OCT 4 1920 )
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Division
Section
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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