OCT 4 1920 ) 
 
 ^oemi 
 
 ^^ 
 
 Division 
 
 Section 
 
 

 
 >J . - 
 
 \S\0 
 
PREFACE. 
 
 Many pious people, engaged in t}i(^ ^S^^Yv^t 
 duties of life, have neither time to read, nor mo- 
 ney to purchase large books. With a view to 
 relieve them in both these respects, the follow- 
 ing short Sermons are publiahGd. 
 
 Long Sermons are gtnerally tiresome, and 
 seldom do good either to readers or hearers. 
 The Author of these Sermons has been employ- 
 ed in the work of the ministry more than tiven- 
 ty four years, and has always found that short 
 Sermons are both more useful and more ac- 
 ceptable than long ones. 
 
 It may be objected that these are too short : 
 to this the Author replies, first, that each short 
 Sermon in this work is intended to contain the 
 substance of a long Sermon ; and, secondly^ 
 that the design of a Sermon, in his judgment, 
 should be rather to open the way for people to 
 think for themselves, ^than to exhaust the sub- 
 ject by long illustrations. 
 
IV. PREFACE. 
 
 In this edition, ten Sermons are added, and 
 a few alterations are nmde in the phraseology of 
 those which were published before. The ra- 
 pid sale of the former edition, and the very fa- 
 vourable opinion of many judicious friends, in- 
 duce the Author to hope that he has not la- 
 boured altogether in vain. 
 
 Should this feeble attempt to convey religi- 
 ous instruction, prove a blessing to any one, 
 God shall Fmvp the praise- The author does 
 not court popular applause. His highest am- 
 bition, he trusts, is to DO GOOD. 
 

 
 CONTENTS. 
 
 Page 
 
 I. The original state of man. Gen. i. 27. 1 
 
 II. Thie present state of man. Isa. iiii. 6. 10 
 
 III. The mediation of Christ. 1 Tim. ii. 5. 18 
 
 IV. The necessity of repentance. Luke xiii.5. 28 
 
 V. Daniel in the Den of Lions. Dan. vi. 16. 36 
 
 VI. The Hebrew children in the fiery fur- 
 nace. Dan. iii. 23. 47 
 
 VII. Prayer in affliction. James v. 13. 59 
 
 VIII. A message from God. Isa. iii. 10, 11. 69 
 
 IX. David's advice to Solomon. 1 Chron. 
 xxviii. 9. 77 
 
 X. The Strait-Gate. Luke xiii. 24. 86 
 
 XI. Objects of God's hatred. Prov.vi.l6— 19. 97 
 
 XII. Justification by faith. Rom. v. 1. 107 
 
 XIII. The importance of Regeneration. 
 
 John iii, 3. 115 
 
 XJV. The conduct and end of Enoch. 
 
 Gen. V. 24. 125 
 
 XV. Noah warned of the Flood. Heb. xi.7. 134 
 
 XVI. Hagar, in the wilderness, seen of 
 
 God. Gen xvi. 13. 144 
 
 XVII. The destruction of Sodom. Gen. 
 xix, 24, 2a. m 
 
fl. CONTENTS. 
 
 Pagt, 
 
 XVIII. Abraham about to slay his son. 
 Gen. xxii. 10. 164 
 
 XIX. Joseph sold into Egypt. Acts vii.9, 10. 175 
 
 XX. The final lot of men. Dan. xii. 13. 185 
 
 XXI. Sin punished with death. Rom.vi. 23. 193 
 
 XXII. The Master's call for Mary. John 
 
 xi. 28. 200 
 
 l^lll. Family Religion. Psal. ci. 2. 208 
 
 XXIV. John in the spirit on the Lord's day. 
 Rev. i. 10. 216 
 
 XXV. The little flock of Christ encoura- 
 ged. Luke xii.* 32. 225 
 
 XXVI. Encouragement to the tempted. 
 James, i. 12. 232 
 
 :j^XVII. Do. Do. 239 
 
 XXVfll. Do. Do. 248 
 ]^XIX. A caution against idolatry. 
 
 1 John y. 21. 258 
 
 2^XX. The vanity of the world. Eccles. ' : 
 
 xii. 8. 2d6 
 
 XXXI. The growth of a christian. 2 Pet. ' ^, 
 iii. 18. ' 274 
 
 XXXII. T?h§ pure in heart shalji see Gpdr 
 Matt^v. a. vf^-J^^fT 282 
 
 XXXIII. Friendliness secures friends. 
 
 ProY. xviii. 24. 28^9 
 
 .:^XXIV. The christian race. Heb. xii. 1,2. 299 
 XXXV. Christ our Great High Priest. 
 
 Heb. iv. 14—16. 306. 
 
CONTENTS. Vii, 
 
 Page 
 
 XXXVI. The true circumcision. Phil. iii. 3. 314 
 
 XXXVII. The day devoted to the Lord. 
 Prov. xxiii. 17. 322 
 
 XXXVTII. The duty of searching the 
 
 scriptures. John v. 39. 331 
 
 XXXIX. Directions how to hear sermons. 
 
 Luke viii. 18. 340 
 
 XL. Perseverence in Prayer. 1 Thess. v. 17. 348 
 XLI. The nativity of Christ. Luke ii. 10, 11. 356 
 XLIL The crucifixion of Christ. Luke 
 
 xxiii. 33. 365 
 
 XLIII. The resurrection of Christ. 1 Cor. 
 
 XV. 20. 375 
 
 XLIV. The day of Pentecost. Acts ii. 
 
 1—4. 384 
 
 XLV. The brevity of human life. Psal. 
 
 xc. 10. 393 
 
 XL VI. The certainty of death. Eccles. 
 
 ix. 5. 402 
 
 XLVII. The resurrection of the dead. 
 
 Acts xxiv. 15. 411 
 
 XLVIII. The general judgment. Rev. 
 
 XX. 12. il20 
 
 XLIX. Sinners banished from Christ. 
 
 Matt. XXV. 41. 429 
 
 L. Saints invited to glory. Matt. xxv. 34. 438 
 
THE 
 
 ORIGINAL STATE OF MAN. 
 
 SERMON L 
 
 Gen. i. 27. 
 
 So God created man in his own image, in the 
 image of God created he him. 
 
 1 HE works of God are beautiful in their ap- 
 pearances, regular in their motions, and useful 
 in their various operations. To contemplate 
 them frequently is both an important duty, and 
 a source of great delight. The works of the 
 Lord are great y sought out of all them that have 
 pleasure therein. He hath made Ms wonderful 
 ivorks to he remembered. Psal. cxi. 2, 4. 
 
 The first chapter of Genesis, out of which 
 we have taken our text, <iontains a short ac- 
 count of creation in general, and of man in par- 
 ticular. The solemnity with which man was 
 
2 ORIGINAL STATE OF MAN. 
 
 created, proves that he was designed to fill an 
 important place in the newly-created world. 
 A Council was held. Let us, said God, make 
 man in our image; so God created matt in his 
 own image, in the image of God created he him- 
 
 Our text teaches two things : first, that God 
 created man ; and secondly, that he created 
 him in his own image. 
 
 I. God CREATED MAN. 
 
 Creation, or giving being to that which did 
 not exist before, implies such amazing widom 
 and power as far exceeds our narrow compre- 
 hension. That man could not create himself is 
 certain. It is equally certain that the angels, 
 however highly exalted, could not create him ; 
 for they themselves are but creatures. The 
 self-existent God, whose wisdom is infinite, and 
 whose power is unlimited, is the creator of man. 
 Other beings, whether in heaven or on earth, 
 are but of yesterday. They had a beginning ; 
 but God is from everlasting. He received life 
 from none ; but gave life to all. The propaga- 
 tion of man is a very different thing. God has 
 given him, in common with various other beings, 
 a power to propagate his own species ; but if 
 we trace propagation back as far as imagina- 
 tion can carry us, we must come at length to 
 
ORIGINAL STATE OF MAN. 3 
 
 a first pair, formed by an Almighty hand. The 
 sacred scriptures place this subject in a clear 
 light, informing us that man is a creature, and 
 that the God of heaven and earth, who made 
 all things by the word of his power, is his crea- 
 tor. 
 
 Hence we learn that man is absolutely de- 
 pendant upon God — that he should be humble, 
 giving God the glory of all his varied powers — 
 that he should love, honour, and obey God — 
 that every power, both of his body and mind, 
 should be employed in that way which infinite 
 wisdom may direct. Had he done so, from the 
 beginning, he might have relied on the good- 
 ness of God for a supply of all his wants. A 
 kind Providence would have watched over him 
 for good : he would have been safely protected 
 in every hour of danger ; and would have 
 enjoyed a large portion of substantial happi- 
 ness, which might have been continued to him, 
 through every period of his existence. 
 
 n. God created man in his own image. 
 
 Many erroneous opinions have been main- 
 tained on man's primitive state. Some have 
 placed him on a level with, if not above, the an- 
 gels of God ; and others have placed him below 
 many of his descendants. To avoid these wide 
 B2 
 
4 ORIGINAL STATE OF MAN. 
 
 extremes, we must abide by reason and reve- 
 lation. 
 
 The image of God does not refer to the body 
 of man, which was formed of the dust ; for God 
 is a spirit, and cannot be represented by any 
 material form. Hence Moses said to Israel^ 
 Take ye therefore good heed unto yourselves ; 
 for ye saw no maimer of similitude on the day 
 that the Lord spake unta you, in Horeb out of 
 the midst of the fire; lest ye corrupt your- 
 selves and make you a graven imnge, the simili- 
 tude of any figure^ the likeness of male or female. 
 Deut. iv. 15, 16. 
 
 That man resembled God, both in the spiri- 
 tuality and immortality of his nature, and in the 
 freedom of his choice,^ is generally admitted ; 
 but as the scriptures do not refer to these things, 
 when they speak of man bearing the image of 
 God, to enlarge upon them is unnecessary. 
 
 An image is the representation, or likeness, 
 of any person or thing. Man was an image, 
 representation, or likeness of God in authority 
 — ^in knowledge — in righteousness — and in true 
 
 holiness. 
 : aril ,t 
 Iii^e)(ii(^tely after the creation of man, God 
 gslie.^l»if|o?mit«o»i over tJicfish af the sea, and 
 
ORIGINAL STATE OF MAN. -5 
 
 over the fowl of the aivy and over every living thing 
 that moveth upon the earth. Gen. i. 28. In this 
 extensive authority, man represented God who 
 ruleth over all. The sovereign of the universe 
 made him the sovereign of this lovt^er world. 
 The inferior creatures were not made capable 
 either of knowing, fearing, loving, or serving 
 God ; but were placed under man, that they 
 might know, fear, love, and serve him. They 
 looked up to man as their governor, and man 
 looked up to the Lord of Hosts as his governor. 
 In this instance amazing honour was conferred 
 upon human nature. Man was Lord of all the 
 earth, and representative of heaven ! Every 
 fish of the sea, every fowl of the air, and every 
 beast of the field was required to obey him, 
 and this was to continue as long as he conti- 
 nued obedient to his God. Well might the 
 Psalmist say. Thou hast made him a little low- 
 er then the angels^ and hast crowned him with 
 glory and honour. Psal. viii. 5. 
 
 Man, the governor of this lower world, bore 
 the image of God in knowledge. God is the 
 wisest being in the universe ; and man endbw- 
 ed with reason, and taught by revelation, was 
 the wisest being on earth. There seems to be 
 an allusion to this in what the Apostle Paul 
 says of the new man, Renewed in knowledge. 
 
6 ^ ORIGINAL STATE OF MAN. 
 
 after the image of him that created him. CoL 
 iii. 10. What degree of kiiOAvledge man pos- 
 sessed, in his primitive state, we cannot exact- 
 ly determine. It is probable that he had clear 
 and extensive views of the being, w orks, and 
 attributes of God; — that he understood his own 
 precise situation, both as a subject of God, and 
 as governor of the world — that he understood 
 the duties which he owed to God his governor 
 — that he knew the properties and dispositions 
 of the creatures which he had to govern — and 
 that he was well acquainted with the happiness 
 w^hich would result to him from the right per- 
 formance of various duties, both to God above, 
 and to the creatures below him. Less than 
 this we cannot suppose, and more than this we 
 need not insist upon. 
 
 God, the universal governor, is righteous in 
 all his proceedings. Righteousness and judg- 
 ment are the habitation of his throne. Psal. 
 xcvii. 2. Man, in this respect, was an image 
 of his God. He had those righteous dispositi- 
 ons planted in his nature, which always pro- 
 duce a righteous conduct. While he retained 
 these dispositions he could not be cruel to the 
 creatures. It is reasonable to suppose that they 
 rejoiced and were happy under his equitable 
 sway. It has been objected, that righteousness 
 
ORIGINAL STATE OF MAN. 7 
 
 in man was no part of the divine imac^e, lie- 
 cause the word frequently signifies a just and 
 righteous conduct. But, can there be a righte- 
 ous conduct without a righteous principle? It 
 was the just and equitable principle, resembling 
 the eternal rectitude of the divine nature, that 
 constituted the righteousness of the first man. 
 To this the apostle Paul refers, where he says, 
 The new man ivhich after God is created in 
 righteousness. Eph. iv. 24. Solomon also bears 
 ample testimony to this important truth : Lo, 
 this only have I found, that God hath made man 
 upright. Eccles. vii. 29. 
 
 But, the principal part of the divine image 
 in man, was, true holiness. Eph. iv. 24. His 
 soul and body, which include the whole man, 
 were holy. There was no spot of pollution up- 
 on him. He had no sinful propensity — no 
 inclination to any thing that was Avrong. He 
 loved God with all his heart. God was the 
 centre of his soul. He could say, what an 
 inspired writer afterwards said, Whom have I 
 in heaven but thee ? and there is none upon earth 
 that I desire besides thee. Psal. Ixxiii. 25. 
 Evil was unknown to him even in theory. He 
 was good, yea, his whole nature was very good. 
 From the purity of his nature, he was led to 
 every thing that was lovely in his conduct. In 
 
8 ORIGINAL STATE OF MAN. 
 
 that state of imiocency every duty was delight- 
 ful. Had man remained in that state, the pure 
 worship of God would have been established 
 amongst his descendants. Men would have 
 resembled angels, and earth would have resem- 
 bled heaven. 
 
 We may certainly infer that man was com- 
 pletely happy in his primitive state. There was 
 nothing to make him unhappy. All without 
 was beautiful, and all within was pure. God 
 delighted in him — the creatures paid him ho- 
 mage — the earth produced every tree that was 
 pleasant to the eye and good for food. O lovely 
 Eden, where innocence and happiness grew up 
 together ! Within thy sacred enclosure there 
 w as no sorrow — no pain — no crying — no death I 
 
 The original state of man reflects the highest 
 honour upon God. Here we behold an astonish- 
 ing display of divine wisdom, power, goodness, 
 purity, and love. If the glory be departed, let 
 man bear the blame — let him be ashamed — let 
 him be punished, for the awful change took 
 place through his transgression. God intended 
 him to continue as he made him. He gave him 
 power to stand, but left him free to fall. 
 
 There is another Eden far above the skies, 
 where human nature is exalted to a state of in- 
 
t)RlGlNAL STATE OP MAN. .9 
 
 conceivable perfection. The subtle Tempter 
 has no access to that delig-htful paradise. There 
 the spirits of the just are confirmed in a state 
 of everlasting happiness and glory. Jesus, the 
 second Adam — the Lord from heaven, dwells 
 amongst th^n ; and it would be as easy to shake 
 the throne of God, as to disturb or interrupt 
 their felicity. God has crowned them with im- 
 mortality, and their happiness and glory will 
 ■continue as long as eternal ages roll. 
 
 Every man on earth should bend his course 
 to that happy world. The way to it is open 
 and plain. All may enter in at the strait-gate> 
 aiid walk in the narrow-way which leads to 
 life. God graciously invites us to it, and con- 
 descendingly affords us all the help we need. 
 May we accept of the invitation before it be too 
 late, and gratefully avail ourselves of the aids 
 of divine grace 1 If any man on earth deserve 
 die name of fool, it is that man who neglects 
 his interests in that better world. Let us now 
 be wise unto salvation! Let us devote our 
 hearts and lives to God, that we may know and 
 enjoy him as our God, both in time and in eter- 
 nity. To him be glory forever. Amen. 
 
T H r. 
 PRESENT STATE OF 3IAN. 
 
 SERMON II. 
 
 isa. liii. 6. 
 All we like sheep have gone astray. 
 
 JVl AN did not long continue in a state of in- 
 nocency. Tempted and overcome by the 
 wicked one, he broke the law of his God, and 
 brought ruin both upon himself and his pos- 
 terity. We, his offspring, have followed his 
 sad example ; and, from our youth up even un- 
 til now, all ive like sheep have gone astray. 
 
 Let us consider wherein men have gone 
 astray from God ; the dreadful effects which 
 have follov, ed ; and, conclude with some ad- 
 vice to wretched wanderers. 
 
 I. Wherein have men gone astray from 
 
 GOD? 
 
PRESENT STATE OF MAN. 11 
 
 All men have gone astray in their thoughts. 
 They have forgotten God that formed them. 
 Dent, xxxii. 18. They forget his being and per- 
 fections, his presence, and providence : they 
 forget his goodness, his mercy, his truth ; they 
 forget their dependence upon him, and the high 
 obligations they are under to love, honour, and 
 obey him: they forget his justice, his threat- 
 enings, and his fixed purposes to punish sin. 
 They think about eating and drinking, dress 
 and company, amusements and pleasures, 
 riches and honours ; but better and more im- 
 portant things seldom find place in their mindj 
 Sometimes, perhaps, an alarming providence, 
 or an awakening sermon may lead them to re- 
 flect for a moment ; but, alas, how soon do 
 their thoughts wander again on the vanities 
 and follies of human life ! Before the flood, 
 God saw that the wickedness of man icas great 
 in the earth, and that every imagination of the 
 thoughts of his heart was only evil continually. 
 Gen. vi. 5. 
 
 The affections of men have strayed from 
 God. He whom they are bound to love 
 supremely, is hated. They hate his govern- 
 ment and laws, his worship and people. The 
 carnal mind is enmity against God. Ro m. viii. 7. 
 C 2 
 
12 PRESENT STATE OF MAN. 
 
 Men are given up to vile affections. Rom. 
 i. 26. They love the world, and the things that 
 are in the world, but the love of the Father is 
 not m them. 1 John ii. 15. Nothing, I think, 
 can be a stronger proof that men are fallen from 
 God than the state of their affections. They 
 feel no interest in divine things. Their souls 
 are wholly in the world. There is their trea- 
 sure,^ and there are their hearts. They may 
 feel fear and terror when death and eternity are 
 presented to their view ; but they are destitute 
 of that love which is the essence of genuine re- 
 ligion. 
 
 Men have gone astray from God in their con- 
 versation. This necessarily follows, for, out o^ 
 the abundance of the heart the mouth speahetjb^ 
 Matt. xii. 34. The thoughts and affections 
 being corrupt, the conversation must needs be 
 corrupt. Men converse freely and frequently 
 about the world; b^t God is hot nanaed, ex-^ 
 cept in profane oaths, curses, and blasphemijes.. 
 Their throat is an open sepulchre ; ivith their 
 tongues they^ have used deceit ; the poison of asps 
 is under their lips : whose moii^Ji is full of cursing, 
 andhitterness. R^m. jii, 13, 14, Modqn poljf^r 
 ness majr pqt adi^t of^p^^^^^jcurs^. ancL.bla§^r 
 phemics, ill^poI^Ba9^,CQnyersati9n ; buj^i,t,,^ufe',, 
 
PRESENT STATE OF MAN. 1(J 
 
 gtitutes nothing that is in reaUty much better* 
 Were we to go through the most polished and 
 refined circles of the rich and great, we shmild 
 hear but little either of God or Christ, of hea- 
 ven or hell, except what is said on these impor- 
 tant subjects in the way of scorn and contempt. 
 
 It necessarily follows that men have strayed 
 from God in tJieir conduct. They stray from 
 the paths of piety, justice, mercy, and truth; 
 and were it not for human laws, it would be 
 difficult to calculate the number of horrid crimes 
 which they would commit. In short, they are 
 proud, self-willed, covetous, cruel, and full of 
 deceit. There is not one sacred command of 
 God which they do not break, not one promise 
 which they do not neglect, not one threatening, 
 which they do not despise. 
 
 II. The dreadful effects which have 
 
 FOLLOWED. 
 
 By wandering from God, men have justly 
 pr«?oked his wrath against them. How caif ^ 
 they enjoy his favour, while they trample his^ 
 laws under their feet ? God is an^xf with the 
 wicked every day . Psal. vii. 11. M\^ wrath abi^ 
 «fe*Awpo» unbelievers. John iii 36, This is a 
 most alarming consideration, enough, one 
 
14 PRESENT STATE OF MAN. 
 
 would think, to terrify the most hardened 
 wretch. We fear the anger oJf man, if he have 
 power over us ; but what is that when compa- 
 red with the anger of God? At his presence 
 the mountains quake, and the hills melt, and the 
 earth is burned; yea, the world and all that 
 divell therein. Nahum i. 5. Sinner, how wilt 
 thou stand before him ? When he ariseth in 
 judgment, what will become of thee ? I trem- 
 ble for thee ! O that thou wouldst tremble for 
 thyself! 
 
 Having chosen darkness, the light of heaven is 
 ivithdrawn fix)m men. The true knowledge 
 of God is nearly lost. Tor, behold, the darkness 
 shall cover the earth, a7id gross darkness thepeo- 
 l)le. Isa. Ix. 2. How little do men know either 
 of themselves, of God, or of Christ! How asto- 
 nishingly ignorant are they both of the nature 
 and design of pure religion ! They understand 
 arts and sciences, trade and commerce, and 
 whatever else belongs to this perishing world. 
 On these subjects they converse rationally; 
 biit when religion is the subject of conversation, 
 we evidently perceive they are in the dark. 
 Professing themselves to be ivise, they become 
 fools. Rem. i; 22. This is the case both with 
 
PRESENT STATE OF MAN. 15 
 
 heathens, jews, mahomedans, and nominal 
 christians : they are all strangers to God and vi- 
 tal godliness, till the light of the gospel shine 
 upon them. 
 
 In this state of darkness, real happiness is 
 lost. Men talk about happiness — ^they expect 
 it in ten thousand objects, but find it in none. 
 Sin and misery, holiness and happiness, are in- 
 separable companions. The soul of man, se- 
 parated from God, cannot be happy. No cre- 
 ated object can satisfy its large desires. Ne- 
 ver, then, let us expect happiness in wandering 
 from God. We can find it only in returning to 
 liim, and in being made partakers of the divine 
 jiature : for, there is no peace, saith my God, to 
 the wicked. Isa. xlviii. 22. 
 
 Wandering from God has produced misery. 
 Men are mortal, and they feel a thousand pains 
 in consequence of their mortality. The body 
 is dead because of sin. Rom. viii. 10. Some 
 linger in pain year after year ; others are hur- 
 ried away suddenly by the plague, by fire, by 
 famine, and by war. They are ^courged by 
 the elements, and destroyed by the beasts of 
 the field. ^Their days are/e«t? and full of trouble. 
 They are made miserable by the depravity of 
 
1^ PRESENT -STATE OF MAN. 
 
 their nature : anger, wrath, hatred, and riialice» 
 often burn within them like the fire of hell ; 
 and, in some degree, are like the torments of 
 hell. When these raging, tormenting passions 
 are still, others frequently succeed of a very 
 painful description ; such as fretfulness, dis- 
 contentment, murmxiring, and complaining. 
 Reflection upon the past gives pain, and fears 
 of the future create distress, to him who wan- 
 ders from the right way. 
 
 €h^eat punishments await those who wandef 
 from God. They wander till they fall into the 
 pit. Their way leads directly to it. The ivick- 
 £d shall he turned into hell, and all the nations 
 that forget God, Psal. ix. 17. In that place 
 of horror are felt all the dreadful effects of wan- 
 dering from God. Oh that we may never know 
 them by experience ! 
 
 III. Advice to the wretched wander- 
 ers. 
 
 Seriously consider your present state. You 
 have f^>rsaken God your maker — ^you have, per- 
 haps, no desire to return — you have no power 
 of yourselves to return — nor have you the 
 means of returning, unless God in great mercy 
 aflbrd those means. But what reason haYe you 
 
PRESENT STATE OP MAN. 17 
 
 to hope for mercy ? Will he seek you — will he 
 Teceive you, after all you have done to provoke 
 him ? Often ask yourselves, how will these 
 things end ? You think God is merciful, and 
 your thoughts are right. He delights in mercy: 
 but will he have mercy on you while you con- 
 tinue to offend ? How can you hope for happi- 
 ness, while every sin yon commit plunges you 
 ■deeper into misery ? Think how hateful sin is 
 to God, and how destructive it has been to men. 
 
 Earnestly seek salvation by Jesus Christ. He 
 came into the ivorld to seek and to save that luhicJi 
 tvas lost. Luke xix. 10. Draw nigh to God 
 through him. Pray for m^rcy, and for grace to 
 help in time of need. Do not delay a moment. 
 Behold now is the accepted time ; behold now 
 is the day of salvation. 2 Cor. vi. 2. 
 
 By returning to God, you will regain his fa- 
 vour. Divme light Avill once more shine upon 
 your understandings. Lost happiness will be 
 recovered, and you will escape all those future 
 miseries which now threaten you. Lay this 
 subject to heart. It is a subject of infinite im- 
 portance. What do you gain in the path of 
 sin ? When did you enjoy a happy day ? May 
 you now return and live, through Jesus Christ 
 our Lord. Amen. 
 D 
 
THE 
 
 MEDIATION OF CHRIST. 
 
 SERMON III. 
 
 Oj ^ ^ 1 Tim. ii. 5. 
 
 There is oiie God^ and one mediator beticeen God 
 and men, the man Christ Jesus, 
 
 .4. HAT sir^ful men cannot be saved without a 
 mediator, is one of the most obvious truths of 
 holy writ. God, who is transcendently holy, 
 jii\^ill not suffer men to approach him in their 
 ;i(?;Wn name; but in the name of Jesus they may 
 dra^v near with humble confidence, for he is 
 their mediator. There is one God, and one me- 
 diator between God and men, the man Christ 
 Jesus. 
 
MEDIATION OF CHRIST. 19 
 
 Let US consider the character of our Media- 
 tor—his mediatorial work— and thehappy con- 
 sequences of his ifiediation. 
 
 I. The character of our mediator. 
 
 The name of our mediator is called Wonder- 
 Jul; and every thing 'which is said orhim by the 
 inspired writer? is ivoiiderful. Having two na- 
 tures, the divme arid human, he stands nearly 
 related both to God and man. He is the he- 
 loved Son of God, and the despised Son of Man. 
 Withoutybrm or comliness in his huriian nature ; 
 but in his divine, the brightness of his Fathers 
 glory, aiid the express image of his person. Heb* 
 i. 3. The word was God, and the word was 
 \\\?n\ejlesh. This is a deep mystery which the 
 human mind cannot fathom, but which we are 
 bound to believe on the authority of inspiration. 
 We cannot explain it, because it far exceeds the 
 limits of our contracted understandings. The 
 best method for us to take, is to give full cre- 
 dit to that which God has revealed, without 
 either attempting to pry into hidden secrets, or 
 to explain that which is inexplicable. Had all 
 inen adopted this plan, many painful disputes, 
 in the christian world, woukl never have been 
 known; and the real character of our blessed 
 Mediator would have been maintained on scrip- 
 
20 MEDIATION OF CHRIST. 
 
 tural principles. For my part, I see nothing in 
 the union of Godhead and manhood, in the 
 person of Christ, contrary to reason ; and he 
 who objects merely because it is above reason, 
 must, to be consistent with himself, object to 
 every part of God's creation. 
 
 The ivisdom of our Mediator exceeds all olir 
 conceptions. Peter said to him. Lord thou 
 lenoivest all things. John xxi. 17. And the 
 apostle Paul informs us, that in him are hid all 
 the treasures of ivisdom. Col. ii. 3. He is per- 
 fectly acquainted with our sinfulness, weakness, 
 frailty, and temptations,^ and with the best me- 
 thods of delivering us from all these evils ; so 
 that we may safely depend upon him as an in- 
 fallible guide to heavenly glory. 
 
 His poiver is equal to his wisdom. He made 
 and preserves the world : For hy him ivere all 
 things created that are in heaven, and that arc in 
 earth, visible and invisible, whether they be 
 thrones, or dominions, or principalities, or poiv- 
 er s; all things ivere created by himyandfor him: 
 and he is before all things, and by him all things, 
 consist. Col. i. 16, 17. This power, blessed 
 be God, is employed in saving a lost world. 
 Well might the apostle to the Hebrews say. 
 
WtEDlATIOlSF OF CHRIST. Sl 
 
 He is ahle to save them to the uttermost tJmi 
 come unto God by him. Heb. vii. 25, Let 
 tis commit ourselves Avholly to him, remem- 
 bering tliat he is ahle to keep that which we 
 commit unto him against that day — that great 
 decisive day, which will determine the ever- 
 lasting state of all mankind. , 
 
 Our mediator is perfectly holy. Such an 
 high jjriest became its ivho is holy, harmless, um^ 
 defiled, separate from sinners, a7id made Jiiglier 
 than the heavens. Heb. vii. 2(3. On this account 
 sinners can have no union with him till they 
 are saved from their sins. In reference to this, 
 the angel of the Lord said to Joseph, ThouskaU 
 call his name JESUS; for he shall save hit 
 people from their sins. Matt. i. 21. 
 
 Christ our mediator is full of compassion for 
 the human race ; yet, such is his regard for the 
 honour of God, that he will not save them 
 who obstinately live and die in sin. Posses- 
 sed both of divinity and humanity, he regards 
 the one as much as the other ; and it is as ranch 
 his plan to secure the divine glory as it is to 
 save the world. This should never be forgot- 
 ten, lest, while we view his unbounded love, we 
 should indulge ourselves in those things whicb 
 will ever be hateful in his fcight. 
 
2f MEblATION OF CHRIST. 
 
 Tiie^.?. tliin^^, duly considered^ lead us to 
 roucliide that he is in every respect a fit person 
 to luediate between God and men. Have we 
 tQ do >yith God ? Hie is (^od. Are we men ? He 
 is man. Are we ignorant ? He is wise. Are we' 
 weak? He is strong. Are w'e polluted ? He is 
 pure. Are we miserable ? He is compassjionate. 
 ^— Let us now proceed to consider 
 
 II. His MEDIATORIAL WORK. 
 
 Our Lord as Mediatory«/^//e(? f/ie laiv, and 
 madi2 it hoj^ourable. His obedience was per- 
 fect. In all his w orks the precepts of the law 
 shone peculiarly bright. Every command ap- 
 l^eared in its native beauty and grandeur ; and 
 Uie world beheld what God designed man to be 
 at first, and what he actually was while he re- 
 mained in a state of innocency. The following 
 prophecy was remarkably accomplished in his 
 holy conduct : The Lord is icell pleased for his 
 righteousness' sake: he ivill magnify the laic and 
 make it honorable. Isa. xlii. 21. 
 
 By his death he made aionemcntfor sin. Man 
 was guilty anii condemned. God required sa- 
 tisfaction ; and a sacrifice of great value must 
 be offered up before givilt could be removed. 
 
MEDIATION OF ClTPvIST. 23 
 
 No sacrifice was of sufficient value but that of 
 Christ, The blood of bulls and goats could 
 not take dway sin. 'tlK^y 'Nvere offered up to 
 God, under the ceremonial law, as types of the 
 
 "great Redeemer, who had mercifully underta- 
 ken to atone for sin • and they Hirec'tecl the 
 Jewish church to h'im, as the only foundation of 
 hope to man. In the fulness of time Messiah 
 came, and suffered the just for the unjust, that he 
 viight bring us to God. — He was ivoundedfor our 
 transgressions. Isa. liii. 5. He redeemed us hy his 
 blood! 'Rev. t. 9. He idsied death for 'every man, 
 
 ''Heb.il. 9. 
 
 By his resurrection he conquered death, ami 
 opmed the grave. The sentence pronounced 
 /upon man when he first went astray, was, Dust 
 thou art, and im^o dust thou slialt return. Geif. 
 iii. 19. But, by the resurrection of Christ, a 
 way is opened to a blessed immortality. Deafli 
 •yielded to his superior power, and the dreary 
 grave was opened. What cause of thankful- 
 ness to us ! What glorious prospects are befoie 
 us ! We also shall arise from the dead, and hei- 
 yen will be our final home ! 
 
 Before his ascension he appoitited a gospel 
 jninistry. Chosen men were sent out into ill 
 
24 MEDIATION OF CHRIST. 
 
 the world, to preach the gospel to every crea- 
 ture. Havhig fulfilled their mission, they died, 
 iand others were raised up to fill their place ; 
 and able ministers will be raised up by Jesus 
 a>s long as the ministry shall be necessary. The 
 snen whom he chuses are not ahvays furnished 
 'with vast stores of human learning ; but what is 
 j^r more important, they possess the spirit of 
 l&eir divine Master. With zeal and perseve- 
 jence they warn men of dangei*, and direct them 
 to the Lamb of God, who takes away the sin of 
 Ihe world. By their instrumentality sinners are 
 awakened, mourners are comforted, believers 
 are established, and backsliders are restored 
 to the favour and image of God, 
 
 After the ascension of our mediator into hea- 
 ven, lie sent the Holy Spirit down to carry on his 
 gracious designs tOAvards the children of men. 
 The influences of the Holy Spirit are either 
 extraordinary or ordinary. On the day of Pen- 
 tecost he communicated extraordinary gifts to 
 the holy apostles, to qualify them for an extra- 
 ordinary Avork ; but those gifts were not con- 
 tinued long. There are other ordinary gifts of 
 the Spirit which are communicated to all men 
 in all ages, because they are absoutely neces- 
 gary to salvation. Without his sacred influ- 
 (suces we have neither inclination nor power 
 
MEDIATION OP CHRIST. 25 
 
 to return to God, He enlightens, that we may 
 repent — he quickens, that we may live to God 
 — he cleanses, that we may be happy. To 
 deny these influences and operations upon the 
 the human heart, is to deny all genuine religion. 
 That which is not the work of the Spirit oi 
 God should not bear this sacred name. 
 
 Our blessed Mediator ever lives to make in- 
 tercession. He appears for us in the presence of 
 God, and pleads the merit of his death. It is 
 on this ground alone that a sinful world is not 
 destroyed. When a guilty sinner returns to 
 God, Jesus pleads for pardon and peace ; when 
 a poor tempted and aiflicted saint looks up, he 
 pleads for delivering grace. Through him the 
 choicest blessings of heaven are sent down up- 
 on us ; and through him our prayers, praises, 
 and duties ascend, and meet with divine ac- 
 ceptance. — We shall now hasten to the last 
 thing proposed 
 
 in. The happy consequences op his me- 
 diation. 
 
 By his mediation God is glorified. The plan 
 of mediation will reflect everlasting honour 
 upon God, because it both secures his glory, 
 and the happiness of his creatures. Here we 
 
^§ MEDIATION OF CHRIST. 
 
 see all the attributes of Deity graciously em- 
 ployed, and sweetly harmonized in the salvati- 
 on of men. Justice i8 satisfied, truth is vindicat- 
 ed, purity is displayed, the channels of mercy 
 are opened ; and both the wisdom and power 
 of God are made manifest in the contrivance 
 and execution of this wondrous plan. 
 
 A sufficient remedy is provided for guilty 
 man. His guilt may be pardoned ; he may be 
 reconciled to God ; his nature may be clean- 
 sed ; and lost happiness may be fully recover- 
 ed. Shall we, then, refuse this remedy ? Are 
 we determined to perish in our sins ? God for- 
 bid ! Blessed be the Lord for offering salvation 
 to us upon gospel terms ! O may we accept his 
 offered mercy, and live for ever ! 
 
 A way is opened into the kingdom of glory 
 by the mediation of Christ. The vilest sinner 
 upon earth may become a glorious saint in hea- 
 ven. The crown of glory — the palm of victory 
 are freely offered ; for the grand design of Christ, 
 in all his undertakings, has been to bring many 
 sons unto glory. Heb. ii. 10. Lord grant that 
 we may be of the happy number ! 
 
 Upon the whole, let us unite in praising God 
 
MEDIATION OF CHRIST* 2? 
 
 for the gift of his Son : let us love the Lord 
 Jesus in sincerity ; let us thankfully accept the 
 gracious offers of the gospel, and follow on to 
 know the Lord. Hereafter may we join all the 
 glorified saints in heaven, in singing the follow- 
 ing song of praise to our Redeemer: Worthy 
 is the Lamh that ivas slain, to receive power, and 
 riches, and wisdom, and strength, and honour^ 
 and glory, and blessing. Rev. v. 12. Amen. 
 
THE 
 
 NECESSITY OF REPENTANCE. 
 
 SERMON IV. 
 
 Luke xiii. 5. 
 Except ye repent, ye shall all likewise perish 
 
 The greatest sufferers in this world, are'ttot 
 always the greatest sinners. We have clear 
 proofs of this, both in the case of Job, and in 
 the two cases mentioned in the preceding ver- 
 ses. Suppose ye, says Christ, that those Gali- 
 leans whose blood Pilate mingled with their sa- 
 crifices, or those eighteen upon whom the tower 
 in Siloamfell and slew them, were sinners above 
 all men that dwelt in Jerusalem, because they 
 suffered such things? I tell you nay: but except 
 ye repent, ye shall all likewise perish. 
 
liEPIiNTANCE!. 29 
 
 From these words we shall consider what is 
 implied in repentance : and then prove the cer- 
 tainty of perishing without repentance. 
 
 I. What is implied in REPENfANCE ? 
 
 True repentance implies a knowledge of sin 
 ' — a sorrow for it — a turning from it — and a 
 turning to God. 
 
 True repentance implies a 'knowledge of sin. 
 A man sees no need of repentance till he sees 
 himself a sinner. I came not, says Christ, 
 to call the righteous, hut sinners to repentance. 
 Mark ij. 17. A thoughtless sinner, ignorant of 
 himself, imagines all is well, when, perhaps, a 
 cloud of divine vengeance is ready to burst up- 
 on his devoted head. We see this illustrated 
 in the common affairs of life, in which a man 
 sees no need of repentance, till he is convinced 
 of some impropriety in his conduct. Thinking 
 his whole conduct right, he goes from one error 
 to another, till ruin comes upon him as an 
 armed man. The true penitent before God, m 
 fully awakened from the sleep of sin. With 
 open eyes he sees what the law requires, and 
 wherein he has deviated from its holy precepts, 
 both in heart and life, and he humbly acknow- 
 ledges himself guilty. Viewing the. law on one 
 
M ilEPENTANCE. 
 
 hand, and his conduct on the other, his sins ap- 
 pear more numerous than the hairs of his head. 
 He did not before conceive himself guilty of so 
 many crimes. With his eyes partly opened, he 
 thought he had sinned only in a few instances ; 
 but he is now fully convinced that his whole 
 life has been sinful — that his best works have 
 come short of God's requirements — and that 
 he deserves to suffer all those dreadful punish- 
 ments^ which God has threatened in his holy 
 word. 
 
 Hence follows a sorrow for sin. A sight of 
 sin is so grievous and distressing, that it leads 
 the penitent to weep and mourn bitterly : like 
 Peter, when he reflected upon his base conduct 
 towards his Master. Sin is now a heavy bur- 
 deUj which the penitent can neither bear nor 
 remove; and it remains upon him day and 
 night. He often cries out, O wretched man 
 thai I am! Rom. vii. 24* No sorrow is like 
 his sorrow. The spirit of man will sustain his 
 infirmity : but a wounded spirit who can bear ? 
 Prov. xviii. 14. With this wounded spirit he 
 sighs and groans as one without hope. Many 
 think he is going mad ; but it is certain he is 
 becoming wise. Thoughtless men direct him 
 to company, amusement, and sensual plea- 
 
KEPENTANGE. 31 
 
 sure, as the best cure of melancholy and dejec- 
 tion ; but wise and good men direct him to a 
 throne of grace. Ask him the cause of his 
 sorrow. Does he give you the answer of a 
 madman ? No : he says, I have sinned against 
 the best of beings : I have destroyed myself: I 
 am under a curse : and, continuing in my present 
 state, hell will be my portion! 
 
 The next thing in repentance is a turning 
 from sin. Sin now appears hateful. The penir 
 tent abhors and detests it, and flees from it as 
 from the face of a serpent. God has said. 
 Let the wicked forsake his tvay. Isa. Iv. 7. 
 The penitent obeys this command. He quits 
 at once both sin and sinful companions, resolv- 
 ing never more to offend a holy God. We do not 
 suppose he has absolute power over sin at pre- 
 sent; but he endeavours to conquer it. Death 
 appears less dreadful to him than sin ; and he 
 had rather die than yield to its baneful influen- 
 ces. If this be not the case, he is not a sin- 
 cere penitent. He may profess it before men \ 
 but God, who sees the heart, will not approve. 
 It is an easy thing to deceive men, and we may 
 deceive ourselves ; but God cannot be deceived. 
 We never read of a penitent, in the word of God^ 
 who did not forsake all his evil ways. The 
 
32 REPENTANCE. 
 
 tiling, indeed, will speak for itself. What we 
 pursue we love. We cannot pursue sin with- 
 out a love for it ; and if we love and pursue it, 
 how can we be said to repent ? 
 
 Another important part of repentance is a 
 fuming to God. Let us search and try our ways, 
 and turn asrain to the Lord. Lam. iii. 40. 
 The penitent returns with a humble, broken, 
 contrite heart, confessing his sins to God. He 
 comes as the publican in the temple, saying, 
 God be merciful to me a sinner ! Luke xviii. 13. 
 The justice of God appears dreadful : but there 
 is hope in his mercy. The penitent goes boldly 
 to a throne of grace, through Jesus his media- 
 tor and advocate. He seeks the Lord in all 
 the means of grace, and joins himself to the 
 people of God. He returns in his affections, 
 desiring God above all things. He returns to 
 his duty, saying. Lord, what icilt thou have me 
 to do ? Acts ix. 6. Such a one is not far from 
 the kingdom of God. His sorrow will soon be 
 turned into joy. The gloomy, dismal state of 
 penitence, will vanish as clouds and darkness 
 before the rising sun ; and the glorious Sun of 
 Righteousness will arise upon him with healing 
 hi his wings. 
 
REPENTANCE. 33 
 
 n. The certainty of perishing with- 
 out REPENTANCE. 
 
 It must be allowed that all men have sinned 
 and come short of the glory of God. They are 
 all gone aside ; they are altogether become fil- 
 thy : there is none that doeth good, no not one. 
 Psal. xiv. 3. What an awful picture of human 
 nature ! Every soul of man is guilty before 
 God ! Some may be less guilty than others ; 
 but if we select tlie best men upon earth, and 
 survey their whole conduct, we shall discover 
 many sins both of omission, and of commission. 
 
 Every sin which men have committed must 
 either be pardoned or punished. Sinful man 
 must fall either into the hand of justice or of 
 mercy. This is a necessary consequence of 
 our probationary state. God has placed us 
 herein a state of awful trial for eternity, and we 
 must soon appear before a righteous Judge, to 
 give an account of the deeds done in the body. 
 If our sins be not remittei, the Judge mast 
 condemn our souls to everlasting fire. 
 
 Pardon cannot be obtained without repentance. 
 
 Impenitent sinners persevere in sin, and harden 
 
 their hearts against God. Every day encreases 
 
 their guilt. They neither see nor feel a need 
 
 F 
 
34 REPENTANCE. 
 
 of pardon. In this wretched state they neglect 
 all the means which God has appointed for 
 their salvation. A prudent man foreseeth the 
 evil^ and hideth himself; but the simple pass on 
 and are punished. Pro v. xxii 3. Who can 
 blame God for punishing such men ? Wonld it 
 be right for the King of heaven, to pardon har- 
 dened rebels with weapons in their hands ? 
 
 It must follow then, that those who neglect 
 repentance will perish. They will perish body 
 and soul for ever. Sinner, be alarmed ! Trem- 
 ble before God ! He will not be mocked. What- 
 soever a man soweth, that shall he also reap. 
 Gal. vi. 7. God gives thee space to repent ; but 
 it will soon end. In a future world thou wilt 
 find no place for repentance. Dost thou laugh 
 at the mourning penitent? Remember, it is bet- 
 ter to weep and mourn now, than to weep and 
 mourn in the torments of hell. The damnfed 
 would give a thousand worlds for thy opportu- 
 nity. Remember, their dreadful state will 
 soon be thine, unless thou repent. 
 
 The jews were often warned; but they slight- 
 ed warning. The blood of the Galileans shed 
 by Pilate, and the falling of the tower in Silo- 
 am, were awful emblems of that tlestruction 
 
REPENTANCE. 35 
 
 which came upon them when the Romans be - 
 sieged Jerusalem. In that memorable siege, if 
 we are to credit Josephus, their own historian, 
 eleven hundred thousand perished ! Their tow- 
 ers fell — their temple was burned — their city 
 was destroyed — aud those who survived the 
 dreadful scene were takeii captives, to return 
 no niore to their beloved land. Their wretch- 
 ed descendants are still scattered over the na- 
 tions; nor will they ever return without true 
 repentance, and an acknowledgment that Jesus 
 is the Christ. Thus in the end of the world the 
 terrible judgments of God will overtake and 
 overwhelm impenitent sinners. For when they 
 shall say, Peace and safety ; then sudden de- 
 struction cometk upon them, as travail upon a 
 wmnan with child ^ and they shall not escape. 
 1 Thess. V. 3. 
 
 I shall conclude in the words of Peter to his 
 deluded countrymen : Repent ye therefore, and 
 he converted, that y our sins may he blotted out, 
 when the times of refreshing shall come from the 
 presence of the Lord. Acts iii. 19. 
 
 f2 
 
IN THE DEN OF LIONS, 
 
 SERMON V. 
 
 Dan. vi. 16. 
 
 Then the king commanded^ and they brought 
 Daniely %nd cast him into the den of lions. 
 
 X HOSE who live in the habitual neglect of 
 prayer, should carefully study the character of 
 Daniel. Neither disgrace, nor danger, nor 
 death, could deter him from the discharge of 
 this sacred duty. Those who, like him, are in 
 the daily habit of prayer, may take encourage- 
 ment, by his example, to presevere to the end. 
 
 In this account there are three things : 
 Daniel was cast into the den of lions— the 
 
THE DEN OP LIONS. 37 
 
 Lord preserved him there — remarkable circura- 
 ptances followed. 
 
 I. Daniel was cast into the den of 
 
 LIONS. 
 
 Wiien we read that the king commanded 
 Daniel to be cast into the lions' den,, it is natu- 
 ral to enquire, What evil had he done ? Had he 
 offended the king ? Had he injured any man ? 
 Such a punishment should not have been in- 
 flicted without some previous crime. A candid 
 examination of this affair will prove that Daniel 
 was not cast into the lions' den as a guilty cri- 
 minal, but as an injured, persecuted man. Let 
 us examine this "short, but highly interesting 
 history. 
 
 Daniel, previous to this occurence, had been 
 highly exalted by Darius. He iv as preferred 
 above tUe presidents and princes, becaiae an ex- 
 cellent spirit was in him : and the king thought 
 to set him over the whole realm. Ver. 3. The 
 place which he filled was honourable and im- 
 portant. It seldom happens that good men 
 rise high in worldly greatness. Their honours 
 are more substantial and durable than any which 
 the world can give. But, when it happens so, 
 providence has some important purposes in 
 
36 THE DEN OF LIONS. 
 
 view. At the same time it must be allowed, 
 that it would be a general blessing, if men of 
 great talents and deep piety, were placed at the 
 head of national affairs. The monarch who has 
 such counsellors is happy, and the people are 
 blessed. When the righteous are in authority^ 
 the people rejoice : hut tchen theivicked beareth 
 rule, the people mourn. Prov. xxix. 2. 
 
 But those who are highly exalted, may look 
 for the envy of wicked men. High places are 
 slippery, and those who fill them are exposed 
 to danger. Who then, but fools, would envy 
 the great ? They are real objects of pity. No 
 means are left untried either to blast their cha- 
 racter, or to destroy their lives. Envy plans, 
 and malice frequently effects their overthrow. 
 Those who sighed for Daniel's honours, sought 
 bis destruction. The public good, with them, 
 was no object. Private interest was the pre- 
 vailing principle of their hearts. This is fre- 
 quen^tly the case both with public characters, 
 and private individuals. Could we see the se- 
 cret springs of human conduct, the scriptural 
 account of man's depravity would be as evident 
 as- his existence. Our hearts, by nature, are 
 deceitful ahove all things, and desperately wicked^ 
 Jer. xvii. 9. 
 
THE DEN OP LIONS. 30 
 
 The enemies of Daniel laid a dangerous snare 
 for his ruin. To make that snare more effectu- 
 al, it was proposed under the artful pretence of 
 paying peculiar honour to the king. Daniel was 
 devout. Day by day he offered up petitions to 
 the King of kings. His enemies knew this, and, 
 after various other plans of mischief, said, We 
 shall not find any occasion against this Daniel^ 
 except we find it agai?ist him concerning the law 
 of his God. ver. 5. Happy theman whose bit- 
 terest enemies can find no other fault with him, 
 than that which relates to the strict observance 
 of the laws of his God ! Conjecturing, from 
 the well known character of Daniel, that he 
 would persevere in the duty of prayer, his ene- 
 mies proposed to establish a royal statute, and 
 to make a firm decree, that whoever shall ask a 
 petition of any god or man for thirty days, save 
 of thee, O king, he shall be cast into the den of 
 lions, ver. 7. Accordingly, the unsuspecting 
 king, feeling himself highly flattered, signed the 
 writing and the decree. 
 
 When Daniel knew tliat the ivrititig ivas 
 signed, he went to his house, and with his 
 windows open towards Jerusalem, kneeled up- 
 on his knees three times a day, and prayed 
 and gave thanks to his God, as he did afore- 
 
40 THE DEN OF LIONS. 
 
 time. He fully understood the diabolical plkil 
 of his enemies, and that his life was in danger; 
 but duty appeared more important to him than 
 personal safety. He might have prayed more 
 privately ; but was a stranger to that temporiz- 
 ing disposition, which makes religion bend to 
 every change of circumstance. Duty was his 
 delight. The honour of his God was his first 
 object, and to him all worldly considerations 
 were lighter than dust in the balance. That no 
 man should make an ostentatious show of de- 
 votion, we readily admit; but every man should 
 be firm in the discharge of this important duty^ 
 in such a way as may best promote his own 
 happiness, and the glory of God. No danger, 
 however great, should deter us from those im^ 
 portant addresses to God, on which our happi- 
 ness so much depends. Consequences may 
 be safely left, while we tread in tlie path of du^ 
 ty. This above all should be regarded, and 
 the rest may be left to him who ruleth overalL 
 
 H. The lord preserved daniel in the 
 lions' den. 
 
 The king soon discovers the envious designs 
 
 of Daniel's enemies, and was troubled at his 
 
 own folly. He sought to deliver Daniel ; but 
 
 the laws of the Medes and Persians altered 
 
 not. 
 
THE DEN OF LIONS. 41 
 
 It was not, therefore, in his power to deliver his 
 favourite servant. Then the king ivent to his 
 palace, and passed the night fasting : neither were 
 instruments of rnusic brought before him, and 
 his sleep ivent from him. Ver. 18. But Daniel 
 was safe. He served the King of kings, who is 
 never at a loss for means to preserve his faithful 
 servants. Neither men nor devils can do them 
 harm. Every one of them can confidently say, 
 The Lord is my light and my salvation ; whom 
 shall I fear? the Lord is the strength of my life; 
 of whom shall I be afraid? Psal. xxvii. 1. 
 
 When Daniel was cast into the den, the Lord 
 sent an angel to stop the mouths of the lions. 
 Those ferocious animals were put under the 
 controul of an invisible messenger. In this in- 
 stance a mighty miracle was wrought. What 
 a proof that Daniel was beloved in heaven \ 
 What a proof that God both hears and answers 
 prayer! Accompanied by the angel, Daniel 
 was as safe in the den as if he had been in the 
 palace of Darius. The way of duty ever was, 
 and ever will be, the way of safety. While we 
 walk in that way we are perfectly safe in all 
 places, and in all circumstances. Who is he 
 that ivill harm you if ye be followers of that 
 
 which is good ? 1 Pet. iii. 13. 
 G 
 
42 THE DEN OF LIONS. 
 
 How difFerently did Daniel spend that night 
 to Darius and his courtiers. Daniel was happy 
 and safe in the den, and probably engaged in 
 prayer and praise. Darius was mourning his 
 folly when it was too late. The courtiers, proba- 
 bly were drinking wine, laughing at the Aveak- 
 n6ss of the king, and triumphing over Daniel. 
 But the triumphing of the wicked is short, and the 
 joy of the hypocrite hut for a moment. Job xx. 5. 
 A dreadful storm was preparing for the wicked 
 courtiers, from which they could not escape. 
 How well it is for men to consider the end of 
 their actions ! 77/e adversaries of the Lord shall 
 be broken to pieces : out of heaven shall he thunder 
 upon them: the Lord shall judge the ends of the 
 earth. 1 Sam. ii. 10. 
 
 We cannot pass tlirough this world without 
 being exposed to danger ; but, by the grace of 
 God, we may proceed without jvilful sin. If 
 we live in wilful sin, we cannot hope for the 
 protection of God ; but if we keep a conscience 
 void of offence, we may claim his guardian care. 
 God delivered the Apostle Paul out of the 
 mouth of the lion. Nero was more like a roar- 
 ing lion than a human being ; but lie could not 
 hurt or destroy without divine permission. 
 The same power which protect^ Daniel in the 
 
den of lions, and the Apostle Paul in the mouth 
 .of , the lion, wUl protect aljl good men, even in 
 jthe common dtingers and a|p.^ctions of life; and, 
 Avhen greater dangers and aiflictions appear, 
 jt|ie goodness and the power of God will be 
 All-sufficient. 77te ]Lord is ^ood, a strong hold 
 in the dai/ of trouble ; mid he knoweth them that 
 trust in him. Nahum i. 7. 
 
 III. Remarkable circumstances follow- 
 ed. 
 
 xDarius had expressly said to Daniel, Thy 
 God, ivhom thoii servest continually, he ivill de- 
 liver thee. Ver. 16. Whether this prediction 
 arose from his own reflections, or was suggested 
 by the spirit of God, is not certain ; but early 
 in the morning, with a mixture of hope and 
 fear, the king went in haste to the den of lions, 
 and cried with a lamentable voice, O Daniel, 
 servant of the living God, is thy God whom thow 
 servest continully able to deliver thee from the 
 lions ? Daniel answ^ered from the bottom of the 
 den, O king, live for ever ! My God hath sent 
 his angel, and hath shut the lions mouths, that 
 they hnve not hurt me : forasmuch as before him 
 innocency was found in me ; and also before thee, 
 O king, have I done no hurt. Ver. 21, 22. Find- 
 ing Daniel safe, the king was exceeding glad, 
 G 2 
 
44 THE DEN OF LIONS. 
 
 and commanded that they should take him np 
 out of the den. The dark cloud which had hung 
 over Daniel's head, was now dispersed, and 
 light and glory shone upon him. Thus all the 
 saints of God, will rise above this world of 
 clouds and darkness, to a world of light and 
 glory. 
 
 The deliverance of Daniel was followed by 
 the destruction of his enemies. The king com- 
 manded, and they brought those men ivhich had 
 accused Daniel, and they cast them into the den 
 of lions, them, their children, and their ivives : 
 and the lions had the mastery of them, and brake 
 all their bones in pieces or ever they reached the 
 bottom of the den. Ver. 24. When Daniel left 
 the den, the protecting angel went away. How 
 quickly was the dark iniquity of those men fol- 
 lowed by dreadful punishment ! The punish- 
 ment of other sinners, delayed by the interposi- 
 tion of mercy, is not less certain. Whatever 
 infidels assert to the contrary. Evil shall slay 
 the wicked; and they that hate the righteous 
 shall be desolate. Psal. xxxiv. 21. But why did 
 the wives and children of Daniel's accusers 
 share their punishment? Perhaps they had been 
 concerned in their crimes. If not, their bodies 
 might be suffered to perish as a warning to 
 
THE DEN OF LIONS. 45 
 
 others. It is a dangerous thing to be related to, 
 or even connected with, wicked families. In 
 temporal judgments^ even tender infants, be- 
 longing to the wicked, do not always escape ; 
 but, in a future world, none but the personally 
 wicked shall sufter. There the son shall riot 
 hear the iniquity of the father, neither shall the 
 father bear the iniquity of the son: the righteous- 
 ness of the righteous shall be upon him, and tJie 
 wickedness of the wicked shall he upon him. 
 Ezek. xviii. 20. 
 
 That which led to the ruin of Daniel's ene- 
 mies, terminated in the honour of Daniel's God. 
 King Darius wrote unto all people, nations, a7id 
 languages that dwell in all the earth ; peace he 
 multiplied u7ito you. I make a decree, that in 
 every dominion of my kingdom men tremble and 
 fear before the God of Daniel : for he is the liv- 
 ing God, and steadfast for ever, and his king- 
 dom that which shall 7iot be destroyed, and his do- 
 minion shall be even to the end. He delivereih 
 and rescueth, and he worketh signs and wonders 
 in heaven and in earth, who hath delivered Daniel 
 from the poiver of the lions. Ver. 25 — 27. What 
 sublime sentiments ! Perhaps they were dicta- 
 ted by Daniel. God, no doubt, intended by 
 this means to bring the nations back to him- 
 
46 THE DEN OF LIONS. 
 
 «elf ; and had they improved this ha^ppy circum- 
 stance, they might have enjoyed the light of 
 his reconciled countenance. We need not won- 
 der at the little good that folloAved this decree, 
 .when we consider how few were brought to 
 -God by Jesus Christ. It might then be said, as 
 was afterwards by our Lord to the hardened 
 -jews, ye will not come to me, that ye might have 
 life. John. v. 40. Are we not in the same case ? 
 God has used various and important means to 
 bring us to himsfelf, and yet we live in sin. 
 
 One circumstance in this account we must 
 not forget to nofice. It is said of Daniel, np 
 manner of hurt was found vpon him because he 
 believed his God. The Apostle refers to this 
 when speaking of the old Testament saints, he 
 ^ays, hy faith they stopped the mouths of lions. 
 Without faith there can be no religion. It is 
 that principle which produces both love and 
 obedience. God rewarded Daniel's faith by 
 preserving him in the den of lions. An imitation 
 of his faith and obedience, will prove the only 
 way to peace and safety. The God of Daniel 
 is the God of every believer. 
 
THE 
 
 HEBREW CHILDREN IN THE 
 FIERY-FURNACE. 
 
 SERMON VI. 
 
 Dan. iii. 23. 
 
 Atid these three men, Shadrach, Meshach, and 
 
 Ahednego, fell down homnd into the midst 
 
 of the burning Fiery-Furnace. 
 
 1 HE history of the Jews, contained in the 
 old Testament, furnishes many remarkable in- 
 stances of the weakness and absurdity of idola- 
 try. It was frequently supported by dreadful 
 persecutions. Our text relates a circumstance 
 of cruel persecution, by Nebuchadnezzar, in 
 support of idol worship, but it was over ruled 
 
48 FIERY-FURNACE. 
 
 by Jehovah, both for the good of his servants, 
 and for the gloiy of his own name. Shadrach, 
 Meshach, and Abednego, were cast into a bur- 
 ning Jiery-funiace; but the God, whom they 
 served, delivered thein. 
 
 We shall consider why the three children were 
 cast into the fiery-furnace — What happened 
 while they were there — and what followed after. 
 
 I. Why were the three children cast 
 
 INTO the fiery-furnace. 
 
 Nebuchadnezzar, perhaps out of the spoils 
 of the Jewish wars, made an image of gold, which 
 he set up in the plain of Dura, in the province 
 of Babylon. Upon what occasion that image 
 was set up, is not easy to determine. Some 
 suppose it was in honour of Bel, the God which 
 the Babylonians worshipped ; but it is more 
 probable that Nebuchadnezzar set it up in 
 honour of himself. This is not to be wonder- 
 ed at, when we' consider the unbounded pride 
 of some ancient monarchs. Alexander pre- 
 tended to be the son of Jupiter Olympius ; and 
 though he affected to hate flattery, yet wished 
 his subjects to pay him divine honours. The 
 size of the golden image, perhaps intended to 
 represent the greatness oi Nebuchadnezzar ^ was 
 
PIERY-PURNACE. 4^ 
 
 Jjrodigioiis. Its height was threescore cubits, 
 and its breadth six cubits, which, according to 
 our rrteasurement, is ninety feet high, and nine 
 feet broad. The pedestal, probably, is included 
 in the height ; for otherwise it would have been 
 a most disproportionate figure. But why was 
 the image placed so high ? Probably that the 
 worshippers who were very numerous, might 
 iall behold the object of their devotion. 
 
 That senseless image was set up to be tvor^ 
 shipped, by a vast assembly, from every part 
 of the Empire. Every one in the assembly, 
 was commanded to fall down, Avith religious 
 reverence, at the sound of certain musical in- 
 struments. No rational arguments were offer- 
 ed why they should worship such a god. The 
 command of the king, was all the authority 
 they had ; and, no doubt, it was deemed suffi- 
 cient, by the ignorant multitude. That the 
 king's command was highly unreasonable, must 
 appear evident to every man of reflection ; but 
 superstition, in all ages, bends the pliant mind 
 of ignorant men to every kind of absurdity. 
 Image worship is not only absurd, but exceed- 
 ingly wicked. An image can nei^er see nor 
 hear, nor taste nor smell. Its existence, as an 
 
 image, depends upon its maker. But what an 
 H 
 
50 PIERY-fURNACE* 
 
 insult to the Majesty of heaven, to pay divine 
 honours to human workmanship! Thereby God, 
 who made all things, is robbed of his glory ; 
 and the stupid idolator is exposed to dreadful 
 punishment. 
 
 All the pious jews held idolatry in the ut- 
 most abhorrence. Influenced by this spirit, 
 the three children refused to obey the impious 
 command of Nebuchadnezzar, Death, in one 
 of its most frightful forms, was not so dread- 
 ful to them as the abominable sin of idolatry. 
 The wrath of the king, tliough like a roaring 
 lion, could not terrify them into a sinful com- 
 pliance. The raging lire, in Nebuchadnezzar's 
 furnace, was not so much to be feared as the 
 punishment which the Lord has prepared for 
 his enemies in a future world. The three chil- 
 dren had every thing to risk that was dear to 
 man. Their exalted situation in the Empire — 
 their rising prospects of future greatness — and 
 life itself, were to be given up in case of disobe- 
 dience. But what were all these things when 
 compared with their duty to the only living 
 AND TRUE GOD ? The uiau who will not give 
 up all, when God requires it, does not deserve 
 a name amongst the pious. 
 
 The whole deportment of the three childrcH 
 
FIERY-FURNACE. -51 
 
 upon that memorable occasion, was such as 
 did them honour. They reasoned like men — 
 they displayed the genuine spirit of piety — and 
 they were steadfast and unmoveable in the dis- 
 <:harge of duty. How worthy of our imitation ! 
 We learn from this instance, that the greatest 
 potentates upon earth should be disobeyed, 
 when their commands clash with those of the 
 Lord God Omnipotent. Nebuchadnezzar was 
 a great monarch, but he was ignorant, proud, 
 passionate, and cruel. The same may be said, 
 of the Jewish rulers, who threatened Peter and 
 John ; and the holy Apostles, in a powerful ap- 
 peal to the judgment of their persecutors, mani- 
 fested a disposition similar to that of Shadrach, 
 Meshach, and Abednego. They said, whether 
 it he right, in the sight of God, to hearken unto 
 you more than unto God, judge ye. Acts iv. 19. 
 Thus let every pious man acquit himself, when 
 the honour of God, and the prosperity of pure 
 religion, render it necessary. It is better to 
 die a painful death with a good conscience, than 
 to live a life of ease and honour with a consci- 
 ence, which, by its constant accusations, be- 
 comes a perpetual source of torment. 
 
 What we admire in the three children, had a 
 
 very different effect upon Nebuchadnezzar. His 
 H 3 
 
52 FIERY-PURNACE. 
 
 ungovemed passions raged almost to madness. 
 To see three poor captives, whom he had raised 
 to exalted stations in the Empire, set his com-^ 
 mand at defiance — to see them pay divine ho- 
 nours to a God, whose people he had triumph- 
 antly led into captivity, was more than he could 
 bear. Princes are too often flattered by hosts 
 of hypocritical, seifi&k knaves; but truly pious 
 men neither give nor mceive flattery. They 
 pay due respect to superiors, and especially to 
 lawful monarchs ; but neither rewards nor 
 punishments can induce them to depart from 
 that strict integrity, and circumspect conduct, 
 which God requires. Nebuchadnezzar h^d full 
 proof of this in the three children. When he 
 heard of their refusal to worship tlie golden 
 image, he commanded them to appear before 
 him — enquired if they had refused to serve his 
 gods — offered to pardon what was past, if, at 
 the sound of the musical instruments, they 
 would fall down and worship the image — 
 threatened them, in case of refusal, with imme-. 
 ^iate destruction — and blasphemously intima-r 
 ted that no God could deliver them out of his 
 hands. At Uiat critical moment the thfee 
 children were fairly put to the test. All was at 
 stake, but, confiding in the Lord their God, 
 they replied with calm heroic fortitude, O Net 
 
FIERY-FURNACE. SJ^ 
 
 huchadHezzary we are not careful to answer iJiee 
 m this matter. Jfit he so, our God, whom we 
 serve^is able to deliver us from the burning fieri^- 
 furnace, and he will deliver us out of thine hand, 
 O King. But if not, be it knoivn unto tJiee, O 
 King, that we will 7iot serve thy Gods, nor wor^ 
 6hip the golden image which thou hast set «p, 
 Ver. la— 18. 
 
 II. What happened while the three 
 
 CHILDREN WERE IN THE FIERY'FURNACE. 
 
 The mighty men, who cast the three children 
 into the fiery-furnace, were consumed by the 
 raging flames. This was a most marvellous 
 circumstance. It has been conjectured that 
 on the descent of the angel the fire was driven 
 out as with a violent blast of wind, The de^ 
 struction of the mighty men, and the preserva^ 
 tion of the three children, astonished Nebu-r 
 ckadnezzar. He rose up in haste — went to the 
 furnace— and enquired of his counsellors if 
 three men were not cast bound into the midst 
 <rf the fire — declared that he saw four men loose, 
 walking in the midst of the fire, unhurt — and 
 that the form of the fourth was like the son of 
 
 GOD. 
 
 Who this SOB of God was, whether an angel, 
 
64 FIERY-FURNACE. 
 
 as he is called in another part of this narrative, 
 or the MESSENGER OF THE COVENANT, is a point 
 which cannot be determined Avith certainty. 
 Angels, who often appeared upon solemn oc- 
 casions, in ancient times, are called sons of God, 
 The word angel signifies a Messenger ; and the 
 Messiah is represented as the Lord's Messenger 
 in the following prophecy : Behold I will send 
 viy messenger, and he shall prepare the way he^ 
 fore me : and the Lord whom ye seek shall sud- 
 denly come to his temple, even the messenger of 
 the covenant, whom ye delight in, hehold he shall 
 come, saith the Lord of hosts. Mai. iii. 1. When 
 we consider the grandeur and importance of 
 this miracle, we must admit that it was a work 
 worthy oi the only begotten of the Father. 
 
 God, who made the world, in this instance, 
 suspended the natural power of fire. To him 
 this was easy. All the elements are under his 
 control. By him winds bloAV, and thunders 
 roar. The raging fire, and the great deep obey 
 )iis word. The three children, under his guar- 
 dian care suffered no harm. Their cloathes did 
 not even smell of fire. They were cheered by 
 the presence of the Son of God. How pleasant 
 it is to reflect, that the Holy one of Israel is 
 f till present with liis suflering saints. To eu-. 
 
flERY-FURNACE. o5 
 
 courage them in difficult duties, and in painful 
 sufferings, he says. When thou passest through 
 thetoaters, 1 will he with thee; and when ihroiigh 
 the rivers, they shall not overflow thee : when thou, 
 walkest through the fire, thou shalt not he hurri- 
 ed; neither shall the flame kindle upon thee, for 
 I am the Lord thy God, the holy one of Israel, 
 thy Saviour. Isa. xliii. 2, 3. 
 
 Well might Nehuchadnezzar be astonished 
 at every circumstance of this wonderful, event. 
 He had, upon a former remarkable occurence, 
 confessed to Daniel, of a truth it is that your 
 God is a God of Gods, and a Lord of Kings- 
 Dan. ii. 47. Now he saw the omnipotent pow- 
 er of God displayed, in an unparalleled miracle. 
 His proud and angry threatenings, and the 
 boasted power of his god proved vain. Bel, his 
 god, has been supposed to represent the sun. 
 If so, how evidently was that system of idolatry 
 confounded! The sun, that vast body of fire, 
 plainly appeared subject to the will of fsraers 
 God. Good men should never forget that aU 
 nature is subject to the word of God. This 
 sentiment will inspire them with courage, when 
 »torms of affliction threaten their ruin. 
 
 Nebuchadnezzar, astonished and confouad- 
 
50 FtERY-PtJRNACE. 
 
 ed, acknowledged The Most High Goi3, aft'tt 
 called the three children his servants. Before 
 he had presumptuously said, icho is the God 
 that will deliver 1/ou out of my hand ? Now, in 
 the presence of his counsellers he calls them 
 forth ; and they obey him. How w onderfully 
 the scene changed ! How highly were the 
 servants of God honoured ! The bitterness 
 of death was past ! Thus all who serve God 
 shall be honoured. They may not be honoured 
 in the present world ; but in the future they shall 
 be honoured far beyond all calculation. Let us 
 constantly obey God, and we shall be brought 
 forth out of all our Jiery trials^ purified and 
 refined like gold in the furnace. 
 
 in. What FOLLOWED after! 
 
 Idolatry was confounded, and its advocates 
 were silenced In the presence of a great con- 
 course of people, from every part of the then 
 known world, the poiver of Jehovah, and the 
 impotency of idols, were awfully displayed . ' By 
 tliis means the fame of Jehovah was likely to 
 spread to the ends of the earth. Had those who 
 saw the miracle upon the plain of Dura, and 
 those who heard the report in distant nations, 
 followed the light which then shone with such 
 uncommon lustre, idolatry would have been 
 
FJERY-FURNACESi 57 
 
 ruined forever ; but, alas, deep rooted prejudi-. 
 ces, violent passions, and temporal interests, too 
 frequently smother the understanding, and put 
 out the light of heaven ! 
 
 The servants of the Lord, who had steadily 
 followed the sacred dictates of an enlightened 
 conscience, were honoured before all the people. 
 God put honour upon them in a way which 
 glorified himself. Their preservation in the 
 fire displayed, on the one hand, the glory of 
 God, and on the ot^er, the high esteem in which 
 they were held by him. What greater honour 
 could havebeen put upon them than for the God 
 of heaven to exert his omnipotent power in their 
 pre&ervation ? Nebuchadnezzar also honoured 
 them, by confessing the true God, whom they 
 served. But how contemptible must Bel — the 
 golden image — and Nebuchadnezzar have ap- 
 peared in the eyes of the people ! Let us often 
 reflect that God will be glorified both in the 
 honour which he will put upon his people, 
 and in the contempt which he will po\ir upon 
 his enemies 1 
 
 The idolatrous Nebuchadnezzar was qon^ 
 strained to bless the God of the three children. 
 At the same tim^ he made the following de^ 
 
 I 
 
S8 FIERY-PURNACE. 
 
 cree : That every people, nation and language 
 which speak any thing amiss against the God of 
 Shadrachy Meshach, and Abediugo, shall he cut 
 in pieces, and their houses shall be made a dung- 
 hill: because there is no God that can deliver after 
 this sort. Dan. iii. 29. How far this decree was 
 observed is another matter. Men do not always 
 follow the precepts of wisdom. The subsequent 
 history of the jews proves that the heathens 
 soon forgot this wonderful event. 
 
 Shadrach, Meshach, antl Abednego, were 
 'immediately promoted in the empire. Consis- 
 tency with our profession always turns up to 
 some good account. The world may frown, 
 and, for a time, reflect upon the best of men ; 
 but a steady conduct will bear down every pre- 
 judice, and in the end force the vilest persecu- 
 tors to reverence the wise and good. 
 
 We may infer from this account that idols 
 are vanity — that piety should be kept up in 
 the most imminent danger — that the wrath of 
 man cannot prevail against the power of God 
 — that persecution will be over ruled for the 
 good of God's cause — and that God sho'ild be 
 honoured by all the earth. Amen. 
 
PRAYMR IN AFFLICTION. 
 
 SERMON VIL 
 
 James v. 13. 
 Is any among you afflicted ? Let him pray 4 
 
 Every state and condition of life has its 
 peculiar duty ; and, to use a common phrase, 
 that man acts in character who performs the 
 duty which his peculiar state requires. Our 
 text refers to a suffering state ; and recom- 
 mends the afflicted to engage in the duty of 
 prayer. Is any among you afflicted I Let him. 
 pray. > 
 
 Here are two things : first, an enquii*y, Is 
 any among you afflicted ? alid secondly, a di- 
 rection, Let him pray. 
 i2 
 
m PRAYER IN AFl-LICTlOir/ 
 
 I. Is ANY AMONG YOU AFFLICTED? 
 
 It is seldom that we are all afflicted. Thougli 
 human life abounds with trouble, yet, blessed 
 be God, there are pleasing intervals of sweet 
 repose ; wherein the mind is not only calm and 
 tranquil, but inexpressibly happy. No wave 
 of sorrow rolls over the peaceful breast. The 
 body is free from pain, and the mind is free 
 from all distraction. Providence smiles, and 
 we abound with food and raiment, and every 
 other necessary comfort. All our affairs are, 
 in every respect, agreeable to our wishes. Hea- 
 ven and earth conspire to make us blessed. Hea- 
 ven shines upon us, and all nature looks gay. We 
 enter our habitations in peace. We go out and 
 come in, in the fear of the Lord ; and all things 
 evidently work together for our good. This 
 state, however, may not continue long. 
 
 Hence we proceed to remark, that there are 
 but few families, cities, or religious assemblies, 
 where we might not find some in a state of af- 
 fliction. While one is rejoicing, another is 
 mourning : one drinks the cup of consolation, 
 and another the bitter cup of sorrow. One is rack- 
 ed with violent and tormenting pain, so that life 
 becomes an intolerable burden : another is af- 
 flicted with pover ty arjd want: another mourns 
 
I»i(AYIlR IN AtfPLiCTlON. 61 
 
 the loss of a dear friend or near relation, whom 
 his eyes shall see no more in the land of the 
 living: another is afflicted with thoughtless 
 and disobedient children, of whom he has no 
 hope either as to this world or that Avhich is to 
 come : another is weighed dowij with a load of 
 guilt," which creates dreadful fears of future 
 punishment : another suffers by the persecu- 
 ting spirit of such as should be his companions 
 in the way to Zion : another is in heaviness 
 through manifold temptation : another is vex- 
 ed in his righteous soul at the wickedness of 
 the wicked : and another is kept in painful 
 bondage through the fear of death. The moft- 
 arch on his throne, the honourable statesman, 
 the wise counsellor, the valiant soldier, the up- 
 right judge, the laborious husbandman, and 
 the poor cottager, all know by sad experience 
 that man is born to trouble. Even pure reli- 
 gion does notexempt men from affliction ; for 
 ma7ii/ are the afflictions of the righteous. Psal. 
 xxxiv. 19. 
 
 When a minister of religion goes into a fa- 
 mily, let him enquire. Is any among you af- 
 flicted ? When he mixes with company, though 
 they may put on a cheerful countenance, let 
 him ask. Is any among you afflicted ? When 
 
id*l PRAYER IN AFFUCTION* 
 
 he ascends the sacred pulpit, let him look upon 
 his numerous and mixed hearers, and put the 
 question, Is any among you afflicted ? And 
 when he writes to the saints, as James in this 
 epistle, let him make the enquiry, Is any among 
 you afflicted? Then let him earnestly recom- 
 mend the duty of prayer. This leads to the se> 
 cond part of our subject — 
 
 II. Let him pray. 
 
 We must carefully guard against mistakes 
 in explaining the holy scriptures. This pas- 
 sage, misunderstood, may lead to a dangerous 
 error ; namely, that prayer is never necessary 
 but in affliction. Some men seem to under- 
 stand it so, for they never pray but when they 
 are afflicted. This important duty must be per- 
 formed at other times ; but it is peculiarly ne- 
 cessary when the spirit is weighed down in 
 affliction. Our afflictions are often of such a 
 nature that none can remove them but God. 
 They baffle human skill, and set at defiance the 
 the feeble powers of man. Let us then apply 
 to God, whose wisdom, power, and goodness, 
 extend to all the sons of men ; and who can 
 deliver out of the deepest afflictions, to which 
 human nature is subject. 
 
PRAYER IN AFFLICTION. 63 
 
 Prayer in affliction implie« a deep sense of 
 our impotence ; an acknowledgment ofGod'a 
 |>ower ; and an humble dependence upon him 
 for help. It abases the creature ; but exalts 
 the Creator. These considerations discover 
 \X\e fitness of this duty on the one hand, and on 
 the other, the probability of success, if we pray 
 in a right spirit. We shall now point out some 
 things for which we should pray when we feel 
 the heavy hand of affliction : 
 
 The afflicted should pray for pardon. Per- 
 haps some crime may be the cause of our suf- 
 fering, which must be pardoned before we can 
 obtain deliverance. Some sins are unto death ; 
 and God forbids our prayer: But God has said, 
 jy any man see his brother sin a sin which is not 
 y/nto death, he shall ask, and he shall give him 
 life for them that sin not unto death. 1 John v. 
 16. When David was afflicted, in the matter 
 of Uriah, he put up the following prayer : Make 
 me to hear joy and gladness ; that the hones 
 which thou hast broken may rejoice. Hide thy 
 face from my sins, and blot out all mine iniquities. 
 Peal. li. 8, 9. The apostle James gives direc- 
 tion on this subject in the following words ; 
 Is any sick among you f Let him call for the eU 
 ders of the churchy and let them pray over himj 
 
64 PRAYER IN AFFLICTION.. 
 
 anointing him with oil in the name oftJie Lord: 
 and the prayer of faith shall save the sick, and 
 the Lord shall raise him up; and if he have com-- 
 mitted sins, they shall be forgiven him. James 
 V. 14, 15. 
 
 In affliction we should pray for counsel. If 
 any of you lack wisdom, let him ask of God, that 
 giveth to all men liberally, and upbraideth 7iot ; 
 and it shall be given him. James i. 5. We 
 never need the counsel of God so much as in 
 affliction. While clouds of thick darkness roll 
 round us, we know not which way to go ; but 
 when we acknowledge God in the duty of 
 prayer, he directs our steps. It is a source of 
 pleasing consolation to be able to say with the 
 Psalmist, Thou shall guide me with thy counsel ^ 
 and afterwards receive me to glory. Psal. Ixxiii. 
 24. No counsel is so safe as that of the Lord ; 
 £lnd it is fully sufficient in all ages. The coun^ 
 set of the Lord standeth for ever, the thoughts 
 ef his heart to all generations. Psal. xxxiii. 11» 
 
 We should pray for divine support in our ' 
 afflictions. We are weak and feeble ; but God 
 is strong. He has promised to help ; let us 
 plead his promise. /, the Lord thy God, will 
 hold thy right fiand^ saying unto thee, fear notj 
 
I^RAYER IN AFFLICTION. 65 
 
 tibillhelp thee. Isa. xli. 13. By waiting upon 
 God, in the duty of prayer, we renew our 
 strength, and mount up as on the wings of 
 eagles. Thus strengthened, we have nothing 
 to fear ; for as our day is, so is our strength. 
 The apostle Paul had a thorn in the flesh, and 
 he besought the Lord that it might be removed ; 
 but the Lord said, My grace is sufficient for 
 thee : for my strmigih is made perfect in tveak- 
 ness. 2 Cor. xii. 9. 
 
 We should pr^y for a sanctified lise of afflic- 
 tion. When affliction is sanctified, it promotes 
 our good, the good of others, and the glory of 
 God. God neither afflicts in vain, nor willing- 
 ly grieves the children of men. Before I ivas 
 afflicted I iveni astray ; hut noiv have I kept thy 
 word. Psal. cxix. 67. After an affliction is 
 over, it is pleasing to reflect, that like silver in 
 the furnace, we have lost nothing but dross. 
 In this way, and for this very end, God often 
 afflicts his children. Thou, O God, hast proved 
 Us : thoti hast tried us as silver is tried. Thou 
 hroughtest us into the net ; thou laidst affliction 
 Upon our loins. Psal. Ixvi. 10, 11. Prayei" for 
 a sanctified use of affliction, being accompanied 
 tFith those dispositions which incline us to im- 
 jnrove it to the best of purposes, we may as-- 
 
66 PRAYER IN ArFLICTlON. 
 
 sure otirselves, that the over-ruling providence 
 of God will make it a blessing. Ye have heard 
 of the patience ofJoby and have seen the end of 
 the Lord. James v. 11. 
 
 It is not unlawful in oar afflictions to pray 
 for deliverance. When the Israelites in the 
 wilderness wandered in a solitary way, and 
 found no city to dwell in: when their soul fainted 
 with hunger and thirst, Then they cried unto the 
 Lord in their trouble, and he delivered them out 
 of their distresses. Psal. cvii. 6. But when we 
 pray for deliverance, we must pray with resig- 
 nation. The time must be left to God, w^ho 
 knows best how long it may be necessary to 
 continue an affliction. Our prayers should be 
 wisely adapted to the different casesL which 
 occur. When a case is clear, we may ask in 
 full confidence ; but when it is doubtful, we 
 should say. If it he thy ivilL Prayer for de- 
 liverance from aflliction should alw ays be ex- 
 pressed in humble, modest, a»d submissive laur 
 guage. 
 
 A man in affliction should request others to 
 join with him in prayer. United petitions are 
 powerful. Jf tivo of you shall agree on earthy 
 m touching any thing that they shall asky itshal4 
 
PRAYER IN AFFLICTION. 67 
 
 he done /or them of my Fatlter which is in hea- 
 ven. Matt, xviii. 19. The prayers of saints as- 
 cend before the throne of God like holi^ incense, 
 and speedy answers are sent down. Hasten, 
 then, to call in the pious ; and set great value 
 upon their prayers. Even Simon, the sorcerer, 
 when threatened with the judgments of God, 
 said to the apostles, Pray to the Lord for me, 
 that none of these things ivhich ye have spoken 
 come upon me. Acts viii. 24. 
 
 But prayer in affliction, does not set aside i/^e 
 use of other means. Every means that prudence 
 may dictate, should be used on thase occasions ; 
 but all should be mixed with prayer, that God 
 may give his blessing, without which all our 
 endeavours will prove useless. 
 
 We are encouraged to pray in affliction by 
 the example of wise and good men in the days 
 of old. They applied to the best of friends. 
 Their first thoughts, in every calamity, were 
 turned to God. The ignorant mariners, when 
 threatened with a watery grave, prayed to their 
 gods ; and they exhorted Jonah to call upon 
 his God, that they might not perish. 
 
 A disposition to pray to an invisible power, 
 in times of trouble, is common to all men. This 
 k2 
 
(58 PRAYER IN AFFLICTION. 
 
 will appear evidently to every one who exa- 
 mines sacred and prophane history. Many 
 dark heathens, in the frequency, fervency, and 
 perseverence of their prayers to idols, shame 
 us who are called christians. It is high time 
 for us to learn and practise devotion. But let 
 us be careful, while we engage in this necessa- 
 ry and important duty, not to provoke the Lord, 
 by offering up the prayers of wickedness, to 
 punish us more severely. 
 
 The character of the divine Being is an en- 
 couragement to pray in affliction. He is full 
 of compassion, and waits to do his needy crea- 
 tures good. He pities men in their troubles^ 
 and his arm is stretched out to help and deliver. 
 Thou, Lord, art good, and ready to forgive, and 
 plenteous in mercy to them that call upon thee. 
 Psal. Ixxxvi. 5. 
 
 It is awful to see a man plunged into deep 
 ialfliction ivithoiit a desire to pray. It some-: 
 times happens (let us think upon it with hor^ 
 ror) that men curse God in affliction ; but they 
 q,re like devils and damned spirits. beware 
 of a murmuring spirit, lest thou shouldst be 
 hardened to such a degree as to curse God 
 and look upwards ! In which awful case, there 
 gould be but little hope of thy salvation. 
 
A MESSAGE FROM GOD, 
 
 SERMON VIII, 
 
 IsAlAi? iii, 10, 11. 
 Say ye to the righteous, that it shall he well 
 tpithhit:: : for they shall eat the fruit of their 
 doins's. Woe unto the ivicked: it shall be ill 
 with him ; for the reivard of his hajids shall he 
 given him. 
 
 1 HE world may be divided into two classes ; 
 the righteous and the wicked. The righteous 
 are the friends of God ; the wicked are his ene- 
 mies. Ministers, who are God's messengers, 
 are commanded to comfort and encourage the 
 righteous ; but to denounce woes and thre£^^ 
 J;enings to the wicked, 
 
70 MESSAGE FROM GOD. 
 
 Our text contains two parts : first, it shall 
 he well with the righteous ; secondly, it shajl 
 be ill with the wicked. 
 
 I. It shall be well with the righte- 
 ous. 
 
 A righteous man believes what God has re- 
 vealed, and obei/s what God has commanded. 
 Abraham believed God, a?id it was imputed un- 
 to him for righteousness — But ivilt thou JcnoWy 
 O vain man, that faith luithout works is dead? 
 Was not Abraham our father justified by works 
 iL'hen he had offered Isaac his son upon the aU 
 tterf Seest thou how faith ivrought with his 
 fOotks, 4tnd by works was faith made perfect. 
 Jiatmes ii. 20,-23, 
 
 It shall be well with the righteous in this 
 world. Outward circunastance* may be un- 
 promising • but the inward state of his mind is 
 fvelL He has omniscience to direct him, om- 
 nipotence to protect him, and infinite fulness 
 to supply his wants. God is present with him 
 as a cloud by day, and as a pillar of fire by 
 nigiit. Is he poor? He can trust in God. Is 
 he rich? His riches are' sanctified, and enable 
 him to do good. Is he in pain ? He kpows it 
 will work for good, otherwise his heavenly Fa« 
 
MESSAGE EltOM GOU. ft 
 
 flier would not have permitted it to come upon 
 him. Do men despise him ? He knows God 
 sets a great value upon him, and looks down 
 with complacency. It is well with him in times 
 of public danger. The sword may go through 
 the land ; but he is safe. The plague may 
 rage ; but he fears no danger. Earthquakes 
 may shake the ground ; but he stands firm on 
 the Rock of Ages. Famine may prevail; but 
 his bread is sure, and his water shall not faiL 
 Thus he lives : but how does he die ? When 
 death approaches all is well. His work is done, 
 and he lies down in peace. God is with him^ 
 and he fears no evil. Holy angels stand around 
 his bed, and wait to conduct him to his Fa- 
 ther's house. Precious in the sight of the Lord 
 is the death of his saints. Psal. cxvi. 15. O the 
 calmness, the sweetness of a dying saint 1 He 
 would not exchange his situation with the 
 proudest monarch on earth. The world has 
 nothing to court his stay : heaven has every 
 thing that his soul desires. Well might Ba- 
 laam say. Let me die the death of the righteous, 
 and let my last end he like his. Numb, xxiii. 10. 
 Death is the end of this life, and then another 
 life begins. 
 
 But it shall be well with the righteou-sm l/te 
 
72 MESSAGE FROM GO0. 
 
 world to come. They shall eat the fruit of theif 
 doings. This is a figure borrowed from hus- 
 bandry. The husbandman; breaks up his ground^ 
 sows his seed, and watches over it with constant 
 care. He labours hard ; and meets with many 
 discouragements. Perhaps the seasons may be 
 imfriendly, the fowls of the air, or the beasts of 
 the field may visit his inclosure, and noxioui? 
 weeds may spring up in abundance; but he waits 
 for the harvest, when all his labour and care 
 meet with a full reward. He gathers his corn, 
 he makes his bread, and eats the fruit of his 
 doings, This life is a seed time. Whatsoever 
 a man sonveth that shall he also reap. Gal. vi. 7* 
 We sow with labour and care ; but the harvesf 
 comes, and we eat the fruit of our doing. God 
 will reward the righteous. They do not deserve 
 what he will give ; but he is gracious. The 
 rew^ard will not be of debt, but of grace. God 
 has promised, and he is faithful. AVe claim no 
 merit, but our claim to the reward is as good as 
 if we had all the merit to which some pretend. 
 
 Look forward, ye righteous, with joyful hope! 
 You may sow in tears, but ye shall reap in joy. 
 You may go forth sorrowing, but ye shall re- 
 turn rejoicing, bringing your sheaves wdth you. 
 Think nothing of your toils, and paing, and la- 
 
WESjSiLOE PROM GOD, 73 
 
 !boiU'9. Heaven will recoii^enae the just. On- 
 4y be faithful to the end. Turn not aside from 
 ;the holy coniwandoieni. Prji&e your present 
 ;privileges ,; and prize your future hopes. Neye^ 
 exchange them for anything that this world can 
 ^ive. Jf itwere.togifVe you aJlUt has, you would 
 ^e infinite losers hy the exchange. You would 
 .exchange solid happiness f<jr yauity an4 disap^r 
 jpoiutmenU you would exchange a heaven of 
 ^glory^ for a.heU of pain and shame! 
 
 n. Jt shall be ill with the wicked. 
 
 Wickedness is either secret ojr open. iVJ^ 
 are wickedly nature; but some .endeavour t^ 
 .conceal it, m^ o.thers glory in their shame^ 
 'The wicked^ who conceal their wickedness^ are 
 cabhoired of God, and the openly wicked are 
 ,abhorgred both of Ood imd man. It ^all be 
 ill with both. The woes of God belong to each^ 
 and will be ponrecj o»t upon them at a future 
 |>eriod. 
 
 Wier^ we to judge by external appearances, 
 thi^ passage would be difficult to explain. Da- 
 vVid'says, / jkave seen the wicked in grecU power, 
 tan4 spreadifig himself like the green hay-tree, 
 fsal. xxxvii. ^, In prosperity they are mer- 
 Hf they langh, tjiey sing, they dance; bnt 
 
74 MESSAGE FROM GOD. 
 
 there is a wonn within which preys upon their, 
 vitals. We must form our judgnient of men 
 rather by their inward feelings, than their out- 
 ward appearance. 
 
 Woes are pronounced against them by the 
 God of heaven, at whose word hell quakes and 
 (devils tremble. Woe to them in prosperity! 
 God is against them. Their pleasures are min- 
 gled with poison : their riches are a snare 
 and temptation 5 and their honours lead to 
 disgrace. Woe to them in adversity ! God an4 
 men forsake them. To V^hom will they turn in 
 clays of darkness and distress ? Woe to them 
 when they reflect ! They cannot bear their own 
 reflections. Conscience, which should be a 
 guide, ISecomes a plague. Woe to them when 
 the judgments of God are abroad! They can- 
 not escape. How are they brought into desola- 
 tion, as in a moment ! they are utterly consumed 
 VHth terrors. Vsb\. Ixxiii. 1.9. Woe to them in 
 the hour of death ! They turn their pale faces 
 to the wall, and die without hope. A heavy 
 burden of guilt weighs them down, and they 
 sink like lead in deep waters. Woe to therii 
 in the next world ; for the labour of their hands 
 shall be given them.' They have laboured in 
 the work df iniquity, and their reward shall 
 be ^ven in full weight and measure. Their 
 
MESSAGE FROM GOD. 75 
 
 works shdll follow and overtake them in a fu- 
 ture world. 
 
 Recollect the character of God who pro- 
 nounces these woes. God is jealous, and the 
 t^ord revengeth, the Lord revengeth, and is fu^ 
 rio2is; the Lord will take vengeance on his ad- 
 versarieSy and he reserveth ivrathfor his enemies. 
 Nahum i. 2. He bears long, and is not willing 
 that any should perish ; but when he ariseth in 
 judgment, we shall find it is a fearful thing to 
 fall into the hands of the living God. Heb. x.31. 
 But, is there no hope ? Is there no remedy ? 
 Yes, blessed be God, who waiteth to be graci- 
 ous ! It is in the power of man to prevent these 
 woes. He hiay obtain mercy. There is a friend 
 in heaven, the Lord Jesus Christ, who pleads 
 for guilty man. Hear his call : Look unto me, 
 all the ends of the earth, and he ye saved ; for I 
 am the Lord. Isa. xlv. 2*2. The time will come 
 when there will be no remedy. He that being 
 often reproved hardeneth his neck, shall suddenly 
 he destroyed, and that without remedy. Prov. 
 xxix. 1. Secure, then, the present moment. 
 Return to your God. Humble yourselves be- 
 fore him, and he will enable you • to say, O 
 Lord, I will praise thee : though thou ivast wh- 
 gry tvith me, thine anger is turjied away, and 
 thou comfortedst me. Isa. xii. 1. 
 
76 fiftsSAG* tttom 66fjfi 
 
 The theastttgetB of God sfeoitM be (mttiMiti 
 pFonouncing these sacred tmths f They shotiH 
 comfort the people of God, and hold up their 
 hands. One qualification necessary for a bi-* 
 shopy^ or one who oversees the church of Christ, 
 is, that he be a lover of good men. Sbow your 
 love by hleping them on their way. Be not 
 afraid of the wicked. Whether they wiUhearor 
 forbear, pronounce God'^s word I They may 
 Gurse, but God will bles*. They tiiay frown^ 
 but God will smile. They may threaten, but 
 God will guard yon on every side. They may 
 charge you with ignorance, rudeness, and cru-' 
 elty ; but you are only aecountable to God, 
 and while he approves,^^ yon wiH prosper. Thus 
 when your mission ends,^ when your work is^ 
 finished, you will hear him say. WeUdoney good 
 and faithful servant^ enter thou into the joy of 
 ihy Lord. Matt. xxv. 23. Amen. 
 
DAVID'S AtyVlCM TO SOLOMOK 
 
 SERMON IX, 
 
 1 Chr©n. xxYiii. 9. 
 And thou Solomon my son, know thou t/ie (xod 
 t)f thy father, and serve him with a perfect hearty 
 and with a willing mind. 
 
 1 HE dyings advice of parents should be sern 
 ously regarded by cMldren. David was deep-f 
 !y pious, and his advice to Solomon, in the last 
 tours of his life, may be followed with peculiar 
 advantage by all our youth. The lifeof Datid 
 l^ad been a life of dan^r and difficulty | but the 
 knowledge and service of God had been his^ 
 STupport. Solomon was about to succeed Davicf 
 Ml the throne of Israel, and he earnestly exhor- 
 ted him to kftow and serve his Grod. And tJtovi 
 
78 DAVIDS ADVICE TO SOLOMON.' 
 
 Solomon my son, know thou the God of thy fa- 
 ther, and serve him tvith a perfect heart, and with 
 a willing mind. 
 
 This passage contains two things : first, we 
 should know the God of David : secondly, we 
 should sieiTfe him with a perfect heart, and wrth 
 a willing mind. 
 
 I. We should know the god of david. 
 
 The gentile world had many gods ; but they 
 were all idols of abomination. The God of 
 David was the living God, which made heaveH 
 and earth, and the sea, and all things that are 
 therein. Act^ xiv. l5. David could not be 
 satisfied without an enjoyment of the living 
 God, in the ordinances of religion. Hence he 
 cries out, My soul thirstethfor God, for the liv- 
 ing God: wlien shall I come and appear before 
 God ! Psal. xlii. 2. But how should we know 
 the God of David? 
 
 We should know the God of David in his 
 existence. The being of a God is the founda- 
 tion of religion. He that cometh to God must 
 believe that he is. Heb. xi. 6. God has written 
 his being, in legible characters, upon every hu- 
 man heart ; and the man who turns his eyes in-* 
 
PAVID's APVICE TO SOLOMOK. 79 
 
 ward, may both read aod understand. Tlie 
 wojJcs of creation teach the being of a God. 
 For the invisible things of him from the creation 
 of the tvorld that are clearly seen, being under- 
 stood by the things are made, even h s eternal 
 power and Godhead. Rom. i. 20. 
 
 The perfections of God should be known. 
 Wrong views of God necessarily lead to errors 
 in religion. The Athenians were famous for 
 learning, eloquence, and politeness ; but they 
 were deeply plunged in idolatry and supersti- 
 tion. They had some knowledge of the unseen 
 God : but, being ignorant of his perfections, 
 their worship was imperfect. The apostle Paul 
 who was sent to turn them from darkness to 
 light, addressed them in the following remark- 
 able words : Ye men of Athens, I perceive tJtut 
 in all things ye are too superstitious ; for as J 
 passed by and beheld your devotions, I found an 
 altar with this inscription, to the unknown 
 GOD. Whom therefore ye ignorantly worship, 
 him declare I unto you. Acts xvii. 22, 23. Di- 
 vinely inspired men have declared the perfec- 
 tions of God, as far as it is necessary for those 
 perfections to be known ; and their declarations 
 are recorded in the scriptures for the instruc- 
 tion of mankind. These sacred writings in- 
 
00 David's advice to solomon. 
 
 fonn us, that God h from everlasting to every 
 lasting ; that he is a pure ami invisible spirit | 
 jthat he is infinite in wisdom, almighty in power^ 
 aa4 boundless in goodness ; that he is holy^ 
 just, merciful, and true ; that he is every where 
 present ; and that he is .imchaii^eable. Let 
 us study these perfections with pious attention^ 
 ihsLt we may know how to conduct ourselves 
 Awards God, so as to meet with acceptance in 
 pi his ;sight. 
 
 God shiould be known in his worffs. €hrisr 
 jtiaos are cautioned against the philosphy an<^ 
 iraiu deceit of the heathen nations ^ but phir 
 losphy, as it implies a knowledge of crear 
 ^u, fotu;ide4 upon reason and experienee, 
 ^shouW be pursued. The study of nature }§ 
 pjportant in a religious point of view ; and a 
 liious man should b^ conversaijt with God juj 
 jail \m glorious work§. A knowledge of the 
 iv<wks of God, enlarge our views of his per^ 
 potions, and exalts him in our si^ht. These 
 gjorious works lead pious minds directly to 
 kimself. They see him, not only in th^ globes 
 <if liigUt which roll above their heads, but in the 
 grass aaid flowers beneath their feet ; ami ho^ 
 pleasie^is the thought, th^ai he whp i?ijL^ aj) 
 lyings i« owr Father ajid our (^pd 1 
 
ttAVlD^S AfiVlCE to SALOMON. 8t 
 
 All men should know his providence. God 
 governs the universe ; and the meanest crea- 
 ture is the constant object of his care. A spar- 
 row does not fall to the ground without his no- 
 tice. His providence, indeed, is a great deep, 
 which mortals canifot fathom ; but they may 
 rest assured that he does all things well. A 
 knowledge of providence is a perpetual source 
 of comfort to good men. They feel quite easy 
 amidst the storms of life. Winds may blow, 
 and waves run high ; but there is a pilot at the 
 helm, who safely guides their little bark. Wars 
 may alarm, and kingdoms fall ; but God directs 
 their steps and upholds their goings, l^he steps 
 of a good man are ordered by the Lord : and he 
 delighteth in his ivay. Though he fall, (into af- 
 fliction) he shall not be utterly cast doivn : for 
 the Lord upholdeth him ivith his hand. Psal. 
 xxxvii. 23, 24. 
 
 We should know God in his ivord. Men have 
 written many useful books, which may be read 
 both with pleasure and profit; but mere human 
 compositions, however great or good, are stamp- 
 ed with marks of imperfection. The word of 
 God is perfect; and every page discovers evident 
 marks of divinity. This blessed book will teach 
 us how to Hve, and how to die : it will point 
 M 
 
82 DAVIDS ADVICE TO SOLOMON. 
 
 out substantial happiness, and inform us how it 
 may be attained. We should read this book 
 by night and day, endeavour to understand it, 
 and store our memories with the sayings of the 
 Lord. 
 
 g' 
 
 But, above all, we should knoW God in his 
 ace. Men are sinners, but God is gracious. 
 They are lost ; but he has provided a Saviour. 
 God so loved the ivorld, that he gave his only he- 
 gotten Son, that whosoever believeth in him 
 should not perish, hut have everlasting life. John 
 iii. 16. Let us be diligent in acquiring correct 
 views of those merciful methods, which infinite 
 wisdom has devised, to save our souls from 
 death. When we examine this wondrous plan, 
 divine wisdom and goodness appear in every 
 part ; and we are led to love and praise the 
 Lord. If we accept this plan, upon the terms 
 proposed, we shall obtain an experimental know- 
 ledge of God; without which all other know- 
 ledge is vain. In theory we may know that 
 there is a God ; but experience only enables a 
 man to say, My God. We know his wisdom 
 experimentally, when we follow his directions; 
 we know his power experimentally, when he 
 saves from sin and danger ; we know his mercy 
 experimentally, when we obtain mercy ; and 
 
DAVIDS ADVICE TO SOLOMON. 83 
 
 we have an experimental knowledge of his pu- 
 rity, when we are pure in heart. O let us earn- 
 estly seek a knowledge of God in these respects, 
 that we may enjoy him as our God, both in time 
 and in eternity ! 
 
 II. We SHOULD SERVE HIM WITH A PERFECT 
 HEART, AND WITH A WILLING MIND. 
 
 God has a right to demand our services^ not 
 only because we are his creatures, but because 
 we are wholly dependant upon him, both for 
 life, and breath, and all things. Obedience to 
 his will has ever been allowed, by wise and 
 good men, to be a reasonable service. We 
 should serve him with all our powers, and at 
 all times : for our obliga^tions to serve him ne- 
 ver cease. Angels and glorified spirits serve 
 him without intermission, and we should follow 
 their example. Let us enter into his service 
 now. We have served lusts and passions too 
 long ; and devik have too long tyrannized over 
 our unhappy spirits. Every man has a master ; 
 and God should be the master of every man. 
 Who is our master ? By whom are we govern- 
 ed ? Lord, bring us into subjection to thee ; 
 and may we serve thee all the days of our lives ! 
 
 We should serve God with a perjeci he»rL 
 
 m2 
 
84 DAVIDS ADVICE TO SOLOMON. 
 
 By the heart, we are to understand the infen- 
 tious, and the word perfect signifies sincerity-^ 
 so that we are to serve God with sincere inten- 
 tions. When religion is popular, many profess 
 to serve him merely to obtain applause. Others 
 serve God, outwardly, for the sake of worldly 
 gain ; and religion is made subservient to their 
 covetous desires. We should aim at his glory, 
 aftd our own salvation. The heart, actuated 
 by any other motives, cannot be perfect. Ne- 
 ver let us lose sight of these great and impor- 
 tant principles ; but let us serve our God in a 
 ptire and perfect way. 
 
 God is a good master, and we should serVe hini 
 with a luilUng mind. He affords plentiful sup- 
 port ; he gives abundant wages ; and his work 
 is pleasant. Let" th€se considerations induce 
 11^ to be cheerful in his service, and to take de^ 
 light in obeying his commands. While others 
 view him as a tyrant, and serve hiha with sla- 
 vish fear, let us view him as the best of beings,^ 
 and serve him with filial love. Reli^on, with- 
 out this, can neither be pleasing to God, nor pro- 
 fitable to men. Look at the sons of superstrti- 
 0% trembling with fear. Pity and pray for 
 them ; but let thy services be those of a ratio- 
 naii an€ well informer! mhid/enJightfened by ^e 
 
David's advice to solomon. 85 
 
 word of God, and influenced by that grace 
 which renovates the heart. 
 
 Upon the whole : if we wish to live comfort- 
 ably, and to die in peace, let us know and serve 
 the God of David. Let me seriously recom- 
 mend the young, the gay, the thoughtless, and 
 the trifling, to lay these things to heart. Par- 
 ticularly, let me speak to youth, who are about 
 to make their appearance on the busy stage of 
 life. Whatever be the objects of your pursuit, 
 do not leave behind you the knowledge and 
 the service of your father's God. Cultivate 
 friendship with the unseen God, who gave you 
 being, and who supplies your Wants. Remem- 
 ber that the busy scenes of life will pass away, 
 and be as a dream when one dwaketh ; and that 
 then, like your pious fathers, you must descend 
 to the silent grave : but, having followed their 
 ejtample, you shall rejoin them in a happier 
 world. Amen. 
 
THE STRAITGATE. 
 SERMON X. 
 
 Luke xiii. 21. 
 
 Strive to enter in at the strait-gate ; for many^ 
 
 I say unto you, ivill seek to etiter in 
 
 and shall 7iot be able. 
 
 JVlEN in general, engaged in unimportant en- 
 quiries and pursuits, neglect those things which 
 are of in|inite importance. This seems to have 
 been the case with the person who asked our 
 Lord, are there few that be saved? Jesus, in- 
 stead of satisfying his vain curiosity, urged 
 him, and all who were present, to enter in at 
 the strait-gate. Hence we may infer, that it 
 would prove a great blessing, if men would 
 spend that time in practical exertions, which 
 
STRAIT-GATE. 87 
 
 they waste in vain spetulations. No man can 
 understand all things ; but every man may find 
 his way to heaven. 
 
 Let us enquire what is meant by the strait- 
 gate — why many who seek are not able to en- 
 ter — and then urge the exhortation. 
 
 I. What is meant by the strait-gate. 
 
 Our Lord, in his sermon upon the mount, 
 speaks of a strait-o-ate, and a narroiv way. 
 There the strait-gate may imply an entrance 
 upon chiistianity, and the narrow way the diffi- 
 culties which christians meet with in their pro- 
 gress to eternal life. But in our text, the strait- 
 .gate, not being connected with the narrow 
 way, includes both the beginning and progress 
 of a christian to a state off nil and Jinal salva- 
 tion. This will evidently appear by an atten- 
 tive consideration of the question proposed, 
 and of what is stated in the following verse. 
 The question was, Lord are there few that be 
 saved ? No doubt the enquirer meant, are there 
 few who find admittance into heaven? Our 
 Lord said, strive to enter in, and in the follow- 
 ing verse, a state of final exclusion from the hea- 
 venly world, is opposed to final salvation, and 
 is expressed by the shutting of the door. 
 
iBft StRAiT-GATE. 
 
 The phrase, strait^gatc, is figurative, and re- 
 fers to a passage which is difficult to enter. By 
 this figure our Lord clearly intimates, to all 
 his followers, that the entrance into a state of 
 full salvation in heaven, will prove difficult, 
 fjlenuine Christianity, including both inward and 
 outward holiness, is attended with many diffi- 
 culties. The attainment of real holiness is dif- 
 ficult ; and perseverence in all holiness, is ex- 
 ceedingly difficult. These difficulties, howe- 
 ver, do not arise from the nature of Christiani- 
 ty, which, in itself is pleasant and delightful ; 
 but they arise partly from what we feel in our* 
 selv:es— rpartly from the world in which we live 
 —and partly from the temptations of satan. 
 
 Whoever resolves to seek eternal life, will 
 find a host oi foes within himself. Old, and 
 almost confirmed prejudices and habits, are 
 difficult to overcome. The body has many 
 weaknesses and propensities, Avhich, in every 
 period of life, are extremely difficult to con- 
 quer. The judgment is not always well in- 
 formed—the will is prone to rebel — and the 
 thoughts and affections are prone to wander. 
 The passions, originally planted in our nature 
 ibr valuable purposes, are often violent and ir- 
 regular ; and unsanctified dispositions rise up 
 
STRAlT-GATfi. ^9 
 
 in battle array against our best desires and 
 purposes. To keep these in a right state, re- 
 (^uires constant watchfuhiess, earnest prayer, 
 and vigorous exertions. Solomon felt the force 
 of these truths when he said, keep thy heart 
 with all diligence, for out of it are the issues of 
 life. Prov. iv. 23. 
 
 The world in which we live presents innu- 
 merable difficulties to a good man. He finds 
 it difficult to transact business with a good 
 conscience. He finds it difficult to deny him- 
 self of tho^e jjleasures of sin, which present 
 themselves daily to his view. He finds it diffi- 
 cult to bear the contempt Avhich is fVequently 
 poured upon him by i-^norant and wicked men. 
 One calls him an enthsiasf, and another repre- 
 sents him as a profound hyporriie. He abhors af- 
 fected singularity, but finds it necessary, amidst 
 reproaches, scorn, and contempt, to be singular 
 in his whole deportment. Thus, through the 
 depravity of human nature, and the prevalence 
 of evil, the way to eternal life is strait and 
 thorny. 
 
 At the same time, that wicked spirit who 
 tempted and overcame our first parents in the 
 garden of Eden, uses every artifice that malice 
 
QQi , STRAIT-JGATE. 
 
 can suggesjt, to increase the difficulties and. 
 dangers pf a Jioly nian. Sometimes, to delude, 
 the unwary, he appears as an angel of light ; 
 and at otl}^r times, tq frighten the most cau- 
 tious anfi courageous, he appears as a roaring 
 Uon. Nor, will his wicked attempts cease, tiU 
 the followers of Jesus are called to the enjoy-, 
 ment of that life and gloiy which they so much 
 desire. Through every stage of their journey, 
 tq thp fii^lds of light, he will make their way 
 difficult ; and, perhaps, their struggles witlj; 
 hij][i piay be t^iemost violent^ when they are just 
 ^l3»<^ujt to enter into ih^i rest which rejngin^tht^ 
 fqry 4^/>e(>|?f^ oJGoi, H^l». iv% ^. 
 
 I|^ Why A?E, l^^JY WHQ^^^E, UJ?4,B3L,^. % 
 
 Vi,^cmwk suppo^e^ t|i£|t.Onr I^rd, 11^ tjhp |i,Vf« 
 fe^l^a^^ag^ h^d an ey^ to ^^ly pr^YiQus dj^^?©!^ 
 oyf daniiiation. Reprobfition , fr-oiBveterni ty , is a. 
 4©ctrini^ wM€h4i^honQu.i^ Gqd,and fijls the^uiin^ 
 
 of mm with horror. %j?r ^y^m b«ip^g i^ i**.lA 
 of ; wisdoj^, aod goodne^^ ; mA a^U hi^ d^P^^^*. 
 like himself, are wise and good. The reas^^n^ 
 why many who seek are not able to enter, are 
 tlie ft)ll,0\>^ing : t^ey, seek ia a ^ropg w^y-^t|i45y 
 mfih i^ th^ir p^nn st^feii§.t¥r-th^y s^ek bii| do, 
 not striy^-T-^nd tfeey s^pk wktii \\^ t99 \i^, . 
 
Many g^i !fl a idYofi^ my. 'th^iMk %mg 
 igivo)'ant of God's ri^hteo\iSness, Md goihg about 
 4G estabiish their owti righiediiBiiess^ did not sub- 
 mit themselves unto the righteousness of God. 
 3R6m. X. 3. God hasaii undolibted Hgiitt'ofeave 
 ttieii in hie own way, alud he who ^^ekS to life 
 Saved in any other, sefeks ill vain. Is1rael?ft- 
 -tained not the law of Hghteod^ii^'ss. W^Refe- 
 fore? Becttiise they ^ottghf it not bi/fdtifi,J?ut'&i 
 it ivere bj/ tht ivoYk^ of the laiv. Rotai. ix. S'Z. 
 'This is a point of vkst hiApoi'tance. Vih h'ave 
 no tight to ccmtrive antethod of sdl\^i^tion. OM 
 iays, I shonld thihk'/Ai$ is Hgiit, £lhd knotft^t 
 say^, I shotid think YAwf is ri^ht-J but ^ec^Sies- 
 tion is, what dofes <jod say in his h61y Wot-d ? 
 If our religion bfe ctJilt¥ar^ to that of the S'ibie, 
 we must rteces'Sarlly le^k to enter into life 
 ^irithout bfeing able. 
 
 Supposing we seek heavea in the way which 
 God has pointed out, but never Idok t6 him 
 for strength, vainly imagining that we can dB all 
 iffiings of ourselves, we seek iii vain. Man Has 
 iiatnral power to sovr and reap, to plant and 
 build ; but his po\^er to do the will of God, iii 
 religious duties, is a gift of grace, Jesus Christ 
 says, without me ye can do nothing. John xv. 5. 
 And Ae Ai^ostle Paul ^ys, / cwk do all things 
 n2 
 
92 STRAITrGATE. 
 
 through Christ tcho strengtheneth me. Phil. ir. 
 13. How many have failed in their endeavour* 
 through this fatal mistake ! 
 
 Others who have seen the right way,' and felt 
 a need of divine help, have failed for want of 
 vigorous exertions. A man may seek with carer 
 less indifferency ; but he who strives, exerts all 
 his powers, like a man who struggles in an 
 a^ony. Religion requires this exercion, nor 
 can any man, who does not agonize, enter in- 
 to the holiest place. Lukewarmness is hate- 
 ful to Jesus. Why then halt we between two 
 opinions? Pure and undefiled religion here, 
 and the glory of heaven hereafter, are worth all 
 our exertions. A cold wish — a feeble desire — - 
 a weak resolution, will accomplish nothing. We 
 should imitate an army which enters a city by 
 voilence. 
 
 But perhaps the principal reason why those 
 who seek are notable to enter, is, they seek too 
 late. When once the master of the house is risen 
 upland hath shut to the door,an^yehegin to stand 
 without, and to knock at the door, saying, Lord, 
 Lord, open unto us, he shall answer and say unto 
 you, I know you not tvjience ye are. — Depart 
 from me all ye tvorkers of iniquity. Ver. 25—27. 
 
STRAIT-GATE. 93 
 
 God lias given every man time and opportu- 
 iiity to prejiare for heaven. Therefore, ivhat- 
 soever thy hand Jindeth to do, do it with thy 
 might: for there is no ivork, nor device, nor 
 ltnowled<re, nor ivisdom, in the grave, zchither 
 fhou goest. Eccles. ix. 10. 
 
 III. The EXHORTATION, STRIVE. 
 
 That we may stjive, we slionld see the vast 
 imiwrtance of eternal life. Who would strive 
 foT a shadow ? Who would spend his strength 
 for naught ? But that religion, which prepares 
 for heaven, is the most serious, and important 
 subject that the mind of man can contemplate. 
 It is important as the only source of solid 
 happiness; as the only means of safety; and 
 as the only way to honour, glory, and immor- 
 tality. Those who are destitute of religion are 
 miserable ; in danger of eternal ruin; and load- 
 ed with disgrace. What, then, is of equal im- 
 portance? View life, with all its vanities and 
 vexations ; view death, with all its awful atten- 
 dants ; view eternity, and strive to enter in at 
 the strait-gate. 
 
 The short and uncertain continuance of life, 
 is another reason why we should strive to enter 
 iji at the strait-gate. We have a great work to do, 
 
04 StltAl'f-OA'rE. 
 
 md bat ^ tti6tti6ht oil our hands. This d&y— 
 ihis hour — this moment, may end our pi'6bd- 
 '|!<inary state! The door may be^hut against u», 
 and shut forever, 4jefore another siin appe'aVs. 
 While the door regains Open, let us entet in 
 without delay. Procrastination has ruiilfed 
 many immortal spirits. In the name of God, 
 let us work tvhile it is dtty : for the night cbm- 
 eth, when no man can ivorjc^ Jgjin ix. 4. 
 
 Consider how the men of the world strive 
 for trifles. How anxious is the merchant 
 to gain wealth ! What risks he runs ! How 
 abutidant ^re his labours, cares, and anx- 
 ieties ! The valiant soldier ardfently stfites for 
 gldry. He foregoes the comforts of life, and 
 exposes himself to hardships, toils, and death, 
 for that honour, which, when gained, can nef e# 
 satisfy the unbounded desires of his heart. Th6 
 man of plea,sure is no less earnest to gain the 
 fleeting pleasures of a day, which often leave a 
 painful sting behind. And shall we, who have 
 a heaven to gain, be less in earnest ? O let it 
 no longer be said, that the children of this icof Id 
 are in their generation wiser ilmn the children 
 ofiight! LukeSKvi. 8. 
 
 RecMlect how satun vhit)ei to ihiiniM)&, 
 
Tha^t|-estless unb?ippy spirit nevey ceases to us^, 
 the most artful and terrific means to destroy 
 the human race. Shall we b^ less diligent in 
 the v/ork of salvation, than he is in the work 
 destructiop? God fqrbid! He strives to ru^ 
 t^e world, because he hates both God and raeu* 
 l-et us from a principle of love to God, and our 
 Qwn goiils, give diligence to make our calUiig and^ 
 election sure; fovy if-weda the^e tilings^ we shoU 
 mverfall -.for so cin entrance shall be ministered., 
 unto us abundant li/ . inio the ei^erlasting king-: 
 dmkofour Lord and Smiow Jesm. Christy % Pet. 
 i, 10, 11. 
 
 Look at the conduct of holy men in ancient 
 ti^e^. They strove to enter in, with all their 
 njight. Patriarchs and prophets, martyrs and 
 epufessors, are worthy of our imitation in this 
 respect. To them the world had but few charms. 
 They considered heaveij as their eter^al home? 
 tji4 forced their way to it, through racks and 
 tortures, fires and flames. Some have viewed 
 them a3 fogls and.m^d men ; but they certai^r 
 ly -w^re the eqi^ceUeni of the earth. Let us fol- 
 low; .th^ir ardent zeal, and steady perseverance,, 
 t^twe meirejw Xh^mM^owx Father '$ Mqus!^'^ 
 
 View all the glorified hu.ipaa npirits whiO h^yt 
 
^(j STRAIT'GATE. 
 
 entered into the kingdom. There is not oii^ 
 spirit, in that glorious assembly, who has not 
 agonized to enter in at the strait-gate. Their 
 crowns of glory, and harps of gold, are there- 
 -U'ards of this glorious strife. Do we desire to 
 niixwiththem, and to share their honours? Then 
 let us he followers of them who through faith and 
 patience inherit the proynises. Heb. vi. 12. Like 
 them, let us be diligent in all the means of grace, 
 and in all the duties of religion. Let faith and 
 love abound. Pray much and watch with con- 
 stant care. Resist and overcome every temp- 
 tation to evil, and be ready to every good word 
 and work. 
 
 This glorious strife ivill soon be over. Our 
 difficulties will soon come to an end ; and the 
 glories of heaven will open to our view. Pre- 
 sently, we shall gain the prize of the high caU 
 ling of God ill Phrist Jesus. Phil. iii. 14. Care- 
 less trifiers, who never were hearty in the cause 
 of religion, and who did not seek in time, will be 
 shut out ; while those, who through divine 
 strength, have sought in time, in the right way, 
 and with earnestness and zeal, shall be admit-^ 
 ted to the marriage supper of the lamb. Lord 
 bring iis all to that happy place, through Jesus 
 Christ our Redeemer. 
 
OBJECTS OF GOUS HATRED. 
 
 st:rmon xr. 
 
 Prov. vi. 16,-19. 
 These six things doth the Lord hate; yea, 
 ^even are an abomination to him : a proud look, 
 a lying tongue, and hands that shed innocent 
 blood; an heart that deviseth wicked imagina- 
 lions, feet that he swift in running to mischief 
 a false ivitness that speaheth lies, and him that 
 soiOeth strife among brethren. 
 
 X HE Lord hates nothing but what is hateful ; 
 and he loves nothing, with complacency, but 
 what is lovely. This necessarily arises rrom his 
 adorable perfections ; for he is infinitely wise, 
 and transcendently good. Men should endea- 
 vour to imitate these perfections, by loving what 
 the Lord loves, and by hating what he hates. 
 
98 OBJECTS OF god's HATRED. 
 
 Our text mentions six thinsrs which the Lorrf 
 
 1 o 
 
 hates, yea, seven which are an abomination to 
 him. Let us examine them one by one. 
 
 I. The lord hates a proud look. 
 
 A proud look proceeds from a proud heart. 
 Some men endeavour to conceal their pride ; 
 but they who indulge a proud look, expose 
 themselves to every beholder. David probably 
 was charged witli this crime : but he appealed 
 to the Lord for his innocency : Lord mine heart 
 is not haughty, nor mine eyes lofty. Psal. cxxxi. 
 1. The general causes of a proud look, are 
 some supposed excellencies, either of birth, 
 fortune, talents, or education ; but none of these 
 form a sufficient excuse for pride, which, in 
 every point of view, is hateful both to God and 
 men. A little reflection will discover the abo- 
 minable nature of pride. It puffs men up with 
 self' sufficiency., and self -satisfaction \ so that 
 they despise others, and idolize themselves. 
 Pride robs God of his glory, and places the 
 creature upon his throne. Devils fell througli 
 pride, and those who copy their example must 
 fall into the same condemnation. It is generally 
 the first sin that appears in human nature, and 
 the last which is destroyed. As pride is hateful 
 to God, it must either be totally destroyed, ok 
 
OBJECTS OF god's HATRED. 99 
 
 man must fall into destruction, for Pride goeth 
 before destruction, and a haughty spirit before a 
 fall. Prov. xvi. 18. 
 
 II. The LORD HATES A LYING TONGUE. 
 
 A lie is something which is spoken with a de- 
 signio deceive. If a person relate an untruth, 
 without that design, he cannot be charged with 
 lying. The best of men are subject to mistakes 
 and errors ; but when mistakes and errors are 
 not wilful, they are not hateful to God. 
 
 Truth in our words is of vast importance. 
 Without truth all confidence would be lost 
 amongst men. God, whom all should imitate, 
 is a God of truth, A liar is universally nud 
 justly detested ; and not only exposes hmiself 
 to shame and contempt, but is the author of 
 much confusion and mischief. Let us therefore 
 sacredly attend to truth ourselves, and teach 
 our children, from their infancy, to abhor a lie. 
 
 There are many sorts of lies, and many* de- 
 signs in lying. Some, by lying, design to make 
 sport ; others to make mischief; others to pro- 
 mote their own reputation, and to blast the 
 character of their neighbours; others to con- 
 ceal their faults ; and others to make peace, 
 02 
 
100 OBJECTS Of god's HATREp. 
 
 which is a hateful method of doing evilth^tgoo^ 
 may come. 
 
 There are many awful proofs recorded in the 
 scripture, of God's hatred of lies. Ananias 
 and Sapphira his wife were struck dead for 
 lying. It is most expressly forbidden, and 
 threatened with the punishment of hell-fire. 
 All liars^ shall have their part in the lake tvhicji 
 hurneth with Jive and brimstone. Rev. xxi. 8. 
 The devil has been a liar from the beginning ; 
 and all liars are his children. 
 
 III. The lord hates those hands which 
 
 SHED INNpq^NT BLOOD. 
 
 Magistrates, to whom the power of God is 
 committed, for the punishment of crimes, are 
 allowed in certain cases tp take away the life 
 of man ; but they should proceed with gre^t 
 caution. It is better tl^a^ a hundred guilty r^iep 
 should escape, t^han that one innoc^i^t map 
 should suffer death. Private murders are hor- 
 rid crimes ; but they seldom escape the hands 
 of justice. Cain shed innocent blood ; but that 
 blood cried from the ground unto the Lord, and 
 speedy pvwishment\yas infiicted. Much iW9- 
 cent blood is shed in waijs, ye^y few 9( \vhich 
 can be justified. In all wars there is an ag- 
 
OBJF.CTS OF god's HATEEp. IQI 
 
 gTessor ; and the blood that is shed lies at the 
 door of the aggressor. What a dreadful ac- 
 count will the great ones of the earth haye to 
 give in the day of judgment, for having embroil- 
 ed whole nations in the horrors of war! Life 
 js a sacred thing, and he who presumes to take 
 it away, without a just cause, may look for the 
 yeogeance of that God who has said. Surely 
 your blood qf your lives ivill I require : at tl^e 
 hand of every least ivill I require it ; and at t^e 
 haipd ojnian ; at the Ifqnd of every man's brother 
 will I require the life ojtnan — Whoso sheddeth 
 Vians blood, by man shall his blood be shed. Gen. 
 
 IV. The lord hates the heart that de- 
 
 yiSETH WICKED IMAGINATIONS. 
 
 The imagination of man is a fruitful source 
 both of error and of wickedness. To devise 
 wickedness in the imagination, is to invent and 
 contrive methods of practising and promoting- 
 wickedness ; and it is a i|iuch greater crime 
 than that which is done by the sudden impulse 
 9^ a momeiit. The minds of some men are ^s 
 deep and as dark as hell. Their imaginatious 
 are at v^ork both day and night to devise plans 
 aud gchemes of lust and cruelty. Religion, 
 witli all its beauties and excellencies, does not 
 
|0*3 OBJECTS OF god's HATRED. 
 
 escape their diabolical thoughts. They lay stra- 
 tagems for the pious ; they project plans for 
 the overthrow of every sacred truth, and of 
 every heavenly principle. Their minds are like 
 the dark regions of the infernal pit, where, it is 
 probable, devils join in counsel against God and 
 man, and then go forth with speed to execute 
 their dreadful plans. Be it recollected, how- 
 ever, that a dark thought cannot spring up in 
 the mind, without being instantly perceived by 
 the piercing eye of an omniscient God, who 
 hates, and will punish all this hidden iniquity. 
 What a blessing it is that both providence and 
 grace are continually counteracting these wick- 
 ed imaginations ! 
 
 V. The lord hates those feet that be swift 
 
 IN RUNNING TO MISCHIEF.' 
 
 Wicked imaginations lead to wicked actions ; 
 and men who cherish them are in haste to sin 
 against the Lord. Pious men delight in doing 
 good ; but these sons of Belial delight in doing 
 mischief. This discovers a corrupt heart, where 
 every action has its spring; and their inward 
 state is read in in their outward conduct. A 
 good man out of the good treasure of the heart 
 bringeth forth good things : and an evil man 
 out of the evil treasure hringclh forth evil things. 
 Matt. xii. 35. 
 
OBJECTS OF GOD*S HATRED. 10^ 
 
 Swift feet indicate zeal ; an4, alas, there are 
 too many who are zealous in mischief! They 
 burn with strongs desire to injure en, both 
 in their persons, property, and character. Op- 
 portunities of this kind are not very frequent i 
 but whenever an opportunity offers, these mon- 
 sters of iniquity hasten to the spot, and exert 
 their devilish power to the uttermost. How 
 unlike the Son of God, who went about doing 
 good ! Such men may be compared to savage 
 beasts of prey, and to devils, who hasten from 
 place to pkce to ruin and destroy. But God^ 
 who is good to all, and whose tender mercies 
 are o^ er all his works, beholds them with abo- 
 mination ; and soon will pour his heavy judg- 
 ments down upon their guilty heads. A man 
 of this description may prosper for a time ; but 
 soon, very soon. His mischief shall return upon 
 his own head, and his violent dealijigs shall come 
 down upon his own pate. Psal. vii. 10. 
 
 VI. The lord hateth a false witness that 
 
 SPEAKETH LIES. 
 
 This refers to courts of justice. Common ly- 
 ing is hateful to God ; but perjury is much 
 more hateful. He who speaks lies in a court 
 of justice, endangers the life and liberty of man; 
 but some are to depraved that they regard nei- 
 
t04 6SJECTS OF GOd'^ HATRED; 
 
 ther. He that feareth riot an oath, rieitber feafs 
 God, nor re<jards man. O guard ag-ainst this 
 growing evil, lest that God to whom your solemn 
 appeal is niade^ should strike you dead upon 
 ih6 spot. When you are called upon to bear \vit-* 
 ness, be girt about with truth, and call to miiid 
 the solemn command which is given on this oc- 
 casion. Tkmi shalt not hear false tciiness against 
 thy neighbour. Exod. xx. 16. Recollect seri^ 
 ously, that what you gain by a false oath is but 
 of trifling value when compared witii what you 
 lose in the favour of heaven. Think of the in- 
 juiy you are d()ingtoyour neighbour; of the 
 stings of conscience on a future day ; and of 
 the righteous judgments of God, which will fall 
 upoii'you in an unexpected hour. 
 
 VII. The lord hates him who soweth dis^ 
 
 CORD AMONG BRETHREN. 
 
 Brethreri are sohs of one father. Good men, 
 of all nations, having God for their Father, are 
 bi-eihreri. Unity atnongst brethren, both in 
 private families and in churches, is very desira- 
 ble. Behold hoiv good and pleasant it is for bre- 
 thren to dwell iogelhei' in wiiiti) ! It is like the 
 jn^eciqus ointment tipon the head, that ran dofcn 
 upon the beard, even Aaron s beard: that went 
 down to the skirt's of his garments ; as the dew 
 
OBJECTS OF god's HATRED. 105 
 
 af Hei-mon, and as the detv that descended upon 
 the mountains of Zion. Psal. cxxxiii. 
 
 The seeds of discord are generally sown by 
 violent tempei'S and secret whisperers. Afro- 
 ivard man soiveih strife: and a whisperer separa- 
 (eth chief friends. Prov. xvi. 28. A violent 
 temper frequently sets a house on a blaze, and 
 the flames rage with ungovernable fury. When 
 a man of this temper joins a religious society, 
 there is great danger of discord, unless (which 
 does not always happen) his boisterous tem- 
 per be subdued by the grace of God. A whis- 
 perer ought to be held in abomination. He sows 
 discord by artful and sly misrepresentations ; 
 when at the same time he is full of a pompous 
 profession of friendship. He carries lies from 
 one to an other, and peace and harmony flee at 
 his approach. Discord may be sown by a 
 whisperer who relates nothing but facts ; for 
 many facts should be concealed for the sake of 
 peace. Weaknesses and frailties should ^be 
 covered with the mantle love. 
 
 We cannot wonder that the Lord hates these 
 evils. They are directly contrary to his na- 
 ture ; and they are ruinous to men. Be care- 
 ful to avoid them at all times. If you regard 
 
i<dO OBJiECtS OF GOD S HATRED 
 
 either the honour of God, the happiness of men,, 
 or your own individual comfort, pray earnestly 
 for a dehverance from these great sins. Thanks 
 be to the blessed Jesus, who came into the 
 world to save sinners ! Those who feel his sa- 
 ving power are humble ; they abhor a lie ; they 
 ai-e merciful ; they devise good things ; their 
 ffeet are swift in running to do good ; they fear 
 an oath ; and they follow peace with all men, 
 and holiness, without which no man shall see the 
 Lord. Heb. xii. 14. 
 
JUSTIFICATION BY FAITH- 
 
 SERMON XIL 
 
 Rom. v. 1. 
 Therefore, heing justified by faith, weJmve peace 
 ^ith Go4, ihrough our Lord Jesus Christ 
 
 It is a matter of vagt i^lportance for a sinful 
 world to know the way of justification befoi^e 
 God. The heathens, with all then- boasted 
 wisdom, never found it out : the jews had but 
 an imperfect view of it : but Christianity has 
 brought it to light. 
 
 Our text will lead u$ to exair|ine every thing 
 
 of importance relating to this subject: it may be 
 
 divided into three parts : first, we are justified 
 
 by faith : secondly, we have peace with God ; 
 
 p 2 
 
108 JUSTIFICATION. 
 
 and, thirdly, it is through our Lord Jesus C/fiJri^t 
 that we have pardon and peace. 
 
 I. We are justified by faith. 
 
 Justification is either legal or evangelical. 
 Legal justification implies a full acquittal from 
 charges^ upon the ground oiinnocency. Evan- 
 gelical justification implies the pardon of sin^ 
 upon the ground of Christ's atonement. 
 
 We cannot be justified before God on the 
 gromid of innpcency, because we have brokei> 
 his holy law ; and one transgression, were it not- 
 for divine mercy, would bring us into a state of 
 everlasting condemnation. The law of God re- 
 quires perfect obedience; and neither sorrow for 
 the past, nor amendment in the future, can 
 justify a sinner. What would a judge say to 
 a criminal, in a court of justice, who should 
 claim justification on either of these grounds? 
 He would soon inform the poor unhappy man, 
 that the law does not look at future conduct, 
 but keeps a steady eye upon the past. The 
 same remark we make upon the law of God ; 
 for future obedience, however perfect, canijiot 
 remove the guilt of past offences. Hence we 
 infer, that by the deeds, of the law shall no flesh 
 he justified, Rom. iii. 20. 
 
JUSTIFICATION. 109 
 
 We are justified before God by theforgive-^ 
 fiess of our sius. Justification stands directly 
 opposed to condemnation ; and therefore to 
 say that a believer has no condemnation, is the 
 same thin§^ as to say, he is justified. But how 
 do we obtain a freedom from condemnation ? 
 Certainly by a free and full pardon. The foU 
 Ip wing- passage is a direct proof that ybro-^ye- 
 V'Css and justification are the same thing ; 
 Tfirougli this man, Jesus Christ, is preached 
 finto you tJie forgiveness of sins : and by him all 
 (h{h believe are justified fi'om all t /lings, from 
 which ye could not be justified by tJie law of 
 Moses. Acts xiii. 38, 39. In one place it is 
 said, we have redemption through his blood, the 
 forgiveness of sins, and in anpther, that we are, 
 \ justifed by his blood. When a merciful God 
 pardons our sins, through the merit of his Son, 
 ^here is no more charge against us than if we 
 ^ad never sinned. W/io sJiall lay any tiling to 
 the charge of God's elect ? It is God that justifi-. 
 eth. Who is lie iJiat condemneth ? It is Christ 
 ffiat died. Rom. viii.33, 34, 
 
 O blessed state ! It is worth a thousanc^ 
 worlds ! Hi: ppy is the man whom grace has par^ 
 doned ! Blessed is he uhose transgression is for- 
 given, whose sin is covered. Blessed is the man 
 
110 JtJ«TiFICATION. 
 
 unto whom the Lord imputeth 7iot miqiiit/t/, and 
 in u'hose spiril there is no guile. Psal. xxxii. 1, 
 % The vilest may obtain mercy, and enjoy 
 this unspeakable blessing. Come my guilty 
 brethren, let us humble ourselves before God, 
 and thankfully accept his offered grace upon 
 gospel terms. 
 
 We are justified hy faith. Justifying fyith 
 jmplies two things : first, a full persuasion, 
 upon proper evidence, that Jesus is the Saviour 
 of the world: and secondly, a complete depend- 
 ence upon him in that respect. 
 
 Faith does not justify as a meritorious act; 
 but as a ter^n or condition which God requires 
 of man. To make this matter plain, let us 
 closely attend to the following things : A peni- 
 tent sinner desires pardon : He cannot be par- 
 doned v^\\\\o\\i2i sacrifice : Christ, our passover, 
 was sacrificed for sin : We believe the report, 
 0nd firmly depend upon Christ as our aacrifice. 
 Then (4od who was angry is reconciled, sin is 
 pardoned, and we are justified. This method 
 js plain, simple, and easy to be understood by 
 the meanest capacity. 
 
 It appears highly proper that God, who saves 
 men by an atonement, should require a depend- 
 ance upon that atonement as a condition of 
 
JUSTIT-ICATIOK. Ill 
 
 salvation. The great objection against thi:§ i^^ 
 that it sets aside the necessity of practical re=» 
 Hgion ; but when it is understood that justify-* 
 ing faith necessarily produces good works, the 
 objection is at once removed. No doctrine can 
 possibly be true which sets aside practical re- 
 ligion ; but this establishes it, and places it 
 upon a firm foundation. Faith produces love ; 
 and love produces obedience. The true be- 
 liever submits to Christ as his king, and cheer- 
 fully obeys his laws. O let us now commit our- "■>». 
 selves to Christ! Let us seek evangelical ju«« 
 tification without delay ! This blessing is pur- 
 chased for us, and offered to us ; and we may 
 humbly claim it as our own. Having obtained 
 it, let us recollect, that though we are justified 
 by faith in this day of grace, yet that a day of 
 judgmeni is approaching, in which we shall be 
 justified by the evidence of our works. In that 
 solemn day, hy thy words thou shall be justified, 
 afid by thy words thou shall be condemned. Matt, 
 xii. 37. — 
 
 II. We have peace with god. 
 
 Peace with God necessarily follows the par- 
 don of sine. God was in Christ, reconciling 
 the world unto himself, not imputing their tres- 
 imsses unto them. 2 Cor. v. 19. Sinners are 
 
Ij2 JUSTIFICATION. 
 
 at War with Almighty God: a thought which 
 should strike them with terror; as they never 
 had thfe smallest prospect of success! Omnipo- 
 tence must prevaili When they lay down their 
 armsj and humbly seek reconciliation with God, 
 tlirough Jesus Ghrist^ he forgives them all, and 
 takes them into favour. Ye ivere ivithout Christy 
 being aliens from the commonwealth of Israel 
 and strangers from the covenants of promise, hav- 
 ing no hope, and without God in the ivorldi but 
 now in Christ Jesus ye who sometimes luere far 
 off Cite made nigh hy the blood qf Christ. Now 
 therefore ye are 710 7norestra?igers and foreigners, 
 but fellow citizens with the saints i?i light, and of 
 the household of God. Eph. ii. 12, 13, 19; 
 How sweetly does life glide away when this is 
 our experience! How pleasing are our prospects 
 of a fature state! Devils and men oppose in 
 Vain, while we maintain this heavenly peace ! 
 Death with all its gloomy attendants, cantiot 
 terrify the believer who has peace with God. 
 We are at war with sin, with hell, and with all 
 that is evil in the World ; but let us be of good 
 courage, for we may Overcome through the 
 blood of the Lamb. 
 
 III. It IS THROUGH OUR LORD JESUS CHRIST 
 IHAT WE HAVE PARDON AND PEACE. 
 
jtostlFiCAtlON. 113 
 
 Wheil it is said \Ve are ju^jtified and have 
 peace with God, through our Lord Jesus Christ, 
 ^e ^r^ td tak6 ihto the account all that he ever 
 did, and all that he is doing now on our ac- 
 count. We must not presume to separate his 
 active obedience from his passive ; as he had 
 but one end in view in all he did, and in all he 
 Suffered, namely, the salvation of men. 
 
 The scriptures teach us that it is through 
 Christ that justification is atiainahle. Had he 
 not undertaken our cause, we must have re- 
 mained in a state of condemnation. We could 
 not have delivered ourselves ; nor could we 
 have been delivered by the highest angel 
 in heaven. It has pleased God, for wise pur- 
 poses, to make Jesus the medium of all his gra- 
 cious communications to man. Other fotinda- 
 tion can no man lay than that is laid, which is 
 Christ Jesus. 1 Cor. iii. 11. O let us build 
 upon this foundation, and we shall stand firm 
 both in life and death ! 
 
 It is through Christ t\ia.t faith is accepted as 
 our righteousness. The law demands that 
 obedience, which, as fallen and sinful crea- 
 tures, we cannot perform. The gospel requires 
 faith ; but faith would have no saving object if 
 Christ had not died. It is the object which 
 Q 
 
114 JUSTIFICATION, 
 
 stamps value upon our faith, and renders it 
 acceptable to God : so that if faith be impu- 
 ted or reckoned to us for righteousness^ it is 
 wholly through the merit of our Lord. 
 
 Viewing things in this light, we see the great 
 obligation we are under to love, honour, and 
 obey our Saviour. Well might the apostle 
 peter say, Unto you therefore ivhich believe he is 
 precious, 1 Pet. ii. 7. He is precious to a 
 believer in all his sacred offices and characters. 
 He is precious in life and death, and will be so 
 to all eternity \ 
 
 Now to him that is af power to stahlish you 
 accordifig to my gospel and the preaching of 
 Jesus Christ, according to the revelation of the 
 inystery which was kept secret since the ivorld 
 began, but now is made manifest, and by the scrip- 
 tures of the prophets f according to the command- 
 ment of the everlasting God, made knoivn to all 
 nations for the obedience of faith : to God only 
 wise, be glory through Jesus Christ for ever.. 
 Rom. xvi. 25 — 27. Amen, 
 
THE 
 
 I3IP0RTANCE of REGENERATION. 
 SERMON XIH. 
 
 John iii. 3. 
 
 Except a man he bom again, he cannot see the 
 
 kingdom of God. 
 
 Every man should study the doctrine of 
 regeneration with deep attention, because hap- 
 piness, both in this and in a future world, ab- 
 solutely depends upon this momentous subject. 
 Those who live and die luiregenerate cannot 
 see the kingdom of God. They will be cast 
 out of the divine presence, and perish in their 
 sins. 
 
 Nicodemus, a ruler of the jews, came to Je- 
 sus by night, and said unto him, Rabbi, ice 
 Q 2 
 
116 REGENERATION. 
 
 Icnow that thou art a tcachei' coinefrvm God: for 
 no man can do these miracles that thou doest, ex- 
 cept God he with him. John iii. 2. This was 
 an honest confession of Christ as a divine pro- 
 phet ; but as to the nature of Messiah's king- 
 dam, and the necessity of entering intq it by a 
 second hirth, Nicodemus was as dark as the 
 night in which he came. Without any comment 
 upon the confession of Nicodemus, Jesus in- 
 stantly replied, Except a man he horn again, he 
 cannot see the kingdom of God. 
 
 We shall consider, first, what is meant by 
 being born again : secondly, the necessity of 
 being born again : and, thirdly, the means to be 
 used that we may be born again. 
 
 I. What is 3ieant by being bqrn again? 
 
 The new hirth has been misunderstood, and 
 therefore misrepresented, by many who have 
 borne the christian name. Some have main- 
 tained that tvater haptism is the new birth • but 
 they have taken the sig?i for the thing signified. 
 Some have supposed outward reformation to be 
 the new birtli : not recollecting that there may 
 be an outward reformation without a change 
 of heart. Others have supposed that to be 
 born again is to join a christian sect, and to m.ake 
 an open profession of. christianitif; bi]t they are 
 
REGENERATION. 117 
 
 as wide of the mark as the former, Many pror 
 fess the eame of Jesus who never felt his sav- 
 ing- power. One remark will contain a full an- 
 swer to all these dangerous errors : Baptism, a' 
 jnere reformation of manners, and a profession 
 of Christ, are external things; but regeneration 
 is an internal work of the holy Spirit. 
 
 The language of scripture is often figurative, 
 Things of a spiritual nature are represented by 
 natural thhigs, to make them more intelligible, 
 and to impress them more deeply on the mind, 
 The phrase, bor'n again, is a figure taken from 
 a natural birth ; and it conveys the idea of an 
 entrance upon a new life. By a natural birth 
 we become men ; and by a spiritual birth we 
 become christians. As our natural birth intror 
 duces us to natural things, so our spiritual 
 birth introduces us to spiritual things. By our 
 first birth we possessed the nature of man ; by 
 our second we possess the nature of God. 
 These remarks make it evident that regenera- 
 tion implies both a quickening, and a renewal 
 ot the soul. 
 
 \^hile men are in a state of rature, they are 
 arc spiritually dead ; but when they are born 
 a^aitt; new life i;? ceuHuunicaled by the Spirit 
 
118 EEGENERATION 
 
 of God. The Apostle Paul said to the Ephe- 
 siaos. You hath he quickened who were dead in 
 trespasses and sins. Eph. ii. 1. This work is 
 Galled a resurrectien, because new life is given 
 to that which was dead. If ye then he risen 
 with Christ, seek those things which are above. 
 Col. iii. 1. It may be called a creation, because 
 that exists which did not exist before. If any 
 man be in Christ, he is n new creature. 2 Cor. v. 
 17. In regeneration, then, a new life begins in 
 the soul, very different from the natural life. 
 We were born of earthly parents to a mortal 
 life ; but we are born of God to a life which 
 begins in grace, and ends in glory. 
 
 In this state. Old things are passed away ; hc^ 
 hold, all things are become 7iew. 2 Cor. v. 17. 
 Our views of things are new : Our feelings and 
 enjoyments are new : Our hopes are new; Our 
 conduct is new : for whosoever is born of God 
 dolh not commit si?i. 1 John iii, 0. Here we 
 may remark how fitly water-baptism is used as 
 an emblem of regeneration. Water washes and 
 purifies tlie body ; regeneration is the washing 
 and purifying of the soul. Therefore, Except 
 a man be born oftcater and of the Spirit, he can- 
 110 1 enter into the kingdom of God. John iii. 5, 
 This passage pioves the necessity of water-bap- 
 
REGENERATIOIvr. 119^ 
 
 tism, as a symbol, where it can be administered^ 
 but it makes an important distinction between 
 the baptism of water and the baptism of the 
 Spirit. Let us carefully attend to this distinc- 
 tion, lest by mistaking the one for the other, 
 we should shut the door of the kingdom against 
 ourselves. Nothing short of a thorough change 
 of heart can be admitted as the new birth. He 
 who is born again has received a new and hea- 
 venly nature. The image of God, which was 
 defaced by sin, is again stamped upon the soul r 
 and God, who had withdrawn, returns with his 
 light and glory, to inhabit the renewed mind. 
 Hence it is said, Ye are not in the flesh, but in 
 the Spirit, if so be that the Spirit of God diveU 
 in you. Rom. viii. 9. 
 
 II. The necessity of being born again. 
 
 The necessity of this great change is urged 
 by our Lord upon this ground, namely, that 
 without it we cannot see the kingdom of God. 
 
 By the kingdom of God we may understand 
 either the church on earth, or the church in hea- 
 ven. The church in heaven is called ^ kingdom j 
 because God is its absolute ruler and governor. 
 The church on earth, in this respect, resembles 
 the heavenly church. Both acknowledge the 
 
Lfjhi h% kitig : bdth (:arl jioiii m tlie SDfig of "Md^ 
 ^^^ atid Old Lai^ib : Cr/-e«« and tnanellbtts di^e 
 tiiy ivofksy Lord God Almighty ; just and true 
 ^atn thy 'aitiys;, ih(m King of saints. Rev; xv. 3, 
 'Ciiilfclifes, so called, have been formed by men, 
 t\^ho have ruled Avith a rod of iron ; but the 
 thui*ch of Christj hiclutirag believers of every 
 Wei, is asi3iritlial kingdom set lip on eaVth, un- 
 der the immediate g'overiiment of Heaven. 
 
 The baptism of water may admit us into an 
 OlU\tai*d church ; but he who enters into the 
 tftife^ltutcih, the kingdom of believei's, must be 
 boril again. The kingdom of God is holy ; bVTt 
 till ilien in a state of nature are unholy. While 
 they remain so, they can neither see, enjoy, noi* 
 enter into his kingdom. They may have a pro- 
 fession, a name, a place amongst the saints ; 
 birt Nothing ^hort of a saving change can make 
 tli'em subjects of this great King. If men can* 
 iiot be subjects of this great King, in the king- 
 dom of his grace, without regeneration, how can 
 they become his subjects in the kingdom of 
 glory ? That kingdom is perfectly pure, and 
 impure spirits cannot enter. Indeed, could they 
 enter its A-«cre^^«/^6', heaven would not be a 
 place of happines to them, as it is the state ra- 
 ther thaa the place t which is a scource of real 
 
REGENERATION. 121 
 
 happiness. But even that will be denied, and all 
 the unholy will be shut Out for ever. There 
 shall in no wise enter into it any thing that d^fi- 
 iethy neither whatsoever ivorketh abomination, or 
 maketh a lie ; but they which are written in the 
 ■Lamb's book of life. Rev. xxi. 27. 
 
 Hence we may feee thB folly of our false hopes. 
 We h(?pe to see the kingdom of God without a 
 sound conversion. We vainly imagine that 
 outward baptism, a few formal prayers, and a 
 formal profession, will fully qualify us for the 
 inheritance of the saints in light ; but we may 
 be baptised with water, say many prayers, at- 
 tend religious worship, and make a profession 
 before men, and after all be damned. O let us 
 be in earnest to obtain this necessary change ! 
 We are in earnest in our wordly pursuits, and 
 shall we neglect that on which our all depends? 
 Our time is short : our opportunities are pas- 
 sing away : and, before we are aware, we shall 
 find ourselves in a world of spirits. Let us 
 then set about this work immediately ; and may 
 God in mercy point out our way, and bless 
 the means we use ! 
 
 III. The means to be used that we may 
 
 BE BORN AGAIN. 
 
 R 
 
11^ REGEKERATIOK^ 
 
 Serious reflection, and an attentire perusal 
 of the word of God, will soon convince us that 
 we must be born again. Suppose we argue 
 thus : The kingdom of God is spiritual ; but 
 we are carnal. The kingdom of God is pure ; 
 but we are polluted. The kingdom of God i» 
 under the government of God ; but we are un- 
 der thegovernraent of the devil. How then can 
 we see that kingdom, without regeneration? 
 Remaining as we are, we are fit for no society 
 but that of wicked men and wicked spirits - 
 and in whatever way a God of justice may pu»- 
 ish them, we must share their punishment. 
 
 Regeneration is a work of God, and there- 
 fore we should pray that he would bare his 
 mighty arm, and form our souls anew. To be 
 born of the Spirit is to be born by the mighty 
 energy and influence of the Spirit ; and to be 
 born from above is to be born by that heavenly 
 power which only can bring us into spiritual 
 life. Pray then for the Spirit of your God, that 
 lie may work in you this saving change. God 
 is willing to give us his Spirit. Our Lord says. 
 If yCy being evil, know how to give good gifts 
 unto your children : hoiv much more shall your 
 heavenly Father give the holy Spirit to fhem that 
 ask him. Luke xi. 13. 
 
 Wc must forsake our sins before we can be 
 
HEGEKERATION. 123 
 
 %orn again. He that committeih sin is of the 
 fdevU, 1 John iii. 8. Sin brought death into our 
 souls, and while we follow it we must remain 
 in death. Every sin must be renounced before 
 \ye can be born again ^ for sin blinds our eyes^ 
 stops our ears, hardens our hearts, and effectu- 
 ally prevents the renewing operations of the 
 iioly Spirit. 
 
 If we desire to be born again, let us attend the 
 public worship of God. He is present in th6 
 assemblies of his people. His word is preach* 
 ^ with mighty power, and many have been 
 -converted under the word. In public worship 
 we wait upon God for the rene^ving influences 
 of his grace ; and if our hearts are sincere, we 
 «hall feel the power of the word. The Apostle 
 Paul speaking of a preached gospel, says, I am 
 not ashamed of the gospel of Christ : for it is the 
 power of God unto salvation to every one that he- 
 lieveth ; to the Jew firsts and also to the Greeh. 
 Rom. i. 16. 
 
 Lastly. We must believe on the Lord Jesus 
 Christ. When we believe in him, we are both 
 pardoned and renewed. As many as received 
 hinti to them gave he power to become tJie sons of 
 God, even to them that believe on his name : trhich 
 r2 
 
124 REGENERATION. 
 
 were horuy not of bloody nor of the will of the, 
 fieshy nor of the will cfman, hut of God. John i. 
 12, 13. Faith brings the blessing down. And 
 when we receive Jesus, as he is held forth in the 
 gospel, we are born again. O let us try to be- 
 lieve ! The power, we know, is a gift of God; 
 but believing is an act of man. Let us exert 
 the power which God has given, and we shall 
 be saved. For whosoever helieveth w ith a liv- 
 ing faith, that Jesus is the Christ, is born of God. 
 1 John V. 1. May God of his infinite mercy, 
 renew my heart, and the hearts of my readers, 
 through Jesus Christ our Lord. Amen. 
 
THE 
 
 CONDUCT AND END OF ENOCH. 
 
 SERMON XIV. 
 
 Gen. v. 24. 
 
 And Enoch walked with Gody and he was not 
 for God took him. 
 
 i HE account of men before the flood presents 
 a melancholy picture of human nature. There 
 was indeed a pious Seth, in whose day men be? 
 gan to call upon the name of the Lord ; but 
 they were soon corrupted by the female de- 
 scendants of Cain, who are called the daughters 
 qfmcn There was also a pious Enoch, who 
 walked with God, and he was not ifor God took 
 Jiini. 
 
 Let us consider, first, the conduct of Enoch 5 
 and, secondly, his end. 
 
|2j8 Enoch's conduct and end, 
 
 I. The conduct of enoch. 
 
 Enoch walked with God in the way of pure 
 andundefiled religion; which implies friendship, 
 |)urity, and obedience. 
 
 Can two walk together except they he agreed? 
 Amos iii. 3. We avoid the company of men 
 whom we do not esteem. We carefully shun 
 pur enemies ; but we love to walk with friends. 
 Friendship implies mutual love; and there is a 
 mutual love between God and good men. We 
 love him, because he first loved its. 1 John iv. 19, 
 Enoch enjoyed friendship with God, through 
 the promised Deliverer'^ for a throne of grace was 
 &et up for guilty man, when God said to the 
 serpent, I will put enmity hetiveen thee and the 
 woman, and hetiveen thy seed and her seed; it shall 
 ^ruise thy head, and thou shall bruise his keeh 
 Gen. iii. 15. Friendship with God, through 
 Jesus Christ, is one of the greatest blessings that 
 man can enjoy. It is productive of substantial 
 happiness, ai)d everlasting honour. But, how 
 amazing it is that themost high God should stoop 
 so low as to make a worm his friend! What ho* 
 uour this confers upon tlie creatures! What 
 abundant cause have the friends of God to unite 
 in blessing and praising his holy name ! O be 
 .careful to preserve friendship with God, and 
 
Enoch's conduct and end. ■ t^f 
 
 then yoTi may say with David, / will not be 
 nfraid of ten thousand of the people, that have 
 set themselves against nieroundabout!Vs2L\. iii.6. 
 
 Walking with God implies pm'ity. God is 
 perfectly holy ; and he cannot walk with the 
 unholy. This is the message which we have 
 heard of him, and declare unto you, that God is 
 light, and in him is no darkness at all. If we 
 say that we have fellowship with him, and walk 
 in darkness, we lie, and do not the truth, 1 John 
 i. 5, 6. Sinners are said to be afar off from God^ 
 but saints are brought nigh. Deeply impres* 
 «ed with this subject, David said, Thou art not 
 a God that hath pleasure in wickedness : neiihef 
 shall evil dwell with thee. Psal. v. 4. Evil can 
 iro more abide in the presence of God, than 
 darkness can abide in the presence of the sun ; 
 so that it is extremely absurd to think of walk-- 
 iug with God in a state of impurity. Ik must be 
 allowed, however, that evil may remain in some 
 good men, who walk with God ; but it is not 
 predominant. Evil in them is under the control of 
 grace, and they may be called holyi because ho- 
 linessis the predominant principle in their Jiearts. 
 They direct all to God. They love him at all. 
 times, and honour him in all things. Evil is 
 their grief and burden, and they earnestly seek 
 a/w// conformity to the image of God. 
 
i28 Enoch's conduct a^j-d end. 
 
 To walk with God implies obedience. Enoch 
 had this testimony that he pleaded God. The 
 holiness of his heart produced holiness in his 
 life. He walked with God in the discharge of 
 every duty which God required. Thus Heze- 
 kiah walked in health and strength, and when 
 sickness came, he besought the Lord to remem- 
 ber it: / beseech thee O Lord, remember novi 
 how I have walked before thee in truth, and with 
 a perfect heart;, and have done that zvhich was 
 good in thy sight. Isa. xxxviii. 3. The riiari 
 who walks with God, makes no ostentatious 
 shew of piety, but is found serving the Lord zvitk 
 all humility of mind. Acts xx. 19. He is re^ 
 signed to the divine will, and is contented in 
 e\ery situation. Devotion both private and 
 public is delightful to him. He walks in all the 
 ordinances of religion^ honouring, and enjoy- 
 ing the means of grace. He retreats from the 
 world, and all its frantic ways ; and mixes with 
 men only upon necessary occasions. When 
 these occasions are over, he quickly returns 
 lo his God, and cleaves to him with full pur- 
 pose of heart. He owns the authority of Godj 
 Walks \n imitation of Godj and enjoys God 
 lis his portion. Let Us persevere in this holy 
 'Vialking, both in prosperity and in adversity^ 
 in honour and in disgrace, in life and in death; 
 
Enoch's conduct and end. 129 
 
 Wiiere he goes let us humbly follow, as the Is- 
 raelites followed the cloud and pillar of fire in 
 the wilderness ; and we may rest assured that 
 God will guide us to the promised land. 
 
 God walks with us, to direct our stops, to 
 defend us in danger, and to comfort us in dis- 
 tress. While he is near we are safe. 1 have 
 set the Lord alwai/s before me : because he is at 
 mil right hand 1 shall not be moved. Psal. xvi. 
 8. We often repent of having walked with un- 
 holy men ; but we shall never repent of having 
 walked with God. The more closely We walk 
 with God in the paths of holiness, the more de- 
 lightful are his ways; but the man who walks 
 merely in the paths of outward and formal obe- 
 dience, is a stranger to those joys which ac- 
 company the life and power of religion. 
 
 II. The end of enoch. 
 The end of Enoch is expressed in two parti- 
 culars : He ivas not ; for God took him. 
 
 Enoch Avas not any longer an inhabitant of 
 this lower world ; he had left it to return 
 no more. He left his relations, his friends, and 
 his enemies. His pious friends might seek him 
 for counsel and encouragement, as the sons of 
 
130 Enoch's conduct and end. 
 
 the prophets sought Elijah, upon the mountains 
 of Israel ; hut he was not. His enemies might 
 seek hhn with envious and malicious designs, 
 against his person and character; but he was not. 
 vSoon it will be said of us, ihet/ are not. Death 
 is a final departure out of this world ; and in a 
 short time we must all depart! The apostle Paul 
 longed to depart, and to be with Christ ; and 
 when death drew near, he said, The time of my 
 departure is at hand. 2 Tim. iv. 6. At death our 
 earthly connections are broken, our business 
 is ended, and our race is run. Happy will it 
 be if we arrive at the mark, and gain the prize! 
 
 Enoch had been a fine example to his family, 
 to the church, and to the world ; but he was 
 not. How soon we lose examples of piety \ 
 Let us imitate and highly prize them for their 
 works' sake ! Enoch was a prophet: but pro- 
 phets must die. Your fathers, where are they : 
 and the prophets do they live for ever ? Zech. i . 5t. 
 Prize faithful ministers. You will not have 
 them long; they will soon depart out of your 
 bight, and you will hear their voice no more. 
 
 God took Enoch out of a world of snares, 
 temptations, and afflictions. When a good 
 man dies all these are left behind. The world 
 
Enoch's conduct ajjd end. 131 
 
 probably had used him ill ; but God took him 
 out of the reach of ill usage. He had fought 
 and conquered, and God took him to a state 
 of peace and glory. He had walked with God 
 on earth, and God took him to live with him in 
 heaven. Heaven is a place where all good 
 men meet after death. God takes them to be- 
 hold his glory, to sing his praise, and to enjoy 
 his perfections. What a glorious assembly! 
 Enoch was made fit for that place, and God 
 took him to reside there for ever ! When wicked 
 men die, devils take them. They are children 
 of the devil, and he is suffered to take his own. 
 Good men are children of God, and they are 
 taken to dwell with their heavenly Father. 
 Heaven is their home, and they will reside there 
 when the system of nature is destroyed, and 
 when the visible heavens and earth have passed 
 away. O may we be found there when we are 
 lost amongst men ! 
 
 Ood took Enoch out of the world by ^ trans- 
 lation. By faith Enoch was translated that he 
 should not see death ; and he was not found, be- 
 cause God had translated him. Heb. xi. 5. The 
 circumstances of his translation are not recor- 
 ded. Job Orton says, "This was probably done 
 in a public manner, on some solemn occa- 
 s2 
 
132 Enoch's conduct and end, 
 
 sion ; by which God testified his regard to 
 his singular piety, and comforted the hearts of 
 good and pious men with the hope|g|[ future 
 happiness, when those great cakimities, of 
 "which he prophesied, should come." He was 
 taken up, body and soul, without seeing death. 
 No doubt a great change passed upon his body 
 to make it fit for the heavenly world ; for flesh 
 mid blood, in its present state, cannot inherit 
 the kingdom of God. 1 Cor. xv. 50. It was an 
 easy matter for God, whose power is unlimited, 
 to translate Enoch, and to change his natural 
 body to a spiritual body. The same power will 
 be employed at the last day, in raising the dead 
 and making the bodies of the saints meet for the 
 heavenly inheritance. O let us admire and 
 adore the Lord God omnipotent ! 
 
 We cannot expect a translation without see- 
 ing deatli ; but, if we walk with God, we may 
 expect a deliverance from this present world, 
 and an abundant entrance into the holiest place. 
 Death will find us out ; but he with whom we 
 walk will not forsake us in that awful hour. 
 Every pious man may say with the Psalmist^ 
 Though I uaJk through the valley ojthe shadoy) 
 of death, 1 ivillfear no evil : for thou art with 
 me; thy rod and thy staff they comfort me. 
 Psal. xxiii. 4. 
 
ENOCHS CONDUCT AND END. 133 
 
 God requires us to walk with him ; and that 
 which is a duty, is a glorious privilege! Let us 
 now begin to walk with God; and though the 
 way be narrow, let us cheerfully go forward, 
 without tuining either to the right hand or to the 
 left. The journey will soon end; the reward will 
 soon be given. In the mean time God will up- 
 hold and ble*s us in the way. Every new day 
 will lead us to new enjoyments; and the nearer 
 we approach the heavenly country, the more 
 glorious prospects will open to our view. All 
 the glorified human spirits in heaven, have 
 walked with God on earth. Let us follow their 
 bright example, that we may overtake them in 
 the skies. Wicked men may hold us in con- 
 tempt; but God, our father and our friend, will 
 cheer us with his love. Hold out a little lon- 
 ger, and thine eyes shall see the King in his 
 beauty: they shall behold the land that is very far 
 off. Isa. xxxiii. 17. Amen. 
 
NOAH WARNED OF THE FLOOD, 
 SERMON XV, 
 
 Heb. xi 7. 
 By faith Noah being ivar7ied of God of things 
 not seen as yet, moved with fear, prepared an ark 
 to the saving of his house; hy the which he conr 
 deinned the world, and became heir of the righ- 
 teousness which is by faith. 
 
 It is possible to walk with God in times of the 
 greatest corruption and depravity. We have 
 proof of this in the example of Noah, who was 
 just and perfect in his generation, and who 
 walked with God when the earth was corrupt, 
 and filled with violence. God gave Noah evi^r 
 dent tokens of his approbation, by warning him 
 of the flood, and directing him to build an 
 ark to the saving of his house. Noah believed 
 
NOAH WARNED OF THE FLOOD. 135 
 
 God, and prepared an ark, whereby he con- 
 demned the world, and became heir of the 
 righteousness which is by faith. 
 
 Our text contains several interesting parti- 
 culars, which we shall consider in the order 
 they stand. 
 
 I. NoA» WAS WARNED OF THINGS NOT SEEN 
 AS YET. 
 
 The things not seen were the flood, and the 
 destruction of all flesh. The flood was deter- 
 mined upon in heaven, and revealed to Noah 
 a long time before it came to pass. God had 
 said to him, Behold I, even I, do bring a flood 
 of waters upon the earth, to destroy all flesh, 
 wherein is the breath of life, from ur^der heaven: 
 and every thing that is in the earth shall die. Gen. 
 YJ. 17. When this awful warning was given, 
 there was no appearance of a flood, either in the 
 heavens or in the earth. Nothing was seen 
 in the visible world, to alarm the guilty sons 
 of men ; but in the my/^i^/c world, a dreadful 
 storm was preparing to punish their bold and 
 impious crimes. Thus, when the wicked think 
 themselves most secure, uiiseen dangers are 
 at hand ; and punishments follow crimes, 
 
136 NOAH WARNED OF THE FLOOD. 
 
 tvhicli are hot repented of, with as much 
 steadiness and certainty as effects in nature 
 follow their proper causes. God, indeed* is 
 long-sufferings and waiteth to be gracious ; 
 but, when his long-suffering grace continues to 
 be abused, he suddenly destroys his enemies. 
 How many rise in the morning, blooming in 
 health and strength, who are cut down before 
 the evening ! How many undertake jonrnies of 
 pleasure and profit, with probable prospects 
 of returning in peace and prosperity, who are 
 never suffered to return to their habitations ! 
 In the midst of business and pleasure, and in 
 the act of sinning against God, many are called 
 to give a dreadful account of themselves. Who 
 can tell what will happen the next hour ? None 
 but that God who warned Noah of things not 
 seen as yet. 
 
 Noah was rrarned, that he might ivarn a sin- 
 ful world. God seldom punishes the guilty 
 without giving them repeated warning. He 
 warns by the inward voice of his Spirit, and by 
 the ministry of his word. The old world was 
 warned both ways. The Spirit warned them; 
 in reference to which God said, 3fy spirit skalT 
 vol always strive with man. Gen. vi. 3. Noah, 
 who was a preacher of righteousness, warned 
 Ihem both by his preaching and the building 
 
NOAH WARNED OF THE FLOOD. 137 
 
 of the ark. The time of warning was so 
 long, that those countries which were at the 
 greatest distance from the place where Noah 
 preached and built the ark, might hear and 
 humble themselves before the Lord ; but we do 
 not learn that one person in all the earth, paid 
 any regard either to what was said or done by 
 Noah, They were eating and drinking, marry ^ 
 ingy and giving in marriage, until the day that 
 jNoah entered into the ark, and knew not until 
 the flood came and took them all away. Matt, 
 xxiv. 38, 39. 
 
 II. Noah believed god, and was moved 
 
 WITH FEAR. 
 
 There can be no piety towards God without 
 faith in his word. Every man should believe 
 both the promises and the threatenings of God ; 
 for both will be accomplished. Some believe 
 in neither, and therefore remain unmoved ei- 
 ther by hope or fear. God kindly warns them ; 
 but they disbelieve and despise the warning. 
 What a blessing it would be if every man, like 
 Noah, would take God at his word ; then the 
 wicked would be reclaimed from their wicked- 
 ness, and the righteous would be confirmed in 
 their righteQusness. 
 
/ 
 
 138 NOAH WARNED OF THE FLOOD. 
 
 Noah was moved with that fear which urged 
 him to obedience. He felt a deep reverence 
 for the Lord God, andwas alarmed for his fa^ 
 mily and the world. The judgments of God 
 are fearful things, and cannot be viewed, even 
 by holy men, without a solemn awe! What then 
 should those men feel, for whcm judgments are 
 prepared ! O that sinners may be moved with 
 fear, while there is time to repent; lest, when 
 the judgments of God come down, mercy may 
 have tied for ever. Fear, when mercy has fled, 
 can have no other tendency than that of increa- 
 sing the misery of the fearful. Then, he who 
 fleeth from the fioise of fear shall fall into the 
 pit; and he that cotnethnp out of the midst of 
 the pit shall be taken in the snare. Isa. xxiv. 18, 
 O let fear move our hearts while mercy is of» 
 fered, that we may glorify God in the day of 
 gracious visitation ! 
 
 III. Noah prepared an ark to the SAVING^ 
 
 OF HIS FAMILY. 
 
 The ark w^as built by the direction of God, 
 as the only means of safety to Noah and his fa- 
 mily. It was built large enough to contain the 
 family of Noah, a vast number of fowls, cattle, 
 and creeping things, and provisions for their 
 support while they remained in the ark, The 
 
KOAH WARNED OP THE FLOOD. 139 
 
 length of the ark shall be three hundred cuhitSy 
 the breadth of it fifty cubits, and the height of 
 it thirty cubits. Gen. vi. 15. The ancient cu- 
 bit was the distance from the elbow bending in- 
 ward to the extremity of the middle finger, con- 
 taining a foot and a half, or half a yard ; so that 
 the ark was about one hundred and fifty yards 
 long, twenty-five broad, and fifteen yards high; 
 and, in every respect, it was constructed upon 
 such a plan as to answer all the purposes of 
 heaven* 
 
 The men of that day . would probably laugh 
 hi Noah, and deem him mad for building an 
 ark, when there was no appearance of a Hood* 
 In our day many deem it madness to prepare 
 for unseen things. But let us begin and perse- 
 vere in our preparations for death and eternity^ 
 whatever scoffs and reproaches we receive from 
 wicked men. Let us diligently use all ^hose 
 means of safety to which the word of God di- 
 rects, and by the blessing of Heaven our la- 
 bour will be crowned with success. Especi- 
 ally let us seek an interest in Jesus, whom we 
 should consider as the ark of our salvation ; 
 and then when dreadful torrents of wrath are 
 poured down upon a wicked world, we shall 
 be safe. 
 
 t2 
 
140 NoAfi t^aHned of tat flood. 
 
 The family of Noah was saved on account 
 of his piety. O that we may be made instru- 
 ments of salvation to our families ! To this end 
 let us try to persuade our partners in life, our 
 children, and our servants, to seek salvation by 
 Jesus Christ; informing them of the certainty 
 of perishing, if they persevere in their wicked 
 deeds, and neglect that only method of salvation 
 which God has appointed through his beloved 
 Son. Every soul in the old world perished, 
 except Noah and his family ; for the water co- 
 vered the earth, and buried the tops of the 
 highest mountains ; and every soul will finally 
 perish who neglects the great salvation which 
 the gospel offers to the world. 
 
 We have convincing proofs of an universal 
 deluge. Many of the most ancient and re- 
 spectable heathen writers mention it, and al- 
 most every nation has traditionary accounts of 
 that event. Marine substances are found buried, 
 at a considerable distance from the surface, 
 upon the summit of the highest mountains ; 
 and the skeletons of animals are found bu- 
 ried in many parts of the globe, which they 
 never could inhabit. But what need of other 
 proofs, when the universal flood is positively 
 asserted in the word of God ? We need not at- 
 
NOAH WARNED OF THE FLOOD. 141 
 
 teinpt to account for it upon natural principles^ 
 for it was suddenly brought upon the world by 
 an omnipotent God, in a way, which, perhaps, 
 can never be explained by man. 
 
 IV. Noah condemned the world by pre- 
 paring THE ark. 
 
 Noah did wot condemn as a judge, who pro- 
 nounces sentence ; but his preaching and con- 
 duct condemned the world, by furnishing out 
 matter of accusation against them. His faith 
 fufnished matter of accusation against their un- 
 belief; his reverence for God and religion, and 
 his steady obedience to ttie divine commands, 
 furnished matter against their irreverence and 
 disobedience. He was a reprover of their 
 evil deeds. The life of a pious man condemns 
 a wicked world ; and the most hardened 
 wretches sometimes feel the stings of a guilty 
 conscience, when they behold his holy conver- 
 sation. 
 
 I 
 
 God will soon condemn the world openly, 
 
 by an awful sentence of justice, which will be 
 final and unalterable. Let all who feel con- 
 demnation, hasten by prayer and earnest sup- 
 plication, to a merciful God, and plead the me^ 
 rit of Jesus Ghrist, who died to save from sitf. 
 
142 NOAH WARNED OF THE FLOOD. 
 
 Let them seriously reflect upon that day which 
 is approaching, wherein justice will notbemix-^ 
 ed with mercy. It is awful to feel condemna- 
 tion, even in a world of mercy ; but it will be 
 much more so to feel it when we shall stand 
 before the judge of all the eartH. 
 
 V. Noah became heir of the righteous- 
 ness WHICH IS BY FAITH. 
 
 Righteousness by faith is not a novel doc- 
 trine. By faith Abel off ei'ed unto God a more 
 excellent sacrifice than Cain, hy zvhich he obtain-' 
 ed ivitness that he ivas righteous. Heb. xi. 4. 
 The faith which makes us righteous before 
 God, is a living, active faith, which produces 
 universal obedience both in heart and life ; and 
 it is through Jesus Christ alone, that this faith 
 is imputed for righteousness. Let us seek 
 righteousness upon the ancient plan. Let us 
 so believe God as to obey him in all things, at 
 all times, and in all circumstances ; and then 
 we may safely rely upon him for every necessa- 
 ry blessing, both in time and in eternity. 
 
 Noah became heir of the righteousness which 
 is by faith. He became entitled to all the bles- 
 sedness of a true believer. He was an heir of 
 God ; and so is every believer. Believers are 
 
NOAH WARNED OF THE FLOOD. 143 
 
 heirs of those blessings which God has pro- 
 mised ill his holy Avord. What a privilege 
 to be an heir of righteousness ! We have no- 
 thing to hope for on the ground of works with- 
 out faith, for while we remain in unbelief our 
 works are not accepted ; but when we believe 
 with our hearts unto righteousness, all the bles- 
 sings both of grace and glory are our own, and 
 we may claim them with as much propriety as 
 an heir, v.hen he comes of age, can claim his 
 estates. The time is fast approaching, when 
 titles to earthly possessions, will be of little va- 
 lue. Happy is the man, who by faith in Jesus, 
 becomes entitled to the glories of the upper 
 world. O Lord, grant this blessing both to me 
 ftud to my readers ! Amen, 
 
BAGAR IN THE WILDJ^RNJSSSI 
 SEEN OF GOD, 
 
 SERMON XVI. 
 
 Gen. xvi. 13. 
 "Thou Qod seest me. 
 
 Abraham had many family trials. Sarah, 
 ^he wife of his youth, was restrained fron^ 
 child-beai ing, which proved a source of consi- 
 derable uneasiness. Abraham was blessed 
 >*^ith abundant wealth; hut he had no child to 
 inherit his wealth. Great promises had been 
 maHe to his seed ; but there was no appear- 
 ance of those promises being fulfilled. At 
 length, that he might have children, Sarah gave 
 unto him Hagar, her handmaid ; and when she 
 conceived, Sarah was despised in her eyes, 
 Th^ improper behaviour of Hagar drew upqi^ 
 
HAGAR SEEN OF GOD. 145 
 
 her the resentment of her mis^tress, who dealt 
 so hardly with her, that she fled from her face. 
 The angel of the Lord found her in the wilder- 
 ness, by a fountain of water, exhorted her to 
 return to her duty, and gave her great encou- 
 ragement. The place was rendered remark- 
 able by the presence of the angel of the Lord ; 
 and she called the Lord that spake unto her. 
 Thou God seest me. 
 
 In these w6r^s several important truths are 
 suggested — we should often apply this passage 
 to ourselves — much good will result from this 
 practice. 
 
 I. Several important truths are sug- 
 gested. 
 
 Amongst other truths suggested by this pas- 
 sage, we shall particularly notice the folh^wing: 
 That God is present in every place - that there 
 is a watchful providence over men that all the 
 affairs of men are fully known to God — and 
 that God is amazingly condescending. 
 
 God is present in every place. He is not only 
 
 in our houses aiK^ in our cl.'ies, bur \u the .«■. li- 
 
 iary wilderness : so thai every mi-n > t world 
 
 may say, Thoii God seest me. We cannot hide 
 U 
 
146 HAGAR SEEN OF GOD. 
 
 ourselves from him, because he is every where 
 present. Whither shall I go from thy Spirit? 
 Or whither shall I flee from thy presence ? If I 
 asceiid up into heaven, thou art there. If I make 
 my bed in hell, behold, thou art there. If I take 
 the wings of the morning, the rays of light which 
 first dart from the sun, and dwell in the utter- 
 most parts of the sea ; even there shall thy hand 
 lead me, and thy right hand shall hold inc. If 
 J say, surely the darkness shall cover me, eve?t 
 the night shall be light about me. Yea, the 
 darkness hideth not from thee ; but the night 
 shineth as the day ; the darkness arid the light 
 arc both alike to thee. Psal. cxxxix. 7 — 13. 
 
 There is a watchful providence over men, 
 from the moment of their birth, to the moment 
 of their death- God sees their varied situations 
 and circumstances, and knows what is best for 
 them in every state. Were it not for this su- 
 perintending providence, how many would pe- 
 rish ! Poor Hagar might have perished in the 
 wilderness, had there been no God to care for 
 her. She was far out of the reach her of master's 
 care; but she could say, Thou God seest me. 
 Thus our heavenly Father extends his care to 
 all the helpless children of men. He makeih 
 the sun to rise on the evil and on the good, and 
 
HAGAR SEEN OF GOD. 147 
 
 sendeth rain on the just and on the unjust. 
 Matt. V. 45. 
 
 All the affairs of men are fully known to GocL 
 Men only see that which is external ; but God 
 sees the heart. 77iou hast set our iniquities be- 
 fore thee, our secret sins in the light of thy coun- 
 tenance. Psal. xc. 8. As a wise and just judge, 
 God weighs all our actions. For the Lord is a 
 God of knowledge, and by him actions are weigh- 
 ed. 1 Sam. ii. 3. A crime cannot be commit- 
 ted in the most secret place without his notice ; 
 and he sees every good work, both in its be- 
 ginning, progress, and end. This truth should 
 produce in us a solemn awe of the divine Ma- 
 jesty, and a sacred fear of offending. Stand in 
 awe, and sin not : commune with your own heart 
 nponyour bed, and be still. Psal. iv. 4. 
 
 God is amazingly condescending. He might 
 overlook poor mortals amidst his great and glo- 
 rious works. The universe is full of inhabi- 
 tants, many of which aae unknown to men. 
 What vast multitudes of angels and glorified 
 spirits, surround the throne of God ! How nu- 
 merous and glorious are the stars of the firma- 
 ment ! Look up to the heavens, and learn to 
 to admire that God who is mindful of man. 
 u 2 
 
148 HAGAR SEEN OF GOD. 
 
 David seems to have been deeply and piously 
 impressed with this subject, in an evening me^ 
 ditation upon the starry heavens : Whe?i I consu 
 der thy heavens, the works of thy fingers; the moon 
 and the stars, which thou hast ordained ; what is 
 man, that thou art mindful of him; and the son of 
 man, that thou visitest him ? Psal. viii. 3, 4. 
 
 II. We should often apply this passage 
 TO ourselves. 
 
 "When we are engaged in religious duties^ let 
 us recollect that we are seen of God. Do we 
 retire into our closets for devotional purposes ? 
 Let each of us seriously recollect the important 
 truth, Thou Godseest me. When we call our 
 families together to worship God, we should 
 remember that his eyes are upon us. The sa- 
 cred scriptures should be read daily, and that 
 man who reads should always think, Thou God 
 $eest vie. We assemble in the great congrega- 
 tion, to worship the Lord in the beauty of ho- 
 liness, and there we see and are seen of many ; 
 but every one, whether preacher or hearer, 
 should call to mind, TJiou Godseest pie. 
 
 In all our worldly concerns we should apply 
 this passage. The duties of life may call us 
 forth to labour with our hands, to buy and sell, 
 
HAGAR SEEN OF GOD. 119 
 
 t04)lant and build, to sow and reap, to mix with 
 company of almost every description ; but in 
 every employment, and in every company, seri- 
 o,iM5jy remember. Thou God seest me. Carry 
 about with yon a deep impression of a present 
 Go<i, wlicrever you go. Whether you are in 
 the field, in the market, or in the shop, still 
 thiukofa present God. It is a mark of the 
 most abandoned character to enquire. How 
 doth God know? and is there knowledge in the 
 Most High? Psal. Ixxiii. 11. Truth, how- 
 ever, compels us to say, that most men go about 
 their business as if God had no knowledge of 
 what is done on earth ; and that man is held in 
 sovereign contempt, Avho, mixing piety with 
 business, often exclaims, Thou God seest me. 
 
 If adversity be our lot, let us not forget that 
 God sees us. Do we suffer pain, are we re^ 
 proached, are we in want, are we oppressed, 
 are we persecuted ? God sees. Are we in pri- 
 son, or in banishment? The eyes of God are 
 upon us there. The Lord said to Moses, I 
 have surely seen the affiiction of my people ichick 
 (ire in n^gypt, and have heard their cry hy reason 
 oX iheir task-masters^; for 1 know their sorrows^ 
 T^pWf therejore, behold the cry oj the children of 
 Israel U come vp unto jnC- : c^nd J have also see9i 
 
160 HAGAR SEEN OF GOD. 
 
 the oppression wherewith the Egyptians oppress 
 them. Exod. iii. 7, 9. ' 
 
 In onv prosperity we 2iYeseen of God. Do 
 riches increase? God sees both how we came 
 by them, and how we use them, and whether 
 we are disposed to give him the glory. Does 
 our fame spread far and wide? God sees how 
 we bear it, and whether we are disposed to give 
 him the honom*, or, like Nebuchadnezzar, to 
 take it to ourselves. When that monarch walked 
 in the palace of the kingdom of Babylon, and 
 said, Is not this great Babylon that I have built 
 for the house of my kingdom, by the might of 
 my power f and for the honour of my majesty? 
 God saw him : and, while the luord ivas in the 
 Icing's mouth there fell a voice from heaven, say- 
 ing, O king Nebuchadnezzar, to thee it is spok- 
 en, the kingdomis departed f^om thee. Dan. iv. 
 30^31. What an awful lesson to the proud ! 
 
 In short, wherever we go, let us still apply 
 tliis solemn truth, Thou God seest me. Pious 
 men, like David, frequently address God in 
 such language as this : Thou compassest my path 
 and my lying down, and art acquainted with all 
 my ways. For there is not a ivord in my tongue, 
 tmt, lo, O Lord thou knoivest it altogether. Thou 
 
HAGAR SEEN OF GOD. 151 
 
 hast beset me behind and before^ and laid thine 
 hand upon me. Psal. cxxxix. 3 — 5. 
 
 III. Much good will result from this 
 
 PRACTICE. 
 
 A deep sense of God's presence will lead us 
 to a circumspect walk. When we are in the 
 company of wise and good men, we are circum- 
 spect. Their presence inspires us with a kind 
 of awe, which has an amazing influence upon 
 our conduct. In the company of the ignorant 
 and wicked, we are apt to throw off every re- 
 straint, and to follow the strong tide of our cor- 
 ruptions. Surely, then, a deep sense of the 
 presence of God will lead us to circumspection. 
 That man will be careful both of his inward and 
 outward walk, who calls to mind, Thou God 
 seest me 
 
 This will prove a source of consolation in af- 
 fliction. How supporting in affliction is the pre- 
 sence of that God who pities and relieves the 
 distressed and afflicted ! Our fellow creatures 
 may not see our afflictions; or if they do, they 
 may neither pity nor relieve. Think, then, when 
 thy spirit is bowed down with grief, and whea 
 wearisome days and nights are n.ppcinced unto 
 thee, Thou God seest me, God knows how much 
 
thou cans t bear ; what support is necessai'y* 
 and when thou shouldst be delivered. Commit 
 thyself to him, and leave all thy affairs in his 
 hands. He looks upon thee, that he may do 
 thee good. When we intend to relieve an indi- 
 gent man, we look at him ; but when we have 
 no such intention, we turn oiir face awav . Gb& 
 might hide his face, and leave us in distress; 
 but after all our crimes, he looks with kind 
 compassion. 
 
 The presence of God will reconcile us to try- 
 ing providences. What does it signify how 
 much, or in what way we suffer, if God see us ? 
 Come what will we are prepared, and every 
 providential occurrfence is overruled for our 
 '^ood. We dread solitary affliction ; but ^ye 
 love to have friends about us in a trying hour. 
 Well, we may be confident that whatever afflic- 
 tions take place, we shall not be left alone. In 
 every future period, a good man will be able to 
 say, what he says now : ^hou God seest me. 
 
 Under these impressions we shall cultivate 
 holy tempers. We dare not suffer either unho- 
 ly passions to burn, or malice to take root in 
 our hearts, while we recollect that God sees 
 Us. We dure not indulge vain thoughts, we 
 
HAGAR SEEN OF GOD. 153 
 
 dare not murmur, we dare not be light and tri- 
 fling, while we think upon this passage, Thou 
 Godseest me. 
 
 An application of this truth will help our de- 
 votions. God is not far off when we pray. 
 He beholds the bended knee, the uplifted eye, 
 and the rising desire. The eyes of the Lord 
 are over the righteous, and his ears are open to 
 their prayers. 1 Pet. iii. 12. Jesus pleads, and 
 through him God is attentive when we pray ! 
 O persevere in this duty, and never forget. 
 Thou God seest me. 
 
 X 
 
THE 
 
 DESTRUCTION of SODOM, 
 
 SERMON XVII, 
 
 Gen. xix. 24, 25. 
 
 Then the Lord rained upon Sodom and upon 
 Gomorrah brimstone and fire from the Lord out 
 of heaven ; ayid he overthrew those cities, and all 
 the plain, and all the inhabitants of the cities, 
 and that which grew upon the ground. 
 
 1 HE destruction of Sodom was a most aw- 
 ful event, and it stands recorded in the sacred 
 scriptures, as a pepetual warning to presump- 
 tuous sinners The country to this day bears 
 dreadful marks of that calamity ; sufficient both 
 to convince unbelievers, and to alarm the care- 
 less. The place where Sodom stood is now a 
 
DESTRUCTION OF SODOM. 155 
 
 great lake, called the Dead or Salt Sea, into 
 which the river Jordan empties itself. It is 
 about thirty miles long, and ten broad. The 
 waters are so bitter and fetid, that neither fish, 
 nor any other acquatic animals can possibly 
 live in thorn. The Greeks call it Asphaltites, 
 on account of the Asphaltus or bitumen with 
 which it abounds. The land on its borders is 
 not cultivated. It is of a white appearance and 
 mixed with salt ; and it has totally lost the 
 power of vegetation. 
 
 Let us carefully examine this dreadful judg- 
 ment, that we may learn to abhor and detest 
 those sins which provoked the indignation of 
 God, and brought fuin upon Sodom and Go- 
 morrah. The whole account may be divided 
 into three parts: the circumstances which pre- 
 ceded the destruction : the destruction itself: 
 and the circumstances which followed the de-> 
 struction, 
 
 I. The circumstances which pi^eceded 
 
 THE destruction. 
 
 Sodom enjoyed largely the bounties of divine 
 
 providence. The plain of Jordan, on which it 
 
 stood, was fruitful, and produced not only the 
 
 necessaries, but even the luxuries of life. In 
 
 X 2 
 
i60 DESTRUCTION OF SODOM. 
 
 reference to this, we read that the inhabitants 
 h2id fulness of bread. When Lot left Abraham, 
 he pitched his tent toward Sodom, because he 
 had beheld all the plahi of Jordan, that it ivas 
 well tratered every where, before the Lord de- 
 stroyed Sodom and Gomorrah, even as the gar^ 
 den of the Lord. Gen. xiii. 10. 
 
 But, notwithstanding- the goodness of the 
 Lord, the people were exceedingly ivicked. They 
 gave themselves up to fornication, and went af- 
 ter strange flesh. The men, leaving the natural 
 use of the women, burned in their lust one toward 
 dnother, men with mefi working that iihich is un- 
 seemly. Rom. i. 27. They were proud, luxuri- 
 ous, idle, and uncharitable. This was the ini- 
 quity of thy sister Sodom, pride, fulness of bread, 
 cmd ahundance of idleness was in her and in her 
 daughters, neither did she strengthen the hands 
 ef the poor and needy. Ezek. xvi. 49. 
 
 Lot, a righteous man, dwelt amongst them 
 before the overthrow ; and, it is probable, often 
 reproved and warned, them of approaching dan- 
 ger. That righteous man dwelling among them, 
 in seeing and hearing, vexed his righteous soid 
 from day to day with their unlawful deeds.' 2 Pet. 
 ii. 8. And can we suppose that he never openr 
 ed his mouth ? Could he possibly remain a sir 
 
DESTRUCTION OF SODOM. 157 
 
 l£7it spectator of their evil deeds ? We read of 
 one tender reproof which he gave them the 
 evening: before the overthrow. He went out to 
 %i filthy rabble, which had assembled before his 
 door for vile purposes, and said, / pray you, 
 brethren, do not so wickedly. Ver. 7. But they 
 treated his mild reproof with contempt, saying, 
 T'his o?ie fellow came in to sojourn, and he will 
 needs be a judge. Ver. 9. 
 
 God made particular enquiry into their con-r 
 duct. Human conduct is reported in hea-f 
 ven. Angels, though invisible, mix with men, 
 and carry intelligence of ail their preceedings 
 to tJie throne of God, In allusion to this, God 
 said to Abraham, The cry of Sodom and Go- 
 morrah is great, and because their si7i is very 
 grievous, J will go down now, and see whether 
 they have done altogether according to the cry 
 of it, which is come up unto me ; andij'not^ I 
 will know. Gen. xviii. 20, 21. God, w^ho knows 
 all things, has no need of information from 
 Others, but, throughout his vast empire, he em- 
 ploys agents to carry on his various purposes, 
 and thereby promotes their happiness. He 
 has no need to come down from his glorious 
 throne ; but he is pleased to represent the sub- 
 ject in this light to make a deeper impression 
 upon the mind of man. 
 
158 DESTRUCTION OF SODOM. 
 
 The destruction was made knoivn to Abra- 
 ham before it came to pass. We seldom un- 
 dertake any thing important without making it 
 known to our friends. Abraham was a friend 
 of God, and God said, Shall I hide from Abra- 
 ham that thing which J do ? Gen. xviii. 17. Can 
 I keep him ignorant of my designs ? ThefrO' 
 tvard is abomination to the Lord ; but his secret 
 is with the righteous. Prov. iii. 32. Pious men 
 have early notice of approaching judgments, 
 but when they publish the thing they are view- 
 ed as fools and madmen- 
 
 AhYd}[i2im interceded ioY Sodom. Good men are 
 inspired with God-like principles, and are not 
 willing that any should perish. The interces- 
 sion of Abraham was humble, modest, and suc- 
 cessful. The Lord engaged that if ten righte- 
 ous persons should be found he Mould spare the 
 whole for the sake of them ; but, alas, that num- 
 ber was not found 1 
 
 Angels were sent to ivarn Lot, to aid his 
 escape, and to destroy the place. When they 
 came to Sodom, Lot knew not who they were ; 
 but, as strangers, they were invited to take shel- 
 ter under his hospitable roof. At first they po- 
 sitively refused his generous offeri saying, We 
 
DESTRUCTION OF SODOM. 169 
 
 ivill ahi(jle in the street all night. Ver. 2. This, 
 no doubt, was their intention ; but being pressed 
 greatly, they at last consented. They cannot, 
 therefore, be charged with a lie, having had no 
 intention to deceive their hospitable friend. 
 Christianity recommends hospitality. Jie 7iot 
 forgetful to entertain strangers ; for thereby 
 some, as Abraham and Lot, have entertained an- 
 gels unaivares. Heb. xiii. 2. These angels soon 
 informed Lot what God was about to do, and 
 prepared him for the escape. They also di- 
 rected him to warn his sons-in-law ; but he 
 seemed unto them as one that mocked. Little 
 did that sottish people imagine that the angels 
 of God, with a full commission to destroy the 
 place, were even then in their city ! They slept 
 without fear upon the brink of destruction ; but 
 it was not a night for Lot to sleep. Very early 
 in the morning he was hurried away by the an- 
 gels ; for the command to destroy the place 
 was urgent, and they could do nothing till Lot 
 was out of danger. Then, Lot having left the 
 place, the awful work began ; which leads us 
 to consider 
 
 IL The destruction itself. 
 My hand trembles while 1 writ**. O dreadful 
 day ; and yet but a faint emblem ©f that day 
 
160 DESTRUCTION OF SODOlVf. 
 
 in which God will destroy the world by fire! 
 On the destruction we may observe the follow- 
 ing- things : It was sudden, awful, universal, 
 and without remedy. 
 
 The^lestruction of Sodom was sudden. Ma- 
 ny, probably, were sleeping in their beds quite 
 secure : a few, perhaps, were rising up, and a- 
 bout to enter upon the affairs of the day. In 
 an instant a black cloud gathered, and the 
 storm of vengeance rushed upon them like 
 a mighty whirlwind. They had no time to 
 flee : no time to implore mercy : not a moment 
 allowed to prepare for eternity ! Thus, they 
 who neglect to improve time and opportunity, 
 may look for sudden judgments in the end. 
 
 The destruction of Sodom was aivfid. Fire 
 and brimstone were the instruments of the di- 
 vine wrath. It is probable that it was a storm 
 of thunder and lightning, of fire and hail ; the 
 earth at the same time cracking and opening 
 beneath their feet. Their lusts had burned like 
 fire, and fire was employed to burn both them 
 and their lusts. Hell is a place of fire and 
 brimstonci; q^id Sodom, being like hell in wick- 
 edness, was t^pi^e^ with fire and brimstone. 
 How justly may we exclaim, O God tlwu art 
 lerrible out of thy holy places ! Psal. Ixviii. 35. 
 
DESTRUCTION OF SODOM. 161 
 
 The destruction of Sodom was universal. 
 Not one soul escaped. Parents and children 
 were all destroyed. The cities of the plain, 
 the cattle, and that which grew upon the 
 ground, ail perished. Even Lot's wife who 
 lingered, and looked back, fell a victfn to the 
 flames. How awful to think of this complete 
 destruction ! How soon can God rid himself 
 of his enemies ! They were all living in the 
 morning, and all dead and gone before noon. 
 Thus all the enemies of God will perish. No dis-* 
 tinction was made in Sodom between the rich 
 and the poor, the young and the old, tlie wise 
 and the ignorant ; nor will God mak any dis- 
 tinction on account of outward circumstances 
 in that day when the world will be judged by 
 Jesus Christi 
 
 The destruction of Sodom was ivithout reme-- 
 dy. They suffered the vengeance of eternal 
 fire. When God appears, who can provide a 
 remedy against his plans and purposes of judg- 
 ment ? The overthrow was everlasting. There 
 never could be another Sodom in that place. 
 The vile wretches could never come back, 
 either to repent of their crimes, or io reform 
 and turn to God. God has provided a reme- 
 dy for fallen man in Jesus Christ ; but those 
 Y 
 
162 DESTRUCTION OF SODOlVf. 
 
 who neglect this- remedy must perish for ever, 
 III. The circumstances which followed 
 
 THE DESTRUCTION. 
 
 ^ We may suppose that the neigbouring coun- 
 tries would be struck with terror. The report 
 would spread far and wide, and make sinners 
 afraid. It is by the terrible judgments of God 
 that men are taught the evil of sin, and the ab- 
 horrence in which it is held by a holy God. We 
 hear of no other cities being abandoned to simi- 
 lar lusts. The nations wouhJ fear the God of 
 Abraham. God always intends to warn others, by 
 his judgments upon any particular people; and 
 that judgment is a warning even to the present 
 day. 
 
 Abraham went to look for an answer to his 
 prayer, and saw the destroying flames at a dis- 
 tance. Prayer should never be offered up with- 
 out a strong desire for an answer. Let us pray 
 for lawful things in faith, expecting to receive. 
 Abraham rose up early in the morning to see 
 whether his prayers were answered ; but seeing 
 the smoke of Sodom, he knew that there were 
 not ten righteous persons there. What would 
 his feelings be for Sodom, and for Lot ! He saw 
 the judgments at a distaiice but they did not 
 
DESTRUCTION OF SODOM. 163 
 
 f:ome nigK him. The friends of God are always 
 safe. 
 
 Zoar was spared. One good man saved a 
 i;ity ! Lot was first directed to the mountain ; 
 but through earnest prayer he was permitted 
 to remain in Zoar. Had he gone to the moun- 
 tain, evei'y soul in Zoar would have perished ! 
 What dreadful terror must those people have 
 felt when he informed them why they were spar- 
 ed. We may suppose that they would repent of 
 their sins, and humble themselves before God, 
 and that they would venerate Lot, through 
 whom they were spared. 
 
 Lofs daughters after all ccmsed their father to 
 sin. Lot, indeed, must have been off his guard ; 
 but it is a sad thing for children to tempt their 
 parents. They had a plea for sin, and so has 
 every sinner. Ah, how soon we forget judg- 
 ments ! Nothing but love will lead to steady 
 obedience. Fear is powerful while it lasts ; but, 
 like a sudden blaze, it soon goes out. What 
 became of Lot after this event is uncertain. 
 Charity, which hopeth all things, would lead us 
 to think that he repented of his sin, returned to 
 his obedience, and died in peace.* Thus may 
 we die, and may all our frailties and sins be 
 buried in eternal oblivion, through Jesus Christ, 
 Afnen, y 2 
 
ABRAHAM ABOUT to SLAY his SON,. 
 SERMON XVIII. 
 
 Gen. xxii. 10. 
 
 And Abraham stretched forth his hand^ and 
 took the knifcy to slay his son. 
 
 X HE heathen nations were foul idolaters, 
 Upon, particular occasions they offered up hu- 
 man victims. Children were made to pass 
 through the fire to Moloch. The Avites made^ 
 Nibhaz and Tartak^and the Sepharvites burned 
 their children in fire to Adrammelech and An- 
 ammelechy the gods ofSepharvaim. 2 Kings xvii. 
 31. How this abominable practice first took 
 rise is not easy to determine. Some have 
 thought, that confused traditions of Abraham 
 offering up Isaac, gave rise to thie practice. That 
 
ABRAHAM ABOUT TO SLAY HIS SON. 16^ 
 
 God required Abraham to offer up his son is 
 certain ; but it was to try him, and nQtto sanc^ 
 tion the abominable practice of immolating 
 phildren. 
 
 In this discourse we shall consider three 
 things; Why God commanded Abraham to 
 offer up his son: how Abraham complied with 
 the command; and, what lessons we mayleara 
 from this transaction. 
 
 I. Why did god command Abraham to offeu 
 
 UP HIS SON? 
 
 The command was given to try Abraham. For 
 it cavie to pass after these thingSy mentioned in 
 the preceding chapters, that God did tempt 
 Abraham. Gen. xxii. 1. The word tempt, in this 
 passage, comes from a Hebrew word which sig- 
 nifies to prove, to make experiment, and to try 
 wljtat a person is^ or how he will act. Abraham 
 professed true religion; but ihe sincerity of 
 liis profession must be proved. He was a'ije- 
 liever ; but his faith must be proved. He lov- 
 ed God ; but his love must be proved. He 
 was obedient to God ; but his obedience must 
 be proved. It was a severe trial of faith, fo]? 
 many promises had been made, which, human- 
 ly speaking, could not be fulfilled in case of 
 
166 ABRAHAM ABOUT TO SLAY HIS SON. 
 
 Isaac's death. The trial of his love was severe, 
 because Isaac was the son m liom he loved. 
 Nor was the trial of his obedience less sevei?e, 
 having to offer up Isaac with his own hands. 
 
 We may add that the command was given 
 that Abraham might become a bright example to 
 believers of after ages. God having a perfect 
 knowledge of Abraham's character, had no 
 need of proving him for his own satisfaction ; 
 but as Abraham was to stand before men as an 
 example, it was necessary for him to be proved 
 in such a way as should make a deep impres- 
 sion upon their minds. Nothing is more pow- 
 erful than example. Mere precepts, however 
 good, may be deemed impracticable, and on this 
 ground many vain excuses may be formed ; but 
 when we see a thing done before our eyes, we are 
 struck dumb, and have not one excuse to plead. 
 In this case we have a proof as certain of Abra- 
 ham's obedience, as if we had seen it with our 
 eyes, because it is recorded in the faithful word 
 of God, 
 
 II. How DID ABRAHAM COMPLY WITH THE 
 COMMAND ? 
 
 However painful the command might be, Abra- 
 ham made no objection. He might have plead- 
 
ABRAHAM ABOUT TO SLAY HIS SON. 167 
 
 ed that it was contrary to nature to offer up 
 his son, and that the promises of God could 
 not be fulfilled; but he was silent. All that he 
 deemed necessary was a certain knowledge of 
 God's will ; for then his way was plain, and he 
 knew it right to yield obedience to the high 
 command. No doubt he was fully satisfied 
 that the command was from the Lord. He 
 would not have hearkened to any other voice 
 than that of God. The Lord spake to him in 
 a way which he had been accustomed to ; atid 
 he was not like young Samuel, who had not 
 learned to know the voice of the Lord. 
 
 As soon as the command was given Abraham 
 set about the work immediately . It seems to have 
 been in the night that the command was given, 
 and he arose up early in the morning to put it 
 into execution. We could not have blamed him 
 had he lingered, like Lot in Sodom ; but the 
 Father of the faithful, was not a loiterer in the 
 service of God. He left the business of hi» 
 flocks and herds, and went directly upon the 
 business of the Lord. 
 
 Resolved to obey God, Abraham carefully 
 guarded against hindrances. He neither told 
 Sarah, nor Isaac, nor his servants, what he was 
 
l68 Abraham ABOtx to slay his son; 
 
 abont to do. Perhaps they would have oppo- 
 sed his pious resolution to put into execution 
 the divine coratnand. The maternal feelino:s 
 of Sarah, especially, might have induced her 
 to interpose ; but it does not appear that she 
 was acquainted with her lord's intention. For 
 want of prudenecj we often make oar way 
 rough and unpleasant, and our duties become 
 far more difficult than they otherwise might be. 
 A multitude of counsellors maybe safe in doubt- 
 ful cases ; but when our way is plain, by a 
 revelation from the Lord, we need no other 
 counsel. 
 
 Abraham made no ostentatious sJioiv of his 
 obedience. He might have called his friends 
 «nd neighbours to witness his heroical piety ; 
 but he knew that the Lord would be his wit- 
 ness, and that was enough for him. He had 
 no desire to have human applause. Hypo- 
 crites desire nothing so much as the praise of 
 men- but those who are sincere of heart, desire 
 al>ove all things the approbation of the Lord. 
 Jehu said, Come see my zeal for the Lord. 2. 
 King^= X. \i^. Let us carefully guard against 
 a desire to be seen of men. Not that our con- 
 duct can be hid, for if we honour God, he will 
 honour us before the people ; but our intentions 
 
ABRAHAM ABOUT TO SLAY HIS SdN. 169 
 
 should ever be free from this base motive. ' It 
 is worthy of remark, that Abraham did not 
 Sufier even his young men to witness his con- 
 duct upon this occasion; for when they drew 
 near the place where Isaac was to be offered 
 Up, he said to them, Abide ye here ivith the ass^ 
 and I and the lad will go yonder and worship. 
 Ver. 5. 
 
 Men of weak minds are apt to waver in the 
 discharge of painful duties ; but Abraham 2vas 
 persevering-. How many have begun well, who 
 at length have tired and become faint in their 
 minds ! but Abraham was steadfast to the end. 
 He had time to reflect and to waver, for he had 
 a long journey to perform before he could of- 
 fer up his son ; but he did not waver a moment 
 from first to last. The journey was performed, 
 the altar erected, the wood prepared, Isaac was 
 bound and laid upon the altar, and the hand 
 was stretched forth to slay him ; when God in- 
 terposed, and said, Lay not thine hands upon 
 the lad, neither do thou any thing unto him. 
 Ver. 12. O what faith — what love to God — 
 what obedience to the will of heaven! We talk 
 a great deal about duties : we complain bitter- 
 ly of hardships ; but Abraham's obedience was 
 
 silent and cheerful. 
 Z 
 
170 ABR4.HAM 450UT TO SLAY HIS SON. 
 
 III. What lessons may we learn from 
 
 THIS TRANSACTION ? 
 
 We learn from this transaction, that the will 
 of God should be a law to man. We should be 
 more anxious to know whether what we do be 
 the will of God, than to pry into the reasons of 
 it ; for that being clearly determined, the other 
 may be left. Whatever God wills, is not only 
 good, but absolutely necessary, and when the 
 will of God is known, man should instantly 
 comply. We are apt to set up our pretended 
 wisdom against God, as if we knew better what 
 should be done than he can tell us ; but Abra- 
 ham manifested real wisdom, by making the 
 will of God his sovereign law. Let us imitate 
 his bright example, saying in all circumstances 
 and upon all occasions, ThywiUbe done. Matt. 
 ¥i. 10. 
 
 This transaction proves that ivhat the Lord 
 requires is not impossible. When God commands, 
 he always gives strength to obey. He helps^ 
 feeble man by the secret influences of his holy 
 Spirit, so that nothing is wanted in difficult du- 
 ties, but a willing mind. Power belong eth unto 
 God, and he imparts that degree of power 
 which is needful. Never .vas a case more dif- 
 ficult than this; but it v*as easy to Abraliami, 
 
ABRAHAM ABOCT TO SLAY HIS SON. 171 
 
 because he had the help of God. Let the fol- 
 lowers of Jesus take encouragement, God will 
 afford them help in time of need. 
 
 The command to Abraham is a proof that 
 the greatest favourites of heaven may be severely 
 h-ied. Out of much tribulation the best of 
 men must enter the kingdom of God. This 
 world is not our rest. Let us recollect how 
 Job, David, Daniel, and other holy men, were 
 tried. Arid is it not fit that we should be tried? 
 Should not every grace and every virtue be 
 proved ? Besides, heaven will be more welcome 
 after these afflictions. There we shall look 
 back with gratitude, and bless God for the se- 
 verest affliction which we have experienced in 
 this state of trial. 
 
 We learn from this account, that severe trials 
 frequently arise from ^peculiar vcmforts. No 
 doubt Abraham had more comfort in Isaac 
 than in all other persons or things ; but Isaac 
 must be given up. The loss of his flocks and 
 herds, and of his gold and silver, would have 
 been trifling. We little know, when our affec- 
 tions are placed upon earthly comforts, the 
 pangs they may cause before all is over. Jocob 
 loved Joseph • but he was sold into Egypt, 
 z 2 
 
172 ABRAHAM ABOUT TO SLAY HIS SON, 
 
 David loved Absolom • but he became a rebel, 
 and died in disgrace, 
 
 The submission of Abraham teaches us, that 
 it is Fbth our wisdom and our interest to sub- 
 mit to the will of God in severe trials. The 
 creature was never intended to be our chief 
 good. At most it is but a subordinate good» 
 We are in the hands of God, to whom we should 
 leave all our concerns. When he has the rule 
 over us, and chuses for us, all is well ; and 
 submission to his will brings peace and joy i^ 
 the most calamitous events. 
 
 It appears evident by this account that God, 
 who gives the choicest blessings, may take his 
 gifts mvay. We are but stewards, and our 
 Lord may do what he will with his own. When 
 Job had lost both his wealth and his chil- 
 dren, he said, The Lord gave, and the Lord 
 hath taken away ; blessed be the name of the 
 Lord. Job. i. 21. The Lord prepared a gourd 
 to cover the head of Jonah ; ]3ut a worm smote 
 the gourd, and it withered. Thus ajl our com- 
 forts may be taken away ; but let us still rejoice 
 in the Lord, and bless the God of our salvation. 
 
 We may infer frojn this account, that dark 
 
ABRAHAM ABOUT TO SLAY HIS SON. 173 
 
 ttuties are no objection against clear promises, 
 "VVhetlier we can see or not, God will fulfil his 
 word. Abraham judged so, and thought that 
 Ood couki even raise his son from the dead 
 to accomplish his promises. We may have 
 (darkness, and no light ; but God is all light, 
 and liis mysterious ways work the end design-^ 
 .ed, to the asto^ii;;jhment of short-sighted mor- 
 tals. 
 
 Many promises are made to pious men, and 
 wp see in this account, that God will be faith- 
 ful to his word, tJiough we cannot comprehend 
 how his faithfulness will appear. His promi- 
 ses have never failed, and never will fail. Hea^ 
 Fer< and eerth will pass away ; but tlie word of 
 God will remain for ever. If any promise has 
 Bot been fulfilled, it was conditional, and the 
 condition upon which it was made was negr 
 lected ; so that it was man that failed, and not a 
 faithful God, 
 
 In. reading this account, we see the propriety 
 of studying scripture characters. Good charac-s 
 ters are recorded for our imitation, and those 
 which have been bad, are recorded for our warn- 
 ing. Let us improve both to the best of pur- 
 poses. No doubt this solemn transaction is 
 
174 ABRAHAM ABOUT TO SLAY HIS SON. 
 
 recorded for our instruction. For, tiiongh wfe 
 may not be called to offer up our children, yet» 
 in painfid duties, we are called to imitate the 
 temper and conduct of Abraham in ofiiering up 
 his Son. 
 
 Here we also learn, that Man, Avhose life is 
 forfeited to justice, is spared throvgh a sacrifict. 
 Many have considered Isaac as a type of Christ, 
 and in some respects he certainly was ; bat in 
 this important transaction, he represented men 
 in general, whose life the justice of God might 
 demand, on account of their crimes. The ram 
 caught in the thicket, and which was actually 
 sacrificed, was a type of Christ. The ram suf- 
 fered in th6 place of Isaac ; and Christ suffered 
 m the place of man. The ram was provided 
 to make a typical atonement, and Christ waiS 
 provided to make a real atonement. But how 
 could Isaac, whose life \Vas spared, be a type 
 of Jesus, who died on the cross ? Had God de- 
 livered Jesus from the cross, there would have 
 been a resemblance. Isaac was not to die for 
 men, but only as a man. Jesus died for men, 
 as the typical animal did, and probably upon 
 the same mountain. Through him may we b6 
 s)ived forever ! Amen. 
 
JOSEPH SOLD INTO EGYPT. 
 SERMON XIX. 
 
 Acts vii. 9, 10. 
 
 And the patriarchs, moved with envy, sold 
 Joseph into Ei^f/pt: but God ivas with him, and 
 delivered him out of all his (ifflictions, and gave 
 him favour and wisdom in the sight of Pharoah 
 king of Egypt ; and he made him governor over 
 Egypt, and all his hoiise. 
 
 1 HE history of Joseph is both entertaining 
 and instructive, and that man who can read it 
 through without a tear, can scarcely be said to 
 possess the common feelings of humanity. Jo- 
 seph has been considered as a type of Jesus » 
 and it is impossible to real his history without 
 perceiving a striking resemblance in many 
 important particulars ; but the history of Jo- 
 seph should be read, principally, as an astonish- 
 ing display of that divine providence which 
 presides over the affairs of men. 
 
176^ jeSEPH SOLD INTO EGYPTc 
 
 Our text will lead us to consider several imf 
 portant events in this history ; and it may be 
 divided into two parts : first, the conduct of 
 the Patriarchs towards Joseph : and, secondly, 
 the conduct of God towards him. 
 
 I. The conduct of the patriarchs to- 
 wards JOSEPH. 
 
 The word Patriarch signifies a father ; and 
 the sons of Jacob were so called, because they 
 were the fathers of the tribes of Israd. Nine 
 of them only were concerned in the horrid 
 transaction which we are about to examine ;; 
 for Benjamin was absent, and Reuben did not 
 consent, having formed a plan for his brother's 
 deliverance* And Reuben said unto them, shed 
 no blood, but cast him into this pit in the ivilder- 
 ness, and lay no hand upon him ; that he might 
 rid him out of their hands, to deliver him to his 
 father agnin. Gen. xxxvii. 22. 
 
 The Patriarchs envied Joseph. Envy is that 
 uneasiness which a man feels at the piosperity 
 and happiness of another; audit is one of the 
 most tormenting passions to which human na- 
 ture can be subject. It perpetually corrodes 
 and tears the heart, by turning the happiness of 
 others into a source of misery. It wastes the 
 
JOSEPH SOLD INTO EGYPT. 177 
 
 life, and destroys the comfort of that man who 
 suffers it to take root in his heart. 
 
 One cause of envy in the Patriarchs was the 
 fond partiality of Joseph's father, Noiv Israel 
 loted Joseph more than all his children, because 
 he was the son of his old age : a7id he made him 
 n coat of many colours. Gen. xxxvii. 3. That 
 coat caused Joseph many a bitter sigh. Pa- 
 rents should carefully guard against blind par- 
 tiality ; and if they feel partial to one child, on 
 account of some promising appearances, they 
 should not distinguish him by a coat of many 
 colours^ lest by exposing him to envy, they cause 
 him to suffer as Joseph did. 
 
 Another canse of their envy was the dreams 
 of Joseph. Those dreams were evidently of 
 the Lord, who foresaw his future greatness, 
 and made it known in this remarkable way. 
 Joseph dreamed that he was to receive ho- 
 mage both from his father and his brethren : 
 and when he related his dreams, his brethren 
 envied him ; but his father observed the saying. 
 Gen. xxxvii. 11. Out of scorn and contempt^ 
 the Patriarchs called him the dreamer. Be- 
 hoMy this dreamer comet h. Come noiv there- 
 fore and let us slay him, and cast him into some 
 A A 
 
178 JOSEPH SOLD INTO EGYPT. 
 
 pit, and we will sat/ some evil beast hath devour^ 
 ed him : and ive shall see what will become of his 
 dreanis. Gen. xxxvii. 19, 20. 
 
 Influenced by this diabolical passion, thei^ 
 sold Joseph into Egypt. They had intended ta 
 have murdered him, and no doubt would haver 
 done so but for the interference of Reuben and 
 Judah. Judah at first was disposed to kill him, 
 but a fair opportunity just then offering itself 
 to dispose of him without shedding blood, he 
 said, What profit is it ijwe slay our brother^ and 
 conceal his blood ? Come, and let us sell him iff 
 the Ishmeelites, and let not our hand be upon him; 
 for he is our brother and our flesh. And his 
 brethren were content. Gen. xxxvii. 26, 27. 
 What a strange thing that men should buy and 
 sell each other ! Prisoners taken in war have 
 often been sold for slaves ; but here brothers^ 
 under the influence of envy, sell a brother. 
 Surely their envy was iil^e that of the devil, 
 who is ever restless and miserable ia beholding 
 the happiness of men. O let us guard against 
 this hellish principle, and carefully cultivate a 
 spirit of benevolence aijd good-will> even to- 
 wards our enemies ! One crime frequently be- 
 gets another, and when a man falls into sin, it 
 is difficult to say where it may end. When the 
 
JOSEPH SOLD INTO EGYPT. 179 
 
 Patriarchs had sold Joseph, to satisfy their 
 cruel envy, they were under the necessity of 
 inventing a lie to conceal their crime. The 
 bloody coat was presented to Jacob, who wept, 
 and lamented the loss of his son, supposing him 
 to "have been torn by some beast of prey. He 
 knew the coat again, and said. It is my sons 
 coat; an evil beast hath devoured Mm ; Joseph 
 is without doubt rent in pieces. And Jacob rent 
 Ms clothes, and put sackcloth upon his loins, and 
 mourned for Ms son many days. Gen. xxxvii. 33, 
 34. Thus they deceived their aged father ; 
 but God, who had beheld their vile conduct, 
 could not be deceived. 
 
 n. The conouct of god towards Joseph^ 
 Joseph was sold, h\xi God was with Mm. It 
 is probable that Joseph feared God before this 
 event happened, and if so, he had the consola- 
 tions of religion, when all other consolations 
 failed. He was removed far from his pious 
 father 5 but the God of his father was with 
 him. Distance of place often interrupts 
 paternal kindness ; but the kindness of God, 
 our father, may be enjoyed in every place. 
 Joseph was banished from his brethren, and 
 from every domestic comfort; but he could not 
 be banished from his God. How pleasiim is 
 Aa2 
 
180 JOSEPH SOLD INTO EGYPT. 
 
 the thought, that the God whom we serve is 
 not a local being, but a God who fills heaven 
 and earth ! He is with us, though we do not 
 see his form, and we enjoy his presence, though 
 invisible. All good men have God with them, 
 wherever they go. He watches over them bath 
 by day and by night, and condescends to be their 
 guardian and their faithful friend. While God 
 is with us, we cannot want: while he is with us, 
 we need not fear. He is far better than earthly 
 parents, and more to be desired than either 
 wealth or friends. No doubt Joseph worship-' 
 ped the God of Jacob ; and Jacob's God was 
 with him, to accept and bless that worship. He 
 was nigh when Joseph prayed ; and he notice^ 
 the praises and thanksgivings of his servant. 
 
 God delivered Joseph out of all his afflictions . 
 He had many painfVil afflictions in Egypt. He 
 was tempted by a lewd woman, who, w^hen her 
 vile vqshes could not be accomplished, blasted 
 bis character by lies and falsehood. He was 
 cast into a dungeon. But the Lord was with 
 Joseph^ and gave him favour in the sight of the 
 keeper of the prison. Gen. xxxix. 21. There 
 Joseph interpreted the dreams of the chief But. 
 ler and the chief Baker, his fellow-prisoners. 
 Pliaraoli restored the chief Butler to his hutler- 
 i.hip ffgain ; and he gave the cvp into PharaolCs. 
 
JOSEPH SOLD INTO EGYPT, 181 
 
 hand: hut he hanged the chief Baker, as Joseph 
 Jiad inierpreted to than. Yet did not the chief 
 Bnila reimmber Jobcph, hid forgot Mm, Gen. 
 xl. 21 — 23. Afflictions attend good men where- 
 ver they go ; but God delivers them. He de- 
 livered Joseph not once only, but always. He 
 delivered him out of all his afflictions. He had 
 lost his father; but he lived to see him again. 
 He had been hated by his brethren ; but the 
 day came when they loved, honoured, and bow* 
 ed down to him. He had been disgraced ; but 
 great honour followed his disgrace. He had 
 been forgotten ; but God caused him to be re- 
 membered. He had been in a prison ; but was 
 advanced next to the tlirone of Pharaoh. What 
 wonderful changes ! What astonishing diliver- 
 ances ! 
 
 The God of Joseph gave him favour and wiS' 
 dom in the ught of Pharaoh king of Egypt. 
 Pharaoh dreamed, but neither he nor his wise 
 men could interpret, The report of Pharaoh's 
 dreani!^ brought Joseph to the reccllection of 
 the chief Butler, and he was sent for by the 
 king. Phamoh's dreams, like thof?e of Joseph, 
 were of God; and God gave Joseph wisdom 
 to interpret, and the interpretation gave him 
 flavour in the sight of Pharaoh. Thus all Jo, 
 
18^ JOSEPH SOLD INt6 EGYPT. 
 
 areph's honours were of God,wh^, when he plea- 
 ses, can raise his servants high in the esteeni 
 of earthly monarchs, 
 
 Pharaoh influenced by the God of Joseph 
 made him governor over the land of Egypt, and 
 all his house. It is not often necessary for 
 good men to be exalted in this world; but when 
 God sees fit, how easy it is for hirn to exalt 
 them ! God makes men great, that they may be 
 useful. In this instance Joseph was exalted 
 for the good of others ; he was blessed, that he 
 might be made a blessing. In that high station, 
 Joseph, as an instrument, sayed the lives of the 
 Egyptians. During seven years of plenty he 
 laid up sufficient stores of food for seven years 
 pf famine." — Let the prudent foresight of Joseph 
 teach us to jay up stores of heavenly treasure, 
 O that we could see thousands, I^aying up in 
 store for themselves a good foundation against 
 the time to come, that they may lay hold on eter-^ 
 life! iTim. vi. 19. 
 
 Joseph in his exalted station was made an 
 instrument of saving his own family. The fa^ 
 mine reached Canaan, and was felt by good 
 old Jacob. The brethren of Joseph came down 
 to boy corn, and they were ^mply supplied. It 
 
JOafiPK »OLD INTO EGYPT. 1&3 
 
 -WsiS on one of those journies that the prophetic 
 dreams of Joseph were fulfilled ; for his bre- 
 thren bowed themselves to him to the earth. Gen. 
 xliii. 26. Jacob also came down into Egypt< 
 ^d was richly provided for in the land of Go- 
 shen. Joseph nourished his father, and his hre- 
 thren, and all his father s hotisehold, with breads 
 according to their families. Gen. xlvii. 12. It 
 is very observable, that God often uses means 
 to accomplish his purposes, which are very 
 unlikely to men. Here we see a poor despised 
 Hebrew raised to high honour and power, that 
 he might save a great nation and a chosen fami- 
 ly. A poor slave, a degraded prisoner, raised 
 next to the throne of Pharaoh ! Happy is the 
 laud which hath such a governor ! All things 
 prosper where wisdom and piety are found in 
 the rulers of a nation. Happy th^ parent who 
 hath such a son ! Happy the brethren wlw) 
 have such a brother! And happy, thrice happy 
 are we, who have the lovely Jesus for our Sa- 
 ?iour ! 
 
 To conclude : Let us learn to rejoice in the 
 prosperity of other men, and to crush the spirit 
 of envy in the bud. Let us also rejoice in the 
 presence of God- It is no matter where we 
 pitch our tents, whether in Canaan, in Egypt, 
 
184 J()SEPH SOLD INTO EGYPT. 
 
 or in the wilderness, if God be with us. Therel 
 is a gracious God who over-rules had purposes 
 for good ends. Those Svho are near to us 
 may design our ruin ; but all the designs of God 
 are to bless and save our souls. Innocency and 
 uprightness shall finally triumph ; and sin, how- 
 ever artfully concealed, will be brought to light, 
 and in the end^ without repentance, w ill dis- 
 grace and destroy the sinner. God still go- 
 verns the world. Jesus still cares for men. 
 The Jews sought to destroy Jesus ; but God 
 highly exalted him at his own right hand, where 
 he ever lives to bless his people. Whe7i all the 
 land of Egypt was famished, the people cried to 
 Pharaoh for bread: and Pharaoh said untd 
 all the Egyptians, Go unto Joseph; and what he 
 saith to you, do. Gen. xli. 55i. Thus let us go 
 to the blessed Jesus, and what he saith unto 
 us let us do with cheerfulness. Then, being 
 fed with that bread which came down from 
 heaven, we shall live for over ! 
 
THE 
 
 FINAL LOT OF MEN. 
 
 SERMON XX. 
 
 Dan. xii. 13. 
 
 But go tJwu thy way until the end he : for 
 thou shall rest, and stand in thy lot at the end of 
 the days. 
 
 JJaNIEL, a man greatly beloved, was favour- 
 ed with many important prophetic visions ; but, 
 when the words of our text were addressed to 
 him, those visions closed, and, as a faithful ser- 
 vant, he was dismissed, with the promise of a 
 suitable reward. Thus, when we have done 
 our work in the present life, we shall be dis- 
 missed from the body ; but God will not for_ 
 
 get the reward which he has graciously pro- 
 B B 
 
186 FINAL LOT OF MEN. 
 
 mised. In the end of the days we shall stand 
 in our lot, and enjoy a goodly inheritance. 
 
 We shall consider Daniel's dismission ; " go 
 thou thy way until the end be" — and, then, the 
 promise of rest, with a suitable lot at the end 
 of the days. 
 
 I. Daniel's dismission ; go thou thy way 
 
 UNTIL THE END BE. 
 
 When every necessary truth had been re- 
 vealed to Daniel, the visions closed, and the 
 angel said, Go thou thy way. Daniel, though 
 far advanced in years, was to go back into th^ 
 active and busy scenes of life, to mix with men, 
 and to act that part which might best promote 
 his own happiness, the good of men, and the 
 glory of God. Like him, pious men often go 
 away from the sweetest intercourse with God, 
 both in their closets and in the public assem- 
 blies of the saints, to transact business with 
 men, and to discharge the great and important 
 duties of life. This conduct is perfectly con- 
 sistent with the purest precepts of religion. 
 The best interests of man are as much promo- 
 ted by civil and social duties, as by prayer and 
 praise. Both are absolutely necessary; and 
 lie who neglects the duties which he owes to 
 
\ FINAL LOr OF MEW, 167 
 
 wen, can never be sai4 to perform the duties 
 which he owes to God. 
 
 But, amidst all the active duties of life, and 
 the sweet enjoyments of religion, let us often 
 recollect, that every thing in this nvorld will 
 have an end. Go thou thy way said the angel, 
 until the end he. Soon there will be an end of 
 all our present labours, sufferings, and enjoy- 
 ments. Life itself^ though protracted to the 
 utmost period^ will soon end. The prophecies, 
 which look forward to very remote and dis- 
 stant periods, will end in a fidl and exact ac- 
 complishment. Yea, the world, and eyery 
 thing which it contains, will shortly come to an 
 €nd. The heavens shall pass away with a great 
 noisCj and the elements shall melt with fervent 
 heat, the earth also and the works that are therein 
 shall he burned up. 2 Pet. iii. 10. 
 
 Happy is that man, who, amidst all the vicis- 
 situdes of life, is ever found in the path of duty. 
 The rapid flow of time, which is a source of 
 pain and grief to the disobedient, gives him no 
 uneasiness. He feels no tormenting fear of 
 death, or of the unseen world. With faith in 
 Jesus Christ, and love to God and men, he 
 steadily pursues his way ; knowing that he shall 
 B b 2 
 
188 riNAL LOT OF MEN. 
 
 rest at the end of his day, and stand in his lot 
 when time shall be no more. Let us now consider, 
 
 II. The promise of rest, with a suitable 
 
 LOT at the end of THE DAYS, 
 
 The grave is a place of rest. There the wick- 
 ed cease from troubling ; and there the weary he 
 at rest. Job iii. 17. The body, after all its la- 
 bours and sufferings, quietly rests in the silent 
 grave, until the resurrection of the dead. Then 
 it will awake and arise, to be actively employed 
 in a better world. In that world, activity will 
 prove a source of perpetual delight. Danie] 
 has long been at rest in the grave, and we, who 
 are now engaged in the toils of Jife, shall soon 
 enter the house appointed for all living. Job. 
 XXX. 23. 
 
 While the body of a righteous man rests in 
 the grave, his spirit rests in paradise, It is 
 said of him, when his frail body perishes, He 
 shall enter into peace. Isa. Ivii. 2. The inter- 
 mediate state, between death and the resur- 
 rection, is a state of sweet rest, and settled 
 peace; but the enjoyments of that state, bear 
 no proportion to the glory and happiness which 
 will follow the resurrection of the dead. Then, 
 and not till then, the righteous y}\\\ enter upon 
 
FINAL LOT ©F MEN. 109 
 
 their full reward. In the mean time, both 
 Daniel, and all the pious dead, wait, in a world 
 of spiiits, with pleasing hope, for their final lot. 
 
 At the end of the days,when the prophecies are 
 fulfilled, and time is no longer, every man will 
 stand in his proper lot. The end of the days 
 denotes the final period of all mundane affairs. 
 Time is divided into days and weeks, months 
 and years ; but, when time ends, these divisons 
 end, and an awful eternity begins. Then our 
 state, whatever it may be, will be fixed and uur 
 alterable. How solemn and awful is this 
 thought! Let us often dwell upon it, with deep 
 seriousness, and make it our constant care to 
 do all things in reference to that eternal world, 
 where death is sipalloived up in victory, 1 Cor. 
 XV. 54. 
 
 Lots have been used, by divine appointment, 
 to settle doubtful and intricate affairs. The 
 scape-goat was chosen by Lot. Lev. xvi. 8, 
 The land of Canaan was divided amongst the 
 Israelites by lot. Numb. xxvi. 55, 56. When Jor 
 nathaa tasted a little honey, in a great battle 
 between Israel and the Philistines, he was dis- 
 covered by the lot. 1 Sam. xiv. 42. The lot 
 (decided controvercies. Prov. xviii. 18. Tlie 
 
190 FINAL LOT OF MEN. 
 
 loi fell upon Jonah, and he was cast into the 
 Siea. Jonah i. 7. And, an apostle was chosen 
 by lot, to succeed Judas the traitor. ActsJ. 26. 
 He ice it is evident, that to leave a thing to the 
 lot m to leave it wholly to the disposal of the 
 Lo];). The lot is cast into the lap; but the whole 
 disjH yaig thereof is of the Lord. Pro v. xvi. 33. 
 
 In the following passages the word lot signi- 
 fies an inheritance : Come up with me into 
 mi/ lot. Judges i. 3. Thou maintainest my 
 lot. Fsal. xvi. 5. The rod of the wricked shall 
 not rest upon the lot of the righteous. Psal. 
 cxxv. 3. The word in our text signifies an 
 inheritance, and evidently alludes to the divi- 
 sion of Canaan by lot. The lot of Daniel, 
 therefore, is that inheritance which God will 
 give bim in the eternal world ; and that, no 
 doubt, will be a happy lot with all the saved of 
 the Lord, 
 
 From these observations, we cannot be at a 
 Joss to determine what is meant by a man 
 standing in his lot at the end of the days. That 
 lot is the state and situation which the Lord, 
 as a righteous judge, will appoint to every man 
 in the day of judgment- Tlien every thing will 
 b^* arranged and settled upon the principles of 
 
FINAL LOT OF MEK. 191 
 
 unerring wisdom and impartial justice. All 
 that has been wrong, in this lower world, will 
 be rectified ; and God will appear, in the eyes 
 of all rational and intelligent beings, as a God 
 of wisdom, justice, power, and love. 
 
 In fixing the eternal states of men, God will 
 not be guided either by precarious accident, or 
 blind partiality. Such are his unbounded per- 
 fections, that he cannot do wrong. Whatev^, 
 therefore, either our rewards or punishments 
 may be, they will be nicely balanced and ad- 
 justed by a Being who cannot err. Our con- 
 duct, in this state of probation, constantly view- 
 ed by the all piercing eye of our judge, will de- 
 termine our final lot. Upon this plan, we may 
 safely leave ourselves, our relations, and friends, 
 to the disposal of God. 
 
 That we may have a happy lot in the eternal 
 world, let us carefully imitate the faith and obedi- 
 ence of Daniel. Many in the hurry of business, 
 and exposed to sensual pleasures, totally neg- 
 lect the duties of religion ; but Daniel, busily 
 employed in the courts and councils of several 
 great raonarchs, where sensual pleasures were 
 carried to the greatest excess, served God con- 
 tinuaVy. He is one of those few persons ageanst 
 
'19% FINAL LOT OF MEN. 
 
 ti^hom the inspired writings bring no charge of 
 guilt. His whole deportment, from youth to 
 old age, was such as became a man of God. In 
 short, wisdom and piety, righteousness and 
 truth, firmness and perseyerence, are striking 
 traits in his character. 
 
 Too many professors of religion, expect a 
 happy lot in heaven, through the Mediation of 
 Christ, without a holy life ; but their false hope 
 must end in painful disappointment. Christ, 
 who died to redeem us from iniquity^ saves all 
 who depend upon him, from inward and out- 
 ward sin. Daniel knew that Messiah the Prince 
 would be cut off, but not for himself — that he 
 would make an end of sins, and make recoucilia* 
 tionfor iniquity — and, while he was living in all 
 holiness, humbly depended upon the promised 
 Saviour. While we act upon the same plan, 
 we may look forward with certain hope, for an 
 inheritance incorruptible and undefiled, and that 
 fadeth not anoay. 1 Pet. i. 4. 
 
SIN PUNISHED WITH DEATH. 
 SERMON XXI. 
 
 Rom. vi. 23. 
 
 For the wages of sin is death ; hut the gift of 
 God is eternal life, through Jesus Christ our 
 Lord. 
 
 The ruin of man is of himself; but his re- 
 covery is of the Lord. The prophet Hosea 
 bears ample testimony to this important truth ; 
 O Israel, thou hast destroyed thyself; but in me 
 is thy help. Hos. xiii. 9. Our text teaches the 
 same truth. The wages of sin is death ; but the 
 gift of God is eternal life, through Jesus Christ 
 our Lord. 
 
 Here are two things : first, the wages of sin 
 C c 
 
194 SIN PUNISHED WITH DEATH. 
 
 is death : secondly, the gift of God is eternal 
 life, through Jesus Christ our Lord. 
 
 I. The wages of sin is death. 
 
 Sin is the transgression of a law. A law may 
 be either humaa or divine. When we, trans- 
 gress a human law, Ave sin against man ; when 
 we transgress a divine law, we sin against God^ 
 A law^ may be transgressed either by doing 
 w^hat is expressly forbidden, or by neglecting 
 to do what is plainly cpmi^a^ded. Hence, the 
 common distinction between sins of commission 
 ?i,nd sins of omission, appears to be very pro- 
 per. Understanding sin iu either sense, it de- 
 serves death; in either sense, death is its pro^ 
 per wages. 
 
 Death may be considered either ^s the logs 
 of the life of God in the soul, as the separation 
 of soul and body, or as the final separation of 
 soul and body from God in a future world. 
 "When man sinned against God in the Garden 
 of Eden, he was punished with spiritual death. 
 His soul was cut off from God: his understand- 
 ing became dark, his will rebellious, his affec- 
 tions carnal, and his whole soul polluted. This 
 was not all : his body became mortal, haying 
 received that death-wound which cotjld not he 
 
Si^ PUNISHED WITH DEATH. IQG 
 
 cured by any Ineans which he could use. All 
 his posterity are born into the world in the 
 same state: dead to God in their souls, and in 
 their bodies subject to death. Living and dying 
 ih this State, all sinners will be clit off fronl 
 Obd for 'e\e\'. They will be cast \i\t6 the lake 
 dffii'e, tvhich is the second dieath. 
 
 It is awful to sin against God ! We may 
 tiew sin as a trifling thing; but in reality, it 
 is an evil of the greatest magnitude. It is 
 clear that no man who wilfully transgresses 
 tlie divine laWj can be in a state of union with 
 God; and it is equally clear, that where there 
 is no union with God, there can be no spiritual 
 life. If we separate a branch from a tree, or 
 cut offa limb from the body, death immediately 
 follows. How then can the spirit live in a state 
 of separation from God ? It must necessarily die. 
 
 How Heedful, then, it must appear for a wick- 
 ed mAn to turn fronii his wickedness that he may 
 live! Let us now cease to do evil, and learn to 
 dt> well. Let us now forsake every sin. Hence- 
 forth let lis dread sin more than the face of a 
 sfefpeht-r-more than a devouring bieast- — more 
 than a raging flame! These can only kill the 
 body, which is already dying ; but sin may de- 
 stroy the soul for ever and evfer ! 
 Cc2 
 
190 SIN PUNISHED WITH DEATH. 
 
 To see the sad effects of sin, let us view all- 
 the misery of man in his fallen state. View him 
 in deep afflictions : view him in the pains and 
 agonies of death : view him in the dreadful 
 torments of hell, without hope, and lost to all 
 esternity ! Then let us tremble lest sin should 
 prove our ruin. It has ruined thousands and 
 millions ; and it will ruin all who live and die 
 under its baneful influences. 
 
 II. The gift of god is eternal life, 
 
 THROUGH JESUS CHRIST OUR LORD. 
 
 The phrase, eternal life, implies both a life 
 of grace on earth, and a life of glory in heaven. 
 John the baptist refers to a state of grace in the 
 soul, where he says, He that helieveth on the 
 Son hath everlasting life. John iii. 36. The 
 apostle Paul refers to a future state of glory^ 
 where he says. He that soweth to the spirit shall 
 reap life everlasting. Gal. vi. 8. We shall not 
 wonder that the same expression is applied 
 to both these states, v/hen we consider that they 
 are very much alike, and stand closely connect- 
 ed with each other. Grace in the soul, is glory 
 in its beginning: glory in heaven, is grace in 
 perfection. A believer hath everlasting life 
 now, both by a clear title, and a sweet fore- 
 taste. A measure of heavenly joy is brought 
 
SIN PUNISHED WITH DEATH. \9T 
 
 down into his soul, and he looks forward with 
 pleasing hope to the full enjoyment. i 
 
 While we look forward to eternal life in hea- 
 ven, let us examine both the nature and dura- 
 tion of that life. It is called /^/e, because thesoiU 
 will livein Sih^ppy union with God : it will live in 
 an C7ijoijment of God : it will live in the company 
 and society of angels, and the spirits of just mqn 
 made perfect : it will live a life of spotless pu- 
 rity, a life oi exalted glory. That life will not 
 be followed by death. Every thing here is short. 
 Our natural life is but a vapour, that appear eth 
 for a Utile time, and then vanisheth away. James 
 iv. 14. The life of heaven will know no end. 
 When millions of ages are past, it will be but 
 just beginning. It will continue as long as 
 God continues, which will be for ever and ever. 
 The duration of heaven's glory, crowns all. Fa- 
 dino crowns of «lorv would be of little value ; 
 but the crown which God has promised will 
 never fade. The most remote prospect of death 
 would put a damp upon the joys of heaven ; 
 but the inhabitants of that place have no such 
 prospect. That which puts a damp upon the 
 world's glory, is the-dcath which follows : how 
 desirable, then, juust that perfection of happi- 
 ness be, which will never* never end ! 
 
iV^ Hl-^ PVmm'Eif WITH Df.ATH, 
 
 Eternal life is the gift of God. It catViYot 
 be purchased : but >Ve ttiay hive it wiihout ei- 
 ther money or price. Were it to be purchased; 
 wfio could obtairt it? The }i\i\\\ would be gre<it- 
 eir tikm aiVy ittaii c'Oiild nlise. A world, a thou- 
 sand worlds, WOiUd not be of suiflftcient value to 
 purchase eternal life. We should rejoice that 
 eternal lif^ is iiiot the gift Of man, whose narrow 
 prejudices would dilspose of it with blind par- 
 tialily. God will give eternal life to them who 
 a^€ mudfe fit for it by hoJines. He has his fa- 
 voiirites ; but tlitey are such as are like himself. 
 Every man who Will forsake sin, and seek 
 iroH'sress, mA'f become si favourite of hedveri. 
 Repent, believe, love, and obey, and eternal 
 life will be Ihine. 
 
 Got] gives eternal life through Jesus Christ. 
 Jesus Christ has undertaken thie cause of sin- 
 ful iiian. He atoned for sin, by shedding his 
 most precious blood upon mount calvary ; he 
 rose from the dead, and ascended into heaven 
 to intercede. Had it not been for his gracious 
 undertakings, the mercy of God would never 
 have reache<i a sinful world. Devils, having 
 nb mediator, are out of the reach of mercy ; 
 and man vtoald have been in the same drcadfu* 
 state, if it liad not been for our Lord Jesus 
 
SIN PUNISHED WITH DEATH. 199 
 
 Christ. Hence we see a need of coming to God 
 through him : our prayers and praises go tip 
 with acceptance, in his ever-adored name. 
 
 Let us be humbled under a deep sense of our 
 sins and follies. We have deserved death ; but 
 through mercy we are yet alive. We have de- 
 served hell ; but we are yet on praying ground. 
 It is of the lord's mercies that zve are not consu- 
 med, because his conipassiqnsfail not. Lam. iii. 
 22. O let us S(Bpk eternal life before it be too 
 late! The season of mercy will soon pass away. 
 The juHge is at the door ; and an awful eternity 
 will soon open to our view. The vilest sinners 
 if trulj' penitt?nt,, may he encouraged ,• for Jesus 
 died for all, and God is merciful to all. May 
 fevery contrite sinner hasten to Jesus, and live 
 for ever. He hath said, for the encouragement 
 Oj£^.ijrh» / am the resurreefwa. and the li/'e,' hq 
 tJuxt, believclU in me, though he were dead, yej^ 
 shall he live : and ichpsoever lineth, and ifelievr. 
 ffJi. in tii^f shall never die. John xi. 25, 20. 
 
THE 
 
 MASTERS CALL FOR MARY. 
 
 SERMON XXII. 
 
 John xi. 28. 
 The blaster is come, and callethfor thee. 
 
 Our Lord %vas very intimate with the fami- 
 ly of Mary and Martha, and Lazarus. Lazarus, 
 whom Jesus loved, was seized with sickness, 
 and the two sisters sent immediately to Jesus, 
 saying:, Behold, he uhomthou lovestis sick. Ver. 
 3. For Avise reasons Jesus delayed going till 
 Lazarus was dead. Then he went to Bethany 
 and Martha, as soon as she heard that he was 
 coming, went out to meet him. A very inte- 
 resting conversation took place between them, 
 
THE master's call FOR MARY. 201 
 
 at tlie end of which she went her way, and call- 
 ed Mary her sister secretly, saying, The Mas- 
 ter is come, and callethfor thee. 
 
 Let us consider, first, the title given to our 
 Lord : secondly, the ends of this journey : and 
 thirdly, the enquiry for Mary. 
 
 I. The title given to our lord. 
 
 Martha calls him Master, which implies two 
 things : first, that he was a teacher, and se- 
 condly, that he was a governor. 
 
 When Christ appeared in human nature, the 
 world stood in great need of a teacher. The hea- 
 thens were sunk into senseless and shameful 
 idolatry; and the Jews had nearly lost a know- 
 ledge of those blessed truths which had been 
 taught by Moses and the prophets. They had 
 lost the spirit in the letter, and the substance 
 in the shadow. Their religion was generally 
 mere outside shew. They expected a tempo- 
 ral kingdom of great grandeur: but the spiri- 
 tual kingdom of Messiah was overlooked* 
 
 Christ was such a teacher as the world had 
 never seen before. He taught nothing that was 
 unimportant. He taught in plain language, 
 
 D D 
 
50^ THE master's CAUl FOR MARY. 
 
 which the most ignorant miorht nnderstan(J", 
 There is a clearness, strength, and brevity in all 
 his discourses, which is worthy of the imitation: 
 of every christian minister. He taught with 
 gi'eat authority, and not as the scribes ; and all 
 his words were pure truth, without any mix- 
 ture of error. 
 
 The church is a, large family, in which Christ 
 is Lord and Master. Evefy individual in this 
 family acknowledges his authority, and cheer- 
 fully submits to his government. As a Master, 
 he is mild and gentle; but firm and stable. 
 The work which he appoints is easy, being 
 exactly proportioned to the strength of his fol- 
 lowers ; and it is that kind of work which al- 
 ways affords the purest delight. His ivays 
 are ways of pleasantness, and all his paths 
 are peace, Prov. iii. 17. While we look up to 
 him as our Ruler, we may rely upon his pro- 
 tection in danger ; and in want he will plenti- 
 fully supply us out of the riches ofhis fulness. 
 
 II. The ends of this journey. 
 
 Our blessed Lord had many important ends 
 in view in this journey to Bethany : in the first 
 place, he went to comfort a distressed family. 
 Death had entered into their habitation,, and 
 
THE MASTEJl'fi CALL FOR MARY. 203 
 
 t^aused them to weep and mourn. How often 
 are our comforts in life interrupted by sickness 
 and death ! One goes from us after another, 
 €ind we are left behind to grieve like Mary and 
 Martha. In these troubles, how cheering is 
 the presence of a friend, though he may have 
 no power to restore our loss : how welcome, 
 then, the presence of Jesus, who could restore 
 Lazarus to liis disconsolate sisters 1 He did 
 not leave them comfortless. Hearing of their 
 distress, he went to comfort them. 
 
 Again, be went to set his follow^ers an ex- 
 ample of syr3patby. We sometimes blame 
 those who shed a tear over suffering humanity, 
 without recollecting that upon tlis saf' occa- 
 sion, Jesus wept. Ver. 35. He wept, and we 
 may weep. Let us, when we hear kS distress, 
 hasten to sympathize with the distres.sed! Let 
 us indulge, in a proper degree, these Hue feel- 
 ings of our nati-re. Tije time may come when 
 we shall w ant the tender feelings oi our chris- 
 tian brethren. We dare not indeed >ield to 
 Jmiruderate sorrow, as men without hope ; but 
 -^e i> -'r the stoical and unfeeling spirit of 
 ,4B0me professors. Surely they are ignorant 
 both >i f.ic spirit of Christianity, and of the 
 
204 THE master's call for MARY. 
 
 But the principal end of this journey was to 
 work a miracle. Miracles were wrought by 
 Jesus to convince men that he was the true 
 Messiah. In this miracle he intended both to 
 confirm the faith of his disciples, and to con- 
 vince the Jews that he was indeed the Christ. 
 He said to his disciples, when Lazarus was 
 dead, / am glad for your sakes that I ivas not 
 there, to the intent that ye may believe. Ver. 15. 
 This was the most notable miracle that Jesus 
 ever wrought upon any occasion. Lazarus had 
 been in the grave four days, and Martha very 
 properly observed, hy this time he stinketh. Ver. 
 39. A stone lay upon the cave in which he was 
 buried, and he was bound hand and foot with 
 grave-cloths. But all these obstacles were no- 
 thing to Jesus, who cried with a loud voice, 
 Lazarus, come forth! Ver. 43. And at his word 
 the dead came forth ; and Jesus said, Loose 
 him, and let him go. Ver. 44. This miracle was 
 wrought before many witnesses. The disciples 
 were present, and many of the Jews who had 
 come to comfort Mary and Martha. Some be- 
 lieved ; but others, (strange to tell !) actuated 
 by deep-rooted malice, went to inform the pha- 
 risees. Then the chief priests and pharisees 
 gathered a council, and from that day forth 
 they sought to put him to death. Jesus there- 
 
THE master's call FOR MARY. 205 
 
 fore, walked no more openly among the Jews. 
 
 One would suppose that the disciples could 
 never more doubt whether Jesus was the Christ; 
 but, alas, the human heart is prone to unbe- 
 lief! After the resurrection of Jesus, notwith- 
 standing all the miracles which they had seen, 
 they expressed themselves in the following 
 doubting language, We trusted that it had been 
 he which should have redeemed Israel. Luke 
 xxiv. 21. O what need we have to pray that 
 God would increase our faith, and help our un- 
 belief ! We are often fools and slow of heart 
 to believe what is written ; and if it be thus 
 with us, in mere historical matters, how much 
 more so in that faith which bringeth salvation ! 
 
 III. The enquiby for mary. 
 
 He calleth for thee, said Martha. Here we 
 may remark, that Mary ^i^^as greatly beloved. 
 The reason of Christ's peculiar regard for Mary 
 washer singular piety. Christ loves nothing 
 but what is excellent; and therefore where- 
 Ter we And peculiar expressions of his regard 
 for persons, we may conclude that those per- 
 sons have something excellent in their temper 
 and conduct. 
 
 This enquiry proves that Jesus thinks of his 
 
ton THE master's call jTOR MARY. 
 
 folloivers ivhen they are at a distance from kim^ 
 Mary was still in the house, and perhaps knew 
 not that her Lord was come, or, if she knew, 
 her sorrow was so great as to prevent her going 
 forth to meet hhn ; but Jesus said, *' Where is 
 Mary ? Tell her to come." Jesus is now in 
 the heavenly world • but he thinks upon his 
 followers on earth. AVe do not see him with 
 our bodily eyes ; but he sees us, and knows 
 all our sorrows. 
 
 We learn from this enquiry that it is the will 
 of Jesus that his followers should he with him^ 
 He has called us by his grace, and we can re^ 
 joice in his salvation. Death will soon re-^ 
 move us hence ; and then it may be said to 
 every believer, The Master is come, and calleth 
 for thee. O blessed summons! Happy day^ 
 when Jesus calls his followers home ! He has 
 said, I will come again, and receive you unto my- 
 self ; that ivhere I am, there ye may be also. John 
 xiv. 3. We shall live with our Master when 
 this short life is ended, and enjoy all the bles- 
 sedness of which our sanctified spirits may be 
 capable. Blessed world ! where the Lamb 
 which is in the midst of the throne shall feed 
 us, and lead us to living fountains of water ; and 
 where God shall wipe away all tears from our 
 eyes. 
 
THE master's call FOR MARY. 207 
 
 That we may go to that blessed world, let 
 us, like Mary, chuse the better part, the one 
 thing needi'ul ! Let us make choice of Christ 
 for our Master, and steadily follow him through 
 evil and good report. Then Christ will be ours, 
 and heaven will be ours for e\er. A few more 
 trials and temptations : a few more conflicts 
 with the world, the flesh, and the devil; and 
 our Master will receive us to himself, where 
 trials and temptations, losses and disappoint- 
 ments, will afllict us no more for ever. Amen. 
 
FAMILY RELIGION. 
 SERMON XXIII. 
 
 Psalm ci. 2. 
 J will walk ivithiumy house with a perfect heart. 
 
 JVIANY families, even in Britain, where reli- 
 gious knowledge is more widely spread than 
 in any other country,are as destitute of religion, 
 as the numerous herds of cattle which roam 
 upon the forest. How can we account for this? 
 May we not justly blame the masters of those 
 families ? How unlike David, who, amid^it 
 all the great duties of a public life, resolved 
 to walk within his house with a perfect heart. 
 
FAMILY RELroiONi 209 
 
 Let us consider the walk of a pious man 
 \iv'ithio his house ; and the probable effects 
 which his walk may produce in his family. 
 
 I. The walk op a pious man within his 
 
 ilOUSE. 
 
 There is, too frequently, a great difference be- 
 tween a man's ^valk before the world, and his walk 
 within his house. Before the world he appears 
 prudent, just, and good; but within his house 
 imprudent, unjust, and wicked. Public opinion 
 weighs more with him than the opinion of his 
 family. Hence he studiously deceives the pub- 
 lic ; but throws off the mask before his domes- 
 tics. His family, influenced either by natural 
 affection, or a fear of his resentment, conceal 
 his real character, and help him to deceive the 
 world. But, a wretch of this description, though 
 unknown to men, is fully known to God, who 
 will appoint him aporlion with hypocrites : there 
 shall be iveeping and gnashing of teeth. Matt, 
 xxiv. 51. 
 
 The walk of a man within his house, includes 
 his whole conduct, both civil and religious, in 
 the bosom of liis own family. There, could we 
 follow him, we should be able to develope his 
 real character ; as his tempers, words, and 
 Eb 
 
210 FAMILY RELIGIOX. 
 
 works, within his house, are generally without" 
 disguise. Every one in his house, except the 
 undisceinihg infant, witnesses, from day tp day, 
 his rising up and lying down. — his going out 
 and coming in — and all the steps he takes, 
 both in temporal things, and in those things 
 which relate to the eternal world. 
 
 To walk with imperfect Aearif, iinplies genuine 
 siinplicity and godly sincerity. A pious man 
 professes obedience to God — love and respect 
 to his family — and a desire to do good to all 
 men. The sincerity of his profession appears 
 evident in his daily walk within his house ; and 
 Ihose who know hiin best, admire him most, 
 tinder his roof God is honoured — peace and 
 happiness abbuhd^and plans of public useful- 
 ness are forihed. 
 
 David resbtved to gTve fcfs family a probf 
 mat he Ibved and served (ibcl himseTf. They 
 neither heard anything from his lips, hoi* saw 
 anything in his life, which clashed with the 
 laws bt his (ibd. Both his tempers and con- 
 duct harmonized with the prbfessibri which he 
 made before men. ttow adinirable is corisi's- 
 tency between profession and practicieT iJV^here 
 this is fouad, cafumny itself cannot fix a sfaih. 
 
T^mpy EELIGION- 211 
 
 Tbji§, the man who walks within his house 
 with a perfect heart, is a bright example of re^ 
 Ijgion to his family. They see religion exem- 
 plified, and finely illustrated, in every action of 
 his life. All its divine charms appear in their 
 native lustre, and produce admiration and love. 
 There cannot be a greater blessing to any fami- 
 ly, than a master who conducts himself upon 
 these principles. Compared with this, the fin- 
 est gold, iu point of real value, is but dross and 
 dung. 
 
 Such a man will institute, in his family, tho^e 
 forms of religian which may appear best calcu- 
 li^ted to lead his family to God. He will fre- 
 quently call them together to read the holy 
 scriptures — to sing hymns of praise — and to of- 
 fer up prayer and supplication to God. And 
 that these forms may prove useful, he studies 
 to make them, in every respect, as agreeable ^s 
 possible ; knowing how many, by severe forms, 
 have created disgust against all that is good. 
 
 These forms are accompanied with prudent 
 and interesting instructions upon general and 
 important subjects \ and, iu addition to general 
 instructions, a pious man often instructs each 
 individual of his family apart, in those particu- 
 B e 2 
 
 # 
 
ai2 FAMILY RELIGION. 
 
 lar duties which are absolutely and essentially 
 necessary to salvation. His own mind be- 
 ing richly stored with religious knowledge, he 
 imparts it freely to every one who is placed un-f 
 his care, 
 
 The instructions of such a man are followed 
 hy commands. It is said of Abraham, I knotv 
 him,, that he will command his children, and his 
 household after him, and they shall lieep the way 
 of the Lord. Gen. xviii. 19. Parental author- 
 rity, wisely directed, has great influence. A 
 pious parent insists upon outward decoruna, 
 ■while he recommends the life and power of vi- 
 tal godliness. He cannot give spiritual life to 
 his family ; but he uses the means, and leaves 
 the rest to God, 
 
 If commands, and well-timed advice fail, a 
 man of this description adds reproofs and cor^ 
 rections. Solomon ^ays. He that spareih his 
 rod haieth his son : but he that loveth him chas-r 
 tenethhimhetlmes. Prov. xiii. 24. His cor- 
 rections, however, are prudently administered. 
 They are inflicted at proper times, and are pror 
 portioned to the crimes which may have been 
 committed. Want of caution, in these respects, 
 frequently defeats the designs of corrective pu^ 
 nishment. 
 
FAMILY RELIGION. 213 
 
 II. The probable effects which his walk 
 
 MAY PRODUCE IN HIS FAMILY. 
 
 A family governed by a pious man, common- 
 ly prospers in temporal things. Every one is 
 trained up in die habit of industry, frugality, 
 and honesty. These habits promote health 
 and wealth, and every comfort that this world 
 can afford. Afflictions, for wise reasons, may 
 be laid upon such a family; but, in general, 
 they abound in the enjoyment of necessary 
 good things. The young lions do lack and suf-- 
 fer hunger : but theij that seek the Lord shall not 
 want any good thing. Psal. xxxiv. 10. 
 
 At the same time, religion frequently takes 
 (^eep root in such families. They learn to love, 
 honour, and obey their creator — to be just in 
 their dealings with men — and to be temperate, 
 sober, and chaste, There is more truth in the 
 words of the icise man than many parents will 
 allow : Train up a child in the way he should 
 go: and when he is old he uill not depart from it. 
 Prov. xxii. 6. There may be a few exceptions 
 to this ride ; but, generally, a prudent and pi^ 
 Ous education, produces the most hv^ppy effects. 
 
 These things render a family nsefid in the 
 world. Those who are connected with them, 
 whether by blood, by marriage, by friendship. 
 
^i4 fAMlLY RELIGION. 
 
 or by cGpimeree, have cause to bless Ood, 
 Their influence is extensively felt; and n>any 
 are ipduced to follow their example. In this 
 way religion spreads from house to house ; and 
 Ij^e happy effects of one man's piety, through 
 X\ie blessing of God, may reach to thousands. 
 
 Reputation necessarily follows piety and use- 
 fulness. All, except the most worthless, both 
 think and speak well of such families. They 
 Btand high in the esteejii of wise and good men ; 
 the tongue of slander is silenced; and the vilest 
 of men secretly admire them. Who would not 
 ivish to share thesfi honours ? The artful policy 
 of wicked families, to keep up their reputation, 
 proves how much real worth is esteemed, even 
 hy those who dare not pursue its excellencies. 
 
 But, what is of most importance, God apr 
 proves of such families. He looks down from 
 lieaven, his holy habitation, with smiles of ap- 
 probation. They are lovely in his sight, ap4 
 ^re favoured with his special presence. When 
 Jesus was upon earth, he honoured the pious 
 fi^piily of 3Iaiy and Martha with much of his 
 OQ^ipany; and when he comes again to judge 
 the quick and dead, such families will receive 
 peculiar tokens of his favour. 
 
 Qftd, who approves of such families, sends 
 
FAMILY RELIGION. 215 
 
 dawn upon them the choicest blessings both of 
 providence and grace. He supplies their 
 wants — protects them by night and by day — 
 and will finally call them up to join the family 
 of heaven. There their piety, friendship and hap- 
 piness, will be perfected. Death may sepa- 
 rate tliem for a few years ; but they will meet 
 again in a happier world to part no more. 
 While they live together here, the special pre- 
 sence of God, like the Ark of the covenant in 
 the house of Obeh-edom, will secure them a 
 blessing. The ark of txod remained with the 
 family of Obed-edom in his house three montlis. 
 And the Lord blessed the house of Obed-edom, 
 and all that he had. 1 Chron. xiii. 14. 
 
 Masters of families, sufier the word of ex- 
 hortation. Much, very much, depends upon 
 you. Your families are either blessed or curs- 
 ed through your insti'umentality. Now begin to 
 act wisely. You have a great and weighty 
 charge committed to your care; and you \Vill 
 li^ve an awful account to give on a Future day. 
 Success may not always follow your well-meattt 
 . endeavours to promote the happiness of your 
 faVnilies ; but make the attempt in the name of 
 the Lo'rcl, and say with jiious J^Oshua, As f6r 
 ine and mtj house, we ti'ill serve the Lord Josli. 
 xxiv. 15. Amen, 
 
JOHN 
 tn the SPinrron the LORD'S DAY. 
 
 SERMON XXIV. 
 
 Rev. i. 10. 
 
 1 icas in the spirit on the Lord's Day, 
 
 Ministers of the Cospel in the iSrst ages 
 of Christianity, were constantly exposed to 
 bonds and imprisonment, banishment and death. 
 John, the beloved disciple of our Lord, was 
 banished by the emperor Domitiany a proud and 
 cruel tyrant, to the Isle of Patmos, in the ^ge- 
 an sea, now called the Archipelago. There he 
 received a revelation of all the great events 
 which should take place, from that time to the 
 
THE lord's day. 217 
 
 final consummation of all things. The day on 
 which Jesus rose from the dead, was then held 
 «acred in all the christian churches; and John, 
 though banished from his fellow-christians, ob- 
 served it with sacred solemnitj. When Jesus 
 appeared, on his own day, to reveal the aston- 
 ishing events contained in this book, he found 
 his servant John engaged in spiritual worship. 
 
 Let us, first, make a few general observations 
 upon the Lord's day ; and then, secondly, con- 
 sider what is implied in being in the spirit on 
 that day- 
 
 I. General remarks upon the lord's day. 
 
 Every day in the year is the Lord's, and 
 should be honoured, as such, by all the chil- 
 dren of men. The day is thine, the night also is 
 thine : thou hast prepared the light and the sun. 
 Psal. Ixxiv. 16. But, in the beginning of the 
 world, the seventh day of the week was sanc- 
 tified as a holy sabbath unto the Lord. God 
 having created the world in six days, the 
 seventh was set apart as a day of rest — as a fit 
 day to commemorate the works of creation — 
 and as a day of religious worship. The pious 
 Patriarchs, probably, observed that sacred 
 day, though no mention is made of it in the writ- 
 ten word. F F 
 
218 THE lord's day. 
 
 Under the mosaic dispensation, many parti- 
 cular seasons, such as the Passover, the Pen- 
 tecost, and the Feast of Tabernacles, were 
 set apart for the grateful commemoration of 
 great and happy events. Those seasons, being 
 of divine appointment, were religiously obser- 
 ved by all the pious jews ; and they had a 
 happy tendency to promote both the honour of 
 God, and the union of his people : and in that 
 Avay divine mercies and miracles were perpe- 
 tuated from one generation to another. 
 
 After the commencement of Christianity, both 
 the ancient sabbath and the Jewish festivals 
 were laid aside; and the first day of the week, 
 was observed, by all the followers of Jesus, as 
 a day of religious rest and public worship. 
 The reason of this alteration, was, the resur- 
 rection of our Lord on the first day of the 
 week, which day was afterwards, very appro- 
 priately, called the lord's day. On that day 
 the whole christian world, in honour of Jesus' 
 resurrection, held their sacred assemblies. This 
 may be proved both from the scriptures, and 
 from the most ancient christian writers. 
 
 That the primitive churches assembled on 
 the lord's day to break bread, and to hear 
 
THE lord's day, -219 
 
 the preaching of the word, appears clearly from 
 the following passage : Upon the first day of the 
 week, when the disciples came together to break 
 bread, Paul preached unto them. Acts xx. 7. 
 The fii*st day of the week, on which they con- 
 stantly assembled, was judged to be a praper 
 time to lay in store all they could spare for 
 charitable purposes. Upon this subject the 
 Apostle Paul gives the following direction : 
 ^oiv concerning the collection for the sairds, as 
 1 have given order to the churches of GalaticCy 
 even so do ye : upon the first day of the iveek let 
 every one of you lay by him in store as God hath 
 prospered him, thai there be no gatherings wlien 
 Icome. 1 Cor. xvi. 1, 2. 
 
 Ignatius^ who was made Bishop of Antioch, 
 in the year 68, says, " Let us not jewishly sab- 
 batize, but let us rest spiritually; and, instead 
 of the old sabbath, let every lover of Christ ce- 
 lebrate the lord's day, the best and most em- 
 minent of days, in which the Lord rose." justin 
 MARTYR, a famous apologist for Christianity, in 
 the second century, says, " On the da}'^ which 
 is called Sunday, all, both of the country and 
 city assemble together, where we preach 
 and pray, and discharge all the other usual 
 parts of divine worship." In the fourth century, 
 
220 THE LORD S DAY. 
 
 coNSTANTiNE issued ail edict, obliging all the* 
 Roman Empire to observe the lord's day, in 
 memory of those things which were done by 
 the common saviour of men. And Chrisostom 
 says, " The first day of the week is to be obser- 
 ved by christians, as the lord's day." 
 
 What an unspeakable blessing it is that we 
 have one day in seven for religious purposes ! 
 It is evident, from the institution of the sabbath, 
 in the beginning of the world, that God de- 
 signed this to be the case ; but, on account of 
 the spherical form of the earth, it is impossible 
 for that day to be observed, precisely at the 
 same time, all over the world. The sun is al- 
 ways rising upon one part of the globe and 
 setting to another; and at the same moment it 
 is mid-day to one people, and mid-night to ano- 
 ther. Hence it appears highly unreasonable to 
 lay great stress either upon the exact time this 
 day should begin, or the exact time it should 
 end ; but it is clearly evident, that one day ift 
 seven, in every nation, should be devoted to the 
 Lord. 
 
 II. What is implied in being in the spi- 
 rit ON THE lord's DAY? 
 
 To be in the spirit may imply, either some 
 
THE lord's day. 22l 
 
 spiritual employment, such as meditation, 
 prayer, and praise ; or some particular extacy, 
 capture, or divine manifestation, [t is obvious 
 in this account, that John was in the spirit be- 
 fore the vision opened, and consequently that 
 we have nothing to do, in the present enquiry, 
 with the extacies or raptures which followed. 
 But, like John, all professing christians should 
 engage in a serious, spiritual, and heavenly 
 frame, in the religious duties of the lord's day. 
 
 Worldly business, except that wh' :;h is abso- 
 lutely necessary, is entirely laid aside, by all 
 who are in the spirit on the lord's day. When, 
 therefore, we see professors of religion doing 
 work on that day which might have been done 
 before— when we see them buying and selling, 
 and planning and contriving to gain wealth, we 
 naturally ask, How can they be in the spirit? 
 These pursuits prove, to every attentive obser- 
 ver, that such people are more anxious to gain 
 the world than to enjoy the blessings of Chris- 
 tianity. 
 
 Those who are in the spirit, on the lord's 
 DAY, carefully shun all company, except that 
 which is truly religioiis. A good man, indeed, 
 never chuses sinful company. Business some- 
 
222 THE LORDS DAT. 
 
 times renders it necessary ; but the day of the 
 Lord sets him free. Those, therefore, who vo- 
 luntarily associate with carnal men, on that 
 day, are not in the spirit. Tliey neither want 
 instruction nor edification. The honour of the 
 Redeemer is no part of their plan. The only 
 difi^erence they make between this and other 
 days, is, thesubstitution of pleasure for business. 
 
 On that blessed day all books, except those 
 which relate to the things of God, are consfci- 
 entiously laid aside by spiritual worshippers. 
 Books, like company, have a powerful effect 
 upon the mind. Many books may be read on 
 other days, which the mind, in a spiritual frame, 
 deems highly improper on the lord's day. The 
 Book of God raises the soul from earth to hea- 
 ven, and when we are in the spirit, we feel but 
 little relish for any other. Nevertheless, both 
 on this and other days, a pious man may read 
 those valuable works, which explain and enforce 
 the sacred records. 
 
 The state of a man's mind appears in his 
 words. Nothing, therefore, can be a stronger 
 proof that the mind is not in a spiritual frame, 
 than wordly, light, trifling conversation. But 
 who observes this ? Do not the generality of 
 
THE LORDS DAY. 223 
 
 professors, even on the sacred day of the Lord, 
 converse largely and freely upon the most tri- 
 fiing- and unimportant subjects? At the same 
 time those vastly important truths, which relate 
 to present and eternal salvation, are seldom in- 
 troduced. 
 
 There are public assemblies for religious 
 worship on the day of the Lord, and those >vho 
 are in the spirit are cheerful and constant atlendr 
 ants, except prevented by absolute necessity. 
 In those assemblies, they draw nigh to God in 
 contemplation, prayer, and praise. They hear 
 his word — commemorate the sufferings of Jesus 
 in the holy Eucharist — feel the divine presence, 
 and rejoice in his love. Those places, to the 
 truly spiritual are like bethel. The house 
 of God, and the gate of heaven. Gen. xxviii. 17. 
 
 Returning from places of worship, those who 
 are in the spirit, collect their families together^ 
 and engage ivith them in various acts of spiritual 
 worship In sucli families every one, whether 
 child or servant, is trained up for the Lord. If, 
 indeed, the masters and directors of families are 
 carnal, this cannot be done ; but in that case 
 the truly spiritual will retire, and discharge 
 those duties in the closet, which should be per- 
 formed by the whole family. 
 
224 THE lord's day 
 
 Finally, to be in the spirit on the lord's day, 
 implies tliat Ave worship God in spirit and in 
 truth— that we give up ourselves, wholly, to the 
 influences and directions of the spirit of God — 
 and that we do all in our power, on that day, 
 to promote the interests of the Redeemer's 
 Kingdom. Let us, then, examine ourselves, 
 on this important subject. Do we observe 
 this day as christians ? Do we honour our tri- 
 umphant saviour on his own day ? Or are we 
 spending that day in dressing and decorating 
 the body — in eating and drinking — in amuse- 
 ments and unsanctitied pleasures ? If we abuse 
 and pervert this day, our Lord will inflict suit- 
 able punishment : if we improve it, every lord's 
 DAY will be a sweet anticipation of that eternal 
 day, which we hope to spend with Jesus, in the 
 kingdom of his glorv. Amen. 
 
THE LITTLE 
 
 FLOCK of CHRIST ENCOURAGED. 
 
 SERMON XXV. 
 
 Luke, xii. 32. 
 
 Fear not little flock; for it is your fathers 
 good pleasure to giveyou the kingdoin. 
 
 Anxious thoughts, about futurity, may 
 perplex and distress the mind ; but they can- 
 not promote any valuable purpose. The best 
 way for man to take, with reiz;ard to futurity, 
 is, to put his trust in Goo, ani to be dilij;ent in 
 the discharge of tho>e (huies which are neces- 
 Bary at the present time. God, in Is is provi- 
 dence, feeds the fowls of the air, an 1 clothes 
 the grass of the iield : and he will, most assu- 
 G G 
 
225 LITTLE FLOCK. 
 
 redly, feed and clothe his humble and depend- 
 ent children. He is their father — Jesus is their 
 shepherd — and a kingdom is prepared for 
 them. 
 
 . The words of our text contain four parts : 
 Jesus has a flock — the followers of Jesus are a 
 a little flock — they are not toi^e afraid — for it 
 is the good pleasure of their father to give them 
 a kingdom. 
 
 L Jesus has a flock. 
 
 This implies two things, namely, that Jesus 
 may be compared to a shepherd, and that his 
 followers may be compared to a flock. 
 
 The prophet Isaiah foretold the appearance 
 of Jesus in the character of a shepherd : Behold, 
 the luord God will come with strong hand, and 
 his arm shall rule for him. — He shall feed his 
 flock like a shepherd: he shall gather the lambs 
 with his arm, and carry them in his hosom, and 
 shall gently lead those that are with young. Isa. xl. 
 10, 11. Accordingly, when our Lprd appeared 
 in human natm-e, he claimed this character, 
 saying, / am the good shepherd, and know my 
 sheep, and am hiotvn ofmifie. John x. 14. As 
 a shepherd, Jesus feeds hjs flock with whole- 
 
LITTLE FLOCK. ^27 
 
 some truths, and sweet consolations. He ma- 
 keth them to lie down in green pastures : he lead- 
 eth them heside the still tvaters. Psal. xxiii. 2, 
 Jesus, as a shepherd, safely joroiec^^ his flock. 
 They have many powerful enemies ; but he is 
 an all-powerful friend. 
 
 Of all the animals in the world, sheep are the 
 most striking emblems of a true christian. 
 Liike that animal the christian is harmles, 
 meek, and inoffensive. The malignant and vio-^ 
 lent dispositions which predominated in him 
 as a natural man, are brought into a state of 
 entire subjection, by a scriptural conversion. 
 Thus, the lien becomes a gentle lamb ; and the 
 haughty, mischievous, and turbulent disposi- 
 tions of man, taking the gospel mould, become 
 humble, useful, meek, and gentle. A so'ciety 
 of such men, may be compared to a flock of 
 sheep, on account of their happy union. They 
 love to dwell together, and to feed in the same 
 pastures. In times of danger they form them- 
 selves into a close and compact body ; and look 
 up, for protection, to the great shepherd of the 
 sheep. Happy would it have been if no griev- 
 ous wolves had ever mixed with the flocks of 
 Jesus ; but, alas, the history of the church af- 
 fords too many proofs, that selfish, proud, and 
 2Gg 
 
228 LITTLE FLOCK. 
 
 persecuting tyrants, have appeared, in slieep^s 
 clothing, amongst the harmless and inoffeur 
 sive flocks of Jesus. 
 
 II, The FOLLOWERS OF JESUS ARE A LITTLE 
 FLOCK. 
 
 One would have supposed, from the purity 
 of Jesus' conduct -the wisdom displayed in 
 his dicourses — and the many mighty works 
 which he wrought, that the whole Jewish na- 
 tion would have received him as their shepherd. 
 This, however, was so far from being the case, 
 that he had only a few obscure individuals in 
 his flock. The great bulk of that nation, ex- 
 tremely ignorant and abominably wicked, ha- 
 ted and persecuted him even unto death. 
 
 Christianity, after the day of Pentecost, had a 
 rapid spread ; and, in a short time, the greatest 
 part of the Roman Empire professed the faiths 
 But even then, when we consider the great 
 number of formal professors, and the numerous 
 nations which remained in heathenish dark- 
 ness, we are constrained to say that Jesus had 
 but a little flock. 
 
 Afterwards, during the dark ages of Popery, 
 the number diminished ; and but littl^ vitjal rps 
 
LITTLE FLOCK, 2%^ 
 
 liffion can be discovered in the christian church 
 for many hundred years. At the reformation, 
 religion revived. Great numbers embraced the 
 pure religion of Jesus, and professed his name 
 before men. The effects of the reformation 
 have reached our times, and Christianity has 
 had many great revivals ; but if we view it at 
 its best estate, the number of genuine christi- 
 ans has been very small, when compared witl^ 
 the great mass of mankind. 
 
 It does not follow that this will always be 
 the case. There can be no doubt but that 
 Jesus will finally conquer his enemies. Per- 
 liaps he has more followers upon earth, at this 
 day, than at any former period. The following 
 prophecy, we hope, will soon be accomplished : 
 Ask of me, and 1 shall give thee the heathen for 
 thine inheritance, and the uttermost imrts of the 
 ^arthfor thy possession. Psal. ii. 8. 
 
 III. The flock of jesus are not to bi 
 
 4FRAID. 
 
 Our I^ord, in this passage, does not forbid 
 necessary fear. Fear of evil and danger, is a 
 natural and necessary passion. It leads men to 
 caution and circumspection, and is a safe-guard 
 in times of real danger. Without a filial fear of 
 God, and a fear of sin, we should ruin our- 
 
 *Ih« Binder wiU cancel pages 229 & 230 in Sjg. G g, and insert thi» iaitcaA 
 
selves to all eternity. Ifl thes€ respects, Hap-t 
 j^ is the man that Jearefh alwaij : hut he thai 
 kmcleneih his heart shall fall into mischief. 
 Prov. xxviii. 14. 
 
 The fear against which onr L©rd cautions 
 fcis followers, is an unreasonable and slavish 
 lear ; which unfits the mind both for duty ancf 
 enjoyment. Christians should not fear tempo- 
 ral want ; for Ged will supply all their wnnts 
 put of the riches of his falness. They should not 
 fear persecution \ for God will cither support 
 them under it, or deliver them out of it. They 
 fhoukf not fear any affliction which may befall 
 them ; because God will make alt work toge- 
 ther for their good. Nor should they fear the 
 powers of darkness, who will not be suffered to 
 tempt more than they are ^ble to bear. In short, 
 0ut of every trial and temptation a way will be 
 fOdde for their escape. 
 
 IV. It is the good pleasure of their FAi 
 ^HEB TO GIVETHRM A K1NG?>0M. 
 
 This, in the first instance, may rt^r ta thd 
 Apostles. Jesu^ wa« about to set up a spi- 
 ^itilal Jiingdom upon earth; and, it was the 
 good plea-siue of the father, Ihat they should 
 beth be jostruments in setting it up and h€t- 
 l^Q^uratl^le miaistera ia it after it wat set up^ 
 
LITTLE FLOCK. 231 
 
 But, no doubt, the kingdom of glory is prin- 
 cipally intended. The kingdom of grace refers 
 to that of glory. Indeed, every thing in Christi- 
 anity refers to glory as its ultimate end. Every 
 follower of Jesus has the promise of a kingdom. 
 With that prospect, who can yield to doubts 
 and fears ? W^U not He, whose good pleasure 
 it is to give the kingdom, provide every needful 
 blessing on the way ? He that spared not Ids 
 own son, but delivered him up for us all, how shall 
 he not ivith him also freely give us all things. 
 Rom. viii. 32. What God gives, is given with 
 good pleasure. He takes delight in making us 
 happy ; and our happiness and his glory are 
 inseparably connected. 
 
 Therefore, commit yourselves, ye flocks of 
 Jesus, to his pastoral care. You will soon be 
 conducted to his heavenly fold. There all his 
 sheep will be gathered together, and will l>e 
 placed out of the reach of danger. Tliey will 
 be richly supplied with every good thing, and 
 will spend a blessed eternity with their heav- 
 venly shepherd. Amen. 
 
ENCOURAGEMENT to the TEMPTED. 
 SERMON XXVI. 
 
 James, i. 12. 
 
 Blessed is the man that cndureth tenrptatioti ; 
 for when he is tried, he shall receive the croun 
 of life, which the Lord hath promised to them 
 that love him. 
 
 IF there were no future world, we could not 
 blame men for seeking every kind of pleasure 
 in this that their hearts might desire. They 
 might use aU the means in their power to avoid 
 affliction, and say as the ancient Epicureans 
 did, Let us eat and drink; for to-morrow ive 
 die. 1 Cor. xv. 32. But that there is a future 
 world, where the good will be rewarded and 
 the bad punished ; and that we are placed here 
 
TEMPTATIOir. 233 
 
 in a state of trial for that world, is a truth which 
 cannot be denied by those who believe in the 
 knly scriptures. On this ground we should 
 cheerfully endure the temptations and afflictions 
 which God, the all-wise governor of the world, 
 either permits or appoints ; knowing they will 
 purify us as gold is purified in the furnace ; and 
 prepare us for the crown of life, tvhich the Lord 
 haih pi'omiscd them that love him. 
 
 Let us consider, first, the temptations which 
 a good man may have to endure : secondly, 
 how he should endure them : and, thirdly, the 
 promised reward. 
 
 I. The temptations which a good man 
 
 MAY HAVE TO ENDURE. 
 
 The word temptation signifies either an af- 
 fliction which may be laid upon us as a trial of 
 our sincerity, or an enticement to evil. In the 
 first sense, God may tempt a good man as he 
 did Abraham ; in the second, a man may be 
 tempted by the world, the flesh, and the devil. 
 We read expressly that God did tempt Abra- 
 ham. Gen. xxii. 1. He could not possibly 
 tempt him to evil ; for God cannot he tempted 
 with evilf neither tempteth he any man. James 
 H H 
 
234 TEMPTATION, 
 
 i. 13. The temptation or trial of Abraham was, 
 the command which God gave him to offer up 
 Isaac his son, whom he loved : a trial which of 
 all others must have been the most distressing ; 
 but he obeyed, and gave a proof to after ages 
 of his sincerity in professing to be a servant 
 of the most high God. 
 
 The present state of man is properly called 
 a state of trial ; and God, by various methods, 
 often sees it necessary to tempt or try good 
 men. Sometimes he tries them with poverty 
 and pain, and suffers them to he filled with con- 
 tempt. Lazarus, a man of deep piety, was 
 poor, afflicted with pain, and held in contempt 
 by the rich man. At other times he tries them 
 by persecution. Wicked men are suffered to 
 come upon them as a flood ; and to threaten 
 them with destruction. To this the apostle 
 James refers in the beginning of this chapter, 
 and in out text. Many of the first christians 
 suffered the spoiling of their goods ; were dri- 
 ven from their habitations and friends ; were 
 exposed to hunger, cold,_and nakedness ; were 
 confined in prisons ; beaten with stripes ; and 
 some, of them were put to cruel deaths. They 
 proved by painful experience the truth of Christ's 
 words to his disciples, Jfi/e 2vere of the world. 
 
TEMPTATION, 335 
 
 the world ivould love his own ; hut because ^e 
 are not of the world, there/ore the world hateth 
 you. John xv. 19. We should be thankful that 
 the wrath of man is now restrained ; neverthe- 
 Jess, it i« possible, that the time may speedily 
 <;ome, when we may again be tried in this way. 
 Strange events have taken place in Europe 
 within the last twenty years ! May God mer- 
 cifully prepare us for every future event of his 
 providence, and may we prove that promise 
 true, He shall deliver thee in six troubles : yea 
 in seven there shall no evil touch thee. Job v. 19* 
 
 Good men may be tempted or enticed to evil 
 by the world. Its riches, honours, and plea- 
 sures, like the forbidden fruit of paradise, ap- 
 pear Pleasant to the eye, and to be desired. Gen< 
 iii. 6. They promise much pleasure; but af- 
 ford very little. Solomon, who knew as much 
 of them as any man ever did, said. Vanity of 
 vanities; all is vanity. Eccles. x\i. 8. The 
 smiles of men are calculated to put good men 
 off their guard, and to draw them from God 
 and their duty; and their frowns may produce 
 that d^rgree of fear which leads to sinful com- 
 pliances. Riches are a snare to all who pos- 
 sess them, hence it is said, They that ivillhe rich. 
 Jail into temptation and a suare^ ojid into masiy 
 2 H h 
 
236 TEMPTATION. 
 
 foolish and hurtful lusts, which clroicn men in de- 
 slruciion and perdition. Tim. vi. 9. Poverty 
 too is accompanied with clanger. The poor 
 man may be tempted to envy his rich neigh- 
 bour; and, feeling great difficulties to struggle 
 with, may murmur and complain. His {toverty 
 may tempt him to dishonesty, and his afflic- 
 tion, to hard thoughts of God and providence. 
 Who then would not pray with Agur ? Give me 
 neither poverty nor riches ; feed me with Jood 
 convenient for me : lest I he full, and deny theCy 
 and say. Who is the Lord ? Or lest 1 be poor, 
 and steal, and take the name of my God in vain. 
 Prov. XXX. 8, 9. Perhaps the middle ranks 
 of society are the least exposed ; but they have 
 enough to do to keep a conscience void of of- 
 fence toivard God and man; Acts xxiv. 16, 
 
 The word Jlesh sometimes refers to the body, 
 with its appetites, and at other times to the de- 
 praved dispositions of the mind. Through the 
 medium of the body, good men may be tempted 
 to indolence, gluttony, drunkeness, and lust. 
 Their senses may lead them astray, for, The 
 eye is not satisfied with seeing", nor the ear, filed 
 with hearing. Eccles. i. 8. The corruptions of 
 the mind which remain in some degree, even 
 after conversion, have their correspondent ob- 
 
TEMPTATION. 237 
 
 jecta in the world, to which tliey urge ; ami 
 temptation in this respect consists chiefly in 
 the restless desire which is felt to enjoy them. 
 Every man is tewpted when he is drawn away 
 of his own lust, and enticed. Then when lust 
 hath conceived, it bringeth forth sin : and sin 
 tvhen it is finished hrinoeth forth death. James 
 i. 14, 15. Hence a believer has many inward 
 struggles, which are only known to himself 
 and God ; and these will continue till sin 
 is wholly destroyed. It was to believers that 
 the apostle Peter gave the following earnest 
 exhortation, Dearly beloved, I beseech you as 
 strangers and pilgrims, abstain from fleshly hists 
 which tear against the soul. 1 Pet. ii. 11. Those, 
 therefore, who maintain that there is no such 
 warfare, after a man is born from above, do 
 not judge according to truth. 
 
 The devil tempts to evil from the time a man 
 turns to God, to the time when he is called to 
 his reward, in a better world. I have been short 
 upon the former particulars, that J might en- 
 large upon this ; but, to keep up the design of 
 this work, we shall refer our remarks upon Sa- 
 tanic temptations to the next discourse. In 
 the mean time, let us carefully guard against 
 our passions, follies, and frailties. " Happy 
 
338 TEMPTATION. 
 
 (says Jortin) is he, who is engaged in contro- 
 versy with his own passions, and comes off su- 
 perior ; who makes it his endeavour that his fol- 
 lies and weaknesses may die before him, and 
 who daily meditates on mortality and immor- 
 tality/' 
 
BNCOURAGEMENTto the TEMPTED. 
 SERMON XXVII. 
 
 James, i. 12. 
 
 Blessed is the man that endureth temptation ; 
 for ivhen he is tried, he shall receive the croicn 
 of life f which the Lord hath promised to them 
 that love Mm. 
 
 In a former discourse upon this subject w« 
 considered, briefly, the temptations of the world 
 and \\ie flesh; in this we shall consider more 
 largely the temptations of the devil. 
 
 That there is such an invisible wicked spirit, 
 who has access to the minds of men, and ^,vha 
 is continually seeking their ruin, appears clear- 
 ly, both from scripture and experience. He is 
 
240 TEMPTATlOJf. 
 
 called, The Tempter, and is represented as 
 using devices to gain advantage of ns. In the 
 days of Job, he confessed, when interrogated 
 by the Almighty, that he went to and fro 
 in the earth, and walked up and down in it 
 The apostle Peter points out his business in 
 walking about our world : Be sober, he vi<filani; 
 because your adversary the devil, as a roaring 
 Lion, walketh about, seeking whom he may de- 
 vour, 1 Pet. V. 8. It is no serious objection 
 that we cannot explain how he works upon the 
 human mind, there being many facts, even in 
 the visible world, which cannot be explained. 
 Some, perhaps, have ascribed too much to his 
 agency. The blame of all their abominations 
 has been laid upon him ; when it h;is been 
 evident that the guilt of the whole rested 
 upon themselves. He can tempt men with- 
 out their consent ; but without their consent 
 he cannot overcome. Punishment, therefore^ 
 is properly inflicted upon sinners, though 
 he might entice them to sin. It was no excuse 
 for Eve that the serpent beguiled her to eat. 
 — Let us now consider some temptations, of 
 this infernal spirit, as they are suited to the 
 different states of a religious life. 
 
 The first thing in a religious life, is the illu- 
 
TEMPTATION. 241 
 
 inination of the understanding, by which a sin- 
 ner discovers his fall from God, and his mul- 
 tiplied transgressions of that law which is holy, 
 just, and good. Rom. vii. 12. This discovery 
 produces a godli/ sorroiv. The awakened sin- 
 ner weeps and mourns, and like the jailor 
 at Philippi, trembles in the presence of a just 
 God. But the tempter suggests that he is 
 mistaken with himself; ihat his sins have 
 been few and of a trifling nature ; that his 
 state, upon the whole, is very good ; and that 
 if he perish, few indeed can be saved. Those 
 who yield to this temptation lose their convic- 
 tions, and become self-righteous. They say, 
 We are rich, and have need of nothing, though 
 in reality they are wretched, and nnser<'tle, and 
 poor, aiid blijid, and naked. Rev. iii. 17. If the 
 mourning penitent overcome this temptation, 
 his sorrow for &in increases ; his soul is hum- 
 bled in the dust ; and he is prepared for the 
 mercy of an oft'ended God. 
 
 The subtle enemy finding it impossible to 
 lead the penitent to presumption, endeavours 
 now to drive him to despa'r. Hence the next 
 temptation insinuate^, thathi:" sinsnrs too many 
 to be forgiven ; that he has sinned against th« 
 Holy Ghost ; that his nature is as black as 
 I I 
 
242^ TEMPTITIOW. 
 
 hell, and cannot be renewed ; and that nothingr 
 remains for him but a certain fearful looking 
 for ipf judgment, and , fiery indignation, which 
 shall devour the adversaries. Heb. x. 27. It 
 is the duty of ministers to comfort him under 
 these dreadful apprehensions. They direct him: 
 to Jesus, and repeat the promises which are 
 made to such as labour and are heavy-laden. Matt, 
 xi. 28. Encouraged by these, hope springs up 
 in his breast ; he sees the sufficiency of Christ 
 to save ; he ventures upon him ; and is recon- 
 ciled to God through the blood of the cross. 
 
 There is another temptation which is often 
 presented when a man first feels the awakening 
 influences of the blessed Spirit of God ; namely, 
 that religion will make him melancholy ; that 
 it is only fit for the aged, the sick, and the dy- 
 ing ; and that it will be more prudent to put it 
 off to old age, than to live like a criminal, iri 
 perpetual dread of execution. This temptation 
 too often succeeds. But that it may be resist- 
 ed and overcome, the penitent must be inform- 
 ed that his present sorrow will give place to 
 pure yoy ; that when he is reconciled to God> 
 his soul will be filled with sweet consolation ; 
 that religion is the happiness and honour of man 
 in all conditions ; and that he who for the sake 
 
TEMPTATION. SI4* 
 
 of present and sinful indulgences, puts it off to 
 eld age, may not then find the door of mercy 
 open. 
 
 We shall now consider the attacks of Satan 
 upon a child of God. — When this Iiij^h privi- 
 lege is obtained, by faith in Christ Jesus, the 
 child of God is so filled with peace and joy, 
 and his confidence in the Redeemer so strongy 
 that he thinks himself out of the reach of temp- 
 tation, especially from the wicked one ; but he 
 finds himself mistaken. He is soon tempted 
 ito doubt the reality of his faith ; to think it is 
 nothing but mere imagination ; and that he has 
 deceived himself with a supposition that God 
 was reconciled- Thi« temptation, though ex- 
 ceedingly painful, puts him upon an useful en- 
 quiry into the nature of faith, and the grounds 
 of acceptance with God ; and lie finds his faith 
 accompanied with love to God, and followed by 
 obedience. The consequence of which is, such 
 an establishment upon the Rock of x4ges, that 
 the enemy seldom ventures to attack him agahi 
 on this ground. Some, indeed, have so far 
 yielded in the dark hour, as to lose their con- 
 fidence altogether, and it has not been without 
 great diflficulty that they have been restored to 
 the favour and the peace of God. 
 112 
 
144 TEMPTATION. 
 
 When this temptation is over, another, of a 
 very dangerous tendency, is frequently intror 
 duced to the mind ; namely, to trust in what 
 has already been experienced, and to neglect 
 the means of future improvement. The be- 
 liever is required to grow in grace, and m the 
 knowledge of our Lord Jesus C/irist ; but the 
 devil tempts him to think thai there is no need 
 of such a growth; that being now a child of 
 God, he may indulge himself in some little 
 things, in which there is not much harm ; and 
 that his former scruples, when he durst not 
 even think of these things, arose from ignorance 
 and superstition. If he give way, his heart is 
 soon hardened ; he sinks into a state of dull 
 formality ; he loses all the comforts of religion; 
 and is in great danger of losing his soul. Many 
 have fallen into this snare, and all have great 
 need of that caution, Let him that thinketh he 
 standeth take heed lest he fall. 1 Cor. x. 12. 
 
 If the child of God still pursue his way, Sa- 
 tan will probably tempthimtoj3nV/^,on account 
 of some supposed superiority to others, either 
 in gifts or graces. It is no matter whether he 
 be superior or not ; for, if he can be induced 
 to think so, his soul is endangered. Pride bar 
 Ting gained some ascendency, he wishes to fill 
 the highest place, and to be honoured by pepur 
 
TEMPTATION. 245 
 
 liar marks of respect. But meeting with many 
 vexatious disappointments, he becomes sour 
 and peevish, and disturbs the peace of the 
 church. Under this temptation it is necessary 
 to recollect, that we have nothing either great 
 or good but what God has bestowed ; and that 
 we are still as much dependant upon him as we 
 were the first hour we sought his face. 
 
 Again : There are seasons wherein the 
 tempter endeavours to fill the mind of a good 
 man with doubts respecting the being of God, 
 the certainty of providence, the truth of the bi-p 
 ble, the reality of christian experience, and the 
 sincerity of professors. This temptation sel- 
 dom lasts long ; but it is very painful. It often 
 comes suddenly,and when least looked for. Some 
 have felt it in a moment, while engaged in the 
 most solemn and important duties ; while filled 
 with abundant peace, and raised up with sa-? 
 cred joy almost to the third heaven. The best 
 method that can be taken in these gloomy mo^ 
 ments, is, to imitate the Israelites in the wiU 
 derness, who cried unto the JLord in trouble ; 
 and he delivered them out of distresses. Psal, 
 cvii. 6. 
 
 Sometimes this foul spirit represents death 
 
246 TEMPT ATIOU. 
 
 to a good man in its most terrific forms ; fright- 
 ens him with the pain that he may feel in that 
 awful hour; and suggests, that then perhaps, his 
 God and Father may forsake him. But he 
 hides from his view, as much as possible, the 
 <3elightful prospect^of a blessed immortality ; 
 and the gracious promises of God to support 
 his children in that trying scene. Exposed as 
 we are to this temptation, it is pleasing to re- 
 flect, that Jesus delivers them ivho through fear 
 of death are all their lifetime subject to bondage. 
 Heb. ii. 15. 
 
 It would be impossible to enumerate ail the 
 temptations which God's children have to en- 
 dure from this implacable foe. I shall only 
 mention one more : He often tempts them to 
 fear that they shall not be able to endure to the 
 end ; reminds them of the great difficulties of 
 the christian life ; of the vast number who have 
 fallen ; and of the probability that they may 
 ^ive way in some evil hour, and so be castaway 
 ^t last. Under this temptation they sometimes 
 think it of no use to contend any longer ; that 
 they might as well give up the christian warfare 
 now as a^ some future period ; and that one 
 grand struggle in the last moments of life may 
 4o as well as a continued warfare. But they 
 
TEMPTATION. 247 
 
 should remember, that if they leave all till death, 
 they, in fact, give up the coutest, and that their 
 enemy will triumph. To conquer then, they 
 must conquer now. And that they may con- 
 quer, let them consider themselves as being un- 
 der the constant care of Jesus, who, himself 
 having suffered, being tempted, is able to succour 
 them that are tempted. Heb. ii. 18. 
 
 How we are to endure temptation, and what 
 reward we may expect in a future world, shall 
 be considered in the next discourse. 
 
iNCOURAGE3IENTto the TEMPTEt). 
 SERMON XXVIIL 
 
 James i. 12. 
 
 Blessed is the man that eridureth temptation j 
 for when he is tried, he shall receive the crown 
 of life, which the Lord hath promised to them 
 that love Mm. 
 
 IN the two former discourses, we considered 
 the temptations which a good man may have 
 to endure: in this we shall consider how he 
 should endure them ; and the promised reward. 
 
 II. How SHOULD A GOOD MAN ENDURE TEMP- 
 TATION ? 
 
 The word endure conveys the idea of some- 
 thing which is painful ; and all our temptations 
 
TEMPTATION. 24d 
 
 of every description, are painful. We sliould, 
 however, endure them with patience, cheerful- 
 ness, firmness, and perseverence. 
 
 Under all your temptations. Let patience 
 ^^^ have her perfect tvork. James i. 4. We have 
 need of patience, that after we have done the will 
 ofGodf we might receive the promise. Heb. x. 36. 
 Patience implies calmness, and quietness, and 
 is opposed to violence, muruiuring, fretful- 
 ness, and complaining. The brightest exam- 
 ples recorded in the word of God, have exer- 
 cised this grace in the trying hour. Job, in 
 this respect is a pattern to all ages. Ye have 
 heard of the patience of Job, and have seen the 
 end of the L rd. James v. 11. Jesus bore, 
 with perfect patience, both the temptations of 
 the devil, and the insults of men. That we may 
 be encouraged, let us behold him in the last 
 hours of his humiliation, when he was oppres- 
 sed and afflicted, yet opened 7iot his mouth — iiho 
 when he was reviled, reviled not again ; when he 
 suffered he threrJened not ; but committed him- 
 self to him that judgeth righteously. 1 Pet. ii. 
 23. The saints who are now in glory, exer- 
 cised patience in the tribulations and tempta- 
 tions which they endured when on earth ; and 
 we are expressly commanded to follow them 
 K K 
 
250 TEMPTATION. 
 
 in this respect. Patience proves a present bles- 
 sing, as it blunts the keen edge of affliction ; 
 but impatience, by giving a keener edge to our 
 sufferings, proves a curse. We see this remark 
 verified in many instances ; and vre have often 
 experienced it ourselves. Worldly-minded 
 men, patiently endure hardships, when they 
 have a prospect of temporal advantage ; and 
 shall the pious be impatient, with the pleasing 
 prospect of a croivn of life ? Besides, this grace 
 shines with peculiar brightness in a suffering 
 saint. We see the excellency of religion reali- 
 zed in his conduct. His countenance disco- 
 vers the calmness of his mind, and his words 
 convey lessons of wisdom. Thou Lord y says 
 he, sufferest me to be in the furnace of a fflic lion ; 
 hut I dare not complain. Thy hand is upon me ; 
 hut I am silent. Thou lettest loose my enemies; 
 hut wilt 7iot leave me i?i their hands. O blessed 
 disposition ! O happy temper ! Let us pray that 
 God may endue us all with this heavenly grace, 
 that we may be able to say after every trial, / 
 waited patiently for the Lord; and he inclined 
 unlome, and heard my cry. Psal. xl. 1. 
 
 It is necessary not only to be patient, but 
 cheerful, in all our trials and temptations. We 
 are directed to count it all joy when we fall into 
 
TEMPTATlOlf. 451 
 
 divers temptations. James i. 2. It may, indeed, 
 seem strange to some that a precept so con- 
 trary to the feelings of mankind, should be 
 given to the afflicted. Joy, it may be argued, im- 
 plies either the possession or the prospect of 
 some good, and cheerfulness is quite in charac- 
 ter, or a fit thing, when prosperity crowns our 
 days. This we allow, but it proves nothing. 
 We maintain, yea and will maintain, that all 
 the temptations of a holy man, when rightly 
 endured, prove real blessings in the end ; that 
 even while he endures the pain which necessa- 
 rily attends them, he has a large portion of 
 blessedness in his possession ; anil that his fu- 
 ture prospects of blessedness far exceed those 
 of the highest worldly prosperity. God, whose 
 grace is sufficient, favours bim with his special 
 presence, and all works for his good. He can, 
 therefore. Rejoice evermore ; pray irithovt ceas- 
 ing'. i)i every thing give thanks : for this is the 
 will of God in Christ Jesus concerning him. 1 
 Thess. V. 16 — 18. Cheerfulness in trials gives 
 strength to the soul, and enables a good man to 
 endure with manliness. Wicked men often sink 
 under the pressures of life. They have not that 
 support which is necessary to bear ihein up. 
 All to them is darkness and gloominess ; but 
 U^ht is sown for the righteous, and gladnesbfor 
 Kk2 
 
2|52 TEMPTATION. 
 
 the upright in heart. Psal. xc. vii. 11. By faith 
 they see through the dark clouds which hang 
 over them, and by love they mount up to their 
 native heaven. Paul and Silas, under the joy- 
 ful influences of religion, sung praises to God in 
 prison, though sore with stripes, loaded with 
 chains, and surrounded with the darkness of 
 midnight. The holy apostles were troubled on 
 every side, yet not distressed ; perplexed, hut not 
 in despair : persecuted, hut not jorsaken ; cast 
 down, but not destroyed. 2 Cor. iv. 8, 9. 
 
 Cheerfulness will produce firmness in trials 
 and temptations. If any thing in the world 
 should inspire men with firmness, it is religion; 
 for nothing else is of equal importance. A man 
 may lose all he has in this world, and be hap- 
 py without it; but if he lose religion, all is lost. 
 Recollect in temptation, that all is at stake. 
 On the one hand, you have the joys of religion 
 here, and its rewards hereafter ; and on the 
 other, the miseries of sin here, and its punish- 
 ment hereafter. Therefore call forth all your 
 powers ; employ them to the best advantage 
 and be as firm as a rock. Consider the firm- 
 ness of suffering saints in former ages. They 
 were stoned, they iveresawn asunder, icere temptr- 
 ted, were slain with the sword : they wandered 
 
TEMPTATION, 2^5 
 
 about in sheepskins and goat skiiis ; being desti^ 
 tutCy aviated, tormented; of whom the world was 
 not wort hi/ : they ivandered in deserts, and in 
 mountains, a7id in dens and caves of the earth. 
 Heb. xi. 37, 38. But they were not moved from 
 their steadfastness. — We observed above, that 
 wicked men often sink under the pressures of 
 Jife ; but this is not always the case. In their 
 favourite pursuits, they frequently bid defiance 
 to danger, and disregard pain. See the hardy 
 soldier in a dangerous campaign ; view him in 
 the field of battle, surrounded with the dead, 
 and awfully exposed every moment to the 
 shafts of death ! See how firmly he proceeds ; 
 no fear or trembling ; no wish to retire from 
 danger ; only one sentiment inspires his breast, 
 namely, conquest or death. See him, I say, and 
 stand fast in the Lord thy God. Resolutely 
 go on thy way in the strength of grace. Thus 
 thou wilt become terrible to thy enemies ; they 
 will fall at thy feet, or flee from thy presence, 
 
 But all this will not do whhout perseverance. 
 Many have fought bravely for a time, but have 
 shamefully yielded at last. In this case, for- 
 mer victories turn up to no good account. Ye 
 shall be hiated, says Christ, of all men for my 
 nanjie's sake s but he that endureth to the end shall 
 
254 TEMPTATION. 
 
 be saved. Malt. x. 22. The end, in this pas- 
 sage, refers to death, which ends our pro- 
 bationary state. A good man may imagine 
 that t^ie trial imder wliich he now labours will 
 be his last, and that he shall enjoy uninterrup- 
 ted rest in the present world; but he will find 
 himself mistaken : for trial will succeed trial, 
 as wave succeeds wave on the stormy ocean ; 
 «or w ill he enjoy a constant calm till he reaches 
 the desired haven, and lands on Canaan's hap- 
 py shore. This leads us to coasider, 
 
 III. The promised reward. 
 
 The man who endures temptation is abund- 
 antly blessed in the present world ; but shall be 
 ipuch more so in that which is to come. When 
 Jie is fully proved, he shall receive the croun of 
 life. The crown of life de^ptes complete vic- 
 tor j'^^, and pernjanent glofrV Eartlily crowns, 
 however bright, must fade, and those who wear 
 them must die; but the crown of life fadethnot 
 away, and he who wears it is immortal. This 
 crown denotes not only victory and glory, but 
 also all that blessedness which will crown ex- 
 istence in a future state. There every conquer- 
 ing saint shall be blessed with the glorious pre- 
 sence of God and the Lamb ; the society of an- 
 gel^ and the spirits of just men made perfect ; 
 
nsMPTATtoN^ 255 
 
 and Such employments as shall be calculated 
 to afford the most exquisite and refined plea- 
 sures. We are at a loss, indeed, either to ex- 
 press, or even to conceive the glories and bles- 
 sedness of that world, but we may be certain 
 that they imply a freedom from all evil ; an 
 enjoyment of all good ; and endless duration. 
 ^The inhabitants are before the throne of Godf 
 and serve him day and night in his temple : and 
 he thatsitteih on the throne shall dwell among 
 them. They shall hunger no more, neither thirst 
 any more ; neither shall the sun light on them^ 
 nor any heat. For the Lamb ichich is in the 
 midst of the throne shall feed them, ajid shall lead 
 them to fountains of living water : and God shall 
 wipe away all tears from their eyes. Rev. vii. 
 15 — 17- The rest we may leave to God, who 
 will make known all we can desire to know, 
 when he has found unfaithful unto death. We 
 shall then fully prove, that the glory of crowns, 
 the spleudour of courts, and all the unsanctified 
 pleasures of the rich and great, are not w^orthy 
 to be sought by the candidates of heaven. 
 
 The good man will receive the crown of life 
 immediately after death ; for then he is fully 
 proved, and his probationary state comes to an 
 end. Lazarus died, and was immediately coa* 
 
250 TEMPTATION. 
 
 ducted to Abraham's bosom. The penitent 
 thief, on the cross, was admitted into paradise 
 on the very day he died. And the apostle Paul 
 expected when absent from the body, to be pre- 
 sent with the Lord. But it Mill not be till the 
 resurrection of the dead, that God will give all 
 the glory and happiness which he has prepared 
 for his saints : it is not, therefore, an improba- 
 ble opinion^ that those who are now in glory, 
 are looking forward, with pleasing hope, for the 
 full accomplishment of those promises which re^ 
 late to that glorious event. Then death shall 
 be swallowed up in victory, and Christ will 
 triumph over all his enemies. 
 
 The crown is promised to all who love God. 
 Love to God produces obedience, and obedi- 
 ence will be rewarded. Love to God is a most 
 powerful principle in the heart of a believer. Its 
 influence extends to every thought, word, and 
 work. If love loax cold, all the other graces 
 wither and die ; but if it continue to burn, 
 they grow and flourish. 
 
 God has promised a crown of life, and his 
 promise cannot fail. Heaven and earth must 
 pass away, but his word cannot pass away. 
 Saints may depend upon his word, without 
 
TEMPTATION. 157 
 
 either doubt or fear. He has promised, and he 
 will bring it to pass. Commit your souls to 
 him in well doing. Carefully imitate Moses, 
 who chose rather to suffer afflict ion ivilh the peo- 
 ple of God, than to enjoy the pleasures of sin for 
 a $msQn; for he had respect nnto tke r^qqrr^pet^ce 
 of reward. Heb. xi. 25. 
 
 Noiv unto him ihat is able to keep you from 
 falling, and to present you faultless before the 
 presence of his glory, zvith exceeding joy, to the 
 only wise God, qur Saviour, be glory and ma- 
 jesty, dominion and poiver, both now and ever- 
 more. Amen, Jude 24, 25. 
 
 tt 
 
A CAUTION AGAINST IDOLATRY, 
 SERMON XXIX. 
 
 1 John y. 21. 
 Little children keep yourselves from Idols. 
 
 Idolatry is a sin which cannot pass un- 
 punished. It has been the reproach of human 
 nature,and the ruin of all who have lived and died 
 under its influence. In nations professing pure 
 Christianity, there is no danger of that ^ro^* ido- 
 latry which has been practised by the heathen 
 nations ; but there is great danger of a more 
 refined, but not less sinful, idolatry. In the 
 sight of God a man may be an idolater who ne- 
 ver bowed down to an idol. Let us, then, seri- 
 ously regard the advice of the venerable apostle 
 
IDOLATRY. 259 
 
 John, to his young converts: Little children 
 keep yourselves from idols. 
 
 Let ns, first, make a few general remarks 
 upon Idolatry ; and, secondly, urge the cau- 
 tion contained in our text. 
 
 I. General remarks upon idolatry. 
 
 Gross idolatry is that superstitious worship 
 which men pay to idols or false gods. There 
 is a livinr and true God who made, preserves, 
 and blesses man, and whom he is bound to wor- 
 ship in spirit and in truth ; but having forgot- 
 ten, and departed from the living and true God, 
 foolish man has turned his attention to idols, 
 and has paid those honours to them which are 
 only due to his maker, preserver, and benefac- 
 tor. When this gross idolatry first began to be 
 practised, cannot be determined; but it appears 
 to have been ancient, having spread far and 
 "wide when God called Abraham to leave his 
 native country. What gave rise to it is uncer- 
 tain. Heroes, perhaps, and men who had been 
 signally useful in their life-time, might, after 
 death, become the first objects of idolatrous 
 worship. A supposition that the spirits of those 
 departed heroes and benefactors of mankind 
 resided in the bright luminaries of heavea> 
 3LI 
 
f#8 I»61ATllT. 
 
 iiii^ht be the first step towards the Worship oT 
 the heavenly bodies. The heavens not being 
 always visible, might suggest the propriety of 
 ftiaking such images for worship as would best 
 represent those absent luminaries : this idea 
 might give rise to gods of gold and silver, of 
 wood and stone. In process of time it was 
 coijjectared that alnriost every thing in nattire 
 had its peculiar god, and that man should pay 
 homage to all the gods. Hence sprung up in- 
 numerable gods : mountains and valleys ; wood^ 
 and plains; fountains, rivers, and seas; vir- 
 tues and vices ; peace and ivar ; the particular 
 periods of time ; the different ages and circUin- 
 Btances of life ; and the various implements of 
 %riculture, all had thieit tutelary deities. Itt 
 fact, as a celebrated writer observes, the whole 
 "universe seemed to swarm with these airy no- 
 things. Thus the true God was forgottien, ahd 
 his glory given either to iliere creatures, or to 
 objects of mere imagination. 
 
 Gross idolatry has spread over the nations. 
 Wehave many vestiges ofitinourowniand. The 
 names of our days, and of some of our months, 
 were given by idolaters. Sunday was dedica- 
 ted to the sun ; Monday to the moon ; Tuesday 
 to Tuesca ; Wisdnesday to Woden ; Thursday to 
 Thor; Friday to Freya ; ^nd Satiirda^ to Saturn, 
 
IDOLATRY. fQY. 
 
 We may also rank with^ro^s idolatry, the Ro- 
 misli worship of ani>els, saints, images, and re- 
 lics ; for it is as abominable in every respect as 
 pagan idolatry. That corrupt chnrch has long 
 coi>ied the ignorant and bewildered heathens ; 
 and, perhaps, if the protestants had not stood 
 forth, the champions of truth, all Europe would 
 at tliis day have been as much devoted to orross 
 idolatry as heathen Rome. 
 
 Refined idolatry, is the substitution of any 
 thing, in our affections, in the place of God. 
 Now we come a little nearer home ; and per- 
 haps, may find idolaters amongst professing 
 christians. A covetous man is called an idola- 
 ter, because riches are supreme in his affections. 
 Giuttons and drunkards may be called idolaters^ 
 because they serve their bellies more than God. 
 The first and greatest command is, Thou shall 
 love the Lord thy God ivith all thy heart ; and, 
 therefore, to love the creature more than him is 
 idolatry. Complete happiness should be sought 
 in God ; but if we seek it in the creature we 
 are idolaters. Man who is weak and feeble, 
 wants help and support from God ; but when 
 he depends upon, and trusts in any other being, 
 he makes that being his idol. God requires 
 our highest praise ; but, alas, how often do w« 
 
1262 IDOLATRY. 
 
 praise ourselves and other men with idolatrous 
 praises ! We may idolize a husband, a wife, a 
 child, a friend ; we may idolize our houses, our 
 lands, our gold and silver; or we may idolize 
 our ourselves. Whatever stands in the place 
 of God is an idol ; whatever we love most is our 
 god. The world abounds with the rich bounties 
 of an indulgent providence, and all these good 
 things may be loved, used, and enjoyed in mo- 
 deration ; but the heart must be given to God : 
 My son, give me thy heart. Prov. xxiii. 26. Re- 
 collect, then, if you give your hearts to others, 
 you are idolaters. Reproach not the ignorant 
 heathens for their superstitious worship ; but 
 examine your own hearts and your own ways. 
 Men are never without a god ; for if they have 
 not the true God, they always have false gods. 
 Let us carefully examine this remark ; it may 
 open our eyes to see many of those sins and fol- 
 lies which have been hidden from our view. 
 Perhaps we shall see that instead of the one 
 true God, we have had many false gods ; and 
 that the true God, whom we have forgotten, 
 might justly cast U3 out of his presence for ever 
 and ever. 
 
 II. Urge the caution contained in our 
 
 TEXT, 
 
IDOLATRY. 263 
 
 Many reasons may be assigned why christi- 
 ans, above all others, should keep themselves 
 from idols. They have superior light ; they 
 have seen and felt the folly of idolatry; they 
 have tasted the pleasures of a pure spiritual 
 worship ; they have superior privileges ; and 
 they have better hopes than other men. If 
 they fall into idolatry, even the most refined, 
 they give up the light which has shone upon 
 their understandings, the grace which has in- 
 fluenced their hearts, and all their hopes of fu- 
 ture blessedness. O beware ! Let not the 
 world seduce you by its bewitching charms : 
 let not Satan deceive you by his subtle wiles : 
 let not your own hearts betray you. God is 
 now suprerm in your affections, and resolve 
 that he shall be so to all eternity. 
 
 That you maybe kept from idolatry meditate 
 frequently upon the greatness, the glory, and all 
 suflScieucy of the true God. You will then see 
 more clearly, the propriety of his claims to your 
 highest regards. The better you know him, the 
 more you will desire to enjoy him as your God. 
 He possesses all you can want, either in this 
 world or in the next; and you will prove him 
 to be a full, satisfying, and everlasting portion. 
 
41?0LAT«,t. 
 
 Often reflect upon the folly of idolatry. What 
 are those idols which men wor hip ? How in- 
 sufficient to supply their wants, to iirotect theqi 
 in danger, or to direct their steps through this 
 dark world ! What can the world do for men ? 
 What can these worthless gods do for immortal 
 •spirits ? Riches are uncertain, carnal pleasures 
 soon cloy, and a sting is left behind which tor- 
 ments the guilty soul. 
 
 Think seriously of the difficulties which m^n 
 plunge themselves into, by departing from the 
 living God. How can they expect the bles- 
 sings of heaven, while they deny the God of 
 heaven, and withold from him that worship 
 ;and service which he requires ? Which of 
 their idols can rescue them, when he appears in 
 judgment ? Consider this, ye that Jorget God, 
 hst I tear you in pieces, and there he none to de- 
 liver, Psal. 1. 22. 
 
 Keep far from idolaters. Never deem that 
 man your friend who is an enemy to your God. 
 Bad example is powerful ; but let it be your 
 constant care to keep as far from danger as 
 possible. When duty compels you to mix with 
 men, who are without God, you may humbly 
 claim the watchful and protecting care of God; 
 but there is not a possibility of escaping the 
 
IDOLATRY. S05 
 
 fetal snares of worldly company, if you volun- 
 tarily run into it. 
 
 Watch over your own hearts. Our hearts are 
 prone to wander from God ; but let us notice 
 the first motions of evil, and instantly nip our 
 sins in the bud. There can be no evil in our 
 live$, if we indulge no evil in our hearts. If 
 our hearts go out after the world, we cannot 
 possibly avoid Idolatry. The advice of our 
 Lord, upon this subject, will be an infallible 
 preservative against this dreadful evil : Lay up 
 for yourselves treasures in heanejn, where neither 
 moth nor rust doth corrupt^ and where thieves do 
 m)t break through uor steal. For wi^er^ yow 
 treasure is there will ^our heart be also. Matt, 
 vi. 20, 21. 
 
 To conclude : Let us cultivate religious tem- 
 pers ; let us be much engaged i^ prayer ; aa4 
 let us love, honour, and obey God. O Israel re^ 
 turn unto the Lerd thy God ; for thou hast fal- 
 len by thine iniquity. Take with yoy, zpprds, and 
 t,urn to the Lord: say unJo hjinif Take away ali 
 iniquity, and receive us graciously : so will zog 
 render the calves of our lips. Ashur shall not save 
 us J we will not ride upon horse* : neither will w€ 
 say any more to the work of our hands, ye arfi 
 pur gods :for in thee the fatherless Jindeth mercf» 
 Hos. xiv. 1—3. M M 
 
TBE VANITY OF THE WORLD. 
 SERMON XXX. 
 
 EccLEs. xii. 8. 
 
 Vanity of Vanities^ saith the preacher : all is 
 vanity. 
 
 Solomon had rery considerable experience 
 both of men and things. The exalted situa- 
 tion in which he was placed by divine provi- 
 dence, afforded him more extensive opportuni- 
 ties of knowledge than that of any individual 
 in private life. Besides, he was a man of deep 
 penetration, and uncommon diligence in search- 
 ing after truth. The result of his diligent en- 
 quiries and long experience, was, that view of 
 
VANITY OP THE WORLD tfSl 
 
 things which is expressed in our text: Vanity 
 ^J'vanitieSy saith the Preacher: ail is vanitt/. 
 
 Here are two thiugs : first, the preacher ; 
 and secondly, his sermon, 
 
 I. The preacher. 
 
 A preacher, whose business it is to convey 
 instruction, should be fiirnished with consider- 
 able stores of ivisdom. In this respect Solo- 
 mon was well qualified fi)r the important work. 
 His wisdom excelled tJie wisdom oj all the chil- 
 dren of the east country, and all the wisdom of 
 Egypt — He teas wiser than all men — And his 
 fame was in all nations rotuid about* 1 Kings 
 iv. 30,5U 
 
 Those Preachers who experience the impor- 
 tant truths which they teach, are the most lik-e- 
 ly to make deep impressions upon the htarti 
 of their hearers. In this respect also, Solo- 
 mon was well qualified to teach his people. 
 This book contains a great deal of his own ex- 
 perience, as he had passed through the varying 
 scenes of life. It was therefore with strict pro- 
 priety that he observed of bims^elf, My heart 
 had great experience of wisdom and knowledge, 
 Ecclcs. i. 16. He had proved many things ; 
 M m 2 
 
VAWITY OF THE WORlI^. 
 
 atid found tittle else than disappointment titi 
 vexation of spirit. 
 
 Ood has frequently raised np men from the 
 loMp^^t urrlers ofsociety to preach his word ; but 
 So'omon was a roji/dl preacher. He begins this 
 sermon by informing us, that these are theirprr's 
 dtf the preacher, the son of David, kingofJerv^ 
 salem. Chap. i. 1. Though seated upon th^ 
 throne of a great nation, he did not think it be» 
 neath him to preach. Happy is that nation 
 which hath such a monarch 1 
 
 It is indispensibly necessary for every preach- 
 er to hejaithful in the discharge of his duty. 
 Few preachers have been more so than Soloi- 
 inon. His sermon does not flatter the pride of 
 Itiaii. It gives no encouragement to mere men 
 of the world ; but it is full of the most mortify- 
 itig truths, and of the most awful warnings* 
 against those things which are most p!ed»iQ|f 
 to corrupt and depraved nature* 
 
 II. The sermon. 
 
 The sermon proves that all things in thii 
 ^orld, are vanity to an unsanctified mind. The 
 •rtrord which is rendered vanity, implies either 
 i»omethiiig which is empty in itself, as vapour 
 
▼AFITY OF THE WORLD. 
 
 and pmoke ; orsr iriething i^hirh proves empty 
 to Uh>, on account of its insufficiency to make 
 us happy. The following remarks, I hope, will 
 throw coii!!iiderabie li^ht upon tbi» subject. 
 
 No work of God is vain. All his i^rorki, 
 %he her of creation, providence, redemption, 
 w jirace, are great and good. A /I i/n/ works 
 thaU praise thee, O Lord : and Ihy saints shall 
 bless thee. Psal. cxlv. 10. God never made 
 one creatine in vain. Ail creatures, from the 
 arcluaugel in heaven, to the meanest reptile on 
 €arth — from tlie tall cedar of Lebanon, to 
 tlie niost insignificant m eed, have their proper 
 teses and enris. There is nothing superfluous 
 fc^nothing wanting in the creation; but all 
 thin;^s have been made by exact weight and 
 Vtieasure. 
 
 Some works of men are not vain. Many of 
 0ur works are not only ustlul, but absolutely 
 Ileces^ary ; and they are never vain w hen they 
 imitate the v\ orks of God. To be useful in life, 
 %e must plant and build, reap and sow, buy and 
 Hell : we must instruct the ignorant, visit the 
 tick, feed the hungry, clothe the naked, and 
 comfort the distressed. But who dare say 
 Iheii* "vwk* are vain ? We engage in them 
 
270 VANITY OP THE WORLD. 
 
 with delight ; and we reflect upon them with in- 
 ward satifefaction. 
 
 Many things in themselves are ahsolutely 
 vain. Amongst these we may reckon desires 
 ,which cannot be gratified : imaginations which 
 cannot be realized : affections which have no 
 suitable objects : curiosity in things which are 
 not useful : titles which only feed our pride : 
 riches in such abundance, that we know not 
 how to dispose of them ; company which cor- 
 ^rupts our morals : dress which has no other ob- 
 ject than that of attracting admiration : and /af A- 
 «ow5, which, being devised togratfy vanity, vary 
 as the wind. These may appear substantial 
 blessings at a distance; but, like vapour and 
 smoke, they contain nothing but emptiness, 
 and produce nothing but vexatious disappoint- 
 ment 
 
 Every things however good in itself, is vanitff 
 to a mind unchanged by the influences of the 
 Holy Spirit. The mind of man is so formed, 
 that nothing can satisfy its large desires but 
 God. He must be supreme ; and every crea- 
 ted, object must be subordinate in the affecti- 
 ons, before solid happiness can be attained. 
 Till this is the case, the mind is empty, and aU 
 enjoyments are vain. 
 
TANITY OF THE WORLD. 271: 
 
 Happiness is the grand object of all our pur- 
 suits, from infancy to old age. We never lose 
 eight of it for a moment. Are we covetous of 
 of riches? It is because we imagine they will 
 make us happy. Do we aim at honour ? It is 
 that we may possess happiness. Are we seek- 
 ing sensual pleasures? It is for the sake of the 
 fancied happiness which they will afford. But 
 our pursuits of happiness are foolish and v^ain. 
 We turn this way and that way ; but cannot 
 find the desired object. One thing says, ' It is 
 not in me.' And another, ' It is not in me.' But 
 we still go on, and find vanity written upon 
 every thing we obtain. Then, we blame the 
 works of God, and the constitution of human 
 nature ; though we understand neither the one 
 nor the other. Wearying ourselves with vain 
 pursuits, we sink into a discontented and mur- 
 muring temper, not reflecting that the cause of 
 all our disappointments is our own folly. 
 
 When we turn to God, by repentance and 
 fEiith, a new scene presents itself to our 
 view. The world appears beautiful, and all 
 the creatures good. Every thing stands in its 
 proper place, and yields that kind and degree o^ 
 pleasure which was designed in its original for- 
 xaation. The soul being renewed by grace, is 
 
371 VAHiTt oP t-Hfi lr6»t^. 
 
 easy and happy, and sweetly enjoys God itt all 
 his works and ways. Painful worldly anxietied 
 are banished ; and tormenting ?^fi^', i'or the loss 
 of creature good, is felt no longer. In this state 
 every temporal eiijoyment is viewed as the rich 
 bounty of an indulgent Ood, and care is taken 
 to improve these bounties to the best of pur- 
 poses. The creatures lead to the Creator, who 
 is eeen, felt, and enjoyed, at ail times, and 
 in all things; and he fills the soul with pure 
 smd lasting pleasure. When this is our expe- 
 rience we can say with l>avid, Thou preparesi 
 a table before me in the presence of mine enemies*, 
 ihou anointest my head with oil ; my cup run* 
 nelh over. Surely goodness and mercy shalt 
 follow me all the days of my life', and I iv ill 
 dwell in the house of the Lord for ever. Psal. 
 xxiii. d. 6. 
 
 Thus, pure religion brings man back, itt 
 some degree, to his primitive state ; and he 
 again tastes the joys of |>aradise. Not that 
 he rises so high either in enjoyment or glory 
 as man did when he was first formed ; but hft 
 is in a measure like him, and is rising to at 
 higher state. Heaven Mill soon be open ta 
 him, and the redeemed of the Lord, in Zion, 
 will receive hira as a friend and a brother. 
 
▼ANITY OF TJIE WORLBu 27S 
 
 Let US, then, compl ain no more of the world 
 in which we live ; but blees God for all liis glo- 
 rious works. Let all our works resemble those 
 of God, and then we shall never work in vain. 
 Let us attentively study our ownxjharacter and 
 state as men, that w£ may not be deceived with 
 ourselves. Let us examine all our weaknesses, 
 sins, and follies ; and we shall soon see « need 
 of that ^iilvatioB which is ofiered to us through 
 Christ Jesus. Confiding in his merit, he will 
 lead us to the enjoyment of all we can reason- 
 ably desire, both in this world and the next ; 
 he will lead us to the fountain of happiness, 
 and while we drink the living streams^ God vkill 
 be our father, friend, and portioa. 
 
 Neglecting tftl% pfa^ ^\] ^ill still be vanity 
 and vexation of spirit; and we Khali go on from 
 one degree of vanity to another, till it will be too 
 late to rectify our mistakes. Let us now con- 
 fi!d«f thfeste things, aild lay them io heart Let 
 uiS open oul* eyes, and iutti avi-ay from vanities 
 aiid lies. Let a^ «efek God earnestiy, tioir resft 
 till \i'e find hnn * and may we enjoy him as oiif 
 chief good for evert uii^iiai. 
 
THE 
 
 GROWTH of a CHRISTIAN, 
 
 SERMON XXXI, 
 
 2 Pet. iii. 18. 
 
 But grow in grace, and in the knowledge of our 
 Lord Jems Christ. ^ 
 
 X HE christian life is perpetually exposed to 
 danger, and cannot be preserved without con- 
 stant watchfulness and prayer. In the verse 
 preceding our text, the apostle Peter gives a 
 solemn caution to the christians of that day : 
 Beware lest ye being led away with the error of 
 the wicked, fall Jrom your own steadfastness. 
 As much as if he had said, Beware-of those 
 
GROWTH IN GfeACfi. 275 
 
 dangers which encompass you on every side ; 
 and proceed in your christian course with the 
 utmost caution i and that you may not fall from 
 your steadfastness, use all those means which 
 will enable you to grow in grace, and i?i the 
 knoivledge of our Lord Jesus Christ. 
 
 Here are two things : first, we must grow in 
 graces and, secondly, we must grow in the 
 knowledge of our Lord Jesus Christ. 
 
 I. We mubt grow in grace. 
 
 The divine life, like that of plants and ani- 
 mals, is small in its beginning. Our Saviour 
 ^compares it to a grain of mustard seed, which 
 is the smallest of all seeds ; but which, by a 
 regular growth, becomes a great tree. Thus 
 our graces, though small at first, may grow till 
 they become very great. 
 
 The Word grace generally signifies favour, 
 kindness, and good-will ; and the grace of God 
 signifies that merciful-kindness which appears' 
 in the redemption and salvation of sinners by 
 Jesus Christ. But, in oilr text, the word grace 
 is applied to holy tempers and dispositions, 
 w hich are the effects of God's mercy and love ; 
 for> such is our state by nature, that we never 
 
%16 ^pWTBi 'N dRACE, 
 
 €9uld have aGquired holj tempers without tibc- 
 graye of God. 
 
 When a man is bom of God, every grace is 
 planted in him,^ though in a small degree, which 
 he ever will possess ; just as a plant or animal, 
 however small, possesses every property of ve- 
 getable or animal nature. We are not, there- 
 fore, to grow by the addition of new graces j 
 but by an improvement of those which we now 
 enjoy. 
 
 The princfpal graces in which, we. miist grow^ 
 ^efi^ith, hope, love ; patience, meekness, gen- 
 tjen^s^; justice, mercy, truth ; firmness, coi^^- 
 age, and; stability. While these heavenly graces 
 encrease and abound, in our hearts, we shall 
 abound in eyery good word and work ; and v^e 
 Jiball grp>¥ daij^.^i.th^ divi^e^^Q!ljlr siftcj accep- 
 tance. 
 
 Our glQ^^tf^, in, ^<^^ sb^gj^ hj^ pnivi^saf, 
 ^^ular^ aiwl 9pnj^t^n,t. All the gira^es mmpt 
 gro>Y at the sam.e time ; ^9^ ^^^ cannot grow 
 alone. Lord Bacoj^ s^y^s, " We mu^t not pr.^- 
 qeed in forming tl^e n^pFj9^ chafacter as a st^tP" 
 ary proceeds in, forp^Jj^g a ^tatnj^, who works 
 «pmjetime^ o» the faq^ spip!^t,wwes, oi^ 9jxe pai:ty 
 
GROtTTH IN GRACe. 277 
 
 ceed^ and it is in our power to proceed, as na 
 ture does in forming a flower, or any other o 
 her productions. She throws out altogethe-. 
 and at once the whole system of every being, 
 and the rudiments of all her parts/' 
 
 Growth in grace may be almost impercepti- 
 ble, but it must go on every moment. The re- 
 ligion of too many is like the gourd of Jonah, 
 tvhich came up in a night, and perished in a 
 night ; but that which is pleasing to God and 
 profitable to man, may be compared to the sta- 
 ble oak, which grows constantly in all its parts, 
 though in a way which cannot be perceived by 
 ^e most exact observation. 
 
 That we may grow, let us keep every grace 
 in full and constant exercise. There are but 
 few days in which peculiar circumstances and 
 (situations do not require the exercij(e of every 
 grace ; and by constant exercise they strength- 
 en and flourish. The means oj graee must be 
 ^.Qiistantly used, if we wish to grow in grace; for 
 in them we are fed, nourished, and supported. 
 Prayer, reading the holy scriptures, public 
 worship, and the sacrament of the Lord's sup- 
 per, are means in which we receive those rid 
 i|;^pp^^s, of grace, by which our growth is ^x\k 
 
278 GROWTH IN GRACE. 
 
 cipally promoted. No means, however, unless 
 connected with the kindly influences of heaven, 
 can promote our growth. The Sun ojRigkte^ 
 ousness musltshine upon our hearts, and the re- 
 freshing influences of the divine Spirit must 
 be felt, or all the means, however good, will 
 prove completely useless. At the same time, 
 let us carefully guard against improper com- 
 pany, sensual pleasures, and a love of the world; 
 for these have a deadly influence upon the gra- 
 ces of the Spirit ; and if we indulge ourselves in 
 them, we shall soon be twice dead, and plucked 
 up hi/ Ike roots. Jude 12. I may further remark^ 
 that a constant improvement of affliction, and 
 frequent acts of self-denial, will considerably 
 promote our growth in grace. The more we 
 mortify carnal nature, the more rapidly shall 
 we encrease in spiritual graces ; but self-indul- 
 gence in prosperity, and a murmuring spirit in 
 adversity, soon destroy the life of religion in 
 the soul. 
 
 The growth of grace in the heart of a true 
 believer, like the growth of the animal frame, 
 is so regular, that it can neither be felt not 
 seen, by the most attentive observer, except 
 at distant periods. Hence, to know whe- 
 ther we are growing or not, we must fre- 
 
GROWTH IN KNOWLEDGE. 27$ ' 
 
 qiiently compare our present state with what 
 it was some time ago. There are many useful 
 questions which we may propose to ourselves 
 by way of trial. Does our love of the world 
 abate? Do our religious enjoyments encrease? 
 Are we more circumspect in our conduct? Are 
 our hopes of glory brighter than they were? O . 
 let us be serious in these enquiries ! They are 
 ofvar<t importance. By growing in grace, we 
 glorify God, and secure happiness; but by de- 
 clining from religion, we dishonour him, and 
 ruiu ourselves. 
 
 II. WE MUST GROW IN THE KNOWLEDGE OF 
 JESUS CHRIST. 
 
 Knowledge is two-fold, namely, theoretical 
 and experimental . Both are necessary ; and 
 the first lays the foundation of the second. 
 Every christian should know the real charac- 
 ter of Jesus, as it relates to his person, offices, 
 and works; his doctrines ; his commands and 
 promises ; his mercies and judgments ; his wor- 
 sliip and word. To attain this knowledge, we 
 should read, and diligently study, the holy scrip- 
 tures of the old testament and the new ; we 
 should hear the ministers of Jesus, whose duty 
 it is to instruct us in things pertaining to the 
 kingdom ; we should converibe with those 
 
28d GR^1r¥ft \if moiirtEmt. 
 
 christians whose judgments are enlightened; 
 and, above ali, we should pray to the Father 
 of Lights for that wisdom which cometh from 
 above. ^ 
 
 But the best knowledore of Christ is that 
 which is experimental. We know him experi- 
 mentally as a Prophet, when we are taught by 
 him; we know him experimentally as a Priest, 
 when we enjoy reconciliation through the atone- 
 ment; we know him experimentally as a King, 
 when we are governed and protected by him ; 
 and we know^ him experimentally as a Saviour, 
 when we are saved by him. 
 
 To grow in this knowledge, we must daily 
 improve what we know in theory. The moment 
 we see a thing, let us apply it to thebestofpiiT^ 
 poses. Thus by following the light we have^ 
 more will be given ; and that twilight which wW 
 enjoy in our first setting out in religion, will 
 leetd to a glorious day. We see, however, ver^ 
 great errors amongfst professing christians upott 
 this important subject Some are fond of 
 kno^vledge and disputations, but neglect grac^ 
 and a holy conduct ; others plead for practice 
 ai»d expedience without so much knowledge^ 
 likA the pa|)i»to, who say, ** Igaoraaee ii» the- 
 
GROWTH IN KNOWLEDO*. 281 
 
 hiother of devotion." The wise unite these: so 
 that while grace influences their hearts and 
 lives, they endeavour to enrich their understand- 
 ings with valuable treasures of knowledge ; 
 justly arguing, that religion should begin with 
 light in the judgment, and that its progress 
 should be maiHced with encreasing light. 
 
 It is very probable that we shall grow in 
 knowledge and holiness in a future worM. The 
 soul of man, at some future period, may attain 
 that perfection which the highest angel now 
 enjoys : nevertheless^ that angel will keep its 
 distance in the scale of being, having grown 
 progressively with the human soul. The follow- 
 ing beautiful passage in the Spectator, (No.cxi.) 
 suggested this idea : *' That Cherubim, which 
 now appears as a god to a human soul, knows 
 Very well that the period will come about in' 
 eternity, when the human soul shall be as per- 
 fect as he himself now is : nay when she shall 
 look down upon that degree of perfection, as 
 much, as she now falls short of it. It is true 
 the higher nature still advances, and by that 
 means preserves his distance and superiority in 
 the scale of being ; but he knows that, how high 
 soever the station is of which he stands posses- 
 sed at present, the inferior nature will at length 
 mount up to it, and shine forth in the same de- 
 gree of glory," O o 
 
T]ft E 
 
 PU&E in HEART SHALL SEE GOD. 
 SERMON XXXIL 
 
 Matt, v. S. 
 
 Mlessedafe the pure in heart : for they shall see 
 God, 
 
 ThE Wickedhfes^ ofiiieii^s lires proceeds from 
 the depratity of their hearts • and, therefore, 
 before the life can be purie, the heart must be 
 cteahsed. The heart, in ah uncohVerted state, 
 is deceitful above all things, and desperately 
 wicked; but in a converted state, it is renewed 
 in righteousness aiid holiness after the image of 
 God. Heal blessedness necessatily follows this 
 grfeal change. Grod, who before was hiddeii 
 al^xl unknown, is now both seen, admired, aa^ 
 
PURITY OF HEART. 28$ 
 
 enjoyed. Blessed are the pwre in heart : for they 
 shall see God. 
 
 Let T3S, first, make a few remarks upon pu- 
 rity of heart : and, secondly, consider the blei- 
 sedness which results from it. 
 
 I. Remar&s upon purity of heart- 
 Things are commonly said to he pure whea 
 they are simple, unmixed, and uncompounded 
 with any other substance; and purity of heart, 
 in this respect, implies sincerity and simplicity, 
 ?is opposed to the base mixtures of hypocrisy 
 and deceit. David enquires. Who shall ascend 
 into the hih of the Lord ? And who shall stand 
 in his holy place ? The answer is. He that hath 
 €leaM hands, and a pure heart; who hath not 
 lift up his soul unto vanity, nor sworn deceitfully. 
 Psal. xxiv. 3, 4. That Natlianiel was a man 
 of this character, appears from the testimony of 
 our Lord : Behold an Israelite indeed, in whom 
 is no guile, John i. 47. 
 
 J5ut purity of heart, understood in its full ex- 
 tent, implies, that entire sanctifieation, whereby 
 the heart is cleansed from all evil^ and filled 
 with all good : or a heart from which oldthingg 
 we pasted away^ and ail things ar4 become new,, 
 
$84 PURITY OP HEART, 
 
 2 Cor. V. 17. The understanding: is enlightened 5 
 the will is subdued ; and the affections are pla- 
 ced upon proper objects ; sinfql thoughts are 
 banished ; pride is rooted out, and the soul is 
 clothed with humility ; furious passions are 
 destroyed, and are succeeded by meekness 5 
 and gentleness ; undue love of the world is rootr 
 ed up, and the supreme love of God is planted m 
 the mind ; murmuring and complaining are at an 
 end, and contentment is sweetly experienced in 
 every state : and, in short, the carnal mind is ex- 
 changed for themind which was in Christ Jesus. 
 It necessarily follows that God is allinallio the 
 pure in heart. They worship him in spirit and 
 in truth ; and constantly obey him with a wil- 
 ling mind. The tyranny of sin is at an end, 
 and the government of God, which in every 
 point of view is desirable, is begun in the soul. 
 The constant language of one who is pure in 
 heart is. Not my luill, hut thine he done. Luke 
 xxii. 42. Such a one may be tempted to evil ; 
 but temptation is not sin. He may feel many 
 weaknesses, frailties, and infirmities ; but these 
 are not sins. He feels nothing within contrary 
 to the divine nature, for every principle in hi^ 
 heart leads him to God and heaven, so that 
 whether he eat or drinJcj or whatsoever he doth, 
 it is all to the glory of God, \ Cor. x. 31. 
 
PURITY OF HEAKTf. 281 
 
 Doubts have been entertained, even by the 
 pious, whether such a state of purity can be at- 
 tained on this side the grave. They forget, 
 hoNvever, that if it be not attained before death, 
 it cannot, be attained afterwards ; for there is 
 no pur^^atory after death to purify the polhited 
 soul from its sins. To say it is wrought in 
 death, is to say nothing at all ; unless the 
 phrase, in death, signifies some intermediate 
 state between a mortal life, and immortality ; 
 a thought which is so absurd as not to deserve 
 a refutation. The plain fact is, that death ends 
 this mortal life ; and the moment we die, we 
 enter upon an unchangeable state in the eter- 
 nal world. This great work, then, must either 
 precede death, or we never can be admitted 
 into the undefiled kingdom of God. If it pre- 
 cede death an hour, why not a year — ^why 
 not twenty years — why not now ? Certainly 
 God is both able and willing to cleanse us now; 
 and if we are not cleansed, we may blame our- 
 selves. Christ shed his precious blood to cleanse 
 us from all sin ; God expressly commands us 
 to be holy ; He has promised to cleanse us 
 from all unrighteousness ; inspired men have 
 prayed for clean hearts ; and our text pronoun- 
 ces the pure in heayt blessed. 
 
 That we may attain purity of heart, let U9 
 
tB9 I^RITY OP HEART, 
 
 feel the need of it ; and use those means by 
 which it may be attained. The principal means 
 to be used are prayer and faith. Prayer opens 
 heaven, God condescendin^y says to the 
 needy sons of men, Ask^ and it shall he given to 
 you; seeky aiid ye shall find ; knocks and it shall 
 be opened to ^ou. Matt. vii. 7. But how can 
 we expect this great blessing, if we never ask 
 for it ? Will God force jt upon us ? It discovers 
 great goodness in him to shew us the need of 
 purity ; surely we shall not think it too much 
 trouble to jH-ay for the. blessing, ^ut let us 
 pray earnestly, and persevere in prayer till we 
 receive a gracious answer. Faith in Jesus is a 
 ©ecessary means of sarifctification. Faith puri- 
 fies the heart ; aiid we are sanctified by faith in 
 Christ .Jesus. We trust in Jesus for pardon : 
 let us trust jn him for holiness. When we can 
 do so, the Holy Spirit is given in his cleansipff 
 influences^ and the work is accomplished. 
 
 n. The blessedness which results from 
 
 PURITY OF HEART, 
 
 The blessedness of purity far exceeds all that 
 can be said upon the subject : it is better felt 
 than it can be ex pressed. Of the pure in heartour 
 text says, they shall see God. This may imply 
 twt ^hii^^^ l»a^«^/i lUi^X Ij^j ^k^ k^ye pl^as' 
 
PV&lTY OF ItEART, f^ 
 
 ing; discoveries of God, and that they shall eiyo/ 
 him as their God« 
 
 The discoveries of God, with which the pure 
 in heart are favoured, refer both to this world 
 andthenext. In this world they see him in all hi» 
 wonderful works of ci-eation, in all his varied 
 providences, and in the pleasing dispensation* 
 of his grace. Before, they had neither eyes to 
 see, nor hearts to understand ; but now his wis- 
 dom, power, and goodness, meet their eyed ia 
 every direction ; and while they see, they love^ 
 adore, and praise. In the ?iext worlds they shall 
 see him face to face. All his glorious pen* 
 fections will appear in a way unknown to 
 mortals ; and the sight will prove an everlastiiig 
 source of blessedness. 
 
 A sight of God is accompanied with an ett» 
 joyment of God. To see frequently signifies to 
 enjoy. A bare discovery of his glorious worki 
 and perfections, unaccompanied with an enjoy- 
 ment of him, would not make us blessed; but 
 the sight and enjoyment being connected, ouf 
 blessedness is great indeed ! In whatever way 
 we view God, we can claim him as our own. 
 His wisdom directs our steps ; his power pro- 
 tects us from danger, and helps us to do hii 
 
l&!i ?URITY OP riEAki?. 
 
 Will ; his goodness supplies our wants ; his mefi 
 Cy pardons our sins ; his justice maintains our 
 right ; his purity is communicated to our hearts^ 
 and his glory is put upon us so as to make us 
 glorious < 
 
 "What Mre now enjoy of God will be perfected 
 hereafter. We shall enjoy him to all eternity. 
 O blesseid world ! Let us hasten unto it ! It is 
 within our reach. The way to it is both plain 
 and easy. The foulest sinner on earth by true 
 repentance and a living faith, may become a 
 pure and holy saint; and every saint on earth, 
 by steady perseverence, may become a saint in 
 heaven. In the present state of things, we see 
 through a glass darkly : hut then face to face : 
 now I know in part ; but then shall I /moit\ 
 even as also 1 am known. 1 Cor. xiii. 12. Holy 
 Lord God, pepare us all for that world of pu- 
 rity and happiness, through Jesus Christ out 
 Lord* Amen, 
 
ERIENDLINESS secures FRIENDS. 
 SERMON XXXIII. 
 
 Proy. xviii. 24. 
 
 A man that hath friends must show himself 
 friendly: and' there is a friend that sticketh clo- 
 ser than a brother. 
 
 1 O obtain and secure any particular blessing, 
 proper means must be used. Bread is obtain- 
 ed by honest industry ; and salvation is obtain- 
 ed by faith and obedience. God having plant- 
 ed a social principle in the human breast, most 
 men pant after friendship ; but no man can have 
 friends without'^hewing him^eMjriendly . Some 
 men, go where they may, are complaining of 
 numerous enemies. Mankind, with one coh- 
 Pp 
 
fPCr PRIENDSHIP. 
 
 sent, rise up against them. How does this hap- 
 pen? The fact is, they are enemies to others, 
 and thereby make others their enemies. He 
 who would not be offended must be careful not 
 to give offence. A man that hath friends must 
 shew himself friendly : and there is a friend that 
 stickcih cloUf than a brother. 
 
 Three distinct ideas are expressed in our text: 
 We have friends^— to secure friends we must 
 show ourselves friendly — and there is a friend 
 that sticketh closer than a brother. 
 
 I. We have friends. 
 We have many friends by the ties of nature. In 
 our infancy, we are supported and protected 
 by the friendship of indulgent parents ; in youth 
 we frequently obtain additional friends in bro- 
 thers and sisters ; and, arriving at a state of 
 manhood, we enter into matrimonial connecti- 
 ons, and have children who become our friends. 
 Thus, iu every age of life, divine providence 
 provides friends for helpless man ; and these 
 ft'iends, being hone of our hotie, and flesh of our 
 flesh, are generally faithful and firm in their at- 
 tachments. Without this friendship, life often 
 proves a burden, and our best enjoyments uui- 
 •atisfying. 
 
PRIRNI>SHIP. '291 
 
 Those who live in the same couutry — who 
 speak the same language — who are governed 
 by the same laws — and who are accustomed to 
 the same habits and manners, are generally unir 
 ted by the ties of national friendship. We 
 ought, indeed, to cultivate a friendly regard for 
 men of all nations ; but it seems ri^ht to regard 
 thoseofourown nationmore than others, M utnal 
 wants render this necessary ; and w hen nation;^ 
 partialities are kept withni due bounds, the ge- 
 neral good is considerably promoted. Influen- 
 ced by this friendship, the wise instruct the ig- 
 norant — the strong protect the weak and fee- 
 ble, and every one contributes, more or less to 
 the good of the whole community. 
 
 Religious men have religious friends. Reli- 
 gion is better calculated, than any other thing, 
 both to form and perpetuate friendship. Itfornas 
 a similarity of temper in all who feel its hap- 
 py influence; it inspires them with the same 
 topes; and engages them in one common causse. 
 AH truly religious men have one God — one 
 worship — and one heaven. A mere formal re- 
 ligion^ adopted for the sake of temporal advan- 
 tage, may divide men in their affections, and 
 promote animosil}^ contention, and strife ; but 
 the genuine religion of the heart always prodw- 
 Pp2 
 
292 FRIENDSHIP. 
 
 ces peace and harmony. The time, we hope 
 is not far distant, when the pure religion of Je- 
 sus shall spread its happy influence over all the 
 earth ; and then the nations will be one, and 
 eyery man will be acknowledged as a friend and 
 St brother ! 
 
 There are special individual friends whom 
 we chuse for mutual counsel and help; but the 
 passionate, the selfish, the grossly ignorant, and 
 the wicked should never be amongst our select 
 friends. We should chuse, with the greatest 
 care, the gentle, the liberal, the wise, and the 
 good for our intimate companions. We can 
 unbosom our secrets to them with entire confi- 
 dence. They rejoice when we prosper, and 
 mourn when we suffer adversity. They defend 
 our characters, maintain our cause, and pro- 
 mote our best interests. 
 
 Wicked men haTc wicked friends. Solomon 
 alludes to this where he says, Though hand join 
 in hand, the wicked shall not be tmpunished. Pro v. 
 xi. 21. The friendship of the wicked, having sin 
 for its foundation, will end in shame and confu- 
 sion. It would be better for a man to be con- 
 fined in a solitary dungeon, all the days of his 
 life, than to be degraded and corrupted by the 
 
FRIENDSHIP* ftdS 
 
 friendship of those whom God will treat as 
 enemies. But are such men the enemies of 
 God ? Hear what is said by an inspired writer: 
 Ye adulterers and adulteresses, know ye not that 
 the friendship of the world is enmity with G0d ? 
 Whosoever therefore will be ajriend of the world, 
 is the enemy of God. James iv. 4, 
 
 Some men have man j pretended friends. This 
 is particularly the case with the rich, the great, 
 and the prosperous. Their pretended friends» 
 actuated by base and mercenary motives, flat- 
 ter their vanity and feed their pride ; but let 
 favours be withheld, and this friendship will 
 quickly end in hatred, reproaches, and illiberal 
 abuse. Happy ig the man who keeps these 
 hollow hypocrites at a respectful distance. He 
 prevents much sin in them, and many sad con- 
 sequences to himself This worthless tribe, en- 
 couraged and supported, would bring a man to 
 ruin, and leave him to perish in his folly. 
 
 II. To SECURE FRIENDS WE MUST SHOW OUR- 
 SELVES FRIENDLY. 
 
 A good man will show himself friendly even 
 to his enemies. He will conduct himself upon 
 Bucha plan, that no man can be his enemy but 
 ©ne who is an enemy to God and man. To engage 
 
i§^i FRIENDS HIR 
 
 friends, we must show ourselves friendly in o«f 
 looks. A sour, stern, peevish or contemptiWe 
 look, has a direct tendency to create enemies ; 
 because men judge of the internal disposition 
 by the countenance. A cheerful smile is cal- 
 culated to soften the hardest heart. Who can 
 withstand its influence ? How easily might we, 
 by this means, secure the friends we have, and 
 make ourselves no more enemies. But if we 
 are resolved to carry ourselves towards others 
 with haughty airs of self-importance, and with 
 proud disdainful looks, we may prepare for pain- 
 ful consequences. Let us then, in the since- 
 rity of our hearts, put on a pleasant, agreeable, 
 cheerful, condscending countenance,and tlie re- 
 sult will be both pleasing and profitable. When 
 God is dishonoured we may be under the ne- 
 cessity of a different look ; but even then our 
 ^ooks should have a mixture of pity and com- 
 passion. 
 
 Friendly looks must be followed by friendly 
 tvorcls. Who can bear to be insulted ? A worm, 
 when trod upon, may turn again. Angry words 
 produce anger ; but a soft ansiver turneth atva^ 
 wrath. Prov. xv. 1. How can we hope for the 
 love of that man whom we abuse ? An angry 
 
FRIENDSHIP. 29$ 
 
 quarrelsome man may reply, I do not ivant the 
 friends/dp of those ivith whom I take these liher^ 
 ties; but, remember, thou art but a man. The 
 time may come, when thy circumstances may 
 be so much changed, that the meanest may 
 have opportunities of retaliation. But perhaps 
 it may be further urged they deserve abuse. That 
 may be the case; but will abuse do good either 
 to thee or them. Perhaps another person 
 may say, / like to speak all my mind: what care 
 I for your mealy mouthed fellows who never ut- 
 ter an angry word / Men of this temper would 
 do well to study the following important pas- 
 sage: A fool utter eth all his mind; but a wise 
 man keepeth it in till afterwards. Prov. xxix. 11. 
 But says another, I love honesty. Honesty we 
 ^llow is a good thing ; but are none entitled to 
 this character but a iew passionate hot-headed- 
 fools ? A prudent man is honest in his heart, 
 calm in his tempers, and temperate in his 
 words. 
 
 We should be careful to shew ourselves 
 friendly in our conversation about ai^ew^y^er^ow*. 
 It should be a rule, a fixed and unalterable rule, 
 never to speak a word of an absent person 
 which we should eilher be afraid or ashamed 
 to speak in his presence. Perhaps you say. 
 
296 FRIENDSHIP. 
 
 tve mentioned it as a secret not to be divulged. 
 True, but if you could not keep that secret 
 yourselves, how could you expect others to 
 keep it ? Besides, it is not only unchristian, 
 biit unmanly to attack an absent person. By 
 this means perpetual enmities are kept up. It 
 jnakes the thing still worse, if, while we abuse 
 ^ person behind his back, we keep up a show 
 of friendship before his face. There is so much 
 of the devil in this conduct, that the man who 
 is guilty of it, is fit for no society but thatof in» 
 fernal spirits. If we can do absent persons any 
 good, let us do it; but if we cannot, let us re^ 
 solve to do them no harni, 
 
 Looks and words are cheap ; and therefore 
 we should show ourselves friendly in our aor 
 tions. This will complete our title to the 
 friendship of others. Are they hungry ? let us 
 feed them. Are they naked? let us clothe 
 them. Are they sick or in prison ? let us visit 
 them. Are they in danger? let us protect them. 
 Are they ignorant ? let us instruct them. Are 
 they wicked ? let us try to reform them. When 
 they weep, let us weep ; when they rejoice, let 
 us rejoice. If we envy men in prosperity, and 
 neglect them in adversity, how can we expect 
 tkeir friendship ? It may not be in our power 
 
FRIENDSHIP. 297^- 
 
 to do good extensively ; but if power to do good 
 be the rule of our conduct, we shall please 
 both God and men. In this respect let us 
 spare no pains ; let us lose no time. It is but 
 little good that the best and ablest can do ; 
 but let not that consideration be a plea for neg*- 
 lecting what we can do. As we have therefore 
 opportunity let us do good unto ail men, especial" 
 ly unto them who are of the household of faith* 
 Gal. vi. 10. 
 
 III. There is a friend that sticketh clo- 
 ser THAN A BROTHER. 
 
 But who is that friend ? Where can he be 
 found ? What is his character? God is a friend 
 to all his creatures ; especially to holy men. 
 His throne is in heaven ; but mortals may find 
 him upon earth. This friend is not far from 
 every one of us : for in him we live, and move, 
 and have our being. Acts xvii. 27, 28. He it 
 an all-wise, all-powerful, and ever present 
 friend. He can supply all our wants, protect 
 our persons, and fill us with substantial happi- 
 ness. He is kind and condescending, and the 
 meanest mortal may secure his approbation. 
 
 But, if we would enjoy the friendship of God, 
 wo must show ourselvei friendly towards hisi;- 
 
Sft?» FRIfiNDSUIF. 
 
 Singers are his enemies, and fall under his 
 Irpwns. To i^ecure his friendship, ^ve must 
 ci^t away our transgressions, depend upon th^ 
 atocement of the Lord Jesus Christ, make the 
 <Jiyine will the rule of our conduct, and be 
 friendly to the cause, and the people of God. 
 
 God is a friend who sticketh closer than a 
 brother. The friendship of heaven, towards 
 the w^orthy, is constant and eternal. The af- 
 fections of a brother may change ; but God 
 ehangeth not. A brother iiaay be reduced so 
 low as to be unable to afford the smallest help; 
 but God is an inexhaui^tible fountain ot all we 
 vant. He sticketh close to his people through 
 life, in the solemn hour of death, and to all 
 eternity. We have nothing to fear while we re-» 
 ]j;vain faithfully and constantly attached to his 
 cause. IJuman friends may fail — a brother 
 iRay 4ie-^hut God will never fail. 
 
 Henceforth let us use every possible means 
 tp nti^ke the wise and good amongst men our 
 ftiends; let us improve religious friendship; 
 but aboveall, let us maintain and improve friend- 
 ship with heaven ; for whatever happens to us, 
 in this changeable world, if God be our friend, 
 a)| will be well. Ameu. 
 
Tht CHRISTIAN RACE. 
 SERMON XXXIV. 
 
 Heb. xii. 1, 2. 
 
 Wherefore^ seeing ive also are compassed about 
 With so great a cloud of ivilnesses, let us lay 
 aside every weight, and the sin which doth s^ 
 easily beset us, and let us run laiih patience the 
 face that is set before us. Looking unto Jesus 
 the author and finisher 0f our Jaith ; who for 
 the joy that zvas set before him, endured the cross, 
 despising the shame, a?id is set dotvn at the right 
 hand of the throne of God, 
 
 1 HE words of our text are an inference from 
 the preceding chapter, wherein the apostle 
 gives many instance* of triumphant faith a- 
 mongst the worthies of former ages. Those 
 worthies are brought to view for our eiicourage- 
 Q q 2 
 
50& THE CHRISTIAN RACE. 
 
 merit and imitation. Wherefore, let iis pre- 
 pare for the christian race, and so run that we 
 may obtain the prize. Each particular, in this 
 passage, leads to that which immediately fol- 
 lows, and, therefore, we shall begin with the 
 first, and proceed regularly to the last. 
 
 I. We are compassed about with a clou» 
 
 or WITNESSES. 
 
 Here is an undoubted reference to the Olym- 
 pic GameSy in which races were run for prizes 
 of great value. Those games were attended 
 by vast numbers of people from all GreecCj from 
 the extremities of Egypt, from Lybia, Sicily, 
 and other countries, who were spectators of 
 every combat, and of every race. Thus good 
 men, who run for a prize of infinite value, are 
 beheld by numerous spectators. The cloud of 
 witnesses, here referred to, are the pious of for- 
 mer days, who are represented as looking on to 
 see how we acquit ourselves. They are called 
 a cloud, on account of their number ; perhaps 
 because a cloud contains a vast number of 
 drops. Besides these, our conduct is witnes- 
 sed by God, by men, and devils. All look on 
 to see how we proceed in this important race. 
 
 II. The spectators being assembled ve 
 
 MUST PREPARE TO RUN. 
 
THE CHRISTIAN RACE, 3<U 
 
 We must lay aside every weighty and cast off 
 everyincumbrance: we should lake nothing which 
 will retard our progress. Sin is properly called a 
 weight. It not only binds us down to the earth, 
 but wearies and fatigues us in the discharge of 
 duty. Lay aside every sin, however pleasing 
 or profitable it may appear. Unbelief, covet- 
 ousness, pride, lust, and passion, are deadly 
 weights. Give them all up at once, or you 
 cannot run the christian race. 
 
 Even our besetting sin must be laid aside. 
 That is our besetting sin to which we are most 
 addicted, and by which we are the easiest over* 
 come. Our besetting sin may be constitution- 
 al ; or it may arise either from education, em- 
 ployment, or our particular situation in life. It 
 may vary. That which beset us once may not 
 beset us now ; and that which besets us now 
 may not always beset. Let us, however, find it 
 out, and for ever lay it aside. It may be like a 
 right eye or a right hand ; but pluck the one out, 
 and cut the other off. 
 
 III. Thus prepared, we must run with ^aTienck 
 
 THE RACE SET BEFORE US. 
 
 The race is set before us. It is clearly mark- 
 ed out, so that we have not to run in an uncer- 
 
i^ tHE CHRlSTtAJf RACfi. 
 
 lain way. It is set before us in the scriptufes \ 
 by the ministers of Christ; and by the Spirit 
 of God The way is inward and outward holi- 
 ness. No other way than this is set before us 
 by the Lord • and we must be careful not to 
 run in a way of our own. 
 
 We must run. Running implies great exer-» 
 tion of bodily strength ; and this figure is used 
 to teach us the necessity of calling forth all our 
 strength, and exerting all our power in the dis- 
 charge of christian duties. Run as Lot ran 
 out of Sodom : as the manslayer to the city of 
 refuge. Thy life is at stake. Ruin is behind, 
 and pursues thee fast. O run from danger! 
 Safety, peace, and glory, are before thee. O 
 run forward ! Haste thee on the way ! Thou 
 hast no time to lose ! 
 
 We ifiust run with patience. Difficulties and 
 dangers call for patience. Our way will lead 
 to both ; but let patience have its perfect work* 
 The apparent length of the way will require 
 patience. When we set out at first we think 
 of being soon at the mark ; but after running 
 sometime, perhaps, it may appear a great way 
 off: but let us exercise patience a little longer, 
 and we shall have the prize. 
 
THE CHRISTIAN RACE 303 
 
 IV. While we run we must constantly 
 LOOK UNTO Jesus 
 
 It is not one view of Jesus that will answer 
 our purpose. Looking is a continued act, and, 
 it will be necessary for us to look to him all the 
 way. Our eye must be fixed upon him every 
 step we take. 
 
 We must look to Jesus as our great exem- 
 plar. He has gone before us. View his spot- 
 less life, bis zeal for God, his benevolence for 
 i»en, and his steady persevcrence to the end. 
 
 W^e must look to Jesus as beginning and car- 
 rying on the great work of redemption and sal- 
 vation See him in the stable at Bethlehem ; 
 in his poverty at Nazareth ; in his agony and 
 bloody sweat in the garden of Gethsemane ; in 
 the hands of the furious deluded rabble ; 
 in the hands of Pilate, scourged, and crowned 
 with thorns. See him on the cross ; in the 
 tomb ; rising again ; at the right hand of God; 
 smd coming again to j udge the worlcl, 
 
 We must look to Jesus for direction in diffi- 
 culties; for protection in danger; for support 
 in weakness ; and for comfort in distress. 
 
$04 .THB CHRISTIAN RACE. 
 
 V. Jesus is the author and the finisher 
 
 OF OUR FAITH. 
 
 Jesus is the author of our faith, as he has re 
 vealed those blessed truths which we believe. 
 "We do not build our faith upon either creeds, 
 articles, liturgies or homilies; but upon the in- 
 fallible words of our Lord. Articles and creeds 
 may possibly be good ; but the New Testa- 
 ment is better than them all. 
 
 Our Lord is the author of that faith which 
 brings salvation. It is through him that we 
 have a power to believe, and that our faith justi- 
 fies, sanctifies, and overcomes the world. He is 
 the finisher of this faith, both as it centres in 
 him, and as by his blessing it is perfected in us. 
 
 VI. For THE JOY set before Jesus he endured 
 
 THE CROSS, despised THE SHAME, AND IS SET DOWN 
 AT THE RIGHT HAND OF GOD. 
 
 Tht joy set before our Redeemer was the 
 prospect of saving lost sinners, and of bein^ 
 exalted himself, in his human nature, to high 
 honours in the upper world. We have also a 
 joy before us similar to his ; for we may be 
 useful to men, and our souls may be exalted to 
 ^e heavenly world. 
 
 T© obtain that jqy he endured the cross. Th© 
 
THE CHRISTIAN RACK. 505 
 
 death of the cross was painful ; but he endur- 
 ed without a murmur. O follow him in this 
 respect ! You have a cross to endure; but en- 
 dure as seeing the Invisible, and keep an eye 
 to the recom pease of reward. 
 
 The cross was ignominious; but he despised 
 tbe shame. It was below >hira to notice it. Let 
 this be the case with us. Let us despise the 
 ignorant reproaches of men. If we shun either 
 the pain or the shame of the cross we sliall lose 
 tiie crow4L 
 
 After fhe death of the cross, Jesus sat down 
 nt the right hand of God. Tlie phrase denotes 
 a settled state of honour and glwy. In that 
 state he does not forget us ; but pleads our 
 cause with the Father. O let us rai«e our af- 
 fectij6ns to him, that we may sit in heavenly 
 places with Christ Jesus \ 
 
 To conclude: Have we begun to lay aside 
 our weights ? Have we begun to run ? What 
 progress have we made ? Do we look to Jesus ? 
 Let us try ourselves. Ye who scarcely walk, 
 whose hearts are €erld, now arise, strip off yout 
 sins, make a beginning, and >bold on your way.,' 
 that you may at length obtain the prize of 
 your hi^ calling of God in Obrist Jesufi. 
 R B 
 
CHRIST our GREAT HIGH PRIEST, 
 SERJVION XXXV. 
 
 Heb. iv. 14 — 16. 
 
 Seeing then that we have a great high priest, 
 that is passed itilo the heavens, Jesus the son of 
 God, let lis hold fast our profession. For we have 
 not an high pi test which cannot be touched with 
 the feeling of our infirmities : hut was in all 
 points tempted like as we are, yet without sin. 
 Let us therefore come boldly unto the throne of 
 grace, that we may obtain mercy, and find grace 
 to help in time of need. 
 
 Aachen this epistle was written, the conver- 
 ted Hebrews laboured undt*r a violent persecu- 
 tion, and the evident design of the writer was 
 to guard them against apostasy. The charac- 
 ter of Jesus was degraded by the Jews ; but 
 
CHRIST OUR HIGH PRIEST. 307 
 
 liere it is represented in all its greatness and 
 glory. The law of Moses was extolled above 
 measure ; but here it is proved that the gos- 
 pel is far superior. It is also proved that Christ 
 is superior to Moses : that to refuse him will 
 meet with greater punishment than that which 
 was inflicted under the law : that Christ has pro-^ 
 videcl a rest for persevering believers : that the 
 word of God is quick and powerful, and sharp- 
 er than a two-edged sword : and that having a 
 great high priest who has passed into the hea- 
 vens, we should hold fast our profession, and 
 come boldly to a throne of grace, that we may 
 obtain mercy, and find grace to help in time of 
 need. This passage furnishes us with the fol- 
 lowing important observations : 
 
 I. We have a great high priest, that has 
 
 PASSED into the HEAVENS, JESUS THE SON OF 
 GOD. 
 
 The law being a shadow ©f goods things to 
 come, we may consider the Jewish high priests 
 as types of Christ. They were great men in 
 the sight of Israel ; but their greatness was only 
 that of frail mortals. Christ, the christian high 
 priest, took upon him the infirmities of men ; 
 but in him dwelleth all the fulness of the Godhead 
 iodily. Col. ii. 9. Finding him set forth, in th» 
 Rr 2 
 
S^ eftRtS'B OIKl HIGH PRlE&t. 
 
 holy »€ript«Fes, as the Maker, Preserver, Sa* 
 viaur^aml Judge of the worid, we are constrain- 
 ed to say, he is a great high priest. Come, 
 |)Oor desponding christian, be encouraged by a 
 view of his greatness, and go on thy way with 
 boldness. 
 
 Omr high priest is Jesus the Son of God. Je- 
 mis is called the Son of God both on account 
 of his miraculous conception, and his resurrec- 
 tion from the dead ; but he is the Son of God 
 in a higher sense. He is " God of God, Light 
 of Light, very God of very God, begotten, 
 not made, being of one substance with the Far- 
 mer, by whom all things were made." How he 
 was begotton we neither know, nor need to 
 know ; but that he possesses the nature of God, 
 as properly as a child of man possesses the 
 nature of man, is most clearly revealed in the 
 word of God. 
 
 Jesus our high priest has passed into thehea^ 
 tens. The open air is called heaven ; the regi- 
 on of the «tars is also called heaven ; but the 
 third heaven, to which the apostle Paul was 
 caught up, is the heaven into which Jesus has 
 passed. As the jewich high priest entered once 
 ft year into the holy of holies in tbe temi^le, tp 
 
CEI£lI.aX OUS. HIGH SR: £$.T. 30^ 
 
 pteseni before the T^or.l the bUxid of the y^-arly 
 atonement, so Jesus has^ eutered the holy | lace 
 to present his blood before the Father on our 
 account. 
 
 II. This should encourage us to hold fast 
 OUR profession. 
 
 As christians we profess to have renounced 
 the world, to believe in Jesus, and to love and 
 obey God. We profess to be men of another 
 world, and to hav* our treasure and our hearts 
 in heaven. This is a high profession, and far 
 more honourable than any other. Some pre- 
 tend to conceal their religion, for fear of appear- 
 ing hypocrites, when probably they have none 
 to conceal ; but, a real christian, comes boldly 
 forward and professes bis Lord before men. 
 
 We must hold fast our profession. A mere 
 profession is easily held fast ; but the true idea 
 of holding fast our profession, is, that we hold 
 fast those things which we profess. We may 
 naturally suppose that the primitive christians, 
 €ontinually exposed to insults, losses, banish- 
 ment, and death, would not hold fast a profes- 
 sion after they had lost the possession of pupe 
 religion. The devil may tempt, lust may en- 
 tice, and the world may frown ; but let us hold 
 
310 CHRIST OUR HlGtt PRiKSt. 
 
 fast. If we give way, we shall perish ; if we 
 hold fast, we shall be saved. 
 
 III. The compassion of our high priest 
 
 tS A FURTHER ENCOURAGEMENT TO HOLD FAST. 
 
 Our high priest is touched with a feeling of 
 our infirmities. The word in/innii^ mesLUshoth 
 weakness and affliction. Our high priest knows 
 both ; for his eyes are ever upon us. He is touch- 
 ed with a feeling of our infirmities ; he commis- 
 serates our case, and sympathizes with us. How 
 is a tender parent touched with the sufferings 
 of a child? Judge, ye fathers and mothers, who 
 have suffering children. Thus Jesus is touch- 
 ed when his followers sufller. When we are 
 touched with a feeling of the sufferings of others, 
 we hasten to their relief; and Jesus hastens to 
 our relief. This is what is meant : we cannot 
 sui)pose that our high priest has now the pain- 
 ful feelings of humanity ; but he has both powd- 
 er and willingness to come to our help. O chris- 
 tians, how great is this encouragement ! There 
 may not be a man on earth who either knows 
 your infirmities, or feels for you when they bow 
 your spirits down ; but you have a friend in 
 heaven who knows all you suffer, who feels for 
 you, and who will afford delivering grace. 
 
CHRIST OUR HIGH PitlEST. 3U 
 
 Jesus onr high priest was tempted in all points 
 like as we are, yet without sin. Are we tried 
 ■with poverty? He had not where toJay his b.ead. 
 Are we despised of men ? He was both despised 
 and rejected. Ar'e we tempted by the devil ? 
 The devil tempted him in the wilderness of Ju- 
 dea. But temptation and sin are very differ- 
 ent things. Sin is a transgression of the law; 
 and if we do not transgress, whatever our temp- 
 tations are, we remain innocent. Jesus was 
 tempted ; but he was without sin. His na- 
 ture was pure, and his obedience was perfect. 
 Let us imitate him, and though we cannot ex- 
 pect a deliverance from temptation, while we 
 remain in this world, yet let us seek a full deli- 
 verance from sin. 
 
 IV. Having such a great high priest, we may go 
 
 BOLDLY TO A THRONE OF GRACE, WHERE WE SHALL OB- 
 TAIN MERCY AND FIND GRACE TO HELP IN TIME OF NEED. 
 
 God, as the governor of all created beings, 
 sits upon a throne of glory — as judge of the 
 world, he will sit upon a throne of awful jus- 
 tice in the day of judgment — but he now sits 
 upon a throne of grace. The idea conveyed by 
 this representation, is, that God is graciously- 
 disposed towards his rebellious subjects. God 
 might command us to appear before a throne of 
 
3ti CHRIST OUR HIGH PRIEST. 
 
 justice, to receive that sentence of condem- 
 natioQ which our sins deserve. Were he to 
 do so, we should approach with dreadful fear 
 and terror. But, through a blessed Mediator, 
 mercy is proclaimed, and the worst of oflfen- 
 ders may obtain reconciliation. 
 
 We may come hoMly to the throne of grace. 
 AU our prayers, whether private or public, 
 should be addressed to God upon this throne. 
 Let us come to it every day, and every 
 hour. Coming boldly does not imply impu- 
 dence and audacity, but humble confidence. 
 Let u^^not be afraid. Though we are sinners 
 we have nothing to fear in coming to this graci- 
 ous throne. It was set up for sinners. We go, 
 not to a sin-avenging God, but to a sin-pardon- 
 ing God, who waits with open arms to receive 
 returoiag aimtiers. 
 
 Let us go to the throne of grace for mercy. 
 Mercy is ever needful. The children of God 
 have aeed of mercy. They may say daily, For- 
 give us our trespasses. Matt. vi. 12. When we 
 seek mercy at this throne, we are always success- 
 ful. The words are not, come andasAr for mer- 
 cy, though that is hnplied ^ but come and ob- 
 tain mercy. The apostle had no doubt of mer- 
 
CHRIST OUR HIGH PRIEST. 315 
 
 cy being obtained by all who would humbly go 
 to a merciful God. Go then, and he will blot 
 out all your sins, and pardon all your iniquities. 
 
 We go to thh throne for §rac€ tQ hdpjn time 
 of need. Though there is no time in which we 
 do not need the grace of God, yet there are 
 some particular times in which we need it more 
 than at other times. Thus it is a time of need, 
 when overwhelming temptation scome — when 
 terrible storms of persecution arise — when po- 
 verty, hunger, and nake<iness aie oi^r lot^r-and 
 ivhen pain jand weakaeisis sei^e oigr frail bc)die§. 
 But let us not yield to an^cipjj^ thoughjt^ abq^l, 
 these things. It will be time enough when they 
 come to look for helping grace : nor shall we 
 look in vain. Thy shoes shall be iron and brass : 
 emdas thy d(iys, ao skaU thy HrmgUi tf- P^ut. 
 xxiii. 25. 
 
 Thanks be to God for such a high priest, ^nd 
 fosr such a throne of ^ace! How highly are we 
 favoured ! Let us improve ouv privileges, bear 
 V»p under our calami ties,, and endure to the end. 
 Then, after havipg b^en conversant with God 
 upon the throne of his grace, we shall see and 
 enjoy him for ev^r upp|i ^e t^rqiie of his glory. 
 
TBE TRUE CIRCUMCISlOIst. 
 SERMON XXXVL 
 
 Phil. iii. 3, 
 
 For we are the circumcision^ which worship 
 God in the spirit, and rejoice in Christ Jesus, 
 und have no confidence in the fleshy 
 
 1 HERE were m?iny painful disputes in the 
 primitive church, upon the subject of circuni' 
 cision. That rite, no doubt, was of divine ap* 
 pointment ; but being abolished by the death 
 of Jesus, it was unlawful to practise it in 
 the christian churches. Hence the apostle 
 Paul calls the advocates of circumcision. 
 The Concision, a contemptuous appellation, 
 denoting an evil cutting and mangling of th4 
 fiesh. Then he proceeds to point out the true 
 circumcision \ or those, who under the gospd- 
 
CinCUMCTSIOW. 915 
 
 dispensation) are in covenant with God : They 
 worship God in the spirit — rejoice in Christ Je» 
 eus — and have no confidence in ihejiesh. 
 
 I. They worship God in the spirit. 
 
 In the heathen world men worshipped idols; 
 but christians worship the only living and 
 'TRUE God. This must appear very fit and 
 proper to every man of reflection. Are we not 
 the creatures of God ? Does he not supply our 
 wants ? Are we not preserved and protected 
 by his power ? Is not He an all-perfect being ? 
 Who then can doubt the propriety of paying 
 divine honour to Him ? Every man, that is not 
 a downright atheist, must acknowledge that 
 God should be worshipped. 
 
 The word worship is very extensive in its sig- 
 nification. It includes all that reverence, love, 
 and adoration, which a pious man feels in the 
 discharge of religious duties, both in the church 
 and in the field. Upon this plan God may be 
 worshipped at all times, in all places, and in all 
 things. But, every man of God, devotes certain 
 portions of his time, to the discharge of those 
 sacred duties, which, in a peculiar sense, may 
 be called the worship of God. These duties 
 comprehend prayer and praise, reading and 
 Ss2 
 
3l6 €(ti^miit6Tli, 
 
 hftariftg the ^Ofd of God, and mixing with t^- 
 ligiduS assemblies, whefe God manifests hit 
 presence. 
 
 The jews worshipped God with a great deal 
 of external pomp and parade; but christians 
 wOtship him in spirit and in truth. Their hearts 
 are engaged in this solemn duty ; and they are 
 favoured with the assistance of the Holy-Ghost. 
 Forms, tvhen accompanied with right disposi- 
 tions, are not only useful, but absolutely ne- 
 cessary: but when worship is merely formal, 
 it is rank hypocrisy and atheistical mockery. 
 The sincere christian looks through forms — 
 prays from his heart — reads the scriptures with 
 reverence — and hears the word with gratitude. 
 When he bows the knee in prayer, his spirit 
 bows down before the Lord, and his praises 
 aYe the pure effusions of gratitude and love. 
 
 II. THfet iiEjoicE IN CHRist Jesus. 
 
 Christ was despised and hated by the jeWS 
 ■without a cause. And, what is very remarka- 
 ble, their descendants, in every age, though fa- 
 voured with the best means of information, 
 Have b'eeh as much Opposed to Christ as their 
 forefathers. Their deep-rooted prejudices arise 
 partly from natural obatinac^y and partly from 
 
jmTii^nl hUndness. tul tlie tme circnmcisioit 
 rejoice in Christ Jesus as their teacher — astheit 
 Saviour-^ and as their jiidge. 
 
 The doctrines which Christ taught, though 
 humbling to human nature are a source of joy 
 to a true believer. What can be more so than 
 the doctrine of the atonement — the pardon of 
 sins — the influences of the spirit — the resurrec- 
 tion of the dead, and eternal life ? Christ was an 
 infallible teacher. Hosts of enemies, with the 
 subtilty and malice of devils, have attacked his 
 doctrines ; but all their efforts have proved vain. 
 The more his doctrines are examined, the more 
 they are admired. What cause of joy to the 
 humble followers of the Lamb! 
 
 Christ is the Saviour of the true circumcision. 
 His doctrines, in many instances, are realized 
 in their experience. Through him their sins 
 are blotted out and they have peace with God : 
 through him they are united to God, and are 
 made partakers of the divine nature : through 
 him they conquer the world, the flesh and the 
 devil : through him they are saved frorri all sin- 
 ful practices, and from all tormenting fears of 
 death and a future state. On these grounds 
 they rejoice in Christ Jesus. It may be said to 
 
318 CIRCtJMCISlCJf. 
 
 them, in the words of the Apostle Peter^ H^kont 
 having not seen ye love ; in tchotn, though nowyt 
 see him not, yet believing y ye rejoice with joy un- 
 speakable and full of glory, 1 Pet. i. 8. 
 
 it is uo small source of joy that Jesus will be 
 their judge. When persecutions depress their 
 spirits, they rejoice in the prospect of that day 
 when Jesus will sit in judgment both upon them 
 and their persecutors. That day, so much dread* 
 ed by all the enemies of Jesus, is, to them> a day 
 of hope. Then the judge, who cannot depart 
 from the strictest rules of impartial justice, will 
 prove their friend ; and they already joyfully 
 anticipate the high honours which will be con- 
 ferred upon them in that day of holy triumph. 
 
 In short, the true circumcision rejoice in the 
 personal glories of Christ — in all his offices — ia 
 all his doctrines — in all his commands — in all 
 his promises — in all his threatenings — and in 
 ell his ordinancey. They even glory in his 
 cross, which some consider as the scandal of 
 Christianity. God forbid, saith the Apostle 
 Paul, that I shoxdd glory save in the cross of our 
 Lord Jesus Christ, by whom the tvorld is cruciji' 
 ed unto me, and I unto the world. Gal. vi. 14. 
 
CIRCUMCISION. 3^1^ 
 
 III. They have no confidence in the 
 
 FLESH. 
 
 The Apostle Paul informs us, in the follow- 
 ing verses, what he meant by the flesh ; I might 
 also have confidence in thejlesh. If any other 
 man Ihinketh that he hath whereof he might trust 
 in the flesh, I more : circumcised the eighth day, 
 of the stock of Israel, of the tribe of Benjamin, an 
 Hebrew of the Hebrews ; as touching- the law, a 
 Pharisee^ concerning zeal persecuting the church; 
 touching the righteousness which is of the law, 
 blameless. Yer. 4, 5, 6. It is plain from this 
 statement that the Apostle refers to privileges, 
 and to external performances, neither of which 
 can be relied upon with safety. 
 
 As to outward privileges, he was of the stock 
 of Israel — of the tribe of Benjamin — an Hebrew 
 of the Hebrews, or an Hebrew both by his fa- 
 ther and mother's side — and he had been cir- 
 cumcised on the eighth day. Thus we may 
 have descended from pious ancestors — and may 
 have been baptized in the name of Father, Son, 
 and Holy-Ghost. But what good can we ex- 
 pect from these things while we live in sin ? 
 A wise father may have a foolish son : a good 
 father may have a bad son : and no man is ei- 
 ther better or worse for what his ancestors have 
 
^^ jCIRCUMeiSIOK- 
 
 heen. What giy>«nd of confidence is there ei- 
 ther in the outward rite of circumcision, or of 
 l>a|^isin ? INothing done for us in this way can 
 save our souls. Our parents might do their 
 ^uty in dedicating us to God, when we wer^ 
 infants ; but perhaps we- have renounced hiiSEji 
 ever since reason began to dawn. 
 
 Outward performances are not a safe ground 
 of confidence. Paul was a strict Pharisee — a 
 zealous persecutor — and a steady observer of 
 the law. But alibis professions and perform- 
 ances could not save him. A natural man may 
 make a professioji, and attend strictly to out- 
 ward forms, but until he receives Christ, and is 
 renewed by grace, he neither can obey God ac- 
 ceptably, nor enjoy him as his portion. What 
 is outward appearance in the sight of that 
 God who searches the heart ! A man may 
 go to church — pay his debts — avoid gross sin, 
 and still remain in the gall of bitterness and in 
 lite bond of iniquity. Acts viii. 23. 
 
 L.et us now% briefly, sum up this fine descrip*" 
 tion. When light shines upon the mind of man, 
 the first discovery which he makes is the being 
 and perfections of God. Hence follow inward 
 adoration and spiritual worship*. But when |be 
 
CIRCUMCISION. ^21 
 
 mind acquires enlarged views of those perfec- 
 tions, and of the degraded state of human na- 
 ture, a mediator appears necessary. Jesus, the 
 only mediator between God and man, then ap- 
 pears lovely in all his offices and characters. 
 Xhe soul looks to him with humble .confidence, 
 and, that moment, all confidence either in ex 
 ternal privileges or performances entirely ceas- 
 es. The believer builds upon a rock, and en- 
 joys peace and safety. Is this our experience? 
 Can we rejoice in Jesus ? The men of the w orld 
 rejoice in honour, wealth, and power ; but chris- 
 tians rejoice, both in prosperity and adversity, 
 in the Lord who bought them. Let it be our 
 ambition to live and die with the humble follow- 
 ers of our Lord ; and, when time is no more, 
 may we still worship God in the spirit, and re- 
 j,oice in Christ Je^u^. Amen, 
 
 Tt 
 
THE DAY DEVOTED to the LORD, 
 SERMON XXXVII. 
 
 Prov. xxiii. 17. 
 
 But he thou iV' the fear of the Lord all the day 
 long. 
 
 Religion is of infinite importance, and 
 should be constantly pursued. Other things, of 
 less importance, may be laid aside occasional- 
 ly ; but religion should be kept up continually. 
 It should be followed not only every day in the 
 year, but every hour in the day. That moment 
 which is not spent in the fear of the Lord, is a 
 moment of sin, and will be followed by a por^ 
 tion of suffering. A man cannot, indeed, be al* 
 ways upon his knees in prayer ; he cannot aU 
 ways be singing hymns of praise ; he cannot ?iN 
 
TrtE DAY DEVOTED TO THE LORD. 323 
 
 Ways be discoursing upon religious subjects : 
 but he may be always religiously disposed ; he 
 may carry religious tempers into every business 
 Qf life ; and may mix every other duty with re- 
 verence, prayer, and praise. Be thou in the 
 Jear of the Lord all the day long. 
 
 Here are two things : first, we should fear 
 the Lord ; and, secondly, we should continue 
 in his fear all the day long. 
 
 I. We should fear the lord; 
 
 Jehovah, here translated Lord, is that self- 
 existent being, who tvas^ who is^ and who will 
 he forever. This wonderous Name denotes his 
 absolute, independent, and eternal existence. 
 He possesses all possible perfections ; and is the 
 fountain of all wisdom, power, and goodness. 
 Angels adore Him, and those of his creatures 
 who know him best^ admire him most. 
 
 There is a slavish fear of God, which devils 
 feel, and which is felt by many wicked men. 
 This fear is founded either in a conviction of 
 guilt which must be punished, or in gross igno- 
 rance of Jehovah's character. Devils and the 
 damned fear that wrath which their crimes 
 
 have justly provoked : and many wicked men, 
 T t 2 
 
S$4 THE DAY rrEYOTED TO THE LORD. 
 
 like trembling slaves, fear the Lord as a cruel 
 tyrant. But is our Lord a cruel tyrant? What 
 says the word of inspiration? The Lord is good 
 to all : and his tender mercies are over all hii 
 works. Psal. cxlv. 9. 
 
 A, filial fear, from fliiis a son, is that fear 
 which God commands, and which is so fre- 
 quently spoken of in terms of the higiiest appro- 
 bation. This fear implies reverence, love, and 
 obedience. A view of Jehovah's excellencie* 
 excites reverence ; the same view excites ad- 
 miration and love ; and these, sweetly combi- 
 ned, produce a fear of offending. Thus a wor- 
 thy son looks up to his father as a superior be- 
 ing, loves him, and would not willingly offend. 
 When this principle is deeply rooted in the 
 heart, sin becomes hateful. Hence pious men 
 have preferred death, in its most terrific forms, 
 to the indulgence of any known sin. No won- 
 der, therefore, that the fear of the Lord should 
 hfi ^o extensively applied' in the Holy Scrip- 
 tures. It frequently signifies every branch of 
 inward religion. Jn our text it implies that 
 habitual reverence and love of Jehovah, which 
 leads to every good word and work. 
 
 ■ ll. We SHOULD CONTINUE IN THE FEAR OF 
 '^HE tbiRD ALL THE DAY LONG. 
 
TffB PAY DEVOTED TO THE LORD. 326 
 
 Every day should be begun, carried on, and 
 eoded in the fear of the Lord. The following 
 plan, suggested to the author, many years ago, 
 by an excellent discourse in Bennett's Christian 
 Oratory, is well calculated to promote this im- 
 portant duty. 
 
 The moment we awake, let us, like David, 
 feel ourselves in the divine presence, When I 
 awake^ I am still with thee. Psal. cxxxix. 18. 
 We should then survey his glories, that we 
 may admire him ; recollect our obligations, 
 that we may praise him ; and feel our wants, 
 that we may pray to him. Thus our first 
 thoughts will be sweet and refreshing, and a 
 good foundation will be laid for a pious con- 
 duct throughout the day. 
 
 When we are dressed let us immediately en- 
 gage in solemn set devotion. David says. My 
 voice shalt thou hear in the morning, O Lord ; 
 in the morning tvill I direct my prayer unto thee, 
 and will look up. Psal. v. 3. It would prove ables- 
 sing, at that early period, to read a select portion 
 of the Holy Scriptures. The labouring poor, 
 indeed, have not much time to spare ; but one 
 half-hour might be spent in this way by those 
 who are the most busily engaged in the active 
 
826 THE DAY DEVOTED TO TH8 LORD. 
 
 duties of life. Those who cannot do it on any 
 other plan, might rise a little €arlier to engaged 
 in this highly important work. 
 
 At a convenient hour in the morning, the 
 masters of families should call their families to^ 
 get/ier, andjoin with them intheworshipof God; 
 Family \vorship,when conducted in aright spirit^ 
 makes our houses resemble the heavenly tem- 
 ple of Jehovah. By this means both our chil- 
 dren, servants, and all who are * placed mider 
 our care, learn to fear and love the Lord. But 
 let us guard against levity^ formality, and ir- 
 reverence, in family worship. That our morn^ 
 ing sacrifice may go up with acceptance, we 
 should be serious, spiritual, and humble before 
 the Lord. 
 
 We should carry religious tempers into every 
 branch of temporal business; and, while we la- 
 bour with oul' hands, devote our hearts to God. 
 That we may do so, our business should be law- 
 ful, and our employment useful and honour- 
 able. Upon this plan, we shall be as much in 
 the way of duty^ when engaged in business, as 
 if we were in our closets. There is a fit time 
 for every thing, which religiously observed^ 
 tends to promote both the glory of God and 
 the happiness of man. 
 
THE DAY DEVOTED TO THE LORD. 347 
 
 Company shoukl be improved to the best of 
 purposes. Let us carefully shun the company 
 of those who do not fear the Lord ; but, when 
 that cannot be done, let us be deeply serious, 
 and sacredly watchful. I saiJ, IwiLl take heed 
 to my ivays, that 1 sin not ivith my tongue : Twill 
 keep my mouth with a bridle, while the wicked is 
 be/ore me. Psal. xxxix. 1. If we can drop an 
 useful word, in such company, let us doit with 
 pleasure ; but, at all events, let us take care 
 that they see nothing in us contrary to bur 
 high vocation. Let your light so shine before 
 men that they may see your geod works, and glo- 
 rify yourjather which is in heaven. Matt. v. 16. 
 
 Let us observe our meals religiously. Before 
 we eat, the blessing of the Lord should be craved 
 upon our food. We should eat and drink with 
 moderation, not indulging our appetites either 
 in the quantity or quality of our food, so as to 
 injure our health or unfit us for devotion. When 
 thou sittest to eat ivith a ruler, consider diligent" 
 ly what is before thee : and put a knife to thy 
 throat, if thou be a man given to appetite. Be 
 not desirous of his dainties : for they are deceit- 
 ful meat. Prov. xxiii. 1—3. This rule is bind- 
 ing, not only at a princely feast, but at our com- 
 jnou tables. Wheij nature is satisfied, we should 
 
3J8 THE DAT DEVOT«I> TO THE LORD. 
 
 sincerely and gratefully return thanks to God, 
 for feeding and nourishing our frail bodies, with 
 the food which perisheth. 
 
 After dinner it would be profitable to retire 
 for devotional purposes ; because sit that seas- 
 on we generally have a few leisure moments 
 upon our hands. It appears from the follow- 
 ing passage that this was the practice of pious 
 David : Evening and morning and at noon 
 will I prai/, and cry aloud : and he shall hear my 
 voice, Psal. Iv. 17. Daniel kneeled upon his 
 hnees three times a day, and prayed, and gave 
 tJianks before his God, Dan. vi. 10. It is a frir 
 volous objection, that we are generally so dull 
 and heavy after dinner as to be uafit to go into 
 the solemn presence of God ; because that dul- 
 aess and heaviness is effectually prevented by 
 temperance and sobriety. 
 
 Our diversions should be consistent with 
 fe feasr of the Lord. These, indeed, should 
 be very sparing, and always innocent. Som«, 
 who put evil for good and good for evil, caH 
 those iimocent diversions which have a direct 
 tendency to corrupt the heart ; but we may trj 
 them all by the following queries : Can we en^ 
 gage iiii Ihem with a single eye to the glory qI 
 
T»B DAY DEVOTED TO THE LORD. 32t 
 
 God ? Will they leave a savour of religion be- 
 hind ? Shall we feel as great a relish for reli- 
 gion after them as we did before ? In short, can 
 we pursue them in the fear of the Loid ? 
 
 The christian temper should be maintained 
 amidst all the varying occurrences of the day. 
 Many things may happen in the course of a day 
 to move our anger ; but let us put on meekness. 
 Wheu tempted to murmur and complain, let us 
 review our mercies, and be thankful : when oc- 
 casion® of levity occur, let us seriously refleet 
 that we are ia the awful presence of Jehovah : 
 whea a sour or peevish temper would prevail, 
 let us recollect that it is our duty to rejoice ever- 
 more. Finally, let us watch ag-ainst every evil 
 which may rise up in our breast, neither indulg. 
 ing improper thoughts, nor sinful affections ; 
 £»td then (mi luiacW will be kept m peM:6 sU^lthe 
 day long. 
 
 In the evening Jet us again call 6ur familjet 
 together to worshlfy the Lord: thaftkiug bM 
 for the mercies of the da v^ and committing botfe 
 them and ourselves to the guard ia» care of 
 heave». Then we m%y hope to spend the dark 
 »Did sil«nt watcla«» of th^ aigh^ m peao» smd 
 
8S§ THE DAY DEVOTED TO THE LORD. 
 
 safety. Our sleep will be refreshing, our dreams 
 will be sanctified, and neither wicked men, nor 
 evil spirits, will be suffered to do us any harm. 
 If death approach, in the hours of sleep, we 
 shall die in peace and safety, and enter into 
 that glory which is prepared for them that fear 
 the Lord. 
 
 Lastly, let us retire and conclude the day in 
 secret devotion. It would be useful, in our re- 
 tirement, to sit down a few moments to review 
 the principle occurrences of the day. By that 
 means we should be prepared to kneel down to 
 confess our sins — ^to pray for pardon — to thank 
 God for his goodness— and to beg a continued 
 enjoyment of his loving kindness and tender 
 mercy. 
 
 Had we spent all our days upon this plan, 
 happy would it have been for us — for our fami- 
 lies— ^nd for all with whom we have had con- 
 nexions ! But, alas, this has not been the case! 
 Many of our days have passed away unimprov- 
 ed, and stained with abominable crimes. May 
 we, henceforth, be divinely assisted to redeem 
 the time which has been lost, and when our 
 fleeting days on earth are fled and gone, may we 
 be found in Zion, with all the redeemed of th^ 
 XiOrd! Anien, 
 
t H E 
 
 i}VTY of SEARCHING the SCntP- 
 TURES. 
 
 SERMON XXXVIII. 
 
 John. v. 39. 
 Search the Scripturesi 
 
 1 HOSE men who deny the divine authority 
 of the bible, are unacquainted with its excel- 
 lencies. Were they to bestow half the pains in 
 searching this blessed volume, that they do in 
 searching for arguments against it, they would 
 soon acknowledge, with that correct reasoner, 
 Mr. Locke, that " it hath God for its author, 
 salvation for its end, and truth, without a mix^ 
 ture of error, for its matter." 
 Uu2 
 
$52 SEARCHING THE SCRlPTUKES. 
 
 "When Christ appeared in our nature, he gave 
 evident proofs that he was sent of God ; but 
 the unbelieving: Jews rejected him. To con- 
 vince them that he was indeed the Christ, the 
 Son of the living God, he referred them to the 
 scriptures. Search the scriptures, said he, fat 
 in them ye think ye have eternal life : and they 
 are th^ which testify of me. 
 
 Let ns, first, make a few general obserrations 
 upon the scriptures ; and, secoadly, consider 
 the duty of searching them. 
 
 I. General ob^rvatioks upon the scrip- 
 tures. 
 
 The scriptures referred to in our ieyii, are the 
 hooks of the old testament ; for, when Jesus 
 spake these words, the books of the new testa- 
 ment, were not written. The new testament, 
 however, is of equal authority with the old; and 
 they will either stand or fall together. The old 
 testament without the new is incomplete ; bivt 
 both contain a full and sufficient revelation of 
 the will of God to man. Whatever, therefore^ 
 may be said in this diseourscy must be under- 
 itood of all the scriptures. 
 
 As the scriptures are known by s€?veral 
 
SlARCmirO TBTR SCHTPTtPREi* ^$% 
 
 we should endeavour to under^itand the raean^ 
 ing of those names. The word Inblf signifies 
 the book, and this name is given to the scrip- 
 tures by way of eminence and distinction. The 
 bible is the book of book». The word testa- 
 ment signifies a ivill or covenant. This name is 
 given because these books contain the sub- 
 stance of God's covenant with the Jews under 
 the legal dispensation, and the substance of 
 the christian covenant, which was sealed by the 
 blood of CIvrist. The word scripture signifies a 
 writing. This name is given, because the mind 
 of God is written in these books, and is not left, 
 as it formerly was, to uncertain tratUlion. These 
 books are called the oracles of Go<l, because 
 they contain those wise and certain answers 
 -which God has given, from his holy place, to 
 liie enquiries of his people. These books are 
 Galled the word of God, because they were 
 written by bis authority, and under his direc- 
 tion. The word holif is often connected with 
 other titles, to express the pure quality, andthe- 
 holy tendency of these books. 
 
 All the scriptures are dvvihely inspired. Tlie 
 men who wrote them professed to be inspired ; 
 and they have left such proofs of their honesty, 
 frwdom, and integrity, that we cauuoi d^ubtr 
 
%tA SEARCHING THE SCRIPTURES. 
 
 their profession. The ^natter contained in th<J 
 scriptures is so pure, and its tendency so goodf 
 that it must needs have God for its author; 
 The mighty miracles which were wrought to 
 prove the truths which are recorded in the 
 scriptures, afford a strong proof that they have 
 God for their author. The wonderful joro/jAe- 
 cies contained in these books could not be the 
 production of mere men. Every prophecy dis- 
 covers the wisdom of that God who declares 
 the end from the beginning, Isa. xlvi. 10. These 
 books, like the works of creation, will bear re* 
 peated examination : and the more industrious- 
 ly we search, the more beauties we discover. 
 And, what convinces me as much as any thing 
 that the scriptures are inspired of God, is, that 
 the pious and good always relish them ; but that- 
 they are always offensive to the impious and 
 wicked. Infidels, actuated by the spirit of the 
 devil, have endeavoured to overthrow them j 
 but, after every attempt, they still stand firniy 
 being built upon the rock of truth. 
 
 II. The duty of searching the scriptures* 
 While others search the works of nature, and 
 the laws of nations, let us search the infallible re- 
 cords of truth. Do we want wisdom to guide our 
 steps through this dark world? Do we want cdii- 
 solation in distress ? Do vve want to find bright 
 
SEARCHING THE SCRIPTURES. 335 
 
 examples of piety? Do we want rational amuse- 
 ment? Let us search the scriptures. Letus search 
 them in our closets, where all is calm and still ; 
 in our families, that our children and servants 
 may be instructed ; and in the public assem- 
 blies of religious worship, that all may learn. 
 /Let us lay down rules to ourselves, in search- 
 ing the scriptures, and endeavour to abide by 
 them. The following rules may be useful : 
 
 Search the scriptures seriously and reverently, 
 God is so serious in all his commands, promi- 
 ses, and threa ten i no's, that a light and trifling 
 mind cannot profit by the word. Every thing 
 in the scriptures is of serious importance. Let 
 us reverence the Author while we read his word! 
 Look upon the hook with solemn awe ! We 
 should habituate ourselves, upon opening it, to 
 jthink, This is the Book of God ! 
 
 Bless God for a revelation of his will, and 
 search the scriptures thankfully. The Roman 
 Catholics do not allow the common people to 
 read this book ; thousands in the heathen 
 world never heard tell of it ; but we are in a 
 protestant nation, and the holy bible, faithfully 
 translated, is put into our hands. Let it be 
 sweet to our taste. The statutes of the Lord 
 
3^ »f A*Cfftif(S tm «Cltrtt1&!l£SC 
 
 *ages in their plain grammatical sense. Spiriw 
 tualizing, so called, frequently betrays great 
 weakness of intellect, Some passages, indeedv 
 fllust be understood spiritually ; but let us not 
 imagine that the spiritual meaning is some far- 
 fetched allegory. Most passages, in their plain, 
 literal, grammatical sense, convey a spiritual 
 m^siiing', and establish some spiritual truths 
 
 Search evenf part of the scriptures. Go 
 through all the books regularly. It is wrong t(J 
 read only here and there a chapter, and here and 
 ^e^ a verse. I would advise every one, that 
 hfe may see the great design of the whole, to be-* 
 gin at the begiuning, and go riegularly through 
 every book to the end. At least, we should 
 read one book through before another is begun, 
 IThus we shall see all the desi^s of the Hofly 
 (rhost hi this revelation, and the result t^rll he 
 a rational and comfortable view Of tl>e Wh^l© 
 bible. 
 
 Search the ^cripttires frequently. Set apart 
 a portion of time everyday for this importaw^ 
 work, and let t\o business hinder. When tro 
 set about any other business upmi this plan, we 
 generally succeed ; and why n-ot ift rending th0 
 »crij)tures? Surefytfeie reading of this boo^ b< 
 
SEARCHING THE SCRIPTURES. 330 
 
 bf greater moment than any other business. 
 Let us never think the time lost which we 
 spend in this way. We have read volume after 
 volume of mere tiash. Novels, plays, and ro- 
 mances have destroyed many of our precious 
 hours. Henceforth may the bible be our delight. 
 
 Above all, search the scriptures practically. 
 Desire to learn, that thou mayest obey. Bring 
 truth into practice and experience. Then this 
 book will be a light to iky feet, and a lamp to 
 thy path. Psal. cxix. 105. To read practically, 
 tve must often stop and ask ourselves questions. 
 For instance : I read, Blessed are the meek ; 
 jind I a&k myself, Am J mee}?: ? BUs&ed are the 
 merciful'. Amimercifnl? Thou shalt love the 
 Lord thy God ivith all thy heart : Do I thus 
 love him. 
 
 'Jhus while we search the scriptures, we shajl 
 ieed upon them, and grow up in the life of God. 
 ^hey will be a safe guide to a better state, and 
 ft comfort by the way. Let us teach them to 
 our children j and may bath they and our cbil- 
 d^ren's children read, understand, and obey the 
 4i«aveftly oracles. Amen, 
 
 Xx2 
 
sages in their plain grammatical sense. Spiriv* 
 tualizing, so called, frequently betrays great 
 weakness of intellect, Some passages, indeedv 
 must be understood spiritually ; bvit let us not 
 imagine that the spiritual meaning is some far^ 
 fetched allegory. Most passages, in their plai», 
 Ktera!, grammatical sense, convey a spiritual 
 mejjning', and establish some spiritual truth. 
 
 Search ev^ry part of the scriptures. Go 
 fhrough all the books regularly. It is wrong id 
 Tt^d only here and there a chapter, and here and 
 ^ei«e a verse. I would advise every one, that 
 he may see the great design of the \^hole, to be- 
 gin ^t the beginning, and gd regularly through 
 every book to the end. At least, we should 
 read one book through before another is begun, 
 ITfeuswe shall see all the designs of the Hofly 
 Gh<5st fn this revelation, and the result TVrll be 
 a rational and comfortable view Of the vrh©l# 
 bible. 
 
 Search the Scripttires frequently. Set apart 
 a portion of time ewetf d'Siy for this importaivt 
 work, and let oo business hinder. When wis 
 set about any other business upon this plan, we 
 gen eralty succeed" ; and why A-ot ift rending tb0 
 •criptures ? Snre!y fe reading of thi^ boo^^ kr 
 
SEARCHING THE SCRIFTURES. 330 
 
 bif greater moment than any other busmess. 
 Let us never think the time lost which we 
 spend in this way. We have read volume after 
 volume of mere trash. Novels, plays, and ro- 
 mances have destroyed many of our precious 
 hours. Henceforth may the bible be our delight. 
 
 Above all, search the scriptures practically. 
 Desire to learn, that thou mayest obey. Bring 
 truth into practice and experience. Then this 
 book will be a light to iky feet ^ and a tamp to 
 iky path. Psal. cxix. 105. To read practically* 
 we must often stop and ask oqrselves questions. 
 For instance : I read, Blessed are the meek ; 
 and I ask myself, Am I meek ? BLasmd are the 
 mercijul: Am I mercif'il? Thou shall love the 
 Lord thy God ivith all thy heart : Do I thus 
 love him. 
 
 "Jhus while we search the scriptures, we shall 
 feed upon them, and grow up in the life of God. 
 They will be a safe guide to a better state, aud 
 a comfort by the way. Let us teach them to 
 our children, and may both they and our chil- 
 dren's children read, understand,- and o]i)ey the 
 ii^aveiily oracles. Anun* 
 
 Xx2 
 
DIRECTIONS HOW TO HEAR 
 SERMONS, 
 
 SERMON XXXIX. 
 
 LuKi. viii. la. 
 Take heedy therefore, haw ye hear. 
 
 1 HE most important duties, when improperly 
 performed, are offensive to God. The duty ol 
 hearing sermons is vastly important, and yet,^ 
 how little is it regarded I Some scarcely ever 
 hear at all, and others, who statedly attend, 
 hear as if they were not accountable to God, 
 Perhaps there is no duty which is more general- 
 ly abused than that of hearing the word^ Hence 
 we see the necessity of the caution in our 
 text. Take heed how ye hear. 
 
Mow rp HEAR SERMONS- 341 
 
 Here are two things to be considered : first, 
 we should hear sermons ; and, secondly, we 
 should take heed how we hear. 
 
 I. We should hear sermons. 
 
 I shall say nothing about the place where we 
 should hear the word of God. The best rule, 
 amidst all the sects which divide the christian 
 world, is, to attend that place, where we can 
 be best instructed, and most edified. 
 
 That it is a duty to hear sermons appears 
 evident from this consideration : God has ap- 
 pointed men to preach the gospel to every crea- 
 ture, and the duty of every creature t6 hear, is 
 implied in the command to preach. As God is 
 pleased to send his messengers to us, we cannot 
 do less than give them a hearing. God requir- 
 ed the Jews to hear his prophets ; Jesus heard 
 the word in the synagogues ; and those wha 
 neglect to hear, pour contempt upon that God 
 who gives the word. 
 
 To hear the word is a privilege. Are we ig- 
 norant? The word, faithfully preached, conveys 
 instruction. By this means we learn those im^ 
 portant truths which are necessary to salva* 
 tion. Are we mourning under a sense <>f gi* E 
 
9^ iiOW TO HIJAR SEiiMON*. 
 
 "The ministers of the gospel direct us to the Sa- 
 viour of the world. Are we tried and tempted ? 
 The word not only affoi-ds us comfort undef 
 every trial and temptation, but points out the 
 taeans of deliverance. Are we careless and tri- 
 fling? The word quickens and enlivens our 
 souls. In short, by hearing we are fully taught 
 what is necessary to be known ; we are warned 
 against what is hurtful ; we are directed to 
 what is good, and we are encouraged by bles- 
 sed hopes of immortality. 
 
 II. We should take heed how we hear. 
 
 That we may hear profitably, we should jore- 
 pare oar minds before-hand ; no^daring to run 
 into the presence of God, as the giddy multi- 
 tude to a play, or other places of amusement. 
 Lay aside every temporal concern, and leave 
 thebusinessof the worldbehind. Enter yourclo^ 
 sets, and pray fof the blessing of God both upon 
 yourselves, your ministers, and your fellow-wor- 
 shippers. He who goes from his closet to the 
 house of God, is sure to obtain a blessing. 
 
 The mind of every hearer should be divested 
 oi prejudice. Prejudice against either the place^ 
 ^.the minister, the people, the doctrine, or th« 
 
HOW TO HEAR SERMON«* 343i 
 
 mode of worship, will be sure to hinder iis of a 
 blessing. Conqu<ir this vile dispositiou, and 
 hear with candour. Be open to conviction; 
 and think charitid^ly of all who dilfer from thy- 
 self in opinion. Thus thou wilt be prepared 
 for^a comfortable reception of the truth, and for 
 a firm rejection of error. 
 
 Hear atteniively. When God speaks either 
 by a prophet or by any ordinary njessenger, the 
 people should be attentive. The matter of which 
 Sermons are composed is in general important^ 
 and demands attention. Recollect, the sermon 
 which you now hear may be the last that you 
 shall ever hear. Recollect also thatyou are to 
 give account for every sermon you hear to the 
 Judge of quick and dead. Attention strength' 
 ens the memory ; and those sermons which are 
 heard attentively, are not soon forgotten. That 
 yoa may be attentive, feel a deep interest in 
 what you hear. If a will be read, in which we 
 iare concerned, how attentively we hear ! 
 
 Hear for yourselves. Some hear only for 
 their neighbours. When a striking remark ia 
 illade, they think, this will suit such a one. 
 How commonly do we hear people say, 'I 
 thought of such a one while the preaciier \y»s 
 
344 HOW TO HEAR SERMONS. , 
 
 preaching.' And didst thou forget thyself? 
 Hadst thou no interest in the word ? Was there 
 UO part suitable to thy case ? 
 
 As the word of God is a blessing, it, should 
 be heard with thankfulness. Surely it is a bles- 
 sing to sit under the joyful sound. How many 
 (here are who never heard the word! How 
 many there are who are hindered by sickness ! 
 Bless God, then, for every sermon. Thankful- 
 ness for the word will bring thee often under its 
 sound ; but if thou art not thankful, thou wilt 
 jBeglect these precious opportunities. 
 
 Mix faith with hearing. It is said of the Is- 
 raelites in the wilderness. The word preached 
 did not pro/it them, not being mixed with faith 
 in them that heard. Heb, iv. 2. We are not 
 bound to believe every thing that a preacher 
 may advance, for that would be to suppose him 
 extraordinarily inspired ; but we should believe 
 all that he advances agreeable to the scriptures, 
 and then our faith will be a means of our pro. 
 fiting. Faith in the commands which may be 
 delivered will lead us to obedience; faith in the 
 promises will afford encouragement ; and faith 
 in the threatenings will inspire us with a sa- 
 cred dread of oflending. 
 
HOW TO HEAR SERMONS. 345 
 
 Guard against curiosity in hearing. Some 
 Iboiish people run all over the country to hear 
 sermons. They admire great men ; but perhaps 
 have little love for practical religion. The mes- 
 sfenger is exalted, but the message is neglected. 
 Men of solid piety fix upon useful preaching, 
 and generally keep to one place ; but they do 
 not deem it prudent to sit under an unconver- 
 ted man ; for he runs before he is sent, and can 
 not profit the people at all. 
 
 Be a constant hearer of God's word. Deter- 
 mine not to be hindered either by business, com- 
 pany, or weather, unless in extraordinary cases. 
 Some, when exhorted to hear the word, reply 
 that they can read a good sermon at home. We 
 do not deny this ; but recollect, a sermon heard 
 in the house of God, is often accompanied with 
 the power of that divine spirit who is in the 
 midst of religious assemblies. In God's house 
 we are in God's way ; at home we are in our 
 own : so that it is better to hear even a poor 
 sermon in the house of God, than to read a good 
 one at home. 
 
 Hear the word devoutly. Pray to God to 
 give thee the hearing ear and the understand- 
 ing heart. . Beg earnestly that power may afc. 
 Y r 
 
346 HOW TO HEAR SfiRMdN*. 
 
 tend the word, and that it may be made a ^e* 
 neial blessing. Often lift up thy heart in short 
 ejaculations for thyself and every person present. 
 
 Be an humhle hearer. We are all unworthy 
 of the word. Some proud spirits come to hear, 
 who hold both the preacher, the people, and the 
 word, in contempt. We sometimes boast that 
 great men were in our assemblies, without con- 
 sidering what spirit they were of; how they de- 
 spised us ; or how they railed against us when 
 they went away. 
 
 Apply the word. The preacher must apply ; 
 but that will be of little use, unless the hearers 
 apply for themselves. Sermons unapplied, like 
 food undigested, do more harm than good. As 
 a bad digestion is a proof that health is want- 
 ing, so a bad application of the word, is a proof 
 that the soul is sickly, and out of health. 
 
 After we have heard let us go away sitently, 
 enter into our closets, and pray for a sanctified use 
 of what we have heard. It is shameful after a ser- 
 mon is ended to hear the people begin to talk about 
 common worldly affairs : nor is it less shame- 
 ful to see them lounge about the door of a place 
 of worship, as if what they had heard were to be 
 
MOW TO HEAR SERMONS. 347 
 
 forgotten. Go thou and reduce all to practice. 
 Remember who hath said, Blessed are they that 
 hear the word of God, and keep it. Luke xi. 28. 
 
 These observations, seriously improved, will 
 render the word both pleasing and profitable. 
 Every time we attend the sacred ministry, we 
 sh^U be both wiser and better than we were be- 
 fore. We shall highly esteem the ministers of 
 Jesus, improve the word which they deliver, and 
 glorify God on their behalf. Amen. 
 
 Y Y2 
 
PERSEVERENCE in PRAYER. 
 SERMON XL. 
 
 1 Thes. V. 17. 
 Pray without ceasing. 
 
 A RAYER to God is a duty in which all mea 
 should frequently engage, and a privilege which 
 all may enjoy. The man who neglects it can- 
 not live a religious life : for the body may as 
 easily live without breath as the soul without 
 prayer. Prayer is th^ breath of the soul ; and 
 when we cease to breathe after God, we cease 
 to live to God. Let us then pray without ceasing. 
 
 Two things are clearly taught in this passage : 
 
PRAYEK. 340^ 
 
 Hi'st, we shonld pray ; and, secondly, we sliould 
 pr-ay without ceasing. 
 
 I. We should pray. 
 
 Let us make a few general observations up<» 
 prayer. 
 
 Prayer should be addressed to God, who is 
 the fountain of all good. Whatever we want, 
 whether it relate to this world or that which is 
 to come, we should hmnbly ask at his bountiful 
 hands. While heathens pray to idols, and delu- 
 ded papists to departed saints, let us pray to 
 the supreme God, who is our father, and the fa- 
 ttier of our Lord Jesus Christ. 
 
 We should pray in the name of Jesus. God 
 will not suffer us to approach him in our own 
 Sianie. I am the way, saith Christ, and the 
 truth, and the life. No man cometh unto the 
 Father hit hy me. John xiv. 6. Prayer offeree! 
 up in the name of Jesus is successful. Verily^ 
 verily, I say unto you, whatsoever ye shall ask 
 the Father iji my name, he ivillgive it you. John 
 xvi. 23. How encouraging ! How many hinder 
 themselves of a blessing, by neglecting to prsty 
 iu the naixie of our adorable Lord ! 
 
350 PRAYER. 
 
 When we consider the vast distance there is 
 between us and God, it wilJ appear necessary 
 to pray with humility. We address a Being 
 whom angels worship with reverence, and be- 
 fore whom they fail on their faces, as a token 
 of deep humility. When Abraham "j^rayed unto 
 the Lord, upon the plains of 3iamre, he said, 
 J have taken upon me to speak unto the Lordy 
 which am hut dust and tishes. Gen. xviii. 27. 
 The deeper we sink in humility, the higher we 
 rise in the esteem of God. 
 
 All prayer should be offered up in faith. We 
 are expressly commanded to ask in faith, and 
 it is said, The prayer of faith shall save the sick. 
 James v. 15. To pray in faith implies a firm 
 belief that God will both hear and answer our 
 prayer ; and this belief is founded on a persua- 
 sion that we pray according to the divine will- 
 Hence, we must pray only for lawful things : 
 how can we offer up prayer in faith when we 
 ask for things which are not lawful ? 
 
 Fervency is necessary in prayer. If our af- 
 fections are languid, devotion loses its spirit, 
 and degenerates into a worthless form. Christ 
 directs us to be importunate in this solemn duty. 
 This will appear highly necessary whea we con* 
 
GRAYER. 351 
 
 ■ider that unless we are importunate, we can- 
 not be in earnest; nor do we see the value and 
 importance of the things for which we pray. 
 To make us feel, therefore, God requires us to 
 be in earnest. 
 
 But our fervour in prayer should always be 
 accompanied with submission. We should sub- 
 mit to the time when God may please to bless; 
 and when he does not see it fit to answer our 
 prayer at all, we should submit. For some- 
 times we want a blessing now, which maybe 
 more fit for us at another time ; and sometimes 
 our prayers, though lawful and necessary in 
 our own judgment, may not appear so to infi- 
 nite wisdom. Submission in prayer is foun- 
 ded upon a persuasion that God knows better 
 than we do, both when to bless, and what will 
 prove a real blessing, O leave all to him ; for 
 he doeth all things well I 
 
 When we engage in prayer, we should seek 
 the aids of the Holy Spirit. He helps the infir- 
 mities of good men. The apostle Jude recom- 
 mends praying in the Holy Ghost, Jude 20. 
 Prayer, without the divine influence of the 
 Spirit, is cold and formal ; but, under his influ- 
 ence, there is that life, vigour, and spirituality 
 
S\52 PRAYER. 
 
 in our prayers, which renders them both profi- 
 table to us and pleashig to God. 
 
 SiHcerily of heart is absolutely necessary in 
 prayer. God looks at the heart. Some draw 
 nigh to him with their lips only; but their 
 prayers cannot be heard. Prayer which is not 
 sincere is an awful mockery of God, and sooner 
 or later will be punished with just severity. 
 Let us then draw nigh with our hearts, and let 
 our words, however plain and simple, express 
 our real desires. Recollect, true sincerity in 
 prayer is far more pleasing to God than polished 
 expressions* 
 
 Our prayers should frequently be offered up 
 in secret. When thouprayest, enter info thy clo- 
 set, and rvhen thou hast shut thy door, pray to 
 thy Father which is in secret : and thy Father 
 which seeth in secret shatl reward thee openly. 
 Matt. vi. 6. The man who neglects secret 
 prayer is unconcerned about religion ; and 
 whatever profession he may make, can only be 
 considered either as a deceiver of others, or 
 one who is deceived himself. O let us often 
 pray to the unseen God, when retired from 
 men, and from the busy scenes of this perish- 
 ing world ! 
 
PRAYfiR. S53 
 
 Secret prayer will prepare us for that wliicli 
 is public. We should call our families together, 
 and pray with them, lest the fury of God 
 should be poured out upon us. Recollect the 
 words of Jeremiah, Pov,r eut thy fury upon the 
 heathen that know thee not, and upoti the famu 
 lies that cot'l 7iot on thy name. Jer. x. 25. We 
 *»hould join the assemblies of God, and pray willi 
 them, that our prnyers may go up as holy in- 
 cense before the Lord. How encouraging is 
 the following passage in the book of Revela- 
 tions : And another angel came, and stood at the 
 <iltar, having a golden censer : and there was 
 given unto him much incense, that he should of- 
 fer it with the prayers of all saints upon the gol- 
 den altar tvhich ivas before the throne. And the 
 smoke of the incense, which came up with the 
 prayers of the saints, ascended up before God., 
 out of the angel's hand. Rev. viiL 3, 4. 
 
 "We should endeavour to pray with suitahh 
 words. Some, that they may do so, make u^<c 
 of pre-composed forms. We do not absolateiy 
 condemn all forms of prayer; butthey areingeiitj- 
 ral unnecessary. The real desire of the heart wiK 
 <Jirect a man to suitable words, at least to such 
 as will please God. Forms cannot suit ail o:> 
 ses ; and, therefore, no man should be boiiisil 
 tq use them upon all occcasions. They may 
 Z z 
 
354 FRAYER. 
 
 be advantageously used by a man in his family 
 who has not the gift of prayer; for itis better to 
 use a form than to neglect the duty. But all 
 who pray in public, as the mouth of the people, 
 should be able to express themselves in such 
 •words as may not be liable to just objection. 
 
 In prayer we should pay some attention to 
 the posture of our bodies. Three postures, in 
 prayer, are mentioned in scripture, namely, 
 standing, kneeling, and prostration. Let us 
 mostly kneel. It is an humble posture, and more 
 proper in public than prostration. In private, 
 upon particular occasions, we may fall down 
 before the Lord. To 5«^ at prayer is an irreve- 
 rent posture. If we cannot kneel, let us stand 
 up before our God. 
 
 II. We should pray without ceasing. 
 
 This does not imply that we should alwai/she 
 engaged in devotion. Other duties of great 
 importance frequently demand our attention. 
 At the same time, let us not forget to mix prayer 
 with other duties. Mental prayer, or the prayer 
 of the mind, may be engaged in, without vocal 
 prayer, or the prayer of the voice ; and short 
 ejaculations may be offered up to God even in 
 the midst of business and company. 
 
PRAYER. 355 
 
 But the precept ia our text implies perseve- 
 ranee in prayer. Every new day should find 
 us still engag^ed, at proper intervals, in this im- 
 portant duty ; and every hour should find us in 
 a devout temper, or what is commonly called 
 the spirit of prayer. Having once engaged in 
 this duty, we must hold out to the end. We 
 shall have as much need of prayer to-morrow as 
 to-day. The daily sacrifices, in the Jewish wor- 
 ship, accompanied with the prayers of the peo- 
 ple, were to be kept up without ceasing. 
 
 When we cease to pray, either in private or 
 in public, we begin to decline in religion. Then 
 our graces wither — our strength departs — and 
 •ur enemies triumph. O let us never cease to 
 pray till God shall call us up to heaven, where 
 prayer shall end in everlasting praise. Thus 
 we shall daily have a full supply of blessings ; 
 and enjoy perpetual union and communion with 
 •ur heavenly Father. Amen, 
 
 Zz2 
 
THE 
 
 NATIVITY of CHRIST. 
 
 SERMON XLI. 
 
 Luke ii. 10, 11. 
 
 And the angel said mito them, Fear not ; for 
 hehold, I bring you good tidings of great joy, 
 which shall he to all people. For unto you is 
 horn this day, in the eity of David, a Saviour, 
 ivhich is Christ the Lord. 
 
 1 HE birth of Jesus had been clearly foretold 
 by the Jewish prophets, and long expected by 
 all nations. At length, when the fulness of time 
 ivas come, he appeared in human nature. An 
 angel from heaven announced his birth to cer- 
 tain poor shepherds, who were watching their 
 
Christ's nativity, 357 
 
 flocks by night. Every thing relating to the in- 
 visible world is awful, and the appearance of an 
 angel or gpirit is calculated to inspire the bold- 
 est mortal with terror. No wonder, therefore, 
 that the shepherds were sore afraid when the 
 angel of the Lord came upon them, and the glory 
 of the Lord shone round about. But they were 
 greatly encouraged by the message which he 
 instantly delivered: Fear not; for behold, I 
 bring t/ou good tidings of great joy, 
 
 Tliis passage contains two parts : first, a Sa- 
 viour was bom in the city of David, who was 
 Christ the Lord : secondly, the proclamation of 
 his birth was good tidings of great joy to all 
 people. We shall add a few remarks upon the 
 festival of Christ's nativity. 
 
 I. A SAVIOUR WAS BORN IN THE CITY OF OA- 
 VID, WHICH WAS CHRIST THE LORD. 
 
 Our Saviour was born at the iimefm'etold by 
 Daniely whose seventy weeks were nearly accora* 
 plished. Commentators are generally agreed 
 that those were weeks of years ; and seventy 
 multiplied by sev«n, makes four hundred and 
 ninety, the exact number of years from the going 
 forth of the commandment to restore and re- 
 build Jerusalem, to the time Tvhen the Messiak 
 was cut off. 
 
558 Christ's nativity. 
 
 Jesus, according to the prediction of Isaiah, 
 was born of a virgin, by the over-shadowing of 
 the Holy Ghost, that he might not be infected 
 with human depravity. He was born in mean 
 circumstances. The Jews expected a temporal 
 kingdom ; but the kingdom of Jesus was to be 
 spiritual. They looked for a temporal prince, 
 clothed with earthly grandeur; but when they 
 saw Jesus, they perceived no beauty, that they 
 should desire him. Christians have very dif- 
 ferent views of Messiah. To them his birth, 
 though in a stable, appears glorious. They re- 
 ceive the good tidings with grateful hearts; and 
 know, by blessed experience, that he is a Sa- 
 viour, and a great one. 
 
 Many remarkable circumstances took place 
 at Jesus' birth. Angels came down from hea- 
 ven to worship at his feet. When he (the Fa- 
 ther) bringeth in thejirst-hegolten into the world, 
 he saith, And let all the angels of God tvorship 
 him. Heb. i. 6. It has been said by some wri- 
 ters, that the temple of Janus, at Rome, was 
 then shut, in token of universal peace. Those 
 who deny its being shut at that time, allow that 
 the world was then more tranquil than it had 
 been for a long time before, and that the period 
 when Jesus descended upon earth may be cal- 
 
Christ's nativity. 35t 
 
 led, The pacific age. A favourable time for the 
 setting up of that kingdom which is righteous- 
 ness, and peace, and joy i% the Holy Ghost, 
 Rom. xiv. 17. 
 
 Some men are scourges to mankind ; but Je- 
 sus was born to be a Saviour. It is a faithful 
 saying, and worthy of all acceptation, that Christ 
 Jesus came into the world io save sinners. 1 Tim. 
 i. 15. Sinners are lost, and none can save them 
 but Jesus ; and he is as willing as he is able to 
 save all that come unto God by him. 
 
 The Saviour of the world was born in the 
 city of David. Bethlehem was but little amongst 
 the thousands of Jud ah ; but it was rendered 
 famous by being the birth-place both of David 
 and of Jesus. The prophet Micah foretold, that 
 Bethlehem the city of David, should have the 
 honour of Jesus' birth. Thou Bethlehem Ephra- 
 ta, though thou he little among tlie thousands of 
 Judah, yet out of thee shall he come forth unto me 
 that is to be ruler in Israel ; ivhose goifigs forth 
 have been of old, from everlasting. Mich. v. 2. 
 The import of the name is a singular circum- 
 stance. Bethlehem signifies The Jiouse of bread; 
 and there that glorious person^was born who in 
 ealled The bread of life: 
 
CS& CHRIST'S NATPIVITY* 
 
 The attgel calls our Saviour Christ the Lord. 
 Christ ill Greek has the same ineaniiig as Mes- 
 diah in Hebrew. Both words signify, The anoint- 
 ed. Christ was not anointed \^ith oil, like the 
 Jewish priests and kings; but, the Holy Spirit 
 at his baptism, anointed him Prophet, Priest, 
 and King. As a Prophet, he was to teach ; tm 
 a Priest, to atone and intercede ; and as a King, 
 to govern and judge. He is called Lord, as 
 Remaster and governor of his people; and it is 
 a certain mark of genuine Christianity, so to cali 
 him Lord as to depart from all iniquity. Jesus 
 is Lord over the true church on earth ; he is 
 Lord over the glorified church in heaven ; and he 
 is Lord of angels. 
 
 IL The proclamation of our saviour's 
 
 ©IRTH, WAS good TIDINGS OF GREAT JOY TO 
 ALL PEOPLE. 
 
 An angel proclaimed his birth. Angels are 
 frequently employed in the affairs of men ; and 
 B© doubt, they deem it an honour to be employ- 
 ed, at the divine command, in the service of thA 
 meanest saint. We may suppose, though his 
 name is not mentioned, that this angel was one 
 of the first order and dignity amongst the angels 
 «f God, having had the honour, before any 
 other, to announce the birth of Jesus. Fieoa* 
 
CHRIST S NATIVITY. 361 
 
 irig thought that this heavenly messenger was a 
 glorified Jiuman spirit, and that the host of an- 
 gels who sung glory to God, were other glorified 
 human spirits; but it is far niore probable, as 
 Gi-btius ahd Doddridge think, that it was the 
 angel Gabriel. 
 
 T^he {iroclamation contained good tidings. 
 The birth of Jesus was the best news that ever 
 reached the ears of men. Are we in bondage? 
 He was born to set us free. Are we polluted ? 
 He was born to make us clean. Are we mise- 
 rable ? He was born to make us happy. Are 
 we in the way to hell ? He was born to conduct 
 lis to heaven. Long had sin and Satan triumphed 
 over the sons of men — long had the serpent ex- 
 ercised his artful malice : but, lo, the Saviour 
 appeared — the friend of man was born ! 
 
 Those tidings were hiatt^r of great jot/, in- 
 expressible joy is felt by all who have a saving 
 interest in Jesus. Every part of our salvation 
 affords great joy. There was great joy amongst 
 the angels when Jesus was born ; thete was 
 great joy amongst the pious of that day, who 
 were wailing for his coming ; and there was 
 great joy amongst those happy spirits in the 
 
 heavenly world, who had been saved by him be- 
 3A 
 
362 Christ's nativity. 
 
 fore he came in the flesh. There are different 
 kinds of joy; carnal and spiritual. The joy 
 here mentioned is pure and spiritual, solid and 
 permanent; and far exceeds that which this 
 perishing world can afford. 
 
 This proclamation of good tidings was to all 
 people. The Jews had been a peculiar people 
 but now the Gentiles were to be called. No fu- 
 ture distinction was to be made between one 
 nation and another. People of all nations, and 
 all colours, were to hear the joyful sound of Je- 
 sus' birth. The Jews bad been separated for 
 the good of other nations, just as God raises up 
 §reat and good men for the good of others ; but 
 under the gospel dispensation, there is neither 
 Greek nor Jew, circumcisio7i, nor uncircumcisiony 
 Barbarian, Scythian, bond nor free : but Christ 
 is all, and in all. Col. iii. 11, 
 
 III. Remarks upon the Festival of 
 Christ's nativity. 
 
 This festival, commonly called christmas, but 
 more properly The Nativity of our Lord, should 
 be observed with universal joy and gladness. 
 Songs of praise should be heard in all our dwel- 
 Jihgs ; and we should meet in joyful assemblies, 
 to celebrate the high praises of our. Lprd and 
 
Christ's nativity. 363 
 
 1 'V** 
 
 Saviour. Our places of public worsl^ip, where 
 we meet in the name of Jesus, should ring witji 
 loud acclamations to the Sou of David. 
 
 But, it may be said, to the great scandal of 
 nations professing Christianity, that the nativity 
 of our blessed Saviour is generally observed as 
 a carnal festival. Like the feasts of Bacchus^ 
 amongst the Greeks and Romans ^ it is a scene 
 of the wildest confusion, and of the most abo- 
 minable wickedness. At this Season, Hell seems 
 to be let loose, and devils seem to triumph o- 
 ver the nations. Large companies assemble, 
 in our cities, tov^rns, and villages, to provoke on^ 
 another to sin. Gluttony, drunkenness, and 
 debauchery ; quarrelling, brawling, and fighting, 
 are the reigning sins of this sacred festival. 
 What a wonder it is that God, whose Son is so 
 highly dishonoured, does not overwhelm us 
 with his judgments ! 
 
 As christians we should spend this day in a 
 grateful remembrance of Jesus' love. Viewing 
 him in his lowly estate we should learn lessons 
 of humility ; but viewing his real character, as 
 our lawful King, we should hasten to pay him 
 homage. The heathen Magiy guided by a star^ 
 found him at Bethlehem, and worshipped at bi§ 
 feet. Let us, under the guidance of a superior 
 
364 CHRIST S NATIVITY^ 
 
 Jight,payhim those honours which arejustly due. 
 At the same time, let the benevolence of our 
 Lord inspire our hearts with love and pity to 
 all the sons of grief and pain. It would be to 
 the honour of all christian assemblies to make 
 public collections, for charitable purposes, on 
 every return of this day, Thus the poor would 
 be made to rejoice — God would look down with 
 approbation — and we might hope for a gracious 
 
 re war 
 
 There have been various opinions about the 
 precise day on which Jesus w as born. Chrono- 
 Jogers have placed that event in almost every 
 month in the year. Some think our Saviour 
 could not have been born in the' month of De- 
 cember, because the shepherds and their flocks 
 were out in the fields when the angel proclaimed 
 his birth ; but they do not recollect the differ- 
 ence of climate between Judea and Britain I 
 nor even that in our .climate it is not always a^ 
 like cold in this season of the year. We con- 
 tend not, however, for the day ; but we do con- 
 tend for the thing. It is proper to have a day 
 set apart for this purpose, and to observe it re- 
 ligiously in honour of our Redeemer. May e- 
 very return of this festival, find us on our way to 
 the heavenly kingdom, through Jesus Chri§t. 
 our Lord. Amen. 
 
THE 
 
 CRUCIFIXION of CHRIST, 
 
 SERMON XLII. 
 
 Luke xxiii. S3. 
 
 And when they were come unto the place, which 
 is called Calvary , there they crucified hiniy and 
 the malefactors ; one on the right hand, and the 
 other on the left. 
 
 Pilate delivered Jesus to be crucified, be- 
 cause he feared the people; but his coAvardly 
 compliance with their wishes, contrary to his 
 own judgment, has stamped his character with 
 everlasting disgrace. No doubt it behoved 
 Christ to suffer ; but that forms no excuse for 
 the persons who were concerned in that vile 
 transaction. The salvation of the world was 
 Qod's design in suffering bis Son to die : the 
 
SQd CHRIST S CRUCIFIXION. 
 
 destruction of his Son was the design of the 
 Jews in seeking his death. They said This is 
 the heir; come, let us Jcillhim, and let us seize on 
 his inheritance. Matt. xxi. 38. We should fre- 
 quently contemplate the death of our Lord up- 
 on the cross, and make those practical improve- 
 ments which may be of serious importance in 
 future life. That we may do so in a profitable 
 way, let us make a few remarks upon crucifix- 
 ion — point out some peculiar circumstances 
 which attended our Lord's crucifixion — and 
 then endeavour to improve the whole. 
 
 I. ^JEMA,RJK.S UPON CRUCIFIXION. 
 
 Crucifixion was a Roman punishment. The 
 Jews were so completely subdued by the Ro- 
 mans, at the time of our SaviourV death, that 
 they were obliged to submit to their mode of 
 punishing criminals. Thus a remarkable pro- 
 phecy was fulfilled : The sceptic shall not depart 
 from Judah, nor a law-giver from between Ids 
 feet, until Shiloh come. Gen. xlix. 10. There 
 also appeared a remarkable providence of God 
 in ordering it so, that Christ should suffer under 
 a Roman governor, otherwise he had not been 
 crucified according to the prophecies. Zecha- 
 riah plainly prophecied of his crucifixion ; Thei^ 
 shall took upon me whpm they have pierced. 
 
Christ's crucifixion. tH^T 
 
 Zech. xii. 10. David also foretold the death 
 that he shonld die ; T/tej/ pierced my Imnds and 
 my feet. Psal. xxii. 16. 
 
 Tlie deatli of the cross was a painful punish- 
 ment. The pain, of crucifixion was so great, 
 that the Romans called the most violent torture 
 eruciatus, or suffering the death of the cross. 
 The person condemned to suffer this death was 
 first severely scourged, and then required to 
 bear his cross to the place of execution. There 
 his hands and feet, the most nervous parts of 
 the body, were nailed to the cross, where he 
 hting till he died. The violent distortion of his 
 limbs, which were stretched forth as on a rack, 
 ttiust have caused the most exquisite anguish i; 
 sand when we consider the length of time the 
 poor criminal had to endure this pain, the death 
 of the cross must appear terrible. O blessed 
 Emmanuel, how great was thy love to sinners, 
 to submit to such dreadful , pain on their ac- 
 count ! 
 
 This punishment was ignominious. None 
 suffered crucifixion but those who were Ac- 
 counted the meanest and vilest of men, such as 
 slaves, robbers, movers of sedition, and murder- 
 ers. Ilenc6 we may judge in what light tlife 
 
368 Christ's crucifixion* 
 
 wicked Jews viev/ed our adorable Saviour^ 
 whom they treated as one of the meanest and 
 worst of meri ; and we see hi.« amazing conde- 
 scension, in submitting to the punishment of a 
 slave and a transgressor. Let us no longer com- 
 plain of our reproaches. What is the shame 
 of our profession to that of his sufferings ! Let 
 us despise the shame of his cross, and boidly 
 profess his name amongst men. 
 
 II. Circumstances connected w"ith our 
 lord's crucifixion. 
 
 Jesus was condemned unjustly. We refer io 
 Pilate's testimony to prove this assertion. He 
 declared publicly, after a close examiuatian, / 
 find in him no fault at ail. John xviii. 38. One 
 of the criminals who suffered with our Lord 
 bore a noble testimony to his innocency, say- 
 ing, This man hath done nothing amiss, Luke 
 xxiii. 41. 
 
 Barahhas, an infamous wretch, ivas preferred 
 hefore him. It was customary at the Passover, 
 for the Roman governor to release to the peo- 
 ple a prisoner, v/hatever his crimes might have 
 been. Upoji this occasion tliey requested Pi- 
 late to do as jiehad ever done unto them ; and, 
 desiring to deliver Jesus, Avhose innocency 
 
CHRIST*S CRUCIFIXION. 3(5fl| 
 
 appeared evident, he said, iVhom will ye that 
 I release unto you ? Barrahbas, or Jesus, which 
 is called Christ. Matt, xxvii. 17. But the chief 
 priests and elders persuaded the multitude that 
 tlhey should ask Barahhm and destroy Jesus. 
 Matt, xxvii. 20. 
 
 The death of Jesus was occasioned by the 
 infernal malice of the Jewish rulers, who hated 
 him without a cause; and who were fully bent 
 upon his death long before his apprehension. 
 Guilty, or not guilty, was not the question ; but, 
 influenced by their own passions, they clamour- 
 ed for his blood. When Pilate, his judge, plead- 
 ed his cause, they were instant with loud voices, 
 requiring that he might be crucified. Lukexxiii. 
 
 is. 
 
 Jesus was mocked and insulted in his death. 
 Out of derision he was clothed with purple, and 
 crowned with thorns ; he was smitten on the 
 head with a reed, and was spit upon. Even 
 when he kung upon the cross they reviled him, 
 and the chief priests and elders mocked him. 
 Civilized humanity pities the worst of crimi- 
 nals in the hour of death ; but those barbari- 
 au!^ had no pity for the innocent Jesus. 
 3 B 
 
bio Christ's cfRUciFtxibr^. 
 
 While diey were thus employed, the (jd'S '6f 
 heaven, whose honour was insulted, in the p^ 
 son of his Son, gave awful proofs of his du- 
 pleasure. 1*he sun withdrew his light ; the 
 earth t'remtxfed ; the iroc'ks 'wei'e rdtit asunder ; 
 and the vail of the temple was rent iti twain. 
 When the Centurion^ and they that were with 
 Jtim, Watching Jesus^ saw t%e earthquake, and 
 ilwse things thai were done, they feated gretUli/, 
 saying, truly this was the Son Hf God. MaA. 
 xxvii.i4. 
 
 Amidst all the ahuise of his enemies, Jesiis 
 was honoured in his death, by ^he inscription 
 which was put upon his cross. The inscrip- 
 tion expressed his real character: ifEsus of 
 
 NAZARETH THE KING OF THE JEWS. John XllC. 
 
 19. The chief priests perceiving this, and mor- 
 tified at thb circumstance, requested Pilate ta 
 aiteir'it, skying, iViiienoi, *Tlie ^irtg of tlie 
 Jews: hut'tJiat he said, I am king of the Jews. 
 John xix. 2*1. dilate answered, What I Ttave 
 Written, 1 hate written. Ver. ^^. 
 
 Severalremarkabre ' prophecies were jutjttUd 
 "at^fhe death of Christ "He was pierced with the 
 nails ah(i'th"e' spear, according to the pfedictidii 
 •f Zechariah ; he was numbered with traiM' 
 
Christ's crucifixion. 371 
 
 gressors, as IsaiaU had foretold ; and Pavid's 
 prophecy, was fulfilled. They part "my garments 
 among them, and qast lots for t^iy vesture. Psal. 
 xxii. 18^. The legs of the other crimii^als were 
 broken ; but tliey brake not the leo s of Jesus, 
 tJial^ the scripture should be fuelled, A hone oj 
 him shall not^ be brok(^7\, J??*,^. ^y^^- ??; 
 
 At his death a poOF criminal obtained mercy. 
 We have only this one instance recorded in the 
 scriptures, of mercy being granted in the last 
 moments of life, lest we should presume upon a 
 late repentance ; but this one instance is record- 
 ed that we may not despair of mercy evfen \w 
 the eleventh hour. This poor thief confessed 
 €hrist at the time when his disciples had for- 
 saken him ; and he prayed to Christ, at a time 
 when there was no appearance of his being able 
 to answer his prayer ; whence we may infer that 
 he believed on him as the Saviour of the world. 
 
 Just before his d^ath, ies\x^ forbad the ^?^- 
 pathizing tears of the pious women, who bewail- 
 ^|d and lamented him, sa;ying, DaugJiters of Je- 
 Tpusalemy weep not for me, but weep for yqurselvesy 
 Ufid for your children. Luke xxiii. 28. You have 
 many sad sufferings before you, in the calamities 
 which shall befal this nation ^ but my suflfejciug^ 
 |re ^e^^:ly at an ea4. 
 
 ~ 8b 2 
 
572 Christ's crucifixion. 
 
 On the cross Jesus prayed for his enemies^ 
 laying, Father, forgive them; for they know not 
 what they do. Luke xxiii. 34. What a fine 
 spirit, and how worthy of our imitation ! O what 
 love to sinners, yea the worst of sinners ! He 
 now prays for his euemies at the right hand of 
 God . Tvlay they be humbled ; and by true re- 
 pentance and faith, obtain salvation through his 
 name. 
 
 III. Practical IMPROVEMENTS. 
 
 Let us carefully guard against those «ta/^^- 
 nant passions which influenced the Jews in their 
 cruel clamours for our Saviour's death. They 
 envied his growing popularity ; they hated his 
 doctrines, laws, and worship ; they bore him 
 malice for his faithful reproofs ; and they sought 
 for vengeance, because he had told them the 
 truth. But let us love him for his gracious u^r^ 
 dertakings, honour his glorious perfections, and 
 obey his liigh and important commands. 
 
 Study, Avith close attention, the ivonderful 
 designs of bis death. His enemies would fain 
 persuade us that he suffered as a criminal, for 
 tis o^n transgressions ; but we know he nevet 
 transgressed the laws of God, being holj/, harm- 
 less, and imdejiled. Some professing christiati^ 
 
Christ's cRuctPixiQrN*:'^ 375^'. 
 
 maintain that he only died as a martyr, to seal • 
 with blood the doctrines -vvliich he taiight ; but^ 
 they either do not miderstand, or will not ad- 
 mit the evidence of revelation. He- died as ai? 
 propitiation for sin, that he might reconcile sia-*- 
 ners to God. He died on the cross, thatdyinj^ 
 mortals might live for ever. ^a 
 
 ' The evil of sin appears evident in the death; 
 of Jesu§; for that alone rendered it necessary 
 for him to die. Sin is so hateful to God that> 
 he determined not to pardon it without a sacri- 
 fice, lest the honour of his government should 
 be brought into contempt. Our sins, therefore, 
 were the cause of all those painful agonies which 
 he endured. Had man remained innocent, Je- 
 sus would neither have been scourged, crowned 
 with thorns, nor nailed to the accursed tree. 
 O let us hate sin with an eternal hatred ; and 
 let us carefully abstain from all appearance of 
 fivil / 1 Thess. v. 22. 
 
 Let us make that use of Jesus's death which 
 will be most for our own happiness, and the glo- 
 ry of God. We should examine his sufterings 
 with a mixtureofgrief and joy — we should feel 
 grief for our sins which were laid upon him in 
 that tremendous hour — but we should rejoice iji 
 
th.$ ato^eme^^ whic^ he thei^ laa^e (pr oiw sp;^^, 
 Let us (iep^nd upoji a crucified Redeewej; h&th^ 
 for preseo^t ^nd, eteyaal salvation. Fi:?^ed upoi^ 
 tkis firm fouadatioft we sljiall live io, pea,ce, di^ 
 wifcb oomfort, and ijei^ wM^ Jiiro in glory, (a 
 t^l hifight \yx)fld, 8^T^(?ollection of hi^ suffevin^ 
 upon the cross will be an everla^tii;^ source o^ 
 happiness to all the saints of God. Here they 
 px9^m redeemniJg le,ve in songs of joy and glad- 
 n^s \ ^d there t^^e^e songs of praise sJ^aH bfj 
 continued and per^cte4. 
 
 ^•ilJ^Helujah t^i^y cry, tq ti^e I^ii^gof the d^y. 
 To the ^reat everlasting I am ; 
 To the Lamb that was slain, and liveth again. 
 
THE 
 
 RESURRECTION of CHRIST. 
 SERMON XLIII. 
 
 1 €br. ^. m 
 
 ^ut now is Christ risen from the dead, and he- 
 come the first-fruits of them that slept. 
 
 The resurrection of our Lord was the most 
 important event that ever took place in this 
 lower world. If it can be proved, Christianity 
 must stand in spite of all its opposers : if it can- 
 ^not, our faith is vain, and we are yet in our sins. 
 We have, however, such proofs of that glorious 
 event as cannot be overturned ; and we may 
 confidently assert, in the language of our text, 
 ^JSmv is Christ risen from the dead, and become 
 ^iht'fiHt-fruits^fihm tmt slept. 
 
^76 Christ's resurrection. 
 
 This passage may be divided into two parta t 
 first, Christ is risen from the dead ; secondly^ 
 he is become the first fi-uits of them that slept* 
 
 I. Christ is risen from the dead. 
 
 In the presence of vast multitudes Jesus bow- 
 ed liis head, and gave up the ghost. An impi^ 
 ous soldier pierced his side with a spear, from 
 whence flowed Uood and water. This impor^ 
 tant circumstance fully proves the reality of his 
 death ; for the wound, reaching his heart, must 
 have caused instant death, had he received it in 
 perfect health. 
 
 Being dead, his body was laid in the sepul- 
 chre, where it remained till the third day ; but 
 his soul went into the invisible world. Some 
 have imagined that he went into the regions of 
 the damned ; but, upon serious examination, 
 this appears to be a mere fiction. The prophecy of 
 David concerning this event. Thou wilt not leave 
 my soulin hell, means no more than this: Thou 
 wilt not leave my soul in the hidden or invisible 
 World.* The invisible or hidden world to which 
 
 * VniJ (Sheol) The invisible state of the dead — the place 
 and state of those who are out of the way, and to be sought 
 fpr. In this view it seems nearly to answer to the Qreek, 
 
'•^plt SgLVJouir went was Paradise^ as appegirs 
 from his own W.oVdsto th^ penitent thief: ^o- 
 ^ay shali then be^ with me in Paradise^ ^^% 
 
 }fpn.0. ' • ' ' : ' ^ " 
 
 t>n the third day, the soul of Christ retiitned 
 iVom the invisible world, aiid reanimated 
 the' same body which died' on the cross. 
 When the soul departs, the body dies ; when it 
 returns, and is again united to the body^ there 
 |s a proper resurrection . The proofs of Christ's 
 resurrection may be reduced to three : the tes- 
 timony of the disciples — the out-pouring of the 
 S.pirit on the day of Pentecosti-^and the rapid 
 progress of Christianity afterwards. 
 
 The resurrection of Christ is fully proved by 
 the iesiimony of his disciples. Testimony may 
 always be relied upon, when those who testify 
 'are neither deceived themselves nor design to 
 deceive (Others ; and that this was the case with 
 Dur Lord's disciples^ will be evident upon a fair 
 V^ew of the subject.' They couW not be de- 
 
 iiades, the iavisible pJace ; and to our English word Hejl^ 
 ,^Jbiicb j though now scarcely used but for the place of torment, 
 Jrjeti being a detiTatiye from the ^axon, Hillan, or Helen, to 
 hicl«, or from Holl, a cavern> anciently denoted the conceaUd 
 or unKenj>lace of the dead in general. Parihuftt, 
 
 €3 
 
378 Christ's resurrection. 
 
 ceived themselves ; for they all saw him, conver- 
 sed with him, ate ;Eind drank with him, handled 
 his body, and saw him ascend into heaven. He 
 appeared ten times before his ascension : To 
 Mary, Mark xvi. 9 — To other womeuy Matt, 
 xxviii. 9— To two disciples going to Emmaus, 
 Mark xvi. 12. Luke xxiv. 13— To Peter, Luke 
 xxiv. 34 — ^To all the disciples, John xx. 19 — ^To 
 them agairij John xx. 26 — ^To the disciples at the 
 Sea of Tiberias, John xxi. 1 — To the disciples 
 in Galilee, Matt, xxvifi. 16, 17. — Ilo James, 1 
 Cor. XV. 7 — And to the eleven, Mark xvi. 14. 
 He appeared three times after his ascension 
 into heaven : To Stephen, to Saul, and to John 
 in the Isle of Patmos. 
 
 The disciples of Jesus had no design to de- 
 ceive others. They could have no temptation 
 to such a fraud ; for the whole world was against 
 them. They had nothing to gain by such a 
 fraud ; but much to lose. Did they aim at 
 wealth? This was the way to poverty. Did 
 they aim at honour ? This was the way to dis- 
 grace. Did they aim at ease ? This was the 
 way to hardships, toils, and death. What, 
 then, but truth, could induce them to declare 
 the resurrection of Christ from the dead ? It is 
 also very remarkable that his resurrection in- 
 
Christ's resurrection. 37J> 
 
 spired them with uncommon boldness. Before 
 it happened they were remarkably timid and 
 fearfid ; but afterwards they neither feared men 
 nor devils. It is not less remarkable tliat they 
 Were all united in their testimony. Some of 
 them doubted at first, and they all appear to 
 have been slow of belief; but they had such 
 evidence as removed every doubt. Nor could 
 all their sufferings after^vard, even death in its 
 most dreadful forms, induce one of them to 
 doubt, much less to deny this wonderful event. 
 
 We mayjiist notice an objection : Did not the 
 Jews account J or his removal from the sepulchre 
 another way ? They certainly did ; but their ac- 
 count confirms that of the disciples, They forg- 
 ed a bare-faced lie, and bribed the soldiers to 
 publish it : Say ye. His disciples came by night, 
 and stole him away ivhile wc slept. Matt, xxviii, 
 13. Could they all be asleep at the same time? 
 If they were, how could they tell so exactly 
 what was done ? Was it possible for ^he poor 
 timid disciples, who fled when Je&>us was appre- 
 hended, to venture through a band of soldiers to 
 steal the dead body of their Master ? If the sol- 
 diers slept upon guard, why were tbey not puni- 
 shed with death ? But we need not push this ear- 
 quiry any further : the thing speaks for itself, 
 3 c 2 ' '"" 
 
380 
 
 It is also worthy of notice, that the aceoi^Bt 
 of Christ's resurrectioa was written arid pub- 
 lished in the age when, and in the^comitry where 
 he rose from the dead. When the gospels were 
 ^rst published, many of those Jews were still 
 alive who had kiUed the Prince of Life. How 
 easily might they have contradicted the apos^ 
 ties, had they published falsehoods ! How 
 ready would they have been with their deep 
 rooted malice, could they have done it with ere 
 dit to themselves! But who did contradict 
 them ? Can we produce one writer, either jew-, 
 ish or pagan, wjio dared to call in question th» 
 plain, simple, and honest account of the holy 
 apostles ? I never heard that any one ever at-, 
 tempted to do so ; and if any one had, the vain 
 attempt would have strengthened the cause pf 
 Christianity. 
 
 The out-pouring of the Spirit ou the daif of 
 Petitecost, is another strong proof of Jesus* re^ 
 surrection. He had said, in the days of his 
 flesh. If J go not eiway^y the Comforter will not 
 come unto you ; hut if J depart^ I will send hivn-^ 
 John xvi. 7. Just before his ascension he com* 
 manded them not to depart from Jerttsakm, hut 
 zoait for the promise of the Father, to send the 
 Spirit down in his miraculous ipiiueiices, Ac- 
 
Christ's R'ES\JfeHE*cticn^.' ^^ 
 
 cbrdirigly, when thie day of Pentecost ^aS fulljr 
 come, the promise was futBlted ; and the apoi- 
 tles were extraordinarily quaUfied for an extra; 
 oriiinary work. They were enabled to speak a 
 variety oif languages, and to work astonishing 
 miracles in the name of Jesus. The effects df 
 that day were soon discovered, not only in Jii- 
 dea, but in every part of the Roman empire: atia 
 ,if there had been any doubts of Jesus*s resurrec- 
 tion before that memorable day, those doubts 
 must have been removed by the irresistible proof 
 which was given in the desceiil of the Holy 
 'GWst. 
 
 The rapid progress ofchristianiiy, immiediatety 
 after that day, forms another powerful argumieiit 
 in favour of Christ's resurrection. The wdf!^ 
 was soon turned upside down. The heathen ora- 
 cles were silenced, their temples werie shut, 
 Itheii' altars were thrown down; and Chris- 
 tianity, through the instrumentality of a few 
 poor fisher^men, triumphed every where. Sure- 
 ly the God of truth was with them. AH "^ the 
 •world was in arm* against the apostles, and 
 every rneans that could be devised was tise^ to 
 crush them ; but all in vain. God being with 
 them, the word grew and multiplied. Cah'#e 
 suppose that the God ^i Ivnth would h af?e sailife- 
 
582 Christ's resurrection. 
 
 tioiied a lie ? We allow that Mahomed, though 
 a great impostor, had many followers ; but they 
 tvere obtained by fire, and sword, aud blood. 
 The apostles had no power but that of God, and 
 they used no means but such a^ were wor- 
 thy of God. They were men of strict integrity 
 of deep piety, and of unwearied diligence; and 
 beaveii crowned all their labours with success. 
 
 TI. Christ is become the first-fruits of 
 
 THEM THAT SLEPT. 
 
 The resurrection is compared to a harvest. 
 The bodies of men, like seed in the earth, are 
 laid in the grave ; and as sure as the seed 
 quickens and grows, so surely shall they be 
 quickened and raised up. The growth of the 
 seed is natural ; but the resurrection of the dead 
 will be supernatural. Omnipotence is neces- 
 sary in both cases ; and it is certain that omni- 
 potent power can raise the dead with as much 
 ease as it can produce a grain of corn. 
 
 Christ is the fr si -fruits. Many, indeed, were 
 raised from the dead before he arose ; but they 
 died again. They were raised to mortality ; 
 but he was the first who rose to immortality. 
 Peath had no more power over him, being van- 
 quished and overcome by his resurrection. 
 
CHRIST S RESURRECTION. 38S 
 
 The first-fruits being a pledge of the general 
 harvest, the resurrection of Christ is a pledge of 
 ours. As sure as he rose, so surely shall we 
 arise ; hut every man in his own order : Christ 
 the, first' fruits ; aftenvards they that are Christ's 
 at his comi?ig. 1 Cor. xv. 23. 
 
 Let us commemorate the resurrection of Christ 
 with songs of praise. The truths of Christianity 
 are established — death and the grave are con- 
 quered — and the resurrection of the dead is cer- 
 tain. Let us rise from a grave of sin ; let us 
 gain a vital union with Christ ; aud, when he 
 shall descend from heaven, in the glory of his 
 Father, may we rise from the dead, and meei 
 him in the air ! Allien. 
 
BA¥ of PENTECOST. 
 
 SERMON XLiy, 
 
 Acts ii. 1 — 4. 
 
 ' ^Ay^heti. thp day of Pentecost tvaisJidl^Cotn^ 
 the ivere all zvith one accQ7;4, i"^ one plg-ce i aft^ 
 suddenly there came a sound from heaveni as of 
 a mighty rushing wind, and it filed all the house 
 where ihey were sitting: and there appeared 
 unto them cloven tongues, like as of fire, and it 
 sat upon each of them. And they were all filled 
 with the Holy Ghost, ajid began to speak with 
 other tongues, as the Spirit gave them utterance* 
 
 JOHN baptized with i^atefr unto fepeiitaiice j 
 but JeBus baptized with the Holy Ghost aiKf 
 
THE DAV OP PENTECOST. S85 
 
 "fire. All the disciples were baptized with the 
 . Holy Ghost and fire on the day of Pentecost. 
 While they were assembled with one accord, in 
 •one |3lace, the Spirit of God came down from 
 lieaven, as a migkiy rushing windy and^filled the 
 house where they were sitting : and there appear- 
 ed unto them cloven tonguesy like as of fire, and 
 'ii sat upon each of them. 
 
 Let us make a few general observations upon 
 this interesting passage. 
 
 i. When the day of pentecost was fully 
 
 'come, the followers of JESUS WERE ALL WITH 
 ONE XCCO^D IN ON^ PLACE. 
 
 The Pentecost was a Jewish festival, kept to 
 'commemorate the giving of the law upon Mount 
 "Sinai; and it Was observed fifty days after the 
 Pkssover. Christ had suffered at the Passo- 
 Ver; but was glorified at the Pentecost. 
 It was a dretidful day when the law was deliver- 
 ed on the mount that burned with fire ; but it 
 ^as a glorious day when the Holy Ghost, as 
 tongues of fire, came down upon the apostles, 
 to qualify them for the blessed work of preach- 
 ing the gospel to all nations. 
 
 The church of Christ was then but a little 
 
 fiock. They were all in mie place* There were, 
 3D 
 
3S6 THE DAY O^ t»ENtE<!;^llT. 
 
 indeed, many other followers of Jesus in differ- 
 ent parts of Judea, Galilee, and Samaria; but 
 still the church was small. Jesus had labour 
 ed in the ministry both privately and publicly 
 for the space of three years ; he had travelled 
 from place to place ; had >vi*ought mighty works 
 amongst the people ; and yet, after all, hove feW 
 were truly converted to God ! Let the faithful 
 ministers of Christ, who see but little fruit of 
 their labours, take encouragement ; for great 
 success does not always attend even the best of 
 of ministrations. 
 
 The followers of Jesus were few in number, 
 but they were all of owe accord. They had one 
 .faith, afld one hope. They loved Jesus, and 
 . they loved one another. Happy would it have 
 been if the church had continued in this spirit. 
 The spjrit of religious unity brings down the 
 Spirit of God ; but jars and contentions cause 
 him to depart. 
 
 II. And suddenly there came a sound jfrom heaven 
 
 AS OF A MIGHTY RUSHING WIND, AND FILLED THE HOUSE 
 WHERE THEY WERE SITTING. 
 
 Let us never forget tliat all our blessfii^gs 
 
 jcpme from heaven. The prayers of the disci^ 
 
 pies were directed to heaven ; and from thence 
 
 the Spirit came (lowu. tlvery ggod and every 
 
THE DAY OF PENTECOST. 387. 
 
 perfect gift^ cometh down from the Father of 
 liohts, with zvhom is no variableness y neither shar 
 dow of iurnijig. James i. 17. Jesus was gone 
 up into heaven to intercede for man ; and the 
 gift of the Spirit was the first blessing which he 
 sent down. 
 
 Blessings sometimes come suddenly. We may 
 have waited long in the way of duty ; we may 
 have been ready to conclude that the blessing 
 for which we waited would never come ; but 
 in a moment, when on the borders of despair, 
 our souls have been satisfied with good things. 
 Let this encourage us to persevere in duty ; for 
 the promise is sure. Let us be prepared ev^ry 
 moment for the reception of necessary gifts ; 
 still patiently waiting for the happy moment 
 when God may see fit to bless our waiting souls. 
 
 The Spirit of God came as a mighty rushing 
 wind The operations/ of this Divine Spirit are 
 various. Sometimes they are as a rushing wind 
 which carries all before it; but more frequently 
 like a gentle breeze, and a stil small voice. The 
 Spirit came at that time as a rushing wind ta 
 point out the /orce and energij of gospel truth,, 
 which wris accompanied with such amazing 
 power, that in a short time many nations became 
 3d 2 ■ ■••■ '■■''' 
 
3Sd THE DAY OF FENTECOST. 
 
 obedient to the faith. But the ordinary infltiiy" 
 ences of the Holy Ghost are of the gentle kind. 
 Nevertheless, let us thankfully submit to his 
 influences whether they be Hke a torrent or a 
 gentle stream. Let us not dare to. direct God* 
 in the mode of his operations. He knows the, 
 various tempers and situations of men, and whaV 
 methods of his grace are the most likely 
 to succeed : therefore, in whatever way he may 
 see fit to work, let it be our constant care, not 
 only to submit, but to co-work with him. 
 
 The house in which they were sitting was fiU 
 led. Thus the principles of chi-istianity fill the 
 heart, and are intended to be spread over the 
 whole world. Yea the tii^e will gom^, when 
 the influences of this Spirit; shall b^ felt and en-, 
 joyed in every part of the habitable glojbe.Ayheoi 
 the seventh angel ^shall sound his trumpet, it ^ 
 will be said in heaven. The king (^oms of this 
 world are become the kingdorms of our Lord, and^ . 
 of his Christ ; and he shall reign for ever and ever. , 
 Rev. xi. 15. 
 
 HI. And there appeared cloven tongues as of 
 
 riRE, AND IT SAT UPON EACH OF IHEM. 
 
 •The Spirit appeared in the form of tongues^ 
 bekiause the apostles were to speak for their- 
 L()rd; and he gave them a doer of utteranca 
 
THE DAY OF PENTEGOST. 330* 
 
 May all our tongues be touched with hallowed 
 fije, that we \na\ ^peak for God ! While mini-r 
 sters speak publicly, let private christians speak 
 privately ; eyery one endeavouring to propar 
 gate the doctrines, and to recommend the duties 
 an<l privileges of p»re Christianity. Let us 
 neither be afraid noy ashamed to speak in so 
 good a cause. 
 
 The tongues were cloven^ Sin introduced 
 the confusion of tongues, but grace provided a 
 remedy. The gift of tongues was necessary to 
 enable the apostles to carry the gospel to nations 
 qf various jau^uages. On this very day they 
 Sps^ke to the people in various languages ; using 
 and improving the gift as soon as it was given : 
 a lessQii >vl^ich we should learn, and constantly 
 jpi^actice. 
 
 The tongues vrere like ./?re. The apostles 
 were to speak with burning zeal ; and their 
 words. were to be like fire. But this also point- 
 ed out the p^irifying influences of the word. 
 The Spirit, as a purifying fl?tme, accompanies 
 the word when it is faithfully delivered, so that 
 it becomes a mean^ of sanctification, Christ 
 said to the disciples. Now are ye clean through 
 the word which 1 have spoken unto you ; ^ud he 
 
390 THE DAY OF PENTECOST. 
 
 put Hp the following prayer for them to the F^t 
 ther : Sanctify them through thy truth ; thy 
 word is truth. John xvii. 17. 
 
 The fier}' tongues sat upon each of them. The 
 whole assembly, men and women, were bapti- 
 zed with the Holy Ghost. All may speak in 
 the name of the Lord. Women, who are not 
 allowed to speak in the church, may exercise 
 their gifts in a more private way. They may 
 instruct children, servants, and friends; and 
 thereby promote the interest of the lledeemer*s 
 l^ingdom. 
 
 IV. And t ey all were filled with the 
 
 HOLY GHOST, AND BEGAN TO SPEAK AS THE SPIRIT 
 GAVE THEM UTTERANCE. 
 
 The disciples were filed vf'iih the Holy Ghost. 
 The fiery tongues sat upon them ; and the Hoi/ 
 Qhost entered and filled their hearts. Outwj^rd 
 gifts are but of little use without the inward 
 opperations of the Holy Spirit, The Apos- 
 tles were filled with miraculous gifts, which are 
 npt now to be be expected ; but all the true fol- 
 lowers of ^esus are now filled with the graces of 
 the Spirit. The Spirit came down to abide with 
 tjie church :^i^d his blessed operations are con- 
 sj;antly s.i\ited ,to the varying cases and circunj- 
 stances of the church and the world. Every 
 
Trik 15AY OP M^'^EGd'SPf . ^9H 
 
 iH^m h^^ that kind and degree of the Spirit's in- 
 <Irjf^i»ce vvhich isnece>sary both for his own sal- 
 tation, and far thiit nsefidtr^H amongst mankind 
 to which he maV be called'. This remark wfll 
 help us to form a right judgment of the various 
 gifts of the Sp rit by which men have been in- 
 fluenced in differehf ages of the world. , 
 
 They all began to speak as the Spirit gate 
 them utterance. No man should dare to speak 
 for Christ without the Spirit of Christ. Lfet 
 ministers, whether they speak extempore, by 
 notes,or written discourses, attend to this remark* 
 Do they not all profess to be moved by the 
 IIol^ Ghost to take upon them the sacred of- 
 fice of the ministry ? This is not a novel doc- 
 tine, introduced and palmed upon the credti- 
 lous, by enthusiastic preachers. Our ;?/ow5 re- 
 formers thought it necessary ; and our rational 
 divines even now profess it at their ordination. 
 We contend not for miraculous gifts. They 
 were necessary in the apostolic age, and, for 
 '6ught we know, they may be necessary in some 
 future ag e ; but they are hot necessary now. We 
 tohtend for the ordinary gifts of the Spirit, 
 which areabsolntely necessary at this day Those 
 serinons which are composed and delivered 
 under the influences of the Holy Ghost, ai'e 
 made the greatest blessioig to the people. 
 
39^ THE biV OF PENTECdST. 
 
 The gift of the Spirit demands our warmest 
 gratitude. At this very time we enjoy the bles- 
 sed effects of that heavenly effusion. Had the 
 Spiritbeien withheld, the prophecies would have 
 ;.iailed, and infant Christianity would have perish^ 
 ed. The truths which enlighten our dark world 
 would have beeii buried in oblivion, and every 
 thing thiit is lovely and excellent atnongst tneri 
 would soon have disappeared. O let us bless 
 God for that glorious day ; and while we bring 
 it to remembrance, let us devoutly pray foi* 
 those divine influences which are necessary td 
 salvation ! 
 
 The festival of Whitsuntide was observed by 
 the primitive church with peculiar solemnity ; 
 .andj indeed, it is a season in which we should 
 ball to mind not only the absolute necessity of 
 holiness, but the means of acquiring it. All the 
 tneans which we use to attain a conformity to' 
 the divine image, mitstbe accompanied with the 
 influences of the Holy Spirit, or they will prove 
 ineffectual — May this blessed Spirit abide in 
 our churches, fill our lieairts, and direct our 
 steps to the heavenly Jerusalem ! There may 
 we ever adore the supreme Being, whose Son re- 
 deemed us from death, and whose Spirit pre- 
 pares and makes us meet for the mansions of 
 the blessed ! Amen. 
 
THE 
 
 ArBVITY of HUMAN LIFE, 
 
 SERMON XLV. 
 
 PSAL. XC. 10. 
 
 The days of our years ar 6 tUreescore years and 
 ten: andifbi/ reason of strength they he four* 
 idoreyedrs, yet is their strength labour and sot* 
 row ; for it is soon cut dffi and tVe fly away. 
 
 It has been maintained by some that the exact 
 period of human life is absolutely fixed ; but we 
 cannot reconcile this opinion either with scrip- 
 ture or reason. Bloody and deceitful men sTiall 
 not live out half their days, Psal. Iv. 23. Do we 
 not see many proofs of this ? Are there not 
 thoii^udds amongst the dead, who might iioui 
 3 E 
 
394 BREVITY OF HUMAN LIFE- 
 
 have been amongst the living, had they beetir 
 wise and prudent ? Some hasten death by glut- 
 tony, drunkenness, and debauchery : others are 
 cut off, by the arm of justice, for their crimes : 
 and others destroy themselves by poison, hemp, 
 and steel. Can we suppose that th^ exact moment 
 of their death was fixed, without the horrid sup- 
 position, that be who fixed the end, fixed also 
 the fatal means? This supposition would make 
 God the author of sin. There is, indeed, an ap- 
 pointed time formannpon earth, which is well 
 expressed in our text : The days of our years are 
 threescore years and ten : This is the common pe- 
 riod of human life. We may die sooner^ or live 
 a little longer. By reason of strength, or a vi- 
 gorous constitution, we may live fourscore }- Qars ; 
 but then it is labour and sorrow ; Jor it is soon 
 cut offy and we fly away. 
 
 Here we have two important truths : the pe- 
 riod of human life is short ; and, if we exceed 
 thatperiody it is labour and sorrow, 
 
 I. The period of human life is shotct. 
 
 Passing over the thousands and millions who- 
 die in infancy^ in youth, and in the bloom of life,, 
 we may say of all who attain the full ageof man^ 
 that their life is a vapour that appear eth for a 
 
BREVITY OF HUMAN LIFE. 395 
 
 Uttle time, and then vanisheth away. James iv. 
 14. It may fitly be compared to a post, a sha- 
 dow, a flower, a ilood^ a dream, and a tale that 
 is told. 
 
 Our life appears short when compared with 
 the lives of the antediluvians. They lived many 
 hundred years. All the days of 3Iet/mselahwere 
 nine hundred^ sixty and nine years : and he died, 
 Oen. V. 27. They were but children at three- 
 score years and ten ; but, when we attain that 
 age, infirmities croud upon us, and death is close 
 behind. What an amazing abridgment of hu- 
 man life ! Who can account for it upon natu- 
 ral principles ? Their longevity might be occasi- 
 oned by the regularity of the seasons, the fertility 
 of the earth, the strength of their constitutions, 
 or their particular manner of living ; but the 
 best way to account for it, is to ascribe it to the 
 will of that God in whom we live, and move, 
 and have our being. Acts xvii. 28. He saw fit 
 to prolong their lives, and he has seen fit to cut 
 ours short. In both cases, no doubt, his con- 
 duct has been guided by wisdom and goodness. 
 O let us seriously lay it to heart, lest death 
 should cut us off before the work of life be done. 
 
 The period of human life appears shorter still 
 3e2 
 
yfhen compared with the duration ofthptvQrl^: 
 It is near six thousand years since the woyJcJ 
 was created. What 'a vast number of genera- 
 tions have passed away since then ! One gene- 
 ration passeth away, and another generation com- 
 etli: hut the earth ahideth. Eccles. i. 4. The 
 generations from Abraham to J)avid >vere four- 
 teen ; from David to the ;|Babylonish captivity 
 were fourteen ; and from that period to the com- 
 ing of Christ, there were fourteen generations. 
 *' When we (says Poddridge) survey such a series 
 of generations, it js obvious to reflect, how like 
 the leaves of a tree, one passeth away, and ano- 
 ther Cometh. Of those who forme viy lived upon 
 the earth, and perhaps made the mos|; conspi- 
 cuous figure among the children of men, how 
 many have there been, whose names are perish- 
 ed with them, and how many of whom nothing 
 but their names are remaining ! Thus are we 
 passing away, and thus shall we shortly be for- 
 gotten. JIappy, if while we are forgotten of 
 inen, we are re^nembered by God, and oujp 
 oames are fonnd written in the book of life 1" 
 
 When comp^re4 with eternity, our lives 
 dwindle to a point Tbpse \yho enteyed npoa 
 eternity several thousand years ago, are but 
 iit(yf uR0|i tbg bo?;defs of e^c^les^ di^ration ; 
 
J^EVITy or HfT^f fJ f4r^. S^ 
 
 finji wheji thpusaiids and rqjllioiis of a^es are 
 goijie, they will be exactly iij tliesaipe situatioiji. 
 What a great subject for the little mind of ixiaw 
 p() contemplate J Enc|Jess duration cqnfoiind^ 
 om- thought. We m;a.y look at jf |;ill, like ^ 
 man who looks down a tremendous precipice^ 
 jye^turn giddy. If we stretch our thought as 
 ^y us it can reach, etepiity is before us still. ^ 
 piis globe, on which we live, were confposed of 
 sjnai| grains of sand, one of wjiich should bpr^; 
 jn^y^d eyej*y million of ages, tl^e period wou)4 
 ayfive ^jieii the last grain would be taken away; 
 |)u): eyen tjaen eternity wpuld be butjust begjfi; 
 pipg ! }Vha|;, thep, is niortal life ? What ar^ 
 threescore years and ten? How soon they are 
 gone ! Tl^^y aje lost in this vast comparispp. 
 No wonder that the inspired writers, ^ybp weyf 
 in the habit of contemplating endless duration, 
 sbpujd cpmpare tl^is fleeting life to things of the 
 ^bprtest continuance. Behold, thou hast ^ad^ 
 V0 ^^y^ 9'^ ^^ hand-hreadth ; and mine age is q,^ 
 nothing ^efore tJ^ee. Psal. xxxix. 5. This is ^ 
 ^ubj^ct vv^biq^i eyery man shpuld deeply pp^dfiif 
 ift l^is heayt, that he may learn those lessons pf 
 ^jisjlpm ^,l^ich ^re necessj^ryfiq^him as ^Jie crear 
 ture of a day. 
 
 BOUR AND SORROW. 
 
398 BREVITY OF HUMAN LIFE, 
 
 Most men desire old age; but few reflect 
 upon the labour and sorrow of the aged. Let 
 «s venture to look at this gloomy subject: per- 
 haps it may check our youthful vanity, and lead 
 ws to a serious, sober conduct. 
 
 The aged have lost the «/^om?- and strength of 
 youth. The grasshopper is a burden. They 
 can scarcely move from place to place ; and a 
 little exertion, out of the common way, quite 
 overcomes them. In youth, along journey and 
 laborious exercise was deemed nothing; but 
 now ihei/ are afraid of thai which is high. Every 
 little rising ground is an object of fear, because 
 it requires a painful exertion of their feeble pow^ 
 ers. They lean upon a staff, and are glad to 
 rest their weary limbs, 
 
 The intellects and senses of the aged are de^ 
 cayed ; so that they neither understand nor relish 
 life as they formerly did. They are dull of ap^ 
 prehension ; their memory is weak ; their sight 
 is dim ; their ears are heavy ; their food is not 
 sweet to the taste ; their sleep is not refresh^ 
 ing ; and, in short, both body and mind are in 
 a state of ruin. 
 
 Old people have lost those friends and com* 
 
SREVITY OF HUMAN Lll*E. 3D^ 
 
 panions of their youth, who often sweetened the 
 bitter cup of life, and they feel but little incli- 
 ttation to form new friendships, as they neither 
 love others^ nor are beloved themselves^ as in 
 the days of youth. The idea of out-living ouf 
 dearest friends, so as to become solitary in the 
 midst of society, is very distressing ; and it 
 would be completely insupportable to the aged, 
 if they were susceptible of those fine feelings of 
 friendship which they felt in former years. 
 Blunted as these feelings are, this no doubt is a 
 source of considerable sorrow. M'^e often hear 
 them praise the dead whom they loved, and 
 when this is the subject of conversation, we 
 are pained with theii* sighs and groans. 
 
 When people are far advanced in life, their 
 death is sometimes desired^ even by those whom 
 they have loved and served for a long succession 
 of years. Are they rich ? Their death -is desired 
 on that account. Children and heirs, longing 
 ' for th eir wealth, wish to see their heads daid 
 low. Are they poor? Their death is desired on 
 account of the trouble which they give, and the 
 support which they receive. In either case, 
 they are too frequently in the way of the young. 
 This must cause them many a bitter reflection. 
 It is a source of sorrow which they never ex- 
 
peneiicei beYoi'e, alid wTiich tiii'^y s6arcM^ fcio# 
 Eow' to bearl 
 
 TYieit prospects in tldnforld arenecirly closed.' 
 Ml yoli'th their prospects tl^ere contiiiually rjsiii'g; 
 ^nd aTimost everj^ day produced new hopes; bui? 
 having attained' the full ag6 ofni'ah, they haV^ 
 butKttle hope of any thing belbw the sun. They 
 Have been oh the"^ mbiiritain-fop of life, wliere 
 tliey had extensive and delightful prospects ; 
 But now til ey are in a deep vale, where thd^ 
 must sink into the cold arms of death, arid mak<^ 
 the grave tbeif bed. lieath stares tWn fulfirf 
 tne fdce, and a vast eternity is in view. 
 
 We may add, that too many at this awful pe- 
 riod, are iolatty unprepared jot a betiei' tvdrld. 
 Their sihsare unrepehted of, and lihfol'gl Veiit; 
 flieir Keai-fs are hard'; their tempers sOur, pee- 
 vish, and fretful; and they are a perpfe'tuat 
 jlJlagiie both to tlieiiiselves and to all with yi'hom 
 tliey have to "do. Blessed be Gbd, th^re ai*e a 
 few whose situation is quite the reversed Theii' 
 sms are pardoned; their souls are cle'aiisetf; 
 ihey sweetly resign themselves to the w^ill' 6t 
 Gbd, atid look forward with pleasing hop^ to a^ 
 better life. Happy is lie, who in tfi^se days 'of 
 son'ow^ caa'say with tlie' Psatmi^t, Mi/ Jhm 
 
BREVITY OF HUM/J^N LIFE; 401 
 
 and my heart faileth : but God is the strength of 
 my hearty and my portion for ever. PsaL 
 Ixxiii. 26. 
 
 Most men complain of the shortness of life ; 
 but few improve it as it flies. Short as it is, it 
 is long enough for every necessary purpose. 
 Good men should rejoice that it is no longer. 
 Heaven is their home, and they will soon be 
 there. If wicked men were to live longer, 
 they might do more mischief, increase their guilt, 
 and add to the punislmaents which await them 
 in a future state. Come, then, let us be up and 
 doing. Time is of infinite value. Let us im- 
 prove every moment as it flies. While others 
 indulge anxious desires to live long^ let it be 
 our principle care to live well'^ and then we 
 shall be happy beyond the grave. 
 
 f F' 
 
THE 
 
 CERTAINTY of BEAT JL 
 SERMON XLVI. 
 
 EccLES. ix. 5. 
 For the living knoiv that they shall die* 
 
 Life is but a short journey from the cradle to- 
 the tomb; and death, with its awful solemni- 
 ties, must soon be experienced by men of all 
 nations. We are ignorant of many other things \ 
 but n® man is ignorant of his mortality: For 
 the living know that they shall die. 
 
 We shall consider three things in this dis- 
 course : first, what is implied in dying ^ second- 
 
CERTAINTY OF DEATH. 40l 
 
 5y, liow the living know, that they shall die; 
 and, thirdly, what iniprovement should be made 
 of this awiid subject. 
 
 I. What is implied in dying? 
 
 The question is bold, and cannot be fully an- 
 «wered ; for the living have not experienced it, 
 and the dead do not reveal the profound secret 
 Some suppose that it implies an utter extinction 
 of being; but they neither regard the dictates 
 of reason, nor the discoveries of revdation, both 
 of which proclaim the soul of man immortal. 
 The following things are generally allowed to be 
 implied in dying: a separation of soul and body; 
 a final departure out of this world ; and an en- 
 trance upon a new state of existence. 
 
 Death implies a separation of soul and body. 
 Man is a compound being, of body and soul, of 
 matter and spirit. His body is of the dust ; his 
 soul is from God. These are mysteriously uni- 
 ted ; but death dissolves the union, and breaks 
 the unknown tie. Then shall the dust return to 
 the earth as it was : and the spirit shall return 
 to God who gave it. Eccles. xii. 7. This sepa^ 
 ration is awful to a good man. Frail nature 
 shrinks at the prospect ! What, then, must it be 
 to a bad man ? In his calm and sober moments 
 3 f2 
 
4^4^ «ERTAINTY OF DEATH. 
 
 he views it with horror ; but, inflamed by dia- 
 bolical passions, he rushes into it as the frantic 
 horse into the battle. \Te can form but very 
 imperfect ideas of the pain which may attend 
 6ur dissolution. Some appear to sufier much. 
 Nature is convulsed with dreadful agonies. 
 Others go quietly away, like the dying taper^ 
 or the ripe fruit which gently drops from 
 the parent tree. But this must be left to God, 
 who will order the circumstances of our death 
 in such a way as shall be most for our good and 
 his giory. 
 
 Another thing implied in death is a final de- 
 jparture out of this world. Here ice have no con- 
 tinuing city. Heb. xiii. 14. We are strangers, 
 who appeared but lately ; and pilgrims, who 
 are hastening away. Death ends our journey; 
 fend we leave all behind, to return no more. The 
 husband leaves his wife ; the parent his children; 
 the master his servants ; the minister his peo- 
 ple ; the general his army ; and the monarch 
 his throne. In that awful moment every thing 
 earthly is given up for ever! Houses and land> 
 gold and silver, honours and titles, are left be- 
 hind. The pleasure-taker leaves his pleasures; 
 the drunkard quits his cup ; the poor and af- 
 flicted leave poverty and affliction ; and the pi- 
 
CERTAINTY OF DEATH. 405 
 
 OHs are taken from their friends, and from all 
 the lovely means of grace. 3Ian dieth and wast- 
 eth away ; yea, man giveth up the ghost, an4 
 where is he ? Jobxiv. 10. He is not to be fomid. 
 JVo eye will ever see him again upon earth. His 
 place will be vacant, and his possessions occu- 
 pied by others. We hear no more of the dead. 
 Tlieir names are blotted out, and their memory 
 is scon forgotten. As for man, his days are as 
 grass: asafuowerofthejieldso he flourisheth. 
 For the zoiud passcth over it, and it is gone ; and 
 the place thereof shall know it no more. Psal. 
 ciii. 15, 16. The glory of man fades ; his great- 
 ness declines ; and lie sinks into the silent gi'ave ! 
 O that the living would lay it to heart ; and 
 feel the vast importance of a thorough prepara- 
 tion for a better world ! 
 
 The last thing implied in death is an entrance 
 upon a new state of existence, Man, as a com« 
 pound being, is nearly allied both to the visi- 
 ble world and the invisible ; and the moment 
 he quits his tenement of clay, having done with 
 the visible and material world, he enters into the 
 invisible world of spirits, and mixes either with 
 devils and the damned, or with angels and the 
 saints. How we shall exist in that unknowa 
 world is a deep secret. When we think upon 
 
406 CERTAINTY OF DEATH. 
 
 it, we are lost in wonder. Here we see objects 
 through the medium of the eye : we hear sounds 
 through the medium of the ear: we speak with 
 our tongues : we have feet to walk, and hands 
 <;o handle. There we shall exist without a body ; 
 iand how we shall either see or hear, taste or 
 smell, speak or feel, or move, will never be dis^ 
 covered on this side the grave. We must die 
 to know. One thing we know, and it is the 
 only thing with which we are concerned, name- 
 ly, that we shall be either happy or miserable. 
 Our state will be fixed and unaiterable; for there 
 is no probation in eternity. There it will be said. 
 He that is unjust, let hu)i he unjust still: and he 
 which is /ilthi/y let hiin he filthy still : and he that 
 is righteous, let him he righteous still; and he 
 that is holy, let him he MystilU Rev. xxii. 11. 
 
 II. How DO THE LIVING KNOW THAT THEY 
 SHALL DIE? 
 
 The living know, hy the appointment of God, 
 that they shall die. The word of truth informs 
 US, that It is appointed unto men once to die. 
 Heb. ix. t>7. The tune when, and the manner 
 how, is uncertain ; but nothing is more certain 
 tlu\n deatli itself. Oar lirst parents, presuming 
 to eat forbidd* a fruit in the Garden of Eden, 
 brought death both upon themselves and their 
 
CERTAINT'? OP DEATrf. ,40'/ 
 
 pfi^S^terity. By man came death — and in Adam all 
 die, 1 Cor. xv. 21^ 22. Whatever God appoints 
 is right ; for, such is the rectitude of his nature, 
 that he cannot do wrong. Wlien men da 
 wrong, it is owing either to ignorance or wick- 
 edness ; but God is both infinitely wise and in- 
 finitely good. On this ground, we may view 
 death as a wise, just, and necessary appoint^ 
 ment : and an aprjiointnient which must take 
 place. Man can neither evade it by cunning^, 
 nor overcome it by force. All flesh shall pe- 
 rish together^ and man shall turn again unto 
 the dust. Job xxxiv. 15, 
 
 The death of others is a proof that we must 
 die. Men are dying daily and hourly. Per- 
 haps there is nat a moment in which some are 
 not passing out of time into eternity. While I 
 am writing, while thou art reading, it is proba- 
 ble that many are stniggling with death. We 
 cannot, then, escape the cruel monster. If we 
 flee, he will pursue his prey, and seize us in an 
 hour unknown. We seldom live a day without 
 hearing of some one who has fallen a victim to 
 this destroyer. Our relations, friends, and foes, 
 are swept away. What a proof of our morta- 
 lity ! Death will soon find us out, and hurry U8 
 away. This hour may be our last This mo- 
 
40^ CERTAINTY OP DEATH. 
 
 ment may put a final period to our present life. 
 
 We know we shall die hy what we feel in out* 
 selves. Life is progressive, and we pass rapidly 
 frona one state to another. Some have already 
 passed through infancy and youth ; others have 
 left the bloom of life ; and others have entered 
 upon old age. We never return to these states 
 again ; but still press on towards the grave. 
 Every pain we feel, every degree of weariness 
 and weakness, proclaims the approach of death* 
 What is our loss of sight, of hearing, of agility 
 and strength, but certain notices ofapproachingr 
 dissolution? 
 
 III. What improvement should we make 
 
 OF THIS IMPORTAKT SUBJECT ? 
 
 We should sit loose to the world. While we 
 pursue the various duties of life, let us guard 
 against an immoderate attachment to men and 
 things. Why should those things engross our 
 affections which we cannot hold ? These fond 
 attachments render death far more painful thau 
 otherwise it would be. A carnal man is torn 
 away by violence from all he holds most dear ; 
 but he that is spiritual dies with pleasing hope, 
 and hastens to a world of joy, where all his 
 treasures are, and where his heart has been. 
 
CERTAINTi; OF DEATH. 40fii 
 
 Let u^ carefully improve the various sce9ie$ 
 of life through which we pass. Human life is 
 chequered with strange and unaccountable va- 
 rieties. Sometimes oUr days aire crowned with 
 health and strength, with tvealth and friends : 
 at other times clouds and darkness gather round 
 us,' and we sink into poverty, sickness, and dis- 
 grace. Each of these states, may be improved, 
 to some valuable purpose. In prdsperity tve, 
 may learn the lessons of gfa;titude> humility, and 
 obedience to the will of heaven; and inadver-, 
 sity we may learn the lessons of patience, resig- 
 nation, and contentment. Thus, when we come 
 to reflect, in the hour of death, upon our con- 
 duct in life, we shall have to bless God for that 
 grace which enabled us to do his blessed will. 
 
 Our sins should die before U9, lest they sink 
 lis lower than the grave. Death destroys the 
 body ; but it cannot destroy sin. For thispur* 
 pose the Son of God was manifested^ that he 
 might destroy the works of the devil. 1 John iii* 
 8. Let us turn to him by repentance and faith, 
 that he may become our wisdom, righteousness, 
 sanctification, and redemption. 1 Cor. i. 30. 
 Then we shall gain a complete victory over sin 
 and death. The sting of death is sin : and the 
 strength oj sin is the law^ But thanks be to God^ 
 3 G 
 
ibhich giveth its the Victoria through our Lor^ 
 Jesus Christ. 1 Cor. xv. 56> 57. 
 
 Let us earnestly seek that spiritual life which 
 cannot be destroyed hf death. That man who 
 is spiritually alive, may look at death with bold- 
 ness, and bid defiance to its utmost rage. He 
 has nothing to fear. God is with him. Angels'' 
 wait to conduct him to the regions of immortali- 
 ty. And even his perishing^ body will rise s^aiii 
 to die no more. 
 
THE 
 
 MESURRECTIQN of the DEAD, 
 
 SERMON XLVII. 
 
 Acts xxiv. 15. 
 
 There shall be a resurrection of the dead, both 
 ofihejustandthewijust* 
 
 The words of our text are a part of the apog. 
 tie Paul's defence before Felix, a Roman go- 
 vernor, when he was accused by Tertullus, the 
 orator, as a. pestilent felloiVf a mover of sedition, 
 and a ringleader of the sect of the Nazarenes. 
 He confessed that after the way which they cal- 
 led heresy, (a sect) so he worshipped the God 
 of his fathers, believing all things written in the 
 law and the prophets ; and that he had hope to* 
 3 G 2 
 
412 RESURRECTION OF THE DEAD. 
 
 wards God, which even his enemies allowed^ 
 that there should be a resurrection of the dead^ 
 hoik of the just and unjust. 
 
 Let us first attempt to prove a general resur- 
 isection; and, secondly, answer some objections. 
 
 I. There will be a general resurrec- 
 tion . 
 
 Unassisted reason inajr deem a resurrection 
 impossible ; but God, who knows all things, 
 has clearly revealed it in the holy scriptures. 
 Our arguments in favour of that event must, 
 therefore, be drawn from that infallible source ; 
 and if we can prove it to be a doctrine of reve- 
 lation, we are bound to believe it, whatever diffi- 
 cultiies attend the subject. Many things are 
 asserted in the scriptures which cannot be ex- 
 plained, because they far ex:ceed hum^^n capa- 
 city. God reveaU facts to the inhabitants of 
 this world; perhaps in a future world he may 
 condescend to reveal circumstances, and the. 
 manner and reason of things. 
 
 Intimations of a general resurrection have 
 been given in the resurrection of individuals. 
 Without multiplying instances, we shall only 
 mention the following : Elijah, a fainous pro- 
 
RESURRECTION OF THE DEAD. 413 
 
 phet in Israel, raised the widow's son. He 
 cried unto the Lord, and the soul of the child 
 came into him again, and he revived. 1 Kings 
 xvii. 2*2. Jesus, who is the resurrection and the 
 life, raised Lazarus from the dead, after he had 
 been buried four days. After the resurrection 
 pf Jesus, The graves ivere opened: and many bo- 
 dies of the saints which slept arose, and came out 
 of their graves — andivent into the holy city, and 
 appeared to many. Matt, xxvii. 52, 53. Un- 
 der this head we may also mention Ezekiel's 
 vision of the dry bones, which, though imme- 
 diately referring to the return of the Jews from 
 the Babylonish captivity, may be considered as 
 a striking intimation of a general resurrection. 
 When he prophesied, at the command of God, 
 •7 Vie hones came together, hone to his hone — the 
 sinews and the flesh came upon them, and the 
 skin covered them from above — breath came into 
 them, and they lived, and stood upon their feety 
 ^n exceeding great army. Ezek. xXxvii. 7, 8, 10. 
 
 The resurrection of our Z or rf affords an un- 
 fleniable proof of a general r^^surrection The 
 apestle Paul urged this argument to the Corin- 
 thians : I^ow if Christ be preached that he rose 
 from the dead, hoi« say some among you that 
 ^here is no resurrectioji of tlie dead ? But ifther^ 
 
414 HESilHRECTiON OF T^ DEAf^. 
 
 4$ no p^wredieu ffthf d^ad^ then is Christ not 
 riseih I Cor. xv. 12, 13. There is such a con- 
 nection between his resurrection, and the resur- 
 f ectiou of the dead, that he who denies the one 
 fflust deny the other. For as in Adam all die, 
 §ven so in Christ ^hall all be made alive. 1 Cor. 
 :^V, 22. Jle rose from the dead by his own pow- 
 ^r. I hiy doivn my life f said hej that I migJit 
 $pfce it again. JSo m(<^u taktth it from me, but 
 I lg,i/ it down of myself. 1 have power to lay it 
 dQwn, and power to take it up again. John x. 
 17, 18. fjence we may reasonably inl'er that 
 feie has power ove.r death and tlie grave. Had 
 iJeath conquered him, it would have conquered 
 ^11 tlie l^uman race; bu,t he has the dominion; 
 |ior is there any power either in death or the 
 grave that can withstand him. — J-<et us rejoice 
 in the reswrectioy of ou^ Lord, and let ujs cast 
 ^way our gloomy iears of deatli a«d the grave j 
 'J'he grave may detain us a ^hile ; bul; Jesof 
 wdl co;iie i^ud set us free. 
 
 The ge^ieraj resarrectiop is positively asserted 
 «i a vast niH^iber pf p^sages^ i,>oth in tiie 014- 
 T<?s.taHie^t an4 i" tt® New. Daniel, by th^ 
 apirTt of proph*i€y, foretold the resunection of * 
 the dead. \l\& words are as clear and express 
 »s woikI^ g-S^H h^ : MMTi^ of them thaJ, sleep i^ 
 
l^ESURRECTrdN Oif^ THE MAD. 4f^ 
 
 tbedust shall awake, some to everlasting life, and 
 some to shame mtd eirerlaslifig contempt. T)diti. 
 xii. 2. Our Saviour expT*esses the same, thing' 
 m clear and appropriate language : Marvel not 
 at this : for the hour is coming- in the which alt 
 that are in their graves shall hear his voices anS 
 €ome forth ; they that have done good iithto a re- 
 surrection of life, and they that have done etil, 
 to a resurrection of damnation. John v. ^8, ^9. 
 The apostle Paul wrote to the Corinthiatis exV-^ 
 pressly upon this subject; and nothing can b&' 
 more satisfactory than his account of the re^trt-- 
 rection. He says, The trumpet f hall sound, and 
 the dead shall be liaised. 1 Cor. xv. 52. John, 
 in the apocalyptic vision, saw the dead small andf 
 great stand before God — and t%e sea gtwe up the 
 dead which were in it, and death tend hell ddi'- 
 vered up the deitd which tvere in them. Rev. 
 XX. 12, 13. 
 
 From these passages, and ittstby dfhefrs whicfif 
 mt^ht be quoted, it is evident that tve mtist ei- 
 ther admit of a general fesurrectfon, 6t give tip 
 the authority of the Bible. Matiy objedtiorii^ 
 -may be raised against this impoi'taht doctrine? J^ 
 nor, indeed, is there any other doctrine agatitist' 
 w'hich the wit and wickedness of man may not 
 raise objections. The folio w^iiig tit a striking: 
 
4i6 Resurrection of the dead. 
 
 proof of thk: Dr. B — y was of opinion tha^ 
 there is no matter in the universe, and conse- 
 quently that man has no body. Dr. P — y 
 thought there was nothing but matter, and con- 
 sequently that there is no immortal spirit in 
 man. Between them, they robbed man both of 
 his body and his soul. Had those two great 
 men placed less dependence upon their intellec- 
 tual powers, and more upon the sure icord of 
 prophecy, the world would not have been trou- 
 bled with the painful and dangerous disputes 
 which they set on foot. 
 
 ll. Answer some objections against thi^ 
 resurrection. 
 
 The principal objections against the resurrec- 
 tion, may be reduced to two : Some think it un- 
 necessary — And others impossible. 
 
 Those who deem a resurrection unnecessary, 
 contend, that as separate spirits can live without 
 the body, it is totally unnecessary to raise it up 
 again : and that it is not necessary even on the 
 plan of rewards and punishments, as men may be 
 either rewarded or punished without the body. 
 Suppose we admit this, it does not follow, ei- 
 ther that that kind of existence can be continu- 
 ed, which evidently was designed for man froro 
 
RESURRECTION OP THE DEAD. 41T 
 
 the beginning, or that he can be rewarded or 
 punished in a suitable way witliout a body. 
 The creatures of God are innumerable, and each 
 kind has a peculiar state in which its being ad- 
 mits of perfection. A seperate state must ever 
 be a very imperfect state to man. The soul of 
 man is peculiarly fitted for a material body, 
 through the medium of which, God will both 
 punish the wicked, and reward the righteous. 
 An union of soul and body in a state of purity,* 
 will be the perfection of man in heaven ; nor can 
 jthe sad effects of sin be done away without such 
 an union. The resurrection of bad men will 
 render them far more capable of suffering the 
 vengeance of eternal fire^ than they can be in a; 
 separate state ; and on that account the resur* 
 rection will prove to them a dreadful event. 
 
 If we maintain the opinion that the resurrec- 
 tion of the dead is unnecessary, we shall be forced 
 to explain away the obvious meaning of the 
 holy scriptures ; like Hymenius, v/ho said the 
 resurrection was past, and thereby destroyed 
 the faith of some. The scriptures, by artful 
 criticism, may be made to mean any thing, and 
 every thing, that designing men may please ; 
 §nd there can be no certaiotjr in thenii, if they 
 
0fi RESUI^RECTIQN Of ;rjaE DEAD. 
 
 q,;;e not, ]ike gther writings, to be understood iii 
 their pl^in grammatical sense. 
 
 The resurjection of the dead would appear 
 not pn\y U7mec€ssaji/ but even a/«r»im^, if the 
 bodies pf men were to be raised with all their 
 pj;esent imperfections ; but when that glorious 
 event shall take place, our bodies will under- 
 go a great change, whereby they wjll be fit- 
 ted for that world in which we shall live for ever. 
 The apostle Paul describes the resurrection-^ 
 body of the saints under four heads. It will be 
 incorruptible : no more subject to decay or dis- 
 solution : it will be glorious i free from all de- 
 fect, deformity, a"d dishonour : it will be strong 
 to epjpy and ,tp dp the vj^ill of God : and it wiU 
 be spiritual ; refipec^ a^d pure, light and agile. 
 The resurrection-body of the wicked will be in- 
 corruptible, and stronor.: but cannot be arrayed 
 •^ith glory. 
 
 Some think the resurrqctiofl of the dead im- 
 ^ossible. It must be allowed on all hands that 
 the di^cplties are great, ^specially if we insist 
 upon the resurrection of the same body. The; 
 materials of which our bodies are formed, are 
 in a perpetual state of change even in this life ; 
 and after death these materials may undergjoin^- 
 
kESURRECTION OF THE DEAD. 4l<> 
 
 iiimierable changes. But every difficulty on 
 this head Vanishes, when we consider the wis- 
 dom, power, and promise of God. He knows 
 how to collect the scattered particles ; and his 
 power is omnipotent. Surely it will not be har- 
 der to raise the dead than to create a world out 
 of nothing! Hard and easy are things belong- 
 ing to us ; but every thing, which does not im- 
 ply a contradiction, is easy with God. 
 
 Lastly : We are not only assured that there 
 will be a resurrection, but that it will be sudden 
 and awful even to saints ; but to sinners it will 
 be dreadful beyond description. It is probable 
 that every one will have the same features which 
 he had in this life, by which he vvill be known 
 to be the same identical person. But, O what 
 a change ! Some shining in all the glories of 
 the Redeemer, and others covered with shame 
 and confusion. May we, who are now in a state 
 of probation, make it our great concern to live 
 and die in Christ, that we may, with him, rise 
 to glory and immortality. Amen* 
 
 z nit 
 
GENERAL JUDGMENT: 
 SERMON XLVIII. 
 
 Rev. XX. 12. 
 
 And I saw the dead, small and great, stand be- 
 fore God ; and the boohs were opened: and ano- 
 ther hook ivas opened, which is the book of life : 
 and the dead were judged out of those things 
 which were written in the books, according /# 
 iheif wovks. 
 
 1 HE book of* Revelations is the only prophe- 
 tical book of the New Testament. John, the 
 beloved disciple of our Lord, was banished, by 
 the Emperor Domitian, into the Isle ofPatmos, 
 where, in several prophetic visions, he had a re- 
 
THE GENERAL JUDGMENT. 421 
 
 presentation of all the great events which should 
 happen from his time, to the time when the 
 saints shall be finally settled in the New Jeru" 
 salem. 
 
 In this passage we have three things : The 
 dead, small and great, stand before God — the 
 books are opened — and the dead are judged out 
 of those things written in the books, according 
 to their works. 
 
 I. The dead, small and great,, stand be- 
 fore GOD. 
 
 By the dead, small and great, we are to un- 
 derstand the whole of the human race. What 
 a vast assembly ! Men of all nations, of all ages, 
 and of all conditions, make up this great mul- 
 titude. There was never any thing like it before, 
 and there will never be any thing like it again. 
 Dean Prideaux tells us that the forces of 
 Xerxes, when he invaded Greece, amounted to 
 two millions, six hundred and forty one thou- 
 gand, six hundred, and ten men ; besides eu- 
 nuchs, women, sutlers, and other people who 
 followed his camp, amounting to as many more. 
 So that the whcle nnmber of persons that fol- 
 lowed Xerxes in that expedition, were at least 
 fiv€ millions. But those were a mere baud- 
 
4^ fte GEl^'EirAL JUDftBfEl^T. 
 
 i\il, cdmfpared \ntH the deadj \^ho will starrdl3e- 
 fore God in that great day. Who can nnmbeiP 
 thewi ? He only who numbers the sands of thef 
 sea, and the stars of the firmament. 
 
 It is awful to stand before an earthly judj^e,' 
 tkough hui a mere man; but how much moref 
 awful to stand before the heavenly Judge, who 
 is both God and man I Hxitfian judges may err; 
 but the Judge of quick and dead cannot. They 
 only know a part * but he knows all things. 
 They may be bribed to do wrong ; but God, the 
 Judge, is essentially jtist. He is the rock, Ms 
 ioork is perfeet * for all his ways are judgment : 
 Q, God of truth, and ii^ithout iniquity, just antt 
 right is he. Deut. xxxii. 4. 
 
 Could we enter into the feelings of that day, 
 how trifling and insrgnificant would all the af^ 
 fairs of this lower world appear \ The righteous* 
 will stand firm, erect, and joyful, before the 
 Judge ; but the wicked will stand trembling, 
 hanging down their heads, and filled with the 
 most terrifying apprehensions ! We now turre 
 from the assembly to the books : 
 
 II. Tnfi BOOKS ARE OPENED. 
 
 Books are kept to preserve a knowledge of v 
 
THE GENERAL JUDGMENT, 4^^ 
 
 past events. God has no needof such recoKjsj 
 but, to represent the eqiiity pf his proceedings, 
 the subject is set forth iu this way. TJie books 
 jvhich will be opened in the day of judgmqnt 
 are of two kinds, general and special. Let us 
 consider each : 
 
 The general books will be various. Withou| 
 ^]^dulging fanciful and imaginary notions, we 
 ui.ay suppose the following books will be open- 
 ed: The booii of God's cotiditict toivards men, in- 
 clndincr crt^alion, providence, redemption, and 
 gf'dce; yvhichbook will fully viiidicate the cha- 
 racter, and display the glory of the eternal God. 
 liis wisdom, power, justice, mercy, and truth, 
 >yill appear in shining characters, to the comfort 
 pf his friends, and the coufusjon of his enemies. 
 ^11 must then see that his way has been perfect, 
 ai^ii th^|; b^ never did, nor ever could do wrong, 
 ^ second book to be opened will contain the 
 various laws, or rules of conduct, xvkich God haf 
 given to men, vmder eyery dispensation. It 
 ■jvill contain the law which has been written in 
 |he hearts of men — the law of Moses, and the 
 J^\y of Chfist. When this book shall be opened, 
 jt will discover \vhat men should have been, and 
 i^vhat they should have done in every situation, 
 5[hi^ |j99k will pl^ioly shew th^ equity of God, 
 
424 THE GENERAL JUDGMENT. 
 
 who never required of men more than he gave 
 them power to perform ; but who wisely antj 
 graciously suited duties to privileges; so that 
 where much was given, much was required ; 
 iand where little was given, little \yas required. 
 A third book will unfold human conduct. The 
 omniscience of God, which records every work^ 
 will exhibit a complete and universal history 
 of man. These records will be large, but plain 
 and intelligible ; so that he who could not read 
 jbefore, will now both read and understand. 
 
 The special book to be opened in that day, i^ 
 ,called, 7^he book of life. It contains a, list of all 
 God's people. They are enrolled in it when 
 they begin to live to God. The dead in sin are 
 not, nor can be written in this b©ok. The liv- 
 ing only are registered there, and their names 
 being found in that sacred volume, in the last 
 day, they will live for ever. T^iose who fall in- 
 to sin, and become twice dead, are blotted out; 
 but he who steadily perseveres in the christian 
 warfare, and overcomes all his enemies, the 
 same shall be clothed imvhite raiment: and I will 
 noty says Jesus, blot out his name out of the bobk 
 of life, but I will confess his name before m^ fa- 
 ther, and before his angels. Rev. iii. 5. After 
 the opening ©f the books, the awful judgment 
 beg-ine. 
 
THE GENERAL JUDGMENT. 425 
 
 III. The DEAD ARE JUDGED OUT OF THOSE 
 THINGS WHICH ARE WRITTEN IN THE BOOKS, 
 ACCORDING TO THEIR WORKS. 
 
 Every individual must be examined, and re- 
 ceive a final sentence. There will be no uncon- 
 cerned spectator. Each one, in that great con- 
 greojation, will have a deep interest in the so- 
 lemnities of the day. The Judge will examine 
 every one in the presence of the whole assembly. 
 Angels, men, and devils, will hear our trial. Our 
 whole life, private and public, will be brought 
 to light The deepest secrets of Our souls will 
 be laid open. Not a thought, a desire, or ade-r 
 sign, will escape the notice of the Judge. Every 
 temper, every work, and every word, will be 
 brought forward. For God shall bring every 
 work into judgment, with every secret thing, 
 whether it be good, or whether it be evil, Eccles. 
 xii. 14. 
 
 The dead will be judged out of those things, 
 which are written in the hooks. One man will 
 not be allowed to accuse another. Devils will 
 not be allowed to accuse men. Nothing but 
 written records will be produced as evidence, 
 either for or against any one. The books, like 
 him who wrote them, will be faithful and true 
 3 I 
 
426 THE GENERAL JUDGMENT. 
 
 They will contain full and sufficient evidence to 
 determine the everlasting fate of all ; and the 
 evidence will be so full and clear, tliat no doubt 
 can remain. Devils and wicked men will be 
 silenced, and the saints will trumphantly shont, 
 Righteous art thouy O Lord, and upright are 
 thy judgments, Psal. cxix. 137, 
 
 The dead will be judged according to their 
 works. Not according to their professions, 
 opinions, privileges, riches, poverty, rank, or 
 titles, in this lower world. We are justified by 
 faith, in this day of gr&cf ; but in the day of 
 judgment we shall either be justified or con- 
 demned by the evidence of our works. Works 
 are either good or bad. Amongst the good, we 
 may reckon worksof justice, mercy, and piety : 
 amongst the bad, we may reckon works of vani- 
 ty, dishonesty, cruelty, uncleanness, drunkea- 
 ness, and prophaneness. All these will appear 
 on our examination, and by them our state will 
 be fixed. At the same time the principles 
 which produced these works, and the ends tQ 
 which they were directed, will be taken into 
 the account. How dreadful to be weighed in 
 the balances and fo2md wanting ! Dan-, v, 27. 
 To prevent that, let us seek an union with 
 Jesus, which, leading to a renewal of our hearts, 
 
TH£ ©EKEllAL JtJDGMENt. 427 
 
 "Will enable ns to bring forth those -fruits of 
 Tigliteousness which God will re\Vard in that 
 tfay. 
 
 It will certainly appear, when the books are 
 opened, that Christ is the only Saviour oi?i\o%t 
 and ruined world ; and that all men, had they 
 followed the light which he afforded, and the 
 grace by which he influenced their hearts, might 
 have been saved eternally. Those who have 
 only the law written on their hearts, may find 
 their Way to the right hand of the Judge. And 
 shall we, who are highly favoured with the word 
 of God, and who abound with christian privi* 
 leges, be found with horror on the left ? 
 
 That day will put a final period to all fraud, 
 Oppression, and injustice. The triumphs of the 
 wicked, and the sufferings of the righteous, will 
 then come to an end. A just sentence will be 
 pronounced, and every one will enter upon that 
 State in which he must remain forever. 
 
 Amidst the hurry and tumult of this depra- 
 ved world, let us often think of that great day. 
 When we are disposed to take our fill of plea- 
 sure, and to walk in the way of our own hearts, 
 let us recollect, that for all these things God 
 3 I 2 
 
42ft THE GENERAL JUDGMENT. 
 
 will bring us into judgment. O how shall we 
 appear then ! What will be our lot? Must we 
 stand with devils and the damned to hear our 
 sentence ? Or shall we be found with saints and 
 angels ? What is our state now ? Let us now 
 bring ourselves into judgment I Let conscience 
 speak, and be attentive to its voice ! Does con- 
 science condemn ? Then, go to a merciful God 
 through Christ. Seek, diligently, the remission 
 of sins. Enter into the fountain which is set 
 open for sin and uncleanness. Thus, when the 
 Judge descends, in all the glory of his father, 
 we shall appear before him with joy and glad- 
 ness. Amen, 
 
SINNERS BANiYheD 
 FROM CHRIST. 
 
 SERMON XLIX. 
 
 Matt. xxv. 41. 
 
 JOepart from me, ye cursed, into everlasting fire; 
 prepared for the devil and his angels. 
 
 JrlOW awful are these words ! The bare repe- 
 tition of, them is enough to make the stoutest 
 sinner tremble ! They contain the final sentence, 
 which the Judge of all the earth will pronounce 
 upon the wicked in the day of judgment. The 
 sentence contains four parts : The wicked are 
 banished from Christ — they are banished with; 
 a curse—they are banished into that fire which 
 
 ^ 
 
430 SINNERS BANISHED FROM CHRIST. 
 
 wjts prepared for the devil and his angels — and 
 their banishment will be everlasting. 
 
 I. The wicked are banished from christ. 
 
 The sentence opens with the word depart. 
 While those wretched beings, who are com- 
 manded to depart, lived in a state of probation, 
 Christ often invited them to himself, and com- 
 plained that they would not come to him. But, 
 what a sad change of circumstances ! Now he 
 frowns, and says. Depart! They are not fit 
 to remain in his glorious presence. Sin has 
 made them contemptible, and the righteous 
 Judge beholds them with contempt. Entrea- 
 ties to remain with him would now be vain. 
 There was a time when they might have been 
 heard wiih kind attention ; but that time is 
 past and" gone for ever. Henceforth, should 
 they pray, their prayers will never reach tjie^ 
 throne of God. 
 
 They depart/rowi Christ, the holV ONfe or 
 GOB, who lived and died for sinful man. In 
 departing from him, they depart from all hid 
 blessed followers. On earth they mixed with 
 the wise and good, and many blessings which 
 they then enjoyed, were owing to that happy 
 ciFGiuustance ; but now the chai* is «e23arat«ni 
 
SINNERS BANISHED FROM CHRIST. 431 
 
 .from the wheat, and must be burned up with 
 unquenchable fire. Perhaps they have relations, 
 and acquaintance, at the right-hand of the 
 Judge ; but they must depart and never see 
 them more to all eternity. This is not all : for 
 in departing from Christ, they depart from all 
 the joys and glories of heaven. Their eyes shall 
 never behold those happy plains of light, where 
 God will reign with saints and angels. O what 
 a loss ! The loss of ten thousand worlds, were 
 we in possession of them all, would be a trifle to 
 the loss of Christ and heaven ! 
 
 JI. They are banished with a cursr. 
 
 A curse stands directly opposed to a blesaing 5 
 the one is followed by a communication of good, 
 and the other by an infliction of evil. When 
 God curses men, real evil is intended, and will 
 unavoidably fall down upon them. Impotent 
 men may call down mischief, and wish evil, and 
 no evil may follow their daring imprecations ; 
 but the curses of God should be regarded in the 
 most solemn manner, because they will be fol- 
 lowed with suitable vengeance. How awfuJ^ 
 then, are the curses of heaven ! When the ground 
 was cursed for the sin of man, it brought forth bri- 
 ars and thorns, When Cain was cursed he went 
 ©ut from the presence of the Lord, and dwelt 
 
432 SINNERS BANISHED FROM CHRIST. 
 
 in the land of Nod, a Hebrew word, signifying 
 a wandering vagabond, who trembles and shakes 
 under a sense of guilt. Noah, under a divine 
 impulse, cursed Canaan, and he became vile 
 both in his own person, and in his posteritj^ 
 Jesus cursed the fig-tree, and immediately it 
 withered. 
 
 Wicked men are under a curse noiv ; but 
 mercy spares them. In the day of judgment, 
 the curse will not only be pronounced, but fully 
 executed. Banishment from Christ will be 
 dreadful in itself; but banishment with a curse 
 will be much more dreadful. Under his bles- 
 sing, we may be happy any where ; but under 
 his curse, we can be happy no where. No 
 doubt the curse of Christ will greatly increase 
 the torment of the damned. They will re- 
 flect with grief upon his gracious undertakings 
 for them ; his repeated offers of mercy ; his 
 calls and warnings : and when they recollect 
 that the last time they saw and heard him, he 
 pronounced a curse upon them, we may suppose 
 jhey will be filled with extreme anguish. Oh, 
 cursed spirits, how can ye escape ? Whither can 
 ye flee from that vengeance which pursues you ? 
 W ho can remove your curse, or deliver you 
 from its direful effects ? You have no friend in 
 
SINNERS BANISHED FROM CHRIST. 433 
 
 the universe! There is no eye to pity — no liand 
 to save ! 
 
 III. They are banished into that fire 
 
 WHICH was prepared FOR THE DEVIL AND 
 His ANGELS. 
 
 Angels, as vrell as men, were created to be 
 happy ; but tJiose angels which kept not their 
 fir©t estate, were banished into hell. Hell was 
 prepared for them at first ; but guilty men, in- 
 fluenced, directed, and governed l^y the infer- 
 nal powers, must sJiare their punishment. O 
 how dreadful to mix with devils, and to be con- 
 fined with them in the same prison for ever ! 
 
 Some have maintained that the fire of hell will 
 be like the fire with which we are acquainted. 
 The venerable Mr. Wesley says, ' Does not our 
 Lord speak as if it were real fire ! No one can 
 deny or doubt this. Is it possible then to sup- 
 pose that the God of truth would speak in this 
 manner, if it were not so ? Does he design to 
 fright his poor creatures ? What, with scare- 
 crows ? With vain shadows of things that have 
 no being? O let not any think so! Impute not 
 such folly to the Most High.' 
 
 Others suppose that the fire of hell is at 
 3 K 
 
454 SiNWftRS liAlJlS^Eb PROM cttltisT. 
 
 sth^g figure, denoting extreme torrtient. Firft 
 is that element which gives the greatest paiti of 
 anj other ; and if the fire of hell should prove 
 very different from our common fire, yet it must 
 be allowed that it implies the infliction of inex- 
 'pressible and inconceivable tonnent. Matthew 
 Henry says, ' This fire is the wrath of the eter- 
 nal God, fastening upon the guilty souls and 
 6onsciehces of men that have made themselves 
 fuel for it. Our God is a consuming fire, and 
 sinners fall immediately into bis hands/ 
 
 But it is of greater moment to avoid the fire 
 of hell, than to determine the question about its 
 nature and properties. Whether that fire be li- 
 teral or%urative, it must be allowed to imply 
 punishment, which far exceeds any thing that 
 words can describe. It is probable that the 
 ffamned will suffer throughout the whole man, 
 and that every part, both of body and soul, will 
 fee tormented with dreadful misery. Neverthe- 
 less, as their punishment will be inflicted hf 
 tire hand of impartial justice, we must suppose 
 that some will suffer more than others. But 
 %Vh6 Uoidd rim the dreadful risk of suffering 
 the fire of helMn the -smallest degree? The 
 smallest degree of pain in those horrid regions^ 
 Will be more acute tlian any sufferings in thi*^ 
 life. 
 
11NNER8 BANISHED FROM CHRIST. 435 
 
 IV. They are banished for ever. 
 
 It is generally allowed tliat the joys of hear 
 yen will know n© period ; and the svxuie worcj 
 ( aiOOU/OJ/ ) being used to express both the da- 
 ration of those joys and the diiratioa of torment 
 in hell, we cannot suppose tlie one to came to 
 an end, without supposing that the other may 
 also end. He, therefore, who maintains tliat 
 the word everlasting signifies no more than 9, 
 limited period, though it be for ages of ages, 
 shakes the foundation of eternal blessedness, 
 destroys the best hojies of holy men, and throws 
 a damp upon the glory of heaven. The word, 
 we admit, is used for a limited time, when ap- 
 plied to many things in this world, because 
 every thing merely relating to this visible world 
 must pass away; but when applied to eternity, 
 it always signifies unlimited duration. 
 
 The fact is, there will be no saving remedi//or 
 the damned. The scriptures invariably teach 
 the impossibility of salvation without a Medi- 
 ator. Christ now acts in that capacity, and is 
 the Saviour of all who comply with the terms of 
 mercy ; but jn the end of the world, he will give 
 up his mediatorial kingdom, and God will be of I 
 171 all. There is no intimation of his mediatipn 
 
 for t]ie damned. The moment iu which the 
 3r2 
 
436 SI>rNERS BANISHED FROM CHRIST. 
 
 sentence of final condemnation is passed iipoi^ 
 them, they are abandoned to black despair. 
 And who will plead their cause? Who will de- 
 liver them? When Christ gives them up, they 
 are lost for ever. 
 
 Many have attempted to prove universal res- 
 toration, and the opinion gains ground; but it is 
 built upon detached scraps of scripture, and far- 
 fetched criticism. A plain man, guided by com- 
 mon sense, and an honest mind, would never 
 find this doctrine in the book of God. It is as dan- 
 gerous as it is false. It is dangerous, not only as 
 it leads to carelesness about eternal things; but 
 as it leads io a plan of interpreting the scriptures, 
 whicb, if followed up, may end in the most se- 
 rious consequences. Sound criticism will always 
 be esteemed by judicious men; but the plan of 
 criticism followed by these men, has a direct 
 tendency'to bring the scriptures into disgrace. 
 
 Let us often reflect upon this awful sentence. 
 Those who are banished from Christ have lost 
 the world, which was their god: they have lost 
 all peace and joy : and their souls are lost. How 
 dreadful is their lot ! Banished from Christ ; un- 
 der a curse; tormented in fire ; and no prospect 
 of deliverance ! They are filled with bitter r« 
 
SINNERS BANISHED FROM CHRIST. 437 
 
 flections, plagued with horrid companions, and 
 terrified with doleful prospects ! And shall we, 
 for a few fleeting and unsubstantial pleasures, 
 plunge ourselves into endless misery ? My dear 
 friends, he wise. You are now warned — you 
 are now entreated to accept of life and salva» 
 lion. O delay not to accept the mercy of your 
 God ! Rejoice that your doom js not yet ^xed. 
 Bless God foi his long forbearance. Renounce 
 sin, and embrBce Christ upon gospel terms. 
 Give your hearts to God, and walk in his ways : 
 then thid awful sentence will never be pro- 
 Hounced upon you. 
 
SIAINTS INVITED to GLORY. 
 SERMON I,. 
 
 Matt. xxv. 34. 
 
 Come ye blessed of my Father, inherit the king- 
 dom prepared for you from the foundation of 
 the worldf 
 
 1 HE friends of Jesus will live and reign with 
 him for ever. In this world a kingdom of grace 
 is set lip in their hearts ; and in the day of 
 judgment they will be invited to a kingdom of 
 glory. Who can describe the happiness of that 
 moment, when the judge shall say to them, 
 (Jome ye blessed of my Father * * 
 
I^AIKTS INVITSn TO GLOKY. 4t$ 
 
 Let U8 first examine the charactei- 6( the per* 
 sons invited to the kingdom ; and, secoudl^y 
 the purport of the invitation. 
 
 I. The character op the persons invi* 
 
 TED TO THE KINGDOM. 
 
 In the preceding account they are called 
 iheep* He shall set the sheep on his right hand. 
 This is an appellation which the inspired wri»- 
 ters frequently give to good men, on account of 
 their harmless, meek, and inoffensive conduct. 
 The marks by which they are known, are full j 
 laid down in the following passage : Mi/ sheep 
 hear my voice, and I know them^ and they follow 
 me. John x. 27. The meaning is, they attend 
 to his calls both inward and outward, and they 
 follow him in the way of cheerful obedience. 
 Those, therefore, who are deaf to his calls, and 
 who disobey his commands, cannot belong to 
 his flock, whatever professions they make, or 
 whatever privileges they enjoy. 
 
 These sheep, in our text, are pronounced 
 blessed. They are blessed in this life with a gra^ 
 fcious call to repentance, faith, and salvation* 
 When they obey the call, they are blessed with 
 pardon, peace, and holiness ; and, amidst all 
 their afflictions and temptations, they can, say 
 
<i40 SAINTS INVITED TO GLORY* 
 
 by sweet experience, Blessed is every bni 
 thatfeareth the Lord ; that tvcdketh in his tvays* 
 Psal. cxxviii. 1. That awful hour, so much 
 dreaded by the wicked, is to them an hour of 
 holy triumph ; for they die in the Lord, they 
 rest from their labours, and their works do fol- 
 low them. They shall be blessed at the resurrec- 
 tion of the just with glorified bodies, and they 
 shall be blessed in the great day with peculiar 
 marks of divine approbation. Then the Judge 
 will smile upon them, and heaven with all its 
 glories, will open to their view. 
 
 The Father is the fountain of being and of 
 blessedness. Every blessing which we receive 
 through the mediation of Christ, must be as- 
 cribed to the Father's love ; because he gave 
 his Son to redeem, and his Spirit to renew our 
 guilty and polluted souls. All things are of 
 God, tvho hath reconciled us to himself, through 
 Jesus Christ. 2 Cor. v. 18. He pardons, ac- 
 cepts, and adopts, believers. In the day of 
 judgment they will be blessed with peculiar to- 
 kens of his love. He will own them as his 
 children before an assembled world, permit them 
 to behold his glory, and grant them access td 
 his throne. 
 
SAINTg INVITED TO GLORY. 441 
 
 II. The purport of the invitation. 
 
 The invitation injplies three things : the saints 
 are to remain with Christ— they are to inherit 
 q, kingdom — and the kingdom was prepared for 
 jthem from the foundation of the world. 
 
 The saints are to remain with Christ. Seated 
 upon the great white throne, and arrayed in the 
 glory of his Father, he invites his church to 
 come to him. The church, which is his bride, 
 stands before him, and appears a glorious 
 church, not having spot or ivrinkle, or any such 
 thing. Eph. V. 27. As a bridegroom, he pre- 
 sents her to himself, or places her in his pre- 
 sence, that he may survey her beauty. Marri- 
 age implies a peculiar union, and this strong ^- 
 gure is applied to Christ and his church, to ex- 
 press their everlasting union. The bride must 
 dwell with her bridegroom, enjoy his presence, 
 and share his glory. He is about to enter into 
 his Father's kingdom, and to sit down on his 
 throne ; and his spouse must reign with him. 
 When he was about to leave this world, he said 
 %o his disconsolate io\\o^^v^,^I will come a^ain, 
 find receive you unto myself'^ that where I am^ 
 there ye may be also. John xiv. 3. Now he ful- 
 ^Is his faithful word, and gratifies the utmost 
 wishes of his friends. The happiest moment^ 
 3 1. 
 
443 SAINTS INVITED TO GLORY. 
 
 which they spent on earth, were those in which 
 he favoured them with his' presence in the 
 means of grace. Ho\V delightful then must 
 that world be, where they shall be with him 
 perpetually ! 
 
 They are invited to inherit a kingdom. A 
 Kingdom implies three things: a King who. 
 governs, Subjects who are governed, and Laws 
 by which they are governed. » 
 
 The King of heaveji is the Lord God omni- 
 potent. The beloved John informs us in the 
 book ofllevelations, that he heard as- it were the 
 voice of a gi'eat multitude, and as the voice of 
 many ivalers, and as the voice of mighty thun- 
 ilerings, saying. Alleluia: for the Lord Godom- 
 odpotent reigfielh. Rev. xix. C. Earthly mo- 
 narchs have reigned with disputed titles j. but 
 who will be found to dispute the title of the 
 onniipotent Rider of heaven ? The enemies of 
 his gorermnent will be put under his feet, and 
 bis friends will be exalted to his right-hand. 
 MonJirchs have reigned on earth, whos«? abilities 
 \Vcvv not stlfhcient to tviield the sceptre ; but^ 
 heaven will be governed by unerring wisdom, 
 Ahnighty power, and boundless goodness. The 
 K-ing of heaven is perfect, ' and hir^ government 
 
SAINTS INVITED TO GLORY. 445 
 
 "Will be perfect; he is imcnortal, 8Ui.d his ,king- 
 ^om will be everlasting. 
 
 The suhjects of tlie heavenly kingdom ace 
 saints and angels. The pious of all ages and na- 
 tioiis will reside with the angels of God, as 
 their fellow-subjects. But there wiil be no un- 
 pleasant distinction of nations, no unintesUigible 
 variety of languages, and no jarri -ig sects. God 
 is one, arid all his subjects will be one. There 
 may be various 03*ders of angels, and various 
 ranks of glorified human spirits. Some may be 
 exalted far above others, on aca>unt of supe- 
 rior holiness, and as a reward of superior la- 
 bours ; but every one will be completely hap- 
 py in his proper place, and everyone will re- 
 joice in the happiness of all the rest. The low- 
 est will not view the highest with «!nvy, nor will 
 the highest look down upon the lowest with 
 contempt. God, who is love, will be an ever- 
 lasting centre of union to all his subjects ; every 
 One will be holy and happy, glorious and im- 
 mortal. Every one will be full of joy ; and 
 every one will taste the most refined pleasures. 
 In Iki/ presence is fulness oj joy, at thy right- 
 hand there are pleasures for evermore. Psal.xvi. 1 1 . 
 
 T!je ow/y law of that glorious kingdom, is, 
 Tjjji w^i^L OFGOD. He is abselutely perfect, 
 
444 SAINTS INVITED TO 6tOttV. 
 
 aud his will is a perfect law. Heaven will he 
 an absolute monarchy, full of perfection and 
 glory. It is fit that earthly monarchs should 
 be limited, because they are imperfect ; but the 
 eternal God should be under no control. He 
 can will nothing but what is wise and good. 
 Happy would it be for mortals if they would now 
 obey his will. All the subjects of God in hea- 
 ven obey the divine will cheerfully, constantly, 
 and universally. One spirit inspires the whole. 
 This being the case, heaven will be a place of 
 perfect order, harmony, and love. How unlike 
 the disorderly kingdoms of this world, where 
 ten thousand various and contradictory princi- 
 ples cause perpetual confusion ! 
 
 The saints are heirs of this kingdom, and 
 Christ will put them into full possession. It is 
 a possession which was purchased by his blood, 
 and which is given to all who overcome the 
 world, the flesh, and the devil. He that over- 
 Cometh shall inherit all things : and I will be his 
 God, and he shall he my son. Rev. xxi. 7. 
 
 The kingdom was prepared for them from 
 the foundation of the world. Hence it appears 
 evident, that God designed man for heaven 
 nlaen he created him at first ; and had Adam 
 
SAINTS INVITED TO GLORY. 445 
 
 proved faithful when God placed iiira in a state 
 of probation, it is probable be would have beeili 
 translated to heaven without seeing death. His 
 descendants might have been upon the same 
 plan ; each one might have been raised from 
 earth to heaven, without passing through the 
 vale of death. 
 
 It is said to the saints, The kingdom prepa^ 
 red for you. Are we, therefore, to infer that a 
 certain number was elected to glory from the 
 foundation of the world, and that the rest were 
 reprobated to damnation? Some wise and good 
 men have thought so ; but we cannot receive 
 their opinion. Predestination sets aside the 
 necessity of a general judgment, and totally de- 
 stroys every idea of rewards and punishments. 
 ' For how can God judge men for what he fore- 
 ordained ? How cati he either reward or |junisli 
 those who acted in all things by irresisti^ 
 ble necessity ? Heaven, no doubt, was prepared 
 for the saints on the right-hand ; but it does 
 not follow that it was not prepared for sinners 
 on the left. If there be any truth in the word 
 of God, it was prepared for «//; and had all 
 used the appointed means, not one of the hu- 
 man race would have been banished into hell. 
 Hell was not prepared for man ; but for the d»i 
 vil and his angels. 
 
1446 SAIKTS INVITED JO CtJLORY. 
 
 We should often meditate upon that glorious 
 kingdom. Every thing that a good man de- 
 sires will be found there in perfection. Let us 
 set our affections upon things above; and 
 amidst all other necessary cares, let us be most 
 careful to find our way to heaven. Many of 
 our friends are gone before, and are now with 
 Christ in heaven. They wait to welcome us to 
 those happy regions. Let us not trifle in the 
 way; but press forward with all our might. 
 Our sufferings will soon end; and glory will 
 sobh begin. 
 
 Now unto the king eternaly immortal, invisi^ 
 hky the only wise God, be honour arid glory for 
 ever and ever, 1 Tim. i. 17. Amen. 
 
 FINIS^ 
 
Date Due