''%.,;"*■ ^•-y from t^e feiBrarj? of (pxoftBBox ^amuef (QtifPer tn (^emorg of 3ubge ^amuef (tttiffer (jBrecftinribge g^reeenteb fig ^atnuef (gtiffer QKtecftinribge feon^ fo f^e £i6rari? of (prtnceton J^eofo^icaf ^entinarg ^•P::: n ^y w /.„>,■„ .y////^/r,,v.y/,/. /', /■/,// ,//',„^.f„) Bostou.PnWilhei.ltv il.Hall.N" ;^J-CoriJim. SERMONS, BY THE LATE Reverbnd JOHN CLARKE, D.D. MINISTBR OF THE FIRST CHURCH IK*SOSTONy MASSACHWSETTSn t0M€«Q^^-^^>^^®®®6O*««c Copg Sigfjt fenireu, accorUmg to Stt of Congrefe BOSTON: Printed by Samuel Hall, and fold at his Eook-flore in CornMl July, 1799, j( i^ ADVERTISEMENT. A HE following pofthumous Sermons are fe- ledled from the numerous weekly productions of the author, written for the inftrudion of his people, and not with any view to publication. They are print- ed at the earneft defire of thofe, who were imprefled with the excellency of his preaching ; and who con- ceived that a compliance with this defire would not merely gratify the partiality of friendfhip ; but fervc to perpetuate the memory of eminent worth, pro- mote the general edification, and confer honour upon the American pulpit. The feledion has been made with a joint regard to merit in compofition, and importance in matter, Whilft it was judged that fidelity to the original forbade any alterations, concern for the literary reputation of the author was relieved by the knowledge of his remarkable corred- nefs in whatever he wrote, and a confequent belief that a volume of his difcourfes would appear with greater advantage than mofl: pofl;humous productions. Should this work meet the favourable reception ex- pefted, it is contemplated to publilh another fmall volume of Sermons, addrefled to the young, and which the public would probably have received from the author's own hand, had he lived to execute his intention. SHORT ACCOUNT OF Doaor CLARKE, By a late eminent P i v i n e and Author. JOHN CLARKE, D.D. A.A.S. Paftor of the Firft Church in Bofton, was born at Portfmouth, ifi New-Hamplhire, April 13, 1755 ; graduated at Harvard College in 1774; and ordained July 8, 1778, as colleague with the late Dr. Chauncy, with whom he lived in the moft intimate and refpe(5lful friendfhip about nine years ; and afterwards contin- ued, affiduoufly and faithfully labouring in the fer- vice of the Church, until the Lord's-day, April i, 1798 ; when, in the midft of his afternoon fermon, he was fuddenly feized with an apoplexy, fell down in the pulpit, and expired in lefs than twelve hours ; having almoft completed the 43d year of his age, and the 20th year of his miniftry. Descended from refpedlabie parents, who live to lament an only fon, he difcovered in early life the ligns of genius and induftry. At the Univerfity he was diftinguifhed by a clofe attention to claffic and philofophic ftudies, by a ftrid obedience to the laws, and by irreproachable morals. In the oiEce of pre- ceptor, he was gentle and perfuafive, beloved by his pupils, and efleemed by their friends. As a public preacher, his compofitions bore the marks of pene- tration, judgment, perfpicuity, and elegance. Faith- ful to the intereft of religion, he deeply examined its foundation and evidence ; and perfuaded of the truth and importance of the Chriftian fyftem, he recommended^ Account of the Author. v rceommended, by his public difcourfes and private converfation, its fublime doclrines, its wife inftitu- tions, and its falutary precepts. Though fond of polite literature and philofophic refearches, yet he confidered theology as the proper fcience of a Gofpel Minifter. To this object he prin- cipally devoted his time and fludies, and was earneft- ly delirous of inveftigating every branch of it, not merely to gratify his own facred curioiity, but that he might impart to his hearers the whole counfel of God. He was habitually a clofe fludent ; and it is not improbable, that the intenfenefs of his mental ap- plication proved too fevere for the delicate fabric of his nerves. His devotional addreffes were copious and fervent j and his interceffions ftrong and afFeclionate, difcover- ing at once the ardour of his piety, and the warmth of his benevolence. In the private offices of paftoral friendlhip, he was truly exemplary and engaging. — His temper was mild and cheerful ; his manners eafy and polite ; and the focial virtues of an honell heart gave a glow to his language, and enlivened every circle in which he was converfant. In the relations of a fon, a brother, a hufband, a father, a guardian, a correfpondent, a matter, a friend, and a member of feveral literary and charita- ble focieties, his deportment was marked with affec- tion, fidelity and carefulnefs. He was concerned for the intereft, reputation and happinefs of all his con- nexions ; and zealoully devoted to the caufe of fci- ence and humanity. Being fucceffor to ten eminent luminaries of the church of God, he was fludious to emulate them in piety, learning, and ufefulnefs. Like three of them, Jie was fuddenly calle4 pff from his minifttrial la- bours J id Account of the Author. bours ; and having happily efcaped the painful ago- jiies of a lingering death, is gone to receive the re- ward of a faithful fervant, and enter into the joy of his Lord. The names of his predeceffors, the order of their fucceffion, and their ages (as far as they are known) are as follow : A»D. 1632 John Wilson, i66y,JEt.yg, 1633 John Cotton, i6$6, JEt. 6S, 1656 John Norton, 1663, JEt. ^y, 6^S C John Davenport, 1670, JSt. 72. ^ James Allen, 1710, ^t. 78. 1670 John Oxenbridge, 1674, ^Et. 66, i6g6 Benjamin Wadsworth, removed to the Prefidency of Harvard College, I725» and died 1737, Mt. 68. 1705 Thomas Bridge, 1715, ^t. 58. 1717 Thomas Foxcroft, 1769, ^t. 73. 1727 Charles Chauncy,D.D. i787,-^t.83» Belides two affiftant minifters, viz. 1684 Joshua Moody, returned to Portf- mouth, 1692. 1693 John Bailey, 1697, JEt. 54. Mr. Norton died very fuddenly on the Lord's- day, as he was preparing for the afternoon exercife. Mr. Oxenbridge fell down in the pulpit, with an apoplexy, and died in four days. Mr. Foxcroft was feized with the fame diforder on a Saturday, and died the next day. Dr. Clarke's printed works are, four Sermons ; one on the death of Dr. Cooper, one on the death of Dr. Chauncy, one on the death of Dr. N. W. Ap- j>leton, and one before the Humane Society : An anfwer to the queftion. Why are you a Chriftian ? (which has had three editions in Bofton, and four in England) j and Letters to a Student at the Uni« verfxty of Cambridge. ( vU ) CONTENTS. Sermon I. The fecurity of a virtuous courfe, 9 Proverbs x. 9. " He that tvalketh uprightly, walketh furely. SERMON II. Excufes of the irreligious, 20 Luke xiv. i8. " And they all, with one confent, began to make excufe." SERMON III. Habitual devotion, 33 Psalm x. 4. " God is not in all his thoughts." SERMON IV. The clearnefs of revelation, 44 Deuteronomy xxx. ii — 14- " For this commandment, which I command thee this day, is not hidden from thee, neither is it far off : it is not in hea- ven, that thou fhouldeft fay, who fliall go up for us to heaven, and bring it unto us, that we may hear it, and do it ? neither is it beyond the fea, that thou fhouldeft fay, who fhall go over the fea for us, and bring it unto us, that we may hear it, and do it ? but the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayeft do it." SERMON V. Chrift, the light of the world, SS John viii. la. " Then fpake JeAis again unto them, faying, I am the light of the world : he that followeth me, fiiall not walk in darknefs, but ftiall have the light of life." SERMON VI. Bleffednefsofthofe, who have not feen, and yet have believed, 67 John xx. 29. *« Blefled are t"hey that have not feen, and yet have believed.** SERMON VII. On an evil heart of unbelief, 82 Hebrews in. la. ** Take heed, brethren, left there be in any of you an evil heart of unbelief, in departing from the living God." SERMON VIII. Office of reafon in religion, 93 I Corinthians, x. 15. « I fpeak as to wife men : judge ye what I fay." SERMON viii CONTENTS. SERMON IX. Beneficial efFeds of chriftianity^ 104 Psalm lxxii. 7. •* In his days fhall the righteous flourifii ; and abundance of peace, fo long as the moon endureth.'* S E R M O N X. On the knowledge of God, 1 15 Romans i. a8, 39. *« And even as they did not like to retain God in their know- ledge, God gave them over to a reprobate mind, to do thofe things which are not convenient j being filled with all ua- righteoufnefs." SERMON XL On fearching the fcrlptures, 126 John v. 39. " Search the fcriptures." SERMON XII. On the impartiality of God, 138 I Peter, i. 17. •* And if ye call on the father, who, without re{pe£l of perfons, judgeth according to every man's work, pafs the time of you? fojouniing here in fear." SERMON XIII. Chrlftians not of the world, 149 John xvii. 16. *< They are not of the world, even as I am not of the world." SERMON XIV, On improving religious ad- vantages, 161 Matthew xin. 12. « For whofoever hath, to him Ihall be given, and he fiiall have more abundance : but whofoever hath not, from him fhall ht taken away, even that he hath." S E R M O N X V. On the neceffity of perfonal holinefs, 172 Hebrews xii. 14. " Holinefs, without which no man can fee the Lord." ^ SERMON XVI. On public worfliip, 1 83 Psalm lxxxiv. part of 4 and 10 vs. «• Bleffed are they that dwell in thy houfe. A day in thy courts is better than a thoufjmd." SERMON XVII. On an open profeflion of chriflianity, 194 John xir. 42. « Neverthelefs, among the chief rulers, alfo, many believed on . him ; but becaufe of the pharifees, they did not confefs him, left they fhould be put out of the fynagogue." (The remaining Contents are at the end of the volume.) ^eimon i. The Security of a virtuous Courfe* Proverbs x. 9. " HE THAT WALKETH UPRIGHTLY, WALKETH SURELY." ,MONG all the moral obfervations, afcribed to the wife man, there is not o?ie more deierving of our feri- ous and habitual attention, than that which I have feleded as the fubjed of this difcourfe. To fome indeed, it may appear, that the mere fqfeiy of a virtuous courfe is not its higheft recommendation. If it be connected with peace of mind, with true honour, with real dignity, with the favour of God in this world, and with eternal happinefs in that v/hich is to come, they will alk, why is it not enforced by thefe more powerful confiderations ? Why are we told, that he who ivalketh uprightly, walketh furely, when we might be told, that the path of virtue is the di- red way to heaven. To this I anfwer. Of fuch infinite importance is a courfe of obedience, that every poffible argument ought to be produced in its favour. Difcourfmg to g Chriilians, lO THE SECURITY OF [SeRM. I. Chrlftlans, it is highly proper to inform them, that, by walking uprightly, they will lay up in ftore a good foundation againft the time to come. Obedience will certainly meet with a heavenly rewards Such is the munificence of God, that a patient cotitinuance in well-doing, though it will iiot give a legal claim to immortal felicity, will neverthelefs qualify us for this unfpeakable blefling. The Saviour of men has pre- pared the way for the moft extenfive exercife of be- nevolence. And of the fruits of this benevolence, they will hereafter partake, who walk, not according to the courfe of this world, but the dictates of an honeft and virtuous mind. The gofpel teaches us to entertain thefe expe(5lations ; and, by the refurreclion of its author, we are confirmed in the hope fet be^ fore us. But, admitting the truth of this reprefentation, flill, I would alk, why may not the fafety attending it, be brought as one argument in favour of a good life ? Why may not the upright be informed that they tread on fure ground ? Why may they not be told, that let religion be true or falfe, they can be no lofers by their virtue ? Certainly, this is a very im- portant idea ; and it ought to be urged with all earnellnefs upon every Chrifiiian. For no man knows what doubts or difficulties may rife up in his mind, or how he may be perplexed by the different fyfi;ems of religion which prevail in the world. But fi:ill, he will be in no real danger if imprefled with the fafety of a virtuous life. So long as he governs himfelf by this maxim, that he who walketh uprightly^ walketh furcly, the great ends of religion will be anfwered, and his befi: intereft finally fecured. Under the fulleft conviction of this truth, I would afli your particular attention to the words of the text. SeRM. Ij -A. VIRTUOUS COURSE. 1 1 text. The terms ufed by the wife man, I fliall firfl explain ; and then enlarge on the fentiment incuL cated. To walk^ in the fcripture ftyle, is to lead a particular courfe of life. Thus to walk honeftly or deceitfully, to walk in light or darknefs, is to live righteoufly or wickedly in the world. Accordingly, we read that " Enoch walked with God :" the mean- ing is, that he lived pioully ; that he did not fall into the prevailing fins of his generation, but fet an ex- ample of godlinefs and virtue. On the other hand, St. John fays, " He that hateth his brother, walketh in darknefs ;" in other words, is no good Chriftian, but goes on in a courfe of life directly contrary to the gofpel. In like manner the word is ufed in the text. To walk uprightly is to have a conftant regard to God, and his commandments, in the general courfe of life. It is to perfevere in the fteady practice of all religious duty. It is, in Ihort, to be an habitually good man. Such an one walketh furely^ that is, ads a fafe part, is not in danger of lofing his beft intereft, or bringing upon him any difgrace or mifery beyond the grave The fum then, of the wife man's obferva- tion is this, that he, who, in the whole courfe of his life, acls fincerely and juftly, foberly and devoutly ; who is, not in appearance only, but in reality, a good man ; that fuch a perfon will be finally fecure, what- ever may be the courfe of human events. In this ftate of darknefs and uncertainty he hazards nothing. And he can lofe nothing, let the final iflue of things be what it may. I SHALL now endeavour to illufi;rate and confirm this point ; and then recommend an upright or re- ligious life by the perfed: fecurity which attends it. And, in order to enter into the full fpirit of the text, let us fuppofe, that fome truths, admitted by Chriftians, 12 THE SECURITY OF [SeRM. I, Chriftlans, are involved in a degree of uncertainty. Let us, for inftance, take it for granted, that even Chriftianity itfelf could not be fo defended as to re- move all doubt, and produce a perfect acquiefcence in its facred original ; yet, even on this fuppofition, it would be the fafeft part to regard it as a divine revelation, and to walk uprightly according to its laws. For what can a man lofe by being a Chriftian ? By obferving the precepts, and following the virtuous example of Jefus Chrift, what injury can he bring on himfelf ? "Will it render him lefs refpedable ? No. Will it hurt his worldly bufmefs ? No. Will it un- fit him for a place of honour, or for a public em- ployment ? No. Will he be lefs happy with his neighbours ? No. Lefs happy within his own do- mellic circle ? By no means. Can any conceivable difadvantage arife from a courfe of living ftrictly con- formable to the laws of the gofpel ? It is prefumed, not any. So far from it, our honour, our peace, our happinefs muft be effentially promoted by an obferv- ance of thofe laws. This being the cafe, to walk like a Chriftian is to walk furely : whilft, on the other hand, to walk, differently, is to enter on a path befet with dangers, and which may, to fay the leaft, conduct to perdition. The religion of Jefus is from heaven, or it is of men. If from heaven, then, by fubmitting to its laws, we difcharge an indifpenfable duty. We obey God, and do that which is right in itfelf, and right in his eyes. But we incur no guilt, if our religion be of men ; our obedience, in this cafe, will not be imputed to us a crime. Our moral governor will never reproach us, becaufe we direfted our lives by a rule, which we imagined he had prefcribed. In this view then, the upright man has every ad- vantage, SeRM. I.] A VIRTUOUS COURSE. 13 vantage. He may be a great gainer, but he cannot lofe. On the other hand, he, who does not walk up- rio-htly, may be a great lofer, but he cannot gain. As God will not condemn the former for obeying, nei- ther will he applaud the latter for rejeding Chriftian- ity, even fhould it be falfe. But ihould it be true, the Chriftian has every thing to hope, the infidel every thing to fear. The account then, ftands thus on the fide of the upright man ; no lofs, but probable gain ; on the other fide, no conceivable gain, but pro- bable lofs. From this comparifon, is it not manifeft then, that he who ivalketh uprightly, walketh furely ? Again — To give the argument ftill greater force, let us fuppofe that with Chriftianity in general, we give up the certainty of a future ftate. Let us im- ag-ine that the arp-uments in favour of it rife no o , o higher than to probable evidence ; ftill, in this view of the fubjed, it would be the part of wifdom to walk uprightly. I will go farther : If it be only pojjibk that we may exift hereafter, prudence would dictate a virtuous life \ for, if death fhould be our utter deftrudion, we fhall not be in a worfe condition than the reft of our fpecies ; but fliould it prove a mere tranfition to another mode of being, vv-e may be af- fured that our condition will be far better. It is not poffible to doubt, but that the practice of religion is the means proper to be ufed, in order to be happy. Beyond death we fhall then, exiit, or we fliall net. If annihilation is to be our fate, we have loft nothing by leading fober and exemplary lives. In this world we have as largely partaken of true enjoyment as other men ; and like them we fhall lie down, and awake no more. The worft then that can happen to thof€ who walk uprightly, is to fare as well as the wicked. But fhould there be a future ftate of retri- bution. 14 THE SECURITY OF [SeRM. I, bution, what a triumph will they then gain ? Hav- ing aded the part of Chriftians, they will have their reward ; God will make a vifible diftind;ion between them and others ; and the virtuous habits here formed will qualify them for eternal blelTednefs. Observe then, the true Hate of the cafe. We are all called to walk uprightly. But fome will fay, are we fure of a future reward ? The Chriftian will an- fwer in the affirmative : but could we doubt it, this would not fet alide the obligation. We are certainly bound in duty to expofe ourfelves to as few dangers as poffible ; and it is manifeft that we acl cautioufly when we acl virtuoully. Should a perfon in trade engage in a branch of bufinefs, in which the worft that could happen to him would be to keep his flock whole, we Ihould certainly think that his interefl was fecure. On the other hand, fhould he purfue a branch in which this would be his bell profpecl, we fhould ef-. teem him in a very infecure fituation. This is pre- cifcly the cafe with a good and bad man, on fuppoli- tion that we may, or may not, exifl hereafter. The former may be highly benefited, but cannot poffibly be injured by his virtue : the latter may be ruined by his vices, but cannot turn them to any poffible future advantage. The worll evil that can happen to a sfood man is to be annihilated ; and this is the highefl bleffing that a bad man can expecl or wifh for. To walk uprightly is unqueftionably then to walk fureiy ; and he who conducts after this manner is perfedly fafe, even though a future flate of being could not be demonllrated. The words of an eminent Chriflian philofopher, in regard to this fubjed, are fo pertinent and fo flrik- ang, that you will permit me to quote them. " There J' are (fays he) few fpeculative and inquiring men, " who SeRM. I.] ^ VIRTUOUS COURSE. 1 5 *« who do not fometimes find themfelves in a flate of « dejedion, which takes from them much of the fat- " isfaftion arifmg from their faith in very important " and interefting truths. Happy, indeed, is the per- «' fon who enjoys a flow of fpirits fo even and con- *' ftant as never to have experienced this. Of myfelf, « I muft fay, that I have been far from being fo hap- «« py. Doubts and difficulties have often perplexed " me, and thrown a cloud over truths, which, in the « general courfe of my life, are my fupport and con- " folation. There are however many truths, the " conviclion of which I never lofe. One conviction " in particular, remains with me, amidft all fluclu- " ations of temper and fpirits : I mean, my belief of *' this maxim, that " he ivho ivalketh uprightly^ walkeih ^^furely'* There has not been a moment, in which I « have found it poffible to doubt, whether the wifeft « and beft courfe I can take, is to pracT:ife virtue and " to avoid guilt. Low fpirits can only give new " force tb this convidion, and caufe it to make a " deeper impreffion. Uncertainty, in other inftances, " creates certainty here. For, the more dark and " doubtful our ftate under God*s government is, the " more prudent it muft be to choofe that courfe <« which is the fafeft.'' Thus have I confidered the obfervation in the text as a rule for thofe who have their doubts refpeft- ing revelation, and a future ftate ; and to them it is of great importance to walk uprightly. In this cafe they will take the fafe fide ; but fhould they live in fin, they will offend againft all thofe rules of pru- dence, which govern them in the common concerns of fife, and which ought alv/ays to regulate the ac- tions of a reafonable being. For, as I have repeat- edly obferved, vice can fecure to them no poffible good J 1^ THE SECURITY OF [SeRM. T, good ; and, on their own principles, it may prove their ruin. I NOW proceed to coniider the doftrine of the wife man, as it fliould aflPecl thofe who acknowledge the gofpel, and are hrmly perfuaded of a future ftate of exiftence. Unhappy for the caufe of truth, many different and jarring opinions divide thofe who call themfelves Chriftians. This has given great difguft to fome captious minds. The ill-difpofed it has em- boldened openly to deride the whole fyftem ; and in many ferious minds it has created the utmoft per- plexity y but if we only refolve to walk uprightly, it cannot go ill with us in the end. In the final ilfue of things, good works will effentially profit us, how- ever the controverfy about them may be decided. Though fome may fay, that we are juftified by faith alone ; others, that faith mud be an aftive principle j others again, that we arc freely jufiiified by grace ; yet we cannot miftake, if we fear God and work righteoufnefs. In this cafe, we ihall certainly be ac- cepted of him, however perplexed our religious opin- ions may be. So with refpect to the future punifliment of fin, there is a great variety of opinions among Chrifi:ians. Some fuppofe, that the finner, however abandoned in life, and hardened at death, will be furprifed with a free and full pardon at the judgment-day. Others maintain, that the wicked will never be raifed from their graves, and that annihilation at death will be their portion. Others maintain, that they will be puniflied in proportion to the guilt contraded, and that their punifliment will work a m.oral cure. Oth- ers contend, that after ages of inexpreflible torment, they will be blotted out of being. And finally, there are thofe who confider all future punifliment is vin- dictive. SeRM. I.] A VIRTUOUS COURSEo if diaive, and maintain that fuch as die in their fms will fmart forever under the chaftening hand of God, and will be exhibited to the view of creation as mon- uments of God*s vernal difpleafure againft fm. To one or other of thefe opinions moft Chriftians will affent ; but which ever they may embrace, it will Hill remain an eternal truth, that " he who walketh up- rightly, walketh furely." A MAN cannot plead, that the controverfies on this head have fo bewildered him that he is at a lofs what Courfe to take ; for the fafety of a good life remains undifputed. If he cannot look fo far intd futurity, as to make up his own opinion as to the wages of fm, he can fee fo far before him, as to perceive the abfolute fecurity of virtue. Here can be no difpute. Every man muft know, that by walking uprightly, he fhall efcape the future confequences of moral evil, whether thofe confequences be more or lefs terrible. Whatever the curfe of the law may be, whether tem- porary or endlefs fuffering, whether difcipline or de- ftrudion, that curfe will never be executed on hini, who devotes himfelf to God and his duty. This confideration ihould therefore effeaually difpofe to a life of religion, becaufe on every principle it is fafe. Permit me then, to recommend an upright or re- ligious courfe of behaviour by the perfed fecurhy with which it is attended. In the praftice of fm, it is im> polTible that any man, who refleas, fliould think or feel himfelf fecure. He may endeavour to perfuade himfelf that there is no God, no providence, no moral government ; yet there will be moments in which he will tremble. He may labour to believe that there will be no future ftate of retribution, yet he will not be able to expel the idea from his mind. He may exert himfelf to overcome all apprehenfions C ^^ l8 THE SECURITY OF f&ERM. L of a place of punilhment, yet he will never gain a complete victory over his fears. Religion, with its awful truths, will often haunt his imagination ; and fo long as he walks according to the courfe of this world, he will feel infecure. How important then, is it that we walk uprightly ? Do we wifli to be out of the reach of any poffible danger, then let us avoid every falfe and evil way. If we cultivate the temper, and practife the duties o£ Chriftians, what can harm us ? By walking upright- ly, we fliall be fure of the approbation of our own minds ; by walking foberly and righteoufly, we ihall probably fecure the approbation of others. But this is certain, if we fear him, and keep his command- ments, we fhall aifuredly be approved of God. He is a being of infinite rectitude. Abundant proofs has he given, that he loves righteoufnefs, and hates iniquity ^ and this difpofition will be ftill more clearly manifefted, when his fcheme of moral government ihall be completed. Then will it appear, that the up- right have chofen the good part ; and that they have taken effectual meafures, when they fail here, to fecure a welcome into everlafting habitations. Let thefe confiderations induce every one to walk uprightly. This will be true policy, if you only re- gard your prefent interefl. Would it be your choice to feel eafy within, and to be tolerably fatisfied with yourfelves ? Would it be your choice to purfue thofe meafures which will probably raife you in fociety, and give you deferved importance in the eyes of others ? Would it be your choice to pofTefs yourfelves of a competency, or a plenty of thofe outward good things, which fo obvioufly tend to the convenience of human life ? Then accept the admonition of the wife man, to walk uprightly. The path of virtue is plain SeRM. Lj A VIRTUOUS COURSE. I5 plain and fafe ; and the tendency of a regular courfe of behaviour is to promote our honour, our tran- quillity, and happinefs. The obfervation in the text is a rule for all : but to the young it is a leffon, which ought to be writ- ten in letters of gold. No words can defcribe the importance of beginning well. Upon our early hab- its often depend our ufefulnefs and refpedability in this world, and our happinefs in that which is to come. You will be told perhaps, that religion is not the proper concern of youth. You will be told, that the Supreme Being does not concern himfelf with the actions of his creatures, or if he does, that he is too good to refent their mifcondud. You will be told, that all the ftories of a future ftate, and a fu- ture punifliment were invented for political purpofes. You will be told, that the whole fyftem of religion is a ftate-engine, and that great minds acknowledge no other religion but that of nature. Examples of prof- perous wickednefs will be fet before you j and you will be called to obferve how they fucceed, who pre- tend not to have the fear of God before their eyes. In this age of licentioufnefs, many falfe maxims will be advanced, many audacious principles wiU be advo- cated, many libertine fentiments will be propagated, many indecent refleclions will be caft upon facred things, and many blafphemies will be uttered againft the name and religion of Jefus. But let none of thefe things move you. Do you refolve, through that di- vine afliftance which God has pleafed to offer, that however others may choofe to condud, you will walk uprightly. Now, in the morning of life, culti- vate the fear, and devote yourfelves to the fervice of the Moft High. Study to know the whole extent of your duty 5 and knowing the will of your moral governor. £9 EXCUSES OF [^Serm. 11^ governor, conform to it unfeignedly, and without delay. So will your integrity and uprightnefs preferve you. Tliey will preferve you from the reproaches of a wounded confcience. They will preferve you from the contempt of the wife, and procure you the general approbation of mankind. The probability is, that they will preferve you from the more prefling calamities of life, even if they fhould not reward you with riches. But on the moil unfavourable fuppo- fition, you will be fafe ; your beft intereft will be fe- cured ; nothing will materially harm you, inafmuch as you are followers of that which is good. " For the Lord is a fun and fliield, the Lord will give grace and glory : no good thing will he withhold from them who walk uprightly." )etmon n. Excufes of the Irreligious. Luke xiv. i8. *^ AND TKEY ALL, WITH ONE CONSENT, BEGAN TQ MAKE EXCUSE." THESE words are part of the well-known par- able, in which our Lord foretells the rejection of the Jews, and the calling of the Gentiles. Of all fubjeds, this was moft offenfive to his countrymen, and therefore he feldom introduced it in plain terms, That divine inftruclor always imparted truths, acr cording 3eRM. II.j THE IRRELIGIOUS. 21 cording as liis auditory could bear tliem. Well knowing what was in man, he gracioully conde- fcended to confult his weaknefs ; and he would not defeat his own labours, by difclofing fecrets which were particularly obnoxious ; or by adminiftering re. proof in a manner, which could only prejudice or in- flame. His confummate prudence, in this refpecb, will account for the many parables, with which his difcourfes abound. That, from which I have taken the text, deferves your ferious attention. Our Lord was an invited gueft at the table of a pharifee. During the repaft, he delivered, according to cuftom, many ufeful lef- fons ; nor was his converfation difpleafmg to thofe who fat with him at meat : fo far from it, one of the guefls was much delighted, and he could riot but throw Gut an expreilion, intimating how happy he fhould be, could he be admitted into the kingdom of the Mefliah, and partake of the entertainments which would be there provided. On this natural occafion, our Lord thought proper to remind him and the company, that many, who now profelTed to look for that kingdom, would hereafter oppcfe its eftablifli- ment ; fo widely would it differ from their expecla^ tions, that they would, in fact, flight and reject it. To imprefs this idea, he uttered the following parable, " A CERTAIN man made a great fupper, and bade many ; and fent his fervant, at fupper-time, to fay to them that were bidden, come, for all things are now ready. And they all, with o?ie confent, began to make ex- cufe. The firft faid, I have bought a piece of ground, and I muft ne6ds go and fee it ; I pray thee have me excufed. And another faid, I have bought five yoke of oxen, and I go to prove them ; I pray thee have pie excufed. And another faid, I have married a wife. 52 EXCUSES OE [SeRM. II* wife, and therefore I cannot come." All thefe excufes were carried to the lord. At fuch treatment, the mafter of the houfe was much enraged ; he felt the affront which was put upon him, and highly refented the ingratitude of thofe, for whom fo fplendid an en- tertainment had been made. Difappointed of thefe 'guefts, he refolved, however, to fupply their place with others. Accordingly, he directed his fervant to traverfe the city, and to bring to his table any per- fons that he might happen to meet with, the pooreft and moft abject not excepted. Thefe orders were executed, and yet the table was not filled. He there- fore, once more, fent forth his fervant, directing him to vifit the highways and hedges, and to ufe the moft earneft intreaty with travellers of every defcription, in order to induce them to become his guefts. For, faid he, " of thofe which were bidden, not one fliall tafte of my fupper." From a careful examination of this parable, it Is eafy to afcertain its meaning. The mafter of the houfe reprefents the bleffed God. The great fupper intends the difpenfation of the gofpel. The guefts iirft invited are the Jews. The excufe, which they fent, intends their rejection of the gofpel, when they received the gracious offer. The idle and frivolous pleas, which they refpectively made, convey a lively idea of the foolifli grounds on which the Jews re- jected the Son of God, and the religion which he came to eftablifh. The difpleafure, teftified by the mafter of the houfe, fliows the juft indignation of God againft his chofen people. The invitation given to the poor, the lame, and blind, reprefents the preaching of the gofpel, and the offers of falvation to the Gentiles. Poverty and mifery are terms, which well defcribe their moral ftate. The direction, to compel SeRM. IIJ *rHE IRRELIGIOUS. 2^ compel them to come in, leads us to apprehend the arguments, which were employed to convince their underftandings, and the various other meafures to which the apoftles had recourfe, in order to win them over to the Chriftian faith. And the conclud- ing remark, that " none of them, who were firft bid- den, ihould tafte of the fupper," evidently refers to the rejedion of the Jewilh nation. In this view of the parable, it is a prediction of the fate of the gofpel among the Jews, and the offer of it to the Gentiles ; and how wonderfully was this predidion accomplifhed ? Chrift came to his own, and his own received him not. Notwithftanding the miracles, wonders, and ligns, by which his divine miffion was attefted, yet the nation would not receive him as the expeded Meffiah. So far from it, they reprefented him as an impoftor, and condemned his doctrines as heretical and impious in the higheft de- gree. When the apoftles attempted their converlion, they were equally obftinate. And thus the nation continued not only to rejedl, but to oppofe the gof- pel, till they were as juftly, as they were remarkably, puniflied for their wickednefs. In the mean time, the gofpel was offered to the Gentiles, and the offer was generally accepted. Churches were gathered in all parts of the Roman empire ; and fo greatly did Chriftians multiply, that paganifm took the alarm, and every meafure was employed to fupport its de- clining interefts. Thus did the Gentiles occupy that place which had been filled by the Jews ; and thus did the one partake of that fpiritual entertainment which had been provided for the other. Comparing then, the prediction and the event, we cannot but perceive their wonderful correfpon- dence j and we cannot but acknowledge the wifdom of ^4 EXCUSES OF pERM. Hi of our Saviour in avoiding the explicit declaration of fuch ingrateful truths. Had they been conveyed in any other form than that of a parable, the Jews would not have borne then! ; confequently, his la- bours among that people mull have been at an end. But, having recourfe to this innocent art, he was enabled to purfue his v/ork ; to enlighten thofe who were willing to be inflrufted ; to fuggeft to others their danger ; and to furnilh his difciples with an ad- ditional proof of his divine million. For when the event fiiould clear up the predidion, his followers Would have new reafon to exclaim, " truly, this man Was the fon of God.*' Sufficient has now been faid on the parable at large. Some remarks I thought neceffary, in order to point out the particular connexion of thofe words which I have prefixed to my difcourfe ; and to fliov.* in what fenfe they were ufed by our Saviour : but in farther profecution of the fubjecl, I fhall confider the words themfelves, without any particular refer- ence to the parable. And let me fay, in regard to the great concerns of religion, men are as ready to offer frivolous excufes, as were the Jews in the days of our bleffed Lord. Though continually importuned to take upon them the Chriftian profeffion, and to fubjed their temper and lives to the laws of JefUs Chrift ; yet there is al- ways fome obftacle in the way of their compliance. One pleads that he is too young ; another that he is too far advanced ; one that he is diftracled with pri- vate, another with public concerns ; one that he has doubts refpeding the truth of Chriftianity, another that the fyftem is unintelligible ; one that he is con- founded by the difputes of Chriftians, another that he is difcouraged by their pradices. All thefe, and manv SeRM. n.] 'tHE IRRELIGIOUS* <2^ many other excufes, have been offered by perfons, when ferioufly urged to receive the gofpel as the rule of their faith and pradice. In order to judge of thefe pleas, it may be proper to give them a particu- lar examination* And, to begin with that which is of moft weight : fome decUne the gofpel-oflPer, becaufe they are not ab- folutely certain that the gofpel is true. They have their doubts, and thofe doubts muft be cleared up before they can liften to the chriftian invitation. But the queftion is, did thofe doubts originate in fober inquiry ? Did thofe, who plead them, ever ex- amine the fubjecl of religion ? Have they impar- tially weighed the internal and external evidence of the gofpel ? Have they ftudied the prophecies, which relate to oiir Saviour, and the works, whkh he per- formed ? Have they perufed the hiftory of his reli- gion, and traced its progrefs from infancy to its pref- ent ftage ? In ftiort, have they exhaulled all the fources of information ? If they have not had re- courfe to thefe meafures, their doubts will not excufe them : being the offspring of vanity and not of in- quiry, they can be no apology for their conduct. But I will fuppofe that they have inquired, and ftill profefs to doubt : the queflion then is, whether there exifls in their minds a flrong prefumption againft the divine authority of the gofpel, or only a dilTatisfaclion with the evidence afforded ? If the lat- ter, it might be well to inquire, whether they do not 2.d: upon lefs evidence in their temporal concerns ? In the courfe of bufinefs, men often take meafures, when they are very doubtful of the event. The merchant, the hufbandman, the flatefman, eflcem the probability of fuccefs a fuflicient motive for their ex- ertions. Were they to infill that every doubt lliould D be ^6 EXCUSES or fSERM. Ih be removed before they proceeded to action, the bufi- fiefs of life would ftand ftill. No voyager would truft his perfon, no merchant his treafure, on the ocean; The hufbandman would leave his lands uncultivated ; and the ftatefman would ceafe to projeft meafures for the glory and happinefs of his country. But as probabiHty is a fufficient ground of adion in our temporal concerns, why not in the concerns of religion ? You plead, that the fubjed of religion is attended with diihculties ; you wifli to have fome points cleared up ; you require greater evidence of its truth : but the queflion is, weighing all things^ is not the balance of proof in its favour ? Are you not more inclined to believe that the religion of Jefus is divine, than that it is a cunningly devifed fable ? If fo, you ought to make it your rule of life. To be eonfiftent, you ought to be a Chriftian in temper and pradice ; for you hazard nothing by a courfe of evangelical obedience. But you hazard every thing if you rejed the gofpel, whilft you acknowledge, that, in point of evidence, there is a prefumption in its favour. Doubts, therefore, even where they hon* eftly arife, are not a fufficient excufe for declining the gofpel-offer. So long as men act in defiance of doubts, in the common purfuits of life, it will be in vain to urge them, where religion is concerned. Again — That our private and public engagements are fuch, that we have no time for religion, is a plea^ which -will by no means operate to our juftification. For what right has the world to fuch a portion of Gur time and thoughts ? Why do we fuffer our minds to be fo diftraded by its inferior concerns ? That prefent objeds fliould have fuch a dominion over us is itfelf a crime. And would it not be very- extraordinary if one crime were an excufe for an- other I SeRM. n.] THE IRRELIGIOUS. ^y Other ? But the plea itfelf is, to the laft degree, ab- ford. It is grounded on the fuppofition, that re- ligion is a bufinefs by itfelf ; that there are times and feafons for it ; and that it is as wholly difcon- neded with the purfuits of life, as one profelTion is unlike another. But this is one of the greateft and moft dangerous of errors. It is the parent of fuper- IHtion J and it is the fource of thofe numerous fop- peries, by which religion has been difgraced, and its influence defeated. HowEVEPv employed, in whatever Tphere a perfon may move, whether his engagements be of a public pr private nature, ftill he is under no neceflity to negled: the duties of religion. Religion fhould min- gle itfelf with every pleafure and purfuit of life. And let me obferve, a man may be as religious, when following his lawful calling, as when engaged in the worfliip of God. He, who endeavours to maintain his family, to difcharge his debts, and to requite fociety for the benefits derived from it ; he, who by every honeft meafure, ftudies his own inde- pendence and the public good ; he, in fhort, who, in all his tranfactions, makes confcience of fpeaking the truth, and doing that, which is right, he is the religious man. To read, to meditate, and pray, are but a part of our duty. The gofpel, it is true, lays great ftrefs on devotion. But it lays equal ftrefs on moral honefty, on veracity, on benevolence, on hu- mility, on patience, on meeknefs, on chaftity, and on every thing, which can adorn, and exalt human nature. When therefore, we difplay thefe virtues, we difplay genuine features of the chriftian charader. Admitting this reprefentation, what can be more abfurd, than the excufe now under examination ? A man pleads, that he has not time to attend to re- ligion ; nS EXCUSES OF [Serm. II. ligion ; that is, his bufinefs is of fo diftra6ting a na- ture, his thoughts are fo employed, and his hours fo occupied, that he cannot do juftly and exercife mer- cy ; cannot fpeak the truth ; cannbt regulate his appetites and pailions ; cannot obferve the rules of temperance ; cannot do thofe things, which are lovely and of good report ! How would fuch an extraor- dinary plea be received at a human tribunal. If it would not excufe us to the civil magiftrate, it cer- tainly would not to the righteous God. But, it will be replied, that they, who offer this excufe, intend no more than this, that their avoca- tions will not permit them to attend to thofe means, by which a religious character is formed. They have not time to ftudy the word of God, and to med- itate on his perfections. They have not time to af* fift at his worlhip, or to maintain a more private in- tercourfe with him, To this I anfwer, a very fmall degree of economy on their part, would remove this difficulty. We can always redeem time for inferior purpofes. We can find hours for relaxation and am.ufement. And I am confident, we might fo man- age our time, as to referve fome portion for the re-, ligious cultivation of our heart. However careful and troubled about worldly things, there is no man, who, if fo difpofed, may not fecure the good part, which will never be taken from him. Another excufe for neglecting religion is the dif,. putes, which have divided its profelTors. It is urged, that Chriftians cannot agree among themfelves : that what is herefy with one, is orthodoxy with others ; and, amidfl fo many jarring opinions, that it muft be impoflible ever to difcover the truth. To this I would reply, that Chriftians differ lefs in reality than ;n. appearance. And, where the difference is reai, it h SeRM. II.] THE IRRELIGIOUS. ftg is not of that moment, which fome are ready to im* agine. The leading fads, the effential doArines, and the moral precepts of Chrillianity, have given occa- iion to few difputes. If we examine the various feds into which the chriftian world is broken up, we ftiall find that they all admit the benevolence of God, and the divine miffion of his Son, the necefiity of repen- tance and a holy life, and the certainty of falvation, if we believe and obey. So very few are the excep- tions to this remark, that we may receive it as a general truth. But if Chriftians be agreed in the ef^ fentials, why fhould their difputes about the circum-. ftantials of religion operate to its difadvantage ? Why fliould I neglect Chriftianity, or treat it with con- tempt, becaufe fome point, which may far exceed the human comprehenfion, cannot be cleared up to univerfal fatisfaclion ? But to give this plea (which is a very popular one) all its weight, I will fuppofe, that the moft im- portant dodlrines of the gofpel may have been the fubjecl of controverfy. What follows, that the got. pel itfelf is unworthy of our regard ? By no means. We only learn from this fad, the neceffity of proving, all things, and of embracing thofe opinions, which appear to be bell fupported. Inftead of negieding, this fliould be a motive with us to exercife our pow- ers. And if a fpirit of inquiry be accompanied with a good life, we Ihall know of every dodrine, whether it be of God, or whether it be merely a human in- vention. But to proceed — As the difputes, fo the pradices of Chriftians have been allec^ed as an excufe for difre- garding their religion. It has been urged, that their temper and lives are no better than thofe of other men. Inftances of grofs hypocrify have been pointed out; 3» EXCUSES OF [SeRM. II, out ; and all the wickednefs of the dark ages has been produced as a ilanding witnefs againft the chriftian name. But if profelTors of the gofpel have walked unworthy of it, does that authorize a con- tempt, or neglect of the fyfcem itfelf ? So far from it, they who offer this exeufe, fliould become the ad- vocates for Chriftianity ; and fhould endeavour, by their own good example, to refcue it from contempt. They fliould difplay in their temper and lives the excellency of the inflitution- This would be far more rational than to defpife religion, becaufe it is fometimes wounded in the houfe of its friends. Again — Some decline an acquaintance with re- ligion by the idle pretence, that it is not fuited to their time of life. This has been the plea of young perfons, when urged to take upon them the chriftian profeflion. But of all excufes, this is the moft idle. Do they mean, that religion is of fo gloomy a caft, that they muft forego all the pleafures of life, fliould they become Chriftians ? This is not true : for no one rational enjoyment is interdicted by the gofpel. Do they mean, that it is not fo eafy for young minds to be formed to the duties of fobriety, righteoufnefs, and piety, as for others ? This is likewifc a miftake. Before bad habits are contracted, the moral fenfibility impaired, the confcience hardened, and a fenfe of fliame overcome, the yoke of Chrift is comparatively eafy, and his burden light. The fooner we attend to religion, the eafier will it be to acquire the virtues and graces, which conftitute the Chriftian. Hence the morning of life fliould never be offered as an apology for eftranging ourfelves from God and our duty. Finally— We ought not to perfevere in our vices, ppon the principle that vvc are too far advanced to reform. SeRM. itj THE IRRELIGIOrUS. ^1 reform. I am fenfible, that it is a very uncommon thing for " a man, (to ufe the words of Nicodemus) to be born, when he is old." Bad habits ftrengthen with years. Confcience lofes its influence, and re- ligion its charms. Hence that remark of the pro- phet, " Can the Ethiopian change his Ikin, or the leopard his fpots ? then may you do good, who have been accuftomed to do evil." But, though difficult, ftill a reformation may not be abfolutely impoflible, even for perfons of this de- fcription. If brought to a fenfe of their true charac- ters, they may, through that grace which is freely afforded, be renewed in the temper of their minds^ may be delivered from the dominion of their paf- fions, and enabled to walk in newnefs of life and new obedience. ?Iuman nature is confeffedly weak. But we have a merciful parent, who will work in us to will and to do of his own good pleafure. We ought not therefore too haftily to conclude, that we have advanced fo far in the ways of wickednefs, th-at we Ihould vainly attempt to recover thofe of honour and virtue. These remarks, I Would charitably hope, will make a fuitable impreffion on our minds. Ever iince the fall of man, he has been difpofed to frame excufes for his mifconducl. Ta extenuate her guilt, the mother of the human kind urged the fubtilty of the ferpent ; and her fatal influence was plead by the companion of her life as an apology for his tranfgref- fion. The fcribes and pharifees urged the poverty and meannefs of our Saviour as a juftification of their unbelief ; and the multitude excufed themfelves by the inquiry, have any of the rulers believed on bim ? In the context, his lands, his fl:ock, or a new connexion, was urged by an ungrateful guefl as an apology 32 JEXCUSES OF [SerM. II* apology for his rudenefs. And we have heard fonic of the excufes which are offered at the prefent day. But let us not affront the Supreme Being by any fuch idle pretences as fome have framed, in order to give a plaufibility to their undutiful behaviour. Let us not urge our doubts, when we are confcious that we have never examined the foundation which fupports Chriftianity. Let us not plead our avocations, be- caufe fuch a plea is highly abfurd. Let us not pre- tend that we are difcouraged by the jarring opinions or inconfiftent behaviour of thofe who name the name of Jefus. Let us not attempt to perfuade our- felves or others, that the day of falvation has paffed, or that we want that iteadinefs and experience, which are pre-requifites to religion ; but inafmuch as we are invited to partake of the gofpel-entertainment, let us clofe with the invitation. Let us thankfully receive thofe good things which the bounty of God has pro- vided ; and let us remember that a refufal on our part will argue the utmoft bafenefs and depravity. The fate of thofe, to whom the text has a more im- mediate reference, was recorded for our admonition ; wherefore, let us beware left we be involved in their condemnation. Should we imitate their example, the time will come when we fliall juftly fuffer for having refufed fo great falvation. ' mmtm^s^wmvm Sermon SeRM. III.] HABITUAL DEVOTION* 3 j )ennon m. Habitual Devotion. Psalm x. 4. ^ GOD IS NOT IN ALL HIS THOUGHTS. t» IN thefe words, David is characterizing fome bold tranfgreflbrs, who difturbed his reign by their outrageous practices ; and who wounded his feelings by their indecent refleclions on God and religion. Among his fubjecls, fuch examples of human de- pravity were not uncommon. From his productions it appears, that many unprincipled perfons difgraced the age in which he flouriflied. And we learn, from his complaints, that all his attempts to reclaim them were inefFe6hial. The pfalm, from which I have taken the text, is written in a very ferious flrain. It begins with a folemn addrefs to God, as the moral governor of the world, and the avenger of all injuftice and im- piety. " Why ftandeft thou afar off, O Lord, why hideft thou thyfelf in times of trouble ?" He then proceeds to a defcription of the wicked ; and he par- ticularly obferves, that God is not in all their thoughts. His meaning is, that they did not fuffer themfelves to reflect on his being, his prefence, his moral gov- ernment, their relation to him, as the rightful mon- arch of the univerfe, and their ?.ccountablenefs to him as a future judge. Thefe were thoughts which they laboured to fupprefs. And they had recourfe to E fjch 34 HABITUAL DEVOTION. [SeRM. IIL fuch a meafurc in order that they might feel more comfortable in a courfe of wickednefs. As the fame difpofition prevails at the prefent day, the complaint, uttered by David, will furnifh a proper fubjeft for a religious difcourfe. I fhall therefore Gonfider, when the charge may be juftly urged ; point out the natural confequences of excluding a moral governor from all our thoughts, and recom- mend a different line of behaviour. That the awful majefty of God fhould always poffefs our minds is not to be expected. The invari- able contemplation of any one object (were it poffible) would abfolutely unfit us for the duties of life, and for the ftation in which we are placed. Whilft we continue in this world, we muft experience many cares, and purfue many concerns of a merely tem- poral nature. We mufl make provifion for our families ; we muft educate our children, and intro- duce them into life. The farmer muft cultivate his lands. The merchant muft attend to the objects of commerce. The mechanic muft pradife his art. The ftatefman muft ftudy the interefts of his country, and concert meafures for its fecurity. The legiflator muft make laws, and the magiftrate execute them. The judge muft hear, and the advocate plead caufes. The phylician muft attend to the duties of his hu- mane office ; and men of all profeffions muft aft in the line of their calling. There is fuch a thing as the bufmefs of life, and that bufmefs muft be attend- ed to. But fuch attention would be Impoilible, were God, m the literal fenfe, in all our thoughts. Were his infinite and adorable majefty to be the fole object of our contemplation, the bulinefs of life would ftand Itill. With fuch an awful image before us, we could not SeRM. lll'l HABITUAL DEVOTION. 3^ not fo far command our thoughts, as to attend to any thing but the excellencies of his nature. We fhould be dead to the world around us, and indif- ferent to all its concerns. The aclive powers of the mind would undergo a total relaxation ; and the various duties, upon which the exiftence of fociety depends, would be altogether negledled. In all ages, there have been fome enthufiafts, who have endeavoured to perfect their nature by divine contemplations. For this purpofe they have retreat- ed from the world ; forlliken its pleafures ; aban- doned its cares ; and taken up their melancholy abode, either with the beafts of the defert, or with perfons of their own enthufiaftick turn. But their zeal has never recommended them to the more en- lightened part of mankind. From their contemplative lives religion has derived no credit, and human na- ture no honour. Nor have they themfelves out- ftripped others in their advances towards perfection. But fuch ufelefs, fuch inadive beings fliould we all become, did our religion oblige us to exclude all thoughts, but thofe which terminate in God. As the faint rays, which proceed from the diftant ftars, are loft in the beams of the fun, fo would all other ideas be fwallowed up in thofe of the divinity. The bleflings of life would be overlooked. Our country, our families, our friends, our liberty, and even our lives, would be regarded as objects of utter indiffe- rence. We fliould have no hearts to feel ; no fpirit to act. In fliort, our focial nature would undergo an entire change, were we to call off the mind from all objedls, but the Supreme Being ; and to abandon every purfuit, but the contemplation of his majefty. It is plain then, that David does not condemn the wicked, becaufe that God was not, in this fenfe, in all 36 HABITUAL DEVOTION. [SeRM. HI, all their thoughts. Far other was the ground of his complaint. His controverfy with the licentious part of mankind arofe from that habitual thoughtlefsnefs of God, and contempt of his governing authority, which appeared in all their words and actions. He condemned them, becaufe, fo far from fetting God always before them, they ftudioufly endeavoured to baniih him from their minds ; becaufe they never raifed their eyes to him, either by way of gratitude or admiration ; becaufe they perverfely endeavoured to keep out of view the perfeftions of his nature, his univcrfal prefence, his particular providence, his moral government, his righteous laws, his juft expectations from the human kind, and the future account, which every one muft give. Truths fo oppofite to their principles and pradices, could not be welcome to the wicked. As objefls of contemplation they could af- ford them no pleafure ; and for this reafon, thefe tranfgreffors not only neglected to call them up, but treated them as intruders, whenever they found their way into their minds, or folicited their attention. This was the great impiety, againft which the mon- arch protefts in fo many places ; and to which he particularly alludes in the paffage before us. God is a being to whom v/e all ftand in the moft important relation : he is the former of our bodies, and the father of our fpirits : as he originally made, fo he upholds us in being ; he gives us all the good things which we enjoy ; and lie prefer ves us amid the numerous evils with which we are furrounded. Throughout univerfal nature he is always prefent : he is intimately acquainted with the ftate and em^ ployment of our minds ; and he is a fpectator of all the adions of our lives : he is our fupreme governor ; ^nd as fuch, has lignified his pleafure, and required obedience. SeRM. lU'l HABITUAL DEVOTION. J^ pbcdience. rinally, he is our judge ; and upon his righteous deciiion muft depend our condition in the approaching ftate. Such is the great God, fuch his character, and fuch the mutual relation of him and })is creatures. How proper then is it that fuch a being fhould often employ our ferious meditation ? Ought we not frequently to furvey the perfedions of his nature, and gratefully to remember our obligations to his goodnefs ? Ought not the mind to be in fuch a ftate, that the vifible creation and the events of providence will readily awaken the idea of a God ? Though we cannot confine all our contemplations to him, yet is it not reafonable that we fliould cultivate a fpirit of habitual devotion ? Surely, it is : and confequently the pfalmift has juftly condemned thofe, " who have not God in all their thoughts." And from this view of the fubjed:, we may cafily determine againft what particular defcription of men the fame charge may be now urged. They who fel- dom reflect on a power above ; they who do not trace the wifdom, power, and goodnefs of God in the works of nature, and difpenfatlons of providence ; they who do not habitually keep in mind that God is a moral governor, and all men his fubjecls ; they, in one word, who do not employ their thoughts upon any of thofe objects or duties, which miore im- mediately refpecl the moft high, may be ranked among thofe practical atheifts, which David, in the pafilige before us, meant to expofe. They put tie thoughts of God far from them ; and they defire not the knowledge of his ways. I NOW proceed to point out the confequences of fuch impiety ; and by " not having God in all our tlirf^ughts," we lofe a very powerful motive to pra6ti- cal 3$ HABITUAL DEVOTION. [SeRM. III. cal virtue. What does it avail, to argue that right and wrong have their foundation in nature ? What avail the curious fpeculations of the learned refpeft- ing the effential difference and eternal fitnefs of things ? How does it affecl the great body of man- kind, to tell them that there is a beauty in virtue, and a deformity in vice ? We know that thefe fpec- ulations may amufe the underftanding, but that they have very little influence over the heart. The cafe muft be brousfht home to a man's confcience ; and the idea of a law-giver muft be introduced, in order to give force to the rules of morality. But this ftimulus to duty is loft to thofe who have not God in all their thoughts : they do not recollect his prefence : they do not realize that his eyes are in every place, beholding both the evil and the good. Hence they allow themfelves to take the moft wanton liberties with his name : they prefume to break thofe laws, which he has eftablifhed for the good of his creatures : they venture to indulge thofe lufts and paflions, which war againft the foul ; and they con- trad habits, which muft fubject them to infamy here, and ruin hereafter. Such are the confequences of keeping out of view the moral character and govern* ment of God. Could men be perfuaded to fet the Lord always before them, it is impolTible that they fhould be in- attentive to their duty. With God in their thoughts, they could not blafpheme him ; with his image in tkeir minds, they could not deliberately violate the truth, defraud their neighbours, opprefs the weak, or do injuftice to any man. Under the imprelTion, that he is prefent v/ith them, they could not indulge to fenfual exceffes. The immediate eye of a mafter is a great reftraint upon an unworthy fervant j and the prefence Serm. IU.] habitual devotion, 39, prefence of a parent may have a good effect upon an ill-difpofed child. If, therefore, we could realize that the eye of God is ever upon his creatures, that he now fees in fecret, and will hereafter reward openly, we fhould, in all probability, be reftrained from many vicious practices, and feel ourfelves fupported and animated to a courfe of duty. To what danger then, are all fuch expofed, as put the thoughts of God far from them, and choofe to forget that any fuch being exifts ? They mufl be an eafy prey to all manner of temptation. They are deftitute of the beft fecurity againft the folicitations of the fenfes. Some, it is true, out of a mere regard to appearances, may abftain from the more dillion- ourable vices. Pride may prevent others from mak- ing themfelves vile. The ftation, which fome nil, or the bufmefs, which they purfue, may render it expe- dient that they fhould be tolerably circumfped in their behaviour. But I have now in contemplation the great body of mankind ; and to reftrain them from vice, and to keep fteady to their duty, there muft be fomething more powerful than thefe confid- erations. A fenfe of decency, pride, or prudence, will not effectually fecure thefe ends. How important then, is the idea of a God ? And how neceffary that it fhould be in all our thoughts ? What pains fhould we take in order to keep a fupreme law-giver in view ? How often fhould we remind ourfelves, that wherever we are, he is prefent ; and whatever we do, he is a witnefs ? How diligently fhould we labour for right apprehenfions of the rela- tion in which we ftand, and for a clear and habitual fenfe of our religious obligations ? To fuch meafures we fhould certainly have recourfe, if aware of the temptations which are in the world, and duly con- cerned 4^ JiABItUAL DEVOTION. [SeRM. Ill, cerned for our everlaftino: welfare. For fo lonsf as we fet God before us, we fliall be prepared for refift- ance ; and we ffiall rallily invite our own fall, when we difmifs liim from our thouofhts. Again — By lofing fight of God, as the author of all things, and difpofer of all events, we deprive our- felves of the beft fupport in time of trouble. As the fupreme JehovaK originally made, fo he governs, the world. Every event which takes place, is his wife appointment. It is he, who crowns us with mercies ; and who vifits us with afilidion. It is he, who kiBs and makes alive ; who wounds and heals. Our fuf- ferings of every kind are not only known to him, but they take place according to a conftitution of which he is the wife author ; and a fyftem of gov- ernment of which he is the head. This being the true ilate of the cafe, how dark and confufed mull every thing appear to thofe who have not God in all their thoughts ? In adverfity, they will never look beyond fecond caufes : in time of great affliction, they will think only of their own fufferings : fuch pious reflexions as fortify the vir- tuous, will never come to their aid : they will never derive confolation from thefe fublime truths ; that all nature is fubje<5fc to the beft of beings ; that the very hairs of our heads are numbered ; that he watches over us with the tender care of a parent ; that the troubles, which he brings upon us, are intended for our benefit ; and that all things fliall \vork together for our good, if we fubmit to the courfe of events with a proper temper. Under the moft prefTing ca- lamities, thefe fuggeflions will fupport the good man. Knowing that he fuffers according to the will, and by the divine appointment of a righteous God, he will Serm. III.J habitual devotion^ 4f. will eommit the keeping of his foul to him, in well- doing, as to a faithful creator. What folly then, is chargeable on thofe, who deny themfelves thefe confolations ? By banifhing the idea of a God, and an over-ruling providence, we do not place ourfelves beyond the reach of afflidion. The virtuous and the wicked ftand expofed to the fame troubles ; and every man, in the courfe of life, will experience fome of the evils which imbitter the pref- ent ftate. But men of habitual devotion comfort themfelves with the thought, that the hand which afflidis, will gracioufly fuftain them : whilft clouds and darknefs will encompafs thofe, who do not realize the agency of God, and advert to the infinite wifdoni and equity of all his adminiftrations. Expofed then, as we all are, to trials, mortifications, lofTes, pains, and difappointments, how impolitic (to give it no worfe name) is an habitual forgetfulnefs of God. Once more — By excluding from our ferious thoughts the greateft and beft of beings, we deny ourfelves one of the moft exquifite pofitive pleafures, of which our nature is capable. What delight o£ fenfe can be compared with that, which refults from the pious contemplation of fo perfedl a character ? When we refleft, that there is a being, compared with whom, the univerfe is nothing in itfelf, nothing to us ; when we contemplate this being in the engaging light of a father and benefactor ; when, to ufe the words of a great moralift, we furvey him " as the " fountain of all power and jurifdiclion, the caufe of " all caufes, the difpofer of the lots of ail beings, the " life and informing principle of all nature ; from *' whofe never-ceafing influence every thing derives " its capacity of giving us pleafure, and in whom, as *' their fource and centre, are united all the degrees F "of 42 KAETTUAL DEVOTION. [SiRM. Ill; *' of beauty and good, which we can obferve in the " creation ;" when our minds are occupied with fuch contemplations, do we not find the moft exalted entertainment ? 1 appeal not to enthufiafts, but to men of fober refleclion. I appeal to thofe, whofe re- ligion is rational, and whofe devotion is not the ofF- fpring of ignorance, but of ferious inquiry. Sufficient has now been faid to expofe the im- piety in the text, and to convince men not only of its intrinfic evil, but its injurious confequences. It follov/s then, that we cannot more effectually confult our prefent and everlafling intereft, than by having God habitually in our thoughts. To the prefent age, even pure and rational piety appears in a forbidding light. It feems to be a general opinion, that if a man keeps his word, pays his debts, occafionally gives- to the poor, and neither eats nor drinks to excefs, he is as good as he need to be. But can any one reflect a moment, and not perceive that there are other du- ties, befides thofe of a focial nature ? So far indeed, as any man difcharges the private and focial duties, he is to be refpected. It is an honour t-o any one to keep his word , perform- his engagements, to pay his jufl debts, to relieve the miferable, to forgive his ene- mies, and to ufe the bounties of providence without abufing them. He who a6l:s this part, acts worthily ;- and ought to have the credit of his virtues ; but the point on which I iniift is, that fuch a character is only partially good. To conflitute an uniformly good- man, there mufl be an habitual attention to thofe du- ties, which come under the general denomination of piety. We are indifpenfably bound to love God with all our heart, and with all our foul. We ought to feel grateful v/hen we review his favours. His wif- dom and power ought to excite our devout admira- tion* Se RM. III.] HABITUAL DEVOTION. 43 tion. Wc fliould thankfully rejoice in his righteous government ; and in all time of temptation and trouble, our minds ftiould be continually direded towards God. Thefe religious duties are as binding as thofe of juftice and mercy. To negled the for- mer is as difhonourable as to neg'lecl the latter. Nor is it lefs criminal to be impious than to be unjuft. I WOULD therefore, earneftly recommend a ra- tional, but habitual devotion. When I fpeak of de- votion, I mean ijpt the temporary fervours of the enthufiaft. I mean not thofe fudden ftarts of relig- ious paflion, which are excited only at particular times, by particular perfons, or on particular occa- fions. Many perfons have their devout moments. At thofe feafons, their zeal borders on jextravagance. At other times, their paffions appear to be under no manner of control, and their levity is carried to a moft criminal extreme. That devotion only, which is temperate and habitual, is acceptable to God, and ^n honour to ourfelves. . Under this conviction, let us endeavour to pre- ferve an habitual remembrance of Gpd. Let us con- tinually fet before us his being, his moral perfections, his government, his prefence, and his laws. That the fentiments of love, reverence, and confidence may be kept alive in our bofoms, let us not reftrain prayer. As often as our cares will admit, let us exercife the mind in ferious meditation. Let us ftudy the facred oracles, particularly thofe parts, which are devotional and pradlical. And let us always keep in view the bright example of our blefled mailer. He ever ex- prelTed the moft ardent love, the moft profound rev- erence, the moft unfeigned confidence, and the moft £ordial fubmiilion to the blefled God. As we are honoured with his name, let us cultivate his temper. 44 ' THE CLEARNESS [[SeRM. IV. Let the knowledge and love of the Deity be our dif- tinguifhing accomplifliment : fo fhall we have within us a fruitful fource of tranquillity and joy. As our devotion becomes habitual, we fliall become wifer and better. In afiliclion we fliall have a divine fupport ; in temptation a fure defence : our virtue will ftand on an immoveable foundation ; and when our flefli and ftrength fail us, God will be our ftrengtJ^ and our portion forever. pennon iv. V-.i. ' , ■ , " .,1 The Clearnefs of Revelation^ Deuteronomy xxx. ii — 14. ^' FOR THIS COMMANDMENT, WHICH I COMMAND THEE THIS DAY, IS NOT HIDDEN FROM THEE, NEI- THER IS IT FAR OFF *. IT IS NOT IN HEAVEN, THAT THOU SHOULDEST SAY, WHO SHALL GO UP FOR US TO HEAVEN, AND ERING IT UNTO US, THAT WE MAY HEAR IT, AND DO IT ? NEITHER 3S IT BEYOND THE SEA, THAT THOU SHOULDEST SAY, WHO SHALL GO OVER THE €EA FOR US, AND BRING IT UNTO US, THAT WE MAY HEAR IT, AND DO IT ? BUT THE WORD IS VERY NIGH UN- TO THEE, IN THY MOUTH, AND IN THY HEART, THAT THOU MAYEST DO IT.'*' ONE of the moil plaufible objecHons againft the Jewifli and Chriftian revelations, is the pretended obfcurity of that volume, in v/hich thofe revelations are preferved. It is afferted, that the fcjriptures Serm. IV.] of revelation. 45 fcriptures are hard to be underftood ; that fuch as profefs to believe them, are greatly divided in fenti- ment ; that oppofite doctrines are grounded on the fame paffages ; and that, after the moil laborious in- veftigation, many impartial inquirers after divine truth have been under the mortifying neceffity of acknowledging their ignorance, and of abandoning the purfuit not merely in difappointment, but in def- pair. To give weight to thefe affertions, the various feds, into which the religious world is divided, have been brought into view. And to confound its ad- vocates and defenders, the queftion has been artfully propofed, whether an obfcure revelation is not a contradidion in terms ! That thefe confident affertions are not lefs un- friendly to the divine authority, than to the efficacy of the infpired volume, will not be difputed. If it could be proved that the holy fcriptures are abfolutely unintelligible, it would be very prepofterous to afcribe them to. God. To pretend that the wife and mer- ciful parent of mankind gave them rules, which they could neither comprehend nor apply, would be a moft impious reflection on his charader. That the miftakes and perplexities, the doubts and difficulties of his creatures fhould furnifh any entertainment to the divine mind, is an infmuation that every one prefent will rejed with horror. Nor is there the fmalleft ground for fuch a re- fledion on the blefled God. In that volume, which believers regard as the repofitory of his will, and their duty, there is nothing, which can create the loweft fufpicion, that it did not proceed from him. As a rule of adion, the revelation communicated by Mofes, was as clear and explicit, as a Jew could rea- fonably delire. When the heathens confulted their oracles, 4.6 THE CLEARNESS fSERM. IV^ oracles, the anfwer was returned in dark and am- biguous terms. But Mofes could fay, " this com- mandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou fliouldeft fay, who fhall go up for us to heaven, and bring it unto us, that we may fiear it, and do it ? Neither is it beyond the fea, that thou fhouldeft fay, who fliall go over the fea for us, and bring it unto us, that we may hear it, and do it ? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayeft do it." In this chapter, the Jewifli law-giver undertakes- to fliow the great advantages of unfeigned repent- ance, and a thorough reformation. He tells the lift- ening multitude, that if at any time difperfed among other nations as a punifhment of their fins, a return to duty would procure a return to their own land. In the moft afFefting language, he defcribes the divine , compaffion ; and he draws the moft delightful fccne, |i if it fhould be their happinefs to feel the obligations, and to difcharge the duties of religion. " The Lord, fays he, will rejoice over thee for good, if thou flialt hearken unto his voice, to keep his commandments, and his ftatutes, which are written in this book of the law ; if thou turn unto the Lord thy God with all thy heart, and with all thy foul." The words follow, which introduce the difcourfe, in which the clearnefs of the preceptive part of the . Jewifh religion is ftrongly afferted. As to their duty to God and man, Mofes declares, that the people of | Ifrael could not plead that it had been hidden from ' them. They could not reafonably or decently defire, that any one fhould apply to heaven for new difcov- eries of the divine will. It was the pradice of the gncient fages to vifit diftant countries, in order to i gain S£RM. IV.] OF REVELATICTN-.- 4^ p-ain religious information ; but the people of God were not fubjecled to luch an inconvenience. Their rule of adlion was not beyond fea ; but in that facred volume which was diftated by infpiration, and con- tinually recited in their ears. The fcience of religion was brought home to them : for which reafon, the confcience of an immoral Jew would have re- proached him, if, in any inftance v/hcre duty was concerned, he had prefumed to plead ignorance. A difciple of Mofes might be aftoniflied at many things recorded in his book. The hiftory of his nation might acquaint him with events, w^hich were extra- ordinary in themfelves, and myfterious in fome par- ticular circumftances. But the point for which I contend, is this, that every Jew, of common capacity, might know how he ought to behave towards God and man ; and that he had a fufficient fecurity againft all fatal errors, in that word which was in his mouth, and in his heart. To vindicate the obfervation of Mofes, as an appli- cation to his own people, was not however, my ob- ject in the choice of this fubject. The words have been quoted by an infpired apoftle ; and who will fay, that they are not as defcriptive of the ellentials of the gofpel, as of the weightier matters of the law ? Can a Chriftian declare, in the uprightnefs of his heart, that to be a good man, he muft have a new revelation of his duty ? Will any one fay, " who ihall afcend to heaven, to bring Cnrift down from above," that he may explain his own precepis ; and fliow us what we muil do to be favcd ?' Reipecting many things recorded in the hiftory of our Saviour, we might, indeed, be gratified with more ample in- formation. But as to thofe things which are honeft, pure, lovely, and of good report j thofe things which rencier 4^ THE CLEARNESS [SeRM. IV* render this life happy, and a future life certain ; how can they be more clearly exprefled than in the facred oracles ? What new light can be thrown upon the temper, which we ought to cultivate ; or the aclionsj which we fliould perform, in order to be qualified for the kingdom of heaven ? Many falfe reafonings on this fubjecl may be traced up to a miftaken application of the word rev- elat'wm This term is applied to that whole collection of writings^ of which the facred volume is compofed. But every thing contained in the page of fcripture is not a matter of revelation. Some of the infpired books are hiftorical \ others, devotional ; others again, prophetic. In fome, we find errors refuted, and vices reproved : in others, dodrines delivered, and duties prefcribed. Thus various are the component parts of that volume, which, by way of diftind:ion, we call the Bible. In a compilation fo ancient, and the materials of which are fo diverfe, may there not then, be fome obfcure pafTages, whilft it be undeniable that every thing pertaining to life and godlinefs is written as with a fun-beam ? When we obferve the courfe of events in this world, we are compelled to fay with the apofi:le, *' how unfearchable are the judgments of God, and his ways paft finding out I'* Why then, fliould we be difappointed, if the record of paft events fliould not, in all places, be level to our underftanding ? If we cannot comprehend all things in the book of prov- idence, can we fuppofe that a faithful tranfcript of that book will be perfedly intelligible ? Surely, our own obfervations on the divine government, as far as it is exercifed on prefent objefts, ought to prepare us to encounter difficulties in the hiftory of earlier difpenfations. BUT^ SeRM. IV.] OP REVELATION. 49 But, if obfcurity might be expeded in fome of the hiftorical books of fcripture, how much more in the prophetick ? You muft be fenfible, that a clear view of futurity would unfit us for the prefent ftate of dif- cipline. The meafures employed by infinite wifdom, to prepare us for a nobler ftate of exiftence, would lofe their efficacy, if we could forefee every thing which will come to pafs. This being the cafe, we have only dark intimations of future events, in order that when they do take place, we may be impreffed with the foreknowledge of God, and convinced of his over-ruling providence. Our Saviour has ftated this point with fufEcient clearnefs. " Thefe things, fays he, have I told you before they come to pafs, that when they Hiall come to pafs, ye may know that I am he." From this obfervation of our divine in- ftruder, we may infer the true defign of prophecy : it is not to give us a clear idea of things to come, but when prediftions are adually accomplifhed, to confirm our faith in an almighty and perfedly wife difpofer. From the nature of the thing, there muft then be myfteries in the prophetick parts of the fcrip* ture. Nor is it ftrange, that letters, directed to particu- lar perfons, and written on particular occafions, fhould, in fome places, perplex the chriftian reader. We muft be perfectly acquainted with all circum- ftances, in order to underftand fuch letters. Hence the obfcurity in many epiftles afcribed to St. Paul. It is a remark even of a contemporary and fellow- apoftle, that they " contain things hard to be under- ftood, v/hich they that are unlearned and unftable, wreft, as they do alfo the other fcriptures, unto their own deftrudion." The difficulties, which the firft Chriftians experienced, have not decreafed with length Q of 50 THE CLEAR>7ESS [SlRM. Wi of time. But many points advanced by the great apoftle ; many arguments introduced into his writ-* ings ; many reproofs adminiftered by him, many counfels, and many allufions, are involved in fome^ degree of obfcurity, becaufe we cannot go back to his age, and change plrxes with thofe to vrhom his epif- tles were more immediately addrefTed. But what follows from this conccffion, that the- apoftle muft come down from heaven to explain his writings ? by no means. Notwithftanding their par- tial obfcurity, they are fuiiiciently clear for all the purpofes of our moral improvement. Yes, even ad- mitting the obfervation of St.~ Peter, "they are pro=' iitable for doctrine, for reproof, for correction, and for inftruclion in righteoufnefs." And by a diligent application to them, " the man of God will be fur- nilhed to every good work." Articles in the fcrip- ture hiftory may be dark and perplexing ; predic- tions may be, in fome refpe^ls, obfcure ; the vifions of the prophets may be myfterious in our eyes ; and] even the reafonings of an apoftle may not, in con- cerns of fecondary importance, be brought down tOi our perfect comprehenlion ; and yet the way of J duty may be fo plain that the moft fmiple need notl miftake it. We read of fecret things which belong! to God ; and of things revealed for the direction of j man. Of the latter defcription, are the rules of| good living contained in the gofpel. Tliefe are ex- prelTed in the plaineft terms, and enforced by the Itrongeft motives. If the inquiry turn upon princi- ples and a<5tions, which may be denominated eflentials of religion, the anfwer muft be, " the word is nigh unto thee, in thy mouth, and in thy heart." The character of God, and that part of our duty which more immediately refpects him, how admira- bly Serm. IV.] OF revelation; 51 bly is the one drawn in the volume of revelation, and how plainly is the other inculcated ? What can be more intelligible, than the teftimony of Chrift to the being and perfections of his heavenly father ? How clearly do we perceive from his difcourfes, and thofe of his apoftles, that God is infinitely powerful, wife, and sfood ; that he is the conflant friend of his crea- tures, and that he rejoices in their happinefs ? His compaflion alfo, how clearly is it afcertained ? And as to the efficacy of repentance, and the conditions on which we may hope for pardon and falvation, is a new revelation neceiTary to illuftrate thefe interefting doctrines ? It cannot indeed be denied, that if we afpire to find out the Almighty to perfection, we mufl be difappointed. But if we afk what God is, con- fining the inquiry to his proper character, as our maker, preferver, governor, and judge, the facred oracles will furnifli a fatisfactory anfwer. He, who has no pretenfions to any thing more than common fenfe, may learn from thofe oracles his relation to God, and the duties refulting from that relation. He may eafily perceive, that love, reverence, grati- tude, and fubmiflion, are indifpenfabie. Without a new inftructer from heaven, he will know that he ought to do homage to his maker : and that every act of worfhip fliould be performed in lincerity and truth, he will conclude without any fpecial illumina- tion. The Chriitian, who pofleffes a fair and honeft mind, will be eafily directed by the word of God to the various duties and offices of piety. He will com- plain of no myftery, when taught to beltow his befl affections on the author of all good ; to repofe his confidence on one who can do no wrong ; to exprefs his wants to one who is ever difpofed to hear ; and to 52 THE CLEARNESS f SeRM. IV, to afcribe blefling and praife to one who is poffeffed of every perfedion. Nor will he meet with any difficulty in afcertain- ing his duty to his fellow-men. Who does not know, that whilft he loves God with all his heart, he muft love his neighbour as himfelf ? What can be more explicit than the laws of Chriftianity, relative to juf- tice, mercy, fidelity, the forgivenefs of injuries, and the exercife of benevolence ? In the common inters courfe of life, and the profecution of our lawful con- cerns, can we reafonably aflv that Chrift fhould de- fcend from above to explain the laws of truth and equity ? Is not the word nigh unto us, in our mouth, and in our heart, " that whatfoever we would that others fliould do to us, we muft do even fo to them ?" There are, it muft be confeffed, many violations of this excellent rule. In fociety, many falfehoods are uttered ; many hurtful paffions are indulged ; many wrongs are committed ; and much good is withheld from thofe to whom it is due. But the falfe, the dif*j honeft, and unfeeling, cannot take refuge in the ob- fcurity of fcripture. The juft caufe of complaint wiUj be found not in the facred volume, but in themfelves, A proteftant, and more efpecially one, who is capable j of reading the facred books, will have a clear difcern- ment of all the focial duties. If, therefore, he be not an honeft man, a man of veracity, and a man of be- nevolence, his underftanding will be lefs in fault than his heart. And equally clear is the word of God in regard to thofe duties, which more immediately refped our- felves. Self-government is taught with the utmoft plainnefs in the gofpel. Purity, humility, temper- ance, and other virtues, which have lefs influence on fociety, than on our own happinefs, are inculcated in terms, Serm.IV.] of revelation. 53 terms, which need no comment : for which reafon, an oifender muft ftand convicted at the bar of his own confcience. Ignorance he cannot plead ; be- caufe he muft be convinced that flelldy lulls war againft the foul, and that thefe lulls are pointed out in the gofpel as the fcandal of human nature ; and a juft ground of the righteous difpleafure of God aerainft the children of difobedience. o Finally — As our duty in its various branches, fo our future deftination, and the condition, on which we may hope to be happy hereafter, are brought into full view by the Son of God. The glories of our Saviour, which he had with the Father before the world was, have, during many centuries, been a fub- jecl of difpute. But, as to the refpecl and gratitude which are due to him ; as to our obligation to copy his temper, and to imitate his acT;ions ; and to look for falvation through his mediation, there our in- formation is ample. We have no diihculty, either in comprehending or applying that great chriftian principle, namely, that we fhould forgive as he for- gave ; fliould do good continually, as he did ; and ihould walk as he walked. The doctrine of a refur- rec^ion from the grave is likewife as plain as it is momentous. And who can read the chriftian fcrip- tures without perceiving, that a day is appointed, in which God will judge the world in righteoufnefs ; and will render to every one as his works have been ? Can any one entertain a -doubt, that faith in the re- ligion of Jefus, repentance, and obedience, will be fol- lowed with life eternal ? And, with the facred pages before him, can any one flatter himfelf with the thought, that he fliall efcape the wrath to come, if he hold the truth in unrisihteoufnefs ? Is a ftate of retribution beyond the grave a matter of conjedure ? So 54 THE CLEARNESS, ^6-. [SeRM. IV, 80 far from it, are not life and death fet before ns ; and could we be more convinced than we now are, that our habits and aftions v/iil be a fource of future joy or forrow, even if one were to come down from heaven to repubiifh this doctrine ? Moft affuredly, our duty here, and our condition hereafter, are taught in fo many parts of the facred volume, and in terms fo explicit, that we are abfolutely without excufe, if difobedient to God, and thoughtlefs of futurity. It follows then, from the lubjecl of this difcourfe, that we, who enjoy the light of divine revelation, ought to be unfeignedly thankful for this ineftim.able bleflmg. What a privilege is it to have the things, which belong to our peace, fet before our eyes ? What a fatisfaftion muft it be to an inquilitive mind, to knovv^ what the will of God is" ; and what future blef- fings are connected with obedience ? How many have dehred to fee the things which we fee, and to hear the truths which we hear, but have not been gratified ? The word, as far as our moral improve- ment and our higheft interefts are concerned, being nigh unto us, let our hearts overflow with gratitude to the God of heaven ; and let it appear by our actions, that we do not undervalue the greateft of all bleJlings. The fubjecl of this difcourfe is likewife an admo- nition to thofe, who complain of the facred volume as above their compreheniion. One ferious queftion may be propofed, do you obfcrve thofe rules, and praclife thofe duties, which you profefs to under- ftand ? That firft great commandment, to " love God with all your heart," and the fecond, which is like to it, to " love your neighbour as yourfelf," do they command your obedience ? Do you fubmit to the authority of Chrift, where it is indifputable ? And though S£RM. v.] CHRIST, THE LIGHT^ ^c. 55 though it docs not clearly appear what you fhall be, yet do you now endeavour to be like the Son of God, that when he fhall appear, you may appear with him in glory ? Do you follow the plain rules which are exhibited in the gofpel ; as far as you comprehend the will of God, do you endeavour to conform to it ; fo will you know of the doclrine, whether it be hu- man or divine. Obedience v/ill make every thing plain ; and you will find your way to heaven, though Chrift fliould not in perfon come down to inftruft you ; and you will be perfuade^, though oihi fhould not arife from the dead. pennon v. Chrift, the Light of the World. 9Syi^(£9QQ John viii. 12. " THEN SPAKE JESUS AGAIN UNTO THEM, SAYING, I AM THE LIGHT OF THE WORLD t HE THAT FOLLOWETH ME, SHALL NOT WALK IN DARK- NESS, BUT SHALL HAVE THE LIGHT OF LIFE.'* WHEN our Lord uttered thefe words, he was in the temple ; and it was early in the morn- ing. His deiign, in repairing to that facred place, was not merely to do homage to his heavenly father, but to difpenfe inftruftion to a liftening multitude. Accordingly, when the people had convened, he fat down and taught them. But icarcely were his lef- fon5 SS CHRIST, THE LIGHT [SerM. V* fons begun, before they were interrupted by one of the inlidious arts, to which his enemies had recourfe to enfnare him. They brought to him a woman taken in adultery, to fee whether he would acquit or condemn her. But he, with that confummate pru- dence, which marked his character, refufed to decide : and he difmiffed the fubjecl in a manner, which con- founded his enemies ; and gave an abfoiute defeat to their v/icked machinations. By this time, we may fuppofe, the fun began to appear ; and pouring in its beams into the temple, it fuggefted to our Saviour the beautiful metaphor, un- der which he reprcfents himfelf, and his doclrine. *' I am the light of the world : he that followeth me, Ihall not walk in darknefs, but fhall have the light of life.'* How happy this allufion to the orb of day, to its effecls on vifible objects, and to its fubferviency to the pleafure and convenience of man ? From the fun in the eaft, how natural the tranfition to the fun of righteoufnefs ? And whilft the former was irradiat- ing the temple with his beams, how pleafing the re- fleclion, that the latter was adorning it with his pref- ence, and difpelling the moral darknefs, which had overfpread the world ! If the hearers attended to the circumftances, which fuggefted the remark, they muft have been delighted with its pertinence. But to return — " I am the light of the world : he that followeth me, Ihall not walk in darknefs, but fhall have the light of life." My deiign, in this dif- courfe, is to give thefe words a particular confidera- tion. First — Our Saviour fpeaks of himfelf as " the light of the world :" and admitting his office, as a religious inftruder, we cannot but acknowledge the juflnefs of the figure. As a light he was predicted by Serm. v.] of the world. 57 by the ancient prophets. And when Simeon took the infant Saviour in his arms, he pronounced him "a light to Hghten the Gentiles, and the glory o£ God's people Ifrael." But why need I multiply tefti- monies, in a cafe, which fpeaks for itfelf ? Our Lord evidently came, as well to inftrud, as to die for man- kind. He came to correal their errors, to cure their prejudices, to redify their miftakes, and to make them wife to falvation : and the inftrucT:ions, which he uttered when on earth, and which he left behind, when he afcended to heaven, are admirably fitted to accomplifh this end. They reveal to us the charac- ter, perfections, and government of God, and his de- lign in the creation of moral intelligent beings. They difcover to us our own character, our duty, and fu- ture deftination. They impart to us the means and conditions of our reconcihation with God. They bring life and immortality to light ; and they pre- fcribe a line of conduct, which cannot fail of leading to glory and happinefs. The divine leilons of our blelTed Saviour being thus inftructive, how juftly is he characterized as a light ? V^^ith what propriety is he ftyled the fun of righteoufnefs ? And how great reafon have we to re- joice, v/ho are vilited with his beams ? When the natural fun appears in the eaft, the fmailer lights be- come invifible, and even thofe of fuperior fplendor are loll in his rays. So when the Son of God came into the world, the prophets, which preceded him, were no longer the glory of human nature ; the dig- nity of their chara6ter was cclipfed by the majefty of his ; and their inftructions were loft in the gofpel. When the fun appears, and begins his celeftial courfe, the damps of night are difpelled, and the children of men rejoice in his prefence. So when the day-fpring H from ^ CHRIST, THE LIGHT [SeRM. "V*. from on high dawned upon mankind, their doubts and fears were removed ; and a ray of hope cheered their difconfolate ftate. When the fun appears, the objects around us become vifible ; and we are able to purfue our ordinary bufmefs or pleafures. Alike beneficial is his prefence, who is ftyled the light of the world. It has brought to view the moral per- fedions of the fuprem.e Jehovah ; it has difplayed the nature and meafures of his government ; led us to fee the v/orihip, which he expefts ; the duty, which he requires ; the Saviour, which he has provided ; and the everiafting bleuings, wiiich will crown our obedi- ence. Thefe points had long bev/ildered the more inquifitive of the human kind. But that informa- tion, which philofophy refufed, is imparted by the gofpel. The man of God is now thoroughly fur- nilhed unto every good work. He knows the rela- tions, in which he ftands ; and the duties, which re- fult from them. St. Paul faith, " \\^hatfoever doth make manifell is light." Our Saviour then, is not merely a true, but a moft glorious light, if he has manifcftcd thofe things, which effentially concern our conduct here, and our condition hereafter. But further — He is " the light of the world" The Jev/3 flattered themfelves, that the benevolence of God was reftricled to their nation. They could not conceive, that thofe, who were ilrang'ers to their com- monwealth, could have any thing to hope from the divine compallion. But our Saviour did not fuffer them to labour under this miftake : he let them knovv^, that his inftruclions would not be confined to the narrow limits of Judea. , Among other intima- tions to that purpofe, is that in the text. Proclaim- ing himfelf the light of the world, he proclaimed glad tidings to all people. Whiift he mortified the pride 5erm. v.] of thh world. 59 pride of the JeWs, he revived the hopes of the Gen- tiles: and after his refurreclion, thofe hopes were verified by the pious labours of the apoflles. They went out into all the world, and preached the gofpel to every creature. There was no fpeech or language, where their voice was not heard. Confidering then, the communications of divine knowledge, which were made by Jefus Chrift in perfon, or by thofe who were commiffioned by him, we muft regard him as the light of the world. As all parts of the earth are, in turn, irradiated by the natural fun, fo v.'^ere all na- tions in fucceflion illuminated by the gofpel. But from the terms, in which the Son of God charad:erizes himfelf, I proceed, fecondly, to the fol- emn truth, which our Lord had a more particular view to inculcate : and that is, that whofoever fhould " follow him would not walk in darknefs." To fol- low Chrift, is, in plain language, to be a Chriftian, It is, to yield an unfeigned affent to the religion of our heavenly mafter ; to believe his doctrines with our whole hearts ; and to believe on rational grounds. It is, moreover, to make a public profeffion of our faith. It likewife implies the imitation of his exam- ple ; and the moft earneft endeavours to walk con- formably to the gofpel. Lefs than this cannot con- flitute a follower of Jefus Chrifl:. If we examine how this term is generally ufed in the facred pages, we fhall not difapprove of this conftruclion. To " walk in darknefs" mull intend, to be in a ftate of ignorance, error, and wdckednefs ; to be dif- trefied with doubts and fears ; to be in that uncom- fortable ftate, which arifes from a fenfe of guilt, and the alarming apprehenlion of its future confequences. This was the miferable condition of many, before the publication of the gofpel. And if they allov/ed them- felves 66 CHRIST, THE LIGHT [[SeRM. V, felves to refleft, it would be the portion of all, who, whilft they own the gofpel in words, difown it by their behaviour. Perfons who offer fuch violence to reafon, confcience, and revelation, muft walk in dark- nefs, unlefs they are abfolutely paft reflection. It is true, fome good men have difcouraging mo- ments. Though followers of Jefus Chrift, they do not have all the comforts, which his religion is cal- culated to impart. Their profpeds are fometimes bright, at other times clouded. Sometimes, their hopes, at other times, their fears, prevail. Now, the doors of heaven appear to be unfolded to them ; and now, forever clofed. Such is the melancholy ilate of fome, to whom we fhould do great injuftice, did we not acknowledge the fincerity of their religious pro- feflions, and the excellency of their chriftian charader. But what general obfervation has not its excep- tions ? The ways of wifdom are generally ways of pleafantnefs ; yet there are extraordinary times, when 7L man's religion may prove his temporal ruin. In- nocence and meeknefs are a probable fecurity againft wrong ; yet there are times, when they may invite it. Godhnefs is faid to have the promife of the life which now is ; yet it may fo happen, that of all men the Chriftian may be moft miferable. But ex- traordinary cafes do not invalidate a general obferva- tion. Though, in times of perfecution, a Chriftian may fuifer for his religion ; yet it will generally be a fource of enjoyment. And though a follower of Jefus Chrift may not walk in perfed light ; yet the exceptions to the obfervation in the text will be com- paratively few. Generally fpeaking, " light is fown for the righteous ; and gladnefs for the upright in heart.'* And where the comforts of religion do not follow its SeRM. V.3 ■ OF THE WORLD. 6 1 its moral influence, it is eafy to account for the facl. The gloom, which overfpreads the mind of a Chrif- tian, may be traced up to a very natural caufe. Sometimes, it arifes from errors incorporated with the truths of the gofpel ; at other times, it may be afcribed to habit of body, and conftitutional infirm- ity. We are fearfully and wonderfully made ; and it is very conceivable, that the peculiar ftate of the body may brighten or obfcure our futtire profpecls. But where this caufe does not operate, wrong ideas of religion, and fuperftitious errors mingled with it, will fufficiently account for the doubts and fears, which fometimes exercife the Chriftian. Having ftated this exception, I now return to the I words of our bleffed Saviour : " He that followeth I me, iliali not walk in darknefs.'* A iincere and ra- j tional Chriftian will probably find the higheft fatisfacr I tion in the part, which he has chofen. If a ftate of lin, of doubts, of ignorance, of error, of fear, of re- morfe, be a ftate of darknefs, he will be far removed from that forlorn ftate. Moft certainly, he will not walk in the darknefs of fin. This is implied in the very definition of a Chriftian. To be a Chriftian is to be a pattern of piety, and an example of evangel- ical obedience. It would therefore, be a lofs of time, to labour the point, that darknefs, if, by this word, we underftand moral evil, v/ill not obfcure his path, whom the Son of God v/ould own to be a difciple and follower. So far from it, as the wife man has obferved, " the path of the juft, like the iliining light, fliines more and more unto the perfect day.'* Again — TJie follower of Jefus Chrift will not walk in the darknefs of ignorance and error. This is the darknefs, v/hich overfpread the heathen world, at the time of our Lord's appearance. And in this darknefs a great CH CHRIST, THE LIGHT ^SeRM. V. a great part of the Iraman kind are Hill involved. But he, who underftands and afl'ents to the gofpel, is refcued from this uncomfortable ftate. The great concerns of futurity are difclofed to him ; and his duty, in all its more important branches, is fufficiently explained. Had we not been divinely inftrucled, we fliould have been without God, and without hope. We fhould have been ignorant of the being who formed us, of the homage due to him, and of the end, for which we were brought into exiftence. We fhould probably have fallen into the groffeft miftakes,] refpefting the line of conduct becoming our chara( ter ; and all the idle and abfurd fictions of heathen- ifm would have formed our religious creed. I hav< no reafon to conclude that our opinions would hav« been wifer, our errors fewer, or our pradices better," than thofe of other perfons, to whom providence has denied the benefit of the gofpel. How certain then, is it, that the rational Chriftian is not in darknefs ! His information, fo far as refpecls his duty, is adequate to ail the purpofes of life and godlinefs. He is brought to the knowledge of God ; has clear intimations of a future ftate, and has learned upon what terms its bleilednefs may be fecured. His errors will not be of fuch a nature, as to endanger his future well-being. Knowing the God, who made liim ; the rules prefcribed him ; the happinefs pro- vided for him ; and the meafures in operation to bring him to glory, he may be juftly denominated a child of light, and of the day. To proceed-' — If by darknefs we underftand doubts and fears, the rational Chriftian is not involved in that darknefs. The gofpel has cleared up all his dif- ficulties refpecting a great firft caufe, the perfections, and more efpecially, the be-nevolence of his nature, his Serm. VJ of the world. 6j his compaffion towards the miferable, and mercy to the penitent, the confequences of death, and the fu- ture condition of the virtuous. Such an enlightened follower of the bleffed Jefus has no doubt of a refur- redion from the grave, and a glorious immortality. He has no fearful apprehenfions of the divine dif- pleafure, if penitent and obedient. He does not def- pair of the final approbation of his judge, becaufe his works have not hitherto been perfect. But con* vinced of the divine complacency, he trufts, that he, who made him, will have mercy on him. With thefc honourable ideas of God, he is led to love him fupreniely. And in him is verified that obfervation of the apofi:le, that " perfed love cafteth out fear.'* Finally — ^^rhe Chrifi:ian fhall not walk in dark- nefs, if by that exprefiion we underfi:and a fiiate of remorfe. In following the Saviour, a good life is neceflarily included- But what reafon has he to re^ proach himfelf, whofe converfation is according to the gofpel ? No man, it is true, has fo conduced, as to review his behaviour with entire approbation. But there is a vafl diftance between the remembrance of pafi: follies, and the confcioufnefs of prefent guilt. That regret, which arifes from the former, may abate our joys, but cannot deprive us of the comforts of religion. The alTurance, that if we repent of our fins, God is faithful and jufl: to forgive us our fins, will fupport us under thofe reflections, which will fom.etimes find their way to our minds. But remorfe is mifery in the extreme. The fpirit of a man may fuftain him under the remembrance of infirmities, for which he has humbled himfelf before God ; but the fcourges of an unapproving confcience, who can bear ? If any human being may be reprefented as in- volved in thick darknefs, it is he who feels thefe fel£- reproaches. 64 Christ, the light* [Serm. -Vj reproaches. In his view, the i3jn has no fplendor ; and nature difplays no charms. There is no flavour in his wine, nor does it give cheerfulnefs to his heart. He goes about feeking reft, and finding none. When he fays, " my bed fliall comfort me, my couch fliall eafe my complaint ;'* then can he adopt the com- plaint of Job : " Thou fcareft me with dreams, and terrificft rne with vifions ; fo that my foul choofeth ftrangling, and death rather than life." So dark and difconfolate is his condition, who is at variance with his confcience, and who feels the keen reproaches of that monitor. But the follower of Jefus Chrift is a ftranger to thefe miferies, as he is a ftranger to the vices from which they proceed. It is his privilege to be delivered from darknefs, and to enjoy the light of life. By this mode of exprefiion, we are to underftand the higheft degree of enjoyment, of which the prefent life is capable. The man of religion will find the good part, which he has chofen, a fource of exquifite pleafure. He will not only be free from doubts and fears, from ignorance and miflakes, from the accufa- tions of confcience, and the apprehenfions of future mifery, but he will be pofitively happy. He will walk in the light ; his path before him will be plain ; and it will conduct him to that celeftial abode, which the prophet has defcribed in thefe beautiful ftrains : " And there fhall be no night there ; and they need no candle, neither light of the fun ; for the Lord God giveth them light, and they ihaU reign forever and ever." The fubjeft of this difcourfe reminds us of our privileges as Cliriftians ; and leads us to reflect with gratitude on that goodr.efs which has fo diftinguilhed us^ from others of the human kind. How highly arej wcj Serm. v.] of the world, 6^ we favoured, to have the beft inftru6lIons and beft example, the beft motives, and the nobleft encour- agements to love and obey our maker ? What a privilege to be brought to the knowledge of the true God ? What a happinefs to knov/ that death is not deftruclion, that the grave is the place of cur repofe, and not our eternal home ; that v/e fliall rife again at the laft day, and that pleafures, which exceed all defcription, will reward our obedience ? What a An- gular favour to be apprized of the charafter and of- fice of Jefus Chrift, and the great falyation purchafed by his blood ! It may, it ought to be our language, " Bleffed are our eyes, for they fee ; and our ears, for they hear." FoV it is a fad, that kings and prophets defired the inftruclions and difcoveries of our religion, but delired them in vain. The myftery hid from them is nov/ revealed to us. And we have I a clear view of thofe things, which, to the wife and i prudent of form.er times, v/ere fubjefts of mere con- jeclure. And ought not fuch fplrituai bleflings to excitd our utmoft gratitude to their author ? Ought we not to prize them above every earthly good ? Ought they not to employ our private meditation, and pub- lic praifes ? When we attempt to review the many favours beftowed upon us by our munificent benefac- tor, ought we not to dwell with fupreme pieafure on that gofpel, which has baniflied our doubts, revived our hopes, difpelled our ignorance, rectified our mif- takes, and poured in fuch divine light on the hum.an mind ? Surely, our gratitude fliould be in propor- tion to the benefit received ; and if fo, our thankful acknowledgments vvill be daily rendered to him, who hath called us from darkncfs to his marvellous light. But to reap the future benefits of this difpcnfation, * I fomcthing 66 CHRIST, THE LIGHT, ^c. []SeRM. V, fomething more is neceffary, than mere expreflions o£ gratitude. To obtain the light of life^ we muft walk as children of the light, and have no concern with the unprofitable works of darknefs. Aclions, which would be cxcufed in a heathen, will not be pardoned in us. Having the clearell rcprcfentation of our duty, and the ftrongeft motives to pradife it, our immoralities will fubjedt us to the utmoft difpleafure of the great God. In the decifions of a future day, our advantages and improvements will be righteoufly compared ; and if it fiiall then appear, that we have offended againft the clearefl: light, wc Ihall be beaten with many ftripes. To avert the divine rcfentii!cnt, kt us- therefore render that return, which our privileges require. In point of religious advantages, we are raifed up to heaven. Then let our virtues expJt our character ; and qualify us for the happinefs of that bleffed abode. If we are followers c^f Jefus Chrift, this end will be fecured. A life conformable to his gofpel, the culti- vation of his temper, and the imitation of his exam- ple, cannot fail to render us happy. If we thus re- lemble the author of our falvation, no darknefs will bewilder our fiieps, or cloud our profpefts. In time of trouble, we fliaE have a fupport, which the world knows not of. Amid confufionjWe fliall have the peace of God, which palTeth all underftanding. A ray of light will cheer the valley of the Ihadow of death j i and when our exalted Redcem.er fliall revilit this world, he will conducl us to a city, which will have no need of the fun, neither of the moon, to Ihine into it : inafmuch as the glory of God will lighten it, ind the Lamb will be the light thereof. SeRM. VI.l THE NATURl Of FAITH. 6y )tm\on VI. BleiTednefs of thofe, who have not feen, and vet have believed. John xx. 29. *' BLESSED ARE THEY THAT HAVE NOT SEEN, AN» YET HAVE BELIEVED.'' THE occafion of thefe words was the increduKty of the apoftle Thomas, when firft informed of the refurreclion of his Lord. Being abfent, when Chrift made his appearance to the other difciples, he knew not that he had rifen again, till they alTured him, they were eye-witnelTes of the fad. But, how- ever good he might efteem their authority in other cafes ; in the prefent, Thomas did not think it a fuf- ficient ground for his faith. The refurredion of Jefus was a point of too much importance, to believe even upon tbeir report. To remove all doubts, and give entire fatisfadion to bis mind, he muft have the evidence of his own fenfes. Accordingly, he replied-, '' Except I ihall fee in his hands the print of the nails, and put my finger into it, and thruft my hand into his fide, I will not believe.'* This was a very unreafonable demand ; and to punifli him for it, our Lord might juftly have left him in that perplexity of mind, which his incredulity muft have occafioned. But in condefcenfion to his weaknefs, and to anfwer other wife purpofes, he ap- peared again to the difciples ; and took an oppor- tunity to do it, when Thomas was prefent. Throw- ing .^8 THE NATURE [SeRM, VL ing open the doors, in a fudden and unexpeded man- ner, and ihutting them in a moment, " Jefus ftood in the midft, and faid, peace be unto you." Then turn- ing to Thomas, he faid, " Reach hither thy finger, and behold my hands ; and reach hither thy hand, and thruft it into my fide, and be not faithlefs, but beheving." Overcom.e by the condefcenfion of his Lord, and the ocular demonftration he now had of his refurrection, he brake forth in a tranfport of joy and aftoniftiment, " My Lord, and my God." " Jefus faith unto him, Thomas, bec9.ufe thou haft feen, thou haft beheved : bk[fed are ihcy that ha^ve not feen ^ and ye have believed.''* Upon thefe words, an ingenious ^ commentator makes this remark : " If it be queried,] why a greater bleflednefs is pronounced on thofe,- who beUeve on more flender evidence, it may be anr fwered, that our Lord by no means intended to af- fert, that every one, who believes without feeing, is happier than any one believing on fight ; for theij. the meaneft Chriftian now would be more happy than the greateft apoftle : but only, that where the effefts of that faith were equal, it argued greater iim- plicity, candor, 2.nd wifdom, to yield to evidence without feeing, than could be argued merely from having believed on fight, after fufficient evidence of another kind had been propofed. It was therefore^ in effect, telling Thomas, " It would have been more acceptable to him, if he had not ftood out fo long. And it was doing it in fuch a manner, as would be jnoft calculated for the comfort and encouragement of believers in future ages, to whom, in many of his fpeeches to the apoftles themfelves, our Lord expreile^ a moft obliging and alfeclionate regard." This comment, and indeed the whole ftory oi Thomas, fliew how greatly thefe words of our blefled * Dr. Doddridge. Saviour Serm.VI.] of faith, 6j Saviour have been mirunderftood. I need not in- form you, that they have often been preiled into the fervice of religious tyranny ; and been produced to countenance and fupport the worft extravagances of enthufiaftic folly. I need not infift upon the many ftrange, unaccountable doclrines, v/hich have been buiit upon them. The religious hiftory of mankind will ihow, that they have been the means of fetting reafon and faith at variance v/ith each other ; and that artful men have availed themfelvcs of them, in order to humble common fenfe, and fubdue a fpirit of free inquiry. But how unjuftly they have been p^oftituted to thefe purpofes, if not apparent from their connexion, and the obfervations already made, yet, I truft, vi'ill fufficiently appear from farther ex- amination. To illuilrate their meaning, and improve it, fhall be the bulinefs of this difcourfc. And firft — -I v^'ould obferve, it was not the inten- tion of our Saviour to depreciate that faith, which was built on feniible evidence, or abfolutely to deny the merit of it. The apoilles and primitive Chrif- tians believed on the Son of God, in confcquenc^ of what they faw with their eyes, heard with their ears, and their hands handled. They had ocular demon- ftration of his divine power and authority. Tlicy faw him heal the fick, reflore the weak, open the eyes of the blind, unlock the deaf ear, caft out devils, raife the dead, and do many wonderful works. They, who attended on his perfon, were eye-witneiles of thefe things ; and fhall we fay there v/as no merit in their faith ? Did it refiecl no honour upon their character, that they were open to conviction ; that they rejected the prejudices of education, and em- braced the gofpel, becaufe they faw it confirmed by ^gns and wonders, and gifts of the holy fpirit ? Was a belief 70 TH£ NATURE ^SeRM. VI. a belief grounded upon fuch evidence, no mark either of wifdom, fimplicity, or candor ? Certainly we can- not fuppofe any fuch thing, if we confider the nature of evidence, and the peculiar circumftances of thofe firft Chriftians. it is true, they heard with their ears the heavenly difcourfes of our divine Lord : it is equally true, they faw with their eyes the miracles, wonders and figns, which God almighty did by him, for the conviction of his people : and it is no lefs cer- tain, that their hands handled the word of life : ftill their faith was not the effect of abfolute necefTity ; nor was convidion fo poured in upon their minds, that they could not poflibly refill it. Others faw the wonders which Chrift performed, without being con- vinced of his divine character. Some who were prefent, when he raifed Lazarus from the dead, did not believe on him, but went away and accufed him to the pharifees, And it is particularly mentioned, \vhen thefe proud hypocrites faw a man whom Jefus had reftored to fight, infteud of revering his author- ity, and admitting his pretenfions as the true Meffiah, they only took occallon to infult him. In believing, however fome ir.ay reprefent it, the mind is not en- tirely pafiive. Our paflions, our prejudices, our pri- vate intereft, may have a great influence over our faith. If a truth be propofed to us, which is perfe(5tly agreeable to our wifhes, we can believe it upon the flighteft evidence : and we can reject a difagreeable truth upon evidence, that is much ftronger. Hence the infidelity of the pharifees, and many other Jews, notwithltanding Jefus Chrift did among them fuch works, as none other man ever did, or could do, un- lefs God were with him. They were unconvinced, becaufe thev did not choofe to believe on the Son of pod. They were jealous of his growing fame ; they perceived Serm. VI.] or FAITH. 71 perceived his religion would be fatal to their influence and popularity ; and therefore they pronounced him an impoftor, though declared to be the Son of God with power. Pride, avarice, and ambition interpofed between them and the truth ; obfcured the evidence with which it was attended ; depraved their hearts ; darkened their underftandings, and Winded them to all miraculous exertions ; the mofl rational, and the only means, which infmite wifdom could employ for their conviftion 1 1 Not fo the humble followers of the blefled Jefus. ! They believed him to be the appointed Saviour o£ : the world, becaufe of the wonders which he per- I formed. They concluded, no man could do fuch j miracles, unlefs God was with him ; therefore they I profeffed themfelves his followers, and embraced his ! religion : they cheerfully facrificed the prejudices of I their education ; with candor they liftened to his I heavenly difcourfes ; they received the truth in the ■ love of it •, and notwithftanding the calamities it ex- I pofed them to, they made it the bufinefs of their lives to fpread this truth over the whole world ; and they actually died in atteftation of it. And is there no dignity in fuch condud, no value in that principle of faith by which it was infpired ? Does the flrength of evidence deftroy the merit of their believing ? And are they lefs bleffed, merely from this circumftance, that the proofs of our Lord's miffion were objects of their light ? by no means. The apoftles and prim- itive Chriftians aded a noble part, in yielding to that evidence, which was offered to them. Their faith will be a fwift witnefs againfl the unbelieving Jevv^s, and a lafting monument of their own limplicity and candor. Again J2 THE NATURE [SeRM. VI. Again, fccondly — When our Lord fiiys, hicjpd ere they that haije 7iot fecn^ and yet have believed^ he does not mean that our faith flionld be witliout any ra- tlohal foundation. I mention this, becaufe fome en- thuliafts would draw this conclufion from the words of the text. And indeed, extravagant as this opin- ion may Ke, it has the countenance of fome very an- cient fathers of tlic church, and others, who adOrn religion by their lives, Iiov/ever they may injure it by their fentiments. But furely, if we give the mat- ter a ferious examination, we lliall perceive that nothing could be more abfurd and prepoflerous, than to pretend to believe a doftrine, for which we have no kind of evidence. God never exaded fuch a faith from any of his rational creatures : he always treats us as moral intelligent beings ; beings, whom his own infpiration hath endued with underftanding, and who muft have fome rational ground of convic- tion, before they can believe. Accordingly, when his own Son came into the world, he exhibited the moft convincing proofs of his divinity and mifllon, before he demanded an unfeigned affent to theni. He wrought many wonderful works, and to them he conftantly appealed as a rational evidence, that he was the promifed Melliah. When John fent his difciples to Jefus with this queftion, " Art thou he that fliould come, or do we look for another ?'* he did not give a poiitive anfwer, and demand his affent, without uling any arguments for his conviclion ; but he re- plied, " Go and Ihew John thofe things, which ye do hear and fee. The blind receive their fight, and the lame walk, the lepers are cleanfed, and the deaf hear, the dead are raifed up, and the poor have the gofpel preached to them." This was treating the baptift like a reafonable creature. He was hrft informed of the SeRM. VI.J OF FAITH. 73 i the works of Jefus Chrift, and then left to draw his ; own conclufion, refpecling his divine charafter. I And thus our bleffed Saviour condudled towards all, i with whom he converfed when on earth j and whom he invited to become his difciples. He proved him- jfelf to be the Son of God with power, before he com- manded them to believe on his name. Had he treated them in a different manner, or infilled upon their faith, without affording any evidence of his miffion, it would have been an infult to their underftandings, and a grofs impofition on their credulity ! And had Ithey believed on no other foundation than his own junconditional command, their faith would have done no honour to their judgment or their hearts. It is the duty of every man, and particularly fo of every iChriilian, to be able to give fome reafon for the faith, which is in him. If alked, why he believes the gof- pel of Jefus Chrifl, and rejeds the koran of Mahom- et ; why he believes one to be a true prophet, and the other an impoilor ; he mufl be able to aflign jfomething, which fhaU appear, at leaft, a juflilication of his fentiment. It is not enough to fay he was educated in the chriilian faith : this anfwer will never filence the objections of infidelity, or fatisfy any can- jdid inquirer. Every man of fludy and reflection DUght to be able to aflign fome better reafon why he is a Chriflian. If others would excufe their unac- qiuaintance with the evidences of Chriflianity, from their want of ability or opportunity to inquire, the man of leifure and reading: cannot have this excufe o 'or his ignorance. A blind, implicit faith in him, is I very great reproach. Was it right to believe, without any rational f grounds, there is no error fo fatal, no abfurdity, fo ^rofs, but might become an object of our faith. All K ' the 74 THE NATURE [SeRM. VI. the corruptions of Chriftianity are derived from this fource. In the darker ages, men believed the moft iliocklng abfurdities, becaufe tliey were forbidden to inquire, and becaufe they were told, faith was never fo triumphant, as when it was contrary to all reafon. Hence they fubfcribed to the doclrine of tranfubftan- tiation, the efficacy of reliques, the infallibility of the church, and many other points, which now fhock the proteftant faith, and will foon be univerfally rejeded. Such abfurd and mifchievous opinions would never have gained any footing in the world, had it not been for an artful feparation of faith from its evidence. By perverting the words of cur bleiled Saviour, men were led to give up their underftandings, to believe they fcarce knew what, and to take every thing upon the teftimony of their tyrannical guides. Thefe be- in p* the confequences of yielding a blind a{rent,we can- not fuppofe our Lord had this in view, when he faid, bleffed are they ivho have not feen., and yet have believed. I PROCEED then, thirdly, to point out his true meaning, which I take to be this, that, in matters of great moment, it is an argument of great candor and ingenuity, to yield to the beft evidence the fubjecl wUl admit ; and that there is more merit in believing upon rational grounds, than infilling upon evidence of fenfe. The ftory of Thomas will fully illuftrate any meaning : he was repeatedly informed by his di- vine matter, that he fliould fuffer by the hands of the Jews, and on the third day, that he fliould rife again.i If he was no impoftor, the apoftle might well fuppofe this event would come to pafs, agreeably to his prei diction. That he was none, he had the beft evidenc( becaufe he faw the miracles he wrought, and the iignj and wonders, by which he demonftrated his divini authority and milTion. When, therefore, he was in^j forme( iSERM. VlJ OF FAITH. 75 (formed by the other difciples, that they had feen the JLord, he ought not to have doubted either the faft iitfelf, or their veracity. From what he knew of Jefus Chrift, and his fellow-apoftles, he had no reafon to hefitate one moment. Had he aded like a rational Chriftian, he would have inftantly yielded to their jreport, and rejoiced with them, that the Lord was rifen again, to the utter confufion of his enemies, and to the everlafting confolation of his true difciples. But Thomas was in a very incredulous ftate of mind. Though his Lord had often predicted his refurredion, and the apoftles declared they were eye-witneffes of jit, ftill he did not believe. He unreafonably demanded jthe evidence of fenfe : nor was this all, he obftinately ideclared he would perlift in unbelief, unleis he were ipermitted to put his finger into the print of the nails, ;and lay his hand on his Lord's fide. This was a very jimproper demand, and fuch as no man has any right Ito make : leaft of all did it become him, who had been converfant with Jefus Chrift, and who had feen and heard too much, to have any doubt of his divine charader. If Thomas might demand ocular demonftration of his Lord's refurreclion, and might reafonably fufpend his faith till that demand was anfwered, then might all thofe, to whom this great truth was propofed, in- fift upon the fame evidence : and then might we alfo, at this day, refolve not to believe on the Son of God till we had feen him with our eyes, and our hands had actually handled him. But we know, God does not fee fit to gratify all the idle wifhes and abfurd expectations of his creatures. He gives us fufficient evidence of thofe truths, which belong to our peace j and it is our duty to believe, and pradife accordingly. When the rich man lift up his eyes in torment, and befought yS THE NAtURK [SeRM. VI; befought father Abraham to fend one from the dead, to convince his brethren of another ftate of exiftence, he replied, they have Mofes and the prophets, let them hear them : they have fufficient evidence that death will not put a period to their being : the Jew- ifh law-giver, and the fucceeding prophets, have {aid enough to convince them of a future ftate, if they are open to conviction : if they ftDl difbelieve, it cani ■not be for want of fufficient light and evidence, but becaufe they are violently oppofed to the truth ; and this oppofition would confirm them in infidelity, even though one were to arife from the dead. This is the obvious meaning of that conference, which was held by the patriarch Abraham and the rich man, and which is recorded at length by the evangelift Luke. It cannot be denied, that many things are highly worthy of our belief, which cannot, however, be de- monft rated, or become objects of fenfe. The bleffedj God is invilible to mortal eye : nor can vulgar minds comprehend the nice and intricate reafonings, b] which his being and perfeftions are fometimes zxi gued ; and yet every man of common fenfe may perfuaded that God is, and that he is the wife anc righteous governor of the world. From the thing^ that are made, may be feen his eternal power an< godhead ; fo that they are fools, and without excufe| who fay there is no God. The atheift is the mof credulous perfon living, becaufe he believes thinj that can be neither feen nor underftood. Again — The future judgment, the refurreclion oi the body, and a life to come, are not objedg of fight, nor are they capable of demonftration, in the fi:ri( and philofophical fenfe of the word, and yet it woulc be very unreafonable not to believe the certainty oi them. They are all fupported by fuch evidence, a^ ought 5erm. Vlj OF iTAiTi^*' 77 ought to influence a candid mind : we are governed by iefs in our temporal concerns ; and it would ar- j gue a great defed in our underftanding, and a moft j obftinate perverfenefs of heart, to rejeft either of thefe ! truths ; becaufe moral certainty is the moft we can I arrive at, they being incapable of ftrid demonilration. j To apply this reafoning to the fubjecl before us. We are informed by thofe, who were eye-witneffes of the fad, that Jefus Chrift has arifen from the dead. I The fame, who alTured Thomas they had feen the j Lord, affures us in their writings, that they had re*- I peated interviews with the blelled Jefus ; faw him i alive after his paffion, and for the fpace of forty days i were with him ; and heard him converfe of the j things pertaining to the kingdom of God. We may I perhaps wilh we had been prefent on thefe occalions ; I or, we may now think it would be a great confirma- Ition of our faith, could v/e be favoured with a Ught 1 of: our .afcendsd Lord.- But how great foever a grat- j ification this might be, and however deiirable fuch an interview, we have no right to make it the con- dition of our faith. We have no right to fay, wc muft behold the print of the nails, or the fear on his fide, before we can believe. It is fuiHcient, that the refurreclion of Chrifl; is attefled by perfons, who knew him before his death, and faw him after he had arifen. It ought to fatisfy us, that he appeared to his difciples and followers at different times ; that he eat and drank with them ; and that he was feen of more than five hundred brethren at once. And, finally, it fiiould be an abfolute confirmation of our faith, that the witneiTes of this event could not imagine they faw all thefe things, when there was no reality ; that ley could not be fuch impoftors, as to propagate an abfolute falfehcod throughout the vv'orid ; or fuch fools. i 7^ THE NATUR2 [SeRM. VI. fools, as to die in fupport of it : their charaders will bear the ftriclell examination ; and their whole con- dud demonftrably proves, they were neither enthu- iiafts, madmen, nor impoftors. Thus attefted, we are bound to admit the refur- rection of our Lord, though we have not fenlible evidence of it. Though we muft rely upon tefti- mony, yet that teftimony is fo fair and impartial, that we acl againft the dictates of reafon, if we do not make it the ground of our faith. What though our eyes have not feen, nor our hands handled the word of life, yet he was both feen and handled by thofe, %vho were as free from enthuiiafm or credulity as ourfelves ; and we ought to believe their record. They could not be deceived, nor could they have any inducement to deceive others. We fhall foon plunge ourfelves into the very thickeft fliades of infidelity, if we refolve, with Thomas, to take " no miracle upon hear-fay ; or not to believe any one's fenfes but our own." But the fame evidence, which attends this impor- tant truth, attends the other eifential dodrines* of Chriftianity. The whole gofpel is recommended by fuch convincing proofs, that, if we rejeft it, we ad: contrary to the light and evidence, which govern us in other cafes. We ad a very unreafonable part, if we pronounce the whole a cunningly devifed fablc,.| merely becaufe we were not on earth, when it was publilhed to mankind ; and we make a very unrigh-^ teous demand, if we infill upon a miracle at this time, for the foundation and fupport of our faith. God has fufficiently proved Jefus Chrifi: to be the promifed Mefliah, and his gofpel to be the word of truth ; andJ if we rejed either, our heart muft be more in fault than our head. Our corrupt pafilons and inclinations muft] SeRM. VI.] OF FAITH. 79 muft be the fource of our infidelity ; and this muft be our condemnation, that we chofe darknefs rather than light, becaufe our deeds were evil. Tfie laft thing I lliall infift on from thefe words, is the fuperior bleffednefs of thofe, luho have notfecn, and y£t have believed. To yield to fuch evidence as, feri- oufly examined, may be eftcemed a juft foundation of our faith, is certainly the mark of a liberal, candid, and humble mind ; it fliows we have no corrupt op- pofition to the truth ; that we are ready to receive it in the love of it. A man is pronounced bleffed, not becaufe he believes abfardities, nor becaufe he believes without any proper evidence ; but becaufe he yields to the beft evidence the fubjecl will admit, if that evi- dence amounts to a flrong prcfumption : and if the faith of fuch a perfon has a proper influence over his temper and life, he is more bleffed than he, who be- lieves upon the teftimony of his own fenfes. Had Thomas believed upon the report of the apoflles, his faith would have been more excellent and meritorious than theirs. They had adually feen the Lord ; he had only been informed of the refurreclion ; for which reafon, his candor and fimplicity would have been more exalted by believing, than theirs could polTibly be : but the honour and merit of fuch a triumphant principle of faith he wantonly forfeited, becaufe he refolved not to believe that Jefus had arifen, till he had been eye-witnefs of the fact. Let his conduct teach us a wife lelTon. A Saviour, whom we have never feen ; a fyftem of religion, not originally addreffed to us, nor, at this time, enforced by its own immediate author, are now propofed to our humble belief. Let us not, with Thomas, bind our faith to our fenfes ; but let us cheerfully yield our aflent to the divine authority of the former, and to the ^O THE NATURE [SeRM. VL the undoubted truth and obligation of the latter. There is a merit in believing upon fuch evidence as is offered to us : it does not reflect upon our under- ftanding, but it does honour to our heart ; it is not a mark of our credulity, but of our candor ; it is a proof that vi^e are not difordered by pallion nor blind- ed by prejudice, but that we are humble inquirers af- ter truth, and are ready to embrace it. Blessed is the man, vviio, on this foundation, be- lieves on Jcfus Chrift, and receives him as the only begotten Son of God : he acls the part of a reafon- able being : he difcovers that temper of mind, w^hich is effential to a good character ; and without which no man can be a Chriftian. To believe upon fuffi- cient evidence, is an indifpenfable branch of religious duty. This is the work of God, that we believe on his Son. It is part of the duty affigned us, that we affent, with our whole hearts, to all the doctrines of revelation, and particularly to the refurrection of its divine author, by which the whole is confirmed. If we do not, we are guilty of a notorious act of difobe- dience, and muft fuffer for it in another world : for he that believeth not, Ihall be damned. His infideHty is a proof of fuch a temper of mind, of fuch obftinacy and blindnefs, as abfolutely unlit a man for the king- dom of God. Convinced therefore,by the many infallible proofs, by which Jefus Chrift eftablilhed his divine miffion, let us not be faithlefs, but believing. Without wait- ing for his evidence, let us exclaim with the apoftle. Our Lord and our God ! Let us receive him as one,Vv'hom the father fanclified and fent into the world : fent to deliver mankind from ignorance and error ; to de- liver them from the reigning power of their lufts, from the triumphs of fatan, and the victory of the grave. iSerm.VIJ of faith. 8 1 igrave. Let us receive his gofpel as the infpired word bf truth ; and let us not be afliamed to own ourfelves his difciples. If yv^ believe in o\ir hearts that Jefus is the Ghrift, we ought to confefs with our lips that God hath raifed him up to be a Prince and a Saviour, to give repentance to Ifrael, and remiffion of fin. Permit me, in fine, to urge it upon you, as a mat- ( [ter of the lafl importance, if you believe, to manifefl our faith by your works, and by works to make it erred. It was by a holy life, the firfl Chriflians jevldenccd the reality and the greatnefs of their faith. iThey did not build their hopes upon an empty fpec- [ulation, but upon an active principle ; which wrought \w love, purified their hearts, and influenced them in r kll the ways of holy obedience. Their faith made . j them pious, devout, jufl, benevolent, temperate, hum- ' pie, and univerfally fubmiflive to the authority of > Chrifl. They did not believe one thing and praclife I mother ; but between their faith and their practice, mere was a perfect confiflence. And thus muft we alfo conduct in the prefect f tvprld, if we v/ould make it appear to all, that we be- I ieve to thefavlns: of our fouls. Little will it avail to \'n the Son of God with our lips, if in works we . iiy him ; and as little will it profit us, to believe in jur hearts that God.^ifed him from the dead, unlefs the perfuafion of thisii^inith raifeus from the death of in, to newnefs of life, and new obedience. For this i:nd it is, we are exhorted to believe on the Saviour, hat the truths of his gofpel may link deep into our learts ; and that we may have an unfailing principle )f virtue within us. Let us then, li%''e and act under |.he influence of this principle ; let us yield ourfelves p to the dominion of faith ; let it be our great con- cern L 82 ON AN EVIL HEART [SeRM. VII. cern to bring forth the fruits of it ; and for pardon and acceptance, let us rely on Jefus Chrift, whom having not feen, we love, and whom, though now we fee not, believing, we rejoice with joy unfpeak- able, and full of glory. pennon vii. On an evil Heart of Unbelief. Hebrews hi. 12. <' TAKE HEED, BRETHREN, LEST THERE BE IN ANY OF YOU AN EVIL HEART OF UNBELIEF, IN DE- PARTING FROM THE LIVING GOD.** IT would be very diiEcult to account for this ad- monition, if faith be a mere act of the under- ftanding, and in no refpect an object of choice. — Upon this fuppofition, it would be highly improper to exhort any one to believe ; and as improper to condemn any perfon for refuling his affent. All applaufes beftowed on the believer, and all reproofs levelled at the infidel, would be unjuft and abfurd. And the very terms, " an evil heart of unbelief,'* would be as great a contradiction as language could furnilh. But, if we give the fubje6t a ferious and delibe- rate examination, we fhall find no fuch oppofition in the exhortations of the holy fcripture, and the dic- tates of common fenfe. It is true, we are moft fol- emnly SlRM. VII.] OF UNBELIEF* 8^ emnly commanded to believe. And we are threat- ened with the utmoft difpleafure of God, if we dif- obey the divine command. Infidels are held up to view as highly criminal. And refpecling fuch as leave the world in this ftate, we are affured, that they fhall not fee life ; but that the wrath of God will abide on them. Thefe, and many others of the fame im- port, muft be conlidered as very ilrong expreflions. And they fuggeft the neceility of attending to the fubject, and inquiring, whether faith be abfolutely independent of choice ; and whether the will have no influence in the formation of our character, as believers or inlidels. It is eafy to perceive, how this queftion would be determined by the infpired author of the text. The writer to the Hebrews feems to be very apprehenfive of their rejedling the gofpel, in confequence of the wicked arts, which were praclifed upon them. He therefore, ufes every arg-ument to ftrengthen their faith, and to keep them Heady to the chriftian profef- lion. To imprefs them with the danger of unbelief, he calls their attention to the fathers of the Jewifh nation ; and Ihows how they were puniflied for their infidelity. The text is then introduced, " take heed, brethren, left there be in any of you an evil heart of unbelief, in departing from the living God." My defign, in the following difcourfe, is to explain the feveral truths contained in thefe words j and to point out the fpirit of this exhortation. " The living God" is a term juflly applicable to the fupreme being. " He is from everlafting : and his years do not fail." He has a principle of life in himfelf. All other beings received their exiftence from a fuperior caufe ; and for its continuance, they depend on the power from which it was originally derived. §4 ON AN EVIL HEART [SeRM. Vlli derived. But God is felf-exiftent and independent :' he lives by a neceflity in his own nature. Confe- quently, the language in the text is applicable to him, in a fublimer fenfe, than to any other being in the univerfe. Nor is it peculiar to the author of this epiftle. In various parts of the holy fcripture, the fupreme Je- hovah is denominated the living God. And in the book of Revelation, he introduces himfelf to the prophet in the following ftrain : " I am the beginning, and the ending, which is, and which was, and which is to come, the Almighty." The reafon, why effen- tial life and immortality are fo often afcribed to the true God, muft be by way of diftindion from other objects of worlhip. The gods of the Heathen were either inanimate beings, the lower creation, or dead men. Some paid divine homage to the fun, moon, and ftars, to mountains, winds, or fuch vifible ob- jefts as fuperftition had confecrated ; others wor- ihipped birds, fourfooted beafts, and creeping things. And there were others, who proflrated themfelves before departed heroes, or fuch as had bleffed man- kind by devifing ufeful laws, or inventing ufeful arts. In contradiftinclion to objects fo undefervir.g of religi- ous homage, the fupreme Jehovah is ftyled the living God : living, in oppolition to inanimate nature, or to beings, who enjoyed only a temporary and depend- ent exiftence. But from this God, we are cautioned ap'ainfl a wilful departure, by the writer in the text. To de- part from God is to deny his exiftence ; to give up his divine perfeftions and providence ; to infult his authority ; or to rejed: any religion, which bears the ftamp of truth, and which he has condefcended to reveal to mankind. By departing from the livin^^ God, SeRM. VII.] OF UNBELIEF. 8j God, in the paffage before us, the apoftle meant a rejection of Chriftianity, after having believed and profefled it. The perfons, to whom this epiftle is ad- dreffed, had received the gofpel as the rule of their faith and lives. The completion of prophecy, and the ligns and wonders, with which it was accompa- nied, had overcome all objections, and made them converts to Chriftianity. But, as the religion of Jefus was from above, as its author was the Son of God, as he had a fpecial commiffion to preach thofe truths, which he delivered, and to perform the miracles, which eftablifhed his charader, to rejedl the Saviour, was to depart from God. Apoftafy, therefore, is the idea comprehended in thefe terms. We are not, however, confined to this limited view of the fubje^l. It is true, we depart from God, when we make a public renunciation of the gofpel ; but we likewife depart from him, when we walk un- worthily of our holy vocation. Without rejecting Chriftianity ,we may lofe its amiable temper, and grow inattentive to its laws. We may difregard the au- thority of Chrift, as our moral governor ; we may refufe to follow him as our pattern, and as far as re- fpects our relation to him, as difciples, we may retain nothing but the name. In this cafe, "we are guilty of a fpecies of apoftafy. And, in the fame degree, in which we depart from the rules of the gofpel, we may be charged with departing from God. Every omiffion of duty, is one ftep towards this ftate of dereliction. We recede ftill farther, as our offences multiply. And our departure is complete, when wc give up Chriftianity as a fable, and relinquifti, at once, its profeffion and practice. Vv e read, in the hiftory of our bleffed Saviour, of fome who turned back, and walked no more with him. And of this defcription are 86 ON AN EVIL HEART [SeRM. VIL are all, who make an abfolute furrender of his religion* To defpife the gofpel is to reject the Saviour. And to depart from him, who bore a divine commiffion,is to depart from him, who gave it. But from fo high an offence againft the living God, I proceed to the fatal caufe affigned in the text. And that is, " an evil heart of unbelief." Thefe terms de- ferve a particular examination. Is it a fact, that the heart has fome influence over the underftanding, in regard to the nature, objects, and degree of our faith ? Or, do we neceffarily believe or difbelieve, according to the evidence propofed to the mind ? As this point fliall be decided, we fhall either approve or condemn the language of the apoftle. Some have afferted, that the alTent of the under- ftanding is an ad:, over which the will has no control. The mind, according to their view of it, may be compared to a balance ; and the arguments for, or againfl any propofition, to weights ; and as the lat- ter always determine the motions of the former, fo they infer that the mind muft neceffarily yield to fu- perior evidence. According to this reprefentation, a man muft of necefiity believe the gofpel, if the argu- ments in its favour outweigh objections. In this cafe, he could not, if difpofed, withhold his affent j but muft do homage to Chrift as the Son of God. Others objedto this reprefentation ; they main- tain, that the immaterial principle, ftyled the mind, derives no illuftration from the balance, and bears no refemblance to that paflive inftrument ; they inftft that arguments are not analagous to weights : and, ap- pealing to experience, they affirm, that we can believe on flight grounds, when fo difpofed ; and can refift fuch evidence as ought to fatisfy any reafonable being, when our prejudices are oppofed to the truth. Of this, SeRM. VII.] OF UNBELIEF. '$>/ this, fo many Inftances can be produced, that they conlider the point inconteftably eftabliflicd. If we examine the fubjed with attention, we fliall find that it has been darkened by many w^ords ; not that it lies beyond the reach of human comprehen- fion. That there are truths, which we cannot but believe, is an undoubted fact ; and that there are points, to which we cannot alTent, being abfolutely incredible, is as certain : but when any thing is pro- pofed as an article of faith, it lies with us to give it a fair examination ; to weigh the arguments brought in its favour ; to confider objections ; to compare the evidence on both hdes, and to let the refult deter- mine our faith. We can moft unqueftionably take thefe meafures to fatisfy our minds ; and as far as belief depends upon fuch previous examination, it is fubjecl to the will. To apply thefe obfervations to the chriftian revela- tion— When the gofpel was firft offered to the Jews, it was in their power to liften to its truths with candor, and to conlider and compare the arguments, by which it was recommended ; they were at liberty to recur to the ancient prophecies refpedling the Meffiah, and to inquire, whether they were accomplilhed in Chrift. The works of our bleffed Saviour were alfo fubmitted to their infpeclion ; and they might fatisfy themfelves whether they were a mere impolition, or the finger of God. In a word, as Chrift did not demand a blind affent to his religion, but exhibited certain proofs, on which they were to ground their faith, the Jews might have inquired for themfelves ; and their reception of the gofpel, or its rejeftion, might have been the confequence of fair examination : but re- fuling Chriilianity, without previous inquiry, their infidelity SS ON AN EVIL HEART [SeRM. VII. iiijfidelity proceeded, not from a miftaken underftand- ing, but an evil heart. Anj> the faane charge might be juftly urged againfl us, if we were to follow their perverfe example. It is in our power to examine both the internal and ex- ternal evidence of the gofpel ; we may compare the predictions of thofe,who appeared before our Saviour, with the tellimony of thofe, who followed him ; we may examine the facred record of his vv^orks, and inquire what marks it hears of authenticity j we may try the witneffes of his refurredion ; we may trace the progrefs of Chriftianity from its infancy to this period, obferve how it made its way in the world, and inquire what fupport it derives from the tellimo- ny of thofe martyrs, who died in its defence, and the arts of thofe Jewifli and Heathen enemies, who at- tempted its overthrow. Finally, we may ftudy the pro- phetick parts of the chriilian revelation, and fee, for ourfelves, whether any paft events verify fome predic- tions, and give us an earneft of the future accomiplilh- ment of others. Thus far we can proceed ; and if, without taking fuch meafures to afcertain its truth, we reject the gofpel, we ad unreaionably ; and we prove that the heart is as much in fault as the underftand- ing. It appears, therefore, that the will has great in- fluence in determining our faith ; and becaufe we may refufe to attend to evidence, and in confe- quence of this refafal, may fall into infidelity, it fol- lows, that we are not vainly cautioned againfl: " an evil heart of unbelief." I NOW proceed to confiJer this heart, as the fatal caufe of every departure from the living God. By thefe terms we underftand, not merely a renunciation of the gofpel, but alfo a practical deviation from its principles and duties ; and in proportion to the weak- nefs SeRM. VII.] OF UNBELIEF. 89 nefs of our faith, it is conceivable that we fhould grow remifs in our behaviour. When perfons, who once believed Chriftianity, become infidels, it is natural to expeft that they fhould no longer feel its reflraints : viewing its dodrines and laws as a human invention, and having no confidence in its promifes and threat- enings, their refpect would be eafily changed to con- tempt. Accordingly we find that religion meets with lefs civility from fuch perfons, than from enemies of any other defcription : of all men, they arc moft in- clined to vilify its author ; to ridicule his difciples ; and to caft contempt on facred things. But, in the different ftages towards abfolute infi- delity, our departures from God and our duty will increafe with our doubts. To operate as an effe(5lual ;refi:raint, the laws of Chrifi: muft be fincerely believ- ed ; and we mufl: feel a perfect confidence in his doc- trines, particularly thofe, which relate to a future fl:ate of retribution As this confidence and this perfuafion abate, mufl: not Chrifl:ianity then lofe its moral influ- ence ? And fhall we not proceed from one ad: of dif- obedience to another, as we proceed from doubts to ^bfolute unbelief ? In the fame degree, in which we fufpeft the divine authority of a law, our reverence of it mufl: be impaired ; and every doubt refpecling futurity mufl; weaken the motives to obedience. These obfervations will be confirmed, if we ex- amine the confequences of " an evil heart of unbelief," in fome, whofe adions are recorded in the volume of infpiration. Why did our firft parents tranfgrefs a divine command ? becaufe they did not give full credit to the divine threatening. Why did the crimes of the old world ifliie in their deftrudion ? becaufe they did not believe Noah, a preacher of righteouf- nels, who declared the indignation of God, and pre- M dided •$0 ON AN EVIL HEART [SeRM. VIL dieted a deluge. Why was Sodom, with three other devoted cities, dellroyed by fire ? becaufe they difcred- ited the teftimony of Lot, who bore witnefs againft their -Lmlawful and unnatural deeds ; and declar- ed the penal confequences of their abominations. Why did many of the ancient people fail of that reft, which 'God had provided ; and after having heard of the promifed land, perifli in the wildernefs ? be- caufe of their unbeHef. Hence thofe words of the apoftle, " but with whom was he grieved forty years ? Was it not with them, who had finned, whofe car- cafes fell in the wildernefs ? And to whom fware he that they fliould not enter into his reft, but to them that believed not ?" "Why were the fucceffors of this generation vifited with the judgments of God ? Why were they carried into captivity ? And why are the J Jews at this day without a temple, without a city, and 1 difperfed among all the nations of the earth ? becaufe they did not believe the threatenings of God, who, firft by his prophets, and afterwards by his Son, ad- monifhed, exhorted, and intreated them to forfake their fins ; and declared his refolution to punifh thera ^ if they fliould perfevere. And why do fo many ads of unrighteoufnefs difhonour the prefent age ? Why is there fo much wickednefs in fociety ? Why, in a chriftian country, are fo many crimes daily committed? becaufe that full credit is not given to the gofpel, to which it is juftly entitled : many, who will not pre- fume to deny its authority, ftill will not acquaint themfelves with the nature and ftrength of its evi- dence ; they will not fubmit to the labour of examin- ation ; for which reafon doubts and fufpicions arife ; and the ftronger they are, the lefs fenfible they be- come of the moral influence of Chriftianity. To be efficacious, as I have already obferved, the gofpel muft b& 1 SeRM. VII.] OF UNBELIEF. 5I . be cordially received ; and we muft repofe an un- shaken confidence in its truth. An evil heart of un- belief will, therefore, naturally account for our tranf- greffions. : The truths contained in the text, will juftify the exhortation, with which they are preceded. " Take heed," fays the apoftle, " left there be in any of you an evil heart of unbelief.'* This admonition is not levelled againft a fpirit of inquiry. Born in a chrif- tian country, and educated in the chriftian religion, we are not difcharged from the duty of examina- tion ; nor ought we blindly to believe, from the apprehenfion that inquiry will give rife to uncom- fortable doubts, and that we endanger our faith by infpecling the evidences of our religion : fo far from it,Chriftianity invites the examination of all, to whom it is offered ; and it is a principle of our religion, that we ihould be able to give to every man a reafon for the faith, which is in us. The evil then, againft which we are admoniflied in the text, is the rejection of Chriftianity without pre- vious examination ; or the admitting of doubts and fufpicions, through mere inattention to the fubjecl. And it would become us to keep a conftant watch over our hearts, left they fliould be thus fatally perverted. With the fliipwreck of faith, we fhall probably make fliipwreck of a good confcience. All the reftraints of the gofpel are neceffary to reprefs our lufts and paflions, and to preferve us from a deliberate courfc of wickednefs. To what exceffes then, may we not proceed, when thofe reftraints are taken off ? What fecurity have we, that we fhall not go on from one ad of difobedience to another ? And why may we not be hardened through the deceitfulnefs of fin, when we 92 ON AN EVIL HEART. [SeRM. VU, we ceafe to contemplate its malignity, and when its penal confequences are no longer before our eyes ? Let the appreheniion of thefe exceffes enforce the admonition in the text. Believing the divine au- thority of the gofpel, we fliall refpect its precepts as the laws of God. Believing the facred miflion, and fpotlefs purity of Chrift, we fliall have the allurements of a good example. Believing that the prefent ftate is not final, but that we fhall be hereafter rewarded according to our works, we fliall have a moft power- ful motive to fear God and keep his commandments. The holy fcriptures, when fincerely believed, and dil- igently ftudied, are able to make us wife to falvation. Of what infinite importance is it therefore, that we hold fafl: the profeflion of our faith without waver- ing ! How ought we to guard againft doubts and fuf- picions ? And how diligently fliould we examine the foundations of our religion, before we prefume to re^ je6t it as the rule of our behaviour ? Such a meafure mufl: be attended with confequences, which no language can defcribe. To depart from the living God, after having confecrated ourfelves to his fervice, mull be regarded as no common offence. To reject the Son of God as our lawgiver and example ; to pronounce him an impoftor, and his gofpel a mere fable, is an indignity, which he will not fail to refent. We may endeavour to banifli thefe reflections ; and we may fucceed in keeping out of view the confe- quences of infidelity ; but it is an awful truth, that we cannot finally efcape, if we neglect this great fal- vation. ■*virtSS*-"*^^^^^p»T9^*- Sermon Serm. VIIIJ office of reason, b*r. 95 )ttrmn viii. OfHce of Reafon in Religion. I Corinthians x. 15. *' I SPEAK AS TO WISE MEN *. JUDGE YE WHAT I SAY.** THE apoftle Paul, as he had been the inftrument of converting the Corinthians, felt a generous- concern to preferve them in the faith and purity of the gofpel. Having been formerly a lewd, luxurious, and vicious people, he knew they were in great dan- ger of relapling into their early habits. This he might have inferred from the eftablifhed laws of the human conftitution. But the matter was put beyond all doubt, by the diforders, which prevailed in the Co- rinthian church, not many years after its eftablifli* ment. In the lirft place, it was difturbed by parties and faftions : in the next, it cheriflied in its bofom a notorious offender, who had been guilty of inceft. A covetous and litigious temper had likewife difcov- ered itfelf in that church. And finally, they had made fome approaches towards idolatry, by turning the Lord's-fupper into an intemperate revel. To imprefs them with their finful deviations from chriftian duty, and to excite within them a juft fenfe of their danger, the apoftle addrelTes thefe faulty Co* rinthians in the following words : " Wherefore, my dearly beloved, flee from idolatry. / /peak as to wife men : judge ye what I fay." That is, I have been faith- fully fetting before you the errors, into which you have J 94 OFFICE OF REASON [SeRM. VllI, have fallen ; and the guilt, which you may ftill fur- ther contract. Particularly have I admoniflied you againft all thofe idolatrous pra6lices, to which you were accuftomed in your Heathen ftate. Let me now repeat the admonition. As you regard the honour of your religion, the favour of God, and the future fal- vation of your fouls, flee from all approaches towards idolatry. I now fpeak as unto wife men. I addrefs myfelf to thofe, who have had an opportunity to in- form themfelves on the fubjecl. I call upon you to examine the matter with due attention. And I refer it to your own cooler and more deliberate thoughts, whether there be not reafon in what I have advanced. In this manner, I have no doubt, St. Paul meant to exprefs himfelf ; and that the Corinthians fo under- ftood him, there is every reafon to believe. But, in the further profecution of the fubjecl, I fhall not confine myfelf to the cafe of thefe early Chriflians. The words of the text are applicable to all, who receive the chriftian revelation. It is the duty of every man to make ufe of that portion of reafon, which God has given him. When we go to our bi- bles, we muft take our underftandings with us ; we muft make them our guide, when we weigh the evi- i dence of Chriftianity ; we muft employ them to aC ' certain the meaning of the holy fcriptures. In order to perceive the excellency, ufe, and beauty of divine revelation, we muft have recourfe to this faculty. And we muft fo far reverence the authority of reafon, as to admit no doclrine to be divine, which is direct- ly contrary to its intuitive perceptions. Of the truth ■ of thefe pofitions, I feel the fulleft conviction. And that the apoftles had the like conviction, is manifeft from the words which follow : " Prove all things 5 fearch the fcriptures : be ready to give an anfwer to every SeRM. Vill.IJ m H.E1.IGI0N. 9_j every man, that afketli a reafon of the hope that is in us : in underllanding be men." All thefe directions fuppofe that reafon is a very important faculty ; and that it ought to be exercifed on fubjedls of religion. My defign then, in the following difcourfe, is to point out the proper office of reafon, fofar as religion and revelation are concerned. And, lirft, as Chrif- tians, we fhould exercife our underflandings upon the evidence of the gofpel. Otherwife, how ftiall we be able to give a reafon for the faith which is in us. To fay that we were born and educated Chriftians, will not fatisfy every inquirer. To fay that we feel our religion to be true, will be conlidered rather as a flight of enthuliafm, than as a fober argument. There is no other way to fatisfy others, and to difcharge our duty to ourfelves, than the application of our reafon- ing faculty to the internal and external evidence, on which Chriftianity refts. i It is argued in favour of our holy religion, that it bears internal marks of the truth. One office of reafon then, is, to examine this argument. We fhould repair to the writings of the evangelifts and apoftles, and fliould ferioufly confider whether the account, which they give of Jefus Chrift, his moral character, his doctrines and laws, his promifes, difcoveries, and his fate, be coniiftent with itfelf : whether his repre- fentations of God accord with our natural apprehen- fions of the fupreme being : whether his delineations of duty confifl with our internal fenfe of right and wrong : whether, in a word, the actions and difcourfes, afcribed to the blefled Jefus, appear to be worthy of fo exalted a character. Thefe are points of infinite importance ; and they very properly come before reafon. It is her bufmefs to view the fubjed on all fides. 96 OFflCE OF REASON [[SeRM. VlII. fides. And it is her decifion that fiiould determine tis to reject the koran, and ennbrace the gofpel. Another argument in favour of Chriftianity is derived from the accomplifliment of prophecy. To determine the ftrength of this argument, is likewife the province of reafon : that is, we muft make ufe of our underftanding to felccl the predidions, which are fuppofed to refer to Jefus Chrift, and to fee whether the reference be juft. Thus did the noble Bereans, and they are commended for fo doing. For their own fatisfa6lion, they fearched the fcriptures : they reviewed the prophecies, which had been pro- duced by the apoftles. With them they compared the accounts, which they had received refpeding Je- fus Chrift ; and they examined carefully and critic- ally, whether there was a correfpondence of the pre- diction and event. This was making a proper ufe of their rational powers : they behaved like wife men 5 and their example is a rule for all. Again — Chriftianity refts on the evidence of mira- cles. It is the office of reafon to examine the nature of thofe miracles ; their more immediate occafion j the circumftances attending them ; their impreffion on the fpectators ; and to afcertain the precife weight of evidence arifing from this fource. Unlefs we have recourfe to reafon in this cafe, how are we to diftin- guifh the wonderful works, which are produced in atteftation of the gofpel, from the tricks of an impof- tor. Many perfons have arrogated to themfelves the power of working miracles. The magicians of old pretended to this power ; and if we may believe the Romanifts, miracles are daily wrought by members £>f their communion. According to accounts pub- lilhed in catholic countries, we lliould fuppofe that fcarcely any law of nature was left to its proper and ufual SeRM, VIII.] IN RELIGION. 57 iifual operation. In modern Rome, the dead are raifed, the deaf hear, the lame walk, devils are caft out, and the moft alloniftiing cm'es are effeded, by the reliques of fome defpicable vagabond, who had been a burden to fociety whilft living, and who died like a brute. I Vv^ould now alk, upon what principle we reject thefe miracles, whilft we admit thofe re- corded in the new-teftament ? The anfwer is plain ; brinG-ino: both to the trial of fober reafon, we find an cffential difference. The miracles performied by our Saviour and his apoftles, were of the moft important kind ; they were done openly ; they were wrought in the prefence of perfons, who were both able and difpofed to detect the impofition, had there been any in the cafe ; and they were difplayed, not for the purpofes of private gain or popularity, but to con- vince unbelievers. Very unlike thefe have been, all fucceeding miracles, particularly thofe faid to be ex- hibited at the prefent day. They have been done in a corner. On the moft trivial occalions they have been difplayed. The fpeftators of them have been, not thofe who needed conviction, but fuch as already believed. And they have been attefted by perfons, whofe intereft it was to keep up the farce. Such are the difcoveries made by reafon, when exercifed on this fubject. Is it not then, a mark of the utmoft Weaknefs to undervalue this faculty ? Is it not mani- feftly wrong to exclude it from the concerns of reli- p-ion f Do v/e not lliake the foundations of the chrif- o tian faith, in proportion as we afcribe weaknefs and error to the hum.an underftanding ? -'' If reafon be an uncertain guide, its authority fuf- •picious, and its province far remote from religious speculations, then, among all the religions, ^which pre- ^^ail in the world, no man could have any juft ground •r':: ts[ ©f 98 OFFICE OF REASON [SeAM. VIlL of preference. Whether he were a Jew, Pagan, Ma- hometan, or Chriftian, he would ad with equal wis- dom. But the cafe would be far otherwife, might reafon be called in. The different religions in the world being fubmitted to the fober examination of this faculty, he might, with great propriety, make a choice among them ; and might juilify his choice by convincing arguments. Becaufe reafon pointed out its impiety and abfurdity, he might rejed Paganifm. Becaufe the fame divine records, which furnifli the origin of Judaifm, furnifli reafons to fuppofe that it is fuperfeded by Chriftianity, he might reject the Mo- faic inftitution. And he might be led to prefer the gofpel to the koran, by comparing the refpedive char-* afters of Jefus and Mahomet ; the doctrines, which they taught ; the rules, which they prefcribed ; and the meafures, to which they had recourfe, in order to propagate their religions. In this manner would reafon come to the aid of truth ; and fo far from be- ing hoftile to the chriftian faith, it would furnifli the only fure and ftable foundation for believing. What I have faid on this head will fufficiently fliow the ufe of reafon in difcovering the eflential marks of a divine revelation, and the evidence necef- fary to fupport it : and it is the bufmefs of every one to exercife his underftanding on this fubject. This faculty was beftowed upon us for wife and benevo- lent purpofes. " The fpirit of man is the candle of the Lord j" and if we keep this light trimmed and burning, we fiiall make a juft return to God, from whom we received it, and we fliall do honour to our- felves. Its friendly rays will preferve us from enthu- fiafm on the one hand, and infidelity on the other : and we fiiall never want a fubftantial reafon for the faith which is in us, fo long as we receive the gofpel with SeRM. VIII.] IN RELIGION. 55 with the temper of wife men, and calmly examine its evidence. But further — It is the office of reafon not only to examine the grounds, on which divine revelation claims our affent, but alfo to judge of its fenfe. How are we to know the meaning of the gofpel, but by the exercife of our underftandings ? A book is put into our hands, containing many important doctrines, many ufefui precepts, many interefling difcoveries : it is written in an ancient language ; and has many allufions to ancient cuftoms and ufages. The -ftyle of this book is alfo, in many places, highly figurative ; and it contains principles, fome of which are capable of a general application, and others peculiar to the age, in which the volume was compofed. Into what abfurdities then, muft every one fall, who repairs to the facred fcriptures, without taking reafon with him as a guide. In the firft place, he muft run into endlefs errors, in refpect to the doctrines of revelation. Many of thofe doctrines are exprefled in figurative terms. Some, which relate to God ; fome, which relate to Jefus Chrift ; fome, which refpecl futurity, are con- ceived in terms, which, though perfectly agreeable to the genius of the oriental languages, appear almoft extravagant to a modern ear. I would now alk, what would not a man receive as divine truth, who fhould refufe to liften to reafon, and fliould rejedt her comments upon thefe paflages ? What enthufi- aftic principles would he not find in his bible ? What wild extravagances would he not build on a per- verted fcripture ? In regard to God, he would afcribe to that infin- itely pure and amiable being, both human parts, and human paffions. For we read of the eyes, the face, the rCfO Ol-FICE OF REASON [SeRM. VIIL the ears, the voice, and the hand of God : we read of his wrath, his pity, his grief, and his repentings. Sometimes God is ftyled love, fometimes light, and fometimes a confuming fire. Thefe exprelTions can miflead none, who exercife their reafon. That fpirit^ which is in man, will always help him to the true fenfe of thefe paflages : and he, v/ho makes a proper life of his underftanding, will infer nothing from them, which is not ftridly applicable to the diyine character. t'> Again— -Jefus Chrift is often defcrlbed in language as highly figurative. He fays of himfelf, " I am the vine } I am the door ; I am the good fliepherd ; I am the refurredion, and the life ; I am the way, and the truth ; I am the Hght of the world.'* And his apoftles ftyle him " a lamb, a rock, the day-ftar," and the like. Strong and bold as thefe figures are, they lead us into no miftake refpecling the author of our falvation. Reafon diftates in what manner they are to be underflood and applied. But, rejecting reafon, fliould we interpret thefe expreflions literally, how fliould we diflionour Jefus Chrift, and difgrace revelation ? What abfurdities fhould we impute to the chriftian fyftem ? And how Ihould we infult and difguft the common fenfe of mankind ? The confcquences of refufing reafon its authority, in thefe cafes, will be manifeft, if we only advert to one article in the Romifli creed. The fame night, in which our Saviour was betrayed, we read, that "he took bread, brake it, and faid, this is my body." Thefe words, the Romanifts fay, fliould be literally taken. Accordingly, whilft our Saviour was alive, and familiarly converiing with his difciplcs, he took his own body and brake it : and that very fame body is alfo qffered Tip in the facrifice of the mafs ; and I SeRM. VIII.] IN RELIGION. ^01 and received by the faithful as often as they com- mune. That is, a compofition, which is nothing more than bread to the eyes, to the touch, and to the tafte, is the real body of our Saviour 1 But when you plead the teftimony of fenfe, they plead the ex- cellency of faith. And when you have recourfe to reafoHi they reply, that it has no proper concern with myftery. So grofsly is the fcripture perverted, by refufing to natural reafon its proper office. But the doctrines of revelation are not the only- points, upon which the underflanding lliould be em- ployed. We muft call in the aid of reafon, in order to afcertain the meaning of its precepts. Some of the rules, which we find in the new-teftament, do not bind the prefent age, Others are of eternal ob- ligation. Some are conveyed in figurative, others in plain language. How then are we to diftingulfii, but by the fober exercife of the underflanding ? Our Sar viour directs, " if fmote on one cheek, to turn the other." Reafon tells us, that this is a figurative ex- preffion, and that it means nothing more, than that there are times, when it would be more prudent, more poHtic, more amiable, and, in every view, better, to fubmit to the repetition of an injury, than to have recourfe, even to legal meafures, in order to obtain redrefs. Again ; our Saviour, in a manner, directs us " to hate our father, mother, v/ife, and children ;" reafon tells us, that fi:rong as thefe ex- preffions may feem, they can imply no more than that we fhould love our earthly connections in a leis degree than we love our Redeemer. Again ; the apoftle Paul recommends the moft paffive fubmifilon to the civil authority. When we reflect on the fub- ject, we infi:antly perceive, that the peculiar circum- itances of Chriftianity, and the delicate fituation of its. 102 OFFICE OF REASON [SeRM. VIII. its early profeflbrs, demanded of them paffive obe- dience, and non-refiftance. But as circumftances have effentialiy changed, reafon helps us to an in- terpretation of this precept more favourable to the rights and happinefs of mankind. Again ; upon the fubject of drefs, marriage, and the ufe of meats, the fame apoftle delivers many fentiments, which, though pertinent at his day, do not apply to ours. Reafon tells us to coniider fuch directions as particular rules, which ought to be regarded, rather as articles of hiftory, than matters of practice. From the inftances now produced, we mull be con- vinced of the ufe and offices of reafon, in our reli- gious fpeculations. The Son of God addreffes us as rational beings, and we fhould judge what he fays : we fliould employ our reafoning faculty upon the evi- dences of his miffion : we fhould have recourfe to it, in order to afcertain what he has taught ; and what he would have us to do. In ftating the motives of re- ligion, we ftiQuld make ufe of our underftandings : by their aid, and under their diredion, we Ihould feparate figures from plain fpeech : we fhould com- pare prefent and paft times ; fhould contraft modern and ancient cuftoms ; and ihould compare fcripture v/ith fcripture. This is our duty ; and to difcharge this duty, our reafon muft be fet to work. Let me then, exhort all, who are indulged with this faculty, always to bring it with them to the ftudy of relio-ion. A rational Chriftian is the moft exalted character that any human being can fuftain. To jknow what we believe, and upon what grounds we yield our affent : to be able to give a reafon why we are Chriftians, rather than Jews, Mahometans, or Heathens : and to be furniftied with a ready anfwer to thafe, who may inquire why we are of this religious denomination. SeRM. VIII.] IN RELIGION. lO^ denomination, rather than any other ; thefe certainly are moft defirable attainments. And to be able thus far to juftify his religious peculiarities, every man ought to be ambitious. Be perfuaded then, to read, examine, and reflect. Under this impreffion, that faith and reafon cannot be at variance, make all pollible ufe of the latter, in order to fettle the grounds of the former. Always regard the gofpel as a reafonable inftitution ; and your duty as a reafonable fervice. Prove all things : ex- amine all opinions : and compare all parts of the fa- cred volume. Whatever you hear, like the juftly commended Bereans, fearch the fcriptures ; and fee whether they fpeak the fame language. In a word, as Chriftians, and in underftanding, be men. Thus fo- ber and inquifitive, you may exped a divine blefling. The good fpirit of God will enable you to judge rightly. Your ideas of the fupreme being, of Jefus Chrift, and the gofpel falvation, will do honour to your underftandings, and your temper and lives will do honour to your hearts. Your religion will be of that rational caft, which all, who reflect, muft admire. Inftead of bewildering yourfelves with myfteries, you will modeftly difmifs what you cannot comprehend. And inftead of placing your religion in rites and forms, it will be your principal concern to " do juftly, to love mercy, and to walk humbly with God." — Such will be the happy confequences of applying to yourfelves thofe words of the apoftle : "I fpeak as to wife men : judge ye what I fay." .-— M««d|<^^l®»««W*- sermon 104 BENEFICIAL EFFECTS [SeRM. IX. pennon ix. Beneficial Effefls of Chriftianlty. Psalm lxxii. 7. " IN HIS DAVS shall the RIGHTEOUS FLOURISH ; AND ABUNDANCE OF PEACE, SO LONG AS THE MODN ENDUE.ETH." AS thefc words have been often applied to the reign of our blefi'ed Saviour, and the moral in- fluence of his religion, I Ihall offer no apology for making them the introduction to the following dif- courfe. It is true, commentators have not unani- moully agreed in this application : fome have reftricl- ed the words to Solomon ; and have fuppofed, that the bleflings of his reign were here pointed out. Others have inlifted, that a greater than Solomon exifted in the imagination of the infpired poet ; and that the predidlion was not accompliflied, till Chrift came in- to the world. To purfue this controverfy, and ex- hibit the arguments on both fides of the queftion, would divert our thoughts from a more important object. It is fufficient to fay, that the application of the w^ords before us, to the author of our religion, is fupported by many, and very refpeclable authorities. Thus applied, the following defcription has inimitable beauty : " The mountains fhall bring peace to the people, and the little hills by righteoufnefs. lie fliall come down like rain upon the mown grafs ; as Ihowers that water the earth. In his days fliall the righteous flourifh, and abundance of peace, fo long as SeRM. IX J OF CHRISTIANITY. lOf as the moon endureth. He fliall have dominion alfo from fea to fea, and from the river unto the ends of the earth. They that dwell in the wildernefs fhall bow before him, and his enemies lliall lick the duft." The fcenes, unfolded in this prediction, mull delight all, who know the value of true religion, and are convinced of its beneficial influence on fociety. My dengn, in the following difcourfe, is to con- iider the bleiTmgs communicated to mankind by the introduction of Chriftianity. The queftion has often been alked, whether fociety, on the whole, has been benefited by the gofpel ; whether the human kind are wifer, better, and happier, than in former ages ; and whether, if their character and condition be, in any refped, improved, Chriftianity had any influence in producing fo defirable an event ? That fociety is under no obligations to the gofpel, its enemies have endeavoured to prove by a variety of arguments. The confufions attending its introdudion, they have particularly urged. They have taken notice of reli- gious wars ; and the cruelties, which contending feds have mutually inflicted on each other. They have likewife held up to the terrified imagination of pro- teftants, that hellifti tribunal, called the inquifition. They have alfo adverted to the memorable period, when millions, of all defcriptions, took up arms, in order to recover the holy land from infidels ; and have obferved, that mifery, deftruction, and wicked- nefs, marked their progrefs. Finally, they have en- larged on the various arts of hypocrify, pradifed un- der the maik of religion, and the numerous impofi- tionsj'of which Chriftianity has been the pretence. And combining all circumftances, they have drawn the conclufion, that former ages, without the gofpel, were happier tlian fucceeding ages with it. If this O were Io6 BENEFICIAL EFFECTS [SeRM. \X^ were a true reprefentation of fads, it would flrange- ly militate with the prophetick dcfcriptions of the gofpel, and of the bleiriiigs, which it would enfure to mankind. Rapt into future times, Ifaiah had an- nounced the Saviour in the following ftrains : " Of the increafe of his government and peace, there fliall be no end, upon the throne of David, and upon his kingdom, to order it, and to eflabiiih it with judg- ment, and with juftice, from henceforth even for- ever/* A fentiment not unlike this, was alfo utter- ed by Zacharias : " Whereby the day-fpring from on high hath vifited us, to give light to them, who^ lit in darknefs, and in the liiadow of death, to guide our feet in the way of peace." This reprefentation of the gofpel was not long after confirmed by the heavenly hoft, " Glory to God in the higheft, on earth peace, good will to men." What conftru(flion fliall be put on thefe words, if the chriftian religion has been fo unfriendly to the world as its enemies have pretended ? Surely, fuch an account of things will remain forever irreconcilable with the prediction in the text, " in his days fliall the righteous flourifli j and abundance of peace, fo long as the moon en- 4ureth." That certain evils attended the introduclion o£ the gofpel, cannot be denied. The contefts and di- vifions, which it would produce in families, were both forefeen and foretold by our Saviour. He de- clared that the fon would be at variance with the father ; the daughter, with the mother j and the- daughter-in-law, with the mother-in-law. But fure* ly, Chriftianity is not anfwerable for thefe excefles. The aggreffors, in this inftance, were perfons, who neither believed its truth, nor felt its influence. In families truly chriflian, there are no domeftic divi^ lions,. SeRM. IX.] of CHRISTIANITY. I07 lions. Mutual forbearance and love ars unfailing qualities in all, whofe charadlers are formed on the principles of the gofpel. Say not then, that the re- ligion of jefus caufed the brother to deliver up the brother to death ; the father, the child ; and the children, their parents : but fay, that the corrupt paffions of the human heart produced thefe hoirid a6:s of violence. And the fame remark may be made in refpeft td other mifchiefs unjuftly afcribed to Chriftianity. That feels, denominated chriftian, have perfecuted each other, is an eftablifhed fact. But they found no direction to perfecute in the gofpel. So far froitl it, they could not confult that benevolent inftitution^ without finding that it reprobated violence, and en- joined, in the ftrongeft terms, forbearance and love. If the fecret fprings of action could be laid open, I have no doubt that it would clearly appear, that itioft religious perfecutions originated in political caufes. The monarchs and princes of this world have often drawn religion into their controverfies ; and have made ufe of its venerable name to give a fandion to their ambition. And in numberlefs in- ftances, vv^orldly interefl has been the motive to per- fecute, and Chriftianity only the pretence. We are not then, to fuppofe, that fevv'^er a6ts of violence would have been committed, if the religion of the gofpel had not been introduced, but that the dif- turbers of mankind muft have invented fome other excufe. Never was more blood wantonly flied ; never were the laws of juftice and humanity more fliamefully violated, than in ages preceding that of our Saviour. We may, therefore, conclude, that human pailions would have continued to operate, even if no change had been made in the religion of the world. But lot BENEFICIAL EFFECTS [SeRM. IX, But, to come more diredly to the point, in what refpe<5ls has Chriftianity meliorated the condition of mankind ? What are its prefent benefits ? How far have the morals of the world been mended by it ? And to what degree has it increafed the fam of hur man happinefs ? In forming an anfwcr to thefe quefr tions, we labour under great difadvantages. And perhaps, it is impoflible to anfwer them to univerfal fatisfadion. The hiftories, which have comi? down to us, will throw but very little light on this fubjeft. They relate the wars, which have ravaged devoted portions of the globe ; and the political revolutions, "which have changed the face of fociety. They de- fcribc the exploits of heroes, and the arts of ftatefr men. Or, if they take notice of religion, it is in fo general a way, as to furnilli no ailiftance in the in- quiry before us. Even eccleiiaftical hiftory will not enable us tq trace the moral influence of religion in thofe periods, of which it treats. We may learn from it, who prcfided in the church ; what rites were obferved ; what doctrines were taught ; what errors fprang up ; how they were corrected ; what inllruments were employed to fpread the knowledge of the chriftian fyftem ; how they fucceedi^d ; and who fuffercd for the truth. But to know how much good the religion of Jefus has adually done, we muft be introduced to the private walks of life. We mull be made acquainted with perfons, who were too ob- fcurc to have a place in hiftory ; but whofe virtues will caufe them to fliine with diftinguiflied glory in the heavenly world. There are many Chriftians, even at this age, who have the caufe of religion at heart ; and who live by faith in the Son of God. They are good parents, children, friends, and neighbours, becaufe Chriftians ity SeRM. IX.] OV CHRISTIANITY. I Of ity binds them to perform the duties refulting from thefe feveral relations. In obedience to the gofpcl, they are ftriftly honeft in their dealings ; and they are difpofed to do good to the utmoft of their abiHty. In a word, they are habitually devout, humble, chafte, temperate, and, in all refpecls, exemplary, becaufe the precepts of Chrift have a fteady operation on their hearts and lives. Such perfons there now are in the chriftian world. Many, to whom this defcription may be applied, have, fince our remem- brance, gone off the ftage. And we may conclude, that there have been Chriftians, both in principle and pradice, ever fmce the firft converts were made by the Son of God. But how few of thofe, whom wc know to be perfons of pure and undefiled religion, would find a place in the page of hiftory ? Such vir- tues as piety, charity, honefly, and purity, in humble life, are not recorded. And hence the difhculty of meafuring the moral influence of religion ; and af- certaining the real good, which it has done to man- kind. Had the recital of good actions been as en- tertaining as that of great ones ; and had hillory ]been as faithful to the merits of a Chriftian, as to the exploits of a hero, we fliould not have wanted in^ formation on this head. But though the moral effects of Chriftianity have jiot been carefully recorded, yet we can make fome difcoveries, which refled the higheft honour on the gofpel. In the firft place, we find, that wherever Chriftianity prevailed, it put an end to human fa- crifices. The horrid practice of propitiating the gods by immolating human beings, prevailed in the moft pvihzed countries. The nations, extirpated by the fword of Ifrael, were particularly chargeable with this ferocious fuperftition. They caufe4 their fons and flO BENEFICIxVL EFFECTS [SeRM. IX- and daughters to pafs through the fire. And the Greeks and Romans followed their example. Not lefs than three hundred human vi6tims have been offered on fome great occafions. But an evil, which philofophy could not cure, yielded to the mild and benevolent influence of the gofpel. Chriflianity, wherever it came, expofed the enormous wickednefs of '* giving the lirft-born for any tranfgrellion, the fruit of the body for the fm of the foul.** And as many nations, as received this divine religion, de- fifled from a practice fo unnatural and abominable. One great advantage derived to fociety from the in- troduction of the chriftian fyftem, was, therefore, the refcue of thoufands of the human fpecies from the flaughtering prieft, and flaming altar. Secondly — The religion of Jefus, wherever it ob- tained an eftabiifhment, put an end to the cruel prac- tice of expoiing gladiators for the publick entertain*, ment. During many centuries, the eyes of the mul- titude had been delighted by thefe abominable fcenes. Human beings were, by courfe of difcipline, trans- formed to brutes ; and, when fufficiently infliruded in the art of giving and receiving the deadly blow, they were brought on a public ftage, that the people might be amufed with their wounds and death. To fpeclacles fo horrid in themfelves, and fo pernicious in their tendency, Chriftianity oppofed its facred influence. It taught men to turn with abhorrence from every violation of the great laws of humanity. As religion gained ground, the practice, of which I have been fpeaking, lofl: its advocates and admirers. And when the Roman world became Chriftian, it was fupprefled by an imperial edi6t. The protection of many lives from wanton defl:ruc- tion, and the prefervation of the human mind from the 3eRM. IX.3 OF CHRISTIANITY. HI the debafing influence of fanguinary fpeclacles, arc bleflings, for which fociety is indebted to the gofpel. Thirdly — Through the influence of the chriftian religion, the expoling of infants and flaves to perifli with hunger, and to be devoured by wild beafts, no longer disgraces the human character. I need not inform you, that this was univerfally praclifed, and without fliame or remorfe, before Chriflianity exhi- bited the injuftice of refufmg proteftion to fuch mif- erable objects. Till men learned from the gofpel to fet a proper value on human life, compafllon was fa- crificed to convenience. But no fooner did the rays of divine truth enlighten their minds, and warm their hearts, than the feeble infant found a parent ; and the flave, exhaufted with labour and years, found an arm to fupport him. Millions of fuffering ob- jecfls, refcued from deftrudion, furnifh, therefore, another triumph to Chriftianity. Fourthly — The introdudion of this mofl: benev- olent religion, has, in many inllances, foftened the rigours of flavery. It was not uncommon, in ancient times, to treat this unhappy clafs of perfons w^ith the mofl: unjuftifiable feverity. Torture and death might be inflicted by their inhuman mafl:ers, when- ever the fufpicion of a fault ftimulated their rage. They were confidered as having neither rights nor feelings, even in free countries, and by men, who fl:yled themfelves patrons of civil liberty. But in every family, where Chriftianity found admiflion, a new fcene was prefented. The diftance between mafter and flave was leflened. In obedience to the gofpel, the former ceafed to be a tyrant ; and the latter, experiencing kind ufage, had new motives to be faithful. Nor was it feldom the cafe, that Chriftianity gave freedom to thofe, who had been held 112 BENEFICIAL EFFECTS [SeRM. IX» held in bondage. Many, on becoming Chrillians, fet their ilaves ^t liberty, efteeming fuch an aft of gen- erofity highly pleafing to their common mafter, though not exprefsly commanded by the gofpel. Breaking the chains of fome, and enfuring humane ufage to others, the chriftian religion has, therefore, been a blefling to the world. Fifthly- — Since the appearance of Our divine Sav- iour, vt'ar has been productive of lefs mifery than ia former times. It is true, the gofpel has not exter- minated thofe paflions, whence come wars and fight- ings : and it mull likewife be acknowledged, that, on fome occafions, nations denominated chriftian, tave contended with brutal violence. Certain caufes have confpired to inflame the paflions to a high de- gree, and to make them infenfible of the obligations of common humanity. But hoftile nations do not generally ad fo ferocious a part. A vanquiflied and fupplicating foe now finds mercy. Prifoners are ex- changed, and not flaughtered or reduced to bondage. The fame captives are treated with kindnefs and re- fpecf, who would once have been led in chains by an infolent conqueror. Even in the darkeft ages of Chriftianity, and when its principles were moft cor- rupted, it often fet bounds to the ravages of the fword. Though it has not caufed wars and fightings to ceafe, yet, if it has rendered them lefs calamitous, fociety is much indebted to the gofpel. Sixthly — Since Chriftianity has enlightened and warmed the human breaft, the moft benevolent in- ftitutions have been devifed for the relief of thofe, who are objefts of compaflion. Before the Son of God appeared, thefe inftitutions were unknown in the world. Till Chriftianity taught men to feel, the unfortunate debtor was chained at the door of his creditor ; SeRM. IX] OF CHRISTIANITY. II3 creditor ; was fcourged at pleafure ; Ins wife and children were expofed to fale ; and he was fubjecled to every fpecies of inhumanity, till payment Ihould be made. Till Chriftianity foftened the heart, the poor depended on the contributions of a precarious charity ; and thofe, who fuffered under the united burden of want and ficknefs, had no other refource but in the goodnefs of thofe, who might happen to hear their groans, and be touched by their miferies. But through the influence of Chriftianity, they, who once fupplicated mercy, may now command the kind offices of their neighbours. The rights of the poor and miferable afe afcertained by the chriftian relig- ion ; and fo aftive is the benevolence excited by it, that multitudes are comfortably fupported, who muft otlierwife have perifhed* The kind offices, to which Chriftianity difpofed its profelTors, were early ob- ferved by its jealous enemies : and Julian, one of the moft virulent, reludantly propofed their example to his heathen fubjects. Having taught men to do good, the gofpel, therefore, has rendered eflential fervice to the world. Finally — The chriftian relisfion has ferved the o interefts of fociety, by branding with infamy many pradiccs, which were common in the moft polifiied ages, but which were a fcandal to human nature. The ihocking impurities of the Heathen are often mentioned in the gofpel. Many of thofe impurities, had the fanction of religion : for this reafon, the firft characters in fociety gloried in their ftiame. But, though unfubdued, thofe fleflily lufts, which war againft the foul, have been laid under fome reftraint by the gofpel. There is more decency in the world ; and the rifing generation have not fo many vicious examples before their eyes. P I HAVE 114 BENEFICIAL EFFECTS, ^s'c. [SeRM. IX, I HAVE now mentioned fome of the many advan- tages derived to fociety by the chriftian reUgion. I might have pointed out other bleffings, which mufl be referred to this fource ; but the reprefentation, already made, muft convince us, that nations enhght- ened by the gofpel, are unfpeakably wifer, better, and happier, in confequence of this difpenfation. And yet, this is the rehgion, which encountered fo many enemies, v/hen firft offered to mankind. This is the rehgion, againft v/hich kings fet themfelves, and rulers took counfel. This is the religion, which fo many, in early times, derided and vilified j and to deftroy which, learning and eloquence employed their united force. This is the religion, which fo many, in all ages, have vainly attempted to put down by argument, or to injure by mifreprefentation. This is the religion, which fome are difpofed to give up, without examination ; and others, from want of re- fleflion, neglect and defpife. In a word, this is the religion, which has fo few independent, zealous, andj confident profeiTors ; and from the duties of which,] fo m^any are difpofed to turn afide into the paths oi licentioufnefs. But a religion, which has the patronage of heaven J muft rife fuperior to its enemies. It is impoffiblej that fuch a caufe Ihould not prevail. The relleftingi part of mankind muft know, that Chriftianity has! the promife of the life, which now is, and of that,! which is to come. And they, who believe its truth J and are fenfible of its excellence, muft pray that its influence may be univerfal. Then would righteouf-i nefs Hourifli ; and abundance of peace blefs mankind.] Then would opprelTion, of all kinds, come to an end.j Then would the judgments, which are abroad ini the earth, ceafe forever. Then v/ould all the friendly] anc SeRM. X.l KNOWLEDGE OF GOD. H^ and amiable affedlons of the human heart be in con- flant exercife. And then lliould we have a foretafte of the tranquillity of heaven, and of the love, which will unite us, when conducted by Chrift to the pref- once of his father and our father, of his God and our God. Sermon x. On the Knowledge of God. Romans i. 28, 29. ** AND EVEN AS THEY. DID NOT LIKE TO RETAIN GOD IN THEIR KNOWLEDGE, GOD GAVE THEM OVER. TO A REPROBATE MIND, TO DO THOSE THINGS WHICH ARE NOT CONVENIENT J BEING FILLED WITH ALL UNRIGHTEOUSNESS." THE ftate of morals in the heathen world de- ferves the ferious attention of all, who are fa- voured with the gofpel. It has been pretended, by the enemies of revelation, that pagan principles, and pagan ceremonies, were not unfavourable to human virtue. It has been confidently afferted, that true piety often prefented itfelf before the heathen altar ; and that heathen feftivals were fcenes of innocence and cheerfulnefs. That this is a grofs mifreprefenta- tion of fads, will be acknowledged by all, who have turned their attention towards this fubject. They will perceive, that the fpecious colouring, which has been given to the principles and practices of the heathen Il6 KNOWLEDGE f SeRM. X# heathen world, is only one of the many arts em- ployed to injure Chriftianity. Nor can it be denied, that infidelity would have fome ground of exulta- tion, if it could be proved that the gofpel, when firft publiflied, did not make men wifer and better than it found them ; and that its influence, in fucceeding ages, has not effentially mended and purified the human charader. Facts, however, will not permit us to view Chrif- tianity in this unfavourable light. That hitherto, its influence has been partial, and its efFeds inade- quate to its intrinfick excellency, is a melancholy truth. No impartial Chriftian will pretend, that the gofpel has gained fuch a vi<51;ory over ignorance and wickednefs, fuperftition and impiety, as might have been expecled from the union of its peculiar doc- trines, precepts, and motives. Still it has conferred unfpeakable benefits on fociety. It has made men afliamed of pradices, which were common among the Heathen. And it has impofed fome reftraint on pallions, which raged without control, before Chrif- tianity pointed out their infamy here, and the ruin, which would attend them hereafter. By an induc- tion of particulars, it might be proved, that fmcc the promulgation of the gofpel, there is, in the world, far more real piety, more juftice, more chaftity, more benevolence, more temperance, and more rational happinefs, than in any preceding period. Such important bleflings being derived from Chrif- tianity, we cannot wonder that the apoftle ffiould declare, that he was not afhamed of the gofpel ; and that he fhould profefs his readinefs to preach it in the metropolis of the Roman empire. He well knew the ftate of morals, both among the Jews and Gen- tiles, of his own age. He was fenfible, how far the former SeRM. X.3 OF GOD. 11^ former had departed from the Inflitutions of Mofes : and his intimacy with the latter, had given him an opportunity to obferve, how little regard was paid to the laws of nature, by thofe, who had no other rule of moral adion. The chapter, whence I have taken the text, places this fubjecl in a very afFecling light. Having ob- ferved, that God had difcovered himfelf to the Hea- then, in the works of nature, and difpenfations of providence, he proceeds to charge them with ingrat- itude and folly, in difregarding thefe convincing proofs of his eternal power and godhead. He re^ marks, that " profeffing to be wife, they had become fools." And as a proof of it, he mentions their " changing the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beafts, and creeping things." In re- fentment of fuch an indignity to himfelf, and fuch an abufe of their own reafon, the apoftle declares, that God abandoned them to the vileft affections. He then mentions their particular crimes ; and they were fuch as indicated the moft degraded ftate of mind, being an offence againft decency, againft na- ture, and the acknowledged principles of common morality. The text follows ; " And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do thofe things which are not convenient ; being filled with all unrighteoufnefs, fornication, wickednefs, covet- oufnefs, malicioufnefs, full of envy, murder, debate, deceit, malignity ; whifperers, backbiters, haters of God, defpiteful, proud, boafters, inventors of evil things, difobedient to parents, without underfland- ing, covenant-breakers, without natural affection, jmplacable, unmerciful." Such were the enormities of Il8 KNOWLEDGE [SeRM. X. of the Heathen, at the time, when the Saviour ap- peared. Such were the confequences of diiregarding the teftimony of nature and providence. Such the punifhment of that vanity, which tempted m.en to deny the being of a God ; or difmclined themi to " retain God in their knowledo-e.*' To render this fubjecl a ufeful leffon to ourfelves, I fhall confider what is implied in the knowledge of God ; fhow how this knowledge is commiunicated to us ; point out the means by which it may be pre- ferved ; and then ftate the certain confequences of retaining, and of loling it. Firfl — What are we to underftand by the knowledge of God ? I anfwer, not a clear and perfect comprehenfion of his character, but fuch a general idea of his nature, will, and de- figns, as may be obtained fromi the contemplation of his works, and the ftudy of his word. Beings of our very limited capacities, muft defpair of finding out the Almighty to perfection. Eternity, immen- fity, omnipotence, are objects too great for the hu- man underftanding. Nor can we form adequate ideas of the moral excellencies of his nature. The manner in which he fuftains, and governs the uni- verfe, is, of necefiity, a fecret to us. And number- lefs events, v/hich take place by his permiflion or appointment, will be myfterious in our eyes, till we have new faculties ; and can take a nearer view of his difpenfations. In what then, confiils the knowledge of God ? In the knowledge of his being, his unity, his indepen- dence ; in the knowledge of his relation to us, as a creator, preferver, and benefador ; in the knowledge, that he is pofTeifed of power, w^hich nothing can control ; of wifdom, that nothing can efcape ; of ^oodnefs, which extends to every creature ; in the knowledge Serm. X.3 G' god. iig knowledge of his will, as it refpects the whole con- duel of our lives here ; and his defigns, as they re- late to our happinefs hereafter. If we have dear and rational views of thefe things, we know God, as the terms are ufed in the text. Nor is it any real misfortune, that we cannot anfwer all the curious queflions, which may be fuggefted by fpeculations on the divine nature. The great point, which it concerns us to afcertain, is the unity of God, as the only proper object of our homage ; his character, as the object of our confi- dence J his will, as our governor ; and his inten- tions, as the arbiter of our fate. Have we this ac- quaintance with the author of our being ? Do we know that he only is God ? Do we know that our prayers and praifes are due to him only ? Do we know that he is not far from any one of us, and that he is able and willing to help us ? Do we know what he requires of us, as the condition of his friendlhip ? Do we know our duty to him, our fellow-men, and ourfelves ? Do we know that the prefent is prepara- tory to a future ftate j and that it depends upon our behaviour in this world, whether we Ihail be crowned with glory, or covered with fhame ; whether we Ihall be happy or miferable in the world to come ? If our minds are generally enlightened on thefe points, we have the knowledge of God. I PROCEED then to fhow, fecondly, how this knowledge is communicated to us. And it mult be admitted, that the volumes of nature, and revelation, are the true fource of our information. The Hea- then had accefs to the former. Before their eyes, were the works of God ; or, as the apoftle exprelTes himfelf, the things which are made : and from thofe things, they might have afcended to their author. From 120 KNOWLEDGE [Serm. X. From the wonderful ftrudure of the heavens, from the air, and from the earth ; from their own powers of body and mind : from the courfe of things in the natural world, and from the order of providence, they might have deduced the inviiible things of God. It was a very obvious conclufion, that fuch ftupendous cfFefts muft have an adequate caufe. Hence the ob- fervation of the apoftle, " that which may be known of God is manifeft to them ; for God hath fliewed it unto them." In like manner, God continually exhibits him.felf to us in his works, and providential adminiftrations. *' The heavens declare his glory, the firmament his wifdom, the earth his power ; its various productions, his bounty ; the courfe of nature, his unremitting energy ; the feries and tendency of events, his direc- tion ; and man, his moral image ! Ail the works, and ways of God, may, therefore, be regarded as a fource of religious informxation. They do unite in one harmonious teftimony to the exiftence of God, and to his wifdom, power, and benevolence. For this reafon, devotion gives a voice to inanimate objed:s 5 and piety calls upon them to praife their maker. But though God has difcovered hirafelf to us in his works, and in his adminiftrations, ftill the facred volume is the principal fource of our information. From the gofpel of Chrift, we derive the moft fatis- faclory knowledge of our creator, governor, and judge. That glorious inftrucrer, who was fpecially commifiioned, and eminently qualified, to enlighten the world, has declared to us, the natural and moral perfeftions of the Deity ; has borne a glorious tefti- mony to his unity, his unalienable right to our fer- vices, his holinefs, juftice, forbearance, veracity, and benevolence j has taught us what God expeds and requires 8erm* XJ op god. X21 requires, as a proof of our gratitude and fubmiffion ; has prefcribed our duty in all branches, and in its full extent ; has eftablifhed the efficacy of repentance j has brought Hfe and immortality to light ; and hav- ing revealed, has informed us how we may fccure, this great falvation. The neceffity of his own inter« pofition, the expediency of his fuflering and death, and the bleffings finally refulting from his mediation, are, in refpeft to us, branches of the knowledge of God. And for information on thefe interefting points, we are wholly indebted to the gofpel. Com- paring, therefore, the volumes of nature and revela- tion, we mufl be fenfible of the infinite fuperiority of the latter, as a refource of religious knowledge. Having thus iliown how the knowledge of God is obtained, I proceed to confider, thirdly, the means, by which it may be prefer ved. Addreffing himfelf to the Corinthians, St. Paul has this remark, " fome have not the knowledge of God *, I fpeak this to your ftiame." And in the chapter, from which I have felecled the text, it clearly appears, that the lofs of this knowledge is not merely poffible, but that it may be juftly apprehended, unlefs proper meafures be ufed to prevent it. The apoftle produces inftances, in which God has withdrawn himfelf from thofe, who had laid in their hearts, " depart from us ; we defire not the knowledge of thy ways.'* To avert fo great a calamity, it is neceffary that we fliould meditate frequently on the fupreme being, on his glorious character, on his relation to us, on his holy will, on his providence, and on his defigns. When we behold his works, our thoughts fhoiild afcend to their author. When we refled on the events, v/hich take place, we ihould make a pious tranfition to their in viable director. But moft of all, (^ ihould |.?f KNOWLEDGE [SeRM. Xi fliould we ftudy thfr.infpired volume, and dwell oii its fublime difcoveries, relative to the nature and will of God. We fhould not fufFer the cares and pleaf- ures of the world to prevent a daily recurrence to the facred oracles. Some moments fliould be referv- ed for confulting a book, which contains an authen- tick account of our creation, and creator ; and which reveals truths of infinite importance to the human kind. If we choofe to retain God in our knowledge, we muft, therefore, converfe frequently with his word* The holy fcriptures muft be confulted, not merely ta decide fome controverted point, but to confirm good impieflions already made. Their reprefentation of God and our duty, though familiar, muft not ceafe to command our daily attention. We muft endure the repetition of truths often communicated ; we muft meditate on them, though they have often em- ployed our thoughts ; we muft bring them home to our hearts, and confciences, if we would not lofe fuch a valuable attainment. To neglect the word of God, is to expofe ourfelves to the lofs of that know- ledge, whicli is efrentially connected with our eternal welfare. ?'•-'■■ ,';),We muft alfo, to preferve the knowledge of God, maintain a continual intercourfe with him. We muft invoke his name ; celebrate his perfeclions ; adore his providence ; thank him for mercies ; acknowledge our offences againft him ; implore his forgivenefs ; fpread all our wants before him ; and intercede with him for the whole family of mankind. The offices of devotion, conftantly performed, will not fuffer us to forget our maker. Prayer, joined to the ftudy of the facred pages, and ferious meditation on the laws ©f God, and on his character^ as drawn in thofc pages. SiRM.X.] 'OF GOB. ' i-ty pages, will necefTarily tend to preferve the knowledge^^' ©n which fo much ftrefs is laid by the apoftle. Further — We muft not neglect any of thofe means, which God has appointed for this important purpofe. Thofe productions of human piety and induftry, which throw light on the character of the blefled God ; which illultrate our duty to him ; and which enforce that duty by rational motives, fliould have their fliarc of our attention. We ihould con- fult writings of a devotional and practical nature : and we fliould liften to thofe moral and religious counfels, which are publicly inculcated. Thus, by ftudy, by meditation, by prayer, by giving heed to fuch writ- ings and difcourfes, as have God and religion for their fubjed, may we retain our knowledge of the former, and our reverence of the latter. We fliall not let any thing efcape, which is effential to our improve- ment and happinefs, if we fet a proper value on the means of obtaining an acquaintance with our maker j and do not neglect to avail ourfelves of them. I HASTE, in the laft place, to fliow the neceffary confequences of retaining, and of lofing the know- ledge of God. The only fecurity of a religious tem- per, and of a good life, is an habitual conviction of the divine prefence and authority. This is the fpring gf all virtuous adions. When the mind is deeply impreffed with thefe truths, that there is a God ; that he is not far from his creatures ; that he is a witnefs of all their actions, whether good or bad ; that he detefts every falfe way ; that he has appointed a day, in which he will judge the world in righteoufnefs ; and that he will call every human being to a ftrift account ; when the mind, I obferve, realizes thefe truths, it will naturally influence the wifl. Such a knowledge, and habitual recollection of God, will have Z34» KNOWI^EDOB [SeRM. X> have a powerful tendency to enforce the laws of truth and honefty, the laws of temperance and humility, the laws of piety and benevolence. It may be reafon- ably expected, that the man, who retains this know- ledge, will be an example of fhining virtue. Juflice in his dealings, faithfulnefs in his engagements, ijiodera- tion in his indulgences, meeknefs and patience under wrongs, devotion to his maker, kindnefs to the mif- erable, generolity to the unthankful, and goodnefs to all ; if thefe moral and chriftian virtues exift in any human being, we may prefume upon finding them in him, who retains the knowledge of God, as the terms have been defined. This principle, ac- cording to the coriftitution, and tendency of things, muft be productive of every good work. On the other hand, what is to prevent an inunda? tion of vice, when the knowledge of God, and a re- fpe6t for his authority, are effaced from the mind. What is to fupply the place of religious confidera- tions, and motives ? Can human laws render men fober, righteous, and devout ? By no means : they can prevent evils of a particular defcription, and they can regulate certain adions, which concern man in his political capacity. But there are numberlefs vices, which human laws cannot prevent ; and there are many virtues, which thofe lav/s cannot enforce. The wifeft government cannot, by any lawful exercife of power, prevent envy, malice, and revenge, flander, avarice, pride, and feUifhnefs, intemperance, idlenefs, and impiety. Nor can fuch a government, by its wifeft inftitutions, compel men to feel compafiion, and to exercife charity ; to do good to their enemies ; to be fair and generous in their dealings ; to fpeak the truth on all occafions j to be pure in heart, and ?:hafte in actions. And yet the cultivation of thefc principleSj Serm. XJ ^^ ®°®^ 1^5 principles, and, the pradice of thefe virtues, nearly concern the interefls and happinefs of fociety. If men do not choofe to retain God in their know* ledge, it follows, then, that human wifdom cannot fupply his place. No ; when perfons have thrown off thofe reftraints, which his prefence and authority once impofed, they are eafily reconciled to the worft pradices. The laws of fociety will not reach their cafe ; and a fenfe of honour, and a regard to appear- ances, can have neither an extenlive nor a lading in- fluence. We have only to obferve the fliameful, the unnatural, the horrible, and the ruinous vices of the Heathen, to be convinced of the wickednefs of man, when God is forgotten ; when his authority is defr- pifed ; and when the laws and fandions of religion are difcarded. I MUST, therefore, as an application of the fubje^, earneftly intreat you to hold faft thofe principles, which you have received ; and to be earneft, above all things, to retain the knowledge of God and re- ligion. Would you avoid thofe things, which are not convenient ? Does the thought of a reprobate mind fill you with horror ? Can you conceive of no greater degradation of your nature, than to be fille4 with ail unrighteoufnefs ? Are you ftiocked with the various crimes and enormities, which make up the charge againft thofe, who were averfe to the know- ledge of God ? Then do you fet a juft value on that knowledge, and take every meafure to preferve it. Let nature and providence teach you. Let the pro- phets of ancient times, let the infpired apoftles, and above all, let the Son of God be your inftru<^ers. Let the infpired writings be the companion of fuch hours, as you can redeem from the world and its foncerps. Be earneft with him, who gives liberally. t&4 ON i^ARCHiNS Perm. XI, to give you ftill clearer views of his adorable charac- ter, and holy will. Refufe not a candid attention to thofe exhortations, admonitions, and inftrudions, which are difpenfed by perfons profeffionally called to fpread the knowledge, and inculcate the pradice of virtue. Being fwift to hear, careful to retain, and diligent to ferve God, and to difcharge your duty to man, you may rationally hope to be an honour to human nature, and to be qualified for a better ftate. )ennon xi. On fearching the Scriptures. John v. 39. " SEARCH THE SCRIPTURES." "/^ OD, who, at fundry times, and in diver^f vJX manners, fpake unto the fathers by the pro- phets, hath, in thefe laft days, fpoken unto us by his Son.'* And the gofpel, which this divine in- ftru(^er published to the world, and fealed with his blood, muft be confidered as an ineftimable bleffing. It contains the religious doctrines, which we ought to believe, and the moral duties, which we are bound to praclife. It throws divine light on the chara<^er and government of God. It clears up all doubts and difficulties refpeding a future ftate. And it encour- ages the chriftian temper and pradice, by fetting be- fore us the pureft examples, and the nobleft motives. If this be a juft defcription of the facred volume, how reafonable i SeRM. XI.3 ^MJS SCRIPTUftSS. TI7 reafonabk is the injun^ion in the text ? What can we do better than to fearch thofe pages, which ar« ** profitable for dodrine, for reproof, for correclion, and for inftruclion in righteoufnefs" ? By fuch a wife ufe of the means of religious information, the man of God may, in a fenfe, be perfgft, thoroughly furnilhed unto every good work. It is happy for us, that we have free aceefs to the oracles of God. This is a privilege, for which we are indebted to the reformation. Till this event took place, Chriftians were kept in ignorance by the wicked policy of an ambitious order of men, who af- fumed the facred name of religious inftru6iers. Thefc fpiritual tyrants locked up the fcriptures in an un- known tongue. They taught the multitude, that it was their duty to believe, not to inquire. And in- ftead of declaring the counfel of God, they imparted fo much only as fuited their interefted views and deligns. But the daring fpirit of Luther broke the fhackles, which religious tyranny had forged ; and the exam- ple of this great reformer was not only applauded, but followed by many others. The holy fcriptures were refcued from oblivion. For the benefit of the multitude, they were rendered into their own lan- guage ; and they were encouraged to confult them, as the only infallible rule of faith and pradice. This diredion is founded on the bell authority, even that of our Saviour. Difcourfmg with the Jews, he com- manded them to " fearch the fcriptures.'* And were he now on earfh, he would addrefs us in the fame language. I. In the following difcourfe, I fliall endeavour, in the firft place, to fliow how the facred volume is to be fearched and ftudied. 2. And 128 ON SEARCHING [SerM. XT. 2. And fecondly, I Ihall conlider the probable re* ifult of our inquiries. • Not every one, who turns over the faered pages, tail, with any propriety, be faid to ftudy them. Many perfons read in fo carelefs a manner, that they derive very little information from the word of God. Their eye and their thoughts are very dif- ferently employed. Hence, though, in appearance, ever learning, in reality, they never come to the knowledge of the truth. To receive that informa- tion from the gofpel, which it is capable of impart- ing, we muft fearch with attention, and inquire with impartiality. We muft take every paffage in con- nexion. We muft make a proper allowance for the figurative modes of expreflion, which were common in the Eaft. We muft compare dark paifages with thofe, which are plain, and make the one a comment On the other. And if the unavoidable cares of life will not fufFer us to go into a minute examination of all parts, we muft principally attend to thofe, which defcribe the perfedions and providence of God ; the example of Jefus Chrift ; the pradical inftruftions, which he delivered ; the motives to obedience, which he propofed ; and the falvation, which he revealed. Whoever obferves thefe rules, jnuft, I conceive, find his reward in fearching the fcriptures. Without attention and impartiality, it is impof- ilble that we ftiould make any progrefs in divine knowledge. To fucceed in any undertaking, we muft be in earneft : and m.oft certainly, a diligent application to the word of God is indifpen fable, if we would become wife to falvation. A fuperior un- derftanding is by no means nccefiary, in order to ftudy the gofpel to advantage. But a proper atten- tion 'SeRM. XlJ THE J5CRIPTURES. 1 29 tion to the fubjeft, and a difpolition to be informed, cannot be difpenfed Math. They are the quaUties, which ennobled the Bereans in the eyes of the apof- tle ; and which led a facred hiftorian to fpeak of them in terms of high commendation. When the gofpel was preached in their fynagogue, they received it with candour and good manners. But Hill, they thought it expedient to inquire, before they com- menced Chriftians. Accordingly, retiring from the fynagogue, they took up the fcriptures, and examin- ed for their own fatisfadion. The accounts, given them of Jefus Chrift, and his religion, they compared with the prophecies, which went before. This prac- tice they obferved daily. And the confequence was a cordial affent to the chriflian religion. A conduct fo rational, and fo highly becoming fmcere inquirers after the truth, prefented a ftriking contraft to that of their ThefTalonian neighbours. They difcovered an inveterate hatred towards the religion of Jefus, -and its preachers. And for this reafon, they are in- troduced into the facred ftory, as a fhade to fet off the Bereans. " Thefe,'* fays the infpired author, " were more noble than thofe of Theffalonica, in that they received the word with all readinefs of mind, and fearched the fcriptures daily, vv^hether thofe things were fo. Therefore, many of them believed.'* But further — To fearch the fcriptures to advantage, we muft take every paffage in its connexion, and re- jecting the artificial divilions, which have been intro- duced, we muft perufe the facred page as we would any other book. Nothing has contributed fo much to obfcure the infpired volume, as the injudicious manner, in which fome parts of it are divided. It is no uncommon thing for a chapter to begin in the midft of an argument. And the vcrfes often carry R v/itk 130 ON SEARCHING [SeRM. XL with them the appearance of fo many diftin£t propo- litions, or aphorifms, when, in reality, they are only portions of fome narrative, or links in fome chain of reafoning. This is an inconvenience, both to the learned, and -unlearned reader. And it has been ferioufly lamented by many commentators on tlie gofpel. One of the moft celebrated inquirers after religious truth, confiders it as a principal caufe of that obfcurity, which we perceive in fome of the writings of St. Paul. He obferves, that " our minds are fo weak, that they have need of all tlie helps that can be procured, to lay before them, undifturbedly, the thread, and coherence of any difcourfe." Hence, he infers, that an unnatural feparation of fentences, and the breaking up of narrations and arguments into diftind fragments, muft render it difficult to follow the writer. From the epilUes of Paul, he makes a tranfition to thofe of Cicero ; and he inquires, whether the latter, if divided like the former, would not become far lefs intelligible and entertaining than they now are ? These remarks, joined to our own experience, fhow the necellity of overlooking artificial divifions, and attending to the general defign of the writer, and the connexion of his difcourfe. Where it can be done, a whole book fliould be read at once. But when this is impracticable, we muft follow our beft judgment, and be governed by thofe divifions, which the nature of the fubjed fhall mark out. Unlefs we proceed after this manner, we fhall never have a clear and connected view of the truths contained in the facred oracles. Our religious ideas will be confufed. And the darknefs will not be chafed from our minds, notwithftanding " the day-fpring from on high hath Tilited us." To SeRM. XI.] THE SCRIPTURES. I3I To " fearch the fcriptures** to advantage, we mud likewife make an allowance for the figurative modes of expreffion, which were common in the Eaft. Ma- ny ©f thofe figures are to be found in the word of God. But the fame common fenfe, which guides us in other cafes, will help us in this. When we go to the fcriptures, we fhould take our reafon with us. And this reafon will generally diftinguifti popular expreflions from thofe, which are to be underftood in a literal fenfe. Under the direction of fuch a guide, we fhall not fuppofe that God has human parts or paflions, though, in accommodation to our weaknefs, the fcripture feems to convey fuch an idea. We fliall not fuppofe that Jefus Chrift is literally a vine, that the facramental bread is literally his body, or the wine his blood, though his language feems to have this import. A very moderate fhare of underftanding will guide us through the labyrinth of figure and metaphor, if we only call it to our aid. The facred volume requires no greater indulgence, than that, which is freely granted to all human produdions. To proceed — If we would " fearch the fcripture" with any profpecl of fuccefs, we muft compare dark palfages with thofe which are plain, and make the one a comment on the other. To this rule, no rea- fbnable objection can be made. It is the very rule, which we obferve, when we perufe the works of uninfpired authors. And as the facred writers were often left to choofe their own exprefilons, the fame meafure, which is ufed in other cafes, will be proper in theirs. We fhould confider how the fame fact is related in different parts of the infpired hiftory« We fhould inquire how the fame truth is expreffed ; and by what arguments it is fupported, by different writers. 132' GN »IARCHIN» [SeRM. XL writers. We fliould diligently compare parallel places. Proceeding in this manner, many difficulties will be cleared up, and we ftiall find a wonderful harmony, where the fcripture has been injurioully charged with contradidiion. Thus has the hiftory of our Saviour been illuftrated ; and the dodrines of Paul and James been reconciled. Finally — There are perfons, whofe fituation in life will not permit them to go into critical inquiries. To read to advantage, they ought, therefore, to fearch that part of the infpired volume, which teaches them how they fliould behave to God and their neighbour : with what temper they fhould receive both injuries and favours : how they Ihouid demean themfelves it\ profperity and adverfity : and what they may here- after expecl:, if they fear God, believe on Jefus Chrift, follow his example, and obey his laws. The rules of the gofpel, and the hope there fet before us, are of infinitely more importance than any mere fpeculation. It is for this reafon, therefore, that practical Chrif- tianity is recommended to thofe, who have not time to look into all myfteries, and all knowledge. 2. Having thus propofed rules for fearching the fcriptures, I proceed, fecondly, to the probable refult of our inquiries. And, let me obferve, the moft ex- tenfive acquaintance with the word of God will not render a man a great natural philofopher, or politician ; will not qualify him to make laws, or to lead armies ; will not give him a fuperiority over others in regard to the acquifition of wealth, or the purfuits of ambi- tion. I mention this, becaufe fome have imagined, that every fpecies of information may be obtained from the facred books. There are perfons, who have pretended to find a complete fyftem of aftronomy in the writings of Mofes. Others have difcovered in them SeRM. XI.l THE SCRIPTURES. 133. them the fciencc of medicine, anatomy, agriculture, and the mechanic arts. Sometimes, the fcriptures have been brought to prove, and at other times, to contradict the received philofophy of the age. But the real fact is, neither the revelation of Mofes, nor that of Jefus, pretend to throw light on thefe fub- jecls. They v/ere not publiflied with any fuch view. The defign of the former was to enlighten, and reform the Jews ; and that of the latter, to put an end to the luperftition and wickednefs of mankind M. large. Confequently, a man may be mighty in the fcriptures without being a proficient in human knowledge. Ac A IN— Though we fearch the fcriptures agreeably to the rules here laid down, it is not to be expe<51:ed, that we fhould obtain a clear idea of every particu- lar contained in them. The facred volume compre- hends a variety of fubjecls. Some parts of it are hif- torical, fome poetical, fome devotional, fome practical, and fome prophetical. Sometimes, we receive inftruc- tion in plain terms j at other times, in parables. Now, an allegory, and nov/ a dialogue, is made the vehicle of divine truth. Befides, the books, which form the facred collection, were compofed at different times, and under very different difpenfations. Nothing can be more unlike, than the political and religious circum- ilances of mankind, when the fever al books were publiflied. Confequently, a degree of obfcurity might be expected. Nor can this be any objection to the facred origin afcribed to the Jewifli and Chriftian fcriptures. In the books of nature and providence, Ave find things hard to be underftood. But from hence we do not infer, that God was not their author. How abfurd would it be to deny his agency, becaufe we cannot afcertain the ufe or final caufe of fome produdions I ^34 ON sEARCHm* [Serm. XL produclions? And how impious to maintain, that the courfe of events cannot be under his direclion, becaufe his " judgments are unfearchable, and his ways paft finding out ?** But upon the fame princi- ples, on which we fiiould condemn fuch conduft, we muft condemn a rejection of the fcriptures, becaufe we cannot comprehend every paffage. Many books are a hiftory of events already palled : and many a prediction of events to come. If, therefore, the events themfelves might, in many refpecls, exceed our compreheniion, I fee not, why a written account of them may not partake of their obfcurity. Admitting, then, that human learning will not reward our inquiries ; and that, after a moft diligent attention to the word of God, we may not be able ta explain it in all its parts, the queftion will be urged, to what purpofe are the fcriptures recommended to our perufal ? What profit fliall we have, if we ftudy them with diligence and impartiality ? I anfwer, by complying with the admonition of our Saviour, our natural apprehenllons of God will be confirmed : and we fhall, moreover, have fuch views of him, as will powerfully tend to command our homage, love, and obedience. The facred books difplay the fupreme beins: in a moft s:lorious, but ftill in an amiable lio^ht. They teach us to confider him as our maker, father, and governor. They aifert his over-ruling provi- dence, and furnifh reafons for a perfeft confidence in his adminiftrations. They, moreover, .inftruct us in all the important branches of moral duty. They prefcribe rules for the parent and child, mafter and fervant, prince and fubjeft, rich and poor, profperous and miferable. They point out our duty to God, and to ourfelves. And they fet before us, examples of the moft exalted virtue. 5rM. XI.3 THE SCRIPTUaiS. J35 virtue. When we have done wrong, they teach u« how to repair the error : and furnifh unanfwcrablc reafons in favour of repentance and reformation. They likewife bring to view, a future flate. In which that moral government, which is begun in this world, will be carried to perfection. They give us full affurance of a refurreclion from the grave. They fet before us, a tribunal, before which the whole human kind will appear : and a judge, from whofe lips they will receive their fentence. And they reveal to us, a ftate, in which glory, honour, and immortality will attend the righteous : and indigna- tion and wrath, the workers of iniquity. Finally — The fcriptures exhibit a plain account of the ruin of mankind, and the meafures taken for their recovery. They defcribe the firfl act of difo- bedience, and its judicial confequences. They fhow the progrefs of moral evil, and the temporal judg- ments, which purfued the aggreffors. They difplay the origin and adventures of an extraordinary peo- ple, whom God feleded from the mafs of mankind, to be the repolitories of the true religion, at a time, when darknefs overfpread all other nations of the earth. They fhow how aU things confpired to pre- pare the way for the Meffiah. And they relate all the particulars of his human parentage, his labours, his fufFerings, his death, his refurreclion, his afcen- fion, his exaltation, and his appointment to raife the dead, and judge the world. Finally, they make us acquainted with the excellencies, which adorned his charader, and the dlvation purchafed by his blood. These remarks will furnilh a fufficient anfwer to the inquiry, whether the information, derived from Ithe fcriptures, will be an adequate reward for the [labour of fearching them. What can be more in- terefting 136 C>N S:fiARCHIN« [SeRM. XI. terefting to Us, than right views of God, and his providence ? What more animating, than the cer- tainty, that his eye is ever on us, and that he orders every circumflance of our lives ? What more im- iportant to us, than rules of conduct, fuited to every relation, which we rnay fuftain ; and any condition, in which the providence of God may place us ? What privilege fuperior to that of having before us, the beft of examples, and the belt of motives ? What dif- coVery to be compared with that of a future ftate, ft ftate of retribution ; a ftate, in which the effects of a righteous government will be univerfally felt ? In fliort, what communication of fuch moment to us, as the certainty of forgivenefs if we repent, and fal- vation if we believe and obey ; the certainty, that tve ftiall be roufed from the flumbers of death ; that our virtues, if we perfevere, and our vices, if wc con- tinue unreformed, will follow us to another world ; and that every man will receive according to his wotks ! I can form an idea of no communications more interefting than thefe. Thefe appear to me to be the fubjects, v/hich concern every reafonable being. The fcriptures, therefore, throwing light upon thefe fubjefts, muft amply reward thofe, who diligently fearch them. I CANNOT, then, but recommend the diredion of our bleffed Saviour to your immediate attention. " Search the fcriptures." With good and honeft hearts, examine the fads contained in them. Take particular notice of the various meafures, which the bleffed God has employed, in order to render his creatures virtuous and happy. Coniider the rewards beftowed, and the puniftiments inflicted, in the pref- ent ftate. Conlider the precepts, prohibitions, ex- hortations, promifes, and threatenings, contained in the Serm. XIJ the scriptures. 137 the gofpel. Conlider the charader of Jefus Chrift, as it is there drawn, and the falvation there revealed. Above all, conlider thofe parts of the facred volume, which prefcribe your duty, and reprefent your future reward. In fo doing, you will verify thofe words of David, " BlelTed is the man, who walketh not in the counfel of the ungodly, nor flandeth in the way of fmners, nor fitteth in the feat of the fcornful. But his delight is in the law of God, and in his law doth he m.editate day and night.'* The facred ftudent muft acquire that wifdom, which will be his glory in this world, and a fource of blelTednefs hereafter. To religious ftudies, we may apply thofe words of the eloquent Roman : " They afford nourifhment to our youth, delight our old age, adorn profperity, fupply a refuge to adveriity, are a conllant fource of pleafure at home, and no impediment abroad 5 they cheer us in the night feafon, and fweeten our retirements." So entertaining and inftru(5live is the word of God, that he, who is beft acquainted with it, will be mofl: ready to exclaim, " O, how love I thy law ! It is my meditation all the day. It is a lamp to my feet, and a light unto my path. Thy teftimonies have I taken as an heritage forever. They are the rejoicing; of my heart/* ^^^d^^-^. Sermon J38 IMPARTIALITY [SeRM. XIL ■^- ■ • » pennon xil '■'■■'■■■ — ^^ On the Impartiality af God. I Peter i. 17. ** AND IF Y£ CALL ON THE FATHER, WHO, WITHOUT RESPECT OF PERSONS, JUDGETH ACCORDING TO" EVERY man's WORK, PASS THE TIME OF YOUR SOJOURNING HERE IN EEAR^" THESE words contain many important truths:, without farther introdu<5lion, I fliall confider them, in their order. And in the firft place, they in- troduce the fuprcme being in the endearing character of a parent. And in this relation he ftands to all his creatures. He is the common father of angels and men. H=e is the father of Jews and Gentiles, of Mahometans and Chriftians. He is the father of all the varying feels that profefs the religion of his fon^ He is the father of all ranks and conditions of men,, whether high or low, rich or poor. In one word, he- is the father of all intelligent beings, whatever globes they inhabit ; whatever fphere be afligned them^ As an ancient poet faid, " we are all his offspring" j and it is his will and pleafure that we fhouid both contemplate and invoke him as our father in heaven ► If you afk, upon what principle we claim a filial relation to him ? Reafon and the gofpel furnifh a ready anfwer. He is our father by creation ; for it is he that made us, and not we ourfelves. Out of the dufl of the earth he formed our bodies by his al- mighty SjERM. XII.3 OF GOD. X3^ mighty power ; and his infpiration gave us under- ftanding. To God we are abfolutely indebted for the gift of exiftence. Our powers, both bqdily and mental, are derived from him ; and our circumftan- ces in life are his wife appointment. As the author of our. being, God is therefore our parent, and it is highly fit and proper we Ihould regard him in this endearing light. But farther — God is our conftant preferver and benefactor ; and this is an additional reafon for the title bellowed on him in the text. There is not a mercy we enjoy, of which he is not the proper fource. It is he that feeds and clothes us. Our eyes wait upon him, and he gives us our meat in due feafon« When iick, it is he who reftores us to health ; when dcpreffed, it is God who revives our fpirits. His al- mighty arm is our protedion in time of danger ; and every good thing we call our own, is the fruit of his bounty. Name the blefling which fweetens human life, and it may be traced up to his munifi- cence. If creation, therefore, would authorize us to call him father, how is the relation ftrengthened, when we take into confideration his preferving care and goodnefs ! But ftill, the moft ftriking evidence of his parental afFedion, is the gift of his fon ; and the moft folid ground, upon which this relation ftands, is the gra- cious difplay he has made of himfelf in the gofpel. Prom the facred volume we learn, that as a father pitieth his children, fo the Lord is difpofed to have companion on us : that he fent Jefus Chrift to reftore us to favour ; that the doors of heaven are now fet open ; and that whofoever will, may take of the water of life freely. CoNsiD£RiNG thcfc things, is there not fingular propriety X40 IMPARTIALITY [SeRM. XII. propriety in the language of the apoftle ? In every view, is not God a father to the human kind ? Can, any thing be more reafonable than to call on him as our common parent, when life, breath, and every enjoyment are the fruits of his bounty ? Mull we not contemplate a father, in our creator and pre- fbrver ? Muft we not difcover more than a father in the God of our falvation ? If our hopes as Chrif- tians have any foundation, the idea of parent is the moft natural we can form of the author of all mercies. But fecondly — It is not enough that we accuftom ourfelves to contemplate him under this charader j it is our duty as Chriftians to call on him as our father, efteeming it our honour and privilege that we may invoke him by this name. This is taken for granted by the apoftle. " If, fays he, ye call on the Father." St. Peter did not exprefs himfelf in this language, becaufe he entertained a fufpicion of their piety, to whom his epiftle was addrefled : he knew the practice of invoking the Father was univerfal at that age. Our Lord left particular diredlions relative to the duty of prayer. He exhorted his followers to pray always ; and he fet the example. Nor was this all ; he pointed out the fupreme being as the only proper objed of religious worfliip ; and furnifh- ed a form of prayer, which, for its limplicity and propriety, cannot be too much extolled. Attracted by his example, the primitive Chriftians never failed to call on the Father. They invoked the God of heaven both in public and private. Every Lord's? day they aftembled for the purpofes of devotion. And we have the utmoft reafon to think their fami? lies, and places of retirement, were the conftant wit7 nefles of their piety. Their, example Ihould be a rule for us. How far we SeRM. XII J OF GOD. 141 we have departed from it, Is a truth too well known by every Chriftian in this affembly. Numbers, who acknowledge the authority of the gofpel, pay no re- gard to its injunctions relative to this duty. Few comparatively call on the Father, either in the circle of their friends, or in a more retired place. It is not fafliionable to be devout. Hence many are aftiamed of the offices of piety j and obferve them no farther than decency requires. " If I be a father, where is my honour ?'* Where are thofe tokens of refped, which are due to me, if I ftand in this relation to my creatures ? Put this queftion to your own fouls, you who never raife your eyes or voices to the God of heaven. You, who reftrain prayer, and extinguifh every fentiment of gratitude and affedion, endeavour to reconcile your condud to the feelings and relation of children. There cannot be a more obvious truth, than the ob- ligation we are all under, of approaching God in the name of Jefus Chrift. His father we fliould invoke as our father, his God as our God. When we rife in the morning, we ftiould thank him for his mer- cies, and implore their continuance. When we re- tire to reft, we fhould commend ourfelves to his fa- therly care. God fhould be in all our thoughts, when we affemble with our fellow-chriftians. At all times, and on all occafions, we fliould feel difpofed to call on the Father, with the confidence of child- ren, but with the humility which becomes creatures fo inferior as we are, and fo guilty. Thus devout were the followers of Jefus, in the early age of Chrif- tianity. And how would fuch devotion enrich and adorn our religious character ? Having fpoken of the Father, and the homage he yniverfally received, the apoftle proceeds to his ftrid impartiality. 142 IMPARTIALITY [SbRM. XU, impartiality. " Who without refpeft of perfons." It is one of the firft truths of natural religion, that the common parent of mankind is invariably juft, both in the fentiments he entertains relative to his creatures, and in the meafure of his conduct towards them. He does not love one, and abhor another, without being able to affign a reafon. There is no par- tiality with him. Leaving their moral condud out of the queftion, all the children of men ftand on the fame footing. The moft deipifed and miferable wretch on earth, is as dear to him as the higheft potentate. He knows none of thofe diftindions, which are the offspring of human pride. With the fame eye he regards the prince and the beggar, the mailer and the fervant, the prieft and the people. With equal eye he beholds all the dwellers on the earth. Of one blood having made all nations that inhabit the globe, he furveys them as one common parent, ready to accept ail who fear him, and work righteoufnefs, whatever be their country, their complexion, their climate, their form of government, or their advan- tages for acquiring a knowledge of their duty. God is incapable of partiality. We think he muft enter into all our narrow prejudices ; but we greatly dif- honour him when we fuppofe any fuch thing. In the facred writings, the point now under con- iideration is particularly maintained. All partiality, prejudices of every kind, are there infinitely removed from the character of God. This is the language both of the old teftament and the new : " There is no refpecl of perfons with him.'* Inllances are nu- merous, where this honourable teftimony is borne to the divine charafter. Thus we read in the book of Chronicles : " There is no iniquity with the Lord our God, nor refpecl of perfons, nor taking of gifts"; and Serm. XIL] of god, 14^ and the fame truth is repeated in the eplftle to the Ephelians : " Knowing that your mafter is in heaven^ neither is there refped of perfons with him." And again, Coloffians ; " He that doeth wrong, ihall re- ceive for the wrong which he hath done ; and there is no refpecb of perfons/* Many other inftances might be produced, but it is unneceffary : every one knows that partiality is a weaknefs, and therefore cannot, without great injuftice, be afcribed to God. True it is, the fupreme being expreffes a particu- lar regard for fome of his creatures. Some, in his infinite wifdom, he evidently prefers to others; but, this preference arifes folely from moral confidera- tions. The man of piety and virtue, the man who fears him, honours his fon Jefus Chrift, and con- forms his temper and life to the gofpel, is in high favour with the bleffed God. As the fcripture ex- preffes it, his eye is continually upon the righteous ; and his countenance beholdeth the upright. On the other hand, his face is fet againft them, who do evil c the unjuft, the impious, and the profane man, is the object of his deteflation. But this argues no par- tiality : it is proper, and agreeable to the nature of things, that God fhould love his own image, where- ever it appears ; and juilice demands that he con- demn and ftigmatize vice, whether in man or a fuperior being. Admitting, therefore, that all do not enjoy the fame degree of favour with the Al- mighty, it will not follow that there is refped of perfons with him. The apoftle proceeds — " Judgeth according to every man's work.'* The divine impartiality is now apparent ; but it will be flill more fo at the great day. When all nations fliall appear before his tri- bunal, then will they receive according to the deeds done 144- 1 IMPARTIALITY [SeRM. XlL done in the body, whether they be good, or whether they be evil. God will not condemn or acquit upon fuch grounds, as would perhaps influence a human fentence. At that great and folemn day, it will not be inquired what religious opinions a man held, in what manner he worfliipped God, to what particular denomination of Chriftians he belonsred, but how he difcharged his duty towards God, and towards man. The fupreme judge will approve no one, merely be- caufe he happened to be born of chriftian parents, or drew his firft breath in a chriftian country. Nor will he condemn any one, becaufe he did not come into the world under the fame advantages. To the Jew, it will never be imputed as a fault that he was born of unbelieving parents ; nor to the Gentile, that he was educated in the groffeft fuperftition. Their veneration for an impious impoftor will never be charged as a crime upon thofe, who had the mis- fortune to be born Mahometans. Nor will the papift fare the worfe for honeftly believing the Romilh re- ligion. God orders the circumftances of our birth and education ; and I appeal to any man, whether it would not be hard that a perfon fhould be condemned for what he could not poffibly prevent. We are Chriftians ; but had we been born in other parts of the world, we fhould have entertained very different opinions. Had fome part of Afia been the place of our nativity, the prefumption is, we fhould have been profefled Mahometans. Had we been born in the wilds of our own country, we ftiould have been Pagans. And our religion would have been that of the church of Rome, had we drawn our firft breath, or received our education, in a catholic country. From thefe confiderations it muft be evident, that God will obferve fome other rule of judging than the SeRM. XIIJ OF GOD. 145 the mere circumftances of our birth, or the religious opinions, which are firft inftiiled into our minds. I HAVE been more particular upon this lubjecl, be- caule we are fo apt to judge and condemn each other for thinking differently on points of religion. It is a faift that We do differ, in fentiment ; and it is no lefs certain, that this difference has given occafion to many hard thoughts, and uncharitable cenfures. Thofe, v/ho embraced one opinion, have extinguiflied all charity for thole, who dilfented from them j and they, in their turn, have been equally fevere. Thus has the caufe of real religion fufFered, and God him- felf been made a party in our fenfelefs difputes. But of this we may be certain, that " he will judge every man according to his works." No Chriilian will be condemned for thinking wrong ; but he certainly will for acting contrary to the gof- pel. An error in fpeculation does not imply a wicked heart : nor does it follow, that a man will adorn the religion of Jefus, becaufe he happens to have juft and rational fentiments of that religion. The head is one thing, and the heart another ; and God looketh at the heart. The great point with him, and what will finally determine our fentence, is the moral ifate of our minds, and the courfe of action we have purfued under the light and advan- tages bellowed upon us. Remember then, my fellow-chriftians, the ap- proaching judgment of the great day. Remember who will be your judge ; that God, with Vv'hom is no refpecl of perfons. And bear in mind his equitable rule of judging, and the grounds upon which he will approve or condemn ; punifn or reward, if you have done well, you will certainly be accepted, though poiTibly you may have thought wrong. If you have T done 14^ IMPARTIALITY pERM. XIL done ill, you will be condemned, though pofiibly you may have thought right. Your pradlce will deter- mine your fate. As you have lived in this world, fo will you be happy or miferable in the ftate ap- proaching. If you have loved the Lord Jefus in fin- cerity, and endeavoured, according to your befr knowledge, to obey his commands, you will ihare his glory and happinefs. If, on the other hand, you have openly and habitually violated your duty, you will be caft into outer darknefs, and be as miferable as you are guilty. In the former cafe, it will not be objected againft you, that with the truths of the gof- pel, you embraced forne errors : nor, in the latter,, will it avail you to fay your faith was pure, while your pra^ice v/as notorioufly corrupt. Our prad:ice, my hearers, is every thing with that being:, v/ho judgeth righteous judgment. The external circumftances of our lives are of little con- fequence ; but it is of the laft moment, that the lives 1 we live in the flcfh, be according to the gofpel. Bet- ter were it to be a fober Heathen, than a wicked Chriftian. They, who have finned under the light of the gofpel, will be fever ely puniflied 5 their guilt is beyond meafure increafed by their fuperior know- ledge. It becomes us, therefore, to pay a particular attention to our practice ; for if we adorn the gofpel hy our lives, we have reafon to expect ineffable fe- licity : if we do not, an aggravated condemnation. The apoftle concludes — " Pafs the time of your fojourning here in fear." Life is a journey ; and j we are all pilgrims and ftrangers. Here ^ve have na abiding place, but look for one, v/hich is to come.. The prefent life may be juftly ftyled the infancy of our being, a mere prelude to exiftence. We arc born into the world, rapidly we increafe to man- hood,^ Sekm. Xnj OF eois. 147 iiopd, old age foon overtakes us, \vc return to the duft, in a moment we are forgotten. This fad has Jed many to fpeak of human life in very humiliating terms. The pfalmift fays, "I am a ftranger with thee, and a fojourner, as all my fathers were." The fame mortifying truth he repeats on another occa- fion : " We are ftrangers before thee, and fojourn- ers, as were all our fathers ; out days on the earth are as a fhadow, and there is none abiding.'* Of all ihe fimilitudes under which life is reprefented, none is more ftriking than that of a journey. We do travel on from the cradle to the grave. When wearied, we lit down and refrefh ourfelves ; and to vary our journey, we now and then crop a flower as we pafs along. But ftill we are travellers, and can exped no very comfortable accommodation, till we arrive at our native home. Heaven is that home ; and happy for us, if w^e have made any con- fiderable advances towards it. Such being our prefent ftate, and future defiina- tion, the admonition of the apoftle comes with pe- culiar force : " Pafs the time of your fojourning here in fear.^' This naturally fallows from the con- fideratlon, that God will judge the world ; and that he will punilh or reward according to our works. Had he any other rule of judging, we might poflibly have reafon for confidence. Had he revealed it by his fon, that our religious opinions, the feci we be- long to, or any thing Ihort of faith, repentance, and a holy life, would be the ground of his approbation, there would be no occalion for diftruft, or any doubts refpeding our moral ftate. Every man could tell whether he held particular dodrines, whether he was a papift or a proteftant, a church-man, or a dif. fenter. But when the general tenor of his life is fcrioully 14^ IMPARTIALITY OF GOD. [SeRM. XII. ferioufly examined, it is not fo eafy to obtain fatis- fa(5lion. The befl man will perceive, that in fo many things he offends, that in io many refpefts the temper of his mind is unlike to that of Jefus Chrifl: ; that in fo many inftances he is uncon- formed to the gofpel, that he muft have man)^ tor- menting fufpicions, whether he be meet for the in- heritance of the faints in light. Hence the propriety of this admonition : " Pafs 'the time of your fojourning here in fear." Do not prefume upon the abfolute fafety of your fpiritual ftate. Do not imagine you have acquired fuch in- vincible habits of piety, that it is impoffible you ihould fall. So many have thought before you, but too foon have found their miftake. You live in a world of trial and temptation. You have appetites and paffions within, and objects without, fuited to their gratification. You are continually liable to faU from your integrity, and forfeit the characler you now fullain. Wherefore, " pa^s the time of your fojourning here in fear." Live in fear of yourfelves, in fear of your own ilrength and conftancy, in fear, left, though you now " ftand, you fliould foon fall." This I take to be the meaning of the apoftle ; per- mit me to enforce the admonition. The time, my brethren, is iliort J yet a little while, and we muft take leave of this world, and ail its enjoyments. It cannot be lonsr, before we muft return to the duft, and pay that debt which was incurred by the firft tranfgreftion. But after death comes the judgment. We muft all appear before the tribunal of our great judge, and receive according to our works. If, by a patient continuance in well doing, we have fought for glory, honour, and immortality, we ftiaU reap life eternal. If we have been contentious and dif- obedient. Serm. XIII.D christians, ^e. 149 obedient, indignation and wrath, tribulation and an- guifli, will be our portion. In pronouncing fentence, the judge will obferve the ftricteft impartiality. He will acknowled^ no diflinclion, but fuch as wc previoully make ourfelves, by the abufe or improve- ment of our liberty. Let us, therefore, inftantly attend to the bufmefs of life, and work out our own faivation with fear and trembling. As Grangers and Ibjourners, let us not place our affections on things below : nor fuffer any objects to divert us. from the courfe we are purfuing. But forgetting the things which are behind, let us run with patience the race iet before us, looking for our reward in the heavenly world. Let our weaknefs ever difpofe us to watch and be fober. Let us fear, left having begun well, we fliould not have patience and conftancy to per- fevere. Thus fojourning in fear, we fliould be pre- pared to meet our judge, fliould be entitled to his approving fentence, and be quahfied for that fuperior and never ending felicity, which was prepared for us before the world began ! ^eimoii XIII. Chriiiians not of the World, John xvii. 16. S^ THEY ARE NOT OF THE WORLD, EVEN AS I AM NOT OF THE WORLD.'* THESE words were uttered by our bleffed Saviour, in a folemn prayer, which he ad- dreffed to his heavenly father, in behalf of his apof- tles. The time of his crucifixion drawing nigh, he could J5<5 CHRISTIANS NOT [SeRM. XIII. could not leave them, without this teftimony of his affecHonatc regards. In a moft folemn manner, he, therefore, commends them to the providential care of the fupreme being, intreating that they might be fupported under the reparation, which was foon to take place ; that they might be kept from evil ; and that their pious and benevolent labours might be crowned with fuccefs. His words are, " I pray not for the Vv-orid, but for them which thou haft given me ; for they are thine. I pray not that thou fhouldcft take them out of the world, but that thou fhouldcft keep them from the evil." The text fol- lows ; *^ They are not of the world, even as I am not of the world." I ftiall not detain you with any laboured remarks on this excellent prayer. It is fufficient to fay, that nothing could be more expref- five of that piety towards God, and that benevolence towards man, which polTelTed the heart of our di- vine mafter. To explain the words of the text, and to make It a lefTon of inftrud:ion to ourfelves, is my defign in the following difcourfe. " They are not of the world, even as I am not of the world." I fhall, firft, conlider how it is true of our Saviour, that he was not of the world : and, fecondly, in what fenfe the fame remark will apply to his followers. That our divine Lord " was not of the world," is a truth, v/hich will be difputed by none, who ad- mit his high pretenfions as the Son of God. His origin was celeftial ; his religion was from above ; his converfation was in heaven ; and his motives and principles of adion were worthy of his facred char- acter and office. In fpeaking of himfelf, he often takes occalion to remark, that he defcended from heaven, that he might bear witnefs of the truth ; and Serm.XIIIJ or the world. 151 and accomplifii the falvation of mankind. In fpeak- ing of his dodrines, he takes particular care to in- form us, that they were communicated from above ; and confequently, were not properly his own, but his who fent him. His commandments he exprefsly afcribes to the fame authority. And, as to his fpirit and behaviour, in no inftance were they conformed to the tafte of the world, or to the principles, which govern thofe, who feek no other good than human applaufe. Knowing what is in man, he did not aim to pleafe, but to reform him. And he always feemed to ad under this imprefiion, that " the friendlhip of the world is enmity to God/* Had our Saviour been of the world, he would have accommodated his dodrines to the corrupt ftata of the age, in which he appeared. With the fad- ducees, he would have denied a future ftate j and en- couraged a life of linful pleafure. Or, with the pharifees, he would have extolled the tradition of the elders ; would have recommended long prayers, and an oftentatious charity ; would have counte- nanced ads of injuftice, by fome fpecious fidion 5 would have furnifhed arguments for an inveterate hatred or contempt of all, who were not of the Jew- rfli nation, or religion ; and would have juftified a zeal for rites and forms, not only to the negled, but at the expenfe, of common morality. Had our Sav- iour been of the world, he would have inflamed the feditious and fadious fpirit of his countrymen ; and, it is poflible, he might have accepted the crown, when it was offered to him by the multitude. But he had not the views and principles, which fway the great body of mankind. Crowns and fceptres had no charms in his eyes ; and riches and honours he could view with a noble indifference, Whilft in the tS^ CHRISTIANS NOT [SeRM. XUL the world, he could, therefore, rife fuperior to it : and he could profecute the great work of our falva- tion, without fufFering any thing to divert his- thotights from fo glorious an undertaking. So far exalted above the world, no wonder he experienced its envy and hatred. With no other guide, but truth ; with no other rule of adion, but the rule of righteoufnefs ; and with no other object, but the glory of God, and the good of mankind, we, cannot be furprifed at any thing which befel Jbaiti:)s How was he to fucceed with the world, who was cohtinually expofmg its vices ? How was he to fucceed with the great, who was alv/ays pouring con- tempt on human greatnefs ? And how was he to ingratiate himfelf with the multitude, who was gen- eroufly endeavouring to fet them right in the con- cerns of religion ; and to expofe the wicked arts of thofe, to whom they had blindly furrendered both their confciences and underftandings ? When we conlider the manner, in which the Son of God ex- ecuted his oifice ; the example which he difplayed j and the principles upon which he aded, we cannot wonder that he finifhed his life on the crois. Had he been of the world, the world would have heard him. Biit his life and doctrines being a continual cenfure of the age, we might rationally conclude, that he would be hated, defamed, perfecuted, and that every art would be employed to compafs his deftruclion. But I proceed to inquire, fecondly, in wha-t fenfe it may be faid of his followers, that " they are not of the world.'* Of the apoflles, this might be faid with obvious propriety. They were fucceflbrs of Jefus Chrift, and had received a commilhon to preach his religion ; and to bear witnefs to the fame truths, ill SeRM. XIIIO OF THE WORLD. I^^ in defence of which he gave up his life. They were going forth to tebuke the wickednefs of mankind ; and to act the fame unpopular part, which had brought lb much odium on their great leader. Jefus Chrifl had laid the foundation of a pure and heavenly religion, and it was their office to complete the fuper- ftructure. If, therefore, Chrift was not of the ■world, neither were they of the world. Being one with him in principle, and in views, the fame obfer- vation will apply to both. But the queftion ftill returns, how far the words of the text are defcriptive of Chriftians in fucceed- ing ages ? And to this I anfwer, not in a fenfe, which gives the leaft countenance to faperftition, though in one which leaves the obfervation fulEcient impor- tance. To prove, that " we are not of the world," it is not necell'ary that we fhould retire from it. From the text, fome have drawn this inference ; and they have accordingly retreated to deferts ; have affociated with wild beafts ; and have worn out their lives in a manner highly difgraceful to human nature. This particular kind of religious extravagance origi- nated in Egypt. Some wild enthufiafts fet the ex- ample : and it is aftonifliing to reflect, how foon it was followed by multitudes, in all parts of the chrif- tian world. The monaftick inflitutions originated in this miftaken principle. And enlightened as the age is, yet, in catholic countries, numbers of both fexes retire from fociety ; and fuppofe that fuch a mcafure is abfolutely nccefTary, in order to attain to chriftian perfedion. But they, who are acquainted with the gofpel, will acknovv'ledge, that fuch a recefs from the world finds no countenance in the facred pages. So far from it, Chriflianity requires, that we live in the U world i ^^4 CHRISTIANS KOT [SeRM. XIH. world ; and that we endeax'^our to do all the good in Our power, as long as God ihall continue us on this fide the grave. Formed for fociety, and for a<5lion, we have no right to fly from the former, or to neg- ltd: tlie latter. God fent us into the world to enjoy, and to do good ; and to encounter thofe trials and temptations, which infinite wifdom has adjufi:ed to our llrength ; and which are gracioufly calculated to- advance us to the higheft ftage of moral perfeftion. Here, then, we ought to take our fi;ation, and to ad: our part. We fhould remember, if lofi: to the worlds we muft be loft to the great ends of religion. And under this conviction, we fiiould addrefs our hea- venly father in the language of his fon : " We pray not, that thou wouldeft take us out of the world, but that thou wouldeft keep us from evil." I would appeal to any man of refle<5i;ion, whether this is not reafonable ?. And I would afk the Chriftian, whether it is not true ? Again — ^To make it appear, that we are not of the world, it is not neceflary that we fhould abfo-^ lutely refufe its: riches, honours, and pleafures, when they may be obtained without injuftice, and enjoyed' without injury to any one. The bounty of God has provided many good things for his rational ofF- ipring. A Chriftian, therefore, may furely partake of thofe good things, in common with others. To- enjoy with moderation and with gratitude, is to obey : for it is a facred truth of our religion, that nothing proceeding from God is to be refufed ; but that every favour is to be received with thankfgiving. And the fame liberty has the Chriftian, in regard to wealth, power, and fame. He is under no obliga- tion to refufe riches, when they defcend to him ac- cording to the laws of fociety ; or offer themfelves as the Serm. XIIIJ of the world. 155 the natural reward of induftry and frugality. TIic gofpel does not oblige him to decline an honourable office, when the voice of his country calls him to it^ and when he is confcious, that his abilities qualify him for the faithful difcharge of its duties. Nor is he bound to turn a deaf ear to human applaufe ; and to regard a good or ill name v/ith perfed indiffer- ence. Wealth, in the hands of a Chriftian, is often an unfpeakable blefling to fociety. Power, when ex- ercifed by fuch a perfon, is always fubfervient to the great ends of government : and many advantages refult, both to individuals and the community, when the public confidence is not withheld from real merit ; and when a good name is judicioufly be- ilowed. It is plain, therefore, that the religion of a Chriftian does not require an abfolute infenlibility to thofe outward good things, which have fo many charms in the eyes of others. Finally — To juftify the defcriptlon in the text, it is not expected, that, in matters of indifference, a Chriftian fliould affedl a feverity, or even a iigular- ity of behaviour. It may be tridy faid of him, that ^' he is not of the world," whilft he refembles the men of the world in all points, where duty and con- fcience are not concerned. In his drefs, in his lan- guage, and in his manners, as a member of the com- munity, he is under no obligation to deviate from ■eftabliflied forms. Our blelTed Saviour was habited like the Jews of his day, and fpake their language. And though he rejed:ed the religious innovations of the fcribes and pharifees ; yet it does not appear, that he ever departed from thofe common forms, which xegulated the mutual intercourfe of the Jews ; and which were, in themfelves, indifferent. His followers, then, need not aim at a fingularity, which fo pure a charader 1-^6 CHRISTIANS NOT [SeRM. Xllf. character never afFefted. They need not ftudy to be unlike others in every thing, becailfe, in the concerns of religion, they are to aft independently ; and to have no refped to the opinions and praftices of an evil world. Having thus fhown what is not Implied in the words before us, I now proceed to their true import : and, on a variety of accounts, it may be fatd of Chriftians univerfally, that " they are not of the world." In the firfl place, they do not look for their higheft happinefs in the prefent ft ate. Men, who dif- own all revelation, and imagine that death will put a period to their exiftence, muft expecl all their happi- nefs On this fide the grave. To ftich, therefore, the counfel of the wife man would not be unacceptable : *' Then I commended mirth ; becaufe a man hath no better thing under the fun, than to eat, and to drink, and to be merry : for that fliall abide with him of his labour, the days of his life, which God giveth | him under the fun." This is all his portion, upon ' fuppofition, that the prefent ftate is final. But if we admit the divine authority of the gofpel, and cordi- ally affent to its difcoveries refpeding futurity, we muft have a different view of things ; and muft ad on different principles. And this is the cafe with every fincere Chriftian. He confiders this ftate as only preparatory ta a better. He regajds all its good things as an earneft of future bleflings ; and all its evils, as a falutary difcipline. And for this reafon, he does not expect to be put in pofleilion Of his chief good, till the prefent ftate of trial fliall be brought to a clofe. Here, then, is a very important fenfe, in which the defcription in the text will apply to all true Chriftians, They are not of the world. They do not $£RM. XinJ OF THE -^'ORLD. 1 57 not look for their happinefs in any thing, which the world can beftow. If favoured with its good things, they receive and enjoy them with gratitude. But ilill they have far better things in profpeft. They expect to partake of pleafures far fuperior to thofe of time and fenfe ; pleafures, which will be fubjeft to no interruption ; pleafures, which are fuited to the nature of a moral, intelligent being ; and pleafures, which will never end. Such expeftations does the gofpel authorize us to entertain. He, therefore, who firmly believes the gofpel, and feels its facred in- fluence, will ha^e a fteady regard to the heavenly happinefs. And the joy, fet before him, will wean him from this world ; and will excite him to iifc the utmoft diligence to fecure an inheritance, whicli is " incorruptible, undefiled, and which fadeth not away." Secondly — ^The Chriftian is not of the world, in- afmuch as he does not follow its evil example. It is mortifying to refle6l how much wickednefs there is in fociety, notwithftanding the various meafu.res, which God has employed to reforni his creatures. What is the hiftory of mankind, but a 'detail of their vices and miferies ? In how great a degree has moral evil abounded, even in thofe ages, which are efteemed comparatively virtuous ? What daring crimes have been committed by the prefent genera- tion ? And what an evident want of principle is there, even in countries, where the means of know- ledge and virtue have been moft liberally difiufed ? It is fcarcely credible,' that the religion and example of Jefus Chrift fhould have lefs influence on fociety, than at the prefent age. But the Chriftian, notwithftanding the general prev'alence and contagion of vice, will keep himfelf unfpotted 158 CHRISTIAl^S NOT fSERM. XIIL unfpotted of tlie world. He " will not follow the multitude to do evil." Like fome of thofe eminent worthies, which are immortalized in the facred pages, he will oppofe the torrent of corruption ; and will fliine as a light in the midft of a crooked and perverfe generation. Examples of impiety and in- fidelity will neither fhake his faith, nor corrupt his morals. He will not be unjuft, becaufe others prac- tife iniquity. He will not be idle, intemperate, and diffolute, though he might have the countenance of jthe multitude. The vices of others will have no other effect on his mind, than to excite his abhor- rence of moral evil ; to endear his religion to him ; and to confirm his good refolutions. An exception, therefore, to the profligacy of the age, the Chriftian is certainly not of the world. He does not live as the men of the world generally do. To their exam- ple he oppofes that of his bleffed mafter. And he fo conducts, as to convince others that temptation is reliftable ; and that evil communications do not ne* celTarily corrupt good manners. Thirdly — The obfervation in the text will re- ceive further illullration from this conlideration, that the Chriftian does not ftudy to pleafe the world, by conforming to its corrupt principles and maxims. He does not inquire what will render him popular ; what will give him influence in fociety ; what will make his fortune ; or what will be moft conducive to his temporal intereft or convenience. Fame and honour, power and riches, as I have already obferved, he is willing to obtain by honourable means. But he will accept of neither at the expenfe of innocence. If the objeds of human ambition fhould meet him in the path of religion, he will not probably reject them. But he will not turn either to the right hand or SeRM. XIII.] 0# THE WORLD. 159 or the left, to poffefs himfelf of any thing, which human favour can beflow. In this refped, the Chriftian is very unlike other men. They are willing to follow the dictates of worldly wifdom, without comparing them with the dictates of confcience. Thofe meafures are, with them, perfectly right, which will moft efFeclually ac- complifli their purpofes. But the rules, which gov- ern the Chriftian, are found not in the world, but in' the gofpel. They are not the maxims of the poli- tician, but the precepts of Jefus Chrift. How juftly, then, are his true difciples defcribed, as not of the world, even as he was not of the world ? The Son of God never fought the favour of men, by any fin* ful compliances with their corrupt prejudices, or principles of aftion. And every one, who profeffes his religion, fliould copy his integrity. Lastly — ^It is natural for thofe, who are ChriC. tians in principle, to employ their thoughts on the joys and honours of another ftate ; to make them the fubjecl of their converfation, and the objeft of their earneft purfuit. Regarding heaven as their home, they feel like pilgrims and ftrangers on the earth. Confequently, the changes, which take place in focicty, do not make that impreffion on their minds, which they do on the minds of others. The revolutions of ftates and empires they contemplate with chriftian calmnefs. And from fcenes of folly, confufion, and wickednefs, they often look forward to a ftate, where the vices which difgrace, and the paffions which agitate mankind, will be unknown ; and where the benign influence of piety and virtue will be univerfally felt. Thus refigned to the courfe of things here, and intent on fecuring the bleftings promifed hereafter, the Chriftian may be juftly con- fidered '^ as not of this world,'* From i6o CHRISTIANS, i^c [Serm. XIIT. From the fubjed of this difcourfe, I am naturally led to urge the inquiry, how far the words of our Saviour are applicable to ourfelves. It is the cafe with many prefent, as well as my (elf, to have made a public profeffion of our faith in the chriftian re- ligion ; and to have engaged, in the moft foiemn manner, to follow its lacred rules. But do we verify pur profeffions by a correfponding courfe of beha- viour ? Do we look for our chief good in a future ilate ; or are we willing to have our portion in this j world ? Do we prefer the pleafures of religion to the pleafures of fenfe ? Are we weaned from the follies and vanities of this world ; or, do we feel their in- fluence in the fame degree with others ; and purfue them with the fame ardour ? Do we refift, or do we follow the multitude to do evil ? What effed have the principles and practices of others on our minds ? Are we proof againft their pernicious maxims and example ; or do we refign ourfelves up to their fatal influence, rcgardlcfs of the credit of our profeflion, and our eternal welfare ? It is our privilege, to have an explicit revelation of a future ftate. The confe- quences of our adions we are able to trace far be- yond this tranfitory life 5 and we are aflured, that we fliall be rewarded or puniflied as our works have been. Does this convidion fortify us againfl: the temptations, which are in the world ? Are we alarmed at the righteous difpleafure of God ? And are we delighted with the profpects of glory, honour, and immortality, v/hich are fet before us in the gofpel ? Do all thefe difcoveries, all thefc promifes, all thefe threatenings, and all thefe motives, incline us to behave as followers of one, who was from heaven ; and as fubjeds of a " kingdom not of this world" ? Judging frangi our temper and actions, what reply fliould SeRM. XIVj ON IMPROVING, a*-;. j5j ihould we make to thefe inquiries ? Appealing to our confciences, will they acquit or condemn us ? The time will foon come, when we muft anfwer for ourfelves before the tribunal of God. To be prepared, therefore, for that folemn fcene, let us give the moft earneft heed to the voice of infpiration, which addrelTes us in this language : " Love not the world, nor the things which are in the world. If any man love the world, the love of the father is not in him. For all that is in the world, the lull of the fleih, the luft of the eye, and the pride of life, is not of the father, but is of the world. And the world paffeth away, and the luft thereof; but he that doeth the will of God abideth forever." To this admoni- tion, let me add that of the apoftle, with which I conclude : " Be not conformed to this world ; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and pcrfed will of God." )ttmon XIV. On improving religious Advantages. Matthew xiii. 12. " FOR WHOSOEVER HATH, TO HIM SHALL BE GIVEN, AND HE SHALL HAVE MORE ABUNDANCE I BUT WHOSOEVER HATH NOT, FROM HIM SHALL BE TAKEN AWAY, EVEN THAT HE HATH." 'T^O afcertain the true meaning of thefe words, it -*• is neceffary to confider their connexion. Our Lord, to accommodate his hearers, renaired to the W ■ ^ fea-fide: l6z ON IMPROVING [SeRM. XIV, fea-iide : and, attra6led by his fame, great multi- tudes affembled to hear him. But becaufe there were but few among them, who were able to com- prehend, or prepared to hear the fublime truths o£ his reUgion, he inflru(fled them by parables. That of the hufbandman, who went forth to fow, was firft uttered and applied. Upon this, his difciples " came and faid unto him, why fpeakeft thou unto them in parables ?'* Jefus anfwered, becaufe it is given " unto you to know the myfteries of the kingdom of heaven ; but to them it is not given.'* The text follows : " For whofoever hath, to him fhaU be given, and he iliall have more abundance ;. but whofoever hath not, from him fhall be taken away even that he hath." " Therefore, fpeak I to them in parables, becaufe they feeing fee not ; and hearing they hear not, neither do they underftand." As if our blefled mafter had faid, you inquire why my private converfations with you are fo clear and explicit, when compared with my public difcourfes- The reafon is, you are more difpofed to receive my inftruclions than others ; and can bear truths, which their prejudices would reject. For they, who, witfe honefly and fimplicity, attend to my doctrines ; who treafure them up in their hearts, and endeavour to make them fubfervient to the purpofes of religion and virtue, as you do ; fuch perfons Ihall have more inftruftion, and greater advantages continually af- forded them. But they, who make no ufe of that inftru(5tion which is given them, and do not improve under the advantages which they already have (as is the cafe with many of my common hearers) they fhall lofe the very means of information, with which they are now favoured. Therefore I fpeak to them in parables, becaufe, feeing the greateft miracles, they SeRM. XIV.] RELIGIOUS ADVANTAGES. iSj they have not been convinced ; and hearing the plaineft doftrines, they would not under ftand. The words, thus explained, deferve our ferious attention. Indeed, I fcarcely know a more impor- tant paffage of fcripture. It reminds us of our pri- vilege and our duty. It fliows us what our benev- olent creator has done for mankind, and what he expects in return. And whilft it addreffes our hopes with the affurance of his approbation and afliftancej it alarms our fears with the declaration, that we fliall be deprived of the means of growing wifer and better, if thofe means be ingratefuUy negleded. As thefe are confiderations of the laft moment, they will not be heard with indifference, as further illuf- trated in the following difcourfe. First — Our Saviour obferves, " whofoever hath^ to him fhall be given, and he fliall have more abun- dance.'* If we have derived fome information from the gofpel, and made fome progrefs in religion, with a difpolition to improve, we fliall go on towards perfection. Studying the facred writings, we fliall difcover new evidence of their truth, and have an increafing confidence in their divine infpiration. Having the love of God in fome degree, and deliring to experience this affedion in all its fervour, we fliall eventually " love him with all our heart, with all our foul, with all our mind, and with all our fl:rength.'* Having fome devotion, under the influ- ence of the gofpel, this principle wiU gain an afcen- dency over others, and we fliall bear its fruits in more abundance. Having fome refped for the char- acter of Chrift:, and defiring to feel our obligations fliill more fenfibly, the fentiments of reverence and gratitude will continually acquire ftrength. Having fome knowledge of the truths of religion, and of the 1 64 ON IMPROVING [SeRM. XlV. the things which belong to our peace, we fhall re- ceive new acceffions of divine wifdom ; the light within will fhine more and more unto the perfect day. Having made fome progrefs in the chriftian life, having gained fome triumphs over the world, having acquired fome virtues, and formed fome habits, our lives will become flill more conformed to the gofpel ; and our charaders will be enriched with new graces. New vidories will proclaim our fortitude, and fpread our glory : and new qualifica- tions for immortal happinefs will brighten our prof- peels. Whatever we now have in any given mea- fure, we fliall have in abundance, if we endeavour to retain the inftrudions which we have received, and to make a proper ufe of our religious advantages. A fincere delire to improve, muft terminate in actual improvement. We cannot go backward in religion, whilft we are endeavouring to proceed. Our faith will increafe in ftrength, and our piety in fervour ; our knowledge, our benevolence, our purity, our rectitude, our humihty ; in a word, every virtue, implanted in us, will gain vigour, if we have the lim- plicity of Chrift's early difciples ; and endeavour, like them, to become wife to falvation. They had, and to them more was given. And if we have their difpofition to liften to the great inftrucler, and their zeal to profit by the gofpel, we fliall make the fame moral attainments. Our religious principles will have a confirmed influence over our external beha- viour. And we fhall make daily advances towards the chriftian ftandard, in faith and knowledge, in profeffion and practice. That " whofoever hath, to him fhall be given," is an obfervation often verified in the common con- cerns of life. It is true in regard to human knowr ledge. SeRM. XIV.] RELIGIOUS ADVANTAGES. 165 ledge. The more information we already have, the more we may acquire. Every ftep in fcience facili- tates our progrefs. Intent on improving our minds, and diligent in the ufe of means, we have an in- creafing acquaintance with every object, which, invites our examination. Thus alfo in regard to temporal riches ; treafures already pofieffed, lay a foundation for ftill greater acquifitions. With this advantage on its fide, induftry can fcarcely fail of the moft ample reward. The obfervation before us, is likewife true, when applied to human power and glory. They, who, in a certain degree, already exercife the one, and refledl the other, have the means of rifmg ftill higher, and of moving in a ftill more exalted fphere. It is agreeable to the eftablifli- cd conftitution of things, that they who now have, in any refpect, fhould, by a proper exertion, have more abundance. But, in the important concerns of religion, the divine afliftance may be confidently expected, if it be our earneft defire to add new virtues to thofe which we already poflefs ; and to be ftill more emi- nent as Chriftians. The fupreme being will enable us to conform ftill more habitually to the laws and example of our bleffed Saviour. The longer we continue in this ftate of improvement, the more effectually fhall we fecure that good part, which can- not be taken from us. That fpirit which was com- municated to Chrift without meafure ; which en- lightened the prophets of old, and the apoftles in after times, is promifed to thofe who devoutly afk it of God. And workers together with it, we fliall, to life the words of the apoftle, " grow in grace,'* and continually lay up in ftore a good foundation againft the time to come. In %6^ ON IMPROVING [SeRM. XIV.' In this manner did the primitive Chriftians adorn the dodrine of the gofpel ; and in confequence of this affiftance, did they add to their faith virtue, and every good quality, which could recommend their religion. The chriftian excellencies were in them, and abounded, becaufe they were zealous to im- prove, and the divine fpirit concurred with their exertions. From the language of the apoflle, we may learn what they felt, and at what they aimed. *' Brethren, (fays he) this one thing I do, forgetting thofe things which are behind, and reaching forth unto thofe which are before, I prefs towards the mark for the prize of the high calling of God in Chrift. Let us therefore, as many as be perfect, be thus minded." They, who firft embraced the gofpel, were fully impreffed with the progreffive nature of religion. For this reafon, they endeavoured to fub^ jeft every thought, word, and adion to its influence. And they had the fatisfadion to find, that their chriftian diligence was not ineffedual. And imitating their endeavours, we fhall have their encouragement to perfevere. Employing what we now have to the purpofes of religion, we Ihall have more affiftance, and more fuccefs. As often as we look within, we fliall find fome error correded ; fome defed fupplied ; fome pailion fubdued ; and fome good quality confirmed. As often as we re- view our lives, we fliall perceive their increafmg confiftency with our profeflions. And we fliall be under no neceflity to go beyond ourfelves to prove the juftnefs of the remark, which has been the fub- jed of this difcourfe. I NOW go on to obferve, fecondly, that " whofo- cver hath not, from him fliall be taken away even that he hath.'* That is, they who make no ufe of that SeRM. XlV.jf RELIGIOUS ADVANTAGES- t6f that inftrudlon which is given to them, and no improvement under the advantages which they now enjoy, fo far from expecting more inftrudion, and greater advantages, may juftly apprehend the lofs of thofe, with which God has indulged them ; in- afmuch as by their ingratitude and negled, they have incurred the forfeiture. As the well-difpofed natur» ally grow better, fo the carelefs as naturally grow worfe. Indifferent to moral improvement, and in* attentive to the means, their thoughts will be coii'* tinually more diverted from the concerns of religion, and their hearts hardened through the deceitfulnefs of fin. This was the fate of thofe very people, to whom the text more immediately referred. They had not — that is, a difpofition to receive the gofpel, and to walk according to its precepts — and, there- fore, it was taken from them, and given to the Gen- tiles. Miracles, fufficient for their convidion, liad been refifted. They had fhut their eyes againft the light, and their ears againft the voice of truth. With this temper of mind, what could be ex* peded, but that their religious imprefTions, if they ever had any, fhould wear off ; and their religious privileges be withdrawn. And in this manner did God refent their perverfenefs. As a nation, the Jews were fuffered to fill up the meafure of their iniquity, till they became ripe for deftrudion. Then were the divine threatenino;s executed. And then was taken from them even that, which for ages they had enjoyed. Their predeceffors having aded a Umilar part, experienced a iimilar punifhment. When the infti- tutions of Mofes had loft their influence on the minds of the ancient people, they were fuffered to fall into 4tti the immoralities and fuperftition of their heathen neighbours- l6S ON iMPROVING fSERM*XIV, neighbours. The confequence was, the lofs of their temple, the deftrudion of their city, and the flavery of their perfons in a foreign land. The fupremc being deprived them of the fpecial privileges, with which he had once honoured them, becaufe thofe privileges were undervalued : and becaufe the returns of gratitude and obedience were generally withheld. If they had been difpofed to receive the inftructions of Mofes, and to walk in his commandments and ordinances, the bleffings of that difpenfation would have been enfured to them. They did not lofe the means, till they had loft the fpirit of their religion. The fate of countries, once chriftian, may like- wife be adduced in confirmation of the folemn truth advanced by our Saviour. In Afia were many churches, where the religion of Mahomet is now publicly profefled. If you examine the caufe of this revolution, you will find it in the text. The Chrif- tians of thofe countries had not the true fpirit of their religion, nor did they fet a proper value on its means. Their zeal grew cold ; and their pradice diflionoured their profellion. Unworthy of the pe- culiar bleffing of the gofpel, it was, therefore, taken from them ; and the artful inventions of an impof- tor ufurped its place. • That fuch would be the fate of thofe churches, is- intimated in the book of revelation. John beheld, in vifion, their declining zeal and purity, and the confequences v/hich would follow. He, therefore, admonifhes them on the fubjecl. Writing to the Ephelians, he fays, " I have fomewhat againft thee, becaufe thou haft left thy firft love. Remember, therefore, whence thou art fallen, and repent, and do the firft works ; or elfe I will come unto thee quickly, and will remove thy candleftick out of hi place. SerM. XIVJ RELIGIOUS ADVANTAGES. 1 69 place, except thou repent." Other churches are af- terwards admoniflied. And judgments, which have lince been executed, are repeatedly denounced. To excite thefe Chriftians to acl in character, they are threatened with the lofs of thofe fpiritual blellings, with which they had been favoured through the in- dulgent providence of God. The admonition was ineffedual ; for which reafon they were puniflied with the lofs both of their civil and religious privi- leges ; and Mahomet became the inftrument of al- niighty vengeance. And from the fame caufes we may always antici- pate the fame effeds. If wc are fo thoughtlefs and ingrateful as to fet light by divine revelation, we may expedl to lofe even that which we now have. Our religion will eventually lofe its moral influencCj though fome of its forms may remain. With a dif> pofition fo unfavourable to improvement, we fliall go on from one degree of indifference to another, till every fentiment of piety fhall be extinguifhed. It is conceivable, that there may be lefs devotion, lefs purity, Icfs fobriety and rectitude, lefs principle, among thofe who enjoy the light of revelation, than there appear to be at the prefent age. And it may be juftly apprehended, that fuch a declenlion will take place, unlefs we ftrengthen the things which re- main, and are ready to die. By occafionally neg- leding any duty, we foon become infenfible to its obligation. Omitting the public and private offices, we finally lofe the principle of devotion. Neglecting to confult the oracles of God, we lofe the religious knowledge which we had treafured up. And allow- ing ourfelves to be remifs in particular inftances, we fliall, before we are aware, be of the number of thofe, who are without God in this world, and without X any 170 ON IMPROVING pERM. XIV. any hopes beyond it. Thus, according to the righ- teous appointment of God, and according to the ef- tablilhed conftitution of things, do they, who have not a ferious delire to improve, lofe the good princi- ples, which had been inllilled into their minds, and the good habits, which had been formed in their hearts. Secure in the enjoyment of the gofpel, fome may, perhaps, confider this reprefentation as the work of a gloomy imagination : and the inquiry may be urged, who wi^l deprive us of the informa- tion, reproof, and corre6lion, which we find in the facrcd pages ? That the infpired volume will be with- drawn, and Chriftianity itfelf aboliftied, there is no reafon to apprehend. But to what purpofe have we the means of religion, if indifpofed to avail ourfelves of them ? What is Chriftianity to us, if we negle(^ its ordinances, and difobey its commands ? There is virtually an end to the fyftem itfelf, when there is an end to its divine influence. The words before us are, therefore, awfully verified, when we lofe the power, though we retain the records of religion. From the fubject of this difcourfe, we are led to inquire, whether, as Chriftians, we have gained or loft. It has been our privilege to enjoy the light of revelation, and to be inftrucled in its principles and duties. The character and government of God have been often fet before us ; we have learned his will ; and have known thofe motives to obedience, which are drawn from a future ftate. The things pertain- ing to life and godlinefs, have been familiar to our minds, ever iince they were capable of reflection. It is, therefore, a pertinent inquiry, whether, under the favourable circumftances, in which God has placed us, we have made anfwerable improvements ? Havd wc SeRM. XIVJ RELIGIOUS ADVANTAGES. I7I we the fatisfaclion to perceive, that we have advanced in religion, both as to fpeculation and pradice ? Or, have we the mortification to find, that the moft ra- tional inftruclions, the moft powerful and convincing arguments, the moft earneft exhortations, have been addreffed to us in vain ? As we value our privileges, our intereft, and our happinefs ; as we would ftand approved to our own confciences, and to him who is greater than our hearts, and who knoweth all things ; as we would have peace in the hour of death, and leave this world with the profpeft of a better, let us endeavour to abound in the work of the Lord. Let it be our great objed, not merely to retain a principle of de- votion, but to increafe in true piety. Let it be our ferious concern, to make the higheft poflible attain- ments in righteoufnefs, fobriety, and benevolence. Comparing ourfelves with others, we may, perhaps, imagine that we have made confiderable progrefs in the divine life. But comparing the ftate of our minds, and our general behaviour, with the rules and example of Chrift, we fliall be fenfible of many defects. We fliall difcover fufficient reafon to be diflatisfied with ourfelves ; and fufficient motives to •diligence and perfeverance in the chriftian courfe. Be perfuaded, therefore, to converfe freely with the gofpel ; and, fenfible of your fuperior advantages, do not fail to avail yourfelves of them. For your encouragement, remember the folemn promife in tlie text. You are alTured by one, whofe veracity you cannot queftion, that if you have, and are defir- ous of more abundance, it will be freely given. Let this promife excite you to be fervent in fpirit, ferving the Lord. So will you advance in religion, as you advance in life. So will your charader de- rive 172 THE NECESSITY OF [SerM. XV, rive new fplendor from the virtues which are in you, and abound. And fo will you infure the final ap- probation of Chrift, being changed into his image, and proceeding from glory to glory. )ermott xv. On the Neceffity of perfonal Holinefs. Hebrews xii. 14. ^' holiness, without which no man can see THE LORD." AMONG the various points, on which Chrif- tians are divided, no one has been the fubject of greater controverfy, than the condition of our acceptance with God, and the enjoyment of life and bleffednefs in the heavenly kingdom. According to fome, nothing more is necelTary, in order to falvation, than a bare aflent to this plain truth, that Jefus is the Chrift. Others tell us, that his death is the great object of a Chriftian*s faith ; and that, to fee God hereafter, he muft believe that Chrift died for him in particular. Others maintain, that faith muft be pro- du6live of good works, in order to render us meet for the inheritance of the faints in light. There are others again, who aflert, that we are faved already by the rich grace of God ; that Chrift has believed for us, obeyed for us, repented for us, died for us, buffered the puniftiment of fin in our behalf; and that, in virtue of a certain inconceivable union with him. Serm. XVJ personal holiness. 173 him, we fhall all be happy at the day of judgment. Such, indeed, as lived and died in a ftate of rebel- lion againft God, will be greatly alarmed at the ap- pearance of their judge. They will call on the rocks to fall on them, and the mountains to cover them. But, we are alTured, their fears v/ill be groundlefs ; for that their judge will pronounce them as good and faithful fervants, as thofe who thought themfelves under obligation to fear him, and keep his command- ments, and that they will be as readily admitted to the joy of their Lord. Thus varioufly have Chrif- tians difcourfed upon the fubjecl of future bleffed- nefs, and the condition upon which that blejDTednefs would be hereafter obtained and enjoyed. But, it appears to me, all this diverfity of fenti- ment has rifen from the want of due attention to one point, namely, that a moral, intelligent being muft be qualified for happinefs before he can be happy. God may be unfpeakably and eternally good. The fufFerings and death of Chrift may be entitled to all that importance, in the great expedient for our falvation, which is generally afcribed to them. And the circumftances of mankind may (as they have been often reprefented) plead for mercy with groanings which cannot be uttered. Still, however, as men are free agents, fomething is neceffary on their part, in order to their being capable of that happinefs, which is fuited to their nature, as free and intelligent beings. If you afic, what that prc- requifite is, I anfwer, perfonal holinefs. For we read in the text, (and the fentiment frequently occurs in other parts of fcripture) that " without holinefs no man can fee the Lord." Upon this point I fliall iniift in the following dif- courfe J and fliall, before I conclude, take notice of the 174 THS NECESSITY OF [SeRM. XV. the feveral confequences, which may "be deduced from this doci:rine. The principle, advanced in the text, is the abfolute neceffity of holy and virtuous habits, in order to a capacity for feeing and enjoying God, and being im- mortally happy in the kingdom of heaven. It is generally fuppofed, that God has ena6led certain laws, as a teft of our obedience : that thefe laws are enforced by proper fandions : and that future hap- pinefs and mifery are the politive appointment of God, the one being a reward annexed to obedience, the other a punifbment inflicted on difobedience. Such are the ideas generally formed refpefting this fubjecT: : nor can it be thought ftrange, when the phrafeology of the fcripture, the language of civil government, and that parental authority, which we experience in early lif&, unitedly confirm thefe con- ceptions of the divine adminiftrations. But, if we ferioufly examine the fubjeft, we ftiall find, that the iaws of God are not mere tefts of our obedience ; jior the happinefs of heaven a merely pofitive ap- pointment. The divine laws, efpecially thofe of the chriftian difpenfation, are chiefly declarations of the natural and neceflTary eifed:s of certain actions ; and thefe neceffary effects are the real fanction of thofe laws. According to the efiiablifbed conftitution of nature, fome things will do us good, and fome will injure us. It is found, by experience, that temper- ance in our animal gratifications will produce very defirable eflefts, both in regard to our body, mind, and outward eftate. By the fame experience, it is alfo found, that exorbitant defires, if freely gratified, will be followed by mifery and ruin. And why may there not be the fame connexion between the habits formed here, and our condition hereafter ? Why may SeRM. XV.] PERSONAL HOLINESS, tf^ may not heaven be the neceffary coilfequence of holinefs and evangelical obedience ? And why may not the mifery denounced in the gofpel be the natural fruit of a difordered ftatc of mind, of evil affections, irregular and perverfe habits ? Is it not reafonable to fuppofe that our future condition will be good or bad, according to certain fixed laws of nature ? The poet has faid, and I firmly believe the fentimenf^ " The mind is in its own place, and in itfelf, " Can make a heaven of hell, a hell of heaven*" It is beyond all difpute clear in my mind, that heaven is the natural effedl of a religious life. The joys and raptures, which are to rife up in the foul, and prevail through eternal ages, mufl be the divine fruit of confirmed good habits. Thefe are the heav- enly feed, from whence will grow up pleafures with- out allay, and blifs that will never end. We are at prefent like plants in a nurfery ; and when fit for it, we Ihall be tranfplanted to the paradife of God. But we mufl: grow, our flate muft be firm and healthy, before fuch a diftinguifhed honour will be conferred upon us. But as our future heaven, fo will our expelled hell be of our own making. Vice and mifery are as clofely connected as virtue and happinefs. Cer- tain pradices will neceffarily produce thofe tremen- dous evils, which are reprefented as the future por- tion of the wicked. As obvioufly as bodily pains are the confequences of intemperance, poverty of diffipation, or death of a dofe of poifon, fo obvioufly and naturally will future tribulation and anguifh be the refult of an ill-fpent life. Vice is the feed of mifery. And in proportion as it prevails in the foul, will be its dreadful fruits hereafter. Hence we may lyG THE NECESSITY OF [SeRM. XV. may be faid, in every wicked adiorij to be fowing one feed of future wretchednefs. And if thofe aclions multiply, what can we expect, but fuch a feries of calamities as no human tongue can defcribe. Were heaven a place, rather than a particular ftate of mind, it would ftiii follow, that a wicked man mull be miferable. What fatisfaftion could a fpirit- ual enjoyment afford to a fenfual mind ? " What," fays an ingenious writer, " what delight would it be " to the fwine to be wrapt in line linen, and laid in *' odours ? His fenfes are not gratified by any fuch " delicacies, nor would he feel any thing befide the " torment of being with-held from the mire. And " as little complacency would a brutifli foul find in " thofe purer and refined pleafures, which can only '' upbraid, not fatisfy him. So that could we, by " an impoflible fuppofition, fancy fuch an one alTum- *' ed to thofe fruitions, his pleafure furely would be *' as little as his preparation for it was. Thofe eyes, " which have continually beheld vanity, would be " dazzled, not delighted with the beatific vifion ; *' neither could that tongue, which had accuftomed " itfelf only to oaths and blafphemies, find harmony " or mufic in hallelujahs. It is the peculiar privilege " of the pure in heart that they fhali fee God. And " if any others could fo invade this their inclofure, " as to take heaven by violence, it furely would be '' a joylefs polTellion to thefe men, and only place " them in a condition to which they have the great- " eft averfion. So that holinefs is neceffary, not only " to put us in poffeflion, but alfo to render us capa- " ble of future blifs." Admitting the truth of thefe obfervations, (and I fee not how it can be called in queftion) the doc- trine in the text will be inconteftably eftabliflied. " Without SeRM. XV. j PERSONAL HOLINESS. 1 77 ''Without holinefs, no man can fee the Lord.** That is, unlefs a man be capable of enjoying the de- lights of heaven, he muft not exped an admiilion to that ftate of blelfednefs. If his nature be depraved and degraded, he muft anticipate the natural confe- quence of moral diforder. There can be no heaven to a being, who has unfitted himfelf for thofe imma- terial felicities, which conftitute the reward of vir- tue. But if we have wifely improved our moral powers ; if, under the influence of the gofpel, we have become good Chriftians, heaven, with all its joys, will grow out of our obedience. We muft be happy in the fame degree in which we are holy. And if our path ihine brighter and brighter, our bleffednefs will be improving through all eternity. Having thus confidered the doctrine in the text, I Ihall endeavour to Ihow, firft, what does not, then, what does follow by natural confequence. And, in regard to the former, you will take particular notice, that the eftablifhed connexion between holinefs and happinefs does not militate with the great evangelical dodrine of falvation by grace. Some may be ready to fay, if habits of virtue muft be formed before we can fee the Lord, and if our future blifs will be the natural fruit of our prefent obedience, does not this render our falvation the reward of our good works ? Upon this fuppolition, do we not purchafe heaven ? Is not the reward of debt, and the death of Chrift a vain thing ? I anfwer, no. God forbid that fuch a conclufion fliould be drawn from any thing advanced upon the nature of chriftian holinefs, and its connex- ion with our falvation. The truth is, our exiftence, our rational and moral powers, our capacity for re- ligion, the means which God has afforded to aid us in becoming religious- a refurreclion from the grave, ■ Y an4 178 THE NECESSITY OF [SeRM. XV. and the provifion made for our eternal welfare, arc all to be afcribed to the rich, unmerited grace oi God. The author of our being v\^as under no obli- gation to make us. He was under no obligation to render us fuperior to the beafls of the field, or the fowls of heaven. When formed with a capacity for a religion, God was not obliged in juftice to fend his fon to inftrucl us, to die for us, and much lefs, to bring life and immortality to light. No perfection in the divine nature demanded of God our continu- ance beyond this life. Had God, for the firfl; lin, cut us off ; had he left all mankind to perifii forever in the grave, he had done them no wrong. Even after a life of the moft exemplary obedience, independent of the divine promife, we have no juft claim of any reward. Is it not, therefore, of grace,, that, upon any condition, we may hope to fee God ? Is it not of grace, that a faviour was provided to inilrucb us, and die for us ? Is not our refurreftion the elTeft of grace ? And m^y we not afcribe it wholly to the rich grace and overflowing bounty of God, that the confequences of holinefs are extended beyond this ftate ;. and that the habits, here acquired, may be ta us a fource of joy, unfpeakable and full of glory 1 Surely, grace appears in every ftep : and it will re- main an eternal truth, that by grace are we faved through Chrift, notwithflanding purity of heart, and holinefs of life, may be a pre-requifite to our feeing God. You will not, therefore, from any thing faid,. undervalue the grace of God, or fuppofe the everlall- ingjoys of heaven no more than an adequate reward of your obedience. For it is very conceivable, that holinefs fliould qualify us for heaven, without being the meritorious ground of our falvation. Having fliown what does ?iot, I fhall now endeav- our SeRM. XV. 3 PERSONAX- HOLINESS. ly^ our to fhow what does follow, by neceflliry confe- quence, from the point I have undertaken to eflab- Hfh. And, firft, if ivthout hoUnefs no man can' fee the Lord, It is evident, that faith, unattended with works, will not juftify us at a future day, A "cold affent to the gofpel can be of no poffible advantage-. The devils believe, yet we do not find that it miti- gates their fufferings : nor will it foften our future' doom, unlefs our faith work by love, purify the heart, and produce habits of evangelical goodnefs. The reafon why we are commanded to believe, is,- that we may have within us a conftant fpring of vir- tuous action. Good works are the proper fruit of a cordial affent to the gofpel. Thefe works, often re- peated, terminate in habits of holinefs j and holinefs, we have already feen, qualifies us for the kingdom and joys of heaven. It follows, therefore, that a dead, inoperative faith, will lay no foundation for the life and happinefs to come. Though every arti- cle of Chriftianity be admitted as an undeniable truth, yet this will profit us nothing, unlefs by works our faith be made perfect. Secondly— We learn from the fubje<5l:, to which we have been attending, not only the inefficacy of a dead faith, but alfo the infufiiciency of repentance, confidered as a fi^mple act. Many perfons, who now live in fin, expert to repent before they die. They flatter themfelves, that they Ihall have fo much warn- ing of their approaching diffolution, as to have time to afk forgivenefs, and to exprefs their extreme for- row for what they have done. Upon this prefump- tion, they go on, adding iniquity to tranfgrefllon : and though their whole lives be a courfe of oppofi- tion to the law and authority of God, yet they dread no condemnation, provided they be not denied the privilege of a death-bed repentance. But |5o THE NECESSITY OF [SeRM. XV, But if without holinefs no man can fee the Lord, thefe perfons will find themfetves miferably deluded. Re- pentance is of confe(^uence no farther than as it pro- duces reformation, " The wicked man, when he turns from the wickednefs which he hath committed, and doth that which is lawful and right, will fave his foul alive." But no fuch confequence will follow, unlefs there be fruits meet for repentance. It is the moral effccl of godly forrow upon our temper and actions, that renders it a fubjed of evangelical exhor- tation. If repentance be produdive of newnefs of life, and new obedience, then it will ijifurc the divinp forgivenefs : but if we live without God, and walk according to Xho. courfe of this world, till upon the verge of eternity, we may rely, that God will not be appeafed by a mere profelllon of forrow. At fuch an awful moment, forrow is an act of neceffity : it cannot, therefore, either entitle us to happinefs, or qualify us for it, THiRDLY--T:From the doctrine in the text, we learn alfo the infufficiency of prayer, the ftudy of God's holy word, an attendance on the communion, and all other religious obfervances, when ultimately relied on, as complete difcharge of our duty. There are perfons in the world, who, if they have obferved the ftated tinges of prayer, think they have done all required of them. T'he mere labour of the lips; comprehends their whole fyftem of religious duty. Others read a portion of fcripture morning and evening, and there ends their religion. Others go to the communion ; but they confider it as a charm j or, to fay the leaft, its moral effeds upon the heart and life never enter their thoughts at the time of its celebration. They think they have done ail required of them, if they have received the elements after the (Qiiftomary I SeRM. XV.l PERSONAL H0LINESS hr; -'These obfervations deferve the ferious attention of all, who refpect the religion of Jefus ; and believe it to be divine. They cannot ftand acquitted to their own confciences, unlefs they do whatfoever the Sa- viour has commanded. But is it not his command, that they who are convinced of his miflion into this world, fliould publifh their conviction ? Has he not enjoined a confeffion of his religion in the ftrongeft pdffible terms ? Has he riot declared, that a refufal will be attended with the moft ihameful confequ'en- ces ? What prefumption then is it, to live in contin- ual neglect of a duty, which is fo folemnly enjoined j and which the Saviour of men has made the teftof dtir affection for himi and the condition of his fu- ture approbation. ' . ::r; i - l ; -'iDo yoij' unfeignedly believe that Chrift was font fi'om God, to' recover the human kind to the know- ledge and pradice of virtue ? Do you believe that his religion is a divine inftitution ? Do you aifent: to the perfeftlon of his example ? Then openly con- fefs your admiration of the Saviour, and your be- lief of the gofpel : and glory in a fyftem of faith and praftice, fo worthy of God, and fo conducive to the moral imipf ovement of your nature. Let the profeflions of yoiir lips be verified by the tenor of youf practice. Then will you have boldnefs in the day of the Lord. That favioui-, whom you have confefled, will proclaim your fidelity, and conduct y-6u to the kingdom of his father. SeRM. XVIII. j OBSERVATION, &c. 10$ Sermon xviii. On the Obfervation of the Lord's-day. Revelation i. io. " I WAS IN THE SPIRIT ON THE LORI^'S-DAY." IT was a fpecial injuncftion on the ancient people of God J to remember the fabbath-day ; and to keep it holy. The reafon for diflinguiihing this day fr6m all others, is affigne4 in the following words s "For. in fix days, Jehovah made heayfen and eafth, the fea, and all that in them is, and refted thie feventh day: wherefore, the Lord bleiled the fabbath-day, and hallowed it.'* In qbedience to this divine com-^^ mand^. the people abftalned from all manner j-ofwotit on that day ; and they permitted theii^ fefvants^and cattle to enjoy a temporary repofe. The mQre C0«- fcientious Jevvs continued, in this fnanner^ topbferY^ the fabbath, even to thegofpel age. , They fufpende^dt their ordinary labours ; and, for their mutual iitl? provement, they affembled in fynagogues, where feled: portions of the lav.: were read and explained* Our bleffed Saviour himfelf conformed to this prac- tice. Hence, we often read of his vifits to the fyna- gogue, and.of the admirable leffons of wiiUom ^aad piety which proceeded from his lips. wj i rxrv After his refurreftion, the lirft day of the week began to comniand the reverence of' ihi^ followers^ becaufe, on that day, he arofe from the grave j and becaufe, on that day. In preferencie to any other, he more than once appeared to his difciples. Thus we :uto read (iO$ OBSERVATION OTf [SeRM. XVUI. read in the facred hiftory of our Saviour, " the fame day, at evening, being the Jirji day of the week, when tlie doors were fliut, where the difciples were affembled, came Jefus, and flood in the midft, and faith unto them, peace be unto you." After the revolution of another week, the difciples received another vilit from their divine mailer ; and were honoured with the fame benedidion. His rifing and appearing on the iirft d^y would, therefore, naturally excite a religious refpecl for it ; and would lead the Gentile converts at leaft .to" obferve it aS their fab- bath, ■•> ijuj. : VjcJj- : .;:.^.>iji i^n., ■;.';.;....,;..: oj JjO.'^j Jl Tnksk, :'ho#ever, are "lYOt- the only'" argtiinents which can be offered in vindication of the Lord's- day. The apoflles, who were divinely infpired, con- fecrated that day to public worfhip, religious infiruc- tiori, and chriflian commu'niori. We may, therefore, conclude, that: they had the approbation of Chrifl, who was prefent with them by means of the holy ipirit ; and who really taught them what they fhould f|>eak, and how they fhould conduct. As to the Jeu'ifh converts, they were allowed to keep both the feventh and the firfl day : but the duty of the Gen- tile converts was" dearly prefcribed by the practice of the apoflles. The example of men in their ex- traordinary circumftances ; men who were fuper- naturally enlightened ; men who were ambaffadors of the Son of God ; the example of fuch men muft be equivalent to any formal command. •■ That it was thus viewed by fucceeding Chriflians, is moil certain ; for it would otherwife be impoflible- - to account for; the general obfervance of the Lord's- day. ; To fuch as are imprelTed with thefe fa^ls, the fol- lowing exhortation will not feem an unreafonable >•.;": abridgment \ Serm. XVIIL] the lorD'*s-day, 207 abridgment of chriftian liberty. Remember the Lord's-day to keep it holy. In it, thou jQialt do no unneceffary work ; but, abftaining from dillrading cares, and diffipating pleafures, thou flialt call up to view the Saviour of the world ; Ihalt attend to the counfels of his religion ; llialt render public homage, in his name, to the Supreme Ruler of the univerfe ; and fhalt perform the more private offices of devo- tion. For on that day, the author of our -falvation rofe from the grave ; and brought life and immor- tality to light. On that memorable day, he con- founded his enemies, and gave everlailing confola- tion to his friends. On that glorious day, he proved himfelf to be the Son of God with power ; confirmed his divine religion ; obviated every objedlion to his charadler ; in a manner, abolilhed death ; became the firft fruits of all who fleep ; and laid a certain foundation for the conqueft of all his enemies, and for the introduction of that glorious period, when God will be all in all ? A day, confecrated to the pious recolledion of fo great a perfonage, fo great a work, and to fuch honourable fervices, ought not furely to be confounded with others. Cold muft be that heart, which cannot be delighted by reflec- tions and duties proper to fuch a feafon. Barren muft be that underftanding, which rather endures, than enjoys the chriftian fabbath. " This is the day which the Lord hath honoured, let us rejoice and be glad therein,'* feems to be the natural language of piety and gratitude. And it will be our language, as long as we have hearts to feel, and minds to be entertained. The words, which I have chofen as a theme of difcourfe, were uttered by the venerable chriftian prophet, who was baniflied to the ille of Patmos. To 20S OBSERVATION* OF [SeRM. XVIIL To fweeten his folitude, the blefled Jefus condefcend- ed to reveal to him many future, but highly intereft- ing events. As a prelude to thefe difcoveries, the apoftle was, in an extraordinary manner, filled with the holy fpirit. The time of this illumination was the Lord's-day. A defcription of his folitude, of his peculiar ftate of mind, of the objects feen, and the voices heard, we have in the chapter, whence I have taken the text. I fliall not detain you with them ; but, accommodating the words of the holy prophet to the prefent age, I fliall endeavour to illuf- trate, and recommend the fpirit becoming the Lord*s-day. After the afcenlion of our divine Lord, there were extraordinary communications of the fpirit* Thefe, however, ceafed, when Chriftianity had gain- ed fo many conquefts in the world, as to be able to fupport itfelf by its own intrinfic excellence, and by the external evidence with which it was accom- panied. Since that time, there have been no fuper- natural operations of the fpirit, though fome enthu- iiafts have imagined that they had experienced fuch operations. That we, therefore, fliould be in the fpirit on the Lord*s-day, in that fublime fenfe, in which the words were ufed by the apoftle, is not to be expecled. Still there is a fpirit which we fliould carefully cherifli ; and with whicli we fliould be filled on the chriftian fabbath : and what that is, it fliall be my endeavour to afcertain. A spirit of true piety and fervent devotion fliould warm and anim.ate every Chriftian on the Lord's- day. At that facred and delightful feafon, his thoughts fliould be called off from other objefts ; and fliould be direcled towards God, and our duty ; the Saviour, and the everlafting bleflings purchafed by Serm. XVIII.J l-HE lord's-day. 209 by him. I would not, however, be underftood, that fuch prous refleclions fliould be peculiar to that day, which is more immediately claimed by religion. It is the fatal miftake of fome perfons, to confine all their ferioufnefs to the fabbath. With a more than Jewifti rigour, they keep holy time j whilft, at other times, God is not in all their thoughts. Such con- duct is difedlly oppofed to the genius of the gofpel ; and it is very injurious in its tendency. It makes religion a burden, particularly to young perfons ; and it creates prejudices againft it, which, perhaps, may never be fubdued. Nor is that all : they, who over- do in fome things, are apt to be deficient in others. Hence, the ftrict obfervance of all the moral duties has not diftinguiftied every one, who has aimed at keeping a Jewifh, rather than a Chriftian fabbath. According to the true principles of the gofpel, every day ihould witnefs the devotion of thofe, who profefs themfelves Chriftians. A good man fliould be habitually pious. He fliould feel the influence of his religion, as well on days of labour, as days of reft ; as well when he makes a bargain, as when he makes a prayer. The fpirit of the gofpel fliould ac- tuate him at all times ; fliould dired his converfation always, and regulate his whole behaviour. They, who have their feafons of devotion, and their fea- fons of levity and folly ; their feafons, in which they honour God, and feafons, in w^iich they fet his au- thority at defiance ; feafons, in which the befl: prin- ciples are profefled, and thofe in which very unfuit- able things are praftifed j perfons of this defcription have not any religion, which will avail them at a future day. They may flatter themfelves, that they are wife for both worlds : but whatever they may fecure here, they will lofe the portion offered them hereafter. C c Tt 2IO OBSERVATION OF [SeRM. XVIII. It Ihould, then, be the aim of a Chriftian, to be tiniformly virtuous, and habitually devout. The fpirit of his religion Hiould have a conftant and pre- dominant influence : ftill this influence fhould be moft vifible on the Lord's-day. Excufed from the calls of bufinefs, and under no neceflity of yielding to thofe of pleafure, a difciple of Jefus fliouid awaken the fpirit of the gofpel ; and fhould difplay that di- vine fpirit, if not more lincerely, yet more vifibly, than at other feafons. Amid the cares of this world, and the dillraclions of buiinefs, the reftraints of re- ligion may be felt. But there mufl: be a fufpenlion of labour and amufements, in order that the fpirit of true piety may £how itfelf by ads of devotion. The fpirit proper to the Lord's-^day may, there- fore, be defined, a fpirit of ferioufnefs, a fpirit favour- able to meditation, a fpirit inclining to private, do- mcftic, and focial worfliip 5 a fpirit propitious to the receiving and communicating of religious inftrudlion ^ a fpirit of the warmefl gratitude for the great falva- tion revealed in the gofpel. This is the true chriftian fpirit ; and with this, every one fhould be filled, who feels himfelf under any obligations to God j or enter- tains a proper refped for the Saviour. But as the operation of the fpirit will, in the bell manner, illuftrate the nature of it, I will endeavour to fiiow what proofs it will give of its real exiftence on the Lord's-day., And, if a man be in the fpirit on that holy day, he will remember the fpecial de- fign of it, and will keep it holy. He will confcien- tioufly abftain from buiinefs, and from recreations, which are lawful at all other times. This, I fliould imagine, any good citizen would do from thofe prin- ciples which conftitute a good citizen, namely, a zeal for public order, and a reverence for the laws of fockty. SeRM. XVIII.] THE LORD's-DAY. ftll foclety. Surely, it is no light offence to tranfgrefs the laws of man, when thofe laws are the voice of the people, cxpreffcd by perfons of their own ap- pointment. In other cafes, the force of this argu- ment would be admitted : why not, then, where morality and religion are concerned ? Political confiderations are not, however, thofe t-o which I would call your attention. A fpirit of true piety is the fpring of action now under exam- ination. And I repeat it, they who are in this fpirit, will not confume the Lord's-day in idlenefs ; will not profane it by riotous pleafures ; will not give it to company ; will not devote it to bufmefs of any kind, even to fuch as may be tranfafted within their own walls. To be in the fpirit, is to have a confcience in religious concerns ; and to be reftrained by princi- ple from fuch abufes as I have now mentioned. One proof, therefore, that the fpirit of piety is in exercifc, is a refervation of the Lord's-day as a feafon of reft. But this is not all : a man who poffeifes the true fpirit of his religion, will employ a portion of facred time in the private offices of devotion, in confulting the volume of infpiration, in perufing fuch works as unfold the principles, enforce the duties, or con- firm the evidence of Chriftianity. The fabbath pre- fenting a favourable opportunity for reading, medi- tation, and inquiry, it will be mofl welcome to thofe, who do not feel too wife to learn, nor too good to need any further improvement. They, who are con- fcious of the imperfection of their character, will avail themfelves of fuch a feafon for gaining religious knowledge ; and will think no time better fpent than that which is confecrated to facred ftudies. If, then, you are in the fpirit on the Lord*s-day, you will referve a part of that day for confulting the word 51 Hi OBSERVATION OF [SeRM. XVII|, word of God, in order that you may revive fe-. rious impreffions ; and that you may be excited to every good work. Earneftly deilrous to increafe in the knowledge, fear, and love of God, your reading will be conducive to this very important objeft : it will be ferious and improving. You will alfo compare your principles and adions, with thofe which have the fandion of the gofpel. And under the influence of a chriftian fpirit, you will privately repair to him, who giveth to all men liberally ; and you will afk of him a bleffing on your fincere endeav- ours to know and perform your duty. The fpirit proper to the Lord*s-day will certainly excite the good delires, and did:ate thofe religious exercifes, which I have now defcribed. Like any other caufe and effecl, they are neceffarily conne(5led. ' FuRTHiiRT-r-The fabbath is a favourable feafon, not only for acquiring, but communicating knowledge. They who have a houfehold to fuperintend, ought, therefore, to referve fome time for the peculiar duties of their ftation. He, who is in the fpirit on the Lord's-day, will make this refervation. He will em* brace fo inviting an opportunity to inftruct thofe whom God has committed to his care ; and who look up to him for inftru6lion and example. Agree* ably to his folemn engagements, he will bring them up in the nurture and admonition of the Lord j will acquaint them with the character of their maker, with the favours received from him, and the duties which they owe him ; will introduce them to the Saviour of the world ; will explain his precepts, and propofe his example .; will defcribe his fufferings, and enumerate the blellings derived from his mediation ; ia a word, he will admonifh, exhort, encourage, and ^itiploy every saeafure which religion will fanction, for SeRM. XVIII.3 THE LORp's-DAYv . filj for their moral improvement. In this facred place, many have called God to witnefs, that they would ^ft this faithful and benevolent part towards thofe whom he had given them. Oo. the Lord's-day, this promife fliould recur to their minds. Compaffion to their houfehold Ihould enforce it. Nor will their duty be a burden, if they have the fpirit of religion. That moft excellent fpirit will enable them to draw the higheft pleafure from their honourable labours to difFufe chriftian knowledge ; and they will experience no greater joy, than vv^hen teaching the fublime art of growing in favour both with God and man. The operations of that fpirit, in which we (hould all be on the Lord's-day, are not, however, confined to the bofom or the family of a good man. As that day is fet apart for public worfhip, and public in- ftru«^ion, the fpirit proper to it, will manifeft itfelf in the houfe of God. He, who is led by it, will be conducted to the fanciuary ; and the man, who is filled with it, will aiTift in its awful folemmities. The fpirit, becoming the chriftian fabbath, will reprefs all wandering's of the mind ; will exclude all vain thoughts ; and will render prayer, confeflicn, and praife, the work, not of the perfon officiating only, but of all who are infpired with it. It will make that a focial aci, which is too generally viewed in a different light. There cannot be a greater, though^ I fear, there is not a more prevailing miftake, than that the prayers, uttered from this place, are the work of the minifter, not of the congregation. My friends, we affemble in this place for focial wor- flijp ; to render our united homage to the Moft High ; to perform an ad of religion, not in our in- dividual capacity, but as a fpiritual body. Whoever reflects, will perceive, that this is the deiign of our ftated SI4 OBSERVATION OF [SeRM. XVIII. ftated vifits to the houfe of prayer. If, then, we have the true fpirit of prayer, we fliall all bear our part in it. We Ihall not merely attend to the peti- tions offered ; but they will be our petitions. Though, to avoid confufion, the voice be one, yet the praifes and thankfgivings will be thofe of many. In every office of devotion, the fpirit becoming this day, and this place, will produce one heart and one foul. Finally — To be in that peculiar ftate of mind, which has been defcribed in this difcourfe, is to be difpofed to hear, with attention, the truths and counfels of religion, the public difpenfation of which is one of the duties affigned to the Lord*s-day. — They, who have the true fpirit of Chriftians, will be fwift to hear, flow to condemn, and impartial to ap- ply. They will not repair to the houfe of God, as they would go to a theatre ; to be entertained for the moment ; to obferve the peculiar manner of the performer, and to have an opportunity to criticife. Views and expectations of fo inferior a nature, will never enter their minds, who are in the fpirit ; and who know the value of facred time. They will vilit the temple of the great God, not as fpeclators, but as worfhippers ; not to obferve how a difcourfe is delivered, but what doctrine it explains, or what duty it inculcates ; not for temporary entertain- ment, but for real and lafting improvement. Any peculiarity of voice or gefture, or any deficiency in the graces of elocution, will be eafily excufed by thofe, whofe great concern it is, to be encouraged, reproved, and inftrufted in righteoufnefs. Their minds will be open only to ferious impreffions. And the conviftion, that fomething ufeful may be derived from the word of exhortation, will always excite an attention, and a ferioufnefs, becoming the houfe of God; SeRM. XVIIIO THB LORD's-DAY. 21^ God ; and indifpenfable in thofe, who profefs to worfhip in fpirit and in truth. The privilege of the Lord*s-day, and the fpirit becoming that day, have, I prefume, been fufficiently explained to (how the value of the one, and the im- portance of the other. In what degree we pollefs the fpirit of devotion, is a point not to be overlook- ed, nor even to be difmiflcd, with a flight exami- nation. Do we anticipate the Lord's-day with un- feigned pleafure ? Do we, not from mere policy, but from principle, abftain from labour, and vain amufe- ments ? Do we have the fabbath to ourfelves, ex- cufing ourfelves from thofe focial entertainments, which our circumftances might fupport ; and which our ftation in fociety may feem to require ? Do we religioufly perform thofe afts of devotion, which become a well-ordered family ? Do v/e endeavour to revive old impreflions, and to gain new inform- ation from the infpired volume j and are we as care- ful to communicate, as to acquire the knowledge of our duty ? The pfalmift exclaims, " I was glad, when they faid unto me, let us go to the houfe of the Lord." Did we ever experience the exultation of mind, which produced this declaration ? Do we, when in this place, feel as though we were in the prefence of the eternal God ; and do we unfeignedly unite in the prayers and fupplications, interceffions and praifes, which are addrelTed to the Deity ? Do we feel as though we were honouring God, and im- ploring his favour ? Are we attentive to the word preached, as a leffon of facred inftruclion, which is to be treafured up in our hearts j which is to be review- ed, when we return to our refpeclive homes j and which is to make us wifer and better through life ? Applying thefe queries to this very day, can we an- fwcr 21^ DUTY TO i>RAY [[SeRM. Xl^. fwer them in the affirmative ? Does the review of this day, the manner in which it has been fpent, the courfe of our reading and converfation, and the em- ployment of our thoughts during divine fervice, give us pleafure or pain ? I prefume, we muft all be dif- fatisfied with ourfelves, when we compare our con- du6fc and our duty. As we muft anfwer at the bar of God for all our privileges, let it be our concern, that the Lord's-day, that moft valuable privilege, be not profaned or neg- lected. By ferious meditation, let the true fpirit of that day be awakened in our bofoms : then will the fancluary be frequented ; and the fervices of it be cheerfully attended. " Whatever we do, we fhall do heartily, as unto the Lord, and not unto men.** A rational and fervent devotion will unite with juftice and benevolence to adorn our charafter : and we fhall be prepared for that everlafting fabbath, which remaineth for the people of God. )ennon xix. Duty of the Afflifled to pray. James v. 13. ** IS ANY AMONG YOU AFFLICTED ? LET HIM PRAY." THAT the gofpel fuits its inftrucflions to every condition and circumftance of human life, i3 one of its higheft recommendations. Whether a man be high or low, rich or poor, in profperity or adverfitv. SeRM. XIX.] IN AFFLICTION, 217 adverfity, he may find his duty clearly revealed in the facred pages. In particular, does the gofpel fur- nifh confolation to the children of diftrefs ; and point out the meafures which are to be taken, when the burden of affliction preffes with uncommon weight. To raife our fpirits, it reveals a bleffed im- mortality ; and to employ our thoughts, it fets be- fore us a God, and an over-ruling providence ; and direds us to maintain an intercourfe with him in the duty of prayer. Such is the falutary and ex- cellent counfel, which we find in the text. " Is any among you afflided ? let him pray.** Thefe are the words of James : and they were addrefled to the chriftian world, at a time, when the religion of Jefus laboured under great difcouragements ; and when, of all men, his difciples were the moft miferable. My defign, in the following difcourfe, is to con- fi.der the exhortation in the text j and to fliow the advantages of obferving it, as an invariable rule, in all feafons of adverfity. First — Are any among you afflided ? Perhaps this quefi:ion could at no time be propofed, when fome might not, and with great truth, anfwer in the affirmative. Even in feafons of general profperity, there are individuals, whofe hearts are in heavinefs. Many afflictions are of fuch a nature, that it would be neither policy nor wifdom to expofe them to the world. Many of our cares and perplexities could not be revealed, without increafing the evil. And there are many others, which ought to be veiled from the public eye, becaufe they do not concern fo- ciety ; and becaufe, if known, they might provoke the contempt of the World, rather than its compaf- fion. We are not, therefore, to fuppofe, that thofe only are miferable, who openly complain. There are D d many 2l8 DUTY TO PRAY [SeRM. XIX. many fons and daughters of affliction, who pafs through life unknown and unpitied. And their for- rows are not the lefs real, for being confined to their own bofoms. Our Saviour has faid, " in this world, ye fhall have tribulation." Nor did his facred lips ever utter a more juft remark. His own difciples had their pe- culiar troubles. And mankind, univerfally, have their vexations and trials. Something occurs in the life of every man, to fliow him, that this is a ftate of difcipline, not of enjoyment. The unkindneffes re- ceived from the world, the lofs of fubftance, the lofs of health, and the lofs of friends, bear an invariable teftimony to this truth. And if to thefe private evils, we add the public calamities, to which all na- tions are liable, we cannot doubt the vanity and im- perfedion of the prefent ftate. Every day furnilhes new proofs, that pure and uninterrupted happinefs, in this world, is not the appointment of God. So far from it, days of profperity and adverlity are the di- vine allotment. And God has fet the one over againft the other, in order that the moral ends of our creation may be fecured. What proportion the miferies of life bear to its blefflngs, I would not undertake to determine. Some have infifted, that the balance is in favour of good. And others maintain, that taking mankind at large, they fuiFer more than they enjoy. The experience of every one muft, in this cafe, guide his decifions. Leaving out thofe evils, which we fooliflily, unnecef- farily, and perverfely bring on ourfelves, we can have no doubt, that thofe, which remain, are few in num- ber, compared with our bleffings. In judging of the divine allotments, we ought not, therefore, to take into the account, the fruits of our own folly. And making SeRM. XIX.] IN AFFLICTION. 2 1 9 making this deduction, we fliall. not hefitate to ac- knowledge, that " the Lord is good to all ; and that his tender mercies are over all his works/' But as there are troubles, which are unavoidable ; and which take place in confequence of the general laws, by which the world is governed, I proceed to inquire, fecondly, how we are to conduct, when vifit- cd with thofe troubles. And the counfel of the apoftle is, that, when afflided, we fhould devoutly and earneftly pray. The great God is the difpofer of all events. Though invihble, he is univerfally pref- cnt. And thousrh we do not difcern the hand which chaftens, yet we can have no doubt of his agency, as well in the judgments inflided on us, as in bleffings beftowed. In the lacred fcriptures, God aflerts his agency, in the diftribution of that good and evil, which exift in the world. " I form the light, and I create darknefs," is his own exalted language. And it may be obferved, that in their moft intenfe fuffer- ings, the good men, whofe afflidions are recorded in the facred volume, acknowledge the providence of God. To him, therefore, our prayers fhould be addrefled in feafons of adverfity. We fhould repair to him, as the righteous governor of the world. And we fliould approach him with a perfect confidence in his difpofition to hear, and his ability to afford us relief. In the name, and through the mediation of Chrift, we fliould offer up our fupplications. And having exprefled our defires with a becoming mod- efty, we fliould commit ourfelves to the fupreme dif- pofer of all things, either to continue, to mitigate, or to remove our forrows, as his own infinite wif- dom ftiall direct. This is the indifpenfable duty of all, who are in affliction. This is alfo their privilege. Nor 220 DUTY TO PRAY [SerM. XIX. Nor is it poffible to defcribe the lofs which they fuf- tain, who, when afflicled, negled the offices of devo- tion, and refufe its comforts. But it may be of importance to determine, for what particular mercies we ought to pray, when in circumftances of diftrefs. And it appears to me, that of whatever nature our troubles may be, it i3 perfectly juftifiable to pray for relief. If on the bed of iicknefs, we may pray for health : if tortured with pains, me may pray for eafe : if diftrelTed with want, we may pray for all needful fupplies : if in | perfonal danger, we may pray for proted:ion : if our ' mifery arifes from the ill ufage of the world, we may pray for juftice : if threatened with the lofs of any near relatives or friends, we may pray for the continuance of their lives : and if actually viiited with this calamity, we may pray that the painful re- membrance of our lofs may be effaced ; that all tears may be wiped from our eyes ;. that our mourn- ing may be turned into joy j and our complaints to praife. That we are authorifed to addrcfs God in this flrain, and earneftly to implore the removal of our troubles, are points which cannot be difputed. The propriety of fuch requefts may be inferred from the delires, which God has implanted in us. When the clouds of adverfity gather over us, it is impoffible not to wifh to fee them difperfed. When preffed down with aiHiction, it is impoffible not to delirc that the burden fliould be removed. An averiion to evil, and the love of happineis, are an original part of our conftitution. Nature, therefore, teaches us, in times of diftrefs, to pray for a period to our miferies. Nor. are the dictates of nature contradicted by the voice of divine revelation. When afflided, we are pot merely permitted, but exprefsly commanded, to pray. Serm.XIX.3 in affliction. 221 pray. And in feme of the beft chara(n:ers5 which are propofed to our imitation, v/e have examples of fuch particular requefts as we are now confidering. Our bleffed Saviour had fuch apprehenlions of a cruel and infamous death, that he prayed, if poilible, that the cup might pafs from him. The apoftle Paul intreated the Lord thrice, that he might be delivered from the thorn in his flefli. What particular evil he meant by this expreflion, we are unable to determine : but we know that it was fomething which greatly mortified him. David prayed for the life of a beloved child. And good Hezekiah prayed, that his days might not come to a clofe, at the time predided by the man of God. Are any among you afflicted ? according to the nature of your affliction, you may frame your re- quefts. Have you met with lolTes and difappointments in your worldly concerns ? you may afk of him, who giveth to all liberally, that your loffes may be fo far repaired, as to raife you above a ftate of abject de- pendence. Are your enjoyments difturbed by bodi- ly pains ; and your fears alarmed by the apprehen- fions of death ? you are at liberty to prefer the peti- tion of the pfalmift : " O fpare me, that I may re- cover ftrength, before I go hence, and be no more." Are you anxious for your country, you may pray for its falvation. Do your tears flow for the lofs of fome obje6l, from whom you are feparated by the ftroke of death ? religion does not prohibit the fervent prayer, that the wound may be clofed ; and that you may recover that tranquillity of mind, which is necelTary, as well for a proper difcharge of the duties, as for the enjoyment of life. Comforts and bleffings, which we may innocently delire, we may lawfully alk. But, 222. DUTY TO PRAY [SeRM. XIX. But, fccondly, In affliftion we fhould pray, that, if our forrows be neither mitigated nor removed, we may bear them with a proper temper. In his wife and holy providence, God may not fee fit to grant that immediate relief, which we have earneftly fuppli- cated. To his infinite wifdom, it may appear expe- dient, that our fufferings fhould continue. Though we cannot, yet he may perceive, that our fubjeclion to adverfity will be the means of exalting our vir- tues ; and making us, in all refpecls, wifer and better. There are fecrets in the divine government, which the very angels defire to look into. And as to the meafures of his providence towards the human kind, it is impolTible that minds fo feeble as ours, fhould difcern all the great and benevolent ends, to which they are fubfervient. Our prayers, therefore, fliould be accommodated to this flate of darknefs and uncertainty. With un- feigned confidence in the divine wifdom, we fhould intreat the fupreme difpofer of all events to fupport us under our fufferings ; and to enable us to bear them with patience. We fhould afk of God, to pre- ferve us from all hard thoughts, both of his character and his government. And we fhould moft fervently pray, that whatever evils we may endure, we may never be tempted to charge him foolifhly ; or even to fufped the righteoufnefs of his adminiftrations. Blind, ignorant, and unworthy, fhall we prefume to fay, " What doeft thou ? or why doeft thou thus ?" To deprecate impatience, and to requeft a humble and refigned temper of mind, are, therefore, indif- penfable duties in time of afHiclion. On the bed of ficknefs, we fliould pray that our fpirits may not fmk, nor our patience be exhaufled. Difappointed in our worldly projects, and reduced by loffes, we fhouM SeRM. XIX.] IN AFFLICTION. 2^3 £hould pray that God would preferve us from dif- content with his allotments, from an envious and malicious temper towards thofe, who have not met with our misfortunes *, and from all unlawful mea- fures to retrieve our circumftances. Mifreprefented, defamed, or otherwife injured by our fellow-men, we fhould pray, that if we cannot obtain rcdrefs, we may abftain from revenge. And when deprived of our earthly connexions, if we cannot forget the lofs, we fliould pray that we may bear it with that great- nefs of mind, which Chriftianity recommends. Such addreffes to the fupreme majefty of heaven and earth, become both our religious charadler and our flation. They difcover a proper fenfe of our wants ; and they exprefs a pious confidence in his wifdom and benevo- lence, who orders all events, whether merciful or afilidive. The divine author of our religion was a pattern of patience and refignation. He prayed, that if pof^ iible, the cup might pafs from him ; but he immedi- ately added, " not my will, but thine be done." And with the fame relignation to the will of God, fliould we fupplicate relief. To our prayers, we fhould al- ways fubjoin our confent, that God fhould difpofe of us according to his pleafure : for we muft be per- fuaded, that infinite wifdom cannot err j and that infinite goodnefs cannot do wrong. Thirdly — In afilidion, we fhould pray, not merely that our forrows may be endured with pa- tience, but that they may bring forth in us the peace- able fruits of righteoufnefs. It is moft certain, that God afilids us for wife and good ends. He always acls with defign : and his defigns, in the judgments brought on his creatures, are worthy of his infinite benevolence. Hence we read, " for whom the Lord loveth. S24 DUTY TO PRAY [SeRM. XIX. lovethjhe chafteneth ; and fcourgeth every fon whom he receiveth." And again : " We have had fathers of the flefh, which corrected us, and we gave them reverence ; fliall we not much rather be in fubjedion to the father of fpirits, and live ? For they verily, for a few days, chaftened us for their pleafure ; but he for our profit, that we might be partakers of his holinefs." God is our father : and it is his benevo- lent intention to form us to the character of obedi- ent children. Sometimes, mercies, and at other times, judgments, are therefore employed to accom* plifh this objeft. For thefe reafons, we fliould fervently pray, in time of affliction, that our troubles may be the means of our fpiritual improvement. We fhould pray, that our pains of body, and perplexities of mind, might wean us from this world ; and excite us to look for a better. We Ihould pray, that the lofs of our worldly fubftance might lead us to withdraw our confidence from all earthly treafures ; and to fix our hopes on a more durable inheritance. And we fhould pray, that the death of our friends might difpofe us to reflect on our own mortality ; and to prepare for it by a life of fobriety, righteoufnefs, and piety. As we muft die ; and as God only knows how foon our change may take place, we cannot be too earnefi: in our fupplications, that the removal of our friends may lead us to number our days aright, and to apply our hearts to wifdom. We have many faults to be corre<^ed ; and there are many virtues, after which we ought to afpire. But affliflion, however ingrateful for the prefent, may be bleft to both thefe purpofes. It may cure us of an immoderate attachment to our friends, to our honours, to our treafures, to the enjoyments of this Hate, Serm.XIX.] in affliction. 225 ftate, and even to life itfelf. And it may ftrengthen our confidence in the over-ruling providence of God ^ give firmnefs to our minds 5 inflame our zeal ; and increafe our defires of uninterrupted and eternal fe- licity. There is, therefore, fufEcient ground to afk of God thefe fpiritual bleflings. The diftrelTes of life, having a natural tendency to redify our diforders, and to improve our virtues, we ought, in juftice to ourfelves, to make thefe things the fubject of our re- queft. Finally — Are any afflifted, they fhould pray, that In proportion to their fufFerings here, may be their glory and blelTednefs hereafter. The apoftle affures us, that the fufFerings of this prefent ftate are not worthy to be compared with the glory that fhall be revealed. And he expreffes the utmoft confidence, that men, who have met with uncommon trials in this world, and have endured them with patience and fortitude, will receive their compenfation in " a far more exceeding and eternal weight of glory." We are, then, authorized to pray, that our trou- bles may have this glorious and happy termination. Having received our evil things here, we may afk for thofe good things which are to come. And having experienced great tribulation, and wafhed our robes, and made them white in the blood of the Lamb, we may pray, that an entrance may be m.Iniftered to us abundantly into the everlafting kingdom of Chrift ; and that an exalted place, at his right hand, may crown our labours and trials. So w^ill the words of the apoftle be divinely verified in our future condi- tion : " BlefTed is the man that endureth temptation j for when he is tried, he fhall receive the crown of life, which the Lord hath promifed to them that love him." E e I HAvs 226 JBUTY TO PRAY [SiRM. XIX. I HAVE now enumerated the particular favours, which we fliould alk of God in feafons of diftrefs. — And with what gratitude ought we to reflect on this privilege ? What a favour is it, to be permitted to fpread our wants before God ? What a comfort, to know that we may go to him as a father ? What a fupport, to be aflured that he is willing to hear us ; and that he never faid to the moft forlorn of the hu- man fpecies, " feek ye my face in vain.** Permitted, and even invited, by God himfelf, to repair to him in adverfity, let us avail ourfelves of this invaluable privilege. Are any, in this allembly, in circumftan- ces of want ? remember, that the affignment of our condition, in this world, is the work of God; and that an application to him will not be rejeded. If beft for you, he will grant relief : if not, he will give you patience. From prayer, you will unqueftionably derive either a temporal or a fpiritual bleffing. Are any occafionally exercifed with pains and ficknefs ? recoiled in whofe hand our breath is ; and whofe prerogative it is, to kill and to make alive ; and pray that his mercy may reftore, or his grace fupport you. Are any, at this time, lamenting the ravages of death ? call to mind that fovereign providence, without which a fparrow doth not fall to the ground. Con- iider who it is that turneth man to deftrudion ; and teverence the voice which utters thefe words : " Re- turn, ye children of men.** It is a comforting reflec- tion, that adverflty cometh not from the dufl ; and that forrow fpringeth not from the ground. And, as to the removal of our friends by death, what can be more certain than the hand of God, in fo mourn- ful an event ? Let fuch, therefore, as have been more lately viflted with this calamity, call up to view its fove- . , reign SeRM. XIX.] IN AFFLICflON. 227 reigrn author. Confider the character of that bein^* who has appointed the bounds, which we cannot pafs. Dare not to difpute his right to diflblve the neareft connexions of life ; and to deftroy the hope of man. Refolve, with the pfalmift, to be dumb, and to open not your mouths, becaufe it is his doing. But refrain only from murmuring and complaints ; for in prayer, you have liberty to exprefs your defires ; and may be affured, that you will not plead in vain# In the pathetic language of David, addrefs yourfelyes to the great God : " Remove thy ftroke from us, foe we are confumed by the blow of thine hand. Hear our prayer, O Lord, and give ear unto our cry : hold not our peace at our tears ; for we are ftrangers with thee, and fojourners, as all our fathers were.** Imitate the piety, the benevolence, and the pure and undefiled religion, which adorned the perfon, whofe death you now regret. And to your prayers, unite your endeavours to be " followers of thofe, who, through faith and patience, inherit the promifes." As an inexhauftible fource of confolation, reflect on the joys and honours of the heavenly ftate. And apply to yourfelves thofe words of our glorious Re- deemer : " Be of good cheer j I have overcome the world." >mnow ft»i ON CANDOUR. [SeRM. XX. ttmon XX. On Candour. »*fe»®>«»n candgur. 229 all things : another, who had a more fcrupulous con- fcience, prefumed that he was at liberty to eat only herbs. This diverfity of fentiment produced very dit agreeable confequences. The liberal Chriftian look- ed with contempt on his weaker brother. V/hilft, on the other hand, the latter beheld, with indigna- tion, the liberty taken by the former 5 and palled fentence on his indifcriminate ufe of meats, as an offence againft the gofpel. The apoftle informs them both, that they had miftaken the true fpirit of Chriftianity. On the rational believer, he enjoins a benevolent regard to the feelings of others. And he cautions the fcrupulous Chriftian againft ralh cenfur- ing, and invading the province of one, to whom God had committed the judgment of the world. His words are thefe : " Let not him that eateth, defpife him that eateth not : and let not him who eateth not, judge him who eateth : for God hath received him." The text follows, " who art thou that judgeft another man's fervant ? to his own mafter he ftand^ eth or falieth." You perceive, from this reprefentation, that even the firft Chriftians were not free from religious diii. putes. And you cannot but remark, that even fb trifling a circumftance, as the ufe of meats, has been fufficient to difturb the unity of the fpirit ; and, at leaft, to weaken the bands of love. And the fame inconfiftencies have difhonoured the Chriftian char-r after, from the apoftolick age to the prefent time, Chriftians have difputed with each other j have mu^ tually defpifed, hated, and perfecuted, for pointSj which no human mind could comprehend j and which no human authority could decide. Thefe abufes of the moft benevolent religion, that was ever propofed to mankind, have been an unlpeakable injury to 23^ ON CANDOUR. [SeRM. XX. to the caufe. They have filled the chriftlan world with fcandals. They have furniflied weapons to the enemies of the truth : and they have rendered the hiftory of the church one of the moft unpleafing nar- ratives that can be perufed. That we may not repeat the wounds, which Chriftianlty has received, I have made choice of the admonition of the apoftle, as the fubjed: of this dif- courfe. And I fhall endeavour, firft, to explain, and, fecondly, to enforce it, upon all who profefs to wifli well to religion. First — The apoftle inquires, who art thou that judgeft another man's fervant ? We are all fervants of Chrift : and the queftion is, whether judging, in all cafes, is contrary to the gofpel. It is impoffible not to form fome opinion of our fellow-men, when w^e infpe6l their actions. To' think equally well of different characters, when we are thoroughly ac- quainted with them, is not in the power of any dif- cerning perfon. And, leaft of all, can we acquit the man, whofe whole condudl is a difavowal of his pro- feffions. In thefe cafes, we cannot avoid judging. Some fentence we fliall neceffarily pafs in our own minds. For which reafon, the words before us are not to be taken in their moft rigid fenfe. To avoid obfcurity, it may be expedient to fliow what is not prohibited in the text. And we may be certain, that there is nothing criminal in paying fome attention to the anions of others ; and forming fome judgment of their princi- ples and m.otives. Nothing that is abfolutely un- avoidable, can be ^norally wrong. We cannot for- bear to think according to plain evidence : we can- not refift the teftimony of our fenfes ; nor can we contend with adual experience. When we fee men uniformly" SeRM. XX.] ON CANDOUR. 23I uniformly a6l a wicked part ; when we detect them in diftioneft practices ; when we are eye-witnelTes of their immorality, it is impoffible not to form an opin- ion to their difadvantage. We muft condemn them in our hearts. Our opinion we may, indeed, keep to ourfeives : but an unfavourable judgment, in fuch a cafe, will force itfelf on the mind. Further — As we are not in duty bound to think well of a grofsly immoral character, neither are we obliged always to conceal our difapprobation. There are times, when every man of principle ought to bear open teftimony againft wickednefs. It is a falfe del- icacy to be filent, when the honour of God^ the good of fociety, or the credit of our profeffion, may de- mand an explanation of our fentiments. An inde- pendence of charader ftiould be the ambition of every Chriftian. " There is a fear of man that bringeth a fnare." And fometimes that fear impofes filence, to the great prejudice of truth, and to the diflionour of our profeffion. Again — The text does not condemn friendly ad- monition and reproof. So far from being an offence againft chriftian charity, this is one of its genuine fruits. Even under the law, it was exprefsly en- joined : "Thou flialt not hate thy brother in thy heart ; thou fhalt in any wife rebuke thy neighbour, and not fufier fin upon him.'* And it is evidently the defign of the gofpel, that Chriftians ftiould in- fpe^l the condu£l of each other ; that they fliould condemn thofe practices, which injure the common caufe J and admonifli all, who walk unworthily of their religious profeffion. This is an indifpenfable duty. And we bind ourfeives to the faithful dif- charge of it, as often as we commune with each other. Lastly 23* ON CANDOUR. [SeRM. XX. Lastly — The words of the apoftle cannot be in- terpreted as a prohibition of public judgment. It would not be juft reafoning to fay, there is a tribu- nal, before which we muft-all appear ; and a judge, by whofe fentence we muft ftand or fall. Where- fore, let all human adions be referred to that tribu- nal. Society could not exift upon fuch principles. There muft be fuch an order of men as human judges. They are the appointment of God himfelf. And by a faithful difcharge of the duties of their office, the peace of fociety is maintained ; evil-doers are pun- ifhed ; and protection is afforded to fuch as do well. It is plain, therefore, that the powers, exercifed by the judges of the earth, do not fall under the prohi- bition of the gofpel. The pradice, reproved by the apoftle, is evidently that of rafli cenfuring and judging ; that of con- demning our neighbours without being properly ac- quainted vsdth circumftances ; of afcribing their ac- tions to the worft motives ; of vilifying them on ac- count of their principles ; and drawing from them the moft unfavourable confequences. This treatment our Lord experienced, from the time of his firft ap- pearance in public, till he finiftied his life on the crofs. Nothing could exceed the freedoms taken with his facred charader. His words and aftions were watch- ed with a malicious attention. Aad the fcribes and pharifees never failed to affign the worft reafon for every doctrine which he taught ; and every work which he performed. Did he obferve the laws of civility towards publicans and finners, he was then their companion and friend. Did he fpeak of his di- vine million, Ke was then an impoftor. Did he ftyle God his father, he was then a blafphemer. Did he difcourfe on the fubjed of religious freedom, he was then SeRM. XX.] «N CANDOUR. 233 then an enemy to Cefar. Did he exert his miraculous power on any miferable obje and as a perfedly innocent being, he re- ceived the divine approbation by a voice from heaven. If, then, one, with whom the father was pleafed, fufFered without repining, can we, who are objeds of his jufi: difpleafure, fliow an impatient temper ? Ought not the convidion of our guilt to reconcile us to our troubles ? And if Chrifl: endured, with iirmnefs, an accumulation of evils, fliould we not call up all our rcfolution, left we Ihould grow weary and faint in our minds ? The perfedion of his char- ader, and the imperfection of ours, muft enforce this leffon. Further — ^When we confider him, who endured fuch contradidion of finners, we fhould recollect as well the dignity as the innocence of the fufferer. Jefus Chrift is the image of the invifible God. But if fo great a perfonage, when defpifed, hated, re- proached, infulted, and malicioufly perfecuted, was patient and refigned, ought we not to copy his tem- per ? What fays our Saviour himfelf ? " The dif- ciple is not above his mafl:er, nor the fervant above Ills Lord. It is enough for the difciple, that he be as SeRM.XXUJ of CHRIST. t6t as his mafter, and the fervant as his Lord. If they have called the mafter of the houfe Beelzebub, how much more fliall they call them of his houfehold." This reafoning is applicable to all cafes of adverfity. The patience of Chrift, when in a ftate of humilia- tion, Ihould encourage us to endure afili<5lion with firmnefs, and fliould fortify us againft defpair, whether our miferies arife from the paflions of men, or the providence of God. As an application of the fubjed:, it remains to re- commend to all, who refped: the character of Chrift, the fteady contemplation of his example. How can the underftanding be more entertained, or the heart more affeded, than in furveying one, who was a pat- tern of moral excellence ? What is there lovely, praife-worthy, or of good report, which was not ex- emplified by the Son of God ? In whom were ever piety and benevolence, meeknefs and fortitude, pu- rity and juftice, fo glorioufly united ? But, as a pa- tient fufferer, he claims your higheft admiration. Confider, therefore, Chrift as a leader, whom you ought to follow, through trials and difficulties, dan- gers of every kind, and difgrace. Confider his pa- tience when injured, his forbearance when infulted, his refignation, when he had not where to lay his head ; and his firmnefs, when called to die for his religion. Confider thefe virtues with a view to copy them, when exercifed with affliction, and tempted to think hard of God. If precepts guide, examples animate. From that of our divine mafter, we may, therefore, learn to rejoice in tribulation, and thus to verify our profeflions, and do honour to the gofpel. The primitive Chriftians derived ftrength and courage from the example of their mafter. In imita- tion of him, they refifted unto blood, ftriving againft fin. 262 THE RESURRECTION [SeRM. XXIII. fin. As they admired, fo they copied his firmnefs and reiignation, when in circumftances fimilar to his. To ufe their own language, they filled up that which was behind of the fufFerings of Chrift ; and having tailed of his cup, they will hereafter be glorified with him. Let the fame difpofiticn diftinguifh all, who have affumed the name of Chriftians. Are you, at any time, in a ftate of adverfity ? learn of that illuftrious fufFerer, to juftify the ways of God, and fay with him, not our wills, but thine be done. Learn of him to forgive, and even to love your enemies. Learn of him to prefer your duty to your eafe, your tem- poral intereft, the favour of men, and the greateft good which this world can beftow. Thus intent to follow his example, and to difplay his temper, you will be prepared for that fuperior ftate, where im- mortal happinefs will reward thofe, who have neither defpifed the chaftening of the Lord, nor fainted when rebuked of him. fe'etmon xxiii. On the Refurreflion of the Dead, Acts xxvi. 8. •" WHY SHOULD IT BE THOUGHT A THING INCREDIBLE WITH YOU, THAT GOD SHOULD RAISE THE DEAD ?** THIS queftion was propofed to Agrippa, before whom St. Paul was making his defence. Among the Jews, there were fome who admitted, and others who SeRM. XXIII.] OF THE DEAD. 263 who denied, the do6trine of a refurreftion. The pharifees maintained this point with great zeal, ef- teeming it the only ground of their future expecta- tions. The fadducees, on the other hand, were in- fidels in regard to this article ; and declared, that, in their view, it was incredible that God fhould raife the dead. To which of thefe feds Agrippa belonged, it is not eafy to determine from the context. But I think it highly probable that he was a fadducee, as the Herodian family were generally of that denomi- nation. Men of their ambitious principles and im- moral lives, would naturally embrace a fyftem, which removed the moft powerful reftraint from the hu- man mind ; and flattered the worft men with the hopes of impunity. This extraordinary feci derived its name from Sadoc, a celebrated teacher in the Jew- ilh fchools. The original doctrine was nothing more than this, that to ferve God with a view to any fu- ture reward, is mean and felfifh. Rejecting, there- fore, heaven and happinefs, as motives to obedience, they finally rejefted them from their creed. And at the time, when the apoftle uttered this difcourfe, the difciples of Sadoc were fully confirmed in this fenti- ment, that the exiftence of angels and fpirits is the delufion of fancy ; and that God himfetf could not raife the dead. In oppofition to this opinion, the apoftle makes the inquiry in the text. He afks, why it fliould be thought incredible, that a being, poflelTed of fuch powers as the Deity, Ihould be able to re- cover a dead body from the grave ; and to rekindle the fpark of life. And it appears to me, that this is a queftion of infinite importance. For if there be no refurredion, then it follows that Chrift has not rifen : and if Chrift be not rifen, then every hope of futurity is extinguiflied. 2^4 THE RESURRECTION [SeRM. XXIII. cxtinguiflied. Before us is the dreary profpe6l of utter deftru6lion ; and our friends, who have fallen afleep, are to awake no more. If we give up the refurredion, there is nothing to fupport our fs>'pecl- ations of a future exiftence. From the metaphyfical nature of the foul, we can argue nothing fatisfaciory. And the conclufion, drawn from the diforders of this prefent ftate, will not bear a rigid examination. If we hope to exift hereafter, we muft build that hope upon the dodrine of a refurredion. The queftion then is, has God promifed to raife the dead ; and is he able to do it ? Are his powers adequate to fuch an efFed ? Or, Is there fomething in the reftoration of dead perfons to life, which militates with the per- fections of his nature* or implies a contradidion ? Thefe are inquiries, which concern every one prefent. And as they ftiall be determined, fo may we con- template the grave with horror, or with fatisfacHon, That we may be able, therefore, to form juft ideas of this fubje^l, I fhall, firft, confider the chrif- tian dodrine of a refurredion. And, Secondly — I fliall inquire, whether there be any thing in nature to render this dodrine incredible. First — The dodrine of a refurredion, as revealed in the gofpel, defer ves confideration. It is not af- ferted by the chriftian writers, that precifely the fame body, which is laid in the duft, fhall be raifed at the laft day. During its animation, the body is fubjed to continual changes. And it is afferted by thofe, who have ftudied the human frame, that an entire fucceffion of new particles takes place at ftated periods. We know that the bodies, which we now have, arc very different from thofe, which we brought with us into the world. It is, therefore, conceivable, that the refurreclion-body may eifentially differ from the SeRM^XXIIIJ 01' THE DEAD. 26$ the human ftruclure, as it now ftands. Something, which enters into our prefent compofition, will cer- tainly be raifed. But to fuppofe that the fame par- ticles, which were deranged by death, will be col- lected from the dufl ; and that they will conftitute our heavenly body, is an extravagance too great for any rational Chriftian. The apoftle Paul has largely difcufled the fubjeyhich he honoured his difciple John, was of that kind, which many waters could not quench, nor even floods drown. It had a fure foundation. And it was productive of no injury to the reft of man- kind. From the affection itfelf, I proceed, in the fecond place, to a more particular confideration of the object and ground of it. And it is very reafonable to fup- pofe, our Lord would not have admitted John to the honour of his friendihip, had there not been fome- thing uncommonly attractive in his character. Jefus Chrift adted, in no inftance, from mere caprice. He \Yas a ftranger to thofc groundlefs prejudices, which have a furprifing influence over the human heart. — r He was incapable of them. For every part of his con- duct, he could always aflign a juft reafon. If, there- fore, he did actually prefer John to his other difci- pies, it was becaufe there was fomething in him, which they could not boaft, and which rendered him, on the whole, deferving of this preference. And if we carefully examine and compare the ac- counts we have of this beloved difciple, we fhall find, he was a moft amiable and exalted character. The facred writers have not, indeed, enlarged upon his fl;ory. And modefty would not fuffer him to enter- tain the v/orld with his own memoirs. We may, however. SeRM. XXVIIIJ ON FRIENDSHIP. 33^ however, collect fo many particulars relative to him, as to juftify the conclufion, that, of all the difciples, John had the beft claim to the private friendlhip of his Lord, A VERY diftinguiftiable trait in his character, is a principle of univerfal benevolence. All his writings lireathe this moft excellent fpirit. His epiftles are but a comment upon the nature and obligation of chrif- tian love. To this teft, he brings all the profefi'ed be- lievers in the religion of Jefus ; by this, he tries their fincerity ; and as they abound in charity, or appear deftitute of it, he pronounces them children of God, or the devil. I mull quote a great part of his epif- tles, was I to produce every thing he has advanced in favour of this godlike habit. He has certainly drawn a moft beautiful portrait of chriftian benevo- lence. And, without all difpute, he has taken the likenefs from his own heart. In defcribing the be- nevolent fpirit of the gofpel, he has only given a de- fcription of his own temper. Thus amiable in his difpofition, thus formed for love, and habitually inclined to do good, no wonder the blelTed Jefus conceived a moil tender afFeclion for this difciple, His heart was fo much like his own, that he could not refift the natural defire of entering into the moft endearing connexion with him. He faw a breaft warmed and expanded with pure benev- olence. He beheld a foul endued with that amiable fenfibility, which does honour to human nature. He faw, in fhort, a miniature of himfelf ; one, who was actuated by fimiiar motives ; one, v/ho felt a gene- rous regard for all his fpecies ; whofe love was without difiimulation, and who could conceive of no higher feHcity, than in promoting the happinefs of his fellow-creatures. Finding fuch an excellent dif- pofitioq 326 ON FRIENDSHIP. [SeRM. XXVIIL pofition among the children of men, he thought proper, therefore, to diftinguifh it by his particular approbation. Accordingly, John was admitted to his friendftiip, and honoured beyond the other dif- ciples, as bearing a nearer refemblance of his heav- enly matter. A SUPERIOR degree of benevolence was a very juft ground for that fuperior affection, which the be- loved difciple infpired. Whom do we moft admire ? Who do moft effeftually infinuate themfelves into our hearts ? The hero, the philofopher, the rich, the powerful ; are thefe the perfons, with whom we are moft delighted ? Their a6lions do we fecretly ap- plaud ? And if we fpeak the genuine fentiments of our hearts, fhall we proclaim them the objeds of our undiffembled affection ? by no means. They may excite our fears, or infpire our admiration ; but, unlefs they refemble the objed before us, in the benevolent part of his character, it is impollible they Ihould win our fouls. We may flatter, but we can- not love. We may addrefs them in the language of friendfhip, but it is impoflible we fhould entertain that ardent affection, with which this language ought always to be accompanied. He only, who polTeffes the happy temper of this apoftle, can be the real ob- ject of our regard. The friend of Chrift muft be our friend, if we have any ideas of moral excellence, or know any diftinction of character. It appears, then, that our blelTed Saviour had a particular regard for his difciple John ; and that his amiable temper was the probable ground of his fu- perior affection. I do not mention this, to derogate from his other virtues. No doubt he had the zeal of Peter, without his raftinefs ; that his faith was equally ftrong ; that in time of danger, he was more intrepid ; S£RM. XXVIII.] ON FRIENDSHIP, 32/ intrepid ; and that he was confpicuous for all thofe graces, which adorned the early followers of our di- vine Lord. From no circumftance in his life, can we conclude, that he was inferior to the other difci- ples in any refpeft. Benevolence, however, being a very confpicuous part of his charafter, this will nat- urally account for the preference Ihewn him. Having coniidered the fadl itfelf, that Jefus had a pat-ticular friend ; and endeavoured to allign the rea- fon why John was admitted to this honour, I proceed, thirdly, to the manner in which our Lord expreflbd his generous regard. And no doubt, in the prefence of his other difciples, he might often teftify his fupe- rior affedion for this amiable follower. Certain it is, the fad was known to the whole body. It was a prevailing idea among them, that John was a favour- ite with thdr mafter ; and that he might prefume upon freedoms, which it would be improper for them to take. This, however, did not excite their envy. Either they were themfelves convinced of the fuperior merit of this difciple, or they had fo deeply imbibed the fpirit pf their mailer, as to be incapable of this bafe pallion. But if our Lord did not openly profefs his fupe- rior affedion for this one diftinguilhed follower, yet it was undoubtedly evident from the general tenour of his condud towards him. The facred writers particularly mention, that he lay on Jefus' bread. This was a fmgular honour ; and it plainly difcov- ered how dear he was to that illuftrious perfonage, who treated him with fuch a tender familiarity. Nothing could better indicate the undifguifed friend- fliip fubfifting between them. Besides this expreflion of his fincere regards, it is probable our Lord intrufted hira with many fe- rrets. 328 ON FRIENDSHIP. [SeRM. XXVIII. crets, which he did not reveal to his other difciples. This may be fufpefted from a particular requeft they once made, when their fears and curiofity had been greatly excited. Jefus was faying, that one of his difciples fbould betray him^ A predidion, fo unex- pected, filled them with furprife and confternation. They looked on one another with evident marks of confufion, doubting of v/hom he fpake. " Now, (fays the evangelift) there was leaning on Jefus' bo- fom, one of his difciples, whom Jefus loved. Simon Peter, therefore, beckoned to him, that he fliould afk who it fhould be, of whom he fpake. He then, ly- ing on Jefus' breaft, faith unto him, Lord, who is it ? Jefus anfwered, he it is, to whom I fliall give a fop when I have dipped it." This circumftance, though unimportant, in itfelf confidered, yet is a very natu- ral and tender expreffion of our Lord's regard for his favourite difciple. It ftiewed how ready he was to gratify him ; and that no reafonable requeft fhould be refufed, when made by a perfon, for whom he entertained fuch high regard. But our Lord gave a ftill greater teftimony of his affection for John, when he intrufted him with the future events relative to the church, and made him the honoured inftrument of conveying them to the chriftian world. Long after the other difciples had fealed the truth of Chriftianity with their blood, John furvived, to bear witnefs of the wonderful fcenes which were foon to be exhibited. Beins: fent to the ifle of Patmos, by order of Domitian, the great head of the church appeared to him. And there he unfolded to him the things, which then were, and which fhould be hereafter ; gave him a comprehenlive view of the prefent and future ftate of religion ; and ordered him to commit the whole to SeRM. XXVIII.3 ON FRIENDSHIP. ^^g to writing, for the benefit of thofe who fhould be- lieve. This was an unqueftionable proof of his af- fedion. It was an expreffion of it, the moft grateful to a good mind. To be the inftrument of convey- ing inilrudion or comfort to his feilow-chriftians, muft have afforded the higheft pleafure to this benev- olent pcrfon. In the laft fcene of our Saviour's life, we have a ftriking evidence of his aifedion for his friend ; of the confidence he repofed in him, and the return he expected. Beholding, from the crofs, his weeping mother, he was moved with compafllon» And for confolation and fupport, he juftly fuppofed, he could not refer her to a better perfon than his beloved friend. Accordingly, he addrefTed her in that tender language, " woman, behold thy fon l" Then turn- ing to John, he faid, " behold thy mother : and from that hour, the difciple took her to his own houfe." The affection, he once entertained for his divine mailer, he willingly transferred to his honour- ed parent ; and he thought it but a fmall return for the numerous favours he had received, and the con- fidence repofed in him by one, to whom he was un- der eternal oblieations. This was a tender fcene ! o The charac|:er of our Saviour, and his difciple, it ex- hibited to great advantage. It was a proof of the tender fentiments which the one entertained : and it moft nobly difplayed the gratitude of the other. The friendfliip fubfifting between our Lord and his apoftle, is full with inftrud:ion. The conciufions we are to draw from the fact itfelf, and the moral leffons it inculcates upon us, were the laft thing pro- pofed to our confideiation. And from this circum- ftance in the life of our Saviour, we cannot but ob- serve how unjuftly Chriftianity has been attacked by S s forae 330 ©N FRIENDSHIP. [SeRM. XXVIIL fome modern Infidels. It has been alleged, by way of objection to the gofpel, that it difcouraged private friendlhip. This has been reprefented as a great de- fed: in the fyftem itfelf, if not a conclufive argument againfl its divine original. But they who reafon af- ter this manner, have furely never examined the re- ligion they afFed: to defpife. The fpirit of the gofpel is a fpirit of love. The precepts of it lay a founda- tion for the moft generous and lafting friendftiip. — And certainly the example of our Lord proves, be- yond all contradidion, that it is not only innocent, but laudable, to feled out of the mafs of mankind one, to whom we may difclofe the moft fecret re- celTes of the foul ; upon whom we may confide in all time of adveriity, and to whom we may repair for that counfel, affiftance, and confolation, we may ever need. The condud of our blefled Saviour is equiva- lent to a precept. And his example, particularly as it refpecled John, we may fafely and honourably follow. While, then, we cultivate a perpetual flow of good will towards the whole human kind, we are at liber- ty to have our private friends, and to enjoy all that rational pleafure, which flows from fuch a connexion. As Jefus was flrongly attached to the moft deferving of his followers, fo may we place our warm afFedion upon fuch as apparently refemble this beloved difci- ple. There may be fome among the human kind, upon whom we place unbounded confidence. In their fociety we fhaU enjoy the higheft pleafure. By their friendly commiferation, they will alleviate our forrows. By their generous congratulations, they will double our joys. They will admonifli us when we go aftray ; and encourage us when reftored to the path of duty. From their counfel, inftrudion, and reproof, we fliaU derive inconceivable pleafure and SeRM. XXVIIL] ON FRIENDSHIP. 33 1 and advantage. Who, then, would not wifli for i friend j one who has juft pretenlions to the name ? Who that has any regard to his intereft and happi- nefs, would refufe the moft intimate connexion with the man, who is formed for fociqty, who has a high reliih for the focial pleafures, and who would not violate the truft repofed in him ! Secondly — The condud of our Lord teaches us to be very careful in the choice of our friends. He, who knew every heart, did not truft himfelf indif- criminately to all. In Judas, he early perceived the feeds of treachery and deceit. He knew that avari« cious traitor waited only for an opportunity to de- liver him into the hands of his enemies. For which reafon he did not commit himfelf to him, with the fame confidence, as to his other difciples. Peter, he was fenfible, had zeal and afFedion : but then our Lord could not be ignorant, that, in many refpedis, he was an inconfiftent charader. He was made up of courage and cowardice, ftrength and weaknefs, zeal and irrefolution ; and therefore the blefled Jefus did not choofe to make him a particular confident and friend. With the private charader of his other difciples, we are not fufEciently acquainted to ailign a reafan, why the choice did not fall upon them. No doubt, he perceived fome defed in them, which was abundantly fupplied in the perfon of his choice. Accordingly, John was moft tenderly beloved ; John lay upon his breaft ; John was entrufted with his fe- crets, and John was honoured with certain marks of affedion, which were not indifcriminately beftowed upon all. This teaches us to be very cautious in the choice of thofe, with whom we propofe to live on terms of the greateft intimacy and afFedion. A bad man can-, not; 332 ON FRIENDSHIP. [SeRM. XXVII1» not be a good friend. An illiberal, malignant heart is incapable of diiinterefted love. The feeds of friend- ihip will perifli in fuch a foil. We muft choofe our friends from among the virtuous and good, or we fhall be deceived by an empty name. Benevolence fliould be the great qualification. And of this we may be afTured, the nearer any charader approaches to that of the difciple John, the more worthy it will be of our efteem and confidence. A generous, libe» ral, benevolent foul cannot defcend to an unworthy action j cannot deceive, betray j o^nnot difappoint pur fondeft expectations. Thirdly— From the example of our Lord, we learn how a rational, difinterefted afFeclion ought tq operate. Becaufe the bleffed Jefus entertained a pav- ticular regard for a worthy and deferving follower, this did not render him blind to his faults, did not make him indifferent about his other difciples, nor divert his attention from the glorious errand on which he came. John fhared in his reproofs, in com- mon with others. When once an excefs of friend- ship betrayed him into a raih propofal, he was plain- ly told, he knew not what manner of fpirit he was of. Chrift was not fo prejudiced, as to overlook his xaihnefs ; nor fo partial, as to let it pafs without a ievere reproof. This fliews he was no flatterer ; that he loved not in profefiion only, but in deed and in truth. As to his great regard for his other followers, and generous good will to all mankind, we have undoubt- ed evidence of them. With what pleafure did he go about continually doing good ? How kind was he, even to the e^dl and unthankful ? With what an- guifli of foul did he behold their objiiuate infidelity ? How ardently did he pray, that they might come to ' " the SeRM. XXVni.3 OK FRIENDSHIP. ^33 the knowledge of tUe truth, and be faved ? And how patiently did he at laft fuffer, the juft for the unjuft, that he might bring them to God ? All this indicates a flow of good will, uninterrupted and univerfal ! Like the fon of God, we Ihould therefore, whilcj true to a friend, be juft and benevolent towards all. We fhould not fuffer one objed to engrofs our whole affedion. Much lefs lliould we flatter and deceive the perfon, whom we profefs to honour with our friendfliip. Partiality is the mark of a v/cak mind. To overlook thofc faults in one, which we feverely condemn in others, is the height of injuftice. Let Jove, therefore, be without diffimulation. And let friendship difplay itfelf by every kind office, and> particularly, by reproving, correding, and inftrud:^ ing in righteoufnefs. Finally — The choice, which our Saviour made, as to an objeft of affecElion, teaches us what temper we muft cultivate, and how we muft behave, in or- der to fecure his regard. He was particularly de- lighted with John, becaufe John was polTeffed of a more amiable difpolition than the generality of his followers. They had many excellent qualities ; but they had not the benevolence of this divine perfon. His heart was made of tendernefs. He loved his mafter : he loved his fellow-difciples : he loved all, men. His breaft was unruffled by thofe diforderly paffions, which torment other fouls, and do fuch in- credible mifchief to fociety. He felt no envy. He ftudied no revenge. Except in that unguarded mo- ment, when he would have called for a judgment upon the ingrateful Samaritans, we fee nothing iq ^im but piety, benevolence, and love. These being the attractives, which firft caught the attention, a|id afterwards fecured the friendfliip of our 334 QN FRIENDSHIP. [Serm. XXVIIL our Lord, wc cannot be at a lofs to determine how the fame honour may be fecured to ourfelves. By cultivating the temper of John, and exercifing his benevolence, we Ihall approve ourfelves to him, who is love, w^ho dwells in love, and who has given in- fallible proofs of his ardent affeftion for mankind. As we delight in doing good, fo will he delight in us. As we abound in charity, fo will he abound in affection. And could we poflibly furpafs the beloved difciple in goodnefs of heart, we fliould be honoured with a higher degree of confidence and love, than was ever beftowed on that favoured object. ♦ Let it then be our great concern to abound in charity, to cherifh a perpetual flow of good will, and to be confpicuous for thofe amiable qualities, which recommended the excellent difciple, John, to the friendfliip of his Lord. Love, my hearers, is the fulfilling of the law. A benevolent difpofition will exalt us above the world, will render us like the an- gels of heaven, will make us partakers of the divine nature. By a fpirit of love we fliall promote our own happinefs, and highly recommend the religion we profefs. If we live in love and peace, the God of love and peace will blefs us. Jefus will behold us with an eye of pure affedion. He will fay to the attendants around him, behold my true and faithful difciples, who have imbibed the fpirit of my religion, and live together as members of the fame body. For thefe blefled objects, crowns of unfading glory are already prepared. Yet a little while, and I fhall receive them to myfelf, that where I am, they may be alfo. In my father's houfe, they fliall receive new and continual tokens of my favour. For mutually bleft in the affeclion of each other, they are capable ©f fuperior happinefs, and they are worthy. Serm.XXIX.] love of god, eifiT. 335 )ermoit xxix. On the Love of God, and the Love of Man. 1 Timothy, i. 5. ** NOW THE END OF THE COMMANDMENT IS CHAR- ITY, OUT OF A PURE HEART, AND OF A GOOD CONSCIENCE, AND OF FAITH UNFEIGNED." I HAVE often had occafion to mention the errors, which corrupted Chriftianity, foon after its pub- lication ; and the enemies, which its early preachers were called to encounter. Among the latter, none were more formidable than fome, who had been educated in the Jewifli fchools. And among the former, none could have a worfe efFe<^ than certain dodrines, which originated in the Eaft ; and then made a part of the Jewifli philofophy. Whilft the apoftle Paul was employed in propagating the pure religion of Chrift, the teachers of thefe dodrines were ufing their utmoft endeavours to defeat his la- bours. Wherever he had planted a church, they in- finuated themfelves. And to fpread the poifon of herefy with fuccefs, they made no fcruple to deny his divine commiffion, as an apoftle ; and the excel- lency of his character, as a Chriftian. The difciples at Ephefus were among thofe, on whom the arts of fedudion were employed. The falfe teachers had found their way into that city. To defeat their arts, the apoftle, therefore, requefts his fon Timothy to ftay at Ephefus ; and he enjoins it upon him, to warn the Ephelians againft giving Jieed ^5^ ^^-^^ X'OVE o* [Serm.XXIX. heed to fables arid endlef's genealogies. He obferves, that the tendency of fuch viHonary fpeculations is angry debate, and not edification. And he informs him, that fome had already turned afide to vain janglingi As thefe pernicious errors were the occa- fion of that admirable remark, which we find in the text, it may not be amifs to give fome account of them. Before the days of our Saviour, the oriental phi- lofophy had been introduced to Judea : and the more learned of the Jews endeavoured to incorpor- ate its principles with thofe of their own religion. One of thofe principles relates to the production of heaven and earth, and their refpeclive inhabitants. According to that philofophy, there exifted from everlafting one eternal nature ; in which dwelled the fulnefs of wifdom, goodnefs, and all other perfec- tions. This nature was reprefented as a pure and radiant light, difFufed through the immenfity of fpace. But, after a profound folitude and blelTed tranquillity from ages of ages, the eternal nature produced from itfelf, two minds of a different fex, which refembled the fupreme parent in the moft per- fect manner. And from their union arofe others, which were followed by fucceeding generations, till a celeftial family was formed. In procefs of time, one of this family defcended from the manfions of light ; created man, and the various ranks of inferior beings, and prepared the earth for their reception. Thus, defcending from the Deity to the lowed reptile, we perceive a chain, one end of which was fupported by the throne of God, and the other refted on the earth. And as this chain was formed of innumer- able links ; in other words, as innumerable generajr tions intervened betweeji the eternal and the loweft created Serm.XXIX.3 god and mak. 337^ created nature, the term, endlcfs genealogies, is very pertinently ufed by the apoftle. To this vain philofophy, St. Paul juftly oppofes the limplicity and defign of the gofpel. " Now the end of the commandment is charity, out of a pure heart, and of a good confcience, and of faith un- feigned." The benevolent nature, and moral ten- dency of the gofpel, could not be better exprefled. The great end of the chriftian doctrine is not to ren- der men quarrelfome, but to incline them to peace and love. It is not to intoxicate them with learned pride, but to teach them humility. It is not to fur- nilh merely a fubjed for converfation, but fome- thing, which they are to obferve and pradife. The end of the commandment is not, in fliort, a fyftem of religious opinions treafured up in the mind, but the love of God, and the love of man, eftablifhed in our hearts, fupported and animated by a principle of faith, operating agreeably to the dictates of a good confcience, and exerting a fteady influence over our temper, converfation, and aclions* This is pure Chriftianity ; Chriftianity, as it exifled in the hearts^ and governed the behaviour of its early preachers, and worthy profeffors ; Chriftianity, as it appeared^ before it was obfcured by metaphylick, or corrupted by fcience, falfely fo called ; and Chriftianity, in the form which it will hereafter affume, fliould the light of the glorious gofpel of Chrift irradiate the world. But thefe general remarks will not do juftice to the words, which introduce the difcourfe. Prefum- ing on your ferious attention, I fball, therefore, un- dertake to give the fubjed a particular examination. The apoftle begins : " Now the end of the com- mandment is charity.''* By the commandment, he means the chriftian religion ; and the end of it is T t the- n-y-xSi-^ > '33$ ' tHE LOVE GP [Serm. XXI]L tlie moral effecl, which its author contemplated, when he communicated this religion to mankind. And, according to St. PauFs ideas of Chriftianity, this end is accomplifhed, when it produces in the hearts of its fincere believers, a principle of unfeigned love to God, and love to man. Charity, in a more limited fenfe, would not exprefs the fentiment of the upoftle. And we fhould do great injuftice to his ar- gument, if we were not to affix to this term, that exalted idea, which it evidently conveys in many parts of the facred fcripture. Ifj for inftance, by charity^ we were to underftand alms-giving, it would fiot be true, that it is the end of the commandment. Many precepts, it is acknow- ledged, recommend this duty : and without an ha- bitual attention to it, in vain does any man pretend to be a Chriftian. To fay to a brother or fifter, when naked and deftitute, be thou warmed or filled ; and, at the fame time, to withhold thofe things which are neceffary, is virtually to renounce the gof- pel. But ftill, the man who gives to the poor, does not do all which Chriftianity requires. Looking round on the objects, which have experienced his beneficence, he cannot fay, "what lack I yet ?'* For the truth is, many other virtues, befides alms-giving, are politively enjoined by the fon of God, and re- commended by his example. Further — Indulgence towards thofe, who differ from us in their religious opinions ; or a charitable allowance for their errors, is not the fole end of the commandment. To diftinguifli between miflakes of the undevftanding and depravity of the heart, is, in- deed, the duty of all, who admit the divine authority of the gjfpel. And the perfon, who does not exer- ciiQ this temper towards others, is very far from the kingdom SeRM. XXIX.] GOD AND MAN, 33 j kingdom of God To fet up our own opinions as the ftandard of evangelical truth ; and to require all others to fubfcribe to them, is taking a liberty with our fellow-chriftians, which no argument can juftify. We know, that there are good men of all perfuafions. We know, that a fpirit of true piety, a benevolent temper, and a good life, may confift with errors, in regard to points of mei^e fpeculation. And every man of inquiry is convinced, that a perfect religious uniformity of ientiment is unattainable in the pref^ ent ftate. Why, then, fhould we not bear with each other ? Towards thofe, who cannot fubfcribe to all our opinions, why Ihoujd we fuffer our afFedions to cool ? And why, on this account, fhould any root of bitternefs fpring up, and trouble us ? To fuffer our prejudices to gain fuch a triumph over our be- nevolence, is to proclaim our ignorance of the genius of the gofpel, and our difrefpedt of the purefl and befl example, that ever delighted the eyes of man* kind. But though we ought to be warmed with this fpecies of charity, yet it is not the whole duty of Chriflians. Let any man recur to the facred volume, and he w411 find that his moral obligations do not terminate in thinking well of others. He will find the ojEces of piety and juflice no lefs inculcated, than thofe of humanity. The infpired pages will prefent a variety of rules relating to the temper and life.-— And he will perceive that humility, devotion, the forgivenefs of injuries, temperance, chaflity, and numberlefs other virtues, are indifpenfably requifitc to the chriflian character. The inquiry, therefore, returns, what is the end of the commandmentj as Hated by the apoflle ? If we attend to the import of the word charity, we fhall 54« THE LOVE OF [SeRM. XXIX» fhall be ftirnifhed with a ready anfwer to this quef^ tion. The charity, which is fo highly recommended in the writings of St. Paul, and which is the fubjeft of fo many exhortations, is love in general ; love to God, and love to his creatures. And wherever this principle is formed, there the end of the gofpel is ef^ feded. For a fupreme love of God and man muft produce every Chriftian and moral virtue. If we love the author of our being with all our heart, and foul, and mind, and ftrength, we fliall yield a willing obedience to all his commandments. This principle will conftrain us to meditate on his perfections ; to rejoice in his government ; to fubmit to the difpen- fations of his providence ; to be penitent for our fins ; to be thankful for his mercies ; to pray to him for the things which we want ; and to refer ourfelves to his difpofal. This principle will difpofe us to every office of piety. We fhall find no difinclination to any duty enjoined by our moral governor, fo long as he is the object of our fupreme affedion. Love will make every command, on his part, welcome j and on ours, every act of fubmiffion delightful. The great herald of peace and mercy will likewife receive the homage of our hearts, if this facred principle be in us, and abound. For to honour the fon as we honour the father, mufl: refult from fuch a love of God, as anfwers to the requifition of the gofpel. Agreeably to this defcription, the love of God is ftyled the firft and great commandment. And with great reafon, for it fecures obedience to all fubordi- nate laws. A child, who loves a parent, will cheer- fully comply with every intimation of his will. And a Chriftian, who has fo far overcome the world, and the things of the world, as to love God fupremely, will feel a conftant fi;imulus to obedience, Submif- fiy§ Serm.XXIX.J eoD and man. 34, five to the firft and great commandment, he will need no argument to perfuade him to pray to his maker, to confide in him, to acquiefce in his appointments, to ftudy his will, or to do any thing, which comes under the general defcription of living foberly and pioufly in the world. Hence, the frequent injunc- tions to love God fervently and fteadily. And hence, the obfervation, that love is the fulfilling of the law. But, next to a fupreme afFe<^ion for our maker, we are reminded of that which is due to our fel- low-men. And as the former is a fecurity for obe- dience in general, fo is the latter for a faithful diC. charge of every focial duty. If we love our neigh- bour as ourfelves, we cannot do him a deliberate wrong. So far from it, we fhall delight in doing him good, and in promoting his peace and happinefs in every form, and as often as an opportunity fliall prefent. The fpecies of charity, which I am now confidering, will not fuffer us to violate the laws of juftice and truth. We fliall defraud and opprefs no man. We fliall flander and mifreprefent no one. Envy will be a ftranger to our bofoms, and detrac- tion to our tongues. Conforming to the great law of brotherly love, we fliall, in all cafes, do to others, as we would that they fliould do to us. And mutual- ly difpofed to kind offices, we fliall have a foretafte of the happinefs, which awaits us in a better world. If we examine the many crimes, which difturb fo- ciety, we fliall be able to trace them up to a want of that charity, which is here recommended. Why do men take an advantage of the necefilties and igno- rance of their neighbours ? becaufe they do not love them as themfelves. Why do they ever break their promifes ? from a defed in this principle. Why do they 342 THE LOVE OF [Serm. XXIX. they cenfure and condemn ; why indulge themfclves in evil fpeaking ; and why take any liberties with the reputation of others ? becaufe they have not that love which Chriftianity requires. And to what caufe but this, can we afcribe the many interruptions, to which human happinefs is expofed, not only in the world at large, but in the fmaller circle of our fami- lies and friends ? Let the divine principle of love have its proper influence, and this earth would be- come a paradife. For it is a facred truth, that " love worketh no ill to our neighbour." So far, there- fore, as focial duty is conlidered, love muft be the end of the commandment. These remarks will fufficiently explain that part of the text, which is under our immediate confidera. tion. We find that love, taken in its largeft fenfe, is the great end contemplated by the chriflian revela- tion : becaufe this principle, when it has its full ope^ ration, will neceifarily produce all thofe virtues, which are prefcribed by the gofpeh But the apoftle goes on to obferve, refpeding charity, that it pro- ceeds from a pure heart, a good confcience, and faith unfeigned. Let us attend to this defcription. It is not every thing, that men denominate chari- ty, which deferves that exalted name. As enthufi- aftick fervours are fometimes miftaken for chriflian devotion, fo are our animal inftincls and conftitu- tional feelings for chriftian charity. But the divine principle, which is the end of the commandment, has its foundation, not in the animal, but the moral part of our nature. Firft, it proceeds from a pure heart. The love of God and man does not co-exift with any vile or fenfual affeclions. The heart, in which it is feated, is purified from pride, envy, malice, felfifli- nefs, impatience, and every unchafte or vicious incli- nation. SeRM. XXIX.] GOD AND MAN. 34.3 nation. To pretend to love God fupremely, and our neighbour as ourfelves, whilft we harbour any im- pure affection, is equally hypocritical and abfurd* I AM fenlible, that the forms of devotion may be obferved, and acts of kindnefs performed, where the heart is in a very corrupt ftate. Men may worfhip God to be feen of others : and they may do good from motives of private intereft. Inftances of this, every age and community may furnifli. But the charity of the gofpel is a principle, which cannot confift with any vicious propenfity. Wherever the love of God and man predominate, there the heart muft be cleanfed from every pollution ; the paflions and affed:ions muft be regulated 5 and every thing within muft be right with God. Secondly — A good confcience muft accompany the cxercife of chriftian charity. Devotion without common morality, and beneficence without honefty, are a ftrange contradidion. And yet, how often do we meet with perfons apparently ferious and chari- table, who muft feel the fcourges of an unapproving confcience, whenever they reflect on their unrigh- teous behaviour ? In how many inftances have prayers and alms been employed to cover a multitude of fins ? To enjoy a good confcience, we muft be able to look back on an uniform courfe of obedience. We muft feel affured, that we have not attempted a compolition with our maker ; that we have not had recourfe to piety, in order to fupply any moral de- fect ; and that our liberality to fome, has not been injuftice to others. Unlefs we have this teftimony, we have yet to acquire that charity, which is the great end of religion. Finally — The love of God and man muft not only be feated in a pure heart, and exercifcd with a good 344 THE LOVE OF [Serm.XXIX. good confcience, but muft be preferved and excited by faith unfeigned. The Chriftian religion draws fuch a character of God, that it is almoft impofllble not to love him* And it points out our relation to others with fo much clearnefs, and gives us fuch views of our duty and its confequences, that we can- not want a motive to beneficence, which the gofpel does not fupply. For thefe reafons, our charity fhould be kept alive by a firm perfuafion, that the laws of Chriftianity are divine, and its promifes cer- tain. And, if we have this faith in the religion of Jefus, it will naturally work by love ; and incline us to every office of piety and goodnefs. Thus have I fiiown the end of the commandment^ namely^ love to the fupreme being, and love to his creatures, proceeding from a pure heart, operating agreeably to the didates of a good confcience, and kept in exercife by an unfeigned belief of Chriftian- ity. But are thefe the views of religion generally entertained by its profeffors ? Arguing from their temper and actions, fliould we fuppofe, that love is the fulfilling of the law ? If adions may be allowed to fpeak, they will exprefs a very different fentiment* The behaviour of fomc Chriftians will lead us to conclude, that the end of the commandment is a certain mode of thinking, joined to a rancorous pre- judice againft all, who diffent from them. How many perfons are there, who have no other religion than fuch as I have now mentioned ? Points of mere fpeculation, advanced with confidence, and maintained with an intemperate zeal, conftitute the whole of their Chriftianity. To think right, is of great importance ; but it is not every thing, in the J'View of religion. The affections and the will are not lefs refpe<^ed in the preceptive part of Chriftian- ity, Serm.XXIX.] god and mait. 345 ity, than the underftanding. Such, therefore, as have only opinions to produce, as the work of re- ligion, have fatally overlooked the end of the com- mandment. Others there are, whofe adions would lead us to believe, that the great purpofe, for which Chriftian- ity was introduced, was to make men attentive to rites and forms, and zealous for all ceremonies, not excepting thofe of the moft extravagant nature. Their faith has no other eflfed, than to produce a ceremonial righteoufnefs : and their profeffion is verified by the ftrefs, which they l^y on the mere ap- pendages of religion. But " the kingdom of God is not meat and drink, but righteoufnefs, peace, and joy." The end, for which Chrift came into the world, was not to exalt thefe trifles to objeds of im- portance, but to make men pious and benevolentw Even inftitutions of* divine appointment are but the means of religion. So far only as they conduce to promote a fpirit of piety, and to confirm the princi- ples of benevolence, are they of importance in the view of Chriftianity. Let thefe confiderations correct our miftakes, as to the nature and end of religion ; and lead us to efti- mate our chriftian character by fome other rule, than a zeal for mere opinions, or an attention to outward forms. Without charity, we can have no juft claim to the title of Chriftians, or the rewards promifed in the gofpel. Our faith, and our profeflions, will be of no avail, unlefs the love of God and man reign in our hearts. To what purpofe do we affent to the chriftian revelation, unlefs we conform to its great*' defign ? Better were it not to have known the di- vine commandment, than to overlook its great end, which is comprehended in the word charity, Char- U u ity^ 34^ i^ov£ OF GOD, Sifc-. [Serm.XXIX. ity, in the Gliriftian fenfe, is all in all. This divine principle will incline you to every good work. It will difpofe you to reverence the fupreme being ; and to yield that homage, which he has required, with cheerfulnefs and pleafure. It will lead you to be patient and refigned, whatever may be your con- dition in this world. And will conftrain you to do good to all, who ftand in need of your friendly offices. Under its influence, you will abftain from every thing injurious to your neighbour, and ofFen- five to God, The various arts of difhonefty, falfe- hood, and opprefiion, will be both avoided and re- probated. And your character will difplay the unit- ed charms of devotion, benevolence, and morality. Wherefore, " hear the conclufion of the whole mat- ter : thou flialt love the Lord thy God with all thy heart, and with all thy foul, and with all thy mind, and with all thy flrength. Tl»is is the firft com- mandment. And the fecond is like unto it, namely this, thou flialt love thy neighbour as thyfelf. There is none other commandment greater than this." Sermon Serm.XXXJ the abuse, s^c. •^4;^ )ennon xxx. On the Abufe of parental Authority, Genesis xxvii. 13. « AND HIS MOTHER SAID UNTO HIM, UPON ME BE I THY CURSE, MY SON : ONLY OBEY MY VOICE. S it poflible to read thefe words, and not to re- flect, with indignation, on the partial and wicked fpirif, by which they were fuggefted ? To one, who ftands in the relation, and exercifes the authority of a parent, the want of judgment is a real misfortune. But the want of principle is infinitely worfe, as it proves the heart to be in fault rather than the head j and as it converts a guardian into a tempter. The parental character, thus changed and proftituted, is the moft difgufting objed that can be prefented to human contemplation. The words, which I have juft read, will, when maturely confidered, verify thefe remarks. They were uttered by a very partial mother, and with the moft difhonourable and unrighteous views. Ifaac,. having grown old, and being apprehenlive that he fhould foon die, called to him his eldeft fon ;. direded him to prepare for him a favoury repaft ; and prom- ifed him that his obedience fliould be followed with that hleffing, which the patriarchs were permitted to invocate on their offspring. The fon, without de- lay, repaired to the foreft, that he might accomplifli the wiflies, and receive the blefling of his parent. — During his abfence, Rebekah conceived the wicked defign '348 ^HE ABUSE OF [SerM. XXX. defign of impofing on the father, and defrauding the fon of that, to which he had an undoubted claim, as the firft born. The defign was communicated to Ja» cob. He objedled, declaring that it would be impof- fible to condud the impofition with fuccefs ; alleg- ing, that he Ihould be difcovered, and that the indig- nation of Ifaac would bring down upon him, not a blefling, but a curfe. The text follows : " And his mother faid unto him, upoH me be thy curfe, my fon : only obey my voice." The fon complied.-— The impofition was pra(5tifed ; was detefted ; and if all the evils, apprehended by Jacob, did not overtake him, yet his life was imbittered by the unworthy part which he had acted. Driven from a parent's houfe, defrauded by a kinfman, deceived in an arti^ die which nearly concerned his happinefs, terrified by apprehenfions of an injured and avenging brother, ?ifili6ted by domeftic contentions, and deeply wound- ed and difgraced by his children, he might well de- (bribe his fate in thefe pathetick terms, " few and evil have the days of the years of my pilgrimage been" ! The benedidions of a dying parent, obtained in fo unjuflifiable a manner, were of no eflential ben^ efit to Jacob. His pofterity enjoyed the blefling ; but he was not a happier man than the brother, whom he had fupplanted. I NOW return to that particular part of his interefl:- ing ftory, which is related in the text. " Upon me be thy curfe, my fon : only obey my voice." Thefe words lead me to remark, in the firft place, that pa^ rental authority is founded in nature j and that it may be exercifed to infinite advange. Wifdom dic- tated, that the human kind Ihould appear in fuccef* fion ; that one generation fliould pafs away, and an- other generation come into exiftence. And benevo- lence SeRM. XXXJ PARENTAL AUTHORITY. ^49 lence fuggefted, that the experience, gained by fome, fhould be made fubfervient to the improvement of others. This was more particularly the defign of our heavenly father, in the ftrong afFedion mutually fubfifting in parent and child ; in the power confer^ red on the former, and the fubmillion exaded of the latter. In thus conftituting human nature, infinite wifdom and goodnefs intended, that they, who are inftrumental to the exiftence of others, fliould alfo be inftrumental in forming their morals, in cultivating their minds, in fitting them to a6l an honourable part here, and in qualifying them for a happy lot hereafter. That this end may not be defeated, the parent is impelled by the ftrongeft of all afFedions j and the child is direded by nature to revere the au. thority, and to fubmit to the will of thofe, who fuC tain this important relation. Considering, then, the peculiar conftitution of the human kind ; confidering how fome are qualified to dired, and others inclined to be direded, what lafl:ing advantages may be fecured by the judicious exercife of parental power ? It may be employed to defend and provide for thofe, whom God has fub- jeded to it. And it may be direded to fl:ill higheir ends, namely, their intelledual and religious improve- ment. And this, it is beyond difpute, was the pri- mary objed with the author of our being, when he decreed the fucceflive exiftence of the human fpecies j when he inftituted the myfterious relation of parent and child ; and when fubmillion on the one part was made to harmonize with authority on the other. By means of this wife provifion, the young mind may be early enlightened. The heart may be cultivated at that period, when moft fufceptible of cultivation j and this world may be made a paiTage to a better. Hencj^ 35® THE ABUSE OF [SeRM. XXX. Hence the counfels of revelation, both to thofe who exercife, and to thofe who are fubjed to pa- rental authority. If fubmiflion be enjoined on the latter, fidelity is required of the former. If it be an exprefs command of the Deity, " honour thy father and thy mother," it is a command not lefs explicit, that they, who are deftined to receive this honour, fliould, in a religious fenfe, be benefadors to their offspring. In other words, to be proper objedls of filial piety, they fliould be preachers of virtue, guard- ians of innocence, and examples of every good work. Thus refponfible is the place of an earthly parent ; and thus may he promote the good of thofe, who want experience and information to choofe for them- felves. Secondly — It appears from the text, that pa- rental authority may be abufed ; and that a child may be injured, and even ruined by thofe, who ought to have been as well the guardians of his vir- tue, as the protedors of his perfon. The mother of Jacob was his tempter. Unreafonably partial to him, and oveF-anxious to promote his intereft, fhe enticed him to deceive his father, and to invade the rights of his brother. So far from recommending truth, fincerity, and juftice, ftie gave a contrary lelTon j and enforced it by maternal authority. She fuggefted the very arts, by which a perfon, venerable for years and piety, might be deceived. And to overcome the reluctance of one, whom fhe was difpofed to ferve at the expenfe of honour and principle, fhe of- fered to take the confequences upon herfelf. A mind, not remarkably fair and generous, would naturally yield to fuch a feducer. Jacob had before taken the advantage of his brother's wants, and obtained the birth-right ; would he not, then, take the advantage of his abfencc, and f«cure the bleiling ? Parents, SeRM. XXX.3 PARENTAL AUTHORITV. ^^i Parents, who want virtue themfehres, are not^ always indifFerent about the virtue of their offspring. Very far from it : they frequently difcover an earn- eil defire that their children may excel, as well in morals, as in other accomplilhments. The molt fceptical and libertine parent would not choofe that one, immediately defcended from him, fliould be an atheift ; that he fhould hold religion and morality in open contempt ; that he fliould be a pattern of in- temperance, unchaftity, and diftionefty ; and that he ihould fall a vi6lim to his vices. Such a want of natural affe<5lion is inconceivable. Hence, it mav be obferved, that few inllances occur, in which parental authority is employed, diredly and without difguife, for wicked purpofes. There is fomething in the breaft of every one, which revolts at fuch an abufe.. But if one, ftanding in the relation of a parent, were fo difpofed, he might become the moft fatal of all feducers. The authority veiled in him would fubdue that oppolition, which would be unconquer- able by others. And the partiality felt by a child to- wards the inftrument of his being, would give a favourable complexion even to the blackeft crimes. Propofals and perfuafions to anions the moft unjufti- fiable, would not be reprobated, as though they had proceeded from a different fource. And even a very- bad example would lofe part of its deformity, when contemplated through the medium of filial affedion. Admitting the truth of thefe obfervations, it necef- farily follows, that a parent without principle is the moft formidable enemy, which they can have, who entertain the fentiments of children, and who are inclined to yield that fubmiflion, which is inculcated by the laws of God, and dictated by nature. I PROCEED to a third obJfervation j namely, that parental 55^ '^HS ABUSE OF [SeRM.XXX* parental authority is no farther binding, than it co- incides mth the authority of God. Fathers on earth are fubordinate to a father in heaven. They cannot command what he forbids ; prohibit what he en- Joins J or grant what he denies. All laws made by them, which contravene his laws, are of themfelves void. His will muft tranfcend the will of all created beings. Hence, no authority whatever, whether it be that of a parent, a matter, a magiftrate, or a fov- ereign, can demand obedience, unlefs it be limited by the authority of God, as explained in his word, or exercifed in his providence. Hence the peculiar ftyle, in which filial obedience is recommended in the gofpel : " Children, obey your parents in the Lord ;" that is, as far as their will is conformable to that of their Lord. If a father on earth were to command idolatry, falfehood, difhonefty, revenge, or any known immorality ; if he were to difpenfe wath one of the leaft of our Saviour's commandments 5 if he were to enjoin that, concerning which fcruples would arife in the bofom of a ferious Chriftian, dif- obedience, in fuch inftance, would be a virtue.— When we cannot obey both, whether we ought to fubmit to God or man, is a point which may eafily be determined. In the infancy of the gofpel, it is highly probable, fiich cafes frequently occurred. Many believing children had unbelieving parents ; and this might create, in their bofoms, a ftruggle between their duty to them, and their duty to the Saviour. There can be no doubt, that parental authority would, in thefe circumftances, be exerted in oppolition to the caufe of truth. But, it was to be of no avail, when it aimed at the overthrow of Chriftianity, or contem- plated the apoftafy of thofe, who profeffed them- felves SeRM. XXXJ PARENTAL AUTHORITY. 353 felves Chriftians. A child was to continue in the faith, and to perfevere in the profeflion and praftice of the gofpel, though he not only wanted the con- currence of a parent, but aded in direft oppofition to his will. In a concern of fuch importance, obe- dience to God was to tranfcend all other confidera- tions. If Jacob had entertained this profound refped to God, and his duty, he would have been armed againft that temptation, which proved fo injurious to his character, and fo fatal to his happinefs. He would have alleged the immutable obligations of truth and juftice. The rights of a brother, he would have refolutely maintained. He would alfo have in- lifted on the wickednefs of all impolitions ; thofe, more efpecially, which are pradifed on a parent. To the infinuations of a mother, he would have op- pofed the authority of God. How can I do this great wickednefs, and incur the difpleafure of heaven, w^ould have been his language, when tempted to fe- cure the blelling at the expenfe of filial piety and common juftice. Thefe ol^e6lions to an immoral adion, would have done honour to his religious, without refleding difgrace on his filial character. Fourthly — I am led to remark, that the dread- ful imprecation, " upon me be thy curfe, my fon,** will be executed upon all, who, by their evil counfel, their bad example, or their neglect, have contributed to the ruin of their offspring. Young minds may be corrupted, both by what they hear, and what they fee. Evil a(^ions may be recommended in di- red terms. But there is fomething fo unnatural, fo fhocking, in counfels avowedly in favour of immoral pradices, that it is fcarcely conceivable how the lips of a parent could utter them, Perfons muft be de- W w praved 354 THE ABUSE OF [SeRM. XXX. praved to the laft degree, before they can bring their minds to a<5l fo inhuman a part. If, however, the age in which we live, or tlie community of which we are members, furnifh. any fuch example, the im- precation before us will, in that cafe, be verified. A c.urfe will attend the unnatural feducer. Probably in this world, but certainly in the world to come, he will eat of the fruit of his own ways ; and be filled with his own devices. A CURSE will alio be upon thofe, who corrupt the morals of their children by an evil example. Would to God, that fuch an example were as uncommon, as direct leffons in favour of immorality. Few are fo hardened, as, in pofitive terms, to preach wicked- nefs : but many are fo uncircumfpecl, have fo little reverence for God, fo little refped: for religion, as, by their actions, to put a fanclion on vice. The parent, however, who, before the eyes of his houfe- hold, exhibits a bad example, is a real tempter ; and may expert the punifhment threatened to thofe, who caufe the fimple to err ; and who promote the caufe of wickednefs in the world. A levity of fpeech, whenever the fubjecl of religion is introduced ; pro- fanenefj and indecency in common converijjtion ; falfehood and llander ; open injufi:ice ; grofs intem- perance, and libertine practices, may be regarded as the moft effedual lelTons of vice ; and will admit of this comment, " go, and do likewife." This, I am fenfible, may not be intended : but this may be ra- tionally expected, when vice has the fand:ion, if not of a parent's voice, yet of his actions. Rendered familiar, it will firft be endured, then approved, and finally practifed. If, therefore, any have conducted in fuch a man- ner, as to feduce thofe, whom they ought to have formed Serm.XXX.] i»arental authority. 355 formed to piety and virtue, they may be affured, that the moral governor of the world will inflicl on them a punifhment adequate to their crimes. If im- mortal honour awaits thofe, who have converted a iinner from the error of his ways, what difgrace will overwhelm fuch as, if not by their evil counfels, yet by* their evil example, have recommended iniquity, and c(;ri upted good manners ? Muft not every vic- tim to immorality be a witnefs againft them ? And mull it not imbitter their future ftate to reflect, that the neareil of all earthly objefts, thofe who claimed their firft attention, and their warmeft affeclions, learned from them to infult God, to defpife religion, to indulge the worfl paflions, and to contract the worft habits ? Further — The imprecation in the text will be on thofe, who ruin their children, or any, whom heaven has committed to their guardianfliip, by neg- led. Many, whofe counfels are good, and whofe ex- ample is favourable to virtue, are deficient in that watchfulnefs, which becomes the character, and the ftation of a parent. They prefcribe good rules, but do not fee them carried into execution. They fet an amiable example, but do not examine into its moral effeds. In plain language, they do not inquire what manner of perfons they are, on whom their inftruc- tions have been beftowed ; do not concern them- felves to know what virtues they have acquired, or what habits they have contracted ; do not afcertain the important point, whether commendation is to be given, or reftraints impofed. Negligent in an article of fuch moment, they are partners in the guilt, and will be partakers of the difgrace of thofe, who be- come vicious through their negled. In confirmation of this, we may appeal to the de- claration 35^ THE ABUSE OF [SeRM. XXX. claration of God himfelf, refpeding an ancient prieft. It was his misfortune to have children, who difgraced themfelves, their parent, and religion, by the moft immoral praftices. Their crimes were of fuch a magnitude, and the commiffion of them fo public, that a complaint was at length brought to Eli againft his fons. Confidering the enormity of their con- dud, it might have been expeded, that they would have been removed from an office, which they had difgraced ; and that the zeal of a religious minifter would have overcome the affection of the parent. But fo far from it, he only faid, " why do ye fuch things ? for I hear of your evil dealings by all this people. Nay, my fons, for it is not a good report that I hear ; ye make the Lord's people to tranf- grefs." A reproof, fo inadequate to the occafion, excited the utmoft difpleafure of God. According- ly, Samuel was commiffioned to addrefs the too in- dulgent parent in the following ftrain : " I will per- form againft Eli all things which I have fpoken con- cerning his houfe : when I begin, I will alfo make an end. For I have told him, that I will judge his houfe forever, for the iniquity which he knoweth ; becaufe his fons made themfelves vile, and he re- ftrained them not." The dreadful fentence, con- tained in thefe words, was not revoked. The fons were punifbed for their uncommon wickednefs ; and the father lived to hear of the judgments, which were executed on them. Both the language, and the meafures purfued, in this inftance, by the righ- teous governor of the world, Ihow, that, if evil counfels will bring down a curfe, negled will not be excufed. An impartial application of this fubjed concerns all, who ftand in the relation of parents ; and is in- difpenfable SfiRM.XXX.] PARENTAL AUTHORITY. 357 difpenfable in regard to thofe, who have publicly en- gaged to be moral inftruders and examples to their offspring. They who have bound themfelves, by a folemn promife, to give them a religious education, and to go before them in the path of chriftian duty, may expect a bleffing, if they have kept their prom- ife J if they have neglected it, a curfe, I do not fuppofe, that any parent, in this affembly, is capable of being a tempter, in the more criminal fenfe of the word. - I would perfuade myfelf, that, in circum- ftances like thofe in the text, the counfel there given, and the curfe there imprecated, would be rejected with horror by every one prefent. Still, if there be no inftances of parental fedu<5tion, are there no in- ftances of parental imprudence or negled ? Have the plainer duties of Chriftianity been feafonably incul- cated ? Has a good example been conftantly difplay- ed ? Has the utmoft circumfpedion been obferved ? Has vice been difcouraged, by a faithful reprefenta- tion of its prefent and future confequences ? Has every prudent and rational meafure been employed, to guard the young mind from the contagion of moral evil, and to produce the earlieft fruits of piety and virtue. If the ftation of a parent be honourable ; if the character be facred ; the duties refulting from it are of infinite importance. Suffer me, then, to exhort thofe, who come under this defcription, to give earneft heed to the fubjed of this difcourfe. I need not caution you againft teaching immorality by pre- cept : I will fuppofe fuch a thing impolTible. But beware, left your converfation, more efpecially where religion is the fubjeft, beware, left your conduct, in any refpeft, fhould betray others into licentious prin- ciples and adions. " Let your light fo fhine before your 35^ ORIGIN OF EVIL. [Serm. XXXL your children, that they may fee your good works, and glorify your father in heaven.'* The prefent is a feafon, which calls for uncommon vigilance, and circumfpedion. Be watchful, therefore, and, in thofe who look up to you for diredion, ftrengthen the things which remain, and are ready to die. So will you not merely avert the evil imprecated in the text : but thofe, who have been favoured with your inftruclion, and formed by your example, will rife up and call you bleffed. Sermon xxxi. Origin of Evil. ECCLESIASTES VII. 29. LO, THIS ONLY HAVE I FOUND, THAT GOD HATH MADE MAN UPRIGHT ; BUT THEY HAVE SOUGHT OUT MANY INVENTIONS. s OLOMON was a very ferious inquirer after truth. God had given him an excellent under- ftanding ; and had placed him in a fituation highly favourable for its improvement. But, notwithftand- ing his fuperior abilities and advantages, there were many things, which he could not comprehend. The myftery, however, which moft confounded his un- derftanding, was the introdudion of fin and mifery into this world. Under the government of a moft wife, powerful, and benevolent being, it was afton- ifliing Serm.XXXI.] origin of evil. 359 ifliing to him, that fo many diforders fliould prevail. And confidering man as the workmanftiip of God, he could not ealily account for his depravity. But Solomon is not the only perfon, who has found himfelf bewildered with this fpeculation. The wifer heathens, the inquifitive Jews, and Chriflians of all ages, have confidered the great queftion, " -whence came eviW and have confefled their inabiUty to give a fatisfa6tory anfwer. Of one thing, however, we may be certain, that, as to moral evil, God cannot be its author. If men are finners, they were not made fuch by his pofitive agency. God did not in- fufe into them an evil principle ; or fet before them- motives to fin, which they could not refift. This is a certain point : and in this, the wife man was fully eftabhlhed. " Lo, (fays he) this only have I found, that God hath made mati upright ; but they have fought out many inventions" As if he had faid, I have long at- tended to human nature, and critically obferved the adions of mankind. And the refult of all my in- quiries is this, that man is the author of his own mifery. As to God, he hath done ail things well. He is righteous in all his ways ; and holy in all his works. And in man, the nobleft of his produ6lions, his wifdom and goodnefs are eminently difplayed. He has given him an underftanding, that he may dif- cern what is right ; a will to choofe ; and a con- fcience to direct. As the immediate workmanftiip of God, man is upright. But, you will remember, that man is a moral agent, and therefore may abufe his liberty. And this is the real, though a melan- choly truth. Inllead of following the didates of confcience, he lias fought out many inventions. By various arts, he has endeavoured to explain away his duty, or reconcile himfelf to an unlawful courfe o£ living. 360 ORIGIN GF EVIL. [SeRM. XXXL living. He has raifed fcruples and doubts refpedling right and wrong. He has wilfully miftaken his own character ; turned away his eyes from the true char- after and moral government of God ; and refufed to obferve the nature, or to trace the confequences of his adions. Thus unfriendly to himfelf, God has left him to take his own courfe. For it would be a reflexion on his infinite wifdom, firft to create a moral agent, and then to deprive him of his liberty. In this comment, I imagine, we have the true fenfe of the wife man. But his words deferve a more particular examination. They contain a vindi- cation of the charader of God ; and they afcribe the vices and follies of mankind to their true caufe. As each of thefe fubjeds is highly interefting to us, I promife myfelf your ferious attention, whilft I at- tempt their difcuflion. First — ^We learn from the text, that " God made man upright" Thefe words are certainly true, if we refer them to the firft parent of the human race. By Chriftians, of all denominations, it is acknowledged, that, as he came from the hands of his maker, Ad- am was an innocent being. The mofaic account of the creation evidently fuggefts this idea. Having formed the various inferior animals, which inhabit the earth, the ocean, and the air, God faid, let us make man in our image, and our likenefs. And we are exprefsly informed, that man was fo created. In this fhort account, I am fenfible, fome include more than others. From the words of Mofes, fome infer, that Adam refembled his maker in knowledge, righteoufnefs, holinefs, and an unlimited dominion over the lower creation. Others maintain, that he received from God only a capacity for making thefe attainments. According to the former, he was ac- tually SeRM. XXXL] ORIGIN OF EVIL. 3^1 tually holy, righteous, and wife : according to the latter, he was capable of becoming fo. I need not mention the feveral arguments, by which thefe dif- ferent opinions are fupported. It is fufficient to fay, that upon either principle, the firft man was upright. There was nothing faulty in his nature. There was no bias towards moral evil. Every thing was right in the parent of the human race, when, having breathed into him the breath of life, the infpiration of the Almighty gave him underftanding. Accord- ingly, the account of the creation clofes with thefe words, " and God faw every thing that he had made, and behold, it was very good.** But, as God made our firft parent upright, fo I may venture to fay, that he has not, by his politive agency, infufed an evil principle into his^ pofterity. As the production of infinite wifdom and goodnefs, we are upright. Otherwife, we could not, with any colour of reafon, be blamed for our tranfgreffions. Were wickednefs the fault of our nature, and not of our will, we fliould have a fufficient excufe for every enormity. Before .the tribunal of God and man, we might plead nature and neceflity. And this plea would be an ample juftification. But how contrary is this to our own internal per- ceptions ? And how directly oppofed to the word of God ? In the facred fcriptures, the wicked are al- ways reprefented as their own deftroyers. And their fins are invariably afcribed to themfelves, and not to him that made them. But what could be more inconfiftent than this reprefentation, if we are fo formed, by the author of our being, that we can- not but tranfgrefs ? If we received our nature from God, and we ad conformably to that nature, when we do wrong, we are reduced to one or the other of X X thefe 0 6l ORIGIN OF EVIL. [SzRM. XXXf, thefe conclufions ; either that there is no moral evil in the world ; or that God is its proper caufe. But I am fure, that thofe, whom I now addrefs, will neither deny a plain fact, nor criminate their maker. There is a fenfe, then, in which the words before »s, will apply to the human kind. But before you cither admit or reject this application, let me explain my meaning. When I affirm, that God hath made man upright, I do not mean that his uprightnefs is like that, which has been afcribed to Adam in his primitive ftate. I do not mean that it is the up- rightnefs of angels : or that it will admit of any comparifon with the rectitude of the fon of God. The uprightnefs, of which I am fpeaking, is that which is compatible with a frail, mortal, and fallible nature. In the fcale of being, man undoubtedly holds a very inferior place. It has been thought, that >he is the lowed of all moral agents. Hence his frequent deviations from the rule of right. And hence the unhappy influence of thofe temptations, which continually befet him. So powerful is the law in his members, and fo weak that of his mind, that he is continually acting againft his better judg- ment. Still, however, his will is in fault, and not his nature. God does not expect from him the up- rightnefs of angels. But he requires a degree of ho- linefs, anfwerable to the powers and faculties, which he has given him. The words of an ingenious commentator on this fubje6t, will fet this point in a clear and convincing light. *' The uprightnefs, which belongs to man, " and which is neceifary to difcharge God from his " fms, confifts in this, that,notwithftanding the weak- " nefs and infirmity of our nature, and, notwith- *' ftanding all the coiifequcnces of the fall, and not- " withftanding Serm.XXXL] origin of evil. ^61; ^ withftanding all our temptations, and pronenefs to *^ fin, yet no man is under a necefllty of being wick- " ed. No man can fay, that it is the fault of God's " creation ; no, not even of the frail nature, which ** he receives from Adam ; but the unreafonable ** choice of his own will, which makes him live vi- ** cioufly. That w^e are liable to temptation, is the " weak condition of our nature, and the unhappi- " nefs of our prefent ftate. But temptation is not *' fin : and being tempted is not inconfiflent with " uprightnefs ; that is, not inconfiflent with fuch *' uprightnefs as God expects from us in this frail *' and imperfect flate.'* It is added, " God has given *' us eyes to difcern the light, underflanding to dif- " tinguifli between good and evil, and a will, where- *' by we are enabled to choofe the one, and refufe *' the other. And in the truth, or reality of thefe *' faculties, not in the perfection of them, that is, not *' in their being fuch as cannot be impofed upon, or '' deceived, but in their being fuch as do not necef- '' farily deceive us, confifts the uprightnefs, where- " with the pofterity of Adam now come into the « world.'* And this is the difcovery, which rewarded the inquiries of the wife man, and reconciled him to the courfe of things in this world. He clearly faw, that every thing was not right. Wherever he turned his eyes, he beheld vice and mifery. And the difHculty was, how to account for fuch diforders. At length, he came to this conclufion, that the fault was not in God, but in man. The former, he was well convin- ced, wifhed the perfedion and happinefs of his crear tures. But the latter, being a free agent, could hear or forbear, refufe or comply. Unhappily, his will did not always comport with that of his maker ; and 3^4 ORi«iN OF EviL» [Serm. XXXL and hence the train of evils, which imbittered his prefent condition. To the wife moralift, this was a very important difcovery. It gave relief to his mind. And it confirmed thofe fentiments of refpecl, which the charadrer and government of God ought always to excite. But if it be an undeniable truth, that " God hath made man upright," I proceed to obferve, fecondly, ** that he hath fought out many inventions." In- ftead of preferving his original rectitude, which he might have done, by a proper attention to himfelf ; he has loft that, which is the glory of human nature, and the only true fource of real happinefs. Nor is man the only inftance of fuch foDy and perverfenefs. According to the facred fcriptures, an order of be- ings, far fuperior to man, difgraced and ruined them- felves by their djfobedience. Among the creatures of God, there is an exalted clafs, diftinguifhed by the name of angels. Of thefe, fome became apoftates ; and they are now fufFering the penal confequences of their wickednefs. Their hiftory is not related at large in the infpired volume. But, from hints occa- fionally dropped, we learn, with certainty, that moral evil found its way into the heavenly abodes : and that the aggreffors were caft down to hell, there to remain in chains of darknefs till the time of judg- ment. We may, therefore, apply to thefe fuperior offenders, the obfervation in the text : " Lo, this have we found, that God made his angels upright ; but fome, even of that auguft order, have fought out many inventions." But, from the apoftate angels, I proceed to the firft apoftates of the human fpecies. It is granted, that Adam was made in the moral image of God. And as a part of our firft parent, the mother of mankind SeRM. XXXlJ ORIGIN ©F EVIL. 365 mankind was dignified with the fame likenefs. But though created upright, they fought out many in- ventions. The hiftory of their fall is briefly related by Mofes. He fays, that God placed them in the garden of Eden, where there grew every tree, which IS pleafant to the fight, and good for food ; alfo the tree of life, and the tree of knowledge. Of the fruit of thefe trees, God permitted them freely to eat ; that only excepted, which grew in the midft of the garden. Concerning that tree, their maker had faid, " ye fliall not eat of it, neither touch it, left ye die." But, overcome by the wiles of the ferpent, the wo- man firft tranfgrefled the divine command, and, per- fuaded by her, the man followed her example. Such is the account given by Mofes. And to this event, there are frequent allulions in the chriftian revela- tion. Thus, writing to the Romans, St. Paul ob- ferves, " by one man fin entered into the world, and death by fin." And admoniftiing the Corinthi- ans, he ufes thefe words, " I fear, left by any means, as the ferpent beguiled Eve through his fubtilty, fo your minds fliould be corrupted from the fimplicity, which is in Chrift." And in his epiftle to Timothy, he remarks, " Adam was not deceived j but the wo- man being deceived, was in the tranfgrefiion." — And, reproving the pharifees, our Saviour himfelf has an allufion to the agency of fatan in this tranf- a£lion. In cafe of difobedience, God had faid to our firft parents, " ye fiiall die." Satan, on the other hand, had faid, ye fhall not die. Believing him, rather than their maker, they tranfgreffed, and, by their trangreilion, brought death into the world, with all its attendant calamities. On this fact, our Saviour grounds the following pointed reproof : '* Ye are of your father the devil j and the lufts of your ^66 ORIGIN OF EVIL. [SeRM. XXXI. your father ye will do. He was a murderer from the beginning, and abode not in the truth, becaufe there is no truth in him. When he fpeaketh of a lie, he fpeaketh of his own ; for he is a liar, and the father of it." Thus is the mofaic account of the fall confirmed by our Saviour, and his apoftles. How far this account is to be underftood in its literal fenfe, or whether any part be allegorical, it is not my pref- ent bufinefs to inquire. However interpreted, it confirms the remark in the text, " that God made man upright, but that he fought out many inven- tions." And the remark will apply to all fucceeding gen- erations. The crimes of mankind multiplied with their numbers. No fooner was the earth filled with inhabitants, than it was filled with violence. And fo enormoufly wicked were the human fpecies at a certain period, that God deftroyed them from the face of the globe. One family only was miracu- loufly preferved, in order that the race of man might not be extindl. And fince the flood, there have been times of great depravity. Particular nations have been cut off, as unfit to live. Others have been pun- ifhed with war, peflilence, famine, or captivity. The vengeance executed on devoted nations, is a proof that their crimes were enormous ; and that it was neceffary that they Ihould be held up as examples to mankind. And there are many inftances of impiety and wilful difobedience at the prefent day. How many perfons are there, " who walk in the vanity of their mind, having their underftanding darkened, and being alienated from the life of God through the ignorance which is in them" ? How many are there, who have " given themfelves over to lafciv- ioufnefsj SeRM. XXXI.] ORIGIN OF EVIL* ^6/ ioufnefs, to work all uncleannefs with greedinefs" ? How many are there, who are filled with all unrigh* teoufnefs, fornication, wickednefs, covetoufnefs, ma- licioufnefs, envy, deceit, pride, and other evil afFec* tions ? In Ihort, how many perfons can we find, in the great mafs of fociety, who are open defpifers of God and religion, and who always do that, which is right in their own eyes ? Notwithftanding the ra- tional and moral nature of man ; notwitManding the means of information, with which he is in- dulged ; notwithftanding the arguments, addreffed to his underftanding, and the admonitions, urged on his confcience j yet examples of fuch depravity abound in the world. The moft enlightened age, and the pureft ftate of fociety, are not without the leven of wickednefs. But the reafon is juftly affigned in the text. " Man, though formed upright, hath fought out many inventions." By a wilful abufe of his powers, he has depraved himfelf. He has chofen to follow the devices of his own mind, rather than the dic- tates of his reafon and confcience. He has chofen the gratifications of fenfe, in preference to the joys of religion. He has chofen to have his portion in this world, rather than in that which is to come. In all thefe inftances, he has aded voluntarily. No vio- lence has been offered to his inclinations. Nor have any temptations affailed him, which he was not able to refift. For it is a rule in the divine government, that no one ftiould be tempted above that which he is able to bear ; but that, with every temptation, he fliould be furnifhed with the means of efcape. How- ever great, then, the number, or aggravated the na- ture of any man's vices, he has no one to blame but liimfelf. They are the objeds of his own choice, and tlje fruits of his own invention* Tha 368 ORIGIN OF EVIL. [SeRM. XXXL The word invention is differently ufed by the in- fpired writers. Sometimes it means linful practices. Thus the pfalmift, " thou anfweredft them, O Lord our God, thou waft a God that forgaveft them, though thou tookeft vengeance of their inventions." At other times it means idolatry. Thus again the pfjrimift, " They provoked him to anger with their inventions, and the plague brake in upon them. Thus were they defiled with their own works, and went a whoring with their own inventions.** In the text, the word may intend wicked pradices ; or the arts, by which men have reconciled themfelves to fiich practices. And thefe arts will appear in three particulars. It is a dictate of reafon and confcience, that we fhould love, obey, and do homage to the one true God. But, inftead of following this dic- tate, mankind have paid religious homage to objeds of their own invention. Birds, beafls, and creeping things have fuperfeded him, who is God over all, bleffed forever more. Again — Reafon teaches us to fpeak the truth always, to pradife righteoufnefs, and to exercife charity. But the human heart has in- vented falfehood, injuftice, violence, and oppreflion, as better means of compafTmg its ends. Again — We are taught by nature to look for happinefs in the regulation of our appetites, and the government of our paffions. But intemperance, debauchery, and every fpecies of fenfuality, are altogether human in- ventions. But in no one inftance is this word more pertinently ufed, than when applied to the various ways, to which men have had recourfe, in order to reconcile a wicked life with the hopes and pretences of religion. Here they have difplayed the utmoft in- genuity : and the inventions, which they have fought out, will be a lafting monument of the deceitfulnefs of fin. From Serm.XXXL] origin of evil. ^6g From the fubject of this difcourfe, we learn the impiety of charging God with our tranfgreffions, and the rcafon we have to reproach ourfelves for ev- ery a6l of difobedience. It is certain, that he cannot be tempted with evil, and that he tempteth no man. It is certain, that he made man upright, and that he formed him for virtue and happinefs* It is likewife certain, that he has given him the beft inftruclions ; fet before him the beft examples ; and prefented the beft motives. Chriftians, at leaft, will not deny, that fuch are their privileges and advantages. How deep- ly, then, ought they to be humbled, when they con- iider their wicked inventions ? How great fhould be their confufion, how poignant their refledions, how fincere their contrition, when they review the foolifli and criminal anions, of which they have been guil- ty ? They cannot plead that God has made them lin- ners. They cannot charge their faults upon the na- ture, which he has given them, or the lituation, iii which they are placed by his divine providence.-— After fearching in vain for objefts, on which they may refled the blame, they are brought home to themfelves ; and referred to their own hearts, as the proper fource of their unrighteoufnefs. Being, therefore, the authors of our own depravi- ty, let us humble ourfelves before God, and implore his pardoning mercy through Jefus Chrift. Let us fincerely repent of every falfe and wicked way ; and as lincerely let us endeavour to amend them Let us no longer ftudy excufes for a courfe of behaviour, which is at once affrontive to God, and fubverfive of all rational enjoyment. But let us own, that we have ad:ed a foolifli and wicked part j but hope, through the grace of God, to offend no more.-— Finally, let us repair to the author of our being, Y y intreating ^$fO NATURE OF [SeRM. XXXII. intreating him to work in us to will and to do of his own good pleafure. Let it be our daily prayer, that he would lead us not into temptation, but deliver U5 from evil. And let us never forget thofe words, which, though addreffed to Cain, are an admonition to us all : " If thou doeft well, Ihalt thou not be ac- cepted ? if thou doeft not well, fm lieth at the door." ^txmon XXXII. Nature of bad Habits* 2 Timothy, hi. 13. "but evil men SHALL WAX WORSE AND WORSE.'* WE can turn our eyes to no part of fcripture, without meeting with fome weighty argu- ment in favour of our duty, and fome powerful mo- tive to forfake our fms. Sometimes we are told of the exceedins: evil of a difobedicnt life, and the dif- grace it brings upon a moral intelligent creature* At other times, the judgments of God are fet before us. Now we are allured with the hopes of heaven ; and now deterred with the pofitive denunciations of future puniftiment. And to leave no meafure untried, " evil men are afTurcd, that fo far from being recovered in their laft moments, they will, in all probability, grow worfe and worfe, deceiving, and being deceived." This is the teftimony of St. Paul in the text 5 and to this I would now aik your attention. First S;erm. xxxii.1 fiAD HAEit*^. 3^y. First — The apoftle aflerts, that " evil men ivax worfe and ivorfe'' By evil men, we are here to \in^' derftand, open and notorious tranfgrefibrs. Perfons, who have made but fmall progrefs in vice, may be recovered. By the ordinary means of grace, they eften are brought to a proper fenfe of things. And being humbled and reformed, they becom.e fome of the brighteft ornaments of Chriftianity. But this is feldom the cafe with thofe, who have been long ac- cuftomed to do evil. The longer they live, the more hardened they become. And though, in their lafl moments, they fometimes appear to have a ferious concern refpeding their future condition, yet we have no reafon to believe that any faving change takes place. It amounts to the higheft moral cer- tainty, that, as in life, fo in death, they are enor- moufly guilty in the fight of God. They are, as it is very properly exprelTed in fcripture, " driven away in their wickednefs." And though we have no right to determine in what manner, or to what degree they will fuffer hereafter, yet we muft fup- pofe, that their guilt will be a fource of inexpreflible mifery. As for thofe, who have never fold themfelves to work iniquity, it is ealily conceivable that they fliould awake to ferious refledion, fhould remember from whence they have fallen, ihould repent, and do their firft works. Their habits are not fixed. Their moral fenfe is not wholly extinguifhed. They have fome feeling ; and they are ftill capable both of fliame and remorfe. Hence we are not furprifed, that, af- ter his difgraceful fall, Peter fhould become a true penitent, and a good man. When we hear David lamenting his mifcondud, and refolving to repair his errors, we do not hear any thing unnatural or unexpected. 37* KAtuRE Of [Serm. XXXIL unexpected. It may always be prefumed, that men, who accidentally fall, will rife again. But it is unreafonable, to the laft degree, to ex- ped that fuch as have grown old in lin, fhould, juft at the clofe of life, become new creatures. It is con- trary to the eftabliflied courfe of things. It is con- trary to adual obfervation. Look at thofe, who through life have worked wickednefs, and you will find, that religion is' as great a burden to them when old, as when in the midft of their days. If poflible, they are lefs difpofed than ever, to converfe with God, with their own fouls, or with that volume, which contains their duty, and reveals to them a fu- ture ftate. Being eftranged from God by wicked works, they do not feel any real inclination to begin an acquaintance. It is a burden to refled. For which reafon, we cannot, in general, draw a more favourable conclufion, than that they have gone down to the grave with all their guilt upon their heads. By evil men, underftanding, therefore, thofe who have been long accuftomed to do evil, we may fay, that they wax worfe and worfe. The longer God fpares their lives, the more guilt they contract. If lying be the vice, to which they have been longeft addided, they will grow worfe, in this refped, in proportion as they have more opportunities for vio» lating the truth. If pradifed in any dilhoneft arts, they will grow more knavifh as they grow old. If habitually intemperate now, as they have time, op- portunity, and the means, they will plunge ftill deeper in this moft infamous of all vices. If pro- fanenefs and infidelity be the fins, which now moft eafily befet them, the prefumption is, that they will become ftill more impious j will take ftill greater lib- erties S2RM. XXXII.3 BAD HABITS. 373 erties with God ; and will become more inveterate againft the religion of his fon. Both virtue and vice are progreilive. The path of the juft fliines more and more. The longer a good man works righteouf- nefs, the more holy and exemplary he becomes. He grows continually in grace, in the knowledge of Chrift, in a conformity to his temper and gofpel, and in a preparation for heaven. So, on the other hand, the longer a bad man works wickednefs, the more eafy he feels in a courfe of fin. He grows experien- ced in works of darknefs. He takes delight in the fervice of fatan. And having, at length, fubdued confcience, and, in a manner, deftroyed the moral principle, the words of the prophet Jeremiah are ex* a ON REGENERATION. fSlRM. XXXIlt and in the fecond to the Corinthians, to remain or abide, without being abolifhed. Nor is this all : in the very paffage, which St. Peter had in view, and which fuggefled the expreffion in the text, we find the fame doflrine. " The grafs withereth, the flower fadeth ; but the word of our God fliall fland for- ever.'* This paflTage you will find in the prophecy of Ifaiah. That the word, which abideth forever, means the perfon, not the gofpel of our Saviour, has been fuppofed by fome criticks : but the context will not admit the fupppfition. For having repeated the fentiment in the text, " the word of the Lord cndureth forever," he adds, " and this is the word, which by the gofpel is preached unto you." Though Chrift be denominated, therefore, the word of God ; and though he is crowned with immortal glory and happinefs, ftill it is his gofpel, which, according to the teftimony of St. Peter, " liveth and abideth for- ever." It will continue in force till the fecond com- ing of its divine founder. It will not be fuperfeded by any other difpenfation ; but wiU remain in force till the great and benevolent ends of it fliall be ac- compliflied. Human oppolition will not prevail againft it. Having the patronage of heaven, it will triumph in future, as it has triumphed in times pafl:. The violence of man could not exterminate it, even in its infancy. Nor will it be overthrown by any of the arts, which may hereafter be employed againfl: it, by the moft inveterate of its enemies. We are aflured by its great author, that it fl:ands on a rock. And we may believe that it will abide forever, be- caufe it has refifted the mofl; formidable oppolition ; and becaufe it has always gained fl;rength by mea- fures which threatened its deftru6tion. The fenti- ment, therefore, advanced by the apoftle, may be freely SeRM. XXXIII.] ON REGENERATION, -59! freely admitted. We need not labour to explatn away the literal meaning of his words. The gofpel may, with the utmoft propriety, be faid to live and abide forever, becaufe God will not, and man can not, fubvert that glorious inftitution. I HAVE now conlidered the leading truths contain- ed in the text. It remains to anfwer fome objec- tions, which may be made, if not to the nature and evidence of the new birth, yet to the more immedi- ate caufe of it, as reprefented in this difcourfe. In the text, we are referred to the word of God, or the gofpel, as the incorruptible feed, of which we are born again. It cannot be denied, that, in fome other places, we are faid to be born of God, born of water, and of the fpirit. Thus the evangelift John, having mentioned the fons of God, proceeds thus, " who were born, not of blood, nor of the will of the flefh, nor of the will of man, but of God." His mean- ing is, that true Chriftians became fuch, not merely by any external right, like that of circuracilion ; not by natural defcent, nor by any influence or agency, merely human ; but by the divine power, operating by the gofpel. It will be eafy to reconcile all thofe paffages, which feem to afcribe the new creation to diflferent caufes. When carefully examined, they all fpeak the fame language. We are born of God, be- caufe God does really change our hearts, and rectify our behaviour : but he employs the gofpel to ejBFedt this change. It is the inftrument, by which he cre- ates us anew, and implants in us a difpolition favour- able to our duty. We are alfo born of the fpirit, becaufe the gofpel was dictated and confirmed by the fpirit ; and becaufe the fpirit is really God him- felf, or his influence exerted in the manner which I have defcribed. There is, therefore, no contradic- tion 592 ON aEGENERATION. [SeRM. XXXIIL tion in thefe feveral teftimonies from the facred volume. When St. Peter fays, that we are born again by the word of God, which endureth forever, he does not deny the divine agency, but only refers us to the immediate inftruiiient of our regeneration. When St. John fays, that we are born of God, he does not mean to exclude the gofpel ; nor to inti- mate that we are recovered to our duty, without the intervention of the chriftian dodrines, precepts, and motives. And when our Saviour afferts, that, to be qualified for heaven, we muft be born of water and of the fpirit, he does not affert, that we are born by miracle, and that the gofpel has no influence in this moral renovation. By no means : when per- Ibns are born again, there are no new revelations made to them ; but they are born by the word of God, as it was firft preached, by men divinely in- Ipired j and as it is now contained in the holy fcrip- tures. And let me obferve, this reprefentation, whilft it afcribes the glory of this change to God, by aflerting his agency, vindicates the efficacy of the gofpel j and fhows, that his moral, like his natural government, is exercifed conformably to ftated laws. Persuaded, then, that if we are ever made wife and good, it will be by means of the word of truth, let us inquire, whether thefe effeds have been ac- tually produced. The queftion is, not what fervours we may have experienced, what raptures we have felt, or at what particular moment we imagine that our converlion took place ; but what has been our prevailing temper, what the general tenour of our actions. Has the gofpel cured us of an inordinate love of the world ? Has it cured us of envy, malice, pride, a difpolition to condemn, or injure thofe, who differ in opinion from us ? Has it cured us of fenfual paflions. SeRM. XXXIII.] ON REGENERATION. 3^3 paffions, of diflionefty, inlincerity, and every fraudu- lent practice ? Has it rendered us upright in our dealings, circumfped in our converfation, pious in refpecl to God, and benevolent to men ? Has it made us Chriftians, according to the character drawn in the facred writings, and according to the exhibition of that chara6ter in the firft preachers and believers of the gofpel ? If the gofpel, under the direction, and accompanied with the bleffing of God, has produced a thorough reformation, both as to principle and pradice, we are born again ; and, by confequence, may exped to enter into the kingdom of God. The change itfelf, and not the manner of it, whether mo- mentary or gradual, is all which concerns us. If we have the pure, the amiable, and the benevolent tem- per of the gofpel ; if our habits and adions conform to that divine inftitution, we muft be happy in the approaching ftate. Favoured with the word of the Lord, let it be your concern to make it fubfervient to your higheft improvement and future happinefs. To this end, let it be confulted, and applied ; and let it be ftudied under this convidion, that it " is perfect, converting the foul." Let it be your earneft petition to the father of lights, that the counfels of his word may illuminate your minds, and govern your whole lives. The author of ail good will not rejed your petition. He will keep you from falling ; and, like his holy word, you will live and abide forever. Sermon Bbb 394 THE DESIRE [SeRM. XXXIV, Sermon xxxiv. On the Defire of Life. 2 Kings, xx. 3. " and hezekiah wept sore." THAT many good Chriftians fhould fufFer fo much from the fear of death, and at laft quit the world with fuch irrefolution, has been matter of great furprife to all, who have thought upon it. — Who would not have fuppofed, that men of this character would meet the king of terrors without difmay ? Having long familiarized themfelves to the thought of dying, were it not natural to conclude, they would, in their laft moments, fubfcribe to the excellency of religion, by the glorious and triumph- ant hopes of life and immortality ? But obfervation convinces us, this Is very far from being actually the cafe. We have only to look into the world, and we fhall fee fome of the beft characters, " through fear of death, fubjed to bond- age.'* And we may behold them go off the ftage with a timid reluctance, which would refled difhon- our even upon the guiltieft malefactor. Whether it is the prejudice of education, which operates fo forcibly in our dying moments ; whether we are terrified with the thought of a winding fheet and a coffin, mourning friends, and the funeral cy- prefs *, whether it is the anticipation of that mighty ihock, which fliall diffolve the long eftablifhed inti- macy between foul and body 5 or whether it is an approaching Serm. XXXIV.] OF LIFE. 595 approaching introduction to a new and undifcovered country, from whence no traveller returns ; I fay, whether it be one, or all thefe confiderations united, that fills us with fuch gloomy apprehenfions, I leave to the decifion of a future inquiry. But fure I am of the fad itfelf ; and equally certain, that fuch want of fortitude, in a good man, is a poor encomium ■upon the religion he profefTes. It carries with it a fufpicious appearance. It would lead an indifferent perfon to imagine, that the friendfliip of religion was like the friendfliip of the world : that fhe was full of kind offers, when we wanted nothing of her ; but would be fure to defert us, when we flood in mofl need of her affiflance. Such a fufpicion, unjuft as it is, was fairly the lan- guage of the character before us. Hezekiah had long fwayed the Jewifh fceptre with honour and re- putation. He had feen his enemies fall before him ; and from the conduct of divine providence toward him and his kingdom, had the utmofl reafon to think, he was no fmall favourite with the Lord his God. After a while, however, " Hezekiah was fick unto death. And the prophet Ifaiah, fon of Amos, came to him, and faid unto him, thus faith the Lord, fet thine houfe in order, for thou Ihalt die, and not live. Then he turned his face to the wall, and pray- ed unto the Lord, faying, I befeech thee, O Lord, rem'ember now how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy fight. And Hezekiah iveptforeJ" Never was the fear of death painted in flronger colours, than in the language and behaviour of this monarch. Notwithflanding the approbation of a good confcience, notwithftanding the comfortable hope he might well entertain of a happy exiftence in the 39^ THE DESIRE [SerM. XXXIV, the heavenly world, ftill he could not bear the thought of quitting the prefent. To leave his crown, his kingdom, and all the regal honours behind, and to launch forth into an unknown, untried eternity, he could not refled upon it without diftraclion ! Ac- cordingly, as became fo good a man, he firft betook himfelf to prayer. He fpread his cafe before him, who is equally able to " kill and to make alive, to wound, and to heal.** He recounted fome of thofe virtues, upon which he could bell ground a plea for mercy. He did not forget his integrity, his invio- lable regard to truth, and the prevailing innocence of his walk and converfation. And in proof of the ardour and anguifh of his foul, he concluded all his petitions with a flood of tears. Strange behaviour this, in fuch an amiable char- after, as that of Hezekiah. Had he been fome pro- fligate wretch, who had nothing to hope, but every thing to fear from his Lord and judge, no wonder the profped of death fliould fill him with fuch ap- prehenfions. Tribulation and anguifli belong to per- fpns of this guilty clafs. But when we take a view of the life and actions of Hezekiah ; when we con- iider his uprightnefs, and the general tenour of his moral conduct, we cannot but repeat our furprize, that he fliould ever betray fo great a weaknefs. — Who would not have fuppofed he would blefs the prophet for his joyful predidion ? And rather than turn away his face and weep, that he would greet him kindly, as the welcome meflenger of the happiefl: tidings ! What, Hezekiah, is the prefent world a place of fuch tranquillity and repofe ? Are its plea- fures fo fuperior to the delights of heaven, that you would not wifli to make an exchange ? Is your feli- city fo perfed, that you have nothing left to wifli or delire f S£RM. XXXIV.] or LIFE. 397 defire ? Is the Jewifh crown rather to be chofen than a crown of glory ? And is a temporal kingdom pre- ferable to a kingdom that cannot be moved ? Can infinite power, under the conduct of unerring wif- dom and goodnefs, devife no method to enhance your felicity ? If not, you may well weep at the thought of dying. Under the influence of fuch per- fuafions, I know not who could refrain from tears. But if you have fo much to plead on the fcore of merit ; if, as you have already alTerted, it has been the conftant ftudy of your life, to do that which is well pleaiing in the fight of God, and can hence promife yourfelf a crown of glory in the coming world, your fears are not more diftrefling, than they are groundlefs and abfurd. For Ihame, man ; wel- come the moment that Ihall deliver you from this body of death. Thank God, the time is now at hand, when you will reft from all your labours, in fure and certain hope that your works will follow you. For you cannot be ignorant, that although this " earthly houfe of your tabernacle be diflblved, you will have a building of God, a houfe not made with hands, eternal in the heavens ! " But, perhaps, you may ftill have no occafion for this advice, no call for the exercife of your fortitude. Moved, it may be, by your ftrong crying and tears, the fupreme difpofer of all things will reverfe your doom. The prophet is haftening back ; who knows but he may at once relieve you from all your anxi- ety. It is furely fo ; for, as we read in the follow- ing verfes, " it came to pafs, before Ifaiah was gone out of the middle court, that the word of the Lord came to him, faying. Turn again, and tell Hezekiah, the captain of my people, thus faith the Lord, the God of David thy father, I have heard thy prayer, I have 398 THE DESIRE [Serm. XXXIV. I have feen thy tears ; behold, I will heal thee ; on the third day, thou fhalt go up to the houfe of the Lord. And I will add unto thy days ffteen years." Happy monarch ! we may ealily conceive of thy feelings upon this joyful occafion. We may almoft fee thee bellowing thy carefTes upon the prophet. How is thy mourning converted into joy, and into the garment of praife thy heavinefs ! How does thy countenance brighten at the recoUedion of thy nar- row efcape ! And with what rapture does thy bofom fwell at the thought of fifteen long years in this de- lightfome world ! It muft furely, Hezekiah, be too good news to be true. But leaving the particular lituation of the Jewifh monarch, let us employ our prefent time, by inquir- ing, firft, into tlie natural reafons, for that weaknefs, which is fo ftrongly reprefented in the text. And then. Secondly, point out the beft arguments to fortify us againft it. As the critical circumllances of Hezekiah may fome time or other be our own, I truft neither you, my hearers, nor I, fhall think ourfelves uninterefted in the inquiry. Yet a little while, and we fhall be no more. The dread fummons will ere long reach our ears, " thus faith the Lord^ fet your houfe in order ; for ye fhall die, and not live" Happy for us, in that trying moment, if we can poflefs our fouls in peace. Happy, if we can have fuch a command over our fears, as to adopt the triumphant language of the apoftle : " We are now ready to be offered, and the time of our departure is at hand ; we have fought a good fight, we have finifhed our courfe, we have kept the faith ; henceforth there is laid up for us, a crown of righteoufnefs, which the Lord the righ- teous Serm. XXXIV.] ©F LiFS. 39^ teous judge will beflow at that day." How diffe- rent this from the weak and timid behaviour of Hezekiah ? To yield with fuch divine compofure, and to fubmit with fuch heroic fortitude, it is con- quering death, rather than falling before him. We difappoint him of all his triumphs, when we refign our breath without difmay. That fuch may be our refolution at that day, when we ftiall moft need it, we fliall purfue the in- quiry according to the plan propofed. And, iirft — How comes it to pafs, that the profped of a fpeedy diffolution ftrikes us with fuch peculiar terror ? — Upon fuppolition, death put a final period to our ex- iftence, we could not wonder if it had this effed:. To die, to Jleep, without the poflibility of ever awak- ing from our iron flumbers ; the thought were fuf- ficient to deprive us of our fenfes. Could we per- fuade ourfelves, that when death had once made us his prifoners, we fhould never after regain our lib- erty, we fliould have too much reafon, with the Jewifli prince, to turn away^ and weep fore ! And fif- teen years, upon that fuppofition, were a kind pref- ent, by no means to be overlooked. But when we confider what Jefus Chrifl: hath done for a ruined world, how he hath " deflroyed him who had the power of death ;" how he hath plucked the fting from that mercilefs tyrant, and foiled the grave of his vi(5lory ; when we confider how he hath " brought life and immortality to light," and given us a pledge and earnefl; of our fu- ture refurreclion ; I fay, when we take all thefe truths into confideration, whence that timid reluc- tance at leaving the world ? Can an enemy bound, fettered, and almofl: entirely difarmed, be itill an cbjed of fuch unmanly fear ? * In 40O THE DESIRE [SeRM. XXXIV. In anfwer to which, I would obferve, the paffion abovementioned is, in fome conliderable degree, ef- fentially neceflary to the prefent ftate. Beings, cir- cumftanced as we are, could not otherwife fill the place affigned them. For thefe reafons, God hath interwoven a principle of fear with our very confti- tution, well knowing, that without it, the great end and defign of our creation would be defeated. I. For, in the firft place, did we not regard death with fome degree of terror, we fliould take no pains to provide againft thofe accidents, to which we arc hourly expofed. We Ihould fly in the face of danger ; and, many times, we fliould provoke our fate. The faUing bridge, the tottering tower, we fliould pafs with a fl:upid infenfibility. And befet, as we are, with dangers and evil of every kind, fcarce one in a thoufand would live out half his days. Nor would the more indolent part of mankind exert themfelves to prolong life at the expenfe of fo much labour and toil, as are now requifite, in order to that end. They would never rife early, and fit up late ; they would never folicit the earth for a fcanty fubfiftence ; nor would they vex themfelves with the various cares and concerns of life. If they could not live without the continued fweat of the brow, they would even let nature take its courfe, and recal a gift they did not think worth their ac- ceptance. But now, all this mifchief is happily prevented. By implanting, within us, a proper meafure of this neceflary fear, God hath amply provided for our fe- curity. What if the avenues to death are many ; caution will not fail, if poflible, to flop them. Our fears will ever outfl:rip our danger. And we ftiall not think the labour great, nor the toil infupport- able. SeRM. XXXIV.] OF LIFE. 401 able, which rewards us with length of days, and the comforts, conveniences, or elegances of life. 2. But, fecondly, without a principle of fear, meii would not only perceive the advances of death with a cold indifference ; but they would even haften them on by violent meafures. Upon every Httle difffuft with the world, they would be for putting themfelves out of it. If their domeftic matters took an unfavourable turn ; if, in their ambitious views, they were difappointed, they would not fuffer long under the mortification. The firft precipice they could find, or the firft inftrument of death they could meet, would put an inftant period to their forrows. They would never fubmit to the ftraits of poverty j they would never languiflx on the bed of ficknefs ; wearifome nights, and tormenting days, they would never endure. The flave would foon reft from his toil, and the prifoner fet himfelf free. And, if the world did not move on juft as we would have it, we fliould make no fcruple of bidding it adieu. Besides all this, there is no fpecies of violence, but would univerfally take place. The corrupt paf- fions of mankind would rage without control. Sui- cide and murder would be no fingularity. But the whole world would be foon turned into an Acelda- ma, a field of blood. Such would be the prefent cffeas, if the influence of this principle was entirely taken off. .^ Of the truth of the above, we may readny con- vince ourfelves, by turning to matter of facT:. Not- withftanding the predominancy of this fear, yet we find fome are hardy enough to perlfli by their own hands. Miftaken honour, difappointed ambition, cowardice, undeferved reproach, revenge or grief, may drive them to fuch an unnatural deed. And Ccc ^^ 402 THE DESIRE [SeRM. XXXIV. ill like manner, wrath or malice may prevail with them, to exercife the fame violence upon the perfon of another. But if, under all our prefent timidity, we can find a difpoiition to precipitate our own, or the doom of a fellow-creature ; if our natural apprehenlions of death are not fuiiicient to engage us to wait " all the days of our appointed time," how much oftener fliould we ad fuch a rafli and inconfiderate part, were thofe apprehenfions lefs formidable ? And if our prefent fears of an untimely end are not an ef- fectual fecurity againft the hand of violence, what havock, what deftruclion would enfue, had not thofe fears been implanted in us ? From this view, it is evident, the principle under confideration was wifely ordained. And though Hezekiah had no reafon to weep fore, yet, it is certain, a degree of terror was not incompatible with his charader or profeflion. 3. But further — That fear of death, which en- ters fo effcntially into our conflitution, was intended to lead our thoughts toward a future ftate, and en- gage us to prepare for it. We all know, how very rarely we Ihould think on the place of our deftina- tion, were it not for the dark valley, which conducts to it. Could we be fure, that we fhould be finally tranfported to another world, as was the prophet of old, we fhould give ourfelves no further concern about the matter. We lliould be too apt to fay, *' foul, take thine eafe, eat, drink, and be merry.'* Let nothing difturb thy mirth, let nothing interrupt thy tranquillity. But now, the cafe is widely different. The image of death being peculiarly difagreeable, it will be al- ways prefenting itfelf to the mind. It will intrude upon our gayeft moments, and throw a gloom over all Serm. XXXIV.] oi' LIFE. 403 all the higheft delights of life. In the midft of feil- fual gratifications, it will ileal upon us. It will rife with us in the morning ; nor will it wholly defert us at night. And, what is very extraordinary, the more ftudious we are to banifti it from onr thoughts, the more obftinately will it return into the mmd. And this is abfolutely neceffary for a fet of bemgs defigned, as wc are, for another and a better ftate. For though death be the principal objed of our ter- ror yet it does not confine our meditations to itlelf. It leads to a train of the moft ufeful thoughts. It hurries us through all the different fcenes, which commence upon our leaving the world. And whe- ther we will or not, we find ourfelves, by an ealy tranfition from the views of death, fummoned before the bar of our Redeemer, and condemned or ac- quitted, according to our works. And, in this re- fpecT:, it cannot be denied, the fear under confider- ation is of vaft importance ; fince it continually re- minds us of a life to come, calls in the motions of a vain, fenfual, and earthly heart, begets within us a becoming ferioufnefs, difpofes us to liften to the voice of religion, and prepare for that happier world, the profpecT: of which is unfolded to us in the gofpel. Such is the natural tendency of that paffion, which wrought fo powerfully in Hezekiah, and which pre- vails, in a greater or lefs degree, in us all : and, when reftrained within due bounds, we plainly per- ceive, it is both innocent and ufefuh Thus we have confidered the fear of death, as implanted in us by the wife author of our frame ; and have fhewn how it may be improved to the pur- pofes of religion, and made fubfervient to our future happinefs. But there are other accidental caufes, which have raifed our terrors to an undue height. Such, 404 THE DESIRE [SerM. XXXIV. Such, for inftance, as the prejudices of childhood and youth, which grow up with us, as we advance In life, and cannot be wholly correded by the wif- dom and experience of riper age. The awful appa- ratus of death makes a deep impreffion on the infant mind. The Ihroud, the coffin, the funeral bell, are objedis peculiarly fliocking to that period of life. Hence the child feldom hears or thinks of its depart* lire, without recoUeding all the melancholy circum- ftances, which may attend it. And the fame princi- ple has its influence over men, who are only children of a larger growth. From their idea of death, they cannot feparate the articles above recited. They view themfelves as already borne in folemn ftate to the place appointed for all the living. They fright themfelves with the narrow confines of the grave. They think of their odious appearance, when the king of terrors fhall have defaced them with his horrid fcroll ; when the worms ftiall feed fweetly on them, and their whole frame return to its native duft. Thefe, and a thoufand other dreadful images, will of- ten haunt the good man upon his death-bed. And, without all controverfy, they ruflied in upon the mind of Hezekiah, and caufed that worthy prince to njoeep fore. But this is not all ; the tender connexions we leave behind, will add new horrors to our laft change. Who can think of bidding a final adieu to the fond parent, the amiable confort, the dutiful child, with-? out emotions of the moft diftrefilng kind ? If the abfence of a few days, from the embraces of thofe we love, is productive of fuch uneafinefs, why may Ijot " rivers of water run down our cheeks,'' when we confider, that the " eyes which now fee them^ n^uft fee them no more" I Whe^i we call to mind, that Serm. XXXIV.] or life. 405 that we can never, never return to them, can never hear of their welfare, can know nothing more of them, than if we had never been ! And will not heaven forgive the tear, that is fhed on fuch an occa- fion ? Will not a merciful Redeemer pardon the man, who reluds at leaving a helplefs family to the mercy of the world ? Who can think of expoling his ten- der babes to the fnares and temptations of this evil ftate, without a hand to fupply their wants, or a friend to direct their ways ? Suppoling a perfon in this, or a fimilar fituation, can we wonder, if the profped of death was very alarming, and he, like Hezekiah in the text, fliould weep fore ? But another caufe, which makes us fo fearfully apprehenfive of dying, is the pain, which, we ima* gine, accompanies that great event. If the bare lofs of a limb will throw us into fuch agonies, we con- clude, the lofs of life muft be effefled by much great- er. And this conceit is ftrengthened by the appear- ance of many perfons in their laft moments. When we fee them all over convulfed and diftorted ; when we hear their dying groans, behold their eyes roll- ing, and obferve their expiring gafp, we cannot per- fuade ourfelves, but their feelings comport with their looks. But this is undoubtedly a grofs miftake. Many, are the pains we endure in life, which are infinitely more diftreffing, than thofe which attend our de- parture. After long ficknefs, the body lofes its fen- fibility. And when this is the cafe, every new wound, that is opened in us, nature kindly covers with a total difregard. We cannot fuffer pain be- yond a certain degree. Hence the moil dreadful maladies, after a while, fpend their united rage upon us in vain. Let not any, therefore, tremble at death merely 40^ THE DESIRE [SeRM. XXXIV. merely on account of the agony of dying, fmce it is more than probable they have felt as great, or per- haps greater, many times in their paft lives. But to proceed — We enter the valley of death with a timid reludance, becaufe we know not the country to which it leads. With fuch faculties as we poflefs, it is impoffible we fliould have any idea of the inviiible world. We cannot difcern it through the veil of fiefh, and no traveller has ever yet re- turned to bring us intelligence. And though the gofpel has thrown fome light upon the fubjed ; yet, whenever it employs our thoughts, we find ourfelves loft in the contemplation. This, therefore, is an- other circumftance, which renders death an objeft of terror. Could we form any tolerable conception of the enfuing ftate, our fears would be lefs excited. But when we confider, that we leave the prefent, for an undifcovered country ; our familiar friends, for a new acquaintance ; when we call to mind the dif- ferent fcenes and changes that will take place, the new objeds, which will dart before us ; in fine, when we recollect, that we are about to enter into a mode of being, which " eye hath not feen, nor ear heard," we cannot preferve our ufual ferenity. The blood will retire to the heart upon fuch refle6lion, in fpite of all our endeavours to prevent it. Lastly — We Ihudder at the thought of dying, be- caufe we are well aflured, we fhall next appear at the bar of our Redeemer. After death comes the judg- ment. No fooner fhall we clofe our eyes upon this world, than we ftiall open them upon another. Is it, then, matter of furprife, that any perfon Ihould trem- ble at an event, which would introduce him to " Jefus the mediator, and God the judge of all ? " Who that kas read the fcripture reprefentation of the laft day, that SeRM. XXXIV.] ©F LIFE. ^07 that has feen the heavens rolled back as a fcroll, that has heard the trumpet found, that has beheld the fon of man on the throne of his glory, and all the dead, both fmall and great, affembled around ; who that has any faith in the gofpel revelation, could re- lign himfelf to death, in this view of it, with per- fed compofure ? The luftre of fuch a fcene overbears us, even in the meridian of health. What wonder, then, if, exhaufted with pain and ficknefs, the mind fhould be almoft ready to fink under it ? If, at its greateft diftance, it ftrikes us with fuch terror, well may we ftart back, when we perceive it juft at hand ! Having now finifhed our obfervations upon the nature, caufe, and meafure of this weaknefs, we fliall conclude the difcourfe with fome diredions, as the beft remedy againft it. And from what has been faid, you will not difpute the necellity of fear, in fome proper degree. That it is abfolutely effential to beings, circumftanced as we are, is too plain to need further fupport. All, therefore, I fhall attempt, at prefent, will be to fortify you againft that unman- ly fear, which wrought fo powerfully in Hezekiah, and at length betrayed him into the weaknefs in the text. I. And in order to this, let us, firft, make the thought of dying familiar to our minds. The moil frightful objeds lofe their native horrors, when we have long accuftomed ourfelves to dwell upon them. Come when he would, we Ihould then receive that grim tyrant with lefs furprize. The condud: of Hezekiah was probably owing to an extreme tardi- nefs in this refped. Had he permitted the contem- plation of his laft change to employ a fuitable por- tion of his time and thoughts, he would not have prayed fo ardently, nor have wept fo fore. SfiCONDtT 46S THE DESIRE [SeRM. XXXIV. 2. Secondly — Let it alfo be our great concern to live in continual preparation for the hour of death. If we have no reafon to hope that our iniquities are forgiven, or our fins covered, we may very juftly ftand aghaft at the profped of a fpeedy difiblution. But, when we can lay our hands upon our breaft, and lay, " we have fought a good fight, we have finifhed our courfe, we have completed the whole work, our maker gave us to do ;" when we can produce the teflimony of a good confcience, that " in fimplicity and godly fincerity, we have had our converfation in the world," there is little ground for terror or dif- quiet. When the general tenour of our lives has been conformable to the gofpel, it argues folly, in the extreme, to yield ourfelves up to the dominion of a Havifh fear. As we have the highefl reafon, fo fiiould we rejoice in our dying moments, when we can challenge the character above, as properly de- fcriptive of ourfelves. And, though there may be Ibme inflances to the contrary, yet this comfort will be the portion of the greater part of thofe, who have " walked in the commandments and ordinances of the Lord blamelefs.'* Though a Hezekiah may *' weep fore,'* and difcover all that terror, which be- longs only to the guiltiefl perfons, yet there are ma- ny others, who enter the valley of death with that manly refolution, which a confcious integrity fhould never fail to infpire. 3. But, thirdly, as an additional prefervative againfl the fear of death, we fliould endeavour to get the better of thofe prejudices, which enter the mind in early life. Shame it is to any man, who has ar- rived at the full exercife of his powers, to fuffer any uneafinefs from this quarter. What though his life- lefs corps be wrapped in the livery of the grave ; what SeRM. XXXIV.] OF LIFI. ^o^ what though he be confined within the narrow di- inenfions of a tonnb ; what though he " fay unto corruption, thou art my father ;" ftill none of thefe things need greatly move him. If he will be in- confcious of his confinement, and feel no indignity offered to his remains, he may fet his mind perfedly at eafe. 4. Neither, fourthly, need he diftrefs himfelf about thofe he may leave behind. There is a " fa- ther for the fatherlefs, and for the widow there is a God.'* He that " numbers the hairs of the head, and fuffers not a fparrow to fall unnoticed to the ground," will never, furely, forget his rational off- fpring. A becoming dependence on the care and protection of heaven will therefore be a great fup- port in our laft hours. And if we are thoroughly poflelTed of this worthy principle, we fliall not def- pond, when called hence, though torn from the near- efl connexions ; and at a time, when our prefence with them was mofl: devoutly to be wiftied. 5. Again — Juft apprehenfions of that God, be- fore whom we are going to appear, and of that judge, at whofe tribunal we are fummoned, will have a great tendency towards allaying our fears. It is not a ftern tyrant, to whom v/e muft give an account ; but a merciful parent, "who knows our frame, and remembers we are duft ;" who will make all poiUble allowance for our many imperfedions, and will deal with us according to the principles of infinite kindnefs and benevolence. It is not an inex- orable judge, who will pronounce our doom ; but one, who can be touched with the feeling of our in- firmities, having been tempted as wc are, though without effed. Jn Ddd 410 THE DESIRE, Sifr. [SeRM. XXXlVi In a word, if it is " appointed unto all once to die^, and the grave is the home of all the living," let us each now ferioufly lay it to heart. Is it a truth, my hearers, that yet a little while, and you and I fhall be no more ? Will your ears, which hear thefe words, be foon barred in lilence, and my lips, which utter them, foon ceafe to move ? Will your eyes, which be- hold this light, be clofed in darknefs, and my heart lie ftill, which now throbs at the refledion ? if fo, let us each live only to die ; that when we die, we may live forever. Let us fo " number our days, as to ap- ply our hearts unto wifdom.'* Let us " work while the day lafts, becaufe the night is at hand, when no man can work." Then may we live in peace ; and when we are called hence, quit the world without difmay. Then may we reft in certain hope of mak- ing part of that happy number, " who will have a place in the firft refurreclion, on whom the fecond death will have no power j who will be kings to God, and priefts, and reign with him for ever and ever." ft^tS)l^^%,\>%«^\,t)VV>^ sermon Serm.XXXVJ onlipe, b-f. 411 g)etmott XXXV. On Life and Death. ECCLESIASTES VII. I. — " and the day of death, than the day of one's birth. IT IS natural for every man to fpeak according to his prefent feelings. In an hour of profperity, life wears an inviting appearance. The troubles of it, we are ready to think more than balanced by its blejGlngs. And we feel difpofed to thank our creator for calling us into being. But let the fcene change, and our fentiments change with it. Human life, im- pofed on us without our confent, is no longer a blefling. We regret that we were born. We im- patiently fay, " we would not live always." And we pretend to feel the whole force of that wife ob- fervation, that " the day of death is better than the day of one^s birth*'* Man is an inconftant, ingrateful being. Gov- erned by his feelings rather than his judgment, he feldom abides by his own decifions. What he ad- vances one hour, he will contradidt the next. The eftimate he forms of human life, is not the refult of mature examination ; it is the hafty conclulion of fancy, impatience, or refentment. His affairs have taken a favourable turn ; for which reafon, life is a bleffing, and he laments that it is no longer. Or, he has met with fome recent lofs, and then exiftence is a burden, 4va ON LIFE [Serm.XXXV, a burden, and it diftreffes him to reflect how long he fhall groan under it. To form a juft idea of the prefent ftate, is the duty of every Chriftian. It is of importance, that we think neither too highly, nor too meanly of it. The former will expofe us to difappointment ; the latter will betray us into ingratitude. We are in the world ; we were placed here by a wife and good be- ing, and for fome great and benevolent purpofe. But the fame wifdom, which introduced us to thi^, ftate, will recal us from it. We were born, and we fhall die. The queftion therefore is, which a wife man will contemplate with moft pleafure, the day of his birth, or that of his diffolution ? Solomon has decided in favour of the latter. " A good name,'* fays he, " is better than precious ointment, and ths day of deaths than the day of one^s birth.** In difcourling upon thefe words, I fliall inquire, upon what fuppofition the wife man proceeds in ad- vancing this fentiment ; what particular defcription of perfons he had in view, and upon what compar- ifon of things he formed this conclufion. A due examination of thefe particulars, will put a rational conftrudion on his words. I. First — What did the wife prince take for granted, when he afferts, that the day of death is a more joyful period than the day of one^s birth f Moft cer* tainly, that there would be a life hereafter, of more fubftantial and durable happinefs. Upon any other fuppofition, his obfervation is not true. If at death we ftiould be blotted out of exiftence, the moment of diffolution would be the moft terrible that a ra- tional being could contemplate. Bad as life is repre- fented, it could not be fo formidable, to a man of firmnefs and refleclion, as the idea pf a total annihi>? lation, SlR.M.XXXV.3 AND DEATH. 41^ lation. To be IS fo confonant to every human feel^ ing, 7iot to be fo abhorrent from them, that many have aflerted, an exiftence in mifery was a compara- tive bleffing ; that they would prefer it to no exift- ence at all. But this, I conceive rather to be a flight of fancy, than a fober thought. Men, who exprefs themfelves in this language, have not ferioufly con- lidered its full import. A ftate of fufFering, without interruption, and without end, is diftrafting even in contemplation ! But though it were preferable not to he^ rather than to be forever miferabie, ftill it Vv'ill not follow, that the prefent circumftances of human life would dictate, or evep juftifj^ the fame choice. Certainly, many blefllngs fall to our ihare. And many more we might enjoy, were it not for our own folly and perverfenefs. In numberlefs inftances, we are the authors of our own troubles. We abufe our liberty 5 ^61 in direct oppofition to our fenfe of right an4 wrong ; and when we feel the inconveniences of ouy folly, we impioufly throw the blame upon the gov* erning providence of God. Thus the prodigal charges God with his poverty, the glutton with his infirmi- ties, the drunkard with his weaknefs, or his pains. Not one of them coniiders, that he has been the dcf itroyer of his own happinefs. To judge of life, we Ihould inquire what creatures our maker defigned we Ihould be ; of what enjoy- ments we are capable ; and what fliare of prefent bleffings actually falls to our lot. Did God intend that we fliould reftrain our diforderly paffions, and follow the dilates of a well-informed mind ? and has he endued us with a moral abihty to execute his intentions ? then, a very formidable hoft of evils might be averted. They are mere intruders upon our 4*4 ON LIFE [Serm. XXXV. our enjoyment, and intruders by our own invitation. Has the author of our being fo formed us, that we may find an inexhauftible fource of pleafure in the pradice of our duty ? then it is not his fault, if we do not. And after all our follies, is it a fact, that we enjoy more than we fuffer ; that many more hours of pleafure than pain fall to the lot of m.en in general ? If it be, then the obfervation in the text is not true, but upon the fuppofition of a happier life hereafter. If death put a final period to human cxiftence, it is manifeftly falfe, that the hour of our diflblution is " better than that of our birth." For an exiftence, under our prefent circumfi:ances, mull, in the view of a wife man, be tpiOYq eligible than an litter extinction of being. The more we refled: upon the fubjeft, the more We mufl be convinced, that men aggravate their af- fli- bours. From thefe, the day of death will affiDrd a welcome relief. " I heard a voice from heaven, fay- ing, write, bleffed are the dead which die in the Lord J yea, faith the fpirit, from henceforth, for they reft from their labours, and their works do fol- low them." No cares, no worldly concerns, will find their way into that celeftial abode, which is pre-r pared for the righteous. There every want will be fupplied. And the active fpirit will find fufficient employment in contemplating the character and works of God, and proclaiming his praifes, FouRTHLY-^The day of birth introduces us to a ftate, where our minds will be often diverted from facred things, where our devotions will be frequently interrupted, where virtue will fometimes unfuccefs^ fully conflict with temptation, and where, from the nature of our fituation, we can be fandified but in part. Not fo, the heavenly world, In the future abodq 4«<> ON LIFE fSERM.XXXV. abode of the righteous, we fhall be raifed above the reach of temptation. Our progrefs in piety and ho- linefs will meet with no interruption. We fliall run and not be weary. " Our path, like the morning fun, will Ihine more and more.** Admitted to the kingdom and prefence of our father, we fliall never fall : but fhall be enabled to perfed holinefs in the fear of the Lord. In that world, our work will be praife. An everlafting fabbath remains for the peo- ple of God. There we fliall enjoy the pleafures oi pure devotion. And the fervice of God, while it conftitutes our chief employment, wiU be a fource of unfpeakble felicity. Fifthly—- The day of our birth introduces us to a' fl:ate, where (comparatively fpeaking) we are at a diftance from God ; where we are abfent from our great friend and benefactor, Jefus Chrift ; where we are excluded from the bleft fociety of fuperior be-, ings, and where we longingly wait to join our dev parted friends. The day of death will admit us to an intercourfe with them. In the heavenly ftate, we fliall behold the face of God. Jefus Chrifl: will be our companion in bleflednefs. Wc fliall join the general aflembly and church of the firfl:-born ; and unite with the perfect fpirits of the jufl:. The pa- rent will there embrace the child, from whom he had been long divided by death. The friend will welcome the friend to the realms of glory. And the whole ranfomed of the Lord will congratulate each other on their mutual felicity. Finally — We are born to die ; we die to Hv^ forever ! and for this reafon, the day of one^s death is better than the day of mir birth. If exiftence be a blelling, it muft be infinitely enhanced by the perpe- tuity of it. But it is the privilege of good men to 4i9 Serm.XXXV.] and DEATir. 4St die no more. " Their corruptible vdll put on incor- ruption, their mortal immortality." Had they "fo\\Ti to the flelh, they would reap corruption : but hav- ing fovvn to the fpirit, they will reap life everlafting/* *' Bleffed and holy is he, who hath part in the firft reermoa Serm. XXXVI.] APPROACH, ^c. 423 lennon xxxvi. Bte^' The Approach of a new Yean Psalm xc. 9. " WE SPEND OUR YEARS AS A TALE THAT IS TOLD.'* AS this day clofes another year, I could think of no words more fuited to the occalion, than thofe which I have now read. It has, indeed, been cuftomary with me to defer thofe remarks and in- quiries, counfels and exhortations, naturally fuggeft- ed by the revolution of feafons, and the progrefs of time, till the actual commencement of a new year. But as this is not merely the laft fabbath, but the iaft day in the year, there feems to be fomething fol- emn in it ; fomething, which, I would hope, will give weight to the fentiments that may be advanced in the following difcourfe. MosEs, that eminent fervant of God, if we may credit tradition, was author of the Pfalm, whence I have taken the text. It contains many excellent re- marks on the nature of God, and the deftination of man. Having done homage to the Deity, as a being felf-exiftent and everlafting, he proceeds in this pa- thetic ftrain : " Thou turneft man to deftruclion, and fayeft, return, ye children of men. Thou carrieft them away as with a flood. In the morning, they are like grafs, which groweth up : in the evening, it is cut down and withereth. For all our days are pafTed away in thy wjath j we Jpend our years as a tale 424 APPROACH OF [Serm.XXXVI. tale that is fold,*' It is not necefiary to purfue the pathetic ftrain j nor to inquire by what particular events Mofes was led to bewail the condition of man. Our time may be more ufefully employed in bring- ing the fubjecl home to ourfelves, in communing with our own hearts, in reviewing the year, and in- quiring to what purpofe it has been added to our lives. God, who is the fountain of wifdom and good- nefs, never acts without a benevolent delign. Thefe divine perfections were in exercife, when he called us into exiftence. And our prefervatioil, during an- other year, muft be afcribed to the fame caufe.-— Through help obtained of God, we continue to this moment : and we are upheld in being, becaufe he lias ends to accomplifh, worthy of his tranfcendent wifdom and benevolence. The point, therefore, to be decided, is this, whether we have fpent the year in fuch a manner, as will bear a review ; whether we have lived better than in any year preceding ; whether w^e have reafon to think, that it will turn to a future good account. By the terms ufed in the text, the author meant to exprefs the fliortnefs of human life. Our years run out like a tale that is foon told and ended. But, as a tale may be uninterefting and unimproving, I would choofe to underftand the words as expreflive rather of the lofs, than of the rapid progrefs of time. We fpend our years to as little purpofe, and with as little real improvement, as they who lend their ear to the moft idle and improbable tale. Putting this conftru£tion on the words, let us now inquire to what particular defcription of perfons they may be applied, and whether we arc included in the num- ber» First SeRM. XXXVI.] A NEW YEAR.' 425 First — At the termination of any year, who may be faid to have fpent it as a tale which is told ? I an- fwer, every man who is not, in moral refpecls, wifer and better, in confequence of fo much time added to the period of human probation. Whatever acquifi- tions we have made, if we have made none in reli- gion, we have loft a year. A portion of time is gone, which can never be recalled. We have made a year's advance towards the grave, without a year's improvement, and without any new qualifications for the kingdom of heaven. To thofe, who have been in the habit of treating ferious things with contempt, this may appear a very inconliderable lofs. It may appear fuch to thofe, who, without being deipifers of religion, are fo una- ware of the uncertainty of life, as to calculate on years to come. Even falfe views of religion^ particu- larly as it refpecls a moral change, may betray per- fons into the fame error. To have fpent a year as a tale which is told, can produce no great anguifh in a mind corrupted by paflion, and perfuaded that reve- lation is a fable. They, who have reafoned them- felves out of all belief of a future ftate, can eafily ac- quiefce in an addition to their lives, without any val- uable addition to their virtues. But, when in this place, I always coniider myfelf as addrelling thofe, who are prepofleffed in favour of the gofpel. I have no right to think that any deny the principles of re- ligion, or undervalue its expectations, who vifit a place, where thofe principles are difcuffed, and where fuch expectations are vindicated. I muft, therefore, purfue the fubjecl before me, under the convidion, that all, who hear me, would regret the lofs, if i; ihould appear, that another year had palTed away like a tale which h told. Fff But. 426 APPROACH CT [Serm.XXXVL But, as I Mve before obferved, fuch muft be the alarming difcovery, if the concerns of religion have been neglected. It is very poffible, that the induftry of a year may have improved our outward circum- ftances y and, in the courfe of it, that we have in- creafed in this world^s goods. The convenient dwell- ing, or the ftately dome, may have rifen up before' our eyes. "We may have added houfe to houfe, and field to field. We may have attained to honours, which had long tempted our ambition. We may have extended our acquaintance vnih the numerous objeds, which prefent themfelves in the fields of fci- ence. This day may witnefs great acceflions to our property, our honour,, our influence in fociety, and our mental improvements j it may witnefs an in- ereafe of outward good, wholly unexpected at the eommencem^ent of the year. Still, if no other acqui- fitions have been made, we have not lived, in the higheil: feftfe of the term ; lived to the glorious pur- pofes, for which we were created. The happinefs of our future condition is indepen-- dent of any of thofe external good things, which I „ have juft enumerated. Riches on earth will not ac- | cumulate treafures in heaven. That honour, which comes from man, will not enfure the honour, which comes from God. Neither will our accommodations^ in this world entitle us to better accommodations in^ the world to come. In our father^s houfe are many liianfions ; if it were not fo, our Saviour would have told us. Me is now gone to prepare a place for us.^ But, to be admitted into that place, our hearts muft have been improved, not our outward circumftan* ocs ', we muft have become rich in good works, have laid up in ftore a good foundation againft the time to- come. The profperous, therefore, may adopt the language SeRM. XXXVI.] A NEW YfiA^. 427 language of the text, if they have not been melted by the goodnefs of God ; and if the favours confer- red on them have not excited them to obedience. jBuT, if thofe who have thought of nothing, who have purfued and obtained nothing, except fuch tranfient bkflings as I have now defcribed ; if they may exclaim, we have f pent a year like a tale that is iold^ much more would this confefiion become thofe, who have wafted it in idlenefs and diHipation, in pleafures, which ruin the conftitution, and harden the heart ! Better is it to be too worldly-minded, than too much g,ddicled to the gratification of tliofe lufts, which war againft the fouL Perfons, who have rifen to power, may employ that power for the good of foci- ety. And from the riches, which others have ac- cumulated, fome public and extenfive good may be derivedo Though their exertions have been ftimu- lated by a worldly principle j though they have not laboured for their own fouls, yet they may have la- boured for the community. Inftitutions for the em- ployment and reward of the induftrious, for the re- lief of the miferable, for the encouragement of learn- ing, and, I may add, religion, have, in many inflan- jces, proceeded from an inordinate love of the world. But what benefit does fociety derive from folly, Idlenefs, and extravagance ? To what ufeful purpofe do they live, who live merely in pleafure ? They confume the fruits of induftry whilft they contribute nothing to their production. They injure individ- uals by their vices, and the public by their example. And, which, as it refpecls them, is of infinite im.por- tance, they injure themfelves, not merely by lofing the term of probation, but by acquiring habits, which muft be produdive of unfpeakable mifery in the ilitte approaching. Of all men, therefore, they have 428 APPROACH OP [Serm. XXXVI. have moft reafon to accufe themfelves of folly and madnefs, when it is confidered in what manner they have fpent their years. The melancholy confeflion, in the text, ought not, however, to be reilricled to thofe who have been re- markably addicted to the purfuits of pleafure, or the purfuits of gain. There are perfons, in whofe out- ward circumftances, a year has produced no vifiblc alteration. If, then, it has added nothing to their character, it will juftify the application of the text. Within the term of a year, there are many oppor- tunities for religious improvement. There are many Sabbaths, and fome other days, confecrated to the ,. pHblic offices of religion. There are many feafons Ij favourable to the ftudy of the facred fcriptures, fa- vourable to inquiries of a ferious nature, favourable to meditation and prayer. There are alfo many opportunities to receive good impreffions from the converfation and example of thofe, who unfeignedly believe the gofpel of Chrift, and who live by faith in the fon of God. Though the world,- with its ne- ceffary cares and duties, will command a large por- | tion of the year, yet there will be all thofe opportu- | nities to improve, and all thofe feafons for acquiring ' wifdom and virtue, which have been now mentioned. Whoever, therefore, has not availed himfelf of them, has fpent a year in fuch a manner, as can be recon-. ciled neither to his principles nor expectations ! I NOW proceed to a fecond inquiry, namely, whe- ther we are included in this defcription, Conlider- ing the words of Mofes, in reference to the year now clofing, ought we to adopt them as expreflive of our own condud ? To afcertain this point, it will be neceffary to defcend to particulars. Firft, are we confcious of an increafing love of God,, and more fervent SeRM. XXXVI.] A NEW YEAR, 429 fervent devotion, than when we entered on the year ? During the courfe of it, we have experienced many bleflings. The eye of our heavenly benefador has been upon us. His arm has protected us. His bounty has fupplied our wants ; and his vifitation has been our fupport. We have, moreover, enjoyed the benefit of religious inftructions, publicly difpenf- ed. We have repeatedly viiited this houfe, and been prefent during the fervices to which it is confecrated. Many private opportunities for contemplating the character of God, and doing homage to his perfect tions, have alfo been granted to us. In a word, w^ have had means and motives adequate to our con- firmation in the principles of piety, and our im- provement in the love and fear of our maker. Have thefe defirable effefts been produced ? Up- on a careful infpedtion of our hearts, do we perceive a more lively fenfe of the perfections of the Deity, more gratitude to the author of all goodj a more fervent devotion, and a more earneft defire to obtain his favour, in confequence of the moral cultivation of another year ? If we have confulted the facred volume, have its difcoveries of the nature and per- fections of God increafed our veneration of his au- gull and benevolent charafter ? Are we more patient and refigned, than at any other period of life ? Are we more attentive, than ever, to all thofe duties, which more immediately refpect our maker ? Has our piety gained ftrength ; and is the love of God more abundantly Ihed abroad in our hearts, than when the duties of a new year were fet before us ? If we are confcious, that our thoughts are more than ever directed towards God, that our afFedions arc more powerfully than ever drawn towards him j wh^n we review his mercies, that we feel more grate- ful ^ ,# # 430 APPROACH OF [Serm. XXXVI, fill than in times paft ; and that we experience ^ pleafure, before unknown, in drawing near to him by prayer and fupplication, we may be affured that we have not lived in vain. So far as we have made any progrefs in chriftian piety, we have made a pro- per return for the continuance of life, and the means and advantages of a religious nature, which |iaye ocr curred in the courfe of a year« To proceed---Have we been more attentive, than we once were, to thofe duties, which relate to our fellow-men ? In our tranfacStions with others, have we more fenfibly felt our obligations to do that which is fair and hpneft ? Have we been more lib- eral in our meafures, more faithful to engagements, more benevolent, in all refpeds, than before we had this opportunity £o^ ftrengthening our focial princi- ples, and confirming them by pradice ? For this end, we have been fpared another year. God has continued our lives, and powers of focial adion, that we might improve in juftice, fidelity, and mercy. If, therefore, we have improved, one of the objeds of d not believe, that by the fadnefs o£ the countenance the heart may be made better ? Thirdly — When man goeth to his long home, and the mourners prefent themfelves in the ftreets, how obvious the reflection, that yet a littie while, and we muft lie down, and awake not till the hea- vens be no more ! The death of others is a folemn intimation of our own mortality. When we fee a Chriftian, whom we revered ; a friend, whom we loved j a neighbour, with whom we had been inti- mate ; or, indeed, any, with whom we once had the flighteft acquaintance, committed to the duft, it is very natural to make a tranlition to our own ap- proaching fate. The mind is carried forward to a time, when this earthly houfe of our tabernacle fliall be fliaken ; when the aching head, and fainting heart, fliall announce our danger ; when the fl5:ilful phyfician fliall confefs the vanity of his fcience ;— when our weeping friends and relatives fliall anx- ioufly furround our bed, with tears refign us to our fate, or, with prayers, implore our recovery -, when the heart fliall dictate, though the tongue be unabfe to exprefs, " Lord Jefus, receive our fpirit ;" when fome friendly hand fliall clofe our eyes ; when our neighbours and aflbciates fliall kindly aflemble to perform the lait offices ; and when our remains fliall be covered with the earth, there to fee corruption. Thefe fcenes do not prefent themielves to us in the walks of bufinefs j qx when hurried round in the whirl 47^ FUNERAL OCCASION, [SeRM. XL, whirl of diflipation. We mtift be put in mind of our own mortality by the funeral proceiTion, or a folemn vifit to the grave. BuT^ when once the thoughts have taken this di- redion, will not the preparation, neceffary for our own change, be naturally fuggefted ? "Will not every fcrious perfon commune with his own heart, and fay, muft I become the fame fpedlacle, which is now before my eyes ? Mull I alfo go the way, whence I fhall not return ? Muft thefe eyes be clofed in night j muft all my purpofes be broken off, even the thoughts of my heart ? Muft I go to my long home ; and have no more any portion forever in any thing, which is done under the fun ? Then, *' teach me, O my creator, fo to number my days, that I may apply my heart unto wifdom.'* May I feel an habitual convi6lion, that this is only an introduction to ex- iftence. Born to die, may I conftantly keep in view my laft end. And as becomes a Chriftian, may I have my conver£ition in heaven, whence I look for the Lord Jefus, who died that I might live ; and who became mortal, that I might put on immortality. Fourthly — The interment of a friend will, if we properly reflect, lead us to fet a high value on the gofpel ; and to efteem its communications, re- fpeding futurity, as an unfpeakable blefling. To abolilh death, and bring life and immortality to light, was an honour referved for the fon of God. His benevolent vilit to this world, and his triumphs over the grave, have afcertained the certainty of a future ftate ; and have furniflied convincing evi- dence, that the diflblution of the body is not the ex- tincHon of our beinsr. We are aflured, that the fouls of the righteous are in the hands of the Lord ; and that he will reftore that, which is committed to him, at the great day. And SeRM. XL.] FUNERAL OCCASION. 473 And how grateful ihould we be for this difcovery, when we are called to aflume the habit of mourners ; and to perform their melancholy oiEce ? If we had reafon to think, that there would be no releafe from the confinement of the grave, we might innocently indulge our forrows ; and even refufe to be com- forted. By what arguments could our fpirits be fupported, if without hope beyond the hour of death ? But eternal thanks to the father of mercies, we are not left in this defpairing condition. The gofpel has revealed to us the path of life. The fon of God has rifen from the dead, to fatisfy us, that the dodrine of a refurredion is not incredible.— And inafmuch as he now lives and reigns, we may reft affured, that he will raife us Up at the laft day. Philofophy may objed ; but the gofpel bears down every objeftion. How welcome, then, that revelation, which pre- fents thefe profpects ; and fupports our trembling hearts with thefe difcoveries ? What a friend to the wretched ; what a cordial to the mourner ! How muft it exalt our ideas of the chriftian religion, to find it fo full of confolation ! And with what plea- fure muft we repair to that facred volume, in which we read, " as in Adam all die, fo in Chrift ftiall all be made alive." The alTurance that " the hour is coming, when all who are in their graves ftiall hear the voice of the fon of God, and come forth," muft difpofe us to weep as though we wept not ; and muft reconcile us to bereavements, which would otherwife be infupportable. And when the number of our friends is dlmin- ifiied by the ravages of death, do we not fometimes find relief in thefe refledions ? Are they not excited, when we behold the houfe appointed for all the liv- M m m ing 5 474 FUNERAL OCCASION. [SeRM. XL, ing ; and fee the mourners in the ftreets ? Can the gloomy objecls before our eyes, prevent our thoughts from taking their flight to other worlds, and dwell- ing on brighter fcenes ? No : it is natural for minds ferioufly difpofed to rife from earth to heaven ; and to make an excurfion from the manfions of the dead, to the glorious manfions provided by the Saviour ; and where he is now waiting to receive us. Fifthly — When we attend the remains of a friend to the long home, and unfeignedly bewail our lofs, we Ihould derive confolation from this thought, that no fuch bereavement will imbitter our future exiftence. The joys of heaven are not, like the in- ferior pleafures of this ftate, liable to interruption. Far from it ; they are pure as the fource from which they flow ; and lafting as that being, who has prom- ifed them to the faithful and obedient. The hea- venly happinefs is thus reprefented by the prophet : *' And he fhowed me a pure river of water of life, clear as chryilal, proceeding out of the throne of God, and of the lamb. In the midft of the ftreet of it, and on either lide of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month ; and the leaves of the tree were for the healing of the nations. And there fliall be no more curfe." In another place we read, " and God ihall wipe away all tears from their eyes ; and there fliall be no more death, neither forrow, nor crying, nor any more pain ; for the former things have pafled away." It is a certain doctrine of the gofpel, that heaven is a region of pure and uninterrupted happinefs. So explicit is revelation on this fubjecl, that he, who believes the gofpel, muft be perfuaded that the fincere and obedi- ent Chriilian has nothing to fear beyond this life. When i SfiRM.XL.] FUNERAL OCCASION- 475 When he joins his departed friends, he will dread no reparation. The fecond death will have no power, cither over him, or his affociates in bleffednefs. And is not this a mofl confoling reflection to thofe, who are paying the laft attention, which friendfhip can require ? How natural to a lincerc and affectionate mourner to fay with the pfalmift, *' why art thou caft down, O my foul ; why art thou difquieted within me ?" How obvious the thought, that this is a vale of tears ; and that it is neceifary our hopes fhould be difappointed, and our fouls occalionally pierced with many forrows ? And how comforting the aifurance, that the fufferings of the prefent time are not worthy to be compared with the glory which ihall be revealed ! Is it poflible that we fhould be greatly moved by any misfortune, which may overtake us j is it poffible that any lofs fliould make a lafling impreffion on our fpirits j is it conceivable that we Ihould faint under any adverfity, when we are certain, that prefent evils are temporary, but the future good, in referve for us, eternal ! Sixthly — When contemplating the objeds ex- hibited in the text, it is ufeful to inquire, what may be learned from the patient fufferings, the adive virtues, or any of the amiable qualities of the per- fon, whom, in this world, we Ihall fee no more. Was there an habitual preparation for this great and awful change ? Was death deflred, or was it dread- ed ? Were the fufferings, previous to it, endured with firmnefs and refignation ? Was there a rational ground to hope that death would be unfpeakable gain ? Thefe inquiries, if anfwered to our fatisfadion, Ihow what refolutions we fliould form, when at- tending our friends to the filent tomb. We fliould refolve to be followers of them, as far as they were followers 476» FUNERAL OCCASION,, [SeRM. XL** followers of Jefus Chrift. We Ihould determine, with the divine afliftance, to bear affliction with their temper ; and to meet death with their confidence. In a word, if we have reafon to hope, that, through faith and patience, they inherit the promifes, we Ihould exprefs our regards, not by lamenting their departure, but by copying that which was excellent in their charader. Finally^— As often as we fee a friend going to his long home, and obferve the mourners in the ftreets, we jSiould be reminded, that we alfo are piU grims and ftrangers ; fliould inquire what progrefs we have made in our journey ; and Ihould afk our hearts, whether we fliould be rejoiced or alarmed, if affured that the hour of our diflblution had come. What can be fo interefting to us, as a preparation for death, whenever it fliall pleafe God to remove us from this ftate of trial ? It was the happinefs of the apoftle to be able to fay, " I am now ready to be offered ; and the time of my departure is at hand : I have fought a good fight, I have finifhed my courfe, I have kept the faith. Henceforth, there is laid up for me a crown of righteoufnefs, which the Lord, the righteous judge, fliall give me at that day :. and not to me only, but to all thofe who love his appear- ing." May a firm perfuafion of the truth and ex- cellency of the chriftian religion, and a confcioufnefs that we have earneftly endeavoured to walk accord- ing to its rules, fortify our minds againft the fears of death ; and enable us to triumph over the king of terrors. May every inftance of mortality, of which we are witneffes, lead us to contemplate our own diffolution. And more efpecially, when any of our relatives and connexions ; any, who formed a part of our domeftic circle 5 any, whofe ftudy it was to SeRM. XL.J FUNERAL OCCASION. 477 to promote our intereft and happinefs ; any, who aflumed and deferved the name of friend ; any, whom we ought to remember with afFe<^ion and gratitude ; when any of this defcription are confign- ed to the grave, we fliould coniider that our days are an hand-breadth, and our age nothing before God ; that we muft foon follow the objeds, whofe departure we deplore ; and that we muft appear with them before a righteous judge. And are there not any prefent, to whom thefe counfels are applicable ? Are there not perfons in this affembly, who, called to mourning by the provi- dence of God, need every eonfolation, which religion can give ? To fuch, let me fay^ " in this world, we are deftined to tribulation :" but " be of good cheer, Jefus Chrift has overcome the world." If he learned obedience by the things which he fufFered, how much more do we need this falutary difcipline ! How many are our errors ? How numerous our faults ? How inveterate our perverfenefs ; and how aggravated our tranfgreflions ? How many moral diforders have we all to be cured ? And how far are we from the kingdom of heaven ? The imperfedion of our characters will juftify the difcipline of God j and £how us the neceffity of patience and fubmiffion. Wherefore, let thofe, who mourn, remember the defign of human mifery ; and fupprefs every hard thought of that being, in whofe hand our breath is, and whofe are all our ways. Let them dwell with rapture on that day, which will clear up the difpen- fations of providence ; and force this convidion on every mind, that nothing can be wrong under the government of God. Let a more intimate acquaint- ance with God and religion, with heaven and with duty, derive importance from our prefent fufferings. Then 47S THE WOR© [SeRM. XLL Then fhall we know by experience, that forrow is better than laughter ; that fcenes of diftrefs are more improving than fcenes of feftivity ; that we have learned wifdom at the tomb, which contains the fleeping duft of our friends ; and that the end of all has been properly laid to heart I The following were the two lafl Sermons, which Dr, Clarke delivered* sermon xli. The Word of Truth. Ephesians I. 13. ■— " THE WORD OF TRUTH, THE GOSPEL OF YOUR SALVATION." IN all the writings of the evangellfts and apoftles, I know not where to find a better definition of the chrifliian religion, than in the words to which I have invited your attention. They remind us both of the foundation, and the defign of the gofpel.-— They fuggeft, that it is not an ingenious fiction, to which our faith and fubmillion are required. And they awaken our gratitude, by reminding us of the good tidings contained in the gofpel, and the benev- olent end, for which it was communicated to man- kind. SeRM. XLI.3 OF TRUTH. 475 kind. " The word of truth, the gofpel of falva- tion," are terms, which exprefs every thing honour- able in refpeft to the fyftem, and interefting to thofe who receive it. In the following difeourfe, I fliall endeavour to il« luftrate this brief definition of the chriflian religion ; and ihall then point out the duties implied in it. *' The gofpel of our falvation" are terms moft happily chofen by the apoftle, to lead us to juft ideas of the chriflian difpenfation. The literal meaning of the term, gofpel, is good news. And what news can be more welcome to the human kind, than the in- formation conveyed by the Saviour, and preferved in the volume of revelation ? What better tidings could we hear, than that there is forgivenefs for the penitent, knowledge for the ignorant, afliflance for the weak, comfort for the diftreffed, a refurredioa for all who are fubjecl to death ; and for the obe- dient, a glorious immortality ? Thefe promifes, and this information, being contained in the gofpel, is not a term, implying good news, the beft, which could have been devifed, to unfold the nature and objedt of the chriflian inflitution ? But how is this inflitution the gofpel of our fal- vation ? To this I anfwer, firfl, the gofpel is a clear difcovery of the poflibility of falvation ; and an at furance, that fo great a bleffing is actually provided for us ? Does falvation include the forgivenefs o£ fin ? The gofpel abounds with promifes of pardon. To what part of the chriflian revelation can we turn, without meeting with this animating truth ? Can we confult the difcourfes of our Saviour, and be ig- norant that there is mercy with his heavenly father ; and that it will be exercifed towards all, who un- feignedly repent I Can we liflen to an apoflle, with- out 4^0 THE WORD CSeRM. XLL out learning the efficacy of repentance ? Can we at- tend to fads recorded in the facred pages, and not find inftances of pardon actually difpenfed ? Is there any thing in the writings of the evangelifts and apoftles, any parable, any expreffion, from which it may be inferred that God is inexorable ? By no means : it is as clear as promifes, and as fafts can make it, that there is forgivenefs for the chief of finners. Salvation implying, therefore, the remiffion of fins, however numerous and aggravated, we muft admit the definition in the text. The gofpel of Chrift is, in this view, good tidings of falvation. And for this reafon, the birth of its founder was announced in thefe majeftic ftrains : " Behold, I bring you good tidings of great joy, which fhall be to all people." For the fame reafon, the heavenly hoft were heard, praifing God, and faying, " Glory to God in the higheft, on earth peace, good will to men." And conformably to the benevolent defign of his religion, the Saviour himfelf faid to his dif- ciples, " Bleffed are your eyes, for they fee, and your ears, for they hear : for verily, I fay unto you, that many prophets and righteous men have defired to fee thofe things, which ye fee, and have not feen them ; and to hear thofe things, which ye hear, and have not heard them." The fame views of the gof- pel led the apoftle to exclaim, " How beautiful are the feet of them that preach the gofpel of peace, and bring glad tidings of good things." If there were no ground to hope that our fins would be forgiven, the horrors of our fituation would exceed all defcription. Every man muft be fenfible, when he confults his own confcience, that his works have not been perfe<^ before God* So far from it, we SerM.XLL] 0* TRUTH. 481 we are all guilty in our own eyes ; and are convin- ced, that ruin muft be inevitable, if the exercife of mercy were inconfiftent with the charader of God, and the principles of his government. How deeply, then, muft we feel ourfelves interefted in the promi- fes of pardon, and the ©fFers of reconciliation, which abound in the gofpel ! Is there one prefent, who does not efteem it a matter of joy, that pardon may be obtained, and the penal confequences of moral evil averted ? If any thing can awaken a fentiment of gratitude in the human mind, it muft be a dif- covery, that God is not implacable j and if any thing can fix a tranfcendent value on the gofpel, it is the glorious truth now under confideration. As the forgivenefs, fo a deliverance from the reigning power of fin, is provided by the gofpel.—" The terms, therefore, ufed in the text, are very ap- plicable to it. The gofpel aflures us, that " fin fiiall not reign in our mortal bodies, that we fhould obey it in the lufts thereof." It promlfes a " deliverance from the bondage of corruption, and enfures the glorious liberty of the fons of God." Unlefs it be our own fatal choice to continue under the domin- ion of our lufts and pafllons, the gofpel informs us that we may recover our freedom ; and may bring all our animal propenfities into fubje6tion to the laws of reafon, and the reftraints of confcience. It fets before us inftances of fuch a glorious conqueft.— And it gives us clearly to underftand, that meafures are in operation, which will terminate in the reduc- tion of moral evil, and the moft extenfive empire of piety and virtue. In this view of the chriftlan difpenfation, it is, therefore, the gofpel of our falvation. But, its juft claim to this denomination will be ftill more appa- N n n rent, 482 THE WORD [SeKM. XL!. rent, if we conflder, that it not only reveals our de- liverance from the power of fin, but furnifhes the means of accomplifliing this deliverance. The gof- pel points out the criminal practices, and all the guilty excelTes, which we are to avoid. And it pre- fcribes rules of condud, whicli, if obferved, will pro- duce a thorough reformation, and the higheft im- provement of our nature. To cure us of impiety, in every form and degree, it reveals to us the char- a^er and government of God ; and teaches us how to behave towards a being poiTelTed of his perfec- tions, {landing in his relation, and exercifing his au- thority. To cleanfe us from all unrighteoufnefs, it ftates, with clearnefs, the duties which we owe to each other ; prohibits every fpecies of wrong ; and recommends juftice, mercy, and truth, by arguments which carry conviction. To deliver us from private vices and impurities, it fliows us what they are, and to what they tend ; and, at the fame time, it diC- plays, in the moll ftriking colours, the oppofite vir- tues. In the gofpel, there is all the information ne- ceiTary for tJie detedion of our faults, the moft fecret of them not excepted ; and there is every diredion and motive, requifite to the formation of a good character. We have prohibitions fuited to every temptation, and precepts accommodated to our cir- cumftances, defires, and intentions. In a word, if we want religious inftru6lion, we have it in the gof- pel. If we want motives and arguments in favour of fobriety, righteoufnefs, and piety, we have them in the chriftian fyftem. If we want any inducement to forfake our fms, and to do that which is lawful and right, we have it in the difcourfes of our blelTed Saviour. As the gofpel declares the forgivenefs o£ fms, fo it announces our deliverance from them. And Serm.XLI.3 tf tRyfft. 483 And as it reveals to us the conqueft of our rebellious paflions, fo it provides the means of obtaining this glorious vidory. How juftly, then, is it defined, Vy&^ go/pei of our falvation ! To proceed — A deliverance from ignorance and error, is included in the blefling conferred by the chriftian difpenfation. We have minds to be en- lightened, as well as hearts to be reformed. A flate of religious blindnefs is to be deprecated as an un- comfortable ftate, as a ftate of debafement, as a (late moft unfavourable to our future deflination. To be impreffed with the many evils, and the ignominy o£ it, we have only to turn our eyes towards the hea- then. They were ignorant of the true character of God, and of the nature of his government ; they were ignorant of his holy will, of the neceflity and confequences of obedience, and of their future exift- ence. Their conceptions of invifible agents were abfurd in the extreme j and on all moral and reli- gious fubjeds, the utmoft confufion reigned in their underftandings. Their doubts and fears were equal to their errors. Unacquainted with God, and his direftion of al! events, they were often the flaves of their gloomy apprehenfions. They faw things through a medium, which clothed them with terror. And to avert ex- pected evil, they frequently had recourfe to meafures as prepofterous as their fears. In the fame ftate of uncertainty and wretchednefs, fhould we have been, if the light of the glorious gofpel of Chrift had not flione upon the world. Involved in thick darknefs, we fhould have had no juft idea of an overruling providence, no confidence in a wife direftion of events, no hope that all things would work together for good. We fliould have paid our homage to beings, who 484 ''HB WORD t^JERM.XLL who had no cXiflence, except it were in the calendar of fuperftition. We fhould have been ftained with all the crimes, and degraded by all the fuperftitious practices, of which we read with fo much horror and difguft. That we are not, therefore, in this ftate of debafement, muft be afcribed to the word of truth, the gofpel of our falvation. AeAiN— The bleffing, which is under confidera- tion, includes deliverance from the power of the grave. " By one man, fin came into the world ; and death by fin j and fo death has pafTed upon all men." But the gofpel reveals a deliverance from death ; and " brings life and immortality to light." We learn from the chriftian revelation, that " all, "who are in their graves, fliall hear the voice of the fon of God, and come forth." The dodrine of a general refurredion is afferted in the plaineft terms. Admitting the gofpel to be the word of truth, we are as certain of returning to life, as of yielding to the ftroke of death ; as certain that we fliall rife from the duft, as that we fliall defcend to it. This difcovery being made in the fuUeft manner by the gofpel, it is very pertinently fl:yled the gofpel of our falvation. And this dodrine fliould lead us to fet the higheft value on the chriftian fyftem. For how interefting is the difcovery, that death is not utter defl;ru6lion ? how valuable the information, that though we die, we fliall live again ? how joyful the aflurance, that we fliall be releafed from the prifon of the grave, and fliall behold death fwallowed up in vidory ! This is fuch a great falvation, as muft ex- cite the warmeft gratitude towards God ; and infpire us with the higheft reverence of that gofpel, of which it is an cffential doctrine. A DELIVERANCE from jgnorancc and error, from guilt. J5£RM.XLI.] tiSF TRUTH. 4S5 guilt, from the dominion of fin, and from death, is not, however, a complete enumeration of all the bleliings included in the term falvation. It implies our prefervation from the wrath to come, and the enjoyment of eternal glory and happinefs in the kingdom of heaven. The gofpel clearly fets forth a ftate of confummate and uncealing bleffednefs, which is to fucceed the general refurreclion. It declares, that a patient continuance in well-doing will enfure to us that bleffednefs. And to give us the mofl ex- alted idea of our future condition, a variety of fig- ures are employed by the facred writers ; and all of them calculated to make a deep impreffion on the mind. Though we know not what, in all refpecls, our condition will be, yet we are certain, from the language of revelation, that our happinefs will be un- interrupted, will be continually increafing, will be everlafling : that it will be compofed of every joy, which piety and benevolence, which the friendfhip of God, the prefence of Jefus Chrift, which the fo- ciety of faints and angels, can furnilh. Thus have I attempted a defcription of the falva- tion revealed in the gofpel. But as it points out the blefling, I obferve, in the fecond place, that it fhows through whom, and on what principle it is beftowed. And on this account, the chriftian fyflem is the gof- pel of our falvation. As the true fource of all we now enjoy, or expecl hereafter, we are referred to the grace pr benevolence of God. His love to the world, his forbearance, his compafHon, his difpofi- tion to communicate happinefs, muft be regarded as the foundation of all our hopes. According to the teftimony of divine revelation, we are faved by grace, in every fenfe, in which the term falvation can be ufed. Through the grace of God, our fins are for- given J 4^6 »rHE W0R9 tSsRM. XLL given ; the penal confequences of them averted ; and the power of them broken. Through his grace, we are delivered from the prifon of death, and made fubjeds of a blefled immortality. To the joys of heaven, we have no title, but that which we derive from the pure benevolence of the Deity. By his grace, we are both naturally and morally what we are ; and it is through his grace, we have any expec- tations here or hereafter. Further — The gofpel informs us, not only whence our falvation proceeds, but through whom it is derived to mankind. It exhibits Jefus Chrift as an eminent fufFerer ; and it reprefents his death as eflentially connected with our falvation. The lan- guage of the gofpel is, that he died for our fins ; that he fuffered, the juft for the unjuft, that he might bring us to God. Jefus Chrift is ftyled, a propitia- tion for our fms j and we are faid to obtain redemp- tion through his blood. Upon this principle, the apoftle profefTes to glory in the crofs of Chrift.— Hence, alfo, thofe exulting ftrains, " He that fpared not his fon, but delivered him up for us all, how Ihall he not with him alfo freely give us all things ? Who is he that condemneth ? It is Chrift that died, yea, rather, that is rifen again, who is even at the right hand of God, who alfo maketh interceflion for us." Thefe words afcribe a peculiar efficacy to the death of Chrift ; and fliow that it had great influ- ence in fecuring to us the forgivenefs of oiir fins, ac- ceptance with God, and eternal falvation. Finally — ^The gofpel will appear to be accurately defined, and juftly reprefented in the text, if we re- flect, that, as it reveals falvation to mankind, and points out its fource and moral ground, fo it is the mean, by which we are rendered capable of that bleifing. Serm.XLL] of truth. 4S7 bleffing. By the gofpel, accompanied with the divine influence, we are made new creatures. It is the in- ftrument, by which God changes our hearts, purifies our affeftions, regulates our defires, governs our ac- tions, and thus trains us up for a ftate of immortal felicity. It is, therefore, at once the difcovery o£ falvation, and the mean of putting us in pofleffion of it. No one will deny, that we muft be holy before we can be happy ; that evil habits muft be fubdued, and good habits formed in us 5 that we muft have the temper of heaven, before we can relifh the joys of it ; that in order to fee God, we muft be partak- ers of his nature. But, if we examine the gofpel, we fliall be fatisfied, that, in the hand of God, it is adequate to all thefe effeds. It is able to build us up, and to give us an inheritance among thofe who are fandlified. It is able to make us holy in heart and life ; and to fill us with all the fruits of righ- teoufnefs, which are, through Jefus Chrift, to the praife and glory of God. It is, therefore, the " power of God to falvation, to every one that believeth." Having thus endeavoured to illuftrate and con- firm the reprefentation in the text, I fhall conclude with exhibiting the duties implied in it. In the firft place, it becomes us to be unfeignedly grateful to God for this unfpeakable bleffing. We have, indeed, innumerable teftimonies of the divine goodnefs. — Every day brings with it fome proof, that God is our father and benefador. But the gofpel is a fa- vour of fo peculiar a nature ; it reveals fuch biefiings ; it contains fuch promifes ; it gives us fuch a view of the character and defigns of God ; it prefents fuch an example ; it opens fuch profpects ; it brings fuch aid ; it ftands on fuch a foundation ; that we can- not overvalue it j that we cannot exceed in our ex. prefiions 4^8 THE woRB [Serm.XLL preffions of gratitude to the father of lights, from whom came down this good and perfed gift. In our eftimation, let it always rank among the greateft bleffings. And let us ever efteem it a diftinguifhing privilege, that we were born under the light of the chriftian difpenfation ; and that we ftill retain the word of truth, the gofpel of our falvation. Secondly- — Whilft we profefs to value, we fhould be careful to ftudy the chriftian oracles. God has given us powers, which ought to be exercifed, as well on religious fubjeds, as thofe of an inferior na- ture. And what fubjed has a better claim to our attention, than the will of God, and the defigns of his goodnefs ? Is it not of infinite importance to mankind, to afcertain the real charader of a being, in whom they live and move, and who will deter- mine their everlafting coifdition ? Is it not of the laft moment, to be apprized of the terms of his friendfhip, and the confequences of his difpleafure ? If falvation be offered, is it not all-important to us to know what we fliall do to be faved ? On thefe heads, the gofpel is the only authentic fource of in- formation. It ought, therefore, to be confulted with impartiality, and ftudied with diligence. By thofe, who make a public profeffion, it ought to be read daily ; and to be read with this view, that their minds may be ftill more enlightened ; that good principles may be confirmed ; and that their courfe of adion may be ftill more conformable to the will of God ; that they may be better able to refifl: temptation, and to perfed holinefs in the fear of the Lord. The chriftian fyftem being the gofpel of our falva- tion, it follows, in the laft place, that we fliould con- cur with the end of that difpenfation, and not defeat it Serm. XLL] of truth. 489 it by our difobedlence. We are not to imagine that falvation will, if I may life fo ftrong a term, be forced upon us ; or that eternal life and happinefs are an unconditional gift. Far from it : if we have bleffings to expe6t, we have duties to perform. To enjoy the happinefs propofed in the gofpel, we mud add obedience to it. The lives, which we live in the flefli, muft be by faith in the fon of God. We muft fubmit to the prohibitions of the gofpel ; muft fol- low its diredlions ; muft liften to its counfels ; muft be awed by its threatenings ; muft be animated by its promifes ; muft, in a word, be pradical Chrif- tians, in order to obtain the Chriftian's reward. In this world, we muft be faved from every falfe and evil way, from every vile affedion, and criminal habit, in order to obtain falvation with joy in the World to come. Among the means, provided by infinite wifdom, for our religious improvement, is the ordinance of the Lord's-fupper. By this inftitution, we commem- orate the death of Jefus Chrift, and give ourfelves up to him, and to each other. We, moreover, declare to the world, that we are not afhamed of the gofpel ; but glory in it, as a moft Vv^ife and gracious expedi- ent to bring us to God, and to fit us for heaven. — May our celebration of it, this day, be attended with a blefling. And may we at length be made heirs of falvation, through Jefus Chrift, to whom be everlaft- ing praifes. — — «a^^:^ — Ooo 49<^ lAriTATioN OF [Serm. XLIL pennon xlii. On the Imitation of the Divine Holinefs. I Peter, i. 15, 16. " BUT AS HE, WHICH HATH CALLED YOU, IS HOLY, SO BE YE HOLY IN ALL MANNER OF CONVERSA- TION ; BECAUSE IT IS WRITTEN, BE YE HOLY, FOR I AM HOLY.'* IT is a doctrine of natural religion, that God Is perfedlly good j and it is a precept of divine rev- elation, that ive fliould be " followers of him, as dear children." The gods, whom the heathen worfhip- ped, were grofsly immoral. Pride, jealoufy, revenge, and luft, were openly imputed to them. And many of their actions were fuch as would bring a lafting fcandal on any human character. To the poets we are indebted for this information. They freely told, and the people fincerely believed, the immoralities of their gods. And with fuch examples before them, we cannot w^onder at the prevailing wickednefs, which difgraced the heathen world. But far other is the object propofed to our imi- tation. The being, whom we invoke by the name of God, and reverence as our maker, may be conlid- ered as an affemblage of all perfeftion. He is in- fmitely holy, juft, and good. He is of purer eyes than to behold iniquity ; and he cannot look on fin but with abhorrence. Hence it is, with great pro- priety, that we are exhorted to be followers of him. .For Serm. XLIL] divine holiness. 491 For nothing can lead to higher degrees of virtue and purity, than an habitual imitation of him, in whom all natural and moral perfections are united. These remarks may ferve as a proper introduc- tion to the words of the text. St. Peter knew the importance of a holy and exemplary life. He knew, that, without purity on the part of its profeffors, Chriftianity muft fuffer. And he was as fenfible, that, in order to partake of the glory and blelTednefs of God, men muft be partakers of his divine nature. He, therefore, reminds his fellow-chriftians of their religious obligations. And, from the holinefs of God, he takes occalion to recommend holinefs in all man- ner of converfation. " As obedient children," fays he, '* not fafhioning yourfelves according to the for- mer lufts in your ignorance. But as he^ which hath called you, is holy, fo be ye holy in all manner of connierfa" tlon ; for it is written, be ye holy, for 1 a?n holy J* My defign, in this difcourfe, is, in the firft place, to confider the abfolute purity of God. And, fec- endly, to propofe it as an objed of human imitation. This will take up the apoftle's argument j and lead to fome ufeful refledions. First — We are reminded of the abfolute holinefs of that God, by whom we have been refcued from a ftate of darknefs 5 and called to the knowledge and practice of true religion. The fupreme being is infinitely removed from every kind and degree of moral evil whatever. And this is what we are to underftand by holinefs, when the word is ufed with reference to God. There is, indeed, an inferior fenfe, which is fometimes affixed to this word. A mere feparation from common ufe, is its undoubted figni- fication in fome parts of the fcripture. Accordingly, we read of the holy mountain, the holy temple, the holy 49* XmitTation Of [Serm. XLII. holy veffels, and a holy priefthood. But, when God is ftyled holy, the meaning of the expreffion is, that he is abfolutely free from all moral defilement : that, in his nature, there is nothing, which bears the leaft refemblance to injuftice, cruelty, envy, hatred, re- venge, impatience, malice, unfaithfulnefs, or falfe* hood : fo far from it, that he is eflentially, and eter- iially poffeffed of the oppofite qualities ; and that they conftitute the glory and excellency of his char« after. Thus it appears, that holinefs is a general term ; and that, in this term, is comprehended ev- ery thing morally good. When, therefore, we fpeak of the fupreme being in this language, we pronounce him abfolutely without fin, but poffeffed of every perfedion. And this is the true idea of God. This concep- tion ought we to form, if we give credit to the holy fcriptures. They always reprefent him as the high and holy one ; and celebrate his tranfcendent purity in the moft exalted ftrains. The angels of heaven are introduced, not only as fpectators of the di- vine hoHnefs, but as doing homage to it in this mag-» nificent language : " Holy, holy, holy is the Lord of hofts, the whole earth is full of his glory." Such is the charafter of God, in the view of his heavenly atr tendants. And the fame honourable conceptions of him have been entertained by the enlightened part of mankind. Mofes fays, " the Lord is a God of truth, and without iniquity ; juft and right is he.'* And it is the language of Elihu, " far be it from Ood, that he fliould do wickednefs ; and from the Almighty, that he fliould commit iniquity. For the work of a man fhall he render to him ; and caufe every man to find according to his ways. Yea, fure- ly, Qod will not do wickedly, neither will the Al- mighty Serm. XLII.] divine holiness. 493 mighty pervert judgment." The pfalmift, likewifc, charaderizes the blefTed God in terms as juft and ex- alted. " Thou art not a God, that hath pleafure in wickednefs : neither fliall evil dwell with thee. The foolilh fliall not ftand in thy fight ; thou hateft all the workers of iniquity.'' But, " the righteous Lord loveth righteoufiiefs, and his countenance be- holdeth the upright." I might produce many other paffages of fcripture, in which the moft abfolute mor- al reditude is afcribed to God. But it is evident to all, who are acquainted with the facred pages, that holinefs in God, as oppofed to every moral imperfec- tion, is an unqueftionable doctrine of revelation. To this great and folemn truth, the ears of the Ifraelites were always familiarized. And our Saviour, and the apoftles, never failed to teach it to their followers. But we are not wholly indebted to the fcriptures for this information. That the governor of the world is a being of infinite purity, may be inferred from the conflitution of human nature. We are all confcious of a principle of moral difcernment ; and, as we diHinguifli between good and evil, that we unanimoufly approve the one, and condemn the other. In fhort, imperfect as our nature is, yet there is a degree of purity in that part of the human fpe^ cies, who have felt the power of the gofpel, and been created anew by Jefus Chrift unto good works. But, It is an eftablifhed maxim, that " whatever excellency " there is in any effed, the fame muft be ftill more *' eminently in its caufe." To this truth, the mind readily and firmly afTents. Since, then, God made us ; fince he implanted in us a moral faculty ; and fince, under his guidance and direction, we do really attain to a degree of hohnefs, we may conclude, that lie is holy in the moil eminent fenfe of the word. The 494 IMITATION OP [Serm. XLIL The reproof uttered by the pfalmift, will illuftrate this argument. " Underftand, ye brutifli among the people, and, ye fools, when will ye be wife ? He that planted the ear, fliall he not hear ? He that formed the eye, fhall he not fee ? He that teacheth man knowledge, fhall he not know" ? From the things, which are made, we juflly infer the eternal power and Godhead. From the marks of wifdom, which univerfally appear, we infer that God is wife. From the bounties hourly conferred on us, we conclude that God is good. And from our capacity of moral rectitude, and the degree of holinefs, to which we really attain, we juftly argue, that the being, from whom we derived our powers, and on whom we de- pend for their exercife, muft be abfolutely pure.— Otherwife, we fall into the grofs abfurdity of admit- ting an effect without an adequate caufe. Finally — We argue that God is holy from the moral government, which he hath eftablifhed over the world. There is an evident connexion between virtue and happinefs, and between vice and mifery. The greateft good, which can happen to mankind, and the greateft evils, which can overtake them, may be traced up to their moral conduct. By a courfe of obedience, they have effentially improved their prefent condition. And they have rendered them- felves unfpeakably wretched by their depravity and guilt. It is true, fome bad men appear to be happy ; and fome good ones appear to be miferable. But, I am now fpeaking of the general tendency of virtue and vice. And if the former, according to the ef- tablifhed courfe of things, is productive of happinefs, and the latter of mifery, we have fure indications of the charader of God. It is plain, that a righteous adminiltration is begun. It is evident, that the ma-^ ker Serm. XLII.] divine holiness. 495 ker and governor of the world is of purer eyes than to behold iniquity, even with indifference, much lefs with approbation. In fhort, it is certain, that God is fo eminently and tranfcendently pure, that Eliphaz might well fay, " the heavens are not clean in his fight ; and he charged his angels with folly." The words, it is acknowledged, are highly figurative ; but they excite no more than a juft idea of the divine purity. Having thus coniidered the holinefs of God, I now proceed, fecondly, to propofe it as an object of human imitation. " Be ye holy,** faith the fupreme being, "/or I am holy."" From reafon and fcripture it is clear, that we ought to aim at a refemblance of God, in all the imitable perfedions of his nature. Thus, becaufe he is juft, we fiiould endeavour to con- form all our adions to the eternal and unalterable laws of righteoufnefs. Becaufe he is merciful, we ihould exercife compailion. Becaufe he is good, we fhould cultivate a principle of univerfal benevolence. And inafmuch as he is holy, we ihould endeavour to be " holy in all manner of converfation." In his moral perfeftions only, can we ever rife to a refem- blance of the Deity. In the exercife of his fupreme power, in the extent of his unerring knowledge, and in the depth of his unfathomable wifdom, God is not propofed to any created being as an object of imitation. But goodnefs, juftice, truth, mercy, and holinefs are moral qualities, of which we can form fome idea. And, in thefe refpedls, we iliould ar- dently delire to be like the author of our being. It is certain, however, that, even in thefe moral excellencies, we mull be followers of God at an un- meafurable diftance. Though created after him in righteoufnefs and true holinefs, yet we muft fall in- finitely 49^ JMiTATioN OF [Shrm. XLIL finitely fhort of him in purity. He only is abfo- lutely without fpot or blemilli. The moft exalted fpirit cannot, without blafphemy, compare the recti- tude of his nature with that of the Deity. And, agalnfl the beft Chriftian on earth, it may be alleged, that in many things he oftends, and in all falls Ihort of his duty. It is true, fome enthufiafts have pre- tended to rival the Almighty in this comprehenlive attribute. They have complimented themfelves, not merely with a refemblance, but an equality with God, in point of holinefs. Such felf-deceivers there were in the days of St. John ; and they are pointedly teproved in the following words : " If we fay, we have no fin, we deceive ourfelves, and the truth is not in us.'* But we need not labour to expofe this error. Such vanity is not the fault of the prefent age. We are all fufficiently ready to own the diC- tance between God and ourfelves. And it is our prevailing fault, that we do not aim at a refemblance of him, fo far as he is a pattern to his creatures. The duty, prefcribed iii the text, is to be " holy in all manner of converfation." God is abfolutely pure. And inafmuch as we bear his image, it fhould be our ambition to keep ourfelves unfpotted of the world. We fliould, in the firft place, aim at purity of heart. " Keep thy heart," fays the wife man, *' with all diligence ; for out of it are the iffues of life." And our Saviour fays, " BlefTed are the pure in heart ; for they Ihall fee God." It fhould be our great care to fubdue all irregular defires and affec- tions ; and to lay an habitual reftraint on all thofe pafGons, which war againft the foul. We fhould watch, " kft any root of bitternefs fhould fpring up, and trouble us." We fhould keep out all blafphe- xnous, envious, malicious, uncharitable, unchafle, re- vengeful. Serm. XLII.] divine holiness. 497 vengeful, and, in a word, all impure thoughts, of every kind and defcription whatever. Vain is it to expe<5t, that we can become partakers of the divine holinefs, unlefs we begin with the heart. " For out of the heart proceed evil thoughts, murders, blaf- phemies, adulteries, fornications, thefts, falfe wit- neffes. And thefe are things, which defile a man." For thefe reafons, we Ihould take particular care, that no impure ideas fhould become familiar to the mind. We fhould fupprefs the firft rifing of every unlawful palfion. Should envy or malice knock at the door of our hearts, we fhould refufe them ad- mittance. And we Ihould endeavour to keep our minds always in fuch a ftate, that . we fhould not blulh to meet the eye of the world, could it penetrate our inmoft recefTes. So cautioufly fhall we guard our hearts, * if we wifli to be holy in that fenfe, in which this perfection is afcribed to our maker. Secondly — We are admonifhed to be circumfpect in our converfation. All clamour and evil fpeaking j all profanenefs, obfcenity, and falfehood, are inconfift- ent * " So cautioufly fiiall we guard our hearts." Having re- peated thefe words, the preacher loft his utterance, and fell back- wards in the pulpit. His voice faultered in the fentence preced- ing, but here failed entirely. The neareft hearers fprang to his iaffiftance. Reviving a little, he feemed defirous of addreffing the congregation, and was raifed on his feet j but he could only- fay, " my friends," when he funk again. Being conveyed to his houfe, he foon became infenfible, and expired before another day. Thus died, in the meridian of years and ufefulnefs, this amiable and excellent man ; the ornament of his profefllon and of human nature. But however untimely was his death, and awful and diftrefling the manner of it, yet, had he entertained a wilh on the fubjeft. It would probably have been, to be faved the anguilh of a lingering difeafe, and to receive his fummons, in the immediate fervice of his Mailer, and prefence of his people. Ppp 49^ IMITATION OF [SeRM. XLIL ent with chriftian purity. If ambitious to be like God in the moral reditude of his nature, we Ihall put away all lying, and fpeak truth every man with his neighbour. We fhall fpeak evil of no one. We iliall facredly avoid every approach towards profane- neis. Our lips will never be difgraced with the ob- fcene effuiions of a vain and fenfual mind. Ail foolifti talking and jefting will be reprobated by us, •And our whole converfation will comport with the nature of that holy vocation wherewith we are called. Finally — As God is holy, fo ought we to make at our ftudy, to be pure and undefiled in our out- ward behaviour. Whilft thofe, who know not God, indulge themfelves in rioting and drunkennefs, diffi- pation and wantonnefs, we, who profefs to have fome fenfe of right and wrong, Ihould fet a better exam- ple. In imitation of the moft high, we fhould do juftice to all men. We fhould be moderate in all our gratifications. Senfual excelTes we fhould avoid as both our ruin and difgrace. And, actuated by a fixed averfion to wickednefs in general, we fhould endeavour to keep at the utmoft poflible diftance from every falfe and evil way. In fhort, as *' the grace of God, which bringeth lalvation, teacheth, we Ihould deny ungodlinefs, and every worldly lull, and live foberly, righteoufly, and pioufly in the world." This is the fum of moral and chriftian duty. And conforming our actions to this rule, we fhall difplay the image of God on our fouls. We fliall be follow- ers of him, as dear children. And being like him in righteoufnefs, and true holinefs, we fhall be prepared for the everlafting joys of his prefence and kingdom, I SHALL not pretend to point out the vices, which we muft avoid, and the virtues, which we muft prac- tife, in order to attain to this refemblance. Holinefs Is Serm. XLII.] bivine holiness. 499 is a moft comprehenlive term. It is not a fingle moral quality, but an affemblage of moral excellen- cies. It is fufficient, therefore, to fay, that every politive offence, every omiflion of duty, every tranf- greffion, whether of thought, fpeech, or adion, is in- confiftent with the purity of the gofpel. And, on the other hand, every aft of obedience is included in that " holinefs, without which no man can fee the Lord." Wherefore, to ufe the words of the apoflle, '* whatfoever things are true, whatfoever things are honeft, whatfoever things are juft, whatfoever things are pure, whatfoever things are lovely, whatfoever things are of good report, if there be any virtue, if there be any praife, we muft think on thefe things/* Thefe things are comprehended in the admonition of the apoftle ; and if they be in us, and abound, as *' he, who hath called us, is holy, fo Ihall we be holy in all manner of converfation." It remains to make fome reflexions on the fub- jed. And, lirft, if the fupreme being be fo far re- moved from all moral evil whatever, there is a juft foundation for that reverence, love, and homage, which he demands of his creatures. We are fo con-, ftituted, that moral excellencies, wherever they ap- pear, command our admiration. We reverence the wife, and love the good amongft our own fpecies. With what profound refped, and with what filial af- fection, muft we then contemplate the character of God ? How reafonable the command to " love him with all our heart, with all our foul, with all our mind, and with all our ftrength" ! How juft the requifition, that v/e ftiould worfhip him in public and private ? fhould rejoice in his government, and fubmit to his authority ? Well may the heavenly hoft employ their powers in celebrating the divine holinefs* 500 IMITATION OF [SfiRM. XLIL holinefs. It is a proper theme for angelick praifes ; and with great propriety might all the intelligent creation join in their fong : " Great and marvellous are thy works. Lord God Almighty 5 juft and true are thy ways, thou king of faints ! who fliall not fear thee, O Lord, and glorify thy name ; for thou only art holy !" Secondly — ^From the fubjed of this difcourfe, ■we are led to refled on the vanity of all attempts to pleafe God, without an habitual endeavour to imi- tate his perfedions. What avail the prayers, which we offer, or the acknowledgments, which we make ? What avail the articles, which we believe, or the forms and ceremonies, which we obferve ? Thefe things can profit us nothing, unlefs we make it our Hudy to be like God in holinefs, juftice, goodnefs, and truth. To render us partakers of his nature is the great end of all religion. All the precepts, all the prohibitions, all the motives, fet before us in the gofpel, tend to this point. So far, therefore, as we refemble the beft of beings in his moral excellencies, we may lay claim to the character of Chriftians, And we may rely, that we fatally deceive ourfelves, when we build on any other foundation. The neceflity of ftudying the charader of God, an order to know what we are to imitate, is a third obfervation ariling from this fubjed. In vain are we exhorted to be followers of God, unlefs we have fome rational conceptions of our leader. But, by a proper ufe of our underftanding, fuch conceptions may be formed. The volumes of nature, providence, and revelation are before us. And in thofe volumes we may find all neceflary information. If we perufe them with attention, we fhall learn that God is the pareiit of his creatures, that he is infinitely holy, righteous. Serm. XLIL] divine holiness. 501 righteous, benevolent, impartial, merciful, and faiths ful. And having made this difcovery, we fhall per- ceive what thofe excellencies are, which we fliould tranfcribe into ourfelves. For want of fuch inform- ation, many have thought themfelves followers of God, whilft they were difplaying the temper of fatan, and building up his kingdom in the world. Finally — The fubject of this difcourfe confirms the obfervation of the apoftle, that " without holinefs no man can fee the Lord.'* The blefled God is in- finitely happy, becaufe he is infinitely removed from all evil. And our happinefs, beyond the grave, will be in exad: proportion to our moral purity. If the gofpel of Jefus Chrift has purified our fouls, and wc have been recovered to the moral image of God, wc fhall affuredly be received into heaven, and partake of its exquifite delights. For being qualified for life and happinefs, we Ihall be put into their immediate poffeflion. But, if we are not holy in all manner of converfation, we mull take the confequences of our depravity. Being unfit for the prefence of God, we fhall be fpurned from it. And having laid the foundation of fliame and mifery in this world, they will aifuredly overtake us in that which is to come. Having, therefore, dearly beloved, this affurance, let us cleanfe ourfelves from all filthinefs of flefh and fpirit, and perfeA hoHnefs in the fear of the Lord. FINIS. CONTENTS. Page SERMON XVIII. On the obfervation of the Lord's-day, 205 Revelation i. 10. " I was in the fpirit on the Lord's-day." SERMON XIX. Duty of the afflided to pray, 2 1 6 James v. 13, " Is any among you afflidted ? let him pray," SERMON XX. On candour, 228 Romans xiv. 4. -^ ** Who art thou that judgeft another man's fervant ? to his own mafter he flandetli or falieth." SERMON XXI. On the companion of Chrift, 239 John xi. 35. _. <* Jefus wept." SERMON XXII. On the patience of Chrift, 250 Hebrews xii. 3. ** For confider him, who endured fuch contradidion of fmners- againft himfelf, left ye be wearied and faint in your minds." SERMON XXIII. On the refurredion of the dead,^ 262 Acts xxvi. 8. •* Why fiiould It be thought a thing incredible with you, that God fhould raife the dead ?" SERMON XXIV. On fincerity, 274 Philippians I. 10. .^ •' That ye may be fmcere, and without offence, till the day of Chrift." SERMON XXV. On contentment, 285 Philippians iv. n. '' *' I have learned, in whatfoever ftale I am, therewith to be content." SERMON XXVI. On governing the temper, 297 Proverbs xxv. a8. •** He that hath no rule over his own fpirit, is like a city that is broken down, and without walls." SERMON XXVII. On the immoderate love of pleafure, 309 2 Timothy, in. 4. ^' Lovers of pleafure, more than lovers of God." SERMON CONTENTS. Page SERMON XXVIII. On friendfliip, 321 John xxi. 30. « Then Peter, turning about, feeth the difciple whom Jefus loved.'* SERMON XXIX. On the love of God, and the love of man, 335 I Timothy, i. 5. -- ** Now the end of the commandment is charity, out of a pure heart, and of a good confcience, and of faith unfeigned." SERMON XXX. On the abufe of parental authority, 347 Genesis xxvii. 13. " And his mother faid unto him, upon me be thy curfe, my fon ; only obey my voice." SERMON XXXI. Origin of evil, 358 ECCtESIASTES VII. 39. " Lo, this only have I found, that God hath made man upright ; but they have fought out many inventions." SERMON XXXII. Nature of bad habits, 370 a Timothy, hi. 13. " But evil men — fhall wax worfe and worfe." SERMON XXXIII. On regeneration, 382 I Peter, i. 33. « Being born again, not of corruptible feed, but of incorruptible, by the word of God, which liveth and abideth forever." SERMON XXXIV. On the defire of life, 394 a Kings, xx. 3. — — •" And Hezekiah wept fore." SERMON XXXV. On life and death, 411 ECCLESIASTES VII. I. — — " And the day of death, than the day of one's birtli." SERMON XXXVI. The approach of a new year, 423 PsALM XC. 9. " We fpend our years as a tale tliat is told." SERMON CONTENTS. Page SERMON XXXVII. The hiftory of the Lord's-fupper, 434 I Corinthians, x. 16. *« The cup of bleffing, which we blefs, is it not the communion of the blood of Chrift ? The bread, which we break, is it not the communion of the body of Chrift V* SERMON XXXVIII. Thederignofthefiipper,444 I Corinthians, x. 17. — — " We are all partakers of that one bread.'* SERMON XXXIX. Family worfhip^ 456 Psalm xcii. 2. *• To (hew forth thy loving-kindnefs every morning j and thy faithfulnefs, every night." SERMON XL. Funeral occafion, 467 ECCLESIASTES XII. 5. " Man goeth to his long home ; and the mourners go about the ftreets." SERMON XLI. The word of truths 47$ Ephesians I. 13. — — " The word of truth, the gofpel of your falvatlon.'* SERMON XLIL On the imitation of the divine holinefs, 490 I Peter, i. 15, 16. ** But as he, which hath called you, is holy, fo be ye holy in all manner of converfation j becaufe it is written, be ye holy, for 1 am holy." ■ — |»t»»ft^>®^i)^^^®C^®»«M< w» .■'^Wv