^^^ rmt \ ■m- ■^ 4\ S *• ■?*,. i:^^ 'W^^ %• ' u^ f I OF Til 13 Theological Seminary PRINCETON, N. J. f-se, ..>r^.rr>~- Division. Cm Shelf, Booh, . Section. .No,.... ^7 i A VIEW of HUMAN LIFE? In a series of S E R M o'n S O N T H E Following Subjects VIZ. The Duty of Parents to their Chil- A Providence, or our Obligations to God dren. o our Preferver and Benetaftor. The Mortality of Children confider- 'g The Goodnefs of God in former Life, ed and improved, ^ a Ground of Encouragement in The Pofljbility of a Young Man pre- 3^ Old Age. ferving his Virtue, ^ Th° Returns due to Gcd for all his The Young Man muft take Heed to ^ Benefits. his Way, & The Fear of Death conquerable. Perfonal Care without a Principle of ^ How to conquer the Fear of Death. Piety infufficient. ^ The great Duty of drawing near to The Word of God the Young Man's w God confidered and explained. Guide. , '8^'^^^ Happinefs ot drawing near to Creation, or our Obligations to God ^ God. our Maker. ^ The gradual Workings and Produft ■^ of Affliaions. By S AMU EL EATON, Z). D. For ;he Use of Families. PUBLI ,HED at the Req^st of man;r of the Authc )r's friends. L 0\n''''D N: Printed for the Author, and Sold by James Waugh, at the Turk's Head in Lombard- Street. M. DCC. lxiv. ■.^-Me CONTENTS. Sermon I. TH E Duty of Parents to their Chil-^ dren. Prov. xxii. 6. Train up a Child in the Way be Jhould go ; and when be is old he mil not depart from it. Page I Sermon II. The Mortality of Children confidered and improved. . Job i. 1 8 — 22. While he was yet fpeahng^ there came alfo another y and fai(L thy Sons and thy Daughters were eating and drink'* ing Wine in their eldeji Brother s Houfe : And behold there came a great Wind from the Wildermfsy and fmote the four Corners A 2 of The CONTENTS. of the Houfe, and it fell upon the Young Men, and they are dead j and I only am efcaped alone to tell thee. Then Job arofe and rent his Mantle, and fiaved his Head, and fell upon the Ground, and wor/hipped ; and f aid. Naked came I out of my Mo- ther s Womb, and naked Jhall I return thi- ther — I'he Lord gave, and the Lord hath taken away — blejjed be the Name of the Lord, In all this Job finned not, nor charged Godfoolijhly, Page 26. Sermon III. The Mortality of Children confidered and improved. Job i. 21. — The Lord gave, and the Lord bath taken away, hleffed be the Name of the Lord. p. 47. Sermon IV. The Poflibility of a Young Man preferving his Virtue. Pfalm cxix. 9. Wherewith Jlmll a Toung Man eleanfe his Way? By taking Heed thereto, according to thy Word. P« /!• Ser- The CONTENTS. Sermon V. The Young Man muft take Heed to his M4ay. Pfalm cxix. 9. — By taking Heed thereto^ according to thy Word, p. ^5, Sermon VI. Perfonal Care, without a Principle of Piety, infufficient. Pfalm cxix. 9. Wherewith Jhall a Towig Man cleanfe his Way? By taking Heed thereto^ according to thy Word, p. 114, Sermon VII. The Word of God the Young Man's Guide. Pfalm cxix. 9. — By taking Heed thereto, according to thy Word, p. 133. Sermon VIII. Creation, or our Obligations to God our Maker. Pfalm Ixxi. 5, 6. For thou art my Hope^ O Lord God $ Thou art my Truft Jrom my Youth — By thee have L been holden up from The CONTENTS. from the Womb j T^hou art he that took me out of my Mother's Bowels : My Praife Jhall be continually of thee, p. 162. Sermon IX. Providence, or our Obligations to God our Preferver and Benefador. Pfalm Ixxi. 5, 6. - For thou art my Hope^ O Lord God, &c. p. 187. Sermon X. The Goodnefs of God in Former Life, a Ground of Encouragement in Old Age. Pfalm Ixxi. 17, 18. O God^ thou haji taught me from my Touthj and hitherto have I de- clared thy wondrous Works — • Now aljb, when 1 am Old and gray-headed^ O God, forfake me not ; until I have floewed thy Strength unto this Generation, and thy Pow- er to every one^ that is to come* p. 210. Sermon XI. The Returns due to God for all his Benefits. Pfalm cxvi. 12. What Jhall 1 render unto the Lord J for all his: Benefits towards me ? P- ^37- Ser- The CONTENTS. Sermon XIL The Fear of Death conquerable. Pfalm xxiii. 4. Tea, though I walk through the Valley of the Shadow of Death, I will fear no Evil : For thou art with me, thy Rod and thy Staff they comfort me. p. 260. Sermon XIII. How to conquer the Fear of Death. Pfalm xxiii. 4. Tea, though I walk through the Valley of the Shadow of Death, &c.' p. 281. S R R M O N XIV. The great Duty of drawing near to God, confidered and explained. Pfalm Ixxiii. 2S. —7/ is good for me to draw near to God, p. 307. Sermon XV. The Happinefs of drawing near to God, Pfalm Ixxiii. 28. — ■// is good for me to draw near to God, ?• 337* Ser- The C O I^ T E N T S. Sermons XVJ, XVII. The gradual Workings and Product of Af- flidions. Rom. V. 3, 4, 5. — We^lory in Tribula- iiom alJOf knowing that Tribulation worketh Patience j — and Patience Experience (or Proof) — and Experience (or Proof) Hope : And Hope maketh not a/hamed-, becaufe the Love of God is fl^ed abroad in our Hearts, by the Holy Spirit which is given unto us, P- 359> 3^4- SER. ^SERMON I. The Duty of Parents to their Children. Prov, xxii. 6. ^rain up a Child in the Way he fiould go ; and when he is old be will not depart from it, WM)^"^ MONGST the many ufeful § A 8 Directions for Preaching, which 3eC •; 3eC the great Apoftle of the Gentiles k.MM^jH^ gave to his Son Timothy, this I think is the beft and moft comprehenfive, Study to Jhew thy [elf approved wito God — a 2 Tim. H. Workman that needeth not to be afhamed, right" ly dividing the Word oj Truth, Herp the Art of ufeful Preaching i^ comprifed. It is the Word of Truth , that we muft preach — in a Manner y that needeth not to be afldamed — and to render it ufeful, it mufl be rightly B divided 2 ^he Duty of Sermon divided^ as our Divine Teacher explains it, u.,,^*-^ gi'^ifig to every one their proper Portion in due Seafon. The Word of Truth muft be divi- ded and proportioned according to the differ- ent Capacities, Circumftances, and Charac- ters of our Hearers 5 for that which is proper Food for one, is not fo for another. Sec Heb. V. 12, 13, 14. The Scriptures divide all Mankind, ac- cording to their Charadters, into two differ- ent Ranks the Righteous and the Wicked 5 into which they will be feparated in the Day of Judgment. Here Ihould great Care be took, in dividing the Word of Truth aright, that each may have his proper Por- tion. The Wicked muft be called to convert and become New Men^ without which they have neither Lot nor Portion with the Righ- teous : But the Righteous, inftead of revert^ ingy and turning back, muft be exhorted to hold on their Way^ and to grow Jironger and jironger. Without a careful Attention to this Divifion, as God declared by his Prophet, Exek. xiii. We fhall make the Heart of the Righteous fad 5 '7~"23. and firengthen the Hands of the Wicked, that he Jhould not return from his wicked Way, by fromifng him Life — yea we Jhall flay the Soulsy t Parents to their Children. Souls, that Jhould not die^ and fave the Souh alive-y that Jhould not live. But there is another Divifion made by the God of Providence, arifing from the dif- ferent Circumftances and Relations in Life^ in which we are placed, as Rich and Poor — High and Low — Hufbands and Wives—* Parents and Children — Mafters and Ser- vants. To each of thefe the Word of Truth ihould be divided aright. There is like wife a third and prior Di* vifion, made by the Author of Nature, ari- fing from the feveral States we pafs through from Infancy to Old Age j each of which require a different Di vifion of the Word of Truth, This Divifion I purpofe to make the Rule of a Series of Difcourfes adapted to your feveral Ages, and Circumfl:ances in Life 5 and have chofe this for my firft Sub- jeft. Train up a Child in the Way he foould go, and when he is old he will not depart Jrom it. Permit me here a Citation from a hte ferious Writer, which will be a proper In- trodudtion to my Defign, and /hew the Plan which I propofe. *' The Life of Man, ai '* he ohferues, is divided into fve different B a " Perio4s^ I. ^e Duty of Sermon *' Periods. We do not come into the World «' in our full Stature and Capacity, and die <« in the fame State ; but pafs through differ- «* ent Stages, as Infancy, Childhood^ Youth, "Manhood, and Old Age. — How to fix " the precife Limits of thefe feveral Periods »* may not be fo eafyj nor is it of much Con- « fequence. Infancy is the firft and (horteft <• Stage of Life — we may allow to it four *' or five Years. Childhood may be extended ** to about twelve Years. — Touth reaches " from thence to about twenty. — And Man^ ** bood to the Time, when the Strength and " Vigour of Nature begins to be impaired. «« — From thence Old Jge creeps on us." These are the five diftin6t Periods, or Stages of Human Life, in each of which Man is a quite different Being from what he was in the former Parts, — not only in Re- fpeft of the Form, Features, and Powers of his Body ; but like wife in the Capacities, Defires, and Endowments of his Mind. Infancy is the fir/i and fhorteft Stage; to which we may allow three, four, ovfve Years, more or lefs, according as Reafon begins to dawn, and intelligent Capacities, and Parents to their Children. S and adive Powers difcover themfelves. — Sermom Here Infancy ends, and Childhood begins. v— 0— J This firft Stage of Infancy I would have made the Subjedt of my iirft Difcourfe ; but really I can find no Text for it, nor does it furnifli out Subjedt Matter. In this State, the MAN can fcarcely be looked upon as born 5 though the Infant-Creature is brought into the World. The Infant is neither a Reafonable Being, nor a Free Agent j and confequendy is no Subjed of Religion j be- ing incapable of receiving Inftrud:ion, and of doing either Good or Evil j for in Propor- tion as that Capacity begins, Infancy ends. In this State the Infant can do nothing for itfelf, and all the Parents can do for it, is to devote it ferioufly to God, take care of, and pray for the Prefervation of it's tender Life, and ftand prepared for training it up in the Nurture and Admonition of the Lord, as foon as it becomes capable of it. And let not the prefent Incapacity of your Infant- Offspring abate your tendereft parental Re- gards. To borrow the Prophet's Language, Deflroy it not, for a Bkfjing is in it. A pre- cious, rational, immortal Soul, capable of B 3 rifing ^he Duty ef rifing to be a Bleffing here -, and of being blelTed and happy for ever. Childhood is the next State that fuc- ceeds ; when the little Creature has learned to walk and ^peak, — When the Intelledual and Rational Faculties begin to dawn, and the young Mind firft becomes capable of Moral Adion and of receiving Difcipline and Inftrudion — of diftinguifhing in fome Mcafure betwixt Good and Evil ; and confe- quently of forming it*s own Condud, and being accountable for it. Now it firft be^ comes a Rational Being, and capable of be- coming a Religious Being. At the time of it's natural Birth, it was a Creature ; but now is the time it fhould become a Child of God. — Be born again — barn from above ^ and enter into the Kingdom of Heaven* The natural Birth and Life commenced to- gether : So fhould the rational and Spiritual Zjife-r-^2in^ the one endure as long as the other. Now is the fitteft and moft proper Time ; and the Means moft proper and ne- ceilary for this greateft and beft End, we are direded to in my text ; which now comes Vinder Qonfider^tion, Train up a Child in the way Parents to their Children, way he Jfjould go 5 and when he is old, be wMl not depart from it. My Text confifts of two Parts. I. A Command, and general DIre(5tion given to Parents, and to all thofe to whom the Care and Education of Children is committed, during this State of Minority, and that is, to Train them up in the Way, in which they Jhould go, II, A MOST encouraging Promife, When they are old, they will not depart from it. In explaining and conlidering this Com- mand and Diredlion I muft not attempt a Treatife upon Education j but refer you to your own Knowledge, and to the Choice of Books, which you may meet with upon this Subjed. Th e general Diredion given in my Text, is this, T^rain up a Child in the Way hefioutd go. The Child is not to be left to himfelf — nor is he only to be told and taught, but be is to be tkained, watched, conduced, guided, difciplined and formed. His Infant- B 4 Mind I. the Duty of S£R»*oN Mind is now to be nurfed and tended as carefully, as his Infant-Body was before. The Nature and Condition of our Children calls for this j and the Fruit of it will richly reward all our Care, and all our Labour. If left to themfelves in fuch a World as ours, much Evil may be counted upon ; but little Wifdom or Goodnefs can be expected from them, during thefe Years, from three to iwehe. Their childifh young Minds are fo perfedly ignorant and unexperienced, and their Capacities fo weak, that in this State of non-age they are not Beings fit to chufe their own Ways j nor can we expert, that they fiiould find out the Principles of Wif- dom and the Rules of Prudence : — though much may and ought to be done for them in this Morning, this Spring, and Seed- Time of Life 3 and what is done or neglcdt- ed now, may prove of greater Confequence both to Soul and Body, for Time and Eter* nity, than any Thing that can be done af- terwards. It is afked by the Pfalmift, Wherewith jhalldToung Man cleanfe his Way ? And the Anfwer is given, By taking heed thereto ac^ wording to God's Word, Should it be afked iri like Parents to their Children, 9 like Manner, Wherewith fiall a Child cleanfe Sermom bis Way ? The Queftion would be impro- (^.^-v-^-J per, and the Anfwer more fo, as it would imply the Expedlation of a natural Impdf- fibility. If a Child cleanfe hrs Way, it muft be by the Care and Help of the Parent or Guardian, taking Heed thereto according to God's Word. The Child is to be trained, not left to itfelf, but guided, inftrudled, taught, and led as by the Hand — in which cafe the young Creature will be found teach- able and tradable j but is by no Means fit to take the Lead, or to be left to itfelf. By this Means, it both can and will readily con- ' cur, and whilft much is done for it in a pro- per Way, it will be enabled to do much for itfelf J though without fuch Ailiftance, what can be expensed, but that Childhood and Touth will both be Vanity^ Whom^ fays the Pro- phet, fiall he teach Knowledge, and whom Ifa.xxviii fiall he make to under ft and Dodfrine f Them ^* '°' that are weaned Jrom the Milk, and drawn from the Breaji (diredting to begin as early as poflible) for Precept muji be upon Precept, Line upon -Line, Line upon Line, here a lit- tle and there a little. And in Order to fliew it is not enough to give Diredioos and Com- mands 7he Duty of mands to thefe young Minds, but they muft be continued and accompanied with daily Watchfulnefs and tender Tuition, it is re- Ifa.xxviii. peated, — The Word of the Lord muft be to '3- them Precept upon Precept, Line upon Line^ Line upon Line^ here a little and there a lit- tie. See likewife Dent, vi. 7. By fuch conftant and tender Aid, there is no faying what Attainments the Child is ca- pable of, in this Morning of Life. The Knowledge, the Fear, and the Love of God, which is the Beginning ofWiJdom and Hap- pinefs, may be inftilled and implanted, to- gether with virtuous Principles and pious Difpofitions, and that Command, Subjedi- on, and Modefty of Tem.per, which is the Foundation of all Virtue, and recommends to growing Favour both with God and Man. All this is attainable in Childhood, in Con- jundion with the Rudiments of that Learn- ing, and of thofe Arts, which are the beft Preparatives for a Life of Ufefulnefs and Comfort in this World. But on the contrary, if the Child be negleded and left to itfelf, which we know is now too commonly the Cafe, What is to be expeded ? Nothing, but that the Child re- main Parents to their Children. i» main ignorant, grow idle, trifling, and care- Sermon lefs — averfe to every Thing that is wife and ^ ' ,^ good — and in Time, become peevifli, ftub- born, obftinate, and untradtable — fond of bad Company and idle Companions, with whom it has been allowed to aflociate, whofe profane Language and evil Manners it has learned, all which foon renders it fit only for Deftrudion. Now when this is the Cafe, as it is too frequently, the poor miferable Child is not only blamed, chaftifed, and perhaps hated j but God and Nature ^re both blafphemed, whilft the Sin and Guilt lie a: the Parents Door. In the Day, the great and awful Day of Judgment, Parents may count upon receiving either the Reward due to the Wifdom and Virtue of their OiF- fpring. during their Childhood ; or the Re- proach due to their early Vices, which fprung from the Parents negledt of their mod important Duty and Trufl. The Vi- ces of fuch Children are their Unhappinefs, but they are the Fruit of their Parents great Sin. — Their Children {hall die in their Ini- quity 3 but their Blood will be required at fhefr Parents Hands. Thefe awful Thoughts fhpuld The Duty of fhould awaken a ferious Attention to the two Things, which remain to be confidered. I. What may farther be learned from the general Dire^ion in my Text. II. The Enforcement contained in it. I. Parents and Tutors are here direded to Train up a Child in the Way he Jhould go. How inftrudlive is this general and (hort Di- redlion ! And how different from the com- mon Method of Edication ! Children arc too often taught and trained up in a Variety of Tempers and Pradices, which muft af- terwards be renounced as wrong, or laid a- fide as ufelefs. Thus is the precious Morn- ing of Life, and often the whole of Life, loft and trifled away, never to be retrieved. But Wifdom's Advice is this,. Train up a Child in the Way he Jhould go^ and fhould perfift in, if he live to be old. — Set him forward in the Journey of Life — accompa- ny and dired him till he has learnt the Road, and then tell him, This is the Way^ walk in it. In further opening this Diredion, I fhall mention nothing but what is properly con- tained Parents to their Children, tained in it ; and what it concerns every Pa- rent and Tutor to put in Pradice, and every /'j Child to learn and fubmit to. Know then, that there is a Way and Courfe of Life, into which ALL fhould be entered, as foon. as poffiblej and from which no one fhould ever depart. You may know it from the Parti- culars I am going to mention. The Jirft Remark in this Book of Pro- verbs^ intended to give Subtilty to the Sim- ple, and to the Young Man Knowledge and Difcretion, is this, The Fear of the Lord is P'^ov. L 7, the Begimting 0/ Knowledge, This firft Prin- ciple of all true Wifdom and Goodnefs, I judge, is nearly the firft, that the Child is capable of being taught, and having impref- fed upon it's Mind. This (hould be taught in fo ferious, fo amiable, and endearing a Manner, that the Child may like to retai?i God in his Knowledge — confidering God as his Heavenly Father — his beft Friend — his Maker, Preferver, and conftant Benefactor. In this pleafing Senfe of Deity, the Child is to be trained up j not only by Inftrudions, and Diredions for Prayer and Praife ; but by a daily Attendance upon fuch Family- Devotion as is due to God — and the fre- quent The Duty of quent hearing of Prayer and Praife, offered up to God on it's own Account. Next to God, Children are to be train- ed up in a Veneration for their Parents and Guardians i without which no proper Obe- dience and Subjedion can be expelled. If Children do not firft learn to (hew Piety at Home, by requiting and obeying their Parents, it is not to be expected, that they fhould learn proper Subjedion to either God or Man. Hence the Command, Children obey your Parents in the Lord, for this is right. — Honour thy Father and Mother, which is thejirft Commandment with Promife ; that it may be well with thee, and thou mayeji live long on the Earth. — It follows, And ye Fa- thers provoke not your Children to wrath j but bring them up in the Nurture and Admonition of the Lord, Consequent upon this, Children fhould be trained up by Precept and Example, in a careful Abiftnence from all Appearance of Evil, in Word or Adion, and in the Culti- vation of all thofe virtuous Tempers and Practices, which are recommended in the Religion of Jefus Chrift : Such as Humility, Modefty, Humanity, Benevolence, Mercy, I Com- I. Parents to their Children, 1$ Compaflion, Meeknefs, Forbearance, For- Sermom givenefs. — All thefe and the like, they Should be taught to (hew forth in their Be- haviour towards the Family, and to all with whom they have to do. — They (hould love as Brethren and Sifters, be pitiful, be courte- ous. As they are taught to behave in this little Society whilft Children, fo they are likely to behave afterwards in the World. And with Refpe<5l to Themfelves, they fhould be trained to Diligence, Moderation, Sobriety, Temperance, Self-denial, Content- ednefs with their Lot, Thankfulnefs for eve- ry Allowance and Favour, a Defire to learn and improve Honefty and Sincerity. And above all, in an inviolable Regard to Truth, and dread of a Lie. I do not fay that Chil- dren fhould be taught a Love of Truth, but trained and held to it j for it is evidently na- tural to them. It is true to a Proverb, that Children tell I'ruth, A Lie is never invent- ed at firft, but fled to at fecond-hand to co- ver fome other Fault. Now as Truth is fa- cred above every Thing, and the Foundation of all Righteoufnefs and Virtue — and as Lies are fled to as a Refuge and Covering for all Sins j fo I think the chief Art and Secret I. 16 The Duty of Sermon Secret in the Government of Children is this, that excepting Obftinacy and Perfeverance in what is wrong, the Faults of Children, after proper Advice, Reproof, and Rebuke, (hould all pafs unpunifhed, excepting this one Sin of Lying and Prevarication. — But this {hould never pafs off without fevere Punifhment. Let the Child know this, and when he may hope for Pardon, he will ingcnuoufly con- fefs his other Faults ; and when the Refuge of Lies is thus took from him, he will fcarce dare to commit any known Sin. I WOULD gladly enlarge, but the Bounds of my Difcourfe will not permit. You mud fee, that the Steps and Inftances which I have mentioned, are fuch as the Man fliould perfift in through Life j and Childhood is the proper Time for fettling the Principles of thefe virtuous Habits. If thefe are not form- ed by proper Difcipline, during this Seafon, the contrary Tempers will be formed, and contradled ; and being contraded fo early, may perhaps be afcribed to Natural Temper : Whereas moft of that which now paffes for Natural Temper, whether ^W or bady is the fecret Refult of Education and Example. I ONLY Parents to their Children. tf I ONLY add, that in training Children at Sermo» this Age, Regard fhould be had to the Way <^„.J^^ and Bulinefs they fliould follow in after Life ; and the Method of Education drawn from their Circumftances, and the Genius and A- bilities which they now difcover. All this^ and much more, arifes from the Diredion in my Text, Train up a Child in the Way he P^ould go. I now proceed, II. To confider the encouraging Promife and Enforcement which is added, Jnd when he is old he will not depart from It. This is not an abfolute Promife, that admits of no Exception. It is enough, if it generally holds good, as it doubtlefs will, where the hopeful Child does not afterwards fall into bad Hands. And even in fuch un- happy Cafes, the difappointed Parent has this for his Support, that he has done his Duty, and delivered his own Soul. Befides, the melancholy Inftances that feem to weak- en the Force of this Promife, are not fo ma- ny as the World imagines. We too often fee the Children of religious Parents mif- carry — but if we trace back to the prior Caufes, we fhall find, that mofl: of thefe C were ^^ The Duty of were not trained up in Childhood, and dif- pofed of afterwards, as they ought to have been. In Childhood the Mind, as well as the Body, is tender and pliable, eafily formed in- to the Shape we chofe, which by Time and Habit becomes fixed ; and it is of infinite / Advantage, when the Principles of Pru- dence, Virtue, and Piety, get the firft Pof- feffion of the Heart and Soul, before the En- trance of Vice and Impiety. If Virtue and Piety be cherifhed, there are no contrary Principles of equal Strength to caft them out. See Prov. ii. lo, ii. Had I time to enter into the Law of Ha- bits, provided by the Author of our Being, I: might from thence argue the Truth, and. Force of this Promife. Habits are contrad:- ed by Training and Pradice ; and no Habits are fo lafling, as thofe that are contracted in Childhood and Youth ; nor any fo flrong, as thofe that are of a moral Nature, I may here add, that pious and good Habits when once fettled, muft needs beflronger, and take fafter Hold of the Mind, than vicious and bad ones. The Reafon is plain j becaufe the I Mind Parents to their Children, jg Mind always approves the good, but difap- Sermom proves the i>ad, ^ __' j But let me argue from the Nature of God, who has made and intended us all for Virtue and Piety, and not for Vice and Fol- ly. God would have all Men, and all Chil- dren, to be faved, and come to the Know- ledge of Truth and Goodnefs. Every Child is his Creature — his Hand formed and fa^ Jhioned it altogether — He planted it a noble Fine, wholly a right Seed — and fubjeds it to the Care of Parents and Guardians. This is the Provifion that God has made for the Prefervation of it's Body, and the Culture of it's Mind, in the Beginning of Life. But if Parents negledt their Charge, it is eafy to fee, how it becomes turned into a wild and degenerate Plant. If Parents can be pre- vailed upon to do their Part, we may fafely and comfortably leave the reft with the God of all Grace. And if fome of thefe Children who have been thus trained up in the Way they [hould go, afterwards fuffer themfelves to be feduced for a Time, though doubtlefs they will pay dear for it, and may die in their Sins, before this Time comes, yet when the Heat of Youth is cooled, and they come to C 2 ' b« I. 2.0 The Duty of Sermon be fober and thoughtful, the Principles of Education will revive, and it will be found that the Seed remains in them. — And the Pro- mife in my Text is found literally true. Train up a Child in the Way he fhall go, and when he is old, he will 7iot depart from it. See PJaL Ixxxix. 30 — 34. II. What now remains, is to enforce upon Parents a faithful Difcharge of that great Duty which I have been fetting before them. This I fhall do by referring, to two Branches of Scripture-Hiflory; and then con- clude with a general Exhortation. For Encouragement, first let Parents confider the Hiftory of Abraham, the Fa- ther of many Nations. In Gen. xviii. 18^ 19. it is promifed, Abraham Jloall fur ely be- come a great and mighty Nation^ and all the Natio7is of the Earth fhall be blejjed in him. Why To ? The Reafon follows, For I know Abraham^ that he will command his Children (whilft Children) and his HouJJjold after him, and they Jloall keep the Way of the Lord, to do Juflice and Judgment, that the Lord may bring upon Abraham, that which he hath fpo- ken of himt Here Parents, you fee GodV Method Parents to their Children, 21 Method in the Conftitution of Nature, and Sermon Courfe of his Providence, whereby he con- ^ ' . veys down his Bleffings from and by Parents to Children, to thoufands of Generations of them that fear bim^ and keep his Command- ments, It is by Parents, in Imitation of faithful Abraham, commanding their Chil- dren and their Houfhold after them, and training them up from their Childhood in the Way they (hould go. It is here farther obfervable, that this Promife was made to Abraham by the Angel, that was fent to de- ftroy Sodom-, and delivered, whilft he flood looking down upon that devoted City 5 where (righteous Lot and his Family excepted) eve- ry Perfon and Family, Root and Branch, peri£hed for ever. Now knowing the Rea- fon with God for comm.anding a Blefling upon Abraham, and his Seed ifter him, we may learn the Reafon with God for deilroy- ing Sodom, This was not only the Wick- ednefs of that Age, but the Negled; of the riling Generation. There was no Family- Religion, nor any Care or Concern about Pofterity. — And whenever that is the Cafe, it is high Time that Family or City fhould be extin(a, and cut off. C 3 AliV> 22 The Duty of Sermon And here know, that God is in one . J'_ , Mind, the fame Yefterday, To-day and for ever. — The Lord, the Lord God, merciful and gracious, long-fuffering, abundant in Goodnefs and Truth, keeping Mercy for thow fands of Generations, of them that jear him, and hep his Commandments. — But vijiting the Iniquities of the Fathers upon their Chil- dren (if perfifted in) to the third or fourth Generation. Be it the third or fourth Gene- ration, before utter Deftrudion comes (fuch is the long-fufFering of God) yet if Children are negleded and expofed, and God do not deftroy them fooner ; in the third or fourth Generation, fuch Families will extirpate themfelves, or be extirpated by the righte- ous Judgments of God. All that remains of old Eli and his Fa- mily, is the Hiflory of their Deftrudllon, and the Reafon of it, preferved as a Warning to all Parents, not to negled their Children. Read and tremble, And the Lord faid unto Samuel, behold^ I will do a Thing in Ifrael, at which both the Ears of every one that hear- eth it Jhall tingle. For in that Day I will perform againfl Eli all Things which I have fpoken concerning his Houfe. When I begin, I will I. Parents to their Children^ 23 mil alfo make an End -, for I have told himt Sermo*! that I mil judge his Houfe jor ever ; for the Iniquity which he knoweth. The Iniquity tvas this — Becaufe his Sons made themf elves vile^ and he refrained them not, — It follows Ver. 14. "Therefore have I fworn unto the Houfe of Eli, that the Iniquity of E!i*s Houfe fiall not be purged with Sacrifice^ nor with Offering for ever. How awful is this Story ! Eli was now ninety and eight Years old, and his Eyes dim, that he could not fee^ — and his Sons of full Age, miniftering in the Prieft's Office, grown now above his Re- ftraint. — Of how much forer Judgment then (hall you be thought worthy, if your young Children make themfelves vile, and you reftrain them not ? This doubtlefs was the Ground and Reafon both of E//'s Judg- ment, and his Sons Vilenefs, that he neg- leded to reftrain them in their younger Tears; for if this be not done in Childhood and Touthy it will be in vain to attempt it after- wards. To conclude — Parents, you now fee your great Duty, and the Encouragement you have to fet about it. Your Care begins, when your Child, is born, yea, fooner. Your Au- C 4 thority I. 24. 7he Buty of Sermok thorlty commences, when your Children be^ come Rational Beings, capable of Inftrudti- on ; and continues abfolute^ during their Childhood. Now you are to command, and your Children to obey. The Cafe will be different in the fucceeding Stages of Life, as I (hall (hew in a future Difcourfe from another Subject. Be not you like thofe Pa- rents, who think that little or nothing can be done in Childhood. Little good can be expeded without your Aid, but much may be done with it : And if not done now, you probably lofe your Opportunity and Power for ever. You can never fufficiently admire the Wifdom and Goodnefs of God, who puts your Children into your Hands, in fuch a weak and trad:able State, both of Mind and Body. If they had been born with that Strength and Capacity of Mind and Body, which they have in the Time of Touth ', but as ignorant ajs they now are, upon their Entrance into Life, they had been the moft unteachable and untradable, Monfters in Nature. Take Care then, that you do not fufFer them to become fuch Monfters, thro' your Negledl. For there is no fuch wild, untra(5table. I. Parents to their Children* 25 untradable, mifchievous Creature upon Earth, Sermok as an undifciplined Youth. It is noiv^ in Child- hood, that you Parents muft do your Jirfl and chief Work. It is nowy you muft gain your Authority and Afcendency over the Minds and Hearts of your Children, and bring them into eafy Subjedtion, It is noWy that you muft form in them every Infant- Virtue, and bring every Thought and Imagination into a Preparednefs for fubmitting to the Laws both of God and Man. Now, I fay, is ycui Time — now or never. Now, O Parents, the Work is your's, not your Children's. You are to lead — they are to follow «— you are to teach, they are to learn «— you are to Command, they are to obey. Upon the Authority of my Text, I promife in their Name, that if you do your Duty, they will do theirs — and be your Comfort here, and your Joy and Crown of rejoicing for ever. "iTrain up a Child in the Way he jhould go^ and niohen he is old, he will not depantfrom it^ ii M u N 26 S E R M O N II ^^el Mortality of Children ,..,^ , eonfidered and improved. Job i. i8 — 22. fFi^ile he was yet /peaking, there came alfo an* other, and Jatd, .thy Sons^ and thy- Daugh- ters were eating and drinking Wine in their eldeft Brother s Houfe — And behold there came a great Wind from the Wildernefsj and fmote the four Corners of the Houfe^ and it fell upon the Toung Men^ and they are dead ; and I only am efcaped alone to tell thee, — Then Job arofe and rent his Mantle^ and fhaved his Head, and fell down upon the Ground^ and worffjipped ; and /aid — Naked came 1 out of my Mo- ther's Womb, and naked fh all I return thi- ther — • T^he Lord gave^ and the Lord hath taken away — blejjed be the Name of the Lord, In all this Job fmned not, nor charged Godfoolijhly, THE Jhe Mortality of Childr^n^ &c.' ty %^^%% HE Mortality of Children, as Seri^on S T S ^^^^ ^^ °^ Parents, needs no Proof. ^J^^ )e(' M Daily Obfervation evinces this aw- ^)^M^ ful Truth. 0«^ ^/V^^ /« his full Strength, being wholly at Eafe and quiet : His Breajis are full oj Milk, and his Bones are moiftened 'with Marrow. — Another dieth in the Bitternefs of his Soul, and never eateth with Pleafure. I'hey lie down alike in the Duft, and the Worms cover them. Yea ma- ny die from the Womb, and give up the Ghoft, when they come out of the Belly. In (hort, not one half live to half the Age of Man. May I not fay, not one half fur- vive the Term of Childhood ? So true is it, Jhat Man who is born of a Woman , is of few Days, and full of Trouble, He cometh forth like a Flower : and is cut down : He fieeth alfo as a Shadow, and continueth not. It is not the Mortality of Infants ; nor ^f adult Perfons, that I now purpofe to con- (ider, but (hall confine my Thoughts more particularly to the State of Childhood j with a View to excite Parents to the moft early and diligent Care in the Education of their Young Children j that both they and their Children 2^ Tbe Mori all ^y of Children Children may be provided for this Event, if it fliould pleafe God, in the Courfe of his all- wife and righteous Providence, to take from them, and take to himfelf, the Souls of their dear Children. And let not Parents put this Thought from them, as an unlikely Event, or as fome rare or nev7 Thing in the Earth, lince Parents more frequently follow their Children to the Grave, than Children their Parents. Perhaps you may think my prefent Sub- jed not fo proper for this particular Purpofe ; imagining from Ver. 4, 5, 13. that Joh'^ feven Sons and three Daughters, who all died together in an Inftant, were all grown up, and fettled in Houfes, and had Families of their own j and confequently had long furvived the State of Childhood. An En- glifh Reader muft conclude fo from the Face of our Tranflation j but a little Confi- deration will make the Contrary more than probable. Had this been the Cafe, Job muft have been an old Man : Whereap the Ciofe of this Book tells us, that he lived to have feven Sons and three Daughters more, and to retrieve, yea, redouble his Subftance in the Earth. The two laft Verfes, which mention confidered and improved, 2^ mention his great Age, tell us, that he lived Sermok to fee his Sons, and his Sons Sons, even four ^_,^^-^^j Generations : but thefc two Verfes, as Gro- tius obferves, appear to have been an Addi- tion to the Book by fome later Hand. Besides, there is in the Original, no mention of any Honfet but that of the eldefi Brother, where the other Brothers and Sif- ters made a Pradlice of regaling themfelves together in a Manner that gave great Con- cern to their good Father, as appears from Ver. 5. — It was at one of thefe Feftivals, that they all perifhed in a Moment. Far- ther, we read nothing of their Wives and Children peri(hing along with them, as might have been expeded, but only Job's feven Sons and three Daughters. I have one Thing to obferve, that when the Bearer of this me- . lancholy News tells Job, that the Houfe fell upon the young Men and they are dead-, in the Hebrew k is not you?2g Men^ but Children — and the Greek Tranflation calls them lit- tle Children * -, as fome of them appear to have been, and others not much older. It now remains to be confidered, how Job behaved himfelf, and how every ten- der The Mortaliiy of Children der and pious Parent (hould behave, under afFeding Providences of this Sort. And, First, he (hewed a deep Sorrow and Concern of Mind, becoming an afFedlionate and tender Father. — He arofe and rent bis Mantle, and Jhaved his Head, and fell upon the Ground and worjhipped. Secondly, he exprefled ajuft Senfe of his great Lofs ; and a pious Submillion to the Will of Godi.'-'And]oh faid. Naked came I out of my Mother's Womb, and naked Jhall I return thither — - The Lord gave, and the Lord hath taken away j blejfedbe the Name of the Lord, It is properly added, in all this ^oh fnned not, nor charged Godfooli/hly, In farther difcourfing from this Subject, I would confider, I, The Nature and Reafonablenefs of pious Grief and Concern, under fuch forrowful and affecting Providences. II. I WOULD (hew, that a pious Refigna- ' tion to the Hand and Will of God, is the great Duty, and the chief Sup- port of the mournful Parent. And then, III. confidered and improved, 3 r HI. I WOULD point out fome of the Sermon Ufes, that (hould be made of fuch ^ J^_t Difpenfations of Divine Providence. I. I WOULD confider, the Nature and Reafonablenefs of pious Grief and Concern under fuch forrowful and affeding Provi- dences, as the Death of a Child or Children. Jolf's renting his Mantle -— (having his Head, and falling upon the Ground, are on- ly the external Modes and Formalities of his Country, and would be indecent in our's: But that inward unfeigned Concern of Mind, which Joif difcovered, and natural Exprefli- ons of it, are becoming, and a Relief to the burdened Heart. Thefe are no Indications of Weaknefs, but of natural Affedion — . The neceffary Refult of that Inftin6t, which every Parent ought to cherifli towards his own Offspring, and which the God of Na- ture has implanted in us to fecure our Re- gard for their Life and Happinefs. We muft not therefore fo much as at- tempt to ftifle or eradicate thefe tender Af- fections. They are the fineft, the beft and mod finifhed Part of our Nature, and all ovir other Powers and Faculties without them would The Mortality of Children would be of little Ufe. '* Reafon alone is " not, in reality, a fufficient Motive to Vir- " tue, in fuch a Creature as Man : But Rea- «* fon joined with thofe AfFedions, whick ** God has implanted upon his Heart ; and *' when thefe are allowed Scope to exercife *' themfelves, under the Government and " Diredion of Reafon j then it is we adt ** fuitably to our Nature, and to the Circum- •* ftances God has placed us in. Neither is " AfFedion itfelf at all a Weaknefs — nor " does it argue Defedt, any otherwife than " our Senfes and Appetites do : They be- ** long to our Condition of Nature, and are *' what we cannot be without. God Al- *' mighty is, to be fure, unmoved by Paffion ** or Appetite, and unchanged by Affedion : *^ But then, he neither fees, nor hears, nor ** perceives Things by any Senfes like ours j " but in a Manner infinitely more perfedt. " Now, as it is an Abfurdity, almoft too " grofs to be mentioned, for a Man to en- " deavour to get rid of his Senfes, becaufe *« the Supreme Being difcerns Things more " perfedly without them. — Ic is as real, •* though not fo obvious an Abfurdity, to ** endeavour to eradicate the Paffions he has given II. 'confidered and improved, 33 -' given us ; becaufe he is without them. Sermow " For, fince our Paffions are as really a Part '' of our Conftitution as our Senfes -, and " fince the former as really belongs to our " Condition of Nature as the latter; to get *• rid of either, is equally a Violation of, " and breaking in upon, that Nature and *' Conftitution God has given us. Both our *' Senfes and our Paffions are a Supply to " the Imperfedion of our Nature — being *« Creatures that ftand in Need of thofe *' Helps, which higher Orders of Creatures «* do not/' Birhop Butler, p. 88, 89. Love of Children, I know, is often ac- counted a felfijh Affedion j but doubtlefs, ^true parental Love is the moft dijinterejied and benevolent. — The moft like to the Love of God, the great Parent and Father of all. *Xht felfifi Man, who would pafs through Life free from Care, and concerned only for his own dear Self, muft never think of be- ing a Father. It is likewife looked upon as a little and weak Paffion. Foolifti Fondnefs and Indulgence, I grant is fo. — But true pa- ternal Love and Affection, is the moft man- ly Paffion in the Human Breaft — the ne- ceflary Confequence of which, upon the D Death 34 ^^^ Mortality of Children Sermon Death of a beloved Child, muft be propor^ ,^}_' f tionate Grief and Sorrow. Never does the Charadter of a Jacobs a David, or a Joif, appear to more Advantage, than when la- menting and difcovering their afFedionate Grief upon the Death of their Children. See Job xxix 2 — 5. Nor is this peculiar to Jewifh and Chri- ftian Parents i or the EfFed: only of ReveaU ed Religion ; but it is the Refult of Nature, and found in the Writings and Hiftory of the Heathens, ^^o that if any Man love not his own, and elpecially his own Children, . he has denied the Faith, and is worfe than an Infidel. — The fineft PafTages both in the Greek and Latin Poets are thofe, where they paint the natural Sorrows of Parents upon the Death of their Children. And Virgil not only defcribes the Grief of pious Evan- der upon the Death of his Son Pallas -f- ; But f At non Evandrum potis eft vis ul!a tenere ; Sed venit in medios : feretro Pallanta repofto Procumbit fuper j atque hseret lacrymanfque gemenfque. Et via vix tandem voci laxata dolore eft. Tuque O fandtiffima Conjux, Felix morte tua, neque in hunc fervata dolorem ! Contra Ego vivendo vici mea fata, fuperftes Reftarem ut Gemtor — — iEn. xi. 1. 148. confidered and improved. 35 But likewife the diftrefTing Sorrow of the Sermon Tyrant and Atheift Mezentiusy upon the Death ._ ^- j of his brave and pious Son Laufus *. I on- ly add, that the Brute-Creation mourn the Lofs of their Young. So that the Parent is worfc than brutijh, who hath ftifled this ten- der AfFedtion — He or She is without natu^ ral AffeSiion, implacable^ unmerciJuL I KNOW it is common to addrefs Parents on thefe Occafions with every Thing that may footh, ftifle, and fupprefs their Sorrow. But I have faid thus much to awaken it 5 being apprehenfive that more Parents want to have a proper Concern roufed up, than thofe who need to have it abated. Yea, ma- ny of the Stoick kind, have thought it the Perfedtion of Virtue to fupprefs the natural AfFedtions, but have found it impoflible, and the Attempt hurtful. I will proceed pre- fently to (hew the proper Bounds, and the D 2 pious * Canitiem immundo deformat pulvere, et ambas Ad Ccelum tendit palmas, et corpore inhaeret, . Heu ! nunc mifero mihi demum Exilium infelix — nunc alte vulnus adadum — Quid me erepto, feviffime, nato Terres ? haec via fola fuit, qua perdere poffes. . Nee mortem horremus, nee Divum parcimus ulli. Mu, X. 1. 844. 36 The Mortality of Children Sermon pious Sentiments, that fliould fupport and ^^,,..^^1^^ compofe the Soul. But at prefent, I advife to let parental Love give free Vent to itfelf in correfpondent Grief and Sorrow, Our dear Saviour w/ept over the Grave of his Friend Lazarus, and mingled his with the Tears of the weeping Sifters. Let pious Grief freely difcharge itfelf. It is the natu- ral Relief, which God has provided for the burdened Soul. If it be not forced, nor fuppreffed, there is no Danger, under the Condud of Piety, of its becoming pernici- ous, or continuing too long. When the Mind thinks it has paid this laft Tribute, it will find Eafe, and conceive Satisfadion, fuch as will give Pieafure upon Review. And know this, that if there is nothing elfe mixed with them, our Paffions are but tem- porary Emotions, and particularly our Griefs and Sorrows. Our Minds may bedifturbed and muddied by affli6^ive Providences, as the fair Stream by Floods and Storms, but it works itfelf clear in due Time by the Courfe of Grief, and the Difcharges that our Creator has provided for us. — So fearfully and wonderfully are we made. It is God that bindeth up the broken-hearted, and Ctm forts confidered and improved, ^f comforts thofe that mourn — and when we Ser moh fancy we {hall go down to the Grave mourn- ^ _^1 _j ing, he comforts us again after the Days wherein he has afflided us j and like to Joi^^ bleffeth our latter End more than the Begin- ing. It is not Grief and Sorrow, that we fhould fupprefs — no, let us leave that to God; But it is Impatience, a very dif- ferent Thing — this fhould not be modera* ted, but wholly refifted and caft out. Im^ patience and Sorrow ^ I fay, are two quite different Things, though too often con- founded. You may know their Difference by this Criterion -^ Sorrow^ natural and godly Sorrow, does not choofe Ceflation but Indulgence^ Whilft Sorrow freely difcharges itfelf it imperceptably runs off, and the Soul is pleafed with the grateful Senfation. But Impatience, as the Word imports, is a Tem- per the Mind cannot bear. — It grows reftlefs, frets, and fl:ruggles to free itfelf from it's intolerable Burden : And being un- able, Indignation and Rage arifes, produc- tive of Self-Torment, in Proportion to it's Degree and Continuance* This is the Sin^ . the very 5//7, tbat doth fo eafih befet us.^^ Heb= ^:;;i. D 7 ' The ''^ 38 The Mortality of Children Sermon The Only Si?2, that is faid to do (o. It the __ L^ more eafily befets us, as it comes upon us under the Name and Appearance of natural or godly Sorrow: though no two Things were ever more different. Becaufe we do well to be ferious and forrowful, we think with Jonabj that we do well to be angry and impatient. Sorrow, when the Objed and Providence calls for it, is always right, and works fome Good : But Impatience is al- ways wrong, and Works fome Evil. You may know it by it's Fruits — I (hall menti- on fome of them, and then proceed to warn againft it in every Shape and Degree. First, Impatience generally begins, not with a Flow of Tears, but with fullen Si- lence, Thus Job was impatient, not upon the Death of his Children (for here he fliewed deep Sorrow, but no Impatience) but when fmote with fore Boils from the Sole of his Foot to the Crown of his Head. Nor did he then grow fullen and impatient atjirjl ; but when his Wife afked him, Dq/i thou ftill retain thy Integrity ? Curfe God and die, he patiently replies, What! Shall we receive Good at tho. Hand of God, andjhall we not receive Evil § In all this did not Job cohfiJend and improved. 39 fin with his Lips. But when he had fat down Sermo» fevcn Days and feven Nights, and none ,.„_^L^ fpake a Word unto him, feeing that his Grief was very great ; He then opened his Mouthy and cur fed his Day^ in Language not to be juftified, not to be excufed j but only on Suppofition, he was now fpent out with Pain, Watching, and Parting j which fre* quently produces an excufable Deliriunij though the Language be very indecent* However, it (hould be a Caution againfty«/- kn Silence, Again, Next, Impatience exerts itfelf in in- ward Vexation and Reflleffnefs of Soul, at- tended with Confufion, and a Defire to do fonnething we know not what, in order to free ourfelves from the Hand and Stroke of Divine Providence. When this comes to be the Cafe, fubmiflive Sorrow is gone, and the Spirit of Impatience has got hold upon US; and if not timely fupprefied, will pro- duce the following EfFeds.-^A Refufal to be comforted —- an Averfion to Company — an Abftinence from Food — a Negledt of ne-^ ceflary Bufinefs — a Didiitisfadion with God — an Indignation againft him — a Renun- ciation of Religion as vain — ■ a Wearifome-* D 4 mh II. 40 The Mortality of Children Sermon nefs of Life — a giving up of all Hope — till it fometimes terminates in this, Curfe God and die %. From this dreadful Temper, — This defperate Impatience, and every Thing leading to it, good God deliver us ! Is this Sorrow? Is this immoderate Sorrow ? No, it bears no Refemblance to fo tender and pious a Paffion. It is a Mixture of Indignation, Wrath, impotent Revenge, and every Thing that is Evil. This Sorrow of the World worketh Death. — But the Spirit of godly Sorrow is the Reverfe, as defcribed PJalm cxxxi. 2. Surely I have behaved and quieted myfelf as a Child that is wea?2ed of his Mo' ther -y my Scul is even as a 'weaned Child — that weeps for a while, and then becomes chearful and eafy. Having feen the Nature of Impatience, I proceed. Secondly, to diffwade from it in every Shape, and in every Degree, on all Occafions, and particularly if God fhould take from us one or more of our dear Children. In + Cum, complexa fui Corpus miferabile nati Atque Deos, atque Aitra vocat crudelia mater. Virg. Eel. V. 1. zi. Nee Mortem liorremus, nee Divum parcimus ulli. iEn. X. 1. 88o. confidered and improved. In all fuch Cafes where the Hand of God is concerned, though Sorrow is decent and be- coming, yet Impatience is impotent and vain. It is ftriving againft the Almighty to no Purpofe. If he cut off, and pout up, or ga^ ther together y who can hinder him, or fay to him, What doji thou ? We may as foon re- move Mountains, as reverfe any one of the Works of God. We may as foon create a new Being, as raife one from the Dead. As Impatience is impotent, fo it ferves on- ly to aggravate our Trouble, and encreafe our Vexation. All it does for us is to make bad worfe. The impatient Man teareth him- ]o^ xviii, felj in his Anger : Shall the Earth he forfa- ^' ken for thee ? A?2d JJoall the Rock he removed out of its Place ? But this is not the worft. Impatience denies, or at leafl: forgets God, and the Right he has over his own Creatures, to difpofe of them according to his Divine Wifdom, and Sovereign Pleafure. Our Children are God's Creatures, and his Property, not ours. He made them, and not we ourfelves — yea, the World is his, and the Fulnefs thereof. It follows hence, that Impatience is Im^ piety ; as it oppofes the Authority, impeaches the 42 The Mortality of Children Sermow the Wifdom, and denies the Goodnefs and ^^...^^ Righteoufnefs of God. If poffible, it would wreil the Reins of Government out of God*s Hands, under a Pretence of more Goodnefs and Compaffion, and of more Knowledge of what is right, than God is poffefled of. I ONLY add, that fuch Impatience denies, that there is another Life and World after this } and forgets the Nature of both. If we know any Thing, we know that our Time here is fhort, and this World is not intend-^ ed to be our lading State of Abode. Man that is born of a Woman is of few Days, and full of Trouble. And, when we grow im- patient at the Death of a dear Relation or Friend, and mourn as thofe that are without Hope, we forget that Rejl, which remaineth for the People of God; that better and eternal Life, which is the Gift of God, in Jefus Chrift our Lord — efpecially when impati- ent upon the Death of an innocent Child, or a pious and good Friend. BleJJed are the Dead, that die in the Lord, yea^ faith the Spirit, for they reft from their Labours, and their Works Jollow the?n. I have faid enough to (hew the evil Nature of all Impatience, and to dilTwade from it — and to iliew the Nature conjidered and improved. Nature and Reafonablenefs of natural Grief, and pious Sorrow, under fuch affeding Pro- vidences. I SHOULD now have proceeded to my fe- cond Propofal, but muft referve that to an- other Opportunity. I SHALL conclude with a Recommenda-. don of virtuous Patience, and pious Refig- nation to the Will and Providence of God. It is hard, fays the Poet §, when comforting his mourning Friend, '* It is hard — but ** what cannot be altered becomes lighter "by Patience." Patience and Piety, or pious Patience, is our only and all-fufBcient Relief. Let me here recommend this Prin- ciple and Spirit, as a Cure for all Sorrow, as Mr. Hales recommends Repentance as a Cure for all Sins. — Pious Patience, or Sub" mijpon under the Hand of God, is a Word of that lingular Weight and Moment, that it contains in it all the Chriflian's Art, Wif- ddm, and great Strength, by which all the Sufferings and Sorrows of the World are fruftrated and defeated altogether. If we furvey ^ Durum ! Sed levius fit Paitentia Quicquid *corrigere eft nefas. Hon Od. xxiv, L, i. II. 44 ^he Mortality of Children Sermon furvcy and fum up all their Forces, thlS One Word, and what is intended by it, con- tains that in it, which difannuls them all. The great Phyfician Galen^ obfcrved of the Difeafes of the Body, that to fuppofe there were fome one Cure for all Maladies, were extreme Folly. The Difeafes of the Body muft each have a proper Antidote to prevent them, and a proper Remedy to cure them ' — Befides the Difference from the Temper, Age, Cuftom, and Diet of the Patient, muft be attended to. But in the Cure of pious Souls, and inward Sorrows, though the Cau- fes are various, as well as the Cafes, there is but one Prefervative, and one Remedy ; and that is Pious Patience^ and Submiffion to the Will of God. Patience and Piety com- pounded and took together, are the only So- vereign Panacea^ or All-heal^ for the for- rowful mourning Soul. Thefe two Simples, Patience and Piety, cheap and eafy, fuited to all Climates, and to every Man's own Garden, compofe an univerfal Medicine for all our Griefs, and all our Sorrows. All Gilead will yield no other Balm but this. We have not, like fome Phyficians, a Box-, and conftdered and improved, and a Box. — One Receipt for the Rich, and another for the Poor — one for the Old, and another for the Young — onje for the Parent, and another for the Child — The fpiritual Cure of the mourning Soul admits of no fuch Partiality ; but from the Sceptre to the Spade, from Childhood to Old Age, there is but one Remedy j but one Relief, and that is. Pious Patience^ and Submiffion under the Hand of God. I CONCLUDE with a Paraphrafe upon the Words of our dear and compaffionate Savi- our, who came to bind up the broken-heart- ed, and to comfort them that mourn, Come unto me all ye that labour ^ and are heavy la- ^^"- '^*- deny and I will give you Rejl, — Comey take my Toke upon you^ and learn oj me^ for 1 am meek and lowly in Hearty and ye jhall find Reji unto your Souls. As if he had faid. Take your Yoke upon you as I take mine — take up your Crofs, or Crofles, as I take up mine ; and bear it with the fame Temper and Spi- rit — Mine you fee is meek and lowly, pati- ent and fubmiffive — take up, and fubmit to your's with the fame Spirit, and ye fiall find Reft to your Souls, as I find Reft to mine, •^For ^6 The Mortality of Children, &c. 5e&mo« "-^For my Toke is eafy^ and my Burden is ^\ light. Mine is in itfelf as heavy, and as un- cafy, as any of your's is, or ever will be; but to me it is eafy and light ; all owing to the Frame of my Spirit, which is meek and lowly, humble and fubmiflive, patient and pious — do you learn of me the fame Spirit, and your Yoke will be as eafy, and your Burden as light as mine. S E R- 47 *%,^ -^^ "^^ %% '%J!S^ "^J*^ ■^^ ^%. ^'tfe. •S'%' <§# '^'%o -^C^ i^Tfe. SERMON III. The Mortality of Children confidered and improved. Job i. 21. • •^— TZ*^ Lor^ ^^"y^, ^«^ the Lord hath taken away, blejfed be the Name of the Lord, W'^'^^^yK N a former Difcourfe from this. Sermon ^ T § and fome preceding Verfes, I ,_,--_} )k )^ have confidered, I. The Nature and Reafonablenefs of pi- ous Grief and Concern, under fuch forrowful and affeding Providences as • the Death of a Child or Children: And now proceed, as I promifed, II. To fhew, that a pious, humble Re- fignation to the Hand and Will of God, is the great Duty, and the chief Support 48 The Mortality of Children Support of the mournful Parent: Such as Job difcovers in my Text, Job wor- fjipedy and f aid — T^he Lord gave, a?id the Lord hath taken away — bleffed be the Name of the Lord. Here is a Temper and Behaviour, that com- mends itfelf to every Parent, without the Need of one Argument. If you aik, what Thoughts, and what Arguments are moft proper, to beget this happy Submiffion of Soul ? I Anfwer, They are all comprized in this one Thought, The Lord gave, and the Lord hath taken away. There are a Number of little, low, childifli Confiderations, that are frequently offered ; but they are none of them worth mention- ing, nor fit to be named, along with this One, which is ^// in all— The Lord gave ^ and the Lord hath taken away. This can never be repeated too often, nor thought on too much : and if allowed it's proper Force, the Conclufion will be, Blejfed be the Name of the Lord. The Work of it will be Peace, and the Effe^ft of it Compofure, Qujetnefs, jSam.iii. and AiTurance for ever. It is the Lord — '^'' kt him do what feemeth him Good^ fays old Father cofifidered and improved. 49 Father Eli, when Samuel told him of the sfrmom approaching Death of his Sons. I ivas dumb^ ^^!l^ fays the Pfalmirt, I opened not my Mouthy be- Pfalm caufe Thou didft it. When the Chriilians Eye '''"''''' ^* is up to God, his Hand is upon his Mouth. — '* I am refigned." — That is the Lan- guage of his Soul — '* lam refigned, be- ** caufe thou didft it — it is the Lord-, that is " enough. Be ftill^ O my Soul, and know, *' that it is God^ who will and ought to be ** exalted in the Earths This one Thought, this fliort, but awful and big Thought, is enough to filence all Complaints, and to pre- vent all Impatience. '« Had an Enemy done " it, or a Fellow-Man took away the Life ** of my Child, 1 would have fhown a pro- *' per Refentment j but it is my Friend, my ** Almighty Friend — mine, and my Child's ** beft Friend — Father thy Will be done. — " Why art thou caft down, O my Soul ? ** Why art thou difquieted within me ? Truft ** in God, for thou (halt yet praife him." The Reafon of all this is obvious— -If it be the Lord's doing, it muft be right ; whether we fee his particular Reafons and Defigns or not. Indeed there would be lit- tle Depth of Wifdom, or Length of Defign, E "^in 50 ^he Mortality of Children Sermon in the Providencc and Government of God, ^_^,^^J_^ if there were no more than we fliort-fighted Creatures can difcover and comprehend. As Job xi. 6. Zophar reminds Job^ If Godfhouldfpeak, and fhew thee the Secrets ofWifdom, they are dou- ble to that which is known^ he goes on> Canji thou by fearching find out God? (the Depths of his Defign) Canft thou find out the Almigh' ty unto Perfe5iion? It is high as Heaveriy what canfi thou do F Deeper than Helly what canft thou know ? The Meafure thereof is lon^ ger than the Earthy and broader than the Sea. If therefore he cut offy andfkut up^ or gather together y then who can hinder him ? As for God, his Way is perfect — he is wife in Counfel, and excellent in working — And though but a fmall Portioii of his prefent, future, and eternal Defigns lie open to our View, yet he has not left himfelf without Witnefs, in that he is always doing good. We have Samples and Evidences enough of the confummate Wifdom, and fatherly Goodnefs of God, to convince us, that when Clouds and Darknefs are around him, and the thickeft Gloom hangs over us, yet Jufiice and "Judgment are the Habitation of his »3' conjidered and improved* fl bis Throne : Mercy and Truth go before his Sermon Face, . _ _ ^ Many particular Providences, may I not fay all, are like Daniel's Vifion, and the Anfwer of God to him, ftands as a fatisfac- tory Anfwer to us. And I heard, but I un- Dan. xil. der flood not. Then /aid I, O my Lord, What f»9. »«' Jhall be the End of thefe Things ? Or what is the Reafon of them 'I And he fat d. Go thy Way, Daniely for the Words are clofed up and fealed till the Time of the End,^ Blejed is he that waitethy and cotneth to the End. — But go thy Way till the End be, for thoufhalt reft, and fland in thy Lot at the End of the Days, Or as in Hab, ii. 3. The Vifion is yet for an appointed Time j but at the End it f jail fpeak, and not lie — though it tarry, wait for it 5 becaufe it will fiirely come, it will tiot tarry. O happy Day ! when the End fliall reveal the Counfel of God, and prove that all Thijigs have been working together for good to them, that love hi?n. Then lliall I behold thy Face in Righteoufnefs ; I fhali be fatisfed, when I awake with thy Like- iiefs. Let me llluftrate and conclude this with the Hiftory of Father Jacob. When he E z was 111. xxxvu. 33.34.35 Gen. xl 52 The Mortality of Children Sermon was firft made to believe, that his Son Jo- feph was dead, and concluded without doubt, fome evil Beaft had rent and devoured him ; Genefis Jacob moumed f@r bis Son many Days, and refujed to be comforted^ j^yi^g^ I will go down into the Gra'ue unto my Sen, mourning. Again we find him under a like groundlefs Appre- henfion, crying out, Me have ye bereaved of risVilB.* my Children — Jofeph is not, and Simeon is not, and ye will take Befijatnin away^ all thefe Things are againft me. — My Son fijall not go down with you ; for his Brother is dead, and he is left alone, — Te will bring down my gray Hairs with Sorrow to the Grave. Look for- ward to the Event, and you will find all had been confpiring Jacob's Joy, and the Wel- fare of his Children : And his Tranfport of Joy (refembling fomething what we may hope for, when we come to Heaven) far exceeded his former Sorrow, when he receiv- ed the Tidings, that Jofeph, whom he had Gen. xlv. fo long given up for lod, Jojeph is yet alive; ^ * ^ * and is Governor over all the Land of Egypt. — Jacob's Heart fainted for Joy — and when he came to himfelf, he faid, it is e- nough — Jofeph my Son is yet alive — 7 « /// go and fee him before I die. But, Q my Frl.-:ds, confidered and improved. 53 Friends, how much higher and truer Joy, Sermon when we come to find our beloved Children .^^^J..^ in Heaven, to die no more^ but to dv^^ell to- gether in fulnefs of Joy for ever ! Then ftiall we find, that thefe pious Sorrows, and light Afflictions, which are but for a Mo^ ment, have been working out for us a far more exceeding and eternal Weight of Glory. But may I not fpeak in the Bitternefs of my Soul, and fay to Cod, as Job did, Shew me wherefore thou contendeji with mef I an- fwer, No. — Behold in this thou art not juli :' Jo^xxxm. 1212 I will anfwer thee, in the Words of Elihu^ God is greater than Man. Why dojl thou Jlrive again/i him f For he giveth not Account of any of his Matters. For this Job after- wards humbled himfelf before God, when called to account for it. Moreover the Job xi. Lord anfwered Job, and f aid ^ Shall he that contendeth with the Almighty,- infiruSl him?- He that reprove th God, let him anfwer it. Tien Job anfwered the Lord, and f aid. Be- hold I am vile, what Jhall 1 anfwer thee ? 1 will lay mine Hand upon my Mouth. Once have I [poke n, but I will not anfwer '•^ yea twice i but 1 will proceed no farther, E 3 The 1— s- III. 54 The Mortality of Children SsRMOM The Conclufion of all is this, Submis^ SION, pious Submiffion^ to the Almighty, All- wife, Righteous, and Good God, is at once the great Duty and Happinefs of Man. Re- figning then, for ever refigning up the Spi- rit of Impatience j and fubmitting ourfelvcs under the mighty Hand of God, let us with one Heart, and with one Voice, fay to him, * Father thy Will be done here upon Earth, * as it is done in Heaven. — Not my Will, * but thine be done — It is the Lord, let * him do what feemeth him good — Deal * with me and with mine for the future, as * thou pleafeft ; for all mine are thine, and * thou art mine — Thou haft my beft, my * free, and full Confent — Lead me whither * thou wilt — Difpofe of me as thou pleafeft; * I will patiently and pioufly fubmit ; and * defend thee and thy Providence before all * the World — All is good becaufe thou art * fo. Thou art holy in all thy Ways, and •righteous in all thy Works. — The Lord * gave, and the Lord hath taken away^ bleffed * be the Name of the Lord.* III. What now remains, is to point out fome of the Ufes that fliould be made of this III. confidered and improved, ^^ this iDifcourfe, and of fuch Divine Provi- Sermo^ dences as we have been confidering. Here not only fuch Parents have an Interefl and Concern, who at prefent are lamenting the Lofs of Child or Children 5 but every one who is, or may hereafter be a Parent. Yea, Children themfelves have an Interefl: ; for it is your Mortality, that is the Subject of our jprefent affeded Thoughts. I have an In- terefl, a deep Interefl: and Concern myfelf. Though bleffed, doubly blefl^ed be the Name bf the Lord, I was never called forth to at- tend the Funeral of a Child of my own j and would fain hope, I never {hall, yet ftill my Hope is not without trembling. My Sons have furvived Infancy and Childhood-, but not Mortality, It ftill remains for them as well as myfelf, and every one of us, once to die; but when^ or how Joony God only knows. Let it not be thought, I never felt this Kind of Sorrow, or thefe Supports, which I have been fpeaking of. — Let not any fuch Thought weaken the Force of the Truths, I have delivered. I have had my Share of Trials and Afflidions of a different Kind, and would fain hope, God will excufe me here. I am no Stranger to Sorrow, nor un- E 4 acquainted $6 I'he Mortality of Children Sermon acquainted with.Grieif. — And, bleffed be .^_'^ God, I am no Stranger to his Divine Con- folations and Supports. I have the Bowels of a Parent, and have felt their Workings. Nor am I v^^holly a Stranger to that parti- cular Sorrow of a Parent upon the Death of a Child ; and know how to fympathize and feel with the Parent, when touched in this tender Part. I always confidered my dear Sons as mortal, from the Timj of their Birth ; and do fo ftill. Beiides many other trying Seafons, it is now not two Years fince *, I was called forth to refign up one of them, and all Hopes of his Recovery. — I received him back, and ftill regard him, as one alive from the Dead-, and I hope, as fuch, he has yielded up himfelf and his Life to God. Let me here borrow our Apoftle*s Language, 2 Cor. i. Bleffed be Gody even the Father of our Lord Jefus Cbrifiy the Father of Mercies, and the God of all Comfort ; 'who comforteth us in all our ^tribulation, that ive may be able to com- fort them, which are in any Trouble^ by the Comfort wherewith we our/elves are comjorted of God. fob's Friends were miferable Com- forters, The bitterefl: Sarcafm is that, with which * This was delivered />^r*«ry 20, 1763, 3.4 confidered and improved, 57 which Eliphaz makes the fir ft Attack. Be- Sfrmos hold thou haft inftruBed many^ and thou haft . ^ _'_^ Jirengthejjed the weak Hands : Thy Words have 1"^ 'v- uphoUen him that was fallings and thou hajl ftrengthened the feeble Knees ; but now it is come upon thee, and thou faintejl — it touch- eth theey and thou art troubled. Is not this thy Fear (refering to what Job had faid in the Clofe of his Speech, Chap. iii. 25, 26.) thy Conjidencey thy Hope^ and the Uprightnefs of thy Ways. ** O my God, lay no more " upon me, than what thou wilt enable me " to bear — Fit me for thy whole will con- ** cerning me and mine. — May thy Grace *' with me, be fufficient for me, and thy ** Strength made perfect in my Weaknefs. " — O my God^ Jorfake me not, till 1 have " fiewed thy Strength unto this Generation ^ '* and thy Power to every one^ that is to come, " Hitherto, no Temptation has taken me, " but fuch as is common to man (the Death ** of a Child is {<>) and this is my Encourage-* *' ment, God is faithful, who will not fuf- ** fer me to be tried above my Ability, but *' will with every Trial find a Way for my " Efcape, that I may be able to bear it." Whilft we do our Duty, and live refigned and 3-6, 5^ "^he Mortality of Children and fubmiffive to God, we need not doubt of his all-fupporting Spirit, the great Com- forter. I now proceed to name the Ufes and Improvement proper to be made of this Difcourfe. I. Let Parents ferioufly confider, and lay to Heart the Mortality of their Children. To do this, would be a proper Ufe and Im- provement of this Sermon, and of the frequent Calls and Providences of God, which have the fame Tendency. Children die as well others. More die before their Parents, than what furvive them. Some in Infancy — fome in Childhood, and others in Youth, or riper Years. Few, comparatively, live to half the Age of Man, and follow their Pa- rents to the Grave. Their tender Frame more eafily catches Difeafes, and is more difficultly cured. Their Imprudence, Rafh- nefs, and Precipitancy, run them into more Dangers, and more Deaths. Now were this duly attended to, and confidered, it would not fail to produce the befl: Effeds, refped:- ing both Parents and Children. First, it would excite in Parents a ten- der Care and Watchfulnefs over their Chil- dren's Lives, They have not Prudence and Expe- confidered and improved. 59 ExpCF^ence to direct their Ways, to regulate Sirmok their Appetites, and make their Choice. Re- ^^^.J^^ member therefore, your Children are mortal — yea, remember how frail they are, and that God has appointed you their natural Guardians. Again, this one Thought, if any Thing, will excite and preferve in you the moft early and ferious Concern to train them up in the Nurture and Admonition of the Lord. This is the great End, I have had in View through this Difcourfe. «* My Child is mortal j what ** I do, I muft do quickly — my Child may ** die young '— may die foon : Whatever •* therefore my Hand findeth me to do, I <* muft do it with all my Might j for there " is no doing it in the Grave, whither we " are both haftening." Thirdly, our Children are mortal ; let us then not confine their Education to what may fit them for this Life and World, and for lerving their Generation here upon Earth, but let us mix with this what may fit them for Death and Heaven ; that whilft young, fome good Thing may be found in them towards God — that for them to live may be Chrijl, and to die gain. Your Children are fooner ca- pable of this Education for God and Hea- ven, CO The Mortality of Children Sermon vcn, than for a long Life here upon Earth, ,_ -^' , _f -— and the Odds is, that they are born and intended, not for an Inheritance here upon Earth, in a State of Manhood j but only to prepare for Death and Heaven. You ought indeed, to provide for them, and train them up to a Capacity to provide for themfelves, and for a Family of their own : But if thefe Things ought to be done, furely the other ihould not be left undone. You will fee this, whenever you confider their Frailty and Mortality, Befides, whatever is done this Way, will be of more Advantage to them in this World, if Life be fpared, than any Thing you can either do or provide for them befides. Yea, without the Culture of Virtue and Piety, you are only providing for the Flefh, to enable them to fulfil the Lufts thereof. FouRHTL Y, As this will prepare them for being took from you ; fo it will be the beft Preparative for your parting with them, and fupport under it. This appears to have been the Ground-Work of 'Job^ Patience, and pious Compofure upon the Death of his Children. He had lived and behaved to them, under a conilant Senfe of their Mor- tality 5 confidered and improved, 6 1 tality ; from whence the fudden and fad Sermom Tidings did , not give him that ftarth'ng and ^^ i, confounding Surprize, they otherwife muft have done. The Thhig^ fays he, which I Jobiij. greatly feared is come upon me^ and that which ^* * * / was afraid of is come unto me, I was not in Safety y neither had 1 Refiy tieither was I quiet, yet Troubk came. The Concern for his Chil- dren's Virtue and Piety, that this Senfe of their Mortahty produced, you may judge of, from what you will find Chap. i. 5. when they had heen feafting and pleafuring them- felves together, Job fent for them, and fane- tified them, atid rofe up early in the Morning, and offered Burnt-Offe7'i?2gs according to the Number oj them all 5 for Job faid, It may be, that my Sons havefnned. — This did Job conti?2ualfy. ^ Allow me here to borrow a Citation from a pofthumous Sermon of my dear de- parted Difciple and Friend, who was took from this World in the Morning of Life, and the Dawn of his Ufefuhiefs, and being dead yet fpeaketh (compofed probably for the Support of his furviving Parents, appre- henfive of what might and did happen) ** It ** is undoubtedly fome Abatement to a Pa^ ** rent's The Mortality of Children ** rent's Joy, that he cannot but be fenfiblc " of the Mortality of his Children. Yea, ** the better they are, the more he loves ** them ; and confequently, the heavier muft " be his Sorrow for their Deaths j and the ** greater his Concern, w^hen he only con- «* fiders it as a poflible Cafe, that he may ** live to lament them. Shall he then ftudy «* to banifli the Thought of their Mortality ? '* This vi^ould be a very dangerous Expedi- " ent 5 for, if fuch an Event (hould befall ** him unexpected, the Surprize might ren- **der his Sorrow infupportable. A Wife •' Man therefore will rejoice in his Children ** as mortal Creatures, and retain it amongft ** his inmoft Thoughts, that they arc every " Day obnoxious to Death. Nor do I fee, •* why this Apprehenfion fhould greatly '• damp the Parent's Pleafure and Joy. For '* though when he is deprived of his inno- ** cent, or of his good and pious Children, " his own Lofs is confiderable, yet his Chil- " dren's Gain is much greater. They have *' efcaped early beyond the Reach of human " Miferies, and are become, what they ne- •* ver could have been in this World, as hap- •* py as he can wi(h them. His Joy therefore " on conjidered and improved, 63 '^ on their Account, (hould balance the Sor- Shrmom ** row, he may conceive upon his own *.'* ^ i ^ As a farther Illuftration of the Point un- der Confideration, I would give you the Ac- count we have of Xenophon's Behaviour, when Tidings were brought him of the Death of his young Son Gryllus j and what he de- clared was the Reafon of his Compofure and virtuous Patience. Xenophon was a Difciple of Socrates, and has left us an Account of his Matter's Difcipline, and a Treatife of his own, on the Education of Youth, according to which, he had trained and formed his Son Gryllus, Take the Account as given by Se- neca, together with his Remarks, in his Treatife on Confolation, wrote purpofely to compofe and comfort a mourning Friend. «* -f- How juft was the Behaviour of Xeno- ^^phon, * Hollanis Sermons, Vol. I. P. 23 z. t Quanto ille juftior, qui, nuntiata Filii morte, dignam magno Viro vocem emifit ? Ego am genui, turn moriturum fcmi Non accepit tanquam Novum-Nuntium Filii mor- tem ; quid eft enim No-vi, Hominem mori, cujus tota Vita nihil aliud, quam ad IVIortem Iter eft ? Ego cum genui, tarn moriturum fci'vi. Deinde adjecit Rem majoris Prudentias et Animi; " Huic Rei sustuli." Omnes huic rei tollimur Quifquis ad Vitam editur, ad Mortem deftinatur. Sen. De Coiifol. ad PoJ/b, Cap. 30. III. 64 7he Mortality of Children Sermon ^' pbo?2, when the News was brought him *' of his Son's Death ? And his Speech wor- *' thy of a Great Man — *« ^/'^m 7 %^/ him, *• i /^^« ^«^«> that he was mortal." *"— He did *« not receive the Death of his Son, as New- '* News — For what News is it to hear, that ** a Man is dead, whofe whole Life is no- ** thing but a Journey to Death ? *' When *^ be was born, I knew he miifi die,'' He then " added another Thing of ftill greater Pru- ** dence and Magnanimity of Mind, ^^ For " this End 1 took him up.'' — As if he had *Vfaid, I took him into my Arms, and in- *' ftead of leaving him to peri(h, took upon •* me to adl the Father j and train him for ** Death — for that very End, that has now " happened. " We are all took and trained " up for the fame End. — Whoever is born " into Life, is deftlned to Death." As if " he had faid, Whilft others ad: the Parent, ** and preferve and train up their Children "for Life, I preferved and trained mine for ** Death, and now the Day is come. They " think of nothing, but their Child's Life " here upon Earth. — No Wonder when **'thefe their Hopes are difappointed, they " are diftreffed j but I thought of his Death, " and confidered and Improved, ^$ *' and prepared both him and myfelf for it, Sermom « — my great End is anfwered, and I am ,_ ^-',._j «* fatJsfied — I fliall go to him, but he ftiall «' not return to me." This Condua: of an Heathen Moralift, is enough to (liame many a Chriftian. Not but that Chriftians may, and ought, to go much farther. Jefus by his Death has aboliflied Death, and by his Refurredion has brought Life and Immor- tality to Light; and dehvered them,- who through Fear of Death, were, or would have been, all their Life-Time, fubjed: to Bon- dage. He has confecrated for us a new and living Way into Heaven itfelf. We need not therefore forrow as thofe who have no Hope — but praife the Dead, who are al- ready dead, more than the Living, that are yet alive. Let mourning Parents, who la- ment the Death of their good Children, firft look around upon this World of Sin, this Vale of Tears, and Shadow of Death — and then look up to Heaven, and wifli their Chil- dren into this World again, if they can. Secondly, whilft confidering the Morta- lity of our Children, let us not forget our own Mortality. This again will furnifli another Incitement, to lofe no Time in the Educa- F tion 66 The Mortality of Children Sermon tion and Care of our Children ; but what wc ,_, -^-■_^ do, do it quickly. Seneca^ following Thoughts deferve our Attention. He goes on, " We *' are born, and live to die. Let us there- ** fore rejoice in Life, whilft it is given us, ** and refign it, whenever we are called for. ** Death feizes upon all j but it paffes by «' none. Therefore let the Mind ftand girta- *' bout — fo prepared, that what is certain, we ** may not fear — and what is uncertain, (as ** the Time when) this let us be always wait- " ing for. All do not die at the fame Age '* — Life leaves fome at the very Entrance ** — others it deferts in the Middle of their ** Courfe — and others it with difficulty lets " go in extreme old Age, though wearied *• out, and defirous to be gone. Thus fome " die at one Age, and fome at another • — ** here is a Difference \ but all are ftretching "to the fame Place*." — the Grave, the H.oiife appointed Jor all living. Besides, * Gaudeamus ergo omnes eo quod datur, reddamufque id, cum repofcemur. Alium alio tempore fata comprehen- dent, neminem praeteribunt. In procinftu ftet animus ; et id, quod necefle eft, nunquam timeat : Quod incertum eft, Temper exfpeflet. Omnes, imo Omnia, in ultimum diem fpeftant. Non idem univerfis finis eft : Alium in medio curfu, confidered and improved. Besides, every Inftance of Mortality a- round us — every Funeral we attend — eve- ry mournful Proceffion we fee go along the Streets — every forrowful Family we vifit, where Death has entered, fhould excite us to prepare for our own Death. Have we followed fo many of our Friends to the Grave, fure it cannot be long, but our furviving Friends will be called to do this laft kind Of- fice for us. God only knows, whofe Funeral will be next — As for us, we none of us know, in which World we (hall be To- Morrow. The youngeft, the ftrongefl, the moft healthful, may as foon be dead, as the oldeft, and moft infirm. If the Young die^ the Jged muft, and that foon. As one Ge- neration comes, another goes. Our Fathers^ where are they ? And we their Children muft not live for ever. — O Parent 1 Set thine Houfe in Order y jor thou mufl die and tiot live — not always — not long. Prepare thyfelf — prepare thy Children — live prepared, and then Life will be eafy — Death fafe — F 2 and curfu vita deferit Alium in ipfo aditu relinquit Ah- um in extrema feneftute, faligatum jam et exire cupientem, vix emittit ; alio quidem, atque alio tempore, omnes tamen it) eundem locum tendimus. Sen. Ibid. M: 68 The Mortality oj Children Sermon and Heaven fecure. Dare not to live one ^^^^__^ Day more, unbecoming a Mortal, dying Crea- ture : But labour for the Spirit of the great and good Apoftle, when Bonds, Imprifon- ment and Death, awaited him, A^owf, fays he, ^Sc^ XX. oJ thefc Things move me, nor do I account Life 23* =4- ^ear to myfelf\ fo that I may finijh my Courfe with Joy, Thirdly, I now conclude with a (hort, but ferious Addrefs to you Children and Young Perfons, who are here alive. Ye dear precious, young Souls ! — I told you before, that you had an Intereft in this Sermon — a deep and particular Intereft. Death has lately entered into this Society, of which you are Members, and feized upon firft One, and then Another of your Age, and of your Acquaintance. You, who are now num- bered amongft the Living, might have been now numbered free amongft the Dead. This is the Lord's Doing, that They are dead, and Tou alive. But you have no Security, that his Hand will flop here. I mention this, not to terrify you, but as my beloved Chil- dren, I warn you. To a good Child there is nothing terrible in Death ; but every Thing comfortable. Suffer little Children to come unto confidered and improved, 69 unto me, and forbid them not, for of fuch is Sermon the Kingdom of Heaven, faid our dear Savi- , — ^ our, when he took fuch as you into his Arms, '^^'^\^'^' and blefied them. Every one, even the youngeft of you, that Is of Age and Capa- city to hear and underftand, v^hat I fay ; and to be moved and afFeded with the Thoughts of God, of Chrift, of Death, and of Hea- ven J I fay, all, and every one of you, are capable of Religion — of being horn from above — offetting your JffeBiom on Things above — of loving God — of praying to him, and praifing him. You are capable of hear- ing, and many of you, of reading God's Word — of cherilhing pure and pious Af- feftions, and rifing to a Meetnefs for Friend- {hip and Communion with God here, and for the everlafting Enjoyment of him in Heaven. It is poffible for your Souls at five or fix Years old, or perhaps fooner, to be as full of pious Sentiments, and pure Af- fedions, as the Souls of many, yea, of moil, at///v or fixty. Out of the Mouth oj Babes and Sucklings, God has perfeBed Praife. This is the Covenant God has made with us in thefe Days, faying, I will put my Laws into their Mind, afid write them in their Heart, F 3 and 70 The Mortality of Children Sermon and I Will be their Father, and they Jhall he K.^..^.,^ my Sons and Daughters, and they Jhall all Heb.viii. ^^^^ me, from the leaji to the great eft. If you are not capable of all that Rational Knowledge, that Men are, who are of full Age, yet you are free from many of their Prejudices, Stains, and Anxieties ; and God €xpe(fls and requires from you, only ac- cording to what you are, and what you have, and not according to what you have not. O THEN ! Remember your Creator in the Days of your Childhood and Youth. Chufe God for your God — let his fear be before your Eyes — attend to his Law wrote in your Hearts ; and may his Love be (bed abroad in your inward Parts, that you may never depart from him. Say to him, Thcu art my God, and I will praife thee \ my Fathers God, and I will exalt thee. Eph. vi. Children, obey your Parents in the Lord — fubmit to their Authority — heark- en to their Inftru6lions and Advice — labour to improve in all true Wifdom and Good- nefs ; you will then ftand prepared for either World — for both Worlds — for Life or for Death ; and for you to live will be Chrift, and to 8,2, 3. / confidered and impnved, 7^ to die gain -^(o that living 6r dying » yhwwill Sermon he the Lord's, My Heart's pefire and Pray- ^.^^ er to God for you, is, ^^a^ your Lives may be fpared, asaComfo^to your Parents, a Bleffing to the World^a Credit and Support to ReUgion, and to God, for a Name and Praife. — But my chief Defire and Prayer unto God, is, that you, and all of us, may ftand prepared for the whole Will of God. ^That neither Death nor Life — neither Things prefenty nor Things to come, may he able tofeparateusfrom the Love of God, which is in Cbriji Jefus our Lord, F 4 S E R- 72 SERMON IV. The Possibility of the Young Man prefer ving his Virtue. Psalm cxix. 9. Whereivith Jl:all a Toiing Man cleanfe his Way ? By taking Heed thereto^ according to thy Word. Sermon ^^^^^ H O E V E R confiders how much u-^.^ ^ ^ S the Welfare and Happinefs of )eC^ ^ M every Man, both for Time and Mxkx^^s Eternity, depends upon the Man- ner in which he fpends the firft tii^eniy Tears of his Life, will fee the Importance of this Subjed, and Inquiry. And whoever looks upon the prefent Rifing Generation^ will fee with the deepeft Concern, that fomething is wanting — and widi from the Bottom of his Heart, that fomething could be farther done, The Fojfibility of the young Man, &c. done, to awaken and affift thefe dear, young, precious Souls. If ferious and pious Parents have done their Duty — given their ChiU dren the beft Education, and trained them up in the Nurture and Admonition of me Lord, yet, how do therr Hearts tremble for them, when the Time comes, that they mufi: be removed from under their Parents Eye, ~ go forth into a foolilh vicious World -— . and mix in Company with fo many young Perfons, whofe Education has been neglecfl- ed, and whofe foolifh Minds are corrupted. If the virtuous and pious Youth now become enfnared, a good Education is looked upon as ufelefs, and even God and Nature are blaf- phemed. Whereas, trace this to its true Original, and it will be found, that it arifes from ih^ JVant of a good Education: And thofe Parents — Thofe many Parents, mull bear the firft and chief Blame, who have negledled their Offspring, and turned them out into the World, as the infcdtious Pefts, and Corrupters of Youth. Here fome Antidote is needful — fome- thing to be put into the Heads and Hands of virtuous and pious Minds, to be the Com- pnion of their Youth, and Man of their Counfel, 74 ^h^ Pojtbility of the young Man Sermon Counfel, which may help to preferve them _3^ . from the Paths of the Deftroyer, and fug- geft to them fuch Rules of Prudence, and Principles of Piety, as may contribute to the Prefervation of their Purity and Virtue. My prefent Subjed: leads me to inquire into the Method here propofed by the Pfalmift, and points to that Way, and thofe Means, which I judge preferable to all others. My Text confifls of two Parts. I ft. A SERIOUS and moft important Que- ftion — Wherewith fiall a Toung Man cleanfe his Way ? 2dly. A SHORT but plain and full An- fwer? By taking Heed thereto according to God's Word. As if he had faid, *« The Thing •' is pofftble — and the Way is plain — a few *' Words comprife the whole Art — the One «* Thing needful for him. He muft take «* Heed to his Way — and he mu ft do it ac- ** cording to God's Word — more than fo, <* This is the only Way — there is no other « fhe good Old Way — and Travellers, ** though young and unexperienced, (hall not « err therein. This is the Way, walk in <' it." Kow in ftating the Queftion before us, I. Let preferring his Virtue, y$ I. Let us fettle the y^^^ of the Perfon Sermom under Confideration. — The Tbung ^^* . Man, or Youth. II. The Purport of the Queftion — How he fliall cleanfe his Way, III. Shew, that the Thing required is not impoffible, but practicable. IV. The Manner and Means here direct- ed to, contained in the Anfwer to the Queftion before us — By taking Heed thereto^ according to thy Word, I. Let us fettle the Age of the Perfon under Confideration. — The Toung Man, or Toutb, The Life of Man, as one obferves, is di- vided into Jive different Periods, Infancy — Childhood — Youth — Manhood — and Old Age. It is the third of thefe, that now comes under our Confideration, viz. Youth — which begins about twelve, and ends a- bout twenty, or thirty ; according as the Young Man fooner or later becomes fixed and fettled in the World in a manly State. At the Begining of this Period, about twelve Years of Age, the Youth is fuppofed to 76 The Foffibility of the young Man SER;.ioN to have received confiderable Inftrudion, and ^^^^.^^^ begins to think, enquire, and adt for him- felf. At this Age our Saviour was found in the Temple, fitting in the midft of the Teachers, hearing them and afking them Queftions j and gives this Reafon for it, Wift Luke ii. ye not that I mufl be about my Father s Buji- ^^' '^^' nefs f As if he had faid, I am now of Age for it. At this Age, the well educated Youth has gained fome good Knowledge of God and Religion — and knows fomething of the Nature and Tendency of Things ; what is right, and what is wrong -^ what is odi- ous and fhameful -, and what is honourable and of good Report. The Youth is of himfelf a Rational Be- ing of fome Maturity, capable in Part of chufmg for himfelf, and direding his own A(Sions ; and confequently is become an ac^ countable Being. The Touth now both W//, and mujiy in a confiderable Degree, be left to himfelf; though not wholly. But to be trained, and tended, and corrected, as in Child- hood, is what he would be impatient of; though he ftill needs it more than ever ; if he have not the Prudence and .Self-Govern- ment to take Heed to his Ways according to God's IV. preferring bis Virtue. yy God's Word, But, be this as it will, the Sermom 7l3Uth, as I faid before, both w«/^, and will^ be left to himfelf, in a confiderable Degree. At this Age mod young Perfons are fent out into the World, from under the Eye of their Parents and Tutors. And though it is in- cumbent on the Heads of fuch Families, where they are placed out, to infped: and be concerned for their Condud, yet every one muft fee, that at this Age, whether at Home or Abroad^ the Conduct and Manners of the Touth muft in a great Meafure depend upon himfelf. Infomuch, that now little farther can be done for him, unlefs he is principal- ly concerned for his own Safety, Improve- ment, and Happinefs. In Childhood^ the Parent or Tutor leads and trains 5 whilft the Child learns and follows. But now, if any Thing great and good be farther fecured, the Youth muft take the lead; principally concerned for his own Innocence, Honour, and Happinefs — defirous of the farther Aid of his Friends, who can now only come in as Affiftants at Second-Hand. This is fup- pofed in my Text, when it is afked. Where- with Jh all a Young Man cleanfe his Way ? Not where- IV. 7 8 7 he Poflibilify of the young Man Sermon whcrewith (hall his Parents and Friends do it for him ■— But, how (hall he do it him- felf. II. I GO on to confider^the Purport, or Sub- jedt Matter of this Inquiry, which is of greater Importance to every 27?«/Z?, than all the World befides, whether Riches^ Honours, or Plea-' jiires — yea, of greater Importance to him- felf, than even Life itfelf. How /hall a Toung Man cleanfe his TJ^ay f'-Thiit is, " How (hall «* he prcferve his Innocence — maintain his ** Virtue — efcape the Corruption which there <* is in the If orld through Luft, which drowns ^* fo manyTouthi in Ruin and Perdition? Or, ** How (hall he keep clear amidft fo many " evil Examples and Temptations, as he is «* fure to meet with ? And whilft the Kinds «' of defiling Sin in our World, are fo many " and various, How (hall he keep clear of •» them all ? At the fame Time (Readily pur- " fuing a Life of Virtue and Piety, in the due " Obfervance of all thofe Duties, that become ** his Age and Station in Life." Nothing lefs than this, is the Inquiry propofed in my Text. — Or in other Words, " How fliall « he pafs thefe the Days of his Youth, till «« he prefer'uing hts Virtue, 79 ** he arrive at full Manhood, with a pure Sehmon ** Heart — a peaceful Confcience — and an ^ ^ ' •* unpolluted Mind ? And in Confequence »* with a Soul enriched, and a Character a- ** domed with all the Amiablenefs and Dig- " nity that muft refult from fuch a Conver- *' fation in the World 1 " Now the Queftion before us is, How fhall the Toung Man efFefl: this ? The Toutb who knov/s (o litde of this our foolifli finful World, at his firft Entrance upon it ? The Youth, in whom Reafon is fo weak, and the Tajjiom fo ftrong ? — Whofe adtive Powers are fo brifk, and whofe ReliQi for animal, and earthly Pleafures, is fo lively ? These Thoughts, with many more, that offer themfelves, (hew this to be an Attempt of the higheft Importance — to accomplifh which, great Care and Circumfpedion is doubtlefs required — together with the beft Purpofes and Principles conftantly pre- vailing in the Heart, and exciting to a con- ftant Obfervance of thofe Rules of Prudence, Virtue and Piety, which will afterwards be confidered. Without this it is vain to hope or exped, the Young Man Piould cleanfe his Way, Ac 8o The Pojpbility of the young Man Sermon ACCORDINGLY if we look into the Woild, ^^ ^J; , we fliall find too many, even of thofe Youths, who in Childhood have had a good Educa- tion, yet when they come to enter upon the Ifaiah xl. World, foon faint and grow weary, and the ^°' Toung Men utterly fall. Their youthful Glo- ry is at once turned into Shame — the Crown fallen from their Heads — themfelves robbed of their Innocence — and their diftrefled Pa- rents of their pleafing Hopes, and promifed Comforts — And they themfelves become a Scandal and Curfe to the World, who were on the Point of becoming fome of its choiceft Bleffings, had they but perfevered and watched a few Years longer. It is well known, that youthful Lufts war againft both Soul and Body — have flain their thoufands, yea, their ten thoufands — Whilft thefe carelefs Youths hzvQ fallen into temptation and a Snare, and into many foclijh and hurtful Lufts, which drown them in De- JiruBion and Perdition. This makes it ne- ceffary to confider, Wherewith the Young Man (hall cleanfe his Way j who is deter- mined to refolve upon it, if the Thing be pradicable. But let me firft (hew, III. That prefervitig his Virtue, % % 111. That the Thing hers propofeJ and Sermom recomaiended to the Young Man, is both ^^^^ pojjibk and pradiicable. He has it in his Power to cleanfe his Way, ij he will take Heed to it according to God's Word. If he has, whilft under the Care and Tuition of his Parents, paffed through Childhood and arrived at Touthy without committing any grofs or defiHng Sins — he may now pafs through Toutby and arrive at Manhood in the fame State of undefiled Purity ; and that with a very large encreafe of Knowledge, Virtue and Piety. I add farther, that in cafe any of you have been negleded or feduced, in the Years of Childhood, into any of thofe Sins, which too many Children commit, yet as God has now fpared you to the Age of Youth, and your Capacities are now en- creafed, you ftill have it in your Power to cleanfe your Way — to correct what havS been wrong and finful in Childhood^ and to pafs through Youth with Purity and Inno- cence. You indeed, cannot undo what is paft, but you may repent, reform, and find Mercy. And if you are not wanting to your- felves, you may yet cleanfe your Way, and G arrive 8^' ne Foffibility of the young Man arrive at Manhood (if Life be fpared) holy, harmlefs, and undefiled. You will not imagine, that I am here pleading for a finlefs Purity and PerfeBion, v/hich no Man is capable of, at any Age ; much lefs the young and unexperienced. Innumerable Frailties and imperfecftions muft necefl4rily cleave to fuch imperfed Creatures as we are. But then let it be well confider- ed, that Ihefe are not the Things that defile a Man. Nor ought any Thing that defiles the Mind, and offends the Confcience, be looked upon as a mere Weaknefs, and excu- sable Frailty. Frailties and ImperfeSlions are eflentially different from grofs Immoralities^ andfliameful Vices ; — and whild the latter are exprefsly condemned, the other are rea- dily excufed and forgiven, both by God, and by our Fellow-Creatures ; knowing, that we are all compafled about by the like Infir- mities. — The latter call for Repentance and Converfion. Do not confound Things fo widely different, and then you can neither miftake my Defign, nor deceive yourfelves. What I plead for, is the Poffibility of paffing through Youth — and confequently through Life, not only without contrading fettled preferving his Virtue, ^^^ fettled Habits ; but without the Commifiion of One Aul of known, groi's, and defiling Immo- rality, fuch as Intemperance or Debauchery — Profanenefs or Impiety — Lying or De- ceit — Fraud and Injuftice. All which Things defile the Man— offend the natural Conlci- ence — and are exprefsly prohibited, and condemned, by the Word of God. Now in Support of this, let it be confidered, I ft) That this is the great End for which the Son of God came into our World, and the principal Defign of his Religion, to pre- ferve the Rifing and following Generations, pure and uncorrupt. As for the Men of that wicked Generation, who had paft the Days of Youth, and defiled themfelves, before his Appearance ; thefe are called upon to repent, and turn to God — to put off, as concerniitg tkeir former Converfation, the Old Man — to repent^ and turn to God, and do Works meet Jor Repentance. But the Children of Chrifii- an Parents, it is expeded, ihould be an holy Phii. h. Seed, an holy Generation, blame tefs and harm- '^' lefs, the Children of God without Rebuke, Hence the Gofpel is ftiled the Grace of God Tit.ii. n. that bringeth Salvation to all Men. i^- (rursoio^ -rxa-iv. Under the Go/pel-DiJpenJation are G 2 gvven 7he Pojibillty of the young Man given to m all Takings that pertain unto Life and Godllnefi (or to a Godly Life' through the Knowledge of hlm^ that hath called tis to Glory and Virtue, Whereby are given to us, exceeding great and precious Promifes, that by thefe, we may be Partakers of the Dlvwe Na- ture, having ejcaped (not repented of, but having efcaped) the Corruption ^ that is in the Worlds through Lufi. And let us not look upon grown People only, as the Subjects of Chrift's Kingdom. He faid. Suffer even little Children to come to me, and forbid them not^ for of f'uch is the Kingdom of Heaven. They, as he obferves, are both able and willing to learn his Reli- gion, if fuitably educated. Now as this is the primary and chief Defign of Chrift and his Religion, refpeding After-Ages, to pre- ferve Chriftians pure and uncorrupted from their Youth up, and to introduce a new Creation 5 the Kingdom of God here on Earth — So likewife, 2dly,) We have Inftances, many InHan- ces upon Record, o^ young Perfons who have thus cleanjed their Way, by taking Heed there- to according to God's IVord, And here per- mit me to inftance j^^^, in the Character of our 40. •49- preferring his Virtue. 85 our Saviour himfelf, the Leader and Per- feder of our Faith ; who has left us an Ex- ample that we (hould follow his Steps. We are exprefsly told, that whilfl be was a Chil D, be grew and waxed Jirong in Spirit ^ I-uke ii. — was filed with WifdoWy and the Grace of God was upon bim. This whilft a Child. — And in what follows, we are told, that from the Time he was twelve Tears old ^ Ver. 46, he began to be about his Father's Bufmefs — made a more publick Enquiry after God and Religion — being found in the Temple in the midft of the DoBors, or Teachers ^ not as yet taking upon him to teach them, but vei hearing them^ and afking them ^ejlions.-^ 52. That he continued fill fubjeB to his Parejits, and hereby increafed in Wifdom as in Age^ or Stature^ and in Favour both with God and Man, Read to the End of the Chapter at your Leifure. And let us not think, that whilft in this State, He was an Objedl too high for our Imitation. Great as his Glory, and high as his fupreme Exaltation fince, yet in his State of Humiliation here upon Earth, He was made and tempted in all Things like as we are — and pafled through the feveral Stages of Infancy^ Childhood^ and Touth, be- G 3 fore 86 The Poffibility of the young Man fore he arrived at Manhood, or entered upon his Mefliahfhip, and this on Purpofe, that he might leave us an Example that we may be direded and encouraged to follow his youthful Steps. His private Life and Con- duct claims our Regard, as well as his pub- lick Charader and Miniftry ; though too little confidered. Unlefs we admit and at- tend to this, we lofe one chief Benefit and Defign of his coming into our World. In him, We Chriftians, and our Children, have received the Adoption of God's Children, toge- ther with Affarances, that if we receive the Son of God as our Guide, and tread in his Steps, the fame Favour and Grace of God will be with us, that was alfo with him, to the Purpofes of fpiritual Wifdom and Holi- nefs, and that in Childhood, Touth, and riper Tears-, for the Promife, 5cc. is to our Children, and the fame God wih he our God, and we (hall be unto him for Sons and for Daughters ; and at laft, we (hall be made Heirs of God, and Joint-Heirs with Chrift. But this Inftance of our Saviour in this his State of Humiliation here upon Earth, is not the only one upon Record. We have another. preferving bis Virtue* 87 another, allowed of by our Saviour hlmfelf ; Sermon , .IV. I mean the Toiing Man, who came running (_^«,^<...^ to him, kneeled down and afked him, Good Mafter, what (hall 1 do, that I may inherit ^arkx. eternal Life. Jefus faid to him, Thou know- eft the Commandments^ Do ?:ot commit aduU tery — do not kill — do not jieal — do not bear falfe Witnefs — defraud not — honour thy Father a?2d thy Mother. — And the Young Man anfwered and faid to him, Mafler, all thefe Things have I kept from my Touth up. Did our Saviour treat this as an impoflble Cafe^ or as a vain delufive Boaft ? No — but as a probable and real FaBy as appears from the Confequence — J^fa^ beholdijig him, loved himy and invited him into the Number of his Tpecial Follov^ ers and Favourites, as a thirteenth Apoftle; which though he de- clined on Account of his great Pofieffions, yet it no Ways invalidates the former Tefli- mony, that he had cleanfed his Way, by taking Heed thereto, according to God's Word. A Youth, doubtlefs, may be very virtuous, pious, and good, who yet, like this lovely Youth, does not choofe to quit a fe- cular Life, with great PofTeflions, and take . G 4 upon 83 Tbe PoffibiUty of the young Man Sermon upon him the Minifterial Character and Pro- ^^Vl^ fefTion. Nor is this a fingular Inftance. Paul aTim.iii. tells young timothy, from a Child thou haft htown the Holy Scriptures^ which are able to make thee wife unto Salvation^ through Faith which is in Chri/l Jefus — Upon which he adds, ^il Scripture given hy In/pi rat ion of God, is profitable for DoBrine, J or CorreSli- on, for InftruSiion in Righteoufnefs ; that the Ala?! of God may be perfeB^ throughly fur^ nifhed unto all good Works. From whence it appears, that Paul looked upon this as nothing but the proper and natural Effect of true Religion, and of a good Education. We may count upon this as the general Charader of young Chriftians, when Chri- ftianity is preached up and pradifed in all its Purity and Power ; and received, as it was in this firlt Age^ by Young Perfons with iPgt.ii.2. the Spirit of new born Babes, defring the fin- cere Milk of the Word, that they may grow thereby. Yea, from the Manner in which St. fohn in his general Epiftle, addreffes him- felf to the Toung Chrijiians of that Age, one would conclude, he looked upon them in general^ as Young Perfons, who had cleanfed their preferring hh Virtue. S9 their Way thus far in Life. My little ChiU Sermon dren thefe Things I write unto yon ^ that ye fin v__^Lj not. I write to you little Children, beCGUje ' J°^" "• your Sins are forgiven you, for his Name*s Ver, 1 x. Sake. i. e. The very Mercy and Compaffi- on of your Heavenly Father, afcertains the free Forgivenefs of the little Failures and In- firmities of your Childhood. It follows, Ver. 13./ write unto you Toung Men, becaufe ye have overcome the wicked One. And in the next Verfe, 7 have written unto you Toung Men, becaufe ye are ftrong, and the Word of God abideth in you^ and ye have overcome the wicked One. Nor was this peculiar to the Apoftolick Age — There have been many fuch Young Perfons of both Sexes, I doubt not in every Age fince, and are now in this our Day. It is no uncommon Thing for Perfons to be cut off in the Days of their Youth, betwixt the Age oitivelve and twenty. — And I doubt not, many of you have both heard of, and known fuch lovely Youths, when folemnly reflect- ing on their pad Lives, under the near Prof- pedt of Death and Eternity. — A Seafon, when we have all Reafon to expert either Silence or Sincerity — I doubt not, you have heard 90 ^'he Poffibility of the youftg Man Sermon heard and known of fuch, as well as of Aged IV. ^ -^-' ■ Servants of God, (and both prove the Point before us) who had the Teflimony of a pure and good Confcience, that in Simplicity and godly Sincerity y they had had their Conver- fation in the World. Upon the whole, I comfortably hope, that feveral of You, both Men and Women, Old and Young, have a Witnefs in your own Breafts to this Truth, That it is both pofjible and pra&icable^ for a Young Perfon to cleanfe his Way, by taking Heed thereto, according to God's Word. Nor fhould this be thought ftrange — It is far more flrange, that Inftances of foolifh, corrupt, debauched Youths, Ihould be fo frequent; when we confider, how contrary all grofs and fhameful Immoralities are to the Natural Principles and Modefty of young Minds; infomuch that it is nothing but the abounding of Iniquity, together with the Force and Enticements of evil Examples and Companions, that can prevail upon the vir- tuous and pious Youth to break through the Rcftraints of his native Modefty, and Natu- ral Confcience, and fell his Innocence for ever. This is the worft and hardefl: kt\ of his whole Life. 3-) I preferring his Virtue. 9 J 3.) I ADD, That if it be poflible for Man Sermon at any Age to cleanle bis fVay, it muit be fo v— yl—j in his Touth, before his Nature be corrupted, and vicious Habits contraded by Ufe and Pradice. Certainly it is much eafier to refrain, than to relorm^ — and confequently much ea- fier for the innocent Youth, than for the Old Inveterate Sinner. The Youth has more Pow- er and Command of himfelf, and of his na- tural Appetites and Paffions. — He is not en- Jlaved, but free, — And has far more Rea- fon to exped the Bleffing and Affiftance of God, who to the Pure will jhew himfelf pure j Pfal. xviii. but to theFrcwardmllfiew himfelf froward. — And with God — with the BleiTing and AfTiftance of God, all things are pos- sible. Up and be doing, and God will be with you. Reserving the Diredions, given in my Text,to beconfidered afterwards,! fliall con- clude at prefent with mixing fome Extracfts " from Mr. Hales golden Remains, In his Ser- mon upon Pfalm xxxix. 1. 1 [aid {01 refolved) I will take Heed to my Ways, having put the Queflion, " But are we able to take up this *» Refolution ?" He anfwers, " Here 1 mufl " confefs 26. IV. 92 I'he Pojfibility of the young Man Sermon *' confefs I am in a ftrait — if I fliould fay, " we are able — and the Thing is poffible, " whether 1 Jhould offend the Truth ^ I can- " not fo eafily pronounce — but fure I am, " I Jhould offend the Times. For many can *' deh'ght themfelves in difcourfing of the «* Wcaknefs of Man's Nature — of the Diffi- " cultj — yea, Impoffibil'tty of keeping the " Laws of God. And again, (hould 1 fay,. ** that we are bound and commanded to take " up this Refolution, I will take Heed to, and " cleanfe my Way ; but to do it with Refer- ** vationy that in this Life we can never be ** able to make it good. I do not fee, what " I could do more to difhearten and deter " Men from this LefTon of Chrijiian Refo- ** hition^ which above all LefTons in the •* World I would have recommended to ** them. For what wife Man will attempt, ** what he knows before-hand, or verily be- " lieves to be impoffible'' However, in this Cafe, you have not only the Command of God, but you have Encouragement enough ferioufly to fet about this greateft and be(t Work. I call upqn you as the Angel in the Revelations, come AND SEE — come and try — and let Expe- rience prefer ving bis Virtue, 93 rience determine -, For many Things have Sermon been thought impofjible, till Experience has , ^^ proved them pojjihle, " It is obferved by thofe, who have wrote ** the ^dJs of Alexander the Great, that he " enlerprized many Things with Succefs, " which no other Man would have attempt- " ed, doubting the Poffibility of the Enter- •' prize." Do you like Young Alexander^ attempt Impoffibilities in fo great and good a Caufe. — Experience will difcover that to htpoffible, which Indolence and Fear repre- fent as impradlicable. *' PossuNT quia pofTe videntur. They <* are poor DifcovererSy who think there is ** no Land, where they can fee nothing but *' Sea." How many venture their Lives and Fortunes, yea, their all, amidfi: the Dangers of Rocks, Storms, and Tempefts, and compafs Sea and Land in Queft of Gain, where they have no AfTurance of Succefs. But how much better, eafier, and furer Ad- venture is this, whereof I now treat — in which if we fucceed, the Profit is Infinite, and the Honour Immortal. — And fhould we fail in leffer Articles, the very miffing of 94 ^he FolJibiltty of the young Man Sermon of it cannot be without a great and rich " We read of a Father, who on his *' Death-Bed, commanded his Sons to dig '< in his Vineyard, where they might find " much Gold. They did To. — Gold they *^* found none. — But by digging and mov- " ing the Earth about the Roots of the «* Vines, they became richly fruitful, and <* produced Gold. Now, what if God do «' fo by us ?" Commanding us to dig for hidde?2 Treafare — for the Pearl of great Price' — the one T^hing needful — by taking Heed to our Ways, according to his Word j though he knows we iliall commit many ex- cufable Errors and Mliiakes, like the young Scholar, whilll attempting to imitate the fair- eft Copy 5 yet the Labour and Watch fulnefs itfelf, cannot but prove of infinite Benefit. Our very Endeavours of this Kind, are high- ]y acceptable with God, and beneficial to ourfelves. He that by driving to avoid All Sin, has avoided moft, and all the greateft j — and by endeavouring to keep All the Commandments of God, has kept the firft and great Commandments of all, from his Touih i«/).— This Man has gained an infinite Prize. prefer ving his Virtue. 95 Prize. He has cleanfed himfelf from all Sermon Filthinefs of Flefh and Spirit, and is in the ^ .^1, ^ Way to perfe(ft Holincfs in the Fear of God, and grow up to be 2iperfeB Man — unto the Meafure of the Stature of the Fulnefs ofChriJl. Go then, and work in God's Vineyard^ and whatever is right he will give you. — There every Man (loall receive his own Reward, ac- cording to his own Labour j for God never faid to any of the Seed of "Jacobs feek ye me in vain. I love them that love me, fays God and Wifdom, and he that feeketh me early f mil find me. It is nothing but the Want of Trial and Experience, that leaves this Point of Foffi- bility doubtful, which is not to be determin- ed to any good Purpofe without a fair Trial. — ■ For what does it fignify to know the FoJJibitity afore-hand, unlefs we are willing, defirous, and determined to aft upon it ? Here let it be considered, that to make this Trial, requires all your Power — all yoiw Will — 2iV\d' all yoViV Heart. Some perhaps do their be/i in fofjie Inftances j but in others they are utterly carelefs and deJeBive. — But (hew me the Man who has made Trial of the utmoft of his Strength^, in the Service • of IV. 9 6 I'he PoJJibility of the young Man Sermon of God — And who Can tell, what the Iflue might be, if that were done, which as yet was never done F There is no knowing this without Trial. But certainly we have Evi- dence and Encouragement enough at pre- fent, to make the Attempt — far more in this Cafe, than in any other. Yea, I will venture to fay, that if Men were but willing properly to fet about it, they have more AfTurance of Succefs Here, than in any one Thing they undertake befides. " A great ** Part of our Life and Time is took up in "attempting Impoffibilitieiy — And in other Cafes we act upon no abfolute Certainty. — " We would want nothing — we would ** never be troubled, nor be fick, nor die *' — this all defire; — But this is impofjibk, «f Why do not we much more defire not *' to fm — which is the chief Caufe of all <* our Want, Trouble, Sicknefs, and Death, " Amidft therefore fo many 'Difficulties^ and " fo many Impojjibilities^ that we undertake **■ for our own Fancy/' let us undertake this, to cleanfe our Way, which if enter prized with Sincerity, by taking Heed to our Ways accord- ing to Gods Word, will be found to have the leafl: Difficulty in it, and the greateft Reward. ■;/ik:- preferring hh Vtrtue\ Reward. Would you Toung Men be at hal£ the Pains to prejerve your Virtue, that fool- i(h Youths are at to lofe it, to deftroy their native Modefiy^ and make Provifion for the Gratification of their Lufts, you would fe- cure your End. Suppofing it as difficult for the debauched habitual Sinner to cleanfe his Way, as it is for the Ethiopia?! to change his Skin, or the Leopard his Spots, it is not fo with you, who have not yet beeii accuflomed to do Evil, And may God mercifully grant, that this never come to be your unhappy Cafe. — But all Prayer for you will be to no Purpofe, and all Prayers, Wifhes, and De- fires of your own, unlefs you attend to the Means and Method directed to in my Texte But this muft be the Subjed: of my next Difcourfe, wherein I fhall commend you, as I do at prefent, to God, and to the Word of his Grace, which is able to build you up, and to give you an Inheritance among all them^ which are fandiifed. H SEK^ 98 SERMON V. The Young Man liiufl: take Heed to his Ways. Psalm cxix. 9. TPherewith Jhall a Toung Man cleanfe his Way? By taking Heed thereto, according to thy Word, «MM"^ N a former Difcourfe, I have Q 1 confidered the ferious and impor- >k '^ tant Queftion propofed in my k-^MMjH{ 'j'ext ; Wherewith Jhall a Toung Man cleanfe his Way f I now proceed to the plain and full Anfwer which is here given to it ', being the next Thing which I propofed. IV, If a young Man would cleanfe his Way, He mitjl take Heed to his Way^ according to God's Word, This '^^^Mkk;^ 'the youfig Man, Bcc," This I think, is the plaineft Diredtory, and beft Advice, that can poflibly be given in (o few Words. We cannot e^pedt that this great and good End can hs obtained, without the careful Ufe of proper Means, He that ftriveth for this Maftery^ loid not be crowned, unlefs he Jirive lawjully. And if any Thing can claim and deferve your pru- dent Care and diligent Endeavours, doubt- lefs it is this^ to keep yourfelves unfpotted, and efcape the Pollutions which are in the World through Luft and Sin. Now the Advice here given to the Toung Man, con- lifts of thefe two Parts, which are very di- ftindt in their Nature, but of equal Import- ance and Neceflity. I. He muft take Heed to his Way, And II. He muft do this according to Godi Word, I. He muft take Heed to his Way. This evidently implies, that the Youth has it in his Power to do fomething towards cleanfing his own Way 5 and this is exped:ed, and re- quired from him. He muft be cautious and careful — he muft be fober-minded and fe- H 2 rious loo The young Man Sermon rlous — he muft lIvc circumfpedlly, and take ^^....^^ Heed. — Without this, all that can be faid to him, and done for him, will be to no Purpofe. Without this, the Grace of God, and the Advice of his Friends, will be all in vain. If he have it not in his Power, ifi and of himfelf, to diredt and cleanfe his own Way, yet he has it in his own Power, to take Heed to it ; and if he do this, all needful Afliftance will be granted. The Young Man,- who thus walketh uprightly, walketh furely j for whilft God refifteth the Proud and Prefumptuous, he giveth Grace unto the Humble. The Neceflity of this Advice, arifes from thefe two Things ; the Dangers and Temp- tations, that conftantly lye in his Way — And the general Raflinefs, and fearlefs Pre- cipitancy of Youth. This latter is too well known to be his Natural Temper, and the former his Slate and Condition ; though he knows little of it himfelf. His Friends are often in Fear and Pain for him, when he is in none for himielf. Having experienced fo few of the Dangers of Life, he fears none j neither thofe incident to his Soul^ nor to his Body, And if a timely Caution cannot be awakened ':tMm,. H— 3^ mujl take Heed to his Ways, i o I awakened by prudent Advice, fad Experi- Sermon ence will convince him of his Danger, when ,^^.^^^1.^ it is too late ; when he eats the Fruit of his own Ways, and is filled 'with his own Devi- ces — When his Fear cometh as Defolation, Prov. i. and his DefiruSiion cometh as a Whirlwind — when Dijlrefs and Anguijh cometh upon him j then Jhall he call, hut Wifdom will not an- fwer — he Jhall feek her early, hut Jhall not find her ; jor that he hated Knowledge, and would none of her Counfel^ but dejpijed all her Reproof. But if nothing but Experience can con- vince you of your Danger, and make you cautious and prudent, be prevailed with to learn this from others, and not from your- felves. This doubtlefs is the cheapeft Way of buying Experience. Would to God, there were no fuch Examples fet before you i but j alas ! our Neighbourhood abounds with them 3 exhibiting before the Eyes of Young Perfons, Numbers of fuch fad Spedtacles, as one would think could not fail to awake their Fears, to roufe their Caution, and con- firm their good Refolutions, more than all the Precepts and Inftrudtions in the World. H 3 This iMidskia^:: ^102 'The young Man Sermoh This is the only good Ufe that can be made ^^...^^l.^ of fuch Monuments of youthful Folly. But how monftrous is it to fet before yourlelves fuch Examples for your Imita- tion, and choofe fuch for your Friends and Companions, whom you behold defiled with Sin — infeded with Vice — enilaved by Luft? ^ — covered over with Shame — plunged in Ruin and Perdition — loft to the World, and to every good Work reprobate. Thefe^ but a few Years fince, were pleafmg Youths; but through V7ant of that Caution, which I am recommending, are now loft — and without bitter and timely Repentance, are /o/? for ever. This Senfe of your Danger, produdlve of its proper Fear and Caution, is the firft Principle of Wifdom and Safety, without which, the Youth goeth to his own De- Prov.vii. ftrudlion, as an Ox goeth to the Slaughter y or %h ^^ a Fool to the Corrediioti of the Stocks j or as the filly Bird hafteneth to the Snare, and ^noweih not that it is for his Life, Know then, that youthful Ways are flippery Ways . — know that fearlefs Prefumption has flain its thoufandsj yea, its ten thoufands. But he that M :' V. 33- mujl take Heed to his Ways. 103 that hearkeneth to tVifdom floall dwell fajely, Ser andjhall be quiet from Fear of EviL This ferious Apprehenfion of his own Prov. i Danger, is the firfl: Principle pre-requifite to a Young Man's taking Heed to his Ways. But wherein this Heedfulnefs itfelf confifts, flill remains, and comes now to be confi- dered. And let me tell you it lies in two Things. First, in making it your fettled Purpofe and Refolution to labour for the Prefervation of your ow.n Innocence^ by keeping your- felves unfpotted from the Worlds and living a fober, righteous, and godly Life. Thisyoii muft propofe as your high Endy efteeming it at once your Duty and Happinefs. And then, secondly: You muft purfue this by the careful and conftant Obfervance of all proper Means. This is to take Heed to your Ways — it is to live circumfpeSily^ not as Fools^ but as Wife, redeeming the T^ime^ becaufe the Days are evil. The Cafe with too many Young Perfons, and what lays ihc firfl Foundation of their Ruin, is this, They aim at Nothing — They have no fettled Principles or Defigns, nor any one grand or governing End in view — mere H 4 Vanity ^J*^■ 104 ^'^^ young Man Sermon Vanity IS bound up in their Hearts — They i,,...,^,!,^ fwim with every Stream — haftily follow every vain Thought that ftarts up in their Minds J and fall in with every idle Compa- nion, that Accident throws in their Way. It is not Reafon, nor Judgment, nor Con- fcience, the Manly and diftinguiniing Pow- ers of their Nature, that they attend to, as their Guide and Director j but merely fuch Animal Appetites and Senfes, as they have in common with inferior Creatures. ThiS" Ecclef.xl, is the Cafe, when ihc Toung Man rejoices '° himlelf in the Davs of his Touth. walking in the Ways of his own Hearty and i?i the Sight cf hisowti Eyes-, not knowing that for all this God will call him into 'Judgment. From whence it follows, as in the next Verfe, Childhood and Touth are both Vanity. They feldom, if ever, look up to God, arid think. What is it that I was made for ? Wherefore js my Life fpared ? Or what doth the Lord God require of me ? Much Jefs do th^y form any Purpofes at all of governing themfehes according to God's Word. They never feri- oufly look forward to Death and Judgment, and alk themfelves, What Preparation they ere making againft theft awful Events, that V. mufl take Heed to his Ways, lo^ are moft certainly awaiting them ? They Sermon efteem themfelves too young to think on thefe Things ; and the Events at too great a Diftance s though they fee and know, that fuch Youths as they^ die daily as well as o- thers. Their Thoughts are took up about the prefent Life and World : But then they negled to look forward, even to this Life-, and afk themfelves, What Preparation they are making for Comfort and Ufefulnefs, when they come to be Men ? As they hope to be in a few Years. In {hort, they have no End in view at all, relating either to this World or another. It is as little their Con- cern, How they may enter upon approach- ing Manhood with Credit and Reputation, — fill the Manly Station with Dignity and Ufefulnefs, and pafs through this Life with Comfort" "aiiid Happinefs -, I fay, this is as little their Concern, as How they may be- come meet for the future Life and World. For in Truth, this Life and the next are fo nearly connected — the prefent being our State of Preparation for the future^ that the felf-fame Method of Life in the Days of Youth, is equally preparitory for both Worlds, - • But io6 The young Man Sermon But alas ! Too many Youths have no ^ , - '-._j future Profpeds or Deligns at all. All their Concern is, to pleafe their Fancy — gratify their Vanity — and indulge their prefent Ap- petites j regardlefs of the deftrudive Confe-- quences,that muft follow, both in this Life, and the next. Such vain young Minds, fail through the Storms and Dangers of Life, like a Ship in the Sea without Pilot or Bal- laft, liable to be carried about with every Wind of Temptation. This thoughtlefs, undefigning Folly is the Forerunner of ftill greater Evil and Wick- ednefs. This lays them conftantly open to the full Force of every Teuxptation, and leaves them an eafy Prey to every wicked Companion. Hence it loon follows, that their Minds become feduced by evil Thoughts ; their Imaginations defiled ; their Wills en- llaved, and their Affedions entangled. From this Time the Youth may date his Ruin 5 James i. ^^r Lufi when it hath conceded ^ bringeth forth H- 5/«; and ^in when it is Jinijhed^ bringeth Jorth Death. From this Time it can no longer be faid, the Youth has formed to himfelf no Put- pofes or Defigns. Now he has his main ar4d muji take Heed to his Ways, 107 and governing Thoughts and Contrivances : not hovv' to cleaiife his Way^ but how to de- file it. From this Time, the Innocence of his Mind is loft, and his Soul become guilty before God. Whilft thus inwardly longing, and contriving hov;^ to commit Sin, he has committed the Sin already in his Heart, He privately feeks, and impatiently longs for Opportunities to gratify his (hameful and ir- regular Appetites. His inward Struggles are, how to break through the natural Re- flraints of Touthful Modefty — how to evade the Knowledge of the World — how to caft off the Force of Parental Authority, and friendly Inftrudion — and how to overcome the inward Remonftrances of his own Con- fcience. This is hard Work-, whilft the Youth is laying violent Hands upon himfelf, and deliberately murthering his own Soul, and all his beft Comforts. Speaking of this very Cafe, the firft Sedudion of fuch fimple Youths, it is faid, Their Feet run to Evil, ^1°"^-}' and make hafte to jhed Blood 5 They lay is^ait for their own Blood, and lurk privily for their OWN Lives, No Wonder fuch Youths as thefe are o- yercome, who inftead of taking Heed to their Ways, 16,18. lo8 ^e young Man Jermon Ways, how to avoid Sin, and withftand -*j Temptations — inftead of purfuing Wifdom and Goodnefs as their chief Happinefs j on the contrary, their whole Aim and Purfuit is, how to facrifice their Innocence to fin- ful Gratifications. I fay, no Wonder fuck are overcome — Their Cafe no Ways dif- proves the Poffibility of fuch Youths cleanf- ing their Way, who take Heed thereto ac^ cording to God's Word. On the contrary, it is hard Work for the modefl: Youth to lofe his Innocence. And I am fatisfied, there are few Inftances of fuch being betrayed in- to any grofs defiling Immoralities, who have not long before been privately meditating and contriving fuch finful Gratifications. And if fo, the Young Man is always fafe, fo long as he takes Heed to his Way according to God's Word'j making it his principal Aim — and looking upon it as his chief Duty and Happinefs, to preferve his Innocence, and order his Converfation aright. This he muft regard as the One Thing needful — the Pearl of Great Price — his Honour — his Crown — his Glory — yea, his Life. Whilfl this is the inward Frame andTurpofe of his Soul, his mujl take Heed to bis Ways, 1 09 his Heart is right with Gody out oj which are sermom the If lies of Lfe. ._ ^V^ Accordingly this is the Advice the Prov. iv. Wife Man gives to his Son. My Son, if l]'^^-^:,^ thou wilt receive my PVordSi and hide my Com- begin. mandments with thee, fo that thou incline thy Ear unto Wifdom, and apply thine Heart to Under (landing — If thou Je eke fi her as Silver^ and fear cheji jor her as for hid T^reafures ; ^hen JJjalt thou underjland the Fear of the Lord, and find the Knowledge of God — Then Jhalt thou under/land Righteoufnefs and Judg- ment , and Equity, yea, every good Path. And farther to (hew both the Neceffity and Safe- ty of this good Heart and Intention, he adds, Ver. 10. My Son, when Wifdom enter eth into thine Heart, and Knowledge is pleafant to thy Soul, Difcretion fiall preferve thee, Under^ /landing Jhall keep thee, that thou mayefl efcape every Tempter, walk in the Way of good Men, and keep the Paths of the Righteous. And to heighten his Childrens Regard for Good- nefs, he tells them, how his Father advifed him when a Youth — He taught me, and faid p^^^ jy to me. Let thy Heart retain my Words — keep 4— ^ ' • my Commandments and live — Get Wifdom ^ get Uuderfianding, forget it not^ neither de- clifie V. no The young Man Sermon cUne from the Words of my Mouth -^forfake her noty and Jhe Jhall preferve thee, love her andjhe fiall keep thee. — My Son ; Wifdom is the principal Thing ; therefore get Wifdom, and with all thy Getting get Underflanding — exalt her and fie fiall promote thee, [he fiall bring thee to Honour when thou doji embrace her — fie fiall give to thine Head an Orna- ment of Grace, a Crown of Glory fiall fie deliver unto thee. When thou goejl, thy Steps fiall not be firaitened-, and when thou runnejl, thou (loalt not Jlumble. — Take faji Hold of LiJiruSiion, let her not go — keep her -, for fie is thy Life. Here the Promifes of Safety are made to the Young Man, in Cafe he thus take Heed to his Way, by propofing this as his main End to fecure his Innocence, and live a fiber, righteous, and godly Life. But then he muft purfue this End in the Ufe of pro- per Means, and Obfervance of the beft Helps and Advantages, that God affords him. Accordingly, Secondly, my next Budnefs is to ob- ferve to you. What thefe Means and Helps are. Here I know, feme would be for fend- ing the Youth to confult the Didates of his own muji take Heed to his Ways. 1 1 1 own Reafon — to meditate the Beauties of Sermom Virtue, and the Deformity of Vice. — And ^' in drder to this, to fludy thofe MoraHfts, that have painted thefe Images in the moft lively Colours ; in Hopes thus to footh, and charm the Youth into a Love of Virtue. Others would dired: him ftill to follow the Guidance of his Parents or Friends, with- out thinking for himfelf. Now I am not for fetting afide thefe, and fuch Methods, when I freely declare, that I look upon them all, as weak and ineffedual of themfelves, without a due Regard to the Authority, and Word of Godj which enjoyns and com- prehends them all. This is what my Text dire(5ts to, Wherewith fhall a Young Man cleanfe his Way ? By taking Heed thereto^ ac- cording to God's Word. But not having Time at prefent to en- large upon this Branch pf Advice, I (hall referve it to another Opportunity. And con- clude at prefent, by putting you upon re- coUeding the Defign of wh^n has been al- ready offered — which is this, and this only, to {hew the young Man, What it is to take Heed to his Way ; and the Neceffity that lies upon him to do this 5 if he would fecure the 112 The young Man the Favour of God — preferve his Innocence through the Days of his Youth — and ar- rive at Manhood with Dignity and Happi- nefs, he muft propofe this to himfelf, as his main End^ and refolve to purfue it as his Duty and Happinefs — behaving with all Care and Circumfpedion. This is the /r/? Begining of Wifdom, and the fir /i Principle of the Divine Lije. The Youth that has no fixed deliberate Defign, has no Principle" in him at all. The Youth that has once conceived an Inclination to, and Hankering after Sin and Wickednefs, is in the dire6"t Road to Ruin. It cannot be faid of him, that he fakes Heed to his Way ; but the con- trary. His Heart \s already defiled, and no- thing can be expeded, but \\\s Life andCha- raBer will be defiled Toon. This Youth is carnally-mindedy which is Death, But the Youth who has in him 2. fettled Purpofe to cleanfe his Way, and actually behaves him- felf with Religious Care and Circumfpedi- on, this Youth is fpiritually-mi?ided^ which is Life and Peace. In him the Divine Lije is begun. In him, there \% found Jome good Thing towards God. In him there is the fir/i Principle of Wifdom and Goodnefs ; namely, a due muji take Heed to his Wayu a due Care and Concern to preferve his In- nocence and Virtue, and grow in Favour both with God and Man. And whilft the Youth is thus concerned to do his Part, in working out his own Salvation with Fear and Trem- bling, God will work in him both to willy and to do, of his own good Pleafure, He that has begun this good Work in him, will doubtlefs perfect it to the Day of his compleat Re- demption, whilft this Spirit is cherifhed in his Soul. BE not deceived, God is not mocked, for what a Toung Man foweth, that Jhall he alfo reap. — He that foweth to the Flejh, Jhall of the Flejh reap Corruption 5 but he that foweth to the Spirit, Jhall of the Spirit reap Life everlafling^ M*^c^^.^M SER- ..i^T.:.. 114 SERMON VI. Perfonal Care without a Principle of Piety infufficient. Psalm cxijt. 9. Wherewith fiall a Toiing Man cleanfe his Way f By taking Heed thereto, according to thy Word. Sbrmon )S(M)§C)^)€C N Anfwer to this important Que- u-rXi S I S ^^°"* Wherewith fjall a Toung 3eC M Man cleanfe his Way ? My Text I. That He mufi take Heed to his Way. And, II. He mujl do this according to God's Word. The Former of thefe I have already confidered, and now proceed to the Se- cond ', Perfonal Care -without^ &:c. lij coND ; which obvioufly contains thefe two Sermoj Things 5 J!^ I.) That the Young Man mud culti- vate and preferve in his Mind, an early and conftant Regard for God -y making this the governing Principle of his Heart and Life. ' 2.) He muft fet before himfelf the Word OF God, as his Rule and Guide — con- flantly endeavouring to form his Temper^ and regulate all his Jldiions, according to the Rules and DireBions therein contained. I ft. ) Th e Young Man, who would cleanfe bis Way^ muft cultivate and preferve in his Mind an early and conftant Regard for God, making this the governing Principle of his Heart and Life. Remember now thy Creator Ecdef.xli: in the Days of thy Touth^ is the Advice of *• the Wife Man — and good Advice it is. Without this, as in the preceding Verfes, the Toung Man walks in the Ways of his own Hearty and in the Sight of his own Eyes. A moft dangerous State this, when the rafh and unexperienced Youth, hath neither the Law of God in his Hearty nor the Fear of God before his Eyes, See Ecclef. xi. 9. Solomon tells his Son, The Fear of the Vrov. uri Lord is the Begintng of Wijdom. — And I 2 doubtlefs VI. 1 1 6 Perfonal Care without SERMON doubtlefs it is fo. Then only we begin to be wife, when we begin to know and Fear God. This Principle of Piety — this due Regard for God, that caufes us to Hand in Awe of God and not fin, is the fir ft and grand Principle of Wifdom and Goodnefs. There is no other that has Authority fufficient to give Law' to the Human Mind, and com- rnand Obedience in ^//Circum (lances of Tri- al and Temptation. But this Regard J or Godj is that Faitb that purifies the Heart, and gives lis the Vidtory over the World. You may fee both its Nature and Power in Jofepts Genefis reply to his tempting Miftrefs, How then can 1 do this great Wtckednefsy and fm againft God? This Principle of Piety fettled in the Soul, leprefents God as always prefent, and ac- quainted with all our moft fecret Thoughts and hidden Adions — not as an unconcern- ed Spectator, but o/ purer Eyes than to be- hold the leafi Sin with Approbation — who is the Lord and Governor of the World, that will caufe every one to find according to bis Ways. Since the compoling and preaching of this Sermon, has been publifhed by Biftiop Hoadly^ the following Remark, dired to the Purpofe ;{xxix. 9. a Principle of Piety infufficient, i V'j Purpofe of my Argument. * In fuch a Sermon * World as ours, with fuch a Nature as i_,^^-' _ * Man, Airrounded with fo many and great * Temptations, who would not wifh to be * under the Influence of a Motive^ which * may preferve the Dignity of his Nature, at * the Tame Time that it guards his Innocence, * and increafes his Virtue ? In every Age and * Circumflance of Life, as we pafs forward * we more and more want the friendly Af- « fiflance of fuch a Motive. The Innocence * of Childhood quickly vanifhes, and is fuc-- * ceeded by the Voluptuoufnefs of Youth — * In this Age a Torrent of ungoverned Paf- * fions often threatens to carry all before it. ' In more advanced Years, the Purfuits of * Ambition — the Luft of Power and Ad- * vancement take Place, not without Dan- * ger of the Man's changing Truth, Sinceri- * ty and Honeily for Art, Diflimulation and * Deceit. — And even in Old Age, the Pow- ' er of Avarice often {hews itfelf in a Man- * ner too abfurd to be defcribed.' — This is the general State of Man in our World j upon which the Young Man is now-entering, and how can he hope to cleanfe-his Way, but by cherifhing an early, conftant, and I 3 lively II 8 Ferfonal Care without lively Principle of Piety, and due Regard to God ? This is equal to it j but nothing belides. The Authority of Men can reach and re- flrain no farther than the outward and open Adions. It cannot take Cognizance of the fecret Works of Darknefs, much lefs of the Purpofes, Defires, and Contrivances of the Heart; which if not timely fuppre fled, will become too powerful to be reftrained by any Terrors whatever. A YOui^G Man therefore may be cor- rupted before the Authority of Parent or Friend can interpofe. But the Prefence of God is every where — He fearchei the Heart, and tries the Reins of the Children of Men, — There is ?20 Darknefs nor Shadow of Death, where the Workers of Iniquity may hide them- f elves. There is no Authority but that of God, that can extend its Prefence into all Places, and reach forth its Influence at alj. Times, fuflicient to fecure the Innocence of the Life, and the Purity of the Heart. But true Fiety in its Purity and Perfedion will efi'edually reflrain from all Appearance of Evil, as well in Private as in Publick. — For as Darknefs a?2d Li^ht are both alike to God', a Principle of Piety Infuffictent . 1 19 God\ fo are they to the pious Mind. T^he Sermon Fear of the Lord is clean ^ enduring j or ever, . ^,U^ But, though Human Authority appears ^^al.xix. thus infufficient, yet pofTibly the Youth or Young Man may think and be encouraged by fome to think, that his own Powers are ofthemfehes, abundantly fujicient — that his own Reafon and Confcience is a Guide fuf- ficient to direct him, how he ought to adl — and his own Will, and private Refoluti- on will fupply him with fufficient Ability and Strength^ without the Aids of Divine Piety — efpecially if he do but take Heed to his Way — that is enough. If I wanted to ruin Youth, this is the very Diredion I would give them. The Wife Man was of my Opinion, when he gives his Son that pious and good Ad- vice, My Son y^Tru/l in the Lord with all Prov. iii. thijie 'Hearty and lean not unto thine own U?t- • * derfianding. — In all thy Ways acknowledge HIM, and Yi^ ft J all direB thy Paths. — Be not wife in thine own Eyes j fear the Lord, and depart from Evil. I KNOW it is the Foible of young and unexperienced Minds, to fancy themfelves f elf -fufficient. This was the Cafe of om fir/l I 4 Parents VI. I20 Perfonai Care without Sermon Parents in the Days of their Youth — and has been fo with all their Defcendents, in their iirft Entrance upon Life. They affeded to be as Gods, knowing Good and Evil. This vain Temper firft introduced Sin and Ruin; and never fails to produce the like pernici- ous EfFeds. Whereas it is the Prerogative of God to be felf-fufficient ; capable of di- reding and determining himfelf, always to do that which is right j without paying Re- gard to any fuperior Will or Authority, and being uninfluenced either by Hopes or Fears : But this cannot be the Cafe with any imper- je6i dependent Creature, The Angels that excel in Strength, we are told_, do God's Command- ments, hearkening to the Voice of his H^ord. Yea, the Son of God, when here upon Earth, made in the Likenefs of Man, and tempted as we are, He clean fed his Way, and maintained his Purity by Means of this Sacred Principle — bearing and cheriiliing in his Mind a perpetual Regard to the Will and Authority of God his Father. This ap- pears from the whole of his Hiftory — from his Prayers and Devotion — and from ex- prefs Declarations, too many to be menti- oned, T!bou Jhalt isoorjhip the Lord thy God, and SfMtL] a Principle of Piety infufficienf, I2I and him only (halt thouferve. T^he Spirit in- Sermon deed is 'willing^ but the Fleflo is weak — hp I . 1 | I come, to do thy Will, O God, thy Law is in my Heart, How foolilh and prefumptuous then that Man, whether Toung or Old, who vainly imagines, he can cleanfe his Way with- out a pious Regard to the Will and Authority of God. But there is no Need of rational Argu- ments to prove, that Mankind will not be governed without Anthority, The Expe- rience of the whole World proves it, and has provided accordingly. What would the State of Things be, if no Laws or Authority were eftablifhed j but every Man was left to do what he pleafed ? Though in this Cafe, Men would occafionally do what was right, when under no Temptation to the contrary, yet would they be fure to ad: jufl: as prefent Humour — private Inclination — fenfual Ap- petite — or worldly Paffion happened to fway or didate. Yea, when Fancy, Appetite, or Paffion, grows Head-ftrong, How little do the wifeft Reafons — the moft prudent Counfels — and the moft afFedionate Ex- hortations, fignify without Authority to re- llrain, and enforce Obedience? As one fays, * Try the Experiment where you pleafe^ * in J 2 2 Perfonal Care without Sermon * in Kingdoms — in Armies — or in private y,^,^,,^^ * Families, refpeding Children and Servants, * and you will find, it is a due Regard to * Authority, and not mere unarmed Reafon, * that governs, reflrains, and determines. * An Authority that can punifli Difobedience, * may command Submiffion j and an Au- * thority that can reward Virtue, may conci- * liate Love and Obedience.' — But whatever Authority mere Reafon has over virtuous and ingenuous Minds, which at beft is found but precarious, and no more than every Man's own occafional Humour and private Opinions will allow it; yet the Authority of both Reafon and Confcience is defpifed by Luft, and trampled upon by Paffion. — And confequently thofe Moralifts, that have wrote purpofely to recommend the Power and Guidance of our Reafon, are forced to confefs it Weaknefs and Infufficiency, to re- form the vicious — to rertrain the giddy — and to fecure the Virtue of \}c\^ young and un- experienced. Here they grant, the Authority of God mud be called in, as Lord and Judge of the whole World j and the Profpedls of an awful future Judgment muft be kept up in the Mind. I HAVE a Principle of Piety hifuffictent, 123 I H iVVE dwelt the longer upon this Point, Sermom as I judge it of the higheft Importance. _ ^^^ Would a YOUNG Man fecure his Virtue, and cleanje his Way^ he mud not only take Heed to his Way^ exerting all the Prudence and Power that he is naturally poffeffed of ^ but he muft cherifli and cultivate in his Mind an early and conftant Regard for God ; and the true Spirit of Piety muft be the go- verning Principle of his Heart and Life. Without this, his Virtue and Innocence will always be left defencelefs — in a precarious and uncertain State — liable to be wrefted from him by fuch Temptations, as often and eafily befet him. If he have not the Fear of God before his Eyes, and the Love of God in his Hearty like Sampfon, when he had loft his great Strength^ he will be weak and like other Men — like thofe many Youths, whom we daily fee feduced and led Captive by Sin and Folly. But the Spirit of true genuine Piety is the Seed of Regeneration 5 whereby a Man is born from above -, and whilft this Seed remaineth in him, he cannot — he will not — he dare not, commit any grofs or known Sin, becaufe he is born of God, Thus i john iii. St. John, We know^ that whofoever is born 9* 124 Ferfonal Care without Sermon of God ftnneth not 5 but keepeth himfelf, and _, -^- __t the Wicked One toucheth him not. And again, [ Johnv. Whofoever is born of God, overcometh the \^ »8. i^orld ; and this is the ViBory that overcome eth the World, even our Faith. Thus in Eph, vi. 1 1, &c. in order to withfland in the Day of Temptation, we are bid to be Jlrong in the Lord, and in the Power of his Might — putting on the whole Armour of God j de- fcribed as confifting in an upright Heart and honeft Intention — But above (or over) all thefe take the Shield of Faith — the Helmet of Salvation — and the Sword of the Spirit^ which is the Word of God — praying always with all Prayer and Supplication in the Spi^ rii — and watching thereunto with all Perfe^ verance. By which Faith, Hope and Prayer, is intended this lively Spirit of fincere Piety which I am recommending. — A Principle of more Importance and Ufe in the Divine Life ' — to inftru(fl — reftrain — and excite, than the be ft natural Parts and Powers — The largeft Stock of acquired Knowledge — The beft Inftrudtions of Parents or Miniflers — Or even the beft Intentions and Purpo- fes of a Man's own Mind j without this true Spirit of Piety and Regard for God. From a Principle of Piety infufficient. From thefe Paflages, and hundreds that might be mentioned, it is evident, that in the Holy Scriptures, the Prevention of Vice, and the Prefervation of our Virtue and Pu- rity, is always afcribed to the Power of this Divine Principle and Spirit of Piety; fup- pofing that no other Power is fufficient for this Purpofe — directing us to cleanfe our- 2Cor vii Jelve^ from ail Filthinejs of the FlefJi and Spi- «• r/V, by perfeBing Holinefs in^ the Fear of God — Commending us to God, and to the Afts xx. Word of his Grace y which is able to build us ^^' up, and to give us an Inheritance among them that are fan5lified, I fay, the Holy Scrip- tures recommend this pious Regard to God, fuppofing no other Principle or Power is a fufficient Prefervative without it. Some perhaps, may be ready to fufpedt. No, Nor with it — aiking in Proof of this, *' If we have not frequent Inftances of Per- '* fons of renowned Piety and Regard for " God, who have been feduced into very ** grofs Sins ? " To which I anfwer, This fad Truth is Undeniable. But ftill I deny the- Concluiion, that fuch Perfons would draw from fuch melancholy Inftances. — For they do not prove the Weaknefs of this Divine VI. 126 PerfonalCare without Sermon Dhine Principle j But the Weaknefs of the I Perfons who Teemed pofTefled of it. Were fuch Cafes fully known, I doubt not it would be found, that thefe Perfons loft or abated of their Piety and Regard to God, if ever they were poffeffed of it, before their Piety and their God deferted them. And, if this be the Cafe, inftead of (hewing the Weaknefs of true Piety ^ it fhews its abfolute Neccfli- . ty ; and the Weaknefs of Man without it. Whereas, true Piety, whilft it continues, and is duly cherifhed, never faileth, but is able to fupport the pure and pious Soul under all Sufferings, and all Temptations. Whenever it has been duly cherifhed, it has fet Men above all the Terrors and Allurements of the World. — Has flopped the Mouths of U- vns — quenched the Violence of Fire — out of Weaknefs has made ftrong — fome have been tortured i not accepting Deliverance — others have endured Trials of cruel Mockings and Scour gings — of Bonds and Imprifonments-y been defiitute, affliSied, tormented. In one Word, difficult as it is, yet with God all Things are pofjible. Where you are weak in yourfelves^ you are ftrong in the Lord, and in the Power ef hii Might, His Grace is fufficient for you, and a Principle of Piety infufficient, 127 a?2d his Strength will be made ferfetl in your Sermom JVeaknefs. v.— v^-^ I SCARCE know how to leave this Point, which is of fuch vaft Importance, and which young Minds are fo little acquainted with. Though I have faid fo much to recommend the Purfuit of true Piety, yet this is but a fmall Share of what might be farther offer- ed. However what has been faid is fuffici- cnt to ground the following Addrefs upon, with which I (hall conclude. My young dear Friends — my fingle Defign this Day, has been to put you upon ^ cultivating early, and preferving conftantly, a ferious and pious Frame of Spirit, arifing from a due Regard to Godj and making this the governing Principle of your Heart and Life. In my lafl Difcourfe I endeavoured to roufe up all your own Powers and Cau- tion — To this I have now, agreeably to my Text, and to the whole Tenor of Scripture, been exhorting you to call in the fuperadded Aids of Piety and Religion. — Without which, all your Powers will be found Weak- nefs — and all your Purpofes unftable as Wa- ter 5 and mutable as the Will, Temper, and Paffions of Man. It is not a trifling Matter that 128 "Per final Care without Sermon that I have been recommending to you this ,_, _ ' _■ Day — No — It is your Life — The Life of your Souls depends upon it — The Security of your Innocence — The Maintenance of your Charader — Yea, your Eafe — your Ho- nour and your Happinefs j both for Time and Eternity. You are now going to enter, or are newly entered, upon Life, under your own Con- dudl and Guidance. Hitherto you have been under the Eye and Care of your Parents, or under Governors and Tutors: But now Bu- finefs calls you out into the World from under their Care — And your Age begins to emancipate and difcharge you from their former Authority and Controll. The Fa- culties God has how blefled you with, dif- charge your Parents from a great Part of the Care and Truft, that was vefted in them 5 which now devolves upon Yourfelves. Hi- therto your Parents and Tutors have, or ought to have took Heed to your Ways — But now you muft take Heed for yourfelves. They cannot indeed be unconcerned for you — yea, their Concern is doubled and encreafed. Nor ought their Authority to be wholly caft pfF, nor their Advice defpifed. — But you are m. a Principle of Piety infuffictent. 129 are not willing they (hould, nor are they Sermon able to attend and care for you, as in your ' Infant and Former State. You muft, and will undertake for yourfelves — The Time is at Hand, that you have long been wifh- ing for. But what, Will you — dare you, go forth, and rufli into this World of Snares, of Sins, and FollitiS, without any Guide and Diredor — without any Head or Authority over you ? If you do, it muft be a Wonder indeed — yea, the greateft of Wonders, if you efcape Sin and Folly. It is an awful Scene for a Youth to leave his Father's Houfe, and go forth into a new, flrange, unknown World. Few can bear this Parting without afFeding Tears. But how much more affeding would it be to the Youth, did he know and confider, what a Truft is devolved upon him, in being left to take Heed to Himfelfy and to his own Ways, To fuch, to all fuch Young Perfons, God fpeaks in the awful and endearing Language of the Prophet, Wilt thou not from this Time jer. iii. 4 • cry unto me^ my Father , Thou art the Guide of my Touth, God is willing to be fo. — K The Peffonal Care without I'he Father of the Fatherlefs — The Guide of the Touth, Draw nigh to him, and he will draw nigh to you. When Father or Mother Jorfake you, or you leave them, God is wil- ling and ready to take you up — to be a Fa^ ther to you, and you Jhall be unto him for Sons and for Daughters. They that fee k him early fhall find him. Be it known to you, my Young Friends, you ftand in fpecial Need of the Authority of God ; to fway in your Minds ; and of the Spirit of Piety to keep your Hearts. I HAVE obferved to you before, that Man- kind will not be governed without Authority. And if the Authority of God your Heavenly Father do not fucceed, and take place in your Minds, in Proportion as the Authority of your Earthly Parents is relaxed or with- drawn, you are dcferted and left to your- felves, in a State the mod forlorn and dan- gerous, wretched, and miferable, and poor, and blind, and naked. I therefore repeat it again, Wilt thou not from this Time cry unto God, MY FATHER, Thou art the Guide of my Touth. Without this, all your Pa- rents Hopes are defeated — their former In- ftrudions vain — and their whole Labour loft VI. a Principie of Piety Infufficienf. 131 loft J if you do not now conceive a greater Sermo» Regard to the Eye and Authority of your Heavenly Father, in the Days of your Youthj than you did for thein in the Days of your Childhood. O fay to him, T^hou art my God^ and I will praife thee, my Father's God ^ and I will exalt thee. Whom have I in Heaven but thee, and there is none upon Earth to be defired be/ides thee. Lo, they that are far from thee, /hall perijh j but it is good for me to draw near to God. O THAT I could prevail with you this Day, to choofe God for your God ^-^ for the Guide of your Tout hy and the Guardian of your Life. From hence ioT\ffzvdi^ fanBify the Lord God in your Hearts — Let his Fear be before your Eyes continually — Remember your Creator in thefe the Days of your Touth, Learn to Jland in Awe of God, and not Sin. Let him be the Objecft of your fre- quent and mod: ferious Thoughts both by Night and by Day — when you lye down^ and when you rife up — when you go out, and when you come in : At Home and A- broad, learn and accuftom yourfelves to pray to him and praife him. In all your Ways aC" knowledge hiwy and he Jhall dire5l your Paths, K 2 * I C0N« 1^2 Perfonal Care without^ 6cc. Sermon I CONCLUDE this Addrefs With the Words u_^^ ' J of Davidt to the Grandeur and Propriety of which, nothing can be added, but the Con- fideration of the Time and Manner of their DeHvery. They are addrefTed to his own Son, in the Prefence of all his Princes and People, affembled on Purpofe to receive his laft Benedidion and Advice, under the Prof- ped:s of his approaching D^th. In this au- guft AfTembly, the infirm old King flands up — and having firft addrelTed to his Peo- ple, he turns to his young Son, placed at his Right-Hand, and befpeaks him thus I Chron. — -^^^ thou Solomon^ my Son^ know thou the xxviii. 9. Qq^ qJ- ffjy Pather — and /erve him ivith a perfeSl Heart and 'with a willing Mind. — For the Lorifearcheth all Hearts — and un- der jlandeth all the Imaginations of the Thoughts — ]f thou feek him, he will be found of thee ' — But if thou forfake him^ he will cajl thee off for ever. SER- SERMON VII. The Word of God the Young Man's Guide. Psalm cxix. 9. Wherewith Jhall a Toung Man cleanfe his Way^ By taking Heed, thereto y according to thy Word. F"^)9C)8j"^ O Inquiry can be of greater Im- Sermon § N § portance than this before us, y— y-L«» )§( )§( Wherewith Jloall a Toung M^ k)^MMj«( cleanfe his Way? Nor can an Anfwer, or Dired:ion be more proper than this. By takitig Heed thereto ^* according to God's Word, If he duly attend to this Rule and Guide, the Young Man may keep clear of all the Defilements, which there are in the World, through Luft and Sin, and ar- rive at Manhood pure and uncorrupt. This K 3 ihort. 134 ^^^ Word of God Sermon {hoft, but comprehenfive Diredory, con- ^/J^ tains in it two Parts. I. The Young Man mud cultivate and preferve in his Mind a conftant Re- gard to God, and make this the go- verning Principle of his Heart and Life. This I confidered in my lad Difcourfe j and now proceed to (hew, II, That he muft fet before bimfelf the Word of God, as his Rule and Guide ; and conftantly endeavour to form his Temper, and regulate his whole Condudt, according to the Di- re(ftions and Precepts therein con^ tained. Under the former Head, I endeavoured to (hew, That no Authority but that of God, nor any Principle but fmcere Piety, is fufB- cient to preferve the Innocence, and fecure the Virtue of the Touth, This muft be his quickening Motive to Duty, his Reftraint from Sin, and Defence againft the Power of every Temptation. But ftill the Youth wants a fafe Monitor and Guide 5 a fafe and plain llule of Condu(5t, to be the Man of his the young Man's Guide, \ Counfel, and Guide of his Youth, efpecially Ser now he is leaving the Eye of his Parents and ^ firft Guardians, and entering upon the World Himfelf. Now, Where fliall this fafe and univerfal Guide be found ? I profefs I know of none, but the Word of God, All, that choofe and make this their Guide and Rule, are fure to cleanfe their Way j but not one befides. The JVay of Man is not in himfelf ^^ much lefs of the Young Man, or Youth. In moft Cafes Experience he has none, upon his firft fetting out in Life ; and Knowledge, Prudence, and Penetration, whatever he may vainly imagine, he can have but little ; for it is by Ufe, that we come to have our Senfes exercifed, to difcern both Good and jB- Heb. W/. If therefore the Young Man cannot ^'^' be prevailed with to take the Word of God for his Rule and Guide, he will be defiled, and involved before he is aware. His very Innocence, fearing and fufpeding no Evil, will betray him. If thus left to himfelf with- out Rule or Guide, his Progrefs in Wifdom is fure to be flow : And whence muft itarife, but from fad and dear-bought Experience ? Wherewith then (hall a Young Man cleanfe K 4 his VII. 136 7he Word of God Sermon hls Way ? — Wherewith indeed ; but by tak- ing Heed thereto according to God's Word. But here a previous Qtieftion arifes, What does the Pfalmift mean by the Word OF God ? Some of you perhaps will be fur- prifed, that I (hould make a Queftion of this ; imagining, without Thought, that he means the Written Word, our Bible, and all that is contained in it, from the Begining of the Book of Genefis, to the End of the Reve- lations. But it is eafy to fee, that this could not pofTibly be the Thing, thtPfalmiJi intend- ed. Think not, that 1 am intimating, as if the Word of God was not contained in thefe Writings. — Wait a little, and I will fhew and prove the contrary. But at prefent, allow me to obferve, that thefe Writings are not, nor could poffibly be, what the Pfalmift in- tended ; for this plain and obvious Reafon j becaufe the greater Part of thefe Books were wrote -by Perfons, who w^ere not born till long after. — - Many of them were not born till many Ages after. For Inftance, the Au- thors of the whole New Teftament, and of all the Books of the Prophets, were not born till long after David's Time 5 not to men- tion the Authors of rnany other Books of the the young Man's Guide. 137 the Old Teftament, and particularly of this Sermom Book of Pfalms. All this needs no Proof, _ -^1 _j but only the Confideration, When the feve- ral Authors lived. You will perhaps think. Then the Pfalmift muft mean by the Word of God, the Books of Mofes. I anfwer, nor can that be his principal Intention j for many Reafons ready to be offered. But it is Time to mention, what the Pfalmift did mean by the ff^ord of Godj to v/hich the Young Man, and indeed every Man, muft take Heed, if he would cleanfe his Way. And doubtlefs he meant what Mofes mentions, Detif.xKX. 11 — 14. And the Apoftle Paul cites from him, Rom, X. 6 — 8. The Words of Mofes are thefe. For this Commandmetit which I command thee this Day, is 72ot hidden jrom thee, neither is it far off. It is not in Heaven, that thou fmddeft fay. Who Jhall go up for us to Hea- ven, and bring it unto us, that we may hear it and do it ^ Neither is it beyond the Sea, that thou fmddeji fay. Who (hall go over the Sea for us, and bring it unto us, that we may hear it and do it f But the Word is very nigh unto thee, in thy Mouth, and in thy Heart, that thou mayeft do it. The Apoftle Paul referring VII. 138 The Word of God Sermon referring to this PalTage of Mofes^ and View- ing, that the Cafe was the fame ftill, under the Chriftian Difpenfation, fays, Ihe Righ- teoufnefsy which is of Faithy fpeaketh on this wife^ Say not in thine Heart, who fJjall of- cend into Heaven, to bring Chrift down from above f Or whofhall defcend into the Deep, to bring up Chrifi again from the Dead ? For what faith it f The Word is nigh thee, even in thy Mouth, and in thy Heart , that is the Word of Faith, which we preach. This doubt- lefs is the Word of God principally intended through the whole of this long Pfalm ; and through the whole Book of Pfalms, when- ever the Word of God is mentioned ; name- ly. The inward Manifeftation of his Will, which God makes to every Rational Being, who attends to it. Thus in the Verfes fol- lowing my Text. With my whole Heart have I fought thee, let me not wander from thy Commandments. Thy Word have I hid in my Heart, that 1 might not fin againji thee. — / will meditate in thy Precepts, and have Re- fpeB unto thy Ways. 1 will delight myfelf in thy Statutes, I will not forget thy Word. — Thy Teflimonies are my Delight and my Coun- fellors, — Thy Word is a Lamp to my Feet, and the young Mans Guide. 139 and a Light to my Path. — Thy Tejiimomes Sermon have I taken as an Heritage for ever ^j or they ^,^...,^^ are the rejoicing of my Heart, In (hort, the whole of this long Pfalm, is chiefly intended to awaken the Attention of every one, and particularly of the Young Man, to this Word of God, as the Rule and Guide of Condud: 5 and fo indeed is a great Part of this Collec- tion of Pfalms. Thus in the firft Pfalm, Blejfed is the Man, whofe Delight is in the Law of the Lordy and in his Law doth be meditate Day and Night. He /ball be like a Tree planted by the Rivers of Water, that bringeth forth his Fruit in his Seafon — His Leaf alfo [hall not wither ^ and whatfoever he doeth fiall profper. This my Friends, is the firft and con- {lant Voice and Word of God to Man, in all Ages and in all Nations. — Prior to any Ex- ternal Revelation or Teaching : Which no MefTenger, no Law-giver, no Prophet, nor any written Word, has fuperfeded or filenced. Thus God fpake to Man, before he fpake in Times paft, by Prophets, or Preachers of Righteoufnefs j and thus he fpeaks ftill, and ever will fpeak. This Word and Law of bis, was wrote lon^ before the two Tables of Stone I40 The Word of God Sermon Stone wcrc hcwen ; and written not with Inky ^__^ _' . but ivith the Spirit of the Living God — not in Tables of Stone ^ but in fefjly Tables of the Heart. Thefe original Oracles of God, re- main flill ; though the two firft of Mofes\ Tablets were broke, and the two fecond are long fince perifhed and loft; but the Word oj God, of which we now fpeak, liveth Matt V ^^^ abidethfor ever. Not one Jot or Tittle »8. of this is paiTed, nor ever will pafs away, whilft the Earth endures, and Man exifts upon it. Mofes is dead, and the Prophets are dead, and Chrift is dead, and his Apo- ftles are dead ; but though they are all dead, this Word of God ftill lives and fpeaks — His Voice is gone out through all the Earthy and his Words to the End of the World-, even that Word of God, of which we now fpeak. Call it by what Name you pleafe, the Thing is the fame, whether the Spirit, which God the Father of our Spirits, has breathed into Man, that Natural Infpiration of the Almigh- tyy which giveth him Under flanding. — Or Confcience, the Vicegerent of God — or God himfelf, in the Soul of Man — or the Spirit of God, witneffing with our Spirits * — or the Natural Light within — or moral Senfe the young Man's Guide, 141 Senfe — or the Law of God upon the Hu- Shrmon VII. man Heart, whereby they who have no ■_ ^ ' j written LaWy do by Nature the Things con- tained in the bed written Laws, and hereby fhew the Work of God's Law written in their Hearts, whilft their Confciences accufe or excufe them, according as they adl, Right or Wrong. The Thing intended under all thefe Phrafes, I fay, is the fame, it is the Voice and Word of God within us, and to us, to which we fhall all do well to take Heed ; and particularly, the Toung Man, who would clean fe his Way, This is the Divinity that fpeaks within us. — It is God himfelf that points us forward, and with a fecret Voice unheard by any, but the Man himfelf, fays to all, This is the Way, walk in it — This is Right, that is Wrong — This leads to Life } that to Deftrudion and Death ; — And this, whether ye will hear, or whether ye will forbear. This Word of God is that Divine Voice, which Socrates declared when he came to die ; had always attended him from his Childhood, and retrained him in leffer as well as greater Things, whenever he was going VII. 14^ The Word of God Sermon going to a(£V Wrong *. Nor was this pecu- liar io Socrates — he did not pretend it —- but as he fpent his Time chiefly in the In- ftrucftion of Youth, he fuppofed this fame Divine Voice and Word of God, to be in every one of them, and adapted his Inftruc- tions to it, by afking his young Difciples familiar and important Quedions : Hereby opening the Eyes of their Minds, and lead- ing them to fee and think for themfelves, and hearken to the Word oj God within them. If they were averfe to this, and would not follow this Word of God^ he gave them up as no Sheep or Difciples of his. Had any of his Difciples afked him as in my Text, Wherewith Jhall a Toung Men cleanfe his Way ? His anfwer would have been, By Ming Heed thereto according to Gods Word. If we examine, I doubt not (judging of others * vyLtii £^.a r/roKhdaii cty.HKooiTZ 'jtoKKctyiy. Xiyovroe, on {AOi Biiov rt Kat J^oitfJioviov yiyvsrai (puvfi «^o' J^i T«Ta t^Tiv $>c 'TfdnS'Qc, uf^aiJiivov, tpa>vn T/? ytyvoixkvr), tt orav yimTOtit «eJ etTOTpfeTf* fi£ Tim o av iAXKuTrfo-jluvy y.ai 'Tta.yx.a.Kui M yctf ecSvia. fxoi iv [Aiv rrZ Tp&e&fv X?°^V "Travri •jrdvu Tvxvii ail ht i(tti vocvu ET/ (T/JitKfoii iVAVTiaiJiivti, h 11 ^iXhan/J f/.ti epflftjf Ttfa^av I I x«/ TO/ iv X'oyon toAA«%« /« //f sts^s Myona /wtra^u. Plat. Apol. Soc. Cap. 1 3. et 21 . VII. the young Man's Guide, 143 others from myfelf) we fhall all find, that Sermon this Voice and Word of God, has attended us from our Youth up, whether we obeyed it or not. Enoch and Noah walked with God, by obeying this Divine Word, and fo did Abrabaniy and others. Permit me to fubjoin here, a Remark of Mr. Hales, " The Love and Favour, fays *• he, which it pleafed God to bear to the " Fathers before the Law, fo far prevailed, " that without any Books and Writings, he " communicated himfelf unto them by fa- **" miliar and friendly converling with them, " and made them receive and underftand ** his Laws. Their inward Conceptions and " Intelleduals being, as St. Bafil exprefles it, '* as it were figured and charaSlered by his '* Spirit, fo that they could not but fee, con- ** fent unto, and confefs the Truth of them. '* This Way of God's manifefting his Will, " befides many other gracious Privileges a- " hove that which in After-Ages came in " the Place of it, had this added, that it '' brought with it unto the Man, to whom *' it was made, a Prefervation againft all ** Doubt and Hefitation j both a full Aflu- «' ranee who the Author was, and how far ** his 144 "^ke Word of God Sermon ** his Intent and Meanins; reached. We vir ^^..^J^, *' that are their Offspring, ought, as St. Chry- ^^ foftome fays, fo to have demeaned ourfelves, " that it might have been with us, as it was " with them, that we might have had no ** Need of Writing — no other Teacher but " the Spirit — no other Books but our Hearts '* — no other Means to be taught theThings " of God, but the Internal and fweeter Doc- *' trine of Divine Infpiration, whereby with- '' out the Sounds of Words, and without " the Elements of Letters, Truth fpeaks *^ the more fweetly, as it fpeaks the more " fecretly -f-. When the unhappy Pofterity ** were degenerated from the antient Purity " of their Fore-fathers ; and when God him- ** felf refufed to fpeak unto our Hearts, " he then began to put his Laws in Writ- " ing :" Or rather, when Men negleded to look inward, and attend to this Internal Voice and Word of God: For God fiill fpeaks to every Man, if Men would but hear and attend. The Laws of all Nations fuppofe this — the Juftice of every Judicial Sentence depends t Nifi Infpirationis divinae internam fuaviotemque Doc trinam ubi line fonis Sermonum et fine Eleraentis Literarum eo dulcius quo fecretius Veritas loquitur. L, 3. Epift, 106. VII. the yOung Man's Guide. 14^ depends upon it, and the Prophets of Old, Sermon our Saviour, and his Apoftles all aflert it •— all agreeing in this, God hath Jhewed thee, O Man J what h Good, and what the Lord thy God requireth oj thee — affuring us, that the Meek God will guide in Judgment, the Meek he will teach his Way — to the Pure he will Jhew himfelf pure — yea, blejj'ed are the Pure in Heart, J or they /hall fee God^, and the Path oftbejujl is as the fhining Lights which Jlnneth more and more unto the perfeB Day. I HAVE dwelt the longer upon this firft and Original Senfe of the Word of God, in- tended in my Text, in as much as fince we have the Word of God committed to Writing, this former is too little thought on ; and though God is continually fpeaking to us, yet this Word of God is fcarce in all our Thoughts. We hear the Sound thereof but confider not whence it cometb, or fure we durft not difobey its Voice. I NOW proceed to confider, the Word of God that has been preached and puhlifhed to the World ; and is fince written for our Ad- monition, upon whom the Ends of the Ages are come. What I am now intending, is thus fummed up in the Introduction of the Epi- L m ^6 The Ward of God ftle tQ the Hebrews, God, who at fatidry Times, and in divers Manners, /pake in Time pafl to the Fathers by the Frophets, hath in tbefe laft Daysfpoken unto us by his Son. And the next Chapter begius, Therefore we ought to give the more earneji Heed to the Things^ which we have heard, left, at any Time we JJjould let them flip j for if th^ Word fpolien by Angels, or Meffengers, wasfledfafl, and every Tranf greffion and Difobedience, received a juft Re~ compence of Reward, How foall we efcape, if we negleSi fo great Salvation, which at the fir ft began to be fpoken by the Lord, and was confirmed unto us by them that heard him : God alfo bearing them Wituefs, both with Signs and JFonders, and divers Miracles, and Gifts of the Holy Gboft, according to his own Will^ St, John with a peculiar Emphafis expreffes johrii. 14, the fame Thought thus, Jnd the Word was made Flefi, a?2d dwelt among us, and we be^ held his Glory, the Glory as of the Only Be- gotten, or of the beft Beloved, of the Father, full of Grace and Truth. — And of his Ful- 7iefs, have all we received, and Grace for Grace. Na Man hath feen God at any Time ; the Only Begotten Son, which is in the Bofom of the Father, he hath declared him* The Word of i6, 18. the young Mans Guide ^ 147 of God was made Flep, and God fpake to Sermon Men, by his Beloved Son, who taught the ,^^^,^^1^ Way of God fully and perfedlly ^ fo that now we are complete in himy having a per- fed Rule and Diredory refpeding the whole Will of God. This Word of God is now written by the Difciples of Jefus^ that we j^jj^ ^xi may believe that Jefus is the anointed Son of %^' Godi and that believing we may have Life through his Name, Do you afk. How we may know this. That the Dodrine of Jefus and his Apoftles, or of the Prophets of Old, is the Word of God^ as it now ftands written in our Bible ? I anfwer, that though I have not Time to enter upon other Arguments, and particu- larly thofe which atteft the fpecial Miflion of Chrift, we have One now before us a- bundantly fufficient to give full Satisfadlion. A Proof, that lies open to all, and which Young Minds may fee and comprehend. If the Defenders of our Holy Religion would fix their Foot, and ftand here ; and lay out their Time and Thoughts in fcarching the Scriptures, and illuftrating them to this ufe- ful Purpofe, they would not only promote the beft Intereft of well-difpofed Believers j L 2 but 148 The Word of God Sermon but they would put to Siktice the Ignorance J^^^ of Foolifi Men, It is the Defenders of the written Word of God, not knowing, or not confidering its Nature and Defign, that have raifed up and multiplied the Number of its Opponents, and furnifhed them with their Objedions j but what God and Chrift have joined together, let no Man put afunder. The Word of God, whether Written or Preached, as a Rule of Life and Condu(5t, intended to teach us to cleanfe our Way, and make us Wife to Salvation, is Self-evident, — . It (hines with its own Native Light, and is, or may be known by every Man, who will compare it with the Law of God in his own Mind, and the Word of God ijoithin him. If any Man fpeak, let him fpeak, as this Internal Oracle of God ; if he fpeak not ac- cording to this, he has no Light in him. Think not that I am here fetting up H«- man Reajon above Revelation, or as the 7efi of it. No. I know the Ignorance and Va- nity of Human Wrangling, which generally paffes for Reajoning. But what 1 propofe is the Word and Secret Voice of God with- Ij2 us. — Not Enthufiaftick Fancy, nor any private Imagination J but that Word of God, which the young Mans Guide, which is common to Man — common to All^ as before defcribed. We Chriftians, are bid to try or prove All T^hingSy and hold to that which is Good — We are bid to try the Spirits^ whether they be oj God. Now if we bring them to the Teft of Confcience, of Moral Senfe, and of the If^'ord of God with- in uSj telling us uniformly and conftantly, this is Right, and that Wrong ; by this Means we may affuredly know, whether the Rules of Condudl laid down in any Writing, are agreeable to, and how far they are agreeable to the Will of God^ concerning us, or not. No Impofture can ftand this Teft : But it is the Glory of our Holy Religion, and of the Author andFinifher of our Faith, that he fiibmitted his Dodrine to this Teft ; and as he did it, let us do fo ftill — it will ftand this Teft, and eftablifti itfelf on this Bottom, com- mending iifelf to every Man's Confcience in the Sight of God ; but we weaken its Credit, if we decline this Trial. It is obfervable, that a great Part of our Saviour's Inftruftions was delivered in Para- bles, and in Proverbial Aliufive and Figu- rative Phrafes and Comparifons. Now what can interpret and perceive the Meaning and Jntent of thefe, but the Light and Word of L 3 God X50 The Word of God Sermon God within us ? If we attend to this, his Iili- t^..,^^^ ftrudions will appear plain and familiar ; but without it. How can we underfiand All Parablest or even any One of them. With- out this, ^y Hearing we fiall hear, but not Matt.xiii. underfiand ■■, and feeing we Jl:all fee^ but not '^■~* * percei've — Bat blejjed are your Eyes when they Jeey and your Ears when they hear. Tea, and Luke xii. why eveti of yourfehsi judge ye not^ what is ^^' right ? To omit a thoufand other f llufti-ati- ons and Proofs, allow me to fet before you two or three Paflages of our Divine Teach- er, v/herein he appeals to the fame Evidence as Proof, that what he taught in Perfon, was the fFord of God, that I am now ap- pealing to as Proof, that the Written Aq- count we now have of his Dodrlne, is the John V. Word of God. He fays, If I bear Witnefs of 3'"~39* myfelfy ray Witnefs is not /r^^ — (were this all, I fliould deferve no Credit or Regard) Nor' do I receive Teftinwny from Man, (and reft my Credentials here) But I have a greater Witnefs, than that of John, or of any Man, For the Works which the Father hath given me to perfeB, the fanie Works that I do, bear Witnefs of me, that the Father hath ferit me. And the Father himfelf which hath fent me^ hath the young Man's Guide, 15I hath hrn V/itnefi of me. But ye have nei^ Sermon tber heard his Voice at any Time, norjeen his .__' , . Shape -^ and ye have not his Word abiding in you f J or whom he hath fent^ him ye believe not. He adds, Search the Scriptures^ thofe Writings of your Law-giver and Prophets, in them you think^ that you have the Way to Eterndl Life ; now fearCh them, and you will find them likewife to be my Witneffes ^ as I preach the fame Doctrine thefein con- tained, and that in the greateft Pufity and Perfedlion. From tliis Arg-tirtifent, any pure, pious, and well-difpofed Mind, upbh read- ing the Written Dodrine of Chrirt, may know it to be ihc Word of Gody by comparing- it \vith the Word and Law of God in his own Heart and Mind. Here is the Force of that Expreffion, I am the good Shepherd y and know rny Sheep y and am known o^f mine. -^ My Sheep John xiv. hear my Voice ^ and 1 kimw them^ and they folhw me — But others believe not becaufe they are not of my Sheep, not having the Word of God the Father abiding in them. This ex- plains John vi. '37—- 45. All that the Father hath given me^ fiall come to me^ and he that Cometh to me, 1 will in no wife caji out. — ^ Murmur not among yourfelves j no Man can L 4 come ii5? The Word of God JsRMON come to me, except the Father which hath ftnt ^...^j^ me draw him. — As if he had faid, '* There *' is Nothing in me, nor in my Dodrine, *' to induce any Man to follow me, unlefs '* his own well-difpofed Mind, and the Word *^ of God within him, tell him that my ** Words.^re the Word of God,'* Accordingly he adds Ver. 45. It is written in the Pro- phets , and they fiall be all taught of God : Every Man therefore, that hath heard and learned of the Father, cometh unto Me, Read and compare Heb. viii. 8^-u. Mv Mind is full of the Argument and Illuftration before us, fliewing, that we car- ry in our Breads the fuUeft Witnefs, even the Word and Teftimony of the God and Father of All, that the Religion of Jefus is tl^e Word of God, to which we fliall do well tq fake Heed, as to the mo ft fure Word of Prophecy, as unto a Light that fhineth in a dark Place, until the Day dawn, and the Day-Star arife in pur Hearts. God never left hinifelf without Witnefs — He is the Father of Lights, without Variablenefs, or Shadow of turning — : The true Light which lighteth every Man, that cometh into the World. But here was the Sin and Wretchr ednefs VII. iraiah xxxr. 8. the you77g Man's Guide. 1 53 ednefs of mod Men, and is fo ftill, Tbey Sbrmoh loved Darknefs rather than Light — their Eyes they hadclo/ed', and when this is the Cafe, the Light Jhineth in Darknefs^ and the Darknefs comprehendcth it not. The Son of God came to of en Mens Eyes, to turn them from Darknefs to Lights to awake, them to attend to the Word of God, and the Reli- gion of Man. Open your Eyes and behold the Way taught by Jefus is the good old Way : Abraham faw it, yea, it was before Abrahams Time, It is an Highway, the Way of Holinefsy the Unclean cannot pafs over it^ but way-faring Men, though Foolsy /hall not err therein. The Sum of my Argument is this ; fearch the Scriptures, compare the Written Word with the Word of God within, and if they appear to be One and the Same, then receive it, not as the Word of Man, but as it is in* deed the Word of God, which is able to fave your Souls, How is our Apoftle charmed with this Thought, when obferving how the Jews in reading the Ritual Law, unable to find any Word of God, any Counter-part or Original, within themfelves, anfwering to thefe beggarly Elemenf^^ or to the Traditions of 154 Tee Word of God Sermon of their Elders, he fays, Even unto this Day i.^.....^^^ when Mofes is read, a Vail is upon their Hearts z Cor. iii. ^^^ ^^^^ f^gy fif^^ fQ fjjg Lord, and attend 15* &C. "^ to the true Word of God, the Vail will be taken away. Then we all with open Face, beholding as in a Glafi the Glory cf the Lord, are changed into- the fame Image, from Glory to Glory by the Spirit of the Lord. He goes on, Therefore feeing we have this Miniflry, as we have received fo merciful a Difpenfafi^ on, we faint not 5 but have renounced the hid- den Things cf T)ifhonefly, not walking in Craf- - tinefs^ nor handling the Word of God de- ceitfully, but by Manifefiation of the Truth, commending ourf elves to every Man's Confci- ence, in the Sight of God. -^ But if cur Gof- pel is hid, it is hid to them that are lofl. In whom, feme Gad of this World hath blinded the Minds of them which believe not^ left the Light of the glorious Gofpel of Chrijl fjjould fhine unto them. For we preach not ourfelveSy but Chrijl Jefus the Lord, and Ourfelves your Servants y for Jefus Sake* Far God who commanded the Light to fldine out of Darknefs^ hath fhined into our Hearts, to give us the' Light of the Knowledge of the Glory of God in the Face of Jefus Chrifl, But we have this VII. the young. Afaffs Guide, 1 55 thii Treafure in Earthen Veffeh, that the Ex- Sermom cellency tf the Power may be of God, and not of Us. We may fee upon the whole, Why the common People could underftand and feel our Saviour's Preaching, and whence its Authority upon their Minds arofe. I SHALL now conclude with a particular Addrefs to Young Perfons. I have, my Young Friends, been fetting before you a Rule of Condudt, how to efcap© the Pollutions of the World, and cleanfe your Way — and how to lay a Foundation for paffing through the whole of thi: Life and World, with a Pure Heart, an undefiled Confcience, an un- blemifhed Charader ; and for being at laft prefented faultlefs before the Prefence of God*s Glory, with exceeding Joy. U yoii would cleanfe your Way^ you muft take. Heed thereto according to God's Word. This the IVord of God in your Hearts, and this the Written Word of Gody which is fet before your Eyes, jointly teach. I have no Doubt^ and 1 imagine you have none, of the Redti- tude and Sufficiency of thefe Means, and of this Method, to fecure the defircd End. My only Fear is, left any of you fiiould go away, and count yourfelves unconcerned a- bout VII. 156 The Word of God Sermon bout fo great and fo defirable an Happlnefs ; and put from you the Word of God, Let not this be done through a miftaken Apprcr henfion, as if the Choice and Courfe of Life now prefcribed, would deprive you of the true Pleafures of Youth. No — my Young Friends, this will deliver you from thofc youthful Lufts and Follies, which drown fo many in Ruin and Perdition ; but not de- prive you of ONE fincere and true Pleafure. All thefe may be enjoyed in Conjandion with Virtue and Piety, pure and unmixed. Wifdom's Ways are Ways of Pleafantnefs^ and all her Paths are Paths of Peace, 'There is no Peace J faith my God, nor any true Plea- fure to the Wicked: But great Peace ^ and Manly Pleafure, have all they that love God^s Law^ and nothing can offend them. Forbid- den Pleafures are no Pleafures j they are mixed with Gall and Wormwood. There is no Pleafure in Nature peculiar to Sin ; none, but what may be enjoyed, and that in the higheft Perfedlion, with Innocence and Virtue. A virtuous and pious Youth will yield the moft fincere Pleafure and Sa- tisfaction upon Review, through the whole Remainder of Life 5 yea, a§ long as the Soul is the young Man's Guide, 157 b capable of looking back to its Original, Sermon through the diftant Ages of Eternity. And t— v— think, what pleafing Satisfaction at prefent to feel and know, that your Hearts and Ways are right with God — that your Innocence is ftill fafe — that every Month and every Year ftrengthens your Virtue, confirms your Refolutions, and encreafes your Joy. — To think, that like your Young Saviour, you grow in Wifdom as in Stature, and in Fa- vour with Gfld and Man, When you feel the early Workings of Faith, Hope, and Joy in God, O with what unutterable Ex- tafy muft your Hearts lift up themfelves to him, and fay. Hitherto the Lord hath helped me, — And knowing at the fame Time, that you are the Joy of your Parents, the De- light of your Friends, and the Admiration and Hope of the Riling Age — What Plea- fure ! What Satisfaction is this ? Look forward and behold j A few, a very few Years will advance you to Manhood, and fetde you out of the Reach of thofe Strug- gles and Temptations, which attend the Voy- age of Touth, And what, cannot you watch one Hour ? O, watch and pray, that you enter not into Temptation, Do this, and you will foon rhemrdofGod foon reach the glorious Liberty of the Chil- dren of God. Do this, and you will efcape the Worft of all Evils, and be incapable of ever feeling the bitter Anguifh, and con- founding Shame of a guilty Confeience — • Jefus will look down upon you, and love you. You will hear your Heavenly Father lay to you. Son, thou art ever with me, ajid all that I have is thine. To this End, take Heed to your Ways ac- cording to God*s IFord. Be Heedful, be Pru- dent, be Circumfped ; and take your Mea- fures and Diredtions from the IFord of God, Attend to the Foice and PFord of God within you, ^ench not his Holy Spirit. Dread the Thought of refifting God. Hearken con- ftantly to that friendly and fecret Voice of his, which follows you, and fays, This ii the Way, walk in it. Trufi in the Lord with all thy Heart, and lean not to thine own Un- der/landing : In all thy Ways acknowledge him, and he Jhall diredl thy Paths. Be not wife in thine own Eyes ; fear the Lord, and depart from Evil, Again, attend ferioufly to the Reading and Preaching of the Word of God. Read and ftudy the Bilfle, not as trifling Criticks, but theyGung Maris Guide, t§g but as ferious Chriftians. Select and trea- Sermon fure up the Rules and Principles of Prudence, ^.^J,^ Virtue, and Piety, therein contained. The Word of God abounds with them. You will find it a Fund of Divine Knowledge. Our Bible, and particularly, our Chrtftian New ^eftament, is the beft Edition of that Word of God, which is written in our Hearts. I fpeak the Sentiments of my Soul, after read- ing it fo often^ and after reading fo many other Books. If I knew of a better Book, or of any to be compared with it, I would recommend it ; but in Truth I do not. Be- fides, it abounds with peculiar exceedi?2g great and precious Promifes, and juftly comes upon the Mind with a Divine Authority and Pow- er, not as the Word of Man^ but as the Word 9fGod. Read it. Jrequently — meditate upon it — it will awaken prudent and wifeThoughts, which otherwife had never arifen in the Mind ; but when awakened, will be con- firmed by the Word of God within you. Finally, my Young Brethren, Bejirong Eph. vi. in the Lord, and in the Power of his Might, Put on the whole Armour of God, that ye may be able to (land — and having done all to jland\ Stand therefore y having your l,oyns girt about with 10— 18» i6o HeWordoJGod Sermon with Truth, and having on the Breafi-Plate ^^^ of Righteoufnefsy and your Feet fiod with the Preparation of the Gofpel of Peace — over all, taking the Shield of Faith^ and the Hehhet of Salvation^ and the Sword of the Spirit y which is the Word of God. — Praying always with all Prayer and Supplication in the Spi- rit, and watching thereunto with all Perfe^ verance. I Their. V. And now may the very God of Peace fane- *3» *4' fify you wholly, and 1 pray God, that your whole Spirit, and Soul, and Body, be preferv^ ed blamelefs unto the coming of our Lord Jefus Chri/l. Do your Part, and then know af- furedly, Jaithful is he that calleth you, who . alfo will do it. j^ND now. Brethren, I commend you to God, and to the Word of his Grace, which is able to build you up, and to give you an Inhe- ritance among all them which are fandiified. HOW e he young Man's Guide, 26X HO W (hall the Young fecure their Hearts, And guard their Lives from Sin ? Thy Word the choiceft Rules imparts. To keep the Confcience clean. When once it enters to the Mind, It fpreads fuch Light abroad, The meaneft Souls Inftrudlions find. And raife their Thoughts to God. *Tis like the Sun, an heav'niy Light, That guides us all the Day ; And through the Dangers of the Night, A Lamp to lead our Way. Thy Word is everlafting Truth ; How pure is ev'ry Page ! That holy Book (hall guide our Youth, And well fupport our Age. M SER. i-tja S E R fil O N VIll Creation, or our Obligations to God our Maker. Psalm Ixxi. 5, 6. For thou art my Hope, O Lord God. — Tbou art my Trujl Jrom my Touth —-By thee have I been h^din tip frofn the Womb — ^ki art he Waftook me out of my Mothers Bowels — My Praife flmll be continually of thee. Sermon )r^^)^lS( H AT Hvmn of Divine Praife, VllI "c^ "Wi »'—'/---' § T §! which does the greateft Honour )SC )SC to our Engliih Language, is a li«.)9C)GC)eCjfi( Verfion of this Pfalm. Our Poet appears to have been ftruck with the Senti- ments contained in it, and to have indulged to Meditation, *till he catched the Fire, and then wrote undgf the Influence of the fame Spirit, Creation^ or our Obligations^ &c. Spirit, that firft infpired the Hebrew Au- thor. As I intend to conclude my two Dif- . courfes on this Subject, wi^h the Hymn it- felf, fo I (hall introduce^ tfiis with Part of the Author's own Preface. " There is hot, *' as he obferves, a more pleafing Exercife '* of the Mind, than Gratitude, It is ac- *' companied with fuch an inward Satisfac- *' tion, that the Duty is fufiiciently reward- " ed by the Performance. It is not like the ** Pradice of many other Virtues, diffi- ** cult and painful, but attended with (d ** much Pleafure, that were there no pofi- '^ live Command, that enjoined it, nor any *' Recompcnce laid up for it hereafter, a ge- ** nerous Mind would indulge to it, for the " natural Gratification that accompanies it. " If Gratitude is due from Man to Man, " How much more from Man to his Ma- " ker ? The Supreme Being does not only ** confer upon us thofe Bounties which pro- " ceed more immediately from his Hand^i ** but even thofe Benefits which are convey- ** ed to us by others. Every Bleffing we " enjoy, by what Means foever it may be de- ** rived upon us, is the Gift of him who is M 2 " thg 1 64 Creation, or our Obligations JERMON '« the great Author of Good, and Father of ^.^^^ '' Mercies. *' If Gratitude, when exerted towards *' one another, naturally produces a very " pleafing Senfation in the Mind of a grate- '' ful Man ; it exalts the Soul into Rapture, '' when it is employed on this great Objedt ** of Gratitude — on this Beneficent Being, " who has given us every Thing we already " poflefs, and from whom we exped every ** Thing we yet hope for. " The Jews, who before the Times of *' Chriftianity had the Knowledge of the " True God, have fet the Chriftian World '' an Example, how they ought to employ ** the Divine Talent of Poetry. As that Na- ** tion produced Men of great Genius, with- ** out confidering them as infpired Writers, *' they have tranfmitted to us many Hymns ^* and Divine Odes, which excel thofe that " are delivered down to us, by the Ancient ** Greeks and Romans^ in the Poetry, as " much as in the Subjeft to which it was '' confecrated. This I think might eafily be ** fiiewn, if there were Occafion for it." We have many and various Inftances in this Book, or Colledion of Pfalms, but none Ujc.t to God our Maker. that exceeds it, or affords better Afliftance and greater Pleafure to a devout Mind, than the P/alm before us. Antiquity informs us, that either it was compofed in Babylon^ as a Com- fort to the Jews in their Captivity, or rather fingled out for their Ufe in that difconfolate State. It now ftands in our Verfion with- out a Title j but the Contents make it highly probable, and the Commentators feem to confirm it, that as Grotius expreffes it, the preceding Pfalm has ufurped its Title, A Pfalm of David to bring to Remembrance, Read it through, and you will find, it is one of the nobleft Compofitions of this Kind. It difcovers itfelf to be the Product of a calm, ferious, and pious Mind, retired into itfelf — big with Thoughts and Meditations upon God — and infpired with pious Gratitude, refulting from a View of the whole Series of Divine Goodnefs, which had attended the Author, from the firft Moment of his coming into Life, to that Day. The Pfalm id was now old and gray-head- ed\his Strength failed him 't he was furrounded with Enemies, viho fpoke againft him, took Counfel together, and lay in wait for his Life, At this advanced Age, and under thefe Cir- M 3 cumftances. Creation^ or our Obligatiens cumftances, he renews his Strength, and takes fredi Encouragement, from this Re- view of God's former Mercies. — In thee, O Lord, do 1 put my Trujl, for thou art, or rather, thou haft been, my Hope, Lord God, thou hafi been my Truji from my Touth, By thee have I been holden up from the Womb j thou art he that took me out of my Mother's Bowels — my Praife Jhall be continually of thee. It follows, I am as a Wonder unto many, but' thou art my ftrong Refuge, Let my Mouth be filled with thy Fraife, and with thy Honour all the Day. Caft me not off in the, time of Old- Age ; forfake me not, when my Strength faileth. I will hope continually, and will yet praife thee more and more. My Mouth Jhall fiew forth thy Righteoufnefs and thy Salvation all the Day ; for I know not the Numbers thereof. — O God, thou haji taught me from my Touth j and hitherto have I declared thy wondrous Works : Now alfo, when I am Old and gray-headed, O God, forlake me not j a»- til I have (hewed thy Srtengtb to this Genera^ tion, and thy Power to every one^ that is to come. You will here obferve the Workings of a pious and devout Mind y one whil-e looking back^ to God our Maker. 1 67 hack, and tracing the whole Series of former Sermom Mercies up to their firft: Original, and to ,_ ' their Author, God. — Then looking around upon its prefent Situation, and furrounding Circumftances — and from thence looking forward into Futurity ; and in the lively Ex- ercife of Faith, Hope, and Confidence in God, breaking forth into Adoration, Prayer, and Praile. The two Verfes which I have chofe for my prefent Subjedt, confine our Thoughts to the FIRST of thele Views ; where the Pfalmid is looking back to the Time of his Birth, calling to Remembrance, and grate- fully acknowledging the Care which God had took of him, from the Moment, when he firft entered into Being, to the Time when he compofed this Pfalm ; ^hou haft been my Hope, Lord Gfid-:- fhou hafi been tny Truji from my Touth — by thee have 1 been holden up from, the Womb, thou art he that took me out of my, Mother's Bowels, Some perhaps can fee little in this Subject, or in the Works of Creation, and Common Providence, that dpferves fuch Notice, or that has a Tendency to awaken fuch pious M 4 Gratitude, VIII. 1 68 Creation J or our Obligations Sermon Gratitude and Devotion, or to lay a Foun- , dation for fuch Hope and Truft in God. In my farther Difcourle therefore from this Paflage, I. I SHALL endeavour to remove fuch un- worthy Sentiments of God, and his^ Providence j and then proceed, II. To a more particular Confideration of our Obligations to God, for the Ori- ginal Gift of Being, and for the fub- fequent Care he has took of us, from the Begining of our Natural Lives to this Day. Some may be ready to afk, " What was ** there in my Conception and Birth j or what ** in the Time of helplefs Infancy, worth call- *' ing to Remembrance in this pious and de- ** vout Manner ?" I anfwer, if any of you have never confidered this, it is high Time you fhould. The Preacher dircds. Remember NOW thy Creator in the Days of thy Touth : And certainly, we fhould not forget him, when we are old ; nor indeed, in any Part of Life. This is not lefs, but more tb^ Duty of the Man^ than of the Touth^ or Child, This VIII. th God our Maker. 16*9 This will fully appear afterwards ; at prefent Sermou 1 only remark, that the Pfalmift appears to have made this the Subjedt of his jrequent Thoughts, and pious Meditations. My Text is not the only PafTage to this Purpofe. You have the fame Thought in Ffalm xxii. 9, 10. Thou art he, that took me out of the Womb ; tkou didft make me hope, when I was upon my Mother s Breajis, I was cafi upon thee jrom the Womb, thou art my God, from my Mo- ther s Belly, Thus again, FJalm cxxxix. 13 — 18. T^hou haft pojjefjed my Reins-, thou haft covered me in my Mother's Womb. I will praife thee, for I am fearfully and wonder^ fully made j marvellous are thy Works, and that my Soul knoweth right well. My Sub^ fiance was not hid from thee^ when I was tnade in fecret, and curioufly wrought in the loweji Parts of the Earth. (As much in fecret, and out of the Reach of all-created Sight and Aid, as if I had been formed in the Center of the Earth) Thi7te Eyes did fee nfy Sub (lance, and in thy Book all my Members were written, which in Continuance were fa- Jhioned, when as yet there was none of them* How precious alfo are thy Thoughts unto me, O Godj bow great is the Sum of them ? If 1 fmld viiirv L^ Creation^ or aur Obligaiiom Sermom^ JJoould count themy they are more in Number than the Sand : When I awake ^ 1 am (iill with thee. And to ftir up others to the like Me- ditations, he fays. Know ye ^ that the Lord Ije is God, it is he that made us, and not we our- felves, we are his People, and the Sheep of his Failure. Let us learn then to make a con- tinued Pradice of calling to Remembrance the Original Grant of Being, together with the early and c.>n{lant Care, which our Cre- ator has took of us from the very Begining, and through the wi\ple of Life. And here let it not be faid or thought, that th.efe Things are old and pall ; and there- ^re unworthy of our prefent Notice. This my Friends, would be cancelling all the Ob- ligations of Friend(hip, and Gratitude. To prevent this, the Pfalm before us was com- pofed, A Pfalm to call to Remembrance j and to dire(5t and aflift us in this Duty. Mer- cies do not ceafe to be Mercies j nor do Ads of Kindnefs and Friendihip lofe their Nature or Obligation with Age. Yea, it is the chief Part of Gratitude, to commemorate pajl Gifts and Benefits ; efpecially, if we have not been able to make an adequate Return fince ; this we never did, nor ever can make to God for to God our Maker. for the Blefiings of Creation and Providence. We miift thefefore for ever remain bound to remember, and renew our Acknowledg- ments for all bis former Mercies — This is both ou-r Duty and our Happinefs. And, as . . we were infenlible of God's Goodnefs, when he firft brought us into Being, and incapa- ble of returning to him fo much as one grate- ful Thought or Affedion, it remains for us to do it, now we are capable. Besides, it is the Property of a little, a narrow, and thoughtle-fs Mind, to be affefted with nothing, but prefent Benefits. Had we none but thefi to feaft upon, we (hould be fed like the pooreft and moll indigent of our Fellow-Creatures, from Hand to Mouth — or rather, like irrational Brutes, which have no Senfe of any Thing, but prefent En- joyments ; being infenlible both of paft and future Happinefs : Though indeed fome of them feem to have more Gratitude, and Senfe of Obligation, to the Hand that feeds and provides for them, than ungrateful Men have to their earthly Friends, or to their God. Hear^ O Heavens, and give Ear, O Ifai.i.2,3, Earthy Jor the Lord hath fpoken ; I have nou-- rijked and brought up Children^ and they have rebelled 1/2 Creation, or our Obligations Se R M ON rebelled ag-ainfl me. The Ox kno-mth his Owner. vin s„„...^^ and the Afs his Mafier's Crib : But Ifrael dotb not know, my People doth not confider^ Ttiis ftupid Ingratitude, is both the Sin and Mi- fery of Man. To live unmindful of God's Former Mercies, and forget all his Benefits, is to rob ourfelves of our chief Treafurej or rather to fquander away all our Income, as faft as we receive it. On the other Hand, to take due Notice of God's Mercies, to treafure them up in our Minds, and make a Pradice of calling to Remembrance his Loving Kindnefs of Old, and flirring up all that is within us to blefs his Name j — This — This, my Friends, is tHc Way, the only Way, to grow rich towards God ; rich in true, fpiritual. Divine Happi- nefs. Paft Mercies, yield a prefent, a frefh, and moft grateful Senfation, when thus re- colleded by a grateful Mind j and the Hap- pinefs ariling upon this Review, far exceeds what attended the ^r/i Enjoyment. The Former was pleafing to the bodily Senfes ; the Second is pleafing to the Mind ; and whilft the Heart glows with pious Gratitude, it conceives the raofl: lively Hope and Joy in God. V Besides. to God our Maker, Besides, the Remembrance olpaft Mer- cies, fweetens the ReliQi of our prefent En- joyments. And, when Sorrows and Afflic- tions come upon us — when the evil Days come, and the Years draw nigh, that have no Pleafure in them — when Old-Age is come, and the Outward Man decays, Day by Day ; if we have not taught and inured ourfelves to feaft upon former Mercies, what is to be done for us ? How fliall we be left deftitute of all Support, and of all Comfort ! Not fo, the pious and grateful Mind, that has learned to look back, and has treafured up in itfelf a due Scnfe and Remembrance of "Former Mercies. Such a Soul can looky^T- ward with Hope and Confidence in the fame God, his old and beft Friend, and Heavenly Father. We have an Inftance of this in the Pfalmift J and Evidence of it in the Com- pofure before us. ' Again, let us not think diminutively of the Bleflings of Creation and Providence, be- caufe thefe are common BleJJings ; beftowed upon Others, as well as Ourjehes-, and grant- ed to them, and us, in a conftant, Uniform, and regular Manner ; as our Natures require, and our Wants call for them. It is not any peculiar Creaim, or mr Obligations peculiar, fpecial, or extraordinary Mercies of his awn, that the Pfah«ift is here calling to Remembrance ; but luch as God kindly and gracioufly affords to every Msin, — By thee have I been holden vp from the V/omb ; thou iirt he that took me out of my Mothers Bow- els. Now, this is nothing but what is <:om- mon to Man. God has done the fame for you, and me, and every one of us. *' O my *' Soul, thou art bound to acknowledge this «< with the fame Spirit of pious Gratitude and *^ Devotion 1" But fure neither T^hefe^ nor any of God's Gifts and Mercies are the lefs valuable, be- caufe they are common and conjlant : — Cer- tainly the contrary. None, but the mean- eft, the moft contraded, or the moft envi- ous, and felfifh Soul, can think otherwife. Is it not lawful for God to do what he will with his own ? Or is thine Eye evil, becaufe bis is good^ If fo, thou art a moft unworthy Member of Human Society, and unworthy of a Being in God's Creation. The real and intrinfick Worth of every Gift and Benefit arifes, not from its Rarity, but its life and Nece£ity. The Value of Food and Raiment depends, not upon its Scarcity to God our Maker, 4^ j Scarcity and High-Pricey but upon its Adapt- SBiiMott cdnefs to the Health and Welfare of the Bo- ,,^-y^ dy. None but a Fop, or a Fool can chink otherwife. The Sun is not a lefs, but a far greater Bleffing, becaufe it rifes regularly e- very Morning, and is made to know the Time of its Return j nor, becaufe it rifes up- on the Evil and upon the Good, and all in common enjoy the Benefit of its Light and -Heat. Nor is the Air lefs pure, becaufe o- thers breath in it. Accordingly, Life, and Being, and the common Care and Protection of Divine Providence, are not lefs^ but far greater and more adorable Bleffings, becaufe fo many others enjoy them in common with ourfelves. God is good to all, and his tender Mercies are over all his Works. He giveth to all. Life, and Breath, and all Things, Look around, and behold. His Hand has made all thefe Things. He holds every Soul in Life, -and his Vijitation preferves every Spirit. All Greatures wait upon him, and he giveth them their Food in due Secf i j he openeth his Hand, and they are fatisfied -^ith Good. Yea, fuch ishis'difinterefted Goodnefs, and diffufive Benevolence, that thofe Gifts and Bleffings, that are the mod necefary, are granted in common 176 Creation, cr our Obligations Sermon common to ALL ; and that in fuch rich A- i_ , -^-'._- bundance, that they cannot be engrofled, monopolized, or exhaufted. Farther, The Gifts and Bleffings re- ferred to in my Text, are what the World calls Natural 'j but let us not overlook, or undervalue them on that Account. I mean they are fuch Gifts as conftitute our Nature and EJfence, and are abfolutely neceflary to our Prefervation and Support : Such as the Original Grant of Life and Being ; together with all our perfonal Powers and Capacities, both of Mind and Body, and all the necef- fary Supports of Life. Our Natural Powers are the firjl Gifts of God to Man, and fun- damental to all the reft. Whatever in us is natural, is the Gift and Work of God -— the God of Nature j for what have we that we have not received ? He made us, and not we ourfelves ; his Hand formed and faflmned us altogether. Our Nature, and the Grace of God towards us, commenced together j and have been uniformly continued from the firft Moment of our Exiftence, to this Day 3 and therefore it is, that we are now the //v- ing, the living to praife him. To think or fpeak diminutively of our Nature, or of the common VIII. CXXXIX, to God our Maker, 1 77 common Gifts and Care of his Providence, is Sermom to think and fpeak diminutively of the Grace of God, and of God himfelf. U there is any Thing unnatural in us, this is not from God, but fuperinduced, or acquired fince — But whatever is natural^ is from God, and demands our Gratitude and Praife. So thought the Pfalmift, when adoring his Ma- ker, he fays, I wilt praife thee^ for lam fear- Pfalm fully and wonderfully made ; marvellous are thy ^^^ Works, and that my Soul knoweth right well. Thou hafi been my Hope, O Lord God ; thou baft been my Trufl from my Touth, By thee have I been holden up from the Womb ; thou art he that took me out of my Mother's Bowels^ my Praife foall be continually of thee, I HAVE now gone through what I firft propofed, endeavouring to remove unworthy Sentiments from fuch Minds, as can fee lit- tle or nothing in the Works of Creation, and Common Providence, deferving fuch Notice, or exciting to fuch Devotion, as the Pfal- mift difcovers in my Text. I now proceed, II. To a more particular Confideration of our Obligations to God for the Ori» ginalGih of Being — And for the7«^- N fequent jyS Creation, or our Obligations Sermon fequent Care he has took of us, from VJII. . . . ,^^„„.^.^ the Begining of our natural Lives to this Day. And here, First, Let our Thoughts go back to the Original of our Being, that firfi and great Adl of God, in bringing us into Exigence, and giving us a Being ainorigft his Creatures. This is a Bleffing that we have all received ; the firft and Foundation of all our BlefTings. Out of abfolute 'Non-entity, to be brought into Exifience -^ owl of Nothing, to be made Something — What can we fay to this, but admire and adore ! It is the Lord's Doiitg, and it is marvellous in our Sight. To raife the Dead to Life again, is aftonifhing; but not equal to ihc firft Gift of Life and Being. This difcovers the mofi: abfolute Power and Perfedlion of God. Now this is what we have all experienced , the Benefit of it we all enjoy, and the Evidence of it we carry along with us every Moment. There is no Differ- ence here betwixt Man and Man — High and Low — Rich and Poor — Mailer and Servant. Speaking of his Servant, fays Job, Did not he that made me in the Womb make Tod XXXI 11. him ^ And did not onefajhion us in the JVomb ? To VIII. to God our Maker, if(^ To this Origifial Gift, our Thoughts fhould Sermon often be going back ; and as often as they do fo, they lead us to God. This Original Grant fhould never be for- gotten, nor one Day fuffered to pafs with- out a devout Remembrance. To forget thisj is to forget both Ourfelves, and our God — i to forget that we are Creatures — dependent Creatures, whofe Original fprang from No- thing, but the Creating Hand, which con- ftantly holds our Souls in Life, andjrom that God, whofe Vijitation preferves our SpiritSi Sure in the mofl: diftant Ages of Eternity, it will become every happy and celeftial Spirit, frequently to look back to the Original of its Being, and adore its Author. This will far- ther appear to be the firft and great Duty of Man, as we go on. Secondly, To confider the Rank we hold in the Scale and Order of Beings j and the Powers and Capacities of Mind and Body, which our Creator has given us. We are each of us living, rational Spirits ; made in the Likenefs of God — capable of knowingi imitating, enjoying, and holding Commu- nion with him. —-To this End we are en- dowed with Reafon, Underftanding, Judg- N 2 ment. i8o Creation, or our 06 ligations Sermon mcnt, Memory, Moral Senfe, and Freedom ^^^^' of Agency. At prefent, we are clothed up- on with earthly Bodies, of an ereS: Form, with Parts, Limbs, and Senfes, all fearfully and wonderfully made ; adapted to this Part of God's Creation, where we are placed. Tob xxxii. All this is our Birth-Right — There is a Spi- 8- rit in Man^ and the natural Infpiration of the Ch. XXXV. Almighty giveth him Under Jianding — God * ' ' has taught us more than the Beafts of the Field ; and made us wifer than the Fowls of Heaven, — And what infinitely enhances the Value of our Being, above that of Brutes that pe- rifli, is this j our Souls are an immortal Seed*, the Principle and Root of an eternal Exi/i~ encey growing up under the Divine Culture, to unlimited Perfedlion in Wifdom, Holinels, and Happinefs. Such a Prize is put into our Poffeffion, if we have but Hearts to ufe and improve it. Indeed, if we negleB to retain God in our Knowledge — if we negledl the Gifts that are in us — if we debafe our Natures, and proftitute our Powers to Impiety and Wick- ed nefs, we lofe our Souls, and it had been better for us that we had not been born — or that we had been carried from the Womb to the to God our Maker. the Grave, before the Knees prevented us, and the Brea/is that we jhould fuck. Better to have been any Thing in this World, than Men^ unlefs we be Good Men. But this does not diminiOi the Worth of our Natural Be- ings which is capable of it, and intended for growing up to unlimited, and never-ending Felicity. It is true, thefe earthly Bodies will cor- rupt, decay, and die ; the Duft will return Ecclef.xii. to Duft agaiUy but the Spirit will return to '^' God who gave it — and this we know, that if 2 Cor. v. this earthly Houfe of our Tabernacle be dijolv- ** edy we have a Building of God, an Houfe not made with Hands^ eternal in the Heavens. Thirdly, Let us confider the Nature and Form of the prefent World into which we are born, and our Situation in it. This the Pfal- mift frequently makes the Subjedt of his Me- ditations. It would be endlefs to cite the feveral PalTages. I only mention the viiith Pfalm : Where looking around him, he breaks out, Lord, how excellent is thy Name in all the Earth! Who haft fet thy Glory above the Heavens — When 1 confider the Heavens,, the Work of thy Fingers ; the Moon, and Stars, which thou bajl ordained; What is Man that N 3 tboti VIII. 1^2 Creation^ or our Obligations Sermon thou art mindful of him ; and the Son of Man., that thou vi fit eft him ! For thou haft made him a little lower than the Angels^ and hajl crown- ed him with Glqry atid Honour. Tihou made ft him to have Dominion oxer the Works of thy Ha77ds — 'Thou haft put all Things under his Feet — All Sheep and Oxen — yea^ and the Beafts of the Field— ^ The Fowl of the Air, and the Fijh of the Sea, and the Ships that pajs through the Paths of the Sms, — O Lord^ our Lord, How excellent is thy Nafne in all the Earth ! Were a Being from fome diftant Part of God's immenfe Creation, to make a Vifit to this Earth, which God has given to Chil- dren of Men : Or were fome Man Hke the firft Parent of our Race, to be brought into Being, not in a State of Infancy, but with bodily Senfes, and mental Faculties in the perfection of Manhood. — Think, with what Amazement, this Globe with all its Inhabitants, all its Apparatus, and all its fur- rounding Glories muft ftrike him, upon the lirft View. — And when he difcovered the Subferviency of each Part, to the good of the Whole— and attended to the Provifion made for ALL, and efpecially for Man, how would he to God our Maker » 183 he break forth with Adoration and Pralfe : Sermok VJII And would not he fay concerning Man, Truly ■_--^-', the Lines are fallen to him in pleafant Places, he has a goodly Heritage ? Yea, when this fuppofed Being was to depart, is it unnatural to imagine, that he would take his Leave, with a Spirit expreffed in the Language of £- piBeius, which is the true Spirit and Lan- guage of every departing Soul, that has gain- ed a proper Difpofition towards God. " Is *^ it thy Pleafure, that I (hould depart out of ** this great Theatre, I am ready to depart *« at thy Command — and I do it, returning ** thee all poffible Thanks, that thou haft ** admitted me to behold this amazing Spec- " tacle — to behold thy Works, and the Ad- " miniftration of thy Providence, in this Part ** of thy Creation." The Reafon why we are not all thus af- feded and thus pleafed, is this, We came into this World in the State of Infancy ; grew up gradually, and in a Sort infenfibly ; and have now been fo long Spectators, and feeing nothing new u?ider the Sun, we are become unattentive to the Glory of God's Works, and defpife our Birth-Right. Yea, too ma- ny fpeak diminutively, and blafpheme the N 4 Works Creaiioiiy or our Obligations Works of God, which Men behold. And yet They cannot avoid difcovering the fecret Fondnefs they have conceived for this Life and World. Skin for Skin; yea, ail that a Man has, will he give for Lis Life. They are loath to depart, when the Time comes. Such are the Bleffings and Endearments of the prefent State, that with all its Pains, Sorrows, and Imperfedions, we can fcarce thoroughly prevail with ourfelves toexchange it, for any other State in God's Creation ; though a far better is fet before us, prepared from the Foundation of the World, for fuch as (hall be found meet for fpiritual and eter- nal Happinefs. I HAVE not Time to proceed to the other Particulars, which my Text leads us to call to Remembrance, I fhall therefore conclude at prefent with this general Remark j that all thefe THREE, which I have mentioned, are included in this one Thought and refult from it, Thou art he that took me out of my Mother s Bowels — And all three belong to each one of us, and to every Man upon the Face of the Earth. — We are all brought into Lije and Being, by one and the fame Hand — We are all Partakers of the fame common Na^ tiire to God our Maker. 185 ture — We are all of the fame Species — the Sermon fame Rank and Order of Beings — And we ^ , ._ "^ are all brought into the fame World. — All thefe are the Effects of God's fpecial Grace and Favour ; I call them by the Title of fpecial Grace ^ becaufe they are granted to the Human Species, as our peculiar and diftin- guifliing Prerogative above the Brutes. We have all Bodies caft in the fame Mould, and formed by the fame Hand — We have all Souls endowed with the fame Sort of Facul- ties ; and principled with the fame Defires and Affe<^ions — We are all Partakers of Life; and our Lives are equally delirable, and our Souls equally precious to us all. All thefe were enwrapped in our Infant-Na- ture, when God took us out of our Mother* i Bowels, and have unfolded and difcovered themfelves fince. We all enjoy, and are enti- tled to the Benefit of the fame Light — We breath in the fame Air — are fupported by the fame Earth — behold the Glory of the fame World — are preferved in Life by the fame Hand — and are maintained by the Care and Providence of the fame God, who has made of one Bloody all Nations of Men upon the Face AasxvU. oj the Earth. We are all his Offspring ; be- "~ ' in % 1 86 Creation, or our Obligations, &c. Sermon jng the Children of the One God and Father «.^^^ of all, who is above all, and through all, and in you all. It follows upon this, that as God has a RefpeSl to all the Works of his Hands^ and we have the Honour and Happinefs to be of the Number of his Rational Crea- tures J fo we may Siuire ourfelves of his equal Regards, if we do nothing to forfeit them. In all thefe Refpeds, there is no Difference ^ betwixt Man and Man ^ — Rich or Poor — • High or Low — Bond or Free. I'he Poor Prov.xxii. ^nd the Rich meet together, and God is the ~* Maker of them all. They all meet together in the fame World — live under the Care and Condud of the fame God -— and are ca- pable of rifing to aFitnefs for meeting toge- ther again in the fame World ; for God would I Tim. ii. have all Men to be Jdved; and i/t every Na- ^' tion, they that fear him and work Right eoufnefs Afts X. jj.^ii ^11 Ij^ accepted. \i our Hearts are right with God, we may, any, or all of us, adopt my Text, and fay with the Palmift, ^hou art my Hope^ O Lord God, Thou art my "Tru/i from my Touth. By thee have I bee7i hoi den up from the Womb ; Thou art he, that took me out of my Mother s Bowels, my Fraife fl^all be conti- nually of thee, SER- 34' 187 SERMON IX. Providence, or our Obligations to God our Preserver and Be- nefactor. Psalm Ixxi. 5, 6. Tbou art my Hope^ O Lord God, Thou art my Truji from my Touth, By thee have I been holden up Jrom the Womb ; Thou art he\ that took me out of my Mother's Bow- els : My Praife Jhall be continually of thee. FMMM"^ HE Pfalmift is he-e inftruaing, Sermon § T S ^^^ leading us by his Example, ^ --'._/ M )^ to look back to the Original of XMMAjui Q^j. Being, and from thence trace and commemorate the Care and Goodnefs of God, which we have feverally experien- ced from the Begining of our Natural Lives to this Day. In a Former Difcourfe I have, I. En- 1 88 Providence^ or our Obligations Sermon IX. I. Endeavoured to remove fuch unwor- thy Sentiments, as carelefs and per- verfe Minds may have conceived con- cerning God and his common Provi- dence. And then proceeded, II. To a more particular Confideration of our Obligations to God, arifing from the Original Gift of Being - — and the fubfequent Care of his good Pro- vidence, through the Whole of Life. Here I led back your Thoughts and Meditations. Fi RST, to the Original Grant of Being — ihzt Jirji and great A&. of God upon us, when out of Nothing — out of Non-entity ^ he brought us into Being and Exiftence. Secondly, I have confidered the Rank we hold in the Scale and Order of Beings in God's Creation ; and the Powers and Capa- cities both of Mind and Body which our Creator has given us. Thirdly, the Nature and Form of this prefent World, or Part of God's immenfe Creation, into which we are born j and our Situation to God our Preferver and BenefaBor, 1 89 Situation in it. I now go on td put you Sermon upon confidering, ._ ' ^ Fourthly, The conftant Care and good Providence of God, that has been exercifed towards all, and every one of us, from the Begining of our Natural Lives to this Day. Here we may adopt the Language, and ought to adopt the Spirit of the Pfalmift in my Text, Thou haft been my Hope, O Lord God — Thou haft been my Trujlfrom my Touth — By thee have I been holden up Jrom the Womb, Thou art he that took me out of my Mo- thers Bowels J my Praife Jhall be continually of thee. Or as he exprefles the fame Thought, Pfalm xxii. 9, 10. Thou art he that took me out of the Womb — Thou didft make me Hope, when I was upon my Mother's Breafts — Lwas caft upon thee, from the Womb — Thou hafl been my God from my Mother's Belly. This was the Cafe with every one of us. Let us afk ourfelves in the Language of Job^ but with a different Spirit, Why died 1 not from the Womb ? Why did I not give up the Ghofi, when 1 came out of the Belly ? Why did the Knees prevent me ? Or why the Breafts that I Jhould fuck ^ Why was 1 not carried from the Womb to the Grave f The Anfwer is plain — Ail # Providence^ or cur Obligaiioni All this was the Lord's doing, and it is mar- vellous in our Eyes. If it is thought, that this was owing to the Care and Tendernefs of our Parents ; let us think again. Who in- fpired them with thrs Spirit of Parental Af- feBion f Certainly God, their Father, and our Father ; their God, and our God. And let it not be faid, that this Parental Care is owing to the Laws of the State. There have been civilized States, where no fuch Laws were enatSted, but the Prefervation of their Infants was left to the free Will of the Pa- rents, as their Education is now with us^ whether they would at firft take up * their Children, or fuffer them to perifh. Nor was this Want of a Civil Law owing to the Bar- barity of thofe States ; but to the Experi- ence they had, that the God of Nature had made better Provifion, than any pofitive Law could do; and the Event proved it, fince perhaps as few Infants perifhed there by be- ing negleded or expofed, as in our Nation at prefent, where the Murther of an Infant is juftly puniflied with the Death of the un- natural Parent or Murtherer. Nor let this peculiar Parental AfFedtion be afcribed to Cufiom^ fince we fee it is TJni- •verfaly * Tollere Liberos. nn. to God our Preferver and Benefadlor, ' 191 verfal like all the Laws of God and Nature, Sermom prevailing through all the Species of An;- : -,-.^ mals, whofe Offspring ftand in need of fuch Aid. Rven the Sea-MonJiej-s draw out the Breajii they give Suck to their Toung Ones ; as the Prophet obferves, when lamenting the unnatural Temper of fome Parents in his Day. How^ fays he, is the fine Gold become Lam. iv. dim — Think what he intends by this — It is this Parental AffeBion under Confiderati- on, the nobleft Principle in God's Creation — the planting or his own Right-Hand, to which it is owing, that we died not from the Womb. HoijD is the Gold become dim I How is the moji fine Gold changed — Even the Sea- Monflers draw out the Breaft, and give Suck to their Toung Ones : But the Daughter of my People is become cruely like thd Oftrich in the Wildernefs ; whilfl the Tongue of the fucking Child cleaveth to the Roof of its Mouth for Thirft, The Oftrich leaveth her Eggs in the Jobxxxk. Earth, and war met h them in the Duft j for^ getting that the Foot may crufh them, or that the wild Beafi may break them. She is bar^ dened againfl her Toung Ones, as though they were not hers : Becaufe God hath deprived her of Wifiom, neither hath he imparted to her Xlnder- 14—17. IX. 192 Providence^ or our Obllgatiom Sermok Under/landing. The Reafon is this, Provi- fion is made by the God of Nature for the Prefervatlon of their Species, without any Care or Concern in the Old Ones for their Offspring. But where this is wanting, the Natural AfFedtion is univerfally implanted. No Creature is brought into Being, in a more naked, tender, and helplefs Condition than Man : And the natural Provifion, made for the Prefervation of the Human Species, is not only the common Principle of Hu^ manity, but this peculiar InJiinB of Parental A^eciion, This is implanted deeper in Man- kind, and continues much longer, than in any other Kind of Creatures ; as our Off- fpring remain fo much longer in a depen- dent, indigent State. God has proportioned the Degrees of his providential Care and Af- fiftance to the Weaknefs and Exigency of all his Creatures ; fo that we are in the leaft Danger of perifhing through Want, when we are the leaft able to provide for our- felves. In fuch Circumftances we may fay, as Abraham did to Ifaac^ My Sony God will PROVIDE. God did provide for us, before we were born ; and has done fo ever fince, of which we are this Day the living Monu- ments. to God our Preferver and Benefadfor. 193 ments. The fame provident Divine Hand, Sermou that infufed Milk into our Mother's Breafts, ^_,„i^^ infufed the Parental Inftind: into their Hearts. Hence the Sorrow and Pain is forgot, for Joy that a Child is born into the World — And hence the Prophet's Expoftulation,Ctf« a Wo- Ifa. xlix. man forget her fucking Child, that fie fhould '^* not have Compaffion on the Son of her Womb f None but a Monfter in Nature can do this — Our's did not j ** They made fuitable Pro- ** vifion for us againft the Time of our Birth, ** and were the Means of bringing us into <* Life, to fee the Light of this World, and ** enjoy thofe Bleflings, which God has be- ** flowed on Man — He delivered us into " their Hands feeble, naked, and defence- *' lefs J needing many Things ; not know- ** ing what we needed, and incapable of do- " ing any Thing for ourfelves. Had they " negleded us in thefe Circumftances, we " had periflied immediately, through Want *' and Inability. But they voluntarily took ** upon themfelves the Burden of cherifhing *' and defending us, which nothing but their " vehement Love and natural AfFedion for *^' us, could have rendered tolerable. Upon '' our Account they abridged themfelves of O *< many IX. 194 Providence, or our Obligations Sermon '^ many Enjoyments -— To us they facrificed " in many Inftances their own Eafe and Plea- ^' fures — For us they endured much La- *' hour, and felt many an anxious Thought « — For us they have gone through endlefs «' Hardfliips, by Day and by Night, with no '' Httle Hazard of their Health, and even of " their Lives. In Infancy they nurfed us — *' In Sicknefs they attended us — In Sorrows " they comforted us — and always furnifli- " ^d us with Food and Raiment fuitable to *' our Condition. All this they did ■^- and " did it chearfuUy, for our Sakes, when we ** had done Nothing for them — when we «' knew not as yet our Guardians and Bene- " fadlors — when we did not fo much as " afk, or thank them for their Favours j and *« this, when they had no AfTurance they '* (hould ever receive any Recompence for *' their Pains" * -— yea, defiring nothing but our Prefervation and Welfare. Now to what Original Caufe can all this be afcribed, but to God, to whom the Pfalmift afcribes it; in whofe devout Language, all that I have faid is briefly contained. By thee have I been holden up from the Womb -, Thou art he that took * Holland's Sermons. to God our Preferver and EemfaBor, ig§ took me out of my Mother' i Bowels — Thou didjl Sermon make me hope, when I was upon my Mother s ,.^^.^^1^ Breafls, And let us not think, that the Gare of Providence ended with our Infancy, or Child'^ hood; and that we have been our own Pre- fervers ever fince. The Pfalmift thought otherwife, when he not only fays, Thou art he that took me out of my Mothers Bowels, and caufedji me to hope^ when I was upon my Mother s Breajis : But he adds. By thee have 1 been holden up finee — Thou haft been, and fiill art my Hope, O Lord God-, Thou hafi been my Truji from my Touth. Did we grow in Stature, and our Powers and Abilities both of Body and Mind, increafe with our Years — This again was the Lord's doing — for which of us ever did, or can add one Cubit to our Stature, or one Power either to our Minds or Bodies? It is God, that givetb Ifa.xi.295 Wifdom to the Wife, and to them that have no Might, he increafeth Strength, In (hort, we are, and have Nothing, but what we have received — Nothing, but what we have re- ceived from God. Again, let us not think, that vve are now become Independent, and Self-fufficient, O 2 None IX. 9 6 Providence, or our Obligations Sermon None are more apt to fancy this, than Young Perlbns ; though few of them maintain themfelves, or get any Thing to this Pur- pofe, for the firft twenty Tears of Life. Let us confider, if that was not, and is now, our own Cafe j and adore that Hand of Provi- dence, to which we owe our Education and Maintenance, for fo many Years, before we contributed any Thing to our own Support. Nor let us think, we are become lefs de- pendent on the Care of God and his Provi- dence fince. As our Powers and Poffeffions have increafed, our Wants have increafed, and our Dangers multiplied. In the midft of Life we are in Death — One is dying on the Right-Hand, and another on the Left j and we as Mortal as any one of them. Think how many are dead, and gone out of this World, who came into it fince you and I did J and then we (liall need none to tell us, to whole Care we owe our Prefervation. let us think again. How many Dangers we have efcaped, and how many Supplies and Bleffings we have received from God in the Courfe of our Lives ? How many^ did 1 fay ? Impoffible to tell — If I fliould at- tempt to count them, they are more in Num- ber to God our Preferver and BeneJaBor. 197 ber than the Sands. The Moments that Sermom have palTed lince I was born, no Ways equal . ■-' _ the Bleffings that 1 have received from God, in whom we all live, and move, and have our Being. O my Soul, what Tribute is due to God, for all this Care and Goodnefs of his, which has conflantly attended me from the Begining of my Natural Life to this Day! My Mouth f mil fiew forth thy Pfal.lxxL Righteoufnefs and thy Salvation all the Day j ^^* for I know not the Numbers thereof. Hitherto I have called to Remem- brance the Bleffings, which all of us in common have received from God. Let us now proceed to take proper No- tice of the Special and Extraordinary Mer- cies, which we have received. Here then let us briefly confider, Wherein we differ — and IVho maketh us to differ. Though my Text does not fo directly lead to this, yet in other Places, we often find the Pfal- mift making thefe the Subject of his devout Meditations. If we forget our Extraordi- nary Mercies, we fliall be apt to forget or overlook our Ordinary Ones. First then, Are we favoured with any Natural Advantages of Body, or Endowments O 3 of 19^ Providence, or our Obligations Sermon of Mind, above many of our Fellow-Men ? t,,.,.^^^ Let us be thankful to God for them, faying, by the Gift and Grace of God^ I am, what I am. Many we behold born with a weak and tender Conftitution — Others Imperfed: and Infirm — Some are born deaf and dumb; others blind. But not to enlarge upon fuch unhappy Defedts, as in fome Refpedls di- rninifh the Happinefs of this Life, when fpringing from fuch a Root — Had we the Happinefs to be born into Life, with all the Limbs and Senfes perfed ? — And has this Infant Body grown up to Maturity of Strength and Stature, fit for Labour, and capable of ufeful Service ? Are we in this Refpedl Vef- fels of Honour filled for our Creator's Ufe ? Oh, what Reafon have we to be thankful ! and to fay with the Pfalmift, Iwillpraife thee, Pfalm fi^ 1 am J ear j idly made — marvellous are thy pxxix. Works, and that my Soul knoweth right well. ' ' ' * — I'hine Eyes did fee my Subftance, yet being imperjeB ; and in thy Book all my Members were written, which in Continuance werejajlii^ oned, when as yet there was none of them. But, What is a perfeft and well formed Human Body deprived of Reafon ? What, but the mqft piteous Objed upon Earth ? If then to God our Prefiruef- and Benefadior. i 99 then our Intelledual Faculties are found and Sermon IX perfe61, in a Degree common to Man j and ^ -,-,_> efpecially if we are bleffed with any Superior Degrees of Genius, fuch as a clear Percep- tion — a tenacious Memory — a folid Judg- ment — a fedate Temper — and a ftedfaft Mind. — Thefe are the Gifts of God refult- ing from the Mould, in which we were formed, by his All-creating Hand. If we have made any additional Improvement, as doubtlefs is expelled in Proportion to the Talents we are entrufted with, yet the Ori' ^m^/ Talents are all from God, whether one^ ov JivCy or te?2i and claim proportionable Gratitude and Praife. Secondly, Have thefe Original Gifts been preferved to us for fo many Years ? Has God redeemed us Jrcm DeJiruBioft, and crowned us with loving Kindnefs . and tender Mercy ^ Has our Food been given us, and our RaimeJit fare ? Though perpetually furrounded with Difeafes and Death ; and befet with Dangers which we could neither forefee nor prevent — Is Life ftill fpared ? — Health continued ? — Our Bones kept, and not one of them broken ? — Our Reafon and Senfes preferv- ed to us ? — and does our Bow ftill abide in O 4 Strength ? 200 Providence^ or our Obligations Sermon Strength ? O the wonderful ! O the adorable ^„^,i^^ Care and Goodnefs of God ! Thirdly, The fpecial Advantages arifing to us from our Parents, and Natural Rela- tions, (hould ever be remembered with all due Gratitude and Praife to God j who or- dered our Defcent, and gave us, and not others, to be their Children, and Heirs to all the Privileges and Advantages of fuch Relation fhip. Our Birth-right is the Gift of God — Towards this, we ourfelves con- tributed Nothing. Had we then the Hap- pinefs to be defcended from honeft, credita- ble, and good Parents ? and were we born Heirs to the Fruit of their Labours, or to any Family-Title, or Eftate ? Here is parti- cular Reafon for Gratitude ; but none for Pride or Difdain. In this Cafe, What haft thoUf that thou ka/i not received'^ Or why boafteft thou thyfelf\ as if thou hadft not re- €eii)ed it ? And who was it that made thee to differ ? Are we defcended from Chriftian Parents, who gave cs a pious Education, and took Care to train and fit us for farther Improvement and Ufefulnefs in Life ? All thefe, and fuch like, are Circumftances con- ne(5led with our Birth, which ought to be frequently to God our Preferver and BenefaBor, 201 frequently and thankfully reaiembered. And Sermom fuch Remembrance will diredly leau us io ^,.,.^^1.^ fee our Obligations to God, Who hath made A£U xvii. of one Blood all Nations of Men, who dwell on the Face of the Earth — and hath fettled the Bounds of their Habitat ion. — And is mine agreeable, and preferable to that of many others ? I will fay with the devout Pfalmift, The Lord is the Portion of mine Inheritance ; pfai. xvi. thou maintainefi my Lot. The Lines are fal- 5» ^' ten unto me in pkafant Places -, yea, I have a goodly Heritage. Fourthly, Have AcceJJions been made in the Courfe of Providence, to thefe Ori- ginal Bleffings ? Has God profpered our La- bours, and bleffed our Endeavours ? Has he raifed us up from our low Eftate, and done great and unexpected Things for us, where^ of we are glad ? Though here we may have bore fome Part ourfelves, yet upon ^ fair Computation, we (hall fee Reafon to give God the Glory of all — to whom we have been indebted for the con (1 ant Prefervation of all our Powers ; and the Bleffings of his Providence, attendant upon our Labours. It is recorded to God's Praife, He chcfe David P^alm.. 1 XX villa bis Servafit, and took him from the Sheep- 70,71. Folds xxxn. 9,10. 202 Providence^ or our Obligatiom Sermon Folds — He brought him to feed 'Jacob his ,^^^_A^ Peopky and IJrael his Inheritance, And have we been favoured with any Additions to our Original Stock of Divine Bleffings ? Inftead of being afhamed of our Original, let us cultivate the Spirit of Father Jacob, when he thus addreffes himfelf to God, God of Genefis wj Father Abraham, and God of my Father Ifaac ! The Lord which Jaid unto fjie^ return unto thy Country, and to thy Kindred, and I will deal well with thee — I am not worthy of the leajl of all the Mercies, and of all the Truth which thou haft fkewed unto thy Ser- vant ! For with my Staff [with nothing but my Staff) I paffed over this Jordan, and now I am become two^Bands. O let us but con- iider what we are now, and what we were, and I think it impoffible for mofl: of us to flop the Overflowings of Gratitude and A- doration : — Efpecially if we call to mind, Fifthly, The D^/zg-^rj through which we have pafled, and the Difficulties we have met with in our PafTage through Life, It is a Miracle of Mercy, and the clearefl Proof of Divine Providence, that we are ftill the Living to praife God. How often have You, and I, been brought lov^, and God has raifed us to God our Preferver and Benefa&or. 2^'^, us up ? Let each of us recoiled our own De- S£r h jiverances, and we (hall fay with the Pfalmift, , ^ .^ 7 lo'oe the Lord^ becaufe he hath heard my Voice Prai. acvi. and my Supplicatiom — becaufe he hath in- "~ clined his Ear unto me ; therefore will I call upon him as long as I live. The Sorrows of Death compafjed me^ and the Tains of Death gat hold upon me — 1 found Trouble and Sor- row — Then called I upon the Name of the Lord; O Lord^ I befeech thee, deliver my SouL Gracious is the Lord, and righteous ; yea 3 our God is merciful — I was brought low, and he helped me - — Return unto thy Rejl, O ■my Soul \ for the Lord hath dealt bountifully with thee. For thou haft delivered my Soul from Deathy mine Eyes from Tears, and my Feet from falling — What JIj all I render unto the Lord, for all his Benefits towards me ? O Lord truly I am thy Servant — I am thy Ser^ vant — thou hall Idofed my Bonds. Permit me to add, That this is not only the Duty of the Rich, and Healthful, who ftand in Need of Nothing 5 but likewife of the Poor and Infirm. The Care and Pro- vidence of God is particularly apparent in the Prefervation of the Poor and Needy, You, who are unknown^ and yet well known to IX. 204 Providence^ or cur Obligations Sermon to God — as dyings and behold ye live — as chaftenedy and not killed — as forrowjul, yet always rejoicing — as having Nothing — and yet pojfeffing all 'Things. — O ye dear Souls, My Mouth is open unto youy my Heart is en- larged. 1 /peak as unto my Children , be ye alfo enlarged. God has been your Hope and your Truft from your Youth up — By him you have been holden up from the Womb — He has been your God from your Mo- ther's Belly. Say then, Why art thou caft down O my Soul, Why art thou di [quieted within me ? T^riLJl in God^ Jor 1 jhall yet praife him^ who is the Health of my Countenance, and my God, He choofes the Poor of this World, who are rich in Faith, to be Heirs of his Kingdom. Your Heavenly Father knoweth what you ftand in Need of; and if you feek his Kingdom and the Righteoufnefs thereof, thefe Things fhall be added unto you. I HAVE thus put you upon calling to Re- membrance the Experience you have had of the conftant Care and Goodnefs of God, from the firft Moment of your coming into Being to this Day. In doing this, I hope I have been contributing to the befl: Interefts of your Souls ; and I trufl:, that you have felt the IX. to God our Preferver and BeneJaBor, 205 the Workings of true Piety in your own Sermon Hearts. Speaking from Experience I fay it, there is Nothing gives fuch Evidence of the Bei?ig and Providence of God, as a Survey of this Kind. At other Times, we hear of God with the Hearing of the Ear ; but here the Eye fees ^ and the Soul Jeels him. He is not far from every One of us j fi)r we are his Offspring j and in him we all live, and move^ and have our Being, Nor does any Thing fink my Soul to that Depth of true Humili- ty — or raife my Mind to that Height of true Devotion, like afcending up to God, in fuch commemorative Meditations; and from thence looking down upon myfelf from on high — and looking back, and tracing the Footfteps and Series of Divine Providence, to the firft Original of my Exiftence — I then behold myfelf the Offspring of God, and the conftant Care of my Heavenly Fa- ther — though lefs than the leafi: of all his Mercies. The Ufes proper to be made of all that has been faid, are two. First, This former Experience of the Hand and Care of God, is improvable by the Servants of God, as a Ground oi future Hope-, even 2o6 Providence, or our Ohligatiom even under the Infirmities of Age. I fliall not enlarge upon this at prefent, as I intend to confider it in my next DifGourfe to you, from Verfes 17, 18. of this Pfalm, O God^ thou baft taught me from my Touth -, and hi- therto have I declared thy wondrous Works — ^ Now alfo, when I am Old, and gray-headed, O God, forfake me not. Secondly, All that has been faid fliould be converted into the Sacrifice of Praife to God — being the chief Return that we arc capable of rendering to him for all his Mer- cies. Thus concludes my Text, My Praife fiall be continually of thee. Here again I fliall not enlarge, for this Reafon — Praife and Adoration is the proper Part, not of the Ser- mon, but of the other Parts of our Publick Devotion, to which, my Sermon, I hope, has been a Preparative. Nor fhould our Praife be confined to our Publick Worfhip — nor to the Sabbath-Day. We (hould praife God every Day, and every Night — - every Morning, and every Evening — when we lye down, and when we rife up. — We {hould praife him in our Out-going, and In- coming — yea, in the Night- Watches, our Thoughts and our Hearts (hould be up to God. to God our Preferver and Benefadior. 207- God. — My Prat fe fhall be continually Sirmqm of thee. We fliould Praife him with our '\^ Hearts — and with our Lips — Speaking to Eph. v. ourfehes in Pfalms and Hymns, and Spiritual '9* SoJigs — finging and makifjg Melody in our Hearts to the Lord. — Giving Thanks always for all Things unto God and the Father, in the Name of our Lord Jefus Chrifi. ^ With this Spirit let us now fet forth God's Praife, finging the following Hymn, fuggefted by the Pfalm, from which I have been difcourfing. WHEN all thy Mercies, O my God, . My rifing Soul furveys ; Tranfported with the View I am loft In Wonder, Love, and Praife. O how fhall Words with equal Warmth, The Gratitude declare, That glows within my ravifli'd Heart ! But thou canft read it there. Thy Providence my Life fuftain'd, And all my Wants redreft. When in the filent Womb I lay, And hung upon the Breaft. To 2o8 Providence, or our Obligations Sermon 'Yq all my weak Complaints and Cries ^-^v— ^ Thy Mercy lent an Ear, E'er yet my feeble Tho'jghts had learnt To form themfelves in Prayer. Unnumber'd Comforts to my Soul, Thy tender Care beflow'd, Before my Infant-Heart conceiv'd, From whom thofe Comforts flow'd. When in the flipp'ry Paths of Youth, With heedlefs Steps I ran. Thine Arm unfeen convey 'd me fafe, And led me up to Man. Thro' hidden Dangers, Toils, and Death, It gently clear'd my Way, And thro' the pleafing Snares of Vice, More to be fear'd than they. When worn with Sicknefs oft haft thou With Health renew'd my Face, And when in Sin and Sorrows funk Reviv'd my Soul with Grace. Ten thoufand thoufand precious Gifts, My Daily Thanks employ. Nor to God our Preferver and Benefadfor, Nor is the leaft a chearful Heart, That taftes thofe Gifts with Joy, Through ev'ry Period of my Life, Thy Goodnefs I'll purfue, And after Death in diftant Worlds The glorious Theme renew. When Nature fails, and Day and Night Divide thy Works no more, My ever grateful Heart, O Lord, Thy Mercy (hall adore. Through all Eternity to thee A joyful Song I'll raife. For Oh ! Eternity's too (hort To utter all thy Praife. )9( SER. 210 SERMON X. The Goodnefs of God in Former Life, a Ground of Encourage- ment in Old-Age. Psalm Ixxi. 17, 18. O God J thou haji taught me from my Touth, and hitherto have I declared thy wondrous Works — Now alfii when I am Old and gray-headed^ O God, for fake me not ; until I have P^ewed thy Strength to this Genera- tion^ and thy Power to every one, that is to come. Sermon ?«r)^MM"^ H E Mercics of God, which are ^— ~.r^^ § T H conftantly bellowed upon us, ^ )k through the Courfe of our Lives, k.MMMjr!i claim, not only our prefent No- tice, but likewife our After-Remembrance, and grateful Acknowledgments. Such Gra- titude X. I'he Goodnefs of God in Former Life^ Sec, 21 1 titude is no lefs our Intereft, than our Duty. Sermon This is what pious and devout Minds have pradtifed and took Pleafure in, in all Ages. Such Praife and Gratitude is a natural and moft reafonable Service, due to the never- failing Goodnefs and Faithfulnefs of God^ our Maker, Preferver, and conftant Bene- fador. The Tendency of my laft Difcourfe, from the fifth and fixth Verfes of this Pfalm, was to aflift and excite you and myfelf, in com* memorating the numberlefs Bleffings and Mercies, which we have all and feverally received from God, fince the Begining of our Natural Lives to this Day. In the Clofe of it, I obferved, that the Ufe and Improve- ment which the Pfalmift here diredls us to make of fuch Meditations, is Fir/i^ To pfaife and blefs God for all his Mercies. — And Secondly^ To take Encouragement from the Experience which we have had of the Care and Faithfulnefs of God, to hope in him_, and rely upon him for the future — and that in Circumftances the mod gloomy and difcouraging — when labouring under the heavieft Afflidtions — under the preffing In- P 2 firmities X. 212 The Goodnefs of God in Former Life, Sermon firmities of Old-Age — and in the near and certain Profpedls of approaching Death. To this SECOND I now proceed — which I cannot but look upon as one of the mofl interefting, important, and ufeful Subjedls, that can pofTibly be took under Confidera- tion — a Subjedl, that claims the Regard of All, whether Old or Toungy as will appear in the Procefs of my Difcourfe ; the Subje(5t of which, will help to guide our prefent Thoughts — O Gcd thou haft taught mejrom my Touth — and hitherto have I declared thy wojidrous Works — Now alfo, when I am Old and gray-headed J O God ^ for fake me not ; un- til 1 have fiewed thy Strength to this Genera- tion, and thy Power to every One that is to come. In meditating upon this Subjetfl, obferve with me, I. The Age, and Circumjiances of the Pfalmift, when he indulged to thefe ferious Thoughts. He was then Old and gray -head- ed, as he mentions in my Text. Now alfo, when I am Old and gray-headed, O God, for fake me not. And again, Ver. 8. Cajl me not off in time of Old~Jge ; forfake me a Ground of Encouragement in Old- Age. 2 1 3 me noty uhen my Strength faileth. How old Sermon he was, is not faid — Nor is it material. — ^^^^ But the Spnpfoms of Old- Age are fpecified, particularly a Decay cj Strengthy and Gray- Hairs. Thefe are the natural Indications of Old-Age. — The Mementos and Meflen- gers, which God has fent to reaiind us of approaching Death. They are Companions that always attend the Aged and Infirm, who cannot look themfelves in the Face, but they look Death in the Face too — In- fomuch that it is mentioned as an Argument .of Stupidity, when Gray-Hairs appears here Hof.vii.9. and there y and we perceive them not. Now as God has appointed thefe Symp- toms of Old-Age, as the Forerunners of ap- proaching Death, fo it is evidently his Will and Intention, that they fhould remind us to look forward to Death — to think of leav- ing this World, and prepare for another. We are never far from Death. The whole Life of Man is fliort — it is but as a Vapour: But when Childhood^ Touthy and Manhoody are all fpent out, and gone — when Strength fails — the Head is grown Gray — and the Man old — then Death can beat no great Diftance. Nor is this the oniy P 3 awful 2 14 The Goodnefi of God in Former Life, awful Thought, that claims our Notice; but, when this is the Cafe, what little of Life flill remains, we may reafonably con- clude, will yield us little, very little, fenfual and worldly Pleafure. The Days of our Tears Pfal. xc. are Threefcore Tears and ten : and if h Rea- |0. ' J ^ Jon of Strength they he Fourfcore Teari, yet is their Strength Labour and Sorrow. When Strength decays, generally the Senfes, Ap- petites, Relifhes, and even the Defires of Life fail. Hence the Wife Man's Advice, Ecdef. xii. Remember now thy Creator in the Days of thy •'' Toitth^ while the Evil Days come not, nor the Tears draw nigh, when thou fialt fay, I have no Pleafure in them. We have thus obferv- ed the Age and Circumftances of the PfalmiO-, when he indulged to thefe ferious Thoughts. Let us now confider, IT. The Two Things, which the Pfalmifl was principally concerned about. First, To fecure the Prefence of God, and the Supports of true Piety and Religion, under thefe Decays of Nature, and the Infirmities of Age — Now alfo when I am Old and gray- headed, O God, forfake me not. His next Concern appears to be this — To exhibit fuch X. a Ground of Encouragement in Old- Age. fuch a Pattern of aged Piety, as might give Sermon Glory to God — derive Credit upon Religi- on — and both encourage and excite fuch as fucceeded him in the World, to choofe God and Religion for their chief Portion, O God^ forfake me not — until I have Jhewed thy Strength to this Generation^ and thy Power to every one that is to come. Thefe, my Bre- thren, are the two great Concernments of every one — they ought to be fo — and e- fpecially of the Aged and Infirm, First, To fecure the Prefence of God, and the Supports of true Piety and Religion, efpe- cially under the Decays of Nature, and the Infirmities of Age. Now alfo, when lam Old, and gray-headed^ forfake me not — Cafi me not off in Time of Old- Age ^ forfake me not when my Strength faileth. The true genu- ine Supports of Religion, and Confolations of Piety, refulting from a pure, lively, fted- faft, well-grounded Hope in God, are at all Times, and in all Seafons of Life, greatly defirable. — But they are efpecially defirable in Time of Old- Age — under the Decays of Nature, and the Prefages of approaching Death — For this obvious Reafon — Becaufe in thefe Circumflances, the Old Man hath P 4 little. 2 1 6 I'he Gcodnefs of God in Former Life, Sermon little, or Nothing left btfides, for the Sup- s.^.^^^..^^ port and Comfort of his Mind. His Capacity and Relifli for earthly Joys is gone — his old Friends and Acquaintance are mod or all of them, gone to the Grave before him j or are difperfed at a Diftance — A new Gene- ration is rifen up, who have little Knowledge of him, or Acquaintance with him. Per- haps his Relations are grown weary of him, and think it long before he free them from the Trouble of his Infirmities, and leave them in full Pofleflion of his Subftance. Or if his former Ufefulnefs, and prefent ami- able Qualities, ftill endear him to his Rela- tions and Friends, and fecure their tendered and kindefl Offices, (as indeed they ought) yet alas, they are but miferable and helplefs Comforters. They cannot redeem from Death — they cannot repair the Decays of Nature, nor bear him up under the tedi- ous Infirmities of Age. It is, my Friends, the true genuine Spirit of Piety and ReHgion — It is this, and this only, that can be the Staff and Support of the Aged Saint. The daily and inward Language of his pious Soul Pfal.lxxiii. IS this. Whom, God^ have I in Heaven but ^S> 20. ^^^^^ ^fj^ ^jjgj.^ 1^ j2one upon Earth to be de^ fred a Ground of Encouragement in Old- Age. 2 1 7 fired bejides thee: My Flefh and my Heart Skrmom failetby but God is the Strength of my Hearty -C— • and my Portion for ever. Or as in my Tejit, Now I am Old and gray-headed, O God, for- fake me not. Cajl me fiot off in the Time of Old-Age, forjake me not, now my Strength faileth. To his ancient Servants in a peculiar and immediate Senfe, God is All in All. He is io indeed to all his Servants, as all their Sup- plies and Bleffings are derived from him. — But the Aged and Infirm, who are incapa- eitated for relifliing worldly Comforts, and the Sources of fecond Caufes are flopped, all their chief Supports and Confolations are derived immediately from God himfelf — His Hand holds their Souls in Life, and his Vifi- tation preferves their Spirits — He is the im~ mediate Strength of their Souls — In his Fa^ vour confifts their Lije, and his Loving Kind- nefs is Better than Life, The Light of his Countenance, and the Confolations of his free Spirit fupport their Souls — give them Joy in believing, and enable their Spirits to bear all their bodily Infirmities. They re- fie(5l with Gratitude upon the former Gifts of God's Goodnefs, and Pledges of his Love -, and 2 1 8 Tbe Goodnefs of God in Former Life, Sermon and in the lively Exercife of chearful Hope j ^^ -, j and ftedfaft Faith, they rejoice in View of the Glory of God ready to be revealed. And with Regard to the Pains and Infirmities of Age, all v^itneffing, that the Time of their Departure is near, this is their Language, None of thefe Things move me^ neither do 1 count this Lije dear to myfelf\ fo that I may fnifJd my Courfe with Joy. I am paffing thro* the Valley of Deaths but my God is with me — his Rod and his Staff fupport and comfort me. Thus iht firjl and great Concern of the Aged Saint is to fecure the Prekiice of God, and the Supports of true Piety and Religion, under the Decays of Nature and Infirmities of Age. The Pfalmift's next and great Con- cern was this. Secondly, To exhibit fuch a Pattern of Aged Piety, as might give Glory to God — derive Credit upon Religion — and both en- courage and excite Succeflbrs, to choofe God and Religion for their chief Portion. — O Gody forfake me not, till I have fiewed thy Strength to this Generation^ and thy Power to every one that is to come. Here, i fay, you will eafily obferve, that the Pfalmift's great Concern appears a Ground of Encouragement in Old- Age, appears to be this — to fecure the Prefence and Affiilance of God in this laft Stage of Life J and this, not only for his own Sake, but likewife out of Regard to the Glory of God — the Credit of Religion — and the Benefit of Pofterity. His Fear was, left un- der the Infirmities of Age, and the Profpeds of approaching Death, he fhould fink into Peeviflinefs, or Difcontent ; or any Way flievv a Diftatisfadion with the Appointments of Providence in the concluding Part of Life. On the contrary, his Concern was, that his laft Days might be his beft Days — that when incapacitated for ferving God and his Generation in a more aSiive Capacity, he might ftill glorify God, and benefit the World, by exhibiting an eminent Pattern of Pqffive Virtues, and Suffering Piety ; by pof- feffing his Soul in Patience, and difcovering the peculiar Powers and Confolations of Pi- ety and Religion, even in the moft awful and trying Seafon, when Flefh and Heart other wife fail. And let me tell you, we never behold fo much of the true Power, and Perfed:ion of Religion, nor does the Man of God ever appear with fo much true Dignity and Advantage, as in this laft Scene of 220 The Goodnefs of God in Former Life, of Life, when Faith and Patience have their perfed Work, and fhine forth in all their proper Fruits and EfFedts. When the Aged Saint, labouring under the Decays of Nature, is ftiU chearftd, eafy, meek, patient, refgned\ — pleafed with this Life and World — re- iieding with Gratitude upon what God has formerly beftowed on him, and done for him — and ftill better pleafed with what lies before him — rejoicing in Hope of the Glo- ry of God, ready to be revealed. To omit many other Inftances, let me point you to the Cafe of the Apoftle Paul, The moft affeding Scene in the Hiftory of his Life, where he ads his Part with the greatefl Dignity, and draws forth the Admi- ration and Tears of his attending Audience, you have A^s xx. 17— end. When at Mi- letus, he fent for the Elders of Epbefus, in order to take his laft Farewel of them' — Where having firft reminded them of his pa^ Life and Manners, he adds, And now I go bound in the Spirit to Jerufalem, 77ot know- ing the Tubings that fiall befal me there : Save that the Holy Ghoft witnejjeth in every City, faying, that Bonds and Affliaions abide me : But none of thefe "Things move me, neither count a Ground of Encouragement in OH- Age. 221 count I my Life dear unto myfelf, fo that 1 may Sermon finifJj my Courfe with joy, and the Minijlry _ _ , _/ which I ha've received of the Lord J ejus, to ieflijy the Gofpel oj the Grace of God, And now behold y I know that ye all^ among whom 1 have gone preaching the Kingdom of God^ fljall fee my Face no more. Wherefore I take you to Record this Day^ that I am pure from the Blood of all Men. For I have not Jhun- ned to declare unto you all the Counjel of God. — And flow Brethren, I commend you to God, and to the Word of his Grace, which is able to build you up^ and to give you an Inheritance among all them which are JanSiiJied. — And when he had thus fpoken, he kneeled down, and prayed with them all ; and they all wept fore, and Jell on Paul'j Neck, and kiffed him -, for- rowing mofl of ally for the Words which he jpake, that they Jhould fee his Face no more. Read from Verfe ij, to the End. How moving likewife is the Story of Fa- ther Jacobs when bleffing his Children, and taking his laft Farewel — particularly when he laid his Hand, on the Heads of his Grand- Children, and faid, 7he God before whom my Genefis Fathers Abraham and Ifaac did walk — The '''^"i-^S. God, which has fed me all my Life long unto this 222 ^be Goodnefs of God in Former Life, Sermon this Day, The Angel, which redeemed me \ v' _ /^g«g all Evil ^ BLESS THE Lads. Such a friendly Reprefentation of God and Religi- on, in thefe Circumftances, is Jhewing God's Strength to this Generation, and his Power to fuch as are to come. When an Aged Minifter or Parent, be- haves thus in the decline of Life, what Pow- er and Influence is here ! to infpire his De- fcendants with religious Purpofes and Re- folves, faying. Thou art my God, and I will praife thee, my Father s God, and I will exalt thee. In this the real Sovereignty and Worth of true Religion appears, that it is a Con re- lation and Support, even in Old-Age, when all other Confolations vaniQi j and when in- ward Supports are moft wanted. Let us now further Remark, IIL From Whence the Aged Pfalmift de- rived the Grounds of his Encouragement, that God would thus grant him his Prefence and Supports in the Clofe of Life. And here again the Grounds of his Encourage- ment are two. First, The pleafing Remembrance of his early and perfevering Piety and Virtue. And a Ground of Encouragement in Old- Age. 223 And Secondly^ The Remembrance of the Sermom conftant Care and Faithfulnefs of God, ._ -^'-.,_f which he had all along experienced, from the Begining of his Natural Life to that Day. Both thefe he jointly pleads with God in my Text, in the moft affedionate Manner ; in Order ftill further to ftrengthen his Heart, and cherifh his lively Hope and Truft in God. O God^ thou haft taught me from my Touth, and hitherto have 1 declared thy wondrous Works — from whence he pleads. Now alfo when lam old and gray -headed, O God forfake me not. The fir ft: Ground of Encouragement is this, I ft;. The pleafing Remembrance of his early and perfevering Piety and Virtue. O Gody thou hajl taught me from my Touth — and hitherto have I declared thy wondrous Works, As if he had faid, " O God, I was « early brought to the Knowledge of thy " Name, and to the Knowledge of thy " Will — Early principled with the Fear of " God, which is the Begining of Wifdom. *' — I have ever fince made it my Pradice *' to keep thy Commands, and praife thy *' Name. Though amidfl: many Imperfec- " tions, yet I have all my Life long, made " thv X. 224 ^^^ Goodnefs of God in Former Life^ Sermon ** thy Will and Service my chief Concern. ** — Tbou haft taught me frotn my Touth^ and " hitherto have I declared thy wondrous Works. <* — And now when I am Old and gray-head- ** ed^ God, for fake me not — I know thou ** wilt not." O my Friends, Nothing yields; Nothing can yield, fuch Satisfadlion in Time of Old-Age, as the Remembrance of a well improved, and well fpent Life : — Nor can any Thing yield fuch DifTaiisfadion, as the Confcioufnefs of a mif- fpent Life. The fooner we are brought to the Knowledge and Fear of God — and the longer, and more carefully we have lived in the Pradice of Virtue and Piety — I fay, the fooner this was begun — and the longer it has been per- fifted in, the better. The Fruit of RightC" oufnefs is Peace^ and the EffeSl of it is S>uiet' nefs and Affurance for ever. Youth is the proper Seed-Time — Man'- hood the Seafon for growing to Maturity — and Old- Age the Time of Harveft. Such Servants of God as thefe, fiall coine to their Graves in a full Age^ as a Shock of Corn Cometh in, in its Seajon. Hence the Preacher advifes, in order to be prepared for meeting Old-Age with Comfort, Remember now thy Creator X. a Ground of Encouragement in Old- Age, Creator in the Days of thy Tbutb. And this Sermon the Apoftle Paul tells us was the Ground of his Support and Comfort under the near Profped: of approaching Death, The Tejiimony of a good Confcience^ that in Simplicity and 2 Cor. h godly Sincerity y he had had his Converfation in the World. This he tells young Timothy for his Encouragement, / am now ready to z Tim. ivi be offered^ and the Time of my Departure is ^' ^* ^* ^- at hand — / have fought a good Fight ^ 1 have fni/hed my Courfe — / have kept the Faith — js henceforth there is laid up for me a Crown of Righteoufnefst which the Lord^ the righteous Judge, /hall give me at that Day 5 and not to me only, but unto all them aljo^ that love his appearing. If in the Clofe of Life, our Hearts condemn us not, but bear a fair Teftimony to a weli-fpent Life, then fhall we have Re- joicing in Ourfelves, and have Confidence towards God ; who is not w faithful to forget Heb. vi> our Work or Labour of Love. In one Word, God never forgets, he never forfakes his faithful Servants, when they are Old. This is the firft Ground of Hope. 2dly, The second Ground of the Aged Pfalmift's Encouragement, was the pleafing Remembrance of the conftant Care and Q^ I^aith^ 10. The Goodnefs of God in Former Lifey Faithfulnefs of God, which he had all along experienced, from the Begining of his Na- tural Life to that Day. O God, thou haft taught me from my Touth ; and hitherto have I declared thy wondrous Works — Now alfo, when J am Old and gray-headed^ O God, for- fake me not. Thus again, Ver. 5. Thou art my Hope, O Lord God ; thou art my Trujl from my Touth. — By thee have I been holden up from the Womb — thou art he that took me out of my Mother's Bowels — my Praife /hall b£ continually of thee ; — I am a Wonder unto many — but thou art my flrong Refuge -, let my Mouth be filled with thy Praife, and with thy Honour all the Day, It follows, Caft me not off in Time of Old-Jge, forfake me noty when my Strength faileth. And thus in the Verfe after my Text, Thy Righteoufnefs, O God, is very high, who haft done great Things — O God, who is like unto thee — Thou which bajl fldewed me great and fore Troubles, (and fupported me under them) fhalt quicken me again, and bring me up again, from the Depths of the Earth, It would be endlefs to turn you to all the Paffages in Scripture, where the Servants of God plead God's former Mercies, as a Ground a Ground of Encourdgemeni in Old- Age, Ground of future Hope ; and particularly under the Infirmities of Age^ and the Prof- peds of Death. And how juft and feafdnable a Ground of Encouragement is this ? Is not this the Natural Foundation of our Hope and Truft in all Cafes of Want and Danger ? Is not this the Reafon, why we repair with chearful Hope to our old Friends and kind Benefac- tors ? Is not this the Encouragement with Children to repair to their Earthly Parents^ whofe Care and Faithfulnefs they have con- ftantly experienced through the whole of Life ? And tell me^ if all the Children and Servants of God have not far better Reafon of this Sort to repair to God, their Heavenly Father ? Sure 1 am, we have the cleared Evidence of his All-fufficiency and Good- nefs, and have had the largeft Experience of his Care and Faithfulnefs. You who are now Old and gray-headedy have had the longeft and largeft Experience of all. The Day would fail me, if I fhould attempt a Detail. Permit me however to remind you, the aged Servants of God, that you ftand in the nearefi and moft inter efting Relation to God, both by Nature, and by Grace — He Q^ 2 made 228 The Goodnefs of God in Former Life, Sermon made you at firft, and has had a conftant ^^^,..,^1,^ Refpedt to the Work of his own Hand. — His Hand has conftantly held your Souls in Life — His Mercies are, and have been, new every Morning, great is his Faithfulnefs, wihch you have fo long experienced. Do but think What Stages and States of Life you have paiTed through — What Supplies and Affidances you have wanted, from the Time of Infancy to Old- Age, all which have been feafonably imparted j of which you are this Day, the living Monuments — I fay, confider this, and then tell me, If you have the lead Reafon to doubt of God's providingfor you, the Support of your Age, and carrying you fafe through the fhort Remainder of Life r What could God have done more for you, than what he has done ? If Sixty , Seventy y or Flighty Years Experience of his Care and Faithfulnefs, in Conjundion with all his Pro- mifes, and the Gift of his own Son, will not convince you. What will ? Hitherto, as your Day, fuch has your Strength been j and doubt not, you will find it fo to the End. You do not need more Supplies from God, to fup- port you under the Infirmities of Age, than you did in the Weaknefs of Infancy, the Care- a Ground of Encouragement in Old- Age. 229 CareleiTnefs of Youth, or the Toils and Eu- Sermon X. finefs of Manhood. But, if you did, in this ■_ / _j Cafe there is no Difference j for with God all pojjible Things are equally poftble. The Truth is, you have heretofore flood in need of many more Supphes, in the former Part of Life, than you will nt^ed in the Decline. In Proportion to the Decay of your Abilities, God gives you a Quietus and Difmiflion from ABive Services j and abates the Force of thofe animal Propenfuies and Powers, which it has coft you fo much Care and Pains to keep under due Subjection, and Regulation. Your immediate Concerns now are lefs with the World, and more with God and your own Souls. Your chief Bufinefs is to poflefs your Souls with Patience ; that your Spirits miy bear all your Infirmities — And to chear your Hearts with the Thoughts of what God has done for you through Life ; and what better Things he has refc;rved for you, ready to be revealed. Let me tell you, you have no Reafon to repine at your prefent Lot ; as if your beft Days were paft, and the worft come on — if it be not your own Fault, your beji Days are now — your Lot being the beft adapted to reconcile you to the Law of 0^3 your X. 2.30 The Goodnefs of God in Former Life^ ^ERMON your Nature — to render you thoroughly wil- ling to part Vv'ith this Life and World — to teach you to live with God here, and thus ftand prepared for living with him hereafter. Thefe Infirmities of Age, if rightly improv- ed, are light Afflictions, but for a Moment, which are working out for you a Prepar'ation for leaving this World, and entering upon a better. A due Confideration of what God has lione for you through Life, has a Tendency to teach you all this, and much more. I HAVE thus confidered thefe two Sources, from whence the Aged Servants of God arc directed in my Text, to derive their Hope and Truft in God — affuring their Hearts before him, that he will not forfake them jiow they are Old. (i.) The Remembrance of their own former Piety and well-fpent I^ife. (2.) The Remembrance of God's former Mercies and Faithfulnefs. Let me only add, That if Time would Jiave allowed, I might have {hewn the far- ther Affurances which Aged Chriftians have tiQW^ iwfalting from God's exceeding great and precious Promifes, in Conjundtion with ^he }liches of his Grace in Chrift Jefus, by whom Life ancj Immortality is now fo folly brought a Ground of Encouragement in Old^Age, brought to Light. But this is what my pre- fent Subjed: does not lead to, nor will my Time permit. Now to draw towards a Conclufion. — ■ Behold here the Excellency and Perfedion of true Religion ! which fecures to us the Favour and Affiftance of God in every Time of Need — This will ftand us in (lead, when every Thing elfe fails — This will be a Staff and Support in Old-Age ; and when Flefli and Heart fails, this will be the Strength of our Souls. This (hews that Religion is the One Thing Needful — the true Riches j — yea, this (hews its Importance and Ali-fuf- ficiency. This methinks (liould recommend Reli- gion to the Choice of the Youngs who (hould make it their early and perfevering Care, would they reap the happy Fruits of it, when they come to be Old — Or in the 13ecline of Life, if fummoned to meet Death fooner. And as for you, who are now Old and gray-headed, be not anxious, be not dif- couraged j but lift up the Hands that hang down, and the feeble Knees. The God whom you ferve, is a faithful, and AIl-fufFicient God. Remember how he proclaimed him- 0^4 ielf The Goodnefs of God in Former Life^ felf of old by the Prophet, Hearken unto me^ Houfe of Jacob, and all the Remnant of the |fa.3flvi.3. Houfe of Ifrael, which are born by me from the Belly i which are carried from the Womb : J^ven to Old- Age., lam He^ and even to Hoar- Hairs will I carry you — / have made, and I will bear — even 1 will carry, and will deli- *ver you. Fear not, thou Worm Jacob, be not dijmayed, I am thy God, I will keep thee, yea^ 1 will keep thee. The xlth Chapter of the fame Prophecy begins, Comfort ye ^ comfort yCt my People, faith your God. — And it con- cludes, Haji thou not known ? Ha/l thou no.t heard F that the Everlafling God, the Lord, the Creator of the Ends of the Earth, fainteth not, neither is he weary ? He giveth Power to the Faint, and to them that have no Might , be increafeth Strength. — Even the Touths Jhall faint and be weary ^ and the Tcung Men Jljall utterly fall : But they that wait upon the Lord, foall renew their Strength : They fhall mount up with Wings as Eagles, t key fhall run and not be weary, and they JJoall walk and not faint. Attend again to the Pfalmift's Con- 'fal. xcii. folations, The Righteous /hall four ifi like the ?— 15- Palm-Tree : He /hall grow like a Cedar in Lebanon, — Thofi that be planted in the Houfe X. a Ground of Encouragement in Old- Age. 233 of the Lordy fljall four}f}:> in the Courts of our Sermok God, They fiall bring forth Fruit in Old- Age ; They Jhall be fat and four ifii?ig : To /hew that the Lord is upright : He is my Rock, and there is no Unrighteoufnefs in him. Permit me in the Conclufion, to refer your Thoughts to the Cafe and Condudl of our bleffed Saviour, under the Approach of his laft Sufferings and painful Death — And do not think it betrays any unbecoming Weaknefs, any Dread of Death itfelf, or iJnwillingnefs to leave this World, when he fays, John xii. 27. Now is my Soul troubled, Confider but the Torture and Agony, that muft attend the Kind, and Manner of his Death, and you will fee enough to account for the Agony of his Body, and this Trouble of his Soul. He had not been Man, nor could his Death have afforded that Support and Encouragement, which at prefent may be drawn from it, if he had been unmoved and unconcerned. In truth, he was made like unto us, a Man of Sorrows, and ac- quainted with Grief. Ver. 23. he fays, The Hour is come, that the Son of Man fhould be glorified — adding, Ver. 27, Now is my Soul troubled. In ihQ former Words, he difco- vers 234 The Goodnefs of God in Former Life, Sermon vers himfelf pleafed with the Thou^^ht, that i.— ^ ^he Time of his Departure was at Hand. In the latter, he (hewsajuft and natural Horror at the Thoughts, not of Death, but of the Previous Torture 3 adding, What fh all I fay ? Shall I fay. Father fave me from this Hour f No J for this Caufe came I to this Hour ^hni this I fay, Father glorify thy Name. Then came there a Voic. from Hea^ veny faying, 1 have both glorified if, and will glorify it again. — Now mark what follows, Ver. 30. Jefus a?ifwered and faid, this Voice came, not hecaufe of Me, but for your Bakes. — And it is now recorded for th;; Sake of all, that (hould believe in him. Our dear Saviour was heard in that he feared-^ A . Meffenger was fent from Heaven to ftrengthen him'—UQ committed himfelf to him that judgeth righteoufly. The laft Words that he fpoke, were thefe, it is finished — Father into thy Hands I commend MY Spirit; and having f aid this, he bowed his Head, and gave up the Ghoji. All this de did and fufFered for our Bakes, that by Death he might deliver them, who through Fear of Death, were all their Life -Time fub- jeSl to Bondage. In Death itfelf there is now Nothing, '3. a Ground of Encouragement in Old- Age. 235 •Nothing, that needs be terrible to the Faith- Sermow ful and good Chriftian. More terrible Cir- ._ ^' _^ cumftances cannot poffibly attend any one of us, than what our dear Saviour was ena- bled to endure; and what were made to work together for his good. Nor have we Rea- fon to expedt any Thing near fo dreadful. — Be that as it will, God is faithful, who will » Cor, x. not fuffer any one of his Servants to be tried above his Ability ; but with every Trial will find a Way for his Efcape, that he may be able to bear it. If we do not feparate ourfelves from jhe Love of God during Life, Death, inftead of feparating us, will unite us to God for ever. Thefe Pains of Death, which are but for a Moment , pall work out for us afar more exceeding and eternal Weight of Glory. That God, who has glorified his Name up- on us, through Life, will glorify it again. The fame Heavenly Father, who fupported and comforted his Son Jefus, will fupport and comfort all his Children, when they come to die. So that we may now boldly fay, Death, where is thy Sting ? O Grave, where is thy ViSlory ^ Thanks be to God, who giveth us the ViSiory^ through our Lord Jefus Chrifl. Therefore ?ny beloved Brethren J be ye ftedfafi. 236 rhe Goodnefs of God in Former Life, &c. Ser^mon Jiedfaft, unmoveabk, always abounding in the u-v^ Work of the Lord, forafmuch as ye know, that your Labour is not in vain in the Lord. I. MY Father, my Almighty Friend, When I begin thy Praife, Where will the growing Numbers' end, The Numbers of thy Grace. II. My Flefli was fafliion'd by thy PowV, With all thefe Limbs of mine j And from my Mother's painful Hour, IVe been intirely thine. III. Still has my Life new Wonders fecn Repeated every Year : Behold my Days that yet remain, I truft them to thy Care. IV. Caft me not off, when Strength declines, When Hoary Hairs arife 5 And round me let thy Glory (hine. Whene'er thy Servant dies. S E R. 237 SERMON XI. The Returns due to God for all his Benefits. Psalm cxvi. 12. What /hall I render unto the Lor d^ for all his Benefits towards me f >^)^^^^HO the Author of this Pfalm Sermoh il W ic ^^^' °^ "P°" ^^^^^ Occafion it ^ ^•^' ^ ^ ;^ )k was compofed, is left uncertain. AMMMM jf ^e underftand it as containing the Hiftory of fome particular Perfon, it then (hews, that the Author had newly, e- fcaped fome eminent Danger, or recovered from fome Affliction, that had brought him to the Gates of Death ; and compofed this Pfalm, whilft his pious Soul was full of de- vout Amazement and Gratitude j and at a Lofs, What to render to the Lord for all his Benefits, ^3^ 7he Returns due to God SERMON Eenefis. But as Inftances of fuch awaken- Wv-L^ ing Providences are fo frequent, I think it is more proper to interpret this Pfalm, as purpofely intended to dired: and affift \he Servants of God in their Improvement of all thofe Difpenfations, which are of an af- fedling and awakening Nature. When the Words of our Text are con- fidered in Connedion with what precedes, we are led to obferve. That near efcapes from impending Dangers, or extraordinary Recoveries from threatening Diforders, ought to be looked upon as great Benefits received from God, and call for a proper and grate- ful Return. But then, thefe are not all ; nor the chief Benefits, that we have to be thankful for. Prefervation from Dangers and Difeafes, is certainly a more defirable Mercy and Bleffing, than Deliverance and Recovery from them. i^SK yourfelves, Which of the two you would rather choofe, and you will need no other Proof, but the Anfwer of your own Hearts. But the Cafe is, we ftupid ungrate- ful Mortals, feldom know the Worth of our Mercies, till we feel the Want of them : When they are reftored, it is like Life from the for all his Benefits. the Dead. Then we not only feel the Be- nefit of recovering Mercies ; but are led to fee the Blefling of former Health and Safety. As in my Tixt, it is not faid, What (hall I render unto the Lord for this lafe Recovery and Prefervation ? But, IVbat /half I render unto the Lord J or all his Benefits^ This is the Language of a pious Soul, filled with a due Senfe of the Goodnefs of God j over- whelmed with Gratitude j and at a Lofs, what worthy and fuitable Returns to make, for fo many, fo great, and fo gracious Blef- fings received from God. When all thy Mercies, O my God, My rifing Soul furveys, Tranfported with the View I'm loft: In Wonder, Love, and Praife. The devout ^ejlion of the Pfalmijl now before us. What Jhall I render unto the Lord Jor all his Benefits^ is made up of thefe three Ingredients. I. A LIVELY, afFedionate, and grateful Senfe of the Goodnefs of God towards him. IL A The 'Returns due to Ood II. A Readiness and Difpofition of Mind to make all poiTible Returns to God for all his Benefits jefteeming no- thing too dear or great to part with, and every Thing in his Power due to God. But then, III. It fhews the Pfalmiji at a Lofs what Returns he (hould fix upon^ that were nioft reafonable and fit in themfelves, and at the fame Time, in fome Meafure anfwerable to all the Benefits he had fo freely and graci-- oully received from God. All thefe (Lew the proper Difpofition of a grateful Heart, in like Circumftances. And no Wonder he (liould thus find himfelf at a Lofs : For though this Temper is Natu- ral, is Reafonable, and due to God, yet alas ! we have it not in our Power to be ferviceable to God, as a Man ntay be to his Friend-, and as God is to us. All acceptable Gifts, fup- pofe the Indigency and Want of the Perfon to whom they are given. Whereas God ftands in no Need of our Gifts 5 nor can we ofl^er to him any Thing that he wants, or that can be of the leaft Benefit to him. Nay, for all his Benejits, ^41 Nay, we have nothing but what we havfc Ssrwoh received from him ; what he lends to us fof i^J.A^ our Ufe, and has a Right to refume wheii he pleafes. This one Thought deteds the Vanity and Su perdition of all thofe Sacrifi^ ces and Gifts that were offered, both by Jews and Heathens, under a Notion of pleafin^ God, by compenfatlng for the Benefits they had received, or commuting with him for the Sins they had committed. The Prin" ciple thefe Free-will Offerings flowed from^ was often gc^d^ but this Manner of expreff- ing their Gratitude, was always eiiipt^ and 'uain. In fuch Cafes, as St. Fatil beatrs theni Witnefs, the Jews had a Zeal for God, but not according to Knowledge. This, as Afaph obferves, proceeded from their thinking God was, in this Refpe(5t, fuch an one as themfehjes% an indigent Being, that partook with theni of their Gifts and Sacrifices, and was hereby pacified and pleafed : And accordingly in- troduces God as teftifying againfl fuch Offer- ings, I will take no Bullock out of thy Houfe, pfafm I^ nor He-Goats out of thy Folds. For every 9— '3' Beaft of the For eft is mine^ and the Cattle upon a tboiifand Hills. I know all the Fowls of the Mountains : And the wild Beafls of the Field I'he Returns due to God are tnine. If I were hungry y I would not tell thee^ for the World is mine^ and the Tiilnefs thereof. Will I eat the Flejh of Bulls, or drink the Blood of Goats ? And hence, fays David in the next Pfalm, Ver. i6. I'hou de- fireft not Sacrifice , elfe would I give it. '' I " would grudge no Coft or ^arge, if here- <^ by I could benefit or pleafe God." But the Perfedion of God's Nature, fets him infinitely above all fiich Wants, and makes the Thought unworthy of him. With this one unanfwerable Argument, Faul filenced the Philofophers at Athens^ and expofed the Vanity of all Idolatry and Ritual Sacrifices^ declaring to them^ the true, but u n k nown God, whom they ignorantly worjhipped. God that made the World^ and all things therein^ feeing that he is Lord of Heaven and Earthy dwelleth not in 'Temples made with Hands , as though he needed any Thing; feeing he giveth to ALL, Life^ and Breath, and all Things. The Queftion therefore ftill remains. What Jhall I render unto the Lordjor all his Benefits 1 I anfwer again in the Negative, We have Nothing to offer that God ftands in Need of, or that can be profitable to him: for all his Benefits, 24 j him i Nor (hould we ever entertain the lead Sermom Thought of any fuch Worth or Merit in ^_f!lj our heft and mort: reafonable Service. For what, Ca?i a Man be profitable to God, as be Job xxiU that is wife^ may be profitable to himfelf f Is ^' ^* it profit to the Almighty ^ that thou art righte- ous ? Or is it Gain to him, that thou makeft thy Way perfeB f If thou be righteous, what Job xxxv* giveft thou him ? — Or if thou finnefi, what doefl thou to him ? Our Saviour teaches us the fame Leflbn, When ye fijall have done all Lukexvij, tbofe Things that are commanded you, fay. We '^' are unprofitable Servants ; we have done that which was our Duty to do. From which laft Words, you will do well to obferve. That our Saviour here, whilft labouring to fup- prefs a very wrong Spirit and pernicious No- tion, is not at all weakening our Obligations to God, but the contrary. Do, fays he, All thofe Things that God has commanded you j and do them, becaufe they are your reafon- able and indifpenlible Duty : But then, do not think that you have repaid God for his Benefits, and difcharged your Obligations foi* the future ; but fay, We have done that which was our Duty to do, and will continue to do R 2 fo. ^44 ^^^ 'Returns due to God SsRMON fo. What that is, comes now to be cort-» .J^ fidered. Now, here let it be obferved in General y That every Benefit freely received, leaves a double Obligation — One in Point of Jujlice -^ the Other of Gratitude. In natural Juf- iice we are bound to return like fit like, or fome Equivalent Benelitj if in our Power^ and our Benefador needs it, or is willing to accept it. K freely ye have received^ freely give. But if the generous Kindnefs of our Eenefadtor, exempts us from fuch equivalent Returns J or if our Indigency, or his Fulnefs, niake this impoffible, (as is the Cafe betwixt God and his Creatures) yet our Obligations in Point of Gratitude^ are not relaxed, but much flrengthened and increafed. Only here is the Difficulty, to know 'what to return, Vv^hen we can make none that our Benefac- tor ftands in Need of. But let us not think we are hereby exempt frorii all Obligation to pious Gratitude. This ought /r// to take Place in the Hearty and from thence proceed ill all the Expreffions of Gratitude, that Na- ture dicStates, and rhe, Will of our Benefac- tor requires j provided his Will exceeds nor th6 Merit of his Benefits. Now, as our all proceeds for all his Benefits. 245 proceeds from God, he can alk Nothing in Sermon our Power beyond his due. Upon Enquiry, we fliall eafily difcover, what Gratitude to God requires and obliges us to, 'viz. Things natural, fit, and good, antecedent to ail Con- fideration of AdvaJitage, either to God or to Ourfelves. And (hould I find a Perfon, who thought himfelf under no Obligations to pious Gra-^ titude^ becaufe he cannot hereby be fermce- able to God -, I (hould not wonder, if fuch a Perfon thought himfelf under no Religious Reftraints from Vice and Sin ; becaufe thefe Things cannot hurt God. He that can fee no natural Beauty in the One^ I fhould not wonder, if he can fee no Deformity in the Other. But as I faid before, our Obligati- ons to Gratitude are increafed, in Proportion as our Benefactor expeds no beneficial Re- turns to himfelf 3 and become due, prior to all Confideration of Benefit, either to God^ or to Ourfelves. What then froall I render unto the Lord JQr all his Benefits ? What is my Duty ; and What my reafonable Service ? For though / cannot be profitable to God, it does not follow th^t 1 am under no Obligations -^ far from R3 it, ^4^ ^h^ Returns due to God Sermon it. Every Benefit in the Nature of Things, ,^__^,..,^^^ leaves behind it an Obligation j for to whom^ Lukexii, fi^^ijer much is given , oj him Jlmll be much re- 45' quired : 'Even as to lohom Men have commit'- ted much, oj him will they ajk the more. Now, in difcovering, What it is that the Lord our God requires of us, in Return for all his Benefits 3 the Pfalm before us will af- ford good Diredions. And though he feems at a Lofs, yet the Condudt of the Pfalmift, will be an inftruftive Precedent. For as the ^ejiion is put in my Text, fo fhall we find the Anfwer to it in this Pfalm, To Inftance in particulars, I.) In Return j or all God's Benefits, we ihould iove God-, fhould cherifli in our Souls the beil Sentiments of God, and the beft AfFedions towards him ; regarding him for the future, as our All-fufficient and beft: Friend, to whom we are indebted for the Original Gift, and for the conftant Preferva- tion of our Life and Being. Yea, we fhould coniider him as the Being from whom every good and every perJeB Gift dejcends, who is able and willing to do for us exceeding abun- dantly above all that we can oflz or think. Thus the Pfalmift begins^ / will love the Lord XI. for all his Benefits, 247 Lord becaufe he hath heard my Voice and my Sermo-n Supplication. We have all Reafon for this, from our own Experience, as well as the Pfal mift had . For God is good to all^ and his tender Mercies are over all his Works^ Who can his Love exprefs I His Mercy ne'er decays : What can my Soul do lefs. Than love him all my Days ? Blefs God my Soul, Ev'n unto Death ; And oifer Praife With ev'ry Breath. 2.) In Return jor former Benefits, We fhould take Encouragement to hope in God 5 and in the Exercife of lively Hope and fled- faft Faith, Should offer up our Prayers and Supplications to him, for his Grace to help in every future Time of Need. Thus the Pfalmift goes on, Ver. i, 2. I love the Lord becaufe he hath heard my Voice and my Sup- plication (in the Original, it is, becaufe he WILL hear my Voice and my Supplication) He has done fo before, and from hence I take Encouragement to hope, he will R 4 do ^4^ ^he Returns due to God gERivfoij (do fo again. I have found him both able .^^,31l^ ^nd willing — My Rejuge and my Strength, f very prefent Help in l^rouble. And be- Caufe he has inclined his Ear unto me, there- fore will I call upon him as long as I live. It is for Our Benefit, not his Own, that God has enjoined upon us this Duty of Prayer. And when we psrforoi it from this Princi- ple of Love and Obedience, we glorify God^ and bpbave towards him as what he is. pr|l. Ixv. fjjQj^ fjj^f hearejl Prayer, unto thee jhall all ' Plefi come. As for God, his Ryes are always pver the Righteous, and his Ears are open to their Cry. He never faid to any of the Seed cfjacoh^jeekye me in vain. He bids us not Phil Jv. to be anxious in any Circumfances^ but in ^* every Thing by Prayer and Supplication with 'Thank/giving, let your Requejis be made known unto God. He bids us to ca/l all our Cares tipon him^ for he careth for us. The Expe- rience we have had of this, in Conjundior^ with his Promifes, is the Ground and Rea- fon of our Prayers, as well as our Praifes. And fuch is the free Grace of God^ that one of the moft acceptable Returns we can make to him for pafl Benefits^ is to truft in him for the future -r- to draw nigh to him with holy XL for all his Benefits 249 holy Reverence and Confidence, as Children Sermon to a Father^ believing that he is both able and willing to do for us exceeding abundant- ly above all that we can ajk or think. This is to pray to him, as God : And to pray to him, as his indigent helplefs Creatures. — Not as One that wants, or waits for any Benefits from us ; but as One that always waits to be gracious, and delights in doing good to us. And for any Being to reftrain Prayer before God^ argues a Difbelief, or Difregard of God ; together with a Mind void of al| Senfe of Duty and Gratitude. 3.) A FIRM Reliance upon God, and a chearful Refignation to his Will and Difpo- fal, is a farther Return due to him, for all his Benefits. When our Minds are over- powered with a grateful Senfe of all the great and good Things, that God has done for us, what can we do lefs than wholly re- fign to him, and rely upon him for the Fu- ture. Thus the Pfalmift, Ver. 7. Return unto thy Reft, my Soul, for the Lord hath dealt bountifully with thee. Reliance upon God, and Refignation to his Will, is the on]y Refl for the Mind and Soul of Man. f* O my Soul, what Experience, what large '' and The Returns due to God " and long Experience have I had of the *' Care and Faithfulnefs of my God. — And " though I am in this Vale of Tears, and " Valley of Death, my God is with me, *' and I need fear no Evil. Return there- *' fore unto thy Reft, O my Soul." This is a mod reafonable Return for all the Good- nefs of God, and though it is no Ways fer- viceable to him, yet it is more acceptable^ than all the mod coftly Burnt-Offerings and Sacrifices. 4.) Devout Praife and Thankfgiving, both Publick and Privatej is a farther Re- turn due to God. Not that God delights in the vain Applaufes of his Creatures : A Thought fo mean and unworthy, fhould never enter our Flearts. But the Duty is both reafonable and Natural: And from what is fo Reafonable, God himfelf cannot exempt us. And for him to ftifle thefe Natural Workings of a grateful Soul, by- forbidding us to difburden the Gratitude of our Hearts by the Joy and Praife of our Lips, would be a moft cruel and unnatural Prohi- bition. But fWlj it is Our Benefit, not HiSy that is hereby promoted : And whilfl: we. fpread the Glory of his Goodnefs in the Con- gregations for all his Benefits. gregatlons of his People, |we contribute to die Good and Happinefs of the World. Gratitude is a Debt naturally due for Benefits received. It is in EfFedl, the only Return we can make to God, or he receive from us. Every Ad of generous Kindnefs, leaves a double Obligation — One of Juf- tice — another of Gratitude. — Of Juftice, to return like for like, or fomething equiva- lent, if in our Power 5 and the proper and devout Expreflions of it are naturally fit, and decent in themfelves, as well as pleafant and delightful to our own Souls. Here the Pfal- mift founds this Duty, Praife ye the Lord ; P^^J^^ for it is GOOD to fmg Praifes unto our God begin! for it is PLEASANT — and Praife is COMELY. Says Mr. Grove, " While I me- « ditate the Mercies of God, and thankfully " acknowledge them, methinks the Day- " fpring from on high, vifits my benighted " Soul. I no longer fit in Darknefs, and in '' the Shadow of Death. My Confidence, ** that the tender Mercies of God, will not " utterly abandon me, increafes ; and by ♦' Degrees, my Tears dry up, and Sorrow «' and Sighing flee away.'* Things of po- fitive Appointment are fuperfeded by the' Gofpel ^52 The Returns due to God Gofpel of Chriftj and all coftly ritual Sa-. crifices are done away. But this Natural Sacrifice of Praife and Gratitude mud for ever remain ; which both Poor and Rich, are equally capable of offering up to God. Ac- qordingly it is injoined by the Author to the Hebrewi, in that Epiflle, intended to put an End to the Pradice of all Ritual Sacrifices, by Chriji therefore, under this new and bet- Heb. xiii. ter Covenant, let us offer the Sacrifice of Praife '^- to God continually, that is the Fruit of our Lips, givifig Thanks to his Name. Thus the Pfalmiil in this Compofure before us, as well as in other Places, too many to be mention- ed, aiks. What fi: nil I render unto the Lord, for all his Benefit s^^ He anfwers, Ver. 17. / will offer the Sacrifice of Thankfgivirg, and will call upon the Name of the Lord. I will pay my Vows unto the Lord, now in the Pre- fence of all his People, in the Courts of the Lord's Houfe, in the Midft oj thee, O Jeru-. Jalem — Praife ye the Lord. 5.) Is it ftill afked, What fia'll 1 render tinto the Lord for all his Benefits^, The Pfal- mift anfwers, Myfelf My Whole-felj. My Soul and Body — my Heart and my Life. ♦* Has Qod niade me \ Does h? conftantly " prefffrvQ for ail his Benefits. *' preferve me? Has he redeemed my Life *^Jrom De/lruBion, a?2d crowned me with Lov- ** ing-Kindnefs and tender Mercy ? I will de- " vote to him myfelf j my whole-felf j de- ** termined to fabmit intirely to his Will ** " and refign to his Difpofal — I will choofe *' him for my God, my Guide, and my Por- *' tion — and that for Ever— I will yield " up myfelf to him, as one that is alive from " the Dead — 1 will ratify this Dedication *^ of myfelf — by embracing every return- *' ing Opportunity of recognizing this folemn- <' Dedication, taking the Chri/iian Cup of Sal- *• vat ion J a fid callmg upon the Name of th *' Lord," This one Sacrifice and Dedicati- on of ourfelves, is more than all Burnt-Offer- ings and Sacrifices, I bejeech you therefore^ Rom Brethren^ by the Mercies of God^ that ye pre- ''^* fentyour Bodies (not your Cattle or Subftance) but yourfelves a living Sacrifice (not the dead Body of a Beaft) but your own Bodies y a liv- ing Sacrifice, holy, acceptable to God, which is your reafonable Service, And be not con- formed to this World, but be ye transformed by- the renewing of your Minds — that ye may prove, what is that good, and acceptable^ and perfetl mil of God. Thus in the Pfalm be- fore A. The Returns due to God fore us, 7 love the Lordj becaufe he hath heard my Voice and my SuppHcatio?is ; therefore will I call upon him as long as I live, The Sor- rows of Death compafed me^ and the Fains of ^ell gat hold upon me : 1 found Trouble and Sorrow, Then called I upon the Name of the Lord', O Lord J Ibefeech thee^ deliver my Soul. f*! ' He delivered my Soul from Death, mine Eyes from Tears, and my Feet Jrom falling. Now, What Jhall I render for all his Benefits. It follows, 1 will take the Cup of Salvation, and call upon the Name oj the Lord. I will pay my Vows unto the Lord, now in the Frefence of all his People. O Lord, truly I am thy Ser^ vant, yea, I am thy Servant, thou haft loojed my Bonds. How happy all thy Servants are, How great thy Grace to me 1 My Life, which thou haft made thy Carc^ Lord, I devote to thee. Now I am thine, for ever thine. Nor (hall my Purpofe move j Thy Hand has loos'd my Bonds of Pain, And bound me with thy Love. Here for all his Benefits. Here in thy Courts I leave my Vow, And thy rich Grace record, Witnefs ye Saints, who hear me now. If 1 for fake the Lord, This leads to the laft Thing, I have yet to mention. 6.) The fincere^ con ft ant ^ and perfevering Obedience of our Lives, compleats the Return which God expedts and requires for all his Benefits. Ver. i6. O Lord, truly 1 am thy Servant^ I am thy Servant — I will ferve thee as long as I live. My Friends, Obedi* ence is better than Sacrifice, Yea, Praife to God, without Righteoufnefs and Good-WiU to Men, will not be accepted j together with the feveral Virtues of a fiber, righteous, and good Lfe. Accordingly in that forecited Place, Heb. xiii. 15. having injoined, Let us offer the Sacnfice of Praife to God continu- ally^ that is the Fruit of our Lips, giving Thanks to his Name : It follows. But to do good, and to communicate, forget not.Jor with, fuch Sacrifices, God is well pleafed. To do good, and to communicate, forget not — live in the Pradtice of all Good 3 and particularly let \ The Returns due to God let the Benefits you receive fo Jrceiy and gracioujly from God, infpire you with the fame Kind and compaffionate Difpofition to- wards the Objeds of your Mercy. Freely 'fyou have received^ freely give ; that you may be the Children of your Heavenly Father, If any of you ftill afk. But what farther Jhall I render unto the Lord for all his Mer- cies ? I anfwer, I know dot. All that God either expefts or requires from you^ I think, is comprehended in thefe Six Particulars mentioned. And if thefe Returns are fuit- ably made, your Pcrfons and your Offerings will be accepted. A GRATEFUL Heart would be glad to know, what farther Returns can be made to God 5 being willing to do, or fubmit to any Thing : But for my Part, I can conceive of nothing more, that God either requires, or will accept. Superftition indeed, has in- vented many, far more fhowy and expenfive; but then they are all empty and vain, beg- garly Elements^ grounded upon falfe and un- worthy Apprehenfions of God. See Mich, vi. 6, 7, 8. and Ffalm 50. Such are all thd Vows, Gifts, and Deodands, that difgrace ih& for all his Benefits, ^^f the Heathen and Popi(h Temples. See ASfi Sermom xvii. 24, 25. \_ '- d I HAVE thus returned the plaineft and beft Anfwer in my Power^ to the ^ueflion before us. What now remains, is to inforce the Obfervance of thefe Six Diredtions. I have but Httle Time left for this Purpofe : And if I had more, I (hould ftill be at a Lofs, M^hat particular Arguments to pitch upon. Arguments and Motives in Abun- dance, arife and offer themfelves : But no Arguments of mine, can add to the Force of this one Motive, which God himfelf fets before each of your Minds; even thofe P^r- fonal Benefits^ which each of you have re- ceived, and are daily receiving from God. And, if what I have faid has not put you up- on calling to Mind the Benefits of God to^ wards you^ it is in vain for me to add any Enforcements. And if the Remembrance of God's Benefits do not affed your Hearts, nothing that I can fay, will do it. If any of you defpife God's Benefits, and your own Mercies, you will defpife my Words. If you can refifl God, you will certainly refifl Man. But 1 hope better Tubings of you, though 1 thus S fpeak. The Returns due to God /peak. I truft, that the Love oj God is al- ready Jhed abroad in your Hearts^ whereunto you are called i and that you are devoutly thankful to God, and difpofed to hearken to a Repetition of the Six Returns, that you fhould make to him /or all his Benefits — to treafure them up in your Hearts, and reduce them into Pradtice in your Lives. Do you afk, " What Jhall I render unto '^ the Lord for all his Benefits V (i.) You fhould love God with all your Hearts t with all your Souls, and with all your Strength* (2.) Take Encouragement from former Mercies, to hope in God for the future; and in the Exercife of this Hope, pray to him for Grace to help in every Time of Need. (3.) Rely upon God, and yield a chearful Refignation to his whole Will, and to all his Difpofals. (4.) Glorify God, by offer- ing up your fincere Praife, and cordial Thanks, for all his Benefits. (5.) Prefent yourfelves, your whole felves, a living Sa- crifice to God, which is your reajonable Ser- vice. (6.) Lastly, render to him the fincere, conftant, and perfevering Obedience of your Lives. And when you have done all. for alt his Benefits, 259 fayy we are unprofitable Servants ', we haz'e Sermon done Nothing, hut what it was our Duty, ,_ J- ^ and our own Intereft and Advantage, to do. However, if you do all This^ fuch is the difinterefted Goodnefs, and free, rich, Grace of God, that he bids you welcome to all his Benefits. Since you know thefe Things^ happy are ye, ij ye do them. M^^^c^^c^M S 2 S E R- 26o SERMON XII. The Fear of Death conquer- able. Psalm xxiii. 4. Tea, though I walk through the Valley of the Shadow of Deaths I will fear no Evil : For thou art with me — thy Rod and thy Staff they comfort me. Sermon FM)eC)^7^ H I S Scripture-PafTagc leads our ^_J^^^ S T ^ Thoughts to the moft ferious and )3C _ ^ ^ M Interefting Subjed, and fets it »L^XAjs \^^{q^q us in the moft agreeable and amiable Point of Light. The Subje6l of our prefent Meditations is Death ; an E- vent that awaits us all, at no great Diftance. ^he liming know that they mufl die ; that it is appointed to all Men once to die. Though this is what we never did, or experienced, yet The Fear of Death conquerable, 261 yet we know it is what we muft fubmit to e'er long. An Event this, in its Nature the mod ferious and awful j and in its Confe- quences, the moft important. The Art of Dyings if I may fo call it, the Art of Dy- ing fafely, comfortably, and happily, is not to be learned at once ; nor like other Arts^ by repeated Experiments ; lince we muft die h\ii once. It follows upon this, that it is our great Wifdom and Duty, to be prepared for this awful Event, by dired and previous Meditations. It is therefore purpofely v. ith a View to aflift you in this grand Affair, that I have made Choice of this Subjeo?, vain, and inefFedual. — When naturally gooj, it becomes ufelefs : When naturally terrii^U, it ceafeth to be fo. ^e Fear of Death conquerable, 271 Our Fears fufpeded that this Life had ter- Sermom • XII minated in Death ; but our Rifen Saviour, ^ L^ has (hewed us, that it terminates in Immor- tal Life ; and has confecrated for us into the Holieft, even into Heaven itfelf, a 7iew and living Wayy through this Vail of Flefli. He himfelf met Death, asfiich^ without Terror, and without Amazement. Perhaps you have been led to think the contrary. But let me fay, fuch Apprehenfions are not only ground- lefs and unreafonable, but they are highly injurious to our Saviour's Chara(5ler, and pre- judicial to that Strength and Comfort of Soul, which would otherwife arife in us, and is intended to arife from the Confideration of the Frame of Mind, with which the Cap- tain of our Salvation met, and conquered Death. We read indeed, of his Agony ^ and of his repeated Prayer, that, if pojjibky the bitter Cup might pafi from him. But was Death itfelf this bitter Cupf Or did he thus defire to live, or fear to die ? No, fure. He had met with Nothing in this World, to make him (0 defirous to ftay in it, after he had finijhed the Work^ is^hich God gave him to do ; and fure his pure, pious, and divine Mind, had Nothing to fear, but every Thing tCD I'jz I'he Fear of Death conquer ahk. SERMON to hope for, after Death. It was the Man^ XII ^...^ ner of his Death, not Death itfelf j the lingring and agonizing Tortures of Cruci- fixion, that were the bitter Cup he depreca- ted J the very Thoughts of which at this Day, are enough to ftrike us with Trem- bHng and Horror. Had he been unmoved and unafFeded at this Thought, he had not been Man ; nor could he from Experience have had Compaffion on his Difciples under the Pains which fome of them indure, both in Life and at Death. But now we are di- Seb. xii. redted to look unto Jefus, the Author and Per* '' ^* feSier of our Faith ^ who for the Joy fet be- fore him^ endured the Crofs, defpifing the Shame; and confider hiniy who endured fuch Contradi5iio7i of Sinners againjl himfelf^ left we be weary and faint in our Minds, To fee whether this be a juft Account or not, which I have now given, read and weigh every Expreffion, which proceeded from our dear Saviour's Lips, from the Time when he firft predicted his Death, to the Time of his Departure, and you will find, he never fpeaks to his Difciples of Death itfelf, with the lead feeming Terror, nor with any E- motion, but that of Pleafure and Joy. He wenfr The Fear of Death conquerable, 273 went up tojerufalem to attend the Paflbver, Sermom knowing the Things that fiould befal him there : ^^ , And when he found the deadly Spirit was gone forth, his firft Words are thefe, The Hour is come, that the Son of Man muji be john xii. GLORIFIED. Not the Hour that the Son of ^3» Man muft die, but the Hour that the Son of Man muft be glorified, Inftead of being dif- couraged, he goes on to encourage his At- tendents, and infpire them with a FearleiT- nefs of Death, He that lovetb his Lije Jhall lofe it ', and he that hateth his Life in this World, jhall keep it unto Life Eternal, If any Man ferve me, let him follow me, and where I am, there Jhall alfo my Servant be : If any Man ferve me, him will my Father honour. Are thefe the Words of one that is afraid of Death, or in love with a Life in this World? Let the next Expreflion then be underftood and explained, confiftent with what prece- deth it. Now is my Soul troubled ; now is a trying Time indeed, and What Jhall Ifay f Shall I fay, Father fave me from this Hour ? No — for this Caufe came I to this Hour, But this I fay, Father glorify thy Name. Read on, through Chapters xiii, xiv, xv, xvi, and xvii. where you will find him keeping the Paflbver 3 inftituting the Memorial of his T own The Fear of Death conquerable. own Death ; converfing with his Difciples 5 praying to God for them, to keep them, and comfort them, after his Death ; and all this with a Spirit perfedly compofed, ferious, and pious. — And in the Begining of the xviith Chapter, praying for himfelf with all Truft and Confidence in God, Jhefe Words fpake Jefus, and lift up his Eyes to Heaven, and faidy Father y the Hour is come^ glorify thy Son, that thy Son alfo may glorify Thee. Ver. 4. / have glorified thee on the Earth. 1 have finifhed the Work, which thou gaveji me to do. And no^}, O Father, glorify thou me with thine own Self, with the Glory which I had with thee, hejore the World was. Had I Time to confider the whole Conduct of our Saviour through Life, to the laft Mo- iTient, when he faid, Father into thy Hands I commend my Spirit — bowed the Head, and gave up the Gho/l, though we fhall find him fen;>ble of Pain, yet we (hall always find him fearlefs of Death. Let us now go on and confider the Spi- rk of his Difciples, in this Refpecft, Before the Death and Refurredion of Jefus, whilfl: they thought of Nothing, but his Kingdom here upon Earth, they were timorous and weak The Fear of Death conquerable, weak like other Men ; and through Fear of Death, they allforfook him and fled : But after his Refurredlion, they received the promifed Spirit, the Comforter ; and from this Time forward, we find them fearlefs of Deaths Whilft paffing through this Valley of the Shadow of Death, the Apoftle Paul fpeaks for himfelf, and for the reft of his BrethreOj and let his Account fuffice, 2 Cor. iv. 8. to Chap. V. 9. We are troubled on every Sidei yet not diftrejfed-, perplexed y but not in De^^ fpair ; perfecutedy but notforfaken ; caji down^ hut not dejlroyed — always bearing about in the Body, the dying of the Lord Jefus, that the Life alfo ofjefus might be made manifefi in our Body. — Knowing that he which raifed up the Lord Jefus, jhallraife up us alfo by Je-- fus^ and (hall prefent us with you — For which Caufe we faint not, but though the outward Man, the Body, perifh, yet the inward Man^ the Mind and Soul, is renewed Day by Day, ' — While we look, not at the things which are feen^ but at the Things^ which are not feen ; for feen Things are temporal, but Things not feen are eternal. For we know, that if our Earthly Houfe of this Tabernacle be diffohed, we have a Building of God, an Houfe not T 2 made 276 ^he Fear of Death conquerable. Sermon made With Hands, Eternal in the Heavens. — ^^^;^ For we that are in this Tabernacle, do groan, being burdened, 'not that we would be unclothed, but clothed upon, that Mortality might bejwal- lowed up of Life. Now he that hath wrought us for this felf Jame Thing, is God j who alfo hath given unto us the Earneft of the Spirit, Therefore we are always confident, and willing (we are bold and well-pleafed) * rather to be abfent from the Body, and to be prefent with the Lord. Wherefore we labour, that whether prefent, or abfent, we may be accepted of him. Permit me to add two Paffages more, con- cerning our Apoftle. He tells the Chrifti- ans of Ephefus, when taking his laft Fare- Afts XX. wel, j4?2d now behold 1 go bound in the Spirit 22,^3,24. untojerufalem, not knowing the Things that fhall befal me there : Save that the Holy Ghojl witnejfeth in every City, that -Bonds and Affile- iions abide me : But none of theje Things move me, neither count 1 my Lije dear unto my felf, fo that Imay finipa my Courje with Joy. And he tells Timothy towards the Clofe of his fe- cond, and probably his laft Letter to him, 2Tim.iv. -^^^ ^^'^ ^^^^y ^^ ^^ offered, (as a Sacrifice ^>7.8. upon the Service of your Faith) -f and the Time The Fear of Death conquerable. Time of tny Departure is at hand — I have fought a good Fight, I havefnifh^d my Courfe^ I have kept the Faith, Henceforth there is laid up for me a Crown of Right eoiifnefs, which the Lord, the Righteous Judge, fjall give me at that Day ; and not to me only^ but unto all them, that love his appearing. This, my Brethren, is the fearlefs, joy- ful, heavenly Frame of Spirit, that the Gof- pel of Jefus is intended to promote in every Chriftian. It is calculated for this high, this happy, and moft defirable Purpofe j and is abundantly fufficient to anfwer this great and moft exalted End — and will do it, if cor- dially embraced, and faithfully improved. Multitudes of Chriftians, I doubt not, in every Age, have reached this noble Fortitude and Elevation of Soul 3 and the fame Spirit awaits us All. It is not the Intention of Jefus, that his Difciples and Followers (hould fLrink back, and fhudder at the Thoughts of Death, but live, looking jor the blejfed Hope, that is Jet before them. He fubmitted to the moft cruel and torturing Death, purpofely to de- liver us jrom this Fear of Death, And if this is not fufficient, What is it that you would have ? Shall Jefus live, and preach, T 3 and ^7^ *The Fear of Death conquerable. Sermon and die in vain ? O ye profefTed Chriftians;, ^ ^_^ _ ^ Our Mouth is open unto you, our Heart is en- larged—ye are not Jlraitened in us, nor in your God — / /peak as unto my Children^ be ye alfo enlarged* Say to your timorous Heart, Wh^ art thou caft down, O my Soul ? pyhy art thou di [quieted within me ? ^ruft in God, for thou Jhalt yet praife him j Tea though I walk through the Valley of the Shadow of Death, I will fear no Evil j for thou art with me — thy Rod and thy Staff they comfort me. What I propofed in this Difcourfe was, to (hew, That the dreadful Fears and Appre^ henfions of Death, are capable of being con-- quered and overcome. This, I hope, I have evinced fufficiently ; yea, have proved more than I propofed, even that the Fear of Death may, and ought to be converted into lively Hope, and Heavenly Joy — Joy imfpeakable md full of Glory , And fure I need not fay One Word to prove, that this is a moft de fir able Attain- ment. In fome Manner, and with fome Frame of Spirit, we mud all walk through this Valley of the Shadow of Death : And it cannot be a Thing indifferent, whether we %\:alli through calm and ferene, with a cbear- ful 7he Fear of Death conquerable, 279 ful and ftedfaft Heart ; or live under gloomy Sermom and dreadful Apprehenfions ; and are at laft ^ _\^ dragged to meet Death as the King of Ter- rors. The Difference is lo great, that no one can deHberate a Moment, which is pre- ferable. And one would think no Motives need to be urged, in order to awaken your Attention to fuch Directions, as I am pre- pared to lay before you. But my Time at prefent will not allow me to enter upon them, I conclude, as Paul concludes his Diflerta- tion on the fame Subjed. O Death, where is. 1 Cor. xv; thy Sting ^ O Grave ^ where is thy ViBoryf ^^""^ • Thanks be to God, who giveth us the ViBory^ by our Lord J ejus Chriji. Therefore my be-* loved Brethren^ be ye fiedfaft, unmoveable, al- ways abounding in the Work of the Lord, for^ a/much as ye know, that your Labour is not in vain in the Lord* T 4 MY 28o ^e Fear of Death conquer able. Sermon l^/l ^ Shepherd is the living Lord -, J"^ iVXNow fhall my Wants be well fupply'd ; His Providence and holy Word Become my Safety and my Guide. In Paftures where Salvation grows He makes me feed, he makes me refl, There living Water gently flows. And all the Food divinely bleft. Tho* I walk thro* the gloomy Vale, Where Death and all its Terrors are. My Heart and Hope fhall never fail ; For God my Shepherd's with me there. Amidft the Darknefs and the Deep, Thou art my Comfort, thou my Stay 5 Thy Staff fupports my feeble Steps, Thy Rod direds my doubtful Way. Surely the Mercies of the Lord, Attend his Houfhold all their Days ; ' There will I dwell to hear thy Word, To feek thy Face, and fing thy Praife* SER. 28 1 SERMON XIII. How to conquer the Fear of Death. Psalm xxiii. 4.* Tea, though I walk through the Valley of the Shadow of Death, I will fear no Evil : For thou art with me, thy Rod and thy Staff they comfort me, )e()8CM)§C)9C N a former Difcourfe upon this sermoh ic I S S"^j^<^> ^ undertook to (hew, ^ ^" ^;_^ ^MXMA j^ That the dreadful Fears and Apprehenfions of Death, are ca- pable of being conquered and over- come. I now proceed, II. To confider. How this is to be ac- complifhed. Hr, How to conquer the Fear of Death. He, that Jlriveth for this Maftery, will not he crowned^ unlefi hejlrive lawfully. Not only guilty Sinners, but frequently fincere Penitents, and truly virtuous, and pious Per- fons, through Fear of Death are all their Life-'Time fubjeSl to Bondage ; and this, not- withftanding all that Chrift has done and fufFered, to deliver them from this unhappy State. They are in this Refped, like Chil' dren that tremble in the Dark, and fear where no Fear is. If therefore I can dired: you to fuch Methods as will help to remove this vain and enflaving Dread, and to ftrength- en your Faith and Hope in God, I fhall con- tribute more to the Comfort and Happinefs of your Lives, than any Increafe of fenfual Pleafures, or of worldly Subftance. Let me previoufly obferve, that I am not attempting to direct Wicked and Impi- ous Sinners, how to conquer or evade the Fears of Death : This would be to undertake an Impoflibility. It would be as eafy to teach them, how to avoid Death itfelf j for the Stingt or Spear of Deaths is Sin. If there had been no Sin, there might have been a Tranflation, but there had been no Death, And now, there is Nothing terrible in Death, nothing How to conquer the Fear of Death 283 nothing that needs to be efteemed terrible, Sermok but what arifes from Sin, Bodily Pains and ^ ]._'_, Afflidtions, I grant, are not joyous y hut grie'u- ous, and fometiires terrible ; but, take No- tice, thefe are not Deaths nor peculiar At- tendants upon it, but upon this Life, When Death comes, bodily Pain is over. And if the prefent Life be continued for a Num- ber of Years, we have Reafon to exped: and fear far more bodily Pain^ than if we (hould die this Moment. But it is not thefe bodily, fenftive Pains, but the Fears and Terrors of the Mind, arifing from the Thought and Prof pe6i of Death, that is now under Confiderati- on ; which the pure and pious Mind may, and ought to conquer and overcome. As for the Wicked, he has neither Lot nor Portion in this Matter^ unlefs he repent and reform ; become dead to Sin, and alive unto God. For him to put from him the Thoughts of Death is Stupidity -, and to think of diverting its Terrors by Pleafure and Amufement, or to drown them in Sottifli- liefs and Debauchery, is only to encreafe them. To attempt to footh fuch guilty Souls with the Confolations of Piety and Re- ligion, is only to make them Hypocrites, and deceive 2.j:^^.. 284 How to conquer the Fear of Death. Sermon deceive their Souls. Whilft thefe impeni- XIII > ^ '_j tent Sinners fancy they arp. treafuring up Strength and Comfort, and hardening them- felves againft the Fear of Death, they arc only treafuring up to themjehes Wrath againft the Day of Wrath, and Revelation of the righ^ teous Judgment of God. Imaginary, fpiritu- al Strength and Courage, with a guilty Con- fcience, is the Eflence of Hypocrify. Knoweft ob XX. thou not this oj old^fince Man was placed upon Earth ; That the Triumphing of the Wicked ii fiort, and the Joy of the Hypocrite but for obxxvli. a Moment^ For, What is the Hope of the '• Hypocrite, when God taketh away his Soul^ ob viii . The Hypocrites Hope fiall perifh — it fhall be ^' ''^* he cut off, and his Truft Jhall be a Spider's Web. I SHALL therefore at prefent leave the Hy- pocrite and Sinner to the Terrors of the Lord, as the Provifion made to awaken them to Re- pentance J and proceed in my Endeavours to adminifter Strength and Comfort to truly pious and well-difpofed Minds. To you, and you only, I now addrefs myfelf, who are fincerely defirous to approve yourfelves to God, by a perfevering Continuance in well- doing J but at prefent live under difcourag- ing How to conquer the Fear of Death, 285 ing Fears and Apprchenfions of Death ; or SERMbw at leaft are apprehenfive this will be the Cafe, u— ^^ when the Time comes that you muft die ; and as you are every Moment liable to this, fo through Fear of Death you are more or lefs, 'all your Life-Time fubjeSi to Bondage. This is a moft unhappy, but fure not an helplefs Cafe. To you, dear Souls, my Advice is this ; First, If you would gain this moft de- firable Fortitude and Tranquility of Mind, Tou mujl direSily aim at this happy Attainment ; and labour to keep it through the whole Courfe of Life j whilft you are daily walk- ing through the Valley of the Shadow of Death, You muft ftrivefor this Majlery, and ftrive 2 Cor. x; lawfully — • Bo run, not as uncertainly — fo fight y not as one that beateth the Air ; but keep under the Body ; its Appetites, and its Fears, and bring them into SubjeSlion, Take up the Pfalmift's Refolution, and take to yourfelves the Spirit he difcovers in our Text, and fay, with him, " Though I walk, or am now ** walking, through the Valley of the Shadow '* of Deaths I will fear no Evil — If it be " poffible, I will gain this Maftery. I know " it is appointed for me once to die, and •' that 2^6 How to conquer the Fear of Deat%* *' that I am ia my Death-State every Mo- '* ment, I will therefore endeavour to be aU ** ways ready, and always willing to depart " hence. Somehow I mud die j and a com- *' fortable Life, and happy Death, free from " all Fears of Evil, and full of lively and ** glorious Hopes, is fo defirable; and the " Contrary is fo dreadful, that if poffible, I " will fecure a peaceful Journey through " this Life, and an happy Exit — fuch as " {hall do Credit to Religion, give Glory to <^ the God of my Life, and terminate in " Joy unfpeakable and full of Glory. To *' this End I will carefully avoid whatever ** would occafion terrifying Apprehenfions " in the Hour of Death, or under its pre- " fent Profpedls : And will leave Nothing ** undone, that may contribute to my pre- ** fent Hope, and future Joy 5 that when I ** come to die, I may have nothing to do, ** but die, and fay like my Saviour, Father " into thy Hands I commend my Spirit" It is, my Brethren, for Want of this AiiA and Purpofe^ that fo many good Chriftians, who have nothing to fear, but every Thing to hope for, yet fear, where no Fear is ; and muft do fo all their Life-Time, if they will not How to conquer the Fear of Death, 287 not hearken to this friendly Advice. As Sermon xur yo?jah thought he did well to be angry, fo ^,.,,,.^^ fome think, they do well to be dejeSled-, and even look upon their Complaints and Fears, as an Expreffion of Chriftian Humility : Whereas, God is as much the God of Com- fort, as the God of Holinefsi and has made as full Provifion for the One as for the Other, We have not only his Holy Commands, for the Rule of our Condud j but vi^e have his exceeding great and precious Promifes, for the Ground of our Faith, and Hope, and Joy. Rejoice evermore y pray without ceafingi » Theff.r in every Thing give Thanks 'j Jor this is the * *'7>» < Will of God in Chriji JefuSy concerning you. When real Holinefs is actually obtained, and carefully preferved, fure it could be no fuch hard Matter to gain this Freedom from thq Fear of Death j if fuch holy Souls would think of it, and intend it. What I have faid under this Particular, is purely to put you upon thinking for yourfelves, and excite you to make this Attempt. The Diredions re- fpeding the Manner, how you are to do this, drawn chiefly from the Pfalmift's Con- dud, come now to be confidered. Secondly, XIII. 288 How to conquer the Fear oj Death. Sermon SECONDLY, Settle in your Minds, and imprefs upon your Hearts, the lame Senti- ments of God and his Providence^ that the Author difcovers through the whole of this Pfalm. ^he Lord is my Shepherd, I fhall not want. He maketh me to lie down in green Pa/iures', be leadeth me bejide the fiill Waters. He prepareth a T^ able for me — my Cup run- neth wer. From this Experience of the Care and Proted-ion of Divine Providence, and from the Sort of Paftoral Relation between him and God, he derives his Encouragement to hope in God, for the Remainder of Life i concluding. Surely Goodnefs and Mer- cy fiall follow me all the Days of my Life. Nor do his Thoughts and Hopes flop here, but with equal Reafon he carries them for- ward in View and Profped of Death 5 and fays, Tea, though I walk through the Valley of the Shadow of Death, I will fear no Evil -, Jor thou art with me — thy Rod and thy Staff they comfort me. As if he had faid, *' The *' fame Providence, the fame protecting " Hand, the fame Guardian God, that has ' hitherto been my Preferver through Life, " will be my Preferver through the Re- ♦* mainder of it, and my Support, and Com- " fort How 'to conqiier the Fear of Death, 289) ** fort when 1 come to die 3 I will therefore Sermont *' fear no Evil. He is able to do for me ex- t.™!^ " ceeding abundantly above all that I can " aik or think ; and he is willing and faith- " ful, who alfo will do it. Of this he has " given me all the Proof, all the Experience^ *' and all the Evidence I can wi(h for, or ** defire. O my Soul ! do not forget all hisf " Benefits. My God brought me into Be- " ing at firft, intending my everlafting Gon- " tinuance in it. He breathed into me the " Breath of Life^ and I became a living *' Soul ; and infpired me with the Defires of " Life and Immortality, This Defire of Life «* he has made the flrongeft and moft un- '* alterable Principle of my Nature. He '' has implanted in me this Principle with " an Intent to gratify it. Nor is this all - " but he has infpired me with the Natural " Hopes and Expecflations of Immortality-y *' and has confirmed thefe by the Gift, the ** Doftrine, the Promifes, the Death, the *' Refurredion, and Glorification of his Be- ** loved Son, the Man Chriftjefus. Nor is this " all the Evidence and Experience I have '' had of the Care and All-fufficiency of my " God : He has already brought me out of U '' one XIII. 290 How to conquer the Fear of Death, Sermon *< one World, and State of Exiftence into ** another. He formed, preferved, and fa- " fliioned me in the "Belly j firft fitted me for *' this World, and then brought me into it. *' In the Morning of this Life, I was as weak '* and helplefs, as I cad be in the Evening : «* And does that God want either Power or *' Will to fuftain me in Death, who has fuf- •' tained me through the Whole of this Mor- ^' tal Life ? Or to introduce me into another ** State of Exiftence, who brought me into ** this ?" From this Topick, we often find the Pfalmijl fetching his Hopes and Confo- lations, not only in Profperity, as in the Pfalm before us, but even in the deepeft Ad- verfity. Thus in the Pfalm immediately foregoing, he prays, Ver. 11, Be not far from me y for Trouble is Jiear^ and there is none to help — / am poured out like Water — My Heart is like Wax^ it is melted in the Midjl of my Bowels — My Strength is dried up, and thou haft brought me into the Duji of the Earth. But here is his Encouragement, Thou art he that took me out of the Womb j thou didjl make me hope, whe?i I was upon my Mother sBreafis: I was cajl upon thee from the Womb — Thou an my God from my Mother's Belly — Be not thou XIII. How to conquer fhe Pear of Death, 291 thou far from me^ O Lord j O my Strength, Sermon hajle thee to help me. Verfes 9, 10, 19. You may read to the fame Purpofe, Pfalni Ixxio ^ — 20. We have all of us had the hke Experi- ence of the Care and Providence of God^ from the Begining of our Lives to this Day. But the Ground of all our Unhappinefs is this, though little perceived, Thofe manifold Bleffings of God, which fhould endear God to our Souls, and encourage our Truft iti him, ferve only to endear this World to usj and make us fo unwilling, and fo afraid to leave it. Strange Perverfenefs 1 What can be done for us to make us happy, if the Blef- fings of God thus alienate our Hearts front him ! O let us learn to prefer the Thought of God, and his Providence, to all the World 5 yea, to this Life itfelf, and then we fhall fear no Evil. T^he Lord reigns, let the Earth rejoice, and the Multitude of its Inhabitants he glad. True Faith in God, and his Pro- vidence, will give us the Vidory over the World, and over all the Terrors of Deaths Affure your Hearts before him in this Re- fped:, and then fear Death, if you can. U 2 Thirdly,- XIIL 292 How to conquer the Fear of Death, Sermon Thirdly, Having Conceived and fettled juft Sentiments of God and his Providence, let me farther recommend it to you, fre- quently to confider, and inculcate upon your Minds, a due Senfe of the Power and Dif- pofition of God, the Former and Father of our Spirits, to fii/lain, fupport, and comfort the Soul of Man. Thou rejiorefl my Soul, fays the Pfah?iift, in the Verfe before my Text j upon which he adds, Tea^ though I walk through the Valley of the Shadow of Death I will fear no Evil -, for thou art with me — thy Rod and thy Staffs they comfort me. The Common Providence of God orders the Things around \is : The fpecial Favour and fpiritual Aid of God reaches to the Heart and Soul. The Outward Man, the Body, is liable to Infirmities, Afflidions, Decays, and Death ; but God the Father of our Spi- rits, can fuftain and comfort the SouI-^-Hq can perfeifl his Strength in our Weaknefs, and enable our Spirits to bear all our Infirmi- ties. Indeed if we had no Hope but in Our^ felvesy then the Soul would be as helplefs as the Body, undhle to fuftain Itfelf, in the Day of Trouble, and at the Hour of Death ; but if we refign into the Hands of God, and ftay How to conquer the Fear of Death. 293 flay ourfelves upon him, then, as the outward Sermon Ma7t perifjeth, the inward Man will be re- _ ' _t newed Day by Day ; for this Caufe we faint 2 Cor. iv. not. See how Jfaph improves this Thought, and how his defponding Soul is reftored and revived with it, when his Heart was grieved and pierced within him. Neverthelefs 1 am Pfal.lxxiii. continually with thee ; thou haft holden me by ^^'~' ' thy Right-Hand. Thou fialt guide me with thy Counfely and afterward receive me to Glo^ ry. — For whom have I in Heaven but thee ? And there is none upon Earth that I defire be- fides thee. My Flejh and my Heart fai let h^ but God is the Strength oj my Heart , and my Portion for ever. In this, Thought the pure and pious Soul triumphs, God is our Refuge Pfal. xlvi. and Strength^ a very prefent Help in Trou- ^' ^'^' ble ', therefore will we not fear, though the Earth be removed, and the Mountains carried into the Midft of the Sea. ^he Lord is my Light and my Salvation^ whom ftjall I fear F The Lord is the Stre?2gth of my Life, of whom /Jjall I he afraid ? Wait on the Lord^ he of good Courage t and he fmll ftrengthen thine Heart — wait 1 fay on the Lord. " Nov/, " think, O my Soul, think how often I ^* have been brought low, and the Lord hath U 3 « helped 294 ■^^''^ i(> conquer the Fear of Death. Sermon *' helped me. How often have I been rea- XIII ..^^^^ " dy to fay, There is no Hope, I ihall go ** down to the Grave mourning ! Under ^* what Weaknefs and Pains of Body, and ^* Sorrows of Mind, has my God fuftained « me J and comforted me again, after the ** Days in which I have feen Adverfity ! And f * am I yet to learn, that God is he that bind- " eth up the Broken-hearted, and comfort- *^ eth thofe that mourn ? Has not Tribiilati- ?' on wrought in me Patience ; and Patience *' Experience ; and Experience Hope ? Let 5* Patience then have her perfed Work, that *' I may be perfedt and entire, lacking No- f* thing. Hitherto nothing has befallen me, ** but what is common to Man ; and O AU- f« fupporting Thought ! My God is Jaithful, f* who will not fuffer me to be tried above my " Ability^ but will with every Trial Jind a *' Way J or my EJcape, that I may be able to f bear it. So that I will boldly fay^ the Lord ?' is my Helper^ and J will not fear. Why *' then art thou cafi down^ O my Soul? Why f art thou dijquleted within me? Truji in ** God^ J or Ijhall yet praife him, who is the ["■ Health of my Countenance y and my God.'' O im How to conquer the Fear of Death, 295 O MV Friends, God v/ill be with us. Sermon XIII whilft we are with him, he will never leave ^ -,-'_ us ; he will never forfake us ; much lefs when we ftand in the greateft Need of his Prefence and Aid. This was our dear Sa- viour's Support and Confolation, when he came to die. Behold the Hour cometh, yea, Mn xvi, is now come, that ye fljall be Jcattered every one to his own, and jhall leave me alone ; and yet I am not alone, hecauje the Father is with me. If you afk, What is intended by this ? We have the Anfwer and Explanation in my Text, from whence the Phrafe feems to be borrowed, T^hou art with me^ thy Rod and thy Staff they comfort me. As the Rod and Staff in the Hands of the Shepherd are the Inftruments of Protection to the helplefs Sheep ; fo are the All-fufficient Perfedlions of God, to the pious Soul, which can fay, Tho' in the Paths of Death I tread, With gloomy Horrors overfpread ; My ftedfaft Heart iLall fear no 111 : For thou, O Lord, art with me ftill. Thy friendly Crook (hall give me Aid, And guide me thro' the awful Shade. U 4. This XIII. 296 How to conquer the Fear of Deaib, Sermon . This Scripture-Phrafe, God is with me, and all thofe which exprefs the Prefence of God with his faithful Servants, have a plain, mofl: delightful, and comprehenfive Mean- ing, denoting not his eflential Prefence com- mon to all, nor his Prefence as an uncon- icerned Spedator, but his real Agency, and adual Exertion of his fpiritual divine Powr er, and fatherly Goodnefs. Faithful is he that bath promifed, who alfo will do it. If left to ourfelves, Death is an Enemy top hard for us to encounter without Fear. If left to Sorrow without Flope, the Death and Lofs of our dear Friends, and Relatives, would overfet our Minds with Grief and Sorr row : And the parting with this World, pur Friends, and all our Enjoyments here, and being diflodged from thefe Bodies, the Medium of fo many grateful Senfation?, would be ftill more intollerable, if we had no Hope of the Aid and Prefence of God. The Strength of our Souls, when Flefli and Heart fails ; the Prefervation of the precious Soul, when this earthly Body perifhes j our ln|rpdu6tiori into a new and better State 3 the invefting us with our Houfe which is from Heaven, thefe are Things beyond our own How to conquer the Pear oj Death. 297 own Power, thou2;h efl'ential to our Safety Sermon in Death, and our Happinel's after it. Now, ,_^*_j to all thefe, and to every needful Purpofe, God will be with me. '' He that brought *^ me into this World, will introduce me " into another. — The Tame fatherly Being, ^' atid the fame Power, which attended up- " on my Birth^ will watch over my Death. ^' — The fame God, that has been my *' Guardian through the Whole Length of *' this Valley of Death, will not leave me •' when I come to the End of it." JVhat Jhall we then fay to thefe Things f The An- Rom. vUi. fwer follows. If God he for us, who can be a~ ^*~"2^' gainji us ? Or^ what fl^all jepar ate us from the Love of God? Shall Tribulation, or Diftrefs, or Perfecution, or Famine, or Nakednefs, or Peril, or Sword? — Nay, in all thefe Things we are more than Conquerors, through him that loved us : For 1 am perfwaded, that neither Death nor Life, tior Things prefent, nor Thiiigs to come, fmll be able to feparate us from the Love of God, in Chrift Jefus our Lord. One Thought more under this Head — If this Life be continued for any confidera- ble Time, the Servants of God have a thou- fand Times more to fear and apprehend from Life, 298 How to conquer the Fear of Death. Sermon Life, than from Death, During this Life, XIII. • ^ -^^_} we are called out to Services, Sorrows, and Temptations — here we may count upon much to do, and much to lufFer — here we have a Part to adt : But when Death comes, our Work is over, as our Saviour's was, the Evening before the Day of his Death. / John xvii. have jinijhed^ fays he, the Work which thou ^' gave/i me to do. Our Part in Death is pure- ly pajjive ; w^e have then Nothing to do ; we ought to have Nothing to do ; for No- thing can be done by us, hxxlfubmit — yield- ing up ourfelves to God, and hope and wait for his Salvation — committing ourfelves to God, as to a faithful Creator, who is able to keep that which is committed to him. Now, the Work is God's, and not ours ; and when it comes to be his, and his only, it cannot mifcarry. To every one of his Servants he Hcb. xiii. has faid, / wi/l never leave thee, Jior forfake ^' * thee ; Jo that we may boldly fay. The Lord is my Helper and I will not jear. This leads on to another Direction. Fourthly, Look daily beyond Death itfelf, in the lively Exercife of that Faith, which is the ^uhflance of Things hoped for, and the Fvidence of Things not feen, \i you look only How to conquer the Fear of Death, only around yoyix^'^on this Valley of the Shadow of Deaths or look no farther than the End of it J if your Views terminate here, no Won- der if all be dreadful : But look forward into the future and better State, to that Life and Immortality which is brought to Light, and the Dread will vanifh. What the Men of this World look upon as the Endoi Life, to the good Man, is the Begining of Life i And what they call the Gate of Death, is really the Door of Entrance into Immortal Life. Let your Faith and Hope then ftretch forward beyond the Vail, and then you can- not Fear. For this Caufe^ fays the Apoftle, 'We faint not^ hut though the Outward Man zConivr. perifi, the inward Man is renewed Day by Day — while we look at the Things which are 720t feen j for Things which are feen are tern- poraly but Things not feen are eternal. To guilty Minds, Death is the King of Terrors 'y and to the pureft Minds, there could be no chearing Hope, if no Profped: after Death. Yea, in that Cafe, Annihifa-* tion would be far more tolerable to the Wick' edy than to the Righteous and Holy : for Vir- tue and Piety endear Life and Being j but Vice renders it a Burden. The Thought of ^God i6, i8. 300 How to conquer the Fear of Death, Sermon a God could no longer yield Comfort to a v__.- ^^ departing Soul, if that God had made no farther Provifion for its Being and Happi- nefs. But adored be God, there is a King- Mat. XXV. dom prepared Jor the RighteouSy jrom the Foun- '^^' dationof the World-, The Door into it is now open, and Life and Immortality brought to Light. We know enough of Heaven, if we will be at Pains to imprefs the Know- ledge of it upon our Hearts, to give us the Vidory over the Love of this Life and World, and over the Dread of Death. There wefiall be for ever with the Lord Jefus, and be like him in Holinefs and Happinefs. There is no Pain, nor Sorrow, nor Death, nor Fear of it. There we (hall exift: for ever, free from all difturbing Company — Parta- kers of focial, fpiritual Happinefs — fup- ported in Exiftence with a conftant Fulnefs of Supplies, adapted to our Nature — there we ihall be fatisfied — there is Fulnefs of Joy and Happinefs for ever, in Kind and Degree far exceeding our prefent Apprehen- iions ; for Eye has not feen, nor Ear hcardy tior has it entered into the Heart of Man to conceive y what God has prepared Jor them that love him, Befides, our Title to the future^ is xm. How to conquer the Fear of Death. 301 is infinitely more fecure, than our Title to Sermon the prefent Life. To this Life we have no Title at all, but prefent Pojfejfion j liable to be turned out any Moment, without a Mo- ment's Warning : But the good Man's Title to Eternal Life, is fecured by the Word and Faithfulnefs of God j and what can we wifh for more ? " Have I then fo much Know- " ledge and AlTurance of Heaven and Eter- *^ nal Life, How willing (hould I be to leave " this World, and meet Death to go thi- " ther ? How unworthy my Chriftian Pro- « feffion, and High-Calling of God, if I *' cannot from what I feel within, fay, / ** loath ity I would not live here always! I de- ^' fire to depart y and to be with Chrift, which " is Jar better ? O my Soul ! look forward *' from the Mount of Gofpel Promifes, and ** take a fair View of that good Land, the *' Heavenly Canaan, provided for my Eter- ** nal Setdement, after my Journey through ** this Fale of Death, and the Profped: will " allay my Fears, and deprive Death of all *' its Terrors ; and enable me to fay. Tea, " though I walk through the Valley of the Sha- " dow of Death, I will fear no Evil.'' I only add. Lastly, XIII. 3 oil How to conquer the Pear of Death. Sermon Lastly, To be always fearlefs, and al- ways ready, we muft live in a careful Ab- ftinence from Sin, and a conftant, regular, uniform Difcharge of every incumbent Du- ty, both as Men, and as Chriftians ; living in all the Ordinances and Commands oj God blamelefs. Blejjed is that Servant, whoin bis Lord when he cometh poall find thus watching, — Come at what Watch he will, ftill bleffed is that Servant. This is entering into Hea- ven, and having our Converfation there, whilft here upon Earth j or as in the Clofe of the Pfalm before us, it is dwelling in the Houfe of God for ever* I HAVE thus laid before you the Diredi- ons fuggefted in my ^ext and Context^ in or- der to your living the Life, and dying the Death of the Righteous, and having your latter End like his. I SHALL now conclude with an Addrefs and Exhortation to all of you, to prepare for Death ; and to pious and good Perfons, not to put from them that Comfort they have a Right to. If when we come to die, we would fear no Evil, we muft be prepared and provided aforehand. All the Wife Vir- *^gins can do, when Death comes, is to trim their How to conquer the Fear of Death. 303 their Lamps, by roufing up their pious Sen- Sermom timents, and divine AfFedlions ; their Faith .J^J ^l'^ and Hope, and Truft in God, which they have cultivated and treafured up in their Souls before. The Time of Death is no Sea- fon for purchafing this Oil of Joy. Should negligent Fools nov;^ attempt it, the Door will be fiuty before any Thing cs-n be done to the Purpofe ; and the Things that belong to their Peace ^ for ever hid from their Eyes. What is this Life given us for, but to pre- pare for Death and Heaven ? And none of us have one Day to fpare or trifle away. And you who have pafled the Time of your fojourning here, in a Courfe of Virtue and Piety, and are at Peace with God, to whom Death mud hefafe, do not flop here ; but as yoli have conquered and overcome the Power of Sin, labour to vanquifh the unreafonable and troublefome Fears of Death, The Credit of Religion, and the Glory of God, demand it from you. The Intereft, Con^fort, and Encouragement of all around you, call for it. And to come nearer Home, the Peace and Comfort of your own Souls require it. Do not reft, do not flop fhort of the higheft Attainments of Holinefs and Flappinefs -, 304 How to conquer the Fear of Death, Sermon Happincfs ; but reckon every Degree^ aS \_^^~ ,^ well as every Kifid of fpiritual Felicity, as due to your own Souls y which have not what is their juft Portion whilft they want any Thing of that holy Fortitude and Com- fort, which God has provided for them that love him. And do not think your Life here of too great Importance to your Family^ or to the World. Poffibly it may be expedient both for you and them, that you fliould go away* Our Saviour exprefsly tells his Difciples fo > John xvl. Never thelefs I tell you the Truths it is expedi- ent for you that I go away ; and this at a Time, when the Intereft of his Difciples^ and of his Religion, then in its Infancy, feemed in human Probability, to call for his longer Continuance here upon Earth. God only knows, When is the fitteft Time, and whether our Life or Death will be of mod Service ; that God who has faid, leave your Jer. xliff. father lefs Children, and I will prefer ve them alive ^ and let your Widows truji in me. If therefore God fhould callj fland prepared for taking leave of Your's, as your Saviour took Johnxvii. leave of his Difciples. And now I am n9 more in the Worlds but thefe are in the World, and II. lift them up to the God of your Life, who has redeemed you jrom all your Enemies, and particularly from Death, that you may ferve him without Fear, in Holinefs and Righteouf- X nefs How to conquer the Fear of Death, nefs before him all the Days of your Lives. — Do this, and then you may boldly fay, Tea though I pafs through the Valley of the Shadow of Death y 1 will Jear no Evil -, for thou art with me, thy Rod and thy Staff, they comfort me. NOW unto him that is able to keep you from fallijtg, and to prefent you faultlefs be- fore the Prefence of his Glory with exceeding Joy ; to the o?ily wife God and our Saviour, be Glory and Majeliy, Dominion and Power, both now and ever. Amen. t ^-^e^-^c^M SER- 3of SERMON XIV. The great Duty of drawing near TO God, confidered and explained. Psalm Ixxiii. 28. — // is good jor me to draw near to God, W^XK^ N the Clofe of the preceding t^mm g J g PJ'alm it is faid, The Prayers of M ^ David the Son of Jejfe are ended* kMM^jB( i^his Pfalm, and the ten follow- ing, are afcribed to Afaph. We find in the Jewi(h Hiftory, that Afaph was called a Seer; which Title is explained, i Sam. ix. 9. He that was afterwards called a Prophet, was beforetime called a Seer 5 that is, a Wife Good Man j who was renowned for his Knowledge of God, and Acquaintance with the Nature and Tendency of moral Adions : Who from hfence could difcern the Signs of X 2 tb^ XIV. 3o8 T^he great Duty of Sermon the Times, and predidl when Plappinefs or ^ • , Mifery, was coming upon a Perfon or Peo- ple. The Want of fuch Wife and Good Men in his Day, Jfaph laments in the next Pfalm, Ver. 9. We fee not our Signs \ there is no more any Prophet , neither is there among Its any that knoweth how long. Jfaph was a Poet, a Divine Poet, as well as a Seer ; and His, as well as David's Compofures, were introduced into the Publick Worfhip of the Jews, and made Ufe of to aflift their Devo- tion, after the Authors of them were dead. Thus we read, that in the Days, when He- i Chron. zekiah was King, He, and the Princes y com- xx'x. 30. jjj^jj^g^ ffjg Levites to Jing Praife unto the Lordy with the Words of David, and of Afaph the Seer. If we judge of Afaph from thefe feveral Compofures, which arc come down to us in his Name, we may fee wherein his chief Talent, his Spirit of Wifdom and Difcern-r ment lay : Namely, in an Acquaintance with God — with the Will of God — with the Laws and Meafures of his Government over Men } and with the Natural Tendency of Moral A6tions — of Virtue and Vice — of Piety and Impiety. He faw, that Irrcligion 1 XIV. drawing near to God. * 309 and WIckednefs, whatever Pomp and Prof. Sermon perity may attend it for a while, yet it never fails to terminate in Mifery and Deftrudlion : And, on the other Hand, Righteoufnefs and Piety, whatever Hardfliips and Difficulties it may meet and ftruggle with for a Time, yet it always ends in Satisfadion and Hap- pinefs. If we confider this Pfalm in the commorj Method of Interpretation, as containing a par- ticular Hiftory o{ Afaph\ own Cafe, we (hould be led to conclude, that he was but newly come to this Knowledge ; that he had long lived a virtuous and pious Life, in Expeda- tion, that on this Account, God would blefs him with temporal Profperity^ but finding himfelf difappointed, he was upon the Point of renouncing his Religion, and finking into Infidelity and Defpair. But this I think, is a wrong Method of interpreting This, and many other Pfalms. It is not to be under- flood as an Hi/lory of the Author's particu- lar Cafe ; but as a Reprefentation, in the Perfon of the Author, of what is a common Cafe J and this in order to introduce, in the moft inoffenfive and interefting Manner, fqch Thoughts and Arguments, as are moft X 3 proper XIV. 310 The great Duty of Sermon proper to (hame fuch imperfed: Servants of God, out of their falfe Principles, and groundlefs Expedtations, and lead them to better Sentiments, and better Hopes. This View and Method of Interpretation, will heighten our Apprehenfions, both of the Author, and of this Pfalm itfelf. When we deliberate, Can we think Afaph intends hin^- felf ? But rather is perfonating the many, whofe inward Language he fpeaks, when he fays, Ver. 2. But as for me, my Feet were ^Imojl gone j my Steps had well nighflipt \ for 1 was envious at the Foolijh, when Ifaw the Frofperify of the Wicked. Having at large ^efcribed their Wickednefs and Profperity, he adds, Ver. 13. Verily I have cleanfed my Heart in vain, and wajloed my Hands in In- nocency ; for all the Day long have 1 been plagued, and chaflened every Morning. This is not the Hijlory of Afaph's own Heart ; but pf too many Others, whom he wants to re- form, as appears from the next Verfe. If 1 fay 3 I will fpeak thus. Behold I Jhould offend againjl the Generation of thy Children. The Intention of what follows to the End, is this 5 viz. Though from the prefent Face and Ap- pearance of Things, the Frofperity of the Wicked^ XIV. drawing near to God, 3 1 1 Wicked, and the Adverfity of the Righte- Sermom ous, has been a Difficulty with many, yet we need only go into the San£iuary of God, retire into our Hearts where God refides ; confider the inward Mifery of the Wicke,d, and the inward Happinefs of the Righteous : And then look forward to the End of Both, and the whole Difficulty is folved. Tben un- derjiood I their End : Surely thou didft fet them (the Wicked) injlippery Places j thou cajiedjl them down into DeJiruSiion. How are they brought into Defolation, as in a Moment f They are utterly confumed with Terrors, As a Dream when one awaketh, fo^ O Lord, when thou awakeft, thou /halt dejpife their Image, But as for Me, may every truly good Man fay, Ver. 2^.1 am continually with thee, Thou hafl holden me by thy Right-Hand. Thou ftsalt guide me with thy Cowifel, and ajterwards re* ceive me to Glory. Whom have I in Heaven but thee ? And there is none upon Earth, that I defire befides thee. My Flefo and my Heart failetb j hut God is the Strength of my Heart, ajid my Portion for ever. For lo, they that are far from thee, Jhall perifh : — But it is good for me to draw near to God, X 4 I HAVE 5 IZ The great Duty of Se^*»on I HAVE thus given you a general View ^J_^ of this pious and moft excellent Pfalm. The Fart which the Author fuftains, through the whole of it, is, that of a Wife and Good Man, who is fo far from envying the vain and fliort-lived Profperity of the Wicked, that he pities them, and all that envy them. As for himfelf, he (hews an entire Satisfac- tion and Confidence in God, under all his Adverlities ; and endeavours to teach all pi- ous and well-difpofed Minds the fame Lef- lon. The Language of his Soul is this, ' My « Virtue and Piety is not vain ; and inftead * of fainting or drawing back from God, un- * der any PrefTares^of Adverfity, / will draw ' nearer and ?iearer to him^ confide in him, » and both hope, and patiently wait for his * Salvation : For they, that are far from God ^Jhall perifh — hut it is good for me to draw * near to God.' In difcourfing from this lait Claufe I (hall, J. Consider the Meaning of this Scrip- ture-Phrafe,and (liew what is intended by drawing near to God-, and wherein this Duty and Happinefs conlills. II. I WOULI? ERMON XIV. dra'wing near to GcJ. 3 1 5 11. [ WOULD enforce this Duty by (hew- S ing, that it is good for me, and for ^ E'very One, to do Jo, I. Let us confider the Meaning of this Scripture-Phrafe, and (hew what is intended by drawing near to God", and wherein this Duty and Happinefs confifts. Now in Order to underftand this, and a Multitude of Scripture-Phrafes, let it be well confidered in general, That whilft we ta- bernacle in thefe Animal Bodies, and are hereby confined to this Earthly State, and converfc with our Fellow-Creatures with bodily Organs of Speech, we have no Words or Language, by which we can converfe, and convey our inward Sentiments and Af- fedions, but the Language of this World-, and the particular Language of that Age and Nation, that we are acquainted with. Now the Words of every Nation, in their original Ufe, and literal proper Senfe, are given to, or drawn from. Things or Beings, which are of a Material or Animal Nature. Whilft in this World, and in thefe Bodies, we have fio Language, that is^ the Language of the Future 314 'Tf^s ^f^^t Duty of Sermon Future State, or of pure Spirits : None, but _^^-i_t what is borrowed from the Language of this World, and when applied to Spiritual Be- ings ^ and to Spiritual SubjeBs^ is always to be underftood, not in a literal^ but in a fi- gurative and allujive Senfe j fuch as Com- mon Senfe, when attended to, will eafily explain. The Want of Attention to this ob- vious Remark, has been the firft Inlet to all the Idolatry, Superftition, and Enthufiafm, that has entered into the Imaginations and Pradlices of Men, in all Ages and Nations. Confequently a due Attention to this Re- mark, would help tobaniOi them again. For in'ftance, when the Tieity was fpoke of as a Person, Men were led to image him both to their Eyes and Minds, under the Refem- blance of a Man. Hence Idolatry and 1- mage Worfiip. When they heard or read of ckanfing and purifying themfelves, and the like, taking thefe Words in a literal Senfe^ they made ufe of the fame ?naterial Elements for the Purification of their Souls^ that they did for cleanfing and purifying of their Bo-^ dies, or Garmentf. Hence the Rife of Su- perftitioue Modes and Forms, Rites and Ce- remonies. And now when weak Minds hear drawing near to God. 315 hear or read the fame Words ufed to exprefs ^^^^J"" the fpiritual Adions, Motions, Senfations, » — ^-Ju and AfFedions of the Mind, which are ufed to exprefs the animal Adlions, Motions, Sen- fations, and Affedions of the Body, taking thefe in a literal Senfe, they are led into all the Wilds of an Enthufiaftick Imagination. This is bad enough j and yet this not the worft of it. For many feeing the Abfurdity of this Enthufiafm ; and thinking of no Senfe, but the full and literal Senfe, to be put on fuch Words and Phrafes, they immediately turn them into Ridicule, and banifli from their Hearts all pious Affedions ; and give up all fpiritual Pevotion, as they can find no other Language in which to exprefs the Sentiments and Affedions of a pious Soul, but what is borrowed from the fame Fountain, and lia- ble to the fame Treatment, if underftood in its primary and literal Senfe, These Remarks perhaps appear a Di- greflion ; but they will be found otherwife, when applied to my Text^ which will help farther to explain the Remark itfelf, and fhew its Ufefulnefs and Application, It is ^ood Jor me to draw near to God. We are ppw propofing to inquire into the Meaning of 3'^ The great Duty of Sermon of this Phrafe, which can never be under- L , L ^ood, nor reconciled to the firft Principles of Religion, without underftanding the Lan- guage in iht Jigurathe Senfe and Manner, intended in the above Remark. Lo, they that are far from thee fhall perifh — - But it is good for me to draw luar to God. This Phrafe in its original and literal Senfe, is eviderttly ufed to exprefs the Motion of two material Bodies, or animal Beings^ when they quit their State of diftant Separation in refpedt of Place, and draw near to each o- ther. Now this cannot be faid with Truth or Propriety, in a literal Senfe^ concerning God, and you, or Me, or any Being in the Univerfe. For God, we all know, is ejjen- tially, and equally prefent every where, and with every Being, in an uniform Manner : So that in this literal Senfe, no good Man can draw near to God, nor any wicked Man Afts xvii. he far from him. He is not far from every '* ' one of us ; for in him we live^ and move, and . have our Bei?7g, In Proof of this I need not enlarge. Having mentioned this to prevent any Enthufiaftick Conceptions, or vain Attempts to draw near to God^ in this literal Senfe j I / now XIV. drawing near to God. 317 now proceed to (hew tfie Import of this Sermon Phrafe, when ufcd in a fpiritual or tnoral Senfe ; as denoting a pious and good Man's Accefs to God in the Exercife of his Spiri- tual, Rational, Moral Powers, and Divine AfFedions. The Beings here fpoken of, as far from each other, or drawing near, are purely Spiritual, viz. Our own Spirits, and God the Father of our Spirits ; and confe- quently the Accefs muft be underftood pure- ly in 2i fpiritual Manner and Senfe : And this not refpeding the metaphyfcal Nature, or Efence of the Deity, or of our own Spirits, of which we have no Idea or Conception at all 5 and concerning which, the Holy Scrip- tures, are perfedly filent. This laft Thought would have prevented the Rife of the moft perplexing Controverfies, that have inflamed the Chriftian Church j and if attended to, would remove and iilencc them for ever. But, as I fa id. We draw nigh to God, in the Exercife of thofe Spiritual, Rational Powers, and Divine Affedions, with which God has endowed the Mind and Soul of Man. And God draws nigh to us in the friendly Exer- cife of his Powers in our Favour, and the adual 3 1 8 ^be great Duty of Sermon adtual Communication of his fpiritual Blef- c— -^^^ iings. Experience proves, that the Mind, of Soul of Man, made in the Ukenefs of God^ is capable by the Exercife of Thought and Meditation, of expanding itfelf as far and wide as the Creation, and traverfing by de- vout Contemplation, through the Univerfe j yea, it can extend its Thoughts beyond the moft diftant Limits of the Creation, into the Immenfity of boundlefs Space ; and upon the firft Attention to the Order of God's vi- fible Creation, may every where difcover the fulleft and moft adorable Evidences of the Being and Perfedions of God. Though to the Eye of the Body, God himfelf, as well as every pure Spirit, is by Nature invifible j yet to the Eye of the Mind, the invijible lorn. i. Things of God jrom the Creation of the World ^' ^°' are clearly feen ; even his eternal Power ^ and never-ceafing Government, This Evidence of the Deity depends not upon a Chain of learned and fpeculative Arguments ; but a- rifes from Mental Intuition j being Self-evi' dent', whilft every Man has conftantly (qI before him, as clear and full Evidence of the Being and Exiftence of God^ the Creator and XIV. drawing near to God. 319 and Preferver of all, as he has of his own Sermom Being, or of the Exiftence of any Thing around him in the World. Now, by the Exercife of fuch pious Thoughts, ferious Reflexions, and devout Meditations, the Mind and Heart of Man draws near to God, As for the Ungodly and Wicked, they are faid to be Jar from God, as in the Introduc- tion of our Text ; becaufe God is not in all their Thoughts : Or if they know God^ they glorijy him not as Godj neither are they thank- Jul } but their foolijh Hearts are darkened. They and their Thoughts, are fo took up with this World, and the Objedts of Senfe, that they have no Time to think upon God, and worlhip him as God: And their Lives often become fo vicious, that they fay in their Hearts^ O that there were no God. Hence it is faid, there is in them an evil Heart of Unbelief, in departing from the living God--- that they live without God in the World — not liking to retain God in their Knowledge^ they fay to him, depart Jrom us, for we defire not the Knowledge of thy Ways. They indulge to no truly pious Thoughts, and are defti- tute of all pious Difpofitions and Affed-ions. In one Word, Thefe are the Ungodly, who are I Cor,v,3. 320 The great Duty of are far from God : And God is far from them. — They have no Intereft in his fpecial Favour, nor any Share of his fpecial Blcf- lings and Confolations. On the other Hand, The pious and good Man draws jiigh to God. As Paul when at Rome, writes to the Chriftian Churches in Greece, Though I be abfent in the Body, yet Col. ii. 5. I am with you in the Spirit, joying and behold- ing your Order, and the Stedfaftnefs of your Faith. As if he had faid, *' My Thoughts are *' with you, and my Heart is with you." Thus the pious and good Man draws nigh to God. - — His Thoughts and his Heart are with him, and the Defires and Out-goings of his Soul are towards God. In a governing Manner he fets God always before him ; and lives as feeing Him^^ who is invifble. His Meditations upon God are Jweet, and frequent. His Devoti- on is cordial and fincere. His inward Af- fedions correfpond with the Perfections of God. He /lands in Awe, and finneth not — offers the Sacrifice of Right eoufnefs, and then puts his.Truji in the Lord. Thus by Divine Sentiments and AffeBions, God becomes pre- fent with the pious Soul, whilfl the Heart, and drawing near to God. ^it and Soul is up to God, and prefent with Sermon V. XIV, him. ^ _,.j 1 HAVE thus given you a general Account what is intended by thefe Phrafes^ being far from Gcd — and what by our drawing nigh to him. They that are Jar from thee JJjall pe- rijh, — But it is good for me to draw near to God, But to be more particular. I. Faith in God 3 Or a Belief of his Being, and Acquaintance with his Perfedti- cns and moral Government, is ihtfrft Prin- ciple of the Soul's Accefs to God. Of this^ inferior Brute-Creatures are naturally inca^ pable } and fo are the Children of Men in their Infant-State, Confequently, the firft Step in our drawing near to God, is madCi when we firft think upon God; and are brought to the Knowledge and Remem- brance of our Creator : And in Proportion as we go on advancing in this Belief and Knowledge of God — of his Being, Perfec- tions, and Will, we draw nearer and nearer to him. Without fomething of this Faith, it is impoffible to pleafe God, or draw near to him Heb. xi.6y at all i for he that comet h to God, muji believe that he is ; and that he is a Re warder of them that diligently feek him. All do not begin Y to >ERMON XIV. 322 ^he great t)uty of to thinky much lefs to thiiik upon God^ at the fame Age 5 which is chiefly owing to theif Parents, and fuch as are about them in their firft Years. Nor do all enlarge and improve their Divine Faith and Knowledge j and con- fequently get nearer and nearer to God in this Refped:, with the fame Speed, and in the fame Degree. And fo imperfedi is our knowledge and Comprehenfion of God, that there is, and always will be. Room left for very large Improvement — for drawing near- er and nearer to God 5 by exalting our Con- ceptionSi and enlarging our Acquaintance with the Perfedions of God, and the Laws and Meafures of his all-wife and righteous Government. This is evidently the firft Principle of the Soul's Accefs to God j and they, who arc deftitute of this Dhwe Faith and Knowledge^ are Jar from God, and mtifl perifii They are no more capable of that Happinefs, which refults from the Enjoyment of God in this, or in any future State, than the Brutes ; feeing they both live 'without God in the World — the One, through Neceffity of Nature — the Other, through impious Thoughtleff- nefs, and finful Choice. Whilft in this World XIV. drawing near to God, 323 World they cannot live in Subjedlon to the Sermon Will and Authority of God, fince God is not in all their Thoughts : Nor can they en- joy any of thofc Confolations and Supports, Which strife from ftedfaft Faith and lively Hope in God. However, this is not all, though the firft and Foundation Principle : There is a large SuperftrudUre to be raifed Upon it, before our Souls w^ill afcend up to God and Heaven* 2. Im drawing near to God, we muft che- ri(h in our Hearts and Souls, pure arid fpi- ritual AfFedions, correfponding to the Know- ledge and Conceptions we have of God. A Man may be educated and trained up, fo as to conceive very clear and large Apprehen- fions of God, in ^fpecuktive Wayj and both talk of Godj and perforrii the Formalities of Devotion in a corredl Manner, and yet re- main alienated from God^ being deftitiite of correfpondent AfFe«flions, and his Heaft far from him. Speaking upon this Subje(fl of drawing nigh to God by Faith in him^ fays Dr. Clarke^ id his firft Sermon, *' There are " few who confider thefe firft Principles of " Religion, fo ferioujly and fo frequently as ** they ought to do, and in Jiich a Manner, Y 2 " 29 XIV. 324 The great Duty of Sermon *' as to caufe them.to produce their proper " Effed", by influencing their whole Lives *' and Converfations. For Kfiowkdge is but " a dormant Habit, if not excited by con- «' ftant Meditation : And Powers are of no ** Ufe, if not produced into Ad:. Right '' Notions of the Being and Attributes of *' God, every one knows are the Foundati- " on of all Religion : But then, this Know- " ledge muft not be a bare Speculation ; but *' a ferious, pradical, afFeding Impreffion, *' and deep Senfe upon the Mind j of a Su- ** prenie ^eing, who created the World by " his Power, preferves and governs it by his " Goodn&fs and Wifdom, and will judge it " with Juftice, Mercy, and Truth : Oifuch ** a Supreme Being, whole Glory no Eye *^ can behold — whofe Majefty, no Thought *« can comprehend — whofe Power, no ** Strength can reiift — from whofe Prefence, '^ no Swiftnefs can flee — from whofe Know- '^ ledge, no Secret can be concealed — whofe ^' Juftice, no Art can evade — v/hofe Good- *' nefs, every Creature partakes of." This is that Faith, without which, it is impojjible to pleafe God, or to draw near to him. And certainly, this Faith cannot enter into the Heart XIV. drawing near to God, 325 Heart and Soul, but it mull awake thofe fpu Sermon ritual Affedions, which God has implanted in us. For the Soul of Man has not only an Eye of its own, as well as the Body : But it has AffeSltom of its own, as well as the Body — Spiritual Affections, fuch as Awe, Reverence, Love, Fear, Hope, Joy, and the like, which yj^/W/zW Objtds can a- wake in as perceptible a Manner, and to as high a Degree, not to fay much higher, as \}(\t Animal Affe 51 ipm are capable of being raifed to by Animal Objeds, or by material Impreffions. And fhall not our Faith in God, and our Conceptions of his Attributes and Government, ftrike upon our Hearts, and awaken thefe fpiritual AfFedlions of the Soul-, and attrad the pure and pious Soul to God, ^ whilft it drives the Impious and Wicked from him ? For the Devils alfo believe and tremble. We draw iiigh to God, and find ourfelves near to hitn^ when our i'erious Thoughts are employed in pious and devout Meditations upon God, furveying the Excellencies of his Nature, and the Goodnefs of his Works — his Works of Creation, Providence, and Re- demption : — When his tranfcendent ExceU Y 3 lencies J 26 The great Duty of Sepmon lencies raife our Adoration ; and his Father-? ,^:.l^ ly Goodnefs awakes our Reverence -— When Mai. i. 6. ii;e honour him^ as a Son honour eth his Father, and a Servant his Ma,ier — When we be-» come Imitators of him as dear Children — • When his moral and amiable Perfedions are fet before the Eyes of our Minds, and have a due Impreflion upon our Hearts and Af- fedions — When by holy Meditations upon his unipotted Purity, and pccledt Righteouf- nefs, we find ourfelvcs transforming into his Likenefs — « When his Fatherly Goodnefs awakens our Gratitude j and his Divine Mer- cy and Compafiion draws forth our lively Hope, Truft, and Joy. Thefe are AffeSfi-. ons of the Soul, correfponding to the Per'- feBions of God; and when thefe are felt in lively Exercife, then it is that we draw nigh to God, To borrow the Language of 'Job^ at other Times, We hear of him by the Hear- ing of the Ear j but now the Eye of the Soul feeth him. Or as Paul exprefles it, in (pe- qulative Faith and Knowledge, we fee but as through a Glafs darkly ; but now Face to Face — Yea, with open Face beholding the Glory of the Lord, we are changed into the fame I- mage J as from Glory to Glory, This, my Friends, drawing near to God, 3 27 Friends, is pleafing, profitable Devotion -^ Sermon This is the Life and Spirit of Devotion — vijllj This is coming into God's Prefence ; (landing before him ; and worpnpiyig the Father 0/ our Spirits in Spirit and in Truth. But as we cannot always be thus happily employed, in getting, and keeping near to God, whilft in this World, it is required, 3. That in our whole Condu(5t we fub- jed ourfelves to the Authority of God, and live in conftant Obedience to his Will and Commands; Soberly, Right eou/ly, and God- ly ; denying all Ungodlinefs and worldly Lujis, If thou prepare thine Hearty and jiretch out job xi. 1 3, thine Hands towards him ; If Iniquity be in H> »s« thine Hand, put it far away ^ and let not Wickednefs dwell in thy Tabernacles. For then floalt thou lift up thy Face without Spot -, yea^ thou /halt be /led/a/l, and fialt not fear. But to the Wicked God faith, To what Furpofe jfaiahi. is the Multitude of pur Sacrifices unto me — » i— ^8. When ye come to appear bejore ?ne, who bath required this at your Hand to tread my Courts ? Bring no more 'uain Oblations — your Sab- baths, and the Calling of Affemblies 1 cannot away with j // is Iniquity, even your folemn Meeting. — And when ye /pre ad your Hands, Y4 I will T^he great Duty of I will hide mine Eyes from you ; yea, when ye make many Prayers, I will not hear. Tour Hands are full of Blood. PVajh ye, make you clean, put away the Evil of your Doings from before mine Eyes, ceafe to do Evil, learn to do ^)pII — Come now and let us reafon together, Prov. XV. faith the Lord. The Sacrifice of the Hoicked is an Ahominatioji to the Lord j but the Pray^ Mic. vi. er of the Upright is his Delight » Wherewith ' ■" ' JJjall I come before the Lord, and boiv myfelf before the High God f — He hath fie wed thee, O Man, what is Good; and what doth the Lord require of thee, but to dojuftly, and to love Mercy, and to walk humbly with thy God ? When Sinners attempt to draw nrgh to God, you may read what feparates, and the only Thing that can feparate, betwixt God and Tr- u r. the human Soul, Behold, the Lord's Hand is J> 2. not fhortened, that it cannot fave j neither his Ear heavy, that it cannot hear : But your Iniquities have jeparated between you and your God; and your Stns have hid his Face from you, that he will not hear. Accordingly the Apoftle fames paraphrafes our Text thus. Tames iv. Draw nigh to God, and he will draw nigh to h io» you ; but then, cleanfe your Hands ye Sinners, and purify your Hearts, ye double-minded. Then drawing near to God. 329 Then Humble your/elves in the Sight oj the Lord, and he fiall lift you up. We Chrifti- ans have a new and living Way confecrated for us into the Holy oj Holies^ into the more immediate Prefence of God himfelf, and are encouraged to draw nigh to him, as Children to a Father — In Chrifi Jefus we have Bold- Eph.ii.i8. nefs and Accefs with Confidence, by 07ie Spirit unto the Father : But then, We mufl draw near Heb. x. with a true Heart, if we would do it in full '9"~^'^* AJjurance of Faith ; having our Hearts fpr ink- led from an evil Confcience — holding fafi the Profeffion of our Faith, without w aver i fig — and confider one another to provoke unto Love^ and to good Works. To attempt to draw near to God, to hold Communion, and claim Ac- quaintance with him, by Prayers and Devo- tion, either in publick or private, and then go out from him, and live in the Pradice of Sin and Wickednefs, is the moft contradic- tory, vain, and abfurd Pradice in the World. To fupprefs this Pracfiice, which was rifen up in St. John'i Time, he fays, God is Light, God is perfed: Purity, and in him is no Darknefs at all. If we fay that we have ^ r^j^^ • Communion with him^ and walk in Darknefs, 4- or WickednefSj we lie, and do not the Truth : But 33© ^^^ great Duty of Sermon But if ive Walk in the Light, as he is in the ^J_j Light, then we have Communion one with a- \ John ii. nother <— My little Children, thefe Thijtgs write '" I unto you, that ye fm not — and that your Joy may be - full, Subjedion of Will to the Authority of God, and uniform Obedience to his Laws and Commands, is the fulled: Proof and cleared Evidence of our Nearnefs to him, and Interefl in him. I conclude this Particular with our Saviour's Diredion and Promife. One of his Difciples, not un- derflanding what he had faid before, afks fohn xiv. him. How is it that thou wilt manifefl thyfelf '^~"^^' unto us, and not unto the Worlds Jefus an^ fwered and faid unto him, If a Man love me^ he will keep mj Words, and if he keep my Words, my Father will love him ; and we will come unto him^ and make our Abode with him. As if he had faid, " Do but live in Obedi- ** ence to my Commands, and your own ** happy Experience will explain and con- ** firm this my Promife. The Holy Spirit, '^ the Comforter, the Spirit oj Truth, which '' the World cannot receive, (hall come up- " on you, and ye (hall know it ; becaufe it ** dwelleth with you, and fiall be in you" To do Adions materially good, and live a Ibber, and XIV. drawing near to God, 331 and righteous Life, from private, prudential, Sermow and worldly Principles and Motives, will not produce this fpiritual, divine Satisfadi- on : But a Life of Virtue and Piety, pro- ceeding from a good Heart, and true Faith in God, vvili be produdive of itj as fure as there is a God, who to the Pure, will fiew himlelj pure ; but to the Froward, will fhew bimjelf froward : For the Juft fiall live by Faith : But if any Man draw back, God has faid it under all Difpenfations, My Spirit Jhall have no Pleafure in him, 'See Jer. vi. 8. Hab, ii. 3, 4. and Heb. x. 38. There is but one Thing now remains^ to compleat our Accefs to God, and place us in the near- eft and happieft State and Relation to him, viz. 4. That in Confequence of the three Steps, before mentioned, We proceed to re- fign up ourfelves to the Difpofal of God, and place an entire Truft and Confidence in him. — When we have^r/? gained juft and wor- thy Apprehenfions of God fixed in our Souls j of his Being, Perfedions, and Will. — And Jecondly, We have awakened in us AfFedlions, and Difpofitions of Heart and Mind, corre- fponding to thefe Apprehenfions. — And thirdlw 332 The great Duty of Sermon thirdly. Under the Influence of thefe divine XIV • ^ *^ Sentiments, and pious Affedions, we fub- mit ourfelves to the Authority of God, and live in conflant, regular Obedience to his Will and Commands ; Then, lajily, it is both our Duty, and the Completion of our Hap- pinefs, to refign up ourfelves to the Difpo- fal of God for Time and Eternity; and to place an entire Truft and Confidence in God. This is draiving nigh to God with a pure Heart, in jiill Ajfurance of Faith. This con- ftitutes the prefent Perfection and Happinefs of Man. This Hope is an Anchor to the Sotd, fare and fiedfaji, entering within the Heb.vii. Vail '^ by which Hope v^e draw nigh to God. '9- This is the Nexus^ the Tie that unites us to God, in the firmed Bonds of Refignation, Faith, Hope, Truft, and Confidence : And in the Stedfaftnefs of this well-grounded Faith, and Hope, confifts our neareft Accefs to God, and our chief Felicity in this World. This is the ultimate Thing that Afaph in- tended in our Subjed, as he explains him- felf in the Context. Through the whole Pfalm, he difcovers, that he had gained wor- thy Apprehenfions of God, and correfpon- dent Affections towards him — had clean fed his XIV. dra-iknng near to God. 333 hh Heart, and wafied his Hands in Innocen-' Sermon a: And now fays he, It is good for me to draw near to God^ adding, 1 have put my Trujl in the Lord God. Though he faw the {laort-lived Profperity of the Wicked ; and he himfelf laboured under many Affli33- caufe Grief yet will he have Compafjion^ ac- cording to the Multitude of his Mercies, Thus Tribulation is mental Concern. But whether it be virtuous or vicious, pious or impious, depends upon the Caufes from which it pro- ceeds, and the Effeds it produceth. In it- felf, it is neither the one nor the other. 2dly, Patience is the proper Effed and Firft-fruit of Tribulation. Tribulation work- eth Patience. Not that Patience is its con- dant and necejfary Produd ; but what it ought, and is intended to produce ; though too often it produceth Impatience. Afflidi- ons, if not attended to, and ferioufly regard- ed, ftand for Nothing j but only (hew an unnatural, ilupid, infenfible, or hardened Frame of Spirit j which is too common in our 364 The gradual Workings Bermcn our World. Speaking of fuch fays the Pro- J^^^ phet in the Name of God, In vain have I er.ii. 30. Jmitten your Children', they receive no CorreC' Hon. Others, inftead of being fuitably hum- bled and afiedled under Afflidtions, are ex- afperated with Rage and Paffion. The fame er.iii.30. Prophet compares thefe io a Bidlock mac- ciijiomed to the Yoke. Some poffibly may think, that the Way to Patience is, to cafi; off all Concern about our own, or other Perfons Afflidions, and ftifle the natural Paflions and AfFedions ; but this is both unnatural, and impoflible. This is not enuring themfelves to bear the Bur- dens of Life ; but endeavouring to bear No- thing at all. The Confequence of which is this, that when heavy Afflidions come upon them, and touch them in fome ten- der Part, they grow furious and defperate. They, who have fludied this unnatural Art in a philofophical Manner, and boafted of their high Attainments, (afhamed to coifefs and difcover their Weabiejs^ as they call it) They have often either laid violent Hands upon themfelves j or they have funk down into abfolute Diflrcfs. But Tribulation^ when allowed and FroduB of AffiiBiom, 365 allowed to produce its proper Fruit, worh Sermon „ . ^ ^ ^ XVI. Patience. v— ,.^-»^ Patience, pious Patience, imports that Strength and Conftancy of Mind, which enables the Spirit of a Man to fuftain under the Weight of Sorrows, and the Preflure of thofe Afflidtions, which the Providence of God lays upon him -, and this without link- ing into Defpondency, deferting his Duty, or murmuring againd God. The firfi Province of Patience is to keep and preferve the Mind firm and compofed. On this our Saviour's Diredion is grounded. In your Patience poffefs ye your Souls. Its Lukexxi. next happy Effed: is to prevent Defponden- *^' cy, and Diftruft of God and his Providence; as if he were either unable, or unwilling, to appear for our Help and Deliverance. You may read the firft Workings of Impatience, Will the Lord ca/l of for ever f Will he be Pfalm favourable no more ? Is his Mercy clean gone y^l^q. for ever F Doth his Promife jail for ever- more ? Hath he in Anger fhut up his tender Mercies^ Pious Patience checks the firffc Workings of this unhappy Spirit ; as in the Words following, And I faid^ this is ?ny In- firmity \ but 1 will remember the Tears of the mofi 366 The gradual Workings Sermon tftoft High. I will remember the JVorh of th^ • . Lord', furely I will remember thy Wonders of old t I will meditate alfo of all thy Worksy and talk of thy Doijigs. This is the Spirit and Language of pious Patience, *' What^ fiall " 1 receive Good at the Hand of the Lord, " and fldall not I alfo receive Evil ? It is the " Lordy let him do what feemeth him good. *^ Why art thou ca/l down, O my Soulf Why *' art thou difquietcd within me f Trujl in God^ ^^ for Ifiallyet praife him j who will not f offer " me to be tried above my Ability^ but in this^ " and every Trial will find a Way for my " Efcape, that I may be able to bear it'^ Consequent upon this, Patience and Conftancy of Mind prevents our yielding to the Power of any Temptation, in order to get free from prefent Troubles; and renders us fteady and perfevering in our Adherence to God and our Duty. The trying of your James 1. p^itjj^ fays the Apoftle, worketh Patience — ^ And let Patience have her perfe5i Work, that ye may be perfeB and entire ^ wanting nO' thing. Such is the Nature and Province of Patience. It farther remains here, that we confider, H o w Tribulation worketh Patience ; or the Connedion and ProduSi of AffitSiiom, Connexion between thefe two Tempers, as Caufi and EffeSi. My T:ext fays. We know it '^ Knowing that Tribulation worketb Pati- ence. Paul knew it from Experience ; and fo do all thofe, who have come out of great Tribulationy and have been found faithful. tribulation is the Difcipline and Preparation of the Mind for the Reception of Patience. The Man, who has met with few Afflicti- ons and Trials, muft as yet, be a Stranger to this Virtue. It is poffible, he may be eafy and good humoured, whilft he has No- thing to ruffle or difcompofe his Temper j but when Troubles and Provocations come upon him, they will find him unprepared for bearing them with Patience and Submif- fion to the Will of God. His Mind at firft will be found as weak, and perhaps as pee- vifh, fretful, and dejeded, as the Mind of a Child^ who knows little or Nothing, what Patience means. A long Series of uninter- rupted Eafe, and Indulgence, foftens the Mind, enervates the Spirit, and leaves it an eafy Prey to approaching Diftrefs. Sooner or later Sorrows and Sufferings v/ill come, and Death iifelf j and the longer any Man has been exempt from the Difcipline of Afflic- tions, 368 ^he gradual Workings Sermon tions, the Icfs able will he be found to bear ^^._^^_^ them, when they come. But AffliBiom, you will fay, and the Profpeds of approaching Deaths are fo ter- rible and difheartening, that they intimidate the Soul, inftead of tending to beget Forti- tude and Patience — You may as well ima- gine, that the Sight of Battles and Blood- (hed, and the Marks of former Wounds, in- timidate the veteran Soldier, and infpire him with Cowardice. Experience, you know, proves the Contrary. The firft Adion, and the firft Alarm, chill the Blood, and inti- midate the Heart 5 but when it has recovered from this^ it gains new Strength, unknown before. This is the Spirit of Patience, and of Fortitude — This gives the virtuous Firmnefs to the Heart of Man, which is no where to be learnt, no where to be purcha- fed, but in the School of Afili6tion and Tri- bulation. — It follows upon this, That God in his Providence deals with his Righteouff Servants, not more feverely, as we are ready to think J but more kindly, and even more tenderly, when he forms and difciplines them with Afflidions, from their Touth up. He hardens them with Duty and Service 9 with and ProduB of JffiiBiom. 3 fig "with Pains and Labours, as a good General Sermow does his Soldiers ; that being thus trained and -^^^^ difciplincd for the Warfare of Life^ and in- fpired with Vigour from above, they grow firong in the Lord^ and in the Power of his Mighty and endure Hardfiips^ as good Soldiers of Jefus Chrift j neither intimidated with Terrors, nor feduced with flattering or infi- JDuating Temptations j but with pious Pati- ence and divine Fortitude, they daily live irt Expedlation of Death without Fear- meet it when it comes, without Terror, and yield to it without Reluctance. Happy Cafe ! when ^tribulation thus ivorketh Patience. A prefent Pofleffion this, of more Worth than fill the World befides. If you do not rea- dily alTent to all this, you either never knew, or you have forgotten the Exhortation which Heb. xit' fpeaketh unto you as unto Children^ My Son^ ^ a'ejpife not thou the Chajining of the Lord, nor faint when thou art rebuked of him ; for whom the Lord loveth he chajieneth, and fcourgetb eijery Son whom he receiveth. If ye endure Chaflningy God dealetb with you as with Sons : For what Son is he whom the Father cha/ien* eth- not? — Furthermore, we have had Fa^ thers of our Flejh^ which correBed us, and we B b gani T!be gradual IVor kings gave them Reverence : Shall we not much ra- ther be in SubjeBion unto the Father of our Spirits and live ? For they verily chajiened us after their own Pleafure ; but be for our Pro- fit, that we might be Partakers of bis Holt- nefs^ Now no Chafiningfor the prefent feem- eth to be joyous i but grievous : Nevertbelefs af" terward it yieldeth the peaceable Fruit of Righ- teoufnefs unto them, which are exercifed thereby. Thus Tribulation worketh Patience. 3dly, Patience worketh Experience* We glory in ^tribulation, knowing, that Tri-^ bulation worketh Patience — and Patience Ex- perience. The Intention of this Phrafe, as it appeared to our Tranflators, is in itfelf no bad one 5 though, I apprehend, not the pre- cifi Thought which the Apoftle had in his Mind, as I fliall fliew prefently. But it may be of Ufe to confider firji, the Senfe of this Phrafe as it ftands in our Tranflation 5 And Patience worketh Experience, It does fo. If you afk, What Experience? I anfwer. It works out for us, and in us, experimental Evidence and Proof of the All-fufficiency and Faithfulnefs of God ; and gives us Ex- perience of the Supports and Confolations of his Holy Spirit, the Comforter , Becaufe the Love XYL and Produ^ of AffiiSiions: ^yj Love of God is J/jed abroad in our Heart 5 , by Sermon the Holy Spirit which is given unto us, as in the Clofe of the Text. I tell you the Truth, fays our Saviour to his Difciples, it is expe- dient for you that I go azvay j for if I go not away, the Comforter will not come unto you j but if I depart y I will fend him unto you. So may I fay, it is expedient for yoii to be af- flicted, in order to learn Patience 5 and iri Confequence, Experience-, for without this you can never knov7,w^hat Supports and Con- folations God has prepared for them that love him — for them that fubmit patiently under his mighty Hand, and hope, and wait for his Salvation. You may hear of this by the Hearing of the Ear -, but noix) you will experience it ; And whilfl Patience is thus working Experience, Experience in Return will work Patience, and lay a Foun- dation in the Soul for farther Patience under future Trials. Be patient, therefore Bre- I*"^fi*- ihren, unto the Coming of the Lord (wait pa- tiently till God appear for your Help and Deliverance) Behold the Hufbandman wait-- eth for the precious Fruit of the Earth, arid hath long Patience Jor it, until he receive the early and latter Rain, Be ye alfo patient, B b 2 ftablifi 7 — Jci, 372 ^he gradual Workings Sermon ftablijh your Hearts y for the Coming of the ^^_ _^ Lord draweth nigh. Take, my Brethren, the Prophets, for an Example of Juffering Afflic- tion, and of Patience. Behold, we count them happy which endure. Te have heard oj the Patience o/' Job, and have feen the End of the Lord', that the Lord is very pitiful^ and of tender Mercy, The Hiftory and Experience of God's fufFering Servants, both in our own and in former Days, tends to infpire us with Hope under like Circumftances j but more cfpecially the Experience, which We Our- felves have had of the Mercy and All-fuffi- ciency of God. Thus argues the Apoftle 2 Cor. i. Paul, We would not. Brethren, have you ig- ^* ^' '°* nor ant of our Trouble, which came to us in Afia i that we were preffed out of Meafure, above Strength, infomueh that we defpaired tven of Life : But we had the Sentence of Death in eurf elves, that we {hould not trnji in • ourfelves, but in God which raifeth the Dead-, who delivered us from fo great a Death, and doth deliver ; in whom alfo we trufi, that he will yet deliver. Thus Tribulation worketh ■ Patience — and Patience Experience — and Experience Hope. But and FrodiiB of Agit5fmu 373 But as I intimated before, the Word Sirmom XVI Experience^ in ourTranllation, does not con^ ^ J^ vey to an EngliQi Reader the full and pre- cife Meaning of the Original. The Greek Word, which our Apoftle ufes, fignifies not Experience y but Proof * — ^ and the Verb -j- it is derived from, fignifies to prove, or try the, Nature and Qualities of a Subjedt; as when any Metal, fuch as Gold or Silver, is tried in the Fire^ or by the Touch/ione, That which bears the Teft: is Proof. I will bring Zech.xiij, the third Pari through the Fire^ and will re- ^' fine them as Silver is refined^ and will try- them as Gold is tried. Thus fays Job under his heavy Sufferings, When he hath tried me. Job xxUu 1 Jhall come forth as Gold, Thus the Apo- *°* file James underflands, and paraphrafes my Text, My Brethren^ count it all Joy, when James L ye fall into divers Temptations j knowing thisy ^'^'^' that the Trying of your Faith worketh Pati- ence : But let Patience have her perfedl Worky that ye may be perjeSi and entire, wanting Nothing. Afflictions are the proper Tefl of the real Virtue and Piety of Man. Tribu- lation worketh Patience j and Patience Proof B b 3 Twa 374 ^'^^ gradual Workings Sermon Two Things are here implied. One \%^ ^__^^21j *^^^ AfBidtions have a natural Tendency to beget Virtue and Piety in the Minds of Men. The Other is, that Affliaions are the Teji of a Man's real Charadter 5 whether he is a truly Good Man, or not- — and hkewife, what are the Degrees of his Virtue and Pie- ty. The World can come at no certain Knowledge of a good Man's Chara(5ter and principles any other Way j nor without fuch T'rials can a good Man know himfelf. On this Truth is built that Part of our Saviour's |vfat. xni. Parable of the Sower ; Some hear the Word, — ' ^'* and anon with Joy receive it -, but having no Roof in themjehes, they endure only Jor a While ; for when Tribulation or Perfecution arijeth, becaufe of the Word^ by and by they are offended. The whole Book of Job is formed upon ^his Plan, that Affliclions are the Teft and jPr«?^ of Virtue and Piety; and for this very Reafon it is, that the befl and deareft Ser- yants of God, are exercifed with the great- eft and foreft Afflidions. That Charity in- deed, which belt eve th all Things, and hopeth all Things, will look upon fuch a Perfon, as ^ob approved himfelf in his Profperity, as a perfeB XVI. 10, II. and ProduB of JffliBiom, 375 perfeSi and upright Man^ one who Jeareth Sermon God, and efcheweth Evil, But devilifh Envy and Cenfure will fufped:, and fay, Doth Job job ferve God for nought ? Haft not thou made an 9' Hedge about him, and about his Houfe, and about all that he hath on every Side, Thou haft blejfed the Work of his. Hands, and his Sub/lance is increafed in the Earth : But put forth thine Hand now, and touch all that he hath, and he will curfe thee to thy Face. True, upon Trial it proved otherwife with Job^ and he came forth as Gold. But this fhews, that there is no knowing what any Man is^ till he is tried. It is Patience that produceth Proof Pious SubmifTion of Heart and Soul to the Hand and Will of God under fuch Afflictions, attended with a perfevering Con^ tinuance in Well-doing, it is This, and This only, that compleats the Evidence and Proof of the good Man. This deferves a more particular Confi-* deration. The real Worth and Excellency of a good Man, confifts in two Things — » his Virtue and his Piety. Both thefe are proved by his yiffliSHons^ and are found to his Praife, and Honour, and Glory, when Patience has its perjeSt Work. B b 4 First, XVI. 176 ^he gradual Workings Sermon First, His ViRTUE. By whIch I mean the Strength and Conftancy of his good Prin- ciples, and of his good Heart : Or his ftea-» dy and obftinate Adherence to his Duty, and to what he knows to be True and Right. When the prefent Pradice of Righteoufnefs is confident with, and conducive to a Man's worldly Interejly as it generally is in Profpe- fity, then the Man has little or no Tempta- tion to Unrighteoufnefs. In this State, it is hard to know what Spirit we are of-, whe- ther Self' Love ^ or the Love of the World, fways us to ad right : Or whether it be a fleady Principle of true Virtue ruling in the Heart, and determining us to purfue Righ- teoufnefs for its own Sake. But when Tri- bulation and Sufferings come upon us, and we can no longer adhere to Truth and Righ- teoufnefs without Suffering for it ; when we muft either renounce our Duty, or our worldly Intereft -, or when we cannot get an honeft Livelihood without fubmitting to great Pains and fevere Hardfhips, then is our Virtue tried indeed ; and if ftedfaftly adhe- red to, and perfifted in, it not only gives internal Satisfaction to the Virtuous Mind it- felf, but it gains the Efteetn, Admiration, and and TroduSi of Affli6iiom. -^ ^j and Applaufe of Others, Here is Virtue pre- Sermon fented to our View, when we behold the ^.^—^ Man^ whom neither Poverty, nor Bonds, nor Death can affright j nor Pieafure, Rich- es, or Honours, feduce from Truth and Right *. Thus is our Virtue^ proved and difplayed by Patience and Conjlancy under fevere Trials j and the Piety of our Hearts, when we feel this proceeding from an /«- ward, fettled Principle of Truft in God, and Submiflion to his Will. Which leads me to obferve. Secondly, Our Piety, and Regard to God is proved by the fame Method. It is very poffible, and probably no uncommon Cafe, for a Man to be regular and cordial too, in his Devotions, both publick and pri- vate ; and pafs for an eminently pious and devout Man, in the Apprehenfion, both of himfelf and of others ; who upon Trial is found to have little or nothing of true Fi- fty in his Heart and Mind j but is really that very * Qu.em neque Pajuperies, neque Mors, neque Vincula terrent : Refponfere Cupidinibus, contemnere Honores Fortis. Hot. Sat. L. 2. 1. 84, 85. XVI. 37 S- The gradual IVor kings Sermon very Man, Satan is reprefented as fufpefling Joi to be. And indeed thefe Cafes upon Trial are found fo common, that all human Piety is brought under Sufpicion. Many Perfons believing the Being and Providence of God, prefiding over the World, and extending to all human Affairs ; they make a Pradtice of praying to God very devoutly, and very fin- cerely, to preferve their Lives and their Health — to guard them from unfeen Ac- cidents and Dangers — to preferve them from LolTes, Difeafes and Death — to blefs them in their Bajket and in their Store — to fet an Hedge about them^ and about all that they have en every Side : and whilfi: all goes on, and anfwers to their fFiJh and Prayer, they are likewife fincerely devout in their Returns of Fraife and Thanks to God. But, if the Pro- vidence of God do not go on in the fame Courfe, to favour them according to their worldly Inclination and Wijh -, and fecure to them thofe temporal Pleafures and Com- forts which their Hearts are fet upon, — If, as it is expreffed in the Book of ^ob^ G§d put forth his Hand, and touch all that they have 5 they will curfe him to his Face. If they meet with worldly Loffes and Difap- pointments and Produdl of AffliBiom. 3 79 pointments — If their dear Relations are af- Sermon Aided, or die — If their Circumftances are ^^^^^ reduced, or their Health impaired ; and e- fpecially if God touch them in their Bone and in their Flejh j and lay Afflidions upon their Loins, and Sorrow upon their Hearts, then they cry out againft God, as no God of theirs ; faying, Depart from us, Jor we de- Job xxi. Jire not the Knowledge of thy Ways: What is *'^' the Almighty, that we Jhould ferve him? And What Profit Jhould we have, if we pray unto him ? But if the good Man, like Jo^, ftill re- tain his Integrity and Piety -, if he fubmit himfelf and reft fatisfied with the Difpofals of God, and the Difpenfations of his Provi- dence, leaving to God the Government of the World ; fully perfwaded both of his Wifdom and Goodnefs, faying. It is. the Lord, (et him do what feemeth him good — Tl^e Lord gave, and the Lord hath taken away, job i. huffed be his Name — What, Jhall we receive ^'* good at the Hand of the Lord? And fiall we not alfo receive Evil? If he can refolve his own Will into the Will of God, ftili praying to him, and praifing him; faying farther. Though he flay me I will truft in jobxiii. him-, '^' Tbe gradual Workings him ; It Is This — it is This my Friends, that (hews the Truth of our Religion, and the Perfedion of our Piety : Not only that we have conceived right Sentiments of God and his Providence ; but that our Hearts are right v^rith him. It was thus that the Faith and Piety of Abraham^ of 'Job^ of Daniel^ was tried and difplayedj and of all the emi- nently pious and worthy Perfons, that have dwelt in this World. Such Trials as thefe, leave no Doubt concerning the Purity and Perfe(5tion of Virtue and Fiety. They dif- cover the inward Dijpojition of the good Man's Souk and the latent Prificiples of his Heart ; how he ftands afFed:ed towards God and Goodnefs j and confequently, what his true Charader, and what the Man really is -- Whether mere Humour^ or Hypocrify^ or Self-Love, or the Love of the World-, or the Love of Virtue^ and of God, have the Rule and Government in his Heart. All this is difcovered, whilft ^tribulation worketh Pati- ence, and Patience Proof. This forced from the Roman Officer, and them that were with hirri, that Teftimony to our Saviour's Cha- rader, when they beheld the Patience and Piety t with which he endured the Crofs, de~ and ProduB of AffliBknu 381 fpijing the ShamCy ^ruly this Man was a Son Sermon of God, XVI. I ONLY add, that as thefe Trials prove, M^^^ difplay, and perfect Virtue and Piety, where it is J fo they help to form it, where it is not. They help to fubdue, humble, and calm the Soul — They abate our Fondnefs for earthly Things — They contrad: the Sphere of our Defires and Happinefs — and at laft enable us to be happy in the fole Enjoyment of God, and of our own Souls. They give that Strength and Firmnefs to the Soul, that in Time enables us to do and fufFer what be- fore we could not 5 and inftead of repining or fuccumbing under worldly LoiTes, Sor- rows, and Difappointments, they raife up the Soul to God and Heaven, and enable us even to glory in Tribulation alfo^ Mowing that Tribulation worketh Patience^ and Patience worketh experitnental Proof, This one com- prehenfive Virtue of approved pious Pati- ence, is a prefent Poffeflion of more Impor- tance to a Man*s Happinefs, than all the Treafures in the World. But all does not end here — It follows, arkd Experience y or Proof worketh Hope-— fuch Hope, as maketh not afiamed-, becaufe the t,ove xxvii. 54. 382 ^he gradual Workings SiGRMON Love of God is Jhed abroad in our Heart s^ t^ ^. _'_. the Holy Spirit^ which is given unto us. This I muft referve as the Subject of another Dif- courfe. What has been faid, I hope will iabate your Dread, and Averfion to the Thoughts of Afflldlionsj and help to recon- cile you to the Providence and Government of God — Yea, to wiake you even in love v?ith ftlch Difcipline, as your Heavenly Father fees good to appoint. In what farther re- mains, I fhall hope to raife in you fome- thing of that noble Spirit, which the Apoftle yames recommends, in that Paffage which I have before cited, and with which I (hall James i. HOW conclude 5 My Brethren^ count it aliyoy, ^ 3> 4« inftead of being difmayed, cowtt it all Joy^ when ye fall into divers Trials; knowing that the trying of your Faith worketh Patience — But let Patience have her perfeB Work, that ye may be perfeB and entire^ wanting nothing. LORD, L 4r' and ProduSf of AjliStiom. 383 O R D, I have found 'tis good for me Sermon To bear my Father's Rod : ^^ Afflidions make me learn thy Law, And live upon my God. This is the Comfort I enjoy. When new Diftrefs begins, I read thy Word, I run thy Way, And hate my former Sins. Had not thy Word been my Delight, When earthly Joys were fled, My Soul opprefl: with Sorrows Weight, Had funk among the Dead. I know thy Judgments, Lord, are right, Tho' they may feem fevere ; The fharpeft Suflferings I endure, Flow from thy faithful Care. SER. 384 SERMON XVII. The GRADUAL Workings and Product of Afflictions. Rom. v. 3, 4, 5. \And not only fo, hut we glory in ^rihulationi alfo, knowing that tribulation worketb Pa- tience — and Patience Experience — and Experiefice Hope : And Hope maketh not afiamed', becaufe the Love of God is fied abroad in our Hearts by the Holy Ghoft which is given unto us. Sermon fU)^W^^^ Life of Man here upon y^^!^^ Ic T S Earth, is made up of a Mixture of )8C )§C Profperity and Adverfityj Health k.)6C)eC^j«( andSicknefsj Pleafure and Pain j Joy and Sorrow. This Conftitution is the Work of God : It is he that hathfet the One over againji the Other, The various Seafons of XVII. T^he gradual Workings, dec, ^8^ Df the Year, and the Revolutions of Da>k- SEP.MbN nefs and Light, are not more certain^ than the Changes in the State and Life of Man; To fome they return at one Time and in one Proportion, and to others, in another ; but all this purfuant to the Appointment, and under the Cognizance and Diredion of God j who knows v/hat Sort of Difcipline, and what Difpenfatidns are fitteft and beft for us, infinitely better than we know ourfelves. Now, as fo great a Part of our Lives is made up of Sorrow and Sufferings, it concerns each of us to employ a proportionable Share of our ferious Thoughts on this Subjedt j that we may know both how to bear, and how to improve thefe Difpenfations to our bed Intereft, agreeably to the Will and Intenti- on of God. This, I judge, makes it the Dti- ty and Bufinefs of the Minifters of the Gof- pel, to employ a large Share, if not the greater Part, of their Time and Pains, in labouring to promote in the Souls of Men the pajftve Virtues of Meeknefs, Patience, Fortitude, and Refignation ; contributing at the fame Time to their fpiritual Comfortj Faith, and Joy. Cc Otrfe XVII, 386 The gradual Workings Se^rmon Our Virtue and Piety in the prefent State is formed and tried two Ways, One is by en- trufting with us the agreeable Talents of Health and Strength, Riches and Station, together with fuch like Abilities for ferving our Generation according to the Will of God, in an aBive Capacity. The Other is, by exerciling us with Pains and Sorrows, Wants and Afflidtions, which frequently ren- der us incapable of any confiderable a&ive Service. The Former is to us the more a- greeable and more eligible Method of Trial and Difcipline j but it does not follow, that it is the more fafe and conducive to our bed Intereil, Indeed, when Perfons who live in Eafe and Affluence are truly virtuous and pious, faithfully employing the Talents they are entrufted with, and ferving God with becoming Gratitude andHumility, this (hews an excellent Charafter, and argues the truefl: Virtufe and Piety j but not fuperior to that which is learnt and exercifed in the School of Afflidion. Witnefs the Cafe of Job^ who in the Days of his Profperity v^2L%juJi, and charitable, and compajjionate. See Chap, xxix. II — 17. But ftill, in his Adverfity, his Virtae and Piety were improved and dif- played and ProduB of Affli&ions, 387 played In a more cdnfpicuous and eminent sermoi* knner. ^^ We often talk indeed of our aSiive Ser-^ njJce, and fpeak of our ferving God*, where- as we are incapable of being ferviceable td God, as a Man may he to his Friend. All our Piety and Setvice in the Sight of God is only our exhibiting fuch Tempers and Adions, as are right in themfelves, becom- ing our Condition, and confequently pleafing to God. This is what we may do in Ad- verfity, as well as in Profperity. Yea, the Sorrows and Afflidtions, with which God is pleafed to exercife us, have a moft friendly Tendency to promote in us fuch Tempers, and fuch Adtions, Frequent Thoughts there- fore, and fuitable Difcourfes on this Subje(5t of Afflidions, muft contribute to the Pro- motion, both of our Holinefs, and of our Comfort. I therefore beg Leave to go on with this Subjed, from which I have dif- courfed to you before 5 We glory in Tribula^ tions alfo — We are fo far from being de- jeded under, or afhamed of the Sorrows and Sufferings that are allotted to us, that we even glory in 'Tribulations -, knowing that Tribulation worketh Patience, and Patience C e a Experience^ 3S8 *The gradual Workings Sermon Experience y and Experience Hope-, and Hope K^^-^}'_f ^^l^^i^ ^of ajhamed ; becauje the Love of God is Jhed abroad in our Hearts by the Holy Spi- rit, which is given unto us. The Jirjl natural Effedi o^ external Af- §i(flior\s and Sufferings, is the begetting of Tribulation ; which fignifies an inward Im- prefiion and Concern of Mind. This Con- cern has a Tendency to work Patiefjce ; or a pious SubmifTion to the whole Will and Providence of God ; or virtuous Fortitude in bearing what he appoints, and Conflancy in doing what he requires, not daunted by Terrors, nor feduced by Temptations. And fuch Patience produceth Experimental Proof, This -forms his Charader, and fliews what the Man is, to the Satisfadion of Himfelf, and of the World around him. 5thfy, We come to confider the laji Ef- fed mentioned in our Text, And Hope ma- hth not ajhamed. The Reafon follows j Be- caufe the Love of God is Jhed abroad in our Hearts by the Holy Spirit, which is given un- to us. Here, First, Let us confider the AJJertion it- felf J And Hope maketh not af^amed-^ mean- ing the Hope before mentioned ; the Hope that XVIL and ProduB of Affiidiions\ 389 that fprings from tried Virtue, and approved Sermon Fidelity. In thisP/jr^/^,or Manner of Speech, more is intended, than what is exprefled. Hope is fo far from making us aJJoamed^ that it prevents our being afhamed^ or dejedted un- der our AiRidions : On the contrary, it in- fpires us' with Courage and Comfort y be- caufe the Love of God is Jhed abroad in our Hearts. Thus it flands connedled with the . lirft Claufe in my Text j Jnd not onk fo, but we alfo glory in Tribulation — We are fo far from being ajJ^amed of our Sorrows and Sufferings, that we rather ghry in them 5 that God is pleafed to call us out to the mod difficult Services ; even to fuffer for his Caufe, in order to difplay his Glory, and fliew forth the Power of true Religion. The Paffage now under Confideration, is grounded upon this, That the Men of this Worlds who are Strangers to the true Spi- rit of Piety and Religion, are frequently dejeded, and afliamed of the Afflidtions and Troubles they meet with. One Reafon of which, is This ; becaufe Others are too apt to be afliamed of them, and treat them with Contempt. This is often the Cafe with Perr fans, -who labour under bodily Weaknefs or C c 5 Peformity, 39Q ' The gradual Worhingi Sermon Deformity, Pains or Affli£lions ; who meet y_'-^_f with great LofTes, or heavy Calamities — who labour under Want and Poverty j a^ well as thofe who meet with Abufe and Per- fecution, Scandal and Difgrace. Such Per- fons are too apt to be ajhamed aftbemfehes | and the World to be a(hamed of them. They not o^\y think themfelves mean and contemptible on this Accountj, but they are ready to look upon themfelves as deferted of God 5 and interpret thefe Afflidions as the Tokens of God's Difpleafure; or at leaft as the Proofs of his bearing lefs Regard for them^ than for others. This was the Treat- ment our Saviour himfelf met with, and this Matt. the Interpretation the World put upon his Sufferings and low Eftate. The Men of the World concluded, that God had forfaken him^ or never had any Regard for him. The like Treatment many a good Man has met with. But, my Brethren, Hope maketh not ajhamed — Such Hope as my Text fpeaks of, arifing from tried Virtue, and approved Fi- delity, fupported by the Power and Princi- ples of true Religion. This fuftained the Mind of our Saviour, the Captain of our Sal- 'vation, who was a Man of Sorrows, and ac- quainted XXVll. 39—43 xvn. and ProduB of AffliSiiom, 391 quatnted with Grief: But being animated Se^mom with this Patience and with this Hopey be endured tbe Crofs and DES?iSED the shame. It was this Hope like wife, that fuftained the Soul of pious Joif, when ftript of all his worldly Comforts — when covered over with the moft painful and loathfome Difeafe -— when on this Account he was cenfured by . his Friends, and reprefented as a Man aban- doned and curfcd of God -, his Hope in God was his only Support. Though he Jlay me. Job xiii, fays he, yet will Itrujl in him. I only refer *^* you farther to the Pfalmift\ Cafe. Mine Enemies, fays he, fpeak againji me, and they Pfal. Ij^xi. that lay wait for my Soul take Counfel together ; faying, God hath forfaken him ', perjecute, and take him, for there is none to deliver. Ani- mated with this Hope, he adds, God, be Vcr. 14, not far from me -, Omy God, make hajlfor my Help. For I will hope continually, and will yet praife thee more and more. Indeed, if our Afflidlions are the natural Fruit and Confequence of our own Sins and Follies, we have no Reafon to glory in them ; but great Reafon to take Shame and Sorrow to ourfelves : But if they are brought upon us in the Courfe of God's Providence, we C c 4 need 3 9 2 ^he gradual Workifigs Sermon need not, we ought not, to be afliamed, XVII . . ^ - -'_f And if we faffer for Confcience and Righte- (lufnefs Sake, we have ftill greater Reafon for Comfort and Joy. In Proof of this, let n^e refer you to two Paflages of Scripture j one 15, I Pet. ii. 19. For this is Thank-iiDorthy^ ij a Man for Confcience towards God^ endure Grief , fuffering 'wi onyiillj . For what Glory is it, if when ye be huff died for your Faults y ye take it patiently 1 But, ij when ye do well, and fuffer for it, ye take it patiently j this is acceptable with God, The other is, Mat. y. 10. Blefjed are they which are perfecuted for Righteoufnefs Sake, for theirs is the Kiiigdom cf Heaven, Blejfed are ye^ when Men fall revile you y and perfecute you, and jldall fay all Manner of Evil againfl you falfly for my Sake : H^joice and be exceeding glad; for great is your Reward in Heaven ; for fo perfecuted they the Prophets, which were before you. There is not indeed the fame Reafon for Joy and Glory, when we fuffer only the comman j^ffiSiions of Life, as when we fuf- fer P.erfecution for Righteoufnefs Sake : But there is no more Reafon to . be ajhamed or difcouragcjd in one Cafe, more than the other. And whenever the common Afflidions of Life produce and ProduB of Jffli5tions. 393 produce in us their proper Fruits j and Pa- Sermom tience has its perfeB Work ; when upon fuch ^,_.^^,^ Trials we are jound perjeSi and entire^ waiit- ifig nothing ; then there is juft Ground for Praife^ and Honour, and Glory ; and it will be found fo, at the appearing of Jifus Chrifi, i Pet.i.7. Now, as in all fuch Cafes, there is no juft Reafon for Shame and DejeBion j fo, where- ever there is that Hop^, which we are now confidering, there will be a Freedom from Shame and DejeBion ; and the Soul will be animated with Comfort and Joy. When the good Man has this Trial of himfelf of his Virtue and Piety, his Fortitude and Con- flancy — When he has this PTitnefi in him- felf^ and feels the lively Workings of Hope in God, as his Friend — his All-fufFering Friend, whofe Dealings wil^h him are all in very Mercy and Faithfulnefs ; when this is the happy Cafe, it muft make him not a(ha- med — it muft caufe him to rejoice in God, and joy in him as his Salvation. Thus Hope in God h the good Man's Prefervative againrt: Shame, as well as Fear. Such is the Uncer- tainty, and fuch the Mutability of Human Life, that Happitiefs has much to fear, and Mi. fery has much to hope for j whilft Virtue and Piety The gradual Workings Piety has always a Refuge and Refource in God and Providence, which not only im- proves the Eleflings, but mitigates the Evils of Human Life. All this will farther appear, as we go on to confider. Secondly, The Caufe and Reafoit of this, affigned in our Text, Becaufe the Love of God is Jhed abroad in our Hearts y by the Ho^ ly Spirit which is given unto us. This the Apofile reprefents as the happy Cafe with all perfeB and complete Chrijlians^ who are per^ fe5l and entire ^ wanting nothing : In whom the Chriftian Religion has produced all its proper and genuine Fruits and Effe(5ls. They have the Love of God Jhed abroad in their Hearts, Thus in the Verfes before my Text. Therefore beitig juflified by Faith y we have Teace with Gody through our Lord Jefus Chrijl : By whom alfo we have Jccefs by Faith into this Grace y wherein wejiand, and rejoice in Hope of the Glory of God. This Hope e- nables us to glory in Tribulation alfo\ and prevents our being difmayed or afhamed j becaufe the Love of God is Jhed abroad in our Hearts, by the Holy Spirit which is given un- to us. Hence the Apoftle's Prayer for the Chriftians at Ephefus, For this Caufe I bow my and Produ5f of AffliSliom. 395 my Knees unto the Father of our Lord Jefus Sermon Chri/i^ that he would grant you according to . -^^ the Riches of his Glory ^ to be firengthened with ^^^' "'• Might by bis Spirit in the inner Man ; that Chrift may dwell in your Hearts by Faith ; that ye being rooted and grounded in Love, may be able to comprehend with all Saints, what is the Breadth, and Length, and Depth, and Heighth ; and to. know the Love of Chrift, which pa feth Knowledge y that ye might befiU led with all the Fulnefs of God» O glorious Privilege ! O happy State ! This is what our bleifed Religion is intended to efFedl for us : And till it has efFeded this, we are but im- perfeSl Chriftians j but Babes in Chriji. The Chriftian DIfpenfation, is a Difpenfation of Grace and Love j of Faith and Hope -, of yoy and Comfort, It reprefents God to us under the amiable Character of the God of Love^ and Father of Mercies, and God of all Comfort and Confolation -, who is not only difpofed freely to pardon and forgive all our paft Sins, and to compaffionate all our WeaknefTes and Imperfedions ; but it leads us to fee, that all his Commands, as well as Promifes, are given for our Advantage ; and all his providential Dealings with us, even the 3 9^ 7he gradual Workings Sermon the mofl: painful and grievous, are in very v^...^^^ Mercy and Faithfulnefs ; and {hall all be made to work together for our good. This is the Genius and Spirit of the Gofpel j which, if it really enter into our Spirits^ and take full PoiTeflion of our Hearts^ muft needs in- fpire us with facred Courage and lively Hopes under all our Tribulations, But then, as my Text expreffes it, the Love of God muft be Jhed abroad in our Hearts. We muft not only have fome faint andj^^- culative Notions of the Love of God, but our Minds muft conceive the moft friendly Sentiments of God, and his Providence ; and our Hearts muft feel, and relilh ths full Senfe of his Love and Care j rendering us fubmiffive to his whole Will — refigned to his Dlfpofal — fatisfied with his Appoint- ments — chearfully willing to do, and fuf- fer, whatever be afligns to us ; perfwaded that God knows what is fitteft and heft for us. Now, when the Love of God is thus (iied abroad in our Hearts^ then is his Holy Spirit imparted and given to us ; as the Apoftle exprefles it, to fuch God has not given 2Tim.u the Spirit of Fear-, but of Power, and of ^' Lm^ cind of a found Mi?2d. He that thus dwelktb XVII. mid TroduB of jiffliSitonf, 3 97 dwelleth in Love, dwelleth in God, and God Sermon in him. Now when this is the happy Cafe, the (uffering or forrowful Chriftian, mull: be animated with Hope — with lively Hope — with the be/i Hopes and the befl Comforts, And let me tell you, there is nothing but This, that can give us true Comfort under our Tribulations. However the Men of this World may amufe and pleafure themfelves, in Time of Health and Profperity, yet in Times of Sorrow and Afflidion, there is no- thing that can be the Strength and Comfort of our Souls ; nothing but Hope in God, ari- fing from the Love of God p^ed abroad in our Hearts, by his Holy Spirit imparted to ns» In fuch Seafons of Tribulation, the Language of every pious and happy Soul is this, Lord^ whom have I in Heaven but thee F And there is none upon Earth that I defire befides thee ; My Fleflo and my Heart fails 5 but thou art the Strength of my Hearty and my Portion for ever. Why art thou caft down, O my Soul? And why art thou difquieted within mef Truji in God, jor Ifhall yet praife hi?n. I HAVE thus gone through this inftruftive Subje(a. And not onlyfoy but we glory aJfo in ^tribulation, knowing that Tribulation worketh Fatience, 39^ ^4^ gradual iP'or kings Sf RMON 'Patience^ and Patience Experience, or expe- v, .-^ -/_j rimental Proof — and Experience , or Proof, worketb Hope — and Hope maketh not ajha- med', becaufe the Love of God is Jhed abroad in our Hearts by the Holy Spirit, which is given unto us. It now remains^ that I point out the Ufa and Improvement, that we (hould make of thefe Inftruaions. And here my Text itfelf may ferve for our further Guide ; Where we are taught, what Apprehenfions good Chriftians fliould form of fuch afHidive Pro- vidences, as are from Time to Time feverally allotted to them 5 and how they fhould ftand afFedted towards them. It is well known, that too many of us, are apt to be afhamed and dejedted, to be peevifh and diflatisfied ; and difpofed, if not to blame, yet to defpond under the afflidive Providences of God. But my Text teaches us, and it is the uniform Defign of our holy Religion, to teach us a nobler LeiTon ; and exalt our Minds to a far happier, and more glorious State. Not only foy fays the Apoftle, but we alfo Glory in Tri^ bulation — Not only I Faul^ but We Chrijii- ans, ALL of us, who have a juft Notion of the Nature and Defign of temporal Afflidi- onSi and VroduB of AffiiBlom, 3 99 ons, and have the Love of God J}2ed abroad in Sermom our Hearts, My Brethren, how wide a Dif- ^- ' j ference is there, betwixt the real Frame and Sentiments of moft Minds, in this Refpedt ; and that which ought to be found in us : at leaft this is the Cafe with many, if not with all of us. So that here is great Reafon for Improvement and Admonition. This fame Apoftle exhorts. Let your Connjerfation be as Phil.i.27. becometh the Gofpel of Chrtft -, ft an d f aft in one Spirt fy flriving together for the Faith of the Gospel ; in nothing terrified by your Ad- verfaries ; which is to you an evident Token of Salvation, and that of God, For unto you ii is given, in the Behalf of Chrifl, not only to believe on him j but alfo tofufferfor his Sake. Chriftians are here taught to look upon Suf- ferings, as their Glory. Though this may have a principal Reference to the Perfecuti^ ons, which the firft Chriftians met with for their Religion ; yet the Reafon is proporti- onably the fame, where the common Afflidi- ons of Life are produclive of exemplary Virtue, and difplay the Power of true Piety and Religion. In fhort, what is there, but This, that is Matter of Glory, or redounds to a Man's real Honour, External Accomplifli- ments. 400 The gradual JVorkingi Sermon ments, and lecular Grandeur, are of therri- ^___^^^ felves, no juft Matter of Glory ♦ nor indeed any of thok private and eajy Virtues, which cofts us little or nothing, Thus faith the Jer.ix.23. Ijordj let not the Wife Ma?: glory in bis JVif- dm ; neither let the Mighty Man glory in his Might } andlet not the Rich Man glory in his Miches. Thefe Things are no juft Matter . oi Glory I and (hould any Man be heard boafting of thefe Things, he would only ap- pear vain and contemptible. See the Sen- timents of the Author of my Text, and how ironically he treats fuch vain Boaftings. See^ ». Cor. xi. if2g many glory after the Flejh, I will glory alfo. Ver. 22. Are they Hebrews F So am L Are they Jfraelites ? So am h Are they the Seed of Abraha?n f So am L Are they Mi- mjiers of Chrift ? I am more. He adds. But in fpeaking thus^ if I did it ferioufly, IJhould fpeak.as a Fool. — Should I glory in thefe Things, as many do, I fhould only fhew the Littlenefs and Vanity of my Mind. Ac- cordingly he fays elfewhere, he looked on Phil. iii. thefe Things, but as Lofs and Dung, com- pared to his virtuous Sufferings in the Caufe of God. W^hat then does he Account the chief Matter of Glory f Read on, Ver 23. i?t 4-i and ProhB of JffliBions, 401 In Labours more abundant — in Stripes above Meafure — ifi Prifons more frequent — in Deaths oft — of the fews five Times received 1 forty Stripes, fave one — thrice was I beat^ en with Rods — once was I floned — thrice I fuffered Shipwreck — a Night and a Day have I been in the Deep — in Journeyings often — in Perils of Waters — in Perils of Robbers — in Perils of mine own Countrymen — by the Heathens — in the City — in the Wildernefi — in the Sea — among falfe Brethren — in Wearinefs and Painfulnefs — in Watchings often — in Hunger and Thirji — in Fa/iings often — in Cold and Nake^nefs, — He adds, Ver. 7^0, If I mufi needs glory, 1 will glory of the Things which concern my Infirmities* He repeats it again in the next Chapter, Ver. 5. Of myfelf I will not glory ^ but in mine Infir^ mities. Adding, Ver. 7. Left Ifhould be ex- alted above Meafure, through the Abundance of Revelations granted to me, there was given to me a Thorn in the Flefh ; for this Thing I befbught the Lord thrice, that it might depart from me ; but inftead of removing it, he faid. My Grace is fufijcient for thee ^ for my Strength is made perfect . in Weaknefs. Mofi gladly therefore will I rather glory in my Infirmities^ D d that 402 ^he gradual Workings that the Power of Chriji may reft upon me, T^herefore I take Pleafure in hifirm'tties -, i?. Reproaches^ in Neceffities^ in Perfecutiom, in Dijirejj'es.for Chri/l Sake i for when 1 am weak, then am Iftrong. — When encompaf- fed with external or bodily Weakneffes, then I experience internal and fpiritual Strength. My Brethren, tell me, do you think, that either you or I (hould ever arrive at any Thing truly noble and excellent, if we were lexempted from all Hardftiips ? * But my Af- ^ flidions, are fo many, you will perhaps fay, f and of fo difagreeable a Kind j and my * Sorrows fo bitter and fo great — my Life ^ is rendered fo burthenfome and ufelefs — • ^ I have loft fuch dear and valuable Friends f — Thefe Afflidions and Sorrows are too ? heavy and too great — Nor can I fee the ' Fitnefs or Ufe of them.' O Man ! Thou little knows what is beft for thee ; nor what thou needeft in Order to the complete Puri* ty and Perfedion of thy Nature. But be aflured, thy Afflidions are not unfit j nor are they too many, nor too great j for this one olain Reafon, becaufe the God of Provi- dence, the Allrwife God, thy Heavenly Fa- jber^ fees fit to exercife thee with them. Th^s and FroduB of AffliBkm, 40 j This one Confideration fully proves, and clears Sermon the Point. When ! O when, (hall we be wife ^^\a and dutiful enough to leave the World and Oarfelves, to the Providence and Govern- ment of God ! We find even Father Jacoh^ with all his Jged Wifdom and Piety, crying out, Jofeph is not, and Simeon is not ; all thefe Things are againfi me-, but a little Time convinced him of the contrary 5 that they were all working together for his good. Read the Hiftory, and confider the Ex- amples of the moft renowned Saints 5 and fay, if they did not meet with the heavieft Afflidions — and were made perfeB through Sufferings, Thefe are they that came out of great Tribulations, Take, my Brethren, the James n Prophets for an Example of fuffering AffliBi^ *°* onst and of Patience — Behold we count them happy which endure, Te have heard of the Patience of Job, and havefeen the End of the Lord ; that the Lord is very pitiful and of tender Mercy. My Brethren^ count it all Joy, Chz^ A. il when ye fall into divers Trials— ^ knowings that the trying of your Faith worketh Patience ; but let Patience have her perjeSl Work, that ye may be perfeB and entire^ wanting nothing, Thefe light AffliBions^ which are but for a D d 2 Moment i 404 T/j^ gradual fVorkingi Sermon Moment^ work out a far more exceeding and ^ ^__. ,'_j eternal Weight of Glory j and will be found unto Praifey and Honour, and Glory, at the J^ppearing of Jefus Chrijt. Lastly, Confider how neceffary It is, Xhzifome Men fhould be eminent Sufferers, in Order to difplay the Suffering Virtues, and (hew forth the peculiar Power of Vir- tue and Piety. And if God call you or me, to this honourable Poft, let us not be anxi- ous, but endeavour to adt our Part with Dig- nity and Advantage. The Apojiles of Chriff, Aasv.41. rejoiced, that they were counted worthy to fuf- fer Shame Jor his Name. * When the Fa- * ther of All, intends to raifs up great and ' exemplary Charaders for the Benefit of * the World, he makes them to appear glo- ' rious by their Sufferings. Paffing by there- * fore the Weak and Worthlefs, who would * fink uflder the Weight of Adverfity, and * calling forth the noblcll Souls, we may * imagine him thus revealing to them the * Intention of his Providence. * 1 know, and * love your fmcerc Righteoufnefs ; but it is ' rcquifite for the good of Mankind, which * is not to you a Matter of Indifference, that / Jhcy {l:iould know it too — nor can they ' know and Product of AffllSliom . 405 ' know it, unlefs they obferve it tried with Sermon * Afflidions, 1 will therefore produce you ^ _'_, * upon a Theatre, where in View of the * World, you (hall conflift, fome of you with * Poverty, and others with Pain, and others * with Death, in its moft frightful Forms. * Come, and fhew the Vigour of your Minds ' — fet before them Examples of an Integri- * ty, which they cannot but fee — and which ' they cannot fee without Admiration : And * by a noble Sufferance, convince both your « own, and fucceeding Ages, that Virtue — * compleat and genuine Virtue and Fiety^ is * quite invincible*/ Thus glorify God in the Day of your Vifitation, and the Glory {hall re- dound to your own immortal Happinefs and Honour. I have thus endeavoured to fliew, in the Application of this Subjed, what Appre- henfions good Chriftians (liould form of all fuch afflictive Providences as are allotted to them, and how our Hearts fliould be affect- ed with them. Inflead of being difmayed, we (hould rather glory in Tribulation^ and re- joice that we are (ingled out, and counted worthy to fuffer in the Caule of God, and in tjje Service of our Generation. I SHALL * Mr. Holland's, Sermons, Vol. I.Page 334. 40 6 ^he gradual Tforktngs, &c. Sermon I SHALL now conclude wIth the Apoftle's ^^^^ ' f fervent and affedlionate Prayer for you all. Eph. ilu For this Caufe 1 bow my K?2ees, unto the Fa" *''■• ther of our Lord Jefm Chriji^ of whom the whole Family in Heaven and Earth is named. That he would grafit youy according to the Riches of his Glory ^ to be Jirengthened with Might by his Spirit^ in the inner Man -, that Chrifi may dwell in your Hearts by Faith : That ye, being rooted and grounded in Love, may be able to comprehend with all Saints, what is the Breadth, and Length, and Depth, and Height ; and to know the Love ofChrifl, which pajjeth Knowledge, that ye might he filled with all the Fulnefs oj God. Now unto him that is able to do exceeding abundantly, above all that we can ajk or think, according to the Power that worketh in us, unto him be Glory in the Church, by Chrifi Jefus, through* cat all Jges, World without End* Amen, FINIS. ADVERTISEMENT. N, B. The Seven Firft Sermons in this Volume, may be had feparate, under this Title, viz. Advice and Encouragement to Parents y Children^ and Toung Men. Price Two Shillings, BOOKS Printed and Sold by J. Waugh in Lombard-Street. SERMONS on various Subjeds. 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