of rejecting us for our pride, and wilful ig- norance, and forgetfulness of thee, thou hast set apart thy day to teach us the knowledge of thy name, and of our own condition. Thou hast commanded us to make public confession of our sins, and thy perfect hatred of them ; of our manifold disobedience, and thy amazing forbearance ; of our depravity and per- petual need of thy grace. Thou hast commanded us thus to abase ourselves before thee, lest a proud, self-sufficient spirit should destroy us- Thou hast commanded us to make intercession for all men, that our hearts may be enlarged in love towards them, and our hands ready to minister to their necessities. Thou hast sent thy word unto us for reproof, correc- tion, and instruction in righteousness, to make us wise unto salvation, through faith which is in Christ Jesus. And thou hast required us to give thee thanks in the great congregation, in order that our hearts may be filled with gratitude to thee for all thy benefits. O how amiable on these accounts, Lord God of hosts, are thy houses in our land ! We especially adore thy goodness, in passing over the provocations and insults we have so often repeated, by rushing into thy house, in pride, hypocrisy, and contempt of thy salvation. Instead of cutting' us off in this most dreadful state, thou hast been pleased to lay it ail open to our view. Therefore we now, on our knees, implore of thee every disposition of heart which can make us acceptable worshippers. O our God, send forth light and truth, forcibly to impress us with the great importance of the work we have to .416 OFFICES OF DEVOTION. do. Shield us from all distractions. Whilst we confess our sins, fill us with deep self-abasement and godly sorrow. Give us to ask in full assurance of receiving the things we need, pardon, righteousness, and strength, from thy love in Christ Jesus. Ac- company thy oracles, and the preaching of thy ser- vants with the power of the Holy Ghost, that we may be more wise, and more diligent to follow the exam- ples set before us : that thy judgments and threaten- ings against transgressors may deter us from walk- ing after the flesh, and the fashion of this world. O that, by hearing thy gospel, we may clearly per- ceive, and gladly embrace the great salvation it pro- claims, and be careful to observe and do whatsoever our Lord commands. And when w^e offer up our prayers for all estates and conditions of men, give us to feel bowels of mercies, and to beg for their sup- port, deliverance, and salvation, as for our own. Thou knowest, L >rd, our sad condition; that when we would do good, as thy holy law requires, evil is present with us. We would wait upon thee without a wandering thought ; but our weakness and depravity, alas ! are manifest, after all our endeav- ours to be wholly taken up in thy service. Arise, O God, and save us from those idle thoughts, which else will hinder our prayers ; and though we can have nothing to rejoice in what we do, may we re- joice in thy goodness and tender mercies, in the re- demption of our souls by the blood of Jesus, and in thy exceeding great and precious promises. Thou, Lord, hast appointed pastors and teachers, whose lips should retain knowledge, and the people are to be mstructed in thy law from their mouths. We prav thee to give unto them all the spirit of wis- dom and revelation in the knowledge of Christ, that they may be taught how to lay, like able builders, the true foundation; and, by their preaching, may OFFICES OF DEVOTION 417 knowledge be increased, and sinners turned from their evil ways. By their preaching, may thy chil- dren be comforted and established, the beauty of holiness and the sinfulness of sin be effectually set forth ; that after due improvement of thy day, house, and word, we may for ever rejoice in the rest which remaineth for all the people of God, through Jesus Christ our Lord and Saviour. Amert' Evening* Family Prayer on tlie Lord's Day. THOU, O Lord our God, art great, wonder- ful, and holy. Thou art exalted far above all bless- ings and praise which men or angels can offer ; yet thou hast taught us, that whoever offereth thee thanks, he honoureth thee. Much cause have we now to praise thy name for thine ordinances, which we have this day observed. Pardon die iniquity of our holy things, and cleanse us from the defilement cleav- ing to our best services. Accept our prayers and praises, for the sake and through the intercession of our great and merciful High- Priest. For his sake, O heavenly Father, fulfil ail the requests we have made this day before theCj that the benefit we gain in calling upon thy name together may be manifest in our deportment, and felt in our heart. Thus may we love and serve thee, waiting in joy ml hope for that hour when we shall see thee face to face, and know even as we are known. To thy mercy we recommend all our relations, and all our friends. Enlighten their minds, that they may not profane thy holy day ; give them grace to worship thee in spirit and in truth, with the great congregation ; to spend their time with joy in retire- ment, and secret prayer, and meditation upon the multitude of mercies they have received from thy hand. .3 £ 41S OFFICES OF DEVOTION. Visit, O Lord, the nations yet sitting in darkness and ihe shadow of death. Ma} the day-spring from on high shine upon them, to guide their feet into the way of peace. O that the fulness of the Gentiles may come into Christ, and all Israel be saved ! O that the mountain of the Lord's house may be esta- blished upon the top of the mountains, and exalted above the hills, and the earth be filled with the glory of the Lotd ! We beseech thee, O Lord, to put an end to all idolatry and superstition in the nations called after thy name. Cause the power of godliness to flourish in all thy churches. Utterly destroy formality and hy* pDcrisy amongst the professors of thy holy fiiith, that there be no offence given to scoffers, or that they should have any cause to say, what advantage does the gospel of Christ impart? Take us this night, O our God, under the shadow of thy wing. When we avvakt, may we think of thee : and if our life is spared to the return of day, may we walk in the light of thy countenance, and in all thy commandments blameless. And when our departure is at hand, may we enjoy a sweet foretaste of heavenly bliss, and know, that when we are re- moved from waiting upon thee in the courts ot thy house below, we shall, with angels and archangels, and all the companv of heaven, for ever laud and magnify thy name, O Father, Son, and Holy Ghost, to whom be ascribed, as is most due, giory and do- minion for ever and ever. Amen, Morning Prayer for a Family. O BLESSED God, who hast so loved the world, as to give thme oni) begotten Son, to the end tliat all who i)elieve in him should not perish, but have eternal life, mercifully look upon us, mibcrable OFFICES OF DEVOTION. 419 sinners. How ignorant are we of his excellency, or our need of his salvation ! How iinafFected with all we have heard of his glory ! Though his name is above every name in heaven, we feel an horrid back- wardness to trust our souls in his hand, and little comfort from what he has done or promised. O re- veal to us, by the Hoiy Ghobt, the person, office, love, and |)Ower of th} Christ. O that He may be no less precious to our souls, than he was to the saints and martyrs of old. Thou hast declared thy Son shall be exalted and ex'olled, and be very high; may he be so in our eyes more and more. Through faith in his name, may we receive daily the pardon of our sins, the comfort of th) help, and abound in hope of the glory of God. May the love of Christ constrain us to live to his honour by loving one ano- ther. Objects always of his compassion, and saved by the redemption that is in him, may we be able to foibear and forgive, putting far from us all an- ger, strife, and variance. O let a life of meekness, quietness, and peace, be the fruit of our daily wor- ship. For the credit of our holy profession, and that our very prayers may not be turned into sin, make us who dwell together to be of one mind, and to build up each orher in our holy faith. By thy good providence, O God, our heavenly Father, pre- serve us, if it please thee, from all evil and mischief, from fierce disease aiid torturing pain. In the midst of our prosperity, may w^e stand prepared for a change. O may we be able to glorify thee in tribulation, and on a bed of languishing. For this purpose, estab- lish us still more in Christ Jesus, seal us unto theday of redemption, and give us in our hearts the earnest of thy Spirit. To all onr near relations and kind friends, be mer- ciful and e:racious, O Lord our God. May thev be led to give a deep attention to the care of their souls. 430 OFFICES OF DEVOTION. and overcome by faith in Christ this present evil world Be a God unto them, and a guide all their days upon earth ; and after death may they be re- ceived up into glory. Make the nation to which we belong a people fear- infj: thy name. Biess all who are put in authority over us. V isit, comlort, and deliver all who are in griev- ous affliction, or oppressed with poverty ; love our enemies, bless them who curse us, do good to them who hate us, and enable us to do the same. Accept our praises for thy perpetual goodness to us ever since we were born, for our sleep by night, for the pleasent return of light and day, for the use of reason and th^ means of grace, and above all for thy chief mercy, Christ Jesus. With all that is within us we would bless thy name for this unspeakable gift, ascribing to him, with thyself and the Holy Ghost, all honour and praise, might, majesty, and dominion, world without end. Ameii, Our Father v/hich art in heaven, ^c. Evening Prayer for a Family. HOLY and ever- blessed Lord God, thou hast made all things, and orderest all things by thine un- erring wisdom. Thou fillest heaven and earth with thy presence, and from thee proceedeth CAcry good and perfect gift. We, miserable sinners, desire now to approach thee with a contrite spirit, confessing our vileness. Wc have been full of pride and hypocrisy in thy siglit and towards men. We have been all alive to the things of the world, but utterly indiiibrent to thy cause and glory. Long did we stand out against every call to repentance, and often have vre sinned wilfully. We have set at naught thy threatenings and promises, and hardened our hearts under th} OFFICES OF DEVOTION. 4.21 chastisements. We are not able to reckon up all our sins, nor the circumstances which have made them exceedino:ly sintui. Humble us, we beseech thee, by placing before us all the detestable qualities chargeable upon us in every act of disobedience. O make us perceive clearly how unjust and daring, how rebellious and ungrateful, we have been in cast- ing thy words behind us. Give us to know there is no remission of our sins but through fiiith in the blood of thy Son ; b} his blood may we know we are jus- tified, and havt peace wuh thee. Vouchsafe, O God, to turn us from all iniquity. Create us again after thy ow^n image, that we may- live to thy praise. May it be the continual desire of our souls to obey and serve thee, and may life be va- lued principal I \ by us, as an opportunity of doing thy will and keeping thy commandments before men, that they may see our good works, and be led to glorify thee our heavenly Father. Bring to our remembrance that solemn account we must give when the throne shall be set, and die books be open. May we, by faith in Christ, and knowledge of his giory, be ready for his appear- ance. In that great day, may we triumph with all his saints, saying, Lo, this is our God ; we have waited for him, and he will save us. This is the Lord, we will be glad and rejoice in his salvciiion. To thy micrciful protection, O God, we hunibly commend ourselves this night. Defend our persons, our dwelling, and our possessions. Give us, if it please thee, refreshing sleep, that, with strength of body and vigour of mind, we may serve thee, and at last be admitted into that world, whcreth ere is no night or sleep, w^here we shall receive the end of our faith, even the salvation of our souls, through Jesus Chiist our Lord, in dependence upon whose righteousness and everlasting intercession, we offer 422 OFFICES OF BIEVOTION. tip unto thee this our faniily-worbhip, concluding as he hath taught us to pray, Our father, ^c» Prayer to be used before Pctrtaking of the Lord*s Supper. IN obedience to thy command, my Saviour and my God, I now come to eat of that bread, and drink of that cup, which is designed to set thee forth mani- festly crucified before our eyes. O teach me, that I may come with knowledge of the nature and infinite value of thy sacrifice. May I feel my poverty and defilement, and draw nigh with a true heart, utterly rejecting every other way of salvation nu n naturally- trust in, and placing all my hope on th} blood to cleanse me from all unrighteousness. 1 would come with ui feigned love, designing to make a full sur- render of myself to thee, thou Lord over all, and head of the church. Thou wast pleased to forgive the woman who was an infamous sinner, and bid h r go in peace. Thou didst declare the pubiican jus- tified. Thou didst put awav the sin of Peter who denied thee with oaths and curses. Thou didst take up the crucified thief immediately into giorv, upon turning to thee for mercy. Bless me also, O my Lord; forgive my transgressions as thou didst thtirs. In this feast, lift up the light of thy countenance up- on me, that 1 may know th;\t I ani justified by thy blood, and shall be certainly preserved and saved by thy life in the presence of God for thy church. When the outward and visible signs of thy merito- rious death are put into my hands, may 1, by a true iaith, eat thy flesh, and drink thy blood, so as to find it meat indeed and drink indeed unto my soul, so that I may dwell in thee, and thou in me ; that 1 may know I have eternal life, and that thou wilt raise me up at the last day. ©mCES or DEVOTION. 4^ May thy love for our souls, stronger than deaths unite us all in love to each other, as members alike of thv body in the church. Whilst we are all looing upon thee the just suffering for us unjust, may every angry* and selfish passion die away. May brotherly lo\e reign in our hearts, and be continuall} exercised w ith deligiu amongst us all. And all the time 1 so- journ in tilt flesh, give me, by the power of thy grace to keep the feast upon thee our passover sacrificed for us, not with the leaven o! malice and wickedness, but with the unleavened brtad of sincerity and t! nth, G- -nt these rcqacbts for the glory of thy great name. »4?nen. A Prayer proper for Persons under great Difficulties, and when vft'Jrs of great importance are in suspense. O LORD thou God of wisdom and of might, who hath most graciously comm inded us, poor short- sighted creatures, to commit our works unto thee, and promised that our thoughts shall be established; to cast all our care upon thee, assuring us thou ca- rest for us ; mercifully receive our prayer which we now make unto thee. So perplexing are our af^liirs, so doubtful and wavering our minds what course to take, and by what method to extricate ourselves out of our difficulties, that our eyes are fixed upon thee as our only counsellor. Teach us, we beset ch thee, what we ought to do, and enable us to choose what, upon the whole, will most conduce to thy glo- ry and our good. Ail things we know in heaven and earth are ordered and governtd by thee, accord- ing to the counsel of thy own will, and by a special providence thou makest all things work together for good to them that love thee. Endue our souls w ith this grace of love to thee, through a knowledge of Christ Jesus, that we may repose ourselves in thee. 424 OFFICES OF DEVOTION. and wait without anxiety of mind the event of the matter we have in hand. If the issue is prosperous to us with respect to this world, give us grace, to ascribe our success wholly to thy undeserved mercy, and to retain a grateful sense of it all the days of our life. But if it seemeth good to thee to turn our pre- sent suspense into certain adversity, and bring upon us the thijig we fear, O grant us sufficient strengdl to behave aright under thy correction. In our afflic- tion, may we put our whole trust in thy mercy ; and so exercise ourselves in submission and humil- ity, in faith and patience, that the prosperity of our souls mav be promoted by the continuance or weight of our troubles ; and we may be finally able to say. Thou, O God, of very faithfulness, hast caused us to be afflicted. Hear us, O thou God of peace, patience, and consolation, whose kingdom ruleth over all, and whose dominion is from generation to generation, world without end. Amen. A Prayer when under the Pressure of some heavy Affliction. O THOU most holy and righteous God, who orderest all things in heaven and in earth, and with the greatest tenderness dost hear the cries of all who put their trust in thee, through Jesus Christ ; I believe, Lord, help my unbelief, that in wisdom, mercy, and holiness, thou dost appoint unto me every circum- stance of my condition. I desire to look through all second causes to thee, O Lord God, who makcst them merely instruments to do thy will, and execute thy purpose respecting the children of men. O thou infinitely wise and gracious Governor of the world, often have I said, Thy will be done. But now thou art pleased to afflict me, 1 find my nature ready to shrink back, and to be clamorous or fretful under the sacred but painful cross. What I have often so OFFICES OP DEVOTION. 425 solemnly repeated, I am strongly tempted to unsay; and to wish my own will, not thine, was to take place. Make speed, O God of my salvation, and help me to deny myself, to bow down in free and full submission to thy appointment of my condition. Bring powerfully to my remembrance, I beseech thee, what my mouth hath so often declared in thy pre- sence, that I have deserved all the plagues written in the book of thy law ; and that it is mere mercy and rich grace which have kept me from the wages due to my sin, from weeping, and wailing, and gnashing of teeth in torment. Whilst thou art therefore smiting me, O thou righteous Judge of all the earth, give me an heart unfeignedly to adore thy mercy, that, instead of the scourge with which I am now corrected for my profit, thou hast not long since given a commission to the sword of vengeance to do all its dreadful work upon me. O fill my soul with a perfect acquiescence under this affliction, by convi; cing me that thou, and thou alone, O God, knowest what manner of correction I need. Thy eye discovers the folly, the perverseness, and many sinful disorders of my soul, and canst alone adapt a remedy to the disease. O that I might obtain grace, therefore, to remain in meek subjection to the Father of spirits, and to bear the stroke of thy hand, not merely because none can oppose thy will, but because the stroke is given to heal and bless. Take away from me all thoughts that are without understanding, and so busy to press into my mind, raising objections against this partic- ular way in which I am tried. Make me to believe it is the very affliction proper for the particular state of my soul. And, in the midst of my troubles, let thy comforts, O Lord, refresh my heart, and re- lieve the weariness and pains of nature, by the su- pernatural supports of thy grace and spirit. Thy mercies are not restrained, neither is thy hand wax- 3 F A^& OFFICES OF DEVOTION. cd short ; what thou hast done for thousands of the* sons aiid daughters of affliction, do for me, even ior me, O my God. If my heart be less tender, less sensible, thou canst cure that evil and make my pre- sent afflictions the means of curing it. Thus, O Lord, let it be ; and at length, in thy due time, and in the way which thou shalt choose, send forth de- liverance for me, and shew me thy marvellous lov- ing-kindness; for 1 well know how dark soever this night of affliction seem, if thou sayest, Let there be light, there shall be light. O let me patiently wait and quietly hope, till that time of mercy come. Let me be much more concerned to have m\ afflic- tion sanctified than removed. Number me. O Lord, amongst the happy persons whom, whilst ihou chasteiiest, thou teachest out of thy law. Shew me, I beseech thee, wherefore thou contendest with me ; and whilst I am passing through the furnace of af- fiiciion, O let it purge away my dross, and take away all my iniquity. In thy prt-sence, and under the support of thy grace, I can bear any thing, and am willing to bear, if I may grow more conformable to thy will, and more largely partake of thy holiness. As my foolish heart is ready to grow fond of this eai'th, O let the disappointments and afflictions I meet with in it loosen my affections, and put an ei d to all my sinful attachments to any thing below. O teach my soul to receive every trouble as a call to cease from expecting any thing from the creature, and to be preparing for that hour which shall put an end to all the sorrows and trials of the righteous, and give them an entrance into the everlastmg kingdom through the blood of the Lamb, in which they wash their robes white. O Lord, hear ; O Lord, per- form and do ; dt fer not, I beseech thee, ie^t my spirit f.fint b ; -\t thee, and the flesh which thou hast nuiUe. Ameiu OFFICES OF DEVOTION. 427 A Prayer before a Journey, for a Person who is to travel by himself. THINE is the power, O Lord, and the domhi- ion in ail places ; both at home and abroad all our safety standeth in thy protection and mercy. To thee therefore do I now direct my prayer, called by niv necessary business from my own habitation. Many, I know, and peculiar are the dangers, both with respect to body and soul, to which travellers are exposed : and by his own strength or wisdom no man is able to av.nd them. Compass me there- fore about with thy favour, O God, as with a shield; guard both my person and p;operty from the sons of violence and blood ; preserve my body in health and strength : and as I shall be much alone bv the way, grant that I may reflect and consider much on thy truth, thy grace, and salvation, and be able to sav, lam not alone, but the Father, Son, and Spirit, by their sacred influences, are with me. VVhatever company I come into, preserve me from complying with any solicitations to sin, and from being at all conformed to the manners of the profane. Endue me with knowledge and discretion, that I may not, without cause, make myself a derision to the un- gocilv ; nor for fear of the flices o- men, do or say any thing to wound my own conscience, to grieve thy Spirit, and to lead the careless to think I am of the same disposition with themselves. Cleanse the thoughts of my heart by the inspira- tion of thy holy Spirit. Sufft r me not to look upon a woman with a lustful desire. Let no presumption on the advantage of being unknown in any place where I come, seduce me to act in a manner I should be ashamed of amongst my friends and neigh- bours. Whatever business I have to transact, give me grace, O God, to do it with all good conscience, s^bhorring deceit, fraud, and lying. AU OFFICES OF DEVOTION. For all these mercies 1 make my prayer unto thee, the God of my life, and in faith 1 commend myself into thy hands, beseeching thee that no evil may be- fal me. Nevertheless, if it be thy pleasure to ap- point unto me in this my journey some disaster, ei- ther of falling among thieves who shall rob me, or breaking of a limb, or to visit me with sickness ; give me, 1 beseech thee, patience, faith, and com- fort in the midst of my trouble, and full assurance that all things shall work together for good to them that love thee. And after all my travels here, bring me, O my heavenly Father, at last to thy holy hill, through the greatness of thy mercy to me in thy dear Son and my only Saviour Jesus Christ. Amefi, A Thanksgiving after a safe Journey. O MY most merciful and gracious God, I de- sire to take this first opportunity of returning to thee my most hearty thanks for this fresh instance of thy love to me, manifested through my whole journey. Thou hast preserved me from every peril and sad accident to which I was exposed. Thou hast sur- rounded me with blessings on every side. I might now have been groaning under the pain of broken bones, of bruised limbs, or other terrible disasters ; yea, I might suddenly have been dashed in pieces on the ground, or perished far from all help, and my friends and family been shocked with the doleful tid- ing. But instead of these miseries thou hast kept me in safety : thou hast brought me to see my ha- bitation in peace, and all things here in prosperity. Every dav thy mercy and goodness, O Lord, did prevent and follow me. O how unwearied is thy bounty towards such polluted and depraved crea- tures as we are ! And now grant, I beseech thee. OFFICES OF DEVOTION. 42-9 that the sense of thy love to me may create in mc such love for thy name, and for whatsoever thou dost command, that 1 may cheerfully, and with full pur- pose of heart, devote myself to thy service, and serve thee with all my strength. Grant me both this, and every other blessing 1 need, for the sake of Jesus Christ. Ameji, A Prayer for a Family when any Member of it is sick, proper for iVlorning or Lvening, O THOU infinitelv srreat and crlorious God, thou killest and makest alive. Thou vv'oundest, and thy hands make whole; thou bringest down to the grave, and bringest back again. Thou dost accord- ing to thy will in the armies of heaven, and among the inhabitants of the earth, and none can stav thine hand, or say unto thee, What dost thou ? Yet righte- ous art thou in all thy ways, and holy in all thy works. Even when thou afflictest and causest trou- ble and heaviness to fall upon us, it is that we may learn righteousness from thy judgments, and receive profit from thy correction. Wherefore, though thou hast now visited our house with sickness, and art calling us to humiliation for our sins, yet we would still speak good of thy name, and love and bless thee. We desire at this season to remember all the past mercies with which thou hast been pleased to bless us and our household. God forbid that our present grief should make us unmindful of the constant be- nefits we have enjoyed. How long has each of our family lain down ^md risen up, gone out and come in, in health, strength and peace ? How long has the candle of the Lord shone upon us without in- termission ? For these multiplied favours, blessed, O Lord, by thy good and holy name ; since the smallest of benefits is more than we deserved, and the sharpest afiiiction less. For to us, on account of 4^0 OFFICES OF DEVOTION. our transgressions, is most justly due indi2:nation and wratii, tribulation and anguish. Wherefore, then, should living men complain, men and trans- gressors, for the punishment of their sins ? Shall we receive so much good at the hand of the Lord, and shall we not receive evil ; patiently and contentedly receive evil also ? This temper we know, O Lord, is our boundcn duty ; O form it in us. And as, in great compassion to us, thou hast opened a way of rehef for us under every trouble, by directing, com- manding, and encouraging us, in all our afflictions, to pour out our complaints unto thee, and tell thee of all we fear and feel ; to thee, O Father of mer- cies, do we make our supplication at this time. O Lord, be not far from us. In entire submission to thy most wise and holy will, do we now earnestly pray for that person whose sickness fills us with so much concern. O look upon him (or her) in his low estate ; suffer not, v/e beseech thee, his disor- der to proceed, and let not this sickness be unto death, but for the manifestation of thy grace towards us all. Thou knowest, Lord, his frame ; lay no rnore upon him than thou wilt enable him to bear with patience and quietness of mind. And, O thou great physician, without whom all others are of no value, do thou direct to the most proper medicines, and bless the art of healing to his body, and our great comfort. In thy due time, restore thy ser\'ant to health and strength again, that he may have a longer day of grace and salvation, prove more useful, and do more good in his generation. In the mean time, however thou shalt think fit to dispose of him, O sanctify unto him this affliction ; work in him deep humiliaUon for his sin ; bless him with repentance unto life ; enable hiim bv faith to behold the Lamb of God, and to trust in the fountain opened in his blood for the remh'sion of sins, that, being justifies! OI^ICES OF devotion: 43> through faith, he may have peace with God through Jesus Christ our Lord. Make all his bed in liis sickness, and let patience have its perfect work in his soul. Raise him up to praise thy name, to pay those vows he makes in trouble before the assembly of thy saints, and to walk in newness of life. Bui if thou dost not see fit to spare thy servant, whom we are now remembering before thee, O prepare every one of this family, according to our several relations,^ for the awful stroke. With respect to himself, if the time of his departure draweth nigh, O let his heart be comforted by thy promises in Christ, and taste that thou art gracious unto him. May his soul be safe and happy in the hour of death ; and, in the grtat day of the Lord Jesus Christ, may he be found among those who died in him. And help us all, who are now in health, to improve this loud and solemn call to prepare for our own sick- ness and disease. Let us not abuse our bodily strength to encourage ourselves in sinful security and impenitence. Give us always to be ready, by performing the will of our Lord, that whensoever he shall come, we may be found of him in peace, and enter into his joy : that whenever our health is turn- ed into sickness, and our strength into weakness^ and our ease into sharp pain, we may not be cast down or perplexed, but feel in our souls those sup- ports and consolations which the world cannot give, noT- death itself take away. Hear us, O Lord our God, in these our humble requests : forgive us our sins ; and accept our per- sons and our service through Jesus Christ our Lord. Amen. A Jtamily Thanksgiving for the Recovery of a sick Mcmbcp thereof. MOST gracious and holy, good and merciful God ! we have heard, we have seen, we have experi- 432 OFFICES OF DEVOTION. enced thy love. Blessed, for ever blessed be thy name, that instead of being known to us by the judgments our sins have deserved, thou art manifest- ed to us as a God willing to forgive all our iniqui- ties. Thou hast delivered our eyes from tears, and our hearts from anguish. Thy servant, whom thou hast lately afflicted, is now a monument of thy spar- ing mercy. Thou hast chastened or corrected him (oV her), but thou hast not delivered him over unto death. Thou, Lord, hast turned our mourning into joy, and our fears into songs of praise. O may this thy servant, whom thou hast spared, love thee more, and walk more exactly before thee in the land of the living. We beseech thee, perfect all that concerns his recovery : and grant that thib gra- cious interposition may properly affect both him and every one of us in this family. From henceforth may we all more entirely depend upon thee for the continuance and preservation of our dearest earthly- comforts : may we consider them as thy free gifts O Lord, and know that thou alone makest every earth- ly blessing be to us what it is. And give us grace so to use and enjoy all our temporal comforts, as those who know the fashion of this world passeth away. Grant we may learn, from this late affliction in our family to live more like persons who are soon to be separated by death, and to give all diligence to grow rich towards God, that \vq may be better prepared for a breach in our family whenever it shall come. And whomsoever of us, O God, thou shalt be pleased to call away first, may we be ready to obey the summons ; and, though parted for a sea- son here, be joined again in heaven, and be all of us for ever with the Lord, and with one another. That we may none of us fall short of so glorious an end, O grant us a clear knowledge of the excel- lency of our God, and a firmer dependence upon the OFFICES OF DEVOTION. 43-3 word of thy grace. Grant us a stronger love to the Lord Jesus Christ, and a greater resemblance of him ; that each of us in our particular station may be zeal- ous for God, full of mercy and justice towards men, and possess every temper whereby God can be glo- rified in us. Fill our minds with a more cheerful and lively sense of our obligations to thee, especially for this late additional mercy : write it, we beseech thee, on our hearts, so that no temptation from without, or corruption from within, may make us ever act as if we forgot it. And now, O Lord, we again present both our- selves and family, all we have and all we are, a live- ly sacrifice unto thee for all our remaining days. Be with us when we are passing through the valley of the shadow of death ; may we then fear no evil, nor have cause to fear any. Guard us through the gioc my passage, and bring us safe to thine eternal king- dom and glory. We humbly ask all these blessings, though utterly unworthy oursleves of any notice, in the name of Jesus Christ our Lord, who ever iivetJ to make intercession for us. Atnen, A Prayer for one convinced of Sin. GOD be merciful to me a sinner ; a sinner be- yond expression ! Hovv shall I lift up mine eyes to- wards thee, O thou most holy, or take thy name within my polluted lips ! O Lord, thou needest not my confession to inform thee, for thine eye hath been ever upon my path ; and of the things that have come into my mind, thou hast known every one of them. The vanity of my childhood, the folly of my youth, the obstinacy and rebellion of my riper years, are all written in thy book. Alas ! thou knowest I was conceived in sin, and have lived in sin ever sinca 3 G .4>345 OFFICES OF DEVOTIONo I was born. All thy commandments have I broken^ all thy mercit s have I abused, trifled with thy pa- tience, resisted thy Spirit, and rejected thy gospel, times without number. So foolish and ii^norant, so stupid and hardened, unthankful and unfaithful have 1 been ; a transgressor from the womb : such has been my life. What then must my heart be, the foundation from whence all these stream of bitterness have flowed ? O Lord, thou hast said it, and I cannot deny it, my heart is deceitful above all things, and desperately wicked. I am wholly defiled. There is no sound part in me. I am full of pride and ignorance, unbelief and self- will : my boasted stiength is weakness, and my best righteousness as an unclean thing before thee. I owe thee ten thousand talents, but have nothing to pay. 1 am bound to a perfect obedience, but 1 can- not perform. O wretched man, who shall deliver me ? Wherewithal shall 1 come before the most high God ? Will sighs, or tears, or promises, an- swer the demands of thy law, satisfy thy justice, and avert thy righteous anger ? or where shall 1 hide mr g'^iity head? O Lord, m) flesh trembleth, my heart faiieth before thee. I am afraid of th\ judgments; I have deserved them all ; and shouldest thou now pour forth thy wrath upon me unto the uttermost, even in the midst of my suflferings I must own thy jusiice. Shouldst thou shut out my prayers, and say. Depart, thou curstd, into everlastijig tire; I must be dunib. But, O Lord, though 1 have thus destroyed myself, is there no help, no hope in tht e? Hast thou not revealed thyself in thy word as ^'the Lord God, merciful and gracious, long snftlring. and abundunt in goodness a ;(l truth, forgiving iniquity^ transgression and sin ?'' Vicl hast thou not commend- ed rhv lov( to |)oor io.jt si!' rs, in giving thine only Son lo be the piopiuaiioa lui sin? haiii not thy kind OFFICES OF DEVOTION. 4S5 providence put thy gospel into m\ hands, to prevent mv sinking into despair ? Thou hast been pleased to in form me of the sinless life and meritorious death of thy only begotten Son, of the grace of his heart to the chief of sinners, and the intercession he ever lives to make for the worst that come to thee b\ him. A"d though it is amongst my most abominable sins, and the cause of them, that 1 so long slighted this record of thy Son, I now It el and see, that, except he saves me, I must undoubtt^dly perish for tvA r. All that believe in him he will save; and I am taught in thy word that faith is thy gift, and of thy opera- tion in the soul. O bestow and work in me the work of faith with power, I beseech thee, unworthy as I am. Enable me o behold the suffering wound- ed Lamb of God, who poured forth his soul an of- fering for transgressors. Help me to believe that he has his own self bore my sins on his own body on the tree ; that he has delivered me from the curse of the law, b« ing made a curse for me. Let me feel the powerful efficacy of that blood which cleanseth from all sin. O let that Spirit, which Jesus is ex- alted to bestow, testify of him to me, and glorify him in my eyes, that my troubled conscience may enjoy peace, and my soul find rest in Christ. Gird me with strength for thy blessed service, and redeem me by thy mighty grace from the power of all iniquity, from the hands of all my enemies, that I may live devoted to thee for ever. O spare me, good Lord, that I may be a monument of the riches oi thy mercy, and an instrument of spreading thy praise, who art just, and yet the Justifier of the sinner and thr ungodJy, through him whom thou ha^t held forth to be a propitiation for sin through faith in his biood. Amen, 426 OFFICES OF DEVOTION. A Prayer for the Increase of Faith in Christ. ENLARGE, I beseech thee, O Lord my God, my narrow heart to receive thy precious promises in all their power and fulness. If the laint hope 1 aU ready have, that thou art my reconciled Father, was not founded upon thy own faithful word, it would in- deed be presumption to ask of thee to confirm it to a full assurance. But since thou hast given to them that believe exceeding great and precious promises, that ihey might be partakers of a divine nature ; and, by thy immutable word and oath, hast provided that all who fly to Jesus Christ for refuge sh'ould have strong consolation, O give me to enjoy the inestima- ble benefit. Lord, I do believe, help thou mine un- belief Adored be thy free grace, for what thou hast already done ; but perfect thy work in me : make me strong in faith, that on all occasions I may give glory to God. Thou hast shewn me something of my own misery. 1 see, I feel myself a lost creature without thy salvation. Thou hast also given me some understanding to know him that is true, even the almighty Saviour ; and every hope of mercy not founded upon him, I renounce. 1 have cast myself at his feet, and said, Lord, save me, or I perish. I cannot doubt his power ; but O forgive me, that I so often doubt his love and willingness to save such as I am, though I know for this purpose he ap- peared in the form of a servant, and died upon the cross. O let me know in whom I have believed, so as no more to doubt, nor be in darkness. Persuade me fully of my own sincerity in intrusting my dearest concerns into the hands of Christ, and of his willing- ness and ability to keep that W'hich I have committed to him against the great day ; to preserve me from failing, to support me under all my trials, to defend me against all my enemies through this state of war^ OFFICES OF DEVOTION. 437 fare, and at length to present me faultless before thy glorious presence with exceeding joy. Fain would I rely upon thy faithful promises ; fain would I rejoice in hope ; but, alas ! an evil heart of unbelief deprives me of those comforts and privileges provided in the gospel for returning sinners. Let the Sun of righteousness shine forth with healing in his beams, scattering the mists and clouds which hang upon my mind. Give me grace to seek this blessing by diligently reading thy holy word, by be- ing instant in pra} er, constant in the use of all ordi- nances, and circumspect in all my conversation. Let me not remain ignorant of the devices of Satan, that h? may neither terrify me by his malicious sug- gestions, nor seduce me under the appearance of an angel of light, to depart one step from the rule of thy word, either to do what thou hast not command- ed, or to expect what thou hast not promised. But having my heart, my hope, my eye fixed upon thee alone, may 1 cheerfully wait for the accomplishment of all the good, both in time and in eternity, promis- ed to them that are in Christ Jesus. I ask this in hi-s name. Ame?i» A Prayer proper for one in Trade or Merchandise. RIGHTEOUS art thou, O God, in the doom pronounced on all the human race for the offence of our first parents, that in the sweat of our brow we should eat bread. And not only in justice, but in mercy hast thou ordained that we should be active and laborious, to be of benefit to others, and to be preserved ourselves from all the evils of idleness and sloth. Thou thyself woi kest hitherto, and thy pro- vidence, which ordereth all things in heaven and "earth, doth never slumber or sleep. Thy only be- gotten Son also, when he took upon him our flesh, 43S OFFICES OF DEVOTION. put his hand to the nail, and his right hand to the workman's hammer ; and it was his meat and drink to do thy will, and finish the work thou gavest him to do. Thy holy angels likewise are in action with, out ceasing, ministering unto them that shall be heirs of salvation. Who, or what then am 1, O Lord God, that I should expect to have no business or la- bour appointed for me, requiring my close atten- tion ? Let not this be esteemed a burden, but give me grace with all alacrity to apply myself to mv par- ticular employment. And as I am fixed in it bv thy unerring wisdom, not for my own private interest alone, but for the good of society, O implant and in- crease within me a principle of truth, honesty, and good- will to men, that I may always abhor the thought of enriching myself by the gains of secret fraud or base deception. K^ep me from day to day by thy mighty power in a conscientious regard to that rule of thine, designed to extirpate all the dis- eases of trade, of doing unto others as I would they should do unto me. Let me never forget that the wages of righteousness bring with them the curse of G(^d, and that the prosperity of the wicked shall des- troy them. Let me always feel, that better is a lit- tle which the righteous hath, than great revenues without right. And as thou knowest how naturally selfish 1 am, and how prone to the love of money, which is the root of all evil ; as thou seest, in the daily course of my business and employment, how much I am in danger of being led to think gain the one thing needful, O my God, save me from all such snares and temptations. Let not riches with its en- chantments destroy me, nor honours or pleasures entice nic. O let me ever see them the fleeting vanities they are, and anticipate tlie day when they cannot profit at all. Rivet, O my God, upon my mind the intrinsic everlasting value of thy love, and OFFICES OF DEVOTION. 439 of the comforts of thy Spirit, and a remembrance of the happy and ever- blessed state of the obedient and faithful in Christ Jesus ; that so, amidst all my getiini^, 1 may sjet that treasure that shall never fail. And, in Older that the business 1 have to do in the world may not prove the destruction of my soul, grant me a godly jealousy over it, and a perpetual sus- picion of its tendency to extinguish in'me all sense of spiritual blessin,8^s, and to alienate my heart from God. Knowing how many thousands have been swallowed up and lost in the inordinate pursuit of their busi- ness ; seeing the world intent only upon amassing wealth ; and feeling the same passion kindling with- in my own corrupted heart ; I earnestly beseech thee, O God, by thy own bowels of mercies, by thy dear Son's blood, put thy Spirit within me, causing me to use this world as not abusing it, and to mani- fest my moderation in the midst of my diligent ap- plication to my calling. And never suffer me, in judgment for my sins, to be so immersed in trade and merchandise, as to make me cold and formal in prayer, backward to holy duties, a stranger to the peace and joys of the faithful, a profaner of thy sab- bath, or a despiser of those opportunities for secret devotion, by which alone my soul can be kept alive to God, and grace obtained to withstand sin. Make me a conqueror over the world, and, by this infallible witness in myself, to prove that I believe in Christ to the saving of my soul. If riches increase with me, grant in the same proportion my hand ma} be liberal to the poor and needy. Possess my mind, wherever 1 am, whatever I do, with the sense of thy presence, as a God that seareheth the heart and trieth the reins, that thou may est give to every one accord- ing to his ways, and according to the fruit of his doings ; that so I may never be surprised in the hurry of business, or seduced by a notion of 440 OFFICES OF DEVOTION, concealing the fraud, to act with deceit and lieso Lord, hear my prayer, and keep me, so that neither the cares nor the pleasures of this world, nor the deceitfuhiess of riches, nor the kisting after other things, may ever prevail against me, to make me a dishonour to my Christian profession, and to sell my soul for that which perishes in the using. Hear me, O Lord, for Jesus Christ's sake, who died to deliver us from the power of this present evil world, and to choose unto himself a peculiar people, who should not be of the spirit and temper of this worid, even as he was not of the world. To him. with thvself, O Father, and the Holy Ghost, be all honour and glory, now and for evermore. Amen, A Prayer proper for a Person in Trade upon sustaining some great Loss. O LORD, thou makest rich and thou makest poor, exercising an absolute and most righteous sovereignty over the substance and circumstances, as well as over the persons of thy creatures. O forgive my sins, which have provoked thy displeasure* Have compassion upon my weakness, and turn back the swarm of evil thoughts which are pressing in from every side. Banish all gloomy distrustful ap- prehensions from my mind. Teach me how to be abased ; and if it seem good in thy sight to call me to such a severe trial, how to be in want. Give me understanding to learn more effectually from this providence, how transient and uncertain are the riches of this world ! and now, more than ever it has been, let it be my chief aim to grow rich towards God, to lay up my treasure there where it can never be lost, and to choose that good part which shall never be taken from me. O Lord, preserve me from des- ponding thoughts, though this great misfortune is OFFICES OF DEVOTION. 441 Come upon me. SsifFer me not, through any appre- hensions of my afflicted mind^ so to limit thy pow- er, as if thou couldst not extricate me out of all my present difficulties, in away which I cannot foresee; or as if thy bounty was not able to supply me, be- cause the means of my provision at this time are now taken from me. In opposition to my own self- tormenting thoughts, and to the malice of Satan, who waits to turn them to my ruin, convince me by thy Spirit, that if I lead a godly life, I shall want no manner of thing that is good. Thou art able to retrieve all my loss ; and after thou hast proved and tried my heart, to bless my last days \" ith more abundance than my first : or thou canst give me more satisfaction and peace in a reduced coridition, than I enjoyed in greater affluence. O let these tho'ts quiet my mind, and makt me cheerfully submit to thy disposal. Let thy faithfulness, truth, and pro- mise be my heritage, and trusted in as a sufficient portion. And as thou, O God, knowest mv frame, and all the finest springs of my nature, let not the sight of my children or family overpower me. Let not my heart be torn with anguish, as if they must be destitute and forsaken. Say unto me, Be of good cheer, leave your children unto me, I will preserve them alive, and put thou thy trust in the Lord. O let my faith rest upon thy word, that thou, who hast graciously given them life, wilt provide proper sus- tenance for it. Prepare me, I beseech thee, O God, for whatever further trials I shall be called to go through, and make me ready even to lose my life, rather than to take any unlawful methods for' relief in my distress. Thus, O Lord, desiring to esteem my present affliction a mark of thy favour towards me (though my corrupt nature is apt to be off. ndtd with it), I commend myself and my imperftr? peti- tions unto thee, through thy beloved boa. Amen. 3 H 442 OFFICES OF DEVOTrON. Pra) er for a Student educating for Holy Orders. O THOU Father of lights, from whom com- cth every good and perfect s^ift ; by whose goodness to me I am training up in knowledge and learniiig, that I may be thoroughly furnished in due time to be a preacher and teacher in thy church ; to thee I make my prayer for a blessing upon my studies and under- taking, or all will be in vain. Sanctify and purify, I beseech thee, my heart, that I may not study for reputation, and to get the name of learned and acute, but only to be an instrument in thy hand of glory to thv name, o[ good to the immortal souls of men. And as authors are infinite, as much reading is a weariness to the flesh causing distraction, and tend- ing only to unprofitable questions ; for this reason, I beseech thee, so to direct, me, that I may know what books to choose and what to refuse, and con- stantly apply myself to that course of studies which will best prepare me for thy holy service. Preserve me from the infection of false doctrine, naturally pleasing to the pride and corruption of nature ; and, as the only way of being safe from falling into error, grant 1 may give myself up entirely to be guided by thy Spirit in daily and earnest prayer. And as thy written word is the only repository of thy will, and of that wisdom which is flir better than gold, O make me a dili.s,*ent reader of the scripture. May 1 exer- cise myself in it day and night. Let it dwell richly in me, and be as much more pleasant to my soul than all human writings, as thou, O God, art wiser and better than men. Give me wisdom to associate with none but those by whose sobriety, gravity, and good example, I may receive benefit. Rather let me choose solitude, and be satisfied with reproach, than walk in the way of sinners, and for company's sake, destroy my soul, or wound my conscience. Excite in me a constant apprehension of my amuse- ments and recreations, knowing how difiicult it is OFFICES OF DEVOTION. 443 )liot to exceed the bounds of moderation, and how soon the afFcctions are drawn off from better things, and enslaved. Let my care therefore be to redeem my time, and to find my study and my God my ex- ceeding joy. In all things do thou order my con- versation. Grant I may be temperate in meat, and drink, and sleep ; grave in my deportment ; respect- ful to my superiors ; amiable to my equals ; meek towards my inferiors ; courteous and affable, with- out levity and folly, to all. Give me ability and apt- ness for scholastic exercises, which are to strengthen my faculties, to polish the mind, and to be the or- nament of my future life ; that so I may leave this place of educati m free from the vices too prevalent in it, sanctified and prepared as a vessel ot honour fit for the master's use. And may I take upon me the high office of a teacher of souls, not as one who prostitutes his conscience, and lies unto the Holy Ghost for a morsel of bread, but as one who is real- ly moved by a desire of saving perishing sinners. Hear me for Jesus Christ's sake. Amen, A Prayer for Chastity. O THOU God and Father of our Lord Jesus Christ, who hast called us, not unto uncleanness, but unto holiness, whose will is our sanctification, that we should possess our bodies in honour and chastity, not in the lusts of concupiscence, as the Gentiles who knew not God: I bow down my knees to bewail before thee the inherent corruption of my nature, my desire to defile myself in those things which I know in common with the brute beasts. To such a degree hath this lust of uncleanness seiz- ed me, that with difHculty I abstain from actual lewd- ness, whilst my imagination is dreadfully stained, and the thoughts and desires of my heart miserably subjected to this fierce passion. O my most gra- cious God, had it not been for thy restraining, giacr 444 OFFICES OF DEVOTION. I had doubtless fallen a prey to this common sin. Do thou therefore, who hast kept me from falling, vanquish all the uncleanness of my heart. Fortify me against it, and fill me with a detestation of lewd- ness as a deadly evil. And as the wickedness of my lieart would seduce me into this sin by promising repentance and amendment, cause me to understavid that the sin of whoredom, above all others, takes away the understanding, leading on those who are enslaved by it like an ox that goeth to the slaughter, or a fool to the correction of die stocks. Convince me of thy utter abhorrence of this sin, and the im- possibility of escaping thy displeasure, if I take part in the voluptuousness of the unclean. Make me remember thy judgments in old time upon those who committed fornication, and all the express declara- tions of thy own word, that whoremongers and adul- terers shall have their portion in the lake of brim- stone and fire. Let not vain w^ords deceive me, nor the practice of the ungodly lessen in my sight the in- iquity of this sin ; nor the vast multitude of those who live in it make me once doubt thy veracity, and determinate purpose to destroy the unclean, both body and soul, in hell. That I may not myself be overtaken by this lust, let me avoid all society and acquaintance with the debauched, and all their haunts of idleness and places of entertainment. Into their assembly never let me enter. Give me to apply my- self with industry to my business, knowing that idle- ness is the great encourager of unclean desires and practices. Enable me to turn away my eyes from every inflaming object ; to be sober and careful in my dis- course, not giving way myself to foolish talking or jesting, nor staying to hear those who do. Give me grace to eat for strength, not for pamjiering the flesh. Lord, make me to heed and beware of cherishing the feeblest motion of this lust, knowing from the his- tory of God's saints how great a fire such a little OFFICES OF DEVOTION. 445 spark has kindled when mdulged. As I profess my- self a Christian, grant I may with horror reject every temptation of offering such an insult to my Redeemer, as to take the members of Christ, and make them the members of an harlot. And lest my heart should envv sinners in their pleasures, O Lord, grant I may reflect on all those marks of thy vengeance against the sin of lewdness visible in this world, as well as reserved for the unclean in that which is eternal. Let me not forget what loathsome diseases, what bit- ter pains, what poverty and want is the fruit of lust; what quarrels, what bloodshed, what infamy and death from the hands of justice are brought upon yoinig wretches by means of chambering and wan- tonness. Let the knowledge of these things make me urgent and instant, day after day, to cry unto thee to preserve me blameless in spirit, soul and body, and that I may never gratify an appetite im- planted for the noblest purposes, but in the w^ay which thou hast appointed. Grant this, holy Father, for Jesus Christ's sake. Amen, A Prayer for a young Person. WHITHER. O Lord, shall a young man go, or how shall he be able to escape all the snares which beset him, and all the corruptions within his own heart ever ready to betray him ? Where, but to thv throne of grace, O God of all power ? Here, there- fore, do I present my supplication, humbly beseech- ing thee to give unto me that faith in thy word, which shall make me receive all thy promises with delight and comfort, and stand in awe of doing any thing to incur thy threatenings. Establish in me the fear of thy eternal majesty, and a steadfast purpose of heart to walk before thee in holiness and righte- ousness all the days of my life. Subdue my natural pride, which would lead me to be a rebel against thee, O my God, and lighdy to regard the plainest aitd 446 OFFICES OF DEVOTION. most positive of thy commands. Quench those kists which the fire of youth ever kindles in the heart. In- stead of being heady , high minded, rash, and pre- sumptuous, open mine ear to receive instruction : inspire me with meekness to be humble in my whole behaviour, and ever to follow that which is good. Create in me a constant distrust of mvself, an aver- sion to the company of the lewd, the gay, and thoug itless, and a jealousy ^af those things to which I find myself most vehemently inclined ; knowing that by nature 1 am altogether earthly, sensual, and devilish. Now in my youth, grant I may ascribe unto thee the honour due unto thy name, by prefer- ring always the knowledge of thy trutli, the sense of thy love, and observance of thy will, to all the plea- sures of sin and vanity. O convince me that the be- ginning of sin, as well as of strife, is as when one lettcth out v.ater. Teach me how soon sin will en- snare, how insensibly entangle, and how difiicult it is to escape from those evil tempers and indulgen- ces, when once complied with, which might easily be vanquished by resistance at first. Let thy Spirit be my perpetual monitor, guide, and comforter, throusrh thv word. Root out of mv vain heart all good opinion of myself, all haughtiness of spirit, all stubbornness and moroseness of disposition, all af- ix^ctation of conforming to fashionable sin and folly, and every wanton imagination ; these vile propensi- ties, the miserable diseases of my fallen nature, which I find within me. Help me, O my God, to mortify them all, to advance in grace as 1 grow in years, to gain a complete victory over my corruptions, and make a constant progress in the knowledge, faith, and consolations of Jesus Christ the Lord ; in whose early youth 1 see an example of holiness and right- eousness, which I am commanded to follow, and through whom I hope to be accepted unto life for evermore. Amen, SUESCRIBEIIS^ KAMJES. NEW-JERSEY. New- Brunswick, ACKLRM\N, x\bm. Ackcrman, Ralph Buckele^v, Peter Beekmaii, R V. Bayard, Joanna Bergen, John Condict, D D. Rev. Ira Clark, D D Rev. Joseph, 2 Clark, John Campbell, Neil Cornell, John R. Covenhoven, Sarah Coejeman, Jane D.graw, sen. John Dcgraw, jun. John Degraw, Abntham Dorset, Samuel Deare, Mrs. Dehart, Ann Everett, John Freeman, Jehiel Garretson, Jane Hagerman, Henry- Hampton, John Hager, David Hager, Jonas Jenkins, G' orge A. Klady, Jacold Livingston, DD. Rev. J.H, Letson, Robert Lupp, William Mundy, Frederick Mager, James Martin, Joshua Manley, Richard Neilson. John Nevius, John W. Nevius, Garret Nevius, George G, Nevius, Elizabeth Outcalt, Henry Oakey, Philip Pium, John Potts, Abraham Parsel, Garret Stevenson, James Taylor, Doct. A. R. Taylor, Benjamin Tenbrook, John V in Arsdalen, Henry- Van Deursen, John Van Nnis, John Voorhees, John I. Voorhees, Martin ^'^^oodward, Wm. Woodhull, James Williamson, D. D. W^ickoff, Jacob 448 SUBSCRIBERS' NAMES. Wilcocks, Moses Willet, Samuel Watt. Robert North' Br unsxvick, Ayers, Peter Biickelew, Obadiah Clieesman, Joseph Davis, Edmund Farmer, Jasper Guiick. Daniel Hagerman, William Hager, John Hoagland, Cornelius Overt, Maria Perrine, Peter Taylor, sen. Benjamin Tunison, Jacob E. Vaaderbelt, Dennice Van Dome, Henry Van Arsdalen, A I tie South Brunswick. Combs, Samuel Clark, James Cay wood, Thomas Dean, Aaron Davidson, Jonathan Denton, James McDowell, Thomas Perrine, James P. Perrine, John Pettit, Robert Rue, William Stewart, James Van Dike, John Raritan- Landing, Anderson, John French, Sarah Garrish, Michael LetsoTi, John Nevius, David Nevius, Abraham Pool, John Ra])pleyea, Jane Tunison, Cornelius Voorhees, Abraham Georges Road. Bucktkw, Frederick Dehart, William Hendricks, John Outcalt, Frederick Vanpelt, David Van Liew, Maria Van Li«:'H\ Garret Washington, Ackerman. Gaiiinc Dunham, Jehu Furman, Isaac Obcrt, Henry Outcalt, John F. Franklin, Bayard, J';ljn M. Burcaloe, Cornelius Brokaw, Isaac Davis, Peter Fine, David Garretson, Garret Rppleyea, Geo. R.ppleyea, Richard Veighte, Henry Van Liew, Dennice C. Van Duyn, James Van Arsdalen, Minard V. Nostrand, Christophet SUBSCRIBERS NAMES. 449 Six Mile Run. Davis, Frederick Dehart, Cornelius Frazier, Simon Hoagland, Elbert Hagaman, Aaron Johnson, Peter Povvel, Cornelius Scott, Wm. Slover, Gracia Stryker, John Suydam, Joseph Voorhees, RulofF Van Cleef Jun. John WyckofF, Peter Millstone. Ellison, Rhoda Garretson, Jacobus Garretson, Court Terhune, RulofF Van Harlingen, Ernastus Voorhees, Peter P. Van Nortvvick, Simon Van Doren, Jacob I. Van Nuys, Isaac Van Deveer, Doct. Lau. Williamson, Peter Cranberry. Bayles, Elias Brown, Abm. Clark, James Carson, C. Davidson, John Debow, Garret Duncan, Thomas Gordon, John Grove, John Hufman, Henry Hunt, Nathaniel Hundley, Sarah Lott, Doct. Ralph P. Lott, Abraham Lawrance, Elijha M'Chesney, Joseph Morris, Elizabeth Perrine, John W. Perrine, James Schcnck, Nicholas Snedeker, Jacob Snedeker, Garret Stults, Henry Van Dome, Cornelius Wvckoff, John Cranberry Plains* Brown, Joseph Briton, Nathaniel Bergen, John L Bastedo, Wm. Dean, John A. Hull, James Kerr, Aaron Morris, Moses Mershon, Robert Mershon, William Scott, Richard Cross Roads. Cortelyou, Wm. Griggs, Derrick Snedeker, Abm. Siover, James Slover, Richard Terhune, Isaac Updike, Jacob Vanpelt, Ruben 3 I 450 SUBSCRIBERS NAMES. Vanpelt, John VMi.pelt, SHrah Wetherali, Sarah Rahway. Baker, Thomas Edgar, William Marsh, John C. Oliver, jun, Joseph Voorhees, John Williams, Elias WesUField. Baker, William Clark, William Dunham, John Downer, Jan. Samuel Elmer, Doc. Phiiimon Marsh, Ezekiel Pic ton. Rev. Thomas Scudder, Abraham C« Spring Field, Bennet, John Parsil, William Sutfin, Doc. Daniel Williams, Rt v. Gersham AVoodrufF, Caleb Woodhridge. Brewster, Samuel Bonor, Joseph Brewster, Sally Cook, Rev. Henry Inslee, John Roe, Rev. Azel Ross, Robert Thornal, Benjamin Thompson, William Ferth-Amhoy. Manning, Nathamel Perrine, Daniel Somerville, Brokaw, John Dumont, Peter B. M 'Donald, George Harriot, John La Tourette, Daniel Stewart, Abel Talmage, Thomas Talmage, Goyn Tunison, PliiUp Taylor, Willet Vredenburgh, Rev. J. S. Van Deventer, Cornelius Veghte, Ry iieer Whitehead, Dimiel Whitehead. Isaac Piscataxvay, Boice, John Campbell, Benajah Dunham, Barzillai Field, Jeremiah I. Field, Dennis Mundy, Aaron Mundy, James Martin, Janathan Ross, Edward Smith, Hezekiah Underdunk, John Ten Eick. Jeremiah F. Van De' enter, Peter Bound Brook Cook, Doc. Ambrose Harriot, Alford I. I^mburger, John Mollison, Joseph Ross, Joseph SUBSCRIBERS NAMES. 451 VanDeventer, Jeremiah Van Deventer, Jacob Van Du} n, Wm. Williams, Lewis Baskingridge, Finley, Rev. Robert Hill, John Mendham- Armstrong, Rev. Amzi Castner, Jacob R. Drake, Eben^zcr Nevius, Joseph Stewart, George Chatham. Brant, Bonnel R. Carter, Elias Osburn, David L. Peirson, Ebenezer C. Perrine, Rev. M. La Rue Say res, Peter Thopson, Charles Orange. Baldwin, William P. Brown, Job Condit, Samuel Condit, jun. Daniel Guildersleves. Ezra Harrison, Abraham Hi! Iyer, Rev. Asa Peck, James Pierson, Isaac Quimby, Hiram Williams, Timothy Newark, Boudinot, P'lisha Crane, D. D. Grumman, William Page, Benjamin Searing, James Wright, John Elizabeth' Town* Chetwood, Wm. Freeman, Peter Connecticut Farms. Clark, John Thompson, Rev. Stephen Bridge^ Town, Meeker, Jonathan JVeiv Columbia, Turvey, David Lawrence' s-Brook, Cornell, Ruief Cornell, Cornelius Dehart, Gilbert Rvder, Bernardus Ten Mile Run, Cortelyou, Eibert Cortelyou, Jacob Quick, Peter Cranberry Neck Duncan, John Kerr, Samuel Machepoiiix. Mount, Taylor Rue, John Spotswood, Mercereau, David Smith David Smith, Stephen Sourlaud. HufF, Isaac Kershow, George Staats, Gittv 4^ SUBSCRIBERS NAMESt Harlingcn. Labagh, Rev. Peter Pleasant Plains* Cannon, Rev. J. S. Purclin, Wm. Suydam, Joseph Nevius, John P. Nevius, Albert Nevius, David Voorhees, Jaques Voorhees, John M. Voorhees, Cornelius Mill-ville. Beekman, Jacob Van Dorn, Jacob Griggs Tonvn. Hogaland, Christopher Perlee, Abraham Simonson, Cornelius Staats, John R. Vehgte, Mary Wyckoff, Garret Middlebush. Hogland, Henry Polhemus, Garret Probasco, Frederick Van Liew John F. Van Liew, Jeremiah Van Liew, Elizabeth Van Liew, Dennice Van Dorn, Cornelius Wyokoff, Simon Rocky Hill. Cruser, Frederick Kingston. Comfort, Rev. David Princeton. Anderson, Stephen L.- Bogart, Peter Bayard, Samuel Fyier, Jared D, Origga, Matthew Goldsmith, Chai-ies Nevius, John L. Nicholson, Samuel Smith, D D L. L. D. Rev.S.S. Sipson, Manly Voorhees, Henry Wilson, John S. Shaiinack. Hogland, Herman Peterson, Rulef Rowland, John Smith, Rev. William Vanarsdalen, Philip Vanarsdalen, Isaac Voorhees, Garret Van Deripe, John SCATTERING. Bowman, James Crawford, Thomas, 6 Clingan, William Coolbaugh, John Davis, Rev. Henry Leyon Finley, Doct. James E. B. Floyd, Rev. L. F. Fuller, Thomas Fraser, Frederick Foresman, Sarah Henderson, Alexander llayes, William Howard, Thomas Heod, Rev. Thomas Ives, Samuel B. Kirth, Rev. Dr. Isaac S.60cop/ M^Nair, Martha Mann, Margaret M'Cluse, Roan Pennington, Hyland B. Smith, Austin Snoddy, Robert, 6 Torbert, Elizabeth Tanner, Joseph Vanvol, Doct. Robeift Wilson, Hugh Worcester, Rey. Leonard a.