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 Princeton,.^-  ^' 
 
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SERMONS. 
 
 O  N 
 
 PRACTICAL   SUBJECTS: 
 
 J8Y    THE    LATE 
 
 RE  7^.   HABAKIiUK    CRABB, 
 
 OF      ROYSTON. 
 
 TO   WHICH    re   ADDED, 
 
 A  DISCOURSE  OF  THE  CELEBRATED 
 
 MASSlLLO% 
 
 Tranjlated  from  the-  Prench. 
 \ 
 
 TO    THE  WHOLE   ARE  P^B^XED, 
 
 BRIEF  MEMOIRS  OF  Tffl^UTHOR, 
 
 BY    THE 
 
 REV.  HUGH  WORTHINGTON,  JUN. 
 
 #■ 
 
 CambrtDge : 
 
 PRINTED    BY    B.     FLOWER; 
 
 ,«iND  PUBLISHED  BY  T.  CONDER,  BUCKLERSBURY,  LONDON,FOll 
 
 THE  BENEFIT  Of  THE  FAMILY  OF  TH£  DECEASED, 
 
 ?I  DCC  XC  VI. 
 
A  D  y  E  R  T  1  S  E  M  E  N  T, 
 
 THE  reader  is  requeued  to  remember,  that  the  following 
 SERMONS  were  compofed  without  the  moft  diftant  view  to 
 publlcalion  ;  a  circuniftance  which  befpeakf  his  indulgence,  if 
 in  fome  few  infcances  they  are  deficient  in  that  correftnefs  and 
 polidi,  u'hicii  they  would  not  have  failed  to  have  received  from 
 the  reyifal  of  the  Author. 
 
 ^.k 
 
Y)~C&-i^    J^y^T^^^i- 
 
 E   M   O   I   tt   S 
 
 O  F     T  H  E 
 
 AUTHOR. 
 
 THE  obfervation  which  has  fo  often 
 been  made  refpeding  men  in  a 
 retired  fituation,  and  of  a  literary  cha- 
 radler,  that  their  lives  afford  but  few 
 events,  which  can  either  excite  or  o-ra- 
 tify  public  curiofity,  was  peculiarly  ap- 
 plicable to  the  amiable  Author  of  thefe 
 Difcourfes.  Cut  off  in  the  middle  of  life, 
 his  ufefulnefs  was  greatly  abridged,  and 
 his  name  deprived  of  much  of  that  cele- 
 brity, which  a  long-continued  courfe  of 
 a  labours^ 
 
iv  MEMOIRS  OF  THE   AUTHOR. 
 
 labours,  'and  a  growing  circle  of  connec- 
 tions, have  infured  to  others.  Befides, 
 no  man  ever  entered  on  the  minifterial 
 office  with  a  greater  averfion  to  pomp, 
 or  with'  lefs  defire  to  be  the  fubjed  of 
 human  converfation  and  applaufe.  If 
 there  was  one  feature  in  his  character, 
 predominant  above  ail  the  reft,  it  was 
 unalFed:ed  modefty  :  he  had  no  ambition 
 beyond  that  of  doing  good  in  the  ftill 
 walks  to  which  Providence  called  him : 
 
 "  Along  the  cool  fequeftered  vale  cf  life. 
 He  kept  the  noifelefs  tenor  of  his  way." 
 
 The  reader  is  defired  to  imprefs  this 
 thought  upon  his  mind,  that  he  may  not 
 be  difappointed  while  he  perufes  thefe 
 few  pages,  which  the  pen  of  fincerity  and 
 friendfhip  wilhes  to  inscribe  to  the  me- 
 mory of  departed  worth. 
 
 The  Rev.  Habakkuk  Crabb  was  born 
 at  Wattesfield,  in  Suffolk,  in  the  year 
 lyS^*  Eminently  pious  and  reipedlable 
 was  the  character  of  his  parents.  His 
 father  was  bred  to  no  bufmefs,  and  lived 
 
 on 
 
MEMOIRS  OF  THE  AUTHOR* 
 
 pn  his  paternal  fortune,  till  he  had  feveii 
 children,  with  the  profpedl  of  a  flill  en- 
 creafing  family  :  upon  which,  judging 
 it  his  duty  to  provide,  by  fome  other 
 means,  for  his  numerous  offspring,  he 
 farmed  one  of  his  own  eflates,  and  madef 
 malt  for  the  London  market.  But  fo 
 great  was  his  generofity  to  the  poor,  efpe- 
 cially  to  his  work-people  and  tenants^ 
 and  fo  ardently  was  his  mind  devoted  to 
 fludious  inquiry,  that  he  did  not  accu- 
 mulate much  by  bufmefs,  though  his  life 
 was  protraded  to  the  age  of  77.  The 
 Subject  of  this  memoir  was  the  youngeft 
 child  but  one  of  fifteen.  He  received  his 
 grammar  learning  under  Mr.  Walker,  ih^n. 
 minifter  at  Framlinzhdm :  and  havino;  dif- 
 covered,  at  an  early  period^  many  proofs 
 both  of  ferioufnefs  and  ability,  was  re- 
 moved in  the  year  1766  to  Daventry^ 
 where  he  purfued  under  the  Rev.  Dr. 
 Caleb  Ashworth,  a  compleat  courfe  of 
 academical  iludies  for  the  Chriftian  minif- 
 try.  There  my  acquaintance  with  him 
 commenced  j  there  was  laid  the  founda- 
 
 tioR 
 
Vi  MEMOIRS  OF  THE  AUTHOR. 
 
 tiofi  of  that  intimacy,  which  endeared 
 him  to  me  as  a  brother,  and  of  that  refpe^ 
 for  him  which  nothing  but  death  can  ob- 
 literate from  my  mind.  Nor  is  it  poffible 
 to  advert  to  the  years  which  we  fpent  in 
 that  feminary,  without  paying  a  tribute  of 
 veneration  and  gratitude  to  the  excellent 
 tutor  under  whom  we  ftudied.  Dr.  Ash- 
 worth  v/as  a  man,  who,  though  not  dif- 
 tinguifiied  by  that  acmnen  of  genius,  and 
 vigour  of  imagination,  which  fome  have 
 poffefled,  yet  by  ftrong  fenfe,  inflexible 
 refolution,  and  indefatigable  labour,  ac- 
 quired a  ftore  of  theological  learning  not 
 often  exceeded,  and  through  a  long  train 
 of  years  difcharged  the  office  of  Divinity 
 Tutor,  with  a  refpe6tability,  and  a  fuc 
 €efs,  which  have  feldom  been  equalled. 
 
 In  fuch  a  feminary,  and  under  fuch  an 
 inftru^lor,  a  man  of  Mr.  Crabb's  difpoli- 
 tion  and  habit  could  not  fail  to  make  con- 
 fidcrable  improvement  in  found  literature. 
 So  jealous  was  he  of  the  fmalleft  abufe  of 
 time,  or  the  lead  irregularity  of  difpofi- 
 
 tion. 
 
MEMOIRS  OF  THE  AUTHOR.  vii 
 
 tion,  while  he  was  a  (ludeqt,  that  he  kept 
 a  memorandum-book,  in  which  he  noted 
 down  how  each  hour   of  every  day  was 
 fpent,  and  what    effed   either  company, 
 prayers,  or  fermons  had  on  his  temper. 
 Indeed,  he  was  fuch  a  pattern  of  diligence, 
 that  he  might  be  faid  to  carry  tiiis  vinue 
 t6  excefs.     Having  read  with   the  mofl 
 fenfible  delight,   Mr.  Orton's  Life  ofDr, 
 Doddridge,  (who  can  read  it  without  de- 
 light, that  is  not  unfeeling  as  a  ftatue  ?) 
 he  was  ambitious  of  imitating  that  extra- 
 ordinary perfon  in  his  fmgular  application 
 to  ftudy  ;  not   confidering  the  difference 
 of  natural  conftitution,  and  that  a  degree 
 of  exertion,    which  in  one  cafe   may  be 
 fafe,    fliall    in   another    prove    absolutely 
 pernicious.      I    have    known     him,     for 
 mfonths   together,  rifmg   at   four   in   the 
 morning,  and  without  ever  going  abroad 
 for  exercife,  purfuing   his  ftudies  in  his 
 clofet  till    midnight.     This   brought   on 
 fuch  nervous  diforders,   and   fo  entirely 
 fhook  the  fabric  of  his  conftitution,  that 
 he  not  only  became  very  ill  for  a  feafon, 
 
 but 
 
ylii  MEM.OIPvS  OF  THE  AUTHOR. 
 
 but  felt  the  efFefbs  of  it,  more  or  lefs,  to 
 the  end  of  life.  But  while  I  infert  this 
 facl,  as  a  caution  to  them  who  in  their 
 j[lrong  attachment  to  learning,  neglect 
 bodily  exercife,  I  am  perfedlly  aware, 
 |:hat  in  this  age  of  diffipation,  fuch  in- 
 ilances  are  very  uncommon  :  apparent  rari 
 pantes  in gurgite  vafto.  Where  one  ftudies 
 *-  to  excefs,  thousands  are  deficient  in  ap- 
 plication. 
 
 In  the  year  1771,  Mr.  Crabb,  having 
 iinilhed  the  ufiial  academical  courfe  at 
 Daventry,  was  invited  to  fettle  with  a 
 congregation  at  Stowmarket,  This  invi- 
 tation he  afterwards  accepted,  but  when 
 it  was  firfl  offered  could  nor  embrace  it, 
 being  at  that  time  under  a  prior  engage- 
 ment to  accompany  his  particular  friend, 
 and  fe]low-frudent,  Thomas  Fuller,  Efq. 
 (lately  oi  Bijhop^s  Stortford,  now  of  Clap- 
 ton) on  his  travels  into  Scotland.  This 
 circumflance  is  mentioned  here,  for  the 
 fake  of  introducing  what  will  give  plea- 
 fure  to  every  reader  of  this  volume,  that 
 
 that 
 
MEMOIP.S  OF  THE  AUTHOR*  ix 
 
 that  worthy  gentleman  honoured  Mr. 
 Crabb  with  particular  marks  of  his  fa- 
 vour to  the  day  of  his  death,  and  when 
 he  could  no  longer  pay  him  perfonal  re- 
 fped,  generoufly  fettled  an  annuity  upon 
 one  of  his  children. 
 
 After  fulfilling  the  paftoral  charge  at 
 Stowmarket  four  years,  various  circum- 
 ftances  induced  him  to  quit  that  place, 
 and  in  1776,  to  remove  to  Cirencejfer, 
 where  he  preached  eleven  years  to  a  fmall, 
 but  refpedlable  Society ;  who  found  in  him 
 a  mofl  fit  fuccefTor  to  their  late  valuable 
 pallor,  the  Rev.  Mr.  Parry,  father  of  an 
 eminent  phyfician,  now  at  Bath.  When 
 he  had  been  there  two  years,  he  married 
 Mifs  Eliza  Norman,  a  member  of  his  for- 
 mer congregation  at  Stowmarket,  whofe 
 modefl:  difpofition,  and  love  for  retire- 
 ment, were  in  perfed  unifon  with  his 
 own.  As  the  cares  of  a  family  foon  dc- 
 volv^ed  upon  him,  he  was  perfuaded  to 
 undertake  the  board  and  education  of  two 
 young  gentlemen  of  confiderablc  fortune: 
 
 ^  but, 
 
MEMOIRS  OF  THE  AUTHOR. 
 
 but,  what  is  no  uncommon  cafe,  by  fuch 
 a  ftep  he  rather  lefleneJ  than  augmented 
 his  income.  Whereas,  a  mere  day-fchool, 
 in  which  the  profits  are  fmall,  but  clear 
 of  dedu<n:ion,  might  have  been  attended 
 with  real  benefit. 
 
 With  a  view  of  better  providing  for  his 
 children,  Mr.  Crabb,  in  the  year  1787, 
 accepted  the  propofal  of  his  brother  in- 
 law, Mr.  Fenner,  to  affift  him  both  in 
 his  fchool  and  pulpit  at  Devizes,  This 
 gentleman,  who  is  lately  removed  to 
 T^aunton,  and  who  very  obligingly  com- 
 municated fome  important  hints  in  this 
 memoir,  treated  Mr.  Crabb  with  all  the 
 kindnefs  which  an  own  brother  could 
 have  expreffed.  But  his  refldence  there 
 was  little  more  than  a  year  and  an  half: 
 for  in  January  1789,  he  had  a  call  from 
 the  congregation  at  Wattes  fields  the  place 
 of  his  nativity  ;  which  was  recently  be- 
 come vacant  by  the  death  of  that  venera- 
 ble minifter  the  Rev.  Thomas  Harmir, 
 fo  well  known  in  the  litevary  world  by 
 
 various 
 
MEMOIRS  OF  THE  AUTHOR.  xl 
 
 Various  publications ;  efpecially  his  four 
 volumes  of  "  Obfervarions  on  divers  paf- 
 fages  of  Scripture,"  defigned  to  illuftrate 
 the  Old  and  New  Teftament,  by  means 
 of  Oriental  Voyages  and  Travels — a  mode 
 of  cnticiim,  w^hich  had  been  ftrangely 
 negleded;  although  more  calculated  to 
 throw  light  on  the  natural,  civil,  and 
 mditary  flate  of  Judea,  on  the  weather, 
 buildings,  diet,  drefs,  and  culloms  of  the 
 country,  than  the  moft  accurate  acquaint- 
 ance witii  the  bell  authors  of  Greece  and 
 Rome.  The  leader  will  forgive  this  mo- 
 mentary digreffion. 
 
 Mr.Crabb's  expectations  atWattesfield 
 were  foon  and  grievoiifly  difappointed. 
 Though  he  was  highly  efteemed  and  loved 
 by  many  members  of  the  fociety  there, 
 yet  he  could  not  give  fatisfaclion  to  fome 
 others,  becaufe  he  preferred  fcriptural 
 language  to  human  phrafes,  on  points 
 confeffedly  peculiar  to  revelation  :^  he 
 therefore  prudently  retired,  and  found  in 
 a  ferious,  enlightened,  and  affedionate 
 b  2  congregation 
 
xil  MEMOIRS  OF  THE  AUTHOR. 
 
 <iongregation  at  Royflon^  an  asylum  per- 
 fectly adapted  to  his  wiihes,  and  where  he 
 continued  till  his  death*     He  firft  preach- 
 ed as  a  probationer  among  them,  July  4, 
 1790.       About    that   time,    a   reparation 
 took  place  in  the  fociety  ;    it  would  have 
 taken  place,  if  Mr.  Crabb  had  not  fettled 
 there :  but  nothing   could  be   condufled  " 
 with  better  temper  ;  there  were  no  traces 
 of  animofity,    or  malignant   bigotry    on 
 either    iide.       Mr.   Crabb   was   intimate 
 with  fome  of  them  who  feceded,  as  well 
 as  efleemed  beyond  expreffion  in  the  cir- 
 cle   of  his  own  people.      But,  alas  I    in 
 little  more  than  four  years,  the  period  of 
 his  ufeful  labours  approached,     **  His  laft 
 fermon  was  on  Novefnber  30,  1794,  upon 
 ^phef,  vi.  24.  which  was  preceded  by  one 
 on  the  bkjjednefs  of  the  watchful  fervajit,'^ 
 On  the  25th  of  December  following,  he 
 died. 
 
 *'  During  his  fhort  illnefs,  fo  long  as 
 the  ftate  of  his  intellects  admitted,  he  dif- 
 covered   a    mind   deeply    tindured   with 
 
 piety, 
 
MEMOIRS  OF  THE  AUTHOR.  xiii 
 
 Jiiety,  a  thankful  fenfe  of  the  divine 
 goodiieis,  and  a  cheerful  acquiefcence  in 
 the  divine  will.  He  has  left  behind  him 
 SE^Ei4  ORPHANS,  the  youngeft  ot  them  but 
 two  years  of  age,  (at  the  time  of  his  death) 
 at  whofe  birth  he  vvas  deeply  affli<^ed  with 
 the  lois  of  liis  much  beloved  confort."  * 
 Indeed,  it  is  my  real  opinion,  that  this 
 greateft  of  all  his  trials,  the  bereavement 
 of  fuch  a  partner,  and  conctfrn  for  his 
 motherlefs  children,  was  a  weight  on  his 
 tender  Ipirits  which  he  could  never  fur- 
 mount,  and  which  gradually  weakening 
 the  fprings  of  nature,  accelerated  hiS 
 end. 
 
 Thus  I  have  given  (what  I  willi  had  fal- 
 len into  abler  hands)  a  brief  Iketch  of  the 
 leading  incidents  in  the  life  of  tiiis  wor- 
 thy miiiifter.  It  is  juftly  laid,  in  the  ex- 
 cellent oration  pronounced  at  liis  grave,t 
 that  *■  the  cnaracfter  of  Mr.  Crabb  was 
 
 too 
 
 *  See  the  "  Brief  Account  of  the  Deceafcd,"  annexed  to  the 
 funeral  Sermon,  by  the  Rev.  S.  Palmer  oi  Hackney, 
 t  By  the  Rev.  R,  Halv  of  Camtiriuge. 
 
xiv  MEMOIRS  OF  THE  AUTHOR. 
 
 too  well  eftablifhed,  to  have  any  thing  t« 
 hope  from  praile,  or  to  fear  from  cen- 
 fure."  As  a  Christian,  he  fo  remark- 
 ably verified  the  defcription  of  true  reli- 
 gion by  the  Apoftle  James,  that  I  fliall 
 take  the  liberty  of  tranfcribing  the  paf- 
 fage,  with  the  Ihorteft  expofition  in  my 
 power.  The  luifdom  -which  is  from  above 
 is  firft  pure^  far  remote  from  corrupt 
 principles,  improper  acSlions,  or  unhal- 
 lowed defires ;  then  peaceable^  always 
 ftudying  to  avoid  offence,  to  heal  breaches, 
 and  to  promote  happinefs  ;  gentle  cmdeafy 
 to  be  entreated,  mild  in  its  carriage,  ac- 
 ceffible  to  all,  and  in  things  innocent, 
 willing  to  be  perluaded  ;  full  of  mercy  ajid 
 good  fruits^  not  only  difpofed  to  tender- 
 nefs,  but  abounding  in  works  of  Chriftian 
 benevolence ;  without  partiality,  for  it 
 fcorns  a  bigotted  attachment  to  any  par- 
 ty, feft,  or  opinion  ;  and  without  hypdcrify^ 
 truth  being  the  bafis  of  all  its  promiJcs, 
 and  fincerity,  the  foundation  of  all  its 
 fritndihips, 
 
 As 
 
MEMOIRS  OF  THE  AUTHOR.  2^v 
 
 As  a  Pastor,  Mr.  Crabb  equally  re- 
 fpecflcd  all  the  conditions  of  his  flock. 
 Though  his  manners  and  tafte  fitted  him 
 for  the  genteeleft  circles,  yet  he  never 
 neglected  the  poor,  or  forgot  the  afflidl- 
 ed.  Youth  and  age,  profperity  and  ad- 
 verfity,  regularly  Ihared  his  minifterial 
 vifits  and  fervices. 
 
 As  a  Preacher,  without  pretending  to 
 eloquence,  he  univerfally  gained  the  at- 
 tention of  his  hearers.  His  prayers  and 
 di  courfes  had  3. perfpicuous  neatnefs^2iS  re- 
 mote from  vulgarity  on  the  one  hand,  as 
 from  refinement  and  artificial  labour  on 
 the  other.  The  Sermons  now  publiflied, 
 are  in  every  fenfe  of  the  word  pojlhtimous. 
 Therefore,  though  1  doubt  not,  they  will 
 amply  repay  the  perufal,  and  prove  a 
 valuable  addition  to  the  ftock  of  Englifii 
 Difcourfes,  yet  this  confideration  ought 
 to  Iheathe  the  feverity  of  criticifm,* 
 
 I 
 
 *  The  reader  will  obferve,  that  this  Memoir  was  writtCH 
 at  a  long  diftance  from  the  prefs,  and  without  an  opportunity 
 •f  feeing  the  Difcourfes  which  compofe  this  Volume. 
 
xvi  Ml^MOIRS  OF  THE  AUTHOR. 
 
 I  clofe  this  introdu6lion,  with  return^ 
 ing  thanks  to  the  numerous  Subscribers 
 (fome  of  them  members  of  the  Eftablifhed 
 Church)  who  have  given  their  counte- 
 nance to  this  work  of  charity,  for  the  be- 
 nefit of  the  Orphans.  May  every  blefling 
 be  theirs,  which  is  promifed  to  difinter- 
 efted  benevolence  ;  and  while  they  are 
 thus  fupporting  fatherlefs  and  motherlefs 
 children,  may  their  own  families  be  the 
 care  of  THAT  GOD,  Who  will  ^abund- 
 antly recompence  *'  every  work  of  faith, 
 and  every  labour  of  love  !" 
 
 HUGH  WORTJIINGTON. 
 
 High-bury  Place, 
 Dec.  30,  1795. 
 
 LIST 
 
5S 
 
 SfiB 
 
 LIST     OF     SUBSCRIBERS. 
 
 %*  Thofe  to  whofe  names  thfe  fum  fubfcribed  is  affixed, 
 are  underftood  to  defire  but  one  copy,  if  no  number  be 
 Ipecified. 
 
 When  no  place  of  relidence  is  fpecified,  it  rs  to  be  fiippofed 
 the  perfons  reiide  at  the  place  laft  mentioned. 
 
 Thofe  whofe  names  fland  previous  to  the  mention  of  any 
 place,  are  generally  fuch  as  live  in  or  near  London. 
 
 Ai 
 
 £•    s.  d. 
 
 .NONYMOUS,  prelent  to  Mr.  Crabb's  family 
 Anonymous,  by  the  Rev.  Thomas  Tayler 
 Anonymous,  the  Rev.  Thomas  Bellham 
 Anonymous,  by  the  fame     -  -  . 
 
 Anonymous,  a  Lady  at  Bath,  by  the  fame 
 Mr.  Agace,  Clapton  .  -  . 
 
 Dr.  Aikin,  Broad-ftreet  Buildings 
 Thomas  Boddington,  Efq.  Hackney  - 
 Rev.  Thomas  Bellham,  New  College  - 
 Raymond  Barker,  Efq.  London 
 Daniel  Barker,  Efq.  -  -  _ 
 
 Mrs.  Barker  _  .  .  _ 
 
 Mr.  Peter  Beuzeville,  Hackney 
 A  Friend  of  ditto  -  -  ' 
 
 Mr.  Jofiah  Banger  ... 
 
 John  Bond,  Efq.  London     -  -  . 
 
 W.  Belfham,  Eiq.  Bedford 
 Mr.  Beach,  Birmingham      -  -  _ 
 
 a  .    ^  Mr. 
 
 50  o 
 30  o 
 16  9 
 10  10 
 
 1  I 
 
 2  z 
 o  10 
 
 William 
 
XVlll 
 
 LIST  OF  SUBSCRIBERS. 
 
 Mr.  William  Bafnett,  Bath  - 
 
 Thomas  Burkitt,  London 
 Mrs.  Bennett,  Walthamftow 
 Mr.  Benjamin  Baugh,  Bnftol,  ^  copies 
 N.  Barnardirton,  Efq.  Theobalds 
 Mrs.  Barnardifton 
 
 Bolquanet,  London     -  -  - 
 
 John  Beavin,  Efq.  New  College 
 Mils  Belfham  .  .  -  - 
 
 Mr.  James  Belloacle 
 Mr.  Benjamin  Blythe,  Birmingham     - 
 Mrs,  Beefly,  Leeds  -  - 
 
 Mifs  Rebecca  Blifs,  Kenfington 
 Lady  Clark,  Edmonton        _  -  - 
 
 Mrs,  Cook,  Woodford 
 Mifs  Champion,  Wakhamftow 
 Bayes  Cotton,  Efq.  Hackney 
 Rev.  John  Coates,  Birmingham 
 Thomas  Colman,  Efq.  .  _  . 
 
 Mr.  Samuel  Colman 
 
 Stephen  Colman  _  -  - 
 
 R.  Cleaver,  Efq.  Clapton     -  -  - 
 
 Mifs  Cavel,  Woodbridge 
 Mr.  W.  Cribb,  fen.  Holborn 
 Rev.  H.  Dearman,  Curate  of  Ickenham,  near 
 
 bridge,  3  copies 
 A  prefent  from  the  lame       -  -  - 
 
 Rev.  Dr.  Difney,  Knightfbridge 
 Mr.  Nath.  Fenn,  Hackney 
 
 John  Fenn     -  -  -  - 
 
 Rev.  John  Fuller,  Chefham 
 Thomas  Fuller,  Efq.  Bifliopftortford 
 Mrs.  Fullager,  Hackney 
 Mr.  Fletcher,  Birmingham 
 jofeph  Gutteridge,  Efq.  Camberwell 
 Mr.  Gladwyn,  Woodham  Walter 
 W.  Hunt,  Efq.  Birmingham,  5  copies 
 Harry  Hunt,  Efq. 
 Mifs  Halliday,' Yard,  near  Taimton 
 Kight  Hon.  Lady  Ann  Henry,  Dublin 
 Mifs  r:orfemari,  Clapham 
 Chriftian  Keineken,  Efq.  Peckham     ~ 
 Mrs.  Keinekeri  - 
 
 Mifs  lieineken"  -  - 
 
 Mr.  Samuel  Heineken,  Hackney 
 Rev.  Mr.  Huddy,  Gloucefter 
 
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LIST  OF  SUBSCRIBERS. 
 
 Edward  Ind,  Efq.  Cambridge 
 
 Mrs.  Ives,  Norwicii 
 
 Mils  Ives  ■      ^.      " 
 
 George  JefFery,  Efq.  Throgmorton-ltreet 
 
 Mr.  'ihomas jetteries,  CocKlpur-ltreet 
 
 Jakes,  Birmingham 
 Rev.  Andre vv  Kippis,  D.  D.  F.  R.  S.  and  F. 
 
 John  Kings,  Cirencerter 
 
 T heophilus  i^indfey,  Eflex-ftreet 
 Mr.  John  Lawrence,  Birmingham 
 Thomas  Lee,  Elq. 
 W.  Lilter,  M.  U,  Clapham 
 Mr.  Mai  kin.  Hackney 
 Mil's  Maclane,  near  Billeiicay 
 Mrs.  Merivale,  Exeter 
 Mils  Eliz.  More,  Taunton 
 Thomas  Morgan,  Efq.  i^'airford 
 Mr.  Mufgrave,  Cambridge 
 
 John  Olding,  Cornhill 
 Mifs  Page,  Clapham 
 S.  Pemberton,  Efq.  Birmingham 
 Ebenezer  Radcliff,  Elq.   VV  althamftow 
 John  Remington,  Efq.  Clapton 
 Thomas  Kickards,  Elq. 
 Mr.  Rickards,  Birmingham 
 
 Samuel  Rogers 
 
 Robert  Rout,  Stowmarket 
 George  Rullell,  Efq.  Birmingham      - 
 John  Ryland,  Efq. 
 Mr.  Roberts,  Cirencefter     - 
 Mr.  J.  T.  Rutt,  London      - 
 Mr.  John  Ridley,  Bury 
 Rev.  rhomas  Reeve,  Bungay 
 Mrs.  Roberts,  Hackney 
 Henry  Rogers,  Efq.  New  College 
 Mils  Richardfon,  near  Bury 
 Mr.  Thomas  Robinfon,  Manchefter  - 
 
 William  Ryland,  Birmingham    - 
 Rev.  Mr.  Scholrield 
 Mrs.  Scott  -  .     - 
 
 Mr.  Saunders 
 
 B.  Stokes,  Efq.  -  3 
 
 Mifs  Sealey,  Bridgewater 
 Samuel  Smith,  Efq.  Clapham 
 William  Smith,  Elq.  M.  P.  Weftminfter 
 
 A.S. 
 
 xix 
 
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1LY.  LIST  OF  SUBSCRIBERS. 
 
 David  Sweet,  El'q.  Gittilliam 
 
 Mrs.  Sweet  -  .  _  . 
 
 Mil's  Sweet,  Hoxton-fquare,  2  copies 
 
 John  Smith,  f^fq.  Lirencefter,  1  copies 
 
 Mrs.  Stevens  -  - 
 
 Thomas  Sykes,  Efq.  Hackney 
 
 Samuel  Shore,  Elq.  Clapham 
 
 Rev.  Daniel  Turner,  A.  M. 
 
 Thomas  Tayler  ... 
 
 Mr.  Thomplon,  Clapham 
 
 Jofhua  Toulmin,  D.  D.  Taunton 
 
 Meredith  Townfend,  Fairford 
 Mr.  Jol'eph  Travers,  Cannon-ftreet 
 Mr.  Benjamin  Travers,  Hackney 
 Mifs  Barbara  Vaughan,  Hackney 
 Samuel  Whitbread,  Eiq.  London 
 Rev.  J.  Whitehead,  Creaton 
 Robert  Walpole,  ETq.  Beyton,  Suffolk,  i  copies 
 Mrs.  Webfter,  Clapton 
 Mils  \V  ebfter 
 Mrs.  Webfter,  Birmingham 
 
 Wilkin  fon  ... 
 
 Rev.  G.  K.  Whatley,  Hones  Green,  Berks 
 S.  Vv  elman,  Efq.  Yard,  near  Taunton 
 Mr.  W  ickenden,  Cornhill,  2  copies 
 Robert  Wyatt,  Efq.  Ipfwich 
 Mr.  Philip  Woriley,  Hackney 
 
 A.  Wainewright  .  _  - 
 
 Mrs.  Ann  Whitaker,  Kenfmgton 
 
 A  Martin  Anneefly,  Efq.  Reading 
 
 S.  Abbott,  Efq.  Ipfwich  Mr.  Allen,  Eaft  Bergholt 
 
 Mrs.  Abbott  Mifs  Allen 
 
 Rev.  Charles  Atkinfon  Mr.  F.  Allen,  Briftol 
 
 Mr.  Anftice,  S.  Petherton  IMr.  Thomas  Andrews 
 
 Rev.  Mr.  Awbray,  Stand  Rev.  S.  Andrews,  Rochford 
 Mr.  John  Audley,  Cambridge  J.  Angus,  Bifliop  Stortforrf 
 
 Mr.  Alderfey,  Chefter  Lady  /Andrews,  Shaw  Hall 
 
 Mr.  Johh  Armftrong,  Liverpool  Mr.  Afpinal,  Darwen 
 Rev.  Mr.  ArmftrongjBath  Matthias  Abel,  jun.  Bungay 
 
 Mrs.  Alcock,  Dublin  Levi  Ames,  Charletbn 
 
 Rev .Dr.Alcock,Mnroagh, Ireland         John  Anthony,  Beaconsfield 
 Mr.  Samuel  Alger,  Worthani  William  Anthony 
 
 Ale>:ander,  Woodbridge  John  Allifton,  Stockton] 
 
 IN'lifs  Alexander,  Stockton  John  Anderfon,  Whitby 
 
 Mr.  Adams,  Hemley  Mr.  Davi< 
 
 £■ 
 
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LIST  OF  StUBSCRIBERS.  xxl 
 
 Mr.David  Atchilbn.WeedeuBeck    Mrs.  Bond,  London 
 Mrs.  AlUmead,  Cirencelter  Mr.  John  Bond,  jun. 
 
 Axon,  Gloucellcr.  Benjamin  Bond 
 
 Jofeph  Bond 
 B  Mr.  joleph  Barker,  Franilinghara 
 
 Rev.  Mr.  Beyndn,  Yarmouth  iiray.  Hackney 
 
 Bicheno,  Newbury  Mrs.  Bolcon 
 
 Browne,  Wrexham         Mr.  William  Butler 
 Bailtv,  ClAvtrirtg  Joh"  Barnard,  Norwich 
 
 Jauics  Brown,  Harlow  Thomas  Barnard 
 
 Brookibank,  Newington  William  Barnard,  3  copies 
 
 Bowden,  Leeds  Edward  Barrow,  2  copies 
 
 Barrett,  Darwen  Mrs.  Baldy 
 
 Broadhent,  W"arrington  Burrows 
 
 Brewlter,  A  M.  vicar  of  Bailey,  Newbury 
 
 [Greatham  Bailey 
 
 Bricknell,  Devizes  Bailey,  Holborn 
 
 Biggs,  Alceller  Biddle,  Glouceller' 
 
 Bealey,  Cockey-moor  Mary  Bunny,  Newbury 
 
 Black,  Wood  bridge         Mr.  Joiepii  Bunny 
 Bogue,  Golporl  ll'aac  Bayly,  Stowupland 
 
 Bull,Baliingbourne,3copies     Samuel  Burch 
 Blake,  Crewkerne  Tho.  Bird,  Biiliop  Stortford 
 
 Blake,  jun.  ditto  Brown,  Gloucelter 
 
 Malachi  Blake,  M.  D.  Taunton  Nicholas  Barnes 
 
 N.  D.  Billiop,  Elq.  London  BilJiop 
 
 Tho.  B.  Bay  ley,  Elq.  Hope  Barrett,  attorney,  Manchelter 
 
 E.Bayly,  Ekj.  Wooton-underedge  Bolton 
 
 Thomas  Baron,  Elq.  Knuzdon  Bowden,  Frorae 
 
 John  Buxton,  Efq.  Nortnampton  Mils  Bowden 
 John  Bennett,  Elq.  Watford  Bay  ley 
 
 £.Butler,Erq.WsLrminfter,2copies  Mr.  Gso.  BifchofF,  Leeds,  z  copies 
 Richard  Bright,  Elq.  Briltol  Nicholas  Biichoif 
 
 Robert  Buhl,  Elq.  Thomas  BilchoiF 
 
 Col.  BlennerhalTett,  Kelly, Ireland  Mrs.  BilchofF 
 Mailer  Jemmett  Brown,  Riverl-  Mifs  BilchoiF 
 
 town,  Cork  Mrs.  Bufk,  3  copies 
 Jofeph  Beldam,  Efq.  Roy  lion         Mr.  Braddock,  Ridvales 
 Mils  Ann  Beldam  William  Bolt,  Cheller 
 
 Mr.  John  Beldam  T.Baldry,Wattesneld,2copi€« 
 
 Valentine  Beldam  William  Buck,  Bury 
 
 Edward  Beldam  Burleigh,  Cambridge 
 
 Jofeph  Beldam  Bryant,  Bradford 
 
 William  Beldam  Buncombe,  S,  Petherton 
 
 Mrs.  Barratt,  Hackney,  C  copies  Jof.  Bacon,  Yoxford 
 
 Mr.  Nathaniei 
 
:^xii 
 
 LIST  OF  SUBSCRIBERS. 
 
 Mr.  Nathaniel  Biggs,  Briftol         Rev.  Geo.  Checkley,  Ormfkirk 
 Mrs.  Bengfiigh  Mr.  Cooper,  Gorton 
 
 Mr. G.Clarke  Butler, CorfeCaftle  Mr.  Crois,  Trowbridge 
 
 Robert  Borinan,  Canterbury  Dr.  Chapman,  Bath 
 
 Jof.  Broom,  Kidderminfter  J^h"  Crefpln,  Royllon 
 
 William  Biggs,  Nailfworth    Mr.  Richard  Crifpin 
 Mifs  Ann  Bateman,Hammer(mith  Mrs.  Crefpin 
 Mr.  Richard  Brown, Ifle  of  Wight  Mr.  Samuel  Croxall 
 
 Robert  Bruce  Rev.  John  Crifp,  Hertford 
 
 Thomas  Batchelor  Mr.  Samuel  Crifp 
 
 .    Henry  Browne  John  Crifp 
 
 W.Browne, bookfeller,3copies         Crifp,  Froflenden 
 John  Bannifter  Dr.  Cartledge,  Elland 
 
 Mrs.  Bickley  Bicknell  Coney,  Efq.  London 
 
 Mr.  Blow,  Malmfbury  R.  H.  Clarke,  Efq.  Bridwell 
 
 Ephralm  Buf. veil,  Kettering  Robert  Clarke,  Elq.  Stockton 
 E.R.Buchanan,  Stowmarket    Robert  Cadi e,  Efq.  Briftol 
 John  Buchanan,  Ipfwich 
 
 Mrs.  Byles 
 
 Mr.  George  Boggis 
 
 T.  Burnett,  Bungay 
 Bay  nam.  Wood  bridge 
 John  Byles 
 Bloomtield,  Hemley 
 Brodrihb,  Shepton  Mallet 
 John  Butler,  Royfton 
 James  Butler 
 William  Butler 
 
 Mrs.  Butler 
 
 Mr.  Robert  Bunyan 
 
 Book  Society,  Wellingborough 
 
 Rev.  SirW.H. Clarke,  Bart.  Bury 
 The  Right  Hon.  Lord  Chedworth 
 Sir  John  Carter,  Portfmouth 
 Rev.  Mr.  Cooper,  Bratton 
 
 John  Clarke,  Woodbridge 
 ifaac  Clarke 
 
 Newcombe  Cappe,  York 
 Mr.  Carpenter,  Sturbridge 
 E.  Cogan,  Chelhunt 
 W.  B.  Crathern,  Dedharn 
 Mr.  Colborne,  Stowmarket, 
 [24  Fun.  Serm. 
 John  Chidlow,  Chefler 
 J.  Cornilh,Col_vton,  3  copies 
 
 William  Coates,  Efq. 
 Mii's  Ann  Clare,  Devizes 
 William  Clare,  Efq. 
 Robert  Clare,  Efq. 
 W.  Corrie,  Efq.  Wellingborough, 
 [2  copies 
 Mr.  W.  Corrie,  jun. 
 
 Adam  Corrie 
 Mrs.  Corrie 
 
 Mr.  Adam  Corrie,  Woolaflou 
 Mifs  Coope,  London 
 
 Eliza  Coope 
 Mr.  Thomas  Conder 
 
 Samuel  Conder 
 
 James  Conder,  Ipfwich 
 
 William  Clarke,  Difs 
 
 Wm.  Clarke,   Kle  of  Wight, 
 [3  copies 
 
 Clark,  Wicken  Hall 
 
 John  Calvert,  Woodbridge 
 
 Cockle,  furgeon 
 Mifs  Hannah  Cornell 
 Mr.  Couperthwaite 
 
 Carthew,  attorney 
 
 Samuel  Cutting 
 
 Philip  Cutting,  Grundifburgh 
 
 Clarke,  Delinghoo 
 
 Samuel  Cuppy 
 
 J.  Cottle,  Briftol,  2  copies 
 
 Mifs  Arabella 
 
LIST  OF  SUBSCRIBERS. 
 
 xxni 
 
 Mifs  Arabella  Counfell  D 
 
 Mr.  Coleridge  Rev.  Mr.  Davles,  Chowbent 
 
 Thomas  CoateSjBiriTiingham  Davies,  Walmfley 
 
 Z.Crabb,Wattesfie]d,2  copif-s 
 
 Cooper,  Clapton,  3  copies 
 
 Ifaac  Cooper,  Ciavering 
 John  Crols,  Whitefield 
 Mrs.  Crofs,  Tauntoa 
 Mr.  James  Coles,  Trowbridge 
 Mrs.  Coles,  Charsfield  Hall 
 Mr.  Carr,  attorney,  Blackburn 
 James  Carlifle,  Bolton 
 CunlifFe,  fnrgeon,  Bury 
 Carfs,  Bury  St.  Edmunds 
 Cock,  Uxbrldge,  2  copies 
 Mifs  Eliz.  Cock,  Dunmow 
 Mr.  James  Cobb,  Kettering 
 Mifs  Ann  Cdllett,  Newbury 
 William  Crofts 
 
 Davies,  Briftol 
 Dr.  Dawfon,  Burgh 
 T.  Deaker,  redor  of  Wattes^ 
 John  Driver  [lield 
 
 Douglas, Newmarket,  acopies 
 Mr.  Dunfcomb,  Cirencefter 
 Mr.  Thomas  Draper 
 T.  L,  Dickenfon,  Efq.    Shepreth, 
 [3  copies 
 Thomas  Deane,  Efq.  Briftol 
 B.  Dawfon,  Efq.  Mitford  Hall 
 Wm.  Dinwiddle,  Efq.  Collvhurfl 
 Michael  Daintry,  Efq.  Leek 
 Mr.  J.  Daniels, 'Bifliop  St©rtford 
 W.  Daniels 
 
 Mrs.  Daniel,  S.  Petherton 
 Afliworth  Clegg,  Manchefter  Mr.  Charles  Danvers,  Briftol 
 John  Crocker,  Warminfter    Mrs.  Danvers,  Bath 
 Edward  Collis,  Ixworth  Davis 
 
 BenjaminChandler,  St. Paul's  Mr.  J.  Darbyfliire,  Newton-hcatk 
 
 [Church-yard 
 P.  Chandler,  Gloucefter 
 R.  Chandler 
 Charleton 
 
 Mrs.  Clifford 
 
 Coltin.  Bedford 
 
 Mr.  J.  Catchpole,  Letherington 
 J.  D.  Copland,  Norwich 
 F.  CotsfordjBIihop  Stortford 
 James  Crowe,  Stockton 
 Matthew  Crowe 
 William  Chapman 
 Wm.  Chapman,  Bungay 
 
 Mifs  Clegg,  Salter  Hebble 
 
 Mr.  Cadman,  Leeds 
 Crifp,  Froftenden 
 Geo.  Cornell,  Banbury 
 Henry  Capell 
 Clayton,  Pe\  ton  Hall 
 
 Mifs  Clapton,  Sandon 
 Chantry,  Exmouth 
 
 Mr.  Wm.  Creak,  Cornhill 
 
 W.  Cribb,  Billiop  Stortford 
 
 J.  Dean,  Trowbridge 
 J.  Dewhurt,  Derwen 
 Thomas  Denny,  Combs 
 B.  W.  Dowfon,  Geldertoii 
 Robert  Davy 
 Duckworth,   Manchefter 
 Thomas  Dyfon,  Dlfs 
 Thomas  Daw,  Ifle  of  Wight 
 Thomas  Davidfon,  Stocktou 
 Darnton,  Leeds 
 Tim.  Durrant,  Lezial 
 Tho.  Dennis,  Wilbraharn 
 Ja.  Dinwoodie,  Welllngbro' 
 Robert  Dixon,  Felftead 
 Benj.  Dixon,  Wickiiam  Milb 
 Dodds,  Gofport 
 Mrs. Dickonfon, Shepreth,  2  copies 
 
 E 
 
 Rev.  B.  Evans,  Stockport,  2  copies 
 J.  P.  Eftlin,  Briftol 
 W. Enfield,  L.L.D.  Norwich 
 Edw.  Evanfon,  Blakenham 
 
 Jonathan 
 
XXlV 
 
 LIST  OF  SUBSCRIBERS. 
 
 Jonathan  Eade,  Efq.  Stoke  New-  Mr.  John  Fry,  Briftol 
 [ington  Mifs  Foot 
 
 fi 
 
 Mr.  Fenn^  Woodbridge,'3  copies 
 
 Mil's  Freeman 
 
 Mr.  D.  Freeman,  Stowmarket 
 
 Fortefcue,  Cork 
 Framlingham  Book  Club 
 Mr.  R.  Franklin,  Ccn.  Radwinter 
 
 Wm.  Frames,  Nailfworth 
 Mrs.  Fyili 
 
 Mr.  Thomas  Fiflier,  Dorchcfter 
 P.  Fromow,  Ifle  of  Wight 
 J. Fordham,  Melbourne  bury" 
 G.  Fordham,  Sandonbiiry 
 Elias  Fordham 
 John  Fordham,  Kelfliall 
 Samuel  Fordham 
 John  Fordham,  Therfield 
 Mifs  Fordham 
 
 Mr.  F,.  A.  Fordham,  Lewifliam 
 Mrs.  Mary  Fordhain,  Hertford 
 Mr.  E.  K.  Fordham,  Royltoa 
 Mrs.  Fordham 
 F  Mr.  Wm.  Freeman 
 
 Rev.  John  Fell.  Plackney  ,     fV.'  ^""^^^ 
 
 L.  Fenner,  Taunton  ^rs.  Fofter 
 
 Tames  Fordyce,  Strand  Elizabeth  Forter 
 
 Rob.Forfaiih.Northampton„^    ^'^nf "'"'"'  l^^^Y'^^      . 
 Stephen  Forfter,  Terling        I^Iv.B.Flower,  Cambridge,  C  copies 
 
 Wi-ffl.  Fuller,  Efq.  Lombard-ftreet 
 
 James  Evans,  Efq.  Gofport 
 Samuel  Enderby,  Efq.  Stockport 
 Jofeph  Ed.ve,  Efq.  Brillol 
 Mr.  John  Edye 
 
 Eden,  Cambridge 
 Jof.  Eedes,  Saffron  Walden 
 N.  Edwards,  Trowbridge 
 [ohn  Eccles,  Darwen 
 "ho.  Ely.Dedham,  3  copies 
 Ely,  Bury  St.  Edmunds 
 Jof.  P.  Edlin,  Bradford 
 Sam.  Elvis,  Woodbridge 
 Thomas  Evans,  Warmiuller 
 W.  M.  Everitt 
 J.  Everitt 
 B.  Everitt 
 F.  Everitt 
 Ebbs,  Mutford 
 Edmunds,  Whelford 
 MefTrs.  Eddowes,  Salop 
 
 i: 
 
 Anthony  Fergufon,  Efq.  Dublin 
 Thomas  Folkard,  Efq.  Ipfwich 
 Mr.  N.  Folkard,   3  copies 
 Samuel  Fitch 
 Coxe  Feary,  Bluutifliam 
 Charles  Finch,  Cambridge 
 Pohn  Finch,  attorney 
 ,  D.  Finch,  Great  Everfden 
 Mrs.  M.  Flack,  BiOiop  Stortford 
 Mifs  Fuller,  Walthamftow 
 Mr.  B.  Fuller,  Newbury 
 
 Thomas  Fuller,  Norwich 
 Friend,  furgeon,  2  copies 
 Filkes,  Devizes 
 Fofter,  Cambridge 
 Anthony  Fletcher,  Brlllol 
 
 Richard  Flower,  Hertford 
 James  Finch,     Sible   Heding- 
 ham,  2  copies 
 W.  Frort,  Bury. 
 
 G 
 
 Rev.  Mr.  Gardner,  Cambridge 
 S.  Girle,  Elland,  YorkHiire 
 Mr.  Grindrod,  Manchefter 
 Mr.  Green,  Middelon 
 T.  Grundy..  Lutterworth 
 Dixon  Gamble,  Efq.  Bungay 
 Thomas  Green,  Efq.  Ipfwich 
 George  Gibbs,  Efq.  Briftol 
 Mrs.  Gilla;n 
 
 Mr.  T.  C.  Gale,  Bilhop  Stortford 
 Mrs.  Gamble,  near  Devizes 
 Mr.  John  Gardner,  Cheapfide 
 
 Mrs. 
 
LIST  OF  SUBSCRIBERS. 
 
 ^cxv 
 
 i: 
 
 Mrs.  Gaye,  Bath 
 ]\Jils  Sophia  Gardiner 
 
 Gardiner,  Wmftoii 
 Mr.  S.  Gar  liner,  Hetliel 
 Mrs.  Gayler,  Royfton,  2  copies 
 Mils  Guertz,  Hackney 
 Mr.  Toho  Garfir,  New  College 
 
 P.  Gedge,  Bury 
 
 Gell,  St.  Ives 
 
 rohn  Green 
 \  George,  Wellingborough 
 
 SaiTiLiel  G  iddard,  I;-ifwich 
 
 Charles  Gibbon,  Kettering 
 
 Tiiomas  Gotch 
 
 Wm.  Gibfon,  Gofport 
 
 John  Goodeve 
 
 Thomas  Giles,  Woodbridgc 
 
 Gooding,  Playford 
 
 Wm.  Griffin,  Thrapfton 
 
 Gregg,  Manchefler 
 
 Gore,  printer,  Liverpool 
 
 James  Girdieftone,  Danton 
 
 Girling,  Cambridge 
 
 Glover,  Reading 
 '     Wm.  Gladwyn,  jun.  Wood- 
 [ham  Walter 
 
 John  Grundy,  Limefield 
 Mrs.  Grundy 
 Mr.  Grundy,  Bury 
 
 Edm.  Grundy,  Seedfield 
 
 Jofiah  Grundy,  Drayton 
 ohn  Gray,  Ifle  ff  Wight 
 ofeph  Gray,  Billericay 
 Andrew  Gray 
 John  Girdler 
 J.  W.  Goldby,  Banbury 
 Gundry,  Bridport 
 Mrs.  Gainfborough,  Redbridge 
 
 H 
 
 Rev.  Robert  Hall,  Cambridge 
 Mr.  Hincks,  Cork 
 Mr.  Hein«;ken,  Ware 
 John  Hughes,  Sidmouth 
 John  Hughes,  Honiton 
 
 Rev.  Samuel  Hillyard,  Bedford 
 S.  Henley,  Rendlefliam 
 J.Hughes,  Bury,  Lancaflilre 
 Rob.  Harrop,  Hale,Chelhire 
 Mr.  Hawkes,  Manchefter 
 N.  Hibbert,  Rivington 
 Noah  Hill,  IVlile  End  Green 
 John  Horfey,  Northampton 
 W.Humphryes,Hammerrmitti 
 W.  Hickman,  Wattesfield 
 J.  Hodlkinfon,  near  Wigan 
 W.  J.  Hort,  Briftol 
 Mr.  HalTal,  Balderftone 
 R.  Hudfon,  Hipperhplme 
 J.  Holland,  Bolton 
 P.  Houghton,  Norwich 
 Geo.  Hampton,  Banbury 
 Mr.  Heptiaftall,  Beccle§ 
 General  John  Hall,  Whitby 
 Samuel  Houfe.Erq.  Briftol,  2  copied 
 Wm.  Hawker,  Eiq.  Poundisford 
 Eben.  HoUick,  Efq.   Whittlesford 
 [Lodge,  ?  copies 
 Mrs.  Hollick,  2  copies 
 Mifs  Hollick,  2  copies 
 Wm.  Hollick,  Efq.  Whittlesford 
 Mrs.  Hollick 
 Mifs  Hollick 
 
 Mr.  E.  Hollick,  Stratford,  Suffolk 
 Mr.  John  Hollick,  Creaton 
 Edmund  Hood,  Efq.  BardouPark 
 Mrs.  Hood 
 William  Hood,  Efq. 
 J.  Harrifon,  Efq.  Million  Bank 
 Mr.  Hemming,  Weftwood 
 E.  Halliday,  Warminfter 
 E  'ward  Hinton,  fenior 
 Edward  Hinton^  junior 
 Thomas  Hinton 
 Mrs.  E.  Hawkes,  Bilhop  Stortford 
 Mr.  John  Hutton,  Dubli* 
 Mrs.  Hincks 
 
 Mr.Hancox,  Stourbridge,  2  copies 
 Mifs  Harmer,  Bury,  Suffolk 
 Mr.P.HaHicr,  near  Bury, Lancafli. 
 Mr.  Richard 
 
XXVI 
 
 LIST  OF  SUBSCRIBERS. 
 
 Mr.  Richard  Holt,  near  Bury 
 Kail,  Htnley 
 Luke  Hall,  London 
 John  Hall,  Ipfvvich 
 JoiephHall,  Bridol 
 Richard  Hale,  2  copies 
 Hodgetts 
 Wintour  Harris 
 W.  H.  by  Mr.  J.  Maurice 
 Harris,  Hot  Wells 
 Mrs.  Eliz.  Hughes 
 Mr.  John  Hugh;  &,  Salop 
 
 Job  Orton  Hughes,  Halifax 
 Samuel  Holker,  Bury,  Lane. 
 T.  Holt,  Liverpool 
 Rich.  Holt,  near  Bury 
 Hovell,  Cambridge 
 T.  Hovell 
 
 T.  G.  Hillard,S.  Petherton 
 [ohn  Hillvard,  Dufton 
 Mifs  Hillier,  Devizes 
 Mils  Hillier,  Holt,  WiltHiire 
 Mrs.  Head,  Bradford 
 Mr.  W.  Hart    fenior 
 John  Hart 
 George  Hart 
 Hood 
 
 J.  Hanks,  Malmfbiiry 
 T.  Havvkes.  Berdon  HaH 
 Tof.  Hill,  fenior, ,Collefbach 
 John  Hudfon,  Lutterworth 
 Charles  Hyflop,  Kettering 
 J.  Hennel 
 J.  Hewfon,  Oiindle 
 Samuel  Hill,  Thaxted 
 Mrs.  Hooker,  London 
 Mr.  Jolhna  Hopkins,  Alceiler 
 Mrs.  Martha  Hopkins 
 Mifs  Hicks,  Woodbridge 
 Mr.  Heard,  Seckford  Hall 
 
 Hobbs,  Portfmouth 
 Mrs.  Howfe,fen.  Lyncombe,near 
 Mr.  Howfe  [Bath 
 
 Mr.B.  Hugnian.Halefworth 
 JHurford,  Gloucefter 
 
 Mr.  Harman,  Portman-fquare 
 
 Mils  Hogg,  Rovfton 
 
 Mifs  Mary  How,  Haminerfmith 
 
 Mr.  Tho.  Hawkins,  Norwich 
 Hunt,  Witham 
 
 Mrs.Holli3,Wooton,IfI.  ofWJght 
 Hepburn,  Southwark 
 Holditch,  Lynn 
 
 Mr.  Heygate,  Aldermanbury 
 Hurry,  Yarmouth 
 Alex.' H\  fop,  Bedford 
 Jofeph  Hay  ward,  Sudbury 
 
 I 
 
 Mrs.  Liman,  Philadelphia 
 Mr.  Robert  Ind,  Cambridge 
 
 Ibbetfon,   Leeds 
 
 Albert  lies,  Kempsford 
 
 ifaac,  Witham 
 
 James  Ifaac 
 
 Tho.  Ifaac,  Woodham  Lodge 
 
 Rev.  W.  Johnflon,  Brighton 
 
 Robert  Jacomb,  Leiceller 
 Mr.  Jackfon,  Warminfter 
 Mr.  James,  Newbury 
 N»  Jennings,  Iflington 
 J.JenningSjThaxted,  2  copies 
 Herbert  Jenkins,  Banbury 
 Mr.  Jervis,  Ipfwich 
 Thomas  Jervis,  London 
 John  Jervis,  Lympflou 
 Jofeph  Jevaiis,  Bloxhani 
 Peard  Jillard,  Bifiiop's  Hultj 
 [near  Taunton 
 Edward  Jones,  Gloucefter 
 Evan  Johns,  Bury,  Suffolk 
 Edw.  Johns,  Efq.  Bifliop  Stortford 
 Mat.  JefFerys,  Efq.  Kidderminfler 
 W.  Jenkins,  Efq.  Shepton  Mallet, 
 [2  copies 
 Mr.  W.  Jacob 
 
 Jacobs,  Briftol 
 
 John  Jackfon,  Bungav 
 
 Mr.  William 
 
LIST  OF  SUBSCaiBERS. 
 
 XXVll 
 
 Mr.  Williain  Jamcfou,  Loadpii 
 Mils  Jaiiieio.i,  lioylton 
 Mrs.  Jarrold,  NorvMch 
 Mr.  VV.  Jarrold,  Maniiigtree 
 
 Jay,  Yarmouth 
 
 K.Jennings,  BilhopStortford 
 Mrs.  Jennings,  iflington 
 Mis.  Jennings 
 Mr,  D.  Jennings 
 Mrs.  lienj.  Jeffries,  Dorchefler 
 Mr.  W.  Jeltings,  Maple,  111c  of 
 
 JelTcr,  Hack'iey       [Wight 
 Mifs  Jeirer 
 
 Mrs.  Ann  Johnfon,  2  copies 
 Mr.  Johnlon,  Cambridge 
 
 £.Johnron,Billioplgate-fl:rect 
 
 Jonnfon,   St.  Ives 
 Mrs    Jones,  Bath 
 Mr.  J.  Johns,  Littlebury,  ElTex 
 Mrs.  Joplon,  StocK-llon 
 
 K 
 
 Rev,  Mr.  Kentifli,  Hackney 
 
 Henry  Knight,  Yelvertoft 
 
 Patrick  Kincaid,  Eiq.  Colytoii 
 
 Geo.  King,  Elq.  Brillol 
 
 Ralph  Keddy,  £lq.  Mile  End 
 
 J.Kirkpatrick,  Elq.  Ifle  of  Wight 
 
 John  Kirkpatrick,  Elq. 
 
 (ofcph  Kirkpatrick,  Eiq. 
 
 Mr.  Kay,  Stand,  Lancalhlre 
 Robert  Kay,  Hury 
 Kay,  Brooklhaw 
 James  Kay,  Bafs-lane 
 Abbot  Kent,  London 
 
 Mifs  R.  Kent,  Billericay 
 
 Mr.  Kent,  London 
 Kendal,  Devizes 
 E.  K.  Cretingham 
 Tno.  Kimber,  Ciieapfide 
 Geo.  Kimber,  Newbury 
 
 Mrs.  Kimber,  Fairford 
 
 Mr.  Job  Kimber,  Speenhamland 
 Geo.  Kiddall,  xinftol 
 Geo,  is.ift 
 
 d 
 
 Mr.  George  King,  Briftol 
 Benj.  rving,  oed.ord 
 B.  King,  iplwich 
 William  Kuig 
 King,  Woodbridge 
 Kidman,  Camoridge 
 Kinver,  Suirbridj^e,  2  copies 
 Knight,   Devizes 
 Kniglit,  Odiham,  2  copies 
 John  Kcriliaw,  Bradiurd' 
 
 L 
 
 Rev.  Thomas  Lan^^don,  Leeds 
 Mr.  Lawrence,  f  rome 
 P.  Lathbury,  Woodbridge 
 Samuel  Lowell 
 George  Lewis,  Hackney 
 Robert  Lewin,  Liverpool 
 Mr.  Liun,  Warminlter 
 Samuel  Lucas,  Salop 
 Samuel  Lucas,  iVloriy 
 Mifs  Ann  Lucas,  Hackney 
 Mr.  W.  Lucas,  Clayorook 
 Gamaliel  Lloyd,  Eiq.  liury,  Suffolk 
 D.  Lilter,  Efq.  Hackney,  6  copies 
 Capel  Lotft,  Elq.  Eroiton,  Sutfolk 
 W.  Love,  Elq.  Hallield  Broadoak 
 Lowther,  Efq.  near  Abergavenny 
 Mrs.  Lowther 
 
 Laird,  Brlflol 
 Mr.  Llewellin 
 Mrs.  Lamb,  Reading 
 Mr.  John  Lamb 
 
 ivlnfgrave  Lamb 
 Mrs.  Leggate 
 
 Mr.  J.  Lane,  Cork,  Ireland 
 Wm.  Langlton,  London 
 R.Lawrence,  Bilhupblortford 
 S.Lawfo.djPeckham,  3  copies 
 Thomas  Lawford,  London 
 Laugher,  Stourbridge 
 R.  Lancalter,  Woodbridge 
 John  Lancalter 
 Loder 
 
 Ricliard  Leach,  Bedford 
 :5  Mr,  Henry 
 
Jcxviif 
 
 LIST  OF  SUBSCRIBERS. 
 
 Mr.  Henry  Leech,  Bury,  Suffolk 
 Henry  Leech,  junior 
 
 {ohn  Lincolne 
 eggatt,  Wrentham 
 Mrs.  Leggatt,  late  of  Ipfwich 
 ^r,  L.  Lewis,  Norwich 
 Mis.  Lane,  Liverpool 
 Mifs  Longnian,  Dorking- 
 Mrs.  Lorkin,  jun.  Framlingham 
 Mr.  Lock,  South  Petherton 
 
 Luccock,  Cambridge 
 
 Lyon 
 
 Lungley,  Lave n ham 
 
 Samuel  Lungby,  Rodbrtdge 
 Thomas  Lumb,  Cfq.  Wakefield 
 
 M 
 Rev.  Mr.  Mac^jihae,  Blackburn 
 J. Manning,  Ly.eter,  3copits 
 Mr.  Moffatt,    Malmibury, 
 [2  copits 
 Mr.  Meyler,  Wymonden 
 John  Mial,  Portiea 
 R.S.Milnes,Eiq.  M.P.  Fryflone, 
 [Yoikfliire,  2  copies 
 Mrs.  Milnes 
 
 J.Moggridge,Efq.D;.  mock,2copie; 
 Mrs.  Moggridge 
 J.  H.  Moggridgp,  Efq.  Bradford 
 K.W.  Moult, Elq.Wickerfly 
 D.  K.  IMunn,  Elq,  Hammerfmith 
 R.  Miltord,  Elq.  Colyton 
 Johi   Mcrivale,  Elq.  E>:eier 
 Sannitl  Muiickley,  Efq.  BriAoi 
 Join;  Mather,  Elq.  M^nchefler 
 Ed\v.Middlecott,Lfq.Warminlter 
 Mr.  John  Middlecott 
 
 Maher,  South  Petherton 
 J.  Mabbo,  i.eai  Billeiicay 
 Macmnrdo,  Cheapiide 
 Maitland,  Bedford 
 John  Mallows,  Wattesfield 
 jor.a.  Mallows,  Shelnctham 
 Malin^,  Bury 
 Sdivuti  Maling,  Royflon 
 
 Mr. 
 
 Mrs, 
 Mils 
 
 Mr. 
 
 Mrs 
 
 Mr. 
 
 Mifs 
 Mr. 
 
 Mrs. 
 
 Marflon,  Ipfwich 
 
 Charles  Martin 
 
 Martin,  Rickley  Hall,  F.lTex 
 
 P.  M.  Martineau,  Norwicli 
 
 D.  Marl-ineau 
 
 J,  Martineau 
 
 John  March 
 
 Rechab  Mattock,  Kettering 
 
 ~ohu  Meadows 
 
 ohn  Mellilh,  Malmibury- 
 
 ohn  Madox,  Briltoi 
 
 ohn  Maurice 
 
 Merlott 
 
 Merlott 
 Joim  Morgan 
 
 John  Maioii,  Bury,  Lancalh, 
 Samuel  Mather,  Manchtfter 
 Roger  Mandliey 
 Ma,,  htw,  near  Woodbridge 
 .  May  hew,  L\  nu 
 
 Mercer,  Dublin 
 T.  Miller,  Bui, gay 
 N.  D.  Minns 
 
 Mitcbel,  Taunton 
 Mitchtl,  Salop 
 Mcod},  Portlmouth 
 B.Morgan,  Eackney  College 
 
 A.  Morton,  Wellingborough. 
 Mitchell,  Ribworth 
 
 Moult,  Leeds 
 
 N 
 
 Rev.  S.  Newton,  Thorpe,  2  copies 
 
 S.  Newton,  Watham 
 John  Nalder,  Efq.  Jberu  ick,  Wilts 
 Samuel  Neake,  F^lq.  Chippenham 
 Lady  Napier,  Btlmont,  Bath 
 Mrs.  Napier,  New  King's-ftreet 
 Mr.  Nalder,  Kennett 
 
 Nalder,  Avebury 
 
 T.  Nalh 
 Mifs  Nalh,  Royflon 
 Mr.  W  edd  William  Nafli] 
 Mifs  ElizaLeih  Nafli 
 
 Mary  Nalli 
 
 Mlfi 
 
List  oi^  subscribers.         xxix 
 
 Mifs  Sarah  Nalh,  Royfton 
 Martha  Nafli 
 
 Mr.  R.  W.  Nalh,  Pampi3ford 
 T.  Nafli,  iun.  Pond-ftrtet 
 F.  J.  Nalh,  Cambridge 
 Newfon,  Woodbrldge 
 Nichoiron 
 Wm.  Newton,  Norwich 
 
 Rev.  Mr.  Palmer,  Hacknejr 
 
 S.  Palmer 
 Mrs.  Palmer 
 
 Palmer,  Cirenceflrer 
 Arthur  Palmer,  Elq.  Jan.  Brillol 
 Tho.Pevvtrtfs,  Ei'q.  Northampton 
 N.  Pearce,  Elq.  Brumpton 
 R, Peel, Elq.  M.P.  Bury,Lancafli, 
 
 S.  Negus,  BiHio    Storttord     ;Jbel  Peyton   Elq.  London 
 Fred.  Norman,  Sto-A-market    Thomas  Ph.hp,  Efq.  S.dgley 
 Mifs  A.  Norris,  Speenhamland       Falkencr  Philips,  Elq.  Manchefter 
 
 Mr.  Northev.  Aihley-hoiire 
 
 William  Notcu'tt,  Ipfwich 
 
 John  Notcutt 
 Mrs.  Sarah  Notcutt 
 Mils  Martha  I^iotcutt 
 Mr.  Nottage,  ClaVering 
 
 Thomas  Nunneley ,  Kettering 
 
 Liike  Nunneley 
 
 Nuiter,  Cambridge 
 
 Tiiomas  Nutter 
 
 George  Philips,  Elq. 
 
 Mr.  Robert  Philips 
 John  Philips 
 Shakcfpear  Philips 
 
 Mrs.  Philips,  Holinhurft 
 
 Mr.  J.  W.  Plowman,  Bungay 
 Samuel  Prentice 
 
 Mrs.  M.  Prentice,  Stowmarket 
 
 Pope,  Clapham 
 Mifs  Pope 
 
 Mrs.  Pearfon,  Leeds 
 Mr.  ilaac  Parry,  Tliaxted 
 Mils  Paul,  Norwich 
 Mr.  Thomas  Paul 
 
 J.  D.  Piuil,  Mettingham 
 Peck,  Higham  Ferrers 
 S.  Peach,  jun.  Northampton 
 Pattelon,  Difs,  Norfolk 
 Jofeph  Pattiflon,  Maldon 
 Jof.  Pattiffon, Thorpe  Hall 
 Mrs.  PattiUbn,  WItham 
 Mr.  Perkins,   Oak  Hill 
 
 Per  kins, Leigh,  nearBradford 
 Mr?.  Pel  kins 
 
 _....-. ,_^. Page,   oath 
 
 T.  W.  Patterion,Daventry  Mr.  William  Page,  Woodbridge 
 J.  Parker,  Warton,  Lancaln.Mrs.  Pliilpot 
 W.  Parry,  Little  baddow     Mr.  irile 
 Edward  ParfonS,  Leeds  Pratt 
 
 Mr.  Peirott,  Cork  Pulham,  attorney 
 
 Dr.  Phillips,  Paigrave  Thomas  PaiiJt,  Melton 
 
 JVir.  Philpot,  SaffrOnWalden  Price,  Gloucefter 
 
 Mr.  Procter,  Oldbury  Mrs.  Palin 
 
 Mr.  Pearfon,  Fellow  of  Sid-Mr.  Pticnard  Price,  Briftol 
 £ney  College,  Cambridge         Pauiclt,  Hackney 
 
 Mifs 
 
 feev.  Geo.  Ofbom,  Worcertcr 
 
 John  Owen,  Debenham 
 Mrs.  Owen,  Henham,  Eflex 
 Charles  O'Hara,  Efq.  Dublin 
 Mr.  Frederick  Oatcs,  Leeds 
 Mils  Oke,  Pinney,  near  Briilol 
 Mrs,  Olive,  Clapham 
 Mr.  Oftlifc,  Enheld 
 
 Oxx,  Woodfcridge 
 
 P 
 
 Rev.  P.  Phene,  Yarmouth 
 John  Palmer,  Ipfwich 
 
XXX 
 
 LIST  OF  SUBSCRIBERS. 
 
 Mifs  Palmer,  Bedford  Mr.  R.  Robinfon,  Manchefler 
 
 Mr.  Palmer,  Yarmouth  Rix,  Bhuidefton,  Suffolk 
 
 Archdeacon  Parkinfon,  Bnry         Roberts,  furgeoii,  Malmfbury 
 Fra.  Perigal,  Horfley  Down  Rottoii,  Frome 
 
 Mrs.  Price  Ridley.  Woodbridge 
 
 Rogers 
 R-  Mrs.  Rout,  Onehoufe,  SufFoIk 
 
 B-ev.  Dr.  Rees,  Hacknev  Richardfon,  Cirencefter 
 
 Thomas  Robins.  Daventry  Rogers 
 
 T.  Robinfon,  Halcfworth  RulT:,  Stowmarket 
 
 Wm.  Richards,  Lynn  Regis  MifsRiUt,  Devizes 
 Mr.  Richards,  S.  Petherton  Reading  Society,  Banbury 
 G.Rogers,   Sproughton         Reading  Society,  Long  Buckby 
 
 Reading  Society, at  thePaul's-head, 
 [CBteaton-flreet 
 
 Mr.  Rndgc,  Gioucefter 
 J.  M.Ray.  Sudbury 
 Dr.  Randolph,  Leicefter 
 Francis    Randolph,    D.  D. 
 
 Corrton,  near  Bath]  Rev.  J.  G,  Spurgeon,  Mellon 
 
 William  Rigby,  Elq.  Manchefter 
 George  Ricketts,  Elq.  Governor 
 [of  Barbadoes 
 Tohn  Ryle,  Efq.  Macclesfield 
 John  Rodbard,  M.  D.  Ipfwich 
 Mr.  W.  Ra.ikin,  Bocking 
 Randal,  Cambridge 
 Rifte 
 Ray 
 
 Samuel  Ray,  Bnry,  SufTolk 
 John  Ray,  Royfton 
 Shepherd  Ray,  Manningtrce 
 |ohn  Robinfon,  Halifax 
 John  Rhodes 
 TiiorTias  Richardfon 
 "fuH'es  Rnmfey,  Amerfiiam 
 Ilobinfon,  Bury,  Suffolk 
 Henry  Robinfon 
 Thomas  Robinfon 
 Habakktik  Robinfon 
 Samuel  Reed.  New  College 
 Jolin  Read,  Trowbridge 
 
 Mr.  Starkie,  Blackburn 
 Tnomas  Smith,  Bedford- 
 Jonn  Smitli,  Liverpool 
 John  Smith,  M.  A.  Holcomc 
 Sir  J.  StouhQule,Bart,  iM.D. 
 [Cheveril 
 T.  Stonhoufe,  OrielCol.Oxf. 
 B.  Synies,  Mulberry,  Devon, 
 R.  Stevenfon,  C.Hedingham, 
 Ruirell  Scott,  Portlmouth 
 R.  Smally.Darwen 
 John  Sheldon,  Ca.iterbury 
 Mr.  Simpfon,  2  copies 
 W.  Shepherd,  Gateacre,  near 
 [Liverpool 
 Mr.  Sliepherd,  Wfentham 
 
 Joftph  Savill,  Efq.  Bocking 
 
 John  Savery,  Efq.  Brillol 
 
 [ufeph  Smith,  Elq. 
 
 T.  Shute,  Efq.   Wootton,  Dorfet. 
 
 T.Shriinpton,  Elq.  HigliWickham, 
 [2  copies 
 
 F.ob.EmerfonReadjFairford  J.  F.  Smith,  Efq.  Wattesheld 
 
 Mrs.  Role 
 
 MifsRclph,  Woodford 
 Mrs.  Revard,  Bath 
 Mr.  Richardfon,  near  Bury 
 
 Nach.  Stonard,  Efq.  Bromley 
 
 I.  Sollv  ,  Efq.  St. Mary  Axe,  3  copies 
 
 Ifaac  Solly,  Efq.  junior 
 
 Mrs.  Solly,  Great  Ormond-flreet, 
 
 [3  copies. 
 
 William 
 
LIST  OF  SUBSCRIBERS*  xKxi 
 
 William  Stur<:h,  Efq.  Mrs.  Smith,  Gloucefter 
 Mrs.  Sturch  Stebbing,  Bilderftori 
 
 Mils  J.  Sturch,  Ifle  of  Wight  Mr.  Thomas  Stevens 
 Danitl  Sutton,  Efq.  Stevens,  Bradford 
 
 Samuel  Shaen,  Efq.  Hatfield  Mrs.  Stonard,  Rocliford 
 TiioinasSilver,M.D.  Poftfmowth  S>mmonds,  Taunton 
 
 Mr  Sharp  Mr.  Sj'arks,   Crewkerne 
 
 Silver,  Havant  R.  Sorrel,  juii.  L.  Baddov7 
 
 Stroud,  Newbnry,  2  copies  Robert  Southey,  London 
 
 Robert  Svvaine,  Halifax  Thomas  Sonth-ry 
 
 John  Swaine  S  icer,  Portfea 
 
 Ja.  Scarie,  Saffron  Walden  Mil's  Sowden,  Ipfu  ich 
 
 Scctt,  Sturbridge  Mr.  William  Stailybrafs,  RoyH-o* 
 J.  Scott  J.  Stammers,  Laiigdon  Mill 
 
 J.  Scotton,  Bittefwell  G.  Starkins,  Bilhop  Srortford 
 
 R.  Scrivener,  Fra.nlingham  Mrs.  Siantiail 
 
 Bart.  Stwell,  Norwich  Mr.  Peter  Stepto,  Thorp,  Suffolk 
 John  Sheltoii,  Northamptoa  Stiff,  London 
 
 T.  Sktffington  James  Slock,  Rayne,  E/Tex 
 
 Mrs.  Skipper,  Aiburg  Mrs.  Smith,  Stoke  Newingtoa 
 
 Salkeld,  Woodbridge  Seagrave,  Amerlham 
 
 Mr.  Sizer  Studd 
 
 Stephen  Studd  T 
 
 Jonathan  Studd,  Melton  Rev.  Mr.  Thomas,  Enfield 
 G-orge  Satchell,  Kettering  T.  N.  Toiler,  Kettering 
 
 Thomas  Strange  S.  Say  Toms,  Framlinghara 
 
 W.  Salter,  Hammerfmith  Mr.  Tremlett,  Gloucefter 
 
 Mrs.  Saunders,  Devizes  Mr.  Twining,  Trowbridge 
 
 Mr.  Richard  Sloper,  2  copies  Jofiah  Townfend,  Fairiord 
 
 David  Seal,  Peckham  Mrs.  Mary  Townfend 
 Mrs.  Shank  Mr.  W.  Bafnctt  Townfend 
 Mils  Sharrer,  Lavenham  John  Till,  Efq.  Ifle  of  Wight 
 Mr.  A.  Shaw,  Bury  |.  Thompfon,  Efq.  Cork,  6  cooie:^ 
 Mrs.  Shelly,  Bath  Mr.  Caleb  Talbot 
 Mr.  Shelly,  Yarmouth  Taylor,  Lavenham 
 John  Simpfon,  Workington  W.  Tavlur,  Stand 
 Simpfon,  Cambridge  Joh'i  Taylor,  Norwich- 
 Staples  Mrs.  W.  Taylor 
 James  Skey,  Upton  Mr.  M.  Taylor,  Difs 
 Mrs.  Sky,  Burghficld,  Berks  S.  Taylor,  Banham 
 Mr.  Thomas  Smith,  Stamford-hlU          Taylor,  B ridge water-fquarc 
 William  Smith,  Bedford  Taylor.  Sowerby  Croft 
 William  Smith  J.  F.  Tavlor,  NorthamptOB 
 W.  Smith,  Bungay  J.  B.  Tailor^    Woodbridge^ 
 Mifs  Smith,  Stotktou  '  [a  copies 
 
 Mr, 
 
XXXll 
 
 tIST  OF  SUBSCRIBERS. 
 
 JVIr.  Tnrner,  Woodbridgc 
 John  Tate,  Bourne 
 
 Mrs.Tcmple,  Fratton,  near  Portf- 
 [inouth 
 
 Mrs.  Thomas,  Malmibury 
 
 Mr.  David  Thomas,  Briftol 
 Richard  Topham 
 T.  Thomafon,  Thaxted 
 Tomkins,  Al  ingdon 
 Thompfon,  Frome 
 W.Thomofon. Stepney-green 
 
 MifsCatherineTliompfon,  Clifton, 
 [near  Briftol 
 
 Mr.  W.  Thornley,   Liverpool 
 
 Jlev.  Mr.  Williams,  Hitchii^ 
 
 Mr.  Williams,  Bradford 
 Wm.  Wood,  Leeds 
 Cha.  Wcllbeloved,  York 
 J.  Whitehead,  Creaton 
 Thomas  Wrioljt,  Briftol 
 John  Wrij^ht,  Ipfwich 
 Roi)ert  Winter,  Kenfingtoij 
 W«   Warner,    Lvnn  Regis, 
 j"3  copies 
 H.Worthington.A.M.Leicefler 
 Hugh  Wortiiington,  Highbury 
 [Place 
 I\Trs.  Worthington 
 
 William  Titford 
 Wm.  Threlkeld    Halifax 
 Mifs  Todd,  Stoke  Newington 
 
 Tice,  fnrgt'on.  Ware  IfaacWorthington.Efq.Altringham 
 
 Mrs.  Tizzard,  Warminfter  R.  Waiiiewright,  Efq.  3  copies 
 
 Mr.  Toller,  S.  Petheiton  R.  W  i  ewright.jiin.  Efq.  3Copies 
 
 Jamer,  Tombs,  Qiiennington  Mr.  J.  Wainewright,  3  copies 
 Tomkins,  Abingdon  Wm.  Wanfey,  Efq.  Warminfler 
 
 John  Tea-  her.  Rotherhithe     Gto;ge  Wanfev,  Efq. 
 
 ■  B.Wood,  Efq.  Poxv.  ell.  Dorfet. 
 
 J.  Wathen,  Efq.  Kenfiu'ton 
 N.  Wedd,  Efq.  Trnmpington 
 Mr.  B.  Wedd,  Fonlmire 
 U  William  Wedd 
 
 Rev.   Henry   Unfworth,   A.  M.  Mifs  E.  Waihboinn,  Gloucefler 
 
 I  Biiiy,  Lancafiiiie  Mr.  Thomas  Wafhhouru 
 Mr.Umfreville,  RnrySt.Eilmunds  ]ohn  Walhbonrn 
 
 Mrs.  Unvvin,  Hackney,  3  copies  William  Wafljbourn 
 
 Mrs.  Unwin,  Callle  Hedingham,  Geo.  Walhbourn,  fenior 
 
 [3  copies  George  Walhbonrn,  junior 
 
 Mrs.  Wegftaff,  Barley,  Herts 
 V    .  Mr.  John  Walby 
 
 Rev.  Edward  Vennor,  Ware  John  Wallis,  Bafingbourn 
 
 Capt.   George    Vincent,    Sutton,  Mrs.  Ward,  Gravely 
 
 l;near  Thirlk'  V/atfon,  Clavering 
 
 Mr.  Geo.  Watfon,   Sazlingham 
 
 W 
 
 Rev.  George  Watfon,  Horwich 
 Thomas  Walfon,  Whitby 
 D.  Wailiborn,  Northampton 
 Mr.Welton,  rector  of  Sauud- 
 [  ridge,  Herts 
 W.Wells,  Vermont,  North 
 [America 
 
 W.  V/atfon,  Kettering 
 Jacob  Watfon 
 SaiTiuel  Wallis 
 Charles  Wi'fon 
 William  Wyman 
 P-ter  Warren,  Warmlnfiei 
 George  Warren 
 Edward  V/arren,  Ware 
 
 Blrs. 
 
LIST  OF  SUBSCRIBERS.  xxxiii 
 
 Mrs.  Warren,  Taunton  Mr.  Kaac  Wood,  Salop 
 
 Mils  Watts  M,-s.  Wood,  Cork 
 
 Mr.  J-    -iitrirn  Webb,  Combs  IM  .  Wood,  Darlinghoo,  Suffolk 
 
 M".  Webiter,  Clipton  Mrs.  Wood,  Poxwell,  Dorfet. 
 
 Waldroii,  Tro'vbridge  Mr.  W.  Woodham,  S.  Stortford 
 John  Wdlker,  Walpole  J"^'''  Worfley,  Hick  ley 
 
 William  Walker,  Bury  Wm.  Worfley,  Jioyllou 
 
 Wareing  Mrs.  Worflev 
 
 J.  Wciley,  Blackfriars  Road  .dr.  Sanuel  Worfley 
 
 Samuel  Weymouth,  Exeter  Miii  Worfley 
 
 Benj.Wiite,  Newbur/  Mr.  Jonathau  Wane,  Falrford 
 Benj.  Whitely,  Staitiford  Wavel,  Cireacefter 
 
 S.  Wiles,  Bedford  Wilklnfoa 
 
 J.  Wilkinfoii,  Northampton  G.W/att.Weflborough-hall 
 
 W.  Wilkinlbn  Mrs.  Wyatt,  Fordhoufe 
 W.  Wilkinfon,  Walley 
 
 R.  Williams,  Cheiham  Y 
 
 Williams,  Bratton  Rev.  John  Yates,  Liverpool 
 Mrs.  Wilfoi,  Cambridge,  2  copies  JohnYerbury,  Efq.  Chantry-houfc, 
 Mr.  T!io.  Wilfon,  Milk-ilreet  [Wilts,  2  copies 
 
 Tho.  Wilton,  Edington  Mr.  Wm.  Youngman,  Wallham 
 C,  Wood,  Mancherter  Wm.  Youngman,  Norwich 
 
 SUBSCRIBERS  NAMES  fmce  received. 
 
 £.    s.  i, 
 
 John  Ingram,  Efq.  Brighton,   2  copies 
 
 William  Cotes,  Efq.  Highbury  Place 
 
 Mrs.  Cotes                     .                  .  -                  - 
 
 Mils  Cotes                     .                   .  .                  - 
 
 Mrs  Cote's,  Peckham   -                  »  i       .          , 
 
 John  JefFrles,  Efq.  London         _  ,                  . 
 
 Charles  Enderby,  Efq.  ... 
 
 George  Enderby,  Efq.                    .  .^                  . 
 
 Francis  Kemble,  Elq.                    -  -                  - 
 
 Jol'eph  Travers,  Efq.                     .  ,                  . 
 
 Mrs.  HardcalUe,  Iflington 
 
 William  Pearce,  Efq,                      «  .                   . 
 
 Samuel  Stalham,  Efq.  Nottingham 
 
 Mr.  Hewlett,  Strand      •              -  - 
 
 Mifs  Grier                      -                    .  -                    - 
 
 Mifs  S.  Grier 
 
 R,  Reynolds;  Efq.  Little  Pijxton,  near  St.  Neots 
 
 c  Rev, 
 
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XXXlV 
 
 LIST  or  SUBSCRIBERS. 
 
 Rev.  E.  Butcher,  Kennington 
 N.  W.  Bromley,  Eiq.  Iflington 
 John  Brent,  Elq.  Blackheath 
 Samuel  Br^nt,  £fq.  Rotherhithe 
 Daniel  Brent,  Efq. 
 Mifs  Brookes,  Horfleydown 
 Mr.  Samuel  Brookes 
 
 J-  Brookes 
 
 T.  Buck,  Newington  Butts 
 
 Rawdon  Briggs,  Halifax 
 Mr.  Edward  Burkitt,  Sudbury 
 
 John  Burkitt 
 Mrs,  Burkitt 
 Mifs  Burkitt 
 
 Mr.  John  Barker,  Sudbury 
 Mils  E.  Beidam,  Royfton 
 Robert  Cook,  Efq.  Glimsford 
 Mr.  John  Cook,  Melford 
 Rsv.  J.  Evans,  A.  M.  Mile  Eni 
 Mr.  E.  K.  Fordham,  Roy  lion, 
 [6  copifcl 
 T.  Fena,  Efq.  Ballingdon 
 Mr.  C.  Finch,  Sudbury 
 
 W.  Francis,  Colchefter 
 W.  H.  Lunn,  Cambridge 
 E.  Martin,  Godmanchcfter 
 
 P.  S.  In  the  preceding  numerous  Lift,  it  is  probable  fome  mlftake? 
 may  be  obfervcd,  both  ia  the  names  of  the  perfons  and  places,  as 
 well  as  fome  omiflions,  arlfing  from  various  caufes  which  may  cafily 
 be  conceived.  It  is  hoped  that  the  candour  of  Subfcribers  will  ex* 
 cufe  them  ;  as  likewife  the  delay  of  the  publication  beyond  what  \fSR 
 intended,  occafioned  by  various  unforefeen  circumftances. 
 
 CONTENTS. 
 
ii^ 
 
 THE 
 
 CONTENTS, 
 
 SERMON     I. 
 
 On  the  Glory  of  the  Gofpel. 
 
 I  Timothy  i.  ii.'-^lhe  glorious  go f pel 
 of  the  blejfed  God,    -  -         Page  i 
 
 SERMON     II. 
 On  the  Love  of  God. 
 I  John  v.  ^.^-^Jhis  is  the  love  of  God, 
 that  we  keep  his  commandments,     -       24 
 
 SERMON      III. 
 To  Young  People. 
 Psalm   cxix.   9. — Wherewith  foall  a 
 young  man  cleanfe  his  way  P  By  taking 
 heed  thereto,  according  to  thy  ^ord,      3^ 
 e   St 
 
xxxvi  CONTENTS. 
 
 SERMON      IV, 
 
 Chrifaans  not  of  this  World. 
 John  xvii.  i6 — They   are    not   of  thB 
 world ;  even  as  I  am  not  of  the  world,     6q 
 
 S  E  R  M  O  N      V. 
 Hope    in    God,    the    Confoiation   of  the 
 
 Affliaed. 
 Psalm  xlii.  5. — IVhy  art  thou  cajldozun, 
 0  Hhyfoul,  and  why  art  thou  dif quiet- 
 ed within  me  P  Hope  thou  in  God,     -     82 
 
 SERMON    VI. 
 On  the  Freedom  of  Chrift's  Difciples. 
 John  viii.  31,  32. — If  y^  continue    in 
 my  word,  then  are  ye   my  difciples 
 indeed  ;  and  ye  fh  all  know  the  truths 
 and  the  truth  fhall  make  you  free,      -  102 
 
 SERMON     VII. 
 On  the  Wiidom  that  is  from  above, 
 James  iii.  17. — But  the  luifdom  that  is 
 from  above  is  firfl  pur^^   then  peace- 
 able^ gentle^  and eafy  to  bei?itreated; 
 full  ofjneny  and  good  fruits  ^without 
 partiality,  and  withotU  hypocfify,     -  120 
 
CONTENTS.  xxxvU 
 
 Sermon    viil 
 
 Q»    the     Happinefs    of    fubmitting    td 
 Chriit's  Yoke. 
 
 Matthew  xi.  29.— ^X^/^^  my  yoke  upon 
 ygUy  and  learn  ofme^  for  I  am  jneek 
 and  lowly  in  heart ,  and  ye  Jh  all  find 
 reft  to  your  fouls,  '^  -         14^ 
 
 S  E  R  M  O  N      IX, 
 
 On    the   Wifdom  which  deicendeth  not 
 froni  above. 
 
 James  iii.  15. — This  wijdom  defcendeth 
 not  from  above  ^  but  is  earthly,        -      177 
 
 SERMON      X. 
 On  Brotherly  Love, 
 liE&REWS  xiii.  i.i^^Let   brotherly  love 
 continue.         -         ■«         -         -         "  ipif 
 
 SERMON     XL 
 
 The  Almoft  Chriitian. 
 
 Acts  xxvi.  2b. — Then  Agrippa  /aid 
 itnto  Paul,  yiimoji.  thou  per juadejt  me 
 tQ  he  a  \X)rifiian,       -         •         -         215 
 
xxxviii  CONTENTS. 
 
 SERMON      XII. 
 
 On  the  Caufes  of  Religious  Dejedlion. 
 
 Psalm  ci^^^vii*  ^.^-^How  Jhall we  fing 
 the  Lord's  fong  in  ajlrange  landP     -  336 
 
 SERMON     XIII. 
 
 On  the  Charader  and  BlefTednefs  of  Saints 
 
 in  Heaven. 
 
 Revelation  vii.  i'^,-^  And  one  of  the 
 elders  anjwered, faying  unto  me^Vhat 
 are  thefe  -which  are  arrayed  in  -white 
 robes i  and  whence  came  they?         -  25s 
 
 SERMON     XIV. 
 The  great  Things  of  the  World  not  to  be 
 
 fought  by  a  religions  Character. 
 Jeremiah  xlv.  ^,^-^Seekeft  thou  great 
 things  for  thyjelf  f  Seek  them  not,     -  274 
 
 SERMON      XV. 
 The  Treafure    of   the    Gofpel  Miniftry 
 
 lodged  in  Earthen  Veflels. 
 i  Corinthians  iv.  7. — But  we  have 
 this  treafure  in  earthen  veffels,  that 
 the  excellency  of  the  power  mc.^^  he  of 
 God,  and  not  of  us.  *  "  2pg 
 
 I 
 
CONTENTS.  xxxix 
 
 SERMON  XVT. 
 On  the  Trial  of  Faith. 
 L  Peter  i.  y.-^'^Ihat  the  trial  of  your 
 faith  being  much  more  -precious  than 
 of  gold  that  peripeth,  though  it  he 
 tried  with  f  re,  might  be  found  unto 
 praife,  and  hoitour,  and  glory  at  the 
 Appearing  of  J  efus  Chrift,        -         -  32:^ 
 
 SERMON      XVII. 
 On  the  Nature  of  Trne-Happinefs. 
 Luke  xii.  i^.'-^For  a  mans  life  conjift- 
 eth  not  in  the  abundance  of  the  things 
 tuhich  he  pojjeffeth.  -         ~         -  34^ 
 
 SERMON      XVIII. 
 
 On  Relioioiis  Zeal. 
 Galatians  iv.  t8.- — It  is  good  to  be 
 zealoufly  ajffe^ed  always  in    a  good 
 thi7tg^  -  -  -  "  Zl^ 
 
 SERMON     XIX. 
 
 On    the   Efficacy   of   the    Gofpel  in  the 
 
 extirpation  of  Error. 
 
 Matthew  XV.  i'^,-^'Every  plant  which 
 my  heavenly  Father  hath  not  planted 
 /hall  be  rooted  up*  -         -         -  392 
 
;xl  CONTENTS. 
 
 SERMON     JCX. 
 
 The  Approved  Minifler* 
 
 2  Timothy  ii.  i  ^.'•^Study  to  flew  thy- 
 felf  approved.         -         *         -         -  416 
 
 SERMON     XXI. 
 
 The  Rich  Man  and  Lazarus, 
 
 Luke  xvi.  24. — I  am  tormented  in  this 
 flame.  -         -        .         -        ,  440 
 
 SERMON 
 
SERMON    I. 
 
 On  the  Glory  of  the  Gospel. 
 
 I  Timothy  i.  1 1, 
 
 *The  glorious  Gofpel  of  the  Blejfed  God, 
 
 THE  more  attentively  we  furvey  serm. 
 the  gofpel  of  God,   the  more  fen-  , J- 
 
 fibly  Ihall  we  be  imprefled  with  its  pe- 
 culiar excellence— it  is  indeed  the  glory 
 that  excelleth.  There  is  a  certain  fira- 
 plicity  and  majeily  in  its  conftitution, 
 which  has  not  been  equalled  by  any  of 
 the  produdiions  either  of  ancient,  or 
 modern  fkill.  The  fentiments  it  con- 
 tains are  properly  divine,  fuperior  to 
 A  the 
 
2  On  the  Glory  of  the  Gofpel, 
 
 SERM.    the    fpeculations   of  meer  human  wif- 
 < — , — >  dom,    and   calculated   to    mortify  that 
 pride  and  affedtation  which  have  lo  ge- 
 nerally obtained  among  the  diiputers  of 
 this  world.     Perfons  of  this  character, 
 through   a  vain   conceit   of  their   own 
 wifdom,  have  reflected  upon  the  gofpel 
 in  terms  the  moll:  indecent  and  abufive  ; 
 they  have   treated  it  as  a  fyfiem  of  fu- 
 perftitious  weaknefs,  and  have  confirm- 
 ed  themfelves  in  thofe  principles  and 
 pradices  which  are  repugnant  to  the 
 purity  of  its  laws  and  precepts.     If  the 
 glory  of  the  gofpel  be  hid  from  any,   it 
 is  from  thofe  who  fubjeft  themfelves  to 
 the  power  of  unreafonable  prejudices, 
 and  the   mod  degenerate  and  corrupt 
 pafTions.  Notwithftanding  the  contempt 
 which  has  been  thrown  upon  Chriftia- 
 nity  from  this  quarter,  it  yet  continues 
 to  lift  up  its  head  with  a  fuperior  grace 
 and  majeily.     Its  glory  was  reflected  in 
 fainter  colours  from  the  ceconomy  and 
 miniih'ation  of  Mofes,  and  the  prophets; 
 it  overfliadowed  the  tabernacle,  it  filled 
 
 the 
 
On  the  Glory  of  the  Go/pel.  '  ^ 
 
 the  temple ;  the  former  difpenfations  SERM. 
 of  religion  were  glorious,  but  the  mini-  v_^,^«- 
 ftration  of  righreoufnefs  exceeds  in  glo- 
 ry.    Fully  to  defcribe  its  tranfcendent 
 excellence  is  beyond  the  capacity  of  any 
 human  abilities.     All  that  muft  be  ex-  > 
 pefted  in  the  following  difcourfe,  is  an 
 imperfedt  illuftration   of  the  propriety 
 of  that  epithet  which  is  applied  to  the 
 gofpel  in  the  text.     **  The  glorious  gof- 
 feW     The  gofpel  is  glorious,  when  we 
 confider  it — As  a  fyfteni  of  truth — As  a 
 fcheme  of  mercy — As  a   form  of  goverii- 
 ment-'-^As  d  difpenfation  of  life, 
 
 I.  In  the  firft  place ;  the  gofpel  is 
 glorious— ^x  a  fyflem  of  truth,.  The 
 minds  of  men  have  been  generally  oc- 
 cupied with  religious  fpeculations;fome 
 have  been  agitated  with  fuperftitious 
 fears,  and  others  have  been  deluded  by 
 enthufiaflic  dreams. 
 
 The  grofs  errors  which  were  univer- 
 fally  blended  with  the  religion  of  the 
 A  2  Heathen ;  - 
 
4  On  the  Glory  of  the  GofpeL  ■ 
 
 SERM.  Heathen  ;  the  great  uncertainty  with 
 »^ — , — '  which  the  wifeft  of  them  fpoke  concern- 
 ing the  immortality  of  the  foul,  and  a 
 future  ftate,  may  evince  the  neceifity  of 
 a  divine  revelation  to  every  candid  and 
 unprejudiced  mind.  ,  This  revelation 
 was  at  firft  confined  within  the  narrow 
 boundaries  of  the  Jewifli  nation ;  with 
 them  were  lodged  the  oracles  of  God  ; 
 they  w^ere  favoured  with  the  law  and 
 teflimony,  and  to  them  appertained  the 
 covenants  of  promife.  This  difpenfa- 
 tion  opened  a  way  for  one  of  more  ge- 
 neral and  diffufive  excellence.  This  is 
 a  fyftem  the  moil  excellent  and  glorious 
 not  only  as  oppofed  to  the  errors  and 
 abfurdities  of  the  Pagan  religion,  but 
 alfo  to  the  imperfection  of  the  Jewilh. 
 Truth,  in  a  very  eminent  fenfe,  came  by 
 J  ejus  Chrijl ;  from  him  we  receive  the 
 brighteft  difcoveries  of  the  nature,  at- 
 tributes, and  providence  of  God ;  the 
 only  begotten  who  lay  in  the  bo- 
 fom  of  the  Father,  has  moft  perfectly 
 revealed  him.     In  this  fyftem  of  truth 
 
 we 
 
On  the  Glory  of  the  GofpeL  ^ 
 
 we  receive  the  mod  exprefs  and  gra-  SFRM. 
 eious  affurances  of  the  free  and  full  re-  v  J.  j 
 miffion  of  fm  through  the  fhedding  of 
 the  Redeemer's  blood.  Life  and  im^ 
 mortality  are  brought  to  light  thereby ; 
 and  under  its  divine  and  fandlifying 
 power,  the  foul  is  preparing  for  a  per- 
 fe6lion  of  bleflednefs  beyond  the  grave. 
 This  fyftem  of  truth  has  acquired  a 
 glory  peculiar  to  itfelf,  in  its  rapid  and 
 powerful  progrefs  in  the  world,  not- 
 withftanding  the  oppofition  which  has 
 been  made  to  it ;  *'  it  is  great,  and  has 
 prevailed  ;"  its  weapons,  which  are  fpi- 
 ritual,  have  been  fuccefsful  to  the  abo- 
 lition of  the  ftrongholds  of  fin  andfatan. 
 Heathenifli  pride  and  Jewilli  prejudice 
 have  done  obeifance  in  its  facred  pre- 
 fence  ;  it  has  overturned  the  altars  of 
 the  one,  and  abolifhed  the  carnal  ordi- 
 nances of  the  other.  Before  this  fhrine 
 of  evangelic  truth,  prophets  and  priefts, 
 and  holy  men  of  old,  bow  with  reve- 
 rence ;  here  they  receive  the  accom- 
 plifhment  of  their  predi6lions,  and  the 
 
 perfedioij 
 
■6  On  the  Glory  of  the  GofpeL 
 
 SERM,  perfe6tion  of  their  former  rites  and  fa- 
 V  J  ,  ;  crifices.  In  its  mild  and  majeftic  pre- 
 fence  no  mention  muft  be  made  of  cir- 
 cumcifion  or  uncircumcifion  ;  nothing 
 muft  be  called  common  or  unclean  ;  the 
 diftinftions  of  names  and  nations  muft 
 be  loft  in  the  purity  and  perfedion  of 
 the  Chriftian  dodlrine.  Such  is  the  li^ 
 berality  and  catholicifm  of  its  conftitu- 
 tion,  that  no  difference  is  made  between 
 Jew  or  Greek,  Barbarian,  Scythian, 
 bond,  or  free.  Under  this  blefled  revo- 
 lution in  the  empire  of  religion,  her 
 borders  are  enlarged,  the  number  of  her 
 fubjecls  is  increafed ;  the  nations  of  the 
 world  are  flocking  to  her  ftandard  ;  fonsi 
 are  brought  from  afar,  and  daughters 
 from  the  ends  of  the  earth,  ] 
 
 f 
 
 '<    II.  The  gofpel  is  glorious,  if  we  con- 
 
 fider   it   as — A  fcheme  of  mercy.     The 
 
 gofpel    is   good  news,   glad  tidings   of 
 
 falvation  publifhed  to  a  helplefs  and  pe- 
 
 rifhing  world.     When  we  recur  to  the 
 
 particulars   of  our   revolt  from  God; 
 
 when 
 
On  the  Glory  of  the  Gofpel.  7 
 
 when  we  confider  the  nature  of  that  SERM. 
 law  which  we  have  violated,  and  that  v_.^;_«j 
 condemnation  and   death  to  which  we 
 Hand  expofed  ;  the  plan  of  our  deliver- 
 ance cannot  fail  to  ftrike  us  as  a  fcheme 
 of  the  mod  wonderful  compaffion  and 
 love.     When  Chrift  died  for  us  in  the 
 execution     of     it,     we     were    without 
 flrength,  i.  e.  unable  to  deliver  or  fave 
 ourfelves.     Divine  mercy  through   his 
 mediation  is  taking  occafion  to  glorify 
 itfelf  by  blotting  out  our  tranfgrefTions 
 as  a  cloud,  and  our  iniquities  as  a  thick 
 cloud ;  by  removing  our  fin  far  from  us, 
 even  as  far  as  the  eaft  is  from  the  weft. 
 The  gofpel  prefents  us  with  a  fcheme 
 of  mercy,   which  proclaims  liberty  to 
 the    captives,   and  the   opening  of  the 
 prifon  to  them  that  are  bound  ;    which 
 binds  up  the  broken  hearted,  and  gives 
 to  every  defponding   penitent,  beauty 
 for  afhes,  the  oil  of  joy  for  mourning 
 and  the  garment  of  praife  for  the  fpirit 
 of  heavinefs.     It  looks  with  an  eye  of 
 favour  and  pardon  on  the  liioft  degene- 
 
 riite 
 
8  On  the  Glory  of  the  GofpeL 
 
 SERM.    rate   and  guilty  of  our   race  ;    we  are 
 
 »- — I I  taught  to  receive  it  as  a  faithful  faying^ 
 
 and  worthy  of  all  acceptation,  that 
 Jefus  Chriil  came  into  the  world  to 
 fave  even  the  chief  of  finners.  The 
 mercy  of  the  gofpel  is  fo  great  and 
 diffufive,  that  no  humble  lowly  peni- 
 tent has  any  caufe  to  diflrufl  or  fufpect 
 it.  It  provides  a  free  and  full  pardon, 
 and  the  Lord  thus  reafons  with  us, 
 "  though  your  fins  be  as  fcarlet,"  they 
 fhall  be  white  as  fnow,  though  they  be 
 red  like  crimfon,  they  Ihall  be  as  wool. 
 This  fcheme  of  grace  delineated  in  the 
 gofpel  is  more  fully  revealed  than  in 
 former  ages.  The  more  intelligent 
 Heathens  might  be  able  to  derive  fonie 
 arguments  for  this  mercy  from  the  ge- 
 neral benevolence  of  the  divine  nature; 
 but  thefe  were  accompanied  with  fuch 
 uncertainty  and  referve,  that  they  can- 
 not be  brought  in  the  leaft  competition 
 with  an  exprefs  alTurance  by  a  revela- 
 tion from  heaven.  After  all  human 
 fpeculation  on  fo  awful  a  fubject,  doubts 
 
 and 
 
On  the  Glory  of  the  GofpeL  5 
 
 and  jealoufies  would  occafionally  dif-  SERM. 
 trefs  and  harafs  the  mind.  But  it  is  our  * — ^— - 
 felicity  to  be  fully  certified — "  that 
 there  is  forgivenefs  with  God,  that  he 
 may  be  feared."  Befides  this  fcheme  of 
 mercy  and  grace  not  only  confers  the 
 benefit  of  pardon,  but  likewife  inverts 
 with  other  great  and  glorious  privi- 
 leges :  it  confers  certain  honours  at 
 prefent,  and  has  in  referve  an  inherit- 
 ance incorruptible  and  undefiled,  and 
 that  fadeth  not  away*  Thofe  who  were 
 once  in  a  ftate  of  condemnation  and 
 death,  now  appear  as  the  favourites  of 
 hie'aven,  and  as  the  fons  of  God.  Let  us 
 with  humility  and  gratitude  adore  this 
 fcheme  of  wifdom,  and  of  mercy,  as  re- 
 vealed in  the  glorious  gofpel ;  let  our 
 hearts  be  deeply  and  habitually  im- 
 preffed  with  the  obligations  we  are  laid 
 under  to  this  matchlefs  grace,  that  we 
 may  be  conftrained  hereby  no  longer  to 
 live  unto  ourfelves,  but  to  him  that 
 died  for  us  and  rofe  again.  1 
 
 B  III.  The 
 
10 
 
 On  the  Glory  of  the  GoffeL 
 
 SERM.        III.  The  gofpel  is  glorious,  if  we  con- 
 >  fider  it — ^s  a  form  of  government.     Its 
 dominion  is  of  a  moral  and  fpiritual  na-* 
 tiire ;   it  is  fupported  by  the  authority 
 of  God  and   confcience,    as    oppofed   to 
 the  interpofition  of  any  civil  or  foreigti 
 power.     Its  empire  confifls  in  preferv- 
 ing   the    fubordination    of  our    feverat 
 powers,  and  in  eflablilliing  the  good  or- 
 der and   harmony   of  our   fouls.     The 
 kingdom  of  the  gofpel  is  a  kingdom  of 
 peace,    of  truth,    of  righteoufnefs  ;    it 
 dellroys  the    machinations  of  fin    and 
 fatan,   and  confers  on  its  fubjedls  a  ra- 
 tional religious  liberty.     The  gofpel  is 
 glorious,  in  that  it  is  the  power  of  God 
 to    the   practical  purpofes   of  all   holy 
 obedience ;   it   effects  a   moft  beneficial 
 and  extraordinary  change  in  the  difpo- 
 fitions  and  lives  of  its  fincere  votaries; 
 it  forms  in  them  an  aptitude  of  every 
 good  word  and  work.     It  is  calculated 
 to  reflrain  our  angry  pafTions,   to  make 
 us  of  a  meek  and  lowly  fpirit,   and  to 
 engage  us  to  a  quiet  and  peaceable  de- 
 portment* 
 
On  the  Glory  of  the  GofpeL  1 1 
 
 pertment.  The  government  of  Chrifti-  SERM. 
 anity  forms  its  fubje^ls  to  the  exercife  v_.,^«_^ 
 of  a  kind  and  benevolent  fpirit  ;  dif- 
 pofes  them  to  confult  the  interefts  of 
 mankind  in  general,  and  to  do  good  to 
 all,  efpecially  to  thofe  who  are  of  the 
 lioufehold  of  faith.  It  promotes  a  fpirit 
 of  fympathetic  affection  ;  it  teaches  us 
 to  take  a  part  in  the  joys  and  forrows 
 of  our  brethren  and  fellow-creatures  ; 
 it  fuffers  no  man  to  live  to  himfelf,  but 
 enlarges  the  heart  with  the  mofl  gene- 
 rous affediions.  Under  the  difcipline  of 
 Chriftianity  we  are  taught  to  be  piti- 
 ful and  courteous  ;  to  put  on  bowels  of 
 mercy  and  compaffion  ;  and  to  put  a- 
 way  from  us  all  wrath,  malice,  and 
 envy  with  every  other  pernicious  and 
 malevolent  affection.  The  government 
 of  the  gofpel  lays  a  feafonable  rellraint 
 upon  the  intemperate  warmth  of  our 
 appetites  and  paiTions ;  it  teaches  us  to 
 mortify  our  earthly  affeftions,  and  en- 
 joins upon  us  the  purfuit  of  that  holi- 
 nefs  without  which  no  one  fliall  fee  the 
 B  2  Lord 
 
12'    -  On  the  Glory  of  the  GofpeJ. 
 
 SERM.  Lord  ;  it  moderates  our  love  and  pur- 
 V — J«_^  fuit  of  this  world  ;  it  forbids  that  co- 
 vetouffiefs  which  is  idolatry  ;  and  con- 
 demns that  ardour  and  affeftion  to- 
 wards temporal  emoluments  and  plea- 
 fure,  which  is  inconfiftent  with  a  love 
 to  the  Father.  We  may  conceive  of 
 the  gofpel  as  a  plan  of  education,  in  the 
 obfervance  of  which,  its  difciples  are 
 training  up  for  a  happy  and  immortal 
 exiilence  beyond  the  grave  :  it  is  a  plan 
 of  a  heavenly  and  fpiritual  nature 
 formed  on  principles  that  fix  the  affec- 
 tions on  thofe  things  wjiich  are  unfeen 
 and  eternal.  .'  The  only  relation  it  ad- 
 mits of  to  this  earth,  is  of  a  very  frail 
 and  flu6luating  nature  ;  it  do^s  not  fuf- 
 fer  men  to  confine  their  regards  within 
 the  boundaries  of  the  prefent  flate,  but 
 .  animates  their  minds  with  the  mofl 
 lively  hopes  of  one  that  is  future  and 
 eternal.  Chriftians  are  treated  at  pre- 
 fent as  in  a  Hate  of  minority  ;  the  au- 
 thority which  the  gofpel  exercifes  over  ^ 
 them,  is  that  of  a  moil  feafonable  and 
 
 wjiolefome 
 
On  the  Glory  of  the  GofpeJ,  13 
 
 wholeforae  difcipline  ;   it  does  not  con-  SERM. 
 fult  their   prefent    diforderly   humour  > — J— -> 
 and   inclinations,    but    forms  them    to 
 fuch  a  temper  and   fpirit   as   may  beft 
 correfpond  to  the  whole  of  their  exifl- 
 ence.     External  eafe  and  fenfual  grati- 
 fication muft  give  way  to  interefts  infi- 
 nitely more   important.     The  govern- 
 ment of  the  gofpel  does  not  fo  much 
 confifl:  in  the  impofition  of  pofitive  rites 
 and  ceremonies,  as  in  the  eftablifliment 
 of   fpiritual  peace  and  purity.     True 
 Chrillianity,  as  feated  in  the  heart,  and 
 fwaying  the  fceptre  of  lier  power  there, 
 is    doubtlefs  the   nobieil   inftitution   of 
 heaven.     It  is  an  empire   of  grace  and 
 truth  that  counteracts  the  powers  of  all 
 ungodlinefs  and  worldly  lufts  ;   and  pa- 
 tronizes the  interefts  of  truth  and  righ- 
 teoufnefs  in  the  prefent  evil  world.     It 
 is  fuperior  to  the  powers  of  all  human 
 government,  in  that  it  not  only  takes 
 cognizance  of  outward  actions;  but  rec- 
 tifies the  internal  diforders  of  the  heart. 
 It  wears  the  kindefi:  afped  on  the  peace 
 
 an4 
 
ri4.  On  the  Glory  of  the  C  of  pel, 
 
 SERM.  and  good  order  of  civij  fociety,  power- 
 fully enforcing  thofe  religions  principles 
 which  forbid  the  practice  of  injuftice 
 and  ambition,  fraud  and  cruelty ;  and 
 furnilhing  with  the  moll:  perfuafive  in- 
 centives to  peace,  piety,  ^nd  univerfal 
 charity.  The  gofpel  of  God,  as  a  forni 
 of  government,  has  efFefted  a  very  hap- 
 py alteration  in  the  temper  and  beha- 
 viour of  its  faithful  fubjeds.  It  has 
 foftened  many  a  hard  heart,  it  has  ren- 
 dered the  morofe  affable  and  courteous; 
 the  angry  and  revengeful  peaceable  and 
 gentle  ;  the  proud  and  envious,  hum- 
 ble and  contented.  That  gofpel  which 
 eftablifhes  a  government  fo  pure,  peace- 
 able, and  benevolent,  may,  with  pro- 
 priety, be  termed  "  a  glorious  gofpel.'* 
 
 The  propriety  of  this  epithet  may  be 
 further  illuflrated,  if  we  confider  it, 
 
 IV.  y^s  a  difpenfation  of  life.  When 
 the  gofpel  is  mentioned  as  a  difpenfa- 
 tion of  life,  it  more  efpecially  refers  to 
 
 the 
 
On  the  Glorj  of  the  GofpeU  ^5 
 
 the  dodrine  of  the  refurredion.  This  SERM. 
 is  the  peculiar  do6lrine  of  the  gofpel, 
 and  may  juftly  be  conceived  of  as  its 
 diftinguifhing  glory.  The  dodlrine  of 
 the  refurreclion  was  fo  improbable  and 
 myfterious,  that  the  Pagan  philofophers 
 ridiculed  it  as  a  vain  and  mean  hope  ; 
 and  it  ftiould  feem  that  many  of  the 
 Jews  had  no  very  juft  or  clear  fenti- 
 ments  upon  this  head. 
 
 The  EJJenes,  a  fed:  among  the  Jews, 
 who  affected  a  great  retirement  from 
 the  world,  held  the  following  notion  of 
 future  happinefs ; — "  that  the  fouls  of 
 good  men,  after  death,  being  freed 
 from  their  bodies  as  from  a  bondage, 
 rejoice  and  mount  upward  ;  and  that 
 they  have  their  habitations  afiigned 
 them  beyond  the  ocean,  in  a  region 
 which  is  never  molefted  with  florms  of 
 rain,  or  fnow,  or  intenfe  heat ;  but  is 
 ever  refreflied  with  gentle  gales  of 
 wind,  repeatedly  blowing  from  the 
 ocean."      Thefe  people  feem  to  have 
 
 had 
 
i6  On  the  Glory  of  the  Gofpeh 
 
 SEPxM.    had  no  idea  of  the  rerurreftion  of  the 
 
 I. 
 V     ^  ..  t  body.     And  as  to  the  Pharifees,  a  very 
 
 principal  fe6t  among  the  Jews,  who  di-i 
 
 ftinguifhed  themfelves  by  their  learning 
 
 and  apparent  devotion  ;  although  they 
 
 ackno^vledged   the   immortality  of  the 
 
 foul,  and  what  they  termed  a  refurrec- 
 
 tion  ;  neverthelefs  according  to  the  tef- 
 
 timony  oijofefhus^  who  was  one  of  that 
 
 fe6i:,   their  notion. was  that   of  a  tranf- 
 
 migration,   rather  than  of  a  refurrec- 
 
 tion,   or  the  reviving  of  the  body  after 
 
 death.     They  fuppofed,  as  this  author         ] 
 
 informs   us — "  that    under    the    earth         ■ 
 
 there  would    be   rewards    and   punilh- 
 
 ments  as  men  lived  virtuoufly  or   vi-        ' 
 
 cioufly  here  ;  that  the  fouls  of  bad  men 
 
 '    fhould  be  confined  in  prifon,  and  fubje(^ 
 
 to  eternal  punifhments  ;    but  that    the 
 
 fouls  of  good  men  fhould  go  into  other 
 
 bodies,  and  fhould  at  length  return  and 
 
 live  again  in  this  world."     To  thefe  we        \ 
 
 may  add  the  fe6i:s  of  the  Sadducees^  who, 
 
 in  the  time  of  our  Saviour,  objected  to 
 
 this  doctrine  with  great  violence,  and 
 
 in 
 
On  the  Glory  of  the  GofpeL  17 
 
 In  a  form  that  manifefled  their  con-  SERM. 
 tempt  of  it,  /'"It  is  the  glory  of  the  gof-  « — J — * 
 pel  that  it  reveals  a  refurreftion  to  "us 
 in  very  clear  and  decifive  terms.  Under 
 this  difpenfation  of  light  and  life,  we 
 ktioiu  that  there  fhall  be  a  refurredion 
 both  of  the  jufl  and  the  unjuft  ;  that  in 
 refped  to  the  former,  their  bodies  of 
 humiliation  fhall  be  changed,  and  that 
 they  Ihall  be  fafhioned  after  the  model 
 of  Chrift's  glorified  body.  If  touching 
 the  hope  of  this  refurre<Si:ion  we  are  call- 
 ed in  queftionby  any  man,  we  know  it  to 
 be  polTible,  fince  Chrift  is  rifen  from  the 
 dead,  and  become  the  firfl  fruits  of 
 them  that  flept ;  and  this  refurre^lion 
 we  are  taught  to  conceive  of  both  as 
 the  pattern  and  pledge  of  that  of  his 
 followers  through  all  ages.  Men  may 
 fpeculate  upon  this  fubject  ;  tliey  may 
 be  ingenious  in  raifing  objedions  againft 
 it ;  they  may  fay,  *'  how  are  the  dead 
 raifed  up,  and  with  what  body  do  they 
 come  ?'*  The  apoflle  replies,  **  Thou 
 fool,  that  which  thou  fowefl  is  not 
 C  quickened 
 
1 8  On  the  Glory  of  the  Gofpcl, 
 
 SERM.    quickened  except  it  die."    It  is  not  more 
 certain,  that  the  corn  revives  after  be- 
 ing diffolved  in  the  earth,  than  that  the 
 bodies  of  Chriftians  fhall  alfo  revive  af- 
 ter their  diflbkition   and  corruption  in 
 the  grave  ;  and  that  it  is  the  will  of  our 
 heavenly  Father,  that  thofe  who  have 
 born  the  image  of  the  earthy,  fliould, 
 in  this  refpect,   bear  the  image  of  the 
 heavenly.     This  corruptible  muft  put 
 on   incorruption,  and  this  mortal  muft 
 put  on  immortality. 
 
 The  gofpel  reveals  the  refurredion 
 to  us  as  a  matter  of  fact.    Our  compleat 
 redemption  confifts  in  the  rebuilding  of 
 tfiefe  bodies  afrefh.    The  trumpet  fhall 
 found,  and   the  dead  fliall  be  raifed  in- 
 corruptible ;  the  fleeping  duft  of  faith- 
 ful Chriflians  fliall  then  awake ;  armies 
 of  faints  will  then  march  forth  inverted 
 with  the  glory  of  a  refurreftion  body, 
 A  body  which  fliall  be  no  clog  to  their 
 devotion  ;  no  fnare  to  their  innocence; 
 no  fource  of  painful  diforder  and  mala- 
 dy ; 
 
On  the  Glory  of  the  GofpeJ,  ip 
 
 dy  ;  no  feat  of  frailty  or  death  :^a  body  SERm. 
 which  fliaii  be  a  monument  of  furprife  v  '  , 
 and  admiration  to  themfelves  and  to 
 others.  Such  will  be  the  refinement, 
 elegance,  and  grandeur  of  thefe  refur- 
 reclion  bodies,  that  they  Ihall  fliine  as 
 fo  many  ftars  in  the  hrmament  ;  no 
 difference  fubfiiling  between  them  than 
 that  which  is  mentioned  by  the  apoftle, 
 *'  that  as  one  ftar  differeth  from  ano- 
 ther ilar  in  glory,  fo  alfo  fliall  it  be  in 
 the  refurredion  of  the  JLifl."  Conceive 
 of  an  innumerable  company  of  glorified 
 immortals  coilecled  together  in  one 
 vaft  affembly  on  the  morning  of  the 
 laft  day: — ^Methinks  I  fee  them  viewing 
 each  other  with  an  air  of  flrong:  fur- 
 prize  and  joy.  What  are  their  fenti- 
 nients  of  their  former  ftate,  when  bur- 
 thened  with  the  neceifities,  cares,  and 
 afflictions  of  a  vile  body  ?  Or  rather  I 
 would  alk,  what  conceptions  do  they 
 now  form  of  their  redemption  from 
 the  grave,  and  the  fecure  poffeflion  of 
 eternal  life  ?  What  fublime  ideas  will 
 C  2  they 
 
2  0  071  the  Glory  of  the  GofpeL 
 
 SERM.  they  then  form  of  the  glory  of  that  gof- 
 ' — J — '  pel  which  has  been  the  power  of  God 
 to  their  falvation  !  That  gofpel  wdiich 
 animated  them  with  the  hope  of  eter- 
 nal life  ;  which  comforted  them  under 
 the  preflure  of  their  late  forrows ;  which 
 rendered  them  peaceful  and  even  joy- 
 ful in  the  hour  of  death.  The  glory 
 of  the  gofpel  will  then  fliine  forth  with 
 the  brighteft  luftre,  after  having  been 
 inftrumental  in  redeeming  a  vafl  and  iu' 
 numerable  company  from  the  dominion 
 of  error  and  fin,  and  from  the  power 
 and  bondage  of  the  grave.  The  gofpel 
 will  be  glorious  through  eternal  ages ; 
 this  divine  fcheme  of  truth  and  mercy 
 will  never  be  forgotten,  as  long  as  the 
 fong  of  Mofes  and  the  Lamb  conftitute 
 a  part  of  the  fublime  devotionss  of  the 
 heavenly  world — devotions  which  will 
 be  conducted  with  the  fweetefl  harmo- 
 ny, notwitftanding  the  diverfity  of 
 names,  nations,  and  tribes  of  the  earth 
 from  whence  the  innumerable  company 
 is  redeemed.    I 
 
 ^  To 
 
On  the  Glory  of  the  G  of  pel,  2t 
 
 To  conclude.  Since  the  gofpel  is  in  SFRM» 
 itfelf  fo  glorious,  let  us  all  be  concern-  ^ — I — ' 
 ed  to  adorn  this  doctrine  of  God  our 
 Saviour  in  all  things.  Let  us  who 
 ^re  miniiters  deliver  ourfelves  from 
 time  to  time  with  that  fidelity,  judg- 
 ment, and  affeclion,  which  becometh 
 the  oracles  of  eternal  truth.  Let  us 
 take  heed  to  our  miniftry,  which  we 
 have  received  of  the  Lord,  that  the  fe- 
 Veral  parts  of  it  may  be  performed 
 with  that  propriety  and  fervour,  which 
 is  fuited  to  the  fimplicity  and  majefiy 
 of  the  gofpel.  Let  us  give  ourfelves  to 
 reading,  meditation,  and  prayer,  being 
 fully  convinced,  that  it  is  only  in  the 
 life  of  thefe  means  that  we  are  autho- 
 rized to  expedt  the  gracious  aids  of 
 God's  holy  fpirit, 
 
 Jf  we  are  negligent  and  flothful  here, 
 our  public  miniftry  will  be  very  mate^ 
 rially  and  evidently  injured  by  it.  Our 
 labours  will  lofe  the  weight  of  their  for 
 lemn  importance,  and  perhaps  even  fmk 
 
 into 
 
2  2  On  the  Glory  of  the  GofpeL 
 
 SERM.  into  contempt  and  ridicule.  Let  us  be 
 t  '  >  quickened  to  diligence  by  a  ferious  con- 
 cern of  the  importance  of  that  charge 
 which  is  depolited  with  us,  and  the 
 folemn  account  we  muft  hereafter  give 
 of  the  manner  in  which  we  have  dif- 
 charged  our  miniflry.  A  very  high 
 honour  is  conferred  upon  us,  in  that  to 
 us  is  this  grace  given,  that  we  fhould 
 preach  the  unfearchable  riches  of  Chrill:. 
 It  is  a  glorious  gofpel  the  miniffcry  of 
 which  is  intrufted  with  us.  Let  us  be 
 ambitious  of  magnifying  our  office,  not 
 by  any  unfeemly  or  arrogant  claims  in- 
 confiftent  with  Chriftian  meeknefs  and 
 humility,  but  by  the  purity  of  our 
 dodrine,  the  fidelity  of  our  miniftry, 
 and  the  fimplicity  and  devotion  of  the 
 whole  of  our  deportment. 
 
 ■■  Let  Chriftians  in  general  unite  with 
 their  miniflers  in  promoting  the  caufe 
 of  truth  and  piety,  and  in  adorning 
 that  gofpel  which  is  in  itfelf  fo  fublime 
 and  excellent.     Let  us  all,  my  Chriftian 
 
 friends. 
 
On  the  Glory  of  the  GofpeL  53 
 
 friends,  in  our  different  ftations  and  re-  SERM. 
 lations  in  life,  have  our  converfation  in  ^  ,\  . 
 fimplicity  and  godly  fincerity,  not  with 
 flefhly  wifdom,  but  by  the  grace  of  God. 
 Thus  may  our  light  fhine  before  men, 
 that  they  beholding  our  good  works, 
 may  glorify  our  Father,  who  is  in 
 heaven.     Amen. 
 
 SERMON 
 
Biiaiia^iaiiajjiiwttUJMiHHiMMHiMij^^ 
 
 SERM 
 
 SERMON     11, 
 
 On  the  Love  of  God. 
 
 1    John  v.   3. 
 
 This  is  the  Love  of  God,  that  we  keep  his 
 Cojiimandmejits, 
 
 WE  are  commanded  to  love  the 
 Lord    our    God,  v/ith  all   our 
 
 heart,  with  all  our  foul,  and  with  all 
 our  ftrength.  This  is  the  firft  and 
 o-reat  commandment ;  and  in  the  ob- 
 fervance  of  it  we  cultivate  the  bell:  and 
 nobleft  affection.  The  love  of  God  has 
 often  been  mifreprefented  and  degrad- 
 ed.    By  reafon  of  the  extravagance  of 
 
 enthufiafts 
 
On  the  Love  of  God,  25 
 
 fenthiifialls  on  the  one  hand,  and  the  SERM. 
 violence  of  bigots  on  the  other,  this  di-  ^  J  > 
 vine  afFedion  has  been  brought  into 
 great  difrepute,  and  has  fometimes 
 been  made  the  fubjecl  of  ridicule.  Some 
 have  defcribed  the  love  of  God  in  terms 
 very  unintelligible,  and  myflical.  Others 
 have  difcourfed  on  this  divine  fubjecl 
 in  a  manner  very  grofs  and  indelicate  ; 
 and  others  under  the  pretence  of  this 
 facred  affedion,  have  even  perfecuted 
 and  deftroyed  their  fellow- creatures 
 and  brethren. 
 
 Thefe  circumflances  have  furnifhed 
 infidels  with  an  occafion  of  triumph, 
 and  have  even  difcou raged  fome  profef- 
 fors  of  religion,  from  cherilhing  that 
 fervour  of  devout  affedion,  which  is  a 
 juft  tribute  of  homage  and  gratitude  to 
 the  greatefl  and  befl  of  all  beings.  But 
 we  muft  not,  on  thefe  accounts,  be  de- 
 terred from  our  duty,  or  banifh  the 
 love  of  God  from  our  world.  Love  to 
 God  is  the  very  eflence  of  religion,  and 
 D  lies 
 
2{j  On  the  Love  of  God. 
 
 SERM.    lies  at  the  foundation  of  ail  acceptable 
 __' ,  obedience  to  the  divine  wiii. 
 
 ^  Love  to  God,  like  other  affections  of 
 the  human  bread,  may  be  better  lui- 
 derftood  by  experience,  than  by  any 
 defcription  that  can  be  given  of  it. 
 Neverthelefs  it  i7iay  be  proper,  to  at- 
 tempt a  definition  of  a  fubjed  fo  impor- 
 tant and  interefting.  We  may  con- 
 ceive of  it  then  as  "  confiiHng  in  fuch  a 
 reverence  for  God,  and  fuch  a  grateful 
 fenfe  of  his  manifold  favours,  as  ren- 
 ders his  fervice  a  conflant  delight,  and 
 our  obedience  both  uniform  and  cheer- 
 ful." 
 
 In  this  I  apprehend  you  difcern  no- 
 thing either  vifionary  or  unintelligible ; 
 liothino;  but  what  is  fimilar  to  that 
 eiteem  and  affeclion  which  we  feel  for 
 the  moft  amiable  and  worthy  of  mere 
 human  charad:ers.  Such  charadlers  we 
 often  contemplate  with  a  fervour  of 
 enthufiafm  ;    this    is    not   objeded  to ; 
 
 but 
 
On  the  Love  of  God,  27 
 
 but  on  the  other  hand   is  conceived  of  SERM. 
 
 as  highly  commendable,  and  as  a  proof  » '     , 
 
 of  true  tafte  and  dilcernment.  On  this 
 fame  principle,  a  fervour  of  affedlion  to 
 the  divine  being  is  fully  juftified  :  A 
 fervour  which  cannot  be  abated  by 
 thofe  defeds  which  are  infeparable 
 from  the  imperfection  of  mere  human 
 excellence.  The  divine  charad:er  is 
 infinitely  perfed;,  poffelfed  of  every 
 moral  attribute  that  can  render  it  the 
 objed:  of  veneration  and  love.  TGod 
 juilly  demands  our  liipreme  affection, 
 and  to  this  he  is  intitled  by  every  con- 
 fideration  of  duty  and  gratitude.  If 
 "we  contemplate  his  perfecbions  as  ab- 
 flracled  from  that  concern  which  we 
 have  with  them,  they  cannot  fail  to 
 excite,  in  a  well  difpofed  mind,  the 
 moft  profound  veneration  and  efteem  ; 
 but  vvhen  we  confider  the  benefits  we 
 are  receiving  from  the  harmonious  ex- 
 ertion of  thefe  attributes,  our  breafts 
 muft  be  warmed  with  the  moft  lively 
 and  grateful  affedion.  The  favours 
 D  2  bellowed 
 
28  On  the  hove  of  God, 
 
 SERM.  beftowed  upon  us  are  more  than  we  caq 
 V — ^..^  recount ;  they  are  new  every  mormng, 
 and  repeated  every  evening ;  our 
 months  and  our  years  are  crowned 
 Math  tender  mercies.  A  divine  power 
 at  firft  created  us,  a  gracious  provi- 
 dence continually  preferves  us,  and  the 
 infinite  love  of  God  in  redemption  has 
 provided  for  our  eternal  falvation  and 
 happinefs.  When  we  call  to  mind  thefe 
 innumerable  bleflings  both  temporal 
 and  fpiritual,  our  hearts  fliould  be  di- 
 lated wdth  gratitude,  and  our  lips 
 fliould  be  unloofcd  in  the  praifes  of  our 
 God.  Our  fenfe  of  the  obligation 
 ought  not  to  be  tranfient,  like  a  fud- 
 den  tranfport  of  pafTion,  but  it  Ihould 
 be  deep  and  powerful,  fteady  and  per^ 
 manent.  Let  us  not  excufe  ourfelves  in 
 the  negle^l  of  love  and  gratitude  to  our 
 divine  benefactor  ;  this  facred  affeftion 
 is  abfolutely  effential  to  the  Chriilian 
 charader  :,'  whether  we  poflefs  it  or 
 not,  is  therefore  no  longer  a  matter  of 
 indiiference.     To  aflifl  you  in  judging 
 
 your 
 
On  the  hove  of  God.  ,4lg 
 
 your  own  characters  in  this  particular,  SERM, 
 whether  the   love  of  God  dwelleth   in  ^     I   ^ 
 you  or   not ;    the  following  particulars 
 may  be  pr  ufe, 
 
 '  J,  Obferve,  in  the  firft  place  : — rThat 
 love  to  God  is  totally  inconfiftent  with 
 every  principle  of  malevolence  or  un- 
 kindnefs.  This  divine  affe6lion  will 
 enrich  tiie  mind  with  every  good  and 
 generous  dilpofition  ;  it  will  lead  us  to 
 imitate  the  moral  attribute^  of  the  di- 
 vine nature,  and  moft  eiFedually  engage 
 us  to  be  followers  of  God  as  dear  chil- 
 dren. Unlefs  we  fmcerely  love  our 
 brethren,  and  from  the  heart  forgive 
 our  enemies,  how  dwelleth  the  love  of 
 God  in  us  ?  To  pretend  to  fuch  an  af- 
 fedlion,  while  we  indulge  malicious  and 
 uncharitable  palfions,  niuft  be  both  ab- 
 furd  and  impious.  This,  doubtlefs, 
 was  the  fentiment  of  the  apoftle  John, 
 when  he  thus  argues  :-^"He  that  loveth 
 pot  his  brother  whom  he   hath  feeii, 
 
 how 
 
30  On  the  Leve  of  God, 
 
 SERM.    how  can  he  love  God,  whom  he  hath 
 < — J — '  not  feen."* 
 
 ILObferve  farther: — Tf  v/e  love  God, 
 it  will  lead  us  to  cultivate  communion 
 with  him.  Our  acls  of  devotion  will  be 
 frequent  and  ftated,  and  we  fliall  take 
 much  delight  in  his  worfliip,  both  pub- 
 lic and  private.  We  ihall  not  be  induf- 
 trious  to  invent  excufes  for  the  negled 
 of  the  public  ordinances  of  religion  ;  on 
 the  contrary,  we  Ihall  rejoice,  when  it 
 is  faid  unto  us,  **  Let  us  go  up  unto^the 
 houfe  of  the  Lord."t  We  lliail  efteem  a 
 day  in  his  courts  better  than  a  thoufand, 
 inflead  of  faying  concerning  the  fabbath, 
 *'  what  a  wearinefs  is  it !"  If  we  in- 
 deed love  God,  \YQ  lliall  delight  to  pray 
 to  him,  and  praife  him,  and  a  facred 
 intercourfe  will  be  eftabliflied  between 
 him  and  our  fouls, 
 
 f     III.  In  the  third  place: — Love  to  God 
 will   lead  us  to  a  meek  and  quiet  fub-      \ 
 
 miffion, 
 
 *  X  John  TV.  20.  t  Pfalm  cxxii.  i. 
 
On  the  Love  of  God*  ^i 
 
 xniflion,  under   all  the  afflidlive  difpen-  SERM. 
 
 fations  of  his  providence.     If  the  Lord  v l * 
 
 has  done  it,  this  will  be  an  unanfwera- 
 ble  argument  with  thofe  who  love  him 
 for  immediate  refignation.  Such  will 
 hold  their  peace,  and  lie  proffcrate  in 
 adoring  filence  before  the  throne.  They 
 will  not  be  inclined  either  to  reply  or 
 murmur.  It  is  impoffible  for  God  to 
 err  ;  he  cannot  be  capable  of  wanton 
 cruelty  ;  the  Judge  of  the  whole  earth 
 muft  do  right,  notwithflanding  his  con- 
 duct may  fometimes  be  arraigned  by 
 ignorance  and  impiety.  The  cup  then 
 which  he  is  pleafed  to  hand  out  to  us, 
 fhall  we  not  drink  it,  faying,  "  Father, 
 thy  will  be  done."  If  we  love  God, 
 fliall  not  we  truft  him,  notwithfland- 
 ing the  darkefl:  external  appearances  ? 
 Though  all  things  feem  to  make  againfl 
 us,  yet  this  ought  not  to  Ihake  our  con- 
 fidence, or  to  damp  our  joys  :  whom 
 the  Lord  loveth,  he  thus  fome  times 
 chafteneth,  and  we  have  the  gracious 
 promife    of  his  word,  that  all  things 
 
 fhali 
 
32  On  the  Love  of  God, 
 
 SERM.    iiiall   finally  ilTue   well,  lefpefting  hi^ 
 t      '     >  afFedionate  and  faithful  fervants. 
 
 IV.  Fourthly  :-^If  we  love  God,  bur 
 obedience  to  his  commands  will  be  both 
 uniform  and  cheerful.  There  is  no 
 principle  that  fecures  out*  obedience  fo 
 effe6lually  as  this  :  Its  power  upon  the 
 mind  will  uniformly  aftuate  it  in  a]l 
 thofe  religious  duties  and  fervices  which 
 are  incumbent  upon  us.  Thofe  who 
 love  God,  will  fear  to  fin  againft  him, 
 not  merely  from  a  dread  of  punilhmentj 
 but  from  an  ingenuous  regard  to  the  di^ 
 vine  purity  which  would  thereby  be  of- 
 fended. What  renders  fm  peculiarly 
 hateful,  is  its  bafe  ingratitude  ;  and  this 
 is  a  fentiment  felt  powerfully  by  thofe, 
 who,  as  the  apoflle  exprelTes  it,  have 
 tafted  that  the  Lord  is  gracious.  A 
 principle  of  fear  has  its  ufe  in  exciting 
 to  all  holy  obedience  ;  but  unlefs  it  be 
 conneded  with  love,  it  is  no  longer  a 
 fecurity  than  while  the  rod  is  held  over 
 us.     As  its  influence  is  lefs  permanent, 
 
 fo 
 
On  the  hove  of  God*  33 
 
 fo  the  obedience  flowing  from  it,  par-  SERM. 
 takes  more  of  the  fubmifljon  of  a  flave,  ^ 
 
 than  the  dutiful  affection  of  a  child  of 
 God.  To  thofe  who  love  him  none  of 
 his  commandments  are  grievous,  they 
 efteem  his  judgments  concerning  all 
 things  to  be  right,  and  it  is  their  meat 
 and  drink  to  do  the  will  of  their  Fathei* 
 in  heaven. ^ 
 
 j      Love  to  God,   thus  connected  with 
 I  tmiverfal  benevolence,  and  an  unreferv- 
 i  ed   fubmiffion  to  the  divine  will,  niuft 
 I  appear  the  noblell  afFedion  to  every  un- 
 1  prejudiced   and  ferious   mind.      Thofe 
 who  attempt  to  ridicule   or  degrade  it 
 mufl  furely  be  perfons  of  a  very  igno- 
 ble temper  and  difpofition,  loft  to  every 
 ingenuous  and  worthy  fentiment. '    Be- 
 ing  deftitute    of  this    divine   affedion 
 themfelves,  they  raflily  conclude,  that 
 lit  has  no  exiftence  but  in  the  pretenfion 
 Jof  the  hypocrite,  or  the  warm  imagina- 
 tion of  the  deluded  enthufiaft.     On  the 
 other  hand,  there  are  thofe  who  think 
 
 ^  highly 
 
34  ^^  t^^^  Love  ofGod, 
 
 SERM.  highly  of  this  religious  grace,  but  v/hofe 
 t  I  •  minds  are  greatly  diftrefled  on  this  fub- 
 jedl,  by  reafon  of  certain  erroneous  and 
 myftical  ideas  which  they  have  annexed 
 to  it.  Perhaps  they  lay  an  immoderate 
 ftrefs  upon  thofe  afFedlionate  feelings 
 and  tranfports  which  are  no  way  eiTen- 
 tial  to  that  love  of  God  which  is  men- 
 tioned in  our  text.  Such  pious  and  fe- 
 rious  Chriftians,  who  have  fallen  into 
 this  error,  ought  to  refleft,  that  there 
 is  a  great  difference  in  the  natural  con* 
 ftitutions  even  of  good  people.  Some 
 may  be  endued  with  greater  fenfibility 
 than  others ;  they  feel  more  on  every 
 occafion  and  every  fubject.  The  devo- 
 tion of  others  of  lefs  fenfibility,  may  par- 
 take ofalefs  degree  of  fervency,  but  it 
 may  in  itfelf  be  equally  fmcere  and  re- 
 verent, and  in  the  fight  of  God  equally 
 pleafing  and  acceptable.  We  are  to 
 judge  of  our  love  to  him  not  fo  much 
 by  the  occafional  impulfe  of  affection, 
 as  the  uniform  obedience  of  our  lives ; 
 this  is  the  criterion  given  us  in  the  text, 
 
 and 
 
On  the  hove  of  God,  3^ 
 
 and  all  other  evidence  unconneded  with  SERM. 
 this,  is  inconclufive  and  fallacious.      *     ^      '     . 
 
 i-  The  love  of  God  is  venerable  in  itfelf,  f 
 and  produdive  of  the  moft  important 
 confequences,  both  in  refpedl  to  indivi- 
 duals and  fociety.  It  diffufes  through 
 the  mind  a  ferene  fatisfadion,  while  it 
 enlaro-es  the  heart  with  the  moft  cha- 
 ritable  afFed:ions.  Thofe  are  not  the 
 true  friends  of  mankind,  who  would 
 wilh  to  expel  the  love  of  God  from  our 
 world.  The  cold  philofopher  who  at- 
 tempts this,  is  deferving  of  cenfure,  and 
 the  man  of  gaiety  and  fenfuality  who 
 prefumes  to  ridicule  this  divine  affec- 
 tion, is  deferving  of  contempt. ; 
 
 How  many  are  there  who,  inftead  of  ' 
 cherifliing  this  divine  virtue,  are  ene- 
 mies to  God  by  wicked  works ;  who 
 blafpheme  his  name,  who  trample  on 
 the  facred  authority  of  his  laws  ;  whofe 
 language  is  this — -Who  is  the  Almigh- 
 ty, that  we  ftiould  ferve  him  ?  ' 
 
 E  2  Even 
 
36  On  the  Love  of  God, 
 
 SERM.        Even   in   refped  to   profe fling  Chri- 
 
 i     ^     i  ftians,   how  little  of  the  love  of  God  is 
 
 really  to  be  found  among  them  ! 
 
 When  we  take  cognifance  of  the  ge- 
 neral complexion  of  our  minds  ;  when 
 we  refledl  on  the  activity  of  our  perfuits, 
 and  the  ardour  of  our  zeal,  where  this 
 world  is  concerned,  and  our  langour 
 and  remifl\iefs  in  the  fervice  of  our  God, 
 we  find  caufe  to  cry  out  with  a  holy 
 jealoufy  refpedting  the  fafety  of  our 
 fpiritual  ftate, — "  How  dwelleth  the 
 "  love  of  God  in  us  !" 
 
 That  this  divine  affe6lion  may  be  che^ 
 riflied  in  our  breafts,  let  us  earneltly 
 pray,  that  our  hearts  may  be  diredled 
 into  the  love  of  God.  Let  us  frequent- 
 ly contemplate  the  divine  character  and 
 perfcdions  ;  thefe  are  infcribed  on  the 
 works  of  his  hands ;  thefe  may  be  feen 
 and  read  of  all  men  in  the  difpenfations 
 of  his  providence  ;  thefe  are  revealed 
 in  a  form  the  mod  familiar  and  flriking 
 
 in 
 
On  the  Love  ofGod,  37 
 
 in  his  holy  word,  and  in  the  gofpel  of  SERM. 
 his  dear  Son :  Here  we  behold,  as  in  a  * — J — ' 
 giafs,  the  glary  of  the  Lord  refledled 
 from  that  mirror  of  grace  and  truth. 
 May  we  contemplate  this  divine  and 
 glorious  majefty  with  afFeclionate  and 
 adoring  hearts.  More  cfpecially  when 
 \vc  enter  his  fan£luary  on  thefe  facred 
 days,  may  we,  by  faith,  behold  his 
 beauty,  while  we  inquire  in  his  temple. 
 
 Thus  may  his  love  take  poflelTion  of 
 our  fouls.  May  it  enliven  our  devotions, 
 and  animate  our  zeal,  and  confirm  us  in 
 a  courfe  of  faithful  obedience  even  to 
 the  end.  If  this  divine  principle  more 
 generally  animated  the  hearts  of  men, 
 brotherly  love  would  more  univer- 
 fally  abound  ;  wars  would  ceafe  from 
 among  men,  and  our  world  would  be- 
 come the  feat  of  undifturbed  peace  and 
 harmony.  We  Ihould  no  more  hear  of 
 the  contending  powers  of  pride  and  am- 
 bition ;  we  iliould  no  more  be  fliocked 
 by  the  angry  paffions  of  religious  party 
 
 and 
 
33  On  the  Love  of  God, 
 
 SERM.    and  prejudice  :  civil  communities  would 
 
 » — J >  live  in  peace,  and  the  various  profeflbrs 
 
 of  Chriflianity  would  love  as  brethren. 
 This  divine  love  would  extirpate  every 
 root  of  bitternefs,  purify  every  unhal- 
 lowed paffion,  and  meliorate  the  heart, 
 by  every  kind  affedlion.  Thus  would 
 our  world  become  a  nurfery  for  hea- 
 ven ;  thus  fhould  we  be  training  up  for 
 that  exalted  flate,  where  the  faints  of 
 God*'  ferve  him  without  wearinefs,  and 
 '*  love  him  without  meafure.''^ — That 
 this  may  be  the  happy  cafe  of  all  who 
 this  day  hear  me,  God  of  his  infinite 
 mercy  grant,  through  Jefus  Chrift  our 
 Lord. 
 
 SERMON 
 
SERMON    III. 
 
 To  Young  People. 
 
 Psalm  cxix.  9. 
 
 Wherewith  fh all  a  ToungMan  cleanfe  his 
 IV ay  P  by  taking  heed  thereto^  according 
 to  thy  word, 
 
 THE  inquiry  in  our  text  is  of  the  SERM. 
 lail  importance,  as  it  has  refpeft  v     /  ■ 
 to  the  charafter  of  young  perfons,  who 
 are  the  hope  of  futurity,  and  the  con- 
 folation  and  joy  of  advanced  years. 
 
 That   they  may  early  imbibe  good 
 principles,  and  purfue  a  courfe  of  right 
 
 condudl, 
 
40  *To  Toung   "People, 
 
 SERM.    condii6l,   is  the  firfi  obje^l  of  virtuous 
 
 111.  ^ 
 
 » — V — '  education,  and  the  moft  fervent  defire 
 
 of  all  afFe£lionate  and  pious  parents.  To 
 efFe6l  this,  it  will  be  highly  neceflary 
 to  imprefs  their  jninds  with  a  live- 
 ly fenfe  of  the  obligations  of  morality, 
 and  a  pious  reverence  for  the  facred 
 fcriptures.  To  violate  the  one  under 
 any  of  thofe  pretences,  of  which  the 
 gay  and  dilTipated  have  often  availed 
 themfelves,  or  take  liberties  with  the 
 other,  in  compliance  with  the  fafhion- 
 able  fcepticifm  of  the  age,  is  an  early 
 fpecies  of  youthful  levity,  from  which 
 we  have,  reafon  to  apprehend  the  worfl 
 confequences,  as  it  frees  the  mind  from 
 thofe  wholefome  reflraints,  which  are 
 neceflary  to  the  prefervation  of  virtue 
 and  decorum.  A  young  man  who,  on 
 various  occafions,  can  eafily  difpenfe 
 with  the  obligation?,  of  virtue,  or  who 
 deems  it  an  accompiifnment  to  doubt 
 the  truth,  and  ridicule  the  fanclions  of 
 divine  revelation,  is  already  gone  aftr ay 
 into  forbidden  paths,  and  may  proceed 
 
 much 
 
To  Toujtg  People »  41 
 
 much  farther  than  he  at  firft  intended.  SERM. 
 The  condu6l  of  fuch  a  one  will  be  form-  v  /  * 
 ed  on  principles  the  niofl:  erroneous,  and 
 regulated  by  maxims  the  moft  dange- 
 rous ;  and  the  danger  will  be  increafed 
 by  reafon  of  that  vivacity  which  is  na- 
 tural to  youth,  and  the  force  of  early 
 wrong  habits. 
 
 There  is  a  great  variety  iii  the  natu- 
 ral difpofitions  of  young  perfons,  which 
 foon  difcovers  itfelf,  and  has  a  ftrong 
 influence  upon  their  particular  choice 
 either  of  company  or  pleafures.  But 
 notwithftanding  a  diverfity  in  their  ge- 
 nius and  temper,  they  all  propofe  to 
 themfelves  one  common  objedl,  though 
 they  adopt  very  different  methods  to 
 polfefs  themfelves  of  it.  The  profped 
 of  a  high  degree  of  happinefs  lies  open 
 to  them  all,  and  animates  their  early 
 and  vigorous  projefts.  But  this  prof- 
 pe£t,  how  fatal  and  delufive,  when  mere- 
 ly the  creature  of  a  warm  imagination, 
 under  the  diredion  of  rafh  and  credu- 
 
 F  lous 
 
 „ 
 
42  To  Toting  People » 
 
 SERM.  lous  paiTions  !  Hence  the  importance  of 
 that  difcipline  which  inflru£ls  and 
 warns,  which  admonifhes  and  reftrains. 
 The  feafon  of  youth  is  fertile  of 
 fchemes  the  mofl  flattering  and  fanguine 
 — fchemes  adopted  without  due  confi- 
 deration  under  the  influence  of  an  im- 
 mature judgment  —  fchemes  purfued 
 with  unabated  ardour,  without  any  re- 
 gard either  to  difficulty  or  to  danger. 
 Heedlefs  of  reproof,  impatient  of  re- 
 ftraint,  they  apprehend  no  danger  till 
 they  have  fuifered  from  the  excefs  and 
 extravagance  of  their  folly. 
 
 To  prevent  this,  it  will  be  highly  ne- 
 ceflary  for  young  perfons  to  cultivate 
 an  early  habit  of  thoughtfulnefs,  and 
 never  to  engage  in  any  projects,  with- 
 out attending  to  the  probable  confe- 
 quences  of  their  aftions.  Levity  and 
 inconfideration,  where  there  is  no  cri- 
 minal deflgn,  not  unfrequently  expofe 
 them  to  great  inconvenience,  and  even 
 fometimes  to  reproach.     Compliances 
 
 in. 
 
To  Young  People*  43 
 
 in  which  they  coticeive  there  is  no  great  SERM. 
 harm,  and  fchemes  which  they  imagine  v.  ,  , '  ..v 
 fuited  to  the  vigour  and  enterprife  of 
 youth,  may  be  connefted  with  confe- 
 quences  very  ferious  and  formidable. 
 Firfl  impreffions  are  lively  and  lafting, 
 and  the  habits  of  youth  generally  form 
 the  complexion  of  manhood  and  of  age. 
 The  truth  of  this  cannot  be  contro- 
 verted, fmce  it  has  been  exemplified  in 
 the  charaders  of  thoufands ;  and  it 
 evinces  the  importance  of  an  early  at- 
 tention to  right  condu(^,  and  a  ftricl  re- 
 gard to  uniform  propriety  in  the  whole 
 of  youthful  deportment. 
 
 I  am  well  aware  of  a  common  objec- 
 tion which  here  obtrudes  itfelf,  and 
 which  has  received  too  much  fan^bion 
 from  thofe  apologies  which  are  offered 
 for  the  excefles  of  the  young  and  diffi- 
 pated :— "  They  are  thoughtlefs  indeed, 
 but  this  is  natural,  and  experience  will 
 redify  their  faults  and  follies."  But 
 is  propriety  of  conduct  the  fole  province 
 
 F  2  of 
 
44  T-o  Young  People. 
 
 SERM.  of  age,  or  is  it  only  to  be  expedted  fronl 
 < — ^^  advanced  years  ?  Then  why  are  youth 
 commanded  to  remember  their  Creator, 
 and  early  to  embrace  true  wifdom  ?  Are 
 not  virtue  and  piety  the  mofi:  graceful 
 accomplifhments  of  their  early  years, 
 and  do  they  not  lay  a  foundation  for 
 eminence  of  character  in  future  life?  If 
 thefe  be  negleded,  as  incompatible  with 
 the  prefent  condition  of  youth,  or  as 
 altogether  unworthy  their  ferious  re- 
 gard ;  of  this  we  may  be  aflured,  that 
 no  elegance  of  figure,  no  politenefs  of 
 addrefs,  no  advantages  of  fortune  will 
 fupply  the  defect. 
 
 The  young  are  capable  of  fobriety 
 and  difcretion,  unlefs  under  the  influr 
 ence  of  falfe  maxims,  they  conceive  of 
 themfelves  as  havino;  no  concern  with 
 thefe  virtues.  The  young  are  capable 
 of  being  benefited  by  religious  inftruc- 
 tion,  unlefs  they  are  previoufly  deter- 
 mined to  defpife  our  counfel,  and  fet  at 
 naught  our  reproof.     Let  them  never 
 
 conceive 
 
To  Toung  People,  4^ 
 
 jconceive  of  propriety  of  condud:,  form-  SFR.M. 
 ed  on  the  principles  of  piety  and  virtue,  s-r — v— ' 
 under  the  notion  of  ftifFnefs  and  forma- 
 lity :  they  may  be  allured  it  is  fome- 
 thing  the  reverfe  of  all  this :  for  true 
 goodnefs  is  never  affe^led,  and  genuine 
 virtue  is  eafy  and  ornamental :  it  imr 
 parts  to  youth  a  certain  gracefulnefs 
 which  is  not  to  be  acquired  in  the 
 fchool  of  falliion,  and  to  which  the  mere 
 courtier,  with  his  exterior  polilli,  is  a 
 total  ftranger.  T'he  young  who  have 
 courage  to  judge  for  themfelves,  and 
 jto  adt  on  principle,  agreeable  to  the 
 maxims  of  truth  and  piety,  early  difcor 
 ver  a  goodnefs  of  heart,  and  fortitude  of 
 mind,  from  which  their  affedlionate 
 friends  may  be  permitted  to  indulge 
 very  high  and  pleafing  expedlations. 
 
 Thofe  who  are  now  fetting  out  in 
 life,  ought  to  be  apprized  of  the  vaft 
 importance  of  beginning  well,  and  ne- 
 ver to  think  lightly  of  what  are  gene- 
 rally termed  the  venial  follies  and  indif- 
 
 cretions 
 
I 
 
 4$  To  Young  People, 
 
 SERM.  cretions  of  youth.  If  they  are  now  to 
 t  /  >  liflen  to  no  coiinfellor,  to  fubmit  to  no 
 ftrictnefs  of  difcipline — if  the  voice  of 
 wifdoni  is  not  now  to  be  heard,  and  if 
 the  fancbions  of  religion  are  not  now  to 
 be  regarded — in  a  word — if  the  ardour 
 of  youth  is  not  to  be  tempered  with  a 
 certain  degree  of  fober  thoughtfuhiefs, 
 what  may  we  apprehend  to  be  the 
 confequences? — Not  only  childhood  and 
 youth  will  be  vanity,  but  riper  years 
 will  be  infipid  or  reproachful.  Where- 
 with Ihall  a  young  man  cleanfe  his 
 way  ?  by  taking  heed  thereto — and  by 
 accuftoming  himfelf  early  to  a  habit  of 
 refleftion.  More  depends  upon  his  pre- 
 fent  fentiments  and  difpofition  than  is  i 
 generally  apprehended.  Your  deftiny 
 in  life,  eminence  of  character,  or  the 
 reverfe,  will,  in  all  probability,  be  de- 
 termined by  the  habits  you  now  ac- 
 quire, and  by  the  line  of  condu6l  you 
 now  purfue.  'Now  is  the  time  moft  fa- 
 vourable and  acceptable  for  the  acqui- 
 fition  of  knowledge,  the  culture  of  wif- 
 doni, 
 
To  Toimg  People.  47 
 
 Jom,  and  the  difcipline  of  religion.  SERM. 
 Now  is  the  time  to  take  heed  to  your  v  /  » 
 ^ay,  and  to  diredl  your  feet  into  the 
 [)aths  of  peace.  Now  is  the  time  to  lay 
 the  foundation  of  your  future  fuccefs 
 and  ufefulnefs.  Whether  your  flations 
 je  public  or  private,  your  reputation 
 ind  happinefs  in  thofe  flations  depend 
 pn  the  improvement  you  now  make 
 n  knowledge  and  goodnefs. 
 
 Now  is  the  time  to  remember  your 
 reator  in  the  days  of  your  youth,  and 
 to  form  the  habits  of  reverential  piety. 
 Now  is  the  time  to  cultivate  the  hu- 
 tnane  affedtions  of  the  heart,  with  the 
 mild  and  gentle  virtues  of  religion-— 
 mw,  while  you  remain  unpolluted  by 
 the  world — uncorrupted  by  the  fo- 
 phifms  of  error,  or  the  depravity  of  vice. 
 
 Be  apprized  then  of  the  importance 
 of  your  prefent  fituation,  the  choice 
 you  make  is  equally  momentous  and 
 critical  ;   temptations  are   many  ;    the 
 
 danger . 
 
48  To  Young  People* 
 
 SERM.    danger   is   great ;  there   may  be  thofc 
 
 III 
 t       '    I  who  lie  in  wait  to  deceive,  and  to  lead 
 
 you  aftray  into  the  paths  of  folly  and 
 
 deftruftion.       For    this    purpofe    how 
 
 many  are  the  arts  which   are  pra6lii"ed 
 
 upon  amiable  and  ingenuous  youth,  and 
 
 in  many  melancholy  inftances  with  what 
 
 fatal  fuccefs  ! 
 
 In  forming  your  prefent  plan  of  con- 
 dudl,  you  muft  not  be  determined  by 
 the  example  of  the  multitude,  or  the 
 caprice  of  fafliion.  Thefe  are  neither 
 a  tefl  of  truth,  nor  the  criterion  of 
 right  praftice.  Their  influence  is  great, 
 and  their  authority  is  venerable  in  the 
 eftimation  of  the  young  and  inexperi- 
 enced. Singularity  is  an  idea  that  fills 
 them  with  difgufl,  fnice  they  make  no 
 diftinftion  between  that  precifenefs 
 which  is  affe6led  and  ridiculous,  and 
 that  Ungularity  which  is  founded  on  the 
 mod  rational  principles  of  religion  and 
 virtue.  The  young  are  at  liberty  toj 
 adopt  the  general  manners  of  the  age,^ 
 
 fo 
 
 I 
 
To  Touug  People,  4^ 
 
 fo  far  as  they  are  confiftent  with  truth  SERM. 
 
 III. 
 and  goodnefs,  but  beyond  this  they  muft  ' 
 
 not  indulge  themfelves  even  occafional- 
 iy*  When  they  pafs  certain  bounda- 
 ries, it  is  out  of  the  power  of  the  moft 
 amiable  youth  to  allure  himfelf  of  fafe- 
 ty.  There  is  a  great  delicacy  in  cha- 
 racter ;  there  is  alio  a  certain  decorum 
 in  virtue,  which  renders  a  too  o;reat  fa- 
 miliarity  with  company  and  pleafures 
 of  a  particular  defcription,  extremely 
 dangerous.  You  need  not  exclude 
 yourfelves  from  the  pleafures  of  an  eafy 
 and  focial  intercourfe  ;  nor  does  religion 
 require,  that  you  afllime  an  air  of  fo- 
 iemn  formality  in  your  external  deport- 
 ment. Were  we  to  aft  thus,  we 
 Ihould  not  only  give  unneceffary  offence 
 to  you,  but  we  fliould  alfo  offend  againft 
 the  dictates  of  reafon,  and  do  no  fmall 
 injury  to  the  facred  caufe  of  virtue  and 
 devotion.  You  are  only  exhorted  to 
 that  caution  and  prudence  which  may 
 preferve  you  from  excefles  difgraceful 
 in  ihemfelves,  and  which  would  fadly 
 G  imbitter 
 
^d  To  Young  People, 
 
 SERM.   imbitter  your  after  refledions — excefies 
 
 ill. 
 v___^_l.^  to  which  thofe  are  inevitably  expofed, 
 
 who,  without  reftraint,  implicitly  follow 
 the  example   of  the  multitude.     You 
 need  only  refled:  a  Tingle   moment,   to 
 be  fully  convinced,   that  your  conduct 
 ought  not  to  be  regulated  by  thofe,  who 
 are  deftitute  of  thought  and  principle, 
 who  a6l  in  defiance  of  reafon  and  fobri- 
 ety,  who  live  folely  to  the  pleafing  of 
 themfelves,  and  the  gratification  of  vaia 
 and  idle  paffions.     View  thefe   charac- 
 ters in  your  cooler  moments  ;   let  philo- 
 fophy  anrialyze  them,  and   reafon   and 
 religion   fit  in   judgment   upon   them. 
 Strip  them   of  the  tinfel  of  falhionable 
 folly,  contemplate  them  apart  from  the 
 glare  of  vanity,  and  how  will  they  ap- 
 pear to  the  thoughtful  mind  ?   In  what 
 light  will  they  be  viewed  by  thofe  who 
 have  early   accuftomed    themfelves    to   ft] 
 confider  and  reHecl  ?  Not  as  enviable  or 
 deferving  of  imitation,   but  altogether 
 the  reverfe  ;  they  fill  with  difgufl,    as 
 both  ofFenfive  and  dangerous. 
 
 II.  The 
 
To  Toung  People*  %t 
 
 11.     The  young  flionld  pay  an   invi-  SERM. 
 olable   regard   to  the    firft   di(^ates  of  \   , ,./  7 
 their  own   minds,  when  in   a  ftate   of 
 moral   and  virtuous    fenfibility.      You 
 have  been   educated  with  a  reverence 
 for  religion,  and  the  ftrideft  propriety 
 and  purity  of  manners  have  been  early 
 enjoined  upon    you    by  your   parents, 
 and  others.      When  you  are  tempted 
 by  the  prevalence  of  example,  and  the 
 folicitations  of  pleafure  to  violate  thefe 
 principles,   it  will  require   fome  time 
 and  trouble  to  free  yonrfelves  from  the 
 wholefome  reftraints  of  piety.     When 
 obliged  to  do  this,  you  may  be  alTured 
 that  you  are  engaged   in  fome  wrong 
 purfuit,    the    iffue    of  which   will   be 
 greatly  to  your  difadvantage.    What  is 
 in  itfelf  fit  and  right,  the  mind,   in   a 
 {late  of  virtuous  fenfibility,  will  inflant- 
 ly  approve.     You  hefitate,    and  debate 
 the  matter  with  yourfelves,  and  are  in« 
 genious  to  invent  fome  plaufible  apolo- 
 gy.    When  falhion  and  pleafure  have 
 thus  far  gained  the  afcendency  over  the 
 G  2  heart 
 
52  To  Young  People^ 
 
 SERM.    heart    of  a   youth    once    amiable    and 
 
 III. 
 »— ^I— >  lovely,  I  need  not  fay  how  fophiftical 
 
 and  dano-erous  are  the  modes  of  reafon- 
 ing  which  are  now  adopted  by  him,  to 
 juftify  thofe  compliances  which  are  con- 
 demned by  the  firft  and  the  pureft  dic- 
 tates of  his  own  heart.  Never,  on  any 
 occafion  or  confideration  whatfoever, 
 make  light  of  the  facred  authority  of 
 confcience  ^  never  be  prevailed  upon  to 
 flight  its  admonitions,  as  the  mere  ef- 
 fe6ls  of  fuperftitious  prejudice  ;  liften 
 with  attention  to  its  virtuous  accents, 
 and  ever  cultivate  that  tendernefs  of 
 heart,  which  is  one  of  the  moll:  grace- 
 ful ornaments  of  youth,  and  the  mod 
 ciTectual  prefervative  from  fmful  folly. 
 This  virtuous  and  holy  fenfibility  ren- 
 dered young  Jofiah,  of  whom  you  read 
 in  the  Jewifh  hiftory,  fo  amiable  and 
 exemplary,  that  his  memory  is  honour- 
 able even  to  this  day.  The  fame  reve- 
 rence for  confcience  you  are  exhorted 
 early  to  cherifti ;  the  fame  tendernefs 
 of  heart  you  are  this  day  exhorted  to 
 
 cultivate. 
 
To  Young  People,  53 
 
 cultivate.      Thus  will  your  manners  be  SFRM. 
 
 III. 
 amiable  and  lovely,  free  from  all  that  in-  » ^^ ^ 
 
 decorum    and  folly  which  difgrace  the 
 
 charaders  of  thofe  young  perfons,  who 
 
 early  eftrange  themfelves  from  the  God 
 
 of  their  fathers,  and  all  the  virtues  of 
 
 true  religion  and  piety. 
 
 .  Inftead  then  of  being  determined  by 
 the  example  of  the  multitude,  or  the 
 j  caprice  of  faftiion,  when  thefe  contra- 
 jdiifi:  the  pure  fentiments  of  your  own 
 breaft,  never  fail  to  regulate  your  con- 
 ;dud  by  a  higher  authority,  the  voice 
 of  heaven  fpeaking  within  you,  the  law 
 of  God  written  upon  the  heart.  Such 
 courage  and  refolution  will  abundantly 
 recompenfe  you  in  the  peaceful  reflec- 
 tions of  your  own  breaft,  and  in  the 
 good  opinion  of  all  thofe  whofe  efteem 
 and  approbation  are  deferving  your  re- 
 gard. The  ridicule  of  the  profane,  and 
 the  jeft  of  fcoffers,  will  be  retorted  o\\ 
 themfelves  with  fufficient  acrimony,  by 
 that  fecret  veneration  which  they  feel 
 
 for 
 
^^  To  Toung  People, 
 
 SERM.    for  thofe  who  run  not  to  the  fame  excefs 
 
 III.        r   '  , 
 or  not. 
 
 However  backward  they  may  be  to 
 confefs  it,  though  they  may  be  on 
 the  contrary  forward  to  impute  to 
 you  **  littlenefs  of  mind,  and  vulgarity 
 of  conception  ;"  amidft  all  this  indecent 
 outrage,  they  cannot  help  fecretly  en- 
 vying your  fafety,  fmce  "  he  that  walk- 
 eth  uprightly  walketh  furely."  "  The 
 fear  of  the  Lord  is  the  beginning  of 
 wifdom,  and  a  good  underftanding  have 
 all  thofe  who  keep  his  commandments." 
 
 III.  Young  perfons,  in  the  regulation 
 of  their  condu6t,  fliould  pay  a  peculiar 
 deference  to  age  and  experience.  This 
 is  naturally  expelled  from  you,  as  you 
 are  in  a  flate  of  dependance,  and  in 
 many  cafes  incapable  of  judging  for 
 yourfelves,  without  the  afliftance  of 
 thofe  who  are  older  and  more  experi- 
 enced. Modefty  and  diffidence  are  fome 
 of  the  firft  ornaments  of  your  earlier 
 
 years, 
 
T«9  Toung  People*  5^ 
 
 years,  and  they  are  difpofitions  equally  SERM. 
 lovely  and  promifing.     Be  not  forward  v     /    ^ 
 to    aliume    the    fole   dirediion   of  your 
 manners,  without   any   refpect  to   the 
 cautions    and    admonitions    of   parents 
 and  fuperiors.     When  this  is  the  cafe, 
 it  difcovers  a  conceit  and  confidence  in 
 youth,  extremely  unfavourable  to  their 
 prefent  improvement,  and  their  future 
 reputation  and  ufefulnefs.    An  oftenta- 
 tious   air   of  fuperiority  and  prefump- 
 tion,  as  if  you  v/ere  already  poffeiTed  of 
 a  monopoly  of  wifdom,  is  to  be  careful- 
 ly avoided,    as  both   pedantic   and  dif- 
 gufting  ;   it  has  no  charms  in  focial  in- 
 tercourfe,  nor  will  it  in  the  leaft  tend 
 to  the  embellifhment  of  the  charader, 
 A  decifive  tone  is  altogether  unbecom- 
 ing, fmce  "  days  lliould  fpeak,  and  mul- 
 titude of  years  teach  wifdom."    Young 
 perfons  do    themfelves    no    credit    by 
 thinking  lightly  or  fpeaking  contempt- 
 uoufly  of  ^thofe  who  have  lived  longer 
 in  the  world,   and  may  be   fuppofed  to 
 know  both  men  and  thino-s  better  than 
 
 themfelves. 
 
III. 
 
 j^6  To  Young  People, 
 
 SERM.  themfelves.  An  ancient  law  under  the 
 Mofaic  difpenfation,  provides  againft 
 this  in  a  form  the  moll:  exprefs  and  fo- 
 iemn.  **  Thou  Ihalt  rife  up  before  the 
 ''  hoary  head,  and  honour  the  face  of 
 "  the  old  man,  and  fear  thy  God  ;  1 
 ''  am  the  Lord."  * 
 
 Would  you  be  wife,  amiable  and 
 good,  learn  in  filence ;  cultivate  an 
 humble  and  teachable  temper  ;  and  ne- 
 ver deem  it  an  excellence,  to  flight 
 thofe  inflrudions  which  are  intended 
 for  your  improvement,  and  eftablifti- 
 ment  in  every  thing  that  is  loyely  and 
 of  good  report. 
 
 IV.  Above  all,  let  young  perfons  re- 
 gulate their  conduct,  by  a  llrift  and  fa- 
 cred  regard  to  the  word  of  God. 
 * 'Wherewith  fliall  a  young  man  cleanfe 
 his  way?  By  taking  heed  thereto,  ac- 
 cording to  thy  word."  This  is  indeed 
 the  abiefl:  counfellor,  and  the  moil:  fure 
 guide  ;  this  is  the  only  infallible  tefl  of 
 
 juft 
 
 *  Leviticus  xix.  3::. 
 
To  I^ou7ig  People,  57 
 
 juil:  fentiment,   and  right  pradlice.     It  SERM. 
 
 111. 
 difFufes  a  light  the   moll:  refrefhing  to  v — ^__j 
 
 the  mind,  and  furnifties  with  motives 
 the  moft  weighty  and  animating.  It 
 delineates  the  path  of  good  conduft,  and 
 exhibits  a  train  of  illuftrious  patterns, 
 whofe  faith  and  virtue  we  are  com- 
 manded to  follow.  Its  origin  is  divine, 
 and  the  efficacy  of  its  power  exceeding 
 great.  It  is  given  by  infpiration  of  God, 
 and  is  profitable  for  doctrine,  for  re- 
 proof, for  correftion,  for  inflru^iiion  in 
 righteoufnefs  ;  hereby  you  may  be  fur- 
 nifhed  unto  all  good  works ;  hereby 
 you  may  be  made  wife  unto  falvation. 
 
 Cultivate  then  an  early  acquaintance 
 with  the  facred  writings ;  and  as  you 
 have  opportunity,  Itudy  the  evidences 
 of  revealed  religion.  In  proportion  to 
 your  acquaintance  with  thefe,  your  faith 
 in  the  gofpel  will  be  more  confirmed  and 
 fatisfadory.  You  will  not  be  carried 
 about  with  every  wind  of  do6lrine,  nor 
 will  you  be  moved  from  your  adherence 
 H  to 
 
58  1o  Toung  People^ 
 
 SERM.    to  Chriftianity  by  the  fpecious  objeclion§ 
 V "j  of  infidels. 
 
 Treafure  up  in  your  ininds  the  excel- 
 lent maxims  of  God's  holy  word,  and 
 compare  the  feveral  parts  of  your  con- 
 dud  with  this  divine  ftandard  of  all 
 truth  and  piety.  Familiarize  to  your- 
 felves  its  awful  fan£lions,  in  connexion 
 v/ith  that  folemn  profpeft,  which  it 
 opens  upon  you  beyond  the  grave.  Read 
 it  frequently,  and  make  it  the  fubjeft  of 
 your  devout  meditation.  Let  its  facred 
 authority  rellrain  you  from  every  fpe~ 
 cies  of  folly  and  excefs ;  let  its  bright 
 examples  awaken  within  you  a  virtuous, 
 emulation,  and  let  its  divine  encourage- 
 ments and  confolations  raife  you  above 
 all  thofe  difficulties  and  trials  to  which 
 you  may  be  expofed  in  future  life.  To 
 conclude  ;  may  the  word  of  Chrift  dwell 
 richly  in  you  ;  and  may  all  your  man- 
 ners be  formed  after  the  model  of  his 
 perfed  pattern,  "  who  grew  in  wifdom 
 
 and 
 
To  Toting  People,  5p 
 
 and  in  ftature,  and  in  favour  both  with  SERM. 
 God  and  man."  v     /  * 
 
 You  are  now,  my  young  friends,  en- 
 tered upon  another  new  year.  The 
 congratulations  of  your  parents  await 
 you,  who  love  you  affedtionately,  and 
 who  can  have  no  greater  joy  thaa  to 
 fee  that  their  children  are  walking  in 
 the  paths  of  wifdom  and  of  peace.  The 
 congratulations  of  your  minifler  await 
 you,  who  has  devoted  this  fervice  to 
 your  improvement,  and  commends  the 
 fame  with  all  humility  to  the  bleffing 
 of  the  Almighty. 
 
 The  benedidions  of  religion  await 
 you  :  may  your  fouls  profper,  and  be  in 
 health ;  may  your  early  years  be  con- 
 fecrated  to  God,  and  fandtified  by  the 
 powers  of  virtue  and  piety!  Wifdom's 
 ways  are  ways  of  pleafantnefs,  and  all 
 her  paths  are  peace  :  the  Lord  loveth 
 thofe  that  love  him,  and  fuch  as  feek 
 him  early  fhall  find  him. 
 
 H  z  SERMON 
 
SERMON    IV. 
 
 Christians  not  of  this  World, 
 
 John  xvii.   i6, 
 
 l^bey  are  not  of  the  world;  even  as  I  am  not 
 of  the  world, 
 
 ^^IV^*  QINGULARTTY  is  generally  an  ob- 
 k3  jecl  of  averfion  with  all  perfons  of 
 liberality  and  candour  ;  and  indeed  an 
 affected  fingularity  juflly  merits  both 
 reproach  and  ridicule.  But  neverthe- 
 lefs  there  is  a  certain  peculiarity  in  the 
 condud  and  temper  of  a  true  Chriflian 
 which  does  the  greatell:  honour  to  a  pi- 
 ous and  confcientious  charader.     This 
 
 is 
 
Chrijlians  not  of  this  World.  6i 
 
 is  a  fingularity  which  fails  not  to  fepa-  SERM. 
 rate  us  from  the  prevailing  vices  of  a  .       '    , 
 degenerate   age,    and  which  we    muft 
 carefully  diftinguilli  from  the  whimfical 
 affedation  of  fuperftitious  weakneis. 
 
 In  times  of  more  than  common  cor- 
 ruption, or  at  the  firfl  promulgation  of 
 an  unpopular  religion,  the  confcientious 
 and  upright  niufl  be  pointed  at  as 
 fingular.  Adling  counter  to  the  errors 
 and  prejudices  of  the  multitude,  they 
 are  expofed  both  to  reproach  and  per- 
 fecution,  which  was  exadily  the  cafe 
 with  the  primitive  difciples,  here  re- 
 ferred to  in  the  text.  Their  Lord  and 
 Saviour  was  now  taking  his  leave  of 
 them,  and  affectionately  commends 
 them  to  the  peculiar  protection  of  his 
 heavenly  Father.  He  well  knew  that 
 they  would  be  expofed  to  general  ha- 
 tred and  ridicule.  "  They  are  not  of 
 the  world,  even  as  Chrift  was  not  of  the 
 world.'* 
 
 In 
 
dz  Chriftians  not  of  this  Worlds 
 
 SERM.        In  diicourfing  upon  thefe  words,  I 
 
 TV 
 
 ^^'      fhall, 
 
 I.  Firfl  confider,  the  view  which  is 
 here  given  us  of  true  Chriftians  ;  their 
 condition  and  chara6ler : ''  They  are  not 
 ()f  the  world,'' 
 
 n.  Their  confornaity  in  thjs  particu* 
 Jar  to  their  divine  Mafter  :  "  Even  as  \ 
 ^m  not  of  the  world," 
 
 I.  The  view  which  is  here  given  u^ 
 -pf  true  Chriftians:—*'  They  are  not  of 
 the  world."  On  the  firft  promulgation 
 of  the  gofpel,  it  was  principally  oppofed 
 by  the  prejudice  of  the  Jev/s,  and  the 
 pride  and  vanity  of  the  polite  Gentiles. 
 In  thofe  days  few  alTumed  the  profeffion 
 of  Chriltianity,  but  from  a  principle  of 
 confcientious  conviction.  But  in  ftic- 
 ceeding  ages,  when  this  profeffion  ftoo4 
 connedled  with  the  profits  and  emolu- 
 ments of  this  world,  many  men  of  cor- 
 rupt minds  called  theiufelves  Chriftians; 
 
 and 
 
ChriJlia7iS  not  of  this  T^orld.  ^^ 
 
 and  found  it  very  convenient  to  enlift  SERM, 
 
 IV 
 themfelves   under  the    banner    of  the  v.— ^-Lj 
 
 crofs,  as  this  grand  enfign  of  mortifica- 
 tion was  now  become  the  inftrument 
 of  gratifying  ambitious  and  fenfual  paf- 
 fions.  Thefe  are  the  enemies  of  Chrift, 
 and  his  religion,  and  notwithftanding 
 their  external  profeffion,  they  are  of  the 
 world,  and  will  finally  be  condemned 
 With  it.  It  is  quite  otherwife  with  fin- 
 cere  Chriftians,  they  are  not  of  the 
 world  at  prefent,  and  will  not  be  con- 
 demned with  the  world  at  lail. 
 
 They  are  not  actuated  by  the  prin- 
 ciples of  the  world.  They  are  not  con- 
 formed to  the  fmful  cufloms  of  the 
 world.  And  they  do  not  take  up  their 
 portion  in  the  world. 
 
 I.  In  the  firfl  place.  They  are  not 
 of  the  world  ;  as  they  are  not  aduated 
 by  the  principles  of  the  world.  They 
 are  determined  not  by  mere  human 
 maxims,  but  by  the  facred  laws  of  a  di* 
 
 vine 
 
6^  Chrijiians  not  of  this  Worlds 
 
 SERM.    vine    revelation.      They   derive    their 
 IV. 
 
 V — ^__^  principles  not  from  the  fyflem  of  a  de- 
 praved policy,  but  from  the  gofpel  of 
 the  hlcffed  God.  Many  principles  which 
 ^  prevail  in  the  world  will  not  accord  with 
 the  general  rules  of  good  morality ; 
 much  lefs  with  the  elevated  faith  and 
 d-evotion  of  the  Chriflian  fyftem.  To 
 prevaricate  and  diflemble,  may  be  very 
 confiftent  with  the  eafy  morals  of  an 
 elegant  and  fafhionable  courtier  ;  but 
 Chriftianity  impofes  upon  us  aflmplicity 
 and  fincerity  which  is  totally  the  re- 
 verfe  of  this.  It  obliges  us  to  adhere 
 to  truth  and  integrity  in  circumflances, 
 w^hich  might  expofe  not  only  to  incon- 
 venience, but  even  to  fuffering. 
 
 The  principles  which  generally  actu- 
 ate the  w^orld,  are  thofe  of  eafe,  ambi- 
 jtion,  and  fenfuality  :  they  fufFer  men 
 to  live  to  themfelves,  to  the  gratifica- 
 tion of  their  own  humours,  exclufive 
 of  a  regard  to  the  interefts  of  others. 
 Whereas,  the  principles  of  a  Chriftian 
 
 purify 
 
Chriftians  not  of  this  World,  6^ 
 
 purify  his  mind,  enlarge  his  heart,  and  SERM. 
 lead  him  to  look  on  the  interefts  of  his  v — ^1_^ 
 brethren  with  an  eye  of  the  moll:  bene- 
 ficent kindnefs.  *'  That  no  man  flioiild 
 live  to  himfelf,"  is  a  maxim  eftabliflied 
 by  the  authority  of  the  gofpel.  The 
 influence  of  thofe  principles  by  which 
 Chriftians  are  actuated  is  conftant  and 
 uniform,  and  herein  they  differ  widely 
 from  thofe  of  the  world.  The  world 
 is  kept  in  awe  by  the  eye  of  the  public ; 
 whereas  the  Chriftian  is  influenced  by 
 thofe  motives  which  operate  as  ftrongly 
 in  the  fliades  of  fecrecy,  as  in  the  light 
 of  noon-day. 
 
 2.  True  Chriftians  are  not  of  the 
 world,  "  as  they  are  not  governed  by 
 the  cuftoms  of  the  world."  The  cuf- 
 toms  of  particular  ages  and  countries, 
 which  are  in  their  own  nature  indiffe- 
 rent, are  not  the  cuftoms  I  here  refer 
 to.  Sober,  candid,  and  peaceable  Chrif- 
 tians fubmit  to  thefe  with  great  cheer- 
 fulnefs,  and  a  good  confcience.  -  They 
 -I-  are 
 
66  Chrijlians  not  of  this  World, 
 
 SERM.    are   modes  of  civility  both  convenient 
 
 IV 
 >     /   >  and   graceful.     Thofe   cuftoms   of  the 
 
 v^orld  to  which  Chriftians  cannot  con-  ^ 
 form,  are   fo   many  violations  of  mola- 
 lity and  religion.     They  cannot  make 
 ufe  of  the  name  of  God  with  that  fami- 
 liarity and   irreverence   which  is  com- 
 mon  in   the   world  ;   neither  can  they 
 neglect  the  duties  of  the  Sabbath,  prof* 
 tituting  that  day  to  indolence  or  plea- 
 fure.     The   Chriftian   cannot  conform 
 himfelf  to  thofe  cuftoms  of  the  world, 
 which  are  injurious  to  the  private  cha- 
 racter,  the  order   and  oeconomy  of  fa- 
 milies,  and  the   regular   obfervance   of 
 the   retired  offices  of  devotion.     What 
 thofe  cuftoms  are,  I  need  not  particula- 
 rife.       Every    one    who    is    acquainted 
 with  the  world,  and  thofe  finful  exceffes 
 which  prevail  in  it,   cannot  be  at  a  lofs 
 to  recur  to  them.     That  they  have  the 
 fan£lion     of  general    obfervance,   that 
 they  are  cuftoms  polite  and  fafliionable, 
 will,  with  the  Chriftian,  be  no  argu- 
 ment either  for  their  lawfulnefs  or  ex- 
 pediency. 
 
Chrif}ia7is  not  of  this  World,  ^y 
 
 pediency.     They  are  cuftoms  no  where  SERM. 
 
 tolerated  by  the  laws  of  his   religion,  v ^^ 
 
 nor  by  the  example  of  the  great  Foun- 
 der of  it,  and  therefore  they  will  be  re- 
 nounced by  him  as  fo  many  finful  pomps 
 and  vanities.     If  he  is  hereby  rendered 
 fmgular,   and  deemed  precife  ;   it   is  a 
 kind   of  fingularity  which  does  an  ho- 
 nour to  his  character  as  a  profefTor  of 
 the  holy  religion  of  Jefus.     To  walk 
 according  to  the  courfe  of  this  world,  is 
 to  walk  foolifhly  and  impioufly,  and  to 
 behave   ourfelves  in  a   manner  altoge- 
 ther unworthy  our  Chriflian  profefTion. 
 It  is  to  renounce   the  wifdom,   purity, 
 and   devotion   of  the  Chriftian  fyftem, 
 inftead  of  adorning  the  doctrine  of  God 
 our  Saviour,  in  all  things.     There  are 
 certain  practices  which  prevail  in   the 
 world,  in  regard  to  which,  this  is  the 
 command  of  our  holy  religion,  "  Come 
 out  from  them,  and  be  ye  feparate,  and 
 touch  not  the  unclean  thing," 
 
 I  3  3,  True 
 
6S  Chrijiians  not  of  this  Wor  Id, 
 
 SERM.        Q.   True   Chriftians   are    not   of  the 
 
 IV 
 t     /    >  world,  as  they  have  not  their  portion  in 
 
 the  world.  We  read  of  thofe  who  have 
 their  portion  in  this  life,  with  whom  it 
 is  a  maxim,  to  make  the  moft  of  the 
 prefent  fhort  and  precarious  exigence. 
 This,  they  think,  they  do  moft  effectu- 
 ally, by  laying  the  reins  on  the  neck  of 
 their  paffions,  and  proceeding  furioufly 
 from  one  fpecies  of  fenfual  gratification 
 to  another.  This  is  their  lano-nao-e : 
 "  Let  us  eat  and  drink,  for  to-morrow 
 we  die."  Death  puts  a  period  to  their 
 hafty  purfuits,  and  the  grave  fwallows 
 up  their  worldly  expedlations.  They 
 receive  their  good  things  in  the  prefent 
 life,  they  fare  fumptuoufly  every  day, 
 and  fail  not  to  fill  up  the  meafure  of 
 their  iniquity,  by  the  gratification  of 
 their  ambitious  and  luxurious  defires. 
 This  is  not  the  portion  of  the  Chriftian ; 
 his  treafure  is  laid  up  in  heaven,  his 
 ■hope  entereth  within  the  vail.  He  is 
 through  grace  entitled   to  an  inhierit- 
 
 ance 
 
Chrifiians  not  of  this  World,  ^^ 
 
 ance  incorruptible,  undefiled,  and  which  SERM. 
 
 IV. 
 fadeth  not  away. 
 
 Having  confidcred  the  view  here  gi- 
 ven us  of  true  Chriftians,  "  as  not  of 
 the  world," 
 
 II.  Let  us,  fecondly,  take  notice  of 
 their  conformity  to  Chrift  in  this  parti- 
 cular :  "  Even  as  I  am  not  of  the  world.  ■* 
 Herein  they  bear  an  exa£t  reiemblance 
 to  their  bleffed  Lord.  It  muft  be  con- 
 fefled  that  Jeius  Chrift,  in  a  high  and 
 noble  fenfe,  was  not  of  this  world.  It 
 is  reprefented  as  an  act  of  great  conde- 
 fcention  in  him  to  viht  it,  efpecially  in 
 a  form  fo  humiliating  and  lowly.  "  He 
 that  Cometh  from  heaven  is  above  all." 
 The  circumflances  of  his  birth ;  the 
 teftimony  at  his  baptifm,  and  his  tranf- 
 iiguration  on  the  mount,  lead  us  to 
 conceive  of  him,  in  a  fenfe  peculiar  to 
 his  extraordinary  character,  *'  as  not  of 
 this  world," 
 
 His 
 
j^a  Chriftians  not  of  this  World, 
 
 SERM.        His  heavenly  dodrine  ;  his  holy  life  ; 
 V   /   I  and  the  nature  of  his  fpiritual  kingdom, 
 
 are  to  us  a  full  proof,  that  he  was  not 
 
 of  this  world. 
 
 The  kingdom  which  our  Saviour 
 came  to  eftablifh,  he  explicitly  declares 
 **  was  not  of  this  world."  He  well 
 knew  the  fpirit  of  the  world,  and  that 
 the  children  of  the  world  were  children 
 of  difobedience.  He  had  a  clear  fore- 
 fight  of  all  that  oppofition  which  he 
 fhould  meet  with  from  the  world,  and 
 never  expe£led  to  be  favoured  by  it. 
 His  religion  was  not  calculated,  either 
 to  footh  the  prejudices  of  the  Jews,  or 
 to  flatter  the  levities  or  fuperiiition  of 
 the  Gentiles.  By  the  world  our  Savi- 
 our was  hated  and  perfecuted.  From 
 thence  he  endured  the  moft  aggravating 
 contradictions,  and  the  groffefl  infults. 
 From  thence,  the  nails,  the  fpear,  the 
 crofs.  The  tragical  fcene  at  Calvary 
 was  exhibited  by  the  world.  From 
 thence  was  gathered  that  inhuman  mob 
 
 that 
 
Chrijlians  not  of  this  World,  yx 
 
 that  attempted  to  aggravate  his  laft  SERM. 
 fufferings.  He  was  not  of  the  world  ;  « — ^ 
 for  by  its  wicked  hands  was  he  crucifi- 
 ed  and  flain.  "  Had  he  been  of  the 
 world,  the  world  would  love  its  own, 
 but  becaufe  he  was  not  of  the  world, 
 therefore  the  world  hated  him." 
 
 Our  bleffed  Saviour  is  not  of  this 
 world,  as  he  has  long  fmce  taken  his 
 leave  of  all  its  forrows.and  humiliations. 
 In  a  few  verfes  preceding  the  text,  he 
 cries  out,  "  Father,  the  hour  is  come !" 
 *'  Now,  1  am  no  more  in  the  world." 
 Advert  for  one  moment  to  the  fituation 
 of  our  Lord ;  the  time  of  his  departure  be- 
 ing at  hand,  well  might  he  fay,  "lam  not 
 of  the  world."  Soon  it  will  have  fpent 
 its  rage  upon  me,  and  I  go  to  the  Fa- 
 ther. It  only  remains,  that  I  pafs  over 
 to  that  garden,  and  fweat,  as  it  were, 
 drops  of  blood  there  ;  that  I  be  betray- 
 ed by  Judas,  and  apprehended  by  ene- 
 mies ;  that  I  be  tried  by  the  fanhedrim, 
 
 and 
 
fz  Chrijiians  not  of  this  World, 
 
 SERM.    and  condemned  by  Pilate  ;  that  I  be  led 
 
 iv 
 
 forth  to  Calvary,  and  there  crucified* 
 
 *'  Now  I  am  no  more  in  the  world,  I 
 go  to  the  Father."  My  work  is  finilh- 
 ed — a  joy  is  fet  before  me — I  am  now 
 juft  entering  upon  it — foon  I  Ihall  afcend 
 to  my  Father,  and  your  Father,  to  my 
 God,  ^nd.  your  God  : — "  Ye  are  not  of 
 the  world,  even  as  I  am  not  of  the 
 world." 
 
 Thus  we  have  confidered  the  view 
 given  us  in  the  text,  of  the  Hate  and 
 charafter  of  true  Christians: — *'  They 
 are  not  of  the  world:"  and  their  confor- 
 mity in  this  particular  to  their  divine 
 Mafter,  "  even  as  I  am  not  of  the 
 world." 
 
 It  now  remains  that  we  attempt  an 
 improvement  of  the  fubje6t,  in  the  fol- 
 lowing refledlions : 
 
 Lin 
 
Chrijliajts  not  of  this  World*  -^ 
 
 I.    In  the   firft  place.     If  Chrift  was  SERM. 
 not  of  the  world,   nor  his  primitive  dif-      ^^* 
 ciples,  what  muft  thofe  profeffors  think 
 of  themfelves,  who  love  the  world,  and 
 live  in  a  finful  conformity  to  it?    They 
 call  themfelves  Chriftians,  but  they  are 
 only  fuch  in  name,   and  by  profeffion. 
 They  blend  fo  much  of  this  world  with 
 their  religion,  that  fetting  afide  a  little 
 peculiarity  in  their  fpeculative  opinions, 
 and  forms  of  worfliip,   they  are  mere 
 worldly  charafters.     The   love  of  the 
 world  is  predominant   in  their  hearts 
 and  the  purfuit  of  it  prevalent  in  their 
 lives.     Its  profits  and  emoluments  are 
 the    grand   objefts   of  their   ambitious 
 aim  ;     they     labour    principally     for 
 the  meat  which  periflieth,  and  lay  up 
 for    themfelves   a    treafure   upon    the 
 earth.  Notwithftanding  they  call  them- 
 felves Chriiflians,   the  principles  which 
 aduate   them  are   earthly  and  fenfual. 
 The    fpirit  that    animates  the    world 
 worketh  in  them.      Their  hearts  are 
 not  dilated  with  thofe  divine  and  gene- 
 
 K 
 
 rous 
 
*?4  Chrijlians  not  of  this  World, 
 
 SERM.    rous  afFeftions  which  the  Chriftian  reli- 
 gion  is   calculated  to    infpire.      They 
 live  to  themfelves,  inftead  of  promoting 
 the  glory  of  God,  the  honour  of  Chrifl:, 
 and  the  welfare  of  their  brethren  and 
 fellow-creatures.     They  feem  to  be  ac- 
 tuated by  no  motives,  but  what  have 
 refped  to  the  prefent  world,  inftead  of 
 fetting   their  affe6lions   upon  another. 
 We  fee  thefe  perfons  conforming  them- 
 felves  to  the  world,  in  certain  inflances, 
 very     exceptionable.       Singularity     is 
 avoided  by  them,   even  in  thofe  cafes, 
 where  it  would  do  the  highell  honour 
 to   their    charafters.     The    irreverent 
 ufe  of  the  name  of  God,  the  execution 
 of  plans  of  bufinefs  or  pleafure  on   the 
 Lord's  day,    the  neglect  of  family  and 
 private  devotion,   an  habitual  fpirit  of 
 diflipation  and  vanity,   to  the  total  ex- 
 clufion    of  ferious   piety ;    thefe,  with 
 many   more  particulars  equally  repug- 
 nant to  the  true  fpirit  of  the   gofpel, 
 conflitute   the  character   of  too   many 
 who  call  themfelves  Chriftians. 
 
 With 
 
Chriftians  not  of  this  Worlds  75 
 
 With  what  propriety  may  we  fay  t  j  SERM. 
 fuch,  "  How  dweiieth  tlie  love  of  God   .       *   1 
 in  you  ?"     Where  is  your  conformity 
 to  the  temper  of  Chriil?  Where  is  that 
 meeknefs  and  lowlinefs,   that   patience 
 and  refignation,   that  piety  and  charity 
 which  were  fo  iilullrioufly  exemplified 
 by  the  Son  of  God  ?   Where  is  the  una- 
 nimity, zeal  and  felf-denial  of  the  firft 
 Chrillians  ?     Where  fliall  we  find  that 
 lively  faith,  that  undiflembled  love,  that 
 exalted    hope,    and   fpiritual   joy,    by 
 which  they  were,  in  their  day,  fo  emi- 
 nently diftinguiflied  ? 
 
 Such  principles  and  affedlions  as  thefe 
 are  not  to  be  found  among  thofe  pro- 
 feflbrs  of  the  prefent  age,  who  love  the 
 world,  and  conform  themfelves  to  it. 
 It  cannot  be  faid,  with  any  propriety, 
 that  thefe  profeiTors  are  not  of  the 
 world,  for  they  are  evidently  actuated 
 by  its  principles,  they  are  governed  by 
 its  laws,   and  have  their  portion  in  this 
 
 iife. 
 
 K  2  11.  If 
 
7^    '  Chrijlia7is  not  of  this  World, 
 
 SERM.       II.   If  true  Chriflians  are  not  of  this 
 
 IV. 
 V ^-_j  world,  then  marvel  not,  my  brethren, 
 
 if  the  world  hate  you.  Be  neither  fur- 
 prifed  nor  difcouraged.  If  you  were 
 of  the  world,  the  world  would  love  it^ 
 own.  Promife  not  yourfelf  either  its 
 friendfhip  or  protedion.  Deprived  of 
 both,  the  difciple  is  but  as  his  Mafter, 
 and  the  fervant  as  his  Lord.  If  the 
 world  hate  you,  it  hated  Chrift  before 
 it  hated  you.  It  may  fometimes  be  fb 
 unfriendly,  as  to  put  an  unkind  con- 
 ftruclion  upon  your  adlions,  and  to  im- 
 pute to  you  principles  which  your  fouls 
 abhor.  Imprudencies  on  your  part  it 
 may  aggravate  into  crimes,  and  unlefs 
 reftrained  by  a  general  fpirit  of  libera- 
 lity, it  may  publicly  ridicule  and  perfe- 
 cute  you.  Of  thefe  things  the  difciples 
 of  Chrift  have  been  forewarned  by  their 
 Lord  :  '*  In  the  world  ye  fhall  have.tri- 
 bulation ;  but  in  me  ye  fliall  have 
 peace." 
 
 III.  If 
 
Chrifiiafis  not  of  this  World.  yf 
 
 III.  If  true  Chriftians  are  not  of  the  SERM. 
 
 IV. 
 world — what  moderation  may  we  expeft  » — ^ — / 
 
 from  them,  in   refped  to  the  joys  and 
 forrows   of  the   prefent   flate.      Their 
 abode  here  is  of  fliort  continuance,  and 
 they  confefs   themfelves  ftrangers  and 
 pilgrims   upon   the    earth.     They   are 
 thankful  for  the  conveniences  and  plea- 
 fures    of  this   life  ;    but  thefe  are   not 
 their  portion  ;   their  treafure  is  in  hea- 
 ven, and  their   hearts  are  there   alfo. 
 They  revolve  in  their  minds,  the  great 
 things  which  are  fpoken  concerning  fu- 
 turity.    Therq  remaineth  a  relt  for  the 
 people   of  God,    and  in  their  Father's 
 houfe  are  many  manfions.     Thefe  con- 
 iiderations  animate  their  minds  ;  render 
 them  patient  under  fufferings,  and  na- 
 turally lead  them  to  moderation   and 
 contentment.       They   are    moderately 
 affeded  by  the  viciffitudes  of  this  life, 
 I  having  in  profpec^  another  and  better. 
 Their  hope  entereth  within  the  vail ; 
 this   infpires    them   with    a    magnani- 
 mity of  foul,  which  could  not  be  impart- 
 ed 
 
yS  Chriftians  not  of  this  World, 
 
 SERM.  ed  by  any  the  mpft  exalted  fyftem  of 
 philofophy.  It  is  expected  that  Chrif- 
 tians be  not  elated  with  profperity,  nor 
 overwhelmed  by  adverfity.  They  are 
 to  rejoice  as  though  they  rejoiced  not, 
 and  to  weep  as  though  they  wept  not. 
 
 IV.  If  true  Chriftians  are  not  of  the 
 world,  how  readily  ought  they  to  em- 
 brace every  opportunity  of  retiring 
 from  it.  The  retirement  I  here  refer 
 to  is  not  that  of  the  monaftic  life,  which 
 is  no  where  enjoined  by  the  gofpel ;  nor 
 can  we  conceive  of  it  as  confiftent  with 
 the  focial  duties  of  religion.  Our  hea- 
 venly Father  is  then  glorified,  when  we 
 maintain  a  converfation  in  the  world 
 becoming  the  gofpel.  The  retirement 
 I  mean,  is  that  to  which  we  are  ex- 
 horted by  our  Saviour.  "  Thou  when 
 "  thou  prayeft,  enter  into  thy  clofet.'* 
 Thofe  who  prefide  in  your  religious  af- 
 femblies,  may  be  allowed  a  greater  re- 
 tirement from  the  world,  than  others 
 who  are  concerned  in  fecular  tranfac- 
 
 tions. 
 
Chrijlians  not  of  this  World,  y^ 
 
 tions.  The  miniflers  of  religion  muil: 
 give  themfelves  to  reading,  meditation 
 and  prayer,  if  they  would  not  do  the 
 work  of  the  Lord  negligently — if  they 
 would  choofe  out  acceptable  words — 
 and  if  they  afpirc  at  a  ufefulnefs,  which 
 may  not  be  confined  to  the  illiterate 
 and  ignorant,  but  which  may  extend 
 itfelf  to  Chriftians  of  fuperior  know- 
 ledge and  underflanding. 
 
 Avery  fair  opportunity  is  likewife  af- 
 forded to  aged  Chriftians  for  devotional 
 folitude  and  ferious  refle6lion.  The  cir- 
 cumftances  of  many  enable  them  to  re- 
 tire with  a  good  grace  from  the  burthen- 
 fome  and  anxious  cares  of  the  v;orld. 
 Where  this  is  the  cafe,  they  do  well  to 
 improve  fo  favourable  an  opportunity. 
 Their  infirmities  remind  them  that 
 their  departure  is  at  hand,  that  it  is 
 high  time  for  them  to  have  their  fenfes 
 exercifed  about  fpiritual  things  ;  and  to 
 gain  a  more  intimate  acquaintance  with 
 that  world  to  which  they  are  fo  fpeedi- 
 
So  Chriftians  7iot  of  this  World, 
 
 SERM.  ly  to  be  removed.  "  Flefh  and  heart  is 
 IV 
 
 ^  ^ '  '  failing"  them  ;  therefore  they  mull:  ha- 
 bituate themfelves  to  look  up  with  a 
 more  than  common  degree  of  fervour 
 to  that  God,  who  is  the  *'  flrength  of 
 their  heart,  and  their  portion  for 
 ever." 
 
 But  let  the  age  or  circumflances  of  a 
 Chriflian  be  what  they  may,  he  will 
 reap  a  peculiar  pleafure  and  advantage 
 from  a  devotional  retirement  from  the 
 prefent  world.  To  feparate  himfelf, 
 and  to  intermeddle  withfpiritual  things, 
 will  afford  him  joys  the  mod  exalted 
 and  refined.  To  hold  communion  with 
 his  God  and  Saviour  will  be  equally  ufe- 
 ful  and  delightful,  and  to  feel  the  pow- 
 ers of  the  world  to  come,  will  impart 
 a  dignity  to  his  temper  and  deport- 
 ment. In  thefe  devotional  feafons, 
 Chriflians  receive  frefli  communications 
 of  divine  grace  ;  their  fpiritual  flrength 
 is  renewed  ;    they  are  hereby  qualified 
 
 to 
 
Chrijlians  not  of  this  World,  8 1 
 
 to  refill  temptation ;   and  as  the  apoftle  SERM. 
 exprefles  it,  to  "  overcome  the  world."  ' 
 
 V.  Finally.  If  Chriftians  are  not  of 
 the  world,  how  thankful  fhould  they  be 
 for  that  relation  in  which  they  (land  to 
 the  heavenly  flate.  "  Ye  are  flrangers 
 and  fojourners  upon  the  earth,  heaven 
 is  your  home,  your  pilgrimage  will  foon 
 be  ended,  and  then  you  will  arrive  at 
 your  Father's  houfe.  You  are  adopted 
 into  the  family  of  God,  and  by  virtue 
 of  his  grace,  through  a  glorious  Re- 
 deemer, you  are  entitled  to  an  inheri- 
 tance among  the  faints  in  light.  O 
 Chriftians,  you  are  the  fons  and  daugh- 
 ters of  the  moft  high  God,  and  it  doth 
 not  yet  appear  what  you  fhall  be,  but 
 when  Chrift,  who  is  your  life,  fhall  ap- 
 per,  then  Ihall  you  appear  with  him  in 
 glory.     Amen. 
 
 L  SERMON 
 
SERMON    V. 
 
 Hope  in  God,  the  Consolation  of  ths 
 Afflicted* 
 
 Psalm  xlii,  5. 
 
 Why  art  thou  cafi  down^  0  my  foul,  and  why 
 art  thou  difquieted  within  me?  Hope 
 thou  in  God, 
 
 SERM.    ^-p  fggjng  tj^^^  ^j^g  author  of  this  Pfalm 
 
 I 
 
 was,  when  he  compofed  it,  in  cir- 
 eumftances  of  great  diftrefs  and  fufFer- 
 ino;.  He  was  in  a  flate  of  exile,  and 
 deprived  of  the  public  worfhip  of  his 
 God.  He  was  expofed  to  the  ridicule, 
 as  well  as  the  oppreifion  of  his  enemies: 
 
Hope  in  God,  the  Confolation  oftheAffii^ied,     ^'^ 
 
 "  My  tears  have  been  my  meat  day  and  SERM. 
 night,  while  they  continually  fay  unto  '^ — A-» 
 me,  where  is  thy  God  ?"  Such  a  re- 
 flexion wicked  men  in  all  ages  have 
 been  prone  to  throw  upon  his  pious  fer- 
 vants,  when  in  circumftances  of  great 
 tribulation  ;  hence  they  raflily  conclude, 
 that  their  God  has  forfaken  them,  be- 
 caufe  he  does  not  immediately  appear 
 for  their  deliverance. 
 
 The  Pfalmift,  nov/  banilhed  from  the 
 courts  of  the  Lord,  could  recollect  bet- 
 ter days ;  days  in  which  he  had  gone 
 with  the  multitude  to  the  houfe  of 
 God,  with  the  voice  of  joy  and  praife, 
 with  a  multitude  that  kept  holy-day. 
 This  recolle£lion  did  but  imbitter  and 
 aggravate  hisprefent  fufferings:  "When 
 I  remember  thofe  things,  I  pour  out 
 my  foul  in  me  ;"  my  foul  is  as  it  were 
 diflblved,  and  poured  forth  like  water: 
 *'  Deep  calleth  unto  deep  at  the  noife 
 of  thy  water  fpouts ;  all  thy  waves 
 and  billows  are  gone  over  me."  I 
 XiZ  am 
 
84     Hope  in  God,  theConfolation  of  the  y^ffii^ed, 
 
 SERM.   am  tofled   to  and  fro  as  on  a  boiflerous 
 
 V. 
 «^ — , — *  ocean  ;    fuch    is    the    difquietude    and 
 
 trouble  of  my  foul.  The  fons  and 
 daughters  of  affliction  and  forrow  well 
 underfland  this  pathetic  defcription. 
 Some,  who  have  hitherto  lived  at  their 
 eafe,  may  deem  the  colouring  too  high  ;  1 
 but  others,  who  have  formed  a  more  fa- 
 miliar and  intimate  acquaintance  with 
 grief,  are  in  no  danger  of  mifunder- 
 ftanding  the  language  of  the  Pfalmift. 
 Their  own  experience  enables  them  to 
 put  a  faithful  comment  upon  the  me* 
 lancholy  (train  in  which  he  here  writes. 
 
 There  are  two  extremes  which  we 
 ought  carefully  to  avoid  in  our  defcrip- 
 tion s  of  the  prefent  life.  One  under 
 the  influence  of  melancholy  paffions,  re- 
 prefents  the  fcene  as  too  dark  and 
 gloomy.  Another,  gay,  diffipated  and 
 profperous,  reprefents  it  in  a  light  fo 
 chearful  and  joyous,  as  will  not  confift 
 with  thofe  trials  and  troubles  which  are 
 every  day  experienced,   and  which  the, 
 
 providence 
 
Hope  in  God,  the  Cojifolation  of  the  /^ffii^ed.     B^ 
 
 providence   of  the  Almighty,    for   the  SERM, 
 wifefl  reafons,   annexes  to  our  prefent   » — v — -» 
 Hate  and  condition. 
 
 The  faft  is,  that  our  prefent  exift- 
 ence  is  a  mixed  fcene  of  joy  and  for- 
 row  ;  of  good  and  evil :  the  day  of  ad- 
 verfity  is  fet  over  againfl  the  day  of 
 profperity,  to  anfvver  purpofes  the  moft 
 falutary  in  God's  moral  government. 
 An  uninterrupted  fcene  of  enjoyment 
 might  make  us  difflpated,  prefumptuous 
 and  felf  confident ;  if  we  always  lived 
 at  our  eafe,  and  experienced  no  melan- 
 choly afflictive  charges,  we  might  be 
 tempted  to  forget  God,  to  call:  off  fear, 
 and  reftrain  prayer  before  him. 
 
 To  prevent  this,  he  is  pleafed  as  it 
 were  to  lay  his  hand  upon  us  ;  to  awa- 
 ken our  ftrength  by  ficknefs  and  afflic- 
 tion ;  or  to  take  from  us  fome  very  de- 
 firable  and  endeared  comfort ;  thus  de- 
 monftrating,  in  a  very  affedling  form, 
 our  frailty  and  dependance,  and  point- 
 ing 
 
B6     Hope  in  God^  the  Confolation  of  the  J'ffli^ted, 
 
 SERM.    ins:  out  to  us  the  neceffity  of  anintereft 
 V    /,  >  in  higher  bleflings  than  thofe  that  are 
 earthly,  temporary,  and  tranfient. 
 
 I.  The  difquieting  fcenes  of  human 
 life,  firil  prefent  themfelves  to  our  con- 
 fideration,  from  the  (late  of  the  Pfamift, 
 as  defcribed  in  the  text :  His  foul  was 
 call  down  under  a  preffure   of  trouble 
 
 and  melancholy. 
 
 ♦ 
 
 II.  And  then,  fecondly,  the  remedy 
 provided  for  the  relief  of  the  pious  a- 
 midPt  this  difquietude  :-— '■  Hope  in 
 God,'* 
 
 A 
 
 I.  Some  may  think  it  an  ineligible 
 tafk  to  bring  forward  to  public  view, 
 the  troubles  and  calamities  incident  to 
 mortals :  But  when  we  refled:,  that 
 none  can  be  quite  unconcerned  with 
 the  fubjecl,  fince  "  man  is  born  to  trou- 
 ble as  the  fparks  fly  upward,"  we  are 
 "furnifhed  with  an  apology  for  entering 
 on  this  more  melancholy  part  of  our 
 
 fubjecl:. 
 
Hope  171  God,  the  Confohtion  of  the  y^ffii^ted*     By 
 
 fubjed.  Even  to  thofe  whofe  hearts  SKRiVT. 
 are  now  at  eafe,  and  whofe  mouniain  ^^ — ^ — * 
 ftandeth  ftrong,  it  may  have  its  ufe, 
 fince  they  may  expect  thofe  days  of 
 darknefs,  or  feafons  of  adverfity,  with 
 which  others  have  been  already  ac- 
 quainted. 
 
 To  thofe  who  are  now  fuffering  from 
 various  caufes  of  anxiety  and  affliction, 
 to  hear  of  the  difquietude  of  the  pious 
 Pfalmifl  may  adminifter  comfort  and 
 fupport.  From  hence,  in  their  deject- 
 ed moments,  they  will  infer,  that  no 
 ftrange  thing  has  happened  to  them. 
 Many  of  the  fmcere  fervants  of  God 
 have  been  reduced  to  a  ftate  very  low 
 and  afflicted.  Thefe  then  we  may  take 
 for  our  pattern,  amidft  the  prefent  dif- 
 quieting  fcenes  of  life.  Let  lis  furvey 
 with  attention,  the  manner  of  their  de- 
 portment under  their  different  troubles, 
 and  let  us  learn  the  confolations  by 
 which  they  were  fupported. 
 
 The 
 
88     Hope  iuGod,  the  Co?ifohtion  of  the  Affiided^ 
 
 SERM.  The  difquieting  fcenes  of  human  life 
 V — '^ >  are  not  confined  to  any  particular  pe- 
 riod of  time,  but  have  been  various 
 through  all  ages,  ever  fmce  our  depar- 
 ture from  the  great  fountain  of  life  and 
 happinefs.  Thefe  fcenes  are  fo  many 
 and  diverfified,  that  before  I  could 
 enumerate  them  all,  I  muft  vifit  many 
 dark  abodes  of  forrow,  to  which  at  pre- 
 fent  I  am  a  total  ftranger  ;  and  muft 
 have  revealed  to  me  the  fecrets  of  many 
 defponding  hearts,  to  which  no  mortal 
 has  yet  had  accefs.  We  muft  then  con- 
 tent ourfelvesjwith  the  general  outlines 
 of  a  melancholy  picture,  which  we  need 
 not  wifh  to  contemplate  in  a  more  per- 
 fect form.  As  fufficient  for  the  day  is 
 the  evil  thereof,  fo  we  may  reft  fatisfied 
 with  a  brief  and  general  furvey  of  this 
 part  of  our  fubjed. 
 
 What  a  checkered  fcene  is  the  pre- 
 fent  life,  and  what  changes  are  conti- 
 nually taking  place  in  it !  One  is  ex- 
 alted, another  is  deprelTed,    and  even 
 
 the 
 
Hope  in  God,  the  Co?ifolation  of  the  JffiiBed.     89 
 
 the  fame  individual  at  different  times,  SERM, 
 may  fay  with  the  Pfalmift,  "  Thou  haft  » — ^ 
 lifted  me  up,  and  caft  me  down."  To 
 day  his  mountain  ftands  ftrong ;  to- 
 morrow it  is  removed,  and  caft  into  the 
 midft  of  the  fea.  Now  he  receives 
 good  at  the  hand  of  God,  then  he  re- 
 ceives evil ;  and  it  is  the  fame  kind  and 
 gracious  power  which  prefides  in  the 
 difpenfation  of  each.  Some  are  affliaed 
 in  their  bodies ;  others  are  difquieted 
 in  their  minds;  and  others  are  caft  down 
 by  reafon  of  the  melancholy  viciflitudes 
 of  fortune.  Many  have  formed  a  very 
 intimate  acquaintance  with  grief  and 
 forrow  ;  their  few  days  have  been  full  of 
 trouble,  and  Providence,  for  wife  and 
 rrood  reafons,  has  denied  them  thofe 
 fcenes  of  profperity  and  chearfulnefs, 
 which  have  been  allotted  to  their  neigh- 
 bours around  them. 
 
 Some  have  been  injured  by  the  ma- 
 lignity of  their  enemies ;    others  have 
 M  fuffered 
 
po     Hope  171  God,  theConfolation  of  tht  ylff^iBed, 
 SERM.    fuffered  from  the  negled  and  unkind- 
 
 V  r 
 
 y ,* ;  nefs  of  their  friends. 
 
 Some   are  difquieted  with  the   bare 
 apprehenfion   of  poverty  ;  others    are 
 funk  into  the  depth  of  its  diftrelTes.   On 
 the  one  hand  I  hear  the  voice  of  mourn- 
 ing and  lamentation  on  account  of  the 
 lofs   of  dearly  beloved  children  ;  "  Jo- 
 feph  is  not,  Simeon  is  not,"    Benjamin 
 alfo  is  taken    avi^ay  by   a   flroke.     On 
 the  other  hand,   I  behold  the  widows 
 and     fatherlefs,    covered    with    afhes, 
 cloathed  with   fackcloth,   each  mourn- 
 ing   in   the   bitternefs    of   their  fouls. 
 Many   are   now    fuffering  in  the  dark 
 cells  of  fecret  retirement,    concerning 
 the  caufes  of  whofe  grief,  I  cannot  per- 
 haps form  the  leail:  probable  conjedure  ; 
 every  heart  neverthelefs   knows,    and 
 moft  intimately  too,  its  own  bitternefs ; 
 it  knows  the  multitude  of  its  anxious 
 thoughts,   of  its   diftreffing  fears,   and 
 were  it  neceflary,  could  give  you  a  very 
 
 affedlinof 
 
 9 
 
Hope  in  God,  the  Confolation  ofthe^ffiiBed,     91 
 
 afFeding  detail  of  its   prefect  forrows  SKRM. 
 
 and  fufferings.     No  external  fituation  ^ — ^ * 
 
 in  life,  however  elevated,  is  fo  far  pri- 
 vileged as  to  be  totally  freed  from  oc- 
 cafional  anxiety  and  difquietude ;  thefe 
 will  obtrude  themfelves  in  circles  ap- 
 parently the  moft  gay  and  joyous. 
 "  Even  in  laughter  the  heart  is  forrow- 
 ful,  and  the  end  of  mirth  is  heavinefs.'* 
 From  the  prince  to  the  peafant,  from 
 the  palace  to  the  cottage,  you  may 
 trace  the  footfteps  of  difquietude  and 
 forrow. 
 
 Melancholy  view  of  human  life  !  Has 
 not  the  gloom  of  mere  imagination 
 painted  it  in  colours  too  dark  and  dif- 
 mal,  or  is  it  realized  by  experience  and 
 fac^  ? 
 
 Suppofing  the  latter  to  be  the  cafe, 
 are  we  to  be  out  of  humour  with  our 
 prefent  exiflence,  and  give  w^ay  to  a 
 fpirit  of  diffatisfadion  and  fretfulnefs  ? 
 God  forbid.  If  the  prefent  life  has  its 
 M  2  forrows, 
 
92     Hope  in  God,  the  Confolation  of  the  y^ffiiBed, 
 
 SERM.  forrows,  it  has  its  comforts  and  enjoy- 
 V  ^  I  ments  too.  Not  to  allow  this  would 
 argue  a  very  corrupt  and  ungrateful 
 heart  :  it  would  be  to  blacken  our  fub- 
 jed;,  and  defame  our  God.  The  bitter 
 drops,  which  are  now  mingled  in  the 
 cup  of  life  are  medicinal,  and  may  be 
 productive  of  our  fpiritual  health,  and 
 the  final  falvation  of  our  fouls.  The 
 prefent  is  not  the  final  defliny  of  man  ; 
 nor  is  this  world  intended,  by  divine 
 Providence,  to  be  the  feat  of  uninter- 
 rupted and  permanent  felicity. 
 
 We  are  here  in  a  (late  of  trial  and 
 difcipline,  where  it  is  necelfary  for  our 
 real  good,  that  we  Ihould  be  difquieted 
 and  afflidied,  as  well  as  pleafed  and 
 profpered. 
 
 This  being  the  cafe,  why  fliould  any 
 prefume  to  arraign  the  conduct  of  the 
 great  Governor  of  all,  who  afflidls  not 
 for  his  pleafure,  but  our  profit,  and  un- 
 der the  prelTure  of  our  heavieft  troubles 
 
 is 
 
Hop e  in  God,  the  Co nfo la t io n  of  the  j4jP icled,     p  3 
 
 is  propofing  himfelf  as  the  objedl  of  our  SKIiM. 
 hope  and  confidence.    This  leads  me  to  *-     .     « 
 the  fecond  general  head  of  my  fubje6l. 
 
 II.  The  remedy  provided  for  the  re- 
 lief of  the  pious  amidft  the  difquieting 
 fcenes  of  human  life.  •'  Hope  thgu  in 
 ''  God." 
 
 l^he  pious  Pfalmift  argues  with  him^ 
 felf  under  the  prefent  keen  fenfa- 
 tions  of  diitrefs  ;  and  gives  a  check  to 
 that  torrent  of  grief  which  was  over- 
 whelming his  foul.  Nature  obliged  him 
 to  feel,  and  the  God  that  formed  him 
 knew  his  frame,  and  compallionated  his 
 frailty.  Religion  did  not  extirpate  his 
 fenfibility,  but  feafonably  exerted  her 
 divine  power  both  to  moderate  and 
 fan6lify  his  forrows.  ^'  Why  art  thou 
 "  call:  down,  O  my  Soul ;  why  art  thou 
 "  difquieted  within  me?  Hope  thou  in 
 ''  God."  This  is  indeed  the  grand 
 remedy,  the  fovereign  antidote  for  all 
 our  prefect  cares  and  troubles,     Under 
 
 thefe 
 
94     Hope  in  God,  the  Confolation  of  the  ^ffii^ted, 
 
 SERM.  thefe  troubles,  fome  harden  their 
 <_J— ^  hearts,  and  thus  defpife  the  chaftening 
 of  the  Lord :  they  are  determined  nei- 
 ther to  feel  nor  to  think  of  them  :  they 
 fly  to  fcenes  of  luxurious  diffipation, 
 and  never  make  the  inquiry  with 
 Job,  *'  Shew  me  wherefore  thou  con- 
 "  tended  with  me."  Thiscondu6l  is  a 
 bold  defiance  of  the  Majefty  of  Heaven, 
 and  an  impious  contempt  of  the  hand  of 
 God  when  he  is  pleafed  to  rebuke  and 
 chaften  us.  That  others  pofTefled  of 
 true  humility  and  unfeigned  piety  may 
 not  faint  in  the  day  of  their  adverfity, 
 he  is  pleafed  to  invite  them  to  place 
 their  hope  and  confidence  in  himfelf ; 
 in  cjonfequence  of  which  the  Rock  of 
 ages  is  the  refuge  of  their  fouls  in  eve- 
 ry time  of  calamit5^  and  trouble.  What 
 a  privilege,  my  Chriflian  Friends, 
 that  you  are  permitted  to  avail  your* 
 felves  of  fo  high  a  confolation  amidfl 
 the  difquieting  fcenes  of  human  life. 
 You  have  a  God  to  whom  you  may  look 
 up  with  chearful  confidence,  and  that 
 
 without 
 
Rope  in  God,  the  Confolation  of  the  y^ffiicled,     ^5 
 
 without  the  imputation  of  prefumption ;  SERM. 
 a  God  that  is  both  able  and  willing  to  ».— ,,1— ^ 
 deliver  or  fupport  you  ;  a  God  that 
 has  revealed  himfelf  in  his  holy  word  in 
 forms  of  peculiar  condefcenfion  and 
 grace ;  a  God  that  has  been  pleafed  to 
 enter  into  covenant  with  you,  and  who 
 will  never  leave  nor  forfake  thofe  who 
 hope  in  his  mercy  ;  the  God  and  Father 
 of  our  Lord  Jefus  Chriil ;  the  God  and 
 Father  of  all  the  fmcere  followers  of 
 his  Son. 
 
 In  all  ages  he  has  ever  manifefled  his 
 favour  and  prote6lion  to  his  fuffering 
 fervants.  He  has  been  the  God  of 
 Abraham,  Ifaac,  and  Jacob — Aaron's 
 Eli's  and  David's  God.  Amidft  their 
 diverfified  afflidlions  and  troubles,  they 
 did  not  give  up  their  hope  in  him,  but 
 bowed  in  filence  before  the  throne, 
 when  that  throne  was  encompalfed 
 with  darknefs.  They  were  dumb  and 
 opened  not  their  mouths;  or  in  awful 
 admiration   of  the   divine  hand,   cried 
 
 out, 
 
9^     Hope  ih  God,  the  ConfolatioTi  of  the  y^ffii^ed^ 
 
 3ER.M.    out,  "  it  is  the  Lord,   let  him  do  what 
 * — ^ — '  "  feemeth  him  good," 
 
 You  have  alfo  heard  of  the  patiencd 
 of  Job  in  connection  with  his  hope  and 
 confidence  in  God,  even  in  circumftan- 
 ces  the  moft  afflidive  and  defperate  : 
 "  Though  he  flay  me,  yet  will  I  trutl 
 *'  in  him." 
 
 It  is  the  duty  of  the  pious  fervants  of 
 God  to  hope  in  liim,  even  when  all 
 things  feem  to  make  againft  them,  and 
 this  hope  perfifted  in,  will  never  de- 
 ceive nor  confound  them.  If  they  fly 
 to  other  refuges  they  will  fail,  but  with 
 the  Lord  Jehovah  is  everlafting  (Irength; 
 he  is  a  gracious,  faithful,  and  covenant- 
 keeping  God,  and  in  various  forms 
 has  been  a  prelent  help  in  time  of 
 trouble. 
 
 The  providence  of  God  encourages 
 your  hope  in  him,  for  he  is  good  to  all, 
 and  his  tender  mercies  are  over  all  his 
 
 works. 
 
B^ope  in  God  J  theConfolation  oftheAffiiQed^     97 
 
 works.     The  promifes  of  his  grace  in-  SERM. 
 vite    your  confidence-^thofe   promifes  v     /    * 
 which  are  great  and  precious,  and  which 
 the  fervants  of  God  in  all   ages  have 
 made  their  fonjr  in  this  houfe  of  their 
 pilgrimage. 
 
 t=> 
 
 Are  you  caft  down  and  difquieted  on 
 account  of  the  circumftances  of  your 
 external  condition  ?  The  Lord  is  your 
 fhepherd,  you  fliall  not  want. 
 
 Are  you  filled  with  timidity,  and 
 bowed  down  with  weaknefs  ?  Wait  on 
 the  Lord,  be  of  good  courage — hope  in 
 him — wait,  I  fay,  on  the  Lord. 
 
 Are  you  bereaved  of  earth's  mofl  va- 
 luable comforts,  and  are  the  moft  affec- 
 tionate relations  diflblved  by  death  ? 
 When  father  and  mother  forfake  you, 
 the  Lord  will  take  you  up* 
 
 Are  your  beloved  children  no  more  ? 
 
 Have  you,   with  bleeding  hearts,  per- 
 
 N  formed 
 
98     Hope  iJiGod^  theCo7ifolation  ofthe^ffli[ted, 
 
 SERM.    formed  for  them  the  laft  folemn  rites  ? 
 ^     I     i  Hope  in  God,    who  can  be  better  unto 
 you  than  many  fons  and  daughters. 
 
 Are  you  intimidated  by  the  profpedt^ 
 of  death?  Be  not  caft  down.  Your  God 
 will  be  with  you  to  fupport  and  comfort 
 you.  Under  the  influence  of  religious 
 faith  and  hope,  you  may  take  a  pleafing 
 and  delightful  profpecl  of  life  and  im- 
 mortality beyond  the  grave. 
 
 Do  flefli  and  heart  fail  you  ?  Are  you 
 about  to  lay  down  this  tabernacle  ?  Be 
 not  difquieted  ;  hope  in  that  God  who 
 will  rebuild  it  afrefli  with  every  cir- 
 cumftance  of  advantage  and  glory; 
 trull:  the  promifes  of  that  Saviour  who 
 is  the  refurre6lion  and  the  life  :  becaufe 
 he  lives,  you  Ihall  live  alfo. 
 
 When  we  take  a  view  of  the  fervants 
 of  God,  amidft  the  diverfified  fcenes  of 
 life,  and  in  the  near  profpedt  of  death ; 
 k  evidently  appears,  that  they  have  no 
 
 juft 
 
Hope  in  God,  the  Conf elation  of  the  Affli^ed,     pp 
 
 juft  caufe  to  be  call:  down  or  difquieted.  SERM. 
 Hope  in  God  is  a  fovereign  remedy  for  ^  /  ' 
 all  .their  diftrefling  fears  and  apprehen- 
 fions.  In  the  multitude  of  their  thoughts 
 within  them,  the  comforts  of  God  may- 
 delight  their  fouls.  The  cafe  of  fuch 
 is  truly  enviable  :  "  Happy,  thrice  hap- 
 py the  men  whofe  God  is  the  Lord." 
 
 On  the  other  hand,  how  melancho- 
 ly is  the  condition  of  thofe  perfons  who 
 live  without  hope,  and  without  God  in 
 the  world.  Such  eftrange  themfelves 
 from  the  nobleft  pleafures,  and  higheft 
 confolations  — ??  confolations  peculiarly 
 calming  and  reviving  in  feafons  of  dif- 
 quieting  fadnefs  and  adverfity.  None  , 
 but  thofe  who  are  uniformly  religious 
 can  reafonably  exped:  thefe  divine  com- 
 forts in  the  time  of  their  trouble. 
 
 Let  thofe  who  are  ftrangers  to  a  lif^ 
 
 of  piety,  no  longer  prefume  to  defpife 
 
 the  confolations  of  true  religion — coii* 
 
 folations  which  are  no  way  connected 
 
 N  Z  with 
 
1 00  Hope  in  God^  the  Confolation  of  the  yi(ffli^ed<, 
 SERM.    with  the   irrational  warmth  of  a  wild 
 
 V. 
 
 enthufiafm ;  but  are  common  to  the 
 experience  of  all  fober,  intelligent,  and 
 judicious  ChrilHans, 
 
 The  way-s  of  wifdom  are  "  ways  of 
 pleafantnefs,  and  all  her  paths  are 
 peace."  Hence  appears  the  futility 
 of  that  objection  made  by  many  to  the 
 religious  life,  as  partaking  of  the  gloom 
 of  defpondency  and  melancholy.  A  falfe 
 religion  may  have  agitated  the  minds 
 of  men  with  various  fervile  and  fuper- 
 flitious  fears  ;  but  the  religion  of  the 
 gofpel  jnfpires  the  foul  with  hope  and 
 chearfulnefs,  with  a  peace  that  is  dir 
 vine,  and  that  paffeth  all  underflanding. 
 Under  its  facred  influence,  we  fliall  not 
 be  "  afraid  of  evil  tidings  ;  our  hearts 
 will  be  fixed,  trufting  in  the  Lord." 
 The  light  of  God's  countenance  will  be 
 lifted  up  upon  us;  the  arm  of  his  power 
 will  defend  and  lave  us  :  he  will  guide 
 our  feet  through  the  labyrinth  of  life  ; 
 and  finally  receive  our  fouls  to  glory. 
 
 The 
 
Hope  hi  God,  the  Qonfolation  of  the  Ajjii^ed,   ipf 
 
 The  God  whom  we  now  ferve  and  SErm. 
 
 V. 
 worfliip,    is   the  Author  of  grace  and  ^     /    f 
 
 confolation.     His  comforts  are  neither 
 
 few  nor  fmall.     "  They  that  know  his 
 
 ^'  name,  will  put  their  trufl:  in  him.   He 
 
 "  will  be  a  refuge  for  the  oppreiTed,   a 
 
 *'  refujie   in  times  of  trouble.     He  for- 
 
 "  faketh  not  them  that  feek  him,   nor 
 
 *'  forgetteth  the  cry  of    the    humble. 
 
 *'  Why  art  thou  cafl:  down,  O  my  foul, 
 
 "  and    why  art  thou  difiquieted    within 
 
 ^*  thee  ?     Hope  thou  in  Goci." 
 
 SERMON 
 
SERMON    VI. 
 
 On  the  Freedom  of  Christ's  Disciples^ 
 
 John  viii.  31,  32. 
 
 If  ye  continue  i?i  my  laord,  the^p.  arc  ye  nhy 
 Difciples  indeed;  and  ye  Jhall  knoiu  the 
 truth y  and  the  truth  fi all  make  you  freei^^ 
 
 SERM.  /^UR  blefled  Lord,  in  the  days  of 
 t — ,J— J  V^  his  flcih,  was  fometimes  furround- 
 ed  with  a  crowd  of  admirers,  who,  be- 
 ing flruck  with  the  power  and  benefit 
 cence  of  his  miracles,  expelled  to  be 
 enriched  with  temporal  emoluments. 
 Thefe  perfons  were  very  forward  to 
 
 follow 
 
On  the  Freedom  ofChrijVs  DifcipJes,         103 
 
 follow  Chrifl: ;  but  our  Saviour  being  SERM* 
 acquainted  with  the  motives  of  their  v  v'->> 
 condud,  difcouraged  a  refolution  fo  rafh 
 and  erroneous  ;  he  defires  them  feriouf- 
 ly  to  deliberate  upon  the  matter,  to  fit 
 down,  and  to  count  the  cod.  If  their 
 regards  to  him  were  founded  on  prin- 
 ciples worldly  and  ambitious,  he  warn- 
 ed them,  his  religion  would  make  no 
 provifion  for  the  pleafing  and  fatisfying 
 fuch  irregular  defires  ;  but  that  on 
 the  contrary,  if  any  man  would  follow 
 him,  he  muft  deny  himfelf,  and  take  up 
 his  crofs.  "  Whofoever  he  be  of  you 
 that  forfaketh  not  all  that  he  hath,  can- 
 not be  my  difciple.'*  Thofe  alone  are 
 his  true  followers  who  continue  in  his 
 word,  who  abide  by  their  profeffion  in 
 circumftances  of  the  m.oft  formidable 
 diflrefs  and  fuffering,  *'  Then  are  ye 
 my  difciples  indeed,  and  ye  fhall  know 
 the  truth,  and  the  truth  fhall  make  you 
 free." 
 
 In 
 
J  04         0^^  the  Freedom  ofChrifl's  JJifciples^ 
 
 S£RM.        In  difcourfing  upon  the  words  of  the! 
 text,  we  fliall  conhder, 
 
 I.  The  nature  of  that  relation  which 
 fubfifls  between  Jefus  and  his  follow- 
 ers. , 
 
 II.  The  evidence  or  proof  of  its 
 genuinenefs,  a  continuance  in  his 
 word,  "  Then  are  ye  my  difeiples  in- 
 deed/' 
 
 III.  The  privilege  corinefled  with 
 this  relation :  *'  Ye  fliall  know  the 
 truth,  and  the  truth  ihal)  make  you 
 free.'' 
 
 L  The  nature  of  that  relation  which 
 fubfifts  between  Jefus  and  his  followers^ 
 This  relation  is  of  a  fpiritual  nature ; 
 not  founded  on  the  principles  of  this 
 world,  but  on  thofe  which  arc  taught 
 us  by  the  grace  of  God.  Difciplelhip 
 with  Jefus,  (let  it  be  fpoken  with  reve- 
 rence)  refemblcs  that  relation   which 
 
 we 
 
On  the  Freedom  ofChrijVs  Difciples*  105 
 
 we  fee   fubfiftins;  between   tutors   and  SErRM. 
 
 VI 
 pupils  ;  the  one  teaches,  and  the  other  » 
 
 learns.  Thofe  are  faid  to  be  the  difci- 
 ples  of  Plato,  Socrates,  or  Mofes,  who 
 receive  the  docStrines  which  they  refpec- 
 tively  taught.  Philofophers,  politicians 
 and  divines,  have  each  of  them  had  their 
 admirers  and  followers.  Some  names 
 and  fyftems  have  been  rendered  vener- 
 able merely  by  antiquity  ;  others  have 
 captivated  by  the  force  of  novelty  ;  and 
 others  have  eflablifhed  their  authority 
 and  dominion,  by  the  native  charms  of 
 truth  and  goodnefs. 
 
 On  this  principle  the  name  of  Jefus 
 is  rendered  venerable  in  the  Chriflian 
 church ;  his  charadler  was  "  full  of 
 grace  and  truth."  The  heads  of  fome 
 religious  fecSls  have  fecured  to  them- 
 felves  followers  by  the  point  of  the 
 fword  ;  others  have  allured  them  by  the 
 wealth  and  emoluments  of  the  prefent 
 world;  they  have,  as  it  were,  taken 
 them  to  fome  high  mountain,  and  pre- 
 O  fented 
 
I  o6  On  the  Freedom  ofChriJi^s  Difciples, 
 
 SERM.  fented  to  their  view  this  province,  or 
 V  ^ '  1  that  kingdom,  faying,  this  v^ill  I  give 
 if  you  v^ill  become  my  difciple.  No 
 wonder  that  fuch  perfons  fhoiild  have 
 their  followers  ;  difcipleftiip  with  thefe 
 is  a  mere  voluptuous  or  mercenary 
 bond  :  the  whole  world,  we  may  expect 
 to  go  after  fuch,  while  a  love  of  power, 
 ambition,  and  luxury  is  its  governing 
 principle.  Difcipleftiip  with  Jefus  has 
 no  fuch  inducements  ;  it  is  not  forced 
 by  the  terrors  of  perfecution,  nor  is  it 
 produced  by  the  flattering  motives  of 
 eafe  or  wealth.  It  is  a  relation  that 
 takes  place  on  very  diiferent  principles, 
 fuch  as  the  power  of  truth,  the  beauty 
 of  holinefs,  and  faith  in  the  veracity  of 
 our  Saviour's  character.  To  perfuade 
 men  to  become  his  difciples,  he  neither 
 foothes  their  prejudices,  nor  flatters 
 their  pride,  nor  tempts  them  by  any  of 
 the  Dowers  of  this  world.  He  inll:ru(Sls 
 them  in  a  fyftem  of  heavenly  doctrine  : 
 he  fets  before  them  an  example  of  the 
 mod  perfedl  virtue ;  he  gives  miracu- 
 lous 
 
On  the  Freedom  ofChrijVs  Difciples,  107 
 
 loiis  proofs  of  his  miflion,  and  throws  a  SERM. 
 light  upon  life  and  immortality :  he  v — ^^ 
 dies  upon  the  crofs,  rifes  from  the  tomb, 
 and  afcends  into  heaven.  Thefe  are 
 the  means  by  which  they  are  engaged 
 to  become  his  difciples.  They  enter 
 into  this  relation  under  a  full  convidlion 
 of  the  truth  and  power  of  their  divine 
 Leader.  He  comes  with  the  credentials 
 of  the  promifed  Meffiah,  he  teaches 
 w^ith  an  authority  peculiar  to  himfelf  : 
 his  difciples,  on  their  part,  yield  a  rea- 
 dy and  unreferved  fubjedion :  they  che- 
 rifli  a  meek  and  teachable  temper  :  they 
 lay  afide  their  former  petulance  and 
 confidence :  their  high  thoughts  are 
 brought  into  fubjedlion  in  his  prefence, 
 in  whom  are  hid  all  the  treafures  of 
 Wifdom  and  knowledge. 
 
 The  relation  fuppofes  a  very  humble 
 and  lowVy  fpirit  on  the  part  of  his  fol- 
 lowers. The  ardour  of  paffion,  and  the 
 obftinacy  of  prejudice  are  now  abated : 
 fvibmiflion  and  reverence,  affedlion  apd 
 O  2  confidence 
 
I  oS  On  the  Freedom  ofChrift's  Difciples. 
 
 SERM.    confidence,  are  the  o-eneral  outlines  of 
 
 VI 
 
 i  their  religious  character.     They  place 
 
 themfelves  at  his  feet,  and  receive  the 
 law  from  his  lips.  They  treafure  up 
 in  their  minds  thofe  facred  maxims 
 which  his  heavenly  wifdom  has  fuggeft- 
 ed  ;  they  delight  to  attend  upon  his 
 fublime  inftru^lions,  and  do  as  it  were 
 "  hide  his  word  in  their  hearts."  They 
 dwell  with  delight  on  its  facred  pro- 
 mifes ;  their  fouls  are  refrefhed  with  its 
 ftrong  confolations  ;  they  make  it  the 
 "  man  of  their  council,"  the  guide  of 
 their  youth,  and  the  ftaff  of  their  old  age. 
 
 Chriflas  their  teacher  accommodates 
 himfelf  to  the  different  capacities  and 
 circumftances  of  his  difciples.  He 
 fpeaks  to  them  as  they  are  able  to  bear 
 it ;  he  confnlts  their  different  ages  and 
 abilities  ;  he  imparts  to  all  that  fpiritual 
 food  which  is  convenient  for  them  ;  he 
 gives  to  each  his  portion  in  due  feafon  ; 
 the  babes  will  he  feed  with  milk,  and 
 the  ftrong  men  with  meat.     The  young 
 
 difciples 
 
On  the  Freedom  ofC/jt^iJi's  Difciples.  lop 
 
 difciples  are  taught  to  flee  youthful  SERM. 
 lufts;  to  turn  oiF  their  eyes  from  be-  ^  ^  '  „< 
 holding  vanity  ;  to  ffudy  modelly  and 
 humility  in  their  deportment;  to  be 
 dutiful  to  their  parents,  fubmiflive  to 
 their  fuperiors,  and  kindly  affectionate 
 one  to  another.  They  are  inftrudled 
 in  the  nature  and  excellence  of  true  re- 
 ligion ;  they  are  informed  of  the  peace 
 and  pleafure  of  piety,  and  are  alTured 
 that  the  yoke  of  Chriftis  eafy,  and  that 
 his  burden  is  light.  Another  clafs  is 
 inftruCled  in  thofe  maxims  which 
 have  refpect  to  the  cares  and  commerce 
 of  this  world ;  that  they  abftain  from 
 the  love  of  it ;  that  their  converfation  be 
 fuch  as  becometh  the  gofpel,  in  fimpli- 
 (  city  and  godly  fmcerity,  not  with  flefhly 
 wifdom,  but  by  the  grace  of  God.  A 
 third  clafs  is  inftructed  in  a  meek  and 
 patient  refignation  to  the  difpofals  of 
 providence.  Having  done  the  will  of 
 God  in  the  active  fervices  of  a  religious 
 obedience ;  they  are  taught  to  wait  with 
 patience  and  fortitude  till  their  change 
 
 come. 
 
no         On  the  Freedom  ofChrifl's  Difciples* 
 
 SERM.    come.     Being  about  to  put  off  this  t^'- 
 t     /    i  bernacle  their  faith  is  direded  to  that 
 **  building  of  God,  an  houfe  not  made 
 with  hands  eternal  in  the  heavens.'* 
 
 Thus  does  our  divine  and  heavenly 
 Inftrudor  accommodate  himfelf  to  the 
 different  ages  and  capacities  of  his  dif- 
 ciples — thus  do  they  attend  upon  their 
 heavenly  lefTons  v^ith  meeknefs,  revere 
 ence,  love,  and  joy. 
 
 Difciplefhip  v^ith  Chrift  may  juflly  be 
 conceived  of  both  as  an  honour  and  pri^ 
 vilege.  It  is  an  honour  if  we  confider 
 the  dignity  and  glory  of  the  promifed 
 Meffiah :  Such  are  not  only  inftrudeci 
 by  Mofes  and  the  prophets,  but  by 
 '  Jefus  the  mediator  of  the  new  cove- 
 nant. To  be  his  difciple  is  to  {land  in 
 the  moft  intimate  and  endeared  rela^ 
 tion  to  that  glorious  perfonage,  to  whom 
 the  prophets  bore  their  united  tefti- 
 mony  :  It  is  to  be  under  his  defence  and 
 protedion  at  prefent,  and  finally  to  re- 
 ceive 
 
On  the  Freedom  ofChriJl*s  Difciples,         1 1 1 
 
 ceive  the  moll:  public  marks  of  his  ap-  SERM. 
 probation  and  favour.  It  will  appear  » — ^-l-> 
 hereafter  to  be  no  fmall  honour  toftand 
 in  this  relation  to  the  Son  of  God; 
 when  he  Ihall  come  in  the  clouds  ;  when 
 he  fhall  raife  the  dead;  when  he  fhall 
 judge  the  world,  and  receive  up  into 
 glory  his  faithful  followers,  that  where 
 *'  he  is,  there  they  may  be  alfo.'* 
 
 Having  confidered  the  nature  of  this 
 relation  of  difciplefhip  with  Chrifl-^— we 
 proceed, 
 
 II.  To  the  evidence  or  proof  of  its  ge- 
 nuinenefs.  "  If  ye  continue  in  my 
 word,  then  are  ye  my  difciples  indeed.'* 
 Many  call  and  profefsthemfelves  Chrif- 
 tians  who  are  not  fo  in  reality  and 
 truth  ;  they  have  a  name  to  live  while 
 they  are  dead ;  and  alfume  the  form  but 
 are  ignorant  of  the  power  of  godlinefs. 
 The  religion  of  fuch  is  not  feated  in  the 
 heart ;  they  have  no  root  in  them- 
 felves;  the  vv^armth  of  their  zeal  is  ge- 
 nerally 
 
ri2  On  the  FreedofH  ofChriJl's  Difciples, 
 
 SERM-  nerally  direded  to  the  externals  of  reli- 
 ^  ^^'  ,  gion,  while  they  lay  more  ftrefs  upon 
 the  traditions  of  men,  than  the  com- 
 mandments of  God.  They  are  ambiti- 
 ous to  fupport  a  mode  of  worlhip,  and 
 a  fyftem  of  mere  fpeculative  notions, 
 while  there  is  a  fad  difregard  to  that 
 truth  and  righteoufnefs  which  confti- 
 tute  the  effence  of  true  religion. 
 
 Many  make  a  profeffion  of  Chriftia- 
 nity  who  do  not — continue  in  the  word 
 of  Chrift.  They  are  fickle  and  incon- 
 ftant  in  their  religious  fentiments ;  as 
 the  apoftle  expreifes  it,  "  they  are  car- 
 "  ried  away  with  every  wind  of  doc- 
 "  trine  ;"  flruck  with  novelty,  borne 
 away  by  paffion,  and  carried  down  the 
 flream  of  error  and  corruption.  Such 
 is  the  fleeting  nature  of  their  goodnefs, 
 that  it  may  fitly  be  compared  to  the 
 *'  morning  cloud  and  early  dew  which 
 "  foon  pafTes  away."  They  are  warm 
 and  zealous  profefTors  for  a  time,  but 
 when  "  troubles  and  perfecutions  arife 
 
 *'  becaufe 
 
On  the  Freedom  ofChrift's  Difciples*  1 1  3 
 
 '*  becaufe  of  the  word,  they  are  ofFen-  SERM. 
 
 VI. 
 •*  ded,"   and   draw  back  to   perdition.  »— v-— ' 
 
 They  continue  in  their  profefTed  regards 
 to  the  gofpel,  while  fuch  a  profefllon 
 does  not  incommode  their  external  eafe, 
 but  when  tribulation  cometh  they  be- 
 tray its  interefts,  and  no  longer  ftead- 
 faltly  adhere  to  it.  They  continue  in 
 Chrift's  word  while  it  does  not  contra- 
 dict their  favourite  inclinations,  but 
 when  it  calls  them  to  the  duties  of  felf- 
 denial  and  fuffering,  they  no  longer  ac- 
 knowledge its  authority  :  but  inftead 
 of  proving  themfelves  his  difciples  in- 
 deed, they  give  melancholy  evidence  of 
 being  his   enemies   by  wicked    works. 
 
 By  continuing  in  Chrifts  word,  we 
 may  underftand  an  habitual  regard  to 
 the  authority  of  Chrift ;  a  profeflion  of  his 
 faith  in  all  the  circumftances  and  events 
 of  life,  and  an  obedience  to  his  will 
 when  there  are  ftrong  temptations  to 
 violate  his  laws.  A  continuance  in  the 
 word  of  Chrifl  will  exprefs  itfelf  by  a 
 P  reverential 
 
114         On  the  Freedom  ofChrifi's  Difciples. 
 
 SERM.  reverential  attendance  upon  religious 
 «  /  >  ordinances.  The  difciples  of  Chrift 
 have  been  taught  of  him  to  affemble  to- 
 gether for  the  facred  purpofes  of  focial 
 v^orfhip.  Religious  ordinances  being 
 intended  for  their  mutual  edification 
 and  comfort ;  it  is  very  unbecoming  in 
 them  to  flight  thofe  feafons  of  lacred 
 infl:ru(!l:ion.  It  is  their  duty  to  bear 
 their  public  teftimony  to  the  truth  of 
 the  gofpel  by  a  perfonal  and  public  at^ 
 attendance  upon  thefe  inflitutions.  It 
 is  their  duty  to  honour  their  Lord  and 
 Mafler  by  holding  communion  with  his 
 church  and  people.  A  meek,  humble, 
 and  devout  difciple  will  welcome  the 
 return  of  fuch  facred  feafons — he  will 
 rejoice  when  it  is  faid  unto  him,  *'  come 
 *'  let  us  go  up  unto  the  houfe  of  the 
 "  Lord." 
 
 If  we  continue  in  the  word  of  Chrift, 
 this  reverential  attendance  upon  Chrif- 
 tian  ordinances  will  be  accompanied 
 with  a  correfpondent  obedience  to  the 
 
 moral 
 
On  the  Freedom  ofChriJl's  DifQiples,  1 1 5 
 
 moral  precepts  of  our  holy  religion.  SERM. 
 The  religion  of  a  true  difciple  of  Jefus  '^ — ^ — » 
 is  not  confined  within  the  limits  of  the 
 fanftuary,  or  the  boundaries  of  a  fab- 
 bath  :  it  will  give  law  to  the  future  con- 
 verfation  and  deportment.  Such  will 
 make  confcience  of  an  impartial  refped: 
 to  all  God's  commandments.  They 
 will  not  conceive  of  themfelves  at  li- 
 berty to  gratify  any  of  their  irregular 
 inclinations  ;  on  the  contrary  they  are 
 bound  by  the  moft  folemn  ties  to  perfe- 
 Vere  in  an  uniform  and  faithful  obedi- 
 ence. They  are  bought  with  a  price, 
 and  are  no  longer  their  ovv^n.  The 
 glory  of  their  Redeemer  is  the  great  ob- 
 ject of  their  aim  and  purfuit;  and  they 
 efteem  themfelves  happy  in  being  in- 
 ftrumental  in  advancing  it,  whether  by 
 ^oing  or  fuffering  his  will. 
 
 Thofe  continue  in  the  word  of  Chrift 
 
 who  habitually  obey  his  authority ;  who 
 
 publicly  affert  the  honour  of  his  name; 
 
 who  confcientioufly  imitate  his  perfed 
 
 P  2  example, 
 
1 1 6  G/f  the  Freedom  ofChriJi's  Difciplcf, 
 
 SERM.    example,  and  who  by  the  aid  of  divine 
 grace,  p 
 the  end. 
 
 VT 
 
 ■  /    i  grace,  perfevere  in  the  fame  even  unto 
 
 Having  confidered  tlie  nature  of  this 
 relation  to  Chrift,  together  with  the 
 evidence  or  proof  of  its  genuinenefs ; 
 we  now  come  tp  the  third  head  of  dif- 
 courfe,  viz. 
 
 Ill,  The  felicity  which  ftands  con- 
 nected with  this  relation  of  difciplefhip 
 with  Jefus  :  "Ye  fhall  know  the  truth ; 
 and  the  truth  fhall  make  you  free." 
 
 A  defire  of  knowledge  ftrongly  adlu- 
 ates  the  human  mind ;  it  is  this  which 
 prompts  to  the  invention  of  arts,  and 
 the  inveftigation  of  fcience  :  it  is  this 
 which  declines  the  acquifition  of  wealth, 
 which  feparates  from  the  cares  and 
 emoluments  of  life,  which  immures  in 
 the  clofet  thofe  men  of  fpeculation,  to 
 whom  we  are  indebted  for  the  moft  la- 
 borious refearches,  and  the  moft  inge- 
 nious 
 
Qu  the  Freedom  ofChrifl^s  Difcipks,  1 17 
 
 tiious  and  iifeful  difcoveries.  But  the  SERM. 
 commercial  and  literary  purfuits  of  life  >■  '  J ..' 
 are  not  Iblely  to  employ  our  intelligent 
 powers  ;  we  mud  be  careful  to  direct 
 them  to  higher  obje^ls,  and  to  the  ac- 
 quifition  of  knowledge,  religious  and  di- 
 vine. It  is  a  matter  of  the  lail  moment 
 that  we  acquaint  ourfelves  with  the  na- 
 ture of  our  fpiritual  condition,  and 
 thofe  higher  relations  in  which  we  {land 
 to  an  invifible  and  eternal  world  :  that 
 our  minds  be  fo  impreffed  and  afFe^led 
 with  thefe  relations  as  to  fecure  a  cou* 
 dud:  every  way  correfpondent  to  fuch 
 high  and  holy  expe(^ations. 
 
 This  is  the  felicity  of  all  thofe  who 
 ftand  in  the  above  relation  to  Chrift, 
 that  they  are  inftru^ted  in  the  moft  im* 
 portant  truth,  and  the  truth  thus  ap- 
 prehended, frees  them  from  the  moft 
 painful  and  ignominious  bondage, 
 
 I.  They  are  inftruded  in  the  know- 
 ledge of  the  mpft  neceffary  and  import- 
 ant 
 
1 1 8  On  the  Freedom  ofChriJVs  Difciples, 
 
 SERM.    ant  truth.     Error  and  abfurdity  have 
 
 VJ. 
 
 been  the  general  charaderiftics  of  all 
 the  fy Items  of  religion  which  are  merely 
 human — a  confideration  which  fhoiild 
 teach  us  to  prize  the  feafonable  and 
 heavenly  inflru6lions  of  a  divine  reve- 
 lation. Human  nature,  after  the  exer- 
 tion of  its  moft  vigorous  efforts,  has 
 been  unequal  to  the  produtftion  of  a 
 fyftem  of  truth,  freed  from  the  mixture 
 and  defilement  of  error.  After  being 
 ing  mortified  by  its  own  infuificiency, 
 difplayed  in  the  uncertainty  and  dark- 
 nefs  of  the  wifeft  philpfophers  ;  after 
 our  race  had  gone  aflray  wandering  in 
 the  mazes  of  a  vain  imagination,  Hea- 
 ven lends  an  aufpicious  aid,  and  vouch- 
 fafes  *'  a  lamp  unto  our  feet,  and  a  light 
 ■unto  our  path." 
 
 This  light  has  been  breaking  forth 
 with  a  gradually  increafing  luftre  :  con- 
 fined, during  the  Mofaic  difpenfation, 
 within  narrow  limits,  and  concealed  in 
 part,  under  a  thick  cloud  of  types  and 
 
 prophelies. 
 
On  the  Freedom  ofChrijVs  Difcipks,  1 1  ^ 
 
 prophefies,  carnal  ordinances,  and  beg-  SERM. 
 garly  elements ;  at  length,  under  the  '^ — .^ 
 glorious  difpenfation  of  the  gofpel,  it 
 has  ihone  out  with  meridian  fplendour. 
 The  difciples  of  Jefus  have  been  treat- 
 ed as  his  friends,  their  Loid  has  told 
 them  all  things ;  all  things  refpecling 
 his  character  and  kingdom,  which  it  is 
 neceflary  for  them  to  know. 
 
 They  know  the  nature  of  the  Mefli- 
 ah's  kingdom.  They  believe  in  Jefus 
 as  the  faithful  and  true  witnefs  ;  truth 
 in  a  very  eminent  fenfe  came  by  him, 
 and  at  his  hands  they  thankfully  receive 
 it.  They  are  not  oiFended  at  the  mean- 
 nefs  of  his  parentage,  the  poverty  of  his 
 life,  or  the  weaknefs  or  ignominy  of  his 
 death.  They  are  perfuaded  of  the  truth 
 and  divinity  of  his  miffion,  and  that  no 
 man  can  do  the  works  which  he  did, 
 except  he  came  from  God :  His  mi'racles, 
 charadler,  and  doctrine,  will  not  fuffer 
 them  to  conceive  of  him  as  a  deceiver  of 
 the  people. 
 
 They 
 
I2Q         On  the  Freedom  ofChriJi's  Difciphf. 
 
 SERM.        They  underftand  the  fpiritual  nature 
 
 VI 
 ^     /    '  of  his  kingdom ;  they  are  inftruded  in 
 
 its  myfteries  ;   they  know  that  it  is  not 
 
 of  this  world  ;   that  it  does  not  promife 
 
 its  wealth  or  grandeur  ;   that  it  ftands 
 
 in  no  need  of  its  favour  and  protection ; 
 
 and  that  it  is  not  to  be  fliaken  by  the 
 
 mod  violent  exertions  of  its  malice  or 
 
 violence.   They  know  its  laws,  and  moft 
 
 cordially  fubmit  to  its  divine  authority. 
 
 They  are  acquainted  with  thofe  truths 
 
 which  holy  men  of  old  were  ignorant  of, 
 
 or  faw  only  obfcurely,  and  at  a  diftance. 
 
 They    have   received  the  fubflance   of 
 
 former  Ihadows,  the  accompliflnnent  of 
 
 ancient  prophefies  :  They  have  feen  the 
 
 deftruclion  of  Jerufalem,  the  calling  of 
 
 the  Gentiles,  and  the  fcattering  of  the 
 
 Jews  through   the  various   tribes    and 
 
 nations  of  the  earth. 
 
 They  are  inftruded  in  the  certainty 
 of  Chrift's  fecond  coming,  and  the  na- 
 ture and  end  of  his  appearance  :  they 
 know  that  he  fhall  make  the  clouds  his 
 
 .   .  chariot, 
 
On  the  Freedom  ofChriJVs  Difcifles,         i2i 
 
 chariot,  and  that  he  Ihall  come  to  judge  SERM. 
 the  world  in  righteoufnefs.   They  know  > 
 
 the  nature  of  that  fcheme  of  grace 
 which  is  delineated  in  the  gofpel. 
 They  are  fully  inftrudled  in  the  offices 
 and  character  of  a  glorious  Mediator, 
 and  how  bleifed  a  thing  it  is,  to  ap- 
 proach the  Father  in  his  name.  They 
 are  acquainted  with  the  efficacy  of  that 
 blood  which  cleanfeth  from  all  fin,  and 
 the  powerful  aid  of  that  fpirit  which  is 
 promifed  to  help  our  infirmities,  to 
 enlighten  our  underflandings,  and  to 
 fandlify  our  hearts. 
 
 **  They  know  the  truth," — thofe  va- 
 rious branches  of  divine  truth,  in  the 
 knowledge  of  which  ftandeth  their  eter- 
 nal life.  The  difciples  of  Jefus  may 
 not  be  acquainted  with  the  controver- 
 fies  of  the  fchools,  or  the  metaphyfical 
 dillindions  of  philofophical  divines ;  a 
 knowledge  that  rather  puffs  up,  than 
 edifies.  The  conceit  of  ignorance  may 
 be  pleafed  with  the  jargon  of  unintelli- 
 CL  gible 
 
122         On  the  Freedom  ofChriJVs  Difciples, 
 
 SERM.  gible  founds,  and  may  be  filled  with  ad- 
 »  ^\  )  miration  of  what  it  does  not  underftand ; 
 but  a  true  difciple  of  Jefus  Chrift  is 
 guided  in  judgment;  is  intruded  in 
 the  meeknefs  of  wifdom,  and  receives 
 divine  truth  in  its  fimplicity,  as  deli- 
 vered by  Jefus  and  his  apoflles.  The 
 relation  in  which  a  difciple  Hands  to 
 Jefus  is  very  favourable  both  to  the 
 knowledge  and  pradice  of  the  truth. 
 His  conceptions  are  enlarged,  his  judg- 
 ment is  convinced,  and  the  ajBfeclions 
 of  his  foul  are  fubje^led  to  the  autho- 
 rity of  divine  truth.  In  this  fenfe  it  is 
 that  tl\e  truth  may  be  faid  to  make  him 
 free  ;    which  leads  me    to   obferve, 
 
 II.  A  true  difciple  of  Jefus  Chrift 
 is  fet  at  liberty  from  a  very  dif- 
 graceful  bondage,  by  the  fanftifying 
 power  of  divine  truth.  His  knowledge 
 of  the  gofpel  is  of  a  purifying  nature; 
 he  does  not  "  imprifon  the  truth  in  un- 
 righteoufnefs,"  neither  does  he  make 
 *'  fhipwreck  of  a  good  confcience."  He 
 
 is 
 
On  the  Freedom  ofChriJi*s  Difcipks,  153 
 
 is   delivered   into    the    mould    of   this  SERM. 
 
 VI 
 truth  ;  his  temper  and  condud  are  for- 
 med upon  the   plan  which   the  gofpel 
 prefcribes;  he   is   taught  to   imitate  a 
 perfedl  pattern,    to    fubmit  himfelf  to 
 the  moft  wife  and  wholefome  precepts, 
 and  to  wait  in  the  patient  and  cheerful 
 expectation  of  eternal  joy  and  felicity. 
 The  knowledge  which  he  has  of  divine 
 truth  is  produdlive  of  the  fruits  of  uni- 
 verfal  holinefs.     Such  a  one   does   not 
 merely  profefs  the  truth,  but  he  is  uni- 
 formly aftuated  by  it ;  he  feels  its  pow- 
 er, fubmits  to  its  authority,  and  makes 
 confcience  of  conforming  himfelf  to  its 
 facred  dictates.     Having  embraced  the 
 truth,  his  foul  is  enlarged,  and  his   af- 
 fedlions  are  fpiritualized. 
 
 The  liberty  of  which  he  is  now  a 
 partaker,  confifls  in  a  freedom  from  the 
 feduclion  of  error.  Errors  in  religion 
 have  a  pernicious  influence  upon  the 
 fentiments  and  affeclions  of  the  human 
 heart.  They  lead  us  aftray  into  the  wilds 
 
 0.2  of 
 
124         On  the  Frecdo?n  ofChrift's  Difciples^ 
 
 SERM.   of  enthufiafm,    or  plunge  us  into  the 
 
 V ^L^  depths    and    horrors     of    fuperftition. 
 
 They  lead  us  to  falfe  conceptions  of  our* 
 felves,  and   of  that   fcheme   of  mercy 
 which  is  publiflied  in  the  gofpel.    They 
 lead  us  to  think  of  ourfelves  above  what 
 we  ought  to  think.    They  mutilate  the 
 gofpel,  deftroy  its  fimplicity,   and  lead 
 us  to  lay  an  inordinate  ftrefs  upon  thofe 
 things  which  are  of  no  great  price  in 
 the  fight   of  God.     They  countenance 
 acts  of  will  worlhip,   and  "  teach   for 
 dodrines  the  commandments  of  men." 
 A  true  difcipie  of  Jefus  Chrifl:  is  freed 
 from  the  bondage  of  thefe  errors  ;   the 
 fervour  of  his  devotion  is  fcriptural  and 
 rational ;    his   worfhip  is    fpiritual,    a 
 rcafonable  fervice  ;  and  his  trull:  in  the 
 frrace  of  God  through  Chrift  is  a  regu- 
 lar confidence.    He  turns  not  the  grace 
 of  God  into  lafcivioufnefs.     He  is  freed 
 from  painful  doubts  and   fufpicions  re- 
 fpecfting  thefe  things  of  which  it  is  de- 
 firable  to  have  a  full  afTurance  :  he  pof- 
 iefles  his  foul  in  patience  and  fortitude, 
 
 while 
 
On  the  Freedom  ofChriJl^s  Difciples,  12  c 
 
 while  others  are  eafily  moved  from  their  SERM. 
 confidence  ;  he  experiences  internal  fa-  '    . 
 
 tisfaftion  and  joy,  while  others  are  dif- 
 quieted,  dejedled,  and  comfortlefs.  His 
 prejudices  are  fubdiied :  His  high 
 thoughts  are  brought  into  fubjed:ion, 
 and  he  is  no  longer  difturbed  by  the 
 difquieting  fuggeftions  of  fcepticifm 
 and  infidelity. 
 
 By  the  fandtifying  power  of  divine 
 truth,  a  difciple  of  Jefus  is  likewdfe 
 freed  from  the  *'  dointnion  and  tyranny 
 of  irregular  pafTions.'* 
 
 Thefe  paffions  blind  the  underftand- 
 ing,  pervert  the  judgment,  and  fubjeft 
 the  fuperior  powers  of  our  nature  to  a 
 moft  inglorious  bondage.  When  they 
 have  gained  the  afcendancy  over  reafon 
 and  confcience,  they  lead  us  captive  at 
 their  pleafure  :  fuch  is  their  impetuo- 
 fity,  that  they  afford  no  leifure  for  fober 
 refle6lion ;  and  in  proportion  as  men 
 give  themfelves  up  to  their  authority, 
 
 they 
 
126  On  the  Freedom  ofChrifi's  Difciplcs» 
 
 SERM.  they  will  make  a  rapid  and  moft  fear- 
 ' — ,^  ful  progrefs  in  every  evil  work.  If 
 confcience  is  not  entirely  dethroned, 
 which  is  rarely  the  cafe,  there  will  be 
 a  perpetual  difcord  in  the  human  breaft; 
 and  whenever  a  feafon  for  refledion 
 returns,  it  brings  a  fentence  of  con- 
 demnation with  it ;  it  reads  the  moft 
 humiliating  and  even  terrifying  remon- 
 ftrances,  and  pierces  the  foul  with  many 
 forrows.  But  it  is  not  thus  with  a  true 
 difciple  of  Jefus  Chrift.  His  know- 
 ledge of  the  truth  foimprefles  his  mind 
 and  affects  his  heart,  that  former  irre- 
 gularities are  now  re6tified :  he  puts 
 away  from  him  vain  thoughts,  and  all 
 thofe  practices  which  are  inconfiftent 
 v/ith  the  dictates  of  divine  truth.  He 
 is  now  freed  from  an  habitual  fubjedion 
 to  fni  and  folly  ;  and  it  is  his  daily  bufi- 
 nefs  to  watch  and  pray,  that  he  may 
 not  fall  by  the  furprife  of  temptation. 
 Being  thus  freed  fromthe  jarring  inter- 
 ference of  contrary  pallions,  he  rejoices 
 in  the  teftimony  of  a  good  confcience, 
 
 and 
 
Oft  the  Freedom  ofChrijVs  Difcipks,  127 
 
 and    experiences    that    peace   of  God  SERM. 
 
 VI. 
 which  pafleth  all  underftanding.  v — ^ * 
 
 Such  are  making  a  daily  progrefs  in 
 the  various  branches  of  redlitude  and 
 fanclification  ;  they  are  going  from  one 
 degree  ofholinefs  to  another;  "their 
 path  is  as  the  Ihining  light,  fhining 
 more  and  more  unto  the  perfect  per- 
 feft  day." 
 
 Thofe  difciples  who  continue  in  the 
 word  of  Chriil:,  are  blelled  above  all 
 men :  they  have  confolations  peculiar 
 to  themfelves ;  the  comforts  with 
 Avhich  they  are  comforted  of  God. 
 The  felicity  which  ftands  connected 
 with  difciplelhip  with  Chrift  is  not  to 
 be  defcribed  ;  but  you  may  trace  it  in 
 the  temper  and  life  of  that  Chriftian, 
 who  is  **  fledfaft,  immoveable,  always 
 abounding  in  the  work  of  the  Lord." 
 
 SERMON 
 
SERMON    VII, 
 
 On  the  Wisdom  that  is  from  above* 
 
 James  iii.   17. 
 
 But' the  ivifdom  that  is  from  above  is  firfl 
 pure,  then  peaceable^  gentle ^  and  eafy  to 
 he  intreated;  full  of  mercy  and  good 
 fruits,  without  partiality,  and  without 
 hypocrify. 
 
 SERM.    "W  T^  have  here  a  very  pleafing  and 
 V  V     ftriking  defcription  of  the  cha- 
 racters and  properties  of  true  religion. 
 It  is  termed  wifdom;   a  wifdom  which 
 cometh  from  above  ;  and  which  ftands 
 
 oppofed 
 
 VII. 
 
On  the  Wifdom  that  is  from  aboi>e,  129 
 
 oppofed  to  the  erroneous  principles  and  Serm. 
 
 VII 
 maxims  of  a  fenfual  and  worldly  policy.  . 
 
 It  muft  be  diftinguifhed  from  the  mere 
 
 acquifition  of  knowledge,  fince  it  con- 
 
 fifts  in  the  application  of  knowledge  to 
 
 .the  moft  v/orthy  and  benevolent  pur- 
 
 pofes.     A  fpeculative  religion,  feparate 
 
 from    its   fandlifying   influence   on  the 
 
 heart,  frequently  infpires  with    pride 
 
 and  cenforioufnefs  ;  which  was  evident- 
 
 ly  the  cafe  with  fome  profeffors  whom 
 
 the  apoftle  is  here  addreffing.   '*  Who," 
 
 fays  he,  ver.  13.   "  is  a  wife  man,   and 
 
 endued  with  knowledge  among  you  ?  let 
 
 him  fliew   out  of  a  good  converfation 
 
 his  works  with   meeknefs  of  wifdom." 
 
 But  if  ye  are  perfons  of  an  envious  and 
 
 contentious  fpirit,  glory  not.     Ye  have 
 
 rather  reafon  to  be   afhamed ;   for  the 
 
 wifdom  of  which  you  make  your  boaft 
 
 is  earthly  and   fenfual ;   it  puffeth  up 
 
 with  pride,  and  becomes  the  parent  of 
 
 ftrife,    tumult,  and   confufion.     "  But 
 
 *'  the  wifdom  that  is  from  above,  is  firft 
 
 "  pure,  then  peaceable,  gentle,  and  eafy 
 
 R  **be 
 
130  On  the  Wifdom  that  is  from  above, 
 
 SERM.    "  be  intrcated ;  full  of  mercy  and  good 
 \     /  ,  *'  fruits,  without  partiality,  and  with- 
 *'  out  hypocrify." 
 
 The  properties  of  that  wifdom  which 
 defcendeth  from  above  are  here  enume- 
 rated ;  on  each  of  which  we  may  novf 
 fix  our  devout  meditations, 
 
 I.  The  purity  of  this  principle  is, 
 firfl^  to  be  confidered  ;  which  defcribes 
 the  fan£tity  of  its  nature,  as  oppofed  to 
 the  defilement  of  vice  and  folly.  The 
 wifdom  from  above  refembles  the  holi- 
 nefs  of  its  divine  Parent,  the  Father  of 
 lights  ;  fubmitting  all  its  maxims  and 
 defigns  to  the  rules  of  truth  and  good- 
 nefs.  Wherever  it  prefides  in  the  heart 
 of  man,  it  regulates  the  thoughts,  and 
 purifies  the  paflions.  It  prohibits  every 
 fpecies  of  intemperance  and  excefs,  and 
 excludes  from  its  adminiftration  ali 
 thofe  principles  of  an  earthly  policy 
 which  corrupt  and  difgrace  the  wifdom 
 of  this  world.     That  purity  which  is  a 
 
 characleriftic 
 
On  the  Wifdom  that  is  from  above,  131 
 
 characleriftic  of  true  religion,  is  a  ge-  SERM. 
 neral   principle,  difFufing  its  influence  < — , — > 
 through  the  whole  of  our  temper  and 
 deportment:  it  fanclifies  the  fecret  mo- 
 tives of  the  heart,   and  regulates  thofq 
 internal   fprings   of  a<ftion,   which   are 
 out  of  the  reach  of  human  obfervation. 
 Under  its  influence  we  ftiall  carefully 
 abflain  from  vain  thoughts,  and  all  thofe 
 fcenes  which  might  defile  our  imagina- 
 tions.    Our   external  conduct  will   be 
 uniformly  influenced  by  thofe  principles 
 which  are  upright  and  honourable,  and 
 nothing  will  be   admitted   inconfiflent 
 with  the  di£lates  of  confcience  and  re- 
 ligion. 
 
 The  wifdom  of  this  world  leads  to  a 
 deportment  the  reverfe  of  this ;  the 
 converfation  which  it  countenances  is 
 founded  on  duplicity  and  corruption  ; 
 and  it  deems  nothing  criminal  which 
 may  flatter  the  defigns,  and  fucceed  the 
 projects  of  its  ambition  or  fenfuality. 
 This  wifdoni  is  from  beneath,  and  ac- 
 R  2  knowledges 
 
132  Ojt  the  Wifdom  that  is  from  above. 
 
 SERM.  knowledges  principles  the  moft  corrupt 
 t_^J^  and  erroneous  :  it  holds  fellowfliip  with 
 the  works  of  darknefs,  and  authorifes 
 deeds  that  are  wicked  and  licentious. 
 On  the  other  hand,  the  wifdom  from 
 above  is  incorrupt  and  pure  ;  it  refines 
 and  dignifies  the  foul  of  man,  and  hufhes 
 into  filence  all  that  tumult  which  is  ex- 
 cited in  the  breafl  by  unhallowed  paf- 
 fions. 
 
 II.  Another  property  of  true  religion 
 is  peaceablenefs  :  "  The  wifdom  from 
 above  is  firfl:  pure,  then  peaceable.'" 
 
 It  is  the  chara6ler  of  folly  to  be  im- 
 pertinent and  contentious,  but  thofe 
 who  are  wife  will  carefully  avoid  every 
 occafion  of  ftrife  and  bitternefs.  They 
 will  keep  clear  of  thofe  broils  in  which 
 others  are  hicautioufly  and  unneceffari- 
 ly  involved  ;  they  will  be  careful  to 
 carry  themfelves  with  an  air  of  referve, 
 not  being  forward  to  intermeddle  with 
 affairs  in  which  they  have  no  proper  or 
 
 immediate 
 
On  the  JViJdom  that  is  from  above,  3 1 3 
 
 immediate  concern.     Thus  far  perfons  SERM. 
 may  doubtlefs  be  acSliiated  by  prudence   i     ^  ' 
 and  good  policy. 
 
 But  the  truly  religious  follow  the 
 things  that  make  for  peace  on  yet  no« 
 bier  principles — from  a  regard  to  con- 
 fcience  and  piety.  They  are  difpofed 
 to  a  peaceable  deportment  by  the  com- 
 mands of  heaven  ;  by  the  pattern  of 
 their  Saviaur,  and  by  the  power  of 
 Chriftian  faith  and  virtue.  They  are 
 deftitute  of  that  pride  and  envy,  of  that 
 ambition  and  jealoufy,  which  excite  in 
 others  the  mofl  unfriendly  pafTions,  and 
 which  difturb  the  harmony  of  focial  in- 
 tercourfe.  They  are  not  anxious  to 
 demand  a  particular  explanation  of  eve- 
 ry thing  that  wears  a  fufpicious  appear- 
 ance ;  *'  they  leave  off  contention  be- 
 fore it  be  meddleth  with,  knowing  that 
 the  beginning  of  ftrife,  is  as  when  one 
 letteth  out  water."  *  Its  progrefs  is 
 exceedingly  fwift  and  impetuous,  and 
 will  foon  bear  down  the  feeble  barriers 
 
 of 
 
 *  Proverbs  zvll. 
 
134  ^^^  ^^^  Wifdom  that  is  from  above, 
 
 SERM.  of  peace  and  order.  The  greater  our 
 V  y  >  progrefs  in  divine  wifdom,  the  more  in- 
 Oifenfive  and  peaceable  will  be  our  tem- 
 per and  deportment.  The  God  whom 
 '  we  woriliip  and  are  bound  to  imitate, 
 is  the  Author  of  peace,  and  the  hover  of 
 concord ;  the  laws  of  that  religion  which 
 we  profefs  to  obey,  command  us  to  lead 
 peaceable  and  quiet  lives  ivi  all  godli- 
 nefs  and  honeily.  The  Author  and  the 
 Finiiher  of  the  Chriflian  faith  was  both 
 the  meflenger  and  the  pattern  of  peace.  | 
 "When  he  left  our  world,  this  was  the 
 legacy  which  he  bequeathed  his  difci- 
 pies,  "  my  peace  I  leave  with  you." 
 This  is  the  facred  benediction  of  the 
 apoftles  :  "  The  God  of  peace  be  with 
 you  all."  "  Peace  be  to  the  brethren." 
 "  Grace  and  peace  be  multiplied  unto 
 you." 
 
 This  is  the  uniform  language  of  their 
 exhortations,  ^'  live  peaceably  with  all 
 men.  The  wifdom  from  above  is  peace- 
 able   in    obedience    to    the    orders   of 
 
 heaven, 
 
On  the  Wifdom  that  is  from  above-,  135 
 
 heaven,  and  in  imitation  of  the  example  SERNL 
 
 VII 
 of  our  Lord   and  Saviour.     It   infpires  » '  j 
 
 the  mind  with  tliofe  difpofitions  which 
 
 in  their  nature   and  tendency  are  the 
 
 mofi:  harmlefs   and   benevolent ;  which 
 
 either    prevent  the    firft   beginning  of 
 
 ftrife,  or  effectually  check  the  violence 
 
 of  its   progrefs,  when  it  has  began  to 
 
 prevail.     The  wifdom  from  above  is  a 
 
 ftranger  to  thofe  fcenes  of  tumult  and 
 
 confufion  which  agitate  the  malignant 
 
 paffions  of  mankind,    and  follows  after 
 
 peace  in  all  its  relations  friendly,  civil, 
 
 and  religious.     It  gives  no  offence  to 
 
 Jew,  or  Greek,  or  the  church  of  God  ; 
 
 and  holds  no  conteft  except  with  thofe 
 
 powers  which  attempt  to  feduce  it  into 
 
 the  paths  of  vice  and  error. 
 
 The  peace  it  maintains  we  muft  care- 
 fully diilinguifh  from  that  friendffiip 
 with  the  prefent  world,  which  is  at  en- 
 mity  with  piety  and  holinefs  ;  for  fuch 
 a  friendfhip  it  entirely  declines,  and 
 fails  not  to  exert  itfelf  in  a  fteady  op- 
 
 pohtion 
 
1^6  On  the  Wifdom  that  is  from  above. 
 
 SKRM.    pofition  to  the  errors  and  vices  of  wi^ 
 
 VII 
 t     ^  '  .  eked  men  and  feducers.    It  is  quiet  and 
 
 peaceable  in  all  thofe  inftances  in  which 
 
 it   is   poffible    to   preferve   undifturbed 
 
 harmony,  in  connection  with  the  into- 
 
 refls  of  truth  and  godlinefs. 
 
 This  peaceable  difpofition  which  true 
 religion  infpires,  is  productive  of  the 
 happiefl:  effedls  on  fociety ;  fo  that  tWi\ 
 communities  are  under  great  obliga- 
 tions to  its  benign  influence  for  the  pre- 
 fervation  of  that  order  and  decorum 
 which  are  enforced  by  the  laws  of  the 
 magiflrate.  It  likewife  carries  with  it 
 its  own  reward  in  refpeft  to  individuals. 
 A  peaceable  character  is  undifturbed  in 
 its  enjoyments,  and  generally  flands 
 high  in  the  favour  both  of  God  and 
 man  :  "  Blefled  are  the  peace-makers, 
 for  they  fliall  be  called  the  children  of 
 God." 
 
 III.  Gentlenefs  is  another  property  of. 
 true  religion  ;  which  we  may  conceiv( 
 
 oi 
 
On  the  Wifdom  that  is  from  above,  i^y 
 
 of  as  the  natural  effed  of  its  mild  and  SERM. 
 pacific  fpirit.     The  wifdom  from  above  ^— ^-^ 
 is  not  auftere  in  its  temper,  nor  fuperci- 
 lious  in   its  carriage,  but  its  manners 
 are  foftened  by  humility,  candour,  and 
 charity.     It  is  eafy  in  its  deportment, 
 and  affable  in  its  addrefs ;  refpeclful  to 
 fuperiors,  familiar  with  equals,  and  kind 
 and    condefcending   to    thofe   who  arc 
 placed  in  inferior  flations.     This  fpirit 
 of  gentlenefs  ftands  oppofed  to  the  vio- 
 lent  outrage    of  paflion ;     it   fuffereth 
 long,  and  is  kind  ;    it  is  not  eafily  pro- 
 voked, and  never  avengeth  its  own  in- 
 juries for  the  fake  of  gratifying  perfon- 
 al  pride  and  relentment.     Even  when 
 fuffering   from    the    ill    treatment    of 
 others,  it  will  be  difpofed  to  make  every 
 proper  allowance   for  thofe  who  have 
 offended  ;  it  will  confider  the  complex^ 
 ion  of  their  natural  tempers,  and  alfo 
 thofe  circumftances  which  may  proba- 
 bly  have   been  mifconftrued  or  mifre- 
 prefented.     It  will  not  be  forward  to 
 ^ive  place  to  wrath,  and  more  efpecial- 
 
 S  \y 
 
138  On  the  Wifdom  that  is  from  above, 
 
 SERM.    ly  will  it   avoid  that   excefs  of  anger 
 
 VII 
 
 which  is  quite  difproportioned  to  the 
 nature  of  the  provocation.  If  inftances 
 occur,  in  which  it  will  be  neceflary  to 
 nianifefl  a  fpirit  of  difpleafure,  fuch 
 difpleafure  will  be  moderated  by  gentle- 
 nefs  and  meeknefs — in  other  words, 
 **  we  fhall  be  angry,   and  fm  not." 
 
 This  gentlenefs  which  is  a  property 
 of  true  religion,  will  likewife  manifeft 
 itfelf  in  a  meek  fubmiffion  to  all  the  dif- 
 pofals  of  divine  providence.  It  will  not 
 repine  at  the  allotments  of  the  Almigh- 
 ty, though  its  ftation  in  life  be  the  moll: 
 humiliating  and  obfcure.  It  has  no 
 vain  or  ambitious  projects  which  it 
 wifhes  to  execute  ;  it  is  modeft  and  mo- 
 derate in  all  its  defires — pleafed  and 
 contented  with  whatever  fituation  pro- 
 vidence thinks  fit  in  its  wifdom  to  or- 
 dain. It  IS  more  concerned  to  be  ufe- 
 ful  in  its  prefent  humble  conne(^ions, 
 than  to  afpire  after  thofe  elevated  fta- 
 tions,  which  however  flattering  to  hu- 
 man 
 
On  the  Wifdom  that  is  from  above.  13^ 
 
 man  vanity,  might  prove  fatal  to  Chrif-  SERM. 
 tian  faith  and  virtue. 
 
 IV.  This  wifdom  from  above,  which 
 is  thus  gentle,  meek,  and  fubmiffive,  is, 
 in  the  fourth  place,  "  eafy  to  be  entreat- 
 ed :"  it  is  not  of  an  obftinate,  refractory 
 difpofition,  but  eafy  of  accefs,  open  to 
 convi(ftion,  and  willing  to  be  reconciled. 
 It  yields  to  the  force  of  reafon  and 
 truth  ;  and  is  neither  obftinate  in  its 
 prejudices,  nor  implacable  in  its  refent- 
 ments.  This  wifdom  from  above  is 
 eafy  to  be  entreated^  but  not  to  be  mil- 
 led ;  it  has  a  quick  difcernment  of  the 
 things  which  differ,  and  is  not  to  be 
 impofed  upon  by  the  fophiftry  of  error. 
 It  is  ready  to  yield  in  all  thofe  cafes 
 where  a  compliance  is  juft  and  reafon- 
 able,  but  on  other  occaflons,  it  preferves 
 a  becoming  firmnefs  and  fortitude. 
 We  muft  diftinguifli  it  from  that  eafi- 
 nefs  and  pliability  which  readily  accedes 
 to  every  propofition  :  for  this  is  a  tem- 
 per both  dangerous  and  reproachful^ 
 S  2  which 
 
140  On  the  Ifijdom  that  is  from  {ibove, 
 
 SERM.    which  while  it  refle<!^s  a  difgrace  on  the 
 
 VII.  ^ 
 
 ; ,,__j  iinderflanding,    expofes    the    heart    to 
 
 every  Ipecies  of  corruption.  Young 
 perlbns  are  more  efpecially  liable  to 
 this  dangerous  infirmity,  on  account  of 
 that  difpofition  to  be  courteous  and 
 obliging,  which  is  both  tiie  ornament 
 and  virtue  of  their  tender  age  ;  but  this 
 difpofition,  however  pleafing  or  com- 
 mendable in  itfelf,  becomes  weak  and 
 criminal,  when  it  leads  to  thofe  com- 
 pliances which  offend  againft  the  dic- 
 tates of  reafon,  and  the  laws  of  piety. 
 The  wifdom  that  is  from  above  is  eafy 
 to  be  e/itreated,  but  not  be  corrupted ;  in 
 all  cafes  where  its  integrity  and  virtue 
 are  affaulted,  it  preferves  an  invincible 
 refolution  aad  fortitude. 
 
 V.  In  the  fifth  place  ;  other  proper- 
 ties of  this  wifdom  are  compafTion  and 
 liberality.  *'  It  is  full  of  mercy  and 
 good  fruits."  The  true  fpirit  of  reli- 
 gion infpires  with  benevolence,  and 
 thofe  who  are  deftitute  of  o-enerous  af- 
 
 fedions. 
 
071  the  Wifdom  that  is  from  ahove,  14! 
 
 fe6iions,  muft  renounce  their  claim  to  SERM. 
 
 VII. 
 that  wii'dom  of  which  I  am  now  fpeak-  ^     ^  '  ^ 
 
 inff.  T'hoie  are  novices  in  relio;ion ;  oi* 
 rather  I  Ihould  fay,  they  are  totally  ig- 
 norant of  its  fandifying  power,  whofc; 
 affedtions  are  contracted,  or  whofe 
 hearts  are  infenfibie  to  the  welfare  and 
 happinefs  of  their  neighbours  and  bre- 
 thren, if  we  have  no  bowels  of  com- 
 pafTiofi  when  we  obferve  the  poor  and 
 afflicted— when  we  fee  one  bovved  down 
 under  the  troubles  of  life,  and  another 
 perifliing  for  want  01  its  necelfaries,  how 
 dwelleth  the  love  of  God  in  us  ?  With 
 what  decency  or  propriety  can  we  in 
 this  cafe  profefs  to  be  under  the  influ- 
 ence of  that  wifdom  which  is  from  a- 
 bove  ?  We  may  have  a  mercenary  or 
 felfifh  prudence  ;  a  wifdom  that  enables 
 us  to  accumulate  wealth,  or  enlarge 
 our  pofleffions  ;  a  fleflily  wifdom  that  is 
 worldly  and  fenfual ;  but  this  wifdom  is 
 from  beneath'-^it  is  abforbed  in  an  in- 
 ordinate felf-love  ;  and  looks  not  with 
 an  eye  of  favour  an4  gcnerofity  on  the 
 
 welfare 
 
1 4t  On  the  Wijdom  that  is  from  above, 
 
 SERM.  welfare  and  happinefs  of  others.  The 
 i  ^  '  i  wifdom  from  above,  on  the  other  hand, 
 while  it  enlighten?  the  mind,  warms 
 alfo  the  heart  with  every  kind  and  fym- 
 pathetic  emotion.  It  takes  us  to  the 
 manfion  of  poverty,  and  to  the  houfe  of 
 mourning,  and  furongly  interefts  us  in 
 every  figh  and  tear  of  the  afflicted.  In 
 the  language  of  the  apoftle,  it  conftrains 
 us  to  weep  with  thofe  that  weep,  to 
 bear  the  burthens  of  our  brethren  in 
 adverfity,  and  fo  to  fulfil  the  law  of 
 Chrift. 
 
 It  will  not  fuffer  us  to  content  our- 
 felves  with  mere  expreflions  of  fympa- 
 thy,  but  it  will  alfo  engage  us  accord- 
 ing to  our  ability,  liberally  to  contri^ 
 bute  to  the  relief  of  the  afflided;  which 
 acT:s  of  compaffion  will  be  fanftified  by 
 a  pious  regard  to  the  command  of  God, 
 and  the  example  of  Chrift,  in  connection 
 with  a  fpirit  of  benevolence  and  love. 
 
 VI.  This 
 
On  the  Wifdom  that  is  from  above,  143 
 
 VI.  This  wifdom  from  above  is  like-  SERM. 
 
 VII. 
 wife  candid  and  "  without  partiality."  \ — , — * 
 
 It  does  not  accuftom  itfelf  to  a  rafli  and 
 cenforious  judging,  but  puts  the  moft 
 favourable  conllrucflion  upon  the  con- 
 duiSt  of  others.  It  is  not  prone  to  di- 
 ftrufl  or  fufpicion — on  the  other  hand, 
 *'  it  thinketh  no  evil ;"  and  if  it  mull 
 err,  it  wifhes  to  be  impofed  upon  by  the 
 blindnefs  of  charity,  rather  than  by  the 
 unkindnefs  of  a  malevolent  prejudice. 
 The  judgment  which  it  forms  will  not 
 be  biafled  by  the  external  rank  or  con- 
 dition of  men,  but  by  a  pure  regard  to 
 the  integrity  of  their  moral  and  religi- 
 ous principles.  It  will  be  without  re- 
 fped  of  perfons,  and  thus  may  be  diftin- 
 <ruiflied  from  the  wifdom  of  this  world; 
 a-kind  of  wifdom  which  is  ftrangely  un- 
 equal in  the  eftimation  which  it  forms 
 of  men  and  things  ;  a  wifdom  however 
 politic  or  prudent,  which  is  prejudiced 
 by  appearances,  biaifed  by  intereft,  and 
 awed  by  authority — a  wifdom  in  its 
 opinions,  as  unftable  and  uncertain  as 
 
 the 
 
144  C);/  the  Wifdojn  that  is  from  above* 
 
 SERM.    the  fluduatincr  interefts  of  emolument 
 
 VIL  .  .       ° 
 
 t — ,__-<  and  ambition. 
 
 VII.  In  the  lafl:  place.  The  wifdom 
 from  above  is  "  without  hypocrify.'* 
 This  is  nearly  connected  with  the  puri- 
 ty of  that  principle  here  mentioned  by 
 the  apoflle,  as  conftituting  one  of  the 
 lirfl:  properties  of  true  religion.  Infm- 
 cerity  is  totally  inconfiflent  with  the 
 fimplicity  and  fan6lity  of  that  wifdom 
 which  is  from  above.  Nor  is  it  needed, 
 for  fuch  wifdom  has  nothing  to  conceal ; 
 all  its  purpofes  are  good  and  honoura- 
 ble,  and  all  its  practices  juft  and  bene- 
 ficent :  in  its  profeflions  of  piety,  and 
 in  its  connexions  with  the  world,  it 
 maintains  a  confcience  void  of  offence 
 towards  God  and  towards  man. 
 
 \s  the  above  a  jufl  defcription  of  reli- 
 gious wifdom?  how  great  its  excellen- 
 cy, and  how  amiable  its  characters  !  It 
 comes  recommended  to  us  by  its  purity 
 and   peaceablenefs ;    by    its   gentlenefs 
 
 and 
 
On  the  Wifdom  that  is  frqni  ahove,  541 
 
 and  integrity,  and  by  all  the  kind  and  ^ERM. 
 croodly  fruits  of  compaffion  and  libera-  » — , — * 
 lity.     None  can  charge  it  with  fedition 
 or  envy,  with   pride  or  duplicity;   or 
 any  other  malevolent  difpofition.     AH 
 its  maxims  are  juft  and  charitable  ;  and 
 all  its  ways  are  pleafantnefs  and  peace. 
 Wherever    it    has    fixed    its   refidence 
 in  our  world,  it  has  produced  effeds  the 
 moll:    falutary   and    beneficial.     It   has 
 chaced  away  thick  clouds  of  darknefs, 
 checked  the  progrefs  of  error  and  cor- 
 ruption, calmed  the  rage  of  hoftile  paf- 
 fions,  and  foftened  the  hearts  of  barba- 
 rians and  favages. 
 
 How  thankful  ftiould  we  be  for  that 
 gofpel  which  fully  inftrudis  us  in  this 
 heavenly  wifdom ;  and  for  that  Saviour 
 in  whofe  character  it  {hone  forth  with 
 the  brightnefs  of  perfedion  !  He  is 
 Chrift  the  wifdom,  as  well  as  the  po-wer 
 of  God.  In  him  it  is  difplayed  in  the 
 moft  inviting  forms.  How  meek  and  - 
 majeftic,  how  harmlefs  and  inoifenfive, 
 
1 46  On  the  Wlfdom  that  is  from  above, 
 
 SERM.    how  lowly  and  charitable  !   His  inftruc- 
 
 VII 
 t     ^   '  /  tions  are  the  leffbns  of  wifdom  perfoni- 
 
 fied. 
 
 To  conclude.  Does  this  wifdom  come 
 from  above,  let  us  pray  for  its  defcent 
 into  our  hearts.  Let  us  make  fuppli- 
 cation  to  the  Father  of  lights,  from 
 whom  cometh  every  good  gift,  that  he 
 would  illuminate  our  darknefs,  fpiritu- 
 alize  our  affections,  and  lead  us  to  the 
 right  underflanding  of  that  divine  word, 
 in  which  are  depofited  the  inexhaufta- 
 ble  treafures  of  knowlege  and  v/ifdom. 
 And  to  thefe  our  prayers,  let  us  add  that 
 diligence,  without  which  we  fhall  re- 
 main in  darknefs,  while  the  light  fliineth 
 around  us.  Let  us  (land  on  our  guard 
 againft  every  fpecies  of  error  and  delu- 
 fion,  and  the  duplicity  and  corruption 
 of  a  fenfual  policy.  Let  us  abhor  its 
 principles,  and  renounce  its  maxims, 
 havinsr  our  converfation  in  the  world, 
 with  that  benevolence  and  integrity 
 which  become  the  gofpel  of  the  grace 
 
 of 
 
On  the  Wifdom  that  is  from  above.  'iKA7 
 
 6f  God.     Let  not  that  adivity  which  SERM. 
 generally  characterizes  the  wifdom  of  , 
 
 this  world,  exceed  that  diligence  which 
 we  ought  to  maintain  in  our  high  and 
 holy  calling.  Let  it  no  longer  be  our 
 reproach,  that  the  children  of  this 
 world  are  in  this  refpedl  wifer  than  the 
 children  of  light.  Let  us  embrace 
 every  opportunity  of  growing  in  know- 
 ledge and  in  grace,  frequently  reading 
 thofe  holy  fcriptures,  which  are  able  to 
 make  us  wife  to  falvation,  and  conftant- 
 \y  attending  thofe  public  ordinances, 
 which  are  deligned  by  providence  for 
 our  inftrudlion  in  righteoufnefs. 
 
 May  it  appear-to  others,  that  we  are 
 poffefled  of  this  wifdom  from  above,  by 
 the  ineeknefs  of  our  tempers,  the  mo- 
 deration of  our  lives,  and  the  peace- 
 ablenefs  and  purity  of  the  whole  of 
 Qur  deportment. 
 
 T  z  May 
 
148  On  the  Wifdom  that  is  from  above, 
 
 SERM.  May  this  wifdom  guide  our  fteps 
 through  the  labyrinth  of  life,  and  chear 
 our  fouls  in  the  awful  hour  of  death — ■■ 
 which  God,  of  his  infinite  mercy  grant, 
 in  Chrift  Jefus  our  Lord.     Amen, 
 
 SERMON 
 
ia— — »» 
 
 SERMON     VIII. 
 
 On  the  Happiness  of   submitting   to 
 Christ's  Yoke. 
 
 Matthew  xi.  2(), 
 
 \[ake  my  yoke  upon  you,  a^id  leajyi  of  mC:^ 
 for  I  am  meek  mid  loivly  in  hearty  and 
 ye  fall  find  reft  to  your  fouls. 
 
 **  ^  I  ^HIS  is  the  language  not  merely  SERM. 
 JL  of  authority,  but  of  the  moft  ^  ^^^J^'^ 
 condefcending  grace  and  compaffion." 
 Jefus  beholding  the  multitude,  is  touch- 
 ed with  the  tendered  concern  for  their 
 welfare  ;  he  commiferates  the  hardfliips 
 to  which  they  are  expofed,  under  the 
 
 galling 
 
1 50  On  the  Huppinefs  of.Jubmitting  to  Chrijl^s  Toke^ 
 
 SERM.  galling  yoke  of  fenfuality  and  fuperfti- 
 tion,  and  mercifully  invites  them  to 
 come  to  him,  to  fubmit  to  a  difcipline 
 more  eafy  and  rational,  and  to  partake 
 of  confolations  more  fubflantial  and 
 abiding, 
 
 Marjy  are  groaning  Under  the  heavy 
 preflure  of  an  intolerable  burden. 
 Anxious  cares  are  diftracling  their 
 minds ;  the  fufpicions  of  guilt  are 
 troubling  their  confciences ;  mortify- 
 ing difappointments  have  broken  their 
 fpirits,  and  the  profpe6t  of  death  over- 
 whelms them  with  defpondency.  This 
 is  that  burden  of  woe  and  forrow  which 
 is  impofed  upon  the  vaflals  of  folly  and 
 fin— -a  burden  the  mofi:  difgraceful  and 
 intolerable,  from  which  Jefus  alone  can 
 fet  them  free.  This  is  that  galling 
 yoke  of  bondage  which  is  broken  off 
 from  the  neck  of  his  difciples.  Hence- 
 forth they  are  engaged  in  obedience  to 
 that  Saviour,  wlipfe  fervice  is  perfect 
 
 ffeedoni 
 
 I 
 
On  theHappi7iefsoffubmittingtoChrifi'sToke,  15I 
 freedom,  and  in  keeping  whofe  com-  SERM. 
 
 VIII 
 
 mandments  there  is  great  reward.  a     ,     > 
 
 In  the  text,  we  are  exhorted  to  the 
 performance  of  a  duty  ;  and  this  duty 
 is  enforced  by  certain  motives. 
 
 The  duty  itfelf  is  of  large  extent,  and 
 comprehends  the  whole  of  Chriftian 
 obedience  and  fubmiflion.  "  Take  my 
 yoke  upon  you,  and  learn  of  me.'*  In 
 other  words,  fubmit  to  the  laws  of  my 
 religion,  and  tread  in  the  footfleps  of 
 my  example. 
 
 We  are  here  commanded  to  take 
 upon  us  the  yoke  of  Chrift.  This,  by 
 an  eafy  and  natural  fimilitude,  conveys 
 the  idea  of  our  dutiful  fubmiflion  to  the 
 Son  of  God — a  fubmiflion  which  is 
 founded  on  every  principle  of  juftice 
 and  gratitude,  and  to  v/hich  we  art 
 obliged  by  that  public  profeflion  which 
 we  here  make  of  the  Chriftian  relio;ion. 
 
 Th< 
 
1 52  ^/i  the  Rappinefs  offuhmitting  to  Cbrift^sTokd 
 
 SERM.  The  reftraiiits  which  are  laid  upon 
 »— .-y-L^  us  by  the  authority  of  Jefus,  are  the 
 mofl  reafonable  and  falutary ;  inftead 
 of  depriving  us  of  any  fpecies  of  real 
 enjoyment,  they  make  a  mofl  important 
 addition  to  our  happinefs.  The  duties 
 he  enjoins,  are  fuch  as  originate  in  our 
 charadler  and  circumftances,  and  thofe 
 different  relations  in  which  divine  pro- 
 vidence has  immediately  placed  us* 
 Piety  and  penitence,  faith  and  charity^ 
 thefe  are  the  obligations  of  the  Chrifti- 
 an  religion  ;  in  the  obfervance  of  which 
 we  engage  in  a  fervice,  the  mofl  reafon- 
 able and  delightful  ;  a  fervice  which 
 carries  with  it  its  own  reward,  and 
 Which  becomes  comparatively  eafy,with 
 the  feafonable  affiflance  of  divine  grace, 
 in  connexion  v/ith  a  habit  of  relio;ion 
 and  piety.  In  our  fubmiilion  to  the  fon 
 of  God,  we  do  not  take  upon  us  a  yoke 
 of  bondage,  like  that  of  the  Jews,  which 
 neither  they  nor  their  fathers  were  able 
 to  bear  ;  we  are  not  called  to  the  prac-  | 
 tice  of  thofe  numerous  rites  which  were 
 
 inflituted 
 
On  the  Happinefs  offtihmitti?ig  to  ChriJl'sToke,  1 5^ 
 
 inftituted  by  the  Deity  under  a  former  SERM- 
 difpenfation :  but  our  worfhip  as  Chrif-  » — . — ' 
 tians   is   fimple   and   fpiritual,  and  the 
 obedience  required  by  the  authority  of 
 the  gofpel  is  mod  free  and  ingenuous. 
 Its  commiffion  is  opened  not  amidft  the 
 awful  terrors  of  Mount  Sinai,  but  en- 
 compaffed  with  the  milder  glories  of 
 Mount  Zion.     We   hear  no  thunder ; 
 we  fee  no  lightning.     Thefe  are  the 
 gentle  accents  of  the  go^pel-^^^ Peace  Ofz 
 *'  earth,   good    will   towards  men,  glad 
 *'  tidings  of  great  joy  which  /hall  he  to  all 
 <'  peopled' 
 
 The  fubmiflion  to  which  we  are  here  / 
 exhorted,  muft  become  peculiarly  a- 
 greeable  and  pleafing,  under  the  influ- 
 ence of  fuch  gracious  powers.  We  are 
 allured  to  this  obedience  by  motives  of 
 afFedion,  as  well  as  the  obligations  of 
 reafon  and  duty.  In  this  fubmifTion  we 
 confcientioufly  acknowlege  the  divine 
 authority  of  Jefus  Chrifl: ;  w^e  receive 
 him  as  the  only  begotten  of  the  Father, 
 U  ana 
 
r 54  O'l^  ^^'>^  Happmefs  offuhmitting  to ChrijVs  Toks, 
 
 SERM.    and  look  up  to  him  witli  hnmility,  ve- 
 
 VIII.  .         "^  ,  .      ,  •" 
 
 t  neration,  and  gratitude./ 
 
 But  it  is  to  be  remembered,  and  we 
 fliould  reflect  upon  it  with  thankfulncfs^ 
 that  we  are  not  only  obliged  to  obey 
 his  authority,  but  are  like  wife  com- 
 manded to  imitate  his  pattern.  The 
 perfection  of  his  example  not  only 
 ferves  as  a  rule  of  duty,  but  alfo  fug- 
 gefts  the  moll  powerful  motives  to  the 
 pradice  of  piety  and  true  religion. 
 
 This  is  the  language  of  our  blefled 
 Saviour  :  "  Take  my  yoke  upon  you, 
 and  learn  af  me/' 
 
 There  are  teachers  who  fay  and  do 
 not  ;  who  will  bind  heavy  burdens  upon 
 their  followers,  but  will  not  touch  them 
 with  one  of  their  fingers  ;  v/ho  will  de- 
 .  liver  excellent  dodrine,  and  enjoin  on 
 men  the  moft  wholefome  precepts,  but 
 who  at  the  fame  time  (land  expofed  ta 
 that  bitterefi:  of  farcafms^   *'  Phyfician, 
 
 heal 
 
&«  the  Kappinefs  offiihmittiug  t@  Ghriji's  Toke,  1 55 
 
 Jieal  thyfelf."  This  was  the  cafe  with  skrm. 
 fome  public  charadlers  in  th^e  Jewifli  ^  ^  '  ■ 
 church,  elpecially  at  the  time  of  our 
 Saviour's  appearance.  In  that  age  of 
 hypocrify  and  corruption,  he  taught 
 with  the  authority  of  confcious  inno- 
 cence, and  familiarized  by  his  example 
 the  molt  difficult  duties  of  humiliation 
 and  fufFering.  The  precepts  of  his  gof- 
 pel  are  moil  powerfully  recommended 
 through  all  ages,  by  the  pattern  of  his 
 own  life  and  manners ;  here  you  will 
 find  them  literally  tranfcribed,  and  that 
 hi  charaders  the  moft  fublime  and  cap- 
 tivating. Of  him  you  may  learn  piety 
 towards  God,  benevolence  towards 
 men,  and  all  thofe  private  virtues  and 
 excellencies,  which  are  the  dignity  and' 
 perfedlion  of  a  human  charader. 
 
 In  the  life  of  our  Redeemer  there  are 
 the  moft  lively  impreffions  of  an  entire 
 devotednefs  to  his  heavenly  Father. 
 The  whole  of  his  life  was  a  fcene  of  vo- 
 luntary and  chearful  obedience  to  his 
 U  2  pleafure; 
 
156  On  the Hafpinefs  offuhmitting  to  Chrift's  Toke, 
 
 SERM.  ple^fure  ;  it  was  this  that  determined 
 c— ^^J_^  his  holy  foul  on  every  occafion  of  felf- 
 denial  and  fufFering.  This  was  mani- 
 feil:  in  a  feries  of  unerring  and  perfect 
 obedience,  in  the  fulfihiient  of  all  righ- 
 tepufnefs,  both  ceremonial  and  moral; 
 in  the  worfiiip  of  the  temple,  and  in  the 
 fecret  retirement  of  meditation  and 
 prayer.  He  withdrew  from  the  con- 
 ,  verfe,  and  often  from  the  applanfe  and 
 admiration  of  mortals,  to  hold  commu- 
 nion with  his  Father  in  heaven  ;  and  he 
 was  frequently  engaged  at  midnight, 
 and  in  the  mountains,  in  the  fecret 
 offices  of  the  moll:  exalted  devotion. 
 
 The  piety  which  we  are  commanded 
 to  learn  of  our  Saviour,  is  in  every  re- 
 fpeifl  the  moft  refined  and  fublime :  it  is 
 free  from  all  that  corruption  and  error 
 which  are  fo  frequently  blended  in  the 
 devotion  of  mortals.  In  it  there  are  no 
 traces  of  an  irrational  warmth,  or  of  a 
 fuperftitious  rigour  :  it  was  a  facred 
 principle  that   animated  his  foul,  and 
 
 uniformly 
 
0«  the  Happi?iefs  offiihmitting  to  ChrijVs  Take,  157 
 
 uniformly  influenced  his  whole  deport-  SERM. 
 
 VIll 
 ment — not  violent  in  its  operations,  but  v__^_L» 
 
 fteady  and  fervent  in  its  tendencies  and 
 attachments — not  moroie  in  its  difpofi- 
 tion,  nor  cenforious  in  its  judgment, 
 but  always  mild,  candid,  and  beneficent. 
 We  are  to  learn  of  our  Redeemer,  a 
 kind  of  piety  very  different  from  that 
 which  is  cheriflied  and  recommended 
 by  fome  that  call  themfelves  his  follow- 
 ers—a kind  of  piety  which  does  not  to- 
 tally feparate  us  from  the  world,  but 
 which  qualifies  us  for  the  amiable  and 
 ufeful  difcharge  of  the  fevcral  duties  of 
 our  refpe<ftive  ftations — a  piety  which 
 neither  fours  the  temper,  nor  hardens 
 the  heart ;  but  which,  on  the  other 
 hand,  foftens  tiie  harfhnefs  of  our  paf- 
 fions,  and  inriches  our  minds  with  the 
 mod  benevolent  affedlions.  Of  him  we 
 learn  the  happy  union  of  devotion  and 
 charity — a  devotion  that  firft  goes  and 
 reconciles  us  to  our  neighbour,  and  then 
 leaves  its  gift  at  the  altar — a  devotion 
 that  expels  from  its  facred  fellowfhip, 
 
 ''  all 
 
1 58  On  the  Happinefs  offuhmitting  to  Cfjrifis  Toke^ 
 
 5ERM.    *'  all  malice  and  envy,    all  wrath  and 
 V,,,,.,  '  '  evil    fpeaking,   with    every  fpecies  of 
 ftrife  and  bitternefs." 
 
 We  learn  of  Jefus  not  only  piety  to- 
 wards God,  but  benevolence  to  men. 
 This,  if  I  may  fo  fpeak,  was  the  paffion 
 predominant  in  his  heart,  and  that  ex- 
 erted iffelf  with  fuch  energy  through 
 the  feyeraj  fcenes  of  his  earthly  exill- 
 ence.  The  benevolence  of  his  charac- 
 ter was  fully  evinced,  by  the  general 
 defign  of  his  appearance  in  our  world  : 
 and  it  was  afterwards  nianifefled  in  his 
 miniftry  and  miracles.  It  was  no  cha- 
 radleriftic  of  his  miniftration  to  execute 
 upon  our  race  any  formidable  judg- 
 ments ;  on  the  other  hand,  we  are  told, 
 *'  that  he  went  about  doing  good,"  He 
 was  more  immediately  employed  in  atl^ 
 of  mercy,  generofity,  and  kindnefs ;  in 
 opening  the  eyes  of  fome  that  were 
 blind,  in  healing  the  difeafes  of  others 
 that  were  fick  ;  in  caufing  the  lame  to 
 walk,  the  dumb  to  fpeak,  and  in  reftor- 
 
On  theHapptnefs  offuhmitting  to  Chriji^s  Toke,    1 5^ 
 
 ing  life  to  thofe  who  had  fallen  by  the  SERM. 
 
 VIII 
 hand  of  death.  »•     ^  '  - 
 
 How  many  houfes  of  mourning  were 
 turned  into  joy,  by  the  power  and  be- 
 neficence of  the  blefled  Jefus !  How 
 many  weeping  and  difconfolate  parents 
 has  he  comforted  ?    How  many  widows  ^ 
 
 and  fatherlefs  children  has  he  fuccour- 
 cd  ?  Who  can  inform  us  of  the  innu- 
 merable inftances  in  which  he  eafed  the 
 pains,  and  relieved  the  neceffities  of  the 
 diftreffed  and  indigent ;  in  which  he 
 wiped  away  tears  from  the  eyes  that 
 refufed  to  be  comforted  by  any  other 
 hand  ?  What  high  ideas  fliould  we 
 form  of  his  benevolence,  could  we  trace 
 all  the  footfteps  of  his  mercy  and  cha- 
 rity through  the  feveral  walks  of  hi? 
 earthly  pilgrimage  ? 
 
 This  divine  affedion  extended  n^clH 
 beyond  the  boundaries  of  his  more  inti- 
 mate connections,  and  was  exerted  on 
 every  proper  occafion  for  the  relief  of 
 
 human 
 
1 6 o  On  the  Happ inefs  offuhmitting  to  Chrijl's  Toke, 
 
 SERM.  human  diflrefs  and  woe.  It  is  more 
 t  ^  '  .  efpecially  manifeft  in  the  awful  foleni' 
 nities  of  his  laft  fufferings  ;  where  it 
 partakes  of  properties  peculiar  toitfelf, 
 and  comes  recommended  by  certain 
 confiderations  of  freedom  and  generofi- 
 ty,  which  are  not  common  among  men. 
 
 Would  we  then  be  inflructed  in  hu- 
 manity and  charity,  where  can  we  learn 
 thefe  divine  leflbns  to  fuch  advantage 
 and  perfecSlion,  as  in  the  example  of 
 our  Lord  and  Saviour  ?  His  character 
 in  this,  and  every  other  particular,  is 
 the  mofi:  exalted  and  complete.  How 
 ought  we,  as  his  difciples,  to  imitate  the 
 overflowing  benevolence  of  his  heart, 
 and  to  cherifli  the  mofl  free  and  difin- 
 terefted  love  of  our  brethren  and  fel- 
 low-creatures. If  we  learn  of  him,  and 
 are  determined  by  the  facred  principles 
 of  his  conduct,  we  muil  no  longer  reft 
 fatisfied  with  thofe  partial  afFeclions 
 which  lead  us  to  be  kind  only  to  thofe 
 who  do  good  to  us,  but  we  muft  likewife 
 
 reftrain 
 
On  the  Hafpinefs offuhmitting  to  Chrijl's Toke*  i6i 
 
 reflrain  every  malevolent  difpofition  Skrm. 
 and  paffion,  even  towards  fuch  as  have  ^ — ^— !» 
 defpifed  and  injured  us.  This  mofl 
 difficult  leflbn  is  to  be  learned  at  the 
 crofs  of  our  expiring  Redeemer,  where 
 we  hear  the  moft  compaffionate  lan- 
 guage uttered  in  the  midft  of  that  dif- 
 trefs  which  he  was  then  fuffering  from, 
 the  hands  of  his  enemies,  "  Father, 
 forgive  them,  for  they  know  not  what 
 they  do." 
 
 We  are   to  learn  of  Jefus  not   only 
 piety  and  charity,  butmeeknefs  and  hu- 
 mility, felf-denial,   and  fortitude ;    pa- 
 tience   and   rcfignation.      Though   he 
 was  rich,  yet  for  our  fakes  he  became 
 poor ;    he  Was  a  man   of  forrows,   and 
 acquainted  with  grief.    Shall  any  of  his 
 followers  then  be  proud  and  ambitious, 
 fretful  or  impatient?    Shall  fuch  pre- 
 fume  to  arraign  the  conduct  of  Provi- 
 dence, under  the  various  afflidions  and 
 misfortunes  of  life  ?   This  is  at  once  a 
 violation  of  duty,   and  a  contradidion 
 X  to 
 
1 6 2 Ow  the Happinefs  offuhm'itting to Chrijl's l^oke^ 
 
 SERM.    to  the  example  of  their  bleflfed  Lord. 
 
 t  ^  '  ,  Pride  and  paffion,  impatience  and  re- 
 venge, we  may  be  inftrufted  in  by  the 
 maxims  of  this  world,  but  not  by  the 
 principles  of  the  grace  of  God.  In  the 
 fchool  of  our  Redeemer,  we  learn  no 
 manners  but  fuch  as  are  gentle,  mild, 
 and  charitable.  We  are  there  taught 
 to  be  pitiful  and  courteous,  to  be  ten- 
 der-hearted and  forgiving,  and  meekly 
 to  refign  ourfelves  to  all  the  events  and 
 difpenfations  of  Providence. 
 
 How  far  we  have  complied  with  the 
 exhortation  in  the  text,  is  a  weighty 
 queflion,  and  deferves  the  moft  ferious 
 and  impartial  examination.  Have  we 
 taken  upon  us  the  yoke  of  Chrift,  or 
 are  we  the  fervants  of  another  mafter  ? 
 Is  our  conduct  regulated  by  the  laws  of 
 his  kingdom,  or  by  the  unequal  maxims 
 of  a  fmful  world  ?  Have  we  fubmitted 
 to  Jefi;s,  or  are  there  other  lords  who 
 continue  to  have  dominion  over  us  ? 
 Have  we  been  with  him,   and  imbibed 
 
 his 
 
,  0?t  the  Happinefs  offuhmitting  to  Chvift'sToke,  1 63 
 
 his  fpirit,  or  are  we  the  votaries  of  am-  SERM. 
 bition,  lenfuaiity,  and  avarice  ?  His  fer-  v  ^^^^^'  v 
 
 vants  vire    are  to  whom  we  obey his 
 
 difciples  of  whom  we  learn. 
 
 If  we  receive  our  inftrudlions  in  the 
 fchool  of  fafhion,  caprice,  and  fancy  ;  if 
 we  are  determined  in  our  condu6l  by 
 the  ungenerous  impulfe  of  corrupt 
 paifion,  or  the  unjuft  didates  of  world- 
 ly policy,  what  pretenfions  have  we  to 
 the  Chriftian  character,  or  why  iliould 
 we  affed  to  be  called  by  a  name  fo  ve- 
 nerable and  facred  ?  That  heart  that  is 
 fwollen  with  pride  ;  that  bread  that  is 
 heated  with  revenge,  or  burning  with 
 a  flame  of  unhallowed  paifion,  has  no 
 right  to  tread  his  courts,  to  declare  his 
 ftatutes,  or  to  take  his  covenant  into 
 his  mouth.  The  prayer  of  fucii  is  an 
 abomination  to  the  Lord,  and  their  pro- 
 feffion  of  chriftianity  equally  vain  and 
 inconfiftent.  W^iat  communion  has 
 light  with  darknefs,  or  the  temple  of 
 God  with  idols  ? 
 
 X  2  If 
 
1 64  On  the  Happinefs  offuhmitting  to  ChriJl^sToke, 
 SERM.        If  we  call  ourfelves  the  followers  of 
 
 VIII 
 
 \i  ,  '..'  Jefus,  it  may  naturally  be  expelled  that 
 we  fhould  make  confcience  of  imitating 
 the  perfe<ftion  of  his  example.  Confor- 
 mity to  this  is  the  eflence  of  religion; 
 from  hence  it  derives  its  worth  and  ex- 
 cellence ;  and  if  we  fay,  "  we  abide  in 
 him,  we  ought  alfo  to  walk  even  as  he 
 walked.'' 
 
 That  we  may  be  engaged  to  fubmit 
 to  the  authority,  and  to  conform  our- 
 felves to  the  example  of  Jefus  Chrifl ; 
 let  us  conUder, 
 
 II.  Secondly,  the  motives  by  which 
 the  duty  is  enforced,  to  which  we  are 
 here  exhorted  in  the  text :  "  Take  my 
 yoke  upon  you,  and  learn  of  me,  for  I 
 am  meek  and  lowly  in  heart,  and  ye 
 fhall  find  reft  unto  your  fouls." 
 
 In  perfuading  you  to  comply  with 
 this   exhortation,  I   will,   in    the    firft 
 
 place. 
 
On  the  Happincfs  offuhmitti?ig  to  Chrift's  Toke.  1 65 
 
 place,    confider    the    condefcenfion    of  SERM. 
 our  Saviour's  charafter:    and  then,  vJ^ZL* 
 
 Secondly,  infifl  on  that  reft  and  fatif- 
 faftion,  which  accompany  fubmiflion  to 
 the  laws  of  his  kingdom. 
 
 In  the  firft  place,  learn  of  Jefus, 
 fince  there  is  fo  much  gentleneis  and 
 condeicenlion  in  his  manners. — "  He  is 
 meek  and  lowly  in  heart."  There  is 
 nothing  forbidding  in  his  air,  nor 
 haughty  in  his  deportment ;  nothino- 
 that  can  difcourage  the  moft  timorous 
 difciples,  or  that  has  the  leaft  tendency 
 to  overwhelm  their  frailty  with  defpair. 
 
 He  is  eafy  of  accefs,  mild  in  his  afped, 
 and  lowly  and  gentle  in  the  whole  of 
 his  deportment.  He  is  eftranged  from 
 that  diftance,  referve,  and  pride  to 
 which  many  teachers  have  been  fliame- 
 fully  addided.  However  excellent  and 
 wholefome  their  inftrud:ions,thefe  have 
 been  rendered  ufelefs  to  others,  merely 
 
 by 
 
1 66  On  the  Rap  pine fs  offiihmitting  to  Qhrift'sToke, 
 
 SER.M.  by  the  fevere  and  lofty  air  with  which 
 v__^__;  they  have  been  adminiflered.  But 
 humble  Chriftians  feel  no  fuch  difcou- 
 ragements  from  the  temper  and  addrefs 
 of  our  bleffed  Saviour.  In  refpecl  to 
 t,hofe  difciples  who  were  favoured  with 
 his  converfe  in  the  days  of  his  flefh,  he 
 was  ready,  on  every  proper  occafion,  to 
 remove  their  fears,  to  refolve  their 
 doubts,  and  to  give  them  all  that  fatif- 
 fafcion  and  encouragement  which  could 
 be  reafonably  expected  or  defired.  He 
 fpoke  to  them  as  his  friends,  and  healed 
 their  ignorance,  prejudice,  and  follies, 
 with  the  greatefl:  lenity  and  candour. 
 He  was  not  in  the  leafl  inclined  to  cen- 
 fure  their  frailties,  or  to  fit  in  judg- 
 ment upon  their  offences.  Could  they 
 not  watch  with  him  at  a  feafon  when 
 frienddiip  ought  to  have  been  molt 
 wakeful  ?  His  candour  immediately  of- 
 fers an  apology  on  their  behalf;  "  The 
 fpirit  indeed  is  willing,  but  the  fleih  is 
 weak."  Are  they  flow  of  heart  to  be- 
 lieve, and  is  it  difficult  to  overcome  the 
 
 obftinacy 
 
On  the  Happincfs  offtihmitting  to  Chrift's  l^oAe,  1 6y 
 
 obflinacy  of  their   prejudices  ?  He   pa-  SERM. 
 
 .  VIII 
 
 tiently  endures  this  frowardriefs,   and  *_-,^_L. 
 
 by  various  methods  repeatedly  endea- 
 vours to  open  their  underflandings.  On 
 every  occafion  he  manifefted  the  great- 
 eft  meeknefs  and  condefcenfion  ;  and 
 this  is  a  reafon  why  we  {hould  learn  of 
 him,  and  an  encouragement  to  the  mofl 
 weak  and  timorous,  to  place  themfelves 
 immediately  at  his  feet.  He  does  not 
 defpife  the  day  of  fmall  things  ;  the 
 bruifed  reed  he  will  not  break,  and  the 
 fmoaking  flax  he  v/ill  not  quench.  He 
 condefcends  to  teach  the  meaneft  of  his 
 difciples,  and  the  greater  their  weak- 
 nefs,  in  that  proportion  may  they  ex- 
 pert his  compalTion  to  abound.  *'  The 
 meek  will  he  guide  in  judgment,  the 
 meek  will  he  teach  his  way." 
 
 Let  us  immediately  take  upon  us  the 
 yoke  of  Chrift,  iince  we  need  not  fear 
 any  rigorous  impofitions,  any  harili  re- 
 quirements, or  any  thing  inconfiftent 
 with  that  gentlenefs  which  renders  him 
 
 fo 
 
1 6  3    On  the  Kcippinefs  offuhmitting  to  Chrijl^s  Toke* 
 
 SERM.    fo  amiable  throughout  all  his  churches.In 
 Vlll. 
 \ — ,_^  our  obedience  to  other  niafters,  we  have 
 
 much  to  apprehend  from  the  ficklenefs 
 of  their  tempers,  the  irregularity  of 
 their  palfions,  and  that  pride  and  re- 
 fentment  which  they  fail  not  to  exprefs 
 on  the  moft:  trivial  occafions.  But  that 
 Jefus,  whofe  authority  we  profefs  to 
 acknowledge,  is  uniformly  of  a  meek 
 and  lowly  fpirit.  Nor  can  an  inftance 
 pofTibly  be  produced,  in  which  any  of 
 his  followers  were  oppreffed  by  him. 
 The  thought  is  blafphemous  ;  the  bare 
 mention  of  it  ftrikes  our  minds  with 
 horror.  For  his  commandments  are 
 not  grievous  ;  "  his  yoke  is  eafy,  and 
 his  burden  is  light.'*  So  eminent  was 
 Jefus  for  the  meeknefs  of  his  temper, 
 that  he  even  endured  the  contradi6lion 
 of  finners  againft  himfelf ;  the  greatefl 
 provocations  could  not  excite  in  his 
 breaft  any  outrage  of  paflion,  nor  could 
 the  mod  aggravating  contradictions  ex- 
 tort from  his  lips  any  malignant  threat- 
 ning.     If  this  was   his  mild  behaviour 
 
 to 
 
On  the  Happinefs  offuhmitting  to  ChriJl^sToke,  1 69 
 
 to   his  enemies,    what   gentlenefs   and  SERM. 
 condefcention  may  we  not  expect  from  v_— ^,«1j 
 him  towards  his  friends  !    "  Take  then 
 his  yoke   upon   you,  and  learn  of  him, 
 for  he  is  meek  and  lowly  in  heart." 
 
 But  in  perfuading  you  to  this,  I  not 
 only  infift  on  the  gentlenefs  of  his  man- 
 ners, but  alfo, 
 
 II.  On  that  reft  and  fatisfadion  which 
 accompany  obedience  to  his  authority 
 and  government.  This  is  that  other 
 argument  fuggefted  in  the  text,  by 
 which  the  above  duty  is  enforced:  "  Ye 
 ftiall  find  reft  to  your  fouls." 
 
 Reft  and  happinefs  are  the  natural 
 defire  of  the  human  mind  ;  and  this  is 
 the  univerfal  language  of  the  foul — 
 "  Who  will  fliew  us  any  good  ?"  The 
 means  of  attaining  it  are  generally  va- 
 ried, according  to  the  caprice  of  men's 
 different  inclinations.  One  feeks  his 
 fupreme  felicity  in  the  gratification  of 
 Y  his 
 
1 70  On  the  Happinefs  (^fuhmitting  to  ChriJi'sTokc^ 
 
 SERM.   his  ambitious  defires  ;    another  in  the 
 VIII. 
 ^ — V — '  fenfual  indulgence  of  his  paflions  ;   and 
 
 another  in  the  mercenary  acquifition  of 
 wealth  ;  but  a  fecret  diflfatisfadtion  is 
 the  general  ilTue  of  all  thefe  experi- 
 ments. The  hurry  of  bufinefs,  the  dif- 
 flpation  of  vanity,  and  even  the  more 
 refined  purfuits  of  literature.  All  of 
 them  loudly  confefs  to  man — "  Thefe 
 are  not  your  red."  The  proper  reft  of 
 the  foul  is.moft  effe£lually  promoted  by 
 an  obedience  to  the  authority,  and  imi- 
 tation of  the  pattern  of  Jefus  Chrift. 
 Faith  in  his  religion,  and  lubje^lion  to 
 its  laws,  adminifter  to  the  mind  that 
 peace  and  pleafure  which  cannot  be  de- 
 rived from  any  other  quarter.  No  fyf- 
 tem  of  human  philofophy,  let  it  be  ever 
 fo  improved  and  exalted,  can  impart 
 thofe  confolations  to  the  heart  of  man, 
 which  flow  from  the  geniufe  of  the  Chri- 
 ftian  covenant.  "  Take  my  yoke  upon 
 you,  and  learn  of  me,  and  ye  fhall  find 
 reft  to  your  fouls."  Ye  fhall  no  more 
 be  difquieted  by  the  doubts  of  fcepticifm, 
 
 the 
 
On  the  Happinefs  offiihmitting  to  Chrijl's  Yoke,  i  y  i 
 
 the  defpair  of  guilt,  the  tyranny  of  your  ^^J^- 
 palTions,   nor  the  terrors  of  death.  ^ — ^ 
 
 I.  On  our  fubmiflion  to  Jefus  Chrift,    / 
 we  receive  him  as  a  heavenly  and  divine 
 teacher. 
 
 In  this  facred  capacity,  he  frees  us 
 from  the  fpeculations  of  infidelity  and 
 fcepticifm.  He  is  the  only  begotten  of 
 the  Father,  who  has  made  the  moft  ex- 
 plicit revelation  of  his  will ;  who  has 
 not  left  us  at  any  uncertainty  refpefting 
 thofe  truths  with  which  we  have  the 
 moft  intimate  and  important  concern. 
 The  immortality  of  the  foul,  a  future 
 ftate  of  retribution,  the  means  of  peace 
 and  reconciliation  with  God — thefe  are 
 all  moft  clearly  revealed  by  the  gofpel 
 of  our  Saviour  Jefus  Chrift.  While  the 
 mind  continues  in  a  ftate  of  fufpenfe  re- 
 fpecling  thefe  moft  important  articles, 
 it  muft  neceffarily  be  eftranged  from 
 cafe  and  reft.  Full  information  would 
 refolve  its  doubts,  and  quiet  its  fears  ; 
 y  2  and 
 
lyi  On  the Happinefs  offubmittijig  to Chrijl's  Toh* 
 
 SERM.    and  this   information  is  received  at  the 
 i     ^   •  i  hands  of  that  Jefns,  with  whom  are  de- 
 
 pofited  all  the  treafures  bothof  wifdoin 
 
 and  knowledge,  A- 
 
 /  2.  Further,  we  are  authorized  to  lool^ 
 up  to  him  as  our  Saviour  and  Media- 
 tor ;  which  confideration  frees  us  from 
 that  defpair  which  naturally  accompa- 
 nies a  confcioufnefs  of  guilt.  In  our 
 fubmiflion  to  Jefus  Chrifl:,  we  not  only 
 acknowledge  his  authority  as  a  teacher, 
 but  the  efficacy  of  his  death  as  a  facri- 
 fice  for  fm  ;  he  has  given  his  life  a  ran- 
 fom  for  many,  and  has  died  the  juft  for 
 the  unjuO:,  to  bring  us  nigh  unto  God. 
 His  blood  cleanfeth  from  all  fin,  and 
 through  him  offending  and  guilty  crea^ 
 tures  are  admitted  to  the  divine  favour 
 and  acceptance.  What  confolation 
 flows  to  the  humble  penitent  from 
 this  view  of  the  meditation  of  Jefus  ! 
 
 A  mind  affected  with  a  humble  fenfe 
 of  its  unworthinefs  and  guilt,  ^nd  at  the 
 
 fame 
 
On  the  Happincfs  offubmitting  to  ChriJVs  Toke.    1 73 
 
 fame  time,  imprefled  with   lively  con-  SKRM. 
 
 '  .  VIII. 
 
 ceptions  of  the  purity  and  re^litude  of  >w_^-l^ 
 
 the  divine  government,  would  fla   d  in 
 
 need   of  the  moft  expiefs  affurauces  of 
 
 pardon  and  acceptance  on  its  penitence 
 
 and  contrition. 
 
 This  neceffity  would  be  increafed  in 
 proportion  to  that  humility  and  modefty 
 which  dreads  above  ail  things  a  fpirit  of 
 prefumption.  But  the  tumult  immedi- 
 ately fubfides,  and  every  fear  is  banifh- 
 edfrpm  the  breaft,  on  that  amazing  dif- 
 covery  of  the  divine  love,  w^iich  is  pe- 
 culiar to  the  mediation  and  facrifice  of 
 that  Redeemer,  who  is  able  to  fave  un- 
 to the  utmoll:,  all  that  come  unto  God 
 by  him.  / 
 
 3.  On  our  fubmiffion  to  Jefus  Chrifl,  / 
 v/e  are  not  only  freed  from  the  anxiety 
 of  fcepticifm,  and  rhe  terrors  of  defpair, 
 but  alfo  from  the  tyranny  of  unhallow- 
 ed paffions.  Thefe  frequently  excite 
 the  moil  fearful  florms  in  the   human 
 
 bread.- 
 
1 74  On  the  Kappinefs  offubmitting  to  ChriJVs  Yoke, 
 
 SI^PtM.  breaft.  Their  interefts  art  jarring, 
 V — ^_L^  their  piirfuits  violent,  arid  the  ilTue  full 
 of  difgrace  and  mifery.  But  under  the 
 influence  of  our  Redeemer's  authority 
 and  grace,  thefe  rebellious  pafllons  are 
 reduced  to  fubje6lion  ;  and  the  clamour 
 of  wratli,  luft,  and  ambition  is  hufhed 
 into  filence.  Natural  defires  are  re- 
 trained within  the  boundaries  of  rea- 
 fon  and  piety,  and  order  and  harmony 
 are  eftablilhed  in  the  foul./ 
 
 4.  In  the  lafl  place.  On  our  fubmif- 
 fion  to  Jefus  Chrift,  we  {hall  finally  be 
 freed  from  the  tribulations  of  life,  the 
 terrors  of  death,  and  introduced  to  a 
 flate  of  everlaftino;  reft. 
 
 t> 
 
 He,  as  the  Lord  of  life  and  glory,  is 
 conducing  us  to  realms  of  blifs  and  joy. 
 He  IS  gone  before  to  provide  manlions 
 for  us  in  his  Father's  houfe.  When  he 
 has  fixed  his  difciples  there,  they  fhall, 
 in  a  very  eminent  and  even  heavenly 
 fcnfe,  re-ft.  from  their  labours.     A  total 
 
 period 
 
On  the  Happinefs  offiihtnittifig  to  ChrijVs  Toke.  i  y^ 
 
 period  fliall  then  be  put  to  their  days  of  SEPvINI. 
 
 VIII 
 mourning,    difquietude,    and    trouble :  v — ^_1_ 
 
 every  tear  fhall  be  wiped  from  their 
 eyes,  and  every  forrow  baniflied  from 
 their  breafls.  They  fhall  no  more  be 
 affected  by  the  uncertainty  and  vicifii- 
 tude  of  a  finful  world,  orany  of  the  pain- 
 ful revolutions  that  take  place  in  it. 
 They  are  now  called  to  uninterrupted 
 peace  and  joy. 
 
 The  profped;  of  fuch  a  reft  may  afford 
 confolation  to  the  perfecuted  and  afflict- 
 ed difciples  of  Chrift.  In  the  world 
 they  may  have  tribulation,  but  in  Jefus 
 they  have  peace  ;  a  peace  of  which  no 
 external  power  can  deprive  them.  / 
 
 Thus  in  perfuading  you  to  an  obedi- 
 ence to  the  Saviour,  I  have  infifted  upon 
 thofe  motives  which  are  fuggefted  in 
 the  text.  He  is  meek  and  lowly  in 
 heart,  and  difpofed  to  compaflionate  our 
 ignorance  and  frailty.  There  is  no- 
 thing to  intimidate  the  weak,  or  even 
 
 drive 
 
i  ^^  On  the  Hcippinefs  offuhmitting  to  Qhrifi's  Toke» 
 
 SERM.    drive  the  euilty  to  defpair.     He  is  able 
 
 VIII  o        ^ 
 
 i    ^  '  >  ro  fave  unto  the  utmoft,  all  that  in  the 
 
 exercife  of  faith   and  penitence  come 
 
 unto  God  by  him. 
 
 You  then  that  are  weary  and  heavy 
 laden,  that  are  perplexed  with  difquiet- 
 ing  cares  and  fears,  that  are  fubjeded 
 to  the  galling  yoke  of  fin,  and  groaning 
 under  the  intolerable  bondage  of  ini* 
 quity ;  why  fhould  you  keep  a  melan- 
 choly and  even  fatal  diftance  from  that 
 Saviour,  who  is  alone  able  to  eafe  you 
 of  your  burden,  and  vouchfafe  reft  to 
 your  fouls.  Hear  the  inviting  language 
 of  his  grace  :  "  Him  that  cometh  to  me, 
 I  will  in  no  wife  caft  out.  If  any  man 
 thirft,  let  him  come  unto  me  and  drink. 
 Whofoever  will,  let  him  take  of  the 
 water  of  life  freely." 
 
 SERxA/ION 
 
SERMON    IX. 
 
 On  the  Wisdom  which  descendeth  not 
 
 fROM  ABOVE. 
 
 James  iii.   15^ 
 
 7/;//  luifdom  defcejidetl)  not  from  above ^  but 
 is  earthly, 
 
 IN  a  former  difcourfe,  we  contemplat-  sERM. 
 ed  the  feveral  properties  of  that  ,  ^^-  , 
 wifdom  which  is  heavenly  and  divine, 
 and  which  is  diftinguifhed  by  its  purity ^ 
 peaceabknefs^fmcerity,  and  charity.  But 
 it  is  another  kind  of  wifdom,  we  are 
 pow  to  contemplate  ;  a  wifdom  defti- 
 Z  tute 
 
1 78  On  the  Wifdom  ivhich  defcendeth  not  from  ahovc^- 
 
 SKRM.    tute  of  thefe  amiable  qualities;   which 
 
 IX 
 <_^J__/  defcendeth    not     from     above,    but   is 
 
 earthly.  I  mean  not  to  enumerate  all 
 its  properties,  but  iliall  confine  your  at- 
 tention to  the  following,  namely,  its 
 duplicity  and  corruption^  its  pride  and 
 ambition,  its  prodigality  and  covetotifnefs, 
 
 I.  This  wifdom,  which  is  earthly,  is 
 capable  of  arts  the  moft  corrupt  and 
 treacherous  :  it  imbibes  principles  er- 
 roneous and  depraved,  and  adopts  max- 
 ims altogether  repugnant  to  truth  and 
 virtue.  The  fcheme  of  its  morality  has 
 a  fole  regard  to  external  actions,  and  i^ 
 only  calculated  to  preferve  an  apparent 
 equity  and  decency.  It  lays  a  very 
 great,  and  even  immoderate  ftrefs  upon 
 all  the  punctilios  of  the  external  beha- 
 viour, but  totally  rejeCls  a  principle  of 
 integrity,  as  quite  incompatible  with  its 
 defigns  and  projects,  Diffimulation  is 
 one  of  the  firfl  principles  of  its  fyflem; 
 and  having  formed  a  habit  of  deception, 
 it  at  length  praclifes   the   art  with  an 
 
 air 
 
On  the  WifdoM  ivhich  defcendeth  not  from  above,  1 79 
 
 air  of  franknefs,  and  even  perhaps  with-  SERM. 
 out  the  leaft  fenfe  of  its  bafenefs  and  v  .  /  > 
 villainy.  It  does  not  Ihrink  back  from 
 falfehood  and  treachery,  and  is  ready  to 
 perpetrate  the  moft  atrocious  deeds,  in 
 order  to  gratify  the  predominant  paf- 
 fion  of  the  heart. 
 
 It  lies  in  v^ait  more  efpecially  to  de- 
 ceive the  young  and  unfufpicious.  It 
 will  flatter  their  prejudices,  and  eafily 
 impofe  on  the  natural  pliability  and  ho- 
 nefty  of  their  difpofitions. 
 
 The  form  it  affumes  is  that  of  a  mild 
 and  pleafing  infmuation,  carefully  con- 
 cealino-  its  ultimate  intention,  by  the 
 external  appearance  of  gencrofity  and 
 candour.  It  will  not  at  firft  fliock  their 
 prejudices,  but  gradually  undermine  all 
 their  virtuous  and  pious  principles^  It 
 will  fuggeft  fome  doubts  refpeding  the 
 providence  and  moral  government  of 
 God,  from  thence  it  will  proceed  to  in- 
 validate the  truth  of  revealed  religion, 
 Z  2  reprefenting 
 
I  So  On  the  Wifdom  ivhkh  defcendeth  not  from  ahove^ 
 
 SJlRM.    reprefenting  it  as  a  fyftem  of  faith  and 
 
 s — J, >  manners,  partaking  of  the  rigour  of  fu- 
 
 perftitious  ftriclnefs,  and  altogether  in- 
 confiflent  with  the  demands  of  orr  na- 
 ture in  its  prefent  ftate  of  frailty  and 
 paffion.  This  artifice  of  earthly  wifdom 
 has  often  been  pradiced  with  too  great 
 fuccefs.  Many  have  hereby  been  fe- 
 duced  into  the  paths  of  the  deftroyer. 
 They  have  renounced  tlie  maxims  of 
 faith  and  virtue,  and  abandoned  them- 
 felves  to  vices  which  have  dif^raced 
 their  characters,  exhaufted  their  for- 
 tunes, and  involved  their  families  in 
 mifery  and  fhame,  This  earthly  wdf- 
 dom,  fo  capable  of  duplicity,  is  often 
 officious  in  its  attentions  and  civilities  : 
 it  makes  many  profeffidns  of  devoted- 
 nefs  and  refpecb,  and  is  ready  to  oblige 
 on  every  poffible  occafion.  But  thefe 
 are  forms  of  mere  cuflomary  addrefs, 
 and  what  is  infinitely  more  criminal, 
 are  ufed  as  the  means  of  engaging  con- 
 fidence, with  a  view  to  abufe  fo  facred 
 a  trull.     In  what  a  variety  of  inftances 
 
 might 
 
On  the  Wifdom  -which  defccndeth  not  from  ahoi'^-*  i  Si 
 
 might  this  be  illuftrated,  and  how  eafily  SERM, 
 might  we  trace  the  pernicious  confer  "- — , — * 
 quences  of  Tuch  abominable  artifice.  It 
 has  made  a  prey  of  the  virtue  and  re- 
 putation of  individuals,  and  reduced 
 them  to  a  flate  of  the  mod  ignominious 
 diftrefs.  It  has  alfo  been  fo  inhuman 
 as  to  laugh  at  the  calamities  of  thofe 
 perfons  who  have  fallen  victims  to  its 
 deceit  and  treachery.  In  this  refpecl 
 its  tender  mercies  have  been  cruelty, 
 and  herein  it  has  been  aduated  by  the 
 very  fpirit  of  him,  who  was  a  deceiver 
 and  murderer  from  the  beginning.  In 
 this  connection  w^e  may  adopt  the  lan- 
 guage of  the  apoftle, — "  this  wifdom 
 Cometh  not  from  above,  but  is  fenfual 
 and  devilifh." 
 
 As  this  principle  is  capable  of  duplici- 
 ty and  artifice,  fo  it  accommodates  it- 
 felf  to  thofe  cuftoms  and  maxims  which 
 are  the  moft  prevalent  and  falhionable ; 
 it  is  apparently  pious,  or  openly  licen- 
 tious, according  to  the  talle  and  humour 
 
 of 
 
%S2  On  the  JFifdom  which  defcejideth  not  from  ahotie^ 
 
 SERM.  of  the  age;  it  fcruples  no  compliances 
 * — w — '  for  the  gratification  of  its  wifhes,  in  the 
 accomplifliment  of  which  it  neither 
 ilirinks  back  from  flattery  nor  treach- 
 ery :  for  in  its  eflimation  thefe  are  ve- 
 nial faults,  or  even  ceafe  to  be  criminal, 
 when  they  become  neceffary  to  the  fuc* 
 cefs  of  its  projedls, 
 
 II.  This  earthly  wifdom  is  alfo  cha^ 
 rad:erized  by  pride  and  ambition.  Thefe 
 are  the  principles  by  which  it  has  been 
 diftinguifhed  in  all  ages,  and  nothing 
 but  neceflity  has  retrained  the  exer- 
 tions of  their  outrage  and  violence.  It 
 treats  inferiors  with  didance  and  con- 
 tempt, taking  an  undue  and  even  cruel 
 advantage  of  their  v/eaknefs  or  poverty. 
 It  loves  to  tyrannize  within  the  boun-- 
 daries  of  its  own  dominion,  and  fails  not 
 to  opprefs  all  thofe  who  are  dependant 
 on  its  authority.  It  is  unwearied  in  its 
 endeavours  to  increafe  its  pofleffions, 
 that  thus  it  may  gratify  its  vanity.  One 
 m-uft  give  up  his  field,  and  another  his 
 
 vineyard. 
 
On  the  Wifdom  -which  defcendeth  not  from  ahove,  183 
 
 vineyard.     No  principles  too  virtuous,  SERM. 
 no   ties  too  facred,   to  be  facrificed  at  v>__v— ^ 
 the  altar  of  its  pride  and  vain  glory. 
 
 Of  this  we  have  melancholy  and  very 
 affecting  proof  both  from  our  own  ob- 
 fervation,   and    the    annals   of  hiftory. 
 Thefe  turJiulent  tempers  have  violated 
 I    the   order,   and  deftroyed  the  peace  of 
 \    civil  fociety  :  they  infpire  with  jealoufy 
 and  envy,  malice  and  refentment,  and 
 j    lie   at  the  foundation  of  private  diifen- 
 (.  tions  and  public  animofities.     Whence 
 come  wars  and  fightings  in  the  world  ? 
 come  they  not   hence  ?    even  from  the 
 lulls   of  that   earthly  wifdom  which  is 
 proud    and   ambitious  ?     This   wifdom 
 prefides  in  the  councils  of  unrighteous 
 princes,  and  blood-thirfty  tyrants  :  it  is 
 this  which  forms  thofe  plans  of  vidory 
 and  triumph  fo  unfriendly  to  the  liber- 
 ties and  lives  of  our  fellow-creatures.    It 
 has  flain  its  thoufands,  and  enflaved  its 
 ten    thoufands;    and   deftroyed    at    its 
 plcafure   the   moil  valuable  privileges, 
 
 and 
 
184  On  the  Wifdom  which  defcendeth  not  from  above » 
 
 SERM.   and  deareft  riffhts  of  human  nature.    It 
 IX 
 
 *^  is  a  part  of  its  policy,   neither  to  fear 
 
 God,  nor  to  regard  man.     It  is  fuperior 
 
 to  laws  human  and  diviiie,  and   thinks 
 
 itfelf  juiHfied   in  the  practice    of  the 
 
 grofleft  enormities. 
 
 Its  furious  progrefs  has»fometimes 
 been  checked  by  the  evident  interpofi^ 
 tion  of  that  providence  which  is  able  to 
 ireftrain  the  **  refidue  of  its  wrath.'* 
 Though  its  politics  be  atheiilical,  they 
 are  neverthelefs  fubjefted  to  the  con-!- 
 trol  of  that  God  who  ruleth  over  all. 
 It  is  his  prerogative  to  call:  down  and  to 
 lift  up  ;  to  difpofe  of  crowns  and  fcep- 
 ters  at  his  pleafure,  and  to  lliake  the 
 foundations  of  thrones  and.  empires. 
 This  earthly  wifdom  is  fooliihnefs  with 
 God,  and  he  "  takes  it  in  the  fnare  of 
 its  own  craftinefs." 
 
 It  not  only  prefides  in  the  cabinets  of 
 princes,  but  in  the  more  familiar  com- 
 merce of  the  world.      It  has  private 
 
 fchemes 
 
Qn  the  TVifdom  which  defcendeth  not  from  above,  i  S^ 
 
 fchemes  of  ambition  and  vanity,  which  SERM. 
 
 it  executes   in   the  more  retired  fcenes  * ^1-^ 
 
 of  life.  It  envies  thofe  of  great  fortune, 
 and  of  large  polTefFions,  and  infpires  the 
 mind  with  thofe  lawlefs  paffions  which 
 defy  the  reftraints  of  confcience  and 
 equity.  It  is  a  ftranger  to  content- 
 ment and  happinefs,  let  its  flation  be 
 ever  fo  elevated :  it  raifes  dreadful 
 florms  in  the  human  breaft,  and  fpreads 
 confufion  and  mifery  over  the  feveral 
 parts  of  its  tyranical  dominion.  Pride 
 and  ambition  having  thus  gained  the 
 afcendency  over  the  heart,  are  equally 
 repugnant  to  perfonal  enjoyment,  focial 
 happinefs,  and  the  benevolent  laws  of 
 the  Chriftian  religion. 
 
 III.  This  earthly  wifdom  is  likewife 
 characterized  by  covetoufnefs  and  pro- 
 digality. Thefe  are  two  extremes  fre- 
 quently exemplified  in  human  life.  The 
 former,  namely,  covetoufnefs,  is  a  very 
 mean  and  fordid  palTion — refllefs,  im- 
 patient— and  never  contented  With  its 
 A  a  prefent 
 
1 86  On  the  Wifdom  -which  defcendeth  not  from  above. 
 
 SERM.  prefent  acquifitions.  It  is  a  ftranger  to 
 u__v^  generofity,  benevolence,  and  holpirali- 
 ty,  and  unfriendly  to  every  tbinsr  ami- 
 able and  praife-worthy.  In  the  langu- 
 age of  the  apoftle,  "  it  is  the  root  of  all 
 evil,"  and  prepares  the  mind  for  the 
 practice  of  thofe  arts,  which  are  the 
 mofl  mean  and  diflionourable. 
 
 '    When  this  becomes  the  predominant 
 paflion,  it  feldom  preferves  itfelf  within 
 the  boundaries  of  flrift  juftice  and  equi- 
 ty :   it  invariably  contracts  the  powers 
 of  the  foul ;  hardens  the  heart,  and  ren- 
 ders it  infenfible  to  the  pleafures  of  be- 
 neficence.    It  prefers  the  increafing  ac- 
 cumulation of  wealth,   to  the  innocent 
 and  chearful  enjoyment  of  thofe  gifts 
 which  it  has  received  from  the  hands 
 of  a  very  liberal  providence.     It  with 
 reluctance  allows  itfelf  even  the  necef- 
 faries  of  life,   and  as  to  generofity,  it 
 reprobates  the  idea,  under  the  notion  of 
 prodigality    and    profufenefs.     Hereby 
 it  13  rendered  ufelefs  to  fociety,  and  in 
 
 many 
 
On  the  Wifdoni  ivhich  defcendeth  not  from  above,  i  '^-y 
 
 many  cafes  becomes  highly  pernicious  SERM. 
 to  its  beft  interefts.  v    \'  -* 
 
 The  wifdom  that  countenaces  this 
 difpofition  is  indeed  eartlily.  The  eye 
 is  piea.ed  with  the  fliining  duft,  while 
 the  heart  is  infenfible  to  every  call  of 
 humanity  and  charity.  It  juftifies  it- 
 felf  in  this  fordid  paflion,  under  the  pre- 
 tence of  frugality  and  oeconomy.  It 
 thinks  that  it  knows  the  true  value  of 
 riches,  and  is  confirmed  in  its  opinion 
 by  the  foolifli  exceffes  of  prodigality. 
 
 This  worldly  prudence  chills  every 
 generous  feeling  of  the  foul:  it  is  em- 
 ployed in  fchemes  mercenary  and  felfifh, 
 and  lives  folely  to  the  gratification  of  its 
 own  avaricious  and  fordid  defires. 
 
 It  is  imprelTed  with  anxious  diftrellino; 
 fears.  Riches  may  take  to  themfelves 
 wings,  and  fly  away  :  thieves  may 
 break  through  and  fteal ;  and  it  knows 
 not  for  whom  its  wealth  is  accumulat- 
 A  a  2  ing. 
 
1 88  On  the  Wifdomivhich  defcendetb  not  from  above, 
 
 SERM.    ino".     It  has  no  fource   of  fecret  fatif- 
 
 IX 
 i     /    i  fadion — no  blefling  of  the  widow  and 
 
 fatherlefs,  of  the  indigent  and  miferable 
 
 to  refl  upon  it.     This  earthly  wifdom, 
 
 when  bowed  down  with  the  infirmities 
 
 of  age,  is  foiitary  in  the  world;  has  no 
 
 friendly  attachments  ;  no  charitable  in- 
 
 tercourfe — no  attendants  except  thofe 
 
 few   who  are  waiting  with  impatience 
 
 for  its  final  exit. 
 
 This  wifdom  which  defcendetb  not 
 from  above,  fometimes  adopts  the  con- 
 trary extreme,  and  addi6ls  itfelf  to  the 
 excelfes  of  prodigality  and  licentiouf- 
 nefs.  An  eafy  addrefs  in  the  circle  of 
 folly,  with  a  certain  refinement,  even 
 in  its  vices,  are  the  principal  objedls  of 
 its  concern  and  purfuit.  Amufement 
 and  pleafure  are  its  Hated  bufinefs  ;  they 
 do  not  return  as  occafional  relaxations, 
 but  are  the  habitual  employment  of  this 
 trifling  difpofition.  Its  invention  is 
 racked  to  contrive  new  fcenes  of  luxury 
 and  folly,  that  its  fenfes  and  appetites 
 
 may 
 
Cn  the  Wifdom  which  defcendeth  twtfrom  above,  1S9 
 
 may  be  more  entirely  abforbed  in  in-  SERM, 
 temperate  indulgencies.  This  difpofi-  ^ — A-* 
 tion  not  only  leads  to  the  exceflive  pur- 
 fuit  of  innocent  pleai'ures,  but  prompts 
 to  gratifications  which  are  in  themfelves 
 criminal.  That  wifdom  which  is  earth- 
 ly and  fenfuai,  dehes  the  authority  of 
 God  and  confcience  ;  tramples  on  the 
 laws  of  virtue  and  decorum,  and  is  nei- 
 ther awed  by  a  fenfe  of  iliame,  nor 
 the  fear  of  punilhment.  Its  higheft 
 attainment  is  to  confound  the  nature  of 
 moral  good  and  evil,  and  to  make  no 
 other  difference  between  virtue  and 
 vice,  than  what  is  derived  from  the  fu- 
 perftitious  prejudices  of  mankind. 
 
 It.  perfuades  itfelf  to  difbelieve  the 
 firft  principles  of  religion,  and  if  it  ad- 
 mits the  exiftence  of  a  God,  it  excludes 
 his  moral  infpedion  and  government 
 from  this  part  of  the  creation.  It  con- 
 fines its  regards  as  much  as  pofTible 
 within  the  boundaries  of  the  prefent 
 life,  left  the  apprehenfion   of  a  future 
 
 flate 
 
i()oOn  the  Wifdom  which  defcendeth  not  from  above, 
 
 SERM.  ftate  fliould  interfere  with  its  prefent 
 ^  ^ '  '  eaie  and  indulgence.  This  fenfuality 
 blinds  the  underftanding,  corrupts  the 
 heart,  and  renders  it  inienfible  to  all 
 the  demands  of  faith  and  religion,  as 
 well  as  to  all  the  obligations  of  juflice 
 and  gratitude. 
 
 There  are  inflances  in  which  it  is  ne^- 
 ver  awakened  on  this  fide  the  grave :  it 
 profpers  in  the  world  ;  and  there  are  no 
 bands  in  its  death.  But  this  is  by  no 
 means  generally  the  cafe.  It  does  not 
 always  attain  to  this  degree  of  obdura- 
 cy. Some  fudden  affli£lion — fome  aw- 
 ful judgment — will  fugged  foreboding- 
 fears  refpedling  futurity.  "  The  wicked 
 is  driven  away  in  his  wickednefs,  while 
 the  righteous  hath  hope  in  his  death." 
 This  wildom,  which  is  earthly  and  fen- 
 fual,  cannot  afford  one  confolation  at 
 this  awful  crifis :  its  refleclions  are  dif- 
 jnal ;  its  profpeds  terrifying. 
 
 Thefc 
 
On  the  Wifdom  which  defcendeth  not  from  above,  1 9 1 
 
 Thefe  are  fome  of  the  charafteriftics  SERM. 
 
 of  that  wifdom  which   is  earthly  and  » ^-L-» 
 
 fenfual.  Duplicity  and  corruption,  pride 
 and  ambition,  covetoufnefs  and  licenti- 
 oufnefs — thefe  are  its  features.  We 
 ought  to  feel  an  abhorrence  of  it,  and 
 it  is  one  branch  of  our  pradlical  im- 
 provement to  fee  the  deformity  of  the 
 pidlure,  and  to  be  flruck  with  horror  at 
 the  difplay  of  its  lineaments.  Compare 
 the  wifdom  which  is  earthly,  with  that 
 which  Cometh  from  above.  The  one  is 
 diflembling  and  perfidious,  the  other 
 pure,  and  without  hypocrify  ;  the  one 
 is  lowly,  peaceable,  and  benevolent ; 
 the  other  proud,  contentious,  and  mer- 
 cenary. The  one  is  full  of  good  fruits ; 
 the  other  an  enemy  to  all  goodnefs. 
 
 As  we  ought  to  be  infpired  with  an 
 abhorrence  of  that  wifdom  which 
 Cometh  not  from  above,  fo  we  fhould 
 avoid  all  unneceifary  familiarity  with 
 thofe  who  are  aduated  by  no  higher 
 principle. 
 
 Wc 
 
192  On  the  JFifdom  ivhkh  defcendeth  not  front  above » 
 
 SERM.       We   are    obliged   to   an   intercourie 
 IX 
 
 with  the  world  in  our  different  callings 
 
 and  profeflions ;  which  intercourfe  we 
 are  not  at  liberty  to  decline,  on  any 
 pretenfions  of  exalted  fpirituality.  Do 
 you  meet  with  men  of  genius  and  lite- 
 rature, of  eafy  addrefs,  and  polite  man- 
 ners, who  are  under  the  influence  of  no 
 nobler  principle  than  that  wifdom  vs^hich 
 is  earthly  and  fenfuai?  Are  you  fufcept-" 
 ible  of  pleafmg  impreffions  from  the 
 brilliancy  of  their  wit,  and  their  attain* 
 ments  in  fcience — give  them  the  praife 
 due  to  their  accomplifhments,  but  be 
 not  charmed  into  their  errors  and  vices. 
 Learn  not  from  this  quarter  to  contemn 
 revelation,  as  an  irrational  or  fuperfti- 
 tious  fyftem  ;  or  to  take  thofe  liberties 
 in  conduct,  which  are  inconfiflent  with 
 the  purity  of  Chriflian  virtue. 
 
 Stand  on  your  guard,  left  you  be  pre- 
 judiced in  favour  of  thofe  practices 
 which  difgrace  the  moft  amiable  of  fuch 
 charaders.        In    your    converfe    with 
 
 them 
 
On  the  Wifdom  which  defcendeth  not  from  above,  1 9  3 
 them,  never  lofe  fight  of  the  fanclions  SERM. 
 
 IX.. 
 of  religion,  and  the  eternal  obligations   « — , — * 
 
 of  moral  virtue.     "My  fon,  iffinners 
 
 entice  thee,    confent  thou  not."      He 
 
 that  vvalketh  with  wife  men,  Ihall  be 
 
 wife  ;  caft  in  your  lot  with  fuch,  even 
 
 with  thofe  that  fear  the  Lord. 
 
 Finally,  as  a  moft  eifedual  preferva- 
 tive  from  all  the  feduclions  of  that  wif- 
 dom which  is  earthly  and  fenfual,  let 
 us,  by  divine  affiftance,  make  a  conti- 
 nual progrefs  in  that  which  cometh 
 from  above.  Whatioever  things  are 
 true,  juft,  lovely,  and  of  good  report,  let 
 us  think  on  thofe  things  ;  and  fhew,  out 
 of  a  good  converfation,  our  works,  with 
 the  meeknefs  of  wifdom.  Wifdom, 
 under  the  gracious  difpenfation  of  the 
 gofpel,  crieth  aloud,  and  lifteth  up  her 
 voice  in  the  flreets.  Happy  is  the  man 
 that  hears  her  voice,  and  yields  an  un^ 
 referved  fubmiffion  to  her  authority. 
 She  is  more  precious  than  rubies,  and 
 all  things  thou  canft  defire,  are  not  to 
 B  b  be 
 
1^4^^  the  Wifdom  which  defcendeth  not  from  above, 
 
 SERM.    be  compared  unto  her — length  of  days 
 
 s — ^ >  is  in  her  right   hand,  and   in   her   left 
 
 hand,  riches  and  honour.  She  is  a  tree 
 of  life  to  them  that  lay  hold  upon  her, 
 and  happy  is  every  one  that  retaineth 
 her.  This  wifdom  from  above,  hea- 
 venly and  divine^  elevates  the  thoughts, 
 and  fand:ifies  the  paflions.  It  infpires 
 with  a  peace  that  paffeth  underftanding, 
 and  with  a  joy  that  is  unfpeakable.  It 
 conducts  with  fafety  through  the  gates 
 of  death,  and  introduces  to  thofe  man- 
 fions  of  fettled  reft  and  unfading  glory, 
 which  are  promifed  by  the  infinite  mer- 
 cy of  our  God  in  Chrift  Jefus  our  Lord. 
 Amen. 
 
 SERMON 
 
s 
 
 SERMON    X. 
 
 On  Brotherly  Love. 
 
 Hebrews  xiii.   i. 
 Let  brotherly  love  co7ttmue. 
 
 UCH  is  the  conflitution  of  the  hu-  SERM. 
 man  frame,  and  the  frailty  of  ouf  * — ^ — 
 
 prefent  condition  and  circumftances, 
 that  we  are  not  only  dependent  on  the 
 great  Author  of  our  exiftence,  but  alfo 
 upon  one  another.  Neceffity  is  one 
 grand  bond  of  human  fociety  :  in  fuch 
 fociety  we  are  capable  of  ferving  each 
 others  interefls,  and  of  performing 
 B  b  2  thofe 
 
1^6  On  Brotherly  Love, 
 
 SERM.  thofe  kind  and  equitable  offices  which  are 
 ^  ~^'  .  very  beneficial  to  our  common  welfare. 
 We  cannot  detach  ourfelves  from  this 
 focial  intercourfe,  without  injuring  our- 
 felves, and  violating  that  order  which 
 both  nature  and  reafon  feem  to  have 
 eftablifhed. 
 
 Thofe  who  affe6l  to  withdraw  from 
 fociety,  are  under  a  neceffity  of  main- 
 tzfming  this  commerce,  if  not  immedi- 
 ately in  their  own  perfons,  at  leall:  by 
 the  interpofition  and  adive  fcrvices  of 
 fome  others.  Our  property  is  defended, 
 and  our  neceffities  are  fupplied  in  the 
 mod:  expeditious  and  effedual  manner 
 by  thofe  communities  which  are  univer- 
 fally  eftablifhed  among  all  civilized  na- 
 tions. Such  fociety  is  not  only  fubfer* 
 vient  to  the  general  accommodation  of 
 life,  but  it  humanizes  the  powers  of  our 
 nature,  imparts  a  delicacy  to  our  feel- 
 ings, and  when  governed  by  the  prin- 
 ciples of  juftice  and  benevolence,  is  pro- 
 duclive  of  the  highefl  human  felicity. 
 
 Brotherly 
 
On  Brotherly  Love.  toy 
 
 Brotherly  love  is  a  principle  the  moil:  SERM. 
 favourable  to  the  fecurity  and  increafe  >  ^'  ^ 
 of  this  happinefs ;  it  is  that  good  will 
 and  affedion  which  we  owe  to  each 
 other,  as  "  partakers  of  one  common 
 nature,"  as  ''  members  of  the  fame  ci- 
 vil fociety,"  and  efpecially  as  "  the  dif- 
 ciples  of  our  common  Lord.'* 
 
 Let  brotherly  love  continue,  fince, 
 
 I.  We  are  endued  w^ith  one  common 
 nature.  We  derive  our  origin  from 
 the  fame  fource  of  power  and  goodnefs. 
 We  are  all  the  offspring  of  God — he  is 
 the  former  of  our  bodies,  and  the  Fa- 
 ther of  our  fpirits ;  he  has  endued  us 
 with  the  fame  rational  powers,  w^ith  fi- 
 milar  inclinations  and  aifedions ;  **  he 
 hath  made  of  one  blood  all  nations  of 
 men,  for  to  dwell  on  all  the  face  of  the 
 earth  ;"  he  has  falhioned  their  hearts 
 alike.  In  this  fenfe  w^e  may  conceive 
 of  ourfelves  as  children  of  the  fame  pa- 
 rent, and  as  members  of  one  common 
 
 family. 
 
ipS  On  Brotherly  Love* 
 
 SERM.   family.    The  circumftances  of  our  fitu- 
 
 >      •    .  at  ion  are  likewife  fimilar ;  there   are 
 
 many  advantages  which  we   enjoy   in 
 
 common,  and  many  comforts  which  no 
 
 individual  can  appropriate  to  himfelf. 
 
 We  are  alfo  expofed  to  the  fame  frail- 
 ty, liable  to  fimilar  fears  and  woes  ;  and 
 our  interefts  and  fufFerings  being  blend- 
 ed with  each  other,   naturally  fugged 
 thofe  mutual  regards,  which  are  fome- 
 times  ripened  into  a  brotherly  afFedlion. 
 The  relation  which  fubfifts  between  the 
 fame  order  of  beings,  is  of  a  very  inti- 
 mate and  endearing  kind.     Thofe  who 
 are  partakers  of  the  fame  nature,  and 
 who  dwell  together  in  the  fanic  world, 
 may  be   materially   benefited'  by   that 
 good-will  and  affedlion  which  they  bear 
 to  each  other.     One  man,  for  inftance, 
 may  be   much   profited  by  the  benevo- 
 lence or  wifdom  of  another  ;  it  is  often 
 in  our  power  to  communicate  happinefs 
 within  the  circle  of  our  connections  and 
 acquaintance.    If  brotherly  love  is  feat- 
 
 ed 
 
On  Brotherly  Love*  199 
 
 ed  in  our  hearts,  we  fhall  not  want  op*  SERM. 
 portunities  to  exprefs  it ;  fuch  is  the  v^_^I— / 
 condition  of  onr  fellow-creatures  and 
 brethren,  that  we  may  frequently  ma- 
 nifeft  a  charitable  affection,  by  relieving 
 the  diflrelfed,  by  fympathizing  with  the 
 forrowful,  and  by  giving  counfel  to 
 thofe  who  are  in  circumftances  of  fuf- 
 penfe  and  embarralfment. 
 
 What  a  pleafure  muft  it  be  to  a  gene- 
 rous mind,  to  bear  the  infirmities  of 
 fuch  as  are  weak,  to  adminifler  confo- 
 lation  to  thofe  who  are  bowed  down  ! 
 He  will  be  able  to  do  this  with  the 
 greatefl  advantage,  being  himfelf  of  the 
 fame  nature,  and  having  formerly  been 
 acquainted  with  fimilar  circumftances 
 of  diftrefs  and  forrows.  That  heart 
 which  has  been  acquainted  with  the 
 like  bitternefs,  can  moft  feelingly  com- 
 paffionate  the  fuff^rings  others. 
 
 Since  we  are  here  in  a  ftate  of  fimilar 
 infirmity ;  fince  we  are  expofed  to  like 
 
 anxiety 
 
20O  On  Brotherly  hove* 
 
 SERM.   anxiety  and  grief;  and  fince  Providence 
 «-     ^    '  has  qualified  us  for  mutual  offices  of  hu^ 
 
 inanity  and  icindnefs — "  let  brotherly 
 
 love  continue." 
 
 Let  us  always  cherifh  that  generofity 
 of  mind,  that  delicacy  of  affe£lion, 
 which  may  render  us  fenfible  to  the  dif- 
 trefs  of  a  brother,  and  which  may 
 quicken  us  to  the  ready  and  chearful 
 performance  of  every  good  and  benevo- 
 lent work. 
 
 Let  brotherly  love  continue,  fmce, 
 
 IL  This  will  promote  the  peace  and 
 welfare  of  that  civil  community  of 
 which  we  are  members.  This  generous 
 afFeftion  will  entirely  reftrain  us  from 
 every  fpecics  of  craft  or  violence ;  it 
 will  moll:  efFeftually  prevent  all  thofe 
 violations  of  integrity  and  honour, 
 which  are  fo  frequent  among  members 
 of  the  fame  civil  community  ;  it  will 
 not  fufFer  us  to  take  an  undue  advantage 
 
 of 
 
On  Brotherly  Love^  itoi 
 
 of  the  weaknefs  of  a  brother,  but  will  SErRM, 
 
 X 
 invariably  difpofe  us  to  do  to  otl\ers,  as  ^ — ,J — f 
 
 we  would  they  Ihould  do  to  us.  It  will 
 lead  us  to  the  practice  of  every  thing 
 virtuous  and  praife  worthy  in  our  civil 
 commerce  with  each  other  ;  to  provide 
 things  fair,  open,  and  honourable  in  the 
 fight  of  all  men,  and  to  forego  a  pri- 
 vate advantage  for  the  fake  of  a  more 
 public  and  univerfal  good* 
 
 If  brotherly  love  continue,  We  fhall 
 be  peaceable  in  our  carriage,  obliging 
 in  our  addrefs,  and  uniformly  obfervant 
 of  that  kindnefs  and  equity,  which  is 
 the  grand  bafis  of  all  focial  happinefs. 
 When  this  mutual  good-will  generally 
 prevails  among  the  members  of  the 
 fame  community,  it  adminifters  ftrength 
 to  the  body  politic  ;  it  makes  it  a  terror 
 to  its  foreign  enemies,  and  gives  it  a 
 glory  in  the  prefence  of  thofe  who 
 would  wifh  to  take  the  crown  from  its 
 head.  This  brotherly  love  is  the  ftrong- 
 eft  bond  of  our  civil  union;  it  is  our  in- 
 C  c  ternal 
 
20  2  Oil  Brotherly  Love» 
 
 SERM.  ternal  flrength,  which,  under  provi- 
 V  /  i  dence,  renders  us  fuperior  to  the  de* 
 figns  and  attacks  of  our  moll:  powerful 
 enemies.  But  if,  inflead  of  the  preva- 
 lence of  this  mutual  good-will,  animo- 
 fities  and  difcords  are  fomented  in  foci- 
 eties,  they  lofe  their  importance  and 
 dignity,  become  lefs  refpeftable  in  the 
 eyes  of  others,  and  fall  a  facrifice  to 
 thofe  powers  which  could  never  have 
 vanquilhed  them,  had  they  not  firft  in- 
 vited them  to  the  conquefl,  by  their  do- 
 meflic  broils  and  difcords.  If  then  we 
 regard  the  welfare  of  fociety,  let  us 
 cherifh  that  brotherly  affection,  which 
 may  put  a  flop  to  all  unequal  and  dif- 
 honeft  praftices,  to  every  fpecies  of  in- 
 juflice  and  fraud ;  that  brotherly  affec- 
 tion which  difpofes  to  ads  of  generofity 
 and  kindnefs,  and  which  has  a  natural 
 tendency  to  eflablifh  univerfal  order 
 and  harmony. 
 
 Let  brotherly  love  continue,  fince, 
 
 III.  We 
 
On  Brotherly  Love,  io-^ 
 
 III.  We  profefs  ourfelves  the  follow-  SERM. 
 ers  and  diiciples  ofChrifl.  The  Chrif-  ^  /  ,» 
 tian  religion  is  a  fyftem  of  truth,  which 
 flroncvly  enforces  brotherly  affedion  ;  it 
 fpeaks  very  highly  not  only  of  love  to 
 God,  but  alfo  of  love  to  our  neighbour, 
 nay,  it  inleparably  connects  the  one  with 
 the  other  ;  and  inftrudls  us,  that  if  we 
 love  not  our  brother  whom  we  have 
 feen,  we  cannot  lov^  God,  whom  we 
 )iave  hot  feen. 
 
 **  To  love  God  with  all  the  heart,  and 
 our  neighbour  as  ourfelves,"  is  the  re- 
 ligion of  Mofes  and  the  prophets-^-^the 
 religion  of  Jefus  and  his  apolfles.  The 
 great  Author  of  Chriliianity  has,  in  this 
 refpedl,  left  us  an  example,  that  we 
 ihould  follow  his  fteps  :  he  went  about 
 doing  good ;  he  fed  the  hungry, 
 ftrengthened  the  weak,  and  adminifter- 
 ed  conlolation  to  thofe  that  mourned. 
 Survey  the  feveral  parts  of  his  life,  and 
 you  behold  a  fcene  of  the  moil  benevo- 
 '  Jent  companion  ;  his  heart  overflowed 
 C  c  2  with 
 
2o4  On  Brotherly  Love, 
 
 SERM.    with  the   mofi:  diffufive  ffoodnefs ;    his 
 
 X 
 c_yl_^  hands  were  employed   in   the   moil:  ge^ 
 
 nerous  and  charitable  lervices ;  and  the 
 
 whole  of  bis  deportment  w^as  worthy 
 
 of  himfelf,    as  "  the   only  begotten  of 
 
 the  Father,  full  of  grace  and  truth.'* 
 
 His  new  commandment  powerfully  en-^ 
 
 forced  by  his  own  example  is  this ; ''  that 
 
 we  love  one  another."     This,  if  I  may 
 
 fp   fpeak,  is  the   amiable  badge  of  the 
 
 religion  we  profefs ;   by  this  we  are  to 
 
 be  known  as  his  difciples  ;   and  a  defedl 
 
 here  wjll  reflect  no  fmall  diflionour  on 
 
 our  Chrillian  profeflion. 
 
 The  nature  of  this  facred  and  gene- 
 rous affedion,  is  beil:  know  to  thofe  who 
 have  been  taught  of  God  to  love  one 
 another ;  fuch  have  experienced  the 
 higheft  delight  in  the  exercife  of  fo  no- 
 ble a  principle  ;  it  adminifters  a  joy, 
 which  the  envious  or  revengeful  inter- 
 meddle not  with.  This  afFe6lion  par- 
 takes of  the  nature  of  incorrupt  fince- 
 I'ity  ;   it  is  love  unfeigned  ;   it  does  not 
 
 merely 
 
On  Brotherly  Love*  io^ 
 
 inerely  confift  in  foft  words,  and  in  a  SERM. 
 fair  addrefs  ;   but  abounds  in  the  fruits  ».    J    J 
 of  all  charity  and  goodnefs.    It  will  not 
 content   itfeif    with    fympathetic    lan- 
 guage, wherie  it  is  capable  of  a<Stive  and 
 important  fervices.     It  will  not   deem 
 it  fufHcient  to  fay  to  the  hungry,  "  be 
 ye   full,"    or   to  the    naked,    "  be  ye 
 cloathed;"   but  to  the    utmoft    of  its 
 power,  it  will  adminifter  to  their  re* 
 fpedive  neceffities.     Brotherly  love,  in 
 proportion    to    its   prevalence    in    the 
 Chriftian  church,  will  generoufly  exert 
 itfeif  for  the  relief  and  welfare  of  its 
 feveral  members  ;  it  will  do  good  to  all 
 men,  efpecially  to  thofe  who  are  of  the 
 houfehold  of  faith.     It  will  teach  us  to 
 be  tender  of  each  others  characters ;  to 
 call:  a  vail  of  candour  and  oblivion  over 
 each  others  imperfe£lions  and  infirmi- 
 ties ;   it  will  teach  us  to  bear  and  for- 
 bear ;  to  be  kind  one  to  another,  tender 
 fecarted,  forgiving  one  another. 
 
 Chriftians 
 
2o6  On  Brotherly  Love^ 
 
 §ERM,  Chriflians  are  obliged  mutually  to  ex* 
 V  ;'  '  ercife  this  afFedion  from  principles  and 
 motives  peculiar  to  themfelves.  The  re- 
 lation in  which  they  fland  to  each  other 
 is  very  intimate  and  facred.  They  are 
 the  adopted  children  of  the  family  of 
 God  ;  they  are  his  offspring  in  a  fpiri- 
 tual  and  very  peculiar  fenfe ;  they  ftand 
 in  the  fame  endeared  and  honourable 
 relation  to  one  common  Saviour  ;  they 
 -  are  the  members  of  that  myftical  body 
 of  which  he  is  the  head ;  they  all  bear 
 the  fame  image,  have  drank  into  the 
 fame  fpirit,  and  are  called  with  the 
 fame  high  and  holy  vocation.  They 
 ftand  related  to  the  fame  heavenly  coun- 
 try ;  they  are  denizens  of  the  fame  city, 
 and  are  joint  heirs  of  the  fame  inheri-- 
 tance,  incorruptible,  undefiled,  and  that 
 fadeth  not  away.  By  one  fpirit  they 
 are  all  baptized  into  one  body ;  here 
 then  there  mult  be  no  fchifm,  but  the 
 members  muft  have  the  fame  care  one 
 of  another. 
 
 When 
 
On  Brotherly  Loi)e,  207 
 
 When  we  coniider  the  very  near  and  SERM. 
 facred  relation  which  fubfifls  between  the  v-_^L-rf 
 niembers  of  the.Chriftian  church,  it  will 
 appear,  they  are  obliged  to  brotherly  love 
 in  a  very  high  and  eminent  degree.  The 
 flame  of  this  generous  and  facred  affec- 
 tion ought   not  to  be   damped  by  any 
 of  thofe  illiberal  names  and  diftindlions 
 which  are  the  creatures  of  bigotry  and 
 fuperfliition.     Brotherly  love  ought  to 
 continue,  nothwitflanding  the  diverfity 
 of  our  private  judgments,    and  the  ex- 
 tei'nal  modes  of  our  religious  worihip. 
 
 If  we  can  only  think  well  of  thofe 
 who  are  within  the  pale  of  our  own 
 communion,  wc  deferve  no  highter 
 commendation  than  what  is  given  to 
 thofe,  who  only  love  fuch  as  love  them. 
 When  we  feel  ourfelves  in  dano-er  of 
 being  contra<5ted  by  fome  narrow 
 and  fuperftitious  notions  ;  let  us  correct, 
 this  erroneous  bias,  by  adverting  to 
 the  following  confideration  :  "He  that 
 feareth  God,   and  worketh  righteouf- 
 
 nefs, 
 
2o8  On  Brotherly  Love, 
 
 SERM.  nefs,  is  accepted  of  him.'^  Let  6ur 
 ^  ^'  i  Chriftian  love  embrace  all  thofe  who 
 bear  the  moral  image  of  our  Saviour ; 
 and  let  us  put  far  from  us  that  ungene- 
 rous furmife,  which  confines  falvation 
 within  the  limits  of  any  particular  de- 
 nomination of  Chriftians.  Could  we 
 admit  any  thing  fo  unfriendly  to  the 
 falvation  of  thole  who  differ  from  us  in 
 certain  fentiments  and  practices,  it 
 might  make  us  gloomy,  perhaps 
 morofe  ;  and  would  entirely  deprive  us 
 of  thofe  fenfations  of  pleafure,  of  which 
 we  are  confcious,  while  we  contemplate 
 the  redeemed  of  the  Lord,  as  confiding 
 of  all  nations  and  kindreds  of  the  earth ; 
 of  various  forms  and  perfuafions  in  re* 
 ligion  ;  of  fome  from  the  north,  of  o- 
 thers  from  the  fouth,  of  fons  from  afar^ 
 and  of  dauo-hters  from  the  ends  of  the 
 earth.  Let  us  cheriih  that  brotherly 
 love,  which  embraces  all  thofe  who 
 iliall  hereafter  conftitute  the  all'embly 
 of  the  church  of  the  firft  born  above  ;  an 
 aflembly  which  will  confifl  not  merely 
 
 of 
 
On  Brotherly  Love.  209 
 
 of  one  particular  denomination  of  reli-  SKRM. 
 gious  profefTors  ;  not  merely  of  thofe 
 who  have  been  ufed  to  pay  their  devo- 
 tions on  this  mountain,  or  at  that  temple, 
 but  of  all  through  every  age,  who  have 
 vvTorlhipped  the  Father  in  fpirit  and  in 
 truth. 
 
 Let  brotherly  love  continue,  fmce  we 
 profels  ourfelves  the  difciples  of  Chrifl:, 
 and    others    will    reafonably   expecT:   it 
 from  us.    If  we  call  ourfelves  Chriftians, 
 they  will  naturally  look  for  a  fpirit  of 
 charity  to    prevail    among   us.     They 
 have  heard  us  fpeak  highly  of  the  cha- 
 racter of  our  Leader,  as  one  that  exem- 
 plified the  moft  univerfal  benevolence  ; 
 they  have  perceived  us  to  advert  with 
 a  generous  fervour  to  thofe  facred  lef- 
 fons  which  powerfully  enforce  mutual 
 love.     It  v/ill  then  be  expe^ed,  that  we 
 imitate    his   pattern    whofe    name   we 
 bear,  that  we  ftridly   adhere   to   thofe 
 maxims  which  are   enforced  by  his  au- 
 thority and  example.     If  they  perceive 
 D  d  any 
 
210  On  Brotherly  Love* 
 
 SERM.    any  very  evident  defe(Sl  in  charity  and 
 *_-^L_>  kindnefs   among    profeffing   Chriftians, 
 they  will  lofe  all  veneration  for  that  di- 
 vine fyflem  ;   and  will  haftily  conclude, 
 that  it  is  the  machination  of  prieftcraft, 
 deftitute  of  that  evidence  which  is  ne- 
 celiary  to  convince  an  impartial  inquirer 
 after  truth.     If  thofe  who   call  them- 
 felves  Chriilians  are  exceeded  by  others 
 in  the  graces  of  meeknefs,   peaceable- 
 nefs,  and  charity,   they  will  no  longer 
 allow  the  pre-eminence  to  Chriftianity, 
 as  a  fyflem  the  moft  favourable  to  bro- 
 therly love  and  kindnefs  :  our  glorying 
 in  this   refpeft  will   be  made  void  :  we 
 muffc  give  up  the  peculiar  excellency  of 
 the  gofpel,   and  our  enemies  wall  exult 
 in  fo  difgraceful  a  conceflion.   We  may 
 defend   Chriftianity    by    certain   argu- 
 ments, as  a  very  kind  and  benevolent 
 religion,    but   others   will  never  think 
 highly  of  it  in  this  view,  unlefs  we  il- 
 luflrate  the  truth  of  fnch  arguments,  by 
 the   mildnefs   and  charity  of  our  lives 
 and  characters. 
 
 If 
 
On  Brotherly  Lqvs»  2 1 1 
 
 If  others  hear  of  the  temper  of  Jefus,  SERM. 
 and  if  they  give  themfelves  time  to  ex-  ^— v^ 
 amine  his  religion,  they  will  immedi- 
 ately conclude,  that  his  difciples  and 
 followers  love  one  another,  and  are  at 
 peace  among  themfelves.  Let  us  not 
 then  difappoint  their  expectations  by 
 the  indulgence  of  angry  or  revengeful 
 paflions  ;  let  us  evidence  by  the  general 
 kindnefs  of  our  deportment,  that  we 
 have  been  with  Jefus  ;  that  we  have  not 
 only  named  his  name,  but  that  we  have 
 alfo  imbibed  his  fpirit,  and  uniformly 
 pbferve  the  commandme^nt  which  he 
 has  left  us — f"  to  love  one  another." 
 
 As  the  cultivation  of  this  fpirit  will 
 tend  much  to  the  honour  of  our  holy 
 religion,  fo  it  will  likewife  be  produc- 
 tive of  much  pleafure  to  ourfelves,  and 
 the  moft  beneficial  effects  to  others.  In 
 the  exercife  of  pure  and  generous  paf- 
 fions,  there  is  the  noblefl  fenfation  of 
 of  delight  and  joy.  When  the  foul  is 
 enlarged  with  brotherly  love,  its  capa- 
 P  d  2  city 
 
2  12  On  Brotherly  Love* 
 
 SERM.    city  for   happinefs  is  alfo  increafed  5  it 
 i^_,,J__^  experiences  the  blifs  of  an  entire  free^ 
 dom  from  every  envious  and  malignant 
 '  principle  :   it  wilhes  well   to   all ;    and 
 
 enjoys  the  luxurious  pleafure  of  doing 
 good,  to  the  utmofl:  extent  of  its  capa- 
 city and  power.  If  fuch  a  one  is  prof- 
 pered  by  the  providence  of  God,  he 
 knows  how  much  more  blefled  it  is  to 
 give  than  to  receive  ;  he  has  the  plea- 
 fure of  deviling  liberal  things,  and  of 
 performing  offices  the  mojft  important 
 and  benevolent;  of  feeding  the  hungry, 
 of  cloathing  the  naked,  of  protecting 
 and  relieving  the  widow  and  fatherlcfs; 
 and  of  caufing  the  blelling  of  thofe  who 
 were  ready  to  perilh  to  come  upon  him. 
 Where  brotherly  love  exerts  itfelf  with 
 a  generous  ardour,  it  is  a  univerfal 
 blelling  :  it  promotes  the  peace  of  Chri- 
 flian  focieties,  and  effectually  extirpates 
 thofe  roots  of  bitternefs,  v/hich  have  fo 
 often  fprung  up  among  them.  "  It 
 fuffereth  long,  and  is  kind  ;  it  envieth 
 not ;    it  vaunteth  not  itfelf;   it  is  not 
 
 puife4 
 
On  Brotherly  Love!,  213 
 
 puffed  up  ;  it  doth  not  belxave  itfelf  un-  SERM. 
 fecmly,"  but  is  modefl:  and  gentle  in  the  v__^L_j 
 whole  of  its  deportment ;  "  it  is  not 
 eafily  provoked  ;  thinketh  no  evil,  bear- 
 eth  all  things."  Finally,  that  fociety 
 in  which  brotherly  love  continues  and 
 prevails,  bears  the  neareft  refemblance 
 to  the  harmony  and  happinefs  of  the 
 heavenly  world.  All  the  members  of 
 that  fociety  which  is  above,  love  one 
 another  out  of  a  pure  heart  fervently  ; 
 the  various  manfions  at  God's  right 
 hand,  are  lb  many  feats  of  fraternal  af- 
 fection. You  will  there  find  nothing 
 of  that  diftance  and  referve,  of  that  un- 
 kindnefs  and  ill-will,  of  that  jealoufy 
 and  frowardnefs,  which  have  been  too 
 much  indulged  by  fome  of  the  profef* 
 fors  of  Chriftianity  on  earth.  Thefe 
 will  then  be  among  the  former  things 
 that  are  paffed  away.  Every  temper 
 is  there  kind  and  friendly  ;  every  cha- 
 racter is  there  perfed.  This  brotherly 
 affection  fhall  continue  its  kind  and  ge- 
 nerous offices  throughout  eternity;  whe- 
 ther 
 
^14  Oil  Brotherly  Love^ 
 
 SERM.    tlier  there  be  tongues,  they  ftiall  ceafe ; 
 
 \.    I   .>  whether  there  be  knowledge,  it  ihall 
 
 vaiiifli  away  ;  but  charity  never  faileth. 
 
 Let  brotherly  love  continue.  It  will 
 always  abide  among  the  inhabitants  of 
 heaven.  May  its  influence  on  this  earth 
 be  more  univerfal  and  powerful  !  Un- 
 der its  mild  and  gracious  reign,  may 
 we  each  be  training  up  to  join  the  af- 
 fembly  of  the  church  of  the  firft-born 
 above !     Amen. 
 
 SERMON 
 
SERMON    XI. 
 
 The  Almost  Christian. 
 
 Acts  xxvi.  28. 
 
 Then  Agri-ppa  faid  unto  Paul,  y^lmojl  thoii 
 perfuadeji  me  to  be  a  Chrijiian, 
 
 r^TT^HIS  Agrippa  is  the  fon  of  Herod,  SERM, 
 JL  who  perfecuted  the  apoftles  James  ,  ^^'  , 
 and  Peter  ;  the  one  he  put  to  death,  and 
 the  other  he  committed  to  prifon. 
 When  his  father  died,  .he  is  faid,  by 
 hiftorians,  to  have  been  about  feventeen 
 years  of  age,  and  on  the  death  of  his 
 uncle  he  was  preferred  to  royal  dignity 
 by  the  emperor  of  Rome. 
 
 He 
 
21 6  The  Ahnofl  Chrijlian, 
 
 SERM.  He  was  now  on  a  vifit  to  Feflus,  at 
 ^  .'  '  Cefarea,  where  Paul  was  at  this  time  a 
 prifoner.  By  Agrlppa's  particular  de- 
 fire,  Paul  is  brought  forth  to  make  his 
 defence  before  him  ;  in  doing  which, 
 his  addrefs  is  fo  animated,  and  his  rea- 
 foning  fo  ftrong,  that  the  king  finds  it 
 difficult  to  refill:  convidion,  and  cries 
 out,  in  the  language  of  the  text — *'A1- 
 moft  thou  perfuadeft  me  to  be  a  Chrif- 
 tian."/ 
 
 Doubtlefs  many  objeclions  to  his  be- 
 coming a  convert  to  the  Chriflian  faith 
 obtruded  themfelves.  Chriftianity  in 
 that  day  was  not  accommodated  to  the 
 pride  and  ambition  of  the  princes  of  this 
 world,  and  therefore  they  would  look 
 down  upon  it  with  neglecl  and  con- 
 tempt. 
 
 The  defenders  of  the  faith  were  not 
 then  covered  with  the  robes  of  royalty, 
 nor  were  they  feated  upon  the  thrones 
 of  fecular   empire.     We  mufl  look  for 
 
 them 
 
The  Almoji  Chrijlian,  217 
 
 them   in  the  humbler   fpheres  of  life  ;  SKRM. 
 
 God   having  made   choice  of  the  weak  v — ^ i 
 
 things  of  this  world,  to  confound  the 
 mighty.  The  church  at  that  time  was 
 equally  deflitute  of  wealth  and  power, 
 and  had  nothing  to  flatter  the  pride 
 and  ambition  of  worldly  minded  men, 
 
 Agrippa  was  ftruck  with  the  account 
 which  Paul  had  given  of  his  converfion 
 to  Chriftianity,  and  was  ahnoft  perfuad- 
 ed  to  become  a  convert  to  that  faith, 
 for  the  fake  of  which  he  was  now  a 
 prifoner.  But  the  evidence  of  truth 
 muit  be  refifted ;  convi6lion  muft  be 
 ftifled ;  a  crown  is  in  queftion,  and 
 Agrippa  mull  not  fuffer  himfelf  to  be 
 <'i] together  perfuaded  to  become  a  Chri- 
 ftian.  Had  he  at5led  otherwife,  his 
 courtiers  would  have  been  offended  ;  a 
 very  unfavourable  report  might  have 
 been  made  of  him  at  Rome.  Bernice 
 would  have  ufed  her  female  eloquence 
 to  diifuade  him  from  a  flep  fo  impolitic 
 and  vifionary.  His  former  conncd;ions 
 E  e  in 
 
ii8  The  Ahnofl  Chrijiian, 
 
 SERM.    in  polite  life  would  have  ridiculed  and 
 
 XI 
 v__^l__^  defpifed  him  ;   and  either  have  entirely 
 
 avoided  his  company,  or  made  him  on 
 every  occafion,  the  fubject  of  jeft  and 
 laughter.  They  might  have  proceed- 
 ed to  greater  extremities.  Is  he  alto- 
 gether perfuaded  to  become  aChriilian? 
 He  muft  be  depofed  :  he  is  no  longer 
 lit  to  reign  as  king  ;  and  under  fome 
 falfe  iniquitous  pretence  he  muft  be  per- 
 fecuted  on  account  of  his  attachment  to 
 this  new  religion. 
 
 If  then  Agrippa  reafons  with  flefli  and 
 blood  ;  if  he  confults  his  prefent  eafe  and 
 emolument  ;  he  muft  be  no  Chriftian, 
 and  muft  content  himfelf  with  only  be- 
 ing almojl  perfuaded  to  become  one. 
 
 '  Happy  indeed  would  it  have  been  for 
 Agrippa,  had  he  proceeded  further  in 
 this  bufmefs — had  he  encouraged  the 
 prefent  conviftion  of  his  mind,  and  be- 
 come a  fmcere  convert  to  the  religion 
 of  Chrift. 
 
 Are 
 
T^be  Almofl  Chriftian,  o  j  ^ 
 
 Are  you  not  ready  to  blame  Agrippa  SERM. 
 for  being  only   ahnofi  perfuaded  to  be-  -■ 
 
 come  a  Chriitian  ?  Doubtlels  Agrippa 
 was  highly  cuipable.  Bat  thofe  perfons 
 ought  not  to  cenl'ure  Agrippa,  v/ho  in 
 reipecl  to  tlie  praillicai  influence  of 
 Chriitianity  are  precifely  in  the  fame 
 {ituation.  Tiiey  are  only  almofl  per- 
 fuaded to  become  Chriftians  ;  fluctuat- 
 ing in  their  principles  ;  unfrable  in  their 
 conduct  ;  and  partial  in  their  obedience 
 to  the  laws  of  Chrilf.  "  They  profefs 
 themfelyes  Chriftians — Agrippa  would 
 have  done  the  lame  in  their  circum- 
 Itances.  A  profeliion  of  Chriftianity  in 
 certain  (ituations,  is  no  proof  of  a  per- 
 fon's  being  fully  perfuaded  to  become  a 
 Chriiliian.  Such  a  profelfion  may  be  the 
 effect  of  certain  accidental  and  foreign 
 caufes  ;  fuch  as  have  no  refpe6l  to  true 
 religion,  which  is  a  matter  of  confcienv 
 tious  convidion. 
 
 To  be  altogether  a  Chriftian,   is  to  / 
 have  the  heart  in  a  flate  of  fubjeclion 
 E  e  2  to 
 
;20 
 
 The  Almofl  Chrijiian. 
 
 SERM.    to  the  principles  of  the  gofpel,  and  to 
 '  i  manifefl:  their  power  in  a  uniform  coH' 
 fiftent  life  and  walk./ 
 
 Confidering  Chriftianity  in  this  point 
 of  view,  how  many  are  there  v/ho  are 
 only  almofl  Chriftians  ?  The  influence 
 of  the  faith  which  they  profefs  is  fuper- 
 ficial  and  partial  ;  their  mind  is  not  re- 
 newed by  its  fanclifying  power,  and  the 
 operations  of  their  faith  are  irregular 
 and  feeble.  Such  perfons  are  religious 
 on  particular  occafions,  or  on  certain 
 folemn  days  :  their  pafTions  are  moved  : 
 they  receive  the  word  with  joy  :  they 
 do  many  things  :  but  thefe  impreflions 
 are  tranfient  and  inelfeclual ;  and  nei- 
 ther impart  llrength  to  the  foul  in  its 
 conflict  with  temptation,  nor  are  of  any 
 ufe  in  forming  the  character  to  any  high 
 attainments  in  wifdom.  and  holinefs. 
 Thefe  delufive  impreflions,  fo  flattering 
 and  foothing  to  the  hearts  of  many,  are 
 even  as  the  morning  cloud  and  early 
 de\V,  and  muft  not  therefore  be  taken 
 
 into 
 
The  Almofl  Chrifliayu  22 r 
 
 into  our  account,  in  forming  an  eftimate  SERM. 
 of  a  character  altogether  Chrillian.  .       '  ^ 
 
 There  is  another  defcription  of  per-' 
 fons,  who  are  only  ahnojl  perfuaded  in 
 jpefpedl  to  the  grand  concern  of  religion. 
 They  are  iniprefleci  with  the  evidcncesi 
 of  revealed  religion,  and  it  is  with  dif- 
 ficulty that  they  reflft  conviction.  Ne- 
 verthelefs  they  fay,  '*  the  gofpe^  con- 
 tains many  hard  fayings" — faying^ 
 which  they  cannot  at  preient  receive, 
 at  leaft  in  the  full  extent  of  their  im- 
 port. Its  precepts  are  ftrid ;  its  require- 
 ments are  great.  A  partial  furrender 
 of  theml'elves  to  its  authority,  they 
 could  eafily  comply  with  :  but  to  be 
 altogether  a  Chriftian,  and  to  be  habi- 
 tually governed  by  a  practical  regard 
 to  all  the  precepts  of  the  gofpel ;  of 
 this  they  can  form  no  idea.  Situated  a^ 
 they  are  in  the  midft  of  pleafmg  and 
 jnterefling  connections  —  connections 
 which  at  pr^fent  are  flattering  to  them, 
 ^nd  v/hich  promife  yet  more  in  prof- 
 
 pect 
 
$2t  7he  ^hnoft  CbriJ}ian» 
 
 SERM.    peel  —  connexions  which   require   the 
 V — ^1- >  nicefl  management,  and  which  will  not 
 
 admit   of  a  very  fcrupulous  regard  to 
 
 confcience  and  relioion. 
 
 Thus  fituated,  to  become  altogether 
 a  Chriftian  feems  quite  impracticable. 
 What,  is  it  expefted  that  I  Ihould  cut 
 off  a  right  hand,  or  pluck  out  a  right 
 eye,  that  I  fliould  mortify  pafFions, 
 which  I  have  been  accuilomed  to  in- 
 dulge, and  in  which  I  and  my  affociates 
 have  thought  there  was  no  great  harm  ? 
 /  Then  there  m-ufi:  be  a  new  creation, 
 and  a  very  extraordinary  revolution 
 take  place  in  my  views  and  fentiments* 
 Acknowledged  —  the  very  revolution 
 which  the  faith  of  the  gofpel  is  calcu- 
 lated to  effed  ;  which  it  has  eifecled  in 
 former  ages ;  which  it  continues  to 
 effed:  in  all  thofe  who  receive  it  not  as 
 the  word  of  man,  but  as  it  is  in  truth 
 the  word  of  God.  There  is  nothing 
 harfh  or  unreafonable  in  the  require- 
 ments   of  Chriftianity,     though    fome 
 
 have 
 
Ihe  Ahnoji  Chrifliaut  tS^ 
 
 have  ventured  to  mifreprefent  and  ca-  SERM. 
 
 XI 
 iumniate  the  gofpel.     It  requires  you  >     /  ^ 
 
 to  give  up  no  interefl  that  is  founded 
 
 in  juftice ;    to    diflblve    no    connection 
 
 that  has  virtue  for  its  bafis,  and  to  relin- 
 
 quifh  no  profpec^s  that  are  honourable 
 
 in  themfelves,    and   will   finally  prove 
 
 advantageous  to  you./ 
 
 It  requires  you  to  believe  in  Jefus  as  ^ 
 the  Chrift  ;  and  fufficient  evidence  ac- 
 companies the  truth  both  of  his  preten- 
 fions  and  dodlrine.  Witnefs  the  accom- 
 plifliment  of  prophefies,  the  working  of 
 miracles,  and  his  refurredlion  from  the 
 
 grave. 
 
 It  requires  you  to  make  confcience  of 
 imitating  his  example,  and  in  propor- 
 tion to  your  conformity  to  it,  will  be 
 your  progrefs  in  every  amiable  grace 
 and  ufeful  virtue. 
 
 While  you  look  for  the  mercy  of  God 
 through  him  unto  eternal  life,    it  re- 
 quires 
 
22  4  *Ihe  Almofl  Chriflian, 
 
 S^RM.  quires  you  to  do  the  things  that  he  has 
 \.__,^^_1^  commanded  you.  None  of  his  com- 
 mandments are  grievous./  There  are 
 none  but  fuch  as  unbiafled  reafon  mull 
 approve,  and  which  the  lives  and  ex- 
 amples of  the  excellent  of  the  earth 
 have  exemplified. 
 
 /  Since  this  is  the  qafe,  fince  the  demands 
 of  the  gofpel  are  fo  reafonable,  and  the 
 evidence  of  its  truth  fo  fatisfaftory,  in- 
 ftead  of  being  only  ahnoft  perfuaded  to 
 become  Chriflians,  it  is  a  matter  of  the 
 lafl:  confequence,  that  the  bufinefs  be 
 brought  to  a  fpeedy  iflue,  and  that  you 
 become  altogether  fiich. 
 
 Religion  is  an  aftair  of  too  great  mo- 
 ment, to  juftif)^  any  long  fufpenfe  about 
 it.  Your  prefent  peace,  and  future 
 happinefs  depend  on  your  being  fully 
 periuaded  on  this  fubjeft. 
 
 I.  In  the  firfl  place  ,  your  prefent 
 peace  is  concerned. 
 
 A 
 
Ihe  Almofl  Chriftimu  225 
 
 A  ftate  of  fufpenfe  is  always  uncom-  SERM. 
 fortable,  and  this  in  proportion  to  the  < — ,-1— » 
 importance  of  the  obje(5l  of  our  imme- 
 diate attention.  Of  all  fubjecls,  reli- 
 gion is  the  moll:  important,  and  it  has 
 been  viewed  in  this  light  by  perfons  of 
 different  defcriptions  and  charadters 
 through  all  ages. 
 
 Thofe  who  have  filled  the  hio-heft 
 flations,  have  not  been  elevated  above 
 the  power  of  confcience  :  fome  rays  of 
 light  have  occafionally  darted  in  upon 
 the  foul,  and  the  rulers  of  this  world 
 have  been  conffcrained  to  look  up  to  re- 
 ligion, and  forward  to  futurity,  with 
 veneration  and  awe. 
 
 King  Agrippa  doubtlefs  experienced 
 a  great  conflicl  in  his  breaft,  on  account 
 of  his  being  only  almoft  perfuaded.  His 
 thoughts  muft  have  troubled  him,  and 
 his  peace  for  a  time  muft  have  been 
 greatly  difturbed.  Agrippa  did  not, 
 like  Feftus,  conceive  of  Paul  as  a  mad 
 F  f  enthufiaft. 
 
226  7he  Ahnofl  Chrijlian, 
 
 SERM.    enthufialh     He  was  himfelf  a  perfon  of 
 
 XI 
 i     /    ,  too    much    intelligence,   and   too  well 
 
 verfed  in  the  records  of  antient  pro- 
 phecy, to  view  him  in  a  light  fo  abfurd 
 and  ridiculous. 
 
 The  refifling  his  convictions,  and 
 evading  the  energy  of  divine  truth, 
 muft  have  been  an  occafion  of  great 
 difquietude  to  the  foul  of  Agrippa. 
 Had  he  a6led  otherwife,  he  might  have 
 experienced  fettled  peace  and  reft : 
 other  troubles  would  have  been  of  the 
 external  kind  ;  his  foul  he  would  have 
 poflelTed  in  calmnefs  and  fortitude. 
 
 f  As  it  was  with  Agrippa,  fo  is  it  wdth 
 many  of  the  prefent  day.  They  have 
 not  refolution  to  fubmit  themfelves  to 
 the  authority  of  truth  and  confcience. 
 Had  they  more  flrmnefs  of  auind,  their 
 peace  and  happinefs  would  not  be  inter- 
 rupted as  it  now  is./  They  are  no  athe- 
 ifts  ;  nor  think  it  any  accomplilhment 
 to  ridicule  the  religion  of  their  ancef- 
 
 tors« 
 
7J)C  Almofl  Chrijiiai:,  227 
 
 tors.     They  look  up  to  their  pious  pa-  SERM. 
 rents  with  reverence,  and  to  the  cha-  v — ^1_^ 
 rasters  of  all  good  people  with  refpedl 
 and  veneration. 
 
 At  times  they  are  almofl  perfuaded  ^ 
 to  become  fuch  ;  and  the  convictions  of 
 their  minds  are  fo  ftrong,  that  perhaps 
 they  form  fome  pious  relolutions.    But 
 as  foon  as   they   mix  with   the    world 
 again,  thefe  fentiments  are  in  a  manner 
 obliterated  ;   their  ferious  thoughts  are 
 diflipated  and  vaniili.     The  charms  of 
 vanity,  and  the  temptations  of  pleafure 
 now   operate   with   a  refiftlefs  energy, 
 and  they  have  loft  all  fenfe  of  the  obli- 
 gations of  religion.     And  w^hat  is  the 
 efFe£l  of  this  inftability  and  weaknefs  ? 
 They  are  again  led  captive  into  a  ftate 
 of  the  moft  inglorious   fubjeftion  ;   and 
 till  the  next  interval  of  ferious  reflec- 
 tion, they  remain  in  a  ftate  of  fecurity. 
 Then  truth  and  confcience  are  permit- 
 ted again  to  exert   their  authority  ;    a 
 fearful  ftorm  is  raifed  in  the  breaft ;  and 
 F  f  2  remorfe 
 
2  28  The  Almofl  Chriftinn, 
 
 SERM.    remorfe  and  fliame  are  the  portion  of 
 
 XI 
 w~^J___/  this  unftable   and  irrefolute  charader. 
 
 He  was  ahnofl  perfuaded,  but  not  quite 
 
 determined.  /  He  was  halting  between 
 
 two  opinions,  and  while  he  thus  flu  (flu- 
 
 ated,   the   world,  and  its  temptations, 
 
 eafily  gained  the  conqueft. 
 
 /And  mufl  not  this  character  be  a 
 ftranger  to  peace  ?  Under  the  gofpel 
 revelation,  it  admits  light  fufficient  to 
 make  it  miferable,  but  it  walks  not  ac- 
 cording to  that  light,  and  therefore  it 
 is  a  ftranger  to  the  confolations  of  faith 
 and  a  good  confcience./ 
 
 Many  amiable  qualities  may  be  blend- 
 ed with  this  character  ;  nor  ought  we 
 to  be  forward  in  our  cenfures.  Perfons 
 of  this  character  often  partake  of  fenfi- 
 bility,  and  are  infpired  with  a  degree  of 
 veneration  for  religion. 
 
 They  fufFer  much  from  their  own 
 private  reflections,  and  feverely  con- 
 demn themfelves. 
 
 They 
 
T/;^  Almofl  Cbrijiiati,  229 
 
 They  cannot  walk  in  forbidden  paths  SERM. 
 
 XI 
 with  the  firmneis  and  intrepidity  of  a         J  .  i 
 
 profane    fcoffer.       They    are    feafoned 
 
 with  better  principles,   and  their  con* 
 
 virions   are   the   conitant  troublers  of 
 
 their  peace, 
 
 /Had  they  been  not  only  nhnoft,  but 
 altogether  perfuaded  to  be  truly  religi- 
 ous, a  divine  ferenity  would  have  over- 
 fpread  the  foul ;  and  unutterable  joys 
 would  have  flowed  in  upon  the  heart. 
 
 Such  a  character  would  poflefs  a 
 peace  independant  of  the  accidents  of 
 time,  and  the  convulfions  of  a  world, 
 a  peace  which  paffeth  all  underftanding.^ 
 
 II.  Secondly;  not  only  is  your  pre- ^ 
 fent  peace  concerned,  but  alfo  your  fu- 
 ture happinefs.  Brethren,  the  time  is 
 ftiort — life  is  uncertain — death  may  ar- 
 reft  you — and  at  that  awful  crifis,  it  will 
 afford  you  but  little  fatisfadlion  to  re- 
 fled,  that  you  have  been  almoft  per- 
 fuaded 
 
230  T/;^  Alnioft  Chrijtian, 
 
 SERM.    fuaded  to  become  truly  religious.    The 
 
 XI 
 
 queftion  long  fince,  you  will  then  per- 
 ceive, ought  to  have  been  fully  deter- 
 mined. In  that  cafe  your  dying  pillow 
 might  have  been  rendered  eafy  to  you. 
 You  mio;ht  have  been  freed  from  dark 
 fufpicions  and  terrifying  fears.  In  that 
 cafe,  you  might  have  taken  your  leave 
 of  the  prefent  world,  amidft  the  divine 
 confolations  and  triumphant  hopes  of 
 the  glorious  gofpel. 
 
 However  perfons  may  content  them- 
 felves  to  live,  it  is  very  certain,  that 
 they  would  not  chufe  to  die  with  only 
 being  almoft  perfuaded  to  become  Chri- 
 ftians.  There  is  not  a  fingle  promife 
 in  the  gofpel,  which  fecures  heaven  to 
 fuch  a  character, 
 
 Thofe  perfons  who  are  religious  only 
 fo  far  as  their  prefent  interells  and  fa- 
 vourite indulgencies  permit,  mufl  never 
 expeft  to  enter  into  the  kingdom  of 
 heaven.     In  the  opinion  of  others,  and 
 
 alfo 
 
7he  Almoft  Chriftian,  231 
 
 alfo  in  their  own  eftimation,  they  might  SERM. 
 not  be  far  from  it.  But  this  will  afford  <—^L^ 
 them  no  confolation,  when  they  fee 
 others  entering  in,  and  themfelves  for 
 ever  excluded.  The  nearer  their  ap- 
 proach, the  greater  will  be  the  con- 
 fulion  and  horror  of  difappointment. 
 
 From  this  time  may  we  never  fatisfy 
 ourfelves  with  only  being  almoft  per- 
 fuaded,  where  religion  is  concerned.  If 
 religious  at  all,  it  is  abfolutely  necefiary 
 that  we  be  altogether  fo./ 
 
 Make  no  referve  for  any  of  the  un- 
 juft  claims  of  the  world,  nor  for  the 
 gratification  of  irregular  and  degene- 
 rate pallions.  It  is  impoffible  to  ferve 
 God  and  mammon.  If  we  ferve  the 
 Lord  at  all,  it  muft  be  with  a  perfecl 
 heart,  and  with  a  confcientious  refpeft 
 to  all  his  commandments.  If  we  would 
 acquit  ourfelves  as  the  followers,  or  ap- 
 prove ourfelves  as  the  friends  of  Jefus 
 
 Chrill 
 
232  T^he  Almojl  Chrijlian, 
 
 SERM.    Chrifl,  we  muft  be  ready  to  make  every 
 .     /    .  facrifice    which     he    demands    at    our 
 hands. 
 
 You  doubtlefs  remember  the  youag 
 man  in  the  gofpel,  v/hofe  amiable  qua- 
 lities caufed  Jefus  to  look  upon  him 
 with  peculiar  complacency.  He  was 
 almoft  perfuaded  to  become  one  of  his 
 followers,  but  not  altogether  :  he  had 
 great  poffeffions  :  he  could  not  part  with 
 them  at  the  command  of  Chrifl: ;  and  he 
 went  away  forrowful. 
 
 '  To  conclude.  Let  us  never  fatisfy 
 ourfelves  as  to  the  fafety  of  our  fpiri- 
 tual  flate,  while  we  make  a  deliberate 
 referve  for  fome  intereft  or  gratifica- 
 tion, inconfiflent  with  the  demands  of 
 the  gofpel  of  Chrifl.  Are  you  altoge- 
 ther perfuaded  to  become  Chriffians  ? 
 Then  you  may  depart  in  peace.  Your 
 condition  is  happy  beyond  expreffion. 
 You  may  enjoy  life  ;   nor  need  you  be 
 
 afraid 
 
7I)C  Ahnofl  Chriflian. 
 
 =  3 
 
 afraid  of  death.     An   happy  and  glori-  SERM. 
 ous  immortality  awaits  you  beyond  the  v     ^ '_■ 
 grave,     according    to    the    promife   of 
 God's  infinite  mercy  in  Chrift  Jefus  our 
 Lord.     Amen, 
 
 G  g;  SERMON 
 
SERMON    XII. 
 
 On  the  Causes  of  Religious  Dejection, 
 
 XII. 
 
 Psalm  cxxxvii.  4. 
 
 How  Jhall  "Vje  fng   the  Lord*s  fong  in  a 
 ftrajige  landP 
 
 SERM.    r  I  ^HIS  Pfalm  prefects -us  with  a  very 
 
 T 
 
 natural  and  pathetic  defcriptioii 
 of  the  melancholy  ftate  of  God's  pecu- 
 liar people,  when  captives  in  Babylon. 
 The  author  of  it  is  unknown,  as  alfo 
 the  time  of  its  compofition.  Some  have 
 fuppofed  it  was  written  by  David  under 
 a  fpirit  of  prophecy  :  others  have  placed 
 it  among  the  Lamentations  of  Jeremiah. 
 
 Some 
 
On  the  Qaufcs  of  Religious  Dejeciion,  235 
 
 Some  have  thoucrht  it  was  compofed  to-  SKTIM. 
 wards   the   cloib   of  the  captivity,  and  v — ^-l-» 
 others  have  referred  it  to   fome  period 
 after  its  completion.     It  is  not  eafy  to 
 afcertain  the  truth  of  thefe  particulars, 
 neither  is  it  an  objed  of  any  moment. 
 The  Pfalni  itfelf  is  a  very  fimple  and 
 ftriking  piece  of  compofition.     It  gives 
 us  fuch  a  natural  and  affecling  defcrip- 
 tion  of  the  Jewilh  captives,  that  every 
 mind,  capable  of  fenfibility,  mufl  imme- 
 diately feel  for  them  in   their  calami- 
 tous condition.    The  ilrain  of  the  com- 
 pofition  is  fo  artlefs  and  moving,  that 
 it  is  almofl  impoflible  to  read  this  Pfalm 
 without  feeling  the  influence   of  thofe 
 tender  and  fympathetic  paffions,  which 
 are  fo  ftrongly  defcribed.     We  fee,  as 
 it  were,   the   unhappy  fufferers   feated 
 befide  fome  branch  of  the  great  river  of 
 Babylon  ;  placed  there  by  their  enemies 
 for  the  purpofcs  of  labour ;  or  by  choice, 
 as  a  fituation   that   invited  their  grief, 
 and  foothed  their  melancholy.     Their 
 harps,  thofe  initruments  of  mufic  which 
 G  g  2  were 
 
236  On  the  Citufes  of  Religious  Dt'jcdion, 
 
 SK.RM.    were    formerly  expreffive  of  their  joy, 
 
 XII  .  . 
 
 «_,^__-.  are  now  hung  upon  the  willows  ;   their 
 
 feailing   is  turned  into  mourning,   and 
 
 their  fongs  into  lamentation. 
 
 They  are  now  feated  by  the  river 
 fide,  in  the  land  of  a  ftranger ;  in  which 
 fituation  they  turn  their  thoughts  to- 
 wards Zion  ;  the  magnificence  of  their 
 temple  ;  the  fplendour  of  their  worfhip; 
 their  holy  convocations,  and  folemn  la- 
 crifices  which  are  palled  away.  The 
 priefts  and  levites  are  no  longer  engaged 
 in  the  peculiar  duties  of  their  facred 
 function  ;  but  are  feated  in  filent  and 
 abje6t  grief,  in  a  profane  and  idolatrous 
 country.  They  are  no  longer  encom- 
 pafTed  with  the  venerable  forms  of  Je- 
 hovah's worfhip,  but  with  the  fenfelefs 
 i-ites  of  an  impious  fuperftition.  Judah 
 and  liVael  no  more  dwell  fafely  every 
 man  under  his  vine,  and  under  his  fig- 
 tree,  as  in  the  days  of  Solomon,  but 
 they  now  lie  at  the  mercy  of  their  ene- 
 mies, 
 
On  the  Caiifc  of  Religious  Dejection,  237 
 
 niies,  aiiJ  are  expofed  to  the  ignominy  SERM.] 
 of  an  opprellive  bondage.  v_L^_L/ 
 
 In  this  humiliating  and  afflidiive  con- 
 dition, no  wonder  that  they  wept,  when 
 they  remembered  Zion.  They  now 
 more  than  ever  revere  and  love  the 
 city  of  their  God  :  in  their  affliction 
 they  leek  him  early,  and  being  deprived 
 of  their  former  felicities  and  dignities, 
 they  begin  to  think  very  highly  of 
 them.  They  prefer  Jerulalem  above 
 their  chief  joy;  and  will  no  more  leave 
 the  worlhip  of  Jehovah,  for  that  of 
 their  profane  and  idolatrous  neighbours. 
 When  they  called  to  remembrance  the 
 facred  honours,  and  civil  privileges  of 
 which  they  are  bereaved,  no  wonder 
 they  fhould  be  fenfible  of  a  very  high 
 degree  of  regret  and  forrow.  *'  By  the 
 rivers  of  Babylon, there  we  fat  down,  yea 
 we  wept,  when  we  remembered  Zion  ;" 
 when  we  called  to  remembrance  that 
 magnificence,  beauty,  order,  and  folem- 
 
 nity, 
 
238  On  the  Ccinfes  of  Religious  Deje^ion. 
 
 S£KM.    nity,  which  are  now  buried  in  the  mofh 
 
 XII 
 I ^        difgraceful  ruins. 
 
 We  are  farther  to  conceive  of  the 
 JewiOi  captives,  as  meeting  with  very 
 harlh  and  unkind  treatment  from  the 
 cruelty  of  their  enemies.  Net  only  lo 
 opprefs,  but  likewife  to  infult  the  afflid:- 
 ed,  are  fome  of  the  tender  mercies  of 
 the  wicked.  The  rage  of  their  male- 
 volence will  commonly  exprefs  itfelf  by 
 fcoffing  at  the  peculiarities  of  fome  reli- 
 gious profeflions.  As  they  themfelves 
 are  deftitute  of  a  fenfe  of  piety,  they 
 aie  fo  barbarous  and  illiberal,  as  to  ri- 
 dicule the  facred  and  ufeful  forms  of 
 faith  and  devotion. 
 
 The  Jewifti  captives  were  now  point- 
 ed at  with  an  air  of  the  mofi  ungenerous 
 contempt,  on  account  of  the  peculiar 
 rites  of  their  v/orfhip.  As  there  were 
 certain  political  compofitions,  the  fing- 
 ing  of  which  conftituted  a  confiderable 
 part   of  their   devotion,   their  enemies 
 
 feeing 
 
On  theCaufes  of  Religious  Dcje^ion,  239 
 
 feeing  them  dejecled  and  melancholy,  SEKM.; 
 
 defired  that  they  would  give  them  one  ^ v-l--< 
 
 of  the  fongs  of  Zion;  one  of  thofe  fa- 
 cred  pieces  of  compofition  which  they 
 had  been  accuflomed  to  ling  upon  that 
 holy  hill ;  which  requeftj  we  may  fup- 
 pofe  to  have  been  made  in  a  manner 
 very  difrefpe6lful  and  abufive.  The 
 forrowful  captives  reply — "  How  fliali 
 we  fing  the  Lord's  long  in  a  flrange 
 land?"  How  fliall  we,  who  are  melan- 
 choly and  dejected,  far  from  Zion,  iu 
 the  land  of  a  ftranger,  indulge  any  ap- 
 pearances of  joy  and  cheerfulnefs  ?  Our 
 hearts  are  now  overcharged  with  grief; 
 this  we  are  frequently  venting  in  tears, 
 we  even  weep  when  we  rembember 
 Zion:  in  thefe  circumftances  of  dejec- 
 tion and  melancholy,  "  how  Ihall  we 
 fing  the  Lord's  fong  in  a  ftrange  land?" 
 
 However  proper  fuch  a  reply  might 
 be  on  the  part  of  the  Jewilh  captives  ; 
 it  is  no  branch  of  true  religion  to  cul- 
 tivate  a   melancholy    and    defponding 
 
 fpirit. 
 
240  On  the  Caufcj  of  Religious  Dejeciiojt, 
 
 SERM.    fpirit.     Men  of  profane  and  licentious 
 
 Xil 
 V — ,,— /  chara£lers   have   been  very  forward  to 
 
 obje6l  to  the  devotion  of  the  Chriftian 
 character,  on  account  of  the  apparent 
 gloom  and  dejeclion  of  fome  religious 
 profeflbrs.  If  any  perfons  of  real  reli- 
 gion and  piety  refufe  thofe  exprefTions 
 of  joy  and  chearfulnefs,  which  might  be 
 reafonably  expelled  from  them,  I  mean 
 in  what  remains,  not  fo  much  to  jnf- 
 tify  their  conduct,  as  to  offer  a  modeft 
 apology  on  their  behalf.  Now  there 
 are  certain  circumflances  which  difFujfe 
 a  gloom  through  the  minds  of  fome  re- 
 ligious profeflbrs,  which  have  no  necef- 
 fary  connection  with  their  faith  and 
 piety  ;  and  others,  which  originate  in 
 the  imperfeftion  of  their  own  tempers 
 and  charafters,  and  in  the  diforder  and 
 wickednefs  of  the  world  around  them. 
 
 It  may  be  proper  to  premife  on  this 
 fubjed:,  that  the  profane  world  is  an  in- 
 competent judge  of  the  pleafure  and 
 happinefs  of  the  truly  pious.     Becaufe 
 
 their 
 
On  the  Caufes  of  Religiotts  Deje^ion,  241 
 
 their  chearfulnefs  does  not  partake  of  SERM. 
 
 XII 
 the    folly   and    extravagance    of  finful  ^ .    ^  '  j 
 
 mirth,  they  immediately  conclude,  that 
 
 they  are  gloomy  and  deje6led  ;  that  they 
 
 know  not  how  to  enjoy  life,  becaufe 
 
 they  live  foberly ,  righteoufly,  and  godly, 
 
 in   the  prefent  world.     The  pleafures 
 
 of  faith,     penitence,     and  piety,    are 
 
 facred   and   fublime  joys,    which  thofe 
 
 ftrangers  intermeddle  not  with. 
 
 We  may  farther  premife,  that  there 
 are  certain  circumftances  in  which  the 
 pious  themfelves  may  be  called  to  the 
 exercife  of  very  ferious  and  folemn 
 thoughtfulnefs.  When  the'  judgments 
 of  God  are  gone  forth  in  the  earth,  un- 
 der the  apprehenfion  or  fufFering  of  any 
 public  calamity  ;  or  when  vifited  with 
 a  fuccellion  of  perfonal  or  domeftic  af- 
 fliction, it  behoves  thcni  in  thefe  feafons 
 ferioufly  to  confider,  and  to  indulge  a 
 gravity  of  thought  and  reflection  cor- 
 refpondent  to  the  more  awful  difpen- 
 fations  of  Providence.  When  perfons 
 Hh  in 
 
2  42  On  the  Cattfes  of  Religious  Dejeftion, 
 
 SERM.    in  thefe  circurnftances,  are  with  reve- 
 
 XII. 
 
 rence  learning  the  divine  will  in  the 
 fchool  of  adverfity  and  afflidion,  I  need 
 not  fay  how  illiberal  it  would  be  to 
 charge  the  piety  of  fuch  wuth  auflerity 
 and  gloom. 
 
 As  to  that  deje<5lion  which  is  fome- 
 times  apparent  among  religious  profef- 
 fors,  we  may  remark, 
 
 I.  It  is  frequently  occafioned  by  their 
 own  erroneous  conceptions  of  religion. 
 It  is  doubtlefs  a  matter  of  the  laft  im- 
 portance, that  we  form  jull  and  rational 
 ideas  of  faith  and  piety  ;  fince  our  reli- 
 gious fyflem  will  have  a  powerful  influ- 
 ence on  our  temper  and  deportment. 
 The  human  mind  is  prone  to  extremes 
 in  the  conceptions  which  it  forms  of  the 
 nature  of  God,  and  that  revelation 
 which  he  has  made  to  our  world.  Some 
 have  entertained  prefumptuous  ideas  of 
 the  divine  mercy  ;  and  others  have 
 formed  fucli  erroneous  conceptions  of 
 
 hrs 
 
On  thcCaufcs  of  Religious  Dejectioii.  243 
 
 his   juftice   and  holinefs,  as  is  fcarcely  SRRM. 
 
 XII. 
 confiftent   with   his  goodnefs.     To  ad-  v .^Ji^ 
 
 JLift  the  claims  of  thefe  different  perfec- 
 tions, is  the  province  of  the  facred 
 fcriptures  in  general,  and  of  the  medi- 
 atorial character  of  our  Saviour  in  par- 
 ticular. Whatever  harlli  or  gloomy 
 ideas  any  may  form  of  the  Chriftian 
 difpenlation,  this  is  certain,  that  mer- 
 cy and  truth  are  met  together,  righte- 
 oufnefs  and  peace  have  kiffed  each 
 other,  under  an  adminiflration  fo  wife 
 and  gracious.  Whofoever  will,  may 
 now  come  and  take  of  the  water  of  life 
 freely;  *'  him  that  cometh  unto  me," 
 fays  our  Saviour,  **  I  will  in  no  wife  cad 
 out." 
 
 We  may  adopt  gloomy  and  defpond- 
 ing  fentiments,  by  reafon  of  an  illi- 
 beral and  erroneous  education.  The 
 rigours  of  fuperftition  may  bind  upon 
 us  very  heavy  burdens  ;  and  fuch  un- 
 generous impofitions  may  render  our 
 tempers  morole  and  melancholy  ;  but 
 
 H  h  2  thefe 
 
244  ^^^  ^^^  Caufes  of  Religious  Deje^ioit, 
 
 SERM.    thefe   are   no   branches   of  true  piety  ; 
 
 V  ^  '  >  they  are  foreign  to  the  nature  of  unde- 
 filed  religion,  whofe  fervice  is  perfe(^ 
 freedom,  and  in  keeping  whofe  com- 
 mands there  is  great  reward. 
 
 II.  The  profefTors  of  religion  are 
 fometimes  dejeded,  by  reafon  of  that 
 timidity  which  we  term  conftitutional. 
 There  are  many  who  fear,  where  no 
 fear  is  ;  whofe  natural  tempers  feem  to 
 incline  them  to  diftruft  and  defpon- 
 dency.  This  difplays  itfelf  both  in  re- 
 fpecl  to  natural  and  fpiritual  objects. 
 They  accuflom  themfelves  to  look  on 
 the  gloomy  fide  ;  they  footh  their  me- 
 lancholy, and  even  refufe  to  be  comfort- 
 ed. They  do  not  ferve  the  Lord  with 
 that  cheerfulnefs,  which  is  both  their 
 duty  and  privilege.  If  we  require  of 
 them  religious  joy,  they  are  ready  to 
 reply,  in  the  language  of  the  text, 
 "  How  fliall  we  fing  the  Lord's  fong  in 
 a  flrange  land  ?"  where  we  are  encom- 
 paiTed  with  fo  many  infirmities,  where 
 
 we 
 
•    On  theCauJes  of  Religious  Dejeciio?2,  245 
 
 we  are  vvreflling  with  fo  many  mifgiv-  SERM. 
 ing   doubts   and  fears?     How  i-a!l   we  * — ^ — ^ 
 iino;  the  Lord's  fono;,  who  are  confcious 
 of  fuch  darknefs  of  mind,andlangour  of 
 affection,  that  we  frequently  know  not 
 how  to  pray,  or  what  to  pray  for  as  we 
 ought— who  know  not  whether  we  have 
 any  right  to  the  joy  of  God's  falvation? 
 The  mind  is  not  always  alike  cheerful- 
 ly difpofed,  even  among  thofe  wdio  have 
 the  greateft  caufe  for  contentment  and 
 thankfulnefs.     The  diffidence  and  timi- 
 dity of  temper  natural  to  fome,  hinder 
 them    from    enjoying   that   peace    and 
 pleafure,which  others  have  experienced, 
 while  walking   in  the  paths  of  wifdom 
 and   piety.      This    unutterable  joy    is 
 fometimes   damped,    not    merely   by   a 
 natural  timidity  of  temper,   but  by  a 
 criminal  negligence  and  inconflancy  in 
 their  walk  with  God  ;  they  are  not  fuf- 
 liciently  uniform  and  humble  ;  they  are 
 too  vain  and  precipitate,  and  thus  de- 
 prive   themfelves  of  the  joy  of  God's 
 falvation. 
 
 III.  The       ' 
 
246  Oh  the  Caufes  of  Religious  Deje^iorr* 
 
 StRM.  111.  The  profeflbrs  of  religion  are 
 V — ^«1j  fometimes  call  down  by  reafon  of  a  fe- 
 ries  of  very  gloomy  and  painful  afflic- 
 tions. Pious  Chriftians  may  fometimes 
 be  in  heavinefs  through  manifold  trials. 
 They  have  been  vifited,  it  may  be,  with 
 a  fad  variety  of  diftrefs  and  woe :  the 
 fcene  of  profperity  may  now  be  fhifted 
 for  that  of  adveriity,  and  the  mountain 
 that  once  flood  (Irong,  now  totter.  One 
 alBiclion  follows  anotlier  in  quick  fuccef- 
 lion,  and  the  lecolleclion  of  former 
 profperity,  does  but  embitter  their  pre- 
 fent  diflrefs.  Piety  and  religion  do  not 
 extirpate  human  fenfibility  ;  to  fuppofe 
 this  would  be  injurious  and  reproachful 
 to  that  facred  caufe.  The  genuine  in- 
 fluence of  thefe  fublime  principles  gives 
 an  edge  to  the  tender  and  fympathetic 
 paffions,  fo  that  the  moll  virtuous  and 
 religious  characters  not  only  fulfer  from 
 their  own  affliction,  but  alfo  take  a  fhare 
 in  the  diflrefles  of  others.  They  weep 
 with  thofe  that  weep,  and  mourn  with 
 thofe  that  lament.    There  is  a  generous 
 
 and 
 
On  the  Caufes  of  Religious  Deje[tion,  247 
 
 and  noble  fenfe,  in  which  theybar  the  SERM. 
 
 XII 
 burdens  of  others,  and  fo  fulfil  the  law  v— Iv-^ 
 
 of  their  Saviour,  and  the  law  of  love. 
 Perfons  of  this  character  may  be  more 
 fenfibly  affected  with  the  troubles  and 
 afflictions  of  human  life,  than  thofe  who 
 are  thoughtlefs,  obdurate,  and  impious  ; 
 who  are  equally  eltranged  from  the  re- 
 finement of  philofophy,  and  from  the 
 fan6tification  of  religion.  Thefe  for  a 
 feafon  may  be  caft  down,  through  the 
 manifold  trials  of  the  prefent  ftate  ;  and 
 while  overwhelmed  with  an  excefs  of 
 grief,  may  even  refufe  to  be  comforted. 
 Such  may  be  ready  to  cry  out, — How 
 fhall  we  fing  the  Lord's  fong  in  a  ftrange 
 land?  a  land  of  darknefs,  of  forrow,  and 
 of  death — a  wildernefs,  in  which  our 
 path  is  befet  with  thorns — a  (late  in 
 which  we  are  expofed  to  innumerable 
 dangers,  and  v/here  we  are  continually 
 fuffering  from  a  variety  of  woe.  Pro- 
 vidence, in  its  myiterious  and  awful 
 difpcnfations,  is  habituating  us  to  that 
 fobriety  of  carriage,  that  folemnity  of 
 
 thought, 
 
i^S  Oji  theCaufes  of  Religious  Deje^ion. 
 
 SERM.    thong-ht,  which  will  not  admit  of  thofe 
 
 XII 
 v_v-^  eafy  expreflions  of  joy  and  cheerfulnefs 
 
 with  which  others  abound. 
 
 Now  this  dejection,  when  it  is  not  ac- 
 companied with  ingratitude  and  mur- 
 muring, rather  calls  for  pity  than  for 
 cenfure  ;  while  at  the  fame  time  our 
 concern  for  the  honour  of  religion 
 obliges  us  to  remind  fuch  gloomy  pro- 
 feffors,  that  it  is  the  duty  of  aChriftian 
 in  every  thing  to  give  thanks,  and  ne- 
 ver to  cherifli  that  habitual  melancholy 
 which  incapacitates  for  fo  reafonable 
 and  delio-htful  a  fervice. 
 
 o 
 
 IV.  The  fourth  and  laft  reafon  which 
 I  iliall  affign  for  the  dejection  and  gloom 
 of  fome  religious  profeffbrs ;  is  "  the 
 profane  and  immoral  ftate  of  the  world 
 around  them." 
 
 They  are  vexed  with  the  loofe  and 
 irregular  converfation  of  wicked  men, 
 *'  Rivers  of  waters  run  down  mine  eyes,'* 
 
 fays 
 
On  the  Caufcs  of  Religious  Deje^ion,  249 
 
 fays  the  pious  Pialmill,  **  becaufe  they  SERM. 
 keep  not  thy  law."     They  fee  iniquity  ^ 
 
 abounding,  and  the  love  of  many  wax- 
 ing cold.  A  ipirit  of  profanenefs, 
 pride,  and  luxury  overfpreads  the 
 world  :  a  fpirit  of  iodifference,  or  un- 
 charitable zeal,  (two  extremes  very 
 common  in  religion)  has  preyed  upon 
 tiye  Vitals  of  true  devotion  within  the 
 boimuaries  of  the  church.  Thofe  reli- 
 gious focieties  that  were  profperous  and 
 fiouriiljing,  are  now  in  a  manner  totally 
 deferted:  the  polls  of  wifdom's  doors 
 are  forlaken,  and  there  are  but  few  who 
 are  fei  vent  in  fpirit  ferving  the  Lord. 
 Such  melancholy  changes  in  the  religi- 
 ous world,  will  doubtlefs  afflift  thofe 
 aged  Chriftians  who  have  lived  to  ob- 
 ferve  them.  Such  mull  mourn  for  the 
 departing  glory,  and  weep  when  they 
 remember  Zion. 
 
 Thefe  are  fome  of  the  caufes  of  that 
 gloom   and  dejection,    v/hich   are    fre- 
 quently to  be  found  among  religious 
 I  i  profeflbrs  5 
 
250  On  the  Caufes  of  Religious  DejeBiori, 
 
 SERxM.  profeflbrs  ;  and  left  any  fliould  be  pre- 
 V  ^  './  judiced  againft  a  life  of  devotion,  it  may- 
 be necelTary  again  to  obferve,  that  they 
 originate  iii  thofe  calamities  which  are 
 common  to  men,  or  in  the  imperfe(5lion 
 of  the  tempers  and  characters  of  pro- 
 feflbrs, and  are  by  no  means  to  be  im- 
 puted to  the  genuine  influence  of  under 
 filed  religion. 
 
 "  Wifdom's  ways  are  ways  of  plea- 
 fantnefs,  and  all  her  paths  are  peace  :'* 
 this  is  the  language  of  our  holy  reli- 
 gion. *'  Rejoice  in  the  Lord  always,  and 
 again  I  fay  rejoice."  This  was  the  prac- 
 tice of  the  firft  profeiTors  of  the  gofpel: 
 when  expofed  to  the  fevereft  fufferings, 
 they  went  on  their  way  rejoicing.  May 
 this  joy  eminently  abound  among  us, 
 who  live  in  thefe  latter  days.  May  we 
 frequently  meditate  on  the  promifes  of 
 God,  and  make  them  our  fong  in  this 
 houfe  of  our  pilgrimage. 
 
 By 
 
On  the  Caufes  of  Religious  Deje^ion,  251 
 
 By  the  fublime  nature  of  our  Chriftian  SERM. 
 profeflion,  we  are  ftrangers  and  pilgrims  < — ,-!—» 
 upon  the  earth  ;  we  are  at  prefent  in  a 
 ftate  of  imperfection,  and  many  things 
 may  arife  to  afflict  and  diftrefs  us. 
 
 We  may  now  go  forth  weeping, 
 but  under  the  influence  of  our  divine 
 faith  and  hope,  we  may  look  forward 
 to  that  happy  and  glorious  ftate,  where 
 our  fpiritual  harps  will  never  be  fuf- 
 pended  on  the  willows,  but  where  they 
 will  be  conftantly  employed  through 
 eternity,  in  celebrating  the  praifes  of 
 him  that  fitteth  upon  the  throne,  and 
 of  the  Lamb,  for  ever  and  ever.  Amen. 
 
 I  i  2  SERMON 
 
SERMON    XIII. 
 
 On  the  Chakacter  and  Blessedness  of 
 Saints  in  Heaven. 
 
 Revelation   vii.  13. 
 
 jlnd  one  of  the  elders  anfuuered,  f^)^^'^^ 
 unto  me^  What  are  thefe  which  are  ar- 
 rayed in  white  rohes^  and  whe^ice  came 
 they  ? 
 
 XIII. 
 
 SERM.  XT  is  the  peculiar  excellency  of  the 
 X  gofpel  of  Jefus,  that  it  enlarges  our 
 conceptions  of  God^s  moral  govern- 
 ment, and  introduces  us  to  the  know- 
 ledo-e  of  thofe  connections  and  relations 
 which  are  invifible  and  heavenly.  But 
 notwithftanding  the  ample  and  glorious, 
 difcoveries  of  divine  revelation,  it  may 
 with  juftice  be  affirmed  concerning  the 
 Chriftian,  *'  that  it  doth  not  yet  appear 
 
 what 
 
Char  ad  er  andBleJJedncfs  of  Saints  iuHeavef/,  2  r  ^ 
 what  he  fhall  be.'*    He  at  prefent  knows    SERM. 
 
 XIII 
 but  in  part,    and   only  fees  through  a  '  > 
 
 glafs  darkly.  When  we  confider  the 
 nature  of  that  glory  which  is  to  be 
 hereafter  revealed,  and  the  frailty  of 
 his  prefent  capacities  and  conceptions, 
 it  is  no  wonder  that  it  iliould  not  have 
 entered  into  his  heart  fully  to  compre- 
 hend fo  divine  a  fubjecl.  He  is  afTured 
 of  a  happy  and  everlafting  exillence  be- 
 yond the  grave,  but  cannot  at  prefent 
 folve  all  thofe  queiiions  which  relate  to 
 the  particulars  of  fuch  an  exiftence. 
 Where  is  the  Chriftian  fo  fully  inftr  ii<Sled 
 in  this  heavenly  fcience,  as  to  be  able 
 to  defcribe  the  happinefs  of  Paradife, 
 the  glory  of  the  reliirrection,  and  the 
 complete  redemption  of  the  fons  of  God. 
 To  attempt  to  pry  into  thofe  particu- 
 lars which  are  not  revealed  in  the  fa- 
 cred  writings,  may  be  deemed  a  fpecies 
 of  vain  prefumption  ;  neverthelefs  it  is 
 no  fmall  relief  to  the  pious  Chriflian, 
 amidft  the  painful  uncertainty  and 
 gloomy  viciffitudes  of  the  prefent  fiate 
 
 to 
 
^54  CharaBer  andBleJJednefs  of  Saints  inHeaiieiii 
 
 SERM.    to  hold  frequent  converfe  with  the  hea- 
 xiir 
 N     ^\j  venly  world.     Such  a  light   is  thrown 
 
 upon  life  and  immortality  by  the  gofpel 
 of  Chrift,  as  enables  him  to  fix  his  me- 
 ditations upon  it  with  a  high  degree  of 
 fatisfaftion  and  joy.  He  is  not  feated 
 in  thofe  regions  of  darknefs,  where  its 
 inhabitants  are  encompaffed  with  igno- 
 rance or  anxiety.  His  faith  holds  com- 
 munion with  j.nvifible  realities ;  his 
 hope  enters  within  the  vail.  By  an  ex- 
 traordinary interpofition  of  divine  mer- 
 cy, he  is  come  unto  Mount  Zion,  and 
 tinto  the  city  of  the  living  God ;  he 
 holds  converfe  with  angelic  natures, 
 with  the  fpirits  of  the  jufl  made  perfed:, 
 with  God  the  judge  of  all,  and  with 
 Jefus  the  mediator  of  the  new  covenant* 
 
 The  fcene  of  that  vifion  which  here 
 appeared  to  John,  feems  to  have  been 
 laid  in  heaven  :  a  reprefentation  is  gi- 
 ven of  the  throne  of  God;  of  angels 
 and  faints  furrounding  this  throne.  We 
 have  likewife  a  defcription  of  the  fer- 
 vour 
 
Character  andBleJJ'ednefs  of  Saints  inHcavsn»  2  55 
 
 Voiir,  humility,  and  reverence  of  their  SERM^ 
 devotion  :  they  fell  proftrate  on  their  <-_t-^ 
 faces,  and  worfhipped  God,  afcribing 
 falvation  to  him  that  fitteth  upon  the 
 throne,  and  to  the  Lamb.  One  of  the  el- 
 ders in  this  virion,  bejiolding  a  great 
 multitude,  v^'hich  po  man  could  num- 
 ber, who  were  not  natives  of  the  hea- 
 venly world,  but  appeared  in  it  v/ith 
 fome  peculiar  marks  of  honour  and  ma- 
 jefly,  inquires  of  Saint  John,  fayino- — ? 
 •**  What  are  thefe  which  are  arrayed  'n\ 
 white  robes,  and  whence  came  they  ?*' 
 
 In  difcourfing  upon  the^^words,  it  may 
 be  proper  to  confider  th^rank^chara^er^ 
 ^nd  Jiate  of  th?  perfons  here  referred 
 t:o. 
 
 I.  As  to  the  rank  that  they  hold  in 
 the  creation  of  God,  they  vv^ere  original- 
 ly formed  a  little  lower  than  the  anp-els. 
 The  powers  of  their  nature  were  lefs 
 capacious ;  their  underftandings  lefs  pe- 
 petrating,  and  their  knowledge  con- 
 tracted 
 
2  5^  Chara^er  aiidBleJJednefs  of  Saints  inHeaven, 
 
 SERM.    trailed   within   narrower    boundaries, 
 XIII 
 <-_^-l->  Their  fpirits  were  united  to  a  frail  body, 
 
 and  this  part  of  their  frame  was  liable 
 to  diffolution.  It  was  originally  taken 
 from  the  dull:  of  the  earth,  and  was  the 
 feat  of  thofe  fenfes  which  rendered  them 
 capable  of  animal  enjoyment.  But  fen- 
 fual  (gratifications  were  not  the  grand 
 end  of  their  deftiny  ;  they  were  endued 
 witii  thofe  intellectual  and  moral  pow» 
 ers  which  raifed  them  above  the  mere 
 animal  creation.  Their  chief  happinefs 
 w^as  to  confift  in  the  favour,  worlhip, 
 and  imitation  of  God  ;  the  underflanding 
 and  affeclions  were  to  employ  and  de- 
 light themfelves  in  their  eternally  glo- 
 rious Creator.  Their  nature,  in  its 
 original  ftate  of  innocence  bore  the  moft 
 lively  imprefs  of  the  divine  image  ;  it 
 was  the  nobleft  work  of  God  in  this 
 part  of  his  creation  ;  and  notwithfland- 
 ing  its  beauty  has  been  defaced  by  fin, 
 there  ftill  remain  fome  ftriking  linia- 
 ments  of  intelledlual  majeily  and  glory. 
 This  is  evident  in  thofe  inftances  where 
 
 ,  its 
 
Ch (tracer  and^leffednefs  ofSaints  inlieaven,  257 
 
 its  renovation  is  but  partly  efFecfled  :  in  SERM. 
 
 XllI 
 fuch  cafes  human  nature  is  beginning  to  * — »-l-» 
 
 aflert  its  former  liberty,  and  is  tending 
 
 towards  that  moral  perfection  in  which 
 
 confifts  its  higheft  glory  and  happinefs. 
 
 This  was  the  cafe  with  thofe  perfons 
 
 who  are  referred  tP  in  the  text  ;  they 
 
 were    renewed  in   the  fpirit    of  their 
 
 iiiind,    and    conformed   tp   the    moral 
 
 image  of  their  Saviour. 
 
 As  to  the  place  of  their  abode,  they 
 were  inhabitants  of  this  lower  world  ; 
 they  were  fubjeCled  to  thofe  infrrmities 
 which  were  the  common  lot  of  human 
 nature,  and  were  born  to  trouble  as 
 the  fparks  fly  upward.  They  were 
 cloathed  with  bodies  of  humiliation, 
 liable  to  the  fame  frailties  and  afflidions, 
 experiencing  firailar  revolutions  and  vi- 
 ciffitudes  to  thofe  which  are  felt  by  us 
 at  prefent.  They  might  fometimes 
 fuiFer  from  the  gloom  of  melancholy, 
 and  from  the  prevalence  of  painful  and 
 fufpicious  fears  ;  and  the  frame  of  their 
 
 Kk  min4  ♦ 
 
258  Chara^er  a^idBleffednefs  of  Saints  itiHeaven, 
 
 SERM.    mind  mio;ht  not  be  invariably  cheerful 
 XIII. 
 
 and  joyous  any  more  than  ours.     They 
 
 held  the  fame  rank  in  the  creation  of 
 God,  and  were  therefore  liable  to  thofe 
 frailties  and  fufferings  which  were  inci- 
 dent to  it.  They  were  expofed  to  like 
 occafions  of  difquietude,  and  had  to  en- 
 counter with  fimilar  troubles  and  afflic- 
 tions. The  ravages  of  death  were 
 equally  extenfive  and  formidable  in 
 their  day  as  in  ours  ;  houfes  of  mourn- 
 ing were  as  frequent  and  gloomy ; 
 graves  and  fepulchres  were  as  cold  and 
 dreary  as  thofe  which  are  now  appoint- 
 ed for  the  living.  The  perfons  defcrib- 
 ed  in  this  vifion,  came  not  only  from  a 
 world  of  forrow  and  death  ;  but  from  a 
 ftate  of  peculiar  diftrefs  and  fuffering. 
 Some  of  them  had  been  expofed  to  the 
 horrors  of  perfecution,  to  the  trial  of 
 cruel  mockings,  and  to  afflicStion  and 
 death  in  the  molt  horrid  forms. 
 
 Thofe  Chriftians  who  are   prone  to 
 fretfulnefs  and  difcontent,  would  do  well 
 
 t» 
 
CharaBer  andBkJfednefs  ofSaints  inHeaveu.  259 
 
 to  reflea  on  the  diftreffes  and  perfecu-  SERM. 
 tions  of  their  pious  predeceffors.  What  ^ — ^— ' 
 are   our  infelicities  and  troubles   com- 
 pared with  theirs  ?   To  render  us  quiet, 
 humble,   and  fubmiffive,  let  us  remem- 
 ber, that  the  rank  in  which  our  Creator 
 has  placed  us,  is  of  an  inferior  and  fub- 
 ordinate  kind  ;    that  this  is  become  hu- 
 miliating and  affliftive,  by  a  revolt  from 
 God ;  that  the  condition   in  which  we 
 are  now  found  is  not  that  of  blamelefs 
 innocence.      Our   prefent    Hate   is  de- 
 graded by  fin  ;  it  is  this  which  has  rob- 
 bed us  of  our  felicity  and  glory,  and  ex- 
 pofed  us  to  innumerable  mortifications 
 and  trials. 
 
 Having  confidered  the  rank  in  which 
 thefe  perfons  were  placed  by  divine  Pro- 
 vidence, we  proceed, 
 
 IL  Secondly,  To  contemplate  their 
 
 character.     Here   it  may  be   obferved, 
 
 that   they   renounce   the    "  arrogant'* 
 
 claims   of  innocence :  a  (late  of  guilt 
 
 K  k  2  and 
 
2  6q  Chamber  andBkJJednefs  of  Saints  inHeaven, 
 
 SERM.    and  apoftacy  from  God  will  not  admit 
 X.III 
 
 i  ^  \.  of  any  fuchpretenfions.  They  had  been 
 taught  to  cultivate  very  lowly  concep- 
 tions of  their  ftate  and  charadter  ;  their 
 fins  had  been  fet  in  order  before  them, 
 and  their  hearts  had  been  deeply  and 
 forrowfully  affected,  with  a  penitential 
 fenfe  of  their  manifold  errors.  They 
 had  returned  to  God  in  the  renuncia^ 
 tion  of  thofe  falfe  v/ays  into  which  they 
 had  been  formerly  betrayed  :  in  a  word, 
 they  had  been  renewed  in  the  fpirit  of 
 their  minds,  and  had  been  fandified 
 through  the  influence  of  divine  truth, 
 
 Thofe  of  them  who  lived  i^  the  pa- 
 triarchal age,  were  animated  by  that 
 *'  faith  which  is  the  fubftance  of  thingg 
 hoped  for,  the  evidence  of  things  no^ 
 feen."  Thefe  alfo  died  in  faith,  not 
 having  received  the  promifes.  Thofe 
 who  lived  under  the  Mofaic  oeconomy, 
 and  the  vifions  and  miniftrations  of  an- 
 cient prophets,  accuftomed  themfelves 
 to  the  devotions  of  the  Jewifh  ritual, 
 
 that 
 
Chandler  andBkJfednefs  of  Saints  inHeaveu,  26% 
 
 that   religious  diipenlation  which  pre-  SERM. 
 pared  the  way  for  a  more  fpiritual  woi-  v_l^^_«l/ 
 fliip    under    the   MeiTiah.     Thole   who 
 were  favoured  with  the  fuller  diicove- 
 ries  of  the  gofpel  of  Chrift,  were  influ- 
 enced by  the  power  of  a  more  enhu  ged 
 faith ;  they  faw  thofe  things  which  huly 
 jnen  of  old  defired  to  hear  and  lee,  but 
 were  not  lb  far  favoured.    Thefe  latter, 
 during  their    abode   upon  earth,    were 
 moi'e  fully  inftrudled  in   the  truths  of 
 Chrillianity  ;  they  were  informed  par- 
 ticularly of  the  charadier  and  oinces  of 
 pur  common  Redeemer,  their  regards 
 were  dire<^Lt;d  to  him  as  the  light  of  the 
 world,   and   as  the  Lamb  of -God,   who 
 came   to  make   atonement  for  its  fin. 
 They  were  taught  to   conceive  of  him 
 as   the  high   prieft  of  their  iacred  pro- 
 fellion,  who  offered  himlelf  once  for  all, 
 and  who   by  his  own   blood   is   entered 
 into  the  holielh     Thefe  have  been  fa- 
 voured with  more  enlarged  conceptions 
 of  the   character  of  Jefus  as  our  advo- 
 icate  with  the  Father,   as  one  ihac  v^'as 
 
 delivered 
 
262  Chamber  midBleffednefs  of  Saints  intlea'wcn, 
 
 SERM.    delivered  for   our  offences,  and   raifed 
 XIII 
 
 i  again  for  our  juftification,  who  lives  to 
 
 make  interceffion  for  us.  Under  the 
 more  perfe6l  difpenfation  of  the  gofpel, 
 a  light  was  thrown  upon  life  and  im- 
 mortality. Jefus,  their  fore-runner,  is 
 reprefented  to  Chriftians,  as  taking  pof- 
 feffion  of  heaven  in  their  names.  He 
 that  was  dead  is  alive  again  ;  he  is  af- 
 cended  to  his  Father,  and  their  Father, 
 to  his  God,  and  their  God,  and  is  pro- 
 viding for  them  manfions  of  everlafting 
 reft  and  joy.  Under  this  difpenfation 
 they  were  more  fully  informed  of  a  re- 
 furreclion  from  the  grave  ;  of  the  de- 
 fcent  of  Chrift,  with  power  and  great 
 glory  for  this  purpofe  ;  of  the  particu- 
 lars of  the  final  judgment,  and  the  fo- 
 lemn  procefs  of  that  awful  day.  Under 
 this  more  comprehenfive  view  of  divine 
 truth,  they  confeffed  themfelves  pil- 
 grims and  ftrangers  upon  the  earth ; 
 they  looked  at  thofe  things  which  are 
 above,  where  Chrift  is  feated  at  the 
 right  hand  of  God, 
 
 The 
 
Chara^er  crndBleffednefs  of  Saints  intieaven,  2  63 
 
 The  characfter  of  thefe  perfons  was  SERM. 
 
 XIII 
 compofed  of  principles  the  moft  fublime  < ',-. 
 
 and  fpiritual  ;  in  their  refolute  and  he- 
 roic conduct  they  were  animated  with 
 a  divine  faith  and  hope,  and  through 
 the  concurring  influence  of  divine 
 grace,  continued  faithful  even  unto 
 death,  and  are  now  in  the  poffeffion  of 
 that  glorious  crown,  which  fliall  never 
 fade  away. 
 
 This  leads  us, 
 
 III.  Thirdly,  To  the  confideration  of 
 their  J} ate,  as  already  admitted  to  the 
 honours  and  felicities  of  the  heavenly 
 world.  The  happinefs  of  which  they 
 are  now  pofrefled  we  cannot  at  prefent 
 fully  comprehend.  They  are  removed 
 beyond  the  boundaries  of  our  deepefl: 
 fpeculations ;  for  we  are  in  a  Itate  of 
 great  ignorance  as  to  what  paifes  in  the 
 invifible  regions  beyond  the  grave.  In 
 general  we  are  affured, — **  Blefled  are 
 the  dead  that  die  in  the  Tord."   How 
 
 great 
 
fi64  Chara^er  andBIeffedjzefj  of  Saints  iuHeaven* 
 
 SERM-  great  their  bleffednefs  is  known  to  none 
 XI' ^ 
 
 *^_-yl_  in  this  affembly,  nor  to  any  of  the  inha- 
 bitants of  this  dark  and  diflant  world* 
 Would  we  attain  to  perfection  on  this 
 celeflial  fubjed,  we  muft  firft  put  off 
 this  tabernacle,  and  join  the  church  tri* 
 timphant  in  heaven.  Some  particulars 
 of  their  prefent  exiftence  are,  neverthe- 
 lefs,  difcovered  to  us  in  this  vifion.  They 
 are  preferred  to  Rations  of  very  diflin- 
 guiilied  dignity  and  happinefs  ;  they  are 
 arrayed  in  white  robes,  which  are  wafli* 
 ed  and  purified  in  the  blood  of  the 
 Lamb. 
 
 This  figurative  reprefentation  of  their 
 Celeftia]  glory,  may  be  intended  to  de- 
 '  fcribe  them  under  the  notion  of  con-' 
 querors,  fuch  being  cloathed  in  this 
 form,  when  they  made  rheir  triumphal 
 appearance  after  a  conqueft.  This  is 
 the  promjfe  made  to  the  faithful  in 
 Chrifl  Jefus,— "  He  that  overcometh, 
 fhall  be  cloathed  in  white  raiment,  and 
 I  will  confefs  his  name  before  my  Fa- 
 ther, 
 
CharaBer  a?idBlej[Jcd?zefs  of  Saints  inHeaven^  265 
 
 ther,  and  before   his   angels"      Roval    SERM. 
 
 XIII 
 dignity  is,  by  the  grace  of  God,  annex-  » — ^ 
 
 ed  to  this  character  :  **  To  him  that 
 overcometh,  will  I  grant  to  fit  with  me 
 on  my  throne  :"  thofe  who  were  once 
 Contemned  and  perfecuted,  fhall  then 
 reign  as  kings  and  priefts  unto  God  for 
 ever.  The  reproach  of  the  faithful  fol- 
 lowers of  the  Lamb,  fliall  then  be  wiped 
 off.  Many  of  mean  and  obfcure  {Ra- 
 tions, who  were  fcarcely  noticed  by  the 
 world,  and  of  whom  it  was  altogether 
 unworthy,  fhall  then  make  a  very 
 fplendid  appearance  in  the  court  of  the 
 paradife  of  God. 
 
 The  perfons  prefented  to  us  in  this 
 vilion,  are  further  defcribed  as  engaged 
 in  the  mofl  fervent  and  fublime  devo- 
 tion ;  as  bowing  with  the  moft  pro- 
 found humility  and  reverence  before  the 
 throne,  afcribing  falvation  and  honour, 
 glory  and  power,  to  him  that  fitteth 
 thereon,  and  to  the  Lamb.  We  may 
 conceive  of  their  hearts  being  enlarged 
 L  1  with 
 
266  Char  dcier  aft  dBleJfednefs  of  Saints  inHeave», 
 
 SERM.    with  the   moft  pious  afFet^ions,  in  the 
 XIII. 
 *     y  '  more  immediate  prefence  of  God  and 
 
 the  Redeemer.  They  have  now  ex- 
 changed earth  for  heaven,  and  the  hum- 
 ble worfhip  of  the  church  below  for  the 
 fublime  devotion  of  the  temple  which 
 is  above.  They  are  now  made  pillars 
 in  that  celeftial  building  to  go  no  more 
 out.  They  have  now  taken  a  final  fare- 
 wel  of  the  languor  and  frailty,  forrow 
 and  humiliation  of  this  earthly  pilgrim- 
 age. They  are  no  longer  ftrangers  and 
 foreigners,  but  fellow-citizens  with  the 
 faints,  and  of  the  houfehold  of  God — no 
 longer  moving  their  tents  from  place  to 
 place,  but  have  taken  up  their  refidence 
 in  that  abiding  city,  whofe  builder  and 
 maker  is  God.  Now,  inflead  of  tread- 
 ing the  vale,  they  are  fittiilg  upon  the 
 mount ;  inftead  of  fighs,  and  groans, 
 and  tears,  their  work  is  uninterrupted 
 praife  and  love.  Their  harps  are  no 
 longer  hung  upon  the  willows,  but  are 
 conftantly  employed  in  his  prefence, 
 "  where  there  is  fullnefs  of  joy,  and  at 
 
 his 
 
Charaaer  mdBleJfednefs  ofSaints  iuHeaven.  2  6 7 
 
 his  right  hand,  where  there  are  plea-  SERM^ 
 fures  for  evermore."    God  is  no  longer 
 calling  them  to  mourning  and  lamenta- 
 tion,  but  to  ceafelefs  praife   and  joy. 
 His  own  gentle   and  gracious  hand  has 
 wiped  away  all   tears  from  their  eyes. 
 Every  fpecies  of  difquietude  and  for- 
 row  is  now  removed  ;  *'  they  fliall  hun- 
 ger no  more,  neither  thirft  any  more  ; 
 neither  Ihall  tiie  fun  light  on  them,  nor 
 any  heat ;  for  the  Lamb,  which  is  in  the 
 midft  of  the  throne,  Ihall  feed  them,  and 
 fliall  lead  them  unto  living  fountains  of 
 water.'^ 
 
 Thus  have  we^ontemplated  the  ra^ik, 
 character,  and  ftate   of  the  perfons  re- 
 ferred to  in   this  vifion.     They   were 
 originally  created   a  little   lower  than 
 the  angels  ;  and  fubjeded  to  thofe  infir- 
 mities which    were  common  to  man- 
 kind in  general.     Their  charader  was 
 compofed  of  the  pureft  principles,  fuch 
 as  penitence,  faith,  hope,  and  perfeve- 
 rance  ;  and  they  are  now  entered  into 
 L 1 2  the 
 
gdS  CharaBer  a^idBkJfednefj  of  faints  inHeaven^ 
 
 SERM.    the  joy  of  their  Lord,  being  adinitte4 
 V — ,r^  to  the  felicities  of  the  heavenly  world. 
 
 ^  Let  us  paufe  to  admire  the  riches  of 
 divine  mercy  and  love,  in  the  honour 
 and  happinefs  of  glorified  faints.  In 
 traverfing  the  regions  of  celeRial  blef- 
 fednefs,  who  would  exped  to  meet  with 
 any  of  our  degenerate  and  guilty  race? 
 On  beholding  the  innumerable  compa- 
 ny of  the  redeemed,  a  fpedlator  might 
 well  inquire  with  furprife,  — •"  What 
 are  thefe  arrayed  in  white  robes,  and 
 whence  came  they  ?'*  Were  thefe  once 
 the  inhabitants  of  earth,  the  children  of 
 adverfity,  and  the  heirs  of  death  ?  What 
 an  amazing  alteration  has  taken  place 
 both  in  their  ftate  and  charader  ! 
 
 Thofe  who  once  appeared  in  circum- 
 fiances  of  the  moft  affecting  humiliation 
 and  fuffering,  are  now  invefted  with  the 
 majefty  and  glory  of  the  fons  of  God. 
 Are  we  called  upon  to  give  a  reafon  for 
 this  marvellous  revolution,  we  refer  it 
 
 to 
 
CharaCtQf  an dBh'JJeduefs  ofSa in ts  iuHeayev  .26^ 
 
 to  the   prace   of  aur  heavenly  Father,  SERM. 
 
 XIII 
 through  the  mediation  and  death  of  his  v     ^ ,  '^ 
 
 fon.  Our  fouls  are  affe6ted  with  the 
 tranfcendent  excellency  of  this  mercy, 
 and  this  is  the  admiring  language  of  our 
 hearts,- — "  Behold  what  manner  of  love, 
 the  Father,  has  beftowed  upon  us!" 
 This  is  the  form  of  our  devotional 
 jthankfgiving, — r"  Blefled  be  the  God 
 and  Father  of  our  Lord  Jefus  Chrift, 
 >vhich,  according  to  his  abundant  mer- 
 cy, hath  begotten  us  again  to  a  lively 
 hope,  by  the  refurretStion  of  Jeius  Chrift 
 from  the  dead./  Unto  him  that  loved 
 us,  and  waftied  us  from  our  fms  in  his 
 own  blood,  and  hath  made  us  kings  and 
 priefts  unto  God,  and  his  Father  ;  to 
 him  be  glory  and  dominion  for  ever  and 
 i^ver.     Amen." 
 
 We  {hall  conclude  with  a  few  reflec* 
 tions  : 
 
 I.   How  thankful  fhould  we  be  for 
 thofe  clear  difcoveries  of  the  heavenly 
 
 ftate 
 
2  JO  CharaBer  andBleJJednefs  of  Saints  inHeaven, 
 
 SERM.    ftate  which  are  made  in   the  glorious 
 
 XIII.  r    1 
 
 v_^^_^  goipel. 
 
 Life  and  immortality  are  brought  to 
 light  by  this  mofl  feafonable  and  divine 
 revelation.  The  hope  of  the  refurrec- 
 tion  is,  by  way  of  eminence,  "the  hope 
 of  th6  gofpel."  The  vale  of  death  is 
 nov/  enlightened  by  this  great  arid  glo- 
 rious expectation.  The  Chriftian  reli- 
 gion is  that  miniftration  of  life  and 
 righteoufnefs  which  exceeds  in  glory. 
 How  reviving  the  language  of  its  divine 
 author, — *'  I  am  the  rcfurreftion  and 
 the  life :  he  thatbelieveth  in  me,  though 
 he  were  dead,  yet  fliall  he  live  ;  and  he 
 that  liveth  and  believeth  in  me  fhall 
 never  die.  I  am  he  that  liveth,  and 
 was  dead- — becaufe  I  live,  ye  fliall  live 
 alfo." 
 
 The  time  would  fail  us  to  enumerate 
 thofe  various  forms  of  expreffion,  in 
 which  we  are  certified  of  the  bleflednefs 
 of  thofe  who  die  in  the  Lord — who, 
 
 notv/ithftanding 
 
CharaUer  afidBleJJednefs  of  Saints  inHeaven,  271 
 
 notwithftanding;  the  humiliation  of  the  SERM. 
 
 XIII 
 grave,  are  fecured  by  the  guardianfhip  '     ,  '  ^ 
 
 of  that  Jefiis,  who  has  the  keys  of  death, 
 
 and  the  unfeen  world. 
 
 2.  What  a  vaft  contraft  between  the 
 prefent  and  future  condition  of  the  pi- 
 ous throughout  all  ages  I 
 
 The  redeemed  of  the  Lord  are  an  in- 
 numerable company,  who  have  lived  at 
 various  periods,  and  under  very  diffe* 
 rent  difpenfations  of  religion.  While 
 they  were  pilgrims  and  ftrangers  upon 
 this  earth,  they  were  expofed  to  various 
 humiliations  and  forrows :  fome  had 
 the  trial  of  cruel  mocking-s  and  fcoursf- 
 ings,  yea,  moreover,  of  bonds  and  im- 
 prifonment :  they  were  ftoned,  they 
 were  fawn  afunder,  they  were  flain 
 with  the  fword.  They  went  forth 
 weeping,  bearing  precious  feed,  and  are 
 now  come  again  with  rejoicing,  bringing 
 their  flieaves  with  them.  The  days  of 
 their  mourning  are  ended,  and  the  fal- 
 
 vatioa 
 
$72  Char  aEtet  cindBlejfedncfs  of  Saints  iuHeaven, 
 
 SERM-   vation  of  Ifrael  is  fully  come.     Thofd 
 
 XIII 
 V     ^  '.  >  who  wandered  about  in  flieep-lkins,  and 
 
 goat-(kins,are  now  arrayed  in  white  robes 
 walking  the  ftreets  of  the  new  Jerufa- 
 lem.  Thofe  who  once  retired  to  moun- 
 tains, caves,  and  dens  of  the  earth,  are 
 now  filling  thofe  glorious  manfions 
 which  Jefus  has  prepared  in  his  Father's 
 houfe.  "  Thcfe  are  they  who  came  out  of 
 p-reat  tribulation,  who  have  wafhed 
 their  robes,  and  made  them  v/hite  in  thd 
 blood  of  the  Lamb." 
 
 /  3,  Finally.  Let  us  be  followers  of 
 thofe  who,  through  faith  and  patience, 
 are  inheriting  the  promifes.  We  are 
 encompaffed  with  a  great  cloud  of  wit- 
 neifes,  whofe  faith  and  fortitude  we  are 
 commanded  to  follow,  and  the  confider- 
 ation  of  the  glorious  ilfue  of  their  trials, 
 Ihould  infpire  our  minds  with  firmnefs 
 and  patience.  Their  affliftions  have 
 wrought  out  for  tjiem  a  far  more  ex- 
 ceeding and  eternal  weight  of  glory. 
 Having  been  faithful  unto  death,  they 
 
 are 
 
CharaBer  andBleJJednefs  ofSaifits  inHeaven,  273 
 
 are   now  in  pofTeffion  of  the  crown  of  SERM. 
 life.  i^ 
 
 Let  lis  confider  the  end  of  their  con- 
 verfation,  and  tread  in  the  footfteps  of 
 their  piety  and  patience  ;  and  the  time 
 is  coming,  when  we  aifo,  through  the 
 abundant  riches  of  the  divine  mercy, 
 fhall  inherit  the  promifes.  Your  re- 
 demption, my  brethren,  is  now  nearer 
 than  when  you  firft  believed.  God  is 
 not  flack  concerning  his  promifes ;  not- 
 withltanding  the  clamour  of  infidels  and 
 fcoffers,"  he  that  fhall  come,  will  come, 
 and  will  not  tarry.  He  that  overcometh, 
 the  fame  fhall  be  cloathed  in  white  rai- 
 ment ;  and  I  will  not  bjot  his  name  oui^ 
 of  the  book  of  life  ;  but  I  will  confefs 
 his  name  before  my  Father,  and  before 
 ^lis  angels." 
 
 M  m  SERMON 
 
SERMON    XIV. 
 
 The  great  Things  of  the  World  not 
 TO  be  sought  by  a  religious  Cha» 
 racter. 
 
 Jeremiah  xlv.  5. 
 
 Seekejl  thou  great  things  for  thy f elf  ?  feek 
 them  not. 
 
 SERM.  ^T^HIS  was  a  caution  given  to  Baruch 
 ^  ^^^' ,  JL  by  the  prophet  Jeremiah,  under 
 whom  he  a6led  as  a  fcribe,  or  fecretary. 
 He  feems  to  have  been  feeking  that 
 eafe  and  profperity  which  could  not 
 reafonably  be  expected  at  fo  calamitous 
 a  period  ;    and  indeed  which  none  who 
 
 are 
 
The  great  Things  of  the  World^  ^c.  275 
 
 are  truly  religious   ought  to  be  very  SERM. 
 anxious  to  fecure  at  any  period.  ^  , 
 
 Qreat  things  are  dangerous. 
 
 High  pleafures  (as  the  Pfalmift  ex- 
 preifeth  it)  are  flippery.  Seekeft  thou 
 great  things  for  thyfelf  ?  As  a  man  of 
 religion,  the  purfuit  is  dangerous  ;  as  a 
 profeflbr  of  the  Chriftian  faith  and  hope, 
 it  is  altogether  inexcufable.  If  you 
 wilh  that  the  interefls  of  true  religion 
 may  be  profpered  in  your  fouls-^if  you 
 are  earneftly  defirous  of  falvation  and 
 happinefs  through  eternal  ages,  the 
 great  things  of  the  world,  fuch  as  ho- 
 norary titles,  large  poiTeffions,  and 
 accumulated  wealth,  are  by  no  means 
 favourable  to  your  purfuit ;  they  will 
 but  increafe  the  difficulty  of  your  falva- 
 tion, if  they  do  not  render  it  altogether 
 impoffible.  Not  many  mighty,  not  rnany 
 noble  are  called. 
 
 M  m  2  As 
 
2  7^  Voe  great  Things  of  the  Worlds  <^'c, 
 
 SERM.  As  profefTors  of  the  Ghrirtian  faith  and 
 >-  ^  '  i  hope,  this  luxurious  and  ambitious  pur- 
 fuit  is  highly  criminal ;  for  the  faith  of 
 Chriflians  direds  their  regards  to  eter- 
 nal objects,  and  their  hope  enters  with- 
 in the  vail. 
 
 "  Seekefl:  thou  great  things  for  thy^ 
 felf  ?"  The  purfuit  is  vain^  it  is  dange- 
 rous^ and  it  is  more  than  probable  it  may 
 prove  y^zr^/. 
 
 Thefe  three  thoughts  will  form  the 
 fubftance  of  our  devout  meditation  on 
 thefe  words, 
 
 I.  This  purfuit,  in  the  firft  place,  is 
 vahi.  Characleriitics  of  its  vanity  may 
 be  eafily  produced.  The  objecfis  of  pur- 
 fuit are  uncertain^  unfatis factory,  and 
 tranfient. 
 
 They  are  great  only  in  the  miftaken 
 eftimation  of  human  weaknefs  and  er- 
 ror ;  and  derive  their  importance  from 
 
 the 
 
^hc  great  Things  of  the  World,  i*d,  277 
 
 the  warmth  of  our  imapinatioris,  rather  SERM. 
 than   from   any  luperior  excellency  m  v  .    ^  .  j 
 the  things  thejnfelves. 
 
 I.  The  acqiiifition  of  thefe  objeds  is 
 altogether  uncertain  even  when  purliied 
 with  the  greateit  diligence.  Many  rife 
 early,  fit  up  late,  and  eat  the  bread  of 
 carefulnefs,  without  being  able  to  ac- 
 compli Qi  their  favourite  fchemes  and 
 paffionate  wifhes,  leipecling  the  eleva- 
 tion of  their  rank  and  fortune.  Nay, 
 the  intemperance  of  their  ardour  has 
 frequently  been  the  means  of  this  mor- 
 tifying difappointment.  In  making  hafte 
 to  be  rich,  they  have  been  taken  in  the 
 fnare  of  their  own  folly,  and  by  reafoii 
 of  the  impatience  of  pride  and  ambition, 
 they  have  been  funk  into  the  depths  of 
 difgrace  and  ruin.  They  have  fonoht 
 for  things  too  great  for  them,  and  by 
 this  means  have  been  deprived  of  thofe 
 more  defirable  objects  which  Providence 
 had  placed  within  their  reach.  Had 
 their  tempers  been  more  humble,  their 
 
 purfuits 
 
9/8  Ihe  great  Things  of  the  World^  e^r, 
 
 SERM.    piirfiiits  would  have  been  more  moder. 
 ^ ._L>  ate  and  fuccefsful. 
 
 When  we  feek  great  things^  the  un- 
 dertaking becomes  extremely  hazard- 
 ous, and  we  are  inllantly  encompaffed 
 with  innumerable  fnares  and  impedi- 
 ments. 
 
 Great  things  are  pofleffed  but  by  few, 
 and  high  places  are  rarely  occupied  ex- 
 cept by  thofe  whofe  connections  are  ve- 
 ry extenfive  and  powerful. 
 
 Uncertainty  then  is  one  charaBeriflic 
 of  that  purfuit,  which  has  for  its  obje6l 
 X\\^  great  things  of  this  world. 
 
 2.  Dijfatisfaction  is  another.  Sup- 
 pofmg  you  to  fucceed  in  acquiring  thefe 
 things,  you  Vv'ill  not  find  that  in  them, 
 which  you  vainly  promifed  yourfelves 
 when  at  a  diflance.  We  are  prone  to 
 be  flruck  with  the  external  pomp  of 
 grandeur  and  luxury,  and  to  attach  a 
 
 number 
 
7he  great  Ihings  of  the  World,  (^^c,  279 
 
 number  of  very  flattering  ideas  to  ho-  SEPtM. 
 norary  titles,  a  brilliant  equipage,  and  ^ — y — * 
 a  numerous  retinue  of  fervants  and  do- 
 meftics.  If  we  could  attain  to  fuch 
 dignified  independence,  we  vainly  ima- 
 gine we  fliould  be  completely  happy. 
 But  this  is  a  deception  ;  for  admitting 
 every  decent  claim  on  the  part  of  fuch 
 diftinguifhed  eminence,  thefe  great 
 things,  confidered  in  themfelves,  are  far 
 from  adminiftering  that  fatisfaftion, 
 which  fpediators  in  general  are  ready 
 to  imagine.  When  they  are  pofleifed 
 in  connexion  with  faith,  virtue,  and  re- 
 ligion, they  are  then  important  addi- 
 tions to  our  happinefs,  by  enlarging  our 
 opportunities  of  doing  good.  But  un- 
 lefs  this  be  the  cafe,  **  a  little  that  a 
 righteous  man  hath,  is  better  than  the 
 riches  of  many  wicked." 
 
 Thefe  great  thijtgs  cannot  purchafe 
 an  exemption  from  affliction,  or  any  fen- 
 fible  confolation  under  adverfity.  Many 
 may  polTefs  them  who  are  ftrangers  to 
 
 happinefs 
 
280  ^he  great  Things  of  the  World,  <i^'di 
 
 SERM.    happinefs ;     who    are    diffatisfied   with 
 XIV. 
 V — , — /  themfelves,  and  difcontented  with  their 
 
 lot.  An  intolerable  pride,  an  infatiable 
 covetoufnefs,  may  have  led  them  to  ex- 
 pect yet  greater  things,  larger  pojfeffions^ 
 or  7nore  iiniverfal  refpect  and  homage. 
 
 An  affluent  fortune  and  the  moft  dig^^ 
 nified  titles  cannot  raile  a  man  above 
 thofe  mortifications,  which  are  the  ef- 
 fefts  of  unpopular  pride  and  vanity. 
 Haman  was  placed  in  the  moil:  elevated 
 ftation,  next  to  the  throne  of  royalty 
 itfelf :  he  had  every  thing  to  flatter  his 
 haughty  fpirit,  one  only  excepted.  All 
 the  king's  fervants  did  him  reverence, 
 and  were  ready  to  execute  his  orders. 
 But  Mordecai  bowed  not.  This  fo  fen- 
 fibly  mortified  his  pride,  and  exafperat- 
 ed  his  paffions,  that  the  other  great 
 things,  of  which  he  was  pofTelfed,  avail- 
 ed him  nothing,  while  he  faw  Mordecai 
 the  Jew  fitting  at  the  king's  gate.  He 
 cannot  enjoy  himfelf  till  he  has  refent- 
 ed  the  affront,  and  fatiated  his  revenge; 
 
 in 
 
T^he  great  Tubings  of  the  Worlds  ^c.  3-81 
 
 in  attempting  which,  he  met  with  the  Serm. 
 defert  of  his  pride  and  wickednefs.  .     ^  '  . 
 
 Of  what  confequence  is  it  then,  if  the 
 univerfe  itfelf  were  ready  to  minifter 
 to  our  happinefs,  unlefs  the  flate  of  our 
 own  minds  be  friendly  and  peaceful. 
 
 Satisfa^ion  and  happinefs  are  not  ne- 
 ceflarily  connected  with  rank  and  for- 
 tune :  for  it  is  the  language  of  philofo- 
 phy,  religion,  and  experience,  "  that  a 
 man's  life  confiileth  not  in  the  abund- 
 ance of  that  which  he  pofleiTeth."  Were 
 it  otherwife,  thrones  and  fceptres, courts 
 and  palaces  would  be  eligible  indeed, 
 and  the  rich  and  mighty  would  be  the 
 mod  ferene  and  happy  characters  on  this 
 lide  heaven. 
 
 But  are  there  none  poiTeffed  of  great 
 wealth,  who  difcover  a  meannefs  and 
 poverty  of  fpirit ;  who  are  anxious  and 
 careful,  even  more  fo^  than  others  who 
 pofTefs  but  little  ? 
 
 Nn  Are 
 
2S2  7he  grecit  things  of  the  World,  i)>d, 
 
 SERM.        Are  there  none  whofe  rank   is  eleva- 
 
 XIV 
 
 ted,    but  whole   minds  are  grovelling^ 
 
 whofe     characters    are    immoral,    and 
 
 whofe  lives  a;re  unhappy  ? 
 
 Such  inflances  prove,  that  the  great 
 things  of  this  world,  which  many  feek 
 with  fuch  eagernefs,  are  in  themfelves 
 confidered  altogether  incapable  of  ad- 
 miniflering  real  and  lafUng  fatisfa6lion. 
 There  is  not  that  in  them,  which  they 
 promifed  at  a  diftance,  or  which  will 
 compenfats  the  labour  and  hazard  of 
 feeking  them. 
 
 3.  7'he  purfuit  is  'Vain;  not  only  as 
 thefe  great  things  are  uncertain  and  tin* 
 fatisfactory^  but  aifo  as  they  2iY%tranfient* 
 Were  they  more  valuable  than  they 
 really  are,  the  Ihortnefs  of  their  du- 
 ration would  be  a  very  affediing  charac- 
 teriftic  of  their  vanity.  Thefe  great 
 things  are  but  the  pofleffions  of  a  day, 
 an  hour,  or  a  moment.  The  fafliion  of 
 the   world    is    continually    fluduating. 
 
 *'  Every 
 
7he  great  l^hiugs  of  the  JVorld,  i^'c,  283 
 
 **  Every  man  walketh  in  a  vain  fliew,  SERM. 
 he  dilquieteth  himfelf  in  vain."  » — ,-1^ 
 
 Let  us  view  thefe  things  in  connec- 
 tion with  the  lliortnefs  and  uncertainty 
 of  life,  and  they  muft  appear,  to  the  fe- 
 rious  mind,  of  no  very  great  import- 
 ;ance. 
 
 Let  us  view  them  in  the  light  of  Eter- 
 fiity,  and  then  they  not  only  lofe  their 
 'confequence^  but  as  it  were,  their  very 
 being ;  they  are  lefs  than  nothing  and 
 vanity.  Let  your  rank  be  ever  fo  ele^ 
 yated,  you  muft  fpeedily  be  depofed. 
 Death  is  no  refpeder  of  perfons.  It 
 will  haftily  confound  thefe  honorary 
 diftindions.  The  grave  is  totally  igno- 
 i^ant  of  them,  for  the  rich  and  the  poor 
 muft  there  meet  together  on  a  perfed 
 equality. 
 
 Could  the  great  things  of  this  world 
 
 abide  with  us  for  ever,  this  might  form 
 
 jin    apology  for    that   eagernefs    with 
 
 N  n  2  which 
 
284  The  great  Ihings  of  the  World^  (lye, 
 
 SERM.  which  they  are  too  generally  purfued, 
 v__y_l>  But  they  are  things  which  appear  only 
 for  a  little  time,  and  then  vanijQi  away. 
 This  is  the  fad  and  mortifying  iffue  of 
 all  the  honours  and  parade  of  this  life. 
 Man  goeth  the  way  of  all  flelh,  and  the 
 place  which  once  knew  him,  fliali  know 
 him  no  more. 
 
 If  the  purfuit  of  the  great  things  of 
 this  world  be  a  vain  puribit,  then  to 
 feek  them  very  eagerly  can  be  no  mark 
 of  a  found  underflanding, 
 
 There  is  an  ambition  which  we  ac- 
 knowledge to  be  lawful — an  ambition 
 to  excel  in  thofe  particular  departments 
 in  which  divine  Providence  has  placed 
 us.  We  wifh  you  not  to  be  indifferent 
 to  the  good  opinion  of  others.  We 
 mean  not  to  eftablifli  that  vifionary  fyf- 
 tem  which  affefts  an  entire  infenfibility 
 to  rank  or  fortune.  But  while  we  may 
 lawfully  attempt  to  better  our  condi- 
 tion,   we   ought  not  tp  feek  the  great 
 
 thino;s 
 
^h^  great  Things  of  the  World,  6v.  285 
 
 things  of  the  world,  as  the  ultimate  ob-  SERM. 
 jed  of  our  aim  and  ambition.     In  this   v     ^    'j 
 fenfe,    *'  feekefl   thou   great  things  for 
 thylelf  ?   feek  them  not.'* 
 
 II.  The  purfuit  of  thefe  things  is  not 
 only  vain,  but  dajigerous.  It  is  dange- 
 rous to  our  fpiritual  and  eternal  inte- 
 refts,  as  it  unfits  for  the  exercife  of 
 thofe  graces  Vv'hich  are  peculiar  to  the 
 religious  chara6ler.  'I'he  purfuit  of 
 thefe  things  diverts  the  mind  from  ob- 
 jedls  of  infinitely  greater  confequence, 
 and  with  which  we  have  the  moft  inti- 
 mate and  neceliary  concern.  We  can- 
 not ferve  God  and  mammon,  and  there 
 is  a  love  of  this  world,  totally  inconfilt- 
 ent  with  a  love  of  the  Father. 
 
 The  purfuit  of  thefe  great  things  has 
 a  tendency,  in  the  firll  place,  to  damp 
 the  power  of  vital  religion  in  the  heart ; 
 and,  fecondly,  to  excite  thofe  difpofi* 
 l;,ions   which    are   entirely    inconfiftent 
 
 ^vith 
 
?86  The  ^r eat  Things  of  the  Worlds  <^'c, 
 
 SERM.    with  the  fimplicity,  purity,  and  charity 
 ^__^_1^  of  the  gofpel, 
 
 I.  The  purfuit  is  dangerous,  fince  it 
 has  a  tendency  to  damp  the  power  of 
 vital  religion  in  the  heart. 
 
 This  facred  priqciple  feldom  flouriflie? 
 in  connexion  with  the  dignities  and 
 emoluments  of  life. 
 
 We  generally  find,  that  external  prof- 
 perity,  elevation,  and  grandeur,  have  a 
 flrange  tendency  to  harden  the  heart, 
 and  to  render  the  mind  infenfible  to  fu? 
 turity,  and  the  powders  of  the  world  to 
 come.  Perfons  thus  fituated,  have  fo 
 many  temptations  to  forget  God,  that 
 at  length  they  live  without  him  in  the 
 world,  and  grow  totally  indifferent  to 
 the  concerns  of  faith  and  true  religion. 
 
 It  is  acknowledged  on  all  hands,  that 
 much  of  the  power  of  real  godlinefs 
 confifts  in  the   exercife  of  an  habitual 
 
 regard 
 
7he  great  things  of  the  World ^  iyc,  287 
 
 regard  to  invifible  objects.     Faith  and  SERM. 
 
 XIV. 
 hope  are  two  of  its  moll  acftive  and  vi-  «— _v ^-* 
 
 gorons  graces.    Thefe  were  exemplified 
 
 with  peculiar  energy  in  the  firil:  Chrif- 
 
 tians,  who  aimed  at  the  things  which 
 
 are  unfeen  and  eternal.    But  in  fucceed- 
 
 ing     ages,     when    religious    profeffbrs 
 
 found   themfelves   in  circumftances  of 
 
 eafe  and  affluence,  they  were  ready  to 
 
 forget  their  chara6ler  as  pilgrims,   and 
 
 to  take  up  their  portion  in  the  prelent 
 
 world,    which    Teemed   fo  affiduous   to 
 
 gratify   their   wilhes.      This    external 
 
 profperity  has  a  tendency  to  attach  us 
 
 to  the  prefent  fcene  of  exiftence,  and  to 
 
 render  our  defires  after  heaven  languid 
 
 and  feeble.      When   the  world   fmiles 
 
 upon  us,  how  flattering  its  addrefs !  how 
 
 infmuating  its  charms  !  how  difficult  in 
 
 this  cafe  to  maintain  faith  and  hope  in 
 
 lively  exercife  !    How  great  the  danger 
 
 of  undervaluing  the  happinefs  of  the 
 
 heavenly  world,  if  we  do  not  fink  into 
 
 an  entire  forgetfulnefs  of  that  exalted 
 
 and  glorious  ftate  I 
 
 When 
 
288  '^he  great  Things  of  the  Worlds  <^c, 
 
 SERM.       When  every  thing;  around  us  is  fo  fub- 
 
 XIV.       _       .  r 
 
 y — , — '  fervient  to  our  eafe  and  pleafure,  we  are 
 
 ready  to   fay,    "  Soul,   take  thy  eafe  ;" 
 
 and  inftead  of  panting  after  God  and 
 
 heaven,  to  cry  out,   "  It  is  good  to  be 
 
 here." 
 
 Need  I  fay  this  attachment  is  highly 
 criminal  ?  Is  it  not  a  reflection  upon 
 the  moft  celebrated  graces  and  virtues 
 of  our  religion  ?  and  does  it  not  fmk  the 
 Chriftian  hope  even  to  a  level  with  the 
 expectations  and  dehres  of  mere  world- 
 ly men?  Does  it  become  us,  as  Chrif- 
 tians,  to  wilh  always  to  live  at  this 
 diftance  from  God  ?  to  be  content  with 
 the  eafe  and  profperity  of  this  life^  as 
 the  grand  deftiny  of  our  facred  calling? 
 Shall  v/e  be  content  never  to  enter 
 within  the  vail  ?  never  to  fee  him  face 
 to  face,  and  to  behold  our  Redeemer 
 for  ourfelves  ? 
 
 Since  divine  grace  has  revealed  to  us 
 a  more  exalted   fcene   of  exiftence,    it 
 
 does 
 
The  great  Thijtgs  of  the  World,  ii'C,  28^ 
 
 does   not   become  us,  as  Chriftians,  to  SERM. 
 
 XIV. 
 reft  fatisfied  with  the  prefent.  v — ^J^ 
 
 But  the  great  things  of  this  world 
 ftrongly  incline  us  to  this  temper,  and 
 therefore  the  purfuit  of  them  is  ex- 
 tremely dangerous,  if  we  wifh  that  the 
 interefts  of  vital  religion  may  flourifli 
 in  our  hearts. 
 
 2.  But  farther,  a  purfuit  of  the^r^^r 
 things  of  this  world  may  give  rife  to  dif- 
 politions  which  are  inconfiftent  with  the 
 fimplicity,  purity,  and  charity  of  the 
 gofpel. 
 
 Under  their  influence  we  are  apt  to 
 grow  fond  of  external  parade,  and  are 
 in  danger  of  too  great  conformity  to 
 the  world.  We  are  tempted  to  advance 
 to  the  utmoft  boundaries  of  that  which 
 is  lawful,  and  fometimcs  even  to  exceed 
 thofe  limits.  We  may  be  prone  to  in- 
 dulge ourfelves  in  fafliionable  excefles, 
 and  make  rank  and  fortune  an  apology 
 O  o  for 
 
290  The  great  Things  of  the  Worlds  (^c, 
 
 SERM.    for  that  which  would  be  highly  crimi- 
 
 X.IV 
 
 nal,  and  feverely  cenlured  in  thoie  who 
 
 are  placed  in  inferior  ftations. 
 
 The  great  things  of  this  world,  were 
 we  polVefTed  of  them,  might  have  a  ten- 
 dency to  infpire  ns  with  too  high  ideas 
 of  our  own  importance,  and  in  this  view 
 would  be  unfavourable  to  that  humi- 
 lity, which  is  one  of  the  moll:  amiable 
 graces  of  true  religion. 
 
 We  might  be  in  danger  of  valuing 
 ourfelves  upon  thofe  diftinclions,  which 
 are  accidental,  and  which  do  not  infer 
 any  fuperior  excellency  of  character. 
 When  thus  elevated,  we  might  be 
 tempted  to  look  down  upon  our  infe- 
 ♦  riors,  as  intended  to  fubferve  our  plea- 
 fure.  Dependants  and  flatterers  would 
 corroborate  thefe  fentiments,  and  might 
 tempt  us  to  take  liberties  with  the  in- 
 terefts  of  others,  no  way  confiftent  with 
 the  charity  of  the  gofpel,  nor  even  with 
 the  eftablilhed  rules  of  juftice. 
 
 A 
 
The  great  Things  of  the  World,  <^c,  291 
 
 A  refpe^lful  deference  is  due  to  thofe  SERM. 
 
 XIV. 
 who  are  elevated  by  their  rank  and  for-  v___^, — > 
 
 tune,  but  fucn  an  elevation  cannot  fanc- 
 tify  any  of  the  deeds  of  opprefTion  and 
 cruelty.  ]\aboth's  vineyard  was  as  va- 
 luable to  him,  as  the  dominions  of  a 
 crowned  head  :  and  Naboth's  vineyard, 
 as  private  property,  ought  to  have  been 
 as  faered  as  any  of  the  prerogatives  of 
 royalty  itielf.  Ahab  envied  him  this 
 plealant  fpot,  and  took  pofleflion  of  it, 
 at  the  expence  of  innocent  blood  ;  but 
 the  elevation  of  his  rank  pleaded  no 
 apology  in  the  eye  of  heaven  ;  for  the 
 prophet  of  the  Lord  thus  reproves  him; 
 "  Haft  thou  killed,  and  alfo  taken  ppf- 
 feffion  ?  In  the  place  where  dogs  licked 
 the  blood  of  Naboth,  fhall  dogs  lick 
 thy  blood,  even  thine," 
 
 Farther.     The  great  things  of  this 
 
 world  are  dangerous,  not  only  as  they 
 
 prompt  to  pride  and  oppreffion,   but  as 
 
 they  furnifli  the  means  of  luxurious  in- 
 
 O  o  2  dulgence, 
 
292  The  great  things  of  the  Worldy  <^c, 
 
 SERM.    dulgence,    and  leave    the    pofleflbrs  of 
 
 XIV. 
 V — ^ — I  them  a  prey  to  very  di (graceful  vices. 
 
 In  a  word,  they  are  dangerous,  fmce 
 in  the  purfuit  of  them,  v/e  are  prone  to 
 make  a  facrifice  of  thenobleft  principles, 
 and,  when  in  poffeffion,  to  abufe  them 
 to  the  purpofes  of  impiety  and  licenti- 
 oufnefs. 
 
 You  may  promife  yourfelves,  that  this 
 fhall  not  be  the  cafe  refpefting  you.  You 
 intend  to  ufe  the  great  things  of  the 
 World  for  the  good  of  others,  and  the 
 glory  of  God.  But  be  not  too  fanguine. 
 You  cannot  be  alTured  that  wealth  and 
 power,  honorary  titles,  and  flattering 
 diflindions  would  make  no  unfavourable 
 impreflion  upon  your  minds. 
 
 III.  Under  the  laft  head  it  is  my  bufi- 
 nefs  to  fhew,  that  as  the  purfuit  o^ great 
 things  is  vai7i  and  dangerous^  fo  in  many 
 inftances  it  has  proved  fatal,  I  have 
 before  obferved  how  unfavourable  thefe 
 
 things 
 
The  great  7J)ings  of  the  Worlds  ei'^,  293 
 
 thinp;s  are  to  the  life  and  power  of  reli-  SERM. 
 
 y  XIV 
 
 gion  in  the  foul.     They  are  accompa-  ' , 
 
 nied  with  innumerable  fnares  and  temp- 
 tations, and  it  has  been  found  in  fact, 
 that  not  many  rich,  not  many  mighty, 
 not  many  noble  arc  called. 
 
 Our  Saviour,  who  knew  what  was  in 
 man,  has  given  us  reaion  to  believe, 
 that  this  would  be  the  cafe,  and  it  has 
 been  confirmed  by  the  experience  of 
 fucceeding  ages.  Many  of  the  moil 
 confpicuous  characters  in  this  world, 
 have  diftinguifhed  themielves  by  the 
 extent  of  their  conquefts,  and  by  fenfual 
 Jufts,  but  not  by  the  graces  and  virtues 
 of  religion.  Thofe  have  been  left  to 
 fignalize  others,  who  have  been  placed 
 in  humbler  ftations,  who  have  been 
 brought  forth  to  view,  not  by  the  vafl- 
 '  nefs  of  their  eftates  or  fortunes,  but  by 
 the  excellency  of  their  Chriftian  faith 
 and  piety. 
 
 The 
 
2  94  7he  great  things  of  the  World,  ^c, 
 
 SERM.        The  great  and   opulent    have    been 
 
 XIV 
 « ' ,  dillinguifhed  by  their  pofleflions,  while 
 
 the  poor  in  this  world  have  been  confti- 
 
 tuted  heirs  of  the  grace  of  life. 
 
 The  wicked,  who  have  profpered  in 
 the  world,  have  trampled  on  the  laws 
 of  common  morality;  they  have  rejected 
 wdth  fcorn,  the  precepts  of  religion,  and 
 the  way  of  falvation  by  Jefus  Chrifl:. 
 They  have  looked  upon  faith  in  his  re- 
 ligion as  blind  credulity  ;  and  penitence 
 as  the  characleriftic  of  a  mean  fpirjt. 
 
 The  inftitutions  of  religion  have  been 
 treated  by  fuch,  with  irreverence  and 
 contempt ;  and  the  miniflers  of  it  as  an 
 order  of  men  who  take  advantage  of  the 
 wxaknefs  and  fuperftition  of  the  multi- 
 tude. Where  their  fentiments  con- 
 cerning them  have  been  more  candid, 
 they  have  conceived  of  them  as  perfons, 
 who,  by  reafon  of  retirement,  and  fmall 
 acquaintance  with  the  world,  are  pre- 
 fcribing  rules  of  faith  and  morality,  im- 
 
 poflible 
 
The  great  Ihings  of  the  J  for  Id,  i^'c,  2i^f; 
 
 poffible  to  be  obferved  by  thofe  who  are  SERM. 
 
 XIV. 
 placed  in  more  elevated  flations,  ^ — ^— ' 
 
 In  the  eftimation  of  thefe  lofty  cha- 
 radlers,  they  are  blind  fuperftitioiis 
 guides,  binding  heavy  and  intolerable 
 burdens.  They  are  requiring  a  facri- 
 flce  much  too  great,  and  unlefs  they 
 can  make  fome  exceptions  in  favour  of 
 their  elevated  rank,  they  cannot  receive 
 falvation,  on  the  terms  that  are  com- 
 mon to  the  multitude.  In  a  word> 
 they  muft:  have  another  gofpel;  for  that 
 of  our  Saviour  makes  no  difl:in6lion  be- 
 tween the  rich  or  the  poor,  the  ruftic 
 or  polite,  the  bond  or  the  free. 
 
 Under  the  influence  of  thefe  preju- 
 dices, and  dazzled  by  the  pomps  and  va- 
 nities of  this  world,  many  rich  and 
 mighty  have  judged  themfelves  unwor- 
 thy of  eternal  life. 
 
 On  the  whole  it  appears,  that  there 
 is  great  propriety  in  the  caution  here 
 
 given 
 
2^6  T/^e  great  Things  of  the  T for  Id,  ^r. 
 
 SERM.    given  to  Baruch  :    "  Seekeil:  thou  great 
 V     ^  '  J  things  for  thy  felf?  feekthemnot.   The 
 purfuit  is  vai/i — it  is  dangerous — and  in 
 many  inftances  has  ^yoyqA  fatal. 
 
 Let  us  improve  the  fubjedl,  by  ad- 
 dreffing  perfons  of  different  chara6lers 
 and  conditions  in  life. 
 
 L  In  the  firft  place  ;  thofe  who  are 
 poUeffed  of  the  great  things  of  this 
 world.  Such  fliould  remember,  in  pro- 
 portion to  the  elevation  of  their  rank 
 and  fortune,  are  their  obligations  to  do 
 good  to  others,  and  to  fet  an  example 
 of  Chriftiaii  piety  and  holinefs.  They 
 are  as  a  city  fet  upon  an  hill ;  their  in- 
 fluence is  extenhve  ;  their  authority  is 
 great  ;  and  their  conduct  may  have  no 
 fmall  influence  in  forming  the  manners 
 of  the  neighbourhood  around  them.  It 
 is  in  the  power  of  fuch  to  give  a  fan^lion, 
 to  religion,  and  to  put  to  fliame  vicious 
 excefles,  by  their  perfonal  fobriety,  and 
 domeftic  order. 
 
 11.  There 
 
The  great  Things  of  the  Worlds  <^x,  289 
 
 II.  There  are  others  who  do  not  pof-  SERM. 
 
 XIV, 
 fels  the  great  things  of  this  world,  but  ^ — , — > 
 
 who  are  anxioufly  feeking  them.  Wliat 
 they  have  heard  fhould  abate  their  ar- 
 dour ;  the  things  which  they  now  pof- 
 fefs  in  humbler  ftations  may  be  more 
 convenient  for  them.  If  Providence 
 nnexpeftedly  grant  you  the  great  things 
 of  the  world,  receive  them  gratefully, 
 ufe  them  moderately,  and  make  them 
 the  inflruments  of  a  more  enlarged  cha- 
 rity. You  may  lawfully  wilh  to  better 
 your  lituations,  for  the  fake  of  your- 
 felves  and  families,  but  you  mull:  not 
 make  hafte  to  be  rich.  You  are  very 
 incompetent  judges  what,  on  the  whole, 
 will  be  bed  for  you,  and  of  this  you  may 
 be  alTured,  that  great  things  are  not  ef- 
 fential  to  happinefs.  The  things  v/hich 
 are  convenient,  are  infinitely  more  de- 
 firable.  And  inftead  of  eagerly  feeking 
 the  great  things  of  this  world,  let  your 
 hearts  afpire  after  heaven,  and  fet  your 
 aifeclions  on  things  above, 
 
 P  p  Finally. 
 
X9« 
 
 The  great  Things  of  the  Worlds  ^yc. 
 
 SERM.        Fiaally.     As    to   yon    who    are    not 
 t        •  .  feeking   the  great  things  of  the  world, 
 and   who   are  not  anxioufiy  defirous  of 
 them,    your    fituation    is  enviable    in- 
 deed ;   you  are  ftrangers  to  thofe  ambi- 
 tious and  fenfuai  lults,  which  war  againfl 
 the  health  and  peace  of  the  foul.     You 
 are   already  in  pofleflion   of  the  grand 
 fee  ret  of  happinefs,   viz.   contentment. 
 Retire   in  peace  to  your  lels  elevated 
 flations  ;  return  with  a  blefling  to  your 
 refpective  dwellings,    fome  of  them,  it 
 may    be,   humble   cottages;     eat    your 
 morfel  with  a  thankful  heart,  and  your 
 dinner  of  herbs  with  all  that  quietnefs, 
 which  is  infinitely  fuperior  to  the  Call- 
 ed ox,  with  ftrife  and  contention.    You 
 are  neither  grand  nor  opulent,  but  you 
 have  food  and  raiment,  and  with  thefe 
 fmall  polfeffions  you  are  fully  fatisiied. 
 
 You  have  faith  in  the  providence  and 
 grace  of  God  ;  the  Lord  is  your  fliep- 
 herd,  you  fliall  not  want. 
 
 You 
 
The  great  Things  of  the  Worlds  ^''C,  291 
 
 You  have  been  taujjht  of  your  Saviour  SERM. 
 
 "^  ^  XIV. 
 
 not    to    leek   great   things,    feeing  he  ^ — ^ — ^ 
 
 fought  them  not  :  The  foxes  had  holes, 
 
 the  birds  of  the  air  liad  nefts,  but   the 
 
 Son  of  Man  had  not  where  to  lay  his 
 
 head. 
 
 You  well  know  that  the  difciple  is 
 not  greater  than  his  Mafler,  nor  the 
 fervant  than  his  Lord. 
 
 You  are  content  and  fatisfied  with  a 
 fenfe  of  his  favour  and  friendHiip  here, 
 and  the  lively  and  exalted  hope  of 
 meeting  him  in  glory  at  the  great 
 day. 
 
 Then  to  be  acknowledged  as  follow- 
 ers of  the  Lamb  ;  then  to  have  our 
 names  written  in  the  book  of  life  ;  then 
 to  receive  a  crown  of  unfading  glory  ; 
 thefe  will  be  great  things  indeed ! 
 
 P  p  2  Let 
 
292  Ihe  great  7hi?igs  of  the  JForld,  6^f. 
 
 SERxM.        Let  us  (in  dependence  on   affiftance 
 
 XIV 
 .     ^  '  '  from  on  high>  purfue  thefe  with  the 
 
 warmeft  ardour  ;    in  io  doing,  we  fhall 
 
 not  be  difappointed  nor  afhamed. 
 
 SERMON 
 
SERMON    XV. 
 
 The;  Treasure  of  the  Gospel  Ministry 
 LODGED  IN  Earthen  Vessels. 
 
 II.  Corinthians  iv.  7. 
 
 But  we  have  this  treafure  in  earthen 
 veJlfels^  that  the  excellency  of  the  power 
 may  he  ofGod^  and  not  of  us. 
 
 T 
 
 HE  p;ofpel  of  Chrift  is  a  moft  inva-  SEPvM. 
 
 XV. 
 laable    treafure,     of  which   we  * 
 
 cannot  fail  to  be  fully  convinced,  when 
 we  refled;  on  the  principles  of  its  doc- 
 trines, the  fublimity  of  its  hope,  and 
 thofe  moral  effeds  which  it  has  pro- 
 duced, in  the  lives  and  tempers  of  men 
 
 throuo;hout  all  acres. 
 
 But 
 
30  2        ^he  Treafure  of  the  Gnfpel  Miniftry^  i^c, 
 
 SERM.  But  it  is  with  the  miniftry  of  the  gof- 
 «■  y  I  pel  that  we  Jiave  now  a  more  particular 
 concern  ;  fince  this  is  doubtlefs  imme- 
 diately referred  to  in  the  text.  This 
 miniftry  is  depofited  in  the  hands  of 
 human  frailty  and  impotency  ;  and  thus 
 depofited,  it  gives  occafion  to  a  very 
 glorious  diiplay  of  the  divine  power. 
 On  thefe  two  thoughts  I  beg  leave  to 
 infift, 
 
 I.  In  the  firft  place,  "  the  treafure  is 
 lodged  in  earthen  veifels ;"  in  other 
 words,  **  the  miniftry  of  the  gofpel  is 
 depofited  in  the  hands  of  human  frailty 
 and  impotence." 
 
 The  metaphorical  language  in  the 
 text,  is  intended  todefcribe  the  charac- 
 ter and  condition  of  the  infpired  apof- 
 tles.  Thefe  received  a  very  extraordi- 
 nary commiifion  from  heaven,   to  pub- 
 
 lifn  a  new  and  divine  religion. 
 
 In 
 
7he  Treafure  of  the  Go/pel  Miniftry,  6'^.        3^3 
 
 In  themfelves  they  were  altogether  SERM. 
 unequal  to  the  tafk:  they  were  earthen   u — ,-L* 
 veffels  in  which  divine  Providence  was 
 pleafed  to   lodge    the    invaluable   trea- 
 fure. 
 
 When  the  apoHles  defcribe  themfelves 
 in  the  metaphorical  language  of  the 
 text,  it  leads  us  to  reflect  on  the  nature 
 of  their  external  condition. 
 
 In   general   they  were  men  deftitute 
 of  the   advantages   of  a   liberal  educa- 
 tion, and  of  that  influence  which  (lands 
 connected  with  accumulated  wealth  and 
 large  poirefllons.     They  could  not  avail 
 themfelves   of  the  fophiftry  of  fcience, 
 nor   of  any  powers  derived  from  a  nu- 
 merous train  of  dependants.    They  had 
 no  interell  either  with  the  rulers  among 
 the  Jews,  or  the  priefts  and  philofophers 
 among  the  Gentiles.    They  were  treat- 
 ed by  each  with   every  mark  of  con- 
 tempt, and  were  apparently  in  a  ftate 
 the  molt  weak  and  defencelefs.     Silver 
 
 and 
 
304       The  T^reafure  of  the  Go/pel  Mmijlry^  <^x, 
 
 SERM.    and  gold  they  had  none ;  and,  like  their 
 
 XV 
 t     ^  '  >  mafter,  frequently  had  not  even  where 
 
 to  lay  their  heads.  ''  Even  unto  this 
 *'  prefent  hour,"  fays  the  apolHe,  "  we 
 *'  both  hunger,  and  thirft,  and  are  na- 
 "  ked,  and  buffeted,  and  have  no  cer- 
 "  tain  dwelling  place."  *'  We  are  made 
 *'  as  the  filth  of  the  world,  and  as  the 
 "  off-fcouring  of  all  things  unto  this 
 "  day."  Thus  poor  and  defpifed,  de- 
 famed and  perfecuted,  they  were  of 
 courfe  deprived  of  all  countenance  and 
 affiflance,  from  the  wife  and  mighty  of 
 the  prefent  world. 
 
 Their  external  condition  w^as  mean, 
 and  deftitute,  which  perhaps  is  fuggefl- 
 ed  by  the  metaphor  in  the  text.  It 
 may  likewife  be  intended  to  reprefent 
 them  to  us  as  expofed  to  the  frailties 
 and  humiliations  of  life.  From  thefe 
 we  know  they  were  not  exempted  ;  and 
 fome  of  them  might  be  fubje£led  to 
 thofe  natural  infirmities,  which,  among 
 the  inconfiderate  and  prejudiced,  might 
 
 even 
 
l^he  Treafurc  of  the  Gofpel  Minijiry,  <i;*i\       305 
 
 even  diminifh  a  reverence  for  their  per-  SERM. 
 
 XV. 
 fons.    This  feems,  in  particlilar,  to  have  « — ,— < 
 
 been  the  cafe  with  o«f,  concerning  whom 
 his  enemies  faid,  "  his  letters  are  weigh- 
 ty and  powerful,  but  his  bodily  prefence 
 is  weak,  and  his  fpeech  contemptible." 
 
 They  were  not  only  expofed  to  the 
 more  ordinary  afflictions  of  human  life, 
 but  to  the  peculiar  fufferings  of  perfe- 
 cution  and  martyrdom.  Thefe  earthen 
 vejjels  might  be  broken  to  pieces  by  the 
 rage  and  cruelty  of  their  inveterate 
 enemies,  who  were  ingenious  to  invent 
 new  modes  of  dying,  in  which  thefe  holy 
 men  might  be  expofed,  for  the  gratifi- 
 cation of  inhuman  mirth  and  ridicule. 
 There  was  a  fenfe  in  which  they  bore 
 in  their  bodies  the  marks  of  the  Lord 
 Jefus  ;  in  which  they  died  daily,  being 
 conftantly  in  danger  from  the  threat- 
 ning  hand  of  a  perfecuf  ing  rage. 
 
 When  the  apoflles  are  defcribed  as 
 earthen  vefTels,  it  may  be  intended  to 
 
So6      7he  Treafure  of  the  Gofpel  Minijlry,i)'c, 
 
 SERM.  fuggejfl:  to  us,  the  imperfection  of  their 
 »^ — V — '  characters.  They  were  men  of  like 
 paifions  with  oiirfelves,  and  they  were 
 always  careful  to  reprefent  themfelves 
 as  Inch.  Ignorance  and  fuperflition 
 may  have  attempted  to  pay  them  thofc 
 honours,  which  they  would  be  the  firfl 
 to  rejedt  with  abhorrence.  The  church 
 of  Rome  has  done  this  in  a  form  very 
 unfcriptural,  and  even  blafphemous. 
 
 The  pretenfions  of  thefe  holy  men 
 never  exceeded  the  limits  of  their  com- 
 miffion,  as  the  ambafladors  of  Chrift, 
 and  it  was  their  ambition  "  not  to  lord 
 it  over  the  faith  of  others,  but  to  be 
 helpers  together  of  their  joy." 
 
 ■  So  great  was  the  excellency  of  the 
 apoftles  character,  and  fuch  was  their 
 confcioufnefs  of  incorrupt  integrity, 
 that  they  could,  with  firmnefs,  appeal 
 to  different  churches  refpeCting  the  un- 
 exceptionable nature  of  their  conduft? 
 *'  We  have  corrupted  no  man,  we  have 
 
 defrauded 
 
The  Treafure  of  the  Go/pel  Minijlry,  i)'c,     307 
 
 defrauded  no  man."     Thev  were  ilhif-  SERM. 
 
 XV. 
 trious  examples  of  purity,  fidelity,  and  v     ^     * 
 
 univerfal   goodnefs.     They   fet  before 
 them  the   pattern   of  their  Lord,  and 
 walked  in  the  footfleps  of  his  meeknefs 
 and  piety.     They  were  ready  to  every 
 good  word  and  work,  and  confcientioui- 
 ly  fulfilled  the  feveral  parts  of  the  Chri- 
 ftian  miniitry.     With  pleafure  we  em- 
 brace every  opportunity  of  contemplat- 
 ing the  fervour  of  their  religious  zeal, 
 the  ardour  of  their  love  to  God  and  the 
 .Redeemer,  the   flrength  and  purity  of 
 their  benevolence   and  charity  to  their 
 fellow-chriftians,  and  all  men  :   Nevpr- 
 the^efs   there    were   moral    infirmities 
 which    occafionally    difcovered    them- 
 felves  in  Peter,  Paul,  and  others  of  that 
 venerable  and  facred  fraternity.    Thefe 
 were  indeed  filled  with    the    fpirit  of 
 God  in  its  miraculous  gifts,  and  fancli- 
 fying  grace,  but  they  were  not  removed 
 out  of  the  reach  of  thofe  moral  imper- 
 fedions  which  are  infeparable  from  hu- 
 Q^q  2  man 
 
3o8      The  Ircafure  of  the  Gofpel  Miiiijlry^  <^'c, 
 
 SERM.   man  nature  in  its  prefent  flate  of  humi- 
 
 XV 
 i  \  '  i  liation  and  frailty. 
 
 Having  noticed  the  imperfedion  of 
 the  apollles  charad:er  as  fuggefted  by 
 the  metaphor  in  the  text,  when  de- 
 fcribed  as  earthen  veflels,  let  every  too 
 familiar  idea  on  this  fubjed  receive  a 
 check  from  thisconfideration,  that  they 
 v^eve  "  chofen  vefTels ;"  veflels  of  ho- 
 nour, on  whom  God  conferred  a  pecu- 
 liar glory,  lodging  with  them  the  trea- 
 fure  of  the  gofpel  in  a  degree  of  purity 
 and  perfection  not  imparted  to  others. 
 When  then  we  perufe  their  writings, 
 let  us  do  it  with  a  fpirit  of  ferious  de- 
 votion ;  for  though  compofed  by  men 
 of  like  paflions  with  oiirfelves,  they  con- 
 tain truths  heavenly  and  fublime,  vaflly 
 fuperior  to  the  inflruftions  of  mere  hu- 
 man reafon  in  its  moft  enlightened  and 
 improved  ftate.  Thefe  earthen  veflels 
 contained  a  treafure  of  divine  origin  ; 
 and  thefe  men,  of  like  paflTions  with  our- 
 felves,  were  in  a  fenfe  peculiar  to  them- 
 
 felves, 
 
The  Treafure  of  the  G  of  pel  Minijlryy  ^t.       309 
 
 felves,    the   minifters  of  God,    and  the  SERM. 
 
 XV. 
 ambafTadors  of  Jefus  Chrift.  v — ^^^ 
 
 In  refped:  to  natural  and  external  ad- 
 vantages, we  not  only  find  them  7iot 
 diflinguiihed  by  them,  but  in  a  ifate  de- 
 fencelefs  and  expofed.  With  thefe  was 
 intruded  the  publication  of  a  new  and 
 unpopular  religion  ;  and  the  reafon  for 
 this  is  afligned  in  our  text,  which  leads 
 me  to, 
 
 II.  The  fecond  general  head  of  dif- 
 eourfe,  viz.  that  the  miniftry  of  the  gof- 
 pel  depofited  in  the  hands  of  human 
 frailty,  and  impotency  gives  occafion  to 
 a  very  affeiSting  and  glorious  difplay  of 
 the  diviae  pov.'er.  For  this  purpofe 
 God  choofes  the  weak  things  of  this 
 world  to  confound  the  mighty  ;^  for  this 
 purpofe  the  treafure  is  lodged  in  earthen 
 veflels,  that  the  excellcLncy  of  the  power 
 may  be  of  God,  and  not  of  men.  ^y 
 reafon  of  the  weaknefs  of  the  inflru- 
 ments  employed  in  the  firft  propagation 
 
 of 
 
3 1  o       7be  Treafure  of  the  Go/pel  Minijlry^  6-c. 
 
 SERM.  of  the  gofpel,  this  mufl  appear  with 
 i  \  '  i  more  ftriking  evidence  to  the  minds  of 
 men,  than  could  poffibly  have  been  the 
 cafe,  had  this  treafure  been  lodged  with 
 the  princes  and  powers  of  the  prefent 
 world. 
 
 The  power  which  accompanied  the 
 lirft  miniftration  of  the  gofpel  was  of 
 a  very  ex;traordinary  nature  ;  a  power 
 fo  great,  that  we  are  even  at  a  lofs  for 
 terms  to  convey  any  adequate  idea  of 
 it.  Let  us  contemplate  the  wonderful 
 fuccefs  and  rapid  progrefs  of  the  glori- 
 ous gofpel,  and  this  in  connection  with 
 the  natural  frailty  and  infufficiency  of 
 the  inftruments  employed  in  it ;  we  are 
 then  conftrained  to  adore  and  coufefs 
 that  divine  power  which  doubtlefs  has 
 accompanied  it. 
 
 When  the  great  author  of  Chriflia- 
 nity  left  the  world,  the  difciples  were 
 difcouraged,  and  even  comfortlefs.  In 
 the  grave  of  their  Mafler  they  were 
 
 ready 
 
'i'he  Treafure  of  the  Go/pel  Minijlry^  <^c,      311 
 
 ready  to  inter  all  the  powers  and  fuc-  SERM. 
 cefs  of  the  gofpcl  kingdom.  But  they  v  ^'  * 
 were  fpeedily  revived  from  this  def- 
 ponding  ftate,  by  his  refurreclion  from 
 the  grave,  and  his  afcenfion  into  glory* 
 They  were  afterwards  approved  as  the 
 minifters  of  God,  by  a  rich  and  plente* 
 ous  efFufion  of  the  fpirit,  in  proof  of 
 which  we  hear  them  fpeaking  thofe 
 languages  in  which  they  had  never  been 
 previoufly  inftru6led.  See  them,  after 
 the  example  of  their  Lord,  healing  the 
 fick,  caufmg  the  lame  to  walk,  and  even 
 raifmg  the  dead  to  life.  Then  confefs 
 the  finger  of  the  Almighty,  and  the  ex- 
 cellence of  that  power  which  is  of  God. 
 
 How  aftoniftiing  the  fuccefs  of  the 
 apoftolic  miniftry  !  thoufands  convert- 
 ed in  a  day — numbers  added  to  the 
 church,  of  fuch  as  fhall  be  faved,  and 
 the  goipel  fpreading  itfelf  through  the 
 feveral  parts  of  the  Roman  empire.  Be- 
 hold with  admiring  reverence  and  gra- 
 titude,  this  little  leaven  leavening  the 
 
 whole 
 
312      The  Treaftire  of  the  Go/pel  Miiiijlry^  (^c, 
 
 SERNL    whole    lump  ;     this    ori'^ij^    of  itiuftard 
 
 XV.  . 
 
 V — ^-_^  feed  fpringing  up,  and  becoming  a  tree 
 
 fo  large  and  commodious,  that  the  birds 
 of  the  air  take  up  their  lodgings  in  the 
 branches  of  it !  Refledl  on  the  number 
 and  flrength  of  thofe  powers  which  it 
 has  refilled  and  conquered — vain  imagi- 
 nations— inveterate  prejudices — ftrong 
 pafFionS; — fiiperftitious  ceremonies — ido- 
 latrous rites — difgraced  and  abolifhed : 
 Thrones  and  dominions,  principalities 
 and  powers^  arming  themfelves  in  vain  ; 
 their  malicious  outrage,  accompanied 
 with  the  powers  of  a  civil  authority, 
 altogether  ineffectual  to  extirpate  the 
 Chriftian  doctrine  from  the  earth.  The 
 more  they  attempted  to  fupprefs  its 
 rifing,  with  a  greater  power,  with  an 
 increafe  of  glory  has  it  reared  its  head. 
 The  prejudices  of  the  Jews,  and  the 
 pride  of  the  Gentiles,  have  not  been 
 able  to  prevail  againfl:  it.  The  tradi- 
 tions of  the  eMers,  the  vain  fcience  of 
 philofophers,  have  been  reproved  and 
 abolillied  by   the  power   and  grace   of 
 
 the 
 
rhe  Jreafure  of  the  Gofpel  Miniftry,  ifc.      3  ^  3 
 
 the    apoftolic    miniftry.     Oracles   have  SERM. 
 been  filenced  ;   temples  have  been  fha-  ' — «-^ 
 ken,    by  the  excellency  of  its  manifold 
 and  mighty  operations. 
 
 What  a  power  accompanied  the  mini- 
 ftration  of  the  gofpel,  in  the  transform- 
 ing energy  of  its  divine  dodrine  !  How- 
 has  it  enlightened  the  darknefs  of  the 
 underftaoding !  How  has  it  changed 
 and  purified  the  heart  ! 
 
 What  fenfible  effeds  have  been  pro- 
 duced by  it  in  the  moral  world  ?  How 
 have  the  principles  and  difpofitions  of 
 mankind  been  improved  and  fanaified? 
 So  ftriking  an  alteration  has  been  effed- 
 ed  in  their  moral  and  fpiritual  condi- 
 tion, that  there  has  been  a  kind  of  new 
 creation.  Old  things  are  palled  away, 
 and  all  things  are  become  new. 
 
 In  the  firfl  age  of  the  gofpel,  a  convert 
 
 to  Chriftianity  became  as  it  were  a  new 
 
 man,  and  was  regarded  as  fuch  by  his 
 
 R  r  neighbours 
 
314       ^^^  Tr^aftire  of  the  Gofpel  Mhiiftry^  ci'c. 
 
 SERM.  neighbours  anr*  acquaintance,  being  dif- 
 *— v-l->  tiiiguiihed  by  the  ftridnefs  of  his  morals, 
 the  purity  of  his  life,  and  the  exemplary- 
 nature  of  his  general  behaviour.  The 
 power  of  the  gofpel  in  thefe  moral  ef- 
 fects, fo  fenfibly  ftruck  the  enemies  of 
 Chriftianity,  that  they  were  hereby  con- 
 flrainei  to  glorify  God,  by  confefling 
 its  divine  worth  and  excellency. 
 
 There  was  likewife  a  glorious  difplay 
 of  divine  power  in  the  patience  and  for- 
 titude of  the  holy  apoftles,  in  whom 
 humanity  was  evidently  raifed  above 
 itlelf.  They  had  courage  to  confefs  the 
 name  of  Jefus,  in  the  prefence  of  the 
 perfecuting  powers  of  this  world.  They 
 fpoke  with  the  greatefl:  firmnefs  and 
 pertinency,  and  in  feafons  peculiarly 
 critical,  it  was  given  them  in  that  very 
 hour  what  they  fhould  fpeak.  Out  of 
 weaknefs  they  were  made  ftrong,  and 
 were  evidently  under  the  influence  of  a 
 fupernatural  and  divine  power.  That 
 this  power  might  appear  more  confpi- 
 
 cuoufly, 
 
The  Treafure  of  the  Gofpel  Miitiftry,  i;'C,      315 
 
 cuoufly,   *'  the    treafure  was  lodged  in  SKRM. 
 earthen  vefleh."     There  was  great  wif-  v — ^-1-/ 
 dom  in  this  appointmeut,  fince  mankind 
 in  general  have  been  very  prone  to  con- 
 fine their  regards  to  creatures  and  in- 
 ftruments,  inilead  of  afcending  in  their 
 thouo-hts  and  adorations  to  the  uncre- 
 ated  fource  of  power  and  goodnefs.  On 
 this  principle   the  heavenly  luminaries 
 have  received    that   homage    which  is 
 alone  due  to  the  divine  Creator.     Per- 
 fons  dazzled  with  the  aftonilliing  effects 
 of  power,  are  apt  to  teriliinate  their  re- 
 gards in  the  mer^  inftruments  of  that    ' 
 power. 
 
 We  read  of  tjiofe  in  the  A6ls  of  thq 
 Apoftles,  who  were  about  to  facrifice 
 to  Paul  and  Barnabas,  fuppofing  they 
 were  gods  in  the  likenefs  of  men. 
 Thofe  idolatrpLis  honours  they  immedi- 
 ately rejected  with  a  jufl  abhorrence, 
 acknowledging  their  own  meannefs  and 
 impotency.  Amidfl  thofe  aftonilhing 
 effeds  of  the  divine  power,  of  which 
 R  r  ^  th^y 
 
3 1 6       The  Treaftire  of  the  G  of  pel  Minijlry^  <^c, 
 
 5ERM.  they  were  the  honoured  injiruments, 
 V  ^  Vi  they  were  careful  to  dired:  the  atten- 
 tion of  fpeftators  to  the  hand  of  God. 
 This  is  the  language  of  Peter  and  John, 
 after  the  miraculous  refloration  of  the 
 cripple, — "  Ye  men  of  Ifrael,  why  mar- 
 vel ye  at  this,  or  why  look  ye  fo  ear- 
 nertly  on  us,  as  though  by  our  own 
 power  and  holinefs  we  had  caufed  this 
 man  to  walk,'* 
 
 This  irregular  propenfity  of  the  hu- 
 man mind,  ftands  corre6led  and  re- 
 proved by  the  view  which  is  given  us  in 
 the  text  of  the  apoftolic  miniftry.  Thefe 
 holy  men  were  not  the  authors  of  thofe 
 gifts  and  graces  which  rendered  their 
 office  and  characters  fo  illuftrious  : — 
 "  They  had  nothing  but  what  they 
 had  received." 
 
 When  we  confider  the  frailty  of  their 
 capacities,   and  the  meannefs  of  their 
 external  condition  in   the  world,   the 
 works  that  were  wrought  by  them  ap- 
 pear 
 
7he  Trcafure  of  the  Go/pel  Minijlry^  <^c,        317 
 
 pear  the  more  aftonifhing,  and  the  more  SERM. 
 evident  and  illuftrious  was  the  divine  ^  /  ^ 
 haiid  working  with  them. 
 
 As  one  excellently  obferves  on  the 
 triumph  of  the  gofpel, — "  Men  with- 
 "  out  letters,  without  arms,  without 
 *■  intrigues,  without  philofophy,  with- 
 **  out  eloquence  ;  contemptible,  perfe- 
 **  cuted  men  ;  in  one  word,  earthen  vef- 
 *•'-  fels^  triumphed  over  the  whole  world 
 *^  with  the  (bund  of  their  voice.  Idols 
 *♦  fell ;  temples  were  demoiiflicd  ;  ora^ 
 **  cles  ftruck  dumb  ;  the  reign  of  fatan 
 "  aboliihed  ;  the  ftrongeft  inclinations 
 **  of  nature  diverted  from  their  courfe; 
 **  people's  ancient  habits  changed;  old 
 *^  fuperflitions  annihilated  ;  the  great 
 "  and  the  fmall,  the  learned  and  the 
 *'  ignorant,  kings  and  fubjeds,  whole 
 **  provinces  prefented  themfelves  at  the 
 **  foot  of  the  crofs,  and  every  thought 
 *'  was  captivated  to  the  obedience  of 
 *^  Chrifl.  It  is  not  enough  to  lay, '  this 
 *^  is  xh^  finger  of  God  ;'  we  muft  rather 
 
 "  exclaim, 
 
3i8      The  Treafure  of  the  Go/pel  Miniftry^  <^c» 
 
 SERJVI.    "  exclaim,   '   this   is    the    outftretcheci 
 
 XV 
 
 *'  arm  of  the  Almighty," 
 
 This  conftitution,  viz,  '*  the  lodging 
 pf  the  treafure  in  earthen  veffels,"  is  an 
 admirable  difplay  both  of  the  wifdom 
 and  the  power  of  God;  and  there  is 
 one  ufe  which  we  ought  to  make  of  the 
 fubjeft,  which  is  this :  From  hence 
 learn  to  regulate  your  conceptions  of 
 the  infpired  apoflles,  and  the  more  or- 
 dinary minifrers  of  the  Chriflian  reli- 
 gion. In  refpecl  to  the  former,  they 
 were  men  of  like  paifions  with  our- 
 felves  ;  and  in  refped:  to  the  latter,  they 
 are  more  exactly  upon  an  equality  with 
 their  fellow-chriftians  and  brethren. 
 They  are  in  a  fenfe  very  inferior  to  the 
 apoflles,  "  earthen  veffels  :"  they  are 
 not  diflinguifhed  by  any  of  the  powers 
 of  prophecy  or  miracle,  and  can  lay 
 claim  to  no  fuperiority  but  what  is  de- 
 rived from  the  advantages  of  a  liberal 
 education,  and  a  more  ample  opportu- 
 nity to  inform  themielves  of  the  juft 
 
 fenfe 
 
The  Treafure  of  the  Go/pel  Minijfrj^  (^'c,      31^ 
 
 fenfe  of  the  infpired  writings.  They  ShRM. 
 ought  always  to  addrefs  you  under  an  ^^ — -v-1-^ 
 humble  fenfe  of  their  own  frailty,  and 
 fhould  ever  preferve  the  mod  remote 
 diftance  from  that  authority  which 
 would  lord  it  over  your  faith.  It  is 
 their  duty,  with  firmnefs,  to  declare 
 thofe  truths,  which  they  conceive  of  as 
 immediately  and  neceffarily  connected 
 v^dth  your  falvation  ;  but  at  the  fame 
 time  they  fliould  not  only  give  you  the 
 liberty,  but  even  enjoin  it  upon  you,  to 
 fearch  the  fcriptures,  whether  thefe 
 things  be  fo. 
 
 Ever  remember,  that  your  miniflers 
 are  men  of  like  infirmities  with  your- 
 felves.  On  this  account  do  not  expe(fl: 
 too  much  from  them,  but  view  their 
 condud:  with  impartiality  and  candour. 
 Be  not  forward  to  difcern  the  mote  in 
 their  eye,  while  you  fee  not  the  beam 
 w^hich  is  in  your  own  eye.  And  while  you 
 are  candid  to  their  imperfeftioi  s,  never- 
 thelefs  on  the  other  hand,  you  may  rea^ 
 
 fonably 
 
320      Tihe  Treafure  of  the  Go/pel  Minijlrji  <^di 
 
 SERM.  fonably  expect  that  thofe  who  fuftairl 
 * — ^_L-^  the  minifterial  office,  fliould  walk  before 
 their  refpedive  flocks  as  enfamples,  iit 
 all  purity,  goodnefs,  fidelity,  and  cha- 
 rity. You,  it  is  prefumed,  who  are 
 proteftant  diffenters,  will  not  be  fo  in- 
 fenfible  to  your  own  honour  or  improve- 
 ment, as  ever  to  encourage  either  an 
 ignorant  or  licentious  miniftry.  No 
 greater  curfe  under  heaven  can  befall  a 
 community,  fince  the  people  in  this 
 cafe  muO:  perifli  for  lack  of  knowledge, 
 which  is  to  be  derived  from  the  energy 
 of  a  good  example  in  their  fpiritual 
 paftors  and  teachers.  Thofe  who  labour 
 among  you,  and  are  over  you  in  the 
 Lord,  ought  to  be  patterns  of  meeknefs 
 and  humility,  faith  and  charity,  whofe 
 pious  examples  it  is  your  duty  to  fol- 
 low, confidering  the  end  of  their  con- 
 verfation. 
 
 May  it  pleafe  God  from  time  to  time, 
 to  give  unto  his  churches,  paftors  ac- 
 cording to  his  heart,  who  fliall  feed  his 
 
 people 
 
7be  7renfure  of  the  Go/pel  Minijiry,  <^'C.      321 
 
 people  with  knowledge  and  underftand-  S^^M. 
 ing  ;  who  fliall  be  able  and  flcilful  niini- 
 fters  of  the  New  Teftament,  rightly  di- 
 viding the  word  of  truth.  Thefe  earthen 
 veflels,  in  which  the  treafure  of  the  gof- 
 pel  miniftry  is  lodged,  muft  fpeedily  be 
 broken  in  pieces  by  the  hand  of  death— 
 a  thought  this  very  afFe£ling  and  inftruc- 
 tive.      Under    its    influence,   minifters 
 fliould  be  quickened  to  increafing  fervour 
 and  diligence   in   the    difcharge  of  the 
 duties  of  their  office ;  and  you  ought  to 
 give  the  more  earned:  heed  to  the  things 
 that  you   hear,   fince  the  time  is  fliort 
 and  the   Judge   is  at  the  door.     Then 
 whatever  may  be  the   changes  of  the 
 prefent  ftate,  both  minifters  and  people 
 may  rejoice  together  in  the  day  of  the 
 Lord  JefuSi 
 
 S  s  SERMON 
 
SERMON    XVI, 
 
 On  t«e  Trial  of  Faith* 
 
 I.  Peter  i.  7, 
 
 *That  the  trial  of  your  faith  being  much  fhorc 
 
 -precious  than   of  gold    that    perijheth^ 
 
 though   it  be  tried  tuith  fire,   might  be 
 
 found  u?ito  praife,  and  honour,  and  glory 
 
 at  the  appearing  of  J  ejus  Chrifi, 
 
 XVI. 
 
 SERNL  ^  I  ^HE  fuiferings  of  the  righteous, 
 JL.  and  the  profperity  of  the  wicked, 
 have  frequently  been  a  fubje6l  of  pain- 
 ful contemplation  to  the  human  mind. 
 It  was  this  that  perplexed  the  pious 
 author  of  the  feventy-third  Pfalm,  who, 
 in  a  lit  of  melancholy,  was  tempted  to 
 
 give 
 
On  the  7rial  of  Faith »  323 
 
 give  up  religion  and  piety  as  a  vain  SERM. 
 thing,  and  to  quedion  God*s  righteous  ^ — ^— > 
 government  of  the  world.  This  is  the 
 language  of  his  defponding  thoughts ; 
 **  Verily  I  have  cleanfed  my  heart  in 
 vain,  and  waflied  my  hands  in  inno- 
 cency  :  for  ail  the  day  long  have  I  been 
 plagued,  and  chaftened  every  morning/* 
 But  he  fpeedily  corredls  hinifelf  on  af- 
 ter-refledion  ;  when  he  went  into  the 
 fandluary  of  God,  then  underftood  he 
 their  end  :  he  fees  the  wicked  fuddenly 
 delboyed,  and  utterly  confumed;  they 
 are  brought  into  defolation  as  in  a  mo» 
 ment,  their  triumphing  is  fhort  ;  *'  as  a 
 dream  when  one  awaketh,  fo,  O  Lord, 
 when  thou  awakeft,  thou  fhalt  defpife 
 their  image."  Notwithftanding  their 
 luxury  and  oppreffion  on  the  one  hand, 
 and  the  poverty  and  affliction  of  the 
 pious  on  the  other  ;  yet  truly  God  is 
 good  to  Ifrael,  even  to  fuch  as  are  of  a 
 clean  heart.  The  teachings  of  Chriftia^ 
 nity  on  this  fubjeft  are  very  clear  and 
 d^cifiye.  Whom  the  Lord  loveth  he 
 S  s  ?  chaftenetb, 
 
324  ^-^^  ^^^  Trial  of  Faith, 
 
 SERM.  chafteneth,    and    fcoureeth    every   fon 
 XVI.  .  ,  . 
 
 v__^___>  whom    he   receiveth  ;     manifold  trials 
 
 improve  our  faith,  and  work  out  for  us 
 
 afar  more  exceeding  and  eternal  weight 
 
 of  glory. 
 
 In  difcourfing  upon  the  words  of  the 
 text,  I  would  obierve, 
 
 I.  In  the  firft  place — That  the  pre^ 
 fent  is  a  llate  intended  for  the  exercife 
 of  religious  faith.  XL  That  this  faith 
 is  tried  and  improved,  by  the  adverfe 
 fcenes  of  human  life.  And,  III.  That 
 this  principle,  thus  improved,  will  ap- 
 pear with  diflinguifhed  glory,  at  thq 
 ipcond  coming  of  Jefus  Chrift, 
 
 I.  The  prefent  is  a  ftate  evidently  in- 
 tended for  the  exercife  of  religious 
 faith  ;  which  faith,  is  that  operation  of 
 the  mind,  in  the  exercife  of  which  we 
 converfe  with  thofe  objects  which  are 
 beyond  the  limits  of  our  fenfes ;  it  flanqs 
 directly  oppofed  to  fight,  and  conflitutes 
 
Qn  the  Trial  of  Faith,  325 
 
 a  part  of  .every  virtuous  and  truly  reli-  SEJIM. 
 ^  ^  XVI. 
 
 gious  charadler.     Such  is  the  conftitu-  ^ — ^^ — ' 
 
 t^on  of  human  nature,  that  we  have  a 
 concern  with  both  worlds,  that  which 
 now  is,  and  that  wiiich  is  to  come  :  we 
 have  interefts  to  regard  in  the  prefent 
 ftate,  with  which  our  fenfes  are  daily 
 converfant ;  thefe  objedts  have  a  power- 
 ful tendency  to  affecl  our  hearts,  to  in- 
 flame our  pafllons,  and  to  divert  us  from 
 thofe  rational  and  fpiritual  purliiits, 
 which  are  eflentially  connected  with  our 
 highefl  happinefs.  It  is  the  office  of 
 faith  to  counteract  the  force  of  our 
 fenfes  and  appetites,  and  to  allift  us  in 
 Qur  regards  to  thofe  things  which  are 
 unfeen  and  eternal.  Our  fenfes  remind 
 us  of  our  relation  to  this  world,  our 
 faith  reminds  us  of  our  relation  to  ano- 
 ther ;  thefe  relations  are  the  neceflary 
 refult  of  the  prefent  conffitution  of  di- 
 vine providence  ;  relations  v/hich  are 
 not  incompatible  with  each  other,  when 
 out"  regards  to  each  other  are  under  the 
 proper  influence  of  faith  and  religion. 
 
 Some 
 
329  On  the  Trial  of  Faith, 
 
 SERM.    Some  perfons  have  conceived  of  a  con- 
 
 XVI 
 w     ^  1/  cern  with   this   world,  as  inconfiftent 
 
 with  a  life  of  faith  and  devotion,  on 
 which  principle  they  have  retired  from 
 the  duties  and  offices  of  focial  life  ;  but 
 this  is  afpecies  of  that  fanaticifm  which, 
 under  the  pretence  of  exalted  devotion, 
 neglects  the  cultivation  of  fome  import- 
 ant branches  of  the  Chriftian  charafter. 
 There  are  but  few  who  can  lawfully 
 embrace,  or  virtuoufly  improve  foljtude. 
 When  we  recommend  a  life  of  faith, 
 we  only  plead,  that  as  reafonable  be- 
 ings, and  profefTed  Chrirtians,  we  have 
 higher  and  nobler  relations  than  any 
 which  originate  from  the  prefent  world; 
 that  the  objects  with  which  we  have 
 the  moll  interefling  concern,  lie  beyond 
 the  fphere  of  our  fight  and  fenies  ;  that 
 a  vail  at  prefent  is  caft  upon  thefe  ob- 
 jedls,  and  even  in  the  exercife  of  our 
 religious  faith,  we  do  but  fee  through 
 a  glafs  darkly.  This  is  the  principle 
 by  which  vv^e  are  to  be  governed  in  the 
 prefent  ftate  ;  the  exercife  of  it  is  abfo- 
 
 lutely 
 
On  the  Trial  of  Faith,  327 
 
 lutely  neceflary  for  our  fafety  and  com-  SERM. 
 fort  ;  for,  while  we  are  deftitute  of  this  v — ,_L» 
 religious  grace,  we^  are  befet  with  the 
 moft  painful  doubts  and  uncertainties;/ 
 and  are  ignorant  of  the  moft  important 
 relations  and  connections.    The  difpen- 
 fations  of  providence  mufl  be  myfterious 
 indeed,  if  we  judge  from  the  informa- 
 tion of  our    fenfes    alone.     When  we 
 furvey  the  confufion  and  diforder  of  the 
 prefent  ftate  ;  the  ambition,  treachery, 
 and  oppreffion   of  fome,  the    fuffering 
 and  miferable  condition  of  others,    the 
 frailty  and  mortality  of  all,  we  are  at  a 
 lofs  to  conceive  of  the  ends  of  Deity  in 
 the  creation  and  prefervation  of  fuch  a 
 World  as  this,   and  we  are  ready  to  cry 
 out,—"  Why  haft  thou  made  all  men 
 in  vain  ?"     If  we  were  to  abide  folely 
 by  the   information   of  our  fenfes,   we 
 ftiould  be  betrayed  into  numberlefs  in- 
 confiftences  and  errors  :    fuppoiing  this 
 to  be  the  cafe,  we  fhould  have  no  privi- 
 leges above  the  beads  of  the  field,   or 
 the  fowls  of  heaven.  But  it  was  plainly 
 
 the 
 
328  On  the  Trial  of  Faith, 
 
 SERM.    the  intention  of  divine  Providence,  thaJt 
 XVI. 
 »  ,  .^    ,<  we    fliould    be    governed   by    a    higher 
 
 principle,  and  that  the  boundaries  of 
 our  knowledge  (hould  be  more  capaci- 
 ous ;  for  which  purpofe  we  wei'e  en- 
 riched with  intellectual  faculties,  and 
 favoured  with  an  exprefs  re^'elatio^ 
 from  on  high.|^  All  the  difpen Cations  of 
 God  to  oar  world,  were  intexided  to 
 excite  and  eftablifh  that  principle  of 
 faith,  of  which  I  am  now  fpeaking  ; 
 with  this  view  he  revealed  himfelf  to 
 patriarchs  and  prophets  ;  and  in  thefe 
 latter  days  has  eftablifhed  a  religion  on 
 the  mofl  fure  foundation,  in  the  perfon 
 of  his  Son.  With  this  view  the  gofpel 
 has  been  handed  down  to  us  in  its  prc- 
 fent  form,  viz.  that  we  might  believe, 
 and  that  we  might  experience  that 
 peace  and  joy  which  flow  from  thence. 
 It  is  the  will  of  Providence  in  our  pre- 
 lent  condition,  that  we  fhould  be  go- 
 verned by  the  faith  of  the  gofpel ;  that 
 we  fliouM  no  longer  be  perplexed  with 
 the  doubts  of  fcepticifm,  that  we  fliould 
 
 no 
 
On  the  Trial  of  Faith.  329 
 
 no  more  be  impofed  upon  by  fabulous  SERM. 
 
 r  y  XVI. 
 
 traditions,  but  that  we  ftiould  be  root-  v  ^  ,j 
 ed  and  grounded  in  tlie  faith  of  Jefus. 
 This  is  our  fafe  and  peaceful  retreat 
 from  the  perplexities,  uncertainties, 
 and  calamities  of  the  prefent  life  ;  even 
 to  fly  for  refuge  to  this  ftronghold,  when 
 all  things  in  the  eftimation  of  fenfe  make 
 againft  us;  it  is  this  which  affifts  us  in 
 unfolding  the  myfterious  conduct  of 
 providence  ;  or  when  that  is  impracti- 
 cable in  fubmitting,  with  meeknefs,  to 
 the  divine  will.  Inftead  of  perplexing 
 ourfelves  w^th  fruitiefs,  and  it  may  be, 
 prefumptuous  inquiries,  we  are  led  by 
 faith  to  this  conclufion, — '*  That  all 
 things  fliall  work  together  for  good  to 
 them  that  love  God."  It  is  this  divine 
 and  facred  principle  wdiich  moderates 
 our  regards  to  the  prefent  world ;  which 
 affects  our  hearts  with  its  vanity  and 
 uncertainty;  which  teaches  us  to  re- 
 joice, as  though  we  rejoiced  not ;  and 
 to  weep,  as  though  ^ve  wept  not.  It  is 
 this  which  affifts  us  in  holding  conver- 
 T  t  fation 
 
330  On  the  Trial  of  Faith* 
 
 SERM.    fation  with  the  heavenly  ftate  ;   which 
 
 XVI 
 >     ^  '  >  brings  near  to  the  mind  thofe  objects, 
 
 which  are  unfeen  and  eternal,  and  which 
 furnifhes   with     thofe     principles    and 
 motives,    thofe  hopes  and  confolations 
 which  could  not  be  derived  from  any- 
 other  quarter.    We  read  of  a  principle 
 of  religious  faith,  as  efFeding  the  mofk 
 glorious  atchievements,  in  a  courfe  of 
 virtuous  and  holy  obedience  ;  its  power 
 has  been   evidenced  by  the   good   and 
 pious   through   all  ages :    the   fame   of 
 thofe  charaders  which  were  influenced 
 by  it,  has  been   tranfmitted  from  the 
 earlieft   ages  to  the  prefent  day  ;   "  by 
 it  the  elders  obtained  a  good  report," 
 Do  we  read  of  Abel's  offering  unto  God 
 a  more   excellent  facrifice   than  Cain  ? 
 Of  Enoch's  being  tranflated,    that   he 
 fhould  not  fee  death  ;   of  Noah's  prepa- 
 ring an  ark  to  the  faviiig  of  his  houfe  ; 
 of  Abraham's  leaving  his  own  country 
 at  the  command  of  God,  and  fojourning 
 in  the  land  of  promife,  as  in  a  ftrange 
 land?   Do  we  read  of  any  that  wrought 
 
 righteoufnefs  \ 
 
On  the  Trial  of  Faith,  331 
 
 tighteoufnefs  ;  that  obtained  promifes;  SERM. 
 that  flopped  the  mouths  of  lions  ;  that  » — ^^ 
 quenched  the  violence  of  fire  ;  that 
 efcaped  the  edge  of  the  fword  ;  that 
 out  of  weaknefs  were  made  ftrong;  that 
 waxed  valiant  in  fight  ;  that  turned  to 
 flight  the  armies  of  the  aliens  ?  Do  we 
 read  of  women  receiving  their  dead" 
 taifed  to  life  again  ;  of  others  that  were 
 tortured,  not  accepting  deliverance  ;  of 
 others  that  had  trials  of  cruel  mock- 
 ings  and  fcourgings,  yea  moreover  of 
 bonds  and  imprifonments  ?  Do  we  read 
 of  any  that  were  ftoned  ;  that  were 
 fawn  alunder  ;  that  were  tempted;  that 
 were  flain  by  the  fword  ;  that  wander- 
 fed  about  in  Iheep-fldns,  and  goat-lkins, 
 being  deflitute,  afflidled,  tormented  ? 
 Thefe  were  all  aftuated  by  faith — that 
 principle,  which  lies  at  the  foundation 
 of  all  good  and  virtuous  alliens  ;  which 
 ftands  in  a  clofe  alliance  with  juflice, 
 meeknefs,  piety,  and  charity;  without 
 tvhich  it  is  impoflible  to  pleafe  God. 
 
 T  t  r>  The 
 
332  0;;  the  Trial  of  Faith. 
 
 SERM.        The  nature  of  our  prefent  ftate  and 
 
 XVI 
 
 circiimftances,  evidences  the  utility  and 
 
 neceffity  of  this  principle  ;  in  all  the  con- 
 neclions  and  events  of  life,  we  ftand  in 
 need  of  nobler  principles  than  thofe 
 which  are  merely  fenfual  and  earthly. 
 But  when  death  approaches,  the  exer- 
 cife  of  faith  will  be  peculiarly  feafon- 
 able.  Its  importance  v/ill  increafe  in 
 proportion  to  the  awful  extremity  of 
 our  circumftances.  Our  fenfes  can  then 
 only  remind  us,  *'  that  flelh  and  heart 
 are  failing  ;"  *'  that  the  place  which 
 once  knew  us,  fhall  know  us  no  more  ;" 
 that  the  period  is  arrived  when  we  muft 
 bid  farewel  to  the  deareft  names  and 
 relations  of  this  earth.  But  faith  makes 
 the  mofl:  important  difcoveries,  and  t© 
 all  the  fmcere  difciples  of  Chrift,  the 
 moil:  cheering  and  delightful  ;  it  direfts 
 their  regards  to  thofe  regions  of  joy 
 and  felicity,  which  are  at  prefent  invi- 
 fible  ;  it  brings  to  light,  life,  and  im- 
 mortality ;  it  diverts  the  grave  of  its 
 formidable  terrors,  and  gains  a  complete 
 
 conquell 
 
On  the  Trial  of  Faith*  333 
 
 conqneft  over  it.     It  cheers  the  mind  SERM. 
 
 XVI 
 of  the  pious  Chriftian   in  his  laft  mo-  * 
 
 ments  ;  it  enables  him  to  make  his  end 
 in  peace  ;  to  leave  the  world  with  calm- 
 ness, and  even  with  defire  ;  chooflng 
 rather  to  be  abfent  from  the  body,  and 
 prefent  with  the  Lord.  \ 
 
 On  this  part  of  the  fubje6l,  we  may 
 make  the  two  following  refled:ions : 
 
 I.  If  the  prefent  ftate  be  intended  for 
 the  exercife  of  religious  faith,  we  ought 
 to  be  diligent  in  the  cultivation  of  fo 
 divine  a  principle.  There  are  fome 
 who  defpife  it  as  a  fpecies  of  enthu- 
 fiafm  ;  who  throw  contempt  upon  it  as 
 a  principle  of  blind  credulity  ;  but  every 
 perfon  of  integrity  and  candour  will 
 doubtlefs  conceive  very  highly  of  it.  It 
 is  termed  *'  precious  faith,"  and  de- 
 ferves  the  appellation,  as  it  is  a  princi- 
 ple which  worketh  by  love,  and  is  pro- 
 dudive  of  the  fruits  of  righteoufnefs 
 and  charity.     It  is  a  principle  the  mod 
 
 beneficial 
 
bn  the  ^riat  of  faith » 
 
 SERM.    beneficial  to  thofe  who  are  actuated  ty 
 
 XVI  . 
 
 ^'^  ^  '.i  it ;  it  is  full  of  all  good  fruits  to  others ; 
 
 it  is  the  guardian  of  every  thing  great 
 and  valuable  among  men  ;  it  is  a  fource 
 of  the  moft  flrong  and  pure  confolation  5 
 It  infpires  the  Chriftian  with  a  peace 
 and  joy  unutterable.  How  diligently 
 Ihould  we  attend  upon  thofe  ordinances 
 which  are  calculated  to  ftrengthen  and 
 confirm  it  I  Why  do  we  keep  holy  days ; 
 why  do  we  call  folemo  aflemblies,  but 
 that  this  work  may  be  carried  on  with 
 power  ?  Why  do  we  attend  upon  the 
 table  of  the  Lord,  but  that  our  faith  in 
 Chrift  may  be  rooted  and  confirmed^ 
 and  that  our  converfe  with  heavenly 
 ttnd  fpiritual  objects  may  be  more  habi- 
 tual and  fervent  ? 
 
 2.  If  the  prefent  flate  is  intended  for 
 the  exercife  of  religious  faith,  it  is  a 
 delightful  thought  that  there  is  ano- 
 ther, in  w^hich  it  Ihall  be  exchanged  for 
 fight.  The  days  of  abfence  and  mourn- 
 ing will   foon   be    ended ;   after  a  few 
 
 more 
 
On  the  Trial  of  faith,  235 
 
 ^ore  fabbaths  and  facraments,  believing  S,ERM. 
 Cliriftians  fliall  fee  as  they  are  feen,  and  v^  , 
 know  as  tliey  are  known.  They  fhall 
 beliold  God's  face  in  right eoufnefs,  ancj 
 be  fatisfied  awaking  in  the  divine  like- 
 iiefs  :  they  fliall  no  longer  walk  by  faith 
 in  a  ftate  of  diflance,  forrow,  and  dark- 
 nefs  ;  but  fliall  be  admitted  to  the  im- 
 mediate prefence  of  Jehovah,  where  is 
 fullnefs  of  joy  ;  and  to  his  right  hand, 
 where  are  ple^fures  for  evermore, 
 
 II.  I  now  proceed  to  the  fecond  ob- 
 fervation  made  on  the  text,  viz.  "  that 
 the  faith  of  which  we  have  been  hear- 
 ing, is  tried  and  improved  by  the  ad- 
 verfe  fcenes  of  human  life,"  The  Chri- 
 flians  to  whom  the  apoiUe  was  now 
 writing,  were  in  circumflances  of  great 
 affliclion  and  fufFering  ;  they  were  in 
 heavineis  through  rnanifold  tempta- 
 tions ;  they  were  encompalTed  with  a 
 fad  variety  of  diflrefs  and  woe,  in  per- 
 jnitting  which,  their  heavenly  Father 
 
 intended 
 
3  3  6  On  the  Trial  of  Faith. 
 
 SERM.    intended  the  trial  and  improvement  of 
 
 XVI. 
 
 their  faith. 
 
 I,  The  afflictions  with  w'hich  Chrifti- 
 ans  are  vilited,  give  them  an  opportu- 
 nity of  making  full  proof  of  the  fince- 
 rity  of  that  faith  which  they  have  pub- 
 licly profefTed.     The  hypocrite  will  not 
 always  call  upon  God  ;   but  the  fincere 
 Chriftan  retains  his  piety  in  the  moft 
 dark  and  gloomy  feafons  ;   he  entertains 
 good   thoughts  of  God,    not   only  in   a 
 time  of  profperity,   but   in  a  feafon  of 
 affli6i:ion,   and  adverfity  alfo ;   he  does 
 not   defpife  the  chaftening  of  the  Lord, 
 neither  does  he  faint  when  he  is  rebuked 
 of  him.     Afflictions  are  intended  to  try 
 the  flrength  of  our  faith   and   piety  ; 
 they  will  make  full  proof  of  the  meek- 
 nefs,  patience,  and  fortitude  of  our  tem- 
 pers.    It  was  fuppofed  concerning  Job, 
 that  if  he  was  vilited  with  fome    fore 
 affliction,   he  would  no  longer  hold  faft 
 his  integrity  and  piety.     **  Put  forth 
 
 thine 
 
0 n  th e  7r  iai  of  Fd  ith .  337 
 
 thine  hand,   fays  fatan,  and   touch  his  SERM. 
 
 XVI. 
 bone   and   his  flefh,   and    he  will  curfe   » — ^ — ^ 
 
 thee  to  thy  face  ;"  but  under  the  accu- 
 mulated burden  of  his  diftrefs,  this  was 
 his  reflection  :  ''  Shall  we  receive  good 
 at  the  hand  of  God,  and  fhall  we  not 
 receive  evil?"  A  refleclion  full  of  hu- 
 mility and  fubmiffion  ;  as  if  he  had  faid, 
 *'  Who  are  we,  that  we  fliould  not  ex- 
 pe6l  fome  bitter  drops  in  the  cup  of  life?" 
 The  day  of  adverfity  is  fet  over  acrainfl: 
 that  of  profperity,  for  very  wife  and 
 merciful  reafons  ;  God  afKiils  not  wil- 
 lingly, nor  grieves  the  children  of  men; 
 there  is  a  kind  of  neceflity  for  thofe  af- 
 flidlions  with  which  his  fervants  are  now 
 vifited  ;  they  give  them  an  opportunity 
 of  evidencing  the  fnicerity  of  their  pro- 
 felfed  faith,  by  a  meek,  patient,  and 
 pious  fubmiffion  to  the  divine  will. 
 
 There  are   fufferings    of  a   peculiar 
 
 kind,   to  which  the  fervants  of  God  are 
 
 fometimes    expofed,    which   put   their 
 
 faith   to  a  peculiar  trial  ;    I  mean  the 
 
 U  u  fufferino-s 
 
33^  ^^  ^^^  Trial  of  Faith, 
 
 SERM.  iufferings  of  perfecution.  Many  pro- 
 V — ^-^  fefs  a  regard  to  religion  in  times  of  ex- 
 ternal eafe  and  profperity,  who  difcard 
 it  as  a  vain  and  unprofitable  thing,  when 
 they  are  called  to  deny  themfelves  for 
 its  fake,  or  to  make  any  important  fa- 
 Criflces  to  its  honour  and  progrefs  in  the 
 world.  Thefe  having  no  root  in  them- 
 felves,  when  tribulation  or  perfecution 
 arifeth  becaufe  of  the  word,  by  and  by 
 they  are  offended.  There  are  thofe 
 who  draw  back  to  perdition,  being  in- 
 timidated by  the  terrors  of  the  prefent 
 world  ;  they  are  afliamed  of  Chrift  and 
 his  words,  when  brought  before  princes 
 and  rulers  for  his  name's  fake.  On  the 
 other  hand,  thefe  trials  refpecling  true 
 and  fincere  Chriilians,  give  proof  of  the 
 genuinenefs  of  their  faith  and  forti- 
 tude ;  they  fear  not  to  hold  faft  their 
 integrity  and  piety,  in  oppofition  to  fe- 
 cular  and  earthly  powers ;  they  count 
 not  their  lives  dear  to  them,  when 
 brought  in  competition  with  faith  and 
 
 a  good  confcience. 
 
 t^\  As 
 
Oft  the  Trial  of  Faiths  33^ 
 
 2.  As  afflicStions  and  fufFerings  are  in-  SERM. 
 
 XVI 
 tended  for  the  rr/^/of  aChrilHan's  faith,  ^     ,  '  * 
 
 fo  likewife  for  its  improvement,       < 
 
 A  feafon  of  afilidlion  gives  an  oppor- 
 tunity to  difplay  the  amiable  difpofi- 
 tions  of  meeknefs,  humility,  and  pa- 
 tience ;  fuch  affli6lions  being  fanclified 
 by  the  grace  of  God,  cleanfe  and  purify 
 the  human  heart.  The  fervants  of  God 
 come  forth  from  this  furnace,  as  gold 
 purified  feven  times;  they  are  more 
 pious  and  devout  in  their  tempers ;  more 
 humble  and  gentle  in  their  deportment ; 
 more  conftant  and  uniform  in  the  dif- 
 charge  of  their  duty  ;  more  lively  and 
 fervent  in  their  reo;ards  to  religion, 
 more  heavenly  and  fpiritual  in  the 
 whole  of  their  converfation  ;  their 
 hearts  are  hereby  more  weaned  from 
 this  world,  and  their  affeftions  more 
 entirely  fixed  upon  another.  Thefe 
 feafons  of  adverfity  are  peculiarly  fa- 
 vourable to  ferious  reflection.  They 
 are  then  withdrawn  from  the  cares  of 
 U  u  2  bufmefs, 
 
340  On  the  Trial  of  Faith » 
 
 SERM.  bufinefs,  the  glare  of  vanity,  and  all  the 
 flatteries  of  pride  and  folly.  The  af- 
 fliclions  of  theChriftian,caule  his  graces 
 to  ihine  the  brighter  ;  from  the  cloud 
 of  adverfity  they  break  forth  with  a  fu- 
 perior  fplendour./  Others  are  ftruck 
 with  the  excellency  of  his  faith,  meek- 
 nefs,  and  fortitude,  and  are  led  to  ad- 
 mire the  power  and  grace  of  that  reli- 
 gion, which  affords  fuch  flirong  confola- 
 tions  under  the  moll  fjrmidable  afflic- 
 tions of  human  life. 
 
 They  are  flruck  with  the  amiablenefs 
 of  his  fubfequent  deportment,  when  the 
 chaftifement    of  the    Almighty    is    re- 
 moved ;  they  cannot  fail  to  obferve  the 
 benefit  which  he  has  received  from  his 
 late   afflictions,   in    that   his   temper    is 
 foftened,  his  heart   enlarged,    and  the 
 fervour    of    his    devotion    fenfibly   in- 
 creafed.     Thefe   trials   have   been   the 
 means  of  improving  Chrirdans    in  the 
 feveral  branches  of  true   piety,   and  of 
 preparing  them  for  fome  high  and  ex- 
 alted 
 
On  the  Trial  of  Faith*  341 
 
 alted  ftation  in  the  church  of  the  firfl-  SEP^M. 
 born  above,  which  leads  me  to  the  v — ^___. 
 
 III.  Third  obfervation  made  on  thefe 
 words,  viz.   that   a   principle   of  faith, 
 thus  tried  and  improved,    lliall  appear 
 with  peculiar  glory  at  the  fecond  com- 
 ing of  Jefus  Chrift.     That  Jefus  Chrid 
 will  come  again,  is  the  hope  and  confo- 
 lation  of  all  his  followers  ;  for  this  they 
 are  waiting  with  a  cheerful  expectation. 
 It  is  not  more  certain  that  he  afcended 
 into  heaven,  than  that  he  fliall  defcend 
 from    thence  ;    he    was    received   by   a 
 cloud   from  the  fight   of  his  difcipleSj 
 and     he    will    hereafter   come    in   the 
 clouds,   and  every  eye  (liall  fee  him  :  he 
 will    then    appear   as    the    heir   of  all 
 things,  with  the  grandeur  and  majefly 
 of  univerfal  judge  :    the  proudeft  of  his 
 enemies  will  then  be  humbled,  and  all 
 nature  will  appear  in  the  mod  profound 
 fubjection  to  fubferve   the   purpofes   of 
 his  glory.     In  this   fecond   appearance 
 there   will  be   no   marks  of  weaknefs, 
 
 poverty, 
 
345i  ^/^  t'^s  'trial  of  Faith, 
 
 SERM.  poverty,  or  fuffering  :  he  will  come  \h 
 C_^__L.  the  glory  of  his  Father  with  the  holy 
 angels,  and  tlie  inhabitants  of  heaven 
 will  attend  upon  him  with  the  deepeft 
 Venerationjto  grace  his  triumph.  Angels 
 and  feraphs  will  efleem  it  an  honour 
 thus  to  wait  upon  their  delcending 
 Lord.  One  of  thefe  exalted  fpirits  (liall 
 appear  as  his  harbinger  ;  the  trumpet 
 fhall  found,  tlie  dead  Iliall  be  raifed,  and 
 both  fmall  and  great  iliall  fcand  before 
 the  judgment  feat  of  ChriH:.  T'hen 
 thofe  who  cried  out  in  atheillical  tri- 
 umph,"Where  is  the  promife  of  his  com- 
 ing," iliall  tremble  before  him  ;  and 
 thofe  Vv'ho,  in  a  fenfe,  crucified  him 
 afreili  by  their  unbelief  and  imperii-' 
 tence,  iliall  wail  becaule  of  him.  But 
 while  he  appears  to  take  vengeance  on 
 them  that  knew  him  not,  and  that  obey- 
 ed not  his  gofpel ;  he  comes  for  the 
 compleat  redemption  of  his  people. 
 When  Chrifr,  their  life,  iliall  appear, 
 they  alfo  iliall  appear  with  him  in 
 glory:    no  work  of  faith,  no  labour   of 
 
 love. 
 
On  the  Trial  of  Faith  ^  ^343 
 
 ^\ 
 
 love,  Ihall  efcape  the  gracious  notice  of  SERM.' 
 
 >  XVI 
 
 the  Judge.     The  difgrace  of  their  pro-  ^     ,  '  ' 
 
 feflion  Ihall  then  be  wiped  off;  and  thofe 
 who  once  endured  the  fevereft  fuffer- 
 ings  under  the  influence  of  faith  and 
 patience,  Ihall  then  in  the  mofl  comr 
 pleat  fenfe,  inherit  the  promifes.  Jcfus 
 Chrill:  will  then  treat  them  as  his 
 friends,  and  confer  upon  them  the  mofl 
 public  marks  of  praiie  and  honour  ;  and 
 thofe  heads  that  were  once  bowed  dowi^ 
 tinder  the  preflure  of  difLxefs  and  for- 
 row,fhall  then  be  encircled  with  crov*  ns 
 of  glory.  That  faith  which  was  once 
 defpifed  and  ridiculed,  fhall  then  appear 
 to  praiie  and  honour  at  the  comino-  of 
 Jefus  Chrift.  Thole  w^ho  once  follow- 
 ed him  amidil:  the  difgrace  and  tribula- 
 tion of  the  prefeut  (late,  fliall  then 
 reign  w^ith  him  in  glory — their  Saviour 
 {hall  redeem  their  bodies  from  the 
 grave  ;  corruption  iliall  put  on  incor- 
 ruption  ;  mortality  fhall  be  fwallow^ed 
 up  of  life  ;  nor  fhall  they  return  any 
 niore  to  a  ftate  of  pain,  forrow,  and  fuf- 
 
 fering, 
 
344  ^^^  ^^^  Trial  of  Faith. 
 
 SERM.    ferine,  but  fhall  be  introduced  to  thofc 
 
 XVI. 
 V     ^  '.  >  inanfions  of  joy  and  felicity,  which  Je- 
 
 fus  has  prepared  at  the  Father's  right 
 hand.  Here  they  fhall  be  freed  from 
 every  evil,  and  enjoy  to  the  utmoft  of 
 their  enlarged  capacities,  pleafures  the 
 moll  exalted  and  refined.  No  inlet  to 
 evil  in  any  form  or  degree  ;  no  more 
 occafion  of  forrow  and  diftrefs,  but  hap- 
 pinefs  unmixed  through  eternal  ages. 
 Then  thofe  who  once  left  father  and 
 mother,  houfes  and  lands,  for  the  fake 
 of  Chrift  and  his  gofpel,  fhall  receive  an 
 hundred  fold,  and  inherit  everlafting 
 life.  Then  fhall  that  faith,  which  was 
 once  reproached  and  perfecuted,  be 
 found  unto  praife,  and  honour,  and  glo- 
 ry, in  the  prefence  of  God  and  the  holy 
 ano;els. 
 
 Permit  me  to  clofe  with  a  fhort  im- 
 provement. 
 
 /       I.    Are   afRiclions  intended   for   the 
 trial  of  faith?    Let  us  not  mifmterpret 
 
 thefe 
 
Ok  the  Trial  of  Faith*  345 
 
 thefe  grievous  difpeiifations  of  divine  SERIVI. 
 Providence.  Many  are  pione  to  do  « — ^^ 
 this,  efpecially  in  thofe  caies  where  the 
 fpirits  are  deprefled  by  the  peculiar 
 nature  of  their  bodily  affiidlion.  Becaufe 
 they  are  vifited  in  fo  awful  a  form,  by 
 the  immediate  hand  of  divine  Provi- 
 dence, they  are  tempted  to  draw  thofe 
 conclufions,  which  are  equally  ralh  and 
 comfortlefs.  They  conceive  of  them- 
 felves  as  objedls  of  God's  peculiar  dif- 
 pleafure,  forgetting  the  declaration  of 
 the  holy  apoftle,  "  whom  the  Lord 
 loveth,  he  chafleneth,  and  fcourgeth 
 every  fon  whom  he  receiveth."  They 
 conclude  from  the  gloomy  myfterious 
 nature  of  their  affliction,  that  they  are 
 rejected  of  God  ;  whereas  the  moft 
 grievous  difpenfations  of  divine  Provi- 
 dence in  the  prefent  Itate,  cannot  juftify 
 any  fuch  inference./  The  perfons  to 
 whom  the  apoftle  addrefled  this  epiftle,  - 
 were  in  heavinefs  through  manifold  af- 
 flidions  ;  but  this  was  no  proof  of  their 
 rejecSlion  of  God  ;  ^on  the  other  hand, 
 X  2L  they 
 
34^  On  the  Trial  of^aith, 
 
 SERM.  they   were  vifited  with  thofe  diftrelTes 
 XVI. 
 ^     ^     I  and  fuffefings,    that  their  faith  might 
 
 be  tried  and   improved,    and  be  found 
 
 unto  praife,  and  honour,  and  glory,  at 
 
 the  appearing  of  Jefus  Chrift./ 
 
 2.  Are  afflictions  intended  for  the  im- 
 provement of  our  faith  ?  Let  us  behave 
 with  meeknefs  and  patience  under 
 them  ;  let  us  impofe  upon  our  minds  a 
 reverential  filence,  and  a  mod  ready 
 fubjedion  to  the  divine  will.  Adverfity 
 is  a  feafon  which  may  improve  our  tem- 
 pers ;  a  feafon  in  v/hich  we  may  do  ho- 
 nour to  our  religion,  by  manifefting  a 
 fpirit  of  meeknefs  and  devotion. 
 Though  for  the  prefent  afflictions  may 
 be  grievous,  yet  with  the  bleffing  of  di- 
 vine grace  they  finally  yield  the  peace- 
 able fruits  of  righteoufnefs./ 
 
 3.  To  conclude.  Will  the  faith  of 
 true  Chriftians  be  found  unto  praife, 
 honour,  and  glory,  at  the  appearing  of 
 Jefus  Chrift  '>    Let  this  teach  them  to 
 
 fet 
 
On  the  Trial  of  Faith,  347 
 
 fet  light  by  the  reproach'  and  contempt  ^^^^ 
 which  they  may  meet  with  from  an  ^ — , — ^ 
 evil  world.  They  may  be  defpifed  as 
 enthufiafls,  on  account  of  their  profefled 
 faith  in  Jefus  :  they  may  be  reproached 
 as  hypocrites,  and  held  in  derifion  and 
 contempt,  by  the  wicked  and  ungodly; 
 but  their  witnefs  is  in  heaven,  and  their 
 record  is  on  high  :  enjoying  the  tefti- 
 mony  of  a  good  confcience,  they  may 
 make  their  appeal  to  God,  and  await 
 the  decifions  of  the  laft  great  day,  when 
 their  righteoufnefs  fliall  be  brought 
 forth  as  the  light,  and  their  judgment 
 ^s  the  noon  day. 
 
 X  X  2  SERMON 
 
SERMON    XVII. 
 
 Gn  the  Nature  of  True  Happijjess, 
 
 LuK.E  xii.  15, 
 
 For  a  man's  life  conflfleth  not  in  the  ahun- 
 dance  of  the  things  which  he  foffefjeth^ 
 
 SERM.  X^  ^^^  conceptions  of  human  life,  we 
 ■  '^^^^' '  ■*"  ^^ff*^^  ourfelves  to  be  determined  by 
 our  prefent  fenfations,  rather  than  by 
 a  calm  comprehenfive  view  of  fo  impor- 
 tant a  fubje^t.  The  prefent  tempera- 
 ture of  our  bodies  and  fpirits  gives  a 
 complexion  to  thofe  objects  with  which 
 we  are  daily  and  familiarly  converfant. 
 
 Experience 
 
Oil  the  Nature  of  true  Happinefs,  349 
 
 Experience  informs  mankind  in  general,  SERM. 
 jhat  there  is  fomething  capricious  in  ^—^r-^ 
 tfeeir  humours  and  inclinatioiis  :  at  one 
 time  they  are  difpofed  to  be  fatisfied 
 With  ^very  thing ;  at  another  time 
 there  is  nothing  which  can  give  them 
 pieafure  :  for  a  flioi  t  feafon  they  are 
 pl^afed  and  happy  ;  aud  then,  witliout 
 any  juft  caufe,  they  indulge  themfelves 
 in  fretfulnefs  and  difcontent.  This 
 mental  caprice,  fo  unfriendly  to  human 
 enjoyment,  is  not  to  be  controled  by 
 eminence  of  ftation,  or  by  the  affiuence 
 of  wealth  ;  fo  true  is  it  that  "  a  man's 
 life  confldeth  not  in  the  abundance 
 which  he  polieifeth." 
 
 When  we  take  a  calm  and  philofophi- 
 cal  furvey  of  human  aftairs,  the  fum  of 
 happinefs  is  more  equally  dillributed, 
 than  what  is  obvious  to  the  hafly  con- 
 ceptions of  a  fuperficial  fpeiSlator. 
 There  is  a  great  diverfity  in  external 
 appearances  and  pofledions,  but  not  fo 
 great  in  the  means  of  true  and  folid  en- 
 joyment. 
 
55<*  On  the  feature  of  true  Hnppinefs, 
 
 SERM.  joyment.  Thefe  are  in  the  poffefTion 
 I-  /  '^  not  only  of  the  rich,  but  alfo  of  the  poor. 
 Intelledual,  moral,  and  religious  plea- 
 fures  flow  from  a  fource  totally  diftind 
 from  any  external  poffeflions  whatfo- 
 ever.  We  are  oft  times  deceived  re- 
 fpeding  that  happinefs,  which  is  the 
 proper  portion  of  the  human  foul :  the 
 flrength  of  our  pafTions,  the  prejudices 
 which  we  imbibe  in  early  life,  the  in- 
 fluence of  example,  and  the  authority 
 of  a  generally  prevailing  cuftom,  are 
 circumftances  which  have  a  tendency  to 
 miflead  us  in  our  inquiries  after  happi- 
 nefs. We  are  determined,  by  the  au- 
 thority of  others,  rather  than  by  the 
 didates  of  an  unbiaffed  judgment.  Sin- 
 gularity is  fo  dreaded,  and  prevailing 
 faHiion  is  fo  much  the  objeft  of  refpe6l 
 and  reverence,  that  the  mofl  whimflcal 
 levities,  and  irrational  excefles,  mull  be 
 implicitly  admitted,  when  they  have 
 received  the  fanclion  of  this  capricious 
 authority.  Many  who  move  within 
 that  circle,  which  the  world  terms  the 
 
 feat; 
 
On  the  Nature  of  true  HappinefSi  351 
 
 feat  of  blifs,  have  no  other  confolation  SERM. 
 than  what  is  derived  from  the  authority  ^ — . — ^ 
 of  that  multitude  with  which  they  are 
 affociated,  in  an  excefs  of  folly,  riot, 
 and  wickednefs.  Amidfl  the  pofleffions 
 of  wealth,  and  the  gratifications  of  lux- 
 ury, they  are  yet  eflranged  from  tJie 
 true  fecret  of  human  enjoyment. 
 
 If  we  v/ould  properly  regulate  our 
 conceptions  on  this  head,  we  mufl  take 
 no  partial  furvey  of  human  nature  ;  we 
 mull:  form  no  judgment  under  the  im- 
 petuous influence  of  irregular  paffions* 
 We  muft  examine  the  properties  of 
 this  nature,  its  iiitclleclual  operations, 
 its  animal  fundions ;  and  from  thiJs 
 furvey  of  its  difterent  powers,  we  may 
 with  certainty  infer,  that  human  happi* 
 nefs  confifts  in  the  harmony  and  due 
 fubordination  of  tliefe  various  faculties  5 
 that  its  proper  bafis  does  not  reft  on 
 external  poflefTions,  but  on  the  internal 
 order  and  harmony  of  the  foul. 
 
 That 
 
351  On  the  Nature  of  true  Happinep, 
 
 SERM.       That  this  happinefs,  which  is  proper 
 t     \  ' '  to  man,  does  not  confiO:   in   the  abiind* 
 ance  which  he  pofiefTeth,  may  be  illur- 
 trated  in  the  following  particulars  : 
 
 I.  The  enjoymeilt  of  human  life  does 
 not  depend  on  very  large  acquifitions 
 of  wealth.  The  covetous  man  will  not 
 credit  this,  but  reafon  and  experience 
 unite  to  confirm  it. 
 
 An  abundance  of  wealth  cannot  be 
 conceived  of  as  any  way  ornamental  to 
 an  human  character  ;  but  as  it  ftands 
 connecled  with  that  generofity  of  mind 
 which  devifeth  liberal  things.  To  de- 
 ^re  wealth  merely  for  the  fake  of  its  ac- 
 quifition,  is  a  very  mean  and  unworthy 
 paffion  ;  it  is  a  difgrace  to  the  nature  of 
 man,  and  a  kind  of  curfe  upon  civil  fo- 
 ciety :  it  is  a  paflion  w^hich  buries  itfelf 
 in  a  heap  of  bright,  but  ufeiefs  dull ;  it 
 can  plead  no  higher  origin  than  the 
 bowels  of  the  earth  ;  it  is  confined  with- 
 in the  circle  of  a  mere  private  intereft, 
 
 and 
 
On  the  Naturb  of  true  Happinefs,  353 
 
 £ind   incapacitates   the  mind  for  thofe  SERM. 
 
 enlarged  and  exalted  pleamres  which  < — ^ — -* 
 accompany  the  exertions  of  generofity 
 and  benevolence. 
 
 Does  any  one  conceive  of  the  enjoy- 
 ment of  life,  as  connected  with  the  pof- 
 feflion  of  accumulated  wealth  ?  Let  him 
 vifit  the  abode  of  fome  fordid  mifer; 
 let  him  mark  the  anxiety  feated  on  his 
 brow ;  the  relucftance  with  which  he 
 purchafes  even  the  neceflaries  of  life  ; 
 and  the  indifference  with  which  he  con- 
 templates the  miferies  and  calamities  of 
 the  poor  and  deftitute.  From  hence 
 let  him  proceed  to  that  peaceful  habita- 
 tion where  there  is  a  competency,  but 
 no  abundance  i  the  neceffities  of  life  are 
 here  feafonably  fupplied,  its  conveni- 
 ences are  cheerfully  procured,  and  a 
 portion  of  this  fmall  fubflance  is  devoted 
 with  exquifite  pleafure,  to  the  affiftance 
 and  relief  of  others.  Let  him  notice, 
 that  ferenity,  contentment,  and  gene- 
 rofity which  are  feated  here  ;  and  then 
 Yv  let 
 
3:54  ^^^  ^^^^  jSfature  of  true  Happuiefs, 
 
 SERM.    let  him  confefs,  that  a  man's  life  does 
 XVII 
 
 not  confift  in  the  abundance  which  he 
 
 pofTeffeth. 
 
 2.  The  enjoyment  of  life  is  not  ne- 
 cefTarily  connected  with— ^An  extenfivc 
 authority  and  influence.  Alankind  in 
 general  are  very  tenacious  of  an  increafe 
 of  power  ;  this  flatters  their  pride,  and 
 gratifies  their  ambitious  defires ;  they 
 pleafe  themfelv^es  with  the  idea  of  a 
 number  of  dependants  ;  they  think  of 
 themfelves  above  what  they  ought  to 
 think,  and  afTume  thofe  fupercilious  airs 
 of  authority,  which  are  very  unbecom- 
 ing and  perRicious.  Such  frequently 
 take  an  inhuman  pleafure  in  trampling 
 upon  thofe  whom  providence  has  placed 
 in  an  inferior  ftation ;  thus  they  gratify 
 a  tyrannical  humour,  at  the  expence  of 
 the  eafe  and  happincfs  of  others.  But 
 this  pride  is  fometimes  mortified,  by  the 
 contempt  of  thofe  to  whofe  obeifance 
 they  thought  themfelves  J¥ijQ:ly  entitled. 
 This  ambition  is  frequently  checked  by 
 
On  the  Nature  of  true  Happinefs,  355 
 
 ^  juft  and  fpirited  refiftance  on  the  part  SERM. 
 
 XVII 
 of  the  opprefled.   Theinfolence  of  pow-  >     ,    '^ 
 
 er  is  thus  vexed  and  difappointed,  and 
 in  proportion  to  the  prevalence  of  thefe 
 arbitrary  paffions,  the  fubjeds  of  them 
 are  expofed  to  the  moft  humiliating  and 
 mortifying  difappointments.  The  moll: 
 fretful  difquietude  generally  accompa- 
 nies that  thirft  of  power  which  is  unrea- 
 fonable  in  itfelf,  and  unfriendly  to  the 
 peace  and  liberties  of  others. 
 
 Envy  is  likewife  a  frequent  concomi- 
 tant of  this  arbitrary  power  ;  this  ma- 
 levolent affection  is  jealous  of  the  influ- 
 ence and  preferment  of  others,  and  is 
 mortified  by  the  fight  of  fuperiority  in 
 any.  The  mind  in  this  ftate  is  fub- 
 jeded  to  much  fecret  difquietude  and 
 grief,  which  admit  of  no  alleviation, 
 from  a  confcioufnefs  of  meeknefs,  inte- 
 grity, and  benevolence  ;  its  tyrannical 
 paffions  prey  upon  the  vitals  of  all  folid 
 enjoyment.  Extent  of  power  no  fur- 
 ther contributes  to  human  felicity,  than 
 y  y  ?  as 
 
35^  On  the  Nature  oftrueHappinefs, 
 
 SERM.    as  it  is  qualified  by  a  fpirit  of  meeknefs 
 XV II.' 
 
 cL-,,—!^  and  moderation.  Human  nature  ap- 
 pears in  a  mofl:  pitiful  and  difgraceful 
 light,  when  armed  with  the  weapons 
 of  a  lawlefs  ambition,  and  when  delight- 
 ing itfelf  in  the  moft  cruel  depredations 
 upon  the  liberties  and  happinefs  of 
 others.  By  the  abufe  of  that  power 
 with  which  providence  has  entrufted  it, 
 and  which  might  have  anfwered  the 
 moft  falutary  purpofes,  it  renders  itfelf 
 worthlefs  and  defpicable  ;  and  becomes 
 oifenfive  to  all  wile  and  virtuous  beings. 
 So  little  does  the  mere  acquifition  of 
 power  adminifter  to  the  real  enjoyment 
 of  life,  that  unlefs  it  be  confined  within 
 the  limits  of  juftice  and  moderation,  it 
 becomes  the  very  bane  of  human  feli- 
 city. 
 
 3f  The  enjoyment  of  human  life  does 
 not  confift  in  the  immediate  gratifica- 
 tion of  our  fenfes  and  appetites.  It  is 
 confefled,  that  the  fenfes  and  appetites 
 in  a  certain  degree  are  fo  many  inlets 
 
 to 
 
On  the  Nature  of  true  Happinefs,  9cy 
 
 to  happinefs,  m  the  prefent  Hate.  Thofe  SERM, 
 who  are  polTefTed  of  the  faireft  opportu-  ^     ^    '. 
 nity  for  thefe  fenfitive  gratifications,  are 
 frequently   enfnared    and    enflaved    by 
 them  ;    fuch,  laying  the   reins   on   the 
 neck   of  their  paflions,  are  hijrried  by 
 them  into  the  moft  wild  and  riotous  ex- 
 celTes  ;  whjle    reafon,    honour,    confer- 
 ence,  and  religion,  are  too  often  facri- 
 ficed    to    thefe    fenfual    gratifications. 
 Such  may  make  a  boafl  of  their  happi- 
 nefs, in  being  freed  from  the  reftraints 
 of  piety  and  religion  ;    they  may  at- 
 tempt  to  perfuade   others,   that   they 
 alone   know  how  to  enjoy  human  life  ; 
 but  be  not  deceived  ;  the  boundaries  of 
 their  felicity  are  very  contracted ;  their 
 pleafures  are  fuited  only  to  the  inferior 
 part  of  their  natures,   liable  to  a  thou- 
 fand  interruptions  and  difquietudes,  ancj 
 when  indulged  to  the  greatefl  excefs, 
 become  the  moft  diffatisfadory  and  dif- 
 guflful.     An  immoderate  gratification 
 of  the  fenfes  and  appetites  robs  the  foul 
 pf  its  highefl  dignity  ;  its  faculties  are 
 
 fenfualized : 
 
358  On  the  "Nature  of  true  Happinefs, 
 
 SERM.  fenfualized ;  reafon  is  dethroned ;  the 
 XVII 
 
 C\  '/  authority  of  confcience  is  fet  at  defi- 
 ance ;  the  rights  of  known  virtue 
 and  chaftity  are  hereby  violated ;  to 
 which  may  be  added,  fecret  diflatisfacr 
 tion,  fear  and  fhame,  remorfe  and  hor- 
 ror. The  enjoyment  of  life  cannot 
 c»nfifl:  in  thofe  pleafures,  which  draw 
 after  them  fuch  a  train  both  of  perfona^ 
 and  relative  diflrefs ;  pleafures  which 
 emaciate  the  conftitution,  which  ener- 
 vate the  foul,  and  which  render  old  age 
 difgraceful  and  burdenfome.  No  ;  mo- 
 deration and  temperance  are  the  only 
 means  of  the  peaceful  acquifition  6f 
 health  and  happinefs. 
 
 The  abundance  of  our  pofleflions  con- 
 fidered  in  reference  to  wealth,  power, 
 or  fenfual  pleafures,  is  not  any  way  ef- 
 fential  to  the  enjoyment  of  life.  Such 
 abundance  is  not  neceifarily  connected 
 with  the  perfection  of  human  felicity ; 
 for  many,  deftitute  of  fuch  means  of  en- 
 joyment, are,  neverthelefs,  poflefled  of 
 
 the 
 
On  the  Nature  of  true  Happinefs,         ^Sf 
 
 the  invaluable  treafure  of  true  happi-  SERM. 
 ^  ^^      XVII. 
 
 The  feat  of  this  blifs  comes  now  to  be 
 confidered.  And  here  it  may  be  ob- 
 ferved,  that  that  happinefs  which  is 
 proper  to  man,  has  its  feat  in  the  foul. 
 It  confifts  in  the  improvement  of  the 
 underflanding ;  in  the  approbation  of 
 confcience  ;  and  in  the  order  and  har- 
 mony of  the  affedlions  and  paffions.  It 
 is  not  neceflary,  in  order  to  exalt  the 
 pleafures  of  the  rational  and  fpiritual 
 life,  to  deny,  that  there  are  others  of  an 
 inferior  kind.  The  bodily  fenfes  and 
 animal  appetites  are  doubtlefs  fo  many 
 fources  of  happinefs ;  to  affirm  other- 
 wife,  would  not  only  be  contrary  to  uni- 
 Verfal  experience,  but  even  to  refledl  on 
 the  wifdom  and  goodnefs  of  the  great 
 author  of  our  being.  Our  fenfes  and 
 appetites,  when  under  due  regulation, 
 are  a  fource  of  real,  though  not  the 
 higheft  degree  of  happinefs.  Can  any- 
 one fay,   that  he  receives  no  pleafure 
 
 from 
 
360  On  the  Nature  of  true  Kapplntfj, 
 
 SERM.  from  gratifying  the  cravings  of  hungei* 
 v__,^_l.  or  thirft  ;  from  the  fenfe  of  feeing, 
 hearing,  or  fmelling.  But  the  pleafures 
 of  fenfe,  though  experienced  in  a  very- 
 high  degree,  are  not  fatisfa^lory  to  the 
 human  fotil ;  they  are  confined  within 
 the  circle  of  a  few  objedls,  and  leave  the 
 mind  fubjeded  to  very  uneafy  and  refl- 
 lefs  defires.  The  bold  efforts  of  an  in- 
 tellectual nature  are  not  to  be  fubdued 
 by  mere  animal  gratifications  ;  its  true 
 happinefs  can  alone  be  promoted  by  the 
 order  and  harmony  of  its  faculties  and 
 affedionsr 
 
 There  is  a  certain  mental  gratifica- 
 tion occafioned  by  frefli  acquifitions  of 
 knowledge.  This  defire  of  knowledge 
 ftrongly  a6luates  the  human  mind  ;  it  is 
 this  which  prompts  it  to  the  mofl  labo- 
 rious refearches  ;  which  fatigues  the 
 body  by  a  too  ftrenuous  application  ; 
 and  which,  in  foine  inflances,  makes  a 
 facrifice  of  more  common  enjoyments  to 
 the  uninterrupted  purfuits  of  philofophy 
 
 and 
 
On  the  Nature  of  true  Happinefs,  361 
 
 ^nd  fcience.     There  is  a  certain  plea-  SERM. 
 
 XVII 
 fure,   unknown   to    thofe   whofe   ideas  < .v— -' 
 
 fcarcely  extend  beyond  the  boundaries 
 of  their  fenfes,  accompanying  the  irri- 
 jDrovement  of  the  human  underftand- 
 Ing.  To  detect  error,  to  difcover 
 truth,  to  correal  the  childiQi  extrava- 
 gance of  our  ideas,  and  to  form  mature 
 and  folid  judgments,  are  gratifications 
 manly  and  rational.  To  think  and  to 
 judge  free  from  the  control  of  preju- 
 dice, to  exert  the  energies  of  an  en- 
 lightened mind,  to  enrich  our  imagi- 
 nations with  fcenes  moral  and  fpiritual, 
 are  fources  of  happinefs  peculiar  to  ^ 
 reafonable  ftature.  But  human  happi- 
 nefs is  not  to  be  attained  by  the  mere 
 acquifiti"»n  of  knowledge  ;  but  by  a  pro- 
 ficiency in  that  which  is  the  mofl:  excel- 
 lent in  itfelf,  and  with  which  we  have 
 the  moft  intimate  and  important  con- 
 cern. This  kind  of  knowledge  is  reli- 
 gious and  divine  knowledge  ;  it  is  con- 
 verfant  with  fpiritual  and  eternal  ob- 
 jects 5  it  makes  the  mofl  fublime  and 
 Z  z  ufefui 
 
3^2       '        On  the  Nature  of  true  Happijiefs^ 
 
 SERM.  ufeful  difcoveries  ;  it  informs  us  of  thQ 
 ^— ^.— '  moft  important  and  iacred  relations, 
 and  traverfes  thofe  regions  which  are 
 invifible  and  heavenly.  It  is  a  know- 
 ledge which  informs  ns  of  religious  ob- 
 ligations, and  which  is  accompanied 
 with  a  very  quick  and  powerful  appre- 
 henfion  of  divine  truth.  It  Is  a  know- 
 ledge which  improves  and  dignifies  the 
 foul,  and  furniflies  it  with  an  aptitude 
 to  every  good  word  and  work.  It  is  a 
 knowledge  accompanied  with  the  tefti- 
 mony  of  a  good  confcience.  The  ap- 
 probation of  this  principle  is  abfolutely 
 neceflary  to  human  happinefs :  were  our 
 knowledge  ever  fo  refined  or  enlarged, 
 it  would  prove  an  occafion  of  the  mod 
 •  fubftantial  mifery,  unlefs  it  \yere  ac- 
 companied with  that  form  of  conduct 
 which  is  approved  by  an  enlightened 
 confcience.  This  principle  in  the  foul 
 of  man,  approves  or  condemns  accord- 
 ing to  the  nature  of  our  refpe£live  ac- 
 tions :  this  principle  has  exerted  itfelf 
 with  vigour,  even  in  fituations  of  great 
 
 error 
 
0:'i  the  ^Nature  of  true  Happinefs,  363 
 
 error  and    ip;norance.     The   Heathens  SERM. 
 
 XVII. 
 themfelves  were  not  deflitute  of  hifor-  v— v—^ 
 
 mation  from  this  quarter  ;  their  confci- 
 ences  either  accufed,  or  elfe  excufed 
 them.  Men  mufl:  make  a  very  fearful 
 progrefs  in  vice  and  wickednefs,  and 
 m.ufl:  take  great  pains  to  gain  the  maf- 
 tery  over  every  ingenuous  principle  and 
 affection,  before  they  can  arrive  at  that 
 ^nfenfibility  w^hich  is  paft  feeling.  Hu- 
 man happinefs  confifls  in  the  approba- 
 tion  of  a  good  confcience  ;  this  is  that 
 rejoicing  of  which  the  apoftle  fpeaks, 
 and  this  is  the  rejoicing  of  every  good 
 and  upright  character  throughout  all 
 ages.  Reflection  in  this  cafe  furnifhes 
 folitude  w^ith  the  moil  delightful  plea- 
 fures.  A  man  no  longer  Hums  commu- 
 nion with  himfelf  as  burdenlbme  or  ter- 
 rifying :  He  is  raifed  above  the  malice 
 and  reproaches  of  his  enemies,  and 
 amidft  the  greateft  infelicities  of  human 
 life,  he  is  yet  in  pofleiTion  of  a  moft  in- 
 valuable fource  of  happinefs.  The 
 greateft  abundance  could  not  adminifter 
 Z  z  2  anv 
 
3^4  On  the  'Nature  of  true  Happinef;, 
 
 SERM.    any  pleafure  or  joy,  compared  with  this; 
 
 N  V  1>  nor  could  the  greateii  increafe  of  gran- 
 deur fecure  any  lafiing  enjoyment,  le- 
 parate  from  the  fee  ret  approbation  of 
 this  principle.  An  accufing  conicjence 
 will  diffufe  a  gloom  through  the  gayeft 
 moments ;  it  will  occaiionally  frown 
 -upon  u^  in  the  mofi:  public  and  diffipat- 
 ing  fcenes  ;  it  will  fppil  the  enjoyment 
 of  every  innocent  pleafure,  and  haunt 
 the  fhades  of  folitude  and  retirement. 
 
 Human  enjoyment  is,  moreover,  ne-^ 
 ceiTarily  ccnnecled  with  the  order  and 
 harmony  of  our  affecftions  and  pafficns. 
 Thefe  are  implanted  in  human  nature, 
 to  anfvver  very  wife  and  valuable  pur- 
 pofcs ;  the^  are  fo  many  principles 
 which  enrich  and  enliven  the  human 
 frame.  Theyaie  intended  to  iublerve 
 the  moft  important  ends,  both  in  the 
 perfonal  and  fecial  life  ; — ends  which 
 cannot  be  effedled  but  by  their  due  re- 
 gulation. Without  this  there  will  be 
 a  conflant  tumult  in  our  breails ;  the 
 
 paffion^ 
 
Ofi  the  Nature  of  true  Happi?iefs,  36< 
 
 teafTions  of  our  nature  will  refemble  fo  SER-M- 
 
 *^        .     .         .    .  ,        1-1  :^vii. 
 
 inaiiy  jarring  principles,  which  are  con-  .  _^  ^ 
 tinually  counteracting  each  other. 
 AVheie  the  paffions  are  fubjected  to  rea-^ 
 fon  and  religion,  each  will  be  kept  in 
 its  proper  place  ;  a  reftraint  will  be  laid 
 upon  that  excels,  which  is  the  fource  of 
 all  mpr^l  diibrder ;  felf-love  will  exert 
 itfelf  in  a  proper  regard  to  ou;:  perfonal 
 int^refts,  without  infringing  the  rights 
 of  juftice,  or  damping  the  ardour  of  go- 
 nerofity  and  benevolepce.  The  whol^ 
 geconomy,  if  I  may  fo  fpeak,  will  re- 
 main in  a  ftate  of  undifturbed  order, 
 and  tranquillity,  ^YI\q  fiream  of  life 
 will  then  flow  on  in  as  frnooth  and  gen- 
 tle a  current  as  can  be  exped:ed  on  this 
 fide  heaven.  Human  nature  will  then 
 be  tending  towards  perfeiftion,  when  its 
 inferior  principles  and  paffions  no  lon- 
 ger gain  the  afcendency  over  us  ;  when 
 the  didlates  of  reafoq,  confcience,  and 
 religion  are  habitually  and  conflantly 
 obeyed.  The.  happinefs  of  man  then 
 does   not    confift  in   the  abundance  of 
 
 wealth, 
 
<^66  On  the  Nature  of  true  Happi?iefj\ 
 
 SERM.   wealth,  in  the  extent  of  power,  nor  in 
 
 V         \  the  variety  of  fenfual  gratifications,  but 
 
 in  that  felf-government,  rational  order, 
 
 and  fpiritual  harrnony  which  has  been 
 
 defcribed  above. 
 
 This  fubjeft  maybe  further  illuil:rate4 
 from  confulting  the  genius  and  tenden- 
 cy of  Chriftianity.  The  general  com- 
 plexion of  this  religion  is  of  a  moral 
 and  fpiritual  nature.  It  has  its  feat  in 
 the  heart,  and  enriches  its  fubjeds,  not 
 with  the  wealth  or  glory  of  this  world, 
 but  with  the  ornamental  graces  of  the 
 Chriftian  temper.  This  religion  en- 
 forces upon  all  Chriflians  a  degree  of 
 religious  mortification  and  abftinence  ; 
 it  commands  them  to  labour,  not  fo 
 much  for  the  meat  which  perifheth,  as 
 for  that  which  endureth  to  eternal  life» 
 It  calls  upon  them  not  to  lay  up  trea- 
 fures  on  earth,  but  in  heaven.  That 
 faith  of  which  the  gofpel  makes  fuch 
 frequent  mention,  and  on  which  fuch 
 ftrefs  is  laid  in  the  facred  fcriptures,  is 
 
 a 
 
On  the  Nc%ttire  of  true  Happi7iefs,  06-^ 
 
 a  religious  grace,  by  which  we  are  raifed  SERM. 
 
 XVII 
 from  the  death  of  fin,    to  the  life  of  » — ^—^ 
 
 righteoufnefs.     By  the  exercife  of  this 
 
 principle,  true  Chriftians  are  reprefent- 
 
 ed   by  the  apoftle,   as   overcoming  the 
 
 world  ;  by  this   they  are  allied  to  the 
 
 Son   of  God  their  glorified  Redeemer  5 
 
 and  by  this  they  hold  communion  with 
 
 fpiritual  objecSls  in  heavenly  places.  The 
 
 holy  fpirit  is  communicated  with  a  view 
 
 to  promote   the   perfeclion  and  happi- 
 
 nefs  of  their  natures,  in  the  pradice  of 
 
 univerfal  righteoufnefs,  and  in  the  ex«» 
 
 ercife  of  all  pious  and  generous  affec* 
 
 tions.     Such  live  a  new,  rational,  and 
 
 divine  life,  and  they  no  longer  remain 
 
 in  habitual   fubjedion  to  any  depraved 
 
 or  corrupt  paffion,  but  their  happinefs 
 
 confifls  in  an  increafing  conformity  to 
 
 the  image  of  the  Deity.     It  is  their 
 
 meat   and  drink  to  do  the  will  of  their 
 
 heavenly  Father. 
 
 If  we  confult  the  example  of  our  Sa- 
 viour, and   thofe   ordinances  which  he 
 
 has 
 
J^S  On  the  Nature  df  true  Happiftef Si 
 
 SERM.    has  inflituted  ;  it  will  from  thence  apv 
 
 xvii. 
 
 «  ^  '^  pear,  that  hiiman  happinefs  is  of  an  in- 
 ternal and  fpiritual  nature.  The  abun- 
 dance of  fecular  power  and  grandeur 
 has  an  inferior  value  ftam^'-ed  upon  it 
 both  by  the  inilitutes  and  example  of 
 Jefus.  His  faithful  followers,  through 
 all  ages,  are  in  a  very  juft  and  empha' 
 tic  fenfe,  dead  to  this  world,  and  all  its 
 boalled  vanities  and  glory.  "  They  are" 
 dead,  and  their  life  js  did  with  Chrill 
 in  God.'*  It  is  the  defign  of  the  gofpel 
 to  introduce  them  to  life  in  the  nobleft 
 fenfe  beyond  the  grave  ;  there  they 
 will  become  as  the  angels  of  God,  who 
 always  delight  t6  do  his  wiH.  There' 
 it  will  appear,  that  the  happinefs  of 
 their  natures  does  not  depend  on  eternal* 
 polfelFions ;  but  on  that  moral  reditude 
 and  univerfal  holinefs,  without  whici) 
 rio  one  lliall  fe6  thd  Lord. 
 
 We  fliall  clofe  our  meditations  on  this 
 fubjecl  with  the  following  inferences  i; 
 
 I.  If 
 
0»  the  Nature  of  true  Happinefs,  316^ 
 
 1 .  If  a  man's  life  confiileth  not  in  the  SERM. 
 abundance  which  he  pofleiTeth — then'v__^_l> 
 true  happinefs  is  yet  a  fecret  in  refped 
 
 to  many  characters  in  our  world.  It  is 
 to  be  feaied,  that  this  is  the  cafe  in  re- 
 fped  to  the  greater  part  o\  mankind. 
 To  bring  the  fubje6t  home  to  ourfelves  ; 
 in  how  many  inftances  have  we  impofed 
 upon  ourfeJves  by  lying  vanities  ? 
 
 2.  What  we  have  heard,  expofes  the 
 folly  and  vice  of  covetoufnefs.  The  text 
 is  urged,  by  our  blelTed  Saviour,  as  a 
 perfuafive  againft  a  temper  fo  vile  and 
 unprofitable.  ''  And  he  faid  unto  them. 
 Take  heed,  and  beware  of  covetoufnefs, 
 for  a  man's  life  confifteth  not  in  the  abun- 
 dance of  the  things  which  he  poflefleth." 
 
 3.  From  what  has  been  advanced,  we 
 infer,  in  the  lafl:  place,  that  it  is  a  part 
 both  of  wifdom  and  duty  to  cultivate  a 
 fpirit  of  moderation  and  teniperance, 
 refpecling  all  our  earthly  defires  and 
 purfuits.     Having   food   and   raiment, 
 
 A  a  a  let 
 
37^  On  the  Nattire  of  true  Happinefs, 
 
 SERM.    let  us  be  therewith   content.     Let  us 
 XVII.        .   .  ,1  .  .      1  1 
 
 » -V— '  rejoice,  as  though  we  rejoiced  not,  let 
 
 us  weep,  as  though  we  wept  not.  This 
 is  the  language  of  reafon  and  philofo- 
 phy  ;  of  experience  and  religion.  *'  A 
 man's  life  confifteth  not  in  the  abun- 
 dance of  the  things  which  he  poflbC- 
 cth." 
 
 SERMON 
 
SERMON    XVIII. 
 
 On  Religious  Zeal. 
 
 GalATIANS    XV.  i8. 
 
 / 
 
 It  is  good  to  be  zealoiijly  affeded  alijjays 
 in  a  good  thing. 
 
 B 
 
 Yzeal  we  underftand  a  certain  ear-  SERM, 
 neftnefs  or  fervour  of  mind  in  the  >- 
 
 purfuit  of  any  objed:  which  we  conceive 
 of  as  excellent  or  valuable.  It  will  ex- 
 prefs  itfelf  in  various  forms  agreeable 
 to  the  diverfity  of  our  views  and  prof- 
 pe6ls  ;  and  confifts  not  in  a  mere  calm 
 decifion  of  the  underflanding,  but  in  a 
 conviiStion  ftrong  and  interefting,  fuch 
 as  enlivens  the  powers  of  the  foul,  and 
 A  a  a  2  enkindles 
 
oyz  On  Religious  ZeaL 
 
 SERM.    enkindles   in  the  heart  correfpondent 
 afiections. 
 
 When  this  zeal  is  converfant  with  the 
 great  objecfls  of  faith  and  devotion,  it  is 
 termed  religious,  or  as  the  apoftle  ex- 
 preffes  it,*'  a  zeal  for  God."  Thus  it  is 
 diflinguifhed  from  the  ardour  of  thofe 
 purfuits,  which  are  conhned  to  the 
 wealth  and  honours  of  this  world,  and 
 which  have  no  concern  with  the  inte* 
 refts  of  truth,  piety,  and  virtue. 
 
 A  certain  degree  of  zeal  is  abfolutely 
 necelTary  to  conftitute  the  charader  of 
 a  true  Chriftian  ;  for  it  is  impoffible  to 
 conceive  of  a  fincere  difciple  of  Jefus 
 Chriil:,   as  abfolutely  indifferent  to  the 
 .fuccefs  and  progrefs  of  the  religion  of 
 the  gofpel.     If  he,  from  the  heart,  be- 
 lieves its  facls  and  doftrines,  furely  he 
 muft  feel   himfelf  deeply  interefled  in 
 fuch   extraordinary  difcoveries   of  the 
 divine  wifdom  and  mercy  ;  in  refpe£t 
 to  himfelf,  he  muft  view  religion  as  the 
 
 one 
 
On  Religious  ZeaU  373, 
 
 one  thine   needful,   and  in  refpe^t  to  SEP^M. 
 
 XVIII. 
 others,  he  cannot  but  ardently  wifh  that  '^ 
 
 they  may  for   themfelves    choofe   that 
 
 good  part,  which  fhall  never  be  taken 
 
 away  from  them. 
 
 The  religion  of  Chrill:  is  not  a  fyflem 
 of  uninterefting  truths,  or  mere  fpecu- 
 lative    doctrines,  but   is   calculated    to 
 promote  prefent  peace  and  fati^facSlion, 
 w^hile  it  lays  the  foundation  of  a  lively 
 hope   of  everlafling   happinefs  beyond 
 the   grave.     Our  zeal  for  this  religion 
 will  be  firfl  and  principally  direded  to-' 
 wards    ourfelves,   and    the    cultivation 
 and  improvement  of  our  own  hearts  in 
 all  its  amiable  graces  and  virtues.  With- 
 out  this^   ©ur  zeal  refpecling  its  propa- 
 gation in  the  world  will  appear  with  an 
 ill  grace  ;  and  mull  reflecl  a  great  dif- 
 honour  upon  ourfelves,  as  well  as  do 
 difcredit  to  that  caufe,  in  which  we  pre-^ 
 tend  to  be  fo  zealoufly  affected. 
 
 The 
 
^74"  ^^  Religious  ZeaL 
 
 SERM.        The  characleriOics  of  a  truly  Chrif- 
 
 XVIII.      .  1        .  ,    r  •  -J 
 
 >•>  tian  zeal,  with  lome  motives  to  induce 
 
 us  to  cultivate  that  zeal,  will  form  the 
 
 plan  of  our  prefect  meditations, 
 
 Firft,  The  chara6leriflics  of  a  truly 
 Ghrillian  zeal.  They  are  the  following : 
 
 *'^  Sincerity,"^    ^'  Knowledge,'^    ^'' Bcnevo-f 
 "  lencey^  and  '*  Perfevd'rance,^* 
 
 I.  Sincerity*  A  fiilcefe  zeal  in  the 
 caufe  of  Chrift,  confifts  in  a  pure  regard 
 to  the  interefts  of  truth,  the  honour  of 
 the  gofpel,  and  the  fimplicity  of  its  wor- 
 fhip  and  difcipline.  Thus  it  Itands  op- 
 pofed  to  all  falfe  and  iiditious  preten- 
 fions  of  zeal,  fuch  as  alTume  the  maik 
 of  religion,  to  fubfervC  the  purpofes  of 
 3)  prefent  intereft,  or  the  gratifieationr 
 of  vain  and  ambitious  paffions. 
 
 Many  fuch  zealots  have  been  found 
 within  the  confines  of  the  Chrifiian 
 church,  who  have  been  actuated  by  mo- 
 tives mean  and  difingenuous,  and  who 
 
 have 
 
On  Religions  ZeaL  S75 
 
 Jiave  had  a  principal  refpei^  to  their  SERM. 
 own  preferment  and  glory,  inflead  of  v — y — ^ 
 the  credit  and  progrefs  of  Chriftian 
 truth  and  piety.  Snch  a  zeal  as  this 
 muft  be  deflitLite  of  fincerity,  fince  its 
 fecret  intentions  and  defigns  are  con- 
 trary to  its  external  pretended  profef- 
 fions.  It  is  pafljonate  in  its  exertions, 
 impatient  of  difappointment,  and  car- 
 ries itl'elf  Vvdth  an  air  of  pride  and  jea- 
 loufy.  It  is  actuated  by  lb  ^fe  and  enr 
 vy,  or  other  ambitious  and  worldly  mo- 
 tives. Sooner  or  later  it  will  not  fail 
 to  difcover  its  genuine  fpirit,  a  fpirit 
 no  where  countenanced  by  the  gofpel, 
 but  very  feverely  reproved  and  con- 
 demned. Such  a  kind  of  zeal  may  have 
 its  reward,  in  the  gratification  of  its 
 vanity  and  ambition  ;  but  it  mull:  ex- 
 peft  no  other  ;  for  it  can  never  lift  up 
 its  head  with  glory,  either  in  the  pre- 
 fence  of  confcience  here,  or  at  tjie  tri- 
 {junal  of  Chrifl:  hereafter. 
 
 That 
 
37^  0^  Religious  ZeaL 
 
 SERM.  That  zeal  which  is  truly  Chriftian. 
 has  Its  touiidation  in  the  Chriftian  tem- 
 per ;  is  accompanied  with  the  pradice 
 of  its  exalted  virtues,  and  is  efpecially 
 characterized  by  a  genuine  fimplicity 
 and  godly  fincerity.  It  has  no  finifter 
 views  or  motives,  but  is  purely  aduated 
 by  a  regard  to  the  honour  of  Chrift, 
 and  the  interefts  of  his  fpiritual  king- 
 dom.  If  thefe  be  promoted,  it  is  abun- 
 dantly reconipenfed  and  fatisfied, 
 
 Should  its  own  exertions  fail  of  fuc^ 
 cefs,  it  rejoices  in  the  fuccefs  of  others, 
 and  is  by  no  means  jealous  of  thofe  in- 
 flruments  whom  it  has  pleafed  God,  in 
 a  more  remarkable  manner,  to  own  and 
 blefs.  It  did  not  feek  its  own  glory, 
 but  that  of  the  gofpei  of  truth  and  righ- 
 teoufnefs  ;  if  this  be  promoted,  it  is 
 abundantly  fatisfied  ;  it  therein  rejoices, 
 "  yea,  and  will  rejoice." 
 
 2.  Knowledge  is  another  charaderiftic 
 of  that  zeal  which  is  countenanced  and 
 
 approved 
 
Ofi  Religious  Zeal,  277 
 
 approved  by  the  Chriftian  fyftem.     It  SERM. 
 niuft  be  judicious,    as   well  as  fincere. 
 This  will  be   neceflary  to  regulate  its 
 ardour,  and  to  direct:  it  to  objeds  of  the 
 greateft  utility.     If  it  be  not  a  zeal  ac- 
 cordino;   to   knowledcre,   it  may  defeat 
 its  o  vvn  good  purpofes,  and  expofe  both 
 itfelf  and  its  caule  to  contempt.     Some 
 have    betrayed   a  great   weaknefs  and 
 ignorance    in   their  zealous   exertions, 
 and  this  in  a  degree  fo  glaringly   ab- 
 furd,  as  to  grieve  the  friends  of  reveal- 
 ed religion,  while    it   has  furnifhed  its 
 enemies  with  an  occafion   of  triumph. 
 Such    have    attempted   to  defend  reli- 
 gion, on  principles  very  exceptionable 
 and  erroneous.     They  have  annexed  to 
 it  the  peculiarities  of  their  own  preju- 
 dices;  and  to  the  negleiSl  of  weightier 
 matters,  have  laid  a  principal  flrefs  upon 
 thofe  which  are  of  little  or  no  import- 
 ance.    They  have  been  more  concern- 
 ed  about  the  traditions  of  men,  than  the 
 clear   and   exprefs  commands   of  God, 
 They  have   been  jealous  of  the  credit 
 B  b  b  and 
 
«,g  On  Religious  Zeal, 
 
 SERM.    and  authority  of  the  former,  while  they 
 XVIII.^  have  been  very  indifferent  in  refpeet  to 
 the  facred  obligations  of  the  latter. 
 
 An  enlightened  mind  will  eafily  dif- 
 tinguifh  Ipetween  thofe  principles  which 
 lie  at  the  foundation  of  the  Chriftian 
 fyftem,  and  thofe  various  fuperflruc- 
 tures  which  have  been  erefted  upon  it 
 by  the  profeifors  of  the  gofpel  in  diffe- 
 rent ages.  The  one  in  iti'elf  is  invari- 
 ably the  fame,  and  bears  the  broad  fig- 
 nature  of  the  feal  of  heaven  ;  the  other 
 has  affumed  a  variety  of  forms,  agree- 
 able to  the  different  fituations  and  pre- 
 judices of  a  multitude  of  profeffors. 
 
 That  zeal  which  is  according  to  know- 
 ledge, will  regulate  its  exertions  in  con- 
 formity to  the  fober  dictates  of  truth, 
 and  agreeable  to  the  maxims  of  pruden- 
 tial wifdom.  It  is  not  only  fincerely 
 '  and  ardently  deiirous  of  promoting  ^ 
 jrood  caufe  ;  but  alfo  makes  choice  of 
 thofe   means   which  carry  with  them 
 
 the 
 
On  Religious  ZeaJ,  379' 
 
 ihe  greatefl:  probability  of  fuccefs.  Eve-  SERM. 
 ry  tiling  in  itielf  lawful  may  not  be  ex- 
 pedient ill  every  fitu;ition;  but  the  moft 
 excellent  means  muft  be  adopted  to  th« 
 peculiar  ftate  of  men^s  minds  and  pre- 
 judices. They  are  not  to  be  taken  by 
 ftorm,  nor  is  the  moral  and  intelleftual 
 conqueft  to  be  effected  by  violence. 
 
 In  promoting  the  caufe  of  religious 
 truth,  much  depends  both  on  the  time 
 and  manner  of  addrefs.  The  one  mufl 
 be  feafonable,  and  the  other  muft  be 
 mild,  modeft,  and  inofTenfive.  We  mufl 
 endeavour  to  convince  by  the  moft  co- 
 gent arguments,  and  to  befeech  and  iij- 
 treat  w^ith  the  meeknefs  of  affeftion. 
 We  muft  patiently  v^ait  the  moft  favour- 
 able feafons,  and  c^ligently  improve  the 
 faireft  opportunities.  That  zeal  is  harlb. 
 and  criminal  indeed,  which  allows  its 
 antagonift  neither  **  common  honefty, 
 nor  common  fenfe."  The  goodnefs  of 
 a  caufe  can  never  fandlify  fuch  igno^ 
 ranee,  pride,  and  bitternefs  ;  and  fuch 
 B  b  b  2  a 
 
380  On  Religious  ZeaL 
 
 SERM.    a  zeal  is  equally  indifcreet  and  unchrif- 
 XViil.      . 
 V .. ^  tian. 
 
 Chriflian  zeal  mufl,  moreover,  always 
 blend  the  wifdom  of  the  feipent  with 
 the  harmleffhefs  of  the  dove.  It  is  not 
 called  to  cafl  its  pearls  before  fv/ine, 
 nor  muft  it  purfue  any  meainres  but 
 what  are  fully  authorifed  by  the  gofpel, 
 aad  agreeable  to  the  dictates  of  a  found 
 underflanding.  Had  this  more  general- 
 ly been  the  cafe,  religious  zeal  would 
 never  have  been  difgraced,  and  the  gof- 
 pel  of  our  Saviour  would  never  have 
 fufFered  on  account  of  the  ignorant  fer- 
 vour of  its  profeffed  friends.  I  may 
 alfo  add,  the  labours  of  many  in  the 
 caufe  of  truth  would  not  have  been  fo 
 fruitlefs  and  inefFedual,  and  the  plea- 
 fure  of  the  Lord  might  have  profpered 
 in  their  hands,  had  not  their  own  im- 
 prudence and  rafhnefs  mofl  effedually 
 prevented  it. 
 
 3,  Benevo'lejicc 
 
Oti  Religious  ZeaU  381 
 
 Q,  Benevolence  alfo  is  an  eflential  qua-  SERM. 
 
 XVIII 
 lification  of  religious  zeal.     Zeal  thus  v     ^    ,\ 
 
 qualified,  is  but  a  diiFerent  modification 
 
 of  charity.     It  is  love  that  animates  all 
 
 its  inftru^tions  and  all  its  reproofs.     Its 
 
 various  exertions  centre  here,  and  are 
 
 fo    many  expreffions    of    difinterefted 
 
 kindnefs  to    our   fellow-creatures  and 
 
 brethren. 
 
 Zeal  partaking  of  this  property,  ftands 
 oppoied  to  every  fpecies  of  malice  and 
 feverity  ;  and  is  altogether  a  ftranger 
 to  that  perfecution  which  has  difgraced 
 the  annals  of  ecclefiaftical  hiltory.  It 
 is  mild  in  its  addrefs,  gentle  in  its  car- 
 riage, and  full  of  conipallion  to  the  in- 
 terefts  of  all.  It  is  not  ablorbed  on  the 
 one  hand,  in  an  inordinate  ieif-love;  nor 
 is  it  wild  and  extravagant  in  its  efforts 
 on  the  other.  Its  pi  etenfions  are  lober, 
 its  operations  are  regular,  and  animated 
 by  the  juft  and  noble  principles  of  dif- 
 fufive  benevoience.  It  is  a  zeal  not  par- 
 tial in  its  judgment,  nor  malignant  in 
 
 its 
 
^8a  6/2  Religious  ^eali. 
 
 SERM.   its  cenfures ;    it   injureth   no  one^    if 
 
 ».  ^    ;.  thinks  evil  of  jio  one  ;  like  the  wiTdom 
 
 from  above  it  is  peaceable  and  gentle^ 
 
 eafy  to  be  intreated,  full  of  mercy  and 
 
 good  fruits*, 
 
 It  is  likewiffe  friendly  to  the  peace 
 and  good  order  of  cjvil  fociety,  no  way 
 interfering  v/ith  the  juft,  and  unalien- 
 able rights  of  mankind.  It  is  alfo  pa- 
 tient of  re/iftance  and  cbntradiclion; 
 nfing  no  weapons  that  are  carnal  and 
 fenfual,  but  folely  avails  itfelf  of  that 
 facred  armour,  with  which  it  is  furnifli- 
 ed  by  the  word  and  fpirit  of  God. 
 
 4.  Perfevernnce  is  another  chara6ler- 
 iftic  of  ChrilHan  zeal.  That  attach- 
 ment to  the  profefTion  of  the  gofpel, 
 which  is  not  founded  on  the  principles 
 of  fincere  conviftion,  and  a  genuine 
 love  of  divine  truth,  may  flame  with 
 violence  for  a  fhort  time  ;  but  Ihould  it 
 meet  with  difficulties  and  dangers,  it 
 will  foon  be  extinguiftied.     It  fprings 
 
 up 
 
On  Religious  'ZeaL  383 
 
 Vip  on  a  fudden,  but  it  has  no  root  in  SERM. 
 
 XVITT 
 
 itfelf,   for  which  reafon  it    withereth  ^     ^     ■ 
 away.    Should  perfecution  arife  becaufe 
 of  the  truth,  th^s  profeflional  zeal  will 
 doubtlefs  take  offence,   and  no  lono-er 
 attempt   to  defend  a  caufe  fo  full  of 
 temporal     inconvenience    and   hazard. 
 But   that  which    is  truly  Chriftian,    is 
 not  thus  diverted  from  its  objedl.   The 
 honour  and  progrefs  of  divine  truth  it 
 keeps  fteadily  in  view,  amidft  the  great- 
 eft  dilcouragements  and  difficulties,  nor 
 is  its  ardour  to  be  abated  by  the  moft 
 violent  cppofition.     It  is  faithful  even 
 Unto  death. 
 
 It  appears  then,  from  this  part  of  our 
 fubje£l,  that  religious  zeal,  upright  in 
 its  intentions,  difcreet  in  its  manage- 
 ment, and  kind  and  benevolent  in  ail  its 
 operations,  is  truly  refpedable,  and 
 ought  to  be  cultivated  with  thegreateft 
 diligence  by  all  the  faithful  followers  of 
 Chrift.  It  has  indeed  been  difi^raccd 
 by  the  wild  extravagance  of  bigots  ai  d 
 
 enthufiaits. 
 
384  On  Religious  Z.eal, 
 
 SERM.    enthufiafts,   neverthelefs  it  is  a  great 
 V     ^    ' >  duty,  and  may  be  enforced  by 
 
 II.  Certain  motives  very  coo;ent  and 
 powerful.  Thefe,  in  the  fecond  place y 
 now  come  to  be  confidercd, 
 
 I.  The  importance  of  the  caufe  is  aii 
 argument  for  zeal.     It  is  that  of  truth 
 and  piety  ;   than  which  nothing  can  be 
 of  greater  confequence,  either  to  our- 
 felves  or  mankind  in  general.     Every 
 labour  and  every  facrifice  it  will  abun- 
 dantly compenfate,    and  we   muft  not 
 think   of  bringing  in  competition  with 
 it  any  prefent  gratification  or  intereft. 
 The   light  of  truth   how  refre filing  to 
 the  mind,  and  the  confolations  of  piety 
 how    foothing   and    animating  to  the 
 heart  of  man  !    When  this  light  breaks 
 in  upon  the  foul,   it  affords  a  pleafure 
 the  moil  rational  and  noble.    It  re<ftifies 
 our  former   miftakes   and   errors,   and 
 difpels  the  darknefs  of  ignorance  and 
 fnperftition.     It  frees  the  mind  from 
 
 an 
 
On  ReligioiLs  Zeal,  3  85 
 
 an  inglorious  bondage,  and  inverts  it  SERM. 
 with  a  liberty  the  moll:  rational  and  di-  ^ — ,— ^ 
 vine.  It  makes  our  way  clear  before 
 us,  and  diredls  our  feet  into  the  paths 
 of  peace  and  righteoufnefs.  The  day 
 fpring  from  on  high  vifits  us,  and  a 
 morning  light  breaks  in  upon  the  foul, 
 Ihining  more  and  more  unto  the  perfed: 
 day.  Chriflianity,  in  particular,  is  the 
 lall:  and  nobleft  difpenfation  of  religion; 
 in  itfelf  abfolutely  perfedl,  and  calcu- 
 lated above  every  other  to  improve  the 
 mind,  fanftify  the  heart,  and  furnifh  it 
 W^ith  the  richeil  peace  and  comfort.  Its 
 promifes  are  fo  precious,  its  difcoveries 
 fo  clear,  and  its  profpedl  into  futurity 
 fo  reviving,  that  it  may  be  juftly  def- 
 cribed  as  "  the  glory  that  excellf^th." 
 
 To  be  zealoufly  attached  to  fuch  a 
 fyftem  of  faith  and  morals,  of  grace  and 
 hope,  is  of  the  lafl  importance  to  our- 
 felves,  as  well  as  of  the  greateft  confe- 
 quence  to  others  ;  and  fuch  an  attach- 
 ment may  extend  its  influence  beyond 
 C  c  c  the 
 
^86  On  Religious  Zeal. 
 
 SERM.    the  limits  of  our  prefent  apprehenfions* 
 V     ^    'j  To    be    indifferent     in     our   profeffion 
 would    be   highly    criminal,    fince  the 
 claims  of  our  religion  are  fo  powerful, 
 and  its   obligations  of  fuch  facred  and 
 univerfal  concern.     In  endeavouring  to 
 promote  its  interefts,  we  a6l  up  to  our 
 character    as   Chriftians,    and   approve 
 ourlelves  the  moft  friendly  to  the  wel- 
 fare and  happinefs  of  all  around  us.     It 
 is  a  duty  which  we  owe  to  our  God  and 
 Saviour,    and   alfo   to   our  brethren  of 
 mankind  ;  a  duty   not   to   be  difpenfed 
 with  ;    for  our  Chriftian  profeffion  fup- 
 pofes  us  to  be  convinced  of  the  truth  of 
 the  gofpel,  and  if  convinced  of  its  truth, 
 furely  we  cannot  fail  to  be  affe6led  with 
 its  importance   to  our  own   happinefs, 
 and   the   falvation  of  others.     There  is 
 every  thing  to  animate  us  in  our  high 
 calling   as  Chriftians.     A  holy  fervour 
 Ihould  enliven   our  religious  and  devo- 
 tional fervices  ;  and  w^e  (hould  embrace 
 every  opportunity,  according  to  our  a- 
 bilities,   to  defend  the  divine  authority 
 
 of 
 
On  Religious  Zeal,  387 
 
 of  the  gofpel  a^ainH:  the  objedlions  of  ^^,^- 
 infidels  ;   and  above   all  ftionld  be  care-  ^ — , — * 
 fill  to  recommend   this  religion,  by   a 
 life  and  example  agreeable  to  its  pre- 
 cepts, and  conformable  to  the  pattern 
 of  its  great  author. 
 
 2.  Farther.  The  oppofition  which 
 this  cauie  meets  with  from  others, 
 fliould  enliven  our  ardour  in  a  zealous 
 defence  of  it.  We  muft  not  fuffer  our- 
 felves  to  be  intimidated  by  difficulties, 
 or  difcouraged  by  the  frowns  and  cen- 
 fures  of  the  world.  However  low  the 
 ipterefls  of  truth  in  any  particular  age 
 or  country,  or  however  formidable  the 
 power  that  oppofes  it,  we  need  not  de- 
 fpair.  Every  effort  made  in  its  defence, 
 though  not  fenfibly  difcerned  by  us,  has 
 its  ule  under  the  providence  of  God — • 
 and  under  every  prefent  difcourage- 
 ment,  in  this  we  may  confole  ourfelves, 
 that  no  weapon  formed  againil  it,  either 
 by  the  fubtlety  or  rage  of  men,  will 
 finally  be  profpered.  It  has  had  its 
 C  c  c  2  enemies 
 
388  *        On  Religious  Zealp 
 
 SERM.  enemies  in  all  ages,  and  under  various 
 defcriptions.  Some  have  endeavoured 
 to  fubvert  the  foundations  of  virtue 
 and  piety,  by  calling  in  queftion  God's 
 moral  government,  and  by  denying  the 
 eternal  and  immutable  obligations  of 
 his  righteous  laws.  Men  of  this  com- 
 plexion have  been  very  afTiduous  and 
 active  in  diffufing  thefe  pernicious  and 
 corrupt  principles,  and  if  we  on  our 
 part  be  indi^erent  to  religion,  they  on 
 theirs  are  far  from  being  luke-warm  in 
 their  ei:^mity  ajid  oppofition. 
 
 Others,  under  a  different  defcription, 
 are  difaffeded  to  the  gofpel,  v^hile  they 
 acknowledge  the  authority  of  m  hat  has 
 been  underflood  by  natural  religion, 
 Thefe  publicly  declare  their  fentiments, 
 and  have  difcovered  a  zeal  in  the  de- 
 fence of  them.  This  beii  g  the  cafe, 
 how  unbecoming  the  friends  of  divine 
 revelatioa  to  lit  down  in  a  filent  indiffe- 
 rence. 
 
 It 
 
On  Religious  "ZjCaU  380 
 
 It  may  likewife  be  obferved,  without  SERM. 
 
 XVIII 
 the    lead    violation    of  candour,     that  'j 
 
 there  is  no  little  oppofition  made  to  the 
 truth  within  the  boundaries  of  the  pro- 
 feihng  ciiurch.  There  are  thole  who 
 jimpriion  the  truth  in  unrighteoufrieis  5 
 aiid  others  who  profefs  it  in  a  very  de- 
 generate and  corrupt  form  ;  their  pre- 
 judices are  ftrong,  and  their  wild  fuper- 
 flitious  zeal  very  ad;ive  and  officious. 
 I  refer  to  no  particular  denomination 
 of  profefiors,  but  conceive  of  it  as  ap- 
 plicable to  the  patrons  of  error,  and  the 
 lords  of  the  heritage  of  God  of  all  de- 
 fcriptions,  and  of  every  communion. 
 
 The  religion  of  our  blelTed  Lord  and 
 Saviour  has  doubtlels  been  corrupted  ; 
 and  it  behoveth  every  fincere  lover  of 
 truth,  to  uie  his  utmofl  endeavours  to 
 feparate  the  precious  from  the  vile  ;  the 
 chaff  from  the  wheat ;  and  to  make  a 
 diftinction  the  moft  public  and  decihve 
 between  the  commandments  of  God, 
 ^nd  the  traditions  of  men. 
 
 3«To 
 
39©  '      On  Religious  Zeal, 
 
 SERM.        c?.  To  quicken  us  in  a  firm  and  fer- 
 
 XVIII* 
 
 v„ ,,  ^     /  vent  attachment  to  the  facred  caufe  of 
 
 truth  and  piety,  let  us  frequently  reflect 
 on  thofe  examples  of  zeal  which  are  re- 
 corded in  the  fcriptures,  and  others 
 with  which  we  may  have  been  ac- 
 quainted. The  former  hav^e  obtained  a 
 good  report ;  their  memory  is  precious, 
 and  handed  down  to  us  with  every  cir- 
 cumflance  that  can  excite  our  eiteem, 
 or  awaken  our  emulation.  Patriarchs 
 and  prophets,  apoftles  and  martyrs. 
 Hand  foremoil:  on  the  lift — no  facrilices 
 they  deemed  too  great  ;  no  difficulties 
 did  they  conceive  of  as  infurmountable  ; 
 nor  were  violent  perfecutions  able  to 
 deter  them  from  a  per  fevering  faithful 
 adherence  to  the  caule  they  had  elpouf- 
 ed.  Above  all,  fliouid  vv^e  place  before 
 us  the  perfect  pattern  of  our  Lord  and 
 Saviour  Jefus  ;  who  in  this,  as  in  every 
 other  refpe6t,  has  the  pie-eminence. 
 With  what  unremitting  diligence  did 
 he  do  the  will  of  his  heavenly  Father  ! 
 With  what  unabated  ardour  did  he  ful- 
 fil 
 
On  Religious  ZcaL  3pt 
 
 fil  all  rio;hteoufnefs  !   The  oppofition  of  SERM. 
 
 XVIIIe 
 
 enemies,  the  contradidlion   of  finners,  v ^.^ 
 
 ferved  to  enliven  the  fervour  of  his 
 zeal.  This  zeal  animated  his  daily  la- 
 bours, his  nodurnal  devotions,  and  fired 
 his  foul  with  holy  refolution,  under  a 
 preflure  of  the  mofl  accumulated  dif- 
 trefs.  As  his  followers,  we  are  under 
 peculiar  obligations  to  imitate  his  pat- 
 tern, and  to  imbibe  his  fpirit.  Indo- 
 lence and  floth  ill  become  us.  Let  us 
 then  be  fteadfaft,  unmovable,  always 
 abounding  in  the  work  of  the  Lord,  for 
 our  labour  in  him  will  not  be  in  vain.  . 
 A  day  is  coming  when  every  work  of 
 faith  and  labour  of  love  will  meet  with 
 a  mod  munificent  and  gracious  reward. 
 Therefore,  my  brethren,  "  be  not  wea- 
 ry in  well  doing,  for  in  due  feafon  ye 
 ihall  reap,  if  ye  faint  not." 
 
 SERMON 
 
SERMON    XiX. 
 
 On  the  Efficacy  of  the  Gospel  in  the 
 
 EXTIRPATION    OF   ErROR.  * 
 
 Matthew  xv.  13. 
 
 Every  plant  which  my  heavenly  Father  hath' 
 not  planted  Jhall  he  rooted  up, 
 
 SERM.  ^  I  ^HE  language  of  our  text  is  meta- 
 J^^'  ,  JL  phorical,  and  may  be  conceived  of 
 as  defcriptive  of  the  entire  extirpation 
 of  error  and  depravity,  under  the  moral 
 adminifiration  of  the  gofpel.  This  is 
 not  to  take  place  in  an  iiiftant,  much 
 lefs  is  it  to  be  eiFecSted  by  thefe  violent 
 
 and 
 
On  the  Efficacy  of  the  Gofpel,  6'c.  393 
 
 and  coercive  meafures,  which  have  fo  SERM- 
 often   been    adopted  by  the    wrath  of  ' — , — > 
 man,  under  the  influence  of  an  unhal- 
 lowed and  perfecuting  zeal.     We  are 
 patiently  to  wait  for  it  in  the  final  iflue 
 of  things,  under  the   government  of  a 
 being  infinitely  wife  and  good.     At  the 
 fame  time  exerting  ourfelves  in  further- 
 ing this  caufe,  by  vigoroufly  purfuing 
 all  thofe  meafures  which  are  juftified 
 by  the  dictates  of  fober  reafon,  and  fanc- 
 tified   by   the  meeknefs  and  charity  of 
 that  religion  which,  as  Chriftians,  we 
 poffefs. 
 
 Our  bleffed  Saviour,  the  great  teacher 
 and  head  of  the  church,  was  conftantly 
 employed  in  promoting  the  interefts  of 
 ricrhteoufnefs,  in  connexion  with  our 
 final  falvation  and  happinefs.  He  has 
 inftruded  the  world  with  an  authority 
 and  majefly  peculiar  to  himfelf.  Even 
 his  enemies  were  alloniflied  at  his  doc- 
 trine, and  the  people  heard  him  gladly. 
 He  was  not  difcouraged  by  any  difficul- 
 D  d  d  ties 
 
394  On  the  Efjicacy  of  the  Gofpet,  6^^. 
 
 SERM.  ties  or  dangers,  while  accomplifhing  his 
 * — ^-L'  Father's  pleafure  in  the  eftablifhment  o£ 
 that  fpiritnal  kingdom,  which  now  lifts 
 up  its  head  with  a  fuperior  glory,  not- 
 withftanding  the  oppofition  of  contend- 
 ing powers  in  various  forms,  and  from 
 various  quarters. 
 
 Error  and  corruption  were  generally 
 prevalent  at  the  time  of  our  Lord's  pub- 
 lic miniflry.  Superftition  had  entered 
 its  unwarrantable  claims,  and  a  blind 
 refpedl  to  fuperior  authority  eafily  ad- 
 mitted them.  Thofe  who  were  feated 
 in  the  chair  of  Mofes,  had  corrupted 
 the  pure  religion  of  Jehovah,  and  in* 
 ftrufted  the  people  in  certain  tenets  in- 
 confiftent  with  the  obligations  of  true 
 piety  and  virtue.  They  not  only  made 
 additions  to  the  laws  of  heaven,  by  en- 
 forcing certain  human  devices,  but  when 
 the  traditions  of  men  were  brought  into 
 competition  with  the  commands  of  God, 
 they  preferred  the  former  to  the  latter, 
 and  laid  lefs  flrefs  upon  judgment,  mer- 
 
 ^7i 
 
On  the  Efficacy  of  the  Gofpel^  6'^.  395 
 
 (ty,  and  fidelity,  than  upon  certain  ex-  SERM. 
 ternal  rites  of  worihip.  y — ,— > 
 
 At  the  tinie  of  our  Saviour's  appear- 
 ance, there  were  many  degenerate 
 plants,  which  had  taken  deep  root  with- 
 in the  confines  of  the  Lord's  vineyard  : 
 that  vineyard  fo  favourably  fituated, 
 and  fo  fecurely  defended.  Thefe  our 
 Saviour  came  to  extirpate,  by  Qxpofing 
 t:he  dangerous  and  corrupt  fallacy  of 
 certain  popular  errors,  which  were 
 countenanced  by  public  teachers,  and 
 which  had  received  the  fan6tio|i  of  high 
 authority, 
 
 The  zeal  with  which  he  exerted  him- 
 felf  in  this  great  work,  awakened  the 
 jealoufy  and  indignation  of  thofe  per- 
 fons  who  were  interefted  in  the  delufion 
 and  ignorance  of  th^  people,  and  whofe 
 authority  was  not  to  be  controverted 
 with  impunity.  Does  our  Saviour,  as 
 in  the  context,  convid:  them  of  fetting 
 jifide  one  of  the  command;nents  which 
 D  d  d  2  h^ve 
 
^^6  Oh  the  Efficacy  of  the  Gofpel^  <i^c* 
 
 SERM.    have  refped  to  filial  duty  ?     They  can 
 ^  make  no  reply  in  their  own  vindication, 
 
 but  they  can  be  angry,  and  are  deter- 
 mined to  give  vent  to  their  malicious 
 rage,  by  calumniating  a  character,  the 
 moft  innocent  and  illuftrious,  and  by 
 flirring  up  the  people  to  all  the  outrages 
 of  a  violent  perfecution. 
 
 Our  blelfed  Lord  came  not  only  to 
 extirpate  every  plant  of  vice  and  errors 
 but  to  fow  the  feeds  of  truth,  piety, 
 peace,  and  charity.  This  rnufl:  be  evi- 
 dent to  every  one  who  reflects  on  the 
 purity  of  Chrift's  do(5lrine,  in  connec- 
 tion with  his  high  and  perfect  pattern. 
 And  although  his  miniftry,  accompanied 
 with  the  enfigns  of  a  divine  authority, 
 was  not  attended  with  that  univerfal 
 fuccefs  which  might  at  firft  have  been 
 expected  ;  neverthelefs  this  may  eafily 
 be  accounted  for,  by  reafon  of  the 
 flrength  of  confirmed  habits  and  inve- 
 terate prejudices,  in  connexion  with 
 fecular  power,  which  are  not  eafily  or 
 
 fuddenly 
 
On  the  Efficacy  of  the  Go/pel,  6'f,  397 
 
 fuddenly  oVerborne,     as  appears  from  i^ERM. 
 the  teflimony  of  all  ages.  v     ^.'  ; 
 
 Had  our  Saviour's  religion  been  ac- 
 commodated to  the  pride  of  philofophy, 
 or  the  inlblence  of  power,  it  would 
 doubtlefs  have  been  acceptable  to  many- 
 wife  and  mighty  in  the  world.  But  as 
 its  grand  objedl  was  the  extirpation  of 
 long  eftablilhed  and  favourite  vices,  nd 
 wonder  it  fhould  be  treated  with  neg- 
 led:  and  difdain  by  thofe  men  in  high 
 nations,  who  were  blind  leaders  of  the 
 blind,  and  whofe  interell  it  was  to  keep 
 the  people  in  a  ftate  of  blind  fubjeclion 
 to  their  authority. 
 
 In  the  wild  deferts  of  barbarifm  and 
 idolatry,  we  are  not  furprized  to  find 
 many  noxious  weeds,  to  ipeak  in  allu- 
 fion  to  the  metaphor  in  our  text,  many 
 plants  which  our  heavenly  Father  has 
 not  planted.  But  this  was  likewife  the 
 ^afe  within  the  facred  enclofure  of  the 
 
 profefiing 
 
59^  On  the  Efficacy  of  the  G  of  pel,  ^>c, 
 
 SERM.  profeffing  church,  at  the  time  of  our 
 V .,  ^  '  y  Saviour's  appearance. 
 
 The  prophetic  declaration  in  our  text 
 may  be  conceived  of  as  having  refpecSt 
 to  each,  under  the  moral  adminiftratlon 
 of  the  gofpel. 
 
 I.  We  fhall  confider  how  far  it  has 
 been  accomplilhed. 
 
 II.  We  will  advert  to  fome  circumr 
 fiances  which  have  prevented  its  full 
 accomplilliment.     And  then, 
 
 III.  We  will  contemplate  the  glory 
 of  that  period,  when  this  prophecy  of 
 our  Saviour  ihall  receive  its  confumma- 
 tion. 
 
 I  intreat  your  fixed  attention  to  thefe 
 feveral  particulars. 
 
 I,  How  far  has  this  prophetic  decla-r 
 ration  been  already  accomplilhed  ? 
 
 This 
 
On  the  Efficacy  of  the  Gofpel^  ^t,  39,^ 
 
 This  only  can   be  afcertained  from  SERM. 
 
 XIX 
 
 hiftorical  fafts,   in  connexion  with  the  '  m 
 
 prefent  ftate  of  Chrift's  religion  in  the 
 world.  Its  firft  progrefs  was  fo  rapid 
 and  extenfive,  that  we  cannot  help  con- 
 ceiving of  it,  as  a  beautiful  comment  on 
 thofe  feveral  metaphors  which  our  Sa- 
 viour adopted  in  the  defcription  of  hi§ 
 kingdom.  *'  As  the  lightning  that 
 lighteneth  out  of  one  part  under  hea- 
 ven, fo  fhall  alio  the  Son  of  man  be  in 
 his  day."  **  The  kingdom  of  heaven 
 is  like  unto  leaven  which  a  woman  took 
 and  hid  in  three  meafures  of  meal  till 
 the  whole  was  leavened."  *  "  The 
 kingdom  of  heaven  is  like  to  a  grain  of 
 muftard-feed,  which  a  man  took  and 
 fowed  in  his  field,  which  indeed  is  the 
 leafl  of  all  feeds  ;  but  when  it  is  grown 
 Up,  it  is  the  greatefl  among  herbs  ;  fo 
 that  the  birds  of  the  air  come  and  lodge 
 in  the  branches  thereof."  Thefe  me- 
 taphors were  fo  many  prediclions  of  the 
 rife  and  progrefs  of  Chriftianity  in  the 
 
 world. 
 
 ♦  Matt.  xiii.  33, 
 
40O  On  the  Efficacy  of  the  Oofpel,  <^c, 
 
 SERM.    world.     And  they  convey   to  us  very 
 
 XIX  . 
 
 >     ^  '  i  fublime  ideas  both  of  its  divine  origin 
 
 and  power. 
 
 Under  the  cipoflolic  miniftry  it  pro- 
 duced effe6ls  the  moft  extraordinary  j| 
 and  novel  in  the  moral  world,  of  which 
 we  can  give  no  fatisfaftory  account, 
 but  on  the  principle  of  the  divine  autho- 
 rity of  this  religion.  The  apoftles  and 
 iirft  preachers  of  Chriflianity  were  moft 
 of  them  men  of  plain  manners,  and  un- 
 cultivated minds,  who  would  not  avail 
 themfelves  of  the  fophiftry  of  fcience, 
 nor  flatter  their  followers  with  any  of 
 the  honours  or  riches  of  this  world. 
 They  had  no  interefl  with  the  rulers 
 among  the  Jews,  nor  with  the  princes 
 and  philofophers  among  the  Gentiles, 
 and  were  deprived  of  all  countenance 
 from  the  moil:  reputable  and  powerful 
 characters  of  the  age.  They  were  de- 
 famed and  perfecuted,  and  treated  with 
 every  mark  of  ignominy.  Their  com- 
 miffion,  like  that  of  their  Lord  and  Maf- 
 
 ter. 
 
On  the  Efficacy  of  the  Go/pel,  <ifc,  401 
 
 ter,   had  for  its  objed  the  extirpation  SERM. 
 of  vice  and   error,   in  connection  with  ' 
 
 the  promulgation  of  that  fcheme  of 
 mercy,  which  he  had  fealed  or  ratified 
 with  his  blood. 
 
 Under  every  circumftance  of  apparent 
 difadvantage,  their  miniflry  is  fuccefs- 
 ful  and  triumphant  over  the  prejudices 
 and  paflions  of  thoufands.  Multitudes 
 are  converted  to  the  faith  of  Jefus,  and 
 the  gofpel  is  preached  through  feveral 
 parts  of  a  vaft  empire.  It  has  triumph- 
 ed over  vain  imaginations,  inveterate 
 prejudices,  ftrong  paffions,  fuperfti- 
 tious  ceremonies,  and  idolatrous  rites. 
 Thrones  and  dominions,  principalities 
 and  powers  have  in  vain  armed  them- 
 felves  againft  it.  The  more  they  have 
 attempted  to  fupprefs  its  rifing,  with  a 
 greater  power,  with  an  encreafing  glo- 
 ry has  it  lifted  up  its  head. 
 
 How  many  plants  which  our  heavenly 
 
 Father  has  not  planted,  have  been  al- 
 
 £  e  e  ready 
 
46^  On  the  Efficacy  of  the  Go/pel y  <i:}'c, 
 
 SERM.    ready  rooted  up  under  the  moral  admi- 
 *■ — ,r^  niitration  of  the  gofpel.     How  has  it 
 enlightened  the  darknefs  of  the  under- 
 ftanding  !  How  has  it  changed  and  pu- 
 rified the  heart !  What  ftriking  and  fen- 
 fible  efFeds  has  it  produced,  in  the  dif- 
 pofitions    and  practices    of  thofe    who 
 have  cordially  received  it,  in  all  ages ! 
 Humility    and    meeknefs,    purity   and 
 love,  have  been  fubftituted  in  the  place 
 of  pride  and  paffion,  licentioufnefs  and 
 revenge.     So  ftriking  an  alteration  has 
 been  effefted  in  the  moral  and  fpiritual 
 character  of  fincere  Chriftians,  that  it 
 may  be  compared  to  a  new  creation. 
 "  Old  things  are  paffed  away,    behold 
 all  things  are  become  new,"    A  fmcere 
 convert  to  the  religion  of  Jefus,  in  the 
 firfl  age  of  the  gofpel,  became  as  it  were 
 a  new  man.     He  was  regarded  as  fuch 
 by  his  neighbours  and  acquaintance,  be- 
 ing diilinguifhed  by  the  flriftnefs  of  hi? 
 morals,  and  the  uniform  integrity  and 
 devotion  of  his  life. 
 
 In 
 
On  the  Efficacy  of  the  Gofpel,  &c.  4^3 
 
 In  fucceeding  ages,  in  which  perfons  S™^. 
 have  been  educated  from  their  earlieft  < — , — * 
 years  in   the    Chriftian    faith,     if  the 
 change  has  not  been  fo  ftriking,   the    ^ 
 fandifying   power    of  Chriftianity  has 
 been  the  fame  :   ever  favourable  to  the 
 progrefs  of  truth  and  holinefs,  and  ini- 
 mical to  every  principle  of  error  and 
 depravity.       Every    plant   which    our 
 heavenly  Father  has  not  planted,  it  has 
 been   gradually   extirpating   from  the 
 hearts  and  lives  of  all  thofe  who  are 
 upright  and  confcientious  in  their  Chrif- 
 tian  profeflloii. 
 
 I  am  fenfible  that  an  objeftion  here 
 obtrudes  itfelf,  founded  on  the  fmall 
 proficiency  of  Chriftianity  in  the  pre- 
 fent  day,  in  connedion  with  the  grofs 
 errors  and  vices  which  obtain  among 
 thofe  who  publicly  profefs  this  religion. 
 But  this  does  not  affed  the  truth  of  the 
 declaration  in  the  text,  as  it  has  refped 
 to  the  moral  tendency  of  the  gofpel, 
 nor  does  it  bring  into  fufpicion  our 
 E  e  e  2  Saviour's 
 
404  On  the  Efficacy  of  the  Go/pel^  6'^. 
 
 SERM.    Saviour's  cliara6ler  as  a  prophet,  if  we 
 
 XIX 
 
 i  view  our  text  in  the  light  of  a  predic- 
 tion. 
 
 11.  There  are  certain  circumflances 
 which  have  impeded  the  progrefs  of 
 Chriftianity,  and  fufpended  its  moral 
 and  fandifying  influence,  Thefe  de- 
 ferve  our  confideration  in  the  fecond 
 place. 
 
 From  the  early  and  rapid  fpread  of 
 Chriilianity  in  the  time  of  the  apoftolic 
 minilhy,  we  might  be  led  to  conclude, 
 that  long  ere  this  the  religion  of  the 
 gofpel  would  have  become  the  religion 
 of  the  world,  and  that  idolatry,  fuper* 
 ftition,  and  falfe  worlliip,  would  have 
 been  extirpated  from  among  all  the  na- 
 tions of  the  earth.  But  the  paffions 
 and  prejudices  both  of  weak  and  wicked 
 men  have  intervened.  To  thefe  prin- 
 cipally mufl  we  refer,  as  the  grand 
 reafon  why  Chriflianity  has  made  no 
 greater  progrefs  in  the  world,   in  its 
 
 promulgation 
 
On  the  Efficacy  of  the  G  of  pel,  <i'c,  405 
 
 promulgation  amono^  the  various  tribes  SERM. 
 of  men,  and  in  its  moral  and  fandifying  v  ^  '  ^ 
 power. 
 
 The  moft  excellent  gift  of  heaven, 
 the  gofpel  of  grace  and  truth,  has  been 
 perverted  and  corrupted.  This  was 
 efpecially  the  cafe,  from  that  aera  when 
 it  was  patronized  by  the  powers  of  this 
 world,  which  were  employed  in  fabri- 
 cating a  fyftem  of  religion  under  the 
 Chriftian  name,  altogether  unlike  to 
 the  pure  and  fimple  gofpel  of  the  bleffed 
 Jefus.  When  councils  were  convened, 
 creeds  eftablilhed,  and  anathemas  de- 
 nounced againft  all  thofe  who  did  not 
 receive  the  dodlrines  of  men  with  that 
 reverence  and  fubmiffion,  which  are 
 alone  due  to  the  commandments  of 
 God.  Many  principles  were  then 
 taught  and  enjoined,  equally  repugnant 
 to  the  dictates  of  reafon,  and  the  plain 
 teachings  of  Chrift  and  his  apoflles : 
 principles  borrowed  from  the  fpecula- 
 tions  of  philofophers,  or  which  origi- 
 nated 
 
40  6  On  the  Efficacy  of  the  Go/pel,  ^V. 
 
 SERM.  nated  in  grofs  depravity,  the  tendency 
 •w__>^,_1j  of  which  was  very  unfavourable  to  the 
 pure  and  fublime  morals  of  the  gofpel. 
 In  this  ftate  of  things,  authority  efla- 
 bliflied  a  corrupt  fcheme  of  religion, 
 under  the  fanclion  of  the  Chriflian 
 name  :  a  fcheme  which  confirmed  infi- 
 dels in  their  fcepticifm,  and  the  influ- 
 ence of  which  has  diffufed  itfelf  through 
 fucceeding  ages  :  How  far  it  has  affect- 
 ed the  interefts  of  truth  in  the  protef- 
 tant  churches,  it  does  not  become  me 
 to  determine.  But  it  behoves  every 
 confcientious  Chriftian  to  examine  the 
 gofpel  for  himfelf,  that  his  faith  may 
 not  reft  on  the  foundation  of  human 
 authority,  but  on  that  of  the  wif- 
 dom  and  teltimony  of  God,  by  Chrifl 
 ^nd  his  apoftles. 
 
 As  within  the  inclofure  of  the  Jewifh- 
 church,  at  the  time  oS  our  Saviour's  ap- 
 pearance, there  were  plants  which  our 
 heavenly  Father  had  not  planted ;  fo 
 likewife  have  there  been  principles  pro- 
 
 felTed 
 
071  the  Eficncy  of  the  Go/pel,  6^0.  407 
 
 fefled  and  enjoined  by  thofe  who  called  SERM. 
 themfelves  Qhriftians,  which  are  no  ^1.^ 
 where  to  be  found  in  the  writings  of 
 Mofes  and  the  prophets,  nor  in  the  gof- 
 pel  of  Jefus  Chrift.  By  reafon  of  thefe, 
 the  progrefs  of  the  gofpel  has  been  hin- 
 dered, and  the  efficacy  of  its  purifying 
 influence  has  been  diminifhed. 
 
 When  the  right  of  private  judgment 
 was  given  up,  and  a  foreign  power  ac- 
 knowledged in  the  church,  no  wonder 
 that  fuperftition  and  enthufiafm  ereded 
 their  ftandards,  to  which  the  multitude 
 flocked  with  fucli  eager  zeal  for  a  feries 
 of  acres.     No  wonder  that  tjie  religion 
 of  tiie  gofpel  was  mutilated,  and  certain 
 opinions  adopted  by  profeflbrs,  not  only 
 erroneous,  but  alfo  of  a  very  pernicious 
 tendency.     Error  in  principle  has  open- 
 ed the  way  to  pradlical  enormities.     It 
 has  alienated  the  mind  frgm  the  love  of 
 God,   and  our  neighbour,  while  it  has 
 been  tenacious  of  thofe  doctrines  or  ce- 
 remonies, of  which  the  fcriptures  are 
 
 totally 
 
4o8  On  the  Efficacy  of  the  Go/pel,  i^'c, 
 
 SERM.  totally  ignorant.  Both  the  progrefs 
 and  the  moral  efficacy  of  the  Chriftian 
 religion,  in  this  cafe,  mull:  be  greatly 
 injured.  And  it  is  well  known,  that 
 fome  of  its  profeflbrs  have  been  fo  grofs- 
 ly  vicious,  fo  unjuft  and  oppreffive,  that 
 jftrangers  have  rejected  the  gofpel  with 
 abhorrence,  without  examination,  and 
 without  regret.  Had  the  lives  of  thofe 
 who  at  different  times,  and  in  different 
 countries,  have  alfumed  the  Chriftian 
 name,  been  more  exemplarily  virtuous, 
 holy,  and  beneficent,  and  had  they  been 
 as  zealous  to  propagate  pure  Chriftia- 
 nity  among  Indians  and  ftrangers,  as  to 
 promote  the  interefts  of  their  ambition 
 and  avarice,  a  more  effedual  door 
 would  long  lince  have  been  opened  for 
 the  progrefs  and  triumph  of  our  divine 
 religion,  and  many  plants  which  our 
 heavenly  father  has  not  planted,  and 
 which  continue  like  fo  many  noxious 
 weeds,  to  difgrace  the  vineyard  of  the 
 Lord,  would  have  been  rooted  up. 
 
 That 
 
On  the  Efficacy  of  the  Gofpel,  6'^.  A<^9 
 
 That    the    religion   of  our  Saviour  SERM. 
 
 XiX. 
 fliould  have  been  corrupted,  and  that  by  < — , — ' 
 
 this  means  its  progrefs  fliould  have  been 
 impeded,  needs  not  to  fhock  our  faith ; 
 for  it  has  been  predicted  by  the  apofUes, 
 vjho  foretold  it  in  terms  the  moft  expli- 
 cit and  flriking.  The  power  of  error 
 began  to  work  in  the  apoftolic  age.* 
 The  man  of  fin  has  fince  been  revealed 
 in  various  horrid  and  fliocking  forms, 
 and  his  influence  may  have  been  of 
 much  larger  extent  than  is  generally 
 apprehended.  Pernicious  errors,  into- 
 lerant authority,  in  matters  of  faith, 
 wherever  found,  in  whatever  country, 
 or  in  whatever  religious  communion, 
 mark  his  footfleps,  and  proclaim  his 
 power. 
 
 We  are  in  the  midil:  of  a  grand 
 fcheme,  a  part  of  which  has  already 
 been  accompliflied,  in  the  adorable  and 
 vnfearchable  judgments  of  the  Almigh- 
 ty, It  is  our  duty,  as  Chriftians,  with 
 F  f  f  faith 
 
 *  2  Their,  ii. 
 
41  o  6n  the  Efficacy  of  the  Go/pel^  i)^c, 
 
 SERM.   faith  and  reverence,  to  wait  for  the  ac° 
 XIX 
 
 complifhment  of  what  yet  remains,  in 
 refpe<51:  to  the  final  ilfue  of  the  gofpej 
 kingdom. 
 
 III.  I  obferve,  in  the  third  place, 
 that  we  have  reafon  to  believe,  that 
 this  ilTue  Will  be  very  glorious  indeed, 
 and  that  the  predidion  in  our  text  will 
 then  be  fulfilled,  in  a  fenfe  hitherto  un- 
 known to  the  world. 
 
 Under  the  moral  adminiftration  of  thd 
 gofpel,  a  very  extraordinary  revolution 
 has  already  been  effefted  in  the  tempers 
 and  difppfitions  of  men.  A  revolution 
 yet  more  univerfal  we  have  in  prof- 
 pe6l  ;  and  certain  prophecies  feem  to 
 juftify  this  grand  and  pleafmg  expecta- 
 tion. We  are  permitted  to  look  for- 
 ward to  a  glorious  period,  when  the 
 knowledge  of  the  Lord  fhall  cover  the 
 earth  as  the  waters  cover  the  fea  :  when 
 the  Son  fhall  have  the  heathen  for 
 his  inheritance  ;  when    converts   fhall 
 
 fly 
 
Oh  the  Efficacy  of  the  Go/pel,  ^^r.  41 ; 
 
 fly  as  a  cloud,    and  as  doves  to   their  SERM. 
 
 XIX. 
 windows  ;   when  the  whole  earth  Ihall  ^— > — * 
 
 be  filled  with  the  glory  of  Chriflianity, 
 
 and  all  Ifrael  ftiall  be  faved* 
 
 We  are  permitted  to  look  forward  to 
 a  period  when  the  Jews  fliall  be  brought 
 in,  with  the  fulnels  of  the  Gentiles  : 
 when  the  veil  fhall  be  taken  off  the 
 heart  of  the  prejudiced  Ifraeli^  _,  and 
 when  the  worfhip  of  the  true  CJod  fliall 
 be  eftabliihed  among  the  idolatrous  na- 
 tions of  the  earth. 
 
 By  what  extraordinary  difpenfations 
 of  providence  the  difperfed  Ifraelites 
 and  idolatrous  ftrangers  are  to  be  ga- 
 thered within  the  confines  of  Chrift's 
 church,  it  may  not  become  us  to  con- 
 jecture. But  under  the  adminiftration 
 of  a  God  infinitely  wife,  powerful,  and 
 gracious,  we  doubt  not  but  it  will  be 
 finally  effected.  A  new  world,  in  which 
 dwelleth  righteoufnefs,  prefents  itfelf 
 to  our  view ;  in  the  future  fpread  and 
 F  f  f  2  triumpli 
 
412  On  the  Efficacy  of  the  Go/pel,  6^c. 
 
 S^^-    triumph  of  the  gofpel.    Then  in  a  fenfe 
 V — V — '  peculiar  to  that  glorious  period,  *'  every 
 plant  which  our  heavenly  Father  hath 
 not  planted,  fhall  be  rooted  up." 
 
 Thofe  nations  which  are  now  over- 
 fpread  with  darknefs,  v/ill  then  be  vifit- 
 ed  with  a  divine  light.  They  will  be 
 turned  from  dumb  idols  and  vanities, 
 to  ferve  the  living  and  true  God.  They 
 will  know  this  God,  and  Jefus  Chrill: 
 his  Son,  whom  to  know  is  life  eternal. 
 Inllead  of  a  fuperftitious  and  idolatrous 
 worfhip,  there  will  be  the  worfhip  of 
 the  Father  in  fpirit  and  in  truth.  Un- 
 der the  pure  and  peaceful  adminiftra- 
 tion  of  the  gofpel,  at  fome  future  glo- 
 rious period,  the  nations  of  the  world 
 reconciled  to  God,  may  be  reconciled 
 to  each  other.  Wars  may  ceafe  from 
 among  men,  univerfal  order  and  har- 
 mony may  be  reftored,  and  the  king- 
 doms of  the  world  become  the  king- 
 doms of  our  Lord,  and  of  his  Chrift. 
 
 Blefled 
 
On  the  Ejjicacy  of  the  Gofpel,  6^c.  413 
 
 Blefled   world   indeed !    when  pride  SERM. 
 
 ■VT"V 
 
 and    envy,    ambition    and     fenfuality  « — ^— 1> 
 Ihall  retire  in  difgrace,  and  when  every 
 unbecoming  and  injurious  intereft:  fliall 
 be  facrificed  at  the  flirine   of  Chriflian 
 meeknefs  and  charity. 
 
 That  will  be  a  glorious  period  indeed, 
 when  the  religion  of  the  gofpel,  in  its 
 purity  and  power,  Ihall  become  the  re- 
 ligion of  the  whole  earth.  When  its 
 profeffbrs  (hall  adorn  it  by  an  unadul- 
 terated faith,  and  by  a  blamelefs,  ex- 
 emplary, and  virtuous  life.  When  they 
 fhali  live  and  love  as  brethren  ;  as  mem- 
 bers of  the  fame  body,  as  children  of 
 the  fame  family,  and  as  heirs,  through 
 grace,  of  the  fame  incorruptible  and 
 heavenly  inheritance. 
 
 But  while  we  are  looking  forward  to 
 a  more  glorious  triumph  of  the  gofpel, 
 in  its  moral  and  fanclifying  power,  let 
 us  remember,  that  a  great  duty  is  in- 
 cumbent upon  us,  according  to  our  dif- 
 ferent 
 
414  ^^  ^^^^  Efficacy  of  the  Go/pel,  ^'c> 
 
 SKRM.  ferent  abilities  and  opportiinities,  iii 
 ^-  y  '  furthering  io  great  and  glorious  a  caufe. 
 This  work  is  to  be  gradually  efFedied, 
 and  Chriflians  iti  all  ages  are  to  exert 
 themfelves  as  the  huriible  inftruments 
 of  the  Almighty  in  its  final  accomplifl;- 
 ment. 
 
 More  particularly,  it  is  our  duty,  af- 
 ter an  humble  and  diligent  examination, 
 to  abide  by  what  we  apprehend  to  be 
 the  truths  of  Chrill's  religion^  as  op- 
 pofed  to  every  innovation  and  corrup- 
 tion. Never  let  us  by  our  language  or 
 example,  give  any  countenance  to  er- 
 rors or  iuperflitions, however  acceptable! 
 to  the  multitude.  Since  thefe  are  the 
 plants  which  our  heavenly  Father  has 
 not  planted,  and  which  it  is  the  grand 
 defign  of  the  gofpel  entirely  to  eradi- 
 cate. And  finally,  let  us  zealoufly 
 adopt  every  meafure  for  the  propaga- 
 tion of  the  truth,  which  is  counte- 
 nanced   by  reafon  and  fcripture,    and 
 
 which 
 
On  the  Efficacy  of  the  G  of  pel,  a^'C^  41^ 
 
 Which  is  fan(ftified  by  the  virtues  of  our  SER  vi. 
 holy  reJjgiion.  ^     ^     i 
 
 Let  us,  in  a  fpirit  of  meeknefs,  endea- 
 irour  to  convince  gainfayers,  and  ever 
 cultivate  due  refped  and  charity  for  ali 
 thofc  Vi^ho,  having  been  upright  and 
 diligent  in  their  inquiries  after  truth, 
 jnay  neverthelefs  entertain  a  difference 
 of  opinion,  in  refpecl  tq  certain  doc- 
 trines of  religion. 
 
 The  moral  and  fandlifyiilg  power  of 
 the  gpfpel  muft,  with  all  true  conicien- 
 tious  ChriiUans^  be  the  grand  ell^ntial 
 pbje£l,  in  which  all  their  pious  wifhes 
 and  endeavours  mutually  terminate. 
 *'  In  Chrift  Jefus  neither  circiiaicifion 
 availeth  anything,  nor uncircumcifion, 
 but  a  new  creature."  "  And  as  many 
 as  walk  according  to  this  rule,  peace  be 
 on  them  and  mercy,  and  upon  the  If- 
 .rael  of  God." 
 
 SERMON 
 
SERMON    XX. 
 
 The  Approved  Minister. 
 
 Preached  at  Gloucester  Aiiguji  28,  1783, 
 
 AT  THE 
 
 Ordination 
 
 OF  THE 
 
 Rev.  Mr.  TREMLETT,  Gloucester, 
 
 Mr.  HUGHES,  Tewksbury. 
 
 Mr.  KINGS,  Fairford. 
 
 SERM. 
 
 XX. 
 
 N 
 
 My  Rev,  Brethre7i, 
 
 OTHING  but  your  own  very  par- 
 ticular and  earnefl:  requefl,  in 
 connection  w^ith  certain  peculiar  cir- 
 cumftances,  could  poffibly  have  prevail- 
 ed upon  me  to  addrefs  you  on  this  inte- 
 
 refling  and  folemn  occafion. 
 
 Ta 
 
7he  Approved  Minijier,  417 
 
 To  give  advice  has  always  been  con-  SERM. 
 ceived  of  as  a  very  hazardous  and  ar-  ^ — ^^_L_; 
 duous  undertaking.  It  is  more  efpecially 
 fo  in  the  prefence  of  thofe  who,  by  rea- 
 fon  of  fuperior  age,  and  larger  experi- 
 ence, muft  be  conceived  of  by  the  pub- 
 lic, and  are  in  reality,  much  better  qua- 
 lified for  fo  important  an  office. 
 
 But  having  been  prevailed  upon  to 
 promife,  I  fhall  now  attempt,  by  divine 
 affiftance  to  fulfil  the  engagement,  while 
 with  a  fpirit  of  meeknefs  and  fraternal 
 affedlion,  I  propofe  to  your  more  parti- 
 cular confideration,  the  advice  of  the 
 apoftle  Paul  to  Timothy. 
 
 II.  Timothy  ii.   15. 
 Study  to  J/jew  thyfeJf  approved, 
 
 AN  ambition  to  excel  in  any  depart- 
 ment of  life,  in  which  we  are  placed  by 
 the    providence    of  God,    is    in    itfelf, 
 praife  -worthy,   and    productive   of  very 
 ^  Z  Z  important 
 
41 8  7he  Approved  Minijler, 
 
 SERM.    important  and  beneficial  eiFeds.    Unlefs 
 — v-L^  we  are  animated  in  fome  degree  by  this 
 principle,    we   fhall   appear  with  little 
 reputation   or  ufefulnefs  in   the  more 
 •    common  callings  and  profeffions  of  life  ; 
 and  unlefs  we  ftudy  to  fhew  ourfelves 
 approved  both  in  the  fight  of  God  and 
 man,  as  the  miniflers  of  the  religion  of 
 Jefus,   we  cannot   expeft  to  engage  in 
 the  duties  of  our  office,  either  with  cre- 
 dit or  comfort  to  ourfelves,    or  much 
 fpiritual    advantage    to   the  church  of 
 Chrift  :    A  carelefs  or  indolent  miniflry 
 is  not  only  infipid  in  itfelf,  but  produc- 
 tive of  very  mifchievous  confequences 
 in  refpeft  to  the  power  and  progrefs  of 
 religion.     Such  a  miniflry  ought  never 
 to   be    countenanced ;    and  thofe  who 
 take  upon  them  the  facred  office,  ought 
 ferioufly  to  remember,   that  it  is  their 
 duty  to   fliew  themfelves  approved  in 
 the   diligent  and  faithful   difcharge  of 
 it.     And  if  this  be  our  fludy,  we  fliall 
 not  engage   in  the   Chriflian  miniftry 
 from  unworthy  motives,  nor  fliall  we 
 
 make 
 
The  j4pproved  Minijler*  419 
 
 make  it  a  mere  fecondary  object  ;   our  SERM. 
 hearts  will  be  engaged  in  our  work,  and  '  ^ 
 
 we  ihall  give  ourfelves  wholly  to  it ; 
 watching  for  fouls  as  thofe  that  muft 
 give  account ;  feeding  the  church  of 
 God  ;  rightly  dividing  the  word  of  life  ; 
 making  full  proof  of  our  miniftry. 
 Study  to  fliew  yourfelves  approved  : 
 
 Firft^  In  the  fight  of  God. 
 
 Secondly^  In  the  prefence  of  his  pro- 
 feffmg  church.     And, 
 
 Thirdly i  In  your  more  general  inter- 
 courfe  with  the  world. 
 
 I.  In  the  fight  of  God.  This  I  men- 
 tion firft,  becaufe  of  all  others  it  is  the 
 moft  important.  We  are  always  en- 
 compalfed  with  the  divine  prefence  ; 
 his  eye  penetrates  our  hearts,  and  he  is 
 intimately  acquainted  with  the  moft 
 fecret  principles  that  operate  there. 
 This  being  the  cafe,  it  fhould  be  our 
 G  g  g  2  firft 
 
42 o  The  Approved  Minifler, 
 
 SERM.  firft  concern  in  the  minifterial  office  to 
 approve  ourfelves  in  the  fight  of  God, 
 both  in  refpe6t  to  the  motives  that  in- 
 duce us  to  make  choice  of  this  office, 
 and  the  mamter  in  which  we  difcharge 
 the  duties  of  it. 
 
 Our  motives  mufl:  be  of  fuch  a  kind  as 
 will  bear  the  teft  of  our  own  confci- 
 cnces,  and  even  the  fcrutiny  of  the  God 
 of  heaven. 
 
 We  muft  not  haftily,  or  thoughtlefs- 
 ly,  rufh  upon  this  work,  but  engage  in 
 it  deliberately,  after  mature  and  very 
 ferious  confideration ;  the  principles 
 which  adluate  us,  muft  be  carefully  ex- 
 amined, and  ferioufly  weighed  in  our 
 own  breafts. 
 
 Would  we  approve  ourfelves  to  God, 
 we  muft  not  aflume  the  facred  function 
 from  any  mean  or  unworthy  motives, 
 fuch  as  the  love  of  filthy  lucre ;  an  affec- 
 tation of  dignity,  or  an  extravagant  paf- 
 
 fion 
 
 -^'i 
 
The  Approved  Minijler,  421 
 
 fion  for  popular  applaufe,  but  from  a  SERNL 
 pious  regard  to  the  glory  of  God,   the  >     ^  '-> 
 honour  of  his  Soli,  and  the  falvation  of 
 precious  and  immortal  fouls, 
 
 Thofe  who  enter  upon  the  minirtcrial 
 office,  under  the  influence  of  thofe  prin- 
 ciples, are  the  men  whom  God  ap- 
 proves, and  will  gracioufly  reward ;  and 
 none  but  thefe  are  intitled  to  expe<St 
 his  bleffing  and  acceptance  in  the  great 
 work.  When  men  of  this  character 
 prefent  themfelves  before  the  Lord  in 
 the  devotional  offices  of  their  facred 
 fundlion  ;  they  have  confidence  towards  . 
 God ;  they  have  a  cheerful  perfuafion  of 
 his  gracious  prefence,  and  divine  appro- 
 bation ;  and  this  perfuafion  enlivens 
 them  with  joy,  infpires  them  with  fatif- 
 fa£lion,  and  renders  them  fuperior  to 
 every  difcouragement  which  they  meet 
 with  from  the  prejudices  and  paffions  of 
 the  world  around  them. 
 
 Thofe 
 
42  2  'T^he  Approved  Minifter, 
 
 SERM.        Thofe  minifters  of  religion  who  are 
 
 XX 
 
 y—^^1^  fincerely  devoted  to  the  fervice  of  God, 
 and  the  honour  of  their  Redeemer,  a£b 
 upon  thofe  principles  of  faith  and  piety, 
 of  purity  and  charity,  which  need  nei- 
 ther difguife  nor  apology,  and  wiiich 
 will  always  endure  the  ftrictell  fcrutiny. 
 It  is  their  firll  concern  to  ptefent  them- 
 felves  approved  in  the  fight  of  God ; 
 they  JItidj  to  do  this,  and  fpare  no  pains 
 in  the  important  work  of  felf-examina- 
 tion.  The  views  with  which  they  un- 
 dertake the  office,  and  the  motives  by 
 which  they  are  actuated  in  the  dif- 
 fcharge  of  it ;  thefe,  and  thefe  alone,  de- 
 cipher their  charafter  in  the  eye  of  that 
 God,  who  feeth  not  as  man  feeth,  and 
 to  whom  they  muft  finally  give  account. 
 
 Would  we  approve  ourfelves  in  his 
 fight  as  to  the  manner  in  which  we 
 perform  the  duties  of  our  office ;  we 
 muft  be  diligent  and  faithful.  The 
 work  of  the  Lord  muft  not  be  done  neg- 
 ligently ;  it  is  fo  honourable  in  itfelf, 
 
 and 
 
I'he  Approved  Minijler,  423 
 
 and  of  fuch  vafl  confeqiience  to  the  bell  SERM. 
 
 XX. 
 interefts  of  others,  that  it  calls  for  the 
 
 mod  ftrepuous  exertion  of  our  powers, 
 and  muft  be  jnade  the  objed:  of  our  un- 
 remitting care  and  attention.  He  whofe 
 eye  is  conftantly  upon  us,  expects  this 
 at  our  hands — who  cannot  look  for  his 
 approbation,  while  we  ftand  all  the  day 
 idle^  or  when  w^e  pay  only  a  luke-warm 
 attention  to  the  duties  of  our  function. 
 
 He  alfo  expeds  that  w^e  be  found 
 faithful ;  that  we  fnicerely  aim  at  his 
 glory  in  the  promotion  of  truth,  piety, 
 and  virtue  in  the  world  ;  that  we  a6l 
 upon  principle  in  our  public  miniftra- 
 tions,  holding  back  nothing  that  may 
 be  profitable  ;  that  we  feriouily  exhort, 
 that  we  faithfully  admonifli,  that  we 
 tenderly  adminifler  encouragement  and 
 confolation,  giving  to  each  his  portion 
 in  due  feafon. 
 
 Among  men    it   is   required,    that  a 
 llew^ard  be  found  faithful  5   and  the  ob- 
 ligation 
 
4^4  ^/-'^  u4pproved  Minijier, 
 
 SERM.    Jigation  to  fidelity  increafes  in  propor- 
 »^ — ^__j  tion  to  the  importance  of  the  truft  de- 
 pofited  with  him. 
 
 You,  my  brethren,  in  a  fubordinate 
 fenfe,  may  juftly  be  conceived  of  as 
 ftewards  of  the  houfehold  of  God.  With 
 you,  in  your  public  character  as  minif- 
 ters  of  the  Chriftian  religion,  are  lodged 
 the  oracles  of  God.  Thefe  you  will  ex- 
 plain with  uncorrupt  integrity,  not  as 
 thofe  who  adulterate  the  word,  but  as 
 of  fincerity,  in  the  fight  of  God,  fo  will 
 ye  fpeak  in  the  name  of  Chrift.  To 
 your  more  immediate  care  and  over- 
 fight  are  committed  the  adminifi:ration 
 of  religious  ordinances,  and  the  fpiri- 
 tual  interefts  of  the  profeffing  church. 
 For  its  profperity  you  will  fervently 
 pray,  and  diligently  labour,  faithfully 
 exerting  your  feveral  abilities  for  the 
 advancement  of  the  kingdom  of  our  Sa- 
 viour in  the  world.  As  the  minifters 
 of  the  religion  of  Chrift,  would  we  be 
 approved  in  the  fight  of  God,  we  muft 
 
 be 
 
the  Approved  Mhtifter,  '    4^$ 
 
 be  faithful  to  the  didates  of  our  own  SERM. 
 confciences  ;  jealous  of  the  credit  and  < — ^ 
 glory  of  the  gofpel,  and  mofl  affedion- 
 ately  attentive  to  the  beft  interefts  of 
 thofe,who  are  immediately  the  fubjedls 
 of  our  fpiritual  charge. 
 
 II.  We  mufl:  ftudy  to  fhew  ourfelves 
 approved,  not  only  in  the  fight  of  God, 
 but  alfo  in  the  prefence  of  his  profefling 
 church.     That   particular  part  of  the 
 church  of  which  we  have  the  overfight, 
 will  demand   our  firft  and  chief  atten- 
 tion.    To  this  we   ftand  in  a  peculiar 
 relation,  and  here  we  are  to  be  ambi- 
 tious to  fhew  ourfelves  approved.     I  do 
 not  fay  that  we  are  to  approve  ourfelves 
 to  any  pernicious  errors  or  prejudices 
 which  prevail  in  the  church,  only  that 
 we  are  to  give  no  unnecefiary  offence, 
 that  our  miniftry  be  not  blamed.  Would 
 we  approve  ourfelves  to  thofe  particu- 
 lar churches  over  which  we  are  called 
 to  prefide,  "  we  mufl  be  very  attentive 
 to  our  private  ftudies,"  "  ferious  and 
 H  h  h  earned 
 
426  The  Approved  Minifter, 
 
 SERM.    earnefl  in  our  public  devotions,"   "  and 
 
 XX 
 
 ^     ^  '  '  prudent  and  afFedionate  in  the  whole 
 of  our  deportment." 
 
 1.  We  mufi:  be  very  attentive  to  our 
 private  ftudies.  Without  this  the  cha- 
 racter of  a  minifter  will  become  trifling 
 and  infignificant,  and  his  public  fervices 
 infipid,  if  not  contemptible.  A  Chrifti- 
 an  of  good  natural  fenfe,  who  flatedly 
 attends  the  worfhip  of  his  God,  will 
 eafily  difcover,  whether  we  be  labourers 
 in  the  vineyard  of  our  Mafter,  or  whe- 
 ther we  be  mere  men  of  leifure  and 
 diffipation.  Serious,  fenfible,  judicious 
 Chriftians  will  be  greatly  difappointed, 
 if  we  have  neglected  a  fuitable  previous 
 preparation  for  the  public  fervices  of 
 the  fandluary.  I  may  add,  they  will 
 not  only  be  difappointed,  but  alfo  great- 
 ly offended. 
 
 The  applaufes  of  fome  may  be  eafily 
 fecured,  without  much  labour  or  ftudy, 
 provided  the  minifter   of  religion  can 
 
 accoroEiodate 
 
T^he  Approved  Minijler,  427 
 
 accommodate  himfelf  to  their  peculiar  SERM. 
 tafle  and  notions.  But  you,  my  bre-  ^ — ^J^ 
 thren,  cannot  in  confcience  be  fatisfied 
 with  this.  While  you  fpeak  with  a 
 plainnefs  that  the  moft  illiterate  may 
 underftand,  you  wifh  to  approve  your- 
 felves  to  Chriftians  of  mature  and  folid 
 judgment  in  connexion  with  ferious 
 piety. 
 
 To  be  qualified  for  this  we  mufl:  fpend 
 fome  confiderable  portion  of  our  time 
 in  a  retirement  from  the  world  ;  we 
 mufl  dig  for  knowledge  as  for  hid  trea- 
 fures.  We  muft  endeavour  to  furniih 
 our  minds  with  a  variety  of  moral  and 
 divine  fentiments,  and  hold  frequent 
 converfe  with  the  facred  difcoveries  of 
 divine  revelation,  and  the  exalted  prof- 
 pe6ls  opened  upon  us  in  the  gofpel.  In 
 a  word,  "  we  muft  give  ourfelves  to 
 reading,  meditation,  and  prayer." 
 
 In  the  diligent  ufe  of  thefe  means, 
 
 we  may  hope  for  the  divine  blelTmg  and 
 
 H  h  h  2  affiftance. 
 
428  7he  Approved  Muiifter^ 
 
 SERM.    afliflance  ;     while    thofe   who   neglect 
 ^ — ^—z  them,  generally  expofe  the  gofpel  mi- 
 
 niflry  and  their  own  charadlers  to  deri- 
 
 rifion  and  contempt. 
 
 2.  Would  we  approve  ourfelves  to 
 thofe  particular  churches  over  which 
 we  are  called  to  prefide — We  mufl:  be 
 very  ferious  and  earneft  in  our  public 
 <Jevotions. 
 
 Thefe  exercifes  muft  not  be  perform- 
 ed with  a  philofophic  calmnefs,  but 
 with  Chriflian  fervour ;  they  mufl  not 
 be  viewed  as  trials  of  lldll,  or  as  fair  op- 
 portunities, merely  to  difplay  the  pow- 
 ers of  genius — but  'a.s  means  ordained  of 
 God  for  the  fpiritual  edification  of  his 
 profefling  church.  Viewing  them  in 
 this  light,  the  temper  with  which  we 
 fhould  engage,  in  them  is  exceedingly 
 obvious.  We  are  to  conduct  thefe  de- 
 votions with  a  fpirit  of  unaffected  gra- 
 vity and  ferioufnefs.  The  air  of  our 
 addrcfs  fliould  be  interefting ;   fuch  as 
 
 may 
 
T^he  approved  Minijler,  429 
 
 may  fix  the  attention  of  onr  hearers,  SERM. 
 and  manifeft  a  fenfe  of  God  and  rclioi-  ,  ^^'  ^ 
 on  upon  our  own  hearts.  An  unfeeling 
 indifference  in  the  difcharge  of  the  pub- 
 lic duties  of  our  office,  will  render  our 
 work  very  burdenfome  to  ourfelves,  and 
 will  be  accompanied  with  a  very  perni- 
 cious influence  both  on  the  minds  and 
 morals  of  others.  If  we  appear  unin- 
 terefled  in  the  truths  which  we  deliver, 
 let  them  be  ever  fo  important  in  them- 
 felves,  they  will  never  reach  the  hearts 
 of  our  hearers.  And  if  they  remain 
 unafFedled,  are  not  the  grand  ends  of 
 our  miniftry  defeated  ?  How  are  fm- 
 ners  to  be  converted  from  the  error  of 
 their  ways  ?  How  are  the  faints  to  be 
 edified  and  comforted  ?  Not  by  an  in- 
 dolent negligent  miniftry,  but  by  one 
 that  is  accompanied  with  light  and 
 power,  which  does  not  merely  amufe 
 and  entertain,  but  which  comes  hon.e  co 
 the  caies  and  confciences  of  our  hearers. 
 Both  our  prayers  and  our  fermoi.s, 
 ought,  as  much  as  poffibie,  to  be  accom- 
 modated 
 
Q(.30  ^he  approved  Minijler, 
 
 SERM.    modated  to  thefe,  and  in  proportion  as 
 
 s — ^-1-.  this  is  tlie  cafe,  our  work  will  be  plea- 
 
 fing  and  comfortable  to  ourfelves,  and 
 
 we  may  hope,  with  the  divine  blefling, 
 
 very  ufeful  to  others. 
 
 It  is  melancholy  that  any  who  are 
 invefred  with  the  Chriftian  miniftry, 
 fhould  deem  it  fufficient,  merely  to  en- 
 gage in  the  work  officially.  If  fo  much 
 time  be  but  fpent  in  the  public  offices 
 of  devotion,  and  fo  many  ceremonies 
 be  but  obferved  with  exadinefs,  then 
 the  duty  is  faid  to  be  performed.  But 
 how  performed,  if  the  heart  of  the  mi- 
 niiler  be  not  in  his  work  ?  haftily  and 
 carelefsly.  The  work  of  the  Lord  in 
 this  cafe  is  performed  with  negligence. 
 In  this  I  mean  not  to  reflect  on  any  par- 
 ticular defcription  of  miniflers  ;  lince 
 fuch,  it  is  feared,  may  be  found  in  very 
 different  communions.  But  under  what- 
 ever form,  or  in  whatever  church,  we 
 cannot  conceive  of  them  as  public  blef- 
 iings,  or  as  the  paftors  after  God's  own 
 
 heart. 
 
The  Approved  Minijler,  431 
 
 h^art.  Let  it  be  our  ambition  to  ap-  SERM, 
 prove  ourfelves  in  the  prefence  of  his  »^ — ^^ 
 profefling  church,  by  a  grave,  ferious, 
 and  aiFe6lionate  difcharge  of  the  feveral 
 duties  of  public  devotion.  Let  us  be- 
 ware of  an  air  of  affected  folemnity  on 
 the  one  hand,  and  an  air  of  negligence 
 and  cold  indifference  on  the  other. 
 Let  us  fpeak  as  the  oracles  of  God  ;  and 
 let  us  pray  as  thofe,  who  are  animated 
 by  a  fpirit  of  grace  and  fupplication. 
 Thus  will  our  office  be  magnified ;  our 
 own  hearts  improved  and  fanctified  ; 
 and,  with  the  bleifing  of  Almighty  God, 
 his  church  greatly  edified  and  multi- 
 plied. 
 
 3.  Would  we  approve  ourfelves  to 
 thefe  particular  churches,  of  which  we 
 have  the  overfight,  we  mufl  be  prudent 
 and  attentive  in  the  whole  of  our  de- 
 portment. This  will  be  abfolutely  ne- 
 ceffary,  if  we  would  maintain  a  cha- 
 racter confiftent  and  refpectable.  An 
 imprudent  minifter  does  a  great  injury 
 
 to 
 
43  2  7he  Approved  Minifter, 
 
 SERM.  to  himfelf,  and  the  facred  caufe  in 
 u_^_Lj  which  he  is  publicly  engaged.  The 
 conduct  of  fuch  a  one  will  give  great 
 offence  ;  and  his  miniftrations,  though 
 accompanied  with  conhderable  abilities, 
 will  lofe  their  energy  on  the  hearts  of  j 
 others,  and  become  quite  ineffe6lual  to 
 their  reformation  and  improvement.  A 
 prudent  conduct  on  our  part  will  be 
 doubly  neceflary,  whether  we  regard 
 our  own  character,  or  the  >lionour  of 
 that. religion  of  which  we  are  minifters. 
 It  is  expedient  more  efpecially  from  us, 
 that  we  order  our  affairs  with  difcre^ 
 tion ;  and  that  we  behave  ourfelves 
 wifely  in  a  perfect  way  ;  that  we  engage 
 in  amufements  with  an  exemplary  mo- 
 deration, and  never  fuffervifits  of  mere 
 civility  and  politenefs,  to  interefere 
 with  thofe  which  may  be  properly  term- 
 ed paftoral,  and  which  may  be  reafon- 
 ably  expefted  from  us,  if  we  have  the 
 intereft  of  religion  truly  at  heart.  Thefe 
 latter  are  of  the  firft  importance,  and 
 therefore  demand  our   iirll   attention. 
 
 You 
 
The  Approved  Minijleir,  433 
 
 You  doubtlefs  will  rejoice  iti  every  op-  SERM. 
 portunity,  which  a  gay  and  diffipated  ■-  ■/  ' 
 age  may  afford  you,  of  religious  conver- 
 fation,  with  the  different  families  of 
 your  refpedive  charges.  The  rich  and 
 the  poor  may  thus  be  very  materially 
 Ijenefited  by  fo  pleafing  and  rational  an 
 intercourfe ;  and  the  riling  generation, 
 the  hope  of  futurity^  will,  1  am  perluaded, 
 have  an  intereft  in  your  very  affedtion- 
 ate  regards.  With  what  a  iacred  plea- 
 fure  will  you  inftrud:,  and  encourage 
 them,  while  you  attempt  to  direct  their 
 feet  into  the  paths  of  wifdom,  peace  an4 
 Jiappinefs ! 
 
 You,  my  brethren,  will  be  efpecially 
 careful,  diligently  to  improve  thofe 
 feafons  of  afflidion  with  which  your 
 different  connexions  are^  or  may  be  con- 
 yerfant.  Your  friends,  and  the  families 
 of  your  friends,  will  then  naturally  look 
 up  to  you  with  confidence  and  affedlion. 
 You  will  acquit  yourfelves  at  fuch  try- 
 ,ing  periods,  in  a  manner  becoming  your 
 I  i  i  facred 
 
434  7^^  y^pproved  Minifter, 
 
 SERM.    facred  profeffion,  bearing  their  burdens 
 ^ — ,-1—'  in  the  exercife  of  the  tendereft  fympa- 
 thy  ;   and  fuggefting  thofe  confolations 
 of  which  tliey  are  permitted   to   avail 
 themfelves,    as   the   difciples  of  Jefus, 
 and  firm  believers  in  his  religion.  With 
 a  melancholy  fatisfa£lion  you  will  take 
 your   feat    with   them  in  the  houfe  of 
 mourning  ;   and  as  the  minifters  of  a 
 religion  full  of  comfort  to  fuch.     You, 
 tinder  God,  will  become  the  benevolent 
 and    honoured   inftruments  of  pouring 
 the  balm  of  divine  confolation  into  their 
 wounded  fpirits.     Such  vifits  as  thefe, 
 conducted  with  prudence  and  affeflion, 
 will  infpire  your  own  hearts  with  a  fen- 
 fible    fatisfaftion,     and   cannot   fail    to 
 make  a  very  lading  and  favourable  ini- 
 preffion  on  the  minds  of  the  people  of 
 your  charge.     When  they  are  thus  con- 
 vinced, that  you  are  tenderly  interefted 
 in  every  thing  which  refpe^ls  their  wel- 
 fare   and  happinefs,   they  will    atten^J 
 .  wdth  increafing  pkafure  and  benefit  on 
 
 your 
 
The  approved  Minijler,  43  5 
 
 your  more  public  labours  in  the  church  SER'^/E. 
 ofChria.  > — ^ 
 
 Thus  prudent  in  your  deportment, 
 thus  friendly  and  afFedionate  in  your 
 attentions,  your  chara^ler  muft  (land 
 high  in  the  efteem  of  all,  except  thofe 
 who  are  too  carelefs  to  notice^  or  too 
 infenfible  to  feel,  the  endearing  excel- 
 lencies of  real  worth  and  goodnefs. 
 
 III.  In  the  third  and  laft  place.  As 
 minifters  of  religion,  who  are  concern- 
 ed both  for  its  honour  and  progrefs,  we 
 tnuft  ftudy  to  lliew  ourfelves  approved 
 in  our  more  general  intercourfe  with 
 the  world.  Some  intercourfe  we  mull: 
 have  with  it,  unlefs  we  are  fo  unfocia- 
 ble  in  our  difpofitions,  as  to  prefer  the 
 the  retirement  of  a  monaftic  life;  and 
 fome  intercourfe  we  ought  to  have  with 
 it,  if  we  would  recommend  the  pro- 
 feffion  and  practice  of  religion  to  man- 
 kind in  general.  We  do  not  live  in 
 thofe  dark  ages,  in  which  it  was  con- 
 I  i  i  2  ceived 
 
43!$  ^^^  Afpro'oed  Minifies, 
 
 SERM.  ceived  good  policy  for  the  clerical 
 « — ^ — '  order  to  excite  a  reverence  for  their 
 charaders,  by  an  affe6lation  of  holy  re- 
 ferve  and  mortification.  The  miniflers 
 of  religion  in  the  prefent  age,  muft  con- 
 verfe  with  men  of  very  different  prin' 
 ciples  and  characters,  and  in  their  in- 
 tercourfe  with  fuch,  it  i?  alfo  expeded, 
 that  they  fhew  themfelves  approved,  as 
 men  of  education,  as  perfons  of  intelli- 
 gence, and  as  not  totally  unacquainted 
 with  the  common  and  decent  civijities 
 of  life.  It  is  an  error  to  fuppofe,  that 
 our  profefllon  obliges  us  to  fuch  a  retire^ 
 ment  from  the  world,  that  whenever 
 we  flep  into  it,  we  muft  be  aukwarcj 
 and  affe£tf  d. 
 
 This  indeed  has  too  often  been  the 
 cafe;  but  unlefs  in  the  eftimation  of  a 
 vulgar  and  ignorant  fuperftitjon,  the 
 chara^ler  of  a  minifter  cannot  be  con- 
 ceived of  as  on  this  account  the  more 
 refpeclable.  Such  a  one  is  not  more 
 cxacl  in  hi^  morals,  i)oi:  more  heavenly 
 
Ihe  approved  Miftijiei^,  437 
 
 jn  his  temper,  becaufe  he  is  rude,  clown-  SERM. 
 lib,  or  whimfical.  »^ — v-^ 
 
 We  are  not  to  conform  ourfelves  to 
 the  world  in  any  of  its  Mcentions  levi* 
 ties  and  gaieties.  But  there  can  be  nq 
 harm^  nay  in  many  fituations  it  is  high- 
 ly expedient,  that  minifters  who  fuftain 
 a  public  charadler,  fhould  be  men  of 
 eafy  addrefs,  and  free  converfation^ 
 Our  office  is  devotional,  but  by  no 
 means  obliges  us  either  to  be  melan- 
 choly or  morofe.  The  duties  in  which 
 we  ftatedly  engage,  do  not  partake  of 
 the  gloom  of  fuperftition,  nor  any  way 
 difqualify  us  for  a  free  and  cheerful  in- 
 tercourfe  with  fociety.  To  fuppofe  it, 
 would  be  a  great  reflection  upon  Chrif- 
 tianity,  and  at  the  fame  time  muft 
 make  a  very  unfavourable  impreffion 
 upon  the  minds  of  thofe,  whom  we 
 could  wifh  to  efteem  and  embrace  it^ 
 and  whom  it  is  our  duty  to  win  over  to 
 the  truth  of  a  converfation  amiable  anj 
 iiivitin2> 
 
438  Ihe  Approved  Minijler, 
 
 $ERM.       I  have  only  to  add  on  this  part  of  the 
 
 XX 
 ; /  '  fubjeft,  that  I  do  not  plead  for  fuch  ^n 
 
 intercourfe  with  the  world  as  might  be 
 in  the  leafl  injurious  either  to  our  cha- 
 racter or  ufefulnefs  ;  and  if  our  conver- 
 fation  in  the  world  be  honourable,  and 
 fuch  as  becomes  the  gofpel,  then  thofe 
 profeflbrs  of  religion  mufl  be  uncharita- 
 ble indeed,  who  are  inclined  either  to 
 fufped  or  cenfure  it.  You  would  not 
 give  juft  caufe  of  offence  by  an  impro- 
 per ufe  of  that  liberty,  which  is  equally 
 the  right  of  minifters  with  others.  You 
 are  very  fenfible  that  fome  things  may 
 be  lawful,  which  in  certain  fituations 
 are  by  no  means  expedient.  In  fuch 
 fituations,  you  will  follow  the  things 
 which  make  for  peace,  and  which  tend 
 moft  effe6lually  to  the  edifying  of  the 
 church  of  Chrifl.  You  wilh  to  fliew 
 yourfelves  approved  as  the  minilters  of 
 Jefus,  and  as  the  avowed  advocates  of 
 a  pure  and  undefiled  religion. 
 
 As 
 
The  Approved  Minifier,  430 
 
 As  fuch,  may  the  blefling  of  the  Al-  SERM. 
 mighty  reft  upon  you  ;  may  the  angel  ^  ^  '^.- 
 of  his  gracious  prefence  conftantly  at- 
 tend you,  in  your  going  out  and  coming 
 in,  in  your  private  ftudies,  and  public 
 devotions ;  and  when  Chrift,  the  chief 
 fhepherd,  ftiall  appear,  may  you  appear 
 with  him  in  glory,  and  have  many  that 
 fliall  be  your  crowu  of  rejoicing,  in  the 
 day  of  the  Lord  Jefus. 
 
 SERMON 
 
SERMON    XXI. 
 
 The  Rich  Maij  and  Lazarus.* 
 
 XXI. 
 
 Luke  xvi.  24. 
 
 /  am  tor  merited  m  this  flames 
 
 'StmiX.  Ir-rrHAT,  my  brethren,  are  the 
 •  V  V  dreadful  crimes  which  have 
 plunged  this  unhappy  man  into  fuch  aq 
 abyfs  of  mifery  ?  Is  he  a  profane  fen- 
 fualifl  of  his  own  body  ?  Has  he  drench- 
 ed his  hands  in  innocent  blood  .?  Has 
 he  made  the  widow  and  orphan  the 
 prey  of  his  injullice  .^  Is  he  a  man  with- 
 out principle,  without  morals,  without 
 charader  ? — ^You  who  conceive  of  a  life 
 
 in 
 
 *  The  fentJments  and  language  of  this  difcourfe  are  priif* 
 /cipally  taken  from  the  cerlebrated  Massillon. 
 
The  Rich  Maji  and  Lazarus,  441 
 
 in  which  no  paflion  is  indulged  to  excefs,  SERM. 
 as  truly  Chriflian,  and  that  not  to  do  v — ,^-1-i 
 evil,  is  all  that  is  required  by  the  reli- 
 gion of  the  gofpel — Hear  his  hiflory. 
 
 The  condemned  man,  who  this  day 
 inftrudls  you  from  the  bottomlefs  pit, 
 is  thus  defcribed  by  our  Saviour  :  He 
 was  rich,  he  was  cloathed  with  purple 
 and  fine  linen,  and  fared  fumptuoufly 
 every  day  ;  he  was  lefs  attentive  than 
 he  ought  to  have  been  to  the  neceflities 
 of  Lazarus,  who  languifhed  at  his  gate, 
 Thefe  are  all  his  faults,  and  in  vain  do 
 we  fearch  for  others  in  the  licentiouf- 
 nefs  of  his  manners  ;  for  they  are  not 
 laid  to  his  charge.  It  would  be  rafhnefs 
 in  us  to  impute  to  him  irregularities, 
 which  his  hiftory  does  not  record,  and 
 of  which  he  is  acquitted,  by  the  filence 
 of  Jefus  Chrift.  By  perverting  the 
 fenfe  and  fpirit  of  this  hiftory,  we 
 contradid  the  very  defign  of  our 
 Saviour,  and  deprive  ourfelves  of  all 
 K  k  k  that 
 
442  T^he  Rich  Man  and  Lazarus^ 
 
 SERM.    that  advantage  which  he  intended  we 
 XXi 
 « — ^-1 ^  fliould  derive  from  it. 
 
 Where  had  been  the  neceffity,  my 
 brethren,  fo^  Jefus  Chrift  to  open  to 
 our  view  this  abyfs  of  mifery,  to  fhew 
 us  there — a  diflblute  man,  a  notorious 
 finner.  We  well  know  that  fornicators, 
 profane  perfons,  and  extortioners, 
 Ihall  not  inherit  his  kingdom :  the 
 whole  fcripture  is  a  continual  predic- 
 tion of  the  mifery  prepared  for  them. 
 Does  he  this  day  uncover  the  bottom- 
 lefs  pit  ?  It  is  to  fhew  us  a  man  under 
 fentence  of  condemnation,  whom  we 
 did  not  expert  to  find  there  ;  whofe 
 greateft  crime  was  this — "  that  he  had 
 not  been  virtuous."  It  is  to  teach  us, 
 that  a  life  altogether  worldly,  even 
 when  free  from  any  excefs,  is,  in  the 
 eyes  of  our  Saviour,  a  criminal  life,  and 
 deierving  of  punifhment  beyond  the 
 grave.  This  is  the  grand  defign  and 
 fpirit  of  the  hillory  here  related  by  our 
 Saviour.     In  the  portrait  of  the  rich 
 
 man. 
 
The  Rich  Man  and  Lazarus,  443 
 
 man,  you  have  the  picture  of  a  life  of  SERM. 
 cafe  and  felf-indulgence,  accompanied  < — w — ' 
 with  neither  vice  nor  virtue.  In  the 
 recital  of  his  punifhment,  you  fee  its 
 condemnation,  and  deplorable  deftiny. 
 In  other  words — "  The  innocence  of 
 "  the  world  expofed  and  condemned," 
 is  the  fubjedl  of  this  difcourfe. 
 
 It  is  of  little  importance  to  our  edi- 
 fication abfolutely  to  determine,  whe- 
 ther Jefus  Chrift,  in  this  chapter,  relates 
 a  matter  of  faft  which  happened  at  Je- 
 rufalem,  or  only  veiled  the  moral  of  his 
 inflrudlions,  as  was  frequently  his  cuf- 
 tom,  under  the  fimilitude  of  a  parable. 
 Whether  he  reprefents  himfelf  as  a 
 fhepherd,  exploring  the  mountains  af- 
 ter a  loft  fheep,  and  filled  with  joy 
 when  he  has  found  it,  or  whether  he 
 really  goes  even  to  Samaria  in  fearch 
 of  a  finful  woman,  to  call  her  back 
 from  her  wanderings ;  the  parable  is 
 not  lefs  affedling  to  the  confcience  of  the 
 fmner,  than  the  real  hiftory.  Whether 
 K  k  k  2  the 
 
444  7^^  i?/V^  Man  and  Lazarus, 
 
 SKRM.   the  condemnation  of  this  unhappy  rich 
 « .   ^  '  ^  man  be  matter  of  fad,  or  only  figura- 
 tive,   the   truth  we  mean  to  eftablifli 
 upon  it  is  not  lefs  real,  nor  are  the  mo- 
 tives of  terror  lefs  reafonable. 
 
 I.  There  was  in  Jerufalem,  fays  Je- 
 fus  Chrift,  "  a  certain  rich  man  :'* 
 he  adds  nothing  to  this  circumflance, 
 which  is  degrading.  He  does  not  tell 
 us,  that  having  been  born  in  meannefs, 
 he  came  at  firll  to  Jerufalem  poor  and 
 deflitute,  and  advanced  himfelf  there 
 by  the  vileirt  traffic,  by  ways  unknown, 
 and  therefore  always  fufpicious ;  or, 
 that  he  infolently  rejoiced  in  a  fortune 
 which  he  had  meanly  acquired.  He 
 was  not  anotherZ^/cc/^^^^/,  who  had  accu- 
 mulated an  immenfe  fortune  by  public 
 oppreffion ;  who  had  exadled  for  him- 
 felf Caefar's  tributes,  who  afterwards 
 purclialed  a  name  with  the  price  ef 
 filver,  and  perfeded  his  bafenefs  by  the 
 pomp  of  dignities,  and  the  diftindlion  of 
 titles.     We  are  not  permitted  to  fur- 
 
 mife, 
 
T^he  Rich  Man  and  Lazarus*  445 
 
 mife,  that  the  rich  man  in  the  parable  SERM. 
 delcended  from  a'Tather  covetous  and  v     ^  '  t 
 rapacious,     or    that    he    inherited    an 
 eftate  which  was  the  w^ages  of  iniquity. 
 The  fileiice  of  Jefus  Clirift  fully  vindi- 
 cates him  from  all  thefe  reproaches.  He 
 was  rich,  he  peaceably  enjoyed  the  pa- 
 trimony of  his  fathers,  free  from,  am- 
 bition, void  of  care,   and  only  enjoying 
 thole  delicacies  which  his  fortune  pro- 
 cured him.     Is   there   any  one  among 
 us,     my    brethren,   who    poffefles    his 
 wealth  in  circumftances  more  innocent  ? 
 
 2.  In  the  fecond  place  :  "  He  was 
 cloathed  with  purple  and  fine  linen." 
 The  purple  indeed  was  a  fpecies  of 
 cloathing  of  very  great  value  ;  but  we 
 are  not  told  that  it  exceeded  the  bounds 
 which  cuftom  had  prefcribed  to  his 
 birth  and  rank;  nor  are  we  told,  that 
 the  labourer  or  tradefman  ever  fuifered 
 by  his  grandeur  or  vanity.  It  is  not 
 laid  to  the  charge  of  this  unhappy  rich 
 man,  that  with  his  attention  to  drefs, 
 
 he 
 
44^  *^he  Rich  Man  and  Lazarus. 
 
 SERM.  he  indulged  a  criminal  paffion.  He  was 
 V — ^-L  cloathed  fuperbly,  he  took  delight  in 
 fplendor  and  magnificence  ;  and  in  the 
 fynagogue,  where  the  worfhip  was  a- 
 dapred  to  the  fenfes,  rather  than  fpiri- 
 tual ;  where  they  thought,  that  merely 
 the  magnificence  of  the  temple,  and  the 
 retinue  of  facrifices  honoured  the  Lord; 
 where  God  himfelf  was  never  revealed, 
 but  under  fymbols  of  external  glory ; 
 this  excefs  was  more  excufable,  than 
 under  the  gofpel,  where  Jefus  Chrift, 
 poor  and  abafed,  enjoins  upon  his  fol- 
 lowers, modefty  and  fimplicity. 
 
 3.  In  the  third  place :  "  He  fared 
 fumptuoully  every  day."  Nor  is  this 
 prohibited  by  the  law  of  Mofes.  The 
 milk  and  honey  were  included  in  the 
 promifes  to  Abraham's  children,  and  it 
 was  permitted  them  to  enjoy  that  abun- 
 dance, which  had  been  propofed  as  the 
 recompence  of  their  fidelity.  Moreover 
 when  the  rich  man  is  charged  with 
 living  fumptuoufly,  he  is  not  reproach- 
 ed 
 
The  Rich  Man  and  Lazarus,  447 
 
 ed  for  havinff  ufed  the  meats  prohibited  SERM. 
 
 XXI 
 by  the  law,  or  for  neglecling  the  ob- 
 
 fervance  of  thofe  various  falls  which  it 
 prefcribed  ;  nor  did  he  avail  himfelf  of 
 his  birth,  fortune,  or  delicacy,  as  a  pre- 
 text for  being  excufed  thofe  rigorous 
 rites. 
 
 We  acknowledge  that  he  fared  fump- 
 tuoufly  every  day  ;  but  his  revenue  was 
 equal  to  the  expence :  He  lived  in 
 fplendor  and  magnificence ;  but  it  is 
 not  added,  that  he  was  guilty  of  de- 
 bauchery and  excefs  ;  that  libertines  or 
 atheifts  were  his  guefts  ;  or  that  licen- 
 tious difcourfe  was  the  feafoning  of  his 
 repaft.  He  is  not  defcribed  as  going 
 from  his  table  in  fearch  of  fome  pro- 
 fane amufements,  to  occupy  his  leifure, 
 and  to  relieve  the  fatiety  caufed  by  in- 
 temperance ;  or  as  being  feized  with  a 
 rage  for  gaming,  or  hazarding  at  one 
 call  of  the  die,  the  fortune  of  his  chil- 
 dren, and  the  heritage  of  his  anceftors. 
 Finally,   it  is  not  faid,  that  dangerous 
 
 connections, 
 
448  7^  Rich  Man  and  Lazarus, 
 
 SERM.    connexions,  and  the  intrigues  of  paf- 
 V     ^  '  >  fion,  filled  up  the  remainder  of  his  daily 
 engagements. 
 
 In  refpe<5t  to  the  religion  and  faith  of 
 his  fathers,  we  find  nothing  to  object 
 concerning  him.  He  was  no  unbeliev- 
 er, nor  did  he  think  of  rendering  him- 
 felf  famous,  by  obtruding  doubts  con- 
 cerning the  miracles  which  God  had 
 wrought,  or  the  revelations  which  he 
 had  made  of  himfelf  to  the  patriarchs. 
 He  did  not  regard  the  common  faith  as 
 a  vulgar  prejudice.  The  fuperflitions 
 of  the  Pharifees,  the  errors  of  the  Sa- 
 duceesa  the  difputes  and  animofities  of 
 thefe  two  fefts  which  divided  the  fyna- 
 gogues,  did  not  make  him  conclude, 
 that  the  fynagogue  itfelf  had  nothing 
 certain  in  its  laws  and  worfhip,  or  that 
 religian  was  an  human  device.  He  of- 
 fered the  facrifices  that  were  inftituted, 
 and  the  oblations  that  were  prefcribed. 
 In  a  word,  he  is  not  called  a  cruel 
 mafter,  a  falfe  friend,  or  an  implacable 
 
 enemy. 
 
Hhe  Rich  Man  and  Lazarus,  44p 
 
 religion.     He  did  not  avail  himfelf  of  SERM. 
 
 XXI 
 his  fortune  to  corrupt  innocence;  he  ^ — ^-l-» 
 
 never  violated  the  bed  of  his  neighbour, 
 and  the  reputation  and  profperity  of 
 another  had  never  infpired  him  either 
 with  envy  or  melancholy.  To  fpeak 
 after  our  manner,  he  was  a  man  that 
 lived  magnificently  in  Jerufalem,  of  re- 
 gular manners,  and  irreproachable  cha- 
 rader,  hofpitable  both  to  citizens  and 
 ftrangers  ;  one  of  thofe  men  whom  the 
 age  applauds,  whom  the  voice  of  the 
 public  extols,  and  whom  piety  itfelf  oft- 
 times  ventures  not  to  condemn. 
 
 Does  this  man  then,  my  brethren,  ap- 
 s^ppear  to  you  very  culpable  ?  Had  any 
 one,  prior  to  Jefus  Chrift,  publicly  de- 
 clared, that  fuch  a  one  fhould  be  ex- 
 cluded from  the  kingdom  of  heaven, 
 would  you  not  have  vehemently  ex- 
 claimed againfl  the  indifcretion  and 
 harfhnefs  of  his  zeal ;  would  you  not 
 have  exclair^ed  with  indignation,  like 
 Ifrael  of  old,  when  Saul  condemned  his 
 L 11  fon 
 
45®  77;^  Rich  Man  and  Lazarus, 
 
 SKRM.    fon  Tonathan — What  has  he  done,   and 
 
 XXI 
 
 * — ,r^  mufl  he  die,  becaufe  he  has  tailed  a  lit- 
 tle honey  ?  The  prejudices  of  infancy 
 have  impreffed  you  with  a  terrible  idea 
 of  this  rich  man  ;  but  whence  does  it 
 proceed  ?  Let  us  examine  the  fubjed, 
 and  make  no  addition  to  the  narrative 
 of  the  evangelifl.  He  was  rich,  he  was 
 cloathed  fuperbly,  and  lived  fumptuouf- 
 ly  ;  and  do  you  perceive  in  this  any 
 thing  fo  heinous  or  dreadful  ?  If  I  judged 
 of  him  by  your  maxims  and  manners, 
 he  not  only  appears  lefs  culpable,  but  I 
 difcover  him  to  be  virtuous  ;  and  in  the 
 depravity  of  our  day,  if  I  now  were  to 
 ipeak  as  a  man  of  the  world,  I  would 
 hold  him  up  as  a  model  for  your  imita- 
 tion. Is  not  the  daily  language  refped:- 
 ins  thofe  that  refemble  him — Such  a 
 one  lives  nobly  ;  he  difpofes  of  his  for- 
 tune very  honourably  ;  his  table  is  ferv- 
 ed  with  tafle  and  magnificence  ;  more- 
 over he  is  a  fteady  friend,  and  full  of 
 that  probity,  which  conflitutes  true  re- 
 iio;ion  and  folid  virtue.  Your  thus  ex- 
 tolling 
 
 'C) 
 
^he  Rich  Man  and  Lazarus*  4^51 
 
 tolling  him  is  of  little  confequence — but,  ^ERM. 
 O  my  God  !  they  form  comparilons  « — *^— ' 
 which  refledl  on  the  piety  of  thy  fer- 
 vants  ;  this,  fay  they,  is  a  model  for 
 imitation  ;  how  unlike  thofe,  who  dif- 
 grace  true  piety,  by  harlh  manners, 
 and  indifcreet  fingularities.  This  is  the 
 language  of  the  world,  my  brethren. 
 How  I  tremble  to  refledt,  that  this  re- 
 probate, whom  Jefus  Chrift  exhibits  to 
 view  in  the  gofpel,  will  be  found  at  this 
 day  almofl  the  firft  chara£ler  among  us ! 
 
 But',  perhaps,  you  will  objedl  his 
 cruelty  to  Lazarus,  and  pretend,  that  in 
 this  particular  at  leaft^  your  character 
 is  fuperior  to  his^  To  this  plea  of  falfe 
 confidence,  I  would  reply  with  St.  Paul, 
 that  in  vain  you  "  give  all  your  goods 
 to  feed  the  poor,"  if  you  have  not  that 
 charity,  which  believeth  all  thiiigs, 
 which  enduretli  all  things  ;  which  is 
 neither  oftentatious  nor  envious,  felfifh 
 nor  voluptuous.  If  the  fandlity  of  your 
 manners  do  not  harmonize  with  your 
 L  1 1  2  liberal 
 
452  The  Rich  Man  and  Lazarus, 
 
 SERM.  liberal  donations,  you  do  nothing,  and 
 ^  ^  ' '  are  yourfelves  nothing  in  the  fight  of 
 God.  Alms-giving  is  a  duty,  but  not 
 the  only  one ;  and  although  to  negledl 
 it  is  to  be  culpable  in  refped:  to  all  the 
 reft  ;  neverthelefs  the  obfervance  of  it 
 is  not  the  whole  law.  Let  us  then  care- 
 fully and  impartially  examine  the  crime 
 of  this  rich  man,  and  perhaps  you  may 
 find  yourfelves  more  culpable  than  he 
 was. 
 
 "  There  was  a  certain  beggar  named 
 *'  Lazarus,  which  was  laid  at  his  gate  full 
 "  of  fores,  defiring  to  be  fed  with  the 
 "  crumbs  which  fell  from  the  rich  man's 
 *'  table,  but  no  one  gave  unto  him." 
 
 There  was,  I  confefs,  in  this  condud, 
 I  know  not  what,  which  fhocks  all  the 
 fentiments  even  of  common  humanity, 
 A  voluptuary  feated  at  a  table  loaded 
 with  delicacies,  and  infenfible  to  the 
 fuiferings  of  an  unhappy  man  before  his 
 eyes,  fo  reduced  as  earueflly  to  wifh  for 
 
 crumbs 
 
^he  Rich  Man  and  Lazarus*  453 
 
 crumbs  to  fatisfy  the  liung-er  that  de-  SERM. 
 
 XXI 
 vours  him.    There  is  fomething  in  this  v.-  ^  ' j 
 
 fpeclacle  which  forms  a  fliocking  con- 
 traft,  and  the  mere  virtue  of  the  world 
 is  filled  with  indignation  at  fuch  barba- 
 rity.    But  let  us  attend  to  all  the  cir- 
 cumftances  in  this  parable,  as  delivered 
 by  our  Saviour,  and  you  will  find  that 
 it  v/as  not  fo  much  the  intention  of  our 
 Lord   to  point  out  the  rich  man  as  a 
 inonfter  of  inhumanity,  as  an  indolent 
 man,  too  much  engrolTed  by  his  plea- 
 fures,  and  only  deficient  in  his  attention 
 to  the  miferies  of  Lazarus.     You  will 
 perceive,  that  the  circumftance  which 
 refpecls  this  poor  man  is,  if  I  may  fo 
 fpeak,   but  an  incident   in  the  hiflory, 
 and  that  the  delicate,  voluptuous  life  of 
 the  rich  man,  forms  its  principal  fubje6l 
 and  defign. 
 
 1.  In  the  firft  place  :  Lazarus  was  a 
 public  beggar.  Now^  is  any  thing  more 
 common  than  to  pay  but  little  atten- 
 tion to  perfons  of  this  defcription,  who 
 
 have 
 
454  7)6^  Rich  Man  and  La^Arusi 
 
 SERM.  have  recourfe  to  every  town,  both  to 
 ' — ^_L/  witnefs  and  relieve  their  indigence  : 
 We  can  always  perfuade  ourfeJves  that 
 their  continual  importunities  are  mere 
 pretences,  and  that  idlencfs,  rather 
 than  neceflity,  is  the  real  caufe  of  their 
 grievous  complaints,  and  extreme  po- 
 verty. In  a  word,  the  excufes  which 
 you  every  day  make  for  refufing  to  re- 
 lieve poor  vagrants,  the  rich  man  might 
 avail  himfelf  of  in  refpeft  to  Lazarus. 
 It  may  be,  that  inltances  of  retired  po- 
 verty were  treated  by  him  with  more 
 attention  and  tendernef^. 
 
 2.  Secondly,  We  acknowledge  that 
 Lazarus,  full  of  fores,  lay  at  the  rich 
 man's  gate*  An  obje6l  lb  deferving  of 
 pity,  doubtlefs  ought  to  have  moved  his 
 compafTion.  Neverthelefs  it  is  worthy 
 of  remark,  that  a  fpecflacle  lb  offenfive 
 as  Lazarus  mull  have  been,  was  not 
 thrull  from  the  gate,  and  that  nothing 
 churlilh  or  fevere  ever  efcaped  from 
 the  mouth  of  the  rich  man,   who  mufl: 
 
 have 
 
The  Rich  Man  and  Lazarus*  45^ 
 
 have  been  difo-ufled  with  havino;  con-  SERM. 
 
 .  XXI 
 
 tiniially  the  lame  objeft  before  his  eyes.  «w..».,^«L» 
 
 We  may  alio  obferve,that  he  permitted 
 this  unfortunate  man  to  make  the  en- 
 trance to  his  manfion  his  ordinary  place 
 of  refort.  You  woukl,  it  may  be,  have 
 quickly  relieved  him  ;  but  the  dehre  of 
 removing  frdm  your  fight  an  object  fo 
 ofFenfive,  might  have  been  the  principal 
 motive  of  your  charity,  to  one  of  the 
 poor  members  of  Chrifl:.  It  may  be 
 left  your  delicacy  ihould  fuffer  in  a 
 hngle  inftance,  you  would  have  deem- 
 ed your  afflicted  brother  unworthy  of 
 relief  immediately  from  yourfelf,  and  a 
 domeftic  would  have  been  commiffioned 
 as  your  almoner  to  Lazarus. 
 
 Finally.  He  did  not  give  him  the 
 crumbs  that  fell  from  the  table.  But 
 it  is  not  faid  that  Lazarus  had  alked  for 
 them  ;  only,  that  he  defired  them.  The 
 rich  man  is  not  accufed  of  refufinshim 
 the  crumbs  ;  but  only  that  no  one 
 *'  gave  him  them."     It  is  not  faid  that 
 
 Lazaru^ 
 
45^  The  Rich  Matt  and  Lazarus, 
 
 SERM.   Lazarus  fupplicates  his  charity,  or  tells 
 
 XXI 
 v__^,_l/  him  the  melancholy  tale  of  his  diftrefles, 
 
 Lazarus  is  filent,  and  permits  his 
 wounds  to  fpeak  on  his  behalf,  thus 
 modeftly  importuning  in  the  moft  affecfl- 
 ing  form,  the  compaffionate  notice  of 
 the  rich  man  :  but  his  rank,  his  diflipa- 
 tion,  his  pleafures,  do  not  permit  him 
 to  defcend  to  thefe  attentions.  It  may 
 be,  he  negligently  gave  orders  to  one 
 of  his  faithlefs  domeftics  to  relieve  this 
 poor  man,  for  in  this  manner  the  libe^ 
 rality  of  perfons  of  his  rank  every  day 
 expreffes  itfelf.  In  one  word,  the 
 crime  defcribed  in  this  parable,  is  not 
 fo  much  inhumanity  or  cruelty,  as  in* 
 dolence,  aud  want  of  attention.  When 
 Abraham,  from  heaven,  apprizes  the 
 rich  man  of  the  caufe  of  his  condemna- 
 tion, he  does  not  make  ufe  of  that  lan^ 
 guage,  which  Chrill  will  addrefs  to  the 
 wicked,  at  the  great  day — Lazarus  was 
 naked,  and  you  did  not  clothe  him  ;  he 
 was  hungry,  and  you  did  not  feed  him  ; 
 he  was  fick,  and  you  did  not  comfort 
 
 him. 
 
Tf)e  Rich  Man  and  Lazarus,  45f 
 
 him :  He  only  fays,—'*  My  fon,  re  SERM. 
 member  that  thou  in  thy  life  time,  re-  < — .— » 
 ceivedft  thy  good  things."  Remember 
 that  you  have  lived  at  your  eafe  upon 
 the  earth  ;  and  you  are  excluded  from 
 the  refl  promifed  to  my  pofterity.  Your 
 fathers  were  pilgrims  and  flrangers  in 
 the  vi^orld,  in  w^hich  they  had  no  pofief- 
 fions,  but  noviT  they  enjoy  the  promifed 
 inheritance,  after  which  they  fo  ardent- 
 ly afpired.  You  have  lought  your  con- 
 folation  upon  the  earth  ;  henceforth 
 you  are  no  longer  a  child  of  the  pro- 
 mife  ;  you  have  not  been  blelTed  in  me, 
 and  your  portion  is  with  unbelievers  ; 
 you  have  made  the  place  of  your  pil- 
 grimage the  feat  of  your  delight  ;  this 
 unjuftifiable  felicity  could  not  laft  for 
 ever ;  every  thing  is  now  reverfed, 
 the  tears  of  Lazarus  are  wiped  away, 
 and  his  affliftions  are  comforted;  but 
 your  laughter  and  joy  are  changed  for 
 weeping  and  gnalliihg  of  teeth.  Remem- 
 ber, my  fon,  becaufe  thou  in  thy  life 
 tiiue  receivedft  thy  good  things,  and 
 M  m  m  likewife  _ 
 
45^  7he  Rich  Man  mid  Lazarus, 
 
 SERM.    likewife  Lazarus  evil  thing-s ;  now  he  is 
 
 XXI  * 
 
 '     ^   '  -  comforted,    and  thou   art    tormented. 
 
 This  was  the  crime — a  life  fpent  in  the 
 
 pleafures  of  abundance — this  was  the 
 
 realbn   of   his  condemnation,    and  we 
 
 fliould  be   rafh    in    feeking  any   other 
 
 which  the  fpirit  of  God  has  not  pointed 
 
 out  in  the  gofpel. 
 
 Are  you  furprifed  at  this,  my  bre- 
 thren ?  Are  you  then  ignorant  that  it 
 is  a  crime  for  Chriftians  to  be  deftitutc 
 of  active  virtue  ?  Do  you  then  believe, 
 that  adulterers,  fornicators,  and  unjuft 
 perfons  are  alone  excluded  from  the 
 kingdom  of  heaven  ?  Ah  !  if  a  difciplc 
 of  Mofes,  living  under  a  law  which  re- 
 quired lefs  fublimity  of  virtue,  is  con- 
 demned for  having  lived  in  eafe  and 
 luxury,  although  free  from  grofs  ex- 
 ceffes,  do  you  think  a  child  of  the  new 
 law,  a  difciple  of  the  gofpel  will  be 
 treated  more  favourably,  while  he  lives 
 to  himfelf,  and  only  abftains,  like  this 
 rich  man, from  certaia  fcandaloua vices? 
 
 It 
 
^he  Rich  Mau  and  Lazarus*  45^ 
 
 It  is  an  effential  truth,  my  brethren,  SERM. 
 that  a  Chriilian  cannot  be  predeftinated,  v — ^,^ 
 but  in  conformity  while  on  earth,  to 
 the  image  of  Jefus  Chrill.  If  your 
 manners  are  not  an  imitation  of  his,  if 
 the  Father  does  not  find  in  you  a  re- 
 femblance  of  his  Son,  you  will  be  re- 
 jected as  a  rough  ftone,  which  has  not 
 been  polifhed  by  the  hand  of  the  build- 
 er, or  as  a  deformed  member,  which  is 
 not  in  agreement  with  the  reft  of  the 
 body. 
 
 Now  I  alk  you,  my  brethren, — To 
 refemble  Jefus  Chrift,  is  it  fufficient  to 
 be  neither  a  fornicator,  nor  profane 
 perfon,  nor  unjuft  ?  Did  he  content 
 himfelf  with  doing  no  one  any  injury, 
 with  rendering  to  Caefar  the  things 
 that  are  Caefar's,  with  not  being  a 
 wine^bibber  or  gluttonous  ?  In  a  word 
 with  not  being  liable  to  be  convicted, 
 even  by  hjs  enemies,  of  any  grofs  fin  ? 
 Was  this  the  whole  extent  of  our  Sa- 
 viour's virtue  ?  Was  he  not  alfo  meek 
 M  m  ni  2  and 
 
46a  The  Rich  Matt  and  Lazarus, 
 
 S>  RM»  and  lovv  ly  in  heart  ?  Did  he  not  pray 
 ♦^  ,  '  '  for  ins  enemies  ?  Was  he  conformed  to 
 the  world  ?  Was  he  ambitious  of  its 
 honorary  diftindlions  ?  He,  who  never 
 fought  his  own  glory,  but  the  glory  of 
 his  Father,  and  who  hid  himfelf  when 
 the  people  would  have  made  him  a 
 king  ?  Did  he  lead  a  life  eafy  and 
 agreeable,  who  bore  hiscrofs  from  the 
 firft  moment  of  his  mortal  exiitence, 
 whole  courfe  vas  finiftied,  and  whofe 
 charafter  was  perfed:ed  through  fulFer- 
 4ngs  ?  This  js  your  model,  Chriflians. 
 Are  you  in  the  world,  or  retired  from 
 it,  at  court  or  in  the  cloifter  ?  If  you 
 bear  not  the  image  of  Jefus  Chrifl,  you 
 are  for  ever  undone. 
 
 Neverthelefs,  you  have  no  apprehen- 
 fions  in  refpeft  to  your  future  fafety, 
 provided  you  live  in  a  regularity  which 
 the  world  approves,  and  in  which  con- 
 fcience  accufes  you  of  no  grofs  crime, 
 St.  Auguftin  formerly  complained,  that 
 certain  heathens  of  his  day,  refufed  to 
 
 be 
 
The  Rich  Man  and  J^azarm,  ^(^^ 
 
 be  converted  to  the  faith,  becaufe  they  SERM. 
 
 XXI 
 
 ied  a  lifjg  that  was  regular  in  the  eftima-  Jl^^J^ 
 tion  of  the  world.  When  we  exhort 
 them,  fays  he,  to  become  Chriltians, 
 they  reply-r— "  The  grand  concern  js  to 
 Jive  well.  What  will  Jefus  Chrift  enjoin, 
 whom  you  preach  ?  That  1  lead  a  blame- 
 leis  life.  I  already  do  this,  I  am  no 
 jadulterer,  I  am  no  extortioner,  \yhat 
 need  then  to  change,  and  to  embrace  a 
 new  religion  ?  if  my  life  was  criminal, 
 you  would  then  have  reafon  to  propofe 
 to  me  ja  law  that  regulates  the  man- 
 ners, and  prohibits  excels ;  but  if  with- 
 put  the  law  of  Jefus  Chrift  I  avoid  thefe 
 ej^celfes,  what  need  have  1  of  hjs  reli- 
 gion ?'^  This,  my  brethren,  is  pre- 
 ciiely  the  fituation  of  certain  profeflbrs 
 of  our  day  ;  the  virtuous  of  the  age,  the 
 .perfons  of  irreproachable  charader  in 
 ^he  eftimation  of  the  world  of  wnom  I 
 now  fpeak.  When  we  exhort  them  to  a 
 more  Chrillian  lite,  a  life  more  agree- 
 able to  the  maxims  of  the  gofpel,  tiie 
 examples  of  the  lanits,    and  of  jeius 
 
 Chriii, 
 
4^2  ^he  Rich  Man  and  Lazarus, 
 
 SERM.    Chrift,    they  reply,  that   to  live  well 
 
 X.X.I 
 
 *  .  ,  ' '  is  the  great  thing;  to  be  a  good  citizen, 
 a  generous  mafter,  honeft  and  difinte- 
 refted — thefe  are  the  elTentials;  with 
 theie  virtues  they  are  perfe£lly  lafe, 
 and  every  thing  elfe,  which  devotion 
 enjoins,  is  altogether  unneceflary. 
 
 But  hear  what  the  Father  quoted 
 above,  obferves  on  this  fubjedl  in  ano- 
 ther place.  *'  Their  conduct  is  irre- 
 proachable in  the  eye  of  the  world ; 
 they  are  men  of  probity  ;  they  arq 
 faithful  to  their  promifes  ;  they  do  no 
 injuflice,  but  they  are  not  Chriflians — ' 
 Why  ?  The  reafon  is  this — Chriflians 
 have  crucified  the  fiefh  with  its  affec- 
 tions and  luffs;  but  you  cherifh  and 
 footh  thefe  domeflic  enemies.  Chrif- 
 tians  are  not  of  this  world,  but  you  are 
 its  flaves,  partifans  cind  apologifts. 
 Chriflians  are  fpiritual,  but  you  are  al- 
 together earthly.  Ah  !  if  mere  abfli- 
 nence  from  excefs  were  alone  fufficient 
 to  conflitute  a  Chrillian,  has  not  Pagan- 
 
 ifnt 
 
The  Rich  Man  and  Lazarus^  463 
 
 ifm  furnifhed  us  with  wife  men,  regular  SERM. 
 and  temperate,  with  ilkiftrious  w^omen  » — ,,-Ij 
 of  auftere  virtue,  and  heroic  manners, 
 who  were   only  influenced  by  the  mo- 
 tives  of  honour  and    applaufe  ?     And 
 does  the  greateft  virtue  of  our  day  come 
 up  to  the  ftridlnefs  of  thefe  ancient  mo- 
 dels ?    It  is  not   a  freedom  from  grofs 
 irregularities  that  conftitutes  us  Chrif-    , 
 tians,  but  the  pradice  of  the  virtues 
 of  the  gofpel.     It  is  not  manners  irre- 
 proachable in  the  eyes  of  men,  but  the 
 fpirit   of  Chrifl    crucified.      It   is   not 
 qualities  which  the  world  admires,  but 
 a  lively  faith,   a  pure   confcience,   and 
 charity  unfeigned.     A  tree  which  bears 
 no  fruit  is  accurfed,  as  a  tree  dead  and 
 plucked  up  by  the  roots  ;    and  the  gof- 
 pel condemns  to  the  fame  puniihment, 
 the  unfaithful  and  the  unprofitable  fer- 
 rant." 
 
 Having  fhewn  you,  in  the  manners  of 
 the  condemned  rich  man,  the  image  of 
 i%  mere  worldly  life,  free  from  any  grofs 
 
 crimCj 
 
4^4  the  Rich  Man  and  Lazarus, 
 
 ^XXI^'    crime,  it  is    neceflary  that  you  be  ap- 
 '^ — w — '  prized   by  his  piinifliment,  of  its  final 
 iflue.     "  And  it  came  to  pafs,  that  the 
 "  beggar  died,  and  was  carried  by  the 
 "  angels  into  Abraham's  bofom  ;  the  rich 
 **  man  alfo  died,  and  was  buried."  What 
 a  new  oi-der   of  events,    my  brethren, 
 here  prefents  iffelf  to  our  view  !    Laza- 
 rus dies  firil ;    for  the  Lord  haflens  to 
 vifit   his   eled,   and   to   cut  fhort  their 
 days  with  their   fufFerings  ;    the    rich 
 man  furvives  him  ;    the  Lord,    on  the 
 other  hand,  in  refpect  to  finners,  delays 
 to  open  the  gates  of  death,  that  he  may 
 wait   for  their  penitence  even   to  the 
 iitmofl.     But  at  lail:  the  rich  man  dies; 
 for   though    a    great     abundance    may 
 ftrongly  attach  us   to  life,   it   does    not 
 render  us  immortal.     He   is  buried,  a 
 circumftance  which   is   not   noticed   in 
 connection  with  the  death  of  Lazarus; 
 funeral  honours  are  paid  to  his  memo- 
 ry ;  pomp  and  vanity  difplay  their  ban- 
 ners even   at  his  tomb  ;  ^uperb  monu- 
 ments publicly  declare,  that  his  body 
 
 is 
 
The  Rich  Man  and  Lazarus*  465 
 
 Is  mouldering  in  the  duft,  but  his  foul  SERM. 
 
 XXI 
 is  plunged  into  an  abyfs  of  mifery.  La-  < — ^-1-' 
 
 zarus  dies,  and  it  is  with  great  difficulty 
 that   his   deferted  body   finds   a   little 
 earth  for  its  burial ;  his  end  is  without 
 honour  in  the  effcimation  of  men,  but  his 
 illuflrious   foul   is   carried   in  triumph 
 into  Abraham's  bofom.     The  rich  man 
 dies  ;  it  is  rumoured  through  the  city ; 
 they  praife  his  virtues  ;  they  extol  his 
 magnificence  ;   his  friends  lament  him, 
 and  his   neighbours  to  confole    them- 
 felves  under  their  lofs,  feek  to  immor- 
 talize his  memory  by  titles  and  infcrip- 
 tions.    How  fruitlefs  their  labour  !  even 
 his  name  has  not  reached  us  ;  we  only 
 know  him  by  his  mifery  :  he  was  rich^ 
 and  he   is    reprobated :    his  birth,   his 
 tribe,    his  family,   every  thing  of  this 
 kind  is  buried  with  him.     Some  there 
 be  *'  who  have  no  memorial,  who  are 
 **  perifhed  as  though  theyhad  never  been, 
 *'  and  are  become  as  though  they  had  ne- 
 "ver  been  born."     Lazarus  dies— it  is 
 not  fo  much  as  known  in  Jerufalem  that 
 N  n  n  Jhe 
 
/^66  The  Rich  Man  and  Lazanu, 
 
 SERM.   he  ever  lived,  his  death  is  as  obfcure  ai 
 
 XXI. 
 ^     ^   ' '  his  life  ;  the  world,  which  had  not  fo 
 
 much  as  known  him,  has  not  the  trou- 
 ble of  forgetting  him  ;  but  his  name 
 is  written  in  the  book  of  life  ;  it  is  wor- 
 thy of  being  recorded  in  the  facred 
 fcriptures,  and  preferved  in  the  Chriftian 
 church.  "  For  the  bodies  of  the  juft  are 
 "  buried  in  peace,  and  their  name  liveth 
 "  for  ever." 
 
 And  now,  my  brethren,  let  us  conti- 
 nue the  hiftory,  and  examine  the  cir^ 
 cumftances  of  that  punifliment,  which 
 the  rich  man  fuflfers  in  the  place  of  tor- 
 ment. *'  He  lifts  up  his  eyes,  and  fees 
 "  Abraham,  and  Lazarus  in  his  bofom.'' 
 He  lifts  up  his  eyes  for  the  firft  time, 
 Wliat  furprife  !  It  intimates  as  much 
 as  if  he  had  never  once  been  apprized 
 of  the  danger  of  his  ftate  through  his 
 whole  life  ;  as  if  he  had  never  once  fuf- 
 peeled,  that  the  way  in  which  he  walk- 
 ed, fo  fafe  in  appearance,  and  fo  ap- 
 proved by  the  world,  could  polfibly  lead 
 
 him 
 
!?7;<f  Kich  Man  and  Lazarus*  4^7 
 
 him  to  perdition.     Notorious  finners  SERM. 
 
 XXI 
 
 are  fully  convinced,  that  their  life  is  a  ^  \'  ^ 
 life  of  reprobation,  and  are  only  quiet- 
 ed with  the  hope  of  one  day  reforming 
 and  living  better  ;  but  thofe  indolent 
 effeminate  fouls,  of  whom  I  fpeak,  who 
 preferve  themfelves  from  fcandalous 
 excefles ;  thefe  generally  die  without 
 having  known  that  they  lived  amifs. 
 
 The  rich  man  condemned,  fees  La* 
 zarus  afar  off,  in  the  bofom  of  Abraham, 
 invefted  with  glory  and  immortality  5 
 that  beggar,  whom  he  had  never  vouch- 
 fafed  to  honour  with  one  expreffion  of 
 regard,  is  in  a  ftate  of  peace  and  repofe, 
 while  he  feels  himfelf  devoured  by 
 everlafling  burnings.  What  a  contrail 
 here  !  What  an  ardent  defire  does  he 
 feel  to  be  as  Lazarus  !  To  what  a  fe- 
 cret  rage  is  he  confcious,  becaufe  this 
 is  impoffible.  He  fees  at  the  fame  time 
 the  whole  of  that  happinefs  which  he 
 fcas  loft,  and  the  irreparable  evils  which 
 lie  has  brought  upon  himfejf.  He  fixes 
 N  n  n  2  his 
 
468  The  Rich  Man  and  Lazaruf, 
 
 SERM.  his  eyes  on  the  peace,  ferenity,  and 
 '  never-fading  pleafure  which  Lazarus 
 enjoys  ;  and  this  one  view  becomes  the 
 fburce  of  all  his  miferies.  He  is  made 
 more  wretched  by  the  ever  prefent 
 image  of  the  happinefs  which  he  has 
 forfeited,  than  by  the  horrors  of  the 
 punifhment  he  fuffers. 
 
 From  fuch  an  abyfs  of  mifery,  it  may 
 be,  you  who  now  hear  me,  will  lift  up 
 your  eyes,  and  behold  in  *'  Abraham's 
 bofom,"  that  wife  and  pious  parent, 
 whofe  faith  and  piety  you  deemed  fool- 
 ifhnefs — the  weaknefs  of  old  age.  You 
 will  then  recoiled  the  laft  inflrudions 
 he  addreffed  to  you  from  the  bed  of 
 death,  the  marks  of  tendernefs  he  {hew- 
 ed you,  and  the  dying  requefts  he  then 
 made,  in  refpecl  to  the  condud  of  your 
 life. 
 
 Yes,  my  brethren,  from  the  midft  of 
 the  flames,  thefe  children  of  wrath  will 
 fee,  in  the  bofom  of  Abraham,   their 
 
 brethren^ 
 
^he  Rich  Man  a?id  Lazarus*  4^a 
 
 brethren,  friends,  and  neighbours,  re-  SERM. 
 
 XXI 
 
 joicing  in  the  glory  of  the  faints  ;    and  «     ^  'y 
 
 this  ipeclacle  alone  will  infpire  them 
 "With    the    moft    tormentino-   ano-uiili. 
 
 o  o 
 
 They  will  fay  continually  to  them- 
 ielves-^^Seejthis  is  the  kiijgdom  that  was 
 prepared  for  us  ;  this  the  portion  which 
 awaited  us.;  lee  the  promifes  which 
 were  made  to  us ;  we  have  renounced 
 them  for  a  dream^ — for  pleafures  which 
 have  endured  only  for  a  moment,  Alas  \ 
 had  we  nothing  to  fuifer  in  this  abode 
 of  horror,  this  lofs  alone-— could  it  ever 
 be  fufficiently  lamented? 
 
 The  condemned  rich  man  is  not  only 
 made  miierable  by  the  ever  prefent 
 image  of  that  happinefs  which  he  has 
 loft  ;  but  alfo  by  the  remembrance  of 
 the  good  things  which  he  had  received 
 in  his  life.  "  My  fon,  remember,  that 
 *'  thou  in  thy  life-time  receivedft  thy 
 "  good  things."  Now,  what  a  number 
 of  tormenting  thoughts  muft  have  been 
 revived  in  his  breaft  by  this  fuggeftion 
 
 of 
 
4^o  Ihe  Rich  Mem  and  Lazarus, 
 
 SERM.  of  Abraham's.  The  advantages  of  a 
 V — ^^  defcent  from  a  holy  people,  and  a  con- 
 fecrated  race,  negleded  and  defpifed ; 
 the  promifes  made  to  the  poflerity  of 
 Abraham,  in  refpect  to  him,  altogether 
 ufelefs ;  the  temple,  the  altar,  the  fa- 
 crifices,  the  law,  the  inftrudions  of  the 
 prophets,  the  examples  of  the  jnft  men 
 of  the  fynagogue,  all  ineifedual  to  his 
 falvation.  **  Remember,  thou  in  thy 
 "life-time  receivedft  thy  good  things.^' 
 Recoiled:  the  days  fpent  in  luxury;  that 
 tribe  of  flaves,  who  were  attentive  even 
 to  prevent  your  wifhes  ;  thofe  public 
 honorary  diftindions  which  were  fo  ac- 
 ceptable and  pleafing  to  you ;  thofe 
 fhining  talents  which  attraded  the  ef- 
 teem  and  admiration  of  the  people. 
 How  tormenting  to  the  foul,  the  com- 
 parifon  of  its  former  with  its  prefent 
 condition. 
 
 "  Remember,  thou  in  thy  life-time 
 '*  receivedft  thy  good  things."  You 
 were  a  child  of  the  faints,  and  born  in 
 
 the 
 
'^he  Rich  Man  and  Lazarus^,  4yt 
 
 the  midft  of  a  faithful  people  ;  you  had  SERM. 
 all  the  advantages  of  a  Chriftian  edu-  v — ^^-l* 
 cation.     I  allotted  you  a  foul  v/ell  in- 
 clined, a  heart  defended  by  happy  dif- 
 pofitions,  almoft  every  moment  of  your 
 life    was   diftinguifhed    either  by  fome 
 fecret  fuggeftion,  or  public  event  which 
 might  remind  you  of  your  eternal  fal- 
 vation  ;    I  appointed  your  birth  in  the 
 midft  of  circumftances  fo  favourable  to 
 piety  ;    I  rendered  the  gratification  of 
 your  irregular  paffions  fo  extremely  dif- 
 ficult ;   I  encompaffed  you  with  fo  many 
 advantages  on  the  fide  of  virtue,  that 
 you  have  been  at  more  pains  to  deftroy 
 yourfelf,  than  it  would  have  coft  you 
 to   fccure  your  everlafting  happinefs* 
 Recoiled    all    that   grace    which    you 
 have  fo  ungratefully  abufed,  and  with 
 what  eafe  you  might  have  avoided  that 
 wretchednefs  into  which  you  are  now 
 plunged.      The     fecond    circumftance 
 which  has  refpedl  to  the  mifery  of  this 
 unhappy  man,  is  the  recoUedlion  of  the 
 paft. 
 
 3.  He 
 
472  T/;^  Rich  Mtin  and  Lazarus. 
 
 S^5^-  3.  He  is  alfo  wretched,  by  reafon  of 
 ^^ — V — *  the  fufFerings  which  he  endures—"  lam 
 tormented  in  this  flame."  A  fiery  thirft 
 preys  upon  him  ;  he  alks  a  drop  of  wa- 
 ter, not  to  extinfruifh,  but  to  mitigate 
 the  ardour  of  its  burning.  Tnflead  of 
 the  purple  and  fine  linen  with  which  he 
 was  formerly  cloathed,  he  is  now  co- 
 vered with  a  veflment  of  fire. 
 
 In  a  word,  in  proportion  to  his  form- 
 er pleafures,  are  his  prefent  torments. 
 We  know  not,  my  brethren,  what  he 
 fiifFers,  and  pretend  not  to  explain  it, 
 Jeft  we  fhould  enfeeble  fo  terrible 
 tin  image,  by  the  language  of  an  or- 
 dinary defcription.  This  we  know, 
 that  almoft  two  thoufand  years  fince, 
 he  cried  out—"  I  am  tormented  in  this 
 •'  flame." 
 
 St.  Ghryfoftomej  in  one  of  his  dif- 
 courfes,  thus  addrefled  himfelf  to  the 
 court  of  Conftantinople — "  You  are 
 -every  day  faying,  my  brethren,   with 
 
 ap 
 
The  Rich  Mcin  emd  'Lazarus*  473 
 
 an  air  of  deplorable  fecority,  that  yon  SERM. 
 wifh  to  fee  fome  one  return  from  the  <  ^  > 
 other  world,  to  tei!  you  what  pafTes 
 there„  Ah  !  let  this  day  fatlsfy  your 
 ciiriofity  i — Hear  this  unhappy  man 
 whom  Jefus  Chrsfl  recalls  from  thence, 
 and  who  gives  you  a  dreadful  detail  of 
 his  condition  there.  This  is  a  preacher 
 with  whom  hell  itfelf  furnilhes  you- 
 When  we  fpeak  to  you  concerning  the 
 torments  of  the  other  life,  we  are 
 obliged  to  foften  our  language  for  fear 
 of  offending  your  falfe  delicacy.  A 
 truth  which  has  terrified  the  Caefars, 
 converted  tyrants,  and  changed  the 
 univerfe,  is  deemed,  in  our  day,  as  only 
 calculated  to  affedl  the  minds  of  the  il- 
 literate and  vulgar.  Thefe  defcriptions 
 from  us  are  heard  with  difdain,  and  re- 
 ferred to  the  multitude.  But  you  ought 
 to  believe  this  unhappy  man,  who  gives 
 you  a  faithful  narration  of  his  own  mi- 
 fery,  and  whofe  cries  of  defpair  addrefs 
 you  more  powerfully  than  the  lan- 
 guage he  utters.  With  what  attention 
 O  o  o  do 
 
474  ^^^  i??V^  Man  and  Lazarus* 
 
 SERM.    do  you  liften  to  thofe  perfons  who  are 
 
 XXI 
 ^     ;    '■  returned  from  the  moft  diftant  iflands, 
 
 while  they  give  you  an  account  of  the 
 manners  and  cuftoms  of  countries  which 
 you  will  never  vifit  ?  Why  then  do 
 you  not  liften  with  a  yet  greater  atten- 
 tion to  this  unhappy  man,  who  comes 
 to  inform  you  of  what  paffes  in  that 
 place,  from  whjch  he  alone  has  return- 
 ed, and  which,  perhaps,  will  be  your 
 eternal  abode  ? 
 
 In  the  lafl:  place.  The  depraved  man- 
 ners of  his  brethren  yet  living,  to  whom 
 the  example  of  his  voluptuous  life, 
 appearing  to  them  as  a  model  for  their 
 imitation,  might  prove  the  means  of 
 their  final  deftru£lion,  is  another  Qir- 
 cumftance  which  conflitutes  the  wretch- 
 ednefs  of  this  unhappy  man. — **  I  pray 
 "  thee,  father  Abraham,  that  thou 
 ^  wouldefl  fend  Lazaras  to  my  father's 
 '^  houfe,  for  I  have  five  brethren,  that 
 ^'  he  may  teflify  unto  them,  left  they 
 *'  alfo    come    into  this  place    of  tor- 
 
 ^'  ment.'- 
 
7he  Rich  Man  and  Lazarus,  475 
 
 "  ment."     He  fufFers  by  reafon  of  the  SERM. 
 fins  of  others,  and  the  crimes  of  which  > — ^ 
 his  brethren   are    guilty,   increafe  the 
 anguifh  of  his  diflrels,  becaiife  they  are 
 the  eifea  of  his  bad  example  ;  he  there- 
 fore intreats  tlieir  converfion  as  a  miti- 
 gation of  his  pains.     Ah  !  my  brethren, 
 can  you  believe  that  there  are  perfons 
 in  the  unfeen  world  who  are  torment- 
 ed on  account  of  thofe  errors  into  which 
 you  are  daily  falling  ?   It  may  be,  that 
 that  unhappy  man  who  tirft  corrupted 
 your  innocence,   with   wild   diftradion 
 importunes  his  Judge,   that  he  may  be 
 permitted  to  come   and  fliew  you  him- 
 felf  a  fpeaacle  of  horror.     It  may  be, 
 that  that   impious  perfon  who  taught 
 you  to  queftion  the  faith  of  your  fa- 
 thers, and  who  corrupted   your  heart 
 with  the  principles  of  irreligion  and  li- 
 centioufnefs,  lifts  up  his  voice  in  the 
 regions  of  defpair,  and  prays  that  he 
 may  come  to  undeceive  you,  and  alle- 
 viate his  mifery  by  your  converfion.  It 
 may  be,  that  that  profane   and  aban- 
 O  o  o  a  doned 
 
 '^'^' 
 
47^  '^'^'^  ^^'^  iVLt?i  and  hazurns, 
 
 SERM.    doned  author,  wliofe  Works,  fatal  t» 
 XXI 
 
 modeO:y,  are  daily  Disking  dangerous 
 
 impreffions  upon  your  innocency, utters 
 dreadful  cries  in  tJie  midftof  the  flames^ 
 and  in  vain  follicits,  that  fome  compa- 
 nion of  his  puniiliment,  may  come  t» 
 Inform  3^011  of  his  dreadful  condition  ! 
 
 It  may  be^  $:hat  the  inan  who  C05i- 
 trived  tiiol^  criiajnal  exhibitions,  to 
 which  yoii  are  mnni3i<>;  with  fnch  eager- 
 neis,  feiii?.iDg  tht.  rigour  of  his  puniih- 
 meot  iocreafJag,  m.  ps'oportloii  as  the 
 dangerous  effedis  of"  his  art^  convey  new 
 '^mi'€m.  tA5  your  fouls- — ^It  may  fee.,  tliat 
 focli  a  one  casifa  his  horrible  cries  to 
 aicend  e^^eii  to  Ab£*ah,im's  bofornj,  thai 
 |3€  iiioifelf  may  appear  oai  the  theatre 
 of  Ms  guik^  and  that  hj  the  horror  of 
 fo  novel  a  fped:acle,  he  may  comateraci 
 the  permcious  influence  of  thofe  criaai- 
 iial  eotertaismients^  which  owe  their 
 ©rigiii  to  hiin,  and  to  which  he  15  io- 
 d<^yije.A  for  his  remediJeis  laifery !  '^xit. 
 wAxAt  aiif^'er  is  made   from  the  bofom 
 
 <9f 
 
I'he  Rich  Man  and  Laz^ruf*  j^yy 
 
 ©f  Abraham  to  tliefe  reprobate  fouls  ?  SERM. 
 
 XXL 
 
 **  Tliey  have  Mofes  and  the  prophets  5"  >  ^  ,  ^ 
 *^  if  they  hear  not  Mofes  and  the  pro- 
 :**  phets,  neither  will  they  be  perfuaded 
 "  though  one  rofe  from  the  dead,"  Yom 
 imagine  that  a  miracle^-that  one  raifed 
 from  the  dead,  or  an  angel  immediately 
 commiffioned  from  heaven  to  addrefs 
 you — that  fc  extraordinary  a  meffenger 
 would  inliantly  prevail  upon  you  to  re- 
 aiounce  the  world,  and  to  change  your 
 life.  You  are  faying  this  everyday^ 
 3?ut  you  deceive  y on rf elves,  my  hr^- 
 thren;  you  would  find  new  reafons 
 for  fcepticifm,  and  your  corrupted 
 hearts  would  ingenioufly  devife  new 
 methods,,  by  which  to  defend  yom- 
 felves  againft  the  evidence  of  truth* 
 The  miracles  of  Jefus  Chrili  did  not 
 .reform  the  hypocrify  of  the  Pharifees, 
 nor  the  infidelity  of  the  Sadducees  ;  by 
 xeafon  of  thefe  they  became  more  cri- 
 minal, but  were  not  the  more  difpofed 
 to  credit  his  milCon.  The  greateft 
 miracle  of  rcli^on  is  the  fublimity  of 
 
 its 
 
47^  *the  Rich  Man  and  hazariiSi 
 
 SERM.  its  doctrines,  the  purity  of  its  morals^ 
 ,^JP^  the  grandeur  and  divinity  of  the  fcrip- 
 tures ;  if  you  are  not  moved,  con* 
 vinced,  and  converted  by  theie,  every 
 thing  befides  would  be  ineffectual. 
 '*  They  have  Mdles  and  the  prophets ; 
 "  if  they  hear  not  Mofes  and  the  pro* 
 "  phets,  neither  v^ill  they  be  perluad- 
 *'  ed,  though  one  rofe  from  the  dead." 
 Read  the  fcriptures^  my  brethren,  thus 
 begin,  and  conclude  every  day  of  your 
 lives.  It  is  the  alone  expedient  which 
 Jefus  Chrill:  here  propofes  to  us,  by 
 which  to  efcape  the  deftiny  of  the  con- 
 demned man  in  the  gorpel.  Alas!  if 
 you  meditate  on  thefe  divine  books^ 
 there  will  be  no  neceflity  for  one  com- 
 ing to  prove  to  you^  that  a  worldly  life, 
 though  free  from  fcandalous  excefles, 
 IS  criminal,  and  deferving  of  punilli- 
 ment  after  death.  We  ihall  not  be 
 obliged  to  inform  you,  that  the  king- 
 dom of  heaven  fuffereth  violence— that 
 to  feek  confolation  in  the  world,  is  to 
 make  an  unlawtul  uie  of  it— that  to 
 
 live 
 
The  Rich  Man  and  Lazarus^  4-7^ 
 
 iive^  only  to  the  body,  is  to  deftroy  the  SERM. 
 foul,  and  to   be  no    difciple    of  Jefus  ,  "^^^' , 
 Chrift,     Thefe  are  the  moft  plain  and 
 familiar  truths  of  the  gofpel,  ^nd  th0 
 £rft  principles  of  the  dojjirine  of  falva^ 
 tion. 
 
 FINIS. 
 
c