j-T/fj »■■ 'T^,' ijw;* ■■•.>yg-ir, and the ministry of his apostles, who were trained up under his immediate discipline, a considerable r.umber of subjects were gained over to his king- dom, while he was on earth. Just before his ascen- sion, he gave these apostles a commission to go ibrth, and spread his doctrine, and collect subjects among all nations. His church, which before stood on the foundation of the prophets, now stands on tlie foun- dation of the apostles also, he himself being the corner stone, in which both parts of the foundation me(^t and are united. The church was formerly limited to one nation, but now it is indiscriminately extended to all. In the city of Jerusalem there m ere many, Avho, before the descent of the Holy Ghost, consorted for the worship of God in Ch; ist. To A Church Described, .13 these were soon added multitudes, nho continued in the apostles' doctrine and fellowship, and in breaking of bread and in prayers. These were called the church. After the gospel was spread to such an extent, that it was no longer possible for all the be- lievers to attend the worship of God in the same place, particular religious societies, in divers places, were formed for the convenience of worship, each of wl ich had the name of a church. These societies of Christians, united in diiferent places for mutual edification in the joint worship of God, are what we mean by particular churches, in distinction from the catholic or univerml church. Thus the Christians in Corinth, tliose in Galatia, those in Ephesus, those in Thessalonica, are called a, church. But as all these particular churches re- ceived the same gospel, maintained the same form of worship, and professed subjection to the same Lord, so they are often considered as one church. Though we read of many churches, yet tliese are only so many different parts of the same uni- versal church. They are members of the same great body, apartments of the same house, prov- inces of the same empire. With regard to their several jurisdictions and places of worship, they are distinct ; but yet one in the main, as they call on the same Jesus, their common Saviour and Lord. As there was in the apostolic times, so there is now, frequent occasion for new churches to be formed. BuL from the preceding observations it appears, that whenever a new church is erected, careful regard should be had to her communion with other churches, as v.ell as to the communion of her own members among themselves ; otherwise- the body of Christ is divided, and the bond of peace is broken. 14 A Church Described, Among the members of every particuLir church, there is always supposed to be a solemn covenant and agreement to walk together in the commands and ordinances of Christ, to watch over one anoth- er in meekness and love, and to be fellow-helpers to the kingdom of God. The church in Corinth is said to come togctlier into one place. T\\t church in Jerusalem is cautioned not to' forsake the assem- lling' of themselves together ; and required to exhort one another, and to consider one another, thit they may provoke to love and to good works. And Chris- tians are enjoined to be subject one to another. The covenant between the members of a parties ular church, to walk together in the ordinances of Chribt, is of sacred obligation ; and when any of them have occasion to remove to another church, they should do it in a manner consistent with Chris- tian order, peace and communion. When a num- ber of Christians unite in a new church, still they must consider themselves as members of the gen- eral body, and seek, not merely their own profit, but the profit of many. II. Tiie end for which a church was instituted, and the purpose for which v.e are called into it, is what we proposed, in the second place, to consider. Christ's kingdom is not of this world. As the nature, so the design of it is purely spiritual ; it is, that in the enjoyment of suitable means we may be trained up in knowledge and holiness ; and thus formed to a meetness for future glory. It is said, the JLord added to the church daily such as should be saved. This is not to be understood as importing that all who joined themselves to the church were finally saved. There were in that, as there are in all ages, many who call Christ their Lord, and eat and drink in his presenc , but still are workers of iniquity, 13 at they are called the savedf because the}' are admitted to the ofters and A Church Described. 15 tneans of salvation. In this sense also, baptism is said to save us ; not as conveying an immediate right to salvation, but as being tlie appointed way of introduction into the visible church, where the means of salvation are afforded. In the same sense we are to understand those passages, where salva- tion is promised to whole families on the faith of the head. Not that his faith entitles the}n to eternal life, but that it brings them into the visible church, and to the enjoyment of the means of salvation. JVoah, by Jaith, prepared an ark to the saving of his house ; the tike figure ivhereuntOy even baptism doth now save us. As without holiness, none can be admitted into God's heavenly kingdom, Christ gave himself Jor the church, that he might sanctifi/ and cleanse it rvith the washing of water by the word, that he might present it to himself a glorious church, not having spot or wrinkle or any such thing ; but that it should he holy and without blemish. The church, in our text, is described, as consisting of those xvho are called to be holy. Christ has set in his church, teachers for her edification, that we might all come hi the unity of faith and knowledge^ to the measure of the stature of the fulness of Christ ; and pro- fessing the truth in love, might grow up into him in all things. Love is a most important branch of gospel holi- ness. Christians are chosen in Christ, that they might be holy and without blame before him in love ; and might purify their souls in obeying the truthy through the Spirit, unto unfeigned love of the breth- ren. Christ has, therefore, appointed that his dis- ciples, dwelling together in social connection, and maintaining leilowship in religious duties, should increase and abound in love one toward another, and toward all men. They are directed to forbear one another i7i love^ and keep the unity of the spirit in 36 A Church Described, the bond of peace ^ because there is cue bodij^ or church, of which they are all members, and one Spirit i one Lord^ one Jciith, and one baptism. In order to their enjoying the grace of God lor their increase and cdilication, they must, like the parts of ii building, be Jitly framed into each other^ and be builded together for an habitation of God through the spirit. Having illustrated the nature and design of a church of God, we will now attend to the- next pro- posed inquiry. III. What relation children bear to the church ? This will be necessary previously to our stating the qualifications of adult proselytes. When first the apostles went forth to preach the gospel and erect churches in the world, mankind in general were in a state of heathenism^ or Judaism ; and cither had not heard of the gospel, or did not believe it to be divine. From among these were" ihey to make proselytes to Christianity. What they required of the proselytes, whom they admitted into the church of God, Avas a professed belief that Jesus was the Christ, the Son of God. This profession of fluth in Christ necessarily impli- ed a promise of obedience to him. Now as the apostles admitted adult proselytes in- to the church by baptism, so there is sufficient ground to believe, that they admitted to this ordi- nance the children of proselytes, in token of God's merciful regard to them, and of their parents' obli- gation to bring them up in the nurture and admoni- tion of the Lord. In this general sense, the bap- tised offbpring of believers are within the church, having God's covenant seal upon them, and being under the care of those who have covenanted to bring them up for him. As many as are comprehended within God's ccv- gnant, and are the subjects of ils gracious promises, A Church Described, 17 undeniably belong to the church ; for this is found- ed on the covenant. That the children of professed believers are within the covenant, is evident from passages of scripture, too numerous to be here par- ticularly recited. The promise to Abraham was made also to his infant seed, who were to receive the seal and token of the promise, as well as he ; and as many as received it not, were said to have broken God's covenant ; and these were to be cut off', or excluded from among their people. Had they not been within the covenant, and among the people of God, their want of the seal could not have been a breach of the covenant, or an exclusion from the people, Moses says to the congregation of Israel, Ye stand all of you before the Lord your God ; all the men of Israel, your little ones and your wives ; that thou shouldst enter into covenant with the Lord thy God^ that he may establish thee for a. people to himself^ as he hath sworn to Abraham* Express promises are made to children, as the seed of those who are in covenant, particularly the prom- ise of God's word, and of his Spirit, God estabm lisheda testimony in Jacob, which he commanded the fathers^ that they should make it known to their chil- dren, that the generation to come might also know it. Circumcision has much the advantage every way, chiefiy because to them are committed the oracles of God^ To Jacob his servant, and to Israel his chosen, God promises, I will pour my spirit on thy seed, and my blessing on thine offspring, and they shall spring up as among the grass, and as willows by the water courses. '1 his is God's covenant with them who turn from transgression in Jacob ; Afy Spirit which is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the month of thy seed, Infaiits are called the chil- dren of the church ; and the gentiles are described in prophecy, as coming to the church with their C 18 v^ Church Described, children in their arms. All these gather them" selves together and come to thee ; to Zion, God's church, ihey shall bring thy sons in their arms, and thy daughters shall be cart ied on their shoulders* The children of those who are in covenant, are dis- tinguished from others as God's children, born unto him. God says to his ancient church, 1 entered into covenant ivith thec^ and thou becamest mine ; but thou hast taken thy sons and thy daughters, which thou hast born unto me^ and hast sacrificed them : thou hast slain my children. It is foretold, that in the time of the church's prosperity, the people shall not labour i?i vain, .nor bring forth for trouble, for they are the seed of the blessed of the Lord, and their offspring ivith them. The Redeemer is de- scribed by Isaiah, as one xvho shall feed his fock ■ like a shepherd, and shall gather the lambs xmth his arms, and carry them in his bosom. When he ap- peared on earth, he commanded that children should be brought to him : those who were brought, he took into his arms, and blessed, declaring them subjects of his kingdom. But in what sense are they such, if they belong not to his church, but to the kingdom of Satan ? When Christ instituted the ordinance of baptism he pointed out the subjects of it in such general terms, as might naturally be supposed to include children ; and his apostles, who knew how he had ever treated children, who had heard his directions concerning them, and who could not be ignorant, that, under former dispensations of the covenant children were comprehended with their parents, must understand them to be included in this instruction, disciple all nations, baptising them. Accordingly, in the first instance of their administering baptism, after this commission, they placed the reason of it, and the right to it, on a basis which alike supports the baptism of believers, and of their children. Jieptni and be baptized Jqr A Church Described. 19 the remission of si?is, and ye shall receive the gift of the Holy Ghost, for the promise is to you and to your children. They consickred the children of believers as holy, in distinction from the children of Ui:ibe- lievers. And it Pi^pears to have been their practice, when they baptized a believing householder, to baptize also his household ; those who were his^ and under his government. And it is observable, that among all the instances of baptism, mentioned in the New Testament, we find not one baptised at a- dult age, who appears to have been born of Chris- tian parents ; but they were all proselytes from Ju- daism, or from heathenism. Our English word church, signifies the house, or family of the Lord. It is a well chosen word ; for the church is often called, a family or household. But who needs to be told, that children are members of the family in which they are born ? It is often called a city^ a nation^ 2i people. But who ever im- agined that these terms excluded children ? If a city is incorporated are not children members of the corporation, as well as their parents ? If a privi- leg is granted to a people, do not children become intitled to it. If a form of government is settled in a nation, do not children come under the form. Yoii will ask, how can children be brought with- in the church without their own consent ? But as well may you ask, how should they be born under the gospel ; or how should they be created rational beings without their own consent ? If it is a privi- lege to enjoy the example, instruction and prayers of good men, and to be placed under the care of those who are solemnly bound to give them a pious education, then it is a privilege to be born within the church, and to receive in childhood the seal of the covenant. And will any complain, that God bestows on them mercies, before they had consent- ed to take them ? 2Q A Church Described. Certain religious duties are incumbent on chil- dren, as soon as they arrive to a natural capacity to perform them. But has not God a right to enjoin such duties as his wisdom sees fit ? Must he con- sult his creatures to know what laws he may make for them ? Was not the covenant in the plains of Moab made with little ones, as well as with the men of Israel ? With those who were not, as well as with those who were then present ? Are there not moral obligations which result from our rational nature, and from our place in the creation, as well as from our special covenant relation to God ? Shall ■we conclude that all these obligations are void, for want of our previous consent ? To the validity of contracts between man and man, who stand on the foot of equality, mutual consent is necessary : But God is a sovereign, and " his covenant he commamlsi ns." When he promises us blessings, and enjoins duties as conditions of the blessings, he states to us the tenor of his covenant, and, by his supreme aiu- thority, brings us under the obligations of it, wheth- er we have consented to it, or not. Now if the children of believers are under the covenant, and within the church of God, they ought to receive the seal and token of their relation to him ; to be taught, as soon as they are able to understand, the nature of religion ; and to be considered, when they come forward in life, as under the watch of the church. They should be nursed at her side ; and, when they have competency of knowledge, should be invited to her actual communion. If they be- have in a manner unworthy of their relation, they should be treated with, and exhorted to repentance. If they prove contumacious and incorrigible, they are, after due patience, to be cut off from their people. Such appears to be the state of children. IV. We proceed to inquire, what qualifications arc requisite for the admission of adults into the A Church Described, 21 church, and for their enjoyment of all gospel ordi- nances ? The question is twofold : First, What a church ought to require of those whom she admits to her communion ? And, Secondly^ What qualifications a person must find in himself to justify his coming to the communion. The first question is, What a church ought to require of those whom she admits to her commu- nion ? The answer in general is, She is to require the same as the apostles required. Those whom the apostles admitted to fellowship with them in breaking of bread and in prayer, being first instructed in the doctrines and evidences of Christianity, professed to believe, that tliis was a di- vine religion. The Jews, who were baptized on the day of pente- cost, gladly received the word of the gospel. The eunuch, who was baptized by Philip, declared his belief, that Jesus was the Son of God. The heart of Lydia was opened to attend to the doctrine of Paul ; and she was judged faithful to the Lord. The jailor is said to have believed in God, When the people of Samaria believed Philip preaching tlie things concerning the kingdom of God, they were baptized, both men and women. The churches were enjoined to put away from among them those wicked persons who would not be reclaimed. We may, therefore, conclude, that such were not received without a profession of re- pentance. A Christian church is, then, to require of those, whom she admits to her communion, these three things ; a competent knowledge of the essential doctrines and precepts of religion ; a professed be- lief of, and subjection to them ; and a blameless conversatioia ; or, where tliis had been wanting, a 22 A Church Described, profession of repentance. These things are, in the nature of the case, necessary ; for it is palpably ab- surd for a man to join himself to a Christian church, and attend upon its ordinances, unless he under- stands the nature, and believes the truth of that re- ligion on which it is founded ; and has such a sense of its importance, as to resolve that he will be gov- erned by it. And every person of competent knowledge, a good profession, and a correspondent life, has a right, in the view of the church, to the enjoyment of gospel ordinances, whenever he claims it. Whatever may be the opinion of a church, con- cerning the necessity of saving grace to qualify one, in the sight of God, for Christian communion, she cannot justly exclude the person we have described ; because a good profession, and a conversation a- greeable to it, is all the evidence which she can have in his favor. She can judge the heart only by visi- ble fruits. The controversy concerning the neces- sity of internal holiness, in the present case, can have no reference to the real practice of the church in admitting members ; for whether she judges this to be a necessary qualification or not, still she must conduct in the same manner, and admit the same persons. Namely, those, and only those, who have sufficient knowledge of the gospel, profess a belief of, and subjection to the gospel, and contradict not that profession b)'' an ungodly conversation. She may, perhaps, think proper to require of her mem- bers a particular relation of their Christian experi- ences. But be this relation ever so full, still it is but the evidence of words — of a good profession. The real sincerity of the heart, after all, is known onlv to him, who seeth not as man seeth. A church has no right, on mere jealousy^ to ex- clude from her communion any one who offers him- self. She must first make it appear, that he is, by A Church Described, 23 ignorance, heresy or wickedness, disqualified for communion. It is not incumbent on him to demon- strate his inward grace ; but on the church to prove his want of it. The burden of proof, in this case, lies wholly on the church ; not on the claimant. If one claims privileges, the church is not to reject him in a sovereign, arbitrary manner, of her own will, without offering reasons : She is either to ad- mit him, or shew cause why she refuses. If she shall convict him of any disqualification, still she is not to treat him as an enemy, but admonish him as a brother : She is not to abandon him at once, but labour for his amendment. To reject claimants, in any other way, than by conviction on fair and open trial, is to set up a tyranny in the church, which Christ has no where warranted. It is to subvert that liberty with which Christ has made us free. The church ought to caution all against hypocrisy and dis- simulation in their approaches to divine ordinances ; but she is not to assume the judgment of men*s hearts, rashly intruding into things, which she has not seen, and which belong only to God, We are to aim at perfection, both as private chris- tians, and as churches. But we are to pursue this aim in a scriptural way ; not by usurping God's prerogative, or by excluding from our charity and fellowship, all who hope humbly and speak modest- ly ; all who cannot give the highest proof of their godly sincerity ; but by cleansing ourselves from all filthiness of the flesh and spirit, and by considering one another to provoke unto love and good works. After all, there will be bad, as well as good, in Christian societies. Ihe kingdom of Heaven is like a net cast into the sea, which gathered of every kind ; and when it was Jull, they drew it to shore, and gathered the good into vessels and east the had away. So shall it be in the end of the world ; then the wicked shali he severed from among the Just. ^4 A Church Described. Having shewn what a church is to require of those whom she admits to her communion, we proceed to the second question. What qualifications a person must find in himself to justify him in entering into the church, and at- tending on all gospel ordinances ? That we may bring this question within a narrow compass, and reduce it to a single point, it will be necessary to remove some things, which have often been blended with it, and occasioned much confu- sion in thinking and arguinc^ upon it. 1. The question is not. Whether every person ed- ucated under the gospel, is in duty bound to attend on all divine ordinances in some Christian church ? For this is universally granted. Religion, in all its branches, is indispensibly en- joined on all men. Christ calls all men to be his dis- ciples, to profess themselves such, and to act accord- ingly, on pain of final rejection from his presence. No man can free himself from his obligation to en- ter into the church, any mere than he can free him- self from his obligation to prayer, or any other duty. His wickedness may be a bar in the way of his ad- mission ; but it cannot be an excuse for his volun- tary neglect. It is absurd to suppose, that one's sins should vacate his obligations to obedience. They who apprehend that tliey have no right to the communion of saints, ought by no means to make themselves easy in this state. The command still extends to them ; and their immediate concern should be, to repent of that sinfulness, which ob- structs their compliance with it. 2. The question is not, whether one ought to come to the communion in an impenitent^ uncon- verted state ; for no man is allowed to coniinue in such a state. The scripture never proposes, or an- swers this question, whether a man may attend on this, or that ordinance, while he remains iKipeiiitent ^ Church Described, 25 in his sins ? because it grants no man permission to remain so ; but now commands all men, every where, to repent. It requires them to perform eve- ry duty in a pious and holy manner. It allows no neglect of, or hypocrisy and formality in duty. The man, who calls himself a sinner, i.s not to imagine, ihat the same duties, or the same tempers are not required of him, as of others ; for all are required to be holy in all manner of conversation, and to be deeply humble for all the corruptions of their heart and errors of their life. But, •3. It will be said, though no man ought to re- main in a sinful state, yet there are many v/ho know themselves to be in such a state ; many who evi- dently find, that they have no governiuj^ regard to God and his commands, but are under the prevail- ing love of sin and the world : Now, ought they, •while they perceive themselves to be in tiiis state, to come into the church and attend on the holy com- munion ? If any ask this question, my answer is, it is a ques- tion in which no body is concerned. It cannot pos- sibly be a case of conscience with any man. The person here supposed is one, who knows himself to be an habitual sinner ; one vho has no governing regard to his duty ; but is prevailingly bent to wickedness ; and, therefore, he cannot be supposed to have any conscientious solicitude about his duty in this matter, it is absurd to imagine, he should he solicitous to know and do his duty here, and yet have no regard to it in any thing else. If in other external acts of duty he is influenced by unworthy motives, the same unworthy motives, and not a re- gard to the will of God, would influence him in coming into the c'lurch. The question is merely a matter of speculation ; it concerns no man's prac- tice. One, who lives regardless of the will of God in general, is just as regardless of it in the case un- D 26 A Church Described, der consideration. He does not wisJi to be instruct- ed in the miitter, that he may conform to the divine will : if he did, he would be as careful to conform to it in things which are already plain. The scripture puts no such case, for it is not a supposable case, tliat a man, whose heart is set in him to do evil, should have any conscientious scruples in this point, or any otlier. The proper answer to such an en- quirer will be, you are in a most awful state, under tiie power and guilt of sin. So long as you live in subjection to the flesh, you cannot'please God. You are exposed to everlasting condemnation. Rep( nt, therefore, of 3'our wickedness, seek God's forgive- ness, and henceforviard walk in ail his command- ments and ordinances blameless. 4. The only q\iesticn which can be a case of con- science, and which it concerns us to answer, is this ; what a serious person ought to do, who is in doubt concerning his spiritual state ? He beiiexes the gospel to be divine, has some sense of its importance, and feels a concern to obtain the salvation which it brings. It is his desire to know, and his purpose to do, the will of God, But still he finds so many corruptions in his heart, and deviations from duty in his practice, that he dares not conclude himself in a state of grace. If he has hopes, they are mingled with painful fears. Now ought such a person to come within the church, and participate in all divine ordinances ? Or is he to de- lay till his fears are dispelled ? This is the real state of the question ; and can any hesitate v/hat answer to give ? We have before shewn, that the purpose, for which men are called into a church state, is that, in the enjoyment of suitable means, they may be trained up in knowledge and holiness to a prepara- tion for future glory. And if we have the same end in attending oii ordiiunccs, as God had in iiistitut- A Church Described. 27 ing them, it cannot be doubttd but we are qualified for the enjoj'tutRt oi' them. It' then we can si^y, " our end in con:>ing to the communion is, tliat we may conform to God's will, may be in the way of his blessing, ahd may be directed and quickened in his service," we are undoubtedly warranted to ap- proach it. For a person to judge whether he may come to the communion, the question rather is, what are his present views, desires and purposes ; than what is the habitual state of his soul ? The former may be known by immediate inward reflection : the latter is to be discovered only by a course of examination and experience. Let us now attend to the practice of the apostles. The Jews who assembled at the temple, on the day of pentecost, to celebrate that festival, beheld with indignation, and treated with mockery, the miraculous gifts of the Spirit, then bestowed on the disciples of Jesus in confirmation of his divine au- thority. Peter, on this occasion, rose up, and, in a pertinent discourse, laid before them such striking evidence of Jesus being the promised Messiah, that thousands were convinced of their great guilt in re- jecting and crucifying the Lord of glory, and anx- iously enquired what they must do ? Being told, that they must repent and be baptized for the remis- sion of sins, they gladly received tlie vvord, and were baptized and admitted to the apostle's fellow- ship. It is the doctrine of this same Peter, that be- lievers must make their calling and election sure; by adding to tlieir faith virtue, and to virtue knowl- edge and every other grace. But dots P( ter tell these new converts, that, because they had not had time thus to prove the sincerity of their coiiversi-jn, it was not sate to receive baptism, and enter into the church ? Does he advise them to wait awhile, till they could manifest the reality of their repentance by :28 'ji Church Described. its fruits ? No ; he admits them to fellowship im- mediately ; but with this important caution, save yourselves from this untoward generation. In the same manner 'die apostles conducted in the baptism of Cornelius, the people of Samaria, the Jailor, Lydia, and t ^e Ethiopean Eunuch. Had they considered assurance, as a qualification necessary to justify persons in comint^ into the church, would Uiey not, on these occasions, have cautioned their proselytes against receiving baptism immediately ? Would they not have advised them to a greater trial of themselves than could have been made in a few hours ? It cannot be pretended, that these proselytes had a certain knowledge of their own sincerity. Much less can it be supposed, that the apostles knew them to be sound converts. They knew men's hearts no otherwise, than we may know them, by a view of ivhut appears in their lives. They could only, hence, form a rational judgment, a charitable presumption. The disciples at Jerusalem believed not Paul to be a disciple, nor did even the apostles venture to re- ceive him as such, till they had evidence from the testimony of Bamabas. Yea, we find in fact, that they admitted into the Christian church many, who afterward appeared to be ungodly. Simon, the sor- cerer, is a remarkable instance. We learn from Paul's epistles, that in most of the churches to which he wrote, there were great numbers of un- tiound professors. The apostles, therefore, did not know, that all, whom they received into the church, Avere savingly converted ; for it is manifest, that many of them were not so. And since they received new proselytes, whose sinceritv must, at present, be doubtful to themselves, as well as others, without the least intimation of a necessity of delaying for the removal of doubts, we may with great safety con- clude, that a serious person, who believes the gos- A Church Described. 29 pel, and desires to be found in the way of duty, and of the divine blessing, though still in doubt concern- ing the gracious sincerity of his heart, has a right to come to the communion of the church. And indeed, if Christians were to delay, till all their doubts were rei.ioved, I arn afraid few would come to it at all. And perhaps these few would not be of the better sort. While the self confident hy- pocrite drew near, the meek, the modest, the hum- ble, would stand afar oft'. The n. embers of the church in Corinth, as we learn from Paul's first letter to them, ran into most scandalous disorders in their attendance on the Lord's supper. They behaved in such a riotous manner, as made it evident that they discerned not the Lord's body ; distinguished not this ordinance from a common meal, or even from a Pagan festi- val. One took before others his own supper ; and one was hungry, having eaten nothing before he came to it : and another was drunken, having indulged to excess there ; and the poorer mem- bers were despised. This unworthy partak- ing the apostle rebukes in the severest terms ; and warns them, that they were eating and drinking judgment to themselves, of which they had melan- choly proof ill the sickness and mortality which had been sent among them. But what advice does he give them in the case ? Does he direct them to v»dtlidraw from the Lord's table ? No ; he shews them the danger of coming in this manner, and exhorts them to come better prepared and disposed. JLet a man examine himselj] and so let him eat. He does not say, let a man ex- amine himself and withdraw ; but let him examine and partake. Jind -when ye come together, tarry for one another ; and if any man hunger^ let him eat at home, that ye tome not together to condemnation. This passage, far from being a just ground of dis- 50 A Church Described. courageiti€Trt, proves the point which we have stat- ed, that such as have a desire to comply with a di- vine institution, are not to dehiy on account of their humble doubts concerning their conversion. If the fear of unworthy partaking- \xoth bad and good. The man, you see, was a poor beggar, called into the king's house, from out of the street. How should he obtain a wevLding gar- ment ? He had none of his own. He must come to the king's house to receive one : for there was 32 A Church Described, clean raiment, as well as meat and drink. Wher6 tiien lay his great crime ? Surely not in coming to the king's house, for he was bidden to come ; and such as refused were destroyed ; but in sitting among the guests in his ragged and defiled condi- tion, and refusing to wear the pure raiment provided for him. And such will be the condemnation of false professors at the last day ; not simply that they have come within God's church, and attended on his ordinances ; but that, while they have sat under the gospel dispensation, made a good profession, and enjoyed all the means of holiness, they have continued in the love and practice of their sins ; that while they have heard Christ teach in their streets, and have eaten and drunk in his presence, they have been workers of iniquity. We are not to imagine that we may safely work iniquity, if we will only keep out of the church. Such will be condemned wherever they are found. The king- dom of God is come nigh to us ; his word and or- dinances are given to us. We cannot place our- selves in the condition of heathens, if we would ; for God has placed us in a very different condition. The light has risen upon us ; the word of salvation is sent unto us. And now what choice shall we make ? If we treat God's ordinances with utter contempt, we are condemned ; if we attend upon them in such a manner as to receive no benefit from them, still we are condemned. Our only safety then is, to profess the gospel, and obey it ; name the name of Christ and depart from iiiiquity ; this is to come to the marriage supper, and put on the wedding garment. Let us fear lest we receive the grace of God in vain. Let us beware lest our privileges, instead of being the means of our salvation, serve only to ag- gravate our final condemnation. .// Church Described, ' S3 You see how the case stands. All are required to come within God's church, and attend on his appointed ordinances ; and none are allowed to do this in a hypocritical and ungodly manner. Your duty lies plain before you ; study no eva- sions ; God's commands are express ; your obliga- tion to obey is indispensible. Attend on the ordi- nance in question, and every other, as 3'ou have opportunity ; keep in view the end of their institu- tion, which is the promotion of faith and purity. Imagine not that ordinances operate by a kind of charm, to do you good without making you better ; you will only be accepted in hearing Christ teach, and in eating in his presence, when you also depart from iniquity. For his kingdom is not merely 72ieat and drink, but righteousness and peace ^ and joy in the Holy Ghost, E. SERMON 11. Christian Fellowships. 1 CORINTHIANS i. 2. Unto the Chtti ch of God, which is at Corinth ; to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours. W E have already considered the nature of a Christian church ; the purpose of its institution ; the relation of children to it ; and the qualifications necessary to an attendance on its ordinances. What now lies before us is, V. To explain that fellowship or communion^ which does, or ought to subsist among professing Christians, whether in the same or in divers churches. To this subject we are led by the last clause in our text ; Grace and peace to the church of God in Corinth^ with all who, in everif place, call on the 7iame of Jesus Christ our Lord, both theirs and ours. We are here taught, that, as all Christians, in whatever place they may dwell or may wofship, are disciples of the same Lord, and call on God in the Tiamc of the same jMediator ; so there is an impor- Christian Fellowship, 35 tant relation, and ought to be a sacred fellowship among theori. For the illustration of this matter, I would observe, 1. There is a virtual fellowship* or communion among all true saints, whether near or remote ; whether known or unknown to each other. They are all engaged in the same design, united in the same interest, and partakers of many of the same things. This is the sense in which the word is most fre- quently used in scripture ; and this is analogous to the sense which it ordinarily bears in common lifeu- Particularly, Real saints have Jellowship in the gospel. They have received one and the same rule of faith and practice. Though they may differ in their opin- ions concerning some particular things contained in the gospel, yet their sentiments, in the essential doctrines and precepts of it, are the same. They have received one common faith ; like precious Jaith. Though their faith may differ in its extent and degree, yet, in its object, nature and influence, it is one and the same. The object of it is divine truth ; the nature of it is receiving the love of the truth ; the inQuence of it is purifying the heart. They are all formed to the same hoi?/ temper. They are renewed after the image of God ; are joint partakers of a divine nature. There may be great variety in the time, manner and circumstances of their renovation, and in the strength and degree of the Christian temper ; but holiness, in its general nature, is the same in all. It is a conformity to God's moral character. They are all partakers of the same divine Spirit, There are diversities of gifts and operations ; but it is the same Spirit that worketh all in all. Hence 3d Christian Fellowship, the apostle speaks of the fellowship of the Spirit^ and the eommunion of the Holy Ghost, They are engaged in the same good work ; in the same great design. They are working out their sal- vation, and prorijijOting, in their respective places, the interest of Christ's kingdom. They are fellow labourers in the same service, the service of God and their own souls. They are fellow workers in the same holy calling. They are fellow sol- diers in the same spiritual warfare ; fighting a- gainstthe same enemies, sin, sat?.n, and the world ; applying the same armour, the shield of faith, tlie ^.elmet of hope, the breastplate of righteousness, and the sword of the Spirit ; and they act under the same leader, Jesus the captain of their salvation. They have one common interest. They have a joint interest in the blessed God ; for there is one God and Father of all, who is above all, through all, and in them all. They bear the same relation to Jesus Christ ; for there is one Lord and Saviour, by whom are all things, and they !)y hiiv,. Inhere is one common salvation, in which they all are sharers They are all justified by the same atonement, wash- ed in the same blood, sanctified by the same grace, and saved by the same intercession. They have an interest in the same promises, and a tide to the same inheritance. They are called in the same hope, and are joint heirs of the same glory. They are fellow citizens with the saints, and of the household of God» In these respects, there is a fellowship among all sincere Christians. In many of these things, saints on earth have communion with those in Heaven. One cannot but remark here, how diverse this fellowship is, from that which some boast of; a ■mutual sympathy or felloiv feeling between sincere Christians, by which one i?}imediately perceives the grace, and knows the character of another. The scripture never uses the word fellowship in this sense, nor does it speak of any such thing in other Christian Fellowship, 37 terms. It is certain, that the apostles and first Christians were not acquainted with such a sympa- thetic intercourse of spirits. If they were, why did not the eleven disciples discern, that Judas was a hypocrite ? Why did not the Christians of Jerusa- lem believe Paul to be a disciple ? Why did not they feel his s^races, when, after his conversion, he essayed to join himself to them ? Why could not the apostles themselves be satisfied of his conversion, without the testimony of Barnabas ? What occasion was there, that Christians should carry with them letters of commendation, as we find they did, when they travelled to places where they had not been known. As the gospel knows no such correspondence, of heart between Christians ; and never once uses the word fellowship, or communion in any such sense, it is a perversion of scripture, as well as of reason, to pretend to such a thing now, and call it by a scrip- ture name. I proceed to observe, 2. Besides the virtual communion, before de- scribed, among sincere Christians, there is an actual communion among those who are knovt^n to, and have intercourse with one another* This consists in mutual regards and good offices. The good Christian extends his benevolence to all, to strangers, lieathens and enemies ; and from this principle shews kindness to all, as far as their occasions require, and his circumstances permit. But for them who appear to him in the character of saints, he has a love, not only of benevolence, but also of esteem and approbation. He wishes well to all, whether good or bad ; but he values men chiefly according to their virtuous conversation. While he is disposed to do good to all, he reckons himself under some superior obligations to those who are of the household of faith. He delights in the saints as the excellent of the earth, and is the companion of 38 Christian Felhxvship. them who fear Gocl. He loves the brethren ; and such he esteems all Christians, whether they belong to the same society with him, or to another. He confines not his regard to those of his ovvn sect, or his ovvn particular community ; but, like the apos- tles, extends it to all who, in every place, call on the name of Jesus Christ, tlicir Lord as well as his^ and the common Saviour of them who believe. In order to the exercise of true Christian love, it is not necessary to know the sincerity of men's hearts. It is enough that, by their profession and conversa- tion, they appear to us in the character of Christian brethren, and by their works give us reasonable ground to think they have faith. We may, in a proper sense, have this actual fellowship with one who is not a sincere Christian ; and may not have it with one v;ho is such. So lono^ as Judas appeared in the character of a disciple, his brethren had fel- lowship with him ; they esteemed him, placed con- fidence in him, and even thought him better than themselves ; but with Paul, the disciples at Jerusa- lem had not this actual fellowship ; they confided not in him, nor believed him to be a disciple, till he produced some proper evidence of a change in his sentiments and practice. 3. There is also a special communion, which does, or ought to take place among those Christians, who are united in the s ime particular church, or re- ligious society. As they have explicitly covenanted together for social worship and common edification, so they are under peculiar obligations to each other unitedly to pursue this important purpose. This 5/J6'rii2/ communion principally consists in a joint attendance on the ordinances of Christ, It is said of those who received the word preached by Peter, on the day of pcntecost, that they contin- ued stedfast in the apostles' doctrine and fiUoivshipt Christian Felloivsh'ip. 59 and in hreaki-ng of bread and in prayers^ Their ivere together, and continued daily with one accord in the temple, praising God. The apostle to the Hebrews exhorts the professors of religion, that they consider one another to provoke to love and good rvorks, not forsaking the assembling of tliemsehes together. St. Paul speaks of the Corinthian believ- ers, as coming together in the church, and into one place. He represents the whole cJiureh as- coming together in one place, for breaking of bread, for social prayer, and for attendance on the preaching of the word. These expressions teach us, that the members of a particular church ought to walk to- gether in the ordinances, and unitedly to attend on the stated worship of God, as they are able, with- out unnecessary neglect. And, indeed, it is in- cluded in the very idea of a particular church, that they worship God together, at the same time, and in the same place. The apostle directs the Corin- thians, when they come together, to tarry for one another ; for which surely there could be no reason, if they might disperse here and there, and some worship in one place, and some in another, and some no where. The acceptableness of worship, indeed, depends not on the place where it is performed. But it much depends on a spirit of peace and union among the worshippers. The church is to come together into one place, that there may be no schism, but all her members may with one mind and one mouth glorify God. They must be builded together, that they may become an habitation of God through the Spirit ; must be fitly framed together, that they may grow into an holy temple in the Lord. There may be frequent occasions for the mem- bers of the same church to meet for social worship in different places, and even in private houses. Paul, when he abode in Ephesus, preached and 40 Chmtian FeUotvihtp* taught both publiclj', and from house to house. We are not to imagine a temple, or public house, 60 peculiarly sacred, that divine "worship can no where else be useful to men, or pleasing to the De- ity. The private meetings of christians, conduct- ed with a real view to peace and edification, are much to be commended. But when any of the members of a church withdraw from the usual place of worship, and assenible elsewhere, either with an intention to cause division, or in a manner which tends to it, they violate the order of Christ's house, and interrupt the communion which ought to subsist in it. Though Paul taught from house to house, yet he approved not those teachers, who crept into houses to lead the simple captive, and disturb Chris- tian fellowship. He warns Christians to mark and avoid those who cause divisions, for such serve not the kingdom of Christ, but their own private designs. One great end of social worship is peace and union ; and it ought always to be cor. ducted in a manner which tends not to defeat, but promote this end. It is not the sacredness of one place rather than another, but the common edification, which obliges the whole church to come together in one place. The mem- bers no longer walk in fellowship, than they thus unitedly attend the sacred orders of Christ's house. Among divine ordinances, the Lordh supper de- serves particular attention ; for one main desigi^ of this was to be a mean of brotherly communion. Eating and drinking together, at the same table, is a natural act of fellowship. Doing this at the Lord's table is an act of Christian fellowship. 7'/ie cup which we bless, and the bread which we break, is the communio?? of ChrisVs blood, and of his body : and by our joint participation of them, we acknowledge ourselves to be one family, the children of one par- ent, the disciples of one Lord. IFe being many are mie body, and one bread, or louf ; for we are ail par' Christian Fellowships 41 takers of that one loaf. This ordinance is a love feast, and ought to be kept^ not with the leaven of malice and wickedness^ but with the unleavened bread of sincerity and truth. No trifling causes should divert or detain us from it ; and no evil passions ac- company us in it. And here I cannot but take notice of a practice too common among the professors of religion ; their withdrawing from the Lord^s table, because a partic* ular brother has injured, or offended them ; for which I find no foundation in the gospel. We are, indeed, to withdraw from every brother who walks disorderly. But how ? By breaking up the com- munion ? No, but hy putting away the wicked per- S071 from among us ; and by purging out the old leaven, that we may be a new lump. We may think our brother unworthy of the privilege which he as- sumes ; but shall his unworthiness deprive us of the privilege ? We are, in proper season, to take the measures prescribed in the gospel, for his refor- mation ; but, in the mean time, we are neither to absent ourselves from the table, nor to forbid his attendance ; for we can justly exclude him only by conviction in a regular process. If the case is so circumstanced, that sufficient evidence for his con- viction cannot be produced, he must be left to the judge of all men. Whatever our opinion may be of his guilt, we are not to withdraw on account of Lis attendance. Judge nothing before the time. You will say, Charity is necessary in our attend- ance at Chrisfs table, but with such a brother how ran we sit down in charity ? People often confound themselves in this matter, by their partial notions of charity. If by charity were intended an opin- ion of others as good Christians, you could not sit down in charity with those of whom you thought otherwise. But v.'here do you find this description of charity ? or \\ here iis this good opinion of all 42 w Christian FeIloxvsJ.tp» your fellow communicants required, in order to your sitting at Christ's table ? It is the effect, not the essence of charity, to hope all things. If you have a benevolent, meek, forgiving temper toward those whom you think not to be true Christians, you can sit down in charity with them ; for this is the scriptural idea of charity. If you remember a brother hath ought against you, go and be reconcil- ed to him. If you have ought against a brother, go and tell him his fault. If he repent forgive him ; if he repent not, still indulge no rancor nor hatred in your heart. Thus sit down at the feast in chari- ty, in kind affection to your brethren and to all men. Perhaps some will say, " We withdraw from the table when a brother has injured us, because his presence awakens in us unsuitable passions." But remember, the indulgence of malevolent pas- sions is your sin ; and you are not to absent yourselves from communion, but to dismiss the passions ; and so keep the feast in sincerity and love. Malice and ill-will indulged in the heart are wrong, whoever is the object, whether a brother, or a heathen. And on this plea, you might as well withdraw, when the latter, as when the former had done you an injury. Consider also, you are required to pray, and to hear the word, with the same charity which is re- quired in the supper. When you stand prayings you are to forgive ij' you have ought against any man. And you are to lay apart all guile ^ malice and envy ; and thus to desire the sincere milk of the word ; re» ceiving it with meekness. Your plea, therefore, might as well be urged for neglecting public wor- ship, or even family prayer, be sure, if the offender happens to be present, as for absenting from the supper. The truth is, you are never to excuse yourselves from acts of duty, on account of evil passions Christian Fellowships 43 working in you ; but immediately to war against them. It will be asked, How can 1 have communion with a churchy while she tolerates ungodly and scandalous members ? But let me ask you, my friend, does she tolerate them ? If she docs, whose business is it to take the iirst step towards rectifying the disorder ? It is yours, as much as any man's. It is yours principally. You pretend, that you see such persons in the church. Others perhaps see them not, or have not evidence against them. Have you reproved them ? Have you taken a brother or two to assist you ? Have you brought your complaint to the church ? If you have done none of these things, you are the most reprehensible of any member, for you see the sin, and expose it not. Go first, and du your own duty. You can have no pretence for withdrawing, till you know that the church actually tolerates vi- cious characters ; and this you cannot know, till you have taken the measures which Christ enjoins. " But thou,s:h I may think a church to be in the main a true church, }'et if I see errors in her, ought I not to testify against them by withdrawing from them ?" By no means. Your withdrawing is no testimony against her particular errors ; it is only a general, indiscriminate charge. It signifies that jyou are displeased at something; but points out nothing. You are to commune with her; but not adopt her errors ; then your conduct will speak an intelligible language. Christ testified against the errors of the Jewish church, and laboured for her re- reformation ; but still he held communion with her as a church of God. Let his example be your rule. This leads me to observe farther, that special fel- lowship among the members of a particular church must include mutual watchfulness, reproof and ex^ ortation. 44 Christian Fellowship, As Christians, in the present state, are but imper- fect, one end of their covenanting and associating together is, that they may afford mutual assistance in the great concerns of religion, and be fellow helpers in the work of their common salvation. Ac- cordingly they are required to consider and admon- ish, comfort and encourage one another, as there is occasion ; to be all subject one to another, and to be clothed with humility. By virtue of our special relation, as members of one church, we are to re- buke our brethren, and not suffer sin upon them. Those who offend, we are first to address in a more private manner ; them who are deaf to private ex- postulations we are to bring before the church ; such as contemn the counsels of the church are to be cut off from her communion; but the penitent are to be restored in the spirit of meekness. Once more. Our special fellowship requires mutual candor, condescension and forbearance. We are to consider ourselves, and our brethren, not as sinless, but imperfect beings, attended witli infirmities, subject to temptations, liable to offend, and to be offended. While we are cautious not to give offence by doing things grievous to them, we should make all reasonable allowances for them, when they do things grievous to us. We should neither stiffly oppose, nor zealously urge indifferent matters. We should not severely animadvert on smaller faults, nor magnify accidental failings into heinous crimes ; but give every one's conduct the most favourable turn it will bear. Such is the apos- tle's advice. JFe that are strong ought to bear the infirmities of the weak^ and not to please ourselves. Let evenj one of us please his neighbour Jbr his good to edijication. Him who is weak in the faith receive ye ; but not to doubtful disputation. Let us not judge one another ; but judge this rather^ that no Christian Fellotvshtp, 45 man put a stumbling block in his brother'' s way. Be of the same mind one toward another. Condescend to men oj low estate. Let no man seek his own, but every man another^s wealth. Follow the things which make for peace and edification. Let all your things be done with charity. 4. The last branch of Christian fellowship, which I shall mention, is that which ought to subsist among different churches ; among all who, in every place, call on the name of our common Lord. As all Christian churches are united under, and subject to one head, so they are members one of another, and therefore ought, like the members of the natural body, to preserve a reciprocal inter- course. The apostle says, As the body is one and hath many members^ and all the members of that one bodyy being many, are one body ; so also is Christ, For by one Spirit we are all baptized into one body, whether we be Jews or Gentiles ; whether we be bond or free. Care, therefore, should be taken, that there be no schism, or division in the body, but all the members should have the same care one for anoth- nr. A particular church ought to consider herself, not as an unconnected society, but as a part of Christ's general kingdom : her care must not be confined to herself, but extended to her sister churches : She is to seek, not merely her own profit, but the profit of many. Some diversity of sentiment and practice may take place in different churches, and yet all remain true churches of Christ ; as there may be divers opinions among the members of the same church, and they still be real Christians. We are neither to reject a church, nor to exclude a particular Chris- tian from our fellowship, for supposed errors, which appear not to be of such a nature and magnitude, as to subvert the foundation of Christianity. Our 46 * Christian Fellowship. apostle teaches us, " that we are to regard all as our fellow christians, and all churches as sister church- es, who, in every place, call on the name of Jesus Christ our Lord, both theirs and ours ; who profess one body, one spirit, and one hope of their callini^ ; and who hold the same head from which all the body is knit together." In a word, he cautions us, that *' we reject not those whom God has received." If we know a particular church, in which errors are admitted, we are to afford our assistance for her amendment. But so long as we believe God owns her, by continuing to her his word and ordinances, and blessing them for her spiritual benefit ; it is ar- rogance, it is impietv, for us to disown her. We have no warrant to withdraw our fellowship from a church, unless she has essentially departed from the gospel ; or imposes on us terms of fellowship, which we cannot in conscience comply with. If it be asked, in what actions different churches are to have fellowship ? I answer ; They ought occasionally to commune with each other in the word, prayer, and breaking of bread ; to admit each other's members to occasional com- munion with them ; to recommend their own mem- bers to other churches, into whose vicinity they may remove ; and to receive members of other churches on their recommendation. When Apol- los passed from Ephesus into Achaia, the brethren jn Ephesus wrote to the disciples in Achaia to re- ceive him. When Phebe went from Cenchrea to Rome, Paul wrote to the Roman church, that they should receive her in the Lord, as bccometh saints. Churches are also to have fellowship by mutual counsel and advice, when difficulties arise. Though no church, or number of churches have an absolute jurisdiction over other churches, yet they should always be ready to afford help and assist- ance, at the request of sister churches, us occasions Christian Fellowship, 47 may require. We find in the history of the Acts, that the church of Antioch, on a difficuhy which arose there relating to circumcision, sent Barnabas and Paul, and certain others with them to Jerusa- lem, to consult the apostles and elders of the church there, and to ask their advice upon the mat- ter. When those messengers from Antioch came to Jerusalem, they were received by the apostles and elders, and by the church. And when the apostles had determined the matter in question, they, together with the church, sent messengers, and by them, a letter to the AHtiochean and other churches in the vicinity, declaring their opinion and advice in the case referred to them. This example, as well as the reason of the thing, shews the propriety and necessity of mutual assist- ance among churches by counsel and advice in or- der to the common edification and comfort. I have now distinctly illustrated the several mat- ters proposed to your consideration. Permit me, before I conclude, to point out to you the proper improvement of this subject. We who have made an open profession of reli- gion, and have joined ourselves to the church of God, with an explicit engagement to walk together in his commandments and ordinances, are now call- ed upon to consider the obligations we are under, jand the duties especially incumbent upon us. I 1. Let us be well settled in the principles of that religion which we profess. We are called into a church state, that, being edi- fied in the faith and knowledge of the Son of God, we may be no more children, carried about with very wind of doctrine, by the slight of men and he cunning craftiness wherewith they lie in wait to deceive. Jesus Christ is the same yesterday, today, nd forever. His gospel is ever the same ; not va- iable like the humors and opinions of men- 48 Christian Felloroship, Therefore, be ye not carried about with clivers and strange doctrines, as if religion was sometimes one thing, and sometimes another. It is a good thing that the heart be estabUshed with grace. We ought not indeed to be stiiF and inflexible in our own sentiments and usages, merely because they are our own. We should give up former opinions, and adopt others, when evidence is offered sufficient to justify the change. But then a fickleness of temper, a versa- tility of sentiment, a disposition to fall in with every novel opinion, and to follow every impulse of fan- cy, is utterly unbecoming a Christian. Such un- steadiness indicates either the want of competent knowledge, or the want of any fixed principles in religion. Amidst the various opinions which are propaga- ted and maintained, an honest christian, I am .sen- sible, may often be perplexed to determine what is truth. But then, I would observe, it is by no means necessary, that he should be able to answer every argument adduced in support of error. There are certain great and leading principles, in which every christian must be supposed to be settled ; and by these he may try the doctrines proposed to him, and judge whether they are of God. There are two grand points which the gospel al- ways keeps in view. One is the indispensible ne- cessity of holiness in heart and life, in order to eter- nal happiness. The other is, our entire depen- dence on the grace and mercy of God, through the Redeemer, for pardon, sanctification and glory. Every man, who professes to be a Christian, must be supposed to be settled in these grand points. The man, who imagines that he is not indebted to, nor dependent on a Saviour, or that there is no need of a conformity to his holy pattern and pre- cepts, in order to final salvation, can, with no con- sistency, pretend to be a christian. Christian Fdloivship* 4,9 All sucli docU'ines, as plainly contradict either of these principles ; such, on the one hand, as exalt men above a dependence on Jesus Christ and the influences of the divine Spirit ; and such, on the other hand, as confound the difFcrence between vir- tue and vice, and obstruct the influence of the divine coniniands, must be rejected, whatev- er specious arguments may be urged in their fa- vour. 2. Let us maintain a constant, devout attendance on the appointed ordinances of Christ. If we carelessly neglect these, we contradict the design of a church, and our own character as mem- bers of it. Christians are bound to attend on all ordinances, i one as well as another. The gospel makes no dis- 1 tinction. The primitive Christians continued sted- { fast in the apostles' doctrine and fellowship, and in I breaking of bread, and in prayer. There are among us some, who profess the relig- ion of Christ, and who, by their regular attendance at the sanctuary, as well as by their general conver- sation, express a regard for the religion which they profess ; but yet absent themselves from the Lord's table. Such was not the practice of Christians in the apostolic times. The celebration of the supper , was then a part of the stated worship of the Lord's day ; and in this, as well as in other parts, all pro- fessors joined. They continued stedfast in fellow- ship with the apostles, as well by breaking bread, as by prayer and doctrine. The disciples at Troas, RFC are told, came together, on the first day of the %veek, not only to hear Paul preach, but also to break bread. I urge none to come blindly, or against his con- science, to the holy table. Every one must judge for himself, and be persuaded in his own mind. G ^ Christian Fellowship. One man cannot see with another's eyes, nor act on another's faith. But then, it is a plain fact,^ Christ calls all to be his disciples, and commands i^ll his disciples to shew forth his death by an at- tendance on his supper. And therefore, such as are hindered by scruples concerning their fitness, must not make themselves easy with them, but take pains for the removal of them. They must seek light, that, if they arc in an error, they may rectify it ; and if they are under sin, they may repent of it. They must humbly apply to God for his grace to lead them into truth, and to purify their souls ; and whatever doubts they have about a particular ordi- nance, they must diligently attend on all those means which they think themselves warranted to use. *' The meek God will guide in judgment ; the meek he will teach his way." 3. We are called to brotherly love, peace and unity. The gospel urges love as the bond of pcrfectness, as a virtue of the first importance. Paul, in his epis- tles to the churches, never forgets to recommend to them, that they be joined together in the same mind — that they speak the same things — that they have the same love — that there be no divisions among them — that they avoid such as cause divis- ions and oft'ences. To shew how essential unity is to the being of a church, he compares it to a house- hold, which subsists by love, and in which all the members have one interest, and are guided by one head — To a building, all the parts of which arc framed and compacted together — To a natural ' t)ody, all whose limbs are animated by the same vital principle, and feel for each other. Brotherly love is an extensive grace. It is not . confined to those of our own society ; but reaches to all Christians and Christian societies in every place.' Christian Fellowship, 51 Tl>e apostle wishes grace and peace to all, who, in ev- ery place, call on the name of Jesus. We are to con- sider all as our brethren, who appear to hold the es- sentials of the Christian faith and to maintain a prac- tice agreeable to it ; and to all such brotherly love must extend. If our love reaches no farther than to those of our own sect, or those who usually wor- ship with us, it is only a party spirit ; it has nothing of the nature of Christian love. Against such a contracted idea of love the apostle, in our context, carefully guards us. *' It has been declared to me," says he, " that there are conten- tions among you. Every one of you saith, I am of Paul, and I of ApoUos, and I of Cephas, and I of Christ." They were puffed up for one teacher against another. One admired this preacher ; anoth- er that ; and another a third ; and, by their party attachments, raised troublesome disputes and dan- gerous contentions in the church. But, says he, *' Is Christ divided ?" Were ye not all baptized in his name ? Have ye not all professed his religion ? Why then run ye into parties, as if Christ were di- vided ? Was Paul crucified for you ? Why say ye, *' we are of Paul ?" Do ye expect salvation through him ? He was not crucified for you. He only preaches Christ crucified ; and Peter and Apollos do the same. " Or were ye baptized in the name of Paul ?" Do ye imagine that baptism was design- ed to form you into distinct sects ? or that every one ought to follow the minister who baptized him, in opposition to others ? And do ye think, that ye ought to love and esteem, as brethren, those only who are baptized by the same apostle, or in the same place and manner as ye were, as if ye were baptized into the name of the man who baptized you ? No, ye were baptized in the name of Christ, and are become members of his body, and, there- fore, ye are the brethren of all Christians, by Ii§ Christian Fellowship. \ whomsoever baptized ; for ye are all baptized into one body. You see, that baptism, a Christian profession, and a relation to a particular church, are not design- ed to unite one company of Christians here, and another there, in opposition to each other ; but rath- er to unite the whole Christian world. This, then, and this only, is true Christian love, which extends its good wishes to the whole household of faith ; regards, as Christ's disciples, all who, in every place, call on his name ; and pursues, not merely its own private ends, but the general interest of Christ*s kingdom, and the common welfare of his subjects. IVue Christian love to those of our own society cannot stop short of a general love of saints. The love of the brethren, as such, is a love of their holy and virtuous character ; and if, on this account, we love our nearest brethren, for the same reason we shall love all, who exhibit the same character. The good Christian desires the prevalence of religion ev- ery where : he would rejoice that all men were vir- tuous and happy. He will not, therefore, pursue the religious interest of his own community, family or person, in ways prejudicial to the general interest of religion. He will not consult merely his own ed- ification, or that of those with whom he is immedi- ately connected ; but will seek the profit of many, that they may be saved. This love of the brethren leads to a more general love of the human race. Christians are required *' to add to their brotherly kindness charity ;" " to increase and abound in their love one toward anoth- er, and toward all men." One who loves the brethren, because they have the temper and obey the laws of Christ, must be supposed himself to have the same temper, and to ©bey the same laws. Christ exemplilied, and has. Christian Fellowship, 53 enjoined a universal philanthropy. He did good to enemies as well as friends ; he prayed for his cruci- fiers, as v/ell as for his discii)les : and he has en- joined on us the same extensive benevolence. Whatever pretensions we make to Christian fel- lowship, if our love is confined to any particular community, or even to Christian professors, and does not, in suitable expressions of meekness, good- ness and moderation, extend itself to others ; it is not that love of the brethren which Christ enjoins ; for where is brotherly kindness, there will be char- ity. The brotherly love, which Christ has taught, will make us meek and gentle tov/ard all men. It will tame and soften the passions, correct and sweet- en the temper, and dispose us to shew kindness to all men, whether they be Christians or heathens, good men or sinners. 4. As members of the church of God, we are call- ed to an exemplary holiness. Christ gave himself for the church, that he might sanctify it, and finally present it glorious. We are called to be saints ; separated from the world, that we may be a peculiar people, zealous of good works ; placed under gospel light, that we may be tlie children of God without rebuke, in the midst of a crooked, and perrerse nation, shining among them as lights in the world. The honor of religion and our own profession oblige us to walk circumspectly among men. Those, whom the apostles admitted to their fellowship, were exhorted to keep them- selves from an untoward generation. Tlie loose and unguarded conversation of Christian professors gives occasion to others to speak reproachfully of re- ligion itself. They are, therefore, to walk in wis- dom toward them who are without ; to provide things honest in the sight of all men, that the ene- mies of truth may be put to silence, having no evil thing to say of them. 54 Christian FelloivsMp, 5, Let us exercise a mutual watchfulness in otir Christian relation. We arc called into this relation, that we may by love serve one another, and be fellow workers to the kingdom of God. Let us be ready to receive, as well as to give, counsel and reproof, as there is oc- casion ; and in this imperfect state occasions will be frequent. Much allowance is indeed to be made for human weakness, for misapprehension, and for wrong report. We expect such allowance from our brethren, and they are intitled to it from us. Too great forwardness to remark, and too hasty a zeal to reprove every trivial fault, and every unguarded ac- tion in our brethren, will tend rather to vex, than reform them ; rather to hurt our influence, than to mend their tempers. Reproof is a deHcate matter. It is not to be omitted, when occasion calls for it ; but it should be given with tenderness and prudence, that it may be received with meekness and grati- tude. 6. Our subject reminds us of the duty which wc owe to our youth. If the children of professing Christians are with- in God's visible church, they are entitled to our particular notice and regard. Though it should be conceded, that baptism denominates them members of the catholic church only, and they become not members of any local church, till, by their own act, they join themselves to it, yet there is a duty owing to them from that church in which they were publicly given up to God, of which their parents are members, and under the immediate inspection of which they live and act. If they are members of the church at large, those Christians, among whom providence places them, and who are wit- nesses of their conduct, are especially bound to watch over them. Christian Fellowship. 55 We ought then to admonish and reprove them, whenever we see them behave in a manner unsuita- ble to the relation, which they bear to Christ ; to rebuke their levity, impiety and profaneness, that we may restrain them from making themselves vile ; to put them in remembrance of the sacred obliga- tions, which they are under ; and call their atten- tion to that solemn day, when every work will be brought into judgment. While they are under the immediate government of parents or others, it becomes us, in the most tender and friendly manner, to give those, who have the care of them, information of their misbehaviour, when it is gross and repeated, and appears to pro- ceed from a perverse disposition. If Christians would thus assist each other in the government of their families, at the same time exhibiting an exam- ple worthy of their character, much service might be done to the rising generation, and ta the general interest of religion. When youth have arrived to competent age, it would be proper that the church, as a body, should deal with them for open immoralities, obstinately persisted in against more private admonitions ; un- less they disavow their relation to the church, and her authority over them. In this case she may, in a formal manner, cut them off from among their people, and declare them no longer under her care. 7. Our subject deserves the serious attention of the youth. My children ; God in his good providence, has ordered the place of your birth and education, un- der the light of the gospel, within his church, and in Christian families. The most of you have been solemnly dedicated to God in baptism, and have received the visible seal of his covenant. See then, that you walk worthy of the privileges to which you are born, and of the character which you bear, 5(5 Christian Fellowship. as God's children, set apart to be his. Receive, with filial reverence and obedience, the instructions and counsels of your parents, who have bound them- selves to God for your virtuous behaviour. Attend on the appointed means of religious knowledge, converse with the holy scriptures and other insti-uct- ive books, seriously regard the stated services of the sanctuary, and endeavour in the use of these ad- vantages, to become wise to salvation, and to fur- nish yourselves unto every good work. As you have been consecrated to God, live to him. Be not conformed to this worlds but be transformed by the renewing of your minds. Let your hearts be im- pressed with a sense of your sinful and helpless con- dition ; look to Jesus as the only Saviour of a lost and guilty world : go to God in his name, and humbly implore the renewing and sanctifying influ- ences of his holy Spirit. Make an actual dedica- tion of yourselves to God through Jesus Christ, de- liberately resolving on a course of pure religion, and let all your conversation be as becomes the gospel. Keep up a rdaily correspondence with God in secret. Think and speak of him with reverence, detesting and avoiding every species of profanity. Cease to hear the instructions which cause to err from the words of knowledge. Entertain no licentious opin- ions, such as would encourage vice or pacify the conscience under guilt. Say to evil doers, depart from us, for we will keep the commandments of our God. Flee youthful lusts, and follow after right- eousness, faith, charity, peace, with them who call on the Lord out of a pure heart. And rest not till you have actually taken the covenant bonds on your- selves, by a public profession of religion, and have come up to all gospel ordinances. Do not this rash- ly and thoughtlessly, but humbly and seriously, ia the fear of God, and in obedience to him. Think not that you have a right to live at large. You are Christian Fellowship, 57 bound to confess Christ's name before men, and to submit to the government of his church. It was foretold by the prophet, that, when God should pour out his Spirit on the offspring of his people, one would say, I am the Lord's, and another would subscribe with his hand to the Lord. Thus the church would increase by the accession of the young ; her sons would come from far, and her daughters be nursed at her side. You cannot be said to have fulfilled the obligations of your baptism, so long as you live in a careless neglect of any of the ordinances of Christ. There is reason to believe, that, in the institution of the supper, Christ had a primary regard to the young, who were always the objects of his particular attention. This ordinance was instituted immediately after the celebration of the passover, which was a figure of the suffering Saviour. In allusion to that festival, Christ is call- ed our passover, sacrificed for us. And in allu- sion to the manner in which the passover was eaten, we are required to keep the feast of the holy supper, 7iot with the leaven of malice and wickedness^ but with the unleavened dread of sincerity and truths Now the special reason assigned for the passover was, that when children in time to come should in- qiiire^ what mean ye by this service ? The parent might thence take occasion to instruct them how the Lord saved his people from Egypt, Accordingly tthe youth were to attend on the passover, in the ap- Ipointed place, as soon as they were able to bring an offering in their hand. Now if the supper succeeds in the place of the passover, was not this one inten- tion of it, that the young, on seeing this service, might be led to inquire what was meant by it, and thus open the way for instruction in the glorious re- demption by Jesus Christ. Come then, my chil- dren, attend a festival appointed for you. Here be- old what your affectionate Saviour has done and. H 58 Christian Fellowship, suffered for such lost and helpless creatures as you. Behold, admire and love ; smite your breasts and return v.ith new sentiments of the evil of your sins, and new resolutions of future obedience. I^emem- ber that all ordinances, and this in particular, were instituted as means of promoting a holy life ; and let every owe, xuho nameth the name of Christ, de- part from iniquity. 8. The invitation given to the young shall now be addressed to others. Come, join yourselves to the Lord in a perpetual covenant, which shall not be forgotten. The Son of God has come down from Heaven, and has purchjlsed a church with his own blood. Here he offers that salvation which guilty mortals heed. He prescribes the terms on which it may be- come yours. He has appointed ordinances, in the use of which you may be made meet for the enjoy- ment of it in Heaven. He has particularly institut- ed the ordinance of the supper, to remind you of his dying love, and the rich blessings purchased by his blood. He has required your attendance, to awaken your remembrance of him, warm your love to him, and strengthen your faith in him. Have you any sense of your guilt and unworthi- ness, and of his wonderful goodness and love ? Any desire to become conformed to his image, attemp- ered to his gospel, and entitled to his salvation ? Any gratitude to your Divine Benefactor for all the great things which he has done and suffered for you ? Any purpose of heart to honor and obey your glorious Redeemer and Lord ? Any concern to pro- mote peace and unity among his disciples, to excite and encourage them to love and good works, and to advance the general interest of his kingdom ? Then come and confess his name, declare your regard to his religion, subscribe with your own hand to him, attend on the ordinances of his house, walk in fel- Christian Fellowships 50 lowship with his professed disciples, join your in- fluence to promote liis cause, and shew by your ho- ly conversation, that you really believe, and heartily love the religion which you profess. To conclude, let us all unite our endeavours to make Christ's church glorious. Let us as workers ' together with Christ, and with one another, con- tribute in our respective places, and according to i our several abilities, to edify and enlarge it. Let us not content ourselves with appearing as members of the visible church here below ; but be concerned to become real members of the invisible church a- bove, that when the time of our departure is come, we may go to Mount Zion, the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, the spirits of just men made perfect, the general assembly and church of the first j born, whose names are enrolled in Heaven. SERMON HI. >e4f»< Stedfastness in Religion^ recommended in a Discourse delivered on the day^ which closed the Fortieth Year of the author'^s ministry. 1 THESSALONIANS iii. 8. For now we live, if ye stand fast in the Lord, JL HE stedfastness of a people in religion, is the life and happiness of their minister. This is the sentiment here expressed — a sentiment which every good Minister can realize. His rela- tion to his people commences with a peculiar re- gard and friendship. Long acquaintance and un- interrupted harmony with them, continued labours for them, and repeated kindnesses from them, their candid acceptance of his Ministry, and his hope that it has been useful among them, will all con- tribute to strengthen the attachment. When age or infirmity shall lead him to contemplate the ap- proaching dissolution of his connection, he will feel a new concern, lest they turn away from the truth, and an ardent desire, that they may be more estab- lished in the faith, as they have been taught. Under Sted/astness in Religian. 61 the decays of bodily strength, and in the prospect of his final remove, he can say, " Now I live, if yc stand fast in the Lord." Your own Minister, my brethren, is not wholly a stranger to such feelings, as have been described. The present year completes a century, since a religious Society was formed in this place. And this, day completes the fortieth year, since my relation to you commenced. My Ministry has been twice as long, as that of your first pastor ; and almost live years longer, than that of my immediate prede- cessor. The day reminds us of the relation sub- sisting between us : The length of time^ which this relation has continued, reminds us, that its dissolu- tion is at hand. Your present attendance in the house of God I have requested, that 1 might address you, on some important matters, under the impression, which the day will naturally make on your minds, as well a» my own. The substance of my exhortation will be that, ivhich the text and the season suggest, " Stand fast in the Lord." I sliall illustrate the words in applying them to you. 1, Stand fast in the faith of the Gospel ; and re- pel, with indignation, every attempt to seduce you from it. If you believe there is a God who governs the world, and men are accountable creatures, then you believe there h such a thing as religion. And if there is any such thing, it must be that which you find in the GospeL Here every vice is forbidden, and every virtue inculcated. Here the most power- ful arguments are proposed, and the most effectual assistances offered, to recommend and encourage a virtuous life. And here the most gracious provis- 62 Stedfastness in Religion. ion is made to bring the guilty into a state of pardon, and revive their desponding hopes. Whoever, therefore, makes light of the Gospel, rejects, in subbtance, all religion : He leaves no ground ou which his hope can securely stand, and no informa- tion on which his faith can rationally depend. If he discards the idea of religion, he renounces his ra- tionality, and takes rank among the brutes. If he frames to himself a religion, different from that taught by revelation, thus far it must be irrational and absurd ; neither consistent with the character of God, nor adapted to the condition of man. The honest and upright man, who doubts the di- vinity of the Gospel, will carefully examhie its evi- dences, and promptly yield to the conviction which they bring. Before he ventures to reject the Sav- iour proposed, he will take time to answer this question, " To whom shall I go ?" What better way of pardon shall 1 find — what better system of virtue shall I contrive, than that which the Gospel reveals ? The serious examination of this question will certainly lead him to a humble acquiescence in the christian scheme. If the Gospel is divine and important, unbelief must involve us in awful guilt. The Saviour says, ** If ye believe not that I am he, ye shall die in your sins.'V " Take heed, therefore, lest there be in any of you an evil heart of unbelief in departing from the living God : But exhort one another dailv, lest any be hardened through the deceitfulness of sin," This is a day, when deism, and the errors which lead to it, appear more openly than they have usual- ly done. The errors most remarkably tending to infidelity are universalism, fatalism and enthusiasm. Univ er salts m, or the denial of future punishment, relaxes the morality of the Gospel, and gives the reins to every last. Fatalism^ or the doctrine that the vohtions and actions of men, whether good or Stedfaslness in Religion, ^^ bad, arc all precisely fixed and determined by an eternal and uncontroulable necessity, takes away all sense of accountableness, and opens wide tl.e door to vice and licentiousness. Enthusiasm, or a reli- ance on imaginary revelations, made either to our- selves, or to other people, supersedes and sets aside the revelation which God has given us in the gospel. Thus they all eventually lead to, and usually termi- nate in total infidelity. The open, undisguised appearance of infidelity in the present day is a consequence of those politi- cal convulsions and revolutions, which have agitated the world, and especially this part of it. A spirit of liberty awakens inquiry, and emboldens an avow- al of sentiments, which once were studiously con- cealed. When enquiry is roused, it makes many useful discoveries : but it will often run to excess. There is, in some minds, a certain vanity, which affects to discard common opinions, in order to dis- play a superiority of genius. Free enquiry is, on the whole, favourable to truth ; but its first efforts often produce temporary errors and confusions. The immigration of foreigners, which is a nat- ural consequence of our national prosperity, and of the present convulsions in Europe, will be attend- ed with real danger to the purity of religion. Ma- ny of these foreigners, being men of distinguished education and fortune, as well as of licentious prin- ciples ai>d manners, will introduce and disseminate among us the vices and errors of their own coun- try. And libertine sentiments are so congenial to the corruptions of the heart, so flattering to human pride, and so pleasing to the natural love of novelty, that they easily gain credit and prevail. As this is a day of danger, be watchful, lest you hear the instructions, which cause to err from the words of knowledge. Let your minds be impress- ed with a sense of the vast importance of religion. 64 Stedfastness in Heligion* Examine and judge for 30urselves, what religion is. And see that its real temper be wrought in your hearts. When a new sentiment is offered to yon, enquire, "what is its natural influence — whether it encoura- ges virtue, or only emboldens vice — whether it 4eads to repentance of sin and amendment of life, or only pacifies conscious guilt — whether it would make you better men, or rather set you loose from the obligations of morality ? Never embrace an opinion, which would corrupt your manners, or de- feat the pure and benevolent influence of the gospel. Remember that religion is a matter on which de- j)ends the happiness of man in his private, and in 'his social capacity — in the present, and in the fu- ture life ; and let your regards to it be governed, not by the examples and opinions of men, but by the sober dictates of reason, and the plain instructions of revelation. 2. As you would stand fast in the Lord, you must maintain a Christian profession., and support the honour of it by a correspondent life. It is no uncommon thing, that persons, when they ■arc called upon to enter into the church of God, plead in excuse for their neglect, that the members of the church are as loose and ungodly as many others. And they ask, " Why should we join our- selves to such a society, when its members differ little, or nothing from the men of the world ?" This is, indeed, an insufficient excuse. The ob- ligations of religion lie on all, to whom the Gospel comes. They arise not from a voluntary profession, but from the command of God. If one sees cor- ruptions in a church, this is not a reason, why he "should turn away from it, and leave the corruption* to prevail ; but rather a reason why he should join himself to it and co-operate with his brethren to Tectify what is amiss. It is, however, a known fact, Stedfastness in lieUgion, ^B that the loose conversation of professors discredits religion and obstructs the growth of the church. Christians are therefore to he blameless, the sons of God without rebuke in the midst of a perverse na- tion, shining as lights in the world, and holding forth the word of life. Walk, my brethren, as men bound for another world — as men seeking a better country. If you aire absorbed in the cares, addicted to the pleasures, and conformed to the manners of this world, will it be thought, that there is any sincerity in your pro- fessiion ? Will not your example corrupt the man- ners of many around you ? The Apostle speaks — and he speaks with tears — concerning some, who so walk, that they are enemies to the cross of Christ. When I speak to the professors of religion, I J mean to comprehend all, who, in any way, declare I their belief of the Gospel ; yea, all who have been consecrated to God. You ought to regard your baptism as a seal of your covenant obligations, un- less you mean to renounce it. And if you renounce this, what do you less than renounce the Saviour ? Baptism is into Christ. The Gospel has come to you. You either be- lieve, or disbelieve it. If you believe it, then pro- fess it, and live agreeably to it. If you mean to re- ject it, beware lest that come upon you, which is written in the prophets ; *' Behold, ye despisers, and wonder and perish.'* 3. To stand f^st in the Lord, is to maintain the power of his religion. There arc some, who have but a superficial re- ligion. They are not willing that the form of God- liness should be discontinued in the world, nor do they intend to renounce it themselves. But they choose to make their religion an easy, pliant thing, which may comport with their interests and hu- mours, and will not impose too great restraints. I 6w Stciljastiiess in Religtoh, flencc they are carried about with divers and strange doctrines. They follow every new sect, hopinj^ to find something;, which will please their imagination, and pacify their conscience. They are ever learn- ing, but never settled in the belief of the truth. There are some, who flatter themselves, that it is no great ftKitter, what a man believes, if he only acts agreeably to his belief — that great strictness in morals is not required, or may be dispensed with, where thel*e is a regular attendance on forms, and a warmth of affection in devotional exercises. Thus tht)' put the means in the place of the end. There are some who excuse the corruptions of their hearts, and their acquired habits of vice, un- der tht^ soft and gentle name of natural ^esires. And they imagine, God will never condemn them fof following those propensities, which he has put in them as a part of their cdnstitution. Thus, by making their own lusts and humours, the standard by which to judge of virtue and vice, they form to themselves a licentious religion, which tolerates their iniquities and calms their fears. They ex- plain away the substance, and leave only the shad- ow ; and under this they sit with a false delight. Beware that you indulge no such delusive senti- ments, if religion was designed to prepare you for heavenly happiness, it must form you to a temper capable of tlwt happiness. As that consists in the enjoyment of God, religion must transform you in- to i\\t image of God. Observe the stated exercises of secret religion, i^uch as self-examination, meditation and prayer. If these are thrown aside, yc)U cannot experience the real power of godliness. This consists in pious re- gard:, to God, and fixed resolutions for his service, which can be maintained only by intercourse with him, and converse with yourselves. Stecljastncss in Religion, 67 4. A faithful attendance on the ordinances of the Gospel is implied in your standing fast in the Lord. Thus the Apostle teaches us : *' Having liberty," says he, " to enter into the holiest by the blood of Jesus, let us draw near with a true heart, in the full assurance of faith — Let us hold fast the profession of our faith without wavering — Let us consider one I another to provoke unto love and good works, not j forsaking the assembling of ourselves together." i The ordinances which God has instituted, are , highly important, and cannot be neglected without ; great dishonour to him, and avv'fiil danger to your* selves. 1 Let me exhort parents to bring their children to baptism. Though of late there has been a great in- crease of baptisms, still there are among us some households unbaptized. I speak now only to those, who acknowledge the right of infants to baptism ; for this is not a time to bring forward matters of controversy. If you be- lieve that baptism is an institution of God ; and jthat, under the gospel, as under fornier dispensa- tions of the covenant of grace, children are to be dedicated to him — if you recollect, that under the patriarchal, as well as Jewish dispensation, the seal of God's covenant was to be applied to them — if you call to mind, that, in the first creation of man, God ordained that children should be a seed to him- self, and made this ordinance a part of his covenant with Adam, as the prophet Malachi observes ; you will feel yourselves bound to present your children to God, and to procure for them the appointed to- ken of their covenant relation to him. The prosperity of the churcii greatly depends on the religious education of children, and the attend- ant blessing of God. And your consecration of [them to him, in his instituted way, will be a nieiin 68 Stedfastness in ReUgion, of awakening your attention to their education, and of obtaining his blessing for them. It is with pleasure, that I have beheld, in months past, the great increase of communicants at the Lord's table. But still there are many who turn away from it. Of the youths few take a seat there* I hope there are, among you, my children, those who really reverence the ordinance of Christ's sup- per. The numbers, which I often see sittin.sj around, as serious spectators of the solemnity, afford a pleas- ing expectation, that more will draw near, and Christ's table will be full. If you are detained from this ordinance by religious fears, your very fears prove your right to it. For a fear of offending God by an unworthy attendance, will not stop here. It will rcbtrain you from offending him by other un- worthy conduct. And a fear thus operating indi- cates a heart prepared to draw near to God. But if you look on the ordinance with indiffer- ence ; consider ; it is an institution of Christ de- signed for the commemoration of his death ; and therefore indifference to it must involve great in- gratitude, impiety and guilt. We wish to see Christ's church increasing, and tlie young subscribing with their hands to him* But we wish, thikt all wlw name the name of Christ may depart from iniquity, and walk worthy of him, who has called them to his kingdom and glory. Suffer me also, my brethren, to call your atten- tion to the stated worship of the Lord's day. That social worship is a divine appointment, adapted to the benefit of civil society, as well as to the promotion of vital godliness, you will not deny. And yet it cannot be dissembled, that, in the pres- ent day, multitudes treat it with great indifference. Let not this indifference be seen among you. If you, who are professors of religion, and heads of l^milies, neglect, and allow your children to neg- Stedfastness in Beligion* 6.9 lect the worship of the sanctuary, it is natural to apprehend, that indifference to this divine appoint- ment will more and more prevail ; and, perhaps, when a vacancy shall take place among you — this event is not remote — you will have grown so re- gardless of God's v/orship, that his house will be left you desolate. It would be painful to realize, that the next generation v/ill come forward and grow up without baptism — without public in- struction — without regard for the sabbath, or for the bible. Consider the matter as it immediately respects yourselves. Is an aversion to God's worship con- sistent with the temper which belongs to heaven ? V/ould not an attendance upon it assist you in your personal religion, and in the education of your chil- dren ? Would not your good example be highly beneficial to those who are coming after you ? Say one to another, " Come and let us go up to the house of the Lord ?" Let your feet stand within its walls. Let it appear as a city that is compact together, whither the tribes go up to give thanks to the name of the Lord. 5. Your standing fast in tlie Lord will much de- pend on the maintenance of family 7'eligion, If this is generally neglected, all religion will soon disap- pear. Joshua thought so, when he said to the peo- £le of Israel, '• If it seem evil to you to serve the lOrd, choose ye, this day, whom ye will serve. But, as for me and my house, we will serve the Lord." Attend, then, to the religious education of your children, and afford them your assistance in the I things whicli concern their present usefulness and ] future happiness. Train them up to industry in some honest calling. Restrain their irregular propensities. Encourage every virtuous disposition. Furnish them with the 70 Stedfastiiess in Reli^ton^ i>ecessary means of mental improvement. Walk iDefore them in a perfect way. Suffer them not to jbecome the companions of fools ; but teach them to associate with the wise. Maintain social worship in yoi.T houses, and require their orderly attend- ance. This will facilitate your domestic govern- ment, and obtain the divine blessing on your house- holds. 6. The Apostle having expressed his desire, that the Thessalonian believers should stand fast in the Lord, adds this request, " The Lord make you to increase and abound in love one toxvard another^ and toward all men^ to the end he may establish your Jiearts unblameable in holiness." That you may stand fast in Christ, you mu^t cultivate a spirit of candour and charity, in opposi- tion to bigotry — a spirit of peace and humility, in opposition to spiritual pride, from whence comes contention. Ke^^ard religion as important ; but be most zeal- ous for the substance of it; not for mere circum- stances and appendages. Be steady in your chris- tian profession ; but never condemn those who dif- fer from you, unless the difference affects the foun- dation of Christianity. Candour and condescension are essential to a gos- pel temper and conduct, and necessary to the peace and edification of Christian churches. Hitherto, my brethren, you have maintained ?l commendable union, I do not find that any con- troversy has ever existed in this church, which has required the interposition of an ecclesiastical coun- cil. *' Let brotherly love continue." Dangers] Jiave attended you ; but, by the good hand of prov- idence, you have been safely conducted through them. Dangers again may arise ; but be at peace among yourselves, and the God of peace will be with you. " Mark them, who cause divisions and Stedfdstnes^ in ttetigidH, 71 offences, contrary to the cloctrine which ye h^vfc re- ceived, iind avoid them ; for they who are such sferve not the Lord Jesus Christ, biit their own bel- Ij^, and with good words and fair speeches deceive the hearts of the simple." ! There is an hypocrisy, which, to serve a pjirty '(tesign, affects a zeal for the purity of the church, [iThis, as long as it can work secretly, under the dis- guise of piety, will produce great mischief. Ex- cepting this, there is nothing more dangerous to the beace of the church, than religious bigotry ; by jwhich I mean, laying such unreasonable weight oil Sertain opinions and forms, as to exclude from oiir ifiarity and fellowship all who dissent from us. Those sects, which set up separate communions, 6 the exclusion of other Christians, and are indus- [iidus to make proselytes from other churches, that i;hey may increase a party of their own, are building cin a foundation very different from that which phrist has marked out. Never patronize and en- j^ourage any sect founded on so harrow a basis — any iect which rears up itself by materials surreptitious- ' }^ collected from other buildings. To undermine one christian society in order to )nild up another, is the essence of bigotry, as dis- inguished from charity. On this principle few hristian churches can exist; for you will find, in lie same vicinity, few Christians who do not, in some pings, differ from one another. And if every dis-' eement must cause a separation, scarcely two ah walk together. And we fmd in fact, that socie- es, erected on this riarrow basis, soon totter and ,11 into ruins. In this imperfect state there must be charity and i Ijondescension, else there can be no union and sta- ility in christian churches. I remind you of these things, though \q know em, and are established in the present trutlis. I 72 Stedfastness In Religion, think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance, know- ing, that shortly I must put off' this tabernacle. And I desire, that, after my decease, ye may be able to have these things always in remembrance. The time here allotted us is short. Soon our days on earth will be numbered. Let us fill them up with usefulness, that we may finish them with joy- When 1 look back, I am surprized to see how soon forty years have passed away. The time which remains to me, and to some of you, will scarcely be perceived. Let us, who are walking together in the downward path of life, contemplate our end and i apply our hearts to wisdom. There are many present in this assembly, who j have no recollection of the commencement of my '\ ministry. Their existence began at a later date. But you my friends, will soon find yourselves in the list of the aged. You already begin to take a share in the business of society. You, perhaps, will have a part to act in the settlement of another minister. May your hearts be filled with those pi- ous sentiments and social affections, which will quaU ify you for the part assigned you in this world, and for the happiness proposed to you in the next. May this christian society, which has stood for an hundred years, still stand fast in the Lord. The pious zeal of your fathers laid a foundation for the privileges, which you here enjoy. See that you, with equal zeal, transmit them to succeeding gene, rations. May they, who shall live an hundred years hence, recognize your works of piety, as you do theirs, who lived an hundred years ago. To awaken in us the zeal recommended, and to enforce the advice offered to us, we will take a view of the origin and progress of this society, and of the dealings of providence toward it. Stcdfastness in Religion, 73 The town of Springfield^ (of which this town re- mained apart until 1774) was settled from Roxbury, in the year 1636, just sixteen years after the arrival of ouf fathers at Plymouth. In the preceding year, plantations were begun in Windsor, Hartford and Wethersfield, by adventurers from Dorchester^ Newton, (now called Cambridge) and Watertown. Gov. Winthrop, in his jourucil, says, " In Octo- ber 1635, about 60 men, women and children, went by land towards Connecticut, with their cows, heifers and swine, and after a tedious and difficult journey, arrived safe there. — But the peoj)le from Dorchester who removed their cattle before winter, lost the greatest part of them. Some, however, which came late, and could not be put over the riv- er, lived well through the winter without any hay. The people were put to great straits for want of pro- ! visions. They ate malt, grains, and acorns ; and they lost near 20001 worth of cattle."* The reason alledged for these emigrations was, that " all the towns within the bay began to be much straitened by their nearness to one another, and by the great increase of their cattle." But though the want of room might be the first motive, a spirit of enterprize strongly co-operated with it : For the emigrations were so large, that the old towns were thereby exceedingly weakened and diminished. Governor \\ inthrop says, " In 1656, Mr. Hooker, pastor of the church of New- town and the best of his congregation went to Con- necticut ai:d drove thither 160 heads of cattle." And Irom Dorchester Mr. Warham the pastor re- moved with almost his whole church, so that soon after we find the people in that Xowu deliberating on the formation of a new church, ** a gTeat part of the old one being gone to Connecticut." * At thii time cattle of all kinds were extremely dear. " A good cow wis valued at 25 or £30 ; a pair of oxen at ^40 ; theep at 4«/a head. K 74 Stedfustness in lieligion. The first planters in Springfield were no more than eight ;«c«. The number of women and chil- dren 1 have not been able to learn. Their first in- tention was to have settled on the west side of the ' river, as did the adventurers in the towns below. Accordingly they began to build in the great mead- ow, at a place from timt circumstance denominated, and still called House Meadow ; but on the friendly advice of the natives, that the place was subject to inundations, they changed their purpose, and re- moved to the other side. Though they were few in number, yet, animat- ed with a spirit of piety, they early provided for the settlement of the Gospel Ministry. And within one year after the plantation began, Mr. Moxon, their first minister was with them. The people on Connecticut river generally lived in peace with their Indian neighbours. The town of Wethersficld, however, in the second year af- ter the settlement began, met with a severe blow, '' Sequin, a head man of the river Indians, gave lands on the river to the English, that he might sit down by them and be protected. But when he came to "VVethersfield and set up his wigwam, the people drove him away by force. Resenting the wrong, but wanting strength to revenge it, he secretly drew in the Pequots, who came tip the river, and killed six men at their work, and three women, and cap- tivated two girls, and destroyed a horse and twenty cows." As this mischief was in consequence of a provocation offered on the part of the English, they, by advice from the governor and magistrates in Bos- ton, instead of prosecuting a war, made a new agree- ment with the Indians of the river. The people in Springfield suffered no molestation from their Indians, until the year 1675. This was a time of great calamity. The famous warrior king Philip, who had ever been an enemy to the English, being driven from Stcdfastness in lieligion. 75 his head quarters at Bristol, then called Mowit Hope^ came with his Indians to the westward ; and, hav- ing destroyed Brooktield, advanced to the river, and excited among the Indians here a general disaf- fection to the English. The people in this and the northern towns on the river, began to apprehend danger, and to put themselves in a state of defence. The people in Springfield, however, relying on the professions of the Indians, felt tuo secure. Hostil- ities committed in the towns above, in August and September, awakened some concern ; but still they did not fully realize their danger, until, by a mes- sage from ^Vi^dsor, they were informed, that 300 of Phihp'smen had joined with the Springfield In- dians, and were then in the Indian fort on Long Hill, and that their intention was lo destroy the town. This plot was disclosed by one of the Windsor In- dians. On this alarming intelligence, the people fled to their fortified houses, and thus saved them- selves from a sjeneral massacre. In the morning of the 5th of October, O. S. two men, with an intention to examine the truth of the information from Windsor, set out for the In- dian fort ; but were fired upon by the way ; one was killed, the other mortally wounded. The confla- gration of the town immediately ensued, in which were consumed about 30 houses, and 20 barns. Only two or three houses escaped : These were fortified. Assistance was sent from other towns, but arrived too late. Besides the two men above mentioned, there were several wounded, and one mortally. One woman was slain.* One of the men killed in the morning in the way toward the fort, was Mr. Thomas Miller, from whom descended the family of that name in this parish. At this time there were some houses in Long- meadow, and a number on this side of the river, • See Mi. Breck '» Century Sarmon. 76 Stedjastness in Religion, i none of which were destroyed. The enemy's first object was the destruction of the principal settle- ment. Before they could extend their operations^ succours arrived. But in the spring following, some mischief was done on this side of the river. In Cliicopee-street, so called, about a mile north of the meeting-house, the Indians killed a young man named Pelatiah Morgan ; and at the same time, captivated a lad, who was in company with him. The lad afterward returned. In the same year, by the best information I can obtain, Mr. Abel Leonard, who lived near the south bank of Agavvam, was shot in his canoe, as he was passing that river. One of his descendants, of the fifth generation, now dwells on the same lot. There is an imperfect tradition of others captivat- ed and slain, of whom I can collect no satibfactorj'' account. Within the memory of our aged people, some of theliouses here were fortified and garrisoned ; and within about 50 years past, watches were occasion- ally appointed to patrole our streets, for fear of the enemy, Happy are we, who sleep in our houses, and go forth to our labours in safety, and have none to make us afraid. | At what time the settlements on the west side of the river began, I cannot learn with exactness ; but it was probably as early as the year 1660. In the space of 39 years, the houses in that part of the town, ■which is now the first parish in Springfield, had in- creased from perhaps about 8 to but little more than SO : and yet in 1664, which was 11 years before, there were, in the whole town, 73 male inhabitants. There must tnerefore have been a considerable number at that time in other parts of the town. In 1662, there was granted to John Riley, a house- lotf on the west side of the river, conditioned, that ' Stedfastness in Religion, 77 he soon erected a house upon it. And two years after, there was granted to Thomas Cooper, on the south side of Agawam, a house-lot^ located with re- lation to a cellar, wluch he had already dug. Within a few years after thiis, I find grants of house-lots in divers places ; some as far west as Pau- catuck- brook. In 1683 there appears to have been a number of inhabitants here ; for, in this year, on the 18th of March, a boat containing sundry persons, who, oa the Lord's day, were returning from public worship, was overset in the great river, and three persons were drowned ; viz. Reice and John Bedurtha, and, Lydia the wife of Joseph Bedurtha. Another wo- man, by the name of Rodgers, supposed at first tQ have been dead, was restored.* In the year 1696, which was 60 years after the settlement of the town began, the inhah^itants on the west side of the river, making about 30 families, were incorporated into a distinct parish. In June 3 698 a church was leathered, and the Rev. John Woodbridge was ordained its pastor. He died in June 1718. He Avas well remembered by many people, who were living when I came to this place. From them and others I have learned, that he sus- tained an amiable character, as a gentleman, a chris- tian and a minister.f What was the growth of the parish, and the num- ber of baptisms, admissions and deaths during his ministry, I cannot find ; for his records, if he kept any, were lost soon after his death. * The first names of planters, on this side of the river, which I have been able to find, are Riley and Cooper. Soon after these are Foster, Jones, Petty, Sc*t, Sarber, Rogers, Miller, Parsons, Morgan, Fowler, Leonard, Bedurtha, Ely, Bagg, Day, Merrick. These names, most or all, \\ere here before the parish was incorporated. Some of thesu arc now extinct — some are numerous and respectable. + He left four fons, who were men of worthy characters. Two of thenft were miuisterj. One settled in Soulb-Hadley; the other in a parish of New- Haven, 78 Stedfastness in JReligion, The first deacons in this church, Mess. John Bar- ber, and Ebenezer Parsons, were chosen in 1700. The former died in 1712, aged 70 ; the latter in 1752, aged 84 years. Eight others have sustained and exercised the deacon's office in this church ; of whom four have deceased. Their ages were 92, 80, 75, and 88 years.* Four are still living, of vvhom one is now 87, and one 85 years old.f In June, 1702, this meeting-house was erected. It arose in the very beginning of the present centu- ry. May the next century, which is just at hand, as early see a new house rising among you. " Build unto God a sanctuary, that he may dwell among you." And " be ye all builded together for an habitation to God through the Spirit." Ill June, 1720, the Rev. Samuel Hopkins was or- dained the second pastor of this church. He died in October, 1755, in the 62d year of his age, and S6th of his Ministry. His character is well known, and his memory still dear to the aged. He was highly esteemed by all his acquaintance. J Within this parish, which then included the whole tract, now called West-Springlield, there were bap- tized, during his ministry, 660 persons, and 210 admitted to the Lord's table. Of deaths, I cannot iind that he kept any record. At the time of his death, there were about 200 families within the lim- its of the original parish. To this number it had increased in 60 years. The annual increase was 3 families nearly. In reviewing our narrative, one thought will nat- urally strike your minds ; and let it be deeply im- • Msss, Joseph Ely, John Ely, Samuel Day and Joseph Merrick. + Mess. Nathaniel Atchinson, and Jonathan White. "^ His consort, Mrs. Esther Hopkint, daughter of Rev. Timothy Edwards, •f Windsor, died June 1766, aged 72 years — He left two sons, .both now Jiving, one of whom is minister of Hadley ; and ono daughter who married 10 tbe Kon. J. Worthington, Esq. LL. D. and died Nov. 1766, aged 36 yesti. Stedfastness in Religion, 79 pressed ; that your fathers, from the first settlement of these towns, and even of the country, were sted- fast in the religion of Christ — that in their deepest poverty they were zealous to maintain the institut- ed worship of God — and that the care and bless- ing of providence did remarkably attend them. " Therefore, my brethren, dearly beloved, so stand fast m the Lord." After the decease of Mr. Hopkins, the parish was vacant about 10 months. In March, 1756, I be- gan to preach with you ; In July following was in- vited, and on the 25th of August was separated to the work of the ministry in this place. All the ministers, who took a part in the solem- nity of my ordination, are among the dead : and only two* survive of those who constituted the or- daining council, which was uncommonly numerous. In 1757, the southern part of the original parish was erected into a distinct parish, containing about 75 families. In September, 1762, a church was formed, consisting of Christians of different denom- inations, who, with great appearance of candour, waved their distinguishing sentiments, and cove- nanted to attend on the same ministry, and com- imime at the same table. On the week following^ he Kev. Sylvanus Griswold was ordained their pas- or. A little before the death of Mr. Hopkins, a num- er of inhabitants in the north part of the original arish, uniting with a number on the east side of he great river, were incorporated into one parish ; nd, in 1752, called and settled the Rev. John Mac- linstry. That part which lies on the west side of the river, )y a late act of division, is become a distinct socie- and is the third parish in this" town. It has a * Rey. Me5s. Mackinstry, and Hopkiu of Kadlcy. so Stedfastnexs in Religion* meeting-house; but is destitute of a minister. We hope it will not long remain so. When the second, or south parish was incorpora- ted, there remained in this about 95 families, and 550 souls. Ten years ag-o the number of families was 154, and of souls 897. W ithin the same lim- its, the families are now 171, and the souls about 990. Nine families have lately been annexed to this from the south parish. The present number of families is 180, and of souls about 1050. The ave- rage increase of the parish lor 40 years has been 2 families a year. The progress in the last 10 years has been nearly the same, as in preceding years. In this period the emigrations have much exceeded the immigrations. In the first 20 years of my ministry, the number of deaths was 208 ; the mean number of souls, I suppose was about G70 ; the proportion, something less than 1 to 3. In the space of 30 years, the num- ber of deaths was 346 ; the mean number of souls about 724 ; the proportion a little short of 1 to 2. In the whole period of 40 years, the number of deaths is 473 ; the mean number of souls 772 ; the pro- portion nearly 8 to 13, or something less than 2 to 3. in a period of C6 years, the number of deaths will probably be equal to the number of souls living in the middle of that period ; i. e. about 900.* Of the 470 persons, who have died in 40 years, 140 had arrived to the i 0th ; 111 to the 60th; 86 to the 70th ; 43 to the BOlh ; 5 to the 90th ; and 4 to the 96th year of their age. ** If a man Uve ma- ny years, and rejoice in them all ; let him remem ber the days of darkness, for they shall be many." The baptisms of clnldreh, whose parents were' members of this church, have, in tiie lime of mf • Tn the space of 40 years, 59 persons Vave been taken from among us by cssualty. In the late war, 16 I cio^gil g to the pariih died iii the ainiy, ii by 6ickn(s5 in little more than a year. The increase of the church has been much greater in the last 10 )ears of my ministry, than in any preceding period of the same length. The increase, since the June of the la&t year, has been distinguished. The Lord make you to increase more and more in numbers and in good works. May the remaining part of my ministry be ren- dered more useful, than the past ; and through your prayers may I obtain grace to fulfil the ministry, which I have received of the Lord Jesus to testify the gospel of Christ, and thus finish my course with joy. Our relation has hitherto subsisted in comfortable peace and friendship. May it so continue to the end. I remember, v/ith gratitude, many kindnesses which I have received ; and you have my ardent wishes and daily prayers for your tranquility and nappiness. Among the testimonies of your regard and be- Tvcvolence, there is a recent one for which you will ;;fxept my particular thanks. The benefaction to which I allude was so liberal and seasonable, and so ; 'pily adapted to my exigences, that it could not .;l be gratefully felt. It was made with a cheer- L 82 Stedfastncss in ReUgion. fulness and ardour, which add much to its intrinsic worth ; and Avith so f^reat unanimity, that I confess myself indebted to you all. May your benevolence awakefi in me a greater diligence in your service. May your union among yourselves be preserved. May peace and wisdom guide all your steps. May you never want a min- ister v.'ho will heartily feel, ardently pray, andchcer- ftill}'^ labour for you in the Lord. May the word and spirit of God never be removed from you, nor from your seed, nor from your seed's seed, even down to the latest succession of our mortal race. And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among them vv'ho are sanctified. And 1 intreat you for tlie Lord Je- sus sake, and fo4- the love of the Spirit, that you strive together in your prayers and labours for the common interest of Christ's church, and for the particular interest of this society. May my remain- ing services be accepted of the saints, and useful to you all. May I come to you with joy, and with you be refreshed. May tl:e God of peace be with you all. Amen, SERMON IV. --c^e4t.»< God^s Challenge to Infidels^ applied in a Discourse delivered on a Pubitck Fast* ISAIAH xli. »i. Produce your cause, saith the Lord, bring Jorth your strong reasons^ saitk the King of Jacob. X. O preserve the knowledge of true religion, when the world was generally overspread with igno- rance and idolatry, God selected a particular pet^ple, the descendants of Abraham, to whom he niade known himself in a peculiar manner, and commit- ted a distinct revelation of his will. This revela-. tion came to them supported by miracles and con- firmed by the fulfilment of prophecies. But in the time of the prophet Isaiah there were many, as in former times there had been some, who, rejecting the true God, and the revelation which he had g ven them, adopted the idolatrous worship of the heataens around them. To these infidels he addresses him- self in the text : And his address is delivered in tj\e most solemn manner — in the name of Jehovah, the King of Jacob. He calls upon them, first, to State their cause ; and, then, to support it by con- S4 God^s Challenge to Infidels. vincinp; arguments. " Produce your cause — bring* forth your strong reasons." The cause ot" those ancient infidels was idolatry. They did not reject all ideas of religion. That there must be such a thing, and that it was a matter of real importance, they freely acknowledged. But whether the religion taught by the Jewish revelation, or the idolatry practised among the heathens, deserv- ed the preference, was the great question. The cause of modern infidels, at least many of them, is absolute irreliglon. The question is not between Christianity and another religion assuming to be divine ; but betv/een Christianity and no religion at all. In either cause, it is incumbent on the unlieliev- er, discarding and opposing the scripture revelation, to exhibit some competent reasons. The Christian, who receives the gospel as divine, ought to have some good reasons for his faith ; for a wise man will not give himself up to the guidance, nor place his hope on the promises of a religion, for which he can see no foundation. But if the Chris- tian should have a reason for his faith ; the infidel should have, at least, as strong a reason for his un- belief. If it is weakness to depend on the prom- ises of a religion which may be false ; it is madness to challenge the threatenings of a religion whicli may be true. If in the former case, a man should be able to bring forth his reasons ; surely in the lat- ter case he should be able to bring forth strong' rea- sons, and should declare them, that he may be jus- tified. As this is a day when infidelity appears widi un usual boldness, and advances with threatening pr gress, to the hazard of our national freedom an happiness, as well as to the danger of our future salvation, I shall consider this challenge of the proph- et in acconmaodation to those who reject the gospel IS- God's Challenge to Injidds, 85 of Christ, and who labour to disseminate the cor- ruptions of inridclit)^ I shall shew, I. That they wlio oppose the gospel, ought to bring forth strong reasons to justify their conduct. JJ. What reasons they must be able to produce, before they can be justified. III. What kind of reasons they in fact do pro- duce, and how insufficient these reasons are to vin- dicate their cause. I. I shall shew, that t'ney who oppose the scrip- ture revelation ought to have some strong reasons to justify their conduct. It is agreed that a christian ought to believe and act rationally — that whoever receives the gospel as a revelation from God should have some good rea- son to believe, that it really is such : For in a mat- ter of this iiigh importance, to believe implicitly — to act blindly — to follow tradition or custom with- out examining whither it leads, is weak and child- ish. But to reject and oppose revelation blindly and without evidence of its being false, is equally childish, and far more dangerous. Here is a book which professes to be divine — a work which calls itself a revelation from God, and which demands our attention and regard. If it real- ly is, what it calls itself, then it must be infinitely important : For the things which it contains, relate to our happiness, not only in the present life, but through eternity. And if a man should have good evidence of its truth, before he ventures to receive it ; surely he should have strong evidence of its false- hood, before he presumes to reject it. 1. The christian system has long existed in the world, and is regarded, by great numbers of man- kind, and by multitudes of wise, honest and virtu- ous men, as of divine authority. It therefore ought not to be carelessly thrown aside, or rashly opposed ; but, at least, to be treated with condour and decen- cy, and examined with fairness and impartiality. 86 God's Challenge to Infidels. Its general reception in our own country, is nor, of itself, a suSicient reason wiiy we should believe it to be true ; but it is a sufficient reason, why we sliould examine whether it is not true. I'o believe a religion merely because others beUeve it, is in- deed a weakness ; but to reject, without enquiry, a religion which is generally revered, discovers an in- tolerable pride and vanity of heart, and an inexcusa- ble contempt of mankind. 2. The religion of the gospel is undeniably use- ful and beneficial iii the present life. It tends to make men better and happier, to improve human nature, and to meliorate the condition of the world. And a man must have some strong reasons to justi. fy him in opposing such a religion. The gospel contains a pure, uncorrupt, perfect system of morals. It requires all those virtues which contribute to the happiness, and condemns all those vices which tend to the misery of man, in his personal, relative and social capacity. It in- joins industry, frugality, temperance, sobriety and self-government on the individual ; and justice, peace, truth, fidelity and benevolence on the citizen and the neighbor. It is manifest, that if the religion of the gospel governed the world, there would be as much happiness among men, as is consistent with a iTiortal condition ; and, on the contrary, if practical opposition to this religion should universally prevail, all peace, security, confidence and happiness would be banished from the earth. The great use and design of civil government is to enforce on men the same manners, which the gospel, in fact, recommends. This is, therefore, a mighty aid to government ; and, if it only had its proper influence, and produced its designed effect, government v,^ould become very simple and easy — It would have nothing more to do, than just to reg- tilate the prudentials of society — It would supersede God^s Challenge to Infidels, 87 the necessity of punishments — It would mightily contract the business of legislators and diminish the labour of judges. And even the present influence of the gospel, where it is acknowledged and main- tained, greatly facilitates and strengthens civil gov- ernment, and befriends and meliorates the condition of human society. Let it once be exploded ; and the state of mankind will scon be changed much for the v/orse. If there is no inherent principle to gov- ern them, they must be held under restraint, and kept in order by the power of external punishment. There will consequently be no such thing as civil liberty ; for what liberty remains to those who are ruled like brutes, or driven like slaves, by pain and terror ? In proportion as virtuous principle is weakened, coertion must be increased ; and as the former is strengthened, the latter may be diminished. Let a nation assume the purest republicanism, and work into their coj^stitution the most refined principles of liberty ; and then explode the doctrines which religion teaches and the virtues which it in- culcates ; and their fine-wrought threads will be wiped away like a cobweb, and chains will supply the place. Surely then the infidel, who rejects and opposes the gospel, must have some mighty reasons to jus- tify his conduct — reasons strong enough to overbal- ance the peace, safety, liberty and happiness of men in the present state. But what can these reasons be ? \Vliat mischief can the gospel do, to be put in balance against all the benefits, which men actually experience from it ? If there were any doubt con- cerning its divine authority, yet a friend to human happiness would wish its credit and infiuence, in re- gard of the real advantage which it brings to the world. ; 3. The man who believes and obeys the gospel, 1 1 acts on the safe side ; all the risk is on his part who ' I rejects it. &8 CocPs Challenge to Infidels. This observation is brought forward, not as a con- clusive evidence, that the gospel is true ; but as a strong argument, why none should oppose it, until they can prove it is not true. The gospel instructs us, that Ave are moral and accountable beings — that there is a future state of retribution — that eternal felicity or wretchedness awaits men — that the way there marked leads to happiness, and the contrary course terminates in misery. If all this is true, nothing can be more important than the gospel. The infidel supposes, all this to be false. The importance of religion, if it were true, he cannot deny. But his security is, that the whole system of the gospel is fictitious — that there is no future retribution — and consequently nothing to be feared from a course of vice. Now if the authority of the gospel were ever so doubtful, yet the christian has this great advantage, that he has taken the safe side. If the gospel should prove false, he ultimately suffers nothing by his laith : if it should prove true, the infidel is undone by his unbelief. At any rate, the christian is as safe as the infidel ; for if there is no future state, there can be no distinction. On the contrary supposition, the sincere christian only is safe : the infidel is mis- erable. Nothing, therefore, can justify a man in rejecting and opposing the gospel, but absolute demonstration of its falsehood. And where is the man wlio can bring against it such a strong reason as this ? The christian is justified, if he believes and acts only on probability. The infidel cannot be justified in acting on any evidence inferior to clear and decisive certainty. If the former is weak in his faith, the latter is mad in his unbelief. If the christian ought to have a reason why he believes the gospel, the unbeliever should have a stronger reason, why he rejects it ; for the former risks nothing ; the latter hazards every thing. God^s Challenge to hifidels, 69 4. Strong reasons may be, and have been pro- duced to prove that the gospel is divme : The infi- del, before he can justify liimself in opposing it, must produce stronger reasons to disprove its di- vinity. The goodness of the christian scheme is no incon- siderable argument in its favour. It teaches us the character and government of God ; represents him as merciful to forgive sinners ; points out a won- derful way in which he exercises his mercy towards them ; states the terms of our acceptance, and opens to our view glorious prospects beyond this short life. It instructs us in the duties which we owe to God, to ourselves, and to one another. It furnishes us with the best consolations in adversity and with the most animating assistances to every good work. In a word, it gives us all things which pertain to life ^nd godliness through the knowledge of a Saviour, who has called us to glory and virtue. Its uniform design and tendency is to promote human happiness — ^to make men useful to one another, and comfort- able to themselves in this world, and to prepare them for, and thus assure them of superior felicity in a future world. An institution so friendly and benevolent — so perfectly adapted to the nature and condition of man — so conducive to his peace and comfort, hope and happiness, must have originated from a wise and benevolent Being. The unity of its design, the harmony of its parts, the purity of its precepts, and the tendency of its doctrines, all conspire to establish its credibility. The miracles wrought in favour of the gospel prove its divinity. For it is certain that a Being of truth and goodness would not miraculously inter- pose to support the cause of error, fraud and delu- sion. That there was such a person as Jesus of Naza- reth, who called himbelf the Son of God, and a M 9Q God's C/ia/kngc to Infidels, teacher sent from liitn — that this person livecl hi a very holy manner, took much pains in instructing jiuiuJ^iud, and performed iTuiny great and astonish- ing works, such as were far beyond the power of rniin — that he vohintarily submitted to a very cruel kindiof death, and in a short time, according to his own prediction, ro?e again from the dead and ap- peared to niajiy who had before known him, and who no^v.perfectly recognized him — that this person had a number of disciples and attendants, who were educated under his cure, and whom he after- wards sent forth to instruct mankind in his doc- trines, and to work miracles in his name — that by their preachii?g and miracles the religion of their master iriade a rapid progress, and obtained an ex- tensive spread and credit in the world — that these things were real facts, we have all the evidence, which reason can demand. A number of men — no less than eight — who w ere contemporary with Je- sus, and some of them his disciples, have written narratives of his life, doctrines, works, death and resurrection ; or have written public letters, in which these things are acknowledged and illustrated. Their writings were matters of immediate and gen- eral notoriety, were received as genuine and authen- tic in the time when they appeared, and as such have been lianded along, from age to age, do\^ n to the present day. In every age there are historians and others, who vouch tlie credit and reception of these writings, in the age in which they respectively lived. There is no iritimation, that the authors of these writings were ever convicted of fraud ; nor is there any contemporary or succeeding historian, who pretends to disprove the facts, which they have asserted, or to show that the christian scheme is a fiction invented to impose on mankind. On the contrary, the leading and most important facts re- lated in tlie gospel writings, are acknowledged by Gv(Vs 'Challenge io Lifidtls. 91 other ancient historians. We have, therefore, all ttie evidence, which liistory, in such a case, could be supposed to give us, that there was such a j)er- son as Jesus Clirist — that he taught the doctrines and performed the works ascribed to him in the New Testament — and that he had disciples, who, after him, preached his religion and wrought mira- cles in liis name, with mighty success. And if such miracles were really performed, the religion designed to be established by them is divine. Add to this ; There are many prophecies, deliv- ered by Jesus and his apostles, pointing to events, great in their nature, and some of them, in human view, improbable, which were to take place in times then future, and even far remote. These prophecies have, from age to age, been verined by most remarkable completions. The destruction of Jerusalem by the Romans — the captivity and diiiper- sion of the Jews, and their preservation as a dis- tinct people in their scattered and disorganized con- dition — the apostacy of a great part of the christian church — the introduction of idolatry into it — its se- vere and terrible peisecutions — the support of pure Christianity in times of the greatest ignonmce and corruption — the rise of an impious and t} rannical power in the church — the cruelty, growth and long continuance of this pov/er — the miseries which it should produce — its decline and final extinction — and the subsequent revival and spread of the pure religion of Jesus, are events piuinly ioretokl; most of them have actually been accomplished ; and oth- ers appear to be hastening toward a completion. Such a remarkable correspondence between the pre- dictions of the gospel and the history of tiie church, is a strong reason why we should ackno.vledge the former to be given by the inspiritioii, and the latter to be conducted by the providence of God. No false religion has ever produced this evidence. Hence the prophet thus challenges the v.orshippers 92 God*s Challenge to Injidcls* of heathen gods ; " Produce your cause — bring forth your strong reasons. Let them bring forth and shew us wliat shall happen. Let them shew the former things what they be, that we may con- sider them, and know the latter end of them ; or declare us things to come hereafter, that we may know that ye are gods : Yea, do good, or do evil, that we may be dismayed and behold it together. Behold, ye are of nothing, and your work of nought ; an abomination is he that chooseth you." If the religion taught m the scriptures has been received by great multitudes of mankind — by many of the wisest and best of men, who have carefully examined it — if it is a religion highly useful to so- cieties and to individuals — if it is attended with no danger, but all the danger lies on the other side — and if it is supported by evidences as strong and convincing as the nature of the case will admit ; then the infidel who ventures to reject and oppose it, must produce some strong reasons, before he can be justified. II. What reasons these must be, we shall now shew. As there are different degrees of infidelity, we shall view this case in different lights. 1. If the infidel denies all religion, it concerns him to demonstrate, that there is no divine govern- ment or agency in the universe — that men are not moral and accountable creatures — and that there is no future state of retribution. If these are his sen- timents, then let him give a rational account of the existence of the world and all the creatures which he beholds, and of the beauty, order and hannony which nature presents to his eyes. If he says, This is not the work of a self-existent and intelligent Cre- ator ; but the mere effect of chance ; let him shew, that chance usually works in this regular and consis- tent manner. It is absurd to say, that chance works rationally in the production and government of the God's Challenge to Infidels. 93 world, if it is irre gular in every things else. Let hiiji then support his theory by obvious examples. Let him shew, that the casual strokes of a pencil will produce a finished landscape — that a case of types thrown do^\•n fortuitously will all stand erect, and arrange themselves into a system of philosophy — that ink sprinkled at random on paper will bring forth an epic poem. Let him shew that similar ef- fects will follow a thousand tunes successively with- out failing in a sine^le instance. Or, 2. If he acknowledges that men are moral and ac- countable creatures, but despises the peculiar doc- trines of the gospel relating to the redemption of mankind, then it is incumbent on him to prove that we are in a state of moral perfection — that we have not offended God — that there is no corruption in our nature or wickedness in our practice — tliat con- sequently we stand in no need of that renovation and pardon which the gospel pi'oposes ; and that the atonement of a Saviour, and the influence of divine grace are vain and superfluous. For if we are mor- al beings, and have lallen into depravity and guilt, then we are dependant o\\ the grace of God for a ti- tle to, and preparation for the happiness of a future life; and we need information, whether on any terms ; and, if on any, on what terms God will ex- ercise his grace towards us. If it is once admitted, that we are moral and sinful creatures, the instruc- tions, discoveries and promises of the gospel arc credible and important. If the rectitude, virtue and innocence of the hu- man race are asserted, in opposition to the gospel, then let it be shewn, whence arise wars and fightings among nations ; and robberies, murders, thefts, rapes and violences among citizens ; or let it be fairly proved that these are not evils, and that they tend not to the misery, but rather to the happi- ness of mankind. Or, ^ God''s Challenge to Iiipdelu 3. If he rejects the gospel-scheme as faulty or de- fective — not adapted to the nature, or adequate to the exigencies of rnan, or not supported by com- petent evidence ; let him produce one that is bet- ter — more agreeable to the divine character — more suitable to human wants — and attended with more decisive proofs of its divinity. The {gospel has come to meii with the words of eternal life : Tliey who forsake it, and call others to follow them, should first consider whither they will go, and where they will stop. To set men afloat, without directing- ihem to a shore — to undermine their present standing without leading them to safer ground, is unkind and inhuman. If any pretend that there is a better religion than the gospel teaches, let them produce it and submit it to a comparison. Let them come forward with their more perfect scheme — with something that will render men more virtuous and happy — society more peaceable and secure — government more easy and efficacious — futurity more bright and glorious. Un- til they can do this, and this none ever have done, let them, at least, be content that the gospel should do all the good it can. Or, 4. If they pretend the gospel is merely a human contrivance ; let them not oppose it by loose decla- nsation, or unconvincing ridicule ; but bring forth some strong and cogent reasons to disprove its divinity. Let them make it appear, to the conviction of a rational mind, that there never was such a person as the one described in the New Testament, under the name of Jesus Christ ; or, if there was one called by that name, that he never taught the doctrines, or performed the works ascribed to him ; that there were no such strange circumstances attending his death, and no such clear testimonies of his speedy resurrection as have been pretended — that there I Gc(Vs Challenge to Infidels. 95 never were such men as we call the apostles and dis- ciples of Jesus ; men who went about teaching and working miracles in his name, and who suffered the loss of all things in support of his cause ; but that the whole story which we have in the New Testa- ment, is a gross forgery — an artful figment and de- vice. Let them not think that, in so important a case, their bare assertions will be sufficient to con- front all the positive evidence in favour of the gos- pel. Let them bring forth strong reasons. Let them shew us, when this forgery of the gospel was contrived, and by what means it so strangely suc- ceeded. Let them shew, \\ hen it was detected and exposed ; who were the men that made the discove- ry, and what was the evidence which convinced them of the fraud. Let them produce a number of histoiians, living in the time and place of the trans- action, and actually concerned in it, who have given an account of the detection. Let them make it ap- pear that these historians were honest, undesigning men, who sacrificed all their worldly interests and prospects in support of their narrative. Let them bring proof, that the history of this important dis- covery was published immediately, when the affair was fresh in the minds of all men ; has been renew- ed in every age since ; is handed down to the pres- ent time, and has never been confuted by any, or doubted by those who have examined it. Until in- fidels can do this, they have nothing to put in bal- ance against the external evidence, which accompa- nies the gospel. ~ Nothing of this kind has ever appeared, and we are sure tliat nothing like it exists. If it did exist, the enemies of the gospel would long ago have pro- duced it in support of their cause. And if there is no historical evidence which can be produced to in- validate that which often has been exhibited in de- fence of the gospel, the latter must stand firm and unmoved. NVe proceed as was proposed, 95 God's Challenge t6 Infidels. III. To inake some observations upon the manner in which ipilidels oppose the gospel, and upon the weakness of the reasons which they alledge for the rejection of it. They will not meet revelation on fair ground ; but rather play round its outworks. They will not enter into the merits of its cause, or rest the issue of it on tliat kind and degree of evidence, which is judged competent in all other causes ; but rejecting the idea of a revelation as absurd, and all evidence in its favour as insufficient, they employ misrepre- sentation, v;it and satire to render the scriptures ri- diculous. They will not take them in a collected view, as exhibiting a scheme of doctrinal and prac- tical religion ; but selecting particular passages, ex- pressions or circumstances, they give these a ludi- crous turn, and thus endeavor to discredit the whole. The manner in which the enemies of revelation have made their attacks upon it, indicates their con- sciousness of its superior strength. If reason could have stood against it, this alone \'\^ould have been brought to the charge, and such contemptible aux- iliaries as ridicule and lampoon would have been dis- missed from the service. As a specimen of the manner in which infidels oppose revelation, we will state, and answer some of their principal objections, 1. Some complain that there are obscurities in scripture. — And what if there are ? — Is it strange that a book, written so many ages ago, should contain some things hard to be understood ? Proph- ecies are, in their nature, obscure until they arc elucidated by the events. There are, in scripture, some allusions to customs anciently existing, but now obsolete — hence- certain passages may be dark to a modern reader. But, tlien, theic is no duty or doctrine of scripture, which is left doubtful ; for (5ad*s Challenge to InfiUek, f^ nbthing important is made to depend on a single pas- sage. If one text cannot be understood, there are still enough which may ; and the doctrine or duty hidden in the dark passage, is fully discovered in a hundred plain ones. Thus the wise Author of this sacred book has effectually guarded against any real danger from those accidental obscurities, which might take place in a course of ages. If in reading the statute book of the state, you should find a cer- tain law, or the preamble to a particular act, so ob- scure, that you were in doubt of its true meaning, would you thence conclude, that the whole book was a forgery, and that it never passed the authori- ty of the state ? This would be as reasonable, as to reject the bible, because you now and then meet with a dark text. 2. The infidel alleges, that the miracles and wonders related in scripture are incredible, and that no evidence can render them otherwise. — But whr are they incredible ? If there is a God, certainly his power is equal to all the works ascribed to it. It is- as easy to reanimate a dead man, as to create a liv- ing man — as easy to restore a withered limb, as to make a new one — as easy to quiet a storm, as to raise one — as easy to increase a few small loaves of bread into a competency for thousands of people, as to multiply your seed into a plentiful harvest — as easy to check the progress of the sun and moon, as to put them in motion. In reference to the divine power, there is nothing difficult, and nothing incred- ible in any of the miracles of scripture. The only question is, whether there is any reason, why the Deity should thus deviate from the ordinary course of his operations. If there is such a reason, then the miracles are credible. If it is credible, that having great wrath." The time when satan most vigorously employs his corrupting and seducing arts, is usually a time of great perplexity and distress. I'he time, which nearly preceded the downfall of satan, predicted in the text, was a woeful period. Persecution raged with augmented violence. There was no safety to any who were known to join the Dangers of the Times. 117 assemblies, or -^vere even suspected to favour the cause of tiie Christians. Such multitudes were destroxed, and with such cruel tortures, that the malice of their enemies was glutted vvith blood, and the hands of the executioners were wearied with slaughter. And tliough the fail of satan gave a respite to the church, yet the rage of his disappoint- ment soon excited new vexations and distresses. The empire was embroiled in a civil war by the competitors for the throne. The different parties into which the church was split, as they alternately prevailed, exercised toward each other much of the same spirit, though not all the same cruelty, as they had experienced from the common enemy. And. when these party animosities subsided, the irruption of the barbarous nations spread through the chris- tian world such desolations and miseries, as seldom had been known before. In the view of the calamities, which preceded the expected fall, and v/hich followed the disap- ' pointed malice of the great dragon, the prophet ex- claims " Wo to the inhabitants of the earth and of the sea; for the devil is come down having great wrath, because he knoweththat he hath but a short time." The present time exhibits a scene so similar to the description in the text, t!iat 1 cannot forbear to improve this passage for the M'arning of my fellow christians in this dangerous period. Saint John foretells, that satan will be bound and imprisoned for a thousand yc^ars, and no more go forth to deceive the nations, until that time is expir- ed. The calculations of the learned, and the as- pects of providence may lead us to apprehend that this important period is hastening on. If, in the age of Constantine, the devil knew that he had but a short time, he must now know, that his time is much shorter. If the diminution of his dominion, 118 Dangers of the Times. when he fell to the earth, awakened his wrath ; how great will be his rage, when he sees tliat he is soon to lose his dominion and to be cast into the bottom- less pit ? If the restraint of his power and the limi- tation of his season for mischief increase his efforts, he will not be indolent at such a time as this, when his power is tending to its exit. And, indeed, if we look on the state of the world, we see evidence enough, that he is gone forth having great wrath ; and by the vigour of his efforts and the variety of his arts, one would imagine, that he apprehended his time was short. I beg your candour and patience, while I give you a brief view of our dangers, and point out the clwiies, which the aspect of the times urges upon us. In these American States, there has, for many years, and more especially since our late revolution, been a visible tendency to infidelity, and an observ- ' able growth of impiety and immorality. Family religion is falling into disuse ; the ancient strict ob- servance of the sabbath is mightily relaxed ; social worship in the church, as well as in the family, is sinking into neglect, not to say, contempt ; a public profession of religion is by few made a matter of conscience ; and, in most places, the number of open professors is by much the smaller part of the community. Many, who choose to treat the gos- pel with civility, decline to take upon them the character of its friends. A sense of decency and propriety may restrain them from insulting it ; but tliey have not that regard to its interest which should excite them to defend it. In this stafe of general indifference, the barriers against infidelity are fallen down, and the way is open for its swift and easy progress. And probably there never was a time, when more pains were taken, or taken M'ith greater success, to extend its baneful influence, than at the present day. Dangers of the Times, 119 The increased advantages of education have dif- fused a taste for reading ; and the interesting events of the times liave awakened a spirit of enquiry. Thus a door is opened for literary and moral im- provements ; or for a corruption of sentiments and manners, according to the means v/hich are applied. And many, distinguished by learning and genius, who ought to have consecrated tlieir superior talents to the formei' ol^ject, have prostituted them to the latter. And the natural depravity of tlie human heart has favoured their success. Books of the most licentious tendency have been multiplied with- out bounds, and circulated widiout modest)'. Social libraries which in themselves are useful insti- tutions, have, in too many instances, admitted books of this kind ; and thus become the vehicles of corruption and inlidelity. Hence the young and unprincipled have imbibed a poison without an anti- dote. No pains have been spared to banish the fear of future punishment, and to take off from men's minds that awful restraint Irom vice. The doctrine of happiness for all men, without distinction of cliar- actcrs, has been industriously propagateti ; but on grounds so heterogeneous and incompatible, that one scheme subverts another ; and yet there are those who admire them all ; not because cither of them is convincing to reason, but because all arc pleasing to their lusts, and flattering to their hopes. Direct attacks are made on the bible, not in a way of candid reason and fair discussion ; but in a way of indecent ridicule and malignant satire. i Thus many uninstructed minds are prejudiced I against revelation before they have examined it, and fortified against the means of conviction before they are applied. The singular prosperity of this country, for some years past, has contributed not a little to a corrup- 120 jbanirers of the Times, tion of sentiments and manners. Certain peculiar circumstances, perhaps unavoidable, have encour- aged schemes of speculation. And the arts of spec- ulatloa very soon degenerated into tricks of fraud to acquire property without earning it, and to swin- dle money from the unsuspecting w^ithout giving an equivalent. The prosi)ect of growing riuh in a day, and of making a fortune at a stroke, has led many to despise the sober paths of regular industry and honorable commerce. 'I'he great accession of foreigners has had a most unfriendly effect on the religion of the country. Many of these are men of fortune, learning and address, but of licentious principles and dissolute morals. Their distinction gives them ability, and their licentiousness gives them a disposition, to spread among our citizens the corruptions which they brought from their native soil. And some of them are doubtless emissaries sent hither for this nefarious purpose. The long and wide-spread war in Europe, the changes which have there taken place, the efl'ects which these changes have had on religion and mor- als, and the probability that we may soon be deep- ly involved in the common calamity, all conspire to increase our dan^i^er. France is filled with atheists. At least the gov- erning and influential men in the nation are openly of this character. And their morals are consenta- neous to their principles. As they are extending ; their conquests, they will doubtless disseminate | their abominable principles, which other nations, , unless the hatred of a conquering foe should be their j guard, are but too well prepared to receive. Inii- j delity, for some years, has been gaining ground in most parts of Europe. It liad overspread France before her late revolution. Among the people of high distinction, there v/ere i^Wy who, in companies Dangers of the Times. 121 tv'here restraint was removed, did not laugh at reli- gion. The revolution has made a change in the visible appearance rather than in the real state of religion in that nation. Revolutions in other na- tions may perhaps be followed with similar coose- quences. The war seems likely to continue ; and from its past, we have reason to fear, what may be its future effects. An awful conspiracy against religion has lately been detected, and proved by documents, which appear authentic and uncontrovertible. Of this an account has been published by Mr. John Robison, Professor of Natural Philosophy, and Secretary to the Royal Society of Edinburgh. By original pa- pers and correspondencies, which, by various means, have fallen into his hands, he makes it evi- dent, that there has existed a combination among certain societies, which are become numerous and widely dispersed, " to root out all the religious establishments, and to overturn all the existing gov- ernments of Europe." These societies have as- sumed the name of The Illuminated. He as- serts, that they grew out of the lodges of Free Masons. He says. The masonic lodges, which, it seems, began in England some time in the seventeenth century,were originally innocent in their design; and those which retain their first simplicity, are so still ; being meetings for social amusement and friendly conviviality. He is himself one of the order, and in his early years was an active and distinguished rnember. He considers the order rather as frivo- lous, than mischievous. Its affected secrecy and mysticism he marks as the greatest fault in the in- stitution ; but still a fault, because secret societies, however frivolous in the beginning, may become mischievous in the end. These masonic lodges, passing from England to the continent of Europe, soon assumed a new form ; and in the hands of the Q 122 JDanrers of the Times. French, who give a tinsel glitter to every tbino;, they were refir.ed nnd sublimated from ti.e Enr^iisli simplicity to a number of dej^rees unknown before ; each superior degree possessing secrets not to hi communicated to any of the subordinate grades. These refinements passed from France to other countries on the continent, and have returned to England, trie probable birth-place of simple ma- sonry. The restraints laid on social conversation by the despotism of the government and the bigotry of the church in most countries, induced many to join these lodges, that they might there enjoy that liber- ty of speech which was denied them in other com- panies. And in their hours of convivial freedom and friendly security, they would naturally intro- duce those topics, which it was dangerous to touch elsewhere. Hence the tyranny of government and the superstition of the hierarchy became favorite subjects, which they pursued, until, in their ab- horrence of tliose real evils, they began to form ne- farious schemes for the total abolition of Christianity and every kind of religion, and the utter subversion of civil government in all its forms. Thus have arisen the societies of the lilum'inated^ which first appeared in Germany, and from thence have spread into all the countries of Europe. Their leading principles are such as these : that there is' no Supreme independent being, no moral government of the universe, no future existence, nothing to be hoped or feared after this life, and con- sequently no such thing as religion— that the mise- ries of mankind spring from superstition and ty- ranny — or what priests and rulers call religion and government — that human reason, left to itself, will produce the greatest happiness which men can cnjo}'^ — that all moriility consists in benevolence, or a regard to the general happiness ; and every thing which tends to increase tiie happiness or abate the Dangers of the Times, 123 misery of man, whether it be fraud, murder, sui- cide, or any thing elhe, is, for that reason, just and good — that men are to judge of the goodness of ac- tions by their tendency to a good end ; for thic end consecrates the nieans — that as their order is calcu- lated for the good of mankind, they are to hesitate at no measures for its increasing inliuence and exten- sion — that the obhgations of the social, conjugal, parental and filial relations, are to be discarded, when they are supposed to interfere with this end — that it is necessary to abolish ail the existing gov- ernments, And therefore necessary to abolish the Christian religion, because this contributes to the support of government — that as the gospel teaches a perfect morality, men who feel the obli- gations of morality, will, of course, revere and appreciate the gospel ; and therefore to effect the abolition of the gospel, it will be necessary gradual- ly to eradicate from men's minds the sentiments of moral obligation, which, they say, have been infus- ed only by false education, and are retained only by prejudice. They endeavor to introduce into their societies men of learning and genius, especially men of cap- tivating address in conversation, and of inchanting talents in writing. The new members are not ad- mitted, at once, to all the secrets of the order, but brought on from one grade to another, ars they are found to be prepared. They are put under a disci- pline, which may gradually divert them of the ten- der feelings of nature, and form them to a hardiness for bold, cruel and ferocious deeds. In order to spread their anarchical and atheistical sentiments, they, by every secret artifice in their power, intro- duce their ov/n members into all places of influence, as courts, academies, universities, theological schools, post-offices, printing-offices, book-stores; and take 124 Dangers of the Times. under their direction the manufacture, review, and sale of books ; by which means their own writings are surreptitiously circulated among the people, and the writings in opposition to them ai'e suppressed or restrained. To facilitate and ensure the success of their de- sign, they have established, in various parts of Germany, and other places, reading societies^ or library companies, which are under the direction of their own dissolute members, and supplied with books from their own polluted fountain. These. books, written with the arts uf fascination, and recommended by the embe^ishments of wit, com- municate their poisonous principles under disguise, and insinuate them into the minds of the simple, unperceived. These societies, the author says, have had great influence in raising and continuing the troubles of France. The revolution itself he does not condemn. The oppressions of the old government were such, that, he allows, a change in principle and adminis- tration was greatly to be desired. And the revolu- tion, had it stopped in season, might have been happy. But these societies, of which there were numbers in France, as well as in Germany, intend- ing to prostrate all government, have, by concert, kept alive the spirit of revolution and anarchy, un- til ihe nation is enslaved to a military despotism. Keforms may be necessary elsewhere, but the prin- ciples of these societies, continuing to operate, will either prevent reforms, or turn them into confusion. Of these societies, the author says, there are great numbers scattered over the continent of Europe ; some in England and Scotland ; several in America. His statement is made, as the societies stood in the year 17b6. In what parts of America they are ' formed, he gives no intimation. We choose to be- lieve, not in the United States. But if we, anjr JDaiigers of the Times. 125 where, sec library companies industrious to collect and circulate deistical and other licentious books — if we, any where see men openly and boldly oppos- ing the religion of the gospel, hear them calumni- ating the ministerial order and denying its right to a legal support ; and find these standing foremost among the candidates for public offices — if we, any where see attempts made to change our happy con- stitution, either by weakening its proper energy, or by diminishing its native liberality — by detaching the people from their own constituted authorities, or by benumbing republican vigilance into the torpor of blind obedience — by exciting disaffection to our late revolution, or by sowing the seeds of a new one ; there we may conclude, that, if not the mem- bers, yet, at least, the principles of these societies are deeply at work. I would not detain you long on this disagreeable narrative. But you will naturally enquire, how the discovery was made ? One of the principal socie- ties, overacting its part, excited suspicions, in con- sequence of which an examination was instituted, and such a scene opened, that the society was sup- pressed. Many papers of the society were found, which led to farther discoveries. Some correspon- dencies were intercepted or betrayed. Some mem- bers, either through compunction or disgust, de- serted the societies, and made communications, which gave a clue to a fuller developement of this mystery of iniquity. But notwithstanding the discovery, the author fears, the principles of these societies are so widely spread, and so deeply rooted, that it will be no easy task to eradicate them. The horror and detestation, wliich this discovery has excited in the minds of the uncorrupted masons, and the disgrace and suspicion brought on them by thia abuse aud perversion of their order, have in- 126' Dangers of the Times. duced many of the lodges in Germany to dissolve themselves, and abandon their ancient profession. This plan of infidelity is an artifice of satan, equal in subtilty, l.uit, I presume, not so long in duration, as popery itself. When idolatry was abolished by the powers of governmerit, the devil introduced, under the mask of Christianity, a new and refined species of idola- try, which has continued for more than a thousand years. As light has been increasi]ig, the papal idolatry has declined : And at this period, when po- pery seemed near its exit, the devil has adopted, in its stead, this new artifice to undermine the credit, and defeat tlie influence of the gospel. The same light which has chased away the clouds of papal su- perstition, he is perverting into the means of spread- ing infidelity under the specious names of liberty, reason and philosophy. But though infidelity is increasing, and perhaps will still increase for a time ; yet, if I judge aright, the serious and inquisitive mind will hence derive new evidence of the truth of the gospel. The scripture has foretold this very circumstance, as what will accompany the great events of the pres- ent period. It announces the downfall of the papal power ; and this, if not fully accomplished, is probably near its accomplishment. It has predicted, that the destruction of this pow- er will be effected by some of those very kingdoms, which were once its principal supporters. France has been one of its chief defenders ; and France is now the great agent in its overthrow. It expressly declares, that at the time when the angels shall pour out their vials on the sun, and on the throne of the beast, men will not repent of their deeds, or give glory to the God of heaven ; but will blaspheme his name. The expressions clearly im- Dangers of the Times, 127 port an unusual prevalence of licentious inorals and atheistical principles. And was there ever a time to which these characters apply more strongly, than the present ? The societies, of which Ave have spoken, not only indulge, but avow blasphemy and impenitence, atheism and immorality, and propa- gate them systematically. And there are many who follow their pernicious ways, by reason of whom the way of truth is evil spoken of. It is foretold, that w hen the devil sees Iiis time to be short, he will go forth with great wrath. So he has done in former times, when his kingdom was tottering ; so he does now, when the word of proph- ecy imports, that he hath but a short time. When the devil came down to the earth in wrath, a warning voice from heaven proclaimed, ** Wo to the inhabiters of the earth and of the sea." This wo, which has been realized before, has again re- turned, and been deeply and extensively felt. To the nations which dwell on the continent of Europe, and to the people who inhabit the islands in the sea, this is a period of unusual calamity. The war has involved in its horrors a great part of the old conti- nent; it has raged with brutal ferocity ; it has wast- ed immense treasures ; it has consumed millions of the human race ; it has overturned states, and changed times and seasons. France has spread con- quest and terror among her neighbors ; and, in the mean while, she herself has been a principal suffer- er. The West- Indian islands, from invasion, con- quest, insurrection, civil Vv'ar, famine and confla- gration, have experienced horrors unknown before. The flames of war begin to flash towards this conti- nent ; and when, or where they Mill be extinguish- ed, heaven only knows. Under the sixth vial, John says, I saw three un- clean spirits, like frogs, come out of the mouth of the dragon, and cut of the mouth of the beast, and out of the mouth of the false prophet. For 128 Dangers of the 7'imes. they are the spirits of devils working miracles,'* or doing wonders, *' which go forth unto the kings of the earth and of the whole world, to gather them to tlie battle of that great day of God almighty," 'I'he clragOHf deasiy and Jalse prophet are in this book the grand enemies of the christian church. These spirits, like frogs, which issue from their mouths, are called unclean^ and said to go forth un- to the kings of the earth, to gather them to war. They must therefoie denote some atheistical and turbulent emissaries from the enemies of the gospel, sent forth to corrupt the principles, and disturb the peace of mankind. Whether we are now under this particular vial, I pretend not to determine. Be this as it may ; there are multitudes of this noxious breed of frogs, (more pestiferous than those which plagued old Egypt) now scattered over the earth, croaking and spawn- ing in every lake and fen, vexing the air with their noise, and poisoning the waters with their slime. These spirits of devils are gone into all the world, corrupting the religious principles, and breaking the political peace of the nations, and directly insti- gating, or indirectly constraining the kings and powers of the earth to gather themselves to the bat- tle. But let us remember, " It is the battle of the great day of God Almighty," who, while he per- mits it as the means of punishing the wickedness of a degenerate world, will overrule it as the occasion of enlarging the bounds and exalting the glory of the Christian church. If this is not the time intended in the prophecy, there is reason to fear, a time is coming, when the prophetic description will be more fully realized. " The testimony of Jesus is the spirit of prophet cy." — This testimony to the truth of the gospel Jesus is now giving. Let us receive his testimony, and hold fast liis word, till he comes. Dangers of the Times. 129 If satan is most active in works of mischief, when he sees that his time is short, let us, with equal assiduity, employ our short time in counterworking his hellish devices. Since there is an infernal combination against the gospel of Christ — against its heavenly doctrines and holy precepts, let us, who call ourselves its friends, unite our influence in its support. In such a time as this, all who are, in heart, friends to the gospel, ought to stand forth, and openly de- clare their full belief of it, and determined obedience to it. A spirit of indifference to it is, at any time, inexcuseable ; but at a time when its enemies are active to subvert it, indifference becomes peculiarly criminal. '* Of those who are ashamed of Christ and his gospel in an evil and adulterous generation, he M ill also be ashamed when he shall come in the glory of his Father." As Christ has instituted social worship to be the means of knowledge and faith, let all with constan- cy and zeal attend on this ordinance, keeping in view the end for which it was appointed. Think it not sufficient that you appear in God's house, now and then, on some special occasion, or in a pleasant afternoon ; but let your attendance on this, as on your secular duties, be regular and constant. A neglect of divine worship leads to indifference ; and this to infidelity. Hence the apostle, wi en he ex- horts Christians to " hold fast the profession of their faith without wavering," immediately subjoins a caution, that they " forsake not tlie assembling of themselves together." When people forsake the worship which the gospel injcins, it is but one step more to forsake the gospel itself. If we would maintain the faith, let us practise the morality of the gospel. They who put away a good conscience, will easily make shipv/reck of the faith. The societies of the Illuminated, sensible of the close R 120 Dovgers of the Times. connexion between a virtuous life and a religious laith, make it a primary object to corrupt men's luo. al sentiments, that they may thus prepare them to renounce the tijospel. To 5ay that a virtuous man can have no tempora- ry doubts concerning the divinity of the .^osjiel, miffht be ii^oin<2: too far. But thus much I may safely say ; a man who loves virtue in his heart, and wishes to promote it amon|]^ his fellow citizens, can- not be an enemy \.o the gospel ; for this teaches the purest and sublimest virtue. And whatever doubts he may feel concerning its, heavenly origin, he will adi^ire its precepts and instructions, and wish that they may be embraced and obeyed.-— Will this man oppose the gospel ? — will he treat it with ridicule ? will he vex honest minds with captious objections against it? will he labour to unsettle his virtuous neighbours from a faitii which has so happy an in- jRuence on them ? will he ^veaken his own motives to virtue by reading, or subvert the faith of others by spreadii^g books of immoral or deistical tenden- cy ? — Ke never will. Tlie man who does this is aa enemy to virtue arid to human happiness. He is corrupt and has done abominable works. If lie preserves a decent conduct among men, he is con- scious of inward guilt, the keen stings of which he is labouring to blunt. ^ Let ua live agreeably to the gospel ; then we shall! feel no temptalix^n to reject it. In this case, we have nothing to fear from it : it never will hurt us. Only let our convervSation be, as it becometh the gospel, and we shdl have no objections against it of our own ; and shall exhibit a powerful answer to all objections nitide by olliera. For if we cannot by arguments prove its heavenly inspiration, we shall, at least, by our lives demonstrate its divine excellence. \\\ such a time as this, preat attention should be paid to the education of youth, that their mind Dangers of the Times. 131 may be eariy imbued with religions principles and virtuous seiitimeuls, and thus guarded against the instructions which cause to err. Tiie combined in- fidels in Europe corrupt the nnnds of the young and uninformed, by circulating licentious books. We should put into the hands oi such those books which contain safe and wholesome instructions. Libraries, in the present da} , arc muhiplied to the great improvement of knowledge ; and generaHy, I buppose, the books are well elvosen : but, I believe, not always so. If v/e admit into our social libra- ries books of deisticai or immoral tendency, to be read in ourfauiilies — to be thrown out among our youth — and to be handed round among our neigh- bors, we are acting in perfect concert widi those dangerous Illuminators^ and are aiding them in their nefarious work. I have observed, that it is their great aim, for ef- fectuating their plan, to introduce tlie members of their fraternity into all places of power and influence. Certainly v/e ought to adopt the opposite system. We are so happy as to enjoy an elective govern- ment. And in all elections to office, whether in towns, or in states, or in the nation at large, we ought to give a decided preference to men of strict virtue and exemplary morality — to the known friends of the gospel and the regular observers of its plain institutions. Let a man's abilities or political sen- timents be what they may, if he is an enemy to the gospel — if he treats it ^vith marked disrespect — if he contemptuously neglects its institutions — if he wishes and seeks the dissolution of all religious so- cieties — if he is studious to embarras all measures for their support and continuanc€ ; this man is not to be promoted in civil society ; for his civil promo- tion increases his opportunities and abilities to injure the cause of Christ and of mankind. There can be no freedom and happiness in society ^vit]lQut the influence of religion — There is no re- 132 Dangers of the Times, ligion more excellent in its nature, or more friendly to society than the Christian ; and the man who is an enemy to this, cannot be safely trusted to guard the liberty and pursue the interest of his fellow citi- zens. If we admit that he may have honest inten- tions, yet he has at least mistaken the means. It concerns us all to have the religion of Christ formed in our hearts. Thus shall we best be se- cured against the fiery darts of the wicked one, when h.e comes down having great wrath. This is our surest defence against temptations — our firmest support in afflictions — our sweetest consolation in the prospect of death and eternity. We may try a hundred artifices to fortify ourselves against the ter- rors of futurity — we may labour to persuade our- selves, that death will terminate our existence ; or that all men will be happy after death ; or, if there is a future punishment, that it will be moderate and short ; or that a life of pleasure, if it is not very mischievous, will never offend the Deity ; or that the goodness of God will find some unknown way to save men from, or deliver them out of the misery of the world to come. But after all we can say and do, none of these artifices will satisfy us. They all want solidity — "Want proof. They leave the mind restless, anx- ious, fearful. The gospel, and this alone comes home to human wants — comes home to our impo- tent, guilty condition. The man who fully believes it and heartily consents to it, is relieved, contented, satisfied. He sees no other refuge to which he can resort — he wishes for no other ; here are the words of eternal life. My testimony, feeble as it is, I wish to leave in favour of that gospel, Avhich I have preached to my fellow mortals, for more than 40 years. In the near contemplation of another world, I see no hope, I feel Jio support, but what is derived from this divine Dangers of the Times, 133 source : I can fmd rio way of pardon, but that which is here marked out. I can obtain no assur- ance of immortaHty, but what rests on the basis of the divine promises here declared : 1 kno'.v not where to look for succour amidst the temptations of the world, or for assistance under the weakness of nature, but to that gn ce, which is jiere revealed. While I lament in myself a thousand infirmities — a thousand deviations from legal perfection — a thou- sand humbling proofs of vast unworthiness, I must esteem, love and admire the plan here opened for hu- man relief. To this J resort ; on this 1 rely. Here is my support in the viev/ of death — here is my con- solation in the prospect of Judgment. And the Lord grant, that we may all find mercy in that day. SEUMON VI. >«>'«•»< God's Mercies recollected in his Temple, A vale- dictory Discourse on leaving an ancient House of Worship, PSALM xIvHi. 9. We have thought of thy loving kindness, God, in the midst of thy Temple. Ai ,S we are surrounded with God's presence, loaded with his benefits, and dependent on his care, we are to direct our thoughts, desires and praises to him. In the ordinary walks of life, we are to set him before us. When we approach the place of his worship, ^ve should consider that he is there ; and, banishing all earthly affections and cares, should en- tertain sentiments and meditations suitable to the sac- redness of the place, and the solemnity of the in- ttrview. And when we retire, we should be able to adopt the words of the Psalmist in our text, " We have thought of thy lovini^' kindness, O God, in the midst of thy Temple." A thought, which readily occurs to a serious mind in the Teniple of God, is, that God himself is there. God's Mercies recollected in his Temple, 155 Else to what purpose should we og there ? What benefit could we expect from worshipping an absent Deity? If he is present in this temple, he is also present in every place, where he has recorded his name. The Christian world is of wide extent. In all parts of it there are Churches. This visible world is but a small part of his dominion. He has devout subjects in heaven. Their number is &o great, that they are confined to no local temple : IIcaveA is all temple. What admiring thoughts must we have of that Being, whose presence is in all the assemblies of the saints below, and in the general assembly above. The'extent of creation exceeds imagination ; and where creatures exist, God is present ; for -they have their being in him. But if we could compre- hend creation, still we have no adequate conceptions of the Creator's presence. Creation has its bounds ; but his presence is iDoundless. What are all worlds in relation to him ? They are a dust in the balance. What are we ? Less than nothing and vanity. In ihe midst of God's temple, let us admire his grace and condescension, *' When I consider thy heavens," says David, " the work of thy fingers, the moon and stars which thou hast ordained ; what is man that thou art mindful of him, and the son of man that thou visitest him ?" With this sentiment Solomon was deeply impressed, when be stood be- fore tlie altar in the presence of the congTegation, and dedicated to God the temple then newly erected. *' Lord God of Israel, there is no God like thee, in heaven above, or in earth beneath, who keepest covenant and mercy with them who walk before thee, keep thou the mercy which thou hast prom- ised. — But will God indeed dwell on earth ? Behold the heaven and heaven of heavens cannot contain thee ; how much less this house, which I have builded ? Yet have thou respect unto the prayer of 136 Gocl^s Mercies recollected in his Temple. thy servant, which he makcth before thee this day, that thine C} ts may be toward this house night and day, even toward this house, of which thou hast said. My name shall be there, and hearken to the suppHcation of thy people, when they shall pray to- ward this place ; and v/hen thou hearest forgive." The heatliens, who viewed the God, whom they worshipped, as a local deity, of limited presence and power, might think it no mighty condescension in him to reside in a temple built by human hands. But we, who have learned, that the true God is an immense, all-perfect, all glorious Spirit, may well stand amazed, when we consider this Being as af. fording his gracious presence in an earthly temple, to hear the praises and answer the prayers of the worthless mortals, who present themselves before him. Thither the pious Christian will come with humility ; there he will sit with reverence ; he will collect his thoughts, and fix his attention : He will say with the patriarch, " Kow dreadful is this place ! Surely God is here ! This isno other than the house of God ; it is the gate of heaven." In the midst of God's temple, we should think, how we enjoy the privilege of such near access to him. His glory is above the heavens. He humbles him- self to behold the things which are there. The an- gels vail their faces before him. How shall we, wlio were made lower than anr^els — we who have fallen be- low the dignity of man — we who have forfeited eve- ry favour, come to ask any favour from him ? — He has opened for us a new and living way through the mediation of Jesus his beloved Son ; and through this mediation we may come to his throne with all the boldness of innocence, and with all the assur- ance of personal righteousness. Not the highest and purest angel can approach him with greater con- fidence of acceptance, than may penitent and hum- ble mun ill this nc\v way which is consecrated. In God^s Mercies recollected in his Temple, 137 the temple we should think, how we are admitted here — vvliat we have to do here — what hopes are set before us— ^what blessings are offered to us and how our prayers obtain audience. We should rejoice in God, through Jesus Christ, who has died, risen and ascended, has entered into heaven as our fore- runner, and ever lives to make intercession for us. In God's temple we may naturally raise our thoughts to heaven ; for this is the place, in which "we begin the exercises, and anticipate the pleasures of heaven. Here we see God through the glass of his uord : There we shall see him face to face. Here we confess our sins and supplicate his pardon- ing mercy : There our devotion will be all admira- tion, thanksgiving and joy. In the temple we study to banish all vain thoughts, impure affections and earthly anxieties ; but still they sometimes intrude : When we enter into heaven, we shall leavp all these behind us, and they never will offend us more. In our social devotions, we dare not indulge malevo- lent and unfriendly passions : In heaven such pas- sions will never rise ; there we shall all unite in per- fect benevolence and harmony ; we shall feel in our- selves, and see in others that chnrity, which never fails through weariness, is never interrupted by jeal- ousies, is never allayed by envy, and never cooled by the remembrance of injuries past. All pure and sinless souls will mingle in the same grateful praise, mutual love, and spiritual pleasure. In the temple we grow in our regard and friendship for one another : 111 heaven our acquaintance will be vastly enlarged, and our connexion mightily strengthened. Here our joy is increased : it will there be full. Every thing which we perceive to be agreeable in the worship of God's temple, is adapted to raise our minds to heaven. And even the imperiections, which we here feel or see, remind us of the perfec- tion which will be found there. Here we need recess S 138 God^s Mercies rccclkcted in Jus Temple. from devotion to refrefcih the bods' and relieve the mind ; but we shall there find no occasion (or inter- mission and rest. Here we visit the temple for an hour or two and withdraw : When we enter into heaven, we shall go no more out. In the house of God we sometimes see a eompetiiion for seats and a preference of associates : In heaven there will be no contests for superiority, no disgust at fellow wor- shippers, no pride in ourselves, or contempt of others ; all will be satisfied with their places, and pleased with their companions. Angels will re- joice to see saints from our world taking seats with tliem in the circle around the throne of God. In the temple we must thankfully remember God's kindness in giving us the means of preparing for the heavenly world, and in allowing us frequent opportunities to attend upon him. Heaven i-s a holy place ; widiout holiness none can enter into it. Christ sanctifies his Church by the word. This word is dispensed in the temple, j Though the written word is in the hands of all, vriio '" wish to enjoy it, yet the public preaching of it is of great importbincc. Were it not dispensed in God's house, it would be little read, and soon forgotten. In the temple it is opened to the understanding, and applied to the conscience more eltectually, than in private reading. It is in the hearing of the word, that God gives his spirit. They who despise pro- phesying, quench the spirit. It becomes us to enquire, v;hat use we have made of God's kindness. Have we faithfully attended on his instituted worship, joined in the devotion of his ' liouse, and obeyed the instructions of his word? j Have we felt tlie influence of divine truth, made ini- \ provement in knowledge and holiness, and gained a comfortable e^'idence of our preparation for heaven ? Happy is our state. Let us bless God for his good word, and the j:>ovver cf Ids jrrace which has accom- God's Mercies recollected in his Ttmple 139 panied it. Is our case the reverse ? Have we ne.G^- lected to hear the word, or heard it negli.a:cntly ? Have we suppressed the convictions excited by the demonstrations of the truth, and enerp;iesof tlie Spi- rit? Great is our guilt — i^^reat is our danger. Let us condemn ourselves, repent of our ingratitude, and give glory to God by a humble applicaiion to his mercy, and a faithful improvement of our privi- lege. There are particulcu^ kindtiesses, which it becomes us to recognize in the temple of God. Personal sickness and family distress may have detained us from God's houije. In the seasons of affliction and confinement we have seen the value of a privilege, which, perhaps, we too lightly esteemed before. We have, by God's correcting hand, been awakened to contemplate death and eternity, and to form new resolutions, or renew past resolutions for a devout attendance on God, and a diligent prepara- tion for the world to come. When we are delivered from our affliction, we should remember God's lov- ing kindness and our serious resolutions, and call on our fellow worshippers in the temple to unite with us in the voice of prayer and praise. Thus did the pious Psalmist. " I sought the Lord, and he heard me, and delivered me from my fears. I will go into thy house with burnt offerings, I will pay tliee my vows, which my lips have uttered, and my mouth hath spoken, when I was in trouble. I will pay my vows to the Lord in the j:)resence of all his people ; in the courts of the Lord's house : in the midst of thee, O Jerusalem." Such meditations as these may properly meet us in the temple. They are naturally suggested by the sacredness of the place, and the solemnity of the errand on which we come. And being here deeply impressed on our hearts, they will influence our tem- 140 God^s Mercies recollected in his Temple, per and conduct, when we return to the business of the world. There are some other meditations, which will spontaneously arise in our minds, at a time, when we are leaving the temple of God, to return to it no more. Such is the peculiar circumstance, which attends our meeting together in God's house this after- noon. There is something solemn and affecting in the thought, that this is the last time, in wliich we shall assemble within these ancient and venerable walls for the stated worship of God. Wc naturally feel an attachment to objects to which we have long been accustomed, and in the use | of which we have experienced peculiar delight. The ] mansion in which we have lived from our youth ; ' the oak under whose boughs we have enjoyed a pleasant shade ; the green over which we have often walked, hand in hand, with our friends ; the field in which, from year to year, we have laboured, and by whose fruits we have been sustained, acquires a va- lue, in our estimation, far beyond its intrinsic worth. It is with a painful reluctance, that an aged man quits a decayed and tottering house for one in itself much more comfortable ar^d elegant : It is with deep I felt regret, that he leaves an apartment, where for years he has sweetly slept, or a seat by his fire side, "where he has been wont to sit in social converse with his family and friends. Those marks of decay in buildings and furniture, which excite disgust in >, the young, are by familiarity become pleasing to him. The sight of them assists his meditations, and recals to his mind past agreeable scenes. Many here present have similar feelings in the thought of abandoning this temple, sacred in its de- sign, venerable by its antiquity, familiar by long use> and precious by the benefits, which have resulted God^s Mercies recollected in his Temple. 141 from it. Their judgment favours the contemplated removal to another sanctuary ; but their feehngs re- kict. While they rejoice in the preparation made for assembling in another place, it still seems good to be here. The change uhich we. are about to make, will suggest to us some useful meditations. We may think of God's loving kindness in as- signing us our heritage in a society^ which was found- ed by the friends qf God and religion. The antiquity of this house calls our minds badk to the time of its erection, which was an hundred years ago. This community was then small. Six years before, when it was first incorporated, it con- sisted of but thirty families. These \a ere but new- ly settled. Savages dwelt among them, and a wiU derness surrounded them. In this situation they made early provision for the worship of God. In two years after their incorporation, they settled a minister, and in four years after his ordination, they erected this Temple. And, though, in this age of comparative opulence and refinement, it ojay appear as a wretched, unsightly pile, yet if we carry our thoughts back one hundred years, and coiUemplatc the habits and manners, the poverty and paucity of the then existing inhabitants, it will assume a gran- deur, which few modern temples can boast. How happ'V it is for us, that the lathers of this so- ciety were men of religion, virtue and wisdom. They have laid the foundation, that we might build thereon. If they had made no provision for the es- tablishment and permanence of God's v/orship, pro- bably there would have been here no regular Chris- tian society ; but their successors on iliis ground, would have been without the true God, without a teaching priest, without Gospel ordinances, and without peace, order and union. For our present enjoyment of the means of knowledge and piety, and 142 Goifs Mercies recollected in his Temple. for that virtue and liarmonj^ which subsist among us, weurc much indebted to the zeal and public spirit of our fathers. We are often too sparaig cf expense in matters which relate to the public, and to posterity ; and we excuse our parsimony by pleading, that the present support and future settlement of our children will leave but little in our hands for other purposes. What if our fathers, on the same pretence, had neg- lected to provide for the establishment and support of God's instituted worship ? Should we have been, more opulent, more wise, more virtuous and happy than we are now ? Would not our case have been the reverse ? The privileges and blessings, which they have conveyed to us, are an hundred fold more valuable to us, than any worldly substance which could have been transmitted in their stead. Yea, our real wealth is by these means much increased. *' There is that scattereth, and yet increaseth ; and there is that withholdeth more than is meet, but it tendeth to poverty." As a society begins, so it usually continues for many generations. If it embrace and maintain the great interests of religion, virtue and learning, the happy consequences will be felt by distant posterity. But if through indifference, party spirit and worldly- affection, these objects are neglected and thrown aside, the baneful cftects will last for ages. The promise and threatening annexed to the second com- mandment — a commandment, which relates pecu- liarly to the worship of God — are often seen to be verified. " God visits tiie iniquities of the fathers on the children to the third and fourth generation of them who hate him ; and he shews mercy to thou- sar.ds of them who love him and keep his command- ments." Our experience of the lienefits resulting from the piety of our predecessors, should prompt our en- God'' s Mercies recollected in his Temple, 143 deavors to transmit similar bLiiefits to tliose who will succeed us. Like our fathers, let us not only provide for the continuance of God's worship, but recommend a faithful attendance upon it by our pi- ous example. On this occasion we may profitably think of the great changes, which have taken place in tl.is society, since a house of worship was first erected in it. Considerable alterations are seen in ten or twenty years : but in the space of one hundred years, the changes are vast and astonishing. Where arc now the persons^ who built this house ? Wli^re are they, who sang together, and shouted for joy, when its foundations were laid ? V/here are they who first assembled in it to hear God's word and call on his name ? Where are they, who first constituted a church in this pl.ice, and sat down to- gether at Ma^ table to commemorate their Redeem- er's death ? Ah, they are gone — gone to the eternal world. We have among us some ver}' aged people ; but the oldest of them was born after this house was founded. They who were then active members of the society have lonsr since been removed ; their bodies are mouldered to dust — they have been suc- ceeded by their children, and these by Me-ir children. Yea they are not only gone from the world, but al- most forgotten in the v/orld ; their names are seldom mentioned, or even known among the living. The sculpture of their monutiients is overgrov/ii with moss, or tlieir graves without a monument are lost to the memory of man. Some of their names are extinct ; their descendants are uot found iiere. Ma- ny of our present inhabitants are emigrants, or the posterity of emigrants fiom other towns. And mtuiy of the ch.ildren of the early inhabitants liave removed to other towns, and some to sucii a dis- tar.ce, that their families are rarely the subjects of information or inquiry. 144 God^s Mercies recollccledin his Temple. Look amoiif^ the houses in this society. There is none, except this ancient house of God, which was built an liup.dred }'ears ago. Tlie first mansions, like the mortals who occupied them, are dissolved, and sunk in ruins. Scarcely any traces of tnem can be found ; or nothing more than here and there a few scattered stones, a hilloc not perfectly levelled, or a cavity not entirely filled by the plough. These marks of hu man labor tell us that mortals once lived there ; and iiidicate too, that these mortals live there no more. Look over the lands. Of these a very gi-eat part have pasised to other names, and other familres. You will find but few dwelling lots now occupied by the descendants of those, who occupied them a cen- tury ago. So changeable are worldly possessions. Our inward thought is, that our houses \v'\\\ continue forever, and our dwelling places to all generations ; and we call our lands after our own names. Our posterity approve our sayings, and enter on our possessions. But, when we are laid in the grave, our lands and dwellings may soon be transferred to others, and strangers have dominion over all that we have left. It is happy for many, while they live, that they cannot foresee what \\ ill be the disposal of their property after they are dead. In this period of lime, great numbers ha\c passed from this place to the invisible world. In the space of forty- six years, which is the length of time that I have been with you, the number of deaths has been five hundred and eighty-seven. In the filty four preceding years, calculating on the probable number of i ihabltants in that period, vve may sup- pose that th.e number of deaths a little exceeded two hundred. Tliere have then, in the century past, been ■•.bout eight hundred deaths within the present territory of this parish. Tl:e persons, who have died, though they are gone from this world, God^s Mercies recollected m his Temple, 1 45 and are seldom thought of by the livinj^, are now, at this hour, in a state infinitely important to them- selves. How many, who formerly sat within these walls, have sincerely sought and happily obtained a preparation for heaven, and may be this moment praising God for the privilege afforded them, and the grace bestowed on them, while they dwelt on earth. And alas ! may we not fear ;— it is a gloomy thought — we admit it v/ith reluctance — but may we not fear, there are some bewailing in hopeless mis- ery their neglect and abuse of former privileges ? Some have died in youth. And who knows, but some of these are lamenting in the world of wo, that they hated instruction and despised reproof ; obeyed not the voice of their teachers, nor inclined their ear to those who instructed them ; but were in al- most all evil in the midst of the congregation and assembly ? My children, consider and be wise. During the period in review there have beenj&ro^'- perousy as well as melancholy changes. Our numbers have greatly increased. Within the territory of the original parish, which comprehends this whole town, there are now four distinct parishes, two thousand eight hundred souls, and probably as many as four hundred and sixty families. To this degree of population has the original society increased within a century. In this, which is now the first parish, there are about one hundred and eighty families, and rather more than eleven hundred souls, which are almost double the number, of which the whole parish consisted forty six years ago. In this period the advantages of education have been improved, husbandry and arts have been car- ried to higher perfection ; commerce has flourished and wealth has been accumulated. There are indi- vidual farmers, whose surplus produce probably ex- 146 God's Mercies recollected hi his Temple, ceeds the surplus of the whole community at the time when this house was erected. It would be happy, if we could say, piety and vir- tue have grown with our growing numbers and riches. Religion, however, is not lost : It is still retained and still respected. The visible professors, I believe, bear, at least, as great a proportion to the inhabitants as formerly. Though there have been no very distifiguishing periods of religious attention, yet I often meet with those, who appear to be seri- ously affected with a sense of di\'ine things, and to have set their faces for heaven. For these hundred years past the instituted means of religion have been enjoyed with little interrup- tion. There have been three ministers ordained ; and the vacancies fall short of three years. There has been great harmony in the society. No contention has ever happened between minister and people, or among the people themselves, so great as to fix an alienation, or produce any troublesome consequences, or even to call for the intervention of a coxuicil from other churches. There are different religious sentiments ; but they are accompanied with so much rational discernment and christian candour, that they never have occa- sioned the permanent reparation of any considerable jiumber from the communion of the church, or from their relation to the parish. It is to your honor, that, during the very expensive Mork, which you have had in hand, scarcely a person has attempted to screen himself from his share of the burden. They who cause divisions and offences contrary to the doctrine of Christ, have usually found little counte- nance among you. There liave been, as is naturally to be expected, some collisions of interest and opin- ion in your social transactions, but these have never broken the social union. The peaceable accommodating spirit, which has Go(l''s Mercies recollected in his Temple, 147 so long subsisted among you, and which has dis- played itbcll" so much to your comfort in your Jatc important transactions, is a promising indication, that brotherly love will continue, and that the God of peace will be with you. As we are now about to leave this liouse, it is na- tural to look forward and contemplate the scenes that are before us. My brethren ; this is the last time, that we are here to meet for God's worship. Ah ; there will soon be a last time of our meeting in any oU^.er place on earth. May we all meet in heaven. We see this house in a state of decay. Our house of clay like this ancient house of worship, is tending to dissolution. VVe leave this temple to occupy another more sound, spacious and beautiful ; but that we shall not occupy long. The time is com- ing, when we shall leave it to return to it no more. May we then have a building of God, a house not made with hands, eternal in the heavens. The founders of this ancient temple are gone, and their places on earth are no more known. The same, in a century — in less than half a century hence, will be said of you, who have founded the new tem- ple. You are as mortal and transient, as were they, who lived before you were born ; and the time will come, when you will be as certainly dead, as litUe remembered, and as rarely mentioned, as are now the men who lived an hundred years ago. When we enter a spacious and elegant church, "we are pleased with the beauty and grandeur of its appearance. But that is doomed to the same fate with this — decay and dissolution. Perliaps in a hundred years, that may be too small for the num- ber, or too inelegant for the taste of those who shall then dwell here ; or possibly a disbelief and neglect of religion may bring on a general indifference to all houses of worship. Who knows, but atheism may 148 God''s Mercies recollected in his Temple, grow so insolent as to boast of the expulsion of the scriptures, and of absence from the sanctuaries of God, and to wish these sacred retreats of devotion doomed to the flames, or converted to theatres of amusement ? But we hope better things. We hope, that they, who, in that distant period, shall dwell here, will be friends of religion. We hope that by the virtue of this generation, the means of know- ledge and piety will be transmitted to them, and a regard to God and his worship preserved among them. If they should censure your taste and skill in architecture, yet we hope, they will applaud your piety. Whatever changes there may be in modes of dress, arts of building and refinements of taste, religion — true religion will never change ; piety to God, the social virtues, the relative duties, faith in the Redeemer, repentance of sin, the ordinances of worship, and the way to heaven will ever remain the same. The good old way still is, and will continue to be the way ; and they who walk in it, will find rest to their souls. Let us learn the nature, culti- vate the temper, and perform the works of religion. Let us maintain it in our families, teach it to our children, profess it in the sanctuary, and }jractise it in our daily conversation ; thus, while we secure our own salvation, we shall provide for the happiness of distant generations. When we look back on the past century, we are surprised to see, what numbers Irom this small spot of ground have gone to the regions of tlie dead. Those who die in a single year are so ^qw^ compared "with the living, that they are scarcely missed, ex- cept in the families to which they belonged. Their removal gives no sensible check to the business, or the wickedness of the world. But when we collect these scattered mortals together, and view them at the end of a century, we are astonished at their num- ber. We find enough to populate a iown. Let us God''s Mercies recolkcted in his Temple. 149 look forward for a century to come, and probabljr we may see almost as many thousands, as, in the century past, we have seen hundreds. There are, in this town, more than ten times, and, within the present Umi'ts of the parish, nearly ten times as ma- ny people, as there were a century ago. And if the ratio of increase should be the same, we may sup- pose, that in a century to come, there will be seven or eight thousands of deaths. But whether the number be greater or less, every person in this house will undoubtedly be in the number. This we rea- dily allow. We think, however, that the time of our departure is distant. But one century is gone, since this house first stood here ; and another will go as fast. Could the fathers return, they would tell us the time is short. Ask the aged ; they will say the same. Within less than an hour, we shall take our last leave of this house. Were v;e driven hence by ene- mies — Did we see our only sanctuary wrapt iu flames — as was the case of the Jews — how distress- ing would be our case ? Or had this house been sud- denly destroyed by tempest or fire ; or had it sunk in ruins by age, when we were so oppressed with burdens, or so divided in opinions, that we could not erect another ; but must have been as sheep scat- tered on the mountains, without a fold for their re- treat, or a shepherd for their guide, how calamitous would have been our condition ? Happily this is not our state. The decay of this house was gradual, and its end was foreseen. And before it became untenable, you have, in the good providence of God, been united in placing, and succeeded in completing another, to which, wTien you retire from this, you may immediately resort. '* Think of God's loving kindness in the midst of his temple." We are soon to quit our earthly tabernacle. It is a serious question, Whither shall we go then ? It is 150 GoiPs Mercies recollected in his Temple, a glorious thought that there are mansions in our heavenly Father's house, and that Jesus has ascend- ed there to prepare a place for his disciples. But is he preparing one for us ? Have we by faith and ho- liness secured a title to, and made preparation for those blessed abodes ? Death, which dissolves this body, would be a dismal event, if we knew no other state of existence. It will be a terrible event to those, who have nothing to expect but a miserable existence : but a glorious event to those, who, when they are absent from the body, will immediately find themselves at home with their Lord. At the close of the present solemnity, we shall part from one anotlier : But we expect to assemble together again. How ail'ecting would be the scene, if we were parting, never to meet any more ? There is a parting time at hand. Death will scatter us away, and send us to the place from which we shall not return. The day is coming, when we shall no more see each other's faces in an earthly temple, or in this mortal world. Have we the pleasing hope, that we shall reassemble in heaven, and there again unite our voices in the worship of God ? By social worship, frequent intercourse and recip- rocal kindness, we have acquired an affection for one another. When we come to God's house, the faces of our brethren gladden our hearts. It grieves us to thiuk of some, who, confined by age and in- firmity, cannot participate in the common privilege : It grieves us more to think, tliat any despise it. , How will it be in another world ? — Shall we all go to the general assembly and church of the first- born — to the blessed company of angels and saints — to the happy society of patriarchs, prophets and apostles — of sincere christians in all ages, and of those godly souls, who lived in this place, and wor- God*s Mercies recollected in his Temple 151 shipped in this house before us? Let us be fellow helpers to the kingdom of God. Probably I shall no more speak to you in this house ; nor shall I long speak to you in any ])lace. May mutual affection and fidelity reuder our relation useful and happy, while it lasts. In the course of the week we expect to enter into i the temple newly erected, that we may dedicate it 1 to God. While we make exterior preparations for j the decency of the service, let us not forget those internal preparations, which are necessary to our ac- ceptance. Let us examine our hearts, repent of our sins, and dedicate ourselves to God. Let us call into exercise every pious sentiment, and every brotherly affection. Let our hearts, united in be- ! nevolence and love, there mingle in prayer and praise. We shall approach the gate of heaven ; let us go, as if we were going to heaven, and carry v/ith us the temper of heaven. The expectation of friends and brethren from abroad suggests the propriety of order, decency, courtesy and hospitality. \Ve would not dishonour ourselves in the sight of mortals. But mortals will make the smallest part of the concourse. We shall stand in the presence of the great God, the Lord Jesus Christ, and the elect angels. If angels visit particular churches, as we are told they do, will not [their attention be arrested by an occasion of so s?.c- red importance, as that now before us? There are intimations in scripture, that departed saints interest themselves in the general prosperity of the church. [And may we not suppose, that they have a know- E'^edge of, and predilection for those particular :hurches, of which they once were members, and m which they were trained up for glory ? May vvc not imagine, that those godly souls, who, while they dwelt in flesh, frequented this temple, now ob- serve our order, and rejoice in our union ? And 152 God'' s Mercies recollected in Ids Temple* who knows, but they will hover around, when we assemble to dedicate a new temple to God ? There is joy in Heaven, when a sinner repents, when churches increase, when religion spreads, and when it promises a continuance for ages to come. Will the Lord bless us and keep us, make his face to shine upon us and be gracious to us, lift up his countenance upon us and give us peace. SERMON VII. >»•»<•«>< Christ^s Presence the Glory of his Temple. A dedicatory Discourse on entering a nexu House of Worship* MY BRETHREN AND PRIENDS, Wi E are this day assembled to consecrate to God a new temple erected for his glory, and under his auspices brought to perfection. May the prom- ise made to the Jews, in the second chajiter of Haggai, and the ninth verse, on the completion of the second temple in Jerusalem, be now verified in the second temple of this society. " The glory of this latter house shall be greater than (f the former^ saith the Lord of hosts, and in this place will I give peace, saith the Lord of hosts,''* " The former house" here referred to, was that erected by king Solomon. That was exceedingly magnificent. There God vouchsafed to the people his presence, instructed them by his law, heard their prayers, accepted their offerings and communicated his grace. U 154 Chrises Presence the Glory of his Temple, "That temple, after it had stood about four hun- dred years, was destroyed bv the king; of Babylon, who subdued the country of Judea, and carried the inhabitants captive to his own land. Here they were detained for seventy years, by which time, all Avho had seen that temple, except a few, who came to Babylon in their youth, were gone off from the stage of life. The Jews in the reign of Cyrus, were released from their captivity, and permitted to return to the land of their fathers. Here they soon entered on the work of building to God a new tem- ple in the place of that which had been destroyed ; and in a course of years, through various discour- agements, the work was completed. But this se- cond temple fell so much below the former in beau- ty and grandeur, that, while they, who had never seen the former, shouted for joy, the old men, who could compare the two houses, wept with a loud voice ; for this, in comparison with the other, was as nothing in their eyes. To console them in their grief, and to enliven their hopes, God promises them, " I vv;ill shake all nations, and the desire of all nations shall come, and I will fill this house with glory — And the glory of this latter house shall be greater than of the former ; for in this place will I give peace." The purport of the promise is this ; ** I will send the Messiah, the Saviour of mankind ; and in this house he shall personally proclaim the Gospel of peace and salva- tion." This promise was verified in the event; for the great Redeemer came, while this second temple was standing ; and this he often honoured with his presence. — This temple was indeed, a little before Christ's appearance, beautified and enlarged by He- rod ; but not so entirely rebuilt, but that it was con- sidered as the same, and still called the second terfi" pie. ChrtsVs Presence tfi£ Glory of his Temple. 155 The ^lory of this temple was to consist, not in :cxterior magnificence and splendor, hut in the pre- sence and j)rcaching of Jesus the Son of God. Let us, in our meditations, make a short visit to that temple, and behold its glory. There we see the divine Redeemer exhibiting himself in all the charms of grace and love — we see the assembled multitudes sitting before him with solemn aspect and fixed attention — we see him demonstrating his heavenly mission by works of power and goodness, bending his ear to the cries of the afilicted, and stretching out his hand for their relief — We hear him proclaiming himself the Saviour of guilty men, an- nouncing his death as a sacrifice for their sins, and his speedy return from the dead to resume his for- mer glory — We hear him uttering the promises, and stating the terms of eternal life — inviting guiltv and weary souls to come and partake of the pardon and grace which he dispenses, and testifying iiis de- jlight in those, who humbly accept the blessings which he offers. How glorious was that temple, in which such gra- cious words were spoken by the mouth of such a heavenly preacher ! Surely it was good to be there. It was not merely the personal presence ; it was rather the precious doctrine of Jesus, which render- ed the temple glorious. The glory of this latter liouse exceeded that of the former, because in this was preached the gospel of peace. Had Jesus sat there silent and inattentive, where would have been the glory? The same gospel, which He preached is come to us ; and it contains all the doctrines and precepts, all the promises and invitations, which he spake with his own lips. He now, though invisible to our eyes, walks among the churches, to observe their wor- ship, communicate his will, hear their prayers and impart his grace. Where saints assemble in his 156 Christ'' s Presence the Glory ojhis Temple, name, there he is in the midst of them. Say not then, the saints in Judea, were privileged above you. Here are houses ereeted for the honour of the Re- deemer, and for the edification and comfort of be- lievers. Here you may behold his glory and receive his blessing. The presence of Christ in the place of worship, will render it glorious. It is a just and natural enquiry, how we may en- joy Christ's presence in his temple. 1. Wis gospel mu^ih^icdiMuWy preached xhtvQ. This the apostle calls a glorious gospel. It dis- plays the glory of God's character and government ; opens to the view of mortals the wonders of the in- visible world ; points out an astonishing method for the salvation of perishing sinners ; exhibits to the eye of faith a dying, rising, interceding Saviour; brings pardon to the most guilty, salvation to the most unworthy, and help to the most impotent of the human race. It is a scheme, which angels look into, that they may learn the manifold wisdom of God, and which they celebrate in songs of gratitude to God, and good- will to men. The temple in which this gospel is preached in its purity and extent, is filled with a glory, which never was seen in Solomon's temple. That, indeed, was in many respects, made glorious. But its glory van- ishes when it is placed in comparison with this, tvhich excels. There the divine knv was published, which is to guilty men a ministration of death and condemnation. Here is proclaimed the gospel, which is a ministration of grace and life. Christ has instituted a standing ministry of his gospel, to be continued as long as the world shall endure : and with the ministry of the word he has promised his own gracious presence. It is for the enjoyment of this privilege, that temples are erected in Christian lands. Every people associated for re- ligious worship, are bound to erect a sanctuary, in. Christ'' s Presence the Glory of his Temple. 157 which worship may be statedly solemnized, and to employ an able and godly minister, who may preside in the soltmnity. An essential and piircipal part of the minister's work is to dispense that gospel, which began to be spoken by the Lord, and is conveyed to us in the writings of them who heard him. Christ's charge to his apostles was, " teach men to observe all things, whatsoever \ have coinmandL*d you." The same charoe lies on everv minister. He is to declare the whole counsel of God, and keep back nothing, that is profitable. He is to teach the puri- ty of the divine law, the demerit of transgression; the corruption and impotence of human nature; the sovereign power of divine grace, the character of the Redeemer, and the way of salvation through him. He is also to preach the nature and obligations of virtue and good works. But if, while he preaches these, he overlooks the great plan of redemption, he is not a gospel minister ; and there is no more glory in the house of God, than in the school of an ancient philosopher. That the house may be glorious, Christ must appear there in his true gospel. With his faithful ministers he has promised, that he will be present to the end of the world. 2. That the house of Christ may be honored with his presence, there must be a generul and devout attendance of associated worshippers. Christ is present with those who gather together in his name. He walks among his Churches on his own day — the day which he has appointed for social worship. He comes to the place where he has re- corded his name. Hither we must resort, if we ex. pect to meet him. Paul speaks of the whole church in Corinth, as coming together in one place. When he preached in Ephesus, all who dwelt in Asia came thither to hear the word of the Lord. When he preached in Antioch almost the whole city came to- gether to hear him. Christians are cautioned, not to forsake their relis-ious assemblies. 158 ChrisVs Presence the Glory of Ids Temple, There is a beauty, a dignity, a grandeur in a large and numerous collection of worshipping saints. The view of it elevates, expands and solemnizes the mind. It gives us some idea of the adoration j:>aid in heaven to the supreme majesty by the multitudes assembled before him. It almost transjjorts us to the temple above. It is one end of social worship, that by mutual example we may assist and animate one another. The more general the attendance, the better this end is obtained. When we come into God's house, and there behold our brethren and companions filling the seats, and waiting with com- posed aspect and solemn silence to hear the divine message, we feel as if we were approaching the gate of heaven. The solemnity of the place, and the collected countenance of the worshippers transfuse through our souls correspondent feelings. We find it good to be there. But if we enter a sanctuary, look around, and can see only here and there a soli- tary worshipper, our hearts are disappointed — our devotion is chilled — we hardly realize, that we are in the house of God. The ]w.ord thus instructs his servants ; " say to them, who have been bidden to my supper, come, for all things are ready : go out into the high ways and hedges, and compel them to come in, that my liouse may be filled." O my breth- ren, remember, Christ loves to see a full house. There he is best pleased to afford his presence ; and there his presence spreads the brightest glory. 3. That we may expect the glory of Christ's pre- sence in his house, we must honour him by an ex- plicit profession of his religion and an attendance on that ordinance, in which he, in a peculiar manner, exhibits himself to us. If we believe not the gospel to be true, when its evidences are laid before us ; or if we contemptuously refuse to profess it, when we are convinced of its truth ; or if we oppose it m heart and practice, when we have professed it, we Chrisfs Presence the Glory of his Temple. 159 can have no claim to its blessings. Its threatcnings stand against us. There are some, \Ahose situation prevents them, or whose fears restrain them from attending on par- ticular ordinances. These may possess the essen- tial tempers, though they enjoy not all the pleasures of religion. We are not to exclude them from all charity, though they exclude themselves from much comfort. But from a society, in which there is no church, no association of christian professors, no ad- ministration of gospel ordinances, Christ's presence is withdrawn. Whatever may be the character and condition of some solitary individuals, the society, as such, is forsaken of Christ. If the light is gone out, and the candlestick removed, Christ walks there no more. What is now to be seen, but strife, con- fusion, division, contempt of religion, mutual oppo- sition, and every evil work. If you have ever seen a collection of people, among whom a church once formed, has, through absolute indifference gradually declined, until it sunk into non-existence, you have seen this description realized. Christ has instituted means by which we are to obtain and enjoy his pre- sence ; when we renounce these, we say to him, de- part from us ; we desire not the knowledge of thy ways. He is with us, v/hile we are with him. If we forsake him, he forsakes us. Chi ist, just before his death, instituted a particu- lar ordinance, to be ever afterward observed by his disciples in memory of his death for them, and of his love to them, and in testimony of their faith in him, and their affection for one another. And in this ordiiiance he is to all religious purposes, as truly present with us, as he was with the lirst disciples at the time of the institution. As they received the ordinance from his hands, and heard the consecra- j tion of it from his lips, the use of it could not be to I remind them of his corporeal presence : This they 160 Chrisfs Presence the Glory of his Temple, saw with their ej^es, as sensibly as they saw the or- .diiiance itself. But the use of it was to lead their minds to a spiritual view of him, as a dying Sav- iour, through whom they might hope for eternal life. If we approach it in the lively exercise of faith, we shall enjoy his presence, to all spiritual in- tents, as really and as profitably as did the first dis- ciples, who Slit down at his table with him. That Clirist's house may be glorious, there must be an increasing succession of godly professors. This will manifest the continued presence of Christ's spi- rit to give efficacy to the stated ministration of his gospel. What joy must it give to the real friends of the Redeemer, to see the yow/r^g- frequenting his sanctua- ry, taking part in the worship there performed, de- voutly attentive to the preaching of the word, distin- guishing themselves in songs of praise, coming for- ward with early professions of faith, and gathering aroundthe sacred table ? At such a scene, how pleased is the Saviour ? how pleased are all good men ? they look forward with delightful hopes, that reli- gion will live when they are dead ; that it will be transmitted to their unborn descendants; that Jesus will be honoured on earth, when they are praising him in heaven ; and that they shall see the church above increasing by continual emigrations from the church, which they loved and honoured, when they dwelt below. But alas ! hov/ diverse — how gloomy the pros- pect, when the church, of ^vhich we are members, languishes in its zeal, and declines in its numbers — When on spreading the table of the Lord, almost the whole assembly, the young generally, and many h.eads of families, arise and depart, as if here was not their refreshment ; and few — few remain to take their seats at the table ; and these chiefly the aged, who are soon to pass away ? What a shade covers ChrisVs Presince the Glory of his Temple. 161 the walls of the house — what a cloud gathers over the table ; what a sadness mingles with our devo- tion ? The glory seems to be departing. We trem- ble for the generation to come. 4. That Christ's house may appear glorious, there must be, not only a devout attendance on the word and ordinances there dispensed, but a visible holiness in the worshippers. The great end of the instituted preaching of the gospel is, that the careless may be awakened to con- sideration and enquiry, unbelievers convinced of the truth, sinners turned unto God, and believers edified in kno\> ledge and holiness. The word becomes mighty through God. The excellency of the power is of him. It is not merely an external attendance on ordinances, but rather their holy effect, which renders the church glorious ; for it is this that dis- plays the presence of Christ ; and it is in this, that the real beauty of the church consists. " Christ gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, and might present it a glorious church, not having spot or wrinkle, or any such thing." When we see the gospel successful among a people in the numerous conversions of sinners, and in the exemplary holi- ness of professors, we conclude, that Christ is among them of a truth. 5. The glory of God's house greatly depends on the peace and union of the people, who statedly wor- ship in it. When God promises that the glory of the latter house shall be greater than of the former, he assigns this as an eminent trait of the superior glory of the latter house, " I will there give peace.'' The christian church is builded together for an habitatifm of God through the Spirit. The fruit of the Spirit is peace. Christ is our peace, and he came to unite all believers in one body, so making peace. The design of his gospel is to gather into W 162 Christ'' s Presence the Glory of his Temple, one all tbings, which are in the earth. His precepts tpjoin brotherly kindness, and universal charity. His doctrines are benevolent in their nature, and uniting in their tendency, and, where their influence prevails, they subdue tiie rough, unsocial and haugh- ty passions, and soften and smooth the temper into , friendshijj, humility and goodness. Social worship contributes to christian union. Our religion requires us to lay aside all guile, hypocrisy, envying and evil ^ speaking, and to jiut on meekness and charity, that 1 we may worship God to our edification and his ac- i ceptance. By statedly assembling in the same house and uniting in the same acts of devotion, we strength- en the bands of fraternal affection. The house of God, when it is the seat of peace, benevolence and charity, is beautiful and lovely. No exterior deco- rations can give it such a glory ; " How good, how pleasant it is for brethren to dwell" and worship ''to- gether in unity ?" Charity, flowing in the house o^ God, spreads its refresliing influence through all the society, like the ointment poured on Aaron's head, which ran down the skirts of his garments ; or like the showers descending on the hills, which flow in rivulets to the vales. Where love dwells, there is the ])resence of God, for he is love ; and he who dwells in love, dv\ells in God, and God in him. j Contentions, divisions and separations among : christian professors, dishonour the name of Christ, grieve his spirit, contradict his gospel, deform his house, give their profession the lie, and turn their glory into shame. 6. That the temple may be glorious, it must be aw house of prayer — not merely a place where un- meaning words are spoken without an object, but a place where the humble desires of the heart are of- lered to God. Hov/ solemn — how glorious is the house, in which pi-ayer and praise, like incense warm from the altar, ascends to the skie* from a thousand Chrisfs Presence the Glory of his Temple, 1 63 hearts, all united in the S£tme pious desires, and the same devout afiections. In such a house Jesus is present, he accepts the incense ofltrt d, and with it ofters the sweeter incense of his ov\ n intercession. God smells a sweet savour ; he bows the heavens and comes down to communicate the blessings of his goodness. Such prayers will not be lost in air ; they will return laden \vith benefits, greater than we can ask or think. How amiable are God's tabernacles — how pleasant are his courts ! " This one thing let us desire of the Lord ; this let us seek after, that we may dwell in the house of the Lord all the days of our life, to behold the beauty of the Lord, and to en- quire in his temple." VVe have seen, my brethren, what makes Christ's house glorious. It is his presence there. We have seen how we may enjoy his presence. This we are to obtain by means of a gospel ministry ; by an at- tendance on the dispensation of the word ; by pro- moting the increase of the church ; by improving di- vine institutions to the advancement of real holiness ; by walking in mutual peace and love, and by striv- ing together in our prayers. And is it not the de- sire of you all, that the presence of Christ may thus be enjoyed in this house ? May the glory of this house be greater than has been the glory of the form- er. May this second temple excel the first, as much in the communications of the graces of the Spirit, as it does in its external beauty and mag- nificence. My beloved brethren, I rejoice to see this day ; a day in which I meet you in a house cheerfully erect- ed for the worship of God, and join with you in dedicating it to his service. And, I trust, my joy is the joy of you all. Many anxious hours have I spent, in years past, in contemplating your critical situation, and in com- mending your case to God. For many years you 164 Christ's Presence the Glory of his Temple* have felt your need, and manifested your desire of a more decent and comfortable house for divine wor- ship ; and many attempts have you made to obtain the object of your wishes. But a disagreement in opinion — a disagreement naturally to be expected under your peculiar circumstances, with respect to the ground on which the house should be located, has embarrassed your good designs. In the mean tinrie, 1 have been happy to observe, that your dis- union in relation to this object, has never interrupted your union in other respects. After so many unsuc- cessful attempts, I had almost despaired of ever be- holding what I now behold, a house for God erected in a place, in which you all calmly acquiesce. I have sometimes painfully anticipated your approach- ing dissolution — an event which seemed probable, whenever there should be a vacancy of the ministry. I have often solicited heaven, that some gracious in- fluence from above, or some merciful disposal of circumstances, might draw you to a union in this great and important work. I dare not say, heaven has hearkened to my voice. But such a disposal of circumstances, doubtless attended with divine influ- ence, we have seen. The work long desired, is happily completed. When I consider, what a patron of the cause, and what a benefactor to us, stept forward — what a do- nation he made — how opportunely it was presented ■ — how judiciously it was applied — how promptly you commenced, and how cheerfully you prosecuted the work proposed — how honourably the few, who seemed to hesitate, accorded with the general senti- ment — how bountifully God has poured out his bless- ing, while his house has been building — how speed- ily and happily you have accomplished it without any disastrous occurrence, or distressing burden ; I feel an admiration and gratitude, not easy to be ut- tered. Chris fs Presence the Glorrj of his Temple. 165 While we praise the name of God for the good- ness he has shevvcd us, every feeling heart will re- member with grateful respect the human benefactor, the benevolent brother, who has so liberally distin- guished himself on this occasion, and to whom we are, under providence, so highly indebted for our present delightful prospect.* May he long enjoy the satisfaction oi beholding the happy fruits of his mu- nificence : may he hereafter reap in rich abundance the fruits promised to those, who have sowed boun- tifully. My dearly beloved brethren, the time is at hand, when the relation betv/een you and me will be dis- solved. Accept my thanks for the candour with which my labours among you have been received. I regret that they have not been more worthy of your approbation, and better adapted to the promotion of your spiritual interest. May God pardon my many failings. The day is fast approaching, when we must appear before Christ, and render our ac- counts ; /, how I have discharged my ministry ; you, how you have improved and profited by it, I think of that day with deep concern — with concern for myself, and for you. I daily pray for you. Brethren, pray for me — pray for yourselves — pray for one another. Let us strive together in our pray- ers, that the word of God may, in this place, be faithfully preached, diligently heard, and gloriously succeeded, and that we may all rejoice together in the day of the Lord Jesus, My brethren, suffer a word of exhortation. Let not this house, which you have builded, stand desti- tute of a stated minister. Whenever you shall have • Mr. John Ashley, a respectable member of the church and society, gene- Toutly proposed to establish, at his own expence, a fund of 4333 dollars for the maintenance of the gospel ministry in the parish, on condition that a house of worship should be erected on ground which he marked, and completed -within a given time The proposal was gratefully accepted, and the fund im- mediately estabUshed. 166 Chrisfs Presence the Glory of his Temple, occasion to seek for another minister, proceed delib- erately, take advice, choose a man of respectable abilities, literary accomplishments, evangelical prin- ciples, blameless character, reputed piety and candid spirit. Be not captivated with a tinsel glitter ; but regard solid talents. Support your minister with a cheerful liberality, that he may give himself wholly to his work. A people never grow rich and free by oppressing, and starving the gospel. This is called " robbing God." He has in his providence placed you under peculiar advantages. Consider and lay it to heart, lest he send a curse upon you, and even curse your bless- ing. I say not these tilings, because 1 desire a gift, but I desire fruit that may abound to your account. Attend on the stated worship of God with di- ligence, seriousness and constancy. Let the united zeal which you have shewn in erecting this house, fjtill appear in your pious use of it. If it is to stand desolate and unoccupied, it stands here in vain. If divine worship is neglected, the house loses its glo- ry, and you lose your labour. I entreat you, I ex- hort you, in the name of the Lord Jesus, forsake not the assembling of yourselves together. While I speak, let me speak to a full, attentive, and devout assembly. You will hear me but a short time: I hope that, in my successor, you will find a more edi- fying and engaging speaker. Contribute, in your respective places, to the in- crease of the church. My aged brethren ; you in particular, who were acting members in this society, when my relation to it commenced — but where are they ? — in vain vay eyes explore thib house to find them. Most of them are gone — gone to another world. Some are shut up — confined by age — they cannot come forth. The few who are left seem almost lost in this numerous assemblr. Others, however, have succeeded those I Chris fs Presence the Glory of his Temple. 167 who have departed. There is still the usual propor- tion of aged people among us. In this list there are some — I can scarcely believe it — but tlie young w ill find some in the list, not so old as myself. My aged brethren, v/e are soon to foHow our departed friends : let us bless God, uho allows us to see bis goodness toward this |:)eop!e, and lias opened to them, in our day, such pleasing and hopeful prospects. There are duties, which we owe to posterity. Let us by our example recommend religion to thejn, and by our prayers seek divine blessings for them. While life and strength remain, let us by a faithful attend- ance at tfiis sanctuary, invite the attendance of our younger brethren, and convince them, that we find it good to be here, and to behold the beauty of the Lord. Here may we enjoy some sensible anticipa- tion of heaven, and feel a growing relish and prepa- ration for the everlasting pleasures, which are there. When the time of our departure is come, may we rise to join the general assembly above ; and, from time to time, as long as the succession of our mortal race shall continue, may our heavenly joys be enli- vened in beholding accessions to the assembly above from this which we leave below. Ye, who are the professed members of the church in this place, " provide things honest in the sight of all men, that many may be won by }'our good con- versation." " Let your light so shine before men, that they may see your good works and glorify God." " If there be any consolation in Christ, any comfort of love, any fellowship of the spirit, any bowels and mercies, fulfil ye my joy, that ye be like 1 minded, having the same love, being of one accord and of one mind, and keeping the unity of the spirit in the bond of peace." Ye, who believe the truth, and feel the importance of the gospel, and yet have hitherto omitted to con- ) fess the name, and approach the table of your Re- 168 Chris fs Presence the Glory of his Temple, deemer, come forward without dela}', profess your faith in, and obedience to him, join yourselves to his church, and honor iiim in the sight of all mankind. Ye ynttths ; — on yfeu will depend the continuance of Christ's church in this place. Your fathers will soon retire. The religion, which they have main- tained, they will leave in your hands ; and in your hands it M'ill be preserved, or lost. It was chiefly for your sakes that they erected this house. They will not need it long. The other might have ac- commodated them for the few days of their abode on earth. Y'^ou Iiave a solemn trust now committed to you ; and an important part you have to act, in regard, first, to your own salvation, and then, to the general interest of religion, society and succeeding generations. Make the gospel your study, religion your choice, heaven your pursuit, and your souls your care. Attend elivine worship in this house, join in the prayers and praises here offered to God, receive with reverence the sacred truths, which may here be dispensed. Confess the name of your Re- deemer, take your seats at his table, walk in his commandments and ordinaixes. In his name I now call you to come in, that his house may be filled. Your devout attendance will contribute much to the beauty and glory of the house. It will invite his presence : he loves to see children in his temple ; he loves to hear them speaking his praise. Out of their mouths he ordains strength. Let me exhort you all to continue in brotherly love. Study the things which make for peace, and the things wherewith ye may edify one another. Let there be no divisions among you. If you see any who would cause divisions and offences — who would make separations and parties in this church or socie- ty — who would detiich you from your present rela- tion and connection, remember the command of the apostle, " mark such and avoid them, for they serve Christ's Presence tht Glory of his Temple, 169 not the Lord Jesus Christ, but their own unwor- thy ends." They may use good words and fair speeches ; but their aim is to deceive the hearts of the simple. Be ye perfectly joined together in the same mind and in the same judgment; and look not every man at his ov/n things, but every man also at the things of others. Let it appear, that you regard, not the form only, but the power of religion. Walk worthy of him, who has called you to his kingdom and glory. Continue instant in prayer, that God would afford you his presence in thLs house, that he would shed forth his spirit abundajitly on you and your children, that he would fulfil in you and them all the pleasure of his goodness and the work of faith with power, and that the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of God. This house we now consecrate to God, as a house of prayer and praise — a house of spiritual instruc- tion and discipline — a house of heavenly devotion and brotherly communion. It is the gate of heaven. Let it bear a resemblance to heaven, into which noth- ing enters that defiles, or works abomination. Let no corrupt affections, or earthly cares accompany us hither, God is in this place, and holiness becomes his house. When we dedicate this house to him, to him let us dedicate ourselves also. When we bring an off- ering, we must first give ourselves to the Lord. The ancient temples in Jerusalem were dedicated with the sacrifices of slain beasts. I^et this temple be dedicated with better — with living sacrifices — with the offering of our bodies and souls and all our powers to God. This is our reasonable service. Without this, the ceremonial dedication of a sump- tuous building will be an unacceptable offering. I X 170 Christ\ Presence the Glory of his Temple, By our attendance in this house may we all be prepared to enter into that holy city, where is no material temple, but the Lord God and the Lamb arc the temple thereor — into that city which hath no need of the sun to shine in it, for the glory of God doth lighten it, and the nations of them who are saved shall wak in its liia;ht, and shall bring their glory and honour into it. The gates of the city stand open for lis to enter. They are not shut at all by day, and there is no night there. But let us remember, tliat into this holy city nothing can enter which is deliled ; but they only who are written in the Lamb's book of life. And these are they, who are redeem- ed from among irnin — in whose mouth is found no guile — who keep themselves unspotted from the world, and wlio follow the Lamb v/hither soever he goes. SERMON VIII. The Atrocity of Suicide. -* ■•» ^^^^(iDi <•• «■• The two following DiscourMs, were delivered at SufHeld, on ihe Lord's day, February 24, 1805, on occasian of a melancholly in^Uiice of Suicide^ which had recently occurred in that town. ACTS xvi. 26. Do thyself no harm: X HIS was Paul's exclamation to the jailer in Philippi, who at that moment, was about to de- stroy himself by thrusting a sword into his body. The occasion of his taking such a desperate resolu- tion is related in this chapter. While Paul and Silas were preaching in Philippi, they^met with a young woman, who was a sorceress, and who, being assisted by a diabolical power, brought to her masters, the priests of the heathen temple, much gain by soothsaying, or by telling people certain strange things. Tliis girl followed the apostles, confessing them to be the servants of God, and the teachers of the way of salvation. Paul, being grieved at the unhappy condition of the dam- sel, who, while she was convinced of the trutli, was under the power of an evil spirit, commanded the spirit in the name of Jesus to come out of her. And 172 The Atrocity of Suicide, he came out in the same hour. Her masters, per- ceiving that the hope of their gain was gone, caught Paul and Silas, carried them before the magistrates, ' and accused them of exciting tumults, and making dangerous innovations in the city. By their influence among the people, they raised such a clamour against the apostles, that the magis- trates, being overawed, gave sentence, that they should be beaten, and then closely imprisoned ; ac- cordingly, after they had received their stripes, tliey were committed to the jailer, who, being charged on his peril to keep them with safety, thrust them into the inner prison, and made their feet fast in the stocks. In the night God miraculously interposed to set these prisoners at liberty. He shook open the prison doors, and loosed from their bands all who were there in confinement. The jailer, awakened by the violent commotion, saw the doors open ; and concluding that the prisoners had escaped, and that, according to the Roman laws, he must suiier the punishment which should have been inflicted on them, he drew his sword and would have killtd himself, Paul, perceiving the jailor's desperate res. olution, cried out, " Do thyself no harm, for we are all here." The particular occasion of this caution, you see, was the jailer's attempt to kill himself. It may therefore be considered, first, as a direct prohibi- tion of self murder. But though the occasion was special, yet the caution is expressed in such general terms, as may fairly be applied to many other cases. We will therefore, secondly, improve the words, as a warning not to injure ourselves in any way. I. The words, considered in reference to the par- ticular occasion on which they were spoken, arc a express prohibition of se/f murder. The two awful instances of this kind of death, which have occurred, both lately, and one recently,! i The Atrocity of Suicide. 173 in this place, and in the same family, naturally di- rect my thoughts, and call your attention to the subject now proposed. But I feel myself under some embarrassment. How shall I do justice to a subject of this nature, without wounding the sensibility, and harrowing up the anguish of the afflicted ? Gladly would I console their hearts, assuage their griefs, and relieve their pains. But must I, for this purpose, disguise the nature, and extenuate the heinousness of the act, which has caused their aiiliction? — this is what they do not desire. They wish, that, for the general good, the action may be stated truely, and exhibited justly. And if they should hear some sentiments expressed I in a manner, which gives new pungeiicy to their painful feelings, they will excuse the honest plain- iness of the speaker in regard to the common bene- fit ; for it is their benevolent desire, that their afflic- tion may be improved as the means of preventing the like affliction in others. The preacher will aim to find out acceptable words ; but they shall be up- right words, even words of truth. And may they be as goads, and as nails fastened by the masters of idsscmblies. Relying on the goodness and candor of the afflict- ed part of my audience, I resume my subject ; and observe, that the words of my text contain an ex- Ipress prohibition o^ self murder. There may be cases, in which the defence of our country, or the vindication of our religion requires us to put life in hazard, or even to submit to certain death. As the best end will never justify the appH- cation of sinful means, so we can have no right to sacrifice our country, or our religion, for the preser- r'ation of life. Thus to save life is to lose it. St. ^ohn says, " we ought to lay down our lives for the rethren." Where the life and happiness of a num- er are depending on our exertions, we ought to in- 174 The Atrocity of Suicide, terpose for their safety, though it may be with peril to ourselves. On this principle of general benevo- lence, *' Paul sought, not his own profit, but the profit of mani/ that tliey might be saved." *' He re- joiced to be offered on the sacrifice and service of their faith." In such a case " he reckoned not his own life dear to himself." He commended some, who, in regard to the general interest of the church, " for his life laid down tiieir necks ;" or rescued his life, at the hazard of their own. But though on principles of piety or patriotism, a man may expose his own life to the violence of others, he can have no right to execute violence on himself. If he is boimd to suffer death, rather than sacrifice the essential interests of other men ; he is bound to live, while he can, that he may promote their interests ; and to do good, while he lives, ac- cording to the ability which God gives him. The strong love of life and dread of death, which are common to men, and indeed to all living crea- tures, we should think, must be a sufficient securit)'' against suicide, had there not been instances of those, who have violently broken over this natural and powerful barrier, and by their own rash hands have audaciousl}- terminated their Jives, and precipi- tated themselves into the eternal world. In most instances, we are inclined to believe, that this violence is the imhappy, but guiltless effect of insanity. But there are cases, in which it cannot be imputed to this cause. The persons committing it, however irrational iti this act, appear, in all other re- spects, to have their reason in its usual exercise. The business is conducted with too much deliberation and contrivance to be ascribed to mere delirium. Some ancient philosophers taught, and some mod- ern infidels have adopted the sentiment, that when the pain of existence exceeds its pleasure, every one has a right to withdraw himself from it ; and that it The AtrocUij of Suicide. 175 is a v/cakness in man to complain of his burden, when it is always in his power to throw it ofF. Among the Greeks and Romans self murder was of. ten committed, not merely from philosophy, or im- patience of life, but often from false notions of honor, liberty and magnanimity. Among the Britons and the Americans it frequently proceeds from gloomi- ness and dejection of mind. With such causes the sentiments of infidelity usually concur : hence m'c find, that since the notions ol Jatalism^ tiniversalism and annihilation have been avowed, and the doctrine of a future retribution discarded, instances of sui- cide have been multiplied beyond all former exam- ples. Self murder is an act so full of horror and so con. trary to the feelings of nature, that, in our calm hours, we think ourselves in little danger of it. In our contemplations on death, this kind of death sel- dom comes into mind. We wish to put far from us the evil day ; and we have no apprehension, that we shall hasten it with our ov/n guilty hands. But since many have perpetrated this unnatural act, and since we knov/ not what temptations may assail us, it is our wisdom to guard against harm from our- selves, as well as from others. The divine law has not so explicitly and particu- larly forbidden this, as it has most other crimes. And the reason is obvious. Before one can bring himself to perpetrate this act, he must have prostrat- ed all consideration of law and penalty. If the law of nature within him will not restrain him, no exter- nal \siW will have much influence. — When God, as a lawgiver, prohibits any crime, he affixes to the com- mission of it such a penalty, as may reasonably be supposed sufficient to deter men from it. But in the case of self murder, there is no room for penalty in this v/orld, because the criminal dies by his crime, and is dead before cognizance can be taken of it. 176 The Atrocitij of Suicidt, Cognizance can Ije taken only in tlie other world. But \vhatevcr may be the cause, which induces a man to this dreacUul act, it first extini^uishes the be- lief, or at least suspends the apprehension of future punishment. So that penal laws, human or diA'ine, against this sin, will rarely have an effect on men'j* minds, after they have once formed the desperate resolution. The effect must usually be in an earlier stasre of the evil. With a view to prevent this crime, some commu- nities have fixed upon it a mark of infamy, by de- nying to those who have perpetrated it, a decent in- terment, except in cases of insanity. But the wis- dom of this usage may be doubted ; for it is rather a mean of increasing and continuing the anguish of surviving friends, than of preventing the evil in others. The consideration, how the lifeless body will be disposed of, can have no great influence on those, who are driven to so unnatural a purpose. In ihe divine law given to the Jews, no such order was instituted, and among that people no such usage was adopted. Ahitophel, who hanged himself for chag- rin, because his counsel to Absalom was rejected, was buried in the sepulchre of his fathers. In pagan history cases are mentioned, in which a prevailing passion for suicide was restrained by laws threatening an infamous distinction to the bodies of such as destroyed themselves. Admitting the truth of the fact, which j)robably we may admit, yet I am not sure, that it can be a precedent for christian na- tions. It is natural to the mind of man to look forward. Heathens, who had but faint and doubtful apprehen- sioLis, and many of them no apprehensions, of the eternal world, seldom extended their views farther beyond eleath, than to the trcatn)ent which their bodies and their names would meet with among sur- vivors. And tlicsc views probably made deeper The Atrocity of Suicide. 177 impressions on them, than they can make on such as by the light of revelation can look into an eternal futurity. If they, to whom the grand and awlul scenes of the everlasting world are opened, so ut- terly disregard thesCy as to resolve on suicide, it can hardly be supposed, that so smail a circumstance, as the t catmcnt oi the body after death, will divert them from the resolution. Among an enlightened people the surest means to prevent suicide is to rep- resent its guilt and madness by bringing to view the rational and religious arguments against it. To some of these arguments we will now attend. 1. Suicide is a manitest opposition to the will of God. Though the divine law has given ao distinct and particular prohibition of the sin under couhideration, yet there is an implied prohibition of it in the general laws against murder. The command which says, *' Thou shalt not kill," may as well be understood to forbid killing ourselves, as killing another The reason of the law, " that man is made in the image of God," equally extends to both cases. If I may not shed my neighbor's blood, because he is made in God's image, I may not shed my own ; for I am made in that image, as well as he. That principle of self preservation, that desire of life and dread of death, which the Creator has im- planted in us, demonstrate, as clearly as any ex- press law could do, that self destruction is contrar}- to his will. A law written on stone cannot be more solemn and binding, than this law inscribed on the heart and wrought into our nature. The will of God, that we should use all lawful means to avert death and prolong life, is expressed in our very constitu- tion, and could not have been expressed in more plain and indelible characters on tables of adamant. 2. Any act of sin is more criminal in proportion as it is more contrary to nature. Murder of any Y 178 The Jtrocitij of Suicide, kiiMi is criminal, as on other accounts, so particu- larly on this, that it is contrary to that natural prin- ciple of philanthropy unci compassion, which is couimon to mankind, and which is intended as a guard against mutual injuries. To murder a friend and bcricfactor is still more criminal, because to him we are under the peculiar obligations of gratitude and relationship. To murder a parent or child, a husband or wife, is yet more atrocious, because these relativescome much nearer to ourselves. Now if the nearness of relation and the strength of natur- al aifection aggravate ti;e guilt of murder, no other species of murder can be so criminal as self murder, because there is none so near to us, and none for ; whom w€ ^o naturally care, as ourselves. j 3, The violation of a trust is, in any case, a I crime. And the crime is greater in pro})ortion to ,i the magnitude of the trust wiiich is violated. For a ■ parent to destroy his child, or a guardian his ward, | or a preceptor his pupil, is a crime highly aggra- \ vated by the proiectioQ which he owed to, and the i confidence which he claimed from the person whom < he destroys. But God has, in a most peculiar sense, committed to us the care of ourselves. No other possesses equal ability, or is under equal obligation, to consult our safety, as we to consult our own. 1'he man thciefore, who destroys his own life, vio- lates the most sacred trust, that can be committed to mortals. 4. This ac^ is one of the greatest injuries which a man can do to his friends ; for he not only deprives them of the comforts of his presence, and the ben- efits of his assistance in life, but by the awful man- lier of liis death j;ierces them through and through with the keeue:>t anguish, and opens in their heart? a rankling wound, wi)ich time cannot close. He leaves them under inconsolable distress arising from many considerations, and particularly from this, The Atrocity of Suicide, 179 that his rash and criminal exit gives cause to fear the worst with re2:ard to his condition in the oLhor world. It also does an injury to society by removing a member, who might have contributed to the gener- al happiness. As God has endued us with a ca- pacity for usefulness, we are bound faithfully to serve the interests of maiikind according to this ca- pacity, until we shall be regular!}' dismissed from our places. The great Lord of nature has assigned us our post, and here we must stand. We have no right to quit our station, before he calls us away, and gives us our discharge. VV^ilful desertion will certainly incur his highest displeasure. 5. " To God the issues of death belong." In his hands is our breath, and his are all our ways. He has given us life, and to terminate it is his preroga- tive. Suicide is therefore a bold and impious as- sumption of that authority, which he has not com- mitted to mortals, but reserves in his own hands. But if to terminate life is God's prerogative, it will be asked, What right has civil government in any case to inflict capital punishments on oilenders ? I answer. No right, but that which results from the will of God declared by the voice of revelation, or the voice of nature. If we are bound to preserve our own life, we have a natural right to defend it against unjust vio- lence, and to tiike away the life of the assailant v/hen we cannot otherwise preserve our own. Soci- ety has the same right of self defence, as the indi- vidual. There are certain crimes, which, if per- mitted, would destroy society. These crimes musi be restrained. If capital punishment ai)pears to be a necessary mean of restraining them ; then, on the principle of self defence, society has the same right to ordain and execute this kind of punishment, as it has to take arms for repelling an unprovoi^cd inva- 180 The Atrocity of Suicide, sion, or as the individual has, in a case of extreme necessity, to apply force against the murderous at- teiupt of a truculent ruffian. 'J'o neglect the neces- sar}' means of self preservation w ould be a kind of auicide in society, as well as in the individual. But as the individual may not use violence, when by milder means he can secure or deliver himself from danger, so neither may society annex death to the commission of crimes, which may as well be pre- vented by more moderate punishments. For it is not the atrocity of crimes in a moral estimate, but the necessity of a case in a social view, which is to determine the degree and proportion of punish- ments. To proceed with our arguments. 6. Suicide is an act full of ingratitude. Life is a favour, unless we, by our own iolly and vice, ren- der it otherwise. God daily loads us with benefits. He bestows upon us the riches of his goodness. Evils, indeed, there are in every man's condition : but good things preponderate. Our afflictions may be severe ; but compared with our blessings, they are short. Our troubles may seem many ; but they are really few, compared with our enjoyments ; yea, much the greater part of our troubles arise from our own perverse tempers, from pride, impatience, ava» rice and ambition. Let us deduct from the list of our adversities all those, m hich we create to our- selves, and the rest will be brought within a small compass. Under our real and unavoidable afflic- tions, religion brings us solid support and refreshing consolation. Ujider the troubles, which spring from our guilty passions, religion ministers no direct consolation : It first teaclxs us to subdue our pas- sions, rectify our mistakes and correct our tempers ; then its consolations come spontaneously, and the heart can feci and apply them. Now since life is a favour, or may be such, unless we pervert it, to The Atrocity of Suicide, 181 shorten it is to spurn the divine mercy and good- ness. 7. The present life is our probation for future and eternal happiness ; aid it is the only probation that will be allowed us. " There is no work nor device in the grave." A g-uilty life and impenitent death will be followed with misery eternal and extreme. A 1 great salvation is now offered, and may be obtained ; 1 but if we finally neglect it, there is no escape. Death j terminates our only probation, and fixes our future i condition. " As falis the tree, so it lies." What i rashness and presumption must it then be to con- i tract this already contracted term of life-— to shorten , this short space of trial, on the improvement of i which depends our esci'pe from endless misery, and ! our enjoyment of everlasting felicity ? What mad- ness and infatuation to cut ourselves off from all re- maining opportunity of securing]: our final salvation, and to run the dreadful hazard of falling into intoler- able and interminable woe ? However severe pres- ent sufferings may be, they cannot justify an impa- tience of mind, which urges to so awful a step. No man knows, in what ways, nor how soon, God may send him deliverance from his troubles : no man knows, v>'hat strong consolations may be imparted to soften his adversities and cheer his desponding mind: no man knows, what blessings may result from the things, which seem to be against him. And, which is more, no man knows, what a wretched ex- change he shall make, when, to throw off his present burdens, he plunges himself into the eternal world. They, who in the exercise of reason, (if rea- son, in such a case, can be said to be in exercise,) have taken this tremendous step, have generallv been urged to it by worldly disappointments, by the distresses of poverty, by blasted ambition, by the apprehension of disgrace, by the fear of punishment for some infamous crime, or by the horrors of a guilty despairing conscience. The mo- 182 The Atrocity of Suicide, tives promptiiis^ them to it are crimin:)! in tlieir na- ture, or in their ca.use ; for they have their existence in the vices and corruptions of the mind; in pride, inipatiencCj avarice, or some previous wickedness. baiiK in the hauj;'htiness of his spnit, fell on his own sword, lest he should become the sport and mocke- ry of his insolent and victorious enemies. Ahitophel, by disappointed amiDition, was urged to hanir him- self, when he found, that the counsel of another was pieferred to his own, and that his political scheme would be utterly frustrated. To the like fatal act was Judas driven by the horror of guilt and the phrenzy of despair, when he reflected, that he had betrayed innocent blood, and perceived that the cruel and perfidious action could not be recalled. The fear of punishment for the supposed escape of his prisoners hurried the jailer to draw his sword on himseit. Bat 8. The greatest aggravation of this sin is, that It leaves no opportunity lor repentance ; and, therefore, while it destroys the body, it ruins the soul. According to the tenor of the gospel, no wil- ful deliberate sin can be forgiven without a distinct ^ and particular repentance ; and repentance must be a work of the present life. They who, urged by pride, ambition, impatience and worldly disappoint. n;ient, wilfully destroy their lives, die under all the guilt of a depraved and vicious character ; and to this they add the dreadful guilt of finishing their pro* bationary space with one of the most horrible crimes in their power. As, tiierefore, there is no opportu- nity for repentance, there is no scriptural hope oC ti;cir obtaining merc}'^, except in those cases, in which death lingers after the fatal stroke is given, or the deadly dose is received. In such cases it would be rash to conclude that repentance is never exer- cised, and mercy never obtained. But they, who from the mere impulse of a vicious temper, clos« The Atrocity of Suicide, 18$ life b}'" ail act oi sudden violence, leave us no positive I hope of their pardon in this world or their hajipi- ness in the next. — We commit them to a sovereign God. We oii,^ht, however, to entertain more favorable thoughts of those, who are urged to this violence by II a distempered body and a distracted mind. I'o tliese maladies good men are liable, as well as odiers; and for miscarriages, which proceed wholly from causes of this kiiid, we cannot think them answera- ble. As they are not themselves, so their conduct is not their own, considered as rational beina^s and moral agents. It is rather the effect of a disease operating mechanically. If people, under the pou er of a wild delirium, which wh(jiiy deranges the thoughts, or under the darkness of a fixed and settled melancholy, which totally absorbs the reason, com- mit violence on themselves, they are probably no I more accountable for their own death, than if it had been the effect of lightning or an apoplexy. It is difficult to sa}', what are the delusions of im- agination in a delirium. They, who emerge from such a state, can seldom distinctly recollect and re- late the tlioughts, which then possessed their braiijs and urged their actions. Some, however, after rea- son has resumed its dominion, have said, that they fancied themselves to be a species of beings different from the human, or in a situation different from what was real ; and that the fatal actions which they at- tempted, were thought to be necessary means of preservation from some danger which seemed to pursue them. A charitable opinion, founded in a person's good life, ought not to be altered by the unhaj)py manner of his death, when this appears to be the prob.ible effect of a disordered mind. But whatever hope we may have for such a person, the case of those, who, through pride, impatience, discontent, or any crimi- 184 The Atrocity of Suicide, nal pasfeion, violently force tlicir passage into the other world by their own rash hands, and madly rush before the tribunal of God, to disburden themselves of the troubles of liie, leaves no room for this charit- able hope. We have said, that insLuiity exempts men from accountableness for their actions : but then, it must be remembered, that some may be accountable for their insanity. If this be the effect of their own vi- ces, of intemperance, idleness, prodigality, or any criminal passion harboured and indulged, however it may excuse subsequent conduct, it admits no ex- cuse for itself. The vices, which produced it, stand chargeable with this effect and all its horrible conse- quences. We have considered the words of the text, as they respect the case of the jailer. In this application, they are a prohibition of violent self murder. But the words admit a more extensive application. *' Do thyself wo harm." The expression is so gen- eral, that it may be applied as a caution against every kind and degree of self injury. If it be crminal to harm ourselves at all ; if it be unlawful to terminate life by a sudden act; for the same reason it is unlaw- ful to destroy our health, and bring on death by slovr and moderate means. He who designedly tajces a fatal dose of poison is guilty of self murder, whether the poison be intended to operate hastily or gradual- ly. The apostle may therefore be understood as warning us against every thing in our temper and conduct, which tends to shorten our life, or to ren* der it unhappy while it lasts. This part of our subject we shall distinctly illus trate in another discourse. ■ SERMON IX. >®4t.«c Causes leading to Suicide, ACTS xvi. e6. Dc thyself no harm* X HESE words of Paul to the jailer, who had drawn his sword to kill himself, contain an ex« press prohibition of self murder. And thej' may also be considered as giving a general caution against harming ourselves in any way, or by any means whatever, We have already applied the words to the particu- lar case, which was the occasion ©f them. We will now, II. Improve them in their more general applica- tion. I shall here mention some particular evils by which men often do themselves harm. 1. Intemperance is included in this general pro- hibition. All things needful for the support, and conducive to the pleasure of life, God has given us richly to enjoy. Every creature of God is good, and nothing /Li 186 Causes leading to Suicide, to be refused it' it be received with thanksgiving; and used with prudence and sobriety. The animals mny be governed by appetite ; for as tlicy have no principle superior to this, so this is well adjusted to the exigences of their nature, and will ordinarily di- rect them rightly in the choice of their food and in the measure of indulgence. This is doubtless true of the beasts of the forest, who are left wholly to na- ture. But mail is endued with reason ; and reason, not mere appetite, must guide him in all his sensi- tive gratifications. When gratification is his great object, and when this is carried beyond what nature requires for its comfort, or can bear without oppres- sion, then imaginary pleasure turns to real pain. Customary excess in animal indulgence debilitates the frame, impairs the understanding, distempers the body, and hasten9 a dissolution. It create^ dan- gers and casualties, banishes prudence and caution, proves the occasion of violent injuries and sometimes of sudden death. " Who hath wo ? who hath sor- row ? who hath wounds without cause ? They who tarry long at the wine. — Look not on the wine, when it is red, when it giveth its colour in the cup. At the last it biteth like a serpent, and stingeth like an ad- der. Thou shalt be as one that lieth down in the midst of the sea, or as one that lieth on the top of a mast." But if intemperance should not cause death sud- denly, yet it tends to that issue gradually. It works in the frame like a slow poison, and its deadly ef- fects, though moderate, are not the less certain. Besides its baneful influence m\ the body, it con- sumes the substance, inflames the passions, stupifies the conscience, blasts the reputation and puts an end to usefulness. Yea, it often transforms a man of hopeful abilities and amiable manners into a vexa- tious companion, a fractious parent, a quarrelsome neighbor, a mischievous member of societ)\ It Causes leading' to Suicide, 187 ticstroys every thing, which belongs to him, as a man ; as a rational^ moral, social being. It leaves to him only the animal part, and this sunk lower than it is in the natural brute. And say, is not this crea- ture, as really a self murderer, as if he had plunged a sword in his bosom, or swallowed a dose of poi- son ? The drunkard may, in a sober hour, be shocked at the sight of one, who has done violence to himself. But his own guilt is, in many respects, far more ag- gravated. The felon perhaps destroyed himself by a single and sudden act, and under the force of a strong temptation. The drunkard destroys himself deliberately, by repeated acts, and in cool blood. [ The former may perhaps wish, when it is too late, I to recal his rash and hasty deed. This some, who i have been rescued and restored, have confessed. i And such have rarely made a second attempt. The I latter persists in his injurious treatment of himself, even after he has begun to experience its ruinous and fatal eft'ects. He finds his substance wasting, his health declining, his constitution tottering, and his infirmities increasing ; but still he goes on add- ing drunkenness to thirst. " Though the fool is brayed in a mortar, yet his folly departs not from him.'* What is all this, but deliberate self murder ? He does not, indeed, aim at his own destruction. But he pursues a course, which reason, observation and experience shew him, must tend to his destruc- tion. The ruffian, who, in robbing a man, gives him a fatal wound, cannot exculpate himself from murder by pleading, that his intention was, not to kill the man, but to get his money. No more can the drunkard excuse himself by alledging, that his intention was only to gratify his appetite ; not to in- jure his life. He, who voluntarily does an unlawful action, is by the law of reason, as well as by the law 188 Causes leading' to Suicide, of man, responsible for the natural and obvious con- sequences of that action. 2. IdlgJiess is a pernicious and often a fatal vice. The man who pursues no regular course of busi- ness, or neglects the business, which he pretends to pursue, brings ruin on himself, iind involves others •with him. He is assailed by temptations, which his debilitated mind has no fortitude to resist. He is drawn into vices, against which sober industry would liave secured him. A derangement of his afi'airs ensues, and he resorts to gambling and swindling as expedients to retrieve them — to deceitful promises and ostentatious parade, as means to defer his mis- fortune and disgrace — to company and drinking, aa the diverbions of his gloomy thoughts, and the seda- tives of his anxious foreboding fears. He seduces the simple and unwary to associate with him, that he may abuse their unsuspecting confidence, and take advantage of their inexperience. If he has some ad- dress and much conceit, he will talk aloud about matters of state, will affect vast wisdom and patriot- ism, and will slander worthy men, that he may be put into some office, by which he can riot at the pub- lic expense. But the time comes, when his ambi- tion is blasted, his fraud detected, and his plans dis- concerted. Then ruin bursts upon him with irre- sistible force ; and he sinks into inactive despond- ence, or quits his country by flight, or perhaps the world by suicide ; and he depai ts loaded with the execrations of those whom he has undone. Tiiiti is no imaginary description. It is often realized. 3. Men do themselves harm by the habitual in- dulgence of a melancholy spirits This is one cause of self murder. Gloomy apprehensions of God and religion, and dismal conclusions concerning ones self, render life a burden, and embitter all its comforts. A severer distress cannot be imagined, than that which arises \ Causes leading to Suicide^ 189 from this source. Every other distress will admi< of some consolation. It may be allayed with the hope of tj:ood to come, either in this world or the next. But the anguish of a sotded melancholy is inconsolable, because it shuts out hope, that faithful attendant in ordinary afRictions. " The spirit of a man will sustain his infirmity, but a wounded spirit who can bear ?" This is the reason why it has so often urged men to put a speedy end to life. Viewing themselves as abandoned to misfortune here, and doomed to misery hereafter, they found nothin^^ to , invite their stay, or forbid their exit. Imagining-, I that they already knew, and had begun to feel the I worst that could befal them, they seemed to them- i selves to run no risk by plunging headlong into ano- j ther world, or whatever might be the consequence j there, at least they were sure of getting rid of what they suffered here. They therefore chose strangling and death, rather than life. Since these gloomy and desperate apprel^Misions arc so painful in themselves, and so dangerous in their tendency, we ought carefully to guard our souls against them ; to rebuke them when they begin to arise, and to banish them before they get full posses- sion. The primary cause of settled melancholy is usu- ally, no doubt, some nervous affection, which dis- tempers the imagination, and beclouds the mind. People thus affected complain of wicked, and often, of blasphemous suggestions ; and of great inco- herence and confusion in their thoughts, whenever they attempt closely to fix them on any subject. And if they are of a serious disposition, this confu- sion will be most observable in religious duties ; although if they did but notice it, it is probably as real in many other cases. In this gloomy state of mind, they draw dark conclusions respecting* every thing which seems important ; and ebpecialiy with 1^ Causes leading to Suicide* respect to their final salvation, which they regard as an object of the highest importance. From the evil thoughts which haunt them, and from the ver- satility and unfixedness of their minds in holy duties, they conclude that there is nothing of the temper of religion in them. They look to former times — they reflect on that refreshing light and spiritual sensibility — that cheerful hope and lively comfort, which they have once known ; and hence they make out a new argument against themselves. Comparing their present darkness and perturbation with the clear light and calm joy of better days, they imagine that they have committed the unpardonable sin, or at least some great, though perhaps unknown transgression, which has provoked God to withdraw his spirit from them ; and that now their case scarcely admits of hope. Brooding over these melancholy thoughts, they hatch them into the viper despair, the poison of which drinks up their spirits. When they have come to this stage in the progress of religious mel- ancholy, their case is extremely unhappy, because they refuse to be comforted, and reject every con- sideration, which might give them relief. It is easy for every one, but themselves, to sec that bodily disorders lie at the bottom of their complaints — • that their dark conclusions are unreasonable and un- founded, that their case bears no resemblance to the case of those who are forsaken of God. It is easy to tell them, that their strong sense of the import- ance of religion discriminates them from the harden- ed wretches, who have sinned away their hopes— that as the mercy of God is infinite, no man has cause for despair, but he who has cast off the care of his soul — that their evil thoughts being a grief and burden to them, cannot be supposed to arise from settled impiety and a love of sin — that their unfix- edness and confusion in religious duty are no evi- dence of a wicked temper, as long as the same iu- Causes leading to Suieide. 19i lirmity appears in every other case in which they la- bour to command their attention. But these argu- ments take little hold on thenri, because their state is such, that they will turn every thing against them- selves. The* blackness of their minds absorbs all the rays of light. In these circumstances they are much exposed to temptations, and poorly able to make their defence ; tlieir adversary is busy, and he readily gets an advantage against them. It is easy to give them good advice ; but hard for them to ap- ply it. For this reason it is more necessary to guard against the first invasion of melancholy, when it is more in one's power to resist it. I That we may prevent this danger, we must form I just and consistent ideas of God's character and of i the gospel scheme ; we must contemplate his mercy j and grace, as well as his justice and holiness, and I the promises and invitations of the gospel, as well as iits warningsand threatnings ; we must attend to those things which are clearly and plainly revealed,, and which are the ground of our faith and hope, and not perplex ourselves about the secret mysteries which are notreveaIed,and which wx could not understand, if they were ; we must apply ourselves to present duty, and not curiously pry into the unknown events [Of futurity ; we must readily obey the plain com- jmands of God, and trust his faithfulness and power ito fulfil his promises ; we must daily walk with God, jkeep up an intercourse with him, and commit our- selves in well-doing to the keeping of his provi- dence and grace. 4. Men do themselves harm, when they indulge immoderate passions ; such as impatience, avarice^ ambition, grief, envy and wrath. " The sorrow of the world breaketh the spirit, and ^vorketh death." " Envy is the rottenness of the ibones." *' Wrath killeth the foolish man.'* These 192 Causes feadir/ff to Smcidc, passions, like scorpions, sting and torment the soul, and spread a malignant poison through the vvliole frame. They embitter life's dearest enjoyments, aggravate all its pains, and exclude the consolations of religion. In many cases they have proved ex- citements to self murder. The pride of Ahitophel, chagrined, that the counsel of another was preferred to his own, drove him to hang himself. The avarice ofAhab, disappointed in an attempt to annex Na- both's garden to his own field, deprived him of the joys of life, and confined him to his bed, sick with discontent, and unable to eat bread. His passion, though it did not prompt him to do violence to him- self, yet instigated him to destroy honest Naboth, and thus brought on him the wrath of God, which doomed him to a premature death. Haman, in the haughtiness of his spirit, deemed all his riches and honors of no value, while he saw Mordecai sitting in the king's gate ; and refusing him the homage which he claimed. Jonah, when the predicted ca- tastrophe of Ninevah was suspended, thought it bet- ter to die, than to live ! And when exposed to the intense beams of the sun, he was deprived of a friendly shade, he was very angry, nnd said, *' I do well to be angry, even unto death," The Jews, impatient of their troubles in the wilderness, wished to God, that they had died in the land of Egypt. Some worried with this peevish, discontented spirit, have not only wished for death, but executed their wish ; and because the world did not gratify their restless humour, they would stay in it no long-er. This uneasy temper, if it does not destroy life itself, destroys all that is good in life, and banishes every real enjoyment. Envy, malice and revenge are still more danger- ous passions. Undt;r their malignant influence, a petty affront, a trifling injury has hurried men to Causes leading to Suicide* 193 such desperate actions, as have caused the death of others, and terminated in their own. When men [ harbour and indulge such pernicious and baneful passions, they know not what harm they incur, nor what danger may a^\'ait them. 5. Men, wlio admit and entertain irreligious and licentious principles, do themselves infinite harm, ' and if they avow and diffuse such principles, they ; do immense injury to others. Religion is the only solid foundation of comfort in ithis world, and of happiness in the next. This, I embraced in the heart, banishes envy and malice, I impatience and discontent, anxiety and fear ; in- t spires with benevolent affections, calm resignation and cheerful hope ; and gives a sure title to glory and immortality. The man, who renounces religion, abandons all his rational comforts and future pros- pects. He makes himself a prey to temptation, vice and fear. He becomes a creature exposed, defence- less and forlorn. If he should see his condition, he would be a terror to himself. If others should see his heart, he would be a terror to all about him. If all men were like him, he would have no security from the violence of his neighbors. He has now no security from the violence of his own hands ; nor have others any security from this violence, but the laws of society. There is in him no principle to restrain him from any outrage, which his passions may dictate, whether against himself or mankind. There are some, who view this life as the only term of human existence. If in words they ac- knowledge a God, who made and sustains the uni- verse, yet in reality they discard the idea of his moral government, and consequently of a future retribu- tion. These, as they believe no existence, fear no punishment, after death, and consequently are under A a 194 Causes leading to Suicide, no moral restraint from vice while they live. And whenevtT their troubles m:ike them weary of exist- jj ciiCe, tb.ey claim a right to terminate it. Many, oii jj| this principle, have been their own executiontrs ; and bome have, with themselves, destroyed their nearest friends. I'hey consider men merely as a su- perior race of animals; and what evil will they sec in killing a man, more than in killing any other ani- mal? This sentiment directly tends to extinguish' those social afiections and human feelings, which arc our natural restraints from mutual injury, and our natural excitements to mutual beneficence. If we have a rig'it to retire from existence, because we experience trouble, we shall claim as good a right to put another out of existence, because he gives us trouble. There are some, who, though they profess to be- lieve a future existence, yet deny ail future punish- ment, and persuade themselves, that a God of infi- nite goodness will make all his creatures happy at last, and will inflict punishment on none, whatever may be their character. In this persuasion, they can fear nothing from vice, except some present in- convenience, and this, they imagine, may be over balanced by some solid advantage ; and they can fear nothing from death, but the pain of dying ; and thij they must submit to sooner or later. If this world is become troublesome to them, and likely to continue so, why should they not quit it for the more speedy possession of a better ? And if their dearest friend is in a state of suffering, and there is no good prospecf of relief, why should they not, in pure humanity, hasten his transition to a more desirable condition ? When other means fail, why should not death be ap- plied as the last, and the only remedy ? Such has beta, in some instances, the dreadful consequence of this nefarious sentiment. I Causes leading to Suicide, 195 There are others, who imagine, that every man's destiny is eterp.ally fixed, and eve^-y man's conduct immutably determined by an absolute fatality ; and hence they conclude, that it is their true wisdom to cast ofFall concern about their own actions and the final issue of them, to follow their own inclinations without fear, and to meet with boldness the fcite which is allotted for them, and which they cannot divert or avoid. These, if ur^ed to suicide, as a re- lief from pain and sorrow, embrace it as their desti- ny, and flatter themselves, that they are not account- able. If they should chance to tall into misery in another world, they say, it is their fate, not their fault. It is not what they have procured to them- selves, but what the general system of nature has fixed for them. All these schemes come to the same issue, that no man's happiness depends on his moral conduct, and that it is indifferent with regard to his future condition, how he lives, and how he dies. The awful tendency of such principles is mani- fest from their effects. Since they have prevailed, instances of murder and suicide, and of duelling, which involves in it both murder and suicide, have become much more frequent, than they were form- erly. They have lamentably increased in our own land ; and in France, after the general prostration of religion, they were astonishingly multiplied. And, so far as my information enables me to judge, all those, who have destroyed themselves, except such as were insane, had professedly adopted sentiments subversive of religion, and had thrown off the re- straints of a future retribution. And in some, who Iwere partially insane, licentious principles co-ope- jrated with their mental disorders, and might proba- bly first operate to the production of them. It is not my intention to enter into a discussion of [these principles. This would open too extensive a field for the time now allotted me. I shall, how- 196 Causes leading to Suicide* ever, refer you to one summary argument, which must be sufficient to give conviction to every intelli- gent mind. Only consider what is the natural tendency and the frequent operation of the principles, which have been mentioned. Enquire whether a man possess- iuij; and actinj^ upon them, would l)e safe to himself : and whether his family, his friends, his neighbors would be safe in connection with him, if he was un- restrained by the laws of society. Enquire whether a society, actuated by such principles, could protect its members, or could itself subsist. Enquire whether any rational, free, and eiiicient government could ever be maintained on these principles. Answer these enquiries, and you will have a full, practical demonstration, that the principles are absolutely false. No sentiments are true, which cannot safely be applied to pritctice. These, applied to practice, would dissolve Ihmilies, disband societies, annihilate government, and destroy mankind. One of the surest ways to prove v/hether opinions are true, is to bring them to the test of practice, and examine what would be their consequence. We may always act in conforniity to truth. If we are all to be annihilated at death, we may act as if we were to be annihilated. If there is no divine moral government, we may act, as if there was none, and ma) live as if we were not accountable. If we are under the power of an uncontrolable fate, wc may give ourselves up to this fate : we need not consult our reason, but may implicitly follow every impulse of passion. And if we may act in this manner, so may our neighbors, and so may all mankind. And what would be the coissequence? The world would be a Babel : it would be an Aceldama. Let the in- fidel bring forth his strong reasons, and this appeal to practice will at once confound them all. Cause.-i leading to Stnciite.. 197 G. Men do themselves harm b}- tlie commission of presumptuous shis. There are some crimes, which by the laws of God ;iiid men are capital. The man who ventures on these, aclcb to them the crime of self murder. He forfeits life, puts himself out of the protection of so- ciety, anil becomes a victim to justice, whenever it can arrest him. Burglary and arson, which by law are punishable with death, are in their nature horri- bly criminal. But their criminalty is dreadfully ag- gravated by the consideration, that the hardened and desperate villain, for a paltry gain, or for the grat- ification of an infernal passion, gives up the securi- ty of his life. Presumptuous sins are often follow- ed with a horror of conscience, which poisons every comfort, and which has sometimes sought relief in suicide. Judas, when he had betrayed his Lord, threw back in painful disgust the reward of his trea- son ; and goaded with sharp reflections of guilt and pungent apprehensions of punishment, he plunged himself headlong into the very misery which he dreaded, and the anticipation of which was more than he could bear. 7. Men are continually doing themselves harm, while they live in a course of sin. Some atrocious crimes are more immediately sub- versive of peace, comfort and security ; but all sin is destructive of the soul. Thus wisdom instructs us : " he that sinneth against me, wrongetii his own soul; all they that hate me, love death." " Righte- ousness tendeth to life : but he that pursueth evil pursueth it to his death." He who endangers his soul for any \yorldIy object, even for the preservation of life itself, purchases the latter at too great a price. *' What shall a man be profitted, if he gain the whole world, and lose his own soul ? and what shall he give in exchange for his soul ?" Every thing should be regarded according to its worth. As the future 198 Causes leading to Suicide. is of more value than the present life, that alwa3-s claims our first attention and regard. If he who de- stroys his estate by imprudence, his health by a de- bauch or his life by violence, does himself harm ; infinitely greater harm does he incur, who ruins his soul by a course of sin. Kven self murder, were it only the destruction of the body, would be compara- tively a moderate crime : its criminality chiefly ari- ses from other considerations. The wrong done to the soul is the great thing. But all other sin, per- sisted in, and not repented of, has ultimately the same effect. " The wrath of God is revea'ed from heaven against all ungodliness and unrighteousness of men." If then v^e would live without doing our- selves harm, we must have nothing more to do with sin ; we must renounce it immediately, withdraw from its service without delay ; for the wages of sin is death. We must abstain from fleshly lusts which Avar iigainst the soul, for lust, whon it is conceived, bringeth forth sin, and sin when it is finished, bring- eth forth death. We must mortify our earthly mem- bers, our worldly affections ; for kd by these, we shall fall into temptation and a snare, and many dan- gerous patlis, which terminate in destruction, and perdition. We nmst lay hold on eternal life, which is now proposed ; for while we linger and delay, the offer may be withdrawn, and our neglect will be our destruction. In a word, it is only in a course of re- ligion, that we shall proceed with safety, and with- out danger of doing harm to ourselves, or receiving damage from others. " He that walketh uprightly, walketh surely ; but he that perverteth his v/ays sliall fall. The path of the just is as the shining light ; but the way of the wicked is as darkness ; they know not at what thev stumble." BEFLECTIOjYS, 1. It is a great mercy to be protected from our- selves. — We are afraid tl"»at others will harm us ; Causes leadinsr to Suicide. 199 £> but our greatest danger is, that we shall do ourselves liarm. Who is he that will harm us, if we be folio w- trs of that which is good? But if we pursue that which is evil, who will protect us ? Men can but seldom secure us from a mischief, which we arc working against ourselves ; we may effect it before they know our danger, or may execute it in a man- ner, which they have not power to prevent. VVe are safe under the divine protection v)nly ; and let us beware, that we forfeit not this. *' The eyes of the Lord are upon the righteous ; and his ears are open to their cry ; but the face of the Lord is against them that do evil, to cut off their remembrance from the earth." 2. VVe have reason to pray for divine restraints. We have known some, who have done violence to their own lives. Such sad instances teach us, that our security is not in ourselves, but in the care of God's providence. — The way of a man is not in himself; God keepeth him in all his ways. To his keeping we are therelore always to commit ourselves in well doing. The jailer, left to the impetuosity of bis own rash resolution, would in a moment have destroyed himself. What prevented the execution ? Not his own spontaneous reflection, but a special di- vine inter{X>sition. Paul was in the inner prison — it was midnight — the jailer was without. His de- sign was made known to Paul by divine suggestion. The apostle exclaimed, and bade him forbear. This call prevented him from destroying both body and soul together. How important was this critical mo- ment : his eternal salvation was depending. He was an unbeliever — such he would have died, if he had been left to himself. But in consequence of the apostle's call to him, his life was preserved — he be- came a believer, and salvation came to his house. For this interposition the jailer doubtless blessed God all his days. Our preservation may often dc- 200 Causes Icadinii' to Suicide, pend on interpositions as critical, though less obvi- ous. Ltt us watch and pray, lest we fall into temp- tation. 3. Wc have great cimse to be tliankful, if we have l)een kept back from presumplnous sins. JVIa- ny have ruiiit d their snl^stance, health and reputa- tion, and iiivolved themselves, and their friends with them, in calamity and distress, by bold and darins: transeressions. Had we not been under the restraints of God's providence and grace, how do \ve know, to what lengths in wickedness we might have run, and what mischiel's we might have brought on ourselves ? David prays, " Who can understand his errors ? Cleanse me from secret faults ; keep back thy servant from presumptuous sins. Let them not have dominion over me. Then shall I be upright, and I shall I.-e innocent from the great trans- gression." The advice of the apostle we should all apply, " Let him that thinketh he standeth take lieed lest he fall." For as Solomon observes, *' Happy is the man, who feareth always, but he that hardeneth himself siiall fall into mischief." 4. What numbers will at last be found guilty of self murder ? Some have done direct violence to their lives through pride, impatience and discontent. Some have brought destruction on themselves by capital crimes — some have ruined their health and shortened their lii'e by intemperance and excess — and every sirner will be found to have destroyed his own soul. We condemn the man who is guilty of direct suicide ; let all beware, lest they indirectly involve themselves in similar guilt. Let us endeavor to secure to ourselves the con- stant protection of God's providence and grace, by devoting ourselves to him, and walkijig humbly vvitlii him. God is with us while W'e are with him : buti if wc wickedly depait from him, we may justly, y Causes leatling to Suicide. 201 fear, he will abandon us to our own choice, and cast us off forever. While we apply to ourselves the admonitions sug- gested by the late awful events in this place, we wish to administer consolation to those, who by these events are peculiarly afflicted. We wish them abundant supplies of that grace, which alone can give adequate support in an affliction like theirs. Your friends forsook you in the midst of their days and broke away from you in a manner, which must aggravate your distress. We are troubled for you. But what shall we say ! Repair to God, spread your case before him, and in the multitude of your thoughts within you, let his comforts delight your souls. Anxious thoughts concerning the condition of your departed friends naturally arise in your minds. But let not these thoughts operate to produce mur- muring and impatience. Think not that God is unjust in withholding those restraints, which might have prevented so unhappy a termination of life. Suspect not any injustice in the disposal which he has made of your friends, who are gone from you. How far a derangement may have prevailed, it is difficult for men to determine. Secret things belong to God. The Judge of all the earth does right. Call not in question the rectitude of his proceedings. Be solicitous to secure your own acceptance with God. Admitted to his presence in heaven, you will certainly approve of the manner, in which he has disposed of those, whom you loved on earth. Anxiety about the dead is unavailing, A concern for the living is wise ; for now is the day of salva- tion. Live under a sense of the future world, and under the influence of reHgious principles, that you may have comfort in your afflictions and peace in your death, and may leave to your surviving friends B b 202 Causes leading to Suicide. the same consolations, which you wish your depart- ing friends may leave to }ou. Let the solitary widow be advised to inculcate on her children the fear of God, the belief of a future state, arid the obligations of piety and virtue, and thus secure tlicm Jrom the path, which leads down to the chambers of death. it is ardently wished that the only surviving brother may dee}']}^ feel the warnings, which have been solenmly rejfeated to him. Sliould he harden himself against them, who knows, but in God's just judgments, he may be left without restraint, to terminate his life in the same awful manner. It is hoped that he will shun every step, which might tend to an issue like that which he has seen. It is hoped, that he will indulge no licentious principles, no indifferent thoughts of religion ; no light opin- ions with respect to a future retribution — that he u ill harbour in his breast none of those passions, which vex the mind, and alienate the soul from God and virtue — that he will yield to none of the seductions of sensuality : but will restrain every unruly desire, expel every darigerous sentiment, and study to ac- quire the purest habits of piety, benevolence and sobriety. It is hoped, that by a humble, godly, virtuous and discreet conversation, he will console his afllicted friends, and secure his own comfort in this world, and his eternal happiness in the next. My young friends ; I have, this day, set before you the malignant nature, and awful tendency of ir- religious sentiments. I beseech you, pay an early attention to the religion of the gospel, and let the knowledge, belief and love of it be deeply wrought into your souls. " Cease to hear the instructions, which cause to err from the words of knowledge." If you should ever happen to hear a sentiment ut- tered, which tends to shake your belief of a future judgment, and of the necessity of a holy heart and a Causes leading to Suicide, 203 godly life, repel such a sentiment with indignation and horror ; for it is charged with death — with the second death. Say with the Psalmist, " depart from me, ye evil doers, for I will keep the command- ments of my God." Remember and follow his ad- vice ; " hearken to me, O ye children, and I will teach you the fear of the Lord. What man is he who desireth many days, that he may see good ? Let him refrain his tongue from evil, and his lips from speaking guile ; let him eschew evil and do good, seek peace and pursne it ; for the eyes of the Lord are upon the righteous, and his ears are open to their cry : but the face of the Lord is against them that do evil, to cut off their remembrance from the earth." Ye, who are parents, look on your children. You wish them happy here, and forever. You wish they may survive you, and enjoy the fruitsof your labour. Or if they die before you, you wish for comfort in their death. Train them up, then, in the way in which they should go. Let them have some evidence, that you believe in God, and reverence his name. Maintain the worship of God in your houses, and require of them an orderly attendance. Communicate to them salutary instructions ; instil into their tender minds virtuous principles ; and guard them against those loose and licentious opinions, which might corrupt their morals and destroy their souls. They are coming forward in a dangerous period. The days are evil. There are many vain talkers and deceiv- ers, whose mouths ought to be stopped. If this cannot be done, at least let the ears of your children be stopped against them. If you neglect them, there is great danger, that the errors of the wicked will lead them astray. Rut if you should set before their eyes corrupt examples, and often drop into their ears irreligious sentiments, you will probably 204 Causes leading to Suicide, fix them in wickedness and hasten their destruction. And say, in what respect will your guilt be lighter, than the guilt of those idolaters of whom God com- plains ; " Thy sons and thy daughters, whom thou hast borne unto me, thou hast sacrificed to be de- voured : thou hast slain my children. And is this* small matter ?" Mj friends in general, let me entreat you, under the impression made on your minds by the late aw- ful events, to unite your influence in promoting the great interest ot religion. Let not any matters, which relate to this world, whether private or pub# lie, so engross your thoughts, agitate your passions, or disturb your harmony, as to divert your attention from the one thing needful — needful for yourselves, your children, and your brethren. Consider, that there is one grand interest, in which you are all con- cerned, the advancement of religion in your hearts, in your houses, and in society, and the transmission of it to those, who are coming after you. Let every one, in profession and practice, stand forth as an open friend to the gospel, and declare to all men, that he is not ashamed of it. Strengthen one another's hands in the work of family education and govern, inent. Strive together in your prayers for the unity and growth of the church, and for the increase of re- ligion in it. Be fellow helpers to the truth, and fel- low workers to the kingdom of God. And may the peace of God, which passeth all understanding, kee]> your hearts and minds through Jesus Christ. SERMON X. >«•«•»< The Completing and Opening of the Great Bridge at Springfield. ISAIAH xlv. i8. Cod himself that formed the earth and made it — he created it not in vain — he jormed it to be inhabited. XliVERY rational being directs his opera- tions to some end. To labor without an object, and act without an intention, is a degree of folly too great to be imputed to men. We must then con- clude, that the Being, who created the world, had a purpose in view adequate to the grandeur of the work. What this purpose is the prophet clearly expresses in our text and a preceding verse. " He made the earth — he created man upon it — he formed it to be inhabited ;" to be inhabited by men ; by such beings as we are. Let us survey the earth, and we shall find it per- fectly adapted to this design. Moses, in his history of the creation, informs us, that man was the last of God's works. The earth was enlightened and warmed with the sun, covered 206 The Opening of Springfield Bridge, with fruits and herbs, and stocked with every spe- cies of animals, before man was placed upon it. It was not a naked and dreary, but a beautiful and richly furnished world, on which he first opened his eyes. He was not sent to subdue a rugged and in- tractable wilderness, but to occupy a kind and de- lightful garden, where, with moderate labor, his wants might be supplied. When Adam fust awoke into existence, con- templated his own wonderful Irame, surveyed the ground on which he trod, beheld the groves v/hich waved around him, tasted the fruits which hung before him, and traced the streams which meandered by his side, at once he knevi', that there must be an invisible Being, who formed this pleasant place for his habitation. The same evidence have we, that the earth was made for the children of Adam. The sun, that vast body of lire in the heavens, is so stationed, as to cheer and fructify the globe, and render it a fit mansion for human beings. By the regular changes of the seasons, those parts of the earth bcconie habi^able, which otherwise would be burnt with intolerable heat, or sealed up with eternal frost. Around this globe is spread a body of air, so pure as to transmit the rays of light, and yet so strong as to sustain the flight of birds. This serves for the breath of life, the vehicle of sound, the suspension of waters, the conveyance of clouds, the promotion of vegetation, and various other uses necessary to the subsistence, or conducive to the comibrt of the human kind. The earth is replenished with innumerable tribes of animals, of which some assist man in his labors, some yield him food, and some furnish him with or- naments and clothing. " To man God has given dominion over the works of his hands : Under man's The Opening of Springfield Bridge. 5i07 power he has put all things ; all sheep and oxen, the beasts of the field, the fowl of the air, the fish of the sea, and whatsoever passeth through the paths of the deep." The productions of the earth are various beyond conception. Some spontaneous — some the effects of human culture — some designed for tht support of the animal tribes, and some more immediately adapted to the use of man. On the surface of the earth we meet with springs and streams at convenient distances to satisfy the thirsty beast, as well as to serve the purposes of the rational inhabitant. And beneath the surface there are, every where, continual currents of water, spreading, like the veins in a human body, in vari- ous ramifications, from which, with little labour, daily supplies may be drawn. The great bodies of water, with which the land is intersected, furnish food for man, facilitate the com- merce of nations, and refresh and fertilize the earth. By the heat of the sun, and other co- operating causes, waters from the seas, rivers and fountains are raised into the cooler regions of the atmosphere, there condensed into clouds, wafted around by winds, and sifted down in kind and gentle showers. Thus are our fields watered without our labor or skill. The earth supplies us with timber, stone, cement, metals, and all necessary materials, from which we may fabricate implements for labof, coverts from cold and storms, bridges for passing the streams, and vessels for navigating the seas. The natural world is governed by uniform and steady laws. Hence vre may judge, within our sphere, w^hat means are necessary to certain ends, and what success may ordinarily attend the works of our hands. Now to what end was all this order and beauty of nature — this fcrtiiitv and furniture of the earth, if 208 7%.out justice, peaceableness, sobriety, industry and order among the members ; or witliout fidelity, impariiaiity and public spirit in the rulers. It is equally obvious, that the basis of these virtues can be notliing less than religion. Takeaway the belief of a divine moral government, and the apprehension of a future state of retribu- tion ; and what principle of social or private virtue will you find ? It is too much the humor of the present day to consider religion as b.aving no connection with civil government. This sentiment, first advanced by infidels, has been too imphcitly adopted by some of better hearts. But it is a sentiment contrary to common experience and common sense, and preg- nant of fatal evils. As well may you build a castle in the air, without a foundation on the eaijth, as maintain ^Jree government without virtue, or sup- port virtue without the principles of religion. Will you make the experiment ? Go, first, and tear away the j)illars from yonder Bridge. See if the well turned arches will sustain themselves aloft by their own proportion and symmetry. This you may as well expect, as that our happy state of society, and our free constitution of government will stand se- cure, when religion is sti-uck away from under them. If a breach should be made in those pillars, itn- mediate reparation will doubtiv-ss be made. Let the same attention be pjid to the state of religion and morals. Let every species of vice and every licen- tious sentiment be discoinitenanced — be treated with abhorrence — Let virtuf and piety be encourag- The Opening of Spring f eld Bridge, 215 ed and cherished — Let the means of religion be honored and supported. Thus onl}- can our social happiness be maintained ; thus only can we hope, it will descend to our posterity. The proji^ressof arts naturally reminds us of the importance of revelation, 'I'ht acquisition of these is left to human experi- ence and iiivention. Hence they are more perfect in the present, than they were in precejding ages. But to instruct us in moral duties and in our rela- tions to the invisible world, God has given us a revelation, and this he has communicated to us by men inspired with his own spirit, and by his son sent down from heaven. Some arts, known in one age, have been lost in succeeding ages. If we at- tentively read the book of Job, we shall lind, that in his day, the arts, among the Arabians, had ribeii to a degree of perfection, of which, some following ages could not boast. But the revelation, w:hich God has given us, he has taken efrectual care to pre- serve, so far that no part of it is lost to the world. Now say, why has God given a revclution to in- fctruct us in the truths and duties of religion, and none to instruct us in husbandry, astronomy, ma- thematics and mechanics ? May W'e not hence con- clude, that religion is a matter which demands our principal attention ? If a number of men should combine to extermi- nate the arts, who would not deem them enemies to mankind ? who v/ould not rise to oppose so nefari- ous a design ? But these would be harmless men compared with the malignant enemies of revelation. Yet the latter may talk and v/rite ; and hundreds may attend to, and smile at their talk, and may read and circulate their writings; and few seem concerned for the consequences. Yea, some will scoflingly say, *' if religion is from God, let him take care to preserve it ;" as if they thought, none \vere bound 216 Thn Opening of Springfield Bridge* to practise it, and none but God had any interest in it. While we contemplate the progress of arts, we are led to believe \x future state ot' existence. If this world was made for man, certainly man was not made merely for this world, but for a more exalted sphere. We have capacities \vhich nothing earthly can fill — desires which nothing temporary can satisfy. This rational mind can contemplate the earth and the heavens — can look back to its ear- liest existence and forward to distant ages — can in- vent new arts — can improve on the inventions of others, and on its own experience — can devise and accomplish works, which would have been incredi- ble to preceding ages — can make progress in science far beyond what the present short term of existence will allow. Its ^vishes, hopes and prospects are boundless and eternal. There is certainly another state, in vvhich it may expand to its full dimensions, rise to its just perfection, and reach the summit of its hopes and prospects. O, my soul, what is wealth or honor, a mass of earth or a gilded title to such a being as thou art, who canst contemplate the glori- ous Creator, partake of his divine nature and rejoice forever in his favor ? The inhabitants of the earth, like travellers on the bridge, appear, pass away, and are gone from our sight. They enter on the stage, make a few turns, speak a few words, step off, and are heard and seen no more ! their places are filled by others, as transient as they. How vast is the number of mortals, who, in one age only, make their appearance and disappearance on this globe ? can we imagine, that these millions of moral and ration- al beings, who, from age to age, tread the earth, and then are called away, drop into eternal oblivion ? as well may we suppose, that the successive travellers on that Bridge terminate their existence there. This ' surely is a probationary state. Here we are to pre-; The Opening of Springfield Bridge. 217 pare for a glorious immortality. For such a design the world is well adapted. Here God makes known his character and will, dispenses a thousand bless- ings, mingles some necessary afflictions with them, calls us to various services, puts our love and obe- dience to some trials, gives opportunity for the ex- ercise of humility, gratitude, benevolence, meekness and contentment, and proves us for a time, that in the end he may do us good. This world has every appearance of a probation- ary state — that it really is such, revelation fully as- sures us. Happy is our privilege in the enjoyment of a revelation, which instructs us, what beings we are, for what end we were created, what is our duty here, and what is the state before us. God manifests himself to us in the frame of our bodies, in the faculties of our minds, in the wonders of his creation, in the wisdom of his providence, in the supply of our wants, and the success of our la- bors; but more fully in the communications of his word. Into our world he has sent his own Son, who, having assumed our nature, dwelt among mortals, taught them, l^y his doctrines and example, how they ought to walk and to please God, opened to them the plan of divine mercy, purchased for them a glorious immortality, and prepared a new and liv- ing way into mansions of eternal bliss. Let us gratefully acknowledge and assiduously improve our moral and religious advantages; re- gard this life, as it is, a short term of trial for endless felicitv and fulness of joy ; and while we remain pil- grims here on earth, walk as expectants of the hea- venly world. Let us be fellow helpers to the kingdom of God. That is a kingdom of perfect benevolence. To pre- pare for that Slate, we must begin the exercise of benevolence in this. God is the great pattern of goodness. Our glory is to be like him. We then D d 218 The Opening of Spring Jield Bridge. hhew ourselves to be like him, to be his children and heirs of an inheritance in his kini^dom, when we love our enemies, relieve the miserable, encounij^e virtue and righleout^ness, and promote the common happi- ness within the humble sphere of our activity and influence. How active and enterprizing are many in the pre- sent day, to facilitate an intercourse between differ- ent parts of the coimtr}- by preparing smooth roads in rough places, by stretching bridges over danger- ous streams, and by opening canals around rapid falls, and through inland towns ? their motives, we trust, are honorable ; but whatever be their motives, they are advancing the interest and prosperity of their country. May all these works be a prelude to works more pious and more extensively beneficent. May the time soon come, when an equal zeal shall appear to remove all impediments, which lie in the way of a general spread of the gospel and a general conversion of mankind to the christian faith. May the pubhc spirit, which operates so successfully in the former cause, rise and expand until it ardently embraces the latter. May we soon hear a voice, crying in the wilderness, " prepare ye the way of the Lord, make strait in the dcse.t a high Wdty for our God. Cast ye up, cast ye up, prepare the way, take up the stumbling blocks out of the way of his people." And may we see thousands and thou- sands promptly obeying the call. " Then shall every valley be filled, and every mountain and hill shall be brought low ; the crooked shall be made strait, and the rough ways shall be made smooth. And all flesh shall see the salvation of God. j 1 SERMON XL >®-«i®!; Illustrations and Reflections on SauPs consulting the JFitch of Endor. In December 1805, a foreigner, who ihen residcl in Springfield, was occa* sionally on the w«t side of the Great River : and very lat;, in a dark eve- ning, went from a house not far from the bridge with an intention to return home: but by some unknown rasualty miscarried and was lo,-t. The pre- vailing opinion was, that 111 the extreme darkness of the night he missed his way and tell into the water and was drowned. But as there had lately been a most daiing robbery and murder, on the public ro;id, a \tw miles east from Springfield, the minds of people were alive to the suspicion of murder ; and a man was sent to Albany to learn from a woman, proissssing a knowl- edge of secrets, what was the fate of this foreigner, who had 50 suddenly disappeared. This mission which was encouraged by a number of people, ■was the occasion of the foUowinjj Diicourse. ••di)* !!*•< 1 SAMUEL xxviii. 6, 7. And when Saul enquired of the Lord, the Lord amxcered him 7iot, neither by dreams, nor by Urim, nor by prophets. Then said Saul unto his fervants, Seek me a woman, that hath a familiar spirit, that I may go to her, and enquire of her. And his servants said to him. Behold there is a woman that hath ajamiliar spirit at Endor, JL HE great and fundamental principles of religion, the existence and unity of the godhead, were taught, as soon as man was placed on the earth. Nor does it appear, that in any part of the antediluvian age, corrupt as mankind then were, 220 SauPs consultivg the JVitch of Endor, these principles were rejected, or polytheism and idohitry admitted. The first idoUtry of wliich we have nn account, Avas in the days of Abraham. He was commanded by God to depart from his country and from his kin- died and from his father's house, and to go into the land of Canaan, where, God promised, that he would bless him, give hini an inheritance and nuike of him a great nation. The reason of this command is assigned by Joshua. He says to the tribes of Is- rael, " Thus saith the Lord, your fathers dwelt on tile other side of the flood," the Euphrates, " in old time, even Terali the father of Abraham and the father of Nachor, and they served other gods ;^and I took your father Abraham from the other side of the flood, and led him through all the land of Ca- naan. Abraham was called from his native land into Canaan, that he might escape the superstitions of his countrymen, might know and worship the one true God, might train up his children in pnre and pious sentiments and manners, and might thus lay a foundation in his own family for the continuance and spread of true religion in the v/orld. Those nations, which, renouncing the one su- preme God, served gods niiiny^ and lords many, generally adn.ittcd the delusive arts of divination, magic and sorcery, which were pretensions to im- mediate intercourse with invisible beings, or to a profound and occult knowledge of nature, by which they boasted to have learned important secrets, un- discoverable by the oidinary wisdom and sagacity of man. These arts were conducted with subtile artifice and crafty contrivance, with pompous rites and os- tentatious ceremonies, with the collusion of two or more confederates, and with a certain legerdemain or slight of hand, to amuse and deceive the igno- SauPs consulting the IFitch of Endor, 221 rant ancl credulous. The responses made by the pretended oracles were uttered in such ambiguous terms, as to admit llic application of coutrar^y events. These delusive arts, we find, were much prac- tised and hig'uly esteemed in Eg} pt, during the time that the Jews sojourned in that country. The Jews, though instructed in the character find government of one Supreme God, yet by long- resi- dence in Egypt, had fallen into a belief of the reali- ty, and a fondness for the exercise of such arts, 'inhere were some so impious as to profess the knowl- edge of them, and many so credulous as to consult these wicked pretenders. Against this dangerous propensit}-, God, in the constitution of their reli- gion and government, took early care to guard them. He gave them a written law prescribing the great rules of their duty to himself ar.d to one anoth- er. The law was communicated in such a manner es tended to impress them with a belief of the exis- tence, and a reverence for the majesty of one all- perfect Deity. It was introduced, with great solem- nity. " Hear, O Israel, the Lord our God is one Lord." And the first precept is, *' Thou shalthave no other gods before me." This law expressly forbids all kinds of divination and sorcery, and all application to those who prac- tice such arts. *' There shall not be found among you any one that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or 21 necromancer. For all that do these things are an abomination to the Lord ; and because of these abominations the Lorddrivcth out the nations which were before you. They hearkened unto diviners and observers of times ; but as for thee the Lord thy God hath not suffered thee to do so." God also gave them prophets, who, being endu- ed with his own spirit, could occasionally instruct 222 SauPs consulting the Witch of Endor, them in all thiiij^s necessary to be known, which were not communicated in the written revelation. And these prophets were enabled to give clear and undeniable proofs of their divine commission. Besides these, there was the oracle of Urim and Thummim, from which the high priest gave divine answers to those, who religiously consulted him on great and national concerns. And these answeis were given in a public manner, in open day, and with an audible voice, so that there could be no sus- picion of li'aud and imposture. Notwithstanding all these precautions, those arts still existed. And in the reign of Saul, they had become more common, than in former times. And Saul, probably by the advice of Samuel, who had considerable influence upon the king, " had put away those who had familiar spirits and the wizards out of die land." After the death of Samuel, the Philistines, en- couraged probably by the removal of that great and good man, made war upon Israel, and collected a uumerous army to invade the country. Saul gath- ered an army to oppose them. The two armies en- camped in sight of each otiier. Saul, viewing the host of the Philistines, " was greatly afraid, and his heart trembled." In his terror and perplexity, " he enquired of the Lord." In the book of Chronicles it is said " He enquired not of the Lord." He made a [>retcncc of enquiring of the Lord ; but did not enquire in that humble, penitent and persevering manner, which God required, and which would have entitled him to an answer. In this embarrassment, Saul said to his servants, " Seek me a woman that hath a familiar spirit, that I may go to her and enquire of her," concerning the event of the impending battle. Strange inconsisten- cy ! He had put away those who had famiiiar spirits ; and now he would consult a creature of this descrip- S^uVs consulting the JVitch of Endor. 223 tion himself. Since God would not answer him, he dcternjincd that, contrary to the command of God, he would try if he could not get an answer from u witch. But God had departed from him : And what absurdity can be too great for a man, that is forsaken of God ? The servants inform him of a woman to his mind, who lived in Endor, a place not far distant from Gilboa, where he now was. That he might not be discovered by the Philistines, nor suspected by the woman, " he disguised himself, and put on other raiment ;" and in this disguise he went in the night with two servants to Endor to consult the enchant- ress. Having arrived at her residence, he soon opened his business. " I pray thee," says he, " divine unto me by the familiar spirit, and bring me up him, whom I shall laarae unto thee." See here another instance of inconsistency in the man. He had no idea, that the woman, by her familiar spirit, could foretel what he wanted to know, the event of the battle, or could instruct him how to insure success ; yet he imagined, that by her incantations she could raise the dead, which, if there is a difference, is a greater instance of power. The woman did not yet suspect her querist to be the king ; for he was in disguise ; it was night ; if she had ever seen him, yet she would not now be apt to think of him ; she would not imagine, that a king could be so weak and credulous as to consult an ignorant sorceress, or so inconsistent as to apply to a person of her character after his severe orders to ex- terminate such creatures. She therefore, by way of excuse from undertaking the business, refers him to what Saul had done, and expressed to him a suspi- cion, that he was a designing man, who came to lay a snare for her life. When Saul had given her the assurance of an oadi. 22i Saul's comuh'mg the JFUch of Endor. that no ])unishment should liappen to her, she ex- pressed a readiness to comply with his request. In that day an oath was deemed ample security for the fidelity of him that made it. Saul had proposed, that she should bring up to him such a person, as he would name to her. She now asks, ** vvhotn shall I bring up to thee ?" He an- swered, " bring me up Samuel." The hag certainly had no expectation, that she could bring up Samuel, or any body else. She could not be so vain as to imagine, that she possessed a power to raise the dead, and to raise whom she pleased, and when she pleased. But probably she intended to amuse and satisfy her consulter, by the assistance of a familiar, or accomplice, who, from some secret cell, should give responses, as coming from the mouth of Samuel. When she began her spells, a figure appeared which resembled Samuel. And she was horribly affrighted. *' She cried with a loud voice." The ap- pearance was wholly unexpected to her. She had no idea, that her incantations would produce an effect like this. The sight of Samuel, who had long been a councellor to Saul, brought the king to her mind. She said, " why hast thou deceived me? for thou art Saul." The king endeavored to calm her spirits. He said, " be not afraid. What sawest thou ?" She had a siglit of the object before Saul had. He, per- ceiving that she was terrified at something, enquired, \ what she saw. She answered, *' I saw gods ascend- ing out of the earth." The word rendered godsi though pkiral in form, is often singular in sense. It is in scripture applied not only to the supreme deity, j but to a magistrate, a judge, or a man of eminence; J such as Samuel was. Saul understands the womaii as speaking of a single person, and asks, " what form is he of?" she says, " an old man cometh up, and he i< covered with a mantle." By this time, Saul's consulting the Witch of Endor* 225 Saul had a sight of the apparition. " And when he perceived^ that it was Samuel, he stooped ^vith his lace to the ground, and bowed hinriself." It hence appears, that Saul saw the object ; for he would not have bowed himself to a mere idea, or imagination in his own mind. A question will naturally arise here, whether this apparition was really Samuel^ or a mere phantom, an illusion on the senses ? The sacred historian says, it was Samuel, and gives no intimation of its being a spectre. The souls of men, existing in a separate state, may be sent into this world in bodies and habits re- sembling those, in which they appeared before death. Angels, in ancient times, came to men in human forms and conversed with them in human language. Human spirits may have been sent in the same manner on particular occasions. There is no TOore difficulty in supposing, that Samuel was raised and exhibited in his former habit, than that Moses and Elijah appeared on the mount of transfiguration. The apparition's discourse to Saul is such as we might expect from the prophet ; but in no respect such as the sorceress would have put into the mouth of a spectre, which she had conjured up. The ap- parition predicts certain events, which were to be fulfilled in a day or two. The events actually came to pass. And they were events, which neither the woman, nor an evil spirit could foreknow ; such as the death of Saul and of his three sons, and the de- feat of his army. Isaiah thus challenges all false ^ods ; " Let them bring forth and shew us what shall happen. Let them declare the things, which shall be hereafter, that we may know that they are gods." Here is a plain declaration, that none but the true God can foretcl those events, which depend on the volition* and actions of men. If we should suppose, that, to amuse Saul, the woman ventured on some E e 226 SauVs consulting the Witch of Endor, bold conjectures, we must suppose, that like other impostors, she would predict good, and not evil. Had siie promised success, she had nothing to tear. If success followed, she might hope Saul would re- ward her. If he should be defeated and slain in bat- tle, he could not hurt her. But a prediction of dis- aster and death might be considered as an evidence of disafl'ection and malice ; and, had it failed, it would certainly have exposed her to the king's re- sentment. But if Samuel really appeared, was he raised by this witch's incantations ? This cannot be supposed ; for, as we have alrea- dy observed, she had no such power, nor had her charms any such tendency, nor had she any such ex- pectation. But Samuel was sent by the power of God, that Saul, in his own way, and by the very- person whom he wished to see, might be reproved for his past wickedness, and warned of the destruc- tion which awaited him. His impious application to this vile creature to bring him up Samuel, was the crime which principally provoked against him the awful sentence, which Samuel denounced. The request of Saul God answered in his anger, as he did the request of Israel, when he gave Saul to be their king. *' Saul died for his transgression, which he committed against the Lord, even against the word of the Lord, which he kept not, and also for asking counsel of one that had a familiar spirit to en- quire of it, and enquired not of the Lord : therefore he slew him, and turned the kingdom to David." And the story is recorded to teach men, how crimi- nal, and how dangerous it is to depart from God, and to seek the knowledge of future events, or of any secret things, by consulting diviners, or by any means which reason and scripture do not warrant. The conversation, which ensued between Samuel SauPs consulting' the Witch of Endor, 227 and the king is solemn and interesting, and confirms the observations which we have made. Samuel said to Saul, " why hast thou disquieted me to bring me up ?" The saint feels no real disqui- etude in executing any behest, on which God sends him. But Samuel speaks after the manner of mor- tals, who are disquieted, when their repose is inter- rupted. Death is compared to sleep, and the resur- rection to awaking out of sleep. As to be prema- turely awaked from profound sleep is a painful disquietude, so Samuel speaks as if he had been disquieted by an unseasonable revocation into tliis world. Saul answered, ** I am sore distressed ; for the Philistines make war upon me, and God is departed from me." A distressing case indeed, AlHictioii is in itself distressing ; and in it the only relief and consolation is the presence of God, the support of his grace, the light of his countenance, access to his throne and a consciousness of his approbation. If when trouble is near, God is afar off, trouble will press with all its weight, and the soul will sink un- der it. " God is departed from me, and answereth me not ; therefore have I called thee, that thou may St make known to me, what 1 shall do." Sam- uel said, " wherefore then dost thou ask of me, see- ing God is departed from thee, and is become thine enemy?" What are creatures without God? " If he withdraw not his anger, the proud helpers stoop imder him." Neither men nor angels can do more for us, than God allows and enables them to do. To forsake God, and provoke his departure from us, and then in our distress to seek relief from man, or from any other creature, and especially from a witch, is adding madness to impiety. Samuel proceeds ; " the Lord hath done to him," i. e. to David, who is mentioned at the end of the verse, " the Lord hath done to him, as he spake by me ; for he hath rent 228 SatiPs consulting the Witch of Endor. the kingdom from thine hand, and given it to David. Because thou obej^edst not the voice of the Lord, therefore he hath done this thing to ihee this day. Moreover the Lord will deliver Israel with thee hito the hand of the Phihstines, andto-mOr- row,'* i. e. in a short time, " thou and thy sons shall be with me ;" shall be in the state of the dead. Such ■pious and solemn reproofs and warnings, and such minute and particular predictions to be immediately verified, cannot be supposed to come from wicked spirits, or from a vile woman under their influence. They must have proceeded from God, who alone knew what should be on the morrow. And if they ■proceeded from God, it is more pious, and more ra- tional to suppose, that he communicated them by the mouth of Samuel sent from heaven, than by the voice or agency of an evil spirit issuing from the in- fernal regions. The story, which we have been illustrating, will suggest to us some useful instructions. 1. It teaches us the separate existence of the soul after death, and affords a proof of the resurrection of the body. If Samuel, after his death, was really seiit to the king of Israel, clothed in a body similar to that in which he lived on earth, then the soul survives the death of the body, and may again be united to it. This appearance of Samuel, the translation of Enoch and Elijah, and the visit of Elijah and Moses to Christ and his disciples on the mount, were sensible verifications of the doctrine of a future state, which doctrine was taught by Moses and the prophets, and is more clearly brought to light by the gospel. HenCe also we may, 2dhj. Infer, that the spirits of pious men were formerly, and may be still, on some occasions, em- ployed as ministers of God's providence in this world. Sijul^s consulting the Witch of Endor, 229 The angels, we are told, are mir.istcrint]: spirits. Many instances of their ministry are related in scrip- ture. And thong'li their ministry has chiefly been employed for the heirs of salvation, yet it has some- times been vouchsafed to men of an opposite charac- ter, when they acted in a public capacity. An angel was sent to withstand Balaam in his way, reprove his perverseness and instruct him in the will of God, And if the spirits of just men are, as our Saviour teaches us, made equal to the angels, it is reasonable •to conclude, that they are honored with the same employments. The appearance of Samuel to Saul, and of Moses and Elijah to Christ and his disciples, confirm this conclusion. 3. The story warns us df the guilt and danger, •which we incur, when we t-ke indirect measures to learn the secrets of providence, and the events of futurity. Saul by applying to a sorceress, that he might know the issue of an approaching battle, brought on himself -a sentence of death from the mouth of a di- •vine messenger. If we believe, that there is a being of perfect wis- dom, power and goodness, who made and governs 'the world, and directs and overrules all events, we need be solicitous only to know and do his will ; and in well doing we may commit our souls and all our interests to him, as to a faithful creator and kind preserver. Our duty we may know from the reve- :lation, which he has given us. The few events, •which it concerns us to foreknow, Ave mav ieara .from experience, and from tlie steady course of pro- Nidence, But events, which depend on the volun- tary actions of other men, or on the unknown ope- rations of providence, we have no means, and should have no curiosity to learn ; but should humbly leave them to him, who works all things according to the S50 SauPs consulting the Witch of Endor. counsel of his will, and without whose inspection a sparrow falls not to the ground. There were, inTormer ages, and there have been in modern times, some who pretended, by a power of divination, or by skill in occult sciences, to fore- tel men's fortune in life, and the good or ill success of their enterprises, to discover lost or stolen goods wherever deposited, and to point out by description the authors of theft, arson, murder and other mis- chiefs, however secretly committed. It may possibly be a question with some, whether it can be lawful or reasonable to consult such persons for information in matters of this kind. (1.) In the first place, it is certain that men can- not acquire this knowledge by any regular art, or by any natural sagacity. Such secrets are not subject to human calculation. There are no given princi- ples in nature, on which a calculation can be ground- ed. The greatest philosophers, astronomers and mathematicians have pretended to no such occult science, but have disclaimed it as false. The pre- tenders to it have generally been people of indifferent education, and often of worse morals. If then any possess this kind of knowledge, it must be imparted to them by an invisible being. But who is this being? Not the Deity, or a good spirit instructed and sent by him ; for then the communi- cations would be infallible ; whereas now, we know, they are often fallacious. Besides ; we well know, that miracles, prophecy, inspiration and supernatural knowledge have long since ceased, as the apostle has foretold they would do, being no longer necessary, after the written revelation is completed. And while they existed, they were given to be applied, not to trivial purposes, to little personal concerns, to the gratification of vain curiosity, but to the grand interest of religion, and to objects of public and national consequence. SauVs consulting the Witch oj Endor» 231 Hence then it follows, that the?e revealers of se- crets, if they in any case possess the knowledge to which they pretend, must derive it from an evil source. Infernal spirits, who are roaming about in the world, may doubtless have a knowledge of some things, which are not generally known to mortals. And though they have not a foreknowledti^e of the unrevealed purposes of providence, yet, jfrom their natural subtilty and long experience, it is reasonable to suppose, that, in some cases, they can make more shrewd conjectures concerning future occurrences, than men can ordinarily make. And it is not doubt- ed, but that, in some way or other, they can suggest to the human mind many thoughts, which would not have arisen spontaneously. Now when men addict themselves to divination as a trade and profession, as well as when they pursue any other wicked course, they lay themselves open to tlie influence of evil spirits, become in a peculiar manner susceptible of suggestions from them, and are, perhaps without any consciousness or suspicion of their own, led cap- tive by them at their will. And though these dia- bolical suggestions frequently prove fallacious, yet, if in a few instances they should be verified in fact, these few would be sufficient to keep up the credit of the diviner and his pretended art ; besure among weak and credulous people ; for the failures are sel- dom mentioned and soon forgotten ; but the verifi- cations are often related and long remembered. That diviners, in ancient times, were assisted by an evil spirit, is manifest from scripture. The sor- cerer in Paphos is called, for mischief and subtilty, ** a child of the devil." The damsel at Philippi, who brought to her masters much gain by soothsaying, was actuated by " a spirit of divination ;" and Paul in the name of the Lord Jesus commanded this spirit *' to come out of her." St. John speaks of certain "un- SS2 Saul^s consulting the JVitch of Endor, clean spirits, the spirits of devils, which go forth and work miracles ;" or enable deceivers to do and tell strange things, which among credulous people pass for miracles. Moses says to the Jews, " if there arise among you a prophet or dreamer, and give thee a sign or wonder, and the sign or wonder come to pass, sayin.2:, l^t us go and serve other gods, thou shalt not hearken to him." It is here supposed, that a false prophet may shew a sign, and the sign may happen to come to pass. He may, by chance, or by the suggestion of the devil, now and then foretel an event, which will follow. The father of lies will tell the truth, as far as he knows it, when truth is neces- sary to establish the credit of his agent, and increase his influence in deceiving and corrupting men. But such a prophet, though his sign should come to pass, is to be rejected as a vile impostor, because he is enticing men away from the service of God. No sign or wonder can justify men in hearkening to such an enticer. If the professed revealers of secrets, so far as they have a knowledge of the secrets which they pretend to reveal, must derive it from infernal sug- gestion, then plainly we ought never to consult them in this character, for this is indirectly to con- sult the devil ; and it is directly to encourage a pro- fession, which every friend to religion and society ought to detest and reprobate, 2. The use of such pretended arts, and inter- course with those who use them are, as expressly as any other crime, forbidden in scripture, Moses, enumerating, under various names, the pretenders to occult science, tells the Jews, that God did not allow any such persons to be found among them, nor suffer any to hearken to such persons, if they were found. This prohibition respects us under the gospel, us v.ell as the Jews. For Moses immedi- ately adds, '* A prophet shall the Lord your God Said's consulting the fFitch of Enclor, 233 raise up unto you of your brethren, like unto me : To fi'im shall ye liearken." " This prophet," the writers of the New Testament tell us, is Christ. And hearkening unto this prophet is opposed to hearkening unto diviners and observers of times. In the writings of the prophets and apostles all kinds of sorcery, magic and witchcraft are inter- dicted and condemned, as contrary to true religion ; and consequently all application to the professors of these arts is utterly disallowed. When Paul preach- ed the gospel in Ephesus, " Many, who had used curious arts," being converted to the faith, " came and confessed their evil deeds, and brought their books together and burned them before all men." 3. God only can look into futurity and unfold the secret events of his providence. If we acknowl- edge any creature, visible or invisible, as having an independent power to open the volume of futurity, and disclose its. secret contents, to that creature we ascribe a distinguishing prerogative of Deity. By giving credit to diviners and conjurers we dis- honor and set at nought the revelation of God ; for we introduce other revelations, as tcachintr things which this has not taught ; and by receiving and obeying them, we pay the same deference and re- spect to them, as to this. What if the diviner should tell 30U, to serve other gods — to renounce the bible — to reject some of its doctrines and precepts? Will you hearken to him still ? Where will you stop ? Stop vv'here you are. Reject all commerce with him in his wicked profession. This is what your bible requires. It was by magical Incantations and artificial tricks that somedeceivers in the apostles"* times, endeavored to obstruct the progress of the gospel. And if such men can obtain credit and countenance, why will they not do the same at any time ? Paul, speaking of evil men and seducers, says, "They resist the F f 254 SauPs consulting the Witch of Endor, truth, as the magicians withstood Moses." The conjurer in Paphos, full of all guile and subtilty, " sous^ht by his sorcery to turn away believers from the faith." Such was the danger from this sort of men, that the aj)ostle gives a particular caution to the believers in Ephesus, *' that they be not carried about by the sleiifht of men, and curinmg craftiness^ wherewith thev lie in wait to deceive." Simon, a sorcerer in Samaria, " giving out that he was some great man, and possessed a mighty power from God, bewitched the people with his sorceries. Some of the Jewish prietts, pretending to skill in magic, made use of their wicked arts to detach believers from the purity of the gospel. Alluding to such impostors, Paul says to the Christians in Galatia, *' O foolish Galatians, who hath bewitchedyou^ that ye should not obey the truth." 4. Hearkening to diAiners. tends, not only to de- stroy religion, but to dissolve our mutual confidence and subvert our social security. Let us suppose that people generally give credit to such persons ; and then see what will be the con- sequence. A casualty happens, or some mischief is done in our neighborhood ; a barn is burned, or a man is missing, possibly dead, or property is lost. We know not how ; but we suspect, it is done by some designing villain. We dispatch a messenger to the conjurer. What is the moral character of this conjurer, we know not, nor do we much care. It is not the man, but the conjurer with whom we are now concerned. If we cannot trust him in any other capacity, yet we can trust him in his conjur- ing capacity. The messenger goes and opens his business ; an answer is given importing, that the mischief was perpetrated by a certain man of such a description. We think of somebody, to whom the description, with a little help of imagination, will suit tolerably well. Or perhaps the messenger Saui^s consulting the Witch of Endor. 2^5 has an enemy whom he suspects, and prejudice will easily modily die picture so as to represent him. A hint is given — it is thrown into circulation — it stains credit ; and an honest man is ruined. Thus divination, when it is held in general repute, puts it ill every man's power to destroy every man, whom he will. Why do you wish to know the author of a mis- chief which has been done ? You will sav. You wish the villain may be punished, the injury repair- ed, and evil prevented. Very well : Then take the proper steps to detect and arrest the offender. If a conjurer points out such, or such a person, as the criminal, he may indeed gratify your curiosity, and perhaps your malice ; but he does no good to socie- ty. His suggestion is not evidence, on which the supposed perpetrator can be convicted. If it was, no mortal would be safe. You perhaps believe the insinuation, and you make others believe it. But when the general suspicion falls on an innocent man, investigation stops ; this innocent man suffers the reproach, and the really guilty lies unsuspected, ajid escapes unpunished. And when a new mischief happens, the same scene may be acted over again. On social, therefore, as well as on religious prin- ciples, these diviners ought to be prosecuted rather than encouraged — to be punished rather than patron- ized. Judge Blackstone says, that " pretending to tell fortunes, and to discover stolen goods by skill m the occult sciences, is a misdemeanor, deservedly punished by law." The reason why it deserves punishment is, because it not only tends to subvert religion, but also to disturb the peace of society, and destroy the reputation and security of every vir- tuous member. There is one use more, which we will make of this story. 2SQ Saul's consulting the TVitch of Endoi\ 4, Some of the reasons agdnst consulting diviju ers will apply to superstitious interpretations of unu- sual sights and noises, remarkable dreams and ex- traordinary impressions. By them nothing is re- vealed, and from them nothing can be learned. They are neither injunctions of duty, nor prognos- ticks of events. An undue regard to them exposes us to groundless terrors and dangerous delusions, and weakens our faith in God. The prophet cautions the captive Jews, that they *' learn not the way of the heathen, nor be dismayed at the signs of heaven, as the heathen were," who irom comets, meteors and the aspects of the planets predicted calamitous events, and thus excited con- bternation in themselves and others. The strange sounds and appearances, by which people are sometimes affrighted, doubtless proceed from some natural cause, which might, in most in- stances, be discovered by calm enquiry. But whether the cause be investigated or not, so much is certain, they point out to us no new duty, and inform us of no particular event. If they suggest to us the thought of death, or bring this thought more closely to our minds, very well. Let us en- tertain the thought and be excited by it to stand dai- ly prepared for ail events, which may await us in this changing world. But let us not yield to a dis- may, which would unfit us for the duties, and inca- pacitate us for the enjoyments of liie. "Dreams come through the multitude of busi- ness." They are the casual and incoherent associa- tions of thoughts and images, which had occurred in our waking liours. Or if we suppose, that they may sometimes be suggestions from invisible spirits, still what shall we make of them ? we have no rule in reason or scripture by which to interpret them, and therefore they teach nothing, and forebode no- thing. But lisigood thought arises in sleep, whether Saul^s con suiting the f Pitch of Endor. 237 by casualty or suggestion, let us make a good use of it, when we are awake. It is never the worse lor com- ing in a dream. If itbeofa moral tendency, wc may improve it to a moral purpose. But we are never to turn a dream into a precept or prophecy ; for thus we substitute it in the place of scripture, and expose ourselves to dangerous seductions and endless delusions. Among the deceivers who had crept in- to the christian church, St. Jude mentions *' Dream- ers^ who defiled the llesh, despised dominion and spake evil of dignities." By pretending to revela- tions in dreams, and by persuading others to confide in these pretended communicatioaj, they subverted the doctrines of the gospel, broke the bands of socie- ty, and opened a door to iieenliousness. An impression on the imagination when we are awake, has no more authority, than a suggestion when we are asleep. The impression, however strong, is not to be obeyed implicitly as a certain dic- tate of heaven, but to be examined seriously, whether it accords to scripture, and tends to virtue. If a sa- cred truth, or religious obligation be deeply impress- ed on the mind, let us take the benefit of such an impression by obeying the truth, and fulfilling the obligation. But never let us conclude that an ac- tion is right, merely I)ecause we feel an unusual in- clination to do it, ov that an event will befall us or our friends, merely because we feel an unaccounta- ble apprehension of it. This would be to expose ourselves to continual terrors and temptations, to give imagination the dominion over reason, and to substitute our ov,'n impressions in the place of divine revelation. Finally : we have great cause to be thankful, that God has favored us with a revelation, which con- tains all that we need to learn in relation to ou** most important interests. AVith this let us converse, and this let us follow, and we shall be safe and happy. 238 SauPs consulting the JVitch of Endor. " Secret things belong to God ; things which arc revealed belong to us that we may do all the words of God*s law." Let us be content to know what may be known, and to be ignorant of things which cannot be known. Why would we foresee the events, which are before us ? would we diminish our blessings, and augment our calamities by anti- cipation ? all events God will order well ; and the events which now await us, he will make known to us in the fittest time ; and that is usually the time when they come. There is one event, concerning which we need no diviner to inform us. This is our own death. The event is certain ; the time of it is uncertain ; it is happy for us, that it is so. Did we know it to be distant, we should probably become more dilato- ry and negligent in our duty. Did we know it to be on the morrow, we might be as much over- whelmed as was Saul. Terror might render us in- capable of repentance. Or if a repentance took place in such a situation, it might seem to be rather a matter of necessity than of choice ; and the sweet comforts of hope would be wanting. Our times are in God's hands : and in his hands let us calm- ly leave them. " What our hands find to do, let us do it with our might, lor there is no work, wis- dom nor device in the grave, to which we are go- ing." SERMON XII. XS-M-®* Refiectiojis on a remarkable Solar Eclipse, AMOS viPi. It shall come to pass in that day, saith the Lord, that I will cause the sun toga down at noon, and I will darken the earth in the clear day. /\.MOS was bred an husbandman and a shepherd. From his rural employment he was call- cd to the office of a prophet. He says *' I was not a prophet, nor the son of a prophet ; but I was an herdman and a gatherer of sycamore fruit. And the Lord took me, as I followed the flock, and said unto me, go, prophesy unto my people Israel." Many expressions in his book are taken from ob- servations, which a shepherd would naturally make in attending to the business of his calling. In Judea the shepherds watched their flocks, not by day only but also by night, to guard them against beasts of prey, m which that country abounded. In their at- tendance on their flocks, they would naturally ob- serve the motions of the planets and the appearances m the heavens, that they might foresee changes of 240 Jicjlection,^ ov n remarkable Solar Eclipse, weather and approacliinr; storms. Ilcrxe tlie proph- et, calling on the degenerate tribes of Israel to re- nounce their false gods, and to vvorsliipthe great au- thor and governor of nature, uses a hmguage sug- gested by his former pastoral occupation. " Seek not Bethel, enter not into Gilgal, nor pass to Beer- sheba," the idolatrous places, where the sun and moon and liosts of heaven were worshipped ; " but seek him, who maketh the Seven Stars and Orion ; and turncth the shadow of death into the morning, and maketh the day dark with night." The stated course of nature, the order of the heavenly bodies, the vicissitude of day and night, and the regular succession of seasons, demonstrate the existence and providence, the wisdom, power and goodness of God. " Day unto day uttereth speech ; night unto night sheweth forth knowledge." *' God hath not left himself without witness, in that he giveth rain and fruitful seasons, and filleth our hearts with food and gladness." But common ap- pearances, as they become more familiar, are less impressive. Unusual phenomena, though no less the effects of natural causes, more powerfully arrest the attention, and more deeply affect the mind. The prophet, therefore, predicting some dire calam- ities on the house of Israel, alludes to an unusual and solemn appearance in the skies, which probably they had lately seen ; a total eclipse of the sun \\\ the midst of ^ clear day. '* Thus saith the Lord, I will cause the sun to go down at noon, and I Mill darken the earth in the clear day." The piienomc- Tion, which we beheld on Monday las"^, will naturally lead us to understand these words, as a poetic de- scription of a solar eclipse. Archbishop Usher, in his annals of the world, says, that, in Amos's time, tiiere were two remarka- ble eclipses of the sun, which happened at solemn festivals, and struck the people with great conster- ReJlectio7is on a remarkable Solar Eclipse. 241 nation. In ancient times, when astronomy was but imperlcctly understood, eclipses were by many con- sidered, as preternatural and portentous. The proph- et, therefore, Ibretelling; the judgments coming on the land ofisrael, might with great propriety figure to them the chitnges soon to take place in their po- litical hemisphere, by an allusion to the change, which they had seen with terror and amazement, in the natural hemisphere. " God would cause their sun to go down at noon, darken the earth in the clear day, turn their feasts into mourning, and their songs into lamentation, and bring up sackcloth on all loins." The use, which the prophet makes of a solar eclipse will justify us in some moral and religious reflections on the singular scene, which was exhibited in the past week. 1. We have reason to rejoice in the progress, which has been made in the sciences, and particu- larly in the noble science of astronomy. By this we are freed from many superstitious terrors, which, in the dark ages of the world, tormented mankind. Eclipses have been observed from the remotest antiquity ; awd of those which were most remarka- ble, accounts have been transmitted to us by some of the earliest historians, who have also related the disastrous events which followed, and which the eclipses were supposed to portend. The cause of eclipses must have been known long before they could be the subjects of mathematical calculation. It was well understood, many ages ago, that an eclipse of the moon was caused by its passing through the shadow of the earth, when the earth was between that and the sun ; and that an eclipse of the sun was caused by the moon's passing between us and the sun, and intercepting its light. This knowledge, however, was not common to the 242 Rejlect'iom on a remarkable Solar Eclipse. vulgar ; nor did the more learned view these causes :\s operating by regular and stated laws. There were predictions of some eclipses, which appeared se^ eral centuries before the birth of our Saviour. But these predictions were probably, like the present predictions of comets, conjectures grounded on a course of observations, and not the result of €xact calculations. The relations, distances and motions of the heav- enly bodies are now so well ascertained, that accu- rate calculations can be made of all the eclipses, which shall be in ages to come, and of those which have been, since our system was framed. These calculations are of great utility to mankind, in hus- bandry, navigation, geography, chronology and history. The credit of some ancient histories de- rives confirmation from this source. The historian relates some great events, which he supposes, were portended by a certain eclipse, which he describes. The astronomer fiiids, that there was in fact such an eclipse, at such a time, and hence justly gives more full credit to the historian. S These phenomena have also their moral uses. They enlarge our views of the works of God, and of the grandeur and extent of his creation and prov- idence. They display his wisdom, power and goodness, and his continual agency in the govern- ment of the world. They teach us his constant care for the creatures which he has made, and call us to reverence and adore him, who thus manifests himself to us in the works of his hands. We see innumerable worlds rolling around us at vast but various distances ; with different, but in- conceivable rapidity. These all perform their mo- tions with regularity, and observe their times with exactness. They obey their destination, they keep their order, they never interfere. Shall we not fear the power, admire the wisdom, adore the goodness li eft eet ions on a remarkable Solar Eclipse, 243 of that being, who made and adjusted, who sus- tains and directs such a stupendous system, and renders it subservient to our happiness ? These ra- tional sentiments are pleasant and delightful in them- selves ; and are far more conducive to piety ami virtue, than the terrors of that superstitious igno- rance, which views every comet flamiag iu the sky, every obscuratiou of the sun at noonday, every fail- ure of the full orbed moon at night, every unusual noise bursting from the clouds, every strange ap- pearance in the heavens and in the earth, as awfully portentous of some dire, but unknown calamity. Superstitious terrors may operate as a temporary restraint upon vice. But when the dreaded calamity is delayed, the restraint ceases, and vice regains its dominion. A rational fear of God, arising (rom a calm contemplation of his agency and government, displayed in his works, and taught in his word, will have a steady and permanent influence. " Fear ye not me, saith the Lord, will ye not tremble at my presence, who have placed the sand for the bound of the sea, who give the former and the latter rain, and reserve to you the appointed weeks of harvest?" The more just arc our thoughts of God's govern- ment, and the more rational our reverence of his majesty, the more imiform and cheerful will be our obedience to his will. 2. An eclipse of the sun, though it is not an omen of any particular calamity, yet may properly lead us to contemplate the gloomy changes which await us in this guilty and mortal state. By a total obscuration of this glorious luminary, at noon, in a clear day, a gloom is suddenly spread over the face of nature. Not only the human mind, but the animal and material creation is deeply affect- ed. Night seems to anticipate the time of its return. The stars hang out their lamps ; the dews descend on the earth ; the grazing beasts forget their hunger ; 244 Beflecthns on a remarkable Solar Eclipse. the fowls hasten to their resting places ; the bird o night chants his evening ditty ; every thing wears a sober and mournful aspect. Here is an emblem of declining age and approach- ing death. The time is coming — to some of us it is near ; when the sun and the light will be darkened ; the eyes, which look out at the windows, will be be- dimmed, surrounding objects will be hidden, and " we shall go to our long home — to the land of dark- ness and the shadow of death, without any order, and where the light is as darkness." " While we have the light, let us walk in the light, lest darkness come upon us. Let us give glory to God, before he cause darkness, and before our feet stumble on the daik mountains ; lest, while •we look for light, it be turned into the shadow of death." The eyes of our understai^.ding still re- main unexiinguished, and the sun of righteousness shines upon us with salvation in his beams. Let us attend to the glorious discoveries which are made to us, and apply ourselves to the momentous work be- fore us. Let us work while it is day. The time is short — night is at hand. What we find to do, let us do it with our might. There is no worj^ in the grave. Some of you are in youth and in full strength. My friends, your morning sun shines bright and pleasant ; you think your day will be long. But oh ! flatter not yourselves. Your sun may go down at noon, and your prospect be darkened in a clear day. Employ these morning hours in the work of your salvation. You know not what a day, or an hour may bring forth. The darkness of an eclipse the prophet improves, though not as an omen, yet as an emblem of na- tional judgments. He warns his people that a met- aphorical and political darkness may overspread their JReJiectians on a remarkable Solar Eclipse. 245 country, in the same snrprizing manner, as literal darkness in a solar eclipse falls on the unsuspecting^ earth. " Thus saith the Lord unto me, Ati end is come upon my people ; I will not pass by them any more. Hear this, ye that swallow up the needy, and that say, when will the new moon be gone, that we may sell corn, and the sabbath, that Ave may set forth wheat ? The Lord hath sworn by the excel- lency of Jacob, Surely I will not forget any of their works. Shall not the land tremble for this, and every one mourn that dwelleth therein ? Thus saith the I>.ord, I will darken tlie earth in the clear day. I will turn their feasts into mourning, and their songs into lamentation." Sudden darkness caused by eclipses, clouds, va- pours and storms, is, in the prophetic writings, a common figure for great and unexpected plagues ; such as war, discord, pestilence and fiimine. The prophet Isaiah, describing the calamitous state of the Jews on the invasion of the Chaldeans, says, *' They shall look to the earth, and beho!d, trouble and darkness, and dimness of anguish ; they shriU be driven into darkness." In the same iigurative language, Joel describes the devastation and famine caused in the land by clouds of devouring locusts, and by the rage of subsequent fires* " Let all the inhabitants of the land tremble ; for the day of the Lord Cometh and is nigh at hand ; a day of darkness and gloominess, cf clouds and thick darkness. There shall be wonders in ti;e heavens and in t!ie earth; there shall be pillars of smoke, and the sun shall be turned into darkness." When we see the sun darkened in the heavens, and the earth covered with a gloom, we are resnind- ed, how easy it is for Him, who in a moment ex- tinguishes the sun, to cast a cloud over our earthi}* prospects ; to turn our joys into anguibh, our conti- dencc into terror, and our songs into lamentation-^ 246 Hejiections on a remarkable Solar Eclipse, to subvert our national security, to let loose the in- fernal spirit of discord, to remove restraint from hostile nations, to send a blast on the labors of our hands, and to spread among us pestilence and death. On God we are dependent not only for the daily visits of the sun, but also for his friendly beams, when he returns. The moon, which chases away the gloom of night, now and then steps in, and in- tercepts the light of day. If it should make a stand in that position, our day would become night, and the warmth of summer would be changed into the frost of winter. But the moon obe} s the divine command, moves forward in its course, and gives us again the cheering beams, which it had, for a few moments, withholden. The creatures, which are our ordinary comforts, may, by God's direction or permission, become the occasions of affliction and anguish. The sun, which enlivens the rational, animal and vegetable world, may dart malignant fires and scatter pestilential dis- eases. The rains, which refresh and fructify our fields, may " wash away the things which grow out of the earth, and destroy the hope of man." The friends, in whom we confide may become our tor- meiitors, and " a man's foes may be those of his own household." Government, which is our defence against injustice, fraud and violence, falling into the hands of cruel and unprincipled men, may be made an instrument of oppression and misery. "They who lead us may cause us to err, and destroy the way of our paths." Where then is our security ? It is in the protec- tion of Him, who created and upholds the frame of nature, " who made and guides the Seven Stars and Orion, turns the shadow of death into the morning, or makes the day dark with night — who calleth to the waters and sends them on the earth, and restrains the floods" within the bounds prescribed — who Reflections on a remarkable Solar Eclipse* 247 rules the raging of the sea, and stills the tumults of the people" — *' who turns the hearts of men, as the rivers of water are turned" — " who eauses the wrath of men to praise him, and the remainder of that wrath he restrains." How shall we enjoy liis pro- tection ? He has told us ; " If ye will walk in my statutes, keep my sabbaths and reverence my sanctua- ry, then I will give you rain in due season, your fields shall yield their increase ; I will give peace in your land, and ye shall lie down and none shall make you afraid." — " But if ye will walk contrary unto me, I will walk contrary unto you, and make your plagues wonderful." Learned astronomers can calculate with exactness the times when, the places where, and the quantities in which the luminaries of heaven will be eclipsed ; but they cannot with the same accuracy predict the judgments of God. Nor do we here need their as- tronomical skill. There are other signs by which we may discern impending judgments. Our Saviour has taught us a kind of moral astronomy to direct our prescience of such events. The prevalence of infi- delity, immorality and vice as surely indicates ap- proaching calamities, as clouds indicate a shower, winds forebode a storm, or the conjunction, or op- position of the sun and moon, in certain places in the heavens, presignifying an eclipse. He said to the people, " when ye see a cloud rise out of the west, straitway, ye say. There cometh a shower ; and so it is. When ye perceive the south wind blow, ye say, There will be heat ; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth ; but how is it, that ye cannot discern this time? Yea, and why even of yourselves judge ye not what is right ?" The blindness and stupidity of the ancient Jews to the impending judgments of God, the prophet upbraids by referring them to the sagacity and discernment apparent in the fowls of 2^18 Ecfiecttons on a remarkable Solar Eclipse, heaven, " The stork in the heavens knovveth her appointed time; the turtle, the crane and the swal- low observe the time of their coming ; but my peo- ple knoweth not the judgments of God." There are now, as there were in former times, many who ask, " Watchman, what of the night ? Watchman, what of the night ?" And the watch- man's answer then, is seasonable now, " If ye w\\\ enquire, enquire ye" wisely ; *' return, come," re- turn to God by repentance ; then come and enquire, and you may hope for a favorable answer. It is common for people to look forward and en- quire, wliat w^ill be our national state in future years — what will Idc the result of certain public measures — what shall be done to obtain this favorite object, and avert that threatening evil, and to make future times better than these? But they enquire not wise- ly concerning this matter. Let them enquire what iniquities abound, and what share their own iniqui- ties have in the common guilt ? Let each one repent of his own wickedness, and apply himself to his own duty. Let each one use his best influence to cor- rect the errors, and reform the manners of those with w^hom he is connected. Then thinars will s:o well. *' Righteousness will exalt a nation : sin will be a reproach to any people," 3. The darkening of the earth in a clear day brings to mind Xht final judgment. The scripture assures us, that" God has appoint- ed a day, in which he will judge the world in right- eousness, and render to every man according to his works." It teaches us, that the judgment will come on a guilty world by surprize — that " when men shall say, peace and safety, then sudden destruction comcth." The manner of its coming is compared to tlie catastrophe of Sodom. " As it was in the days of Lot ; they ate, they drank, they bought, they sold, they planted, they builded ; but tlie same day, Bejiections o;? a remarkable Solar Eclipse. 249 that Lot went out of Sodom, it rained fire and l)rim. stone out ofiieaven, and debtroycd them all. Even so shall it be in that day when the son of man is re- vealed." To heighten the solemnity of this scene, the sacred writers tell \is, " The snn shall be dark- ened, and the moon shall not give her li(?:ht ; the stars shall fill from heaven, and the powers of heaven shall be shaken — the heaven shall depart as a scroll when it is rolled together, and every mountain and island shall be removed out of their place," What effect the expectation of such a day should have, St. Peter instructs us. " Seeing all these things shall be dissolved, what manner of persons ought we to be in nil holy conversation and godliness, looking for and hastening unto the day of the Lord. Let us be diligent, that we may be found of the Lord in peace without spot and blameless." You think that great day to be remote. Perhaps it is so. But whether it be near or remote, it will come. And when it shall come, it will be as real and important, as if it were now present. " Count the longsuffering of God's salvation. He is not willing that you should perish, but that you should come to repentance."" Were you sure, that, within ten or twenty years, the frame of nature, as well as the works of man, would be dissolved, the heavens with all their splen- dours would vanish, and the earth with all her furni- ture and inhabitants would pass away, how vain would all your property, all your designs and labors appear ? YV'hat folly would be stampt on avarice, ambition, worldly grandeur and ostentation, political intrigues, party contests and animosities ? But, my fellow mortals, where is the mighty difference to you and me, whether the world is to be dissolved within twenty j'ears, or whether within that time we are to leave the world forever. The latter will certainly be the case with manv of us in a shorter, and with H h 250 Rejlectiom on aremarkable Solar Eclipse, all of us ill a little longer time than this. Under aii im|)rc.ssive sense ol" this solenm truth, let us banish all \\ orldly passions, and direct our cares to the grand interests ofiiiturit}-. 4. Total darkness at noon-day reminds us of the solemn scene of the Saviour's crucifixion. The evangelists tell us, that when Jesus hun^ on t]:c cross, " there was darkness over all the land from the sixth to the ninth hour ;" or, according to our calendar, from midday to the third hour ; " and the sun was darkened." The darkness continued for three hours. This, we know, could be no natural eclipse ; for, in the eclipse of the week past, which appeared to be central, the total obscuration con- tinued but about four minutes. The darkness of the crucifixion, was very exten- sive. It was " over all the land." Yea, it was beyond the land of Judca ; or " over all the earthy''* as the words are, in one place, rendered. It was ob- served in countries distant from Judea; and is re- lated by profane historians, as a phenomenon, for Avhieh no natural cause could be assigned. In a natural eclipse, the total darkness cannot be of very great extent. I have had correct information, that within the space of less than two hundred miles, from north to south, a segment of the sun appeared dur- ing the whole time of the late eclipse. Nay, farther, at the time of the crucifixion there could be no natural eclipse ; for the sun and moon were then in opposition. Christ was crucified at the time of the passover. The passover was to begin on the fourteenth day of the month. The Jewish month began at the first appearance of the new moon. On the fourteenth day, the moon, being full, and in op- position to the sun, could not cause an eclipse. Tiie obscuraaon therefore must have been preternatural and miraculous. \ JReJlections on a remarkable Solar Eclipse » 251 That there really vvas such an obscuration is indu- bitable. It is recorded by three of tlie eva'^-gelists, who published their narrative so soon after the cruci- fixion, that many spectators of the scene, both friends and enemies to Christ, were still livin^^. Tiiey would not have asserted such a strange phenomenon, as be- ing universally known, in that and neighboring coun- tries, and as having happened on a certain day, if it had not been a fact; for every man, woman and youth, living at that time, would have been able to contradict it. Had the evangelists been impostors, they would not have published a falsehood of this kind ; for nothing could have been more fatal to their cause. There is no room to question the re- ality of the fact. This darkness, the earthquake, and the rending of the vail of the temple, which occurred at the same time, had a great effect on the spectators. The com- ma iiding officer, who stood by the cross of Jesus, struck with astonishment, said, " Surely this was the son of God." " And all the people, who came together to that sight, beholding what was done, smote their breasts, and returned." These miraculous appearances in the earth and in the heavens, at the time, when Jesus was suffer- ing on the cross, were such divine attestations in his favour, as reason could not resist ; and they were also most awful indications of the wrath of God against the horrid and impious work, which the infidel Jews were then transacting. But were these the only persons against Vvhom the darkness denounced the anger of heaven ? No ; It equally manifesied, and still it manifests the amazing guilt of all unbelievers under the gospel — of all who are enemies to the blessed Jesus — of all who despise and oppose his religion. Infidelity and impiety involve in them the same guilt now, as in former tiines. The gospel coiiies 252 Bejlections on a remarkable Solar Eclipse. to us with equal evidence and authority, as it came to the Jews. They w ho reject it, crucify afresh its he.ivei.Iy author, aud are bringins^ on themselves swift destruction — To such is reserved the black- ness of darlLuess forever. As they walk, in the darkness of unbelief and wickedness, they will fall into (he darkness of misery and despair. " When the Lord Jesus bhi.!! be revealed from heaven, he will come in flaming lire, and will take vengeance on them \*ho know not God, and on them who obey not the gospel." 5. The temporary darkness of an eclipse is fol- lowed with cheerful light, vvhicli " shines more and more unto the perfect day." This is a natural em- blem of thai moral change, in which a soul is broui!:ht out of the darkness of sin and guilt into the mar- vellous light of purity, pardon and peace. How sad and gloomy is the condition of a guilty mortal, who, convinced of his numerous transgres- sions, feels himself condemned to eternal death. The divine law, which was delivered frosn Sinai in smoke and darkness, in clouds and tempest, tliun- ders terror and destruction in his ears. But how happily is his state reversed, when light, beaming from mount Sion, in the discoveries and proa.ises of the gospel, breaks in on his soul, exhibits to him a dying Saviour, a forgiving God, a sanctifying spirit? What joy springs up, when he finds the power of sin subdued — his emuit) to God slain — his opposition to the gospel conqu.red — and every thought capti- vated to the obedience of Christ ? Tiie liglit is sweet, and its swcetntss is increased by its succeeding to previous darkness. So the hopes and comforts of religion in the soul are exalted by their contrast to preceding anxieties and fears. Ye awakened, desponding souls, look up to the sun of righteousness, he shines from heaven with salvation in his beams. However guilty, unworthy Reflections ojj a remarkable Solar Eclipse. 253 and impotent ye feel, there is grace sufficient for you ; there is righteousnes^^ to justify you, promises to support you, the Spirit to help you. Light arises in darkness. Turn your eyes ironi the cloud, and direct them to the sun. Christ came a lisrht into the world, that whosoever believeta in hirvi should not walk in darkness. Look to him, and be ye saved. Finally : The obscuration of the sun in the sky bids us contemplate the uninterrupted brightness of the heavenly state. Could we rise above the moon, the sun which is eclipsed to the inhabitants of the earth, would shine to us in all its splendor. When the christian has the moon under his feet, he will be clothed with the sun, and crowned with stars. There is no darkness, no night in heaven : all is light ; all is glory there. In heaven there is the light of purity, and love : The pure in heart s'nall see God ; he is light ; in him is no darkness. Nothing enters into his pres- ence that defiles. Tiiere is the light of knoxvicdge—^oviov.s dis- coveries of God — of the Saviour — of the works of providence and grace — of the wonders of creation and redemption. Here we see through a glass dark- ly ; there we shall see face to fice. Here we know in part, there we shall knovv' as we are known. The light of heaven is constant ; it is never eclips- ed nor clouded. The holy city needs not the sun to shine in it, for the glory of God doth lighten it, and Jesus is the light thereof. The nations of them who are i;aved shall walk in the light of it, and there shall be no night there. How diiferent will be the state of good men in heaven from that which they experience on earth ? Here they have some light, but it is often interrupt- ed, and always dim. How little do they know of God and his works — how much error is mixed with their laith — how much doubt with their hope — how 254 Rejlections on a remarkable Solar Eclipse. much fear with their courage ; how much carnality with tiKir devotion ? In lieavcn it will be otherwise. Knowledge there will be full without error, certain without perplexity and clear without confusion. Holiness will be perfect without sin, and refined without dross and corruption. And they will serve God continually without reluctance or weariness. Let us begin the life, and accustom ourselves to the works of heaven, while we dwell on earth, that we may be piepared for admission into heaven, when we depart hence. Mere God sheds down some beams of heavenly light to invite our thoughts and affections upward. The light is mingled with shades, and iatcrrupted with clouds, because this is a state of trial, and our Taith and patience must be exercised. Here we must walk by faith ; we cannot w.lk. by 5i;;ht. "it is by faith and patience, that we inherit the promises." " We are saved by hope. But hope that is seen is not hope ; for what a man seeth, why doth he yet hope for ? And if we hope for that which we see not, then do we with patience wait for it. And the spirit helpeth oar infi'mities, and maketh intercession for us according to the will of God." It is but little, that we can at present know of heaven ; but " then shall we kiiow, if we follow on to know the Lord." Let our souls follow hard after him ; for what is there, which we can desire in com- parison with him ? " It doth not yet appear what we shall be. But when our Lord shall come, we trust, that we shall be like him, and see him as he is. And having this hope, let us purify ourselves as lie is pure." SERMON XIII. An Jged Minister cornmencHng' his People to God. A half century Discourse. •«"• •^Pi^^*^ 4«<> ACTS XX. 3I. And now brethren, I commend you to God, and to the xvord oj his grace, which, is able to build you up. and (0 yive you an inheritance ajnong all them, which are sanctified. ir AUL, on his passage from Phillippi to Jerusalem came near to Kphesus, where he had be- fore spent some successful seasons in preaching the gospeh As he was in haste to reach Jerusalem be- fore the feast of Pentecost, which would give him an opportunity to preach to a large collection of peo- ple, he chose not to visit Ephesus, lest he should be too long detained ; but he stopped at Miletus about ten miles short of it, and sent to the Elders of Ephe- sus to meet him there. They came, and with them a number of the Christian brethren, to whom, on their arrival, Paul delivered an affectionate valedic- ' lory discourse, a part of which I have now read. He gave them a summary of the dcctrines which he had preached, while lie was among them. lie 256 Jn Aged Minister appealed to them for the fidelit}'- with which he had discharged his ministerial chities. He reminded them of the coiifiicts and self denials, which he had suffered in their service. He expressed his appre- hension of greater, but unknown trials, which, w hatever they nnight be, he was resolved to meet, M'ithout declining from the line of his duty. He warned them that this was the last interview, which he should enjoy with them, and th^t, after his de- parture, new dangers would arise from the attempts of designing men to break their uiiion. He exhort- ed the Elders to watch over their respective flocks with the diligence, of which he had set them an ex. ample, and thus suggested to the brethren the ne- cessity of preserving their union by a steady attend- ance on the ministry of their several pastors. He concluded the solemnity with an appropriate prayer, in which *' he commended them to God, and to the word of his grace, which was able to build them up, and to give them an inheritance among all those, who were sanctified." In these words the Apostle expresses an affection- ate concern for the Christians in Ephesus. He com- mends them to God's merciful care. And he en- courages them to expect happy consequences from attending on God's word and confiding in his grace. We observe here, I. Tliat the Apostle expresses an affectionate con- cern for the people and believers in Ephesus. For this concern he mentions several reasons. 1. He had spent much time in preaching the go: pel among them. His oftice as an Apostle required him to visit va- rious parts of the world. He was r.ot tlie stated minister of any particular church, but a missionary ordained to cariy the gospel among tlie Gentiles. There was a line of service assigned liim by apostol- ic agreement, beyond which he did not stretch him- I Commending his People to God, 257 self, to enter into the sphere of other men's labors. But this line was so extensive, that he could not abide long in any one city or viIla,Q;e. In Ephesus he spent more time than in most other places. He was here for the space of three years. And he had great success. Divers indeed were hardened ; but many believed. The church became so large, that several Elders were employed in ministering to it. Or perhaps, being too large to assemble in one place, it might be divided into several branches, each of which had an attendant pastor. When Paul preach- ed there, not only the citizens of Ephesus, but " al- most all Asia came together to hear the word of the Lord." After his long residence and successful service among this people, they must have been greatly en- deared to him. There is no relation more sacred and important, than that between a minister and his people. And the peaceable and useful continu- ance of it for a number of years will produce an af- fection more tender and sensible, than what is felt in most other relations. A people in such a case usually feel a cordial regard for their minister: but, I am persuaded, it is in no measure equal to the re- gard, which he feels for them. They seldom wiU make for him those sacrifices of temporal interest, which he can take for them. The affection is mu- tual ; but there is the same disparity, as in the af- fection between a parent and his children. What \ this disparity is, you, who are parents, well know. When a minister, looking around on his people, views them as pilgrims on their passage to another world — when he considers, that he has been with them in all seasons, has shared in their afflictions, and has experienced their attention in his own — that many ot them have been baptized by his hands, consecrated to God by his prayers, and educated under his ministry — that the present generation are I i 258 .4}i Aged Minister soon to pass awa}^ and to be succeeded by a new race of transient mortals, whose virtue and happiness will much depend on the instructions which they may receive from their parents, and from a succeed- ing' minister ; lie has feelinj^s, to which the private christian must be a stranger. 2. Paul's solicitude for the Christians in Ephesus was increased by a recollection of his labors and sa- crifices in their cause. His hbors had been abundant. He says, " I have been with you in all seasons, serving the Lord with all humility of mind and with many tears." He had not alTected a superiority to their persons nor felt an indifterence to their afflictions ; but had stood on the ground of equality with them, and taken a sen- sible share in all their sorrows. He adds, " I have liept back nothing, that was profitable to you ; and have taught you publicly ; and also from house to Louse," when your circumstances called for my at- tendance. " I have testified repentance toward God, and faith toward our Lord Jesus Christ." He did not amuse them with dry and useless speculations ; but preached those great truths, which essentially concerned their salvation. He took them to record, that *' he was clear from the blood of all men." This consciousness of his fidelity, while it filled his soul with comfort for himself, awakened his anx- iety for tliem. Many had not received the love of the truth, nor felt its transforming power. They were yet in their sins. His faithful labors, though they would increase his own reward, would augment their guilt, and aggravate their future misery, if they should continue still in impenitence and unbe- lief. His preaching, which to some had been a savour of life unto life, he was afraid, would be to others a savour of death unto death. His sacrifices in their service had been as great as his labors. Commending his People to God. 2!i9 He says " I h;ive coveted no man's silver, or gold, or apparel ; but these hands of mine have ministered to my necessities." When Christ sent forth his disciples to preach among the Jews^ who knew the commandment of God, that " they who served at the altir, should live of the altar," he forbad them to take purse or scrip of their ovvn, because " the laborer was wor- thy of his hire ;" and if any would not receive and support them, they were expressly required from such to turn away, and bestow their labors else- where. But when Paul preached among heathens^ who had never known this divine institution, he thought himself at lijerty to make the gospel with- out charges to them. We always feel an interest in a cause, in the prosecution of v/hich we have expended and have been spent. If a minister has relinquished inviting prospects for the service of a people, he desires to see fruit, which may abound to their account. If after all his self-denials for their sake, they appear to be little benefited by his ministry, and under it religion seems rather to have declined than pre- vailed, painfully disappointed, he complains in the language of the prophet, " I have labored in vain, and spent my strength for nought." Paul, having reminded the Corinthians, that he had preached the gospel among them freely, and had sought, not theirs^ but th€7n^ expressed his fears, lest, when he should come to them again, his God would humble him among them, and he should bewail many who had sinned, and had not repented. 3. Another circumstance which excited the apos- tle's concern for the Ephesian christians was the termination of his labors amon^:: them. " I kno'.v that ye all, among whom I have gone preachmg the j kingdom of God, shall see my face no more." He was now, by divine direction, going to Jtru- 260 ^n Aged Minister salem. " He knew not what things would befal him, save that the Hoi}- Ghost witnessed in every city, that bonds and afflictions awaited him. But none of these things moved him, neither counted he his own hfe dear to himself, so that he might finish his course with joy, and the ministry which he had received of the Lord Jesus, to testify the gospel of the grace of God." Though, in the consciousness of his fidelity, he trusted, that death to him would be gain ; yet he knew, that for the churches it might be needful that he should abide in the flesh. To have spent more tiine among tiicsc Ephesians would have gra- tified his benevolence ; but God had otherwise or- dained : and to God's will he must submit. He was now taking leave of a people, who, for some years, had been dear to him as christians and friends and seals of his apostkship. And between duty and affection there was an unavoidable conflict. An aged minister may have similar sensation?. His age gives him the same apprehensions, which personal dangers gave to Paul ; that " they among whom he has gone preaching the gospel, soon will see his face no more." Finding himself one of the oldest of the ministerial brethren, and looking around on his assembled hearers, and seeing only here and there a person as aged as himself, he considers every year as the last of his ministry — every communion as perhaps the last time of his meeting his christian brethren at the Lord's table ; every sabbath as possi- bly the last, in which he shall speak to his beloved flock ; yea, every sermon which he writes, as a kind of farewell sermon. And he wishes and prays, that it may meet the same attention, and leave the same impression, as if they all knew, that they should hear, his voice no more. 4. What farther awakened Paul's anxiety for the? Ephesians, was the pecuhar danger which attended Commending his People to God, 261 them. *' I know that after -my departure shall grievous wolves enter in among you, not spa? ing the flock ; yea, also of your own selves shall men arise, speaking perverse things to draw away disciples af- terthem." It appears from Paul's writings, that there were, in his time, many corrupt teachers and evil work- ers, wlip, under the vain pretext of superior knowl- edge and sanctity, were assiduous to make divisions in the church of Christ. These he calls " grievous wolves." He knew, from their past, what would be their future conduct — that, when a gap was opened by his final departure, they would enter into the fold to make a prey of the flock. Yea he says, " from among yourselves shall men rise" to co operate with these evil workers. Saint John, speaking of false teachers, says, " they call themselves apostles, and are not, but do lie." The apostles were sent forth to form churches from among the heathens. In execution of their commission, they went from place to place, preaching the gospel, planting church- es and ordaining pastors over then>. These deceit- ful workers assumed to be apostles too ; and under pretence of apostolic example, they went froni church to church to make divisions in them, and gain proselytes from them to their own sect. But John says, their pretensions Avere fidse ; they were not apostles, but liars. The churches had pastors of their own; and no man had a divine commission to make proselytes from the church to a sect, as the apostles had to make converts from heathejiism to the church. Saint Paul, foreseeing what advantage some would take of his departure from Ephesus, and what dangers would arise to the christians there, from the arts of designing men, gave them this faith- ful and seasonable warning; and it had a happy ef- fect. John v/riting some years after to the elder of 262 Jn Aged Minister this same church, thus commends him, " I know thy works, and how thou canst not bear them who are evil, and hast tried tlieni who say, they are apos- tles, and are not, and hast found them hars ; thou hast laboured for my name's sake, and hast not faint- ed." Having; shewn the particular reasons of Paul's concern for the christians in Ephesus, we will, I J. Consider what is iniphed in '^ his commend- ing' them to God, and to the word of his grace." 1. This supposes faith in God's promise to preserve his church in times of danger, and prayer grounded on tliis promise. There are, in relation to the geiicral c\wiYz\\, prom- ises of divine care, which each particular church may apply for her encouragement. And there are also promises made \.o particular churches, that while they keep the word of God's patience, he will keep them from the hour of temptation, which shall come on the world. Every church is dependent on God!' s providence to preserve her from outward trials ; to secure her from internal disorders ; to continue her in the en- joyment of her rehi^ious privileges ; to give her a succession of faithful ministers ; and to frustrate the designs of her open, and secret enemies. She is dependent on God's grace to accompany the means of religion, and to render tliem successful in the edification oilier present members and in the addition of new members. The faithful minister, realizing his speedy depart- ure from the people of his charge, and feeling a deep concern, that their spiritual prosperity may continue, after his labors among them shall have ceased, commends them to God in fervent prayer, hoping, that through the care of his providence, and the inPiueuce of his grace, they will be defended from Commending his People to God. 263 evil, preserved in peace, and built up in the faith and order of the gospel. Our divine Lord, when he was on earth gave him- self much to prayer. In his petitions his disciples often had a share. When the time of his departure drew near, his intercessions for them were more fre- quent and importunate. Paul imitated his master's example. For the churches, to which he minister- ed, he prayed much while he was present with them, and more when he was absent from them ; and still more, when he had no expectation of returning to them. In his letters he told them, how affectionately he remembered them and how constantly he made mention of them at the throne of God. The last act of our Saviour, before his ascension, was com- mitting his disciples to God's gracious keeping. " He Hfted up his hands and blessed them, and as he blessed them, he was parted from them." The last act of the apostle, before he departed from the breth- ren at Miletus, was " kneeling down and praying with them all." 2. When Paul said to these brethren, " I com- mend you to God," he exhorted them to commend themselves to God. There could be no reason, why he should pray for them, but what was also a reason, why they should pray for themselves. M^hen, at the hour of parting, he prayed for them, he prayed not alone, but with them all; they all joined with him. A people who expect, that their minister will soon be taken from them, ought seriously to realize the dangers attendant on a vacancy ; and deeply impressed with a sense of these dangers, to commit themselves to the care, guidance and protection of God. S. Paul here warns them, that they were not to expect God's care for them, and grace toward them, 264 An Jred Minister o as a church, unless they retained the instituted miii- ibtry of the word, ai)d fiiithiu'ly attended upon it. By commending tlieni to God's vjord, he exliort- ed them to have God's word. How would the word be ubic to keep them, unless they were faithful to keep that? What could the word do for them, if tkey put it from them, and would neither provide for its beini^ jireached to them, nor hear it when it was preached? Thus they would judge themselves un- worthy of eternal life. My hearers ; here is the plain advice, yea, the most jK)inted injunction of an inspired apostle, to every cliristian society, to maintain the ministry of the word among them ; to seek the resettlement of it, whenever it is discontinued ; and diligently to attend upon it, while they eijoy it. This leads us to the ll\(L branch of our subject, which states the benefits resulting from the word of God's grace. *' This is able to build you up, and to give you an inheritance among all thera, who are sanctified." The word is able — how it is able, the apostle here intimates ; It is the word of God''s grace ; and else- where more fully expresses ; it is mighty througfi God. It is God, who, by the concurring influence of his grace, makes the faithful preaching of the word quick and })owerful to recover sinners from their spiritual death, and to strengthen saints in the duties of a holy life. " We are not sufficient of our- selves to think any thing as of ourselves, but our sufficiency is of God, who alone can make us able ministeis of the Ne\v Testament." The \vord, though mighty through God, is not' always ciiectual to the conversion of sinners. " To some it is a savour of life unto life ; to some a sav- our of death unto death." There are those, who, when th.ey have heard the word, put it far from them, and vquva the spirit of grace which strives Commending his People to God. 265 with them. Hence these cautions and exhortations, *' quench nottlie spirit ; despise not prophesying. Lay apart all filthincss and superfluity of naughti- ness, and receive with meekness the ingrafted word which is able to save your souls." The word, thus received, is able through the grace of God to build you up. It will build up particular saints by in- creasing tlieir knowledge, purity, zeal and love. It will build up the church by strengthening the bands of her spiritual union, and by adding new members to her body. Through the grace of God answering the prayers of saints, and accompanying the fidelity of parents, it will form the yowng to sentiments of piety, instil into them the knowledge and love of the truth, train them up in the practice of virtue, and encourage them to join themselves to the Lord in a perpetual covenant. The church is cleansed and sanctified by the word, that it may become glo- rious, and be presented before God without spot or wrinkle. Finally ; the word is able to give you an inheritance. What is this inheritance ? — It is " an inheritance incorruptible, undefiled, fading not away." Where is it to be found ? " It is reserved in heaven." And what is the condition of it and qualification for it ? It is " an inheritance among them who are sanctified^ *' God sanctifies us by the truth ; his word is truth." In our faithful at- tendance on his word we are to seek, and may hope to receive that grace, which is suflicient for us. The gospel is a ministration of the spirit ; and we receive the spirit in the hearing of faith. My brethren ; I have opened to you the import- ant instructions contained in my text. If I have not misjudged, they are pertinent to the occasion, on which I have invited your attendance in the house of God. Yesterday completed the 50th year of my minis- terial relation to vou ; and the last day of October Kk 266 Jn Jgcd Mitiistcr iK'xt will complete the seventy -lifth yenr of my ii<2;e. My time of service has been, vvilhin live yeiirs, equal to that of both my predecessors. Our rela- tion must soon be dissolvcij. There are in this county but ioiu' ininisters, and but three officiating ministers, older than myself. Two only are left of those ^v•ho composed the council at my ordination. Of those who were then members of this church, not one male, and but one female remains among us. Two others, who have removed from us, are, I hope, still living. Scarcely twenty of those who were then heads of families are among the iivinj^ ; and of these I find but twelve within the parish. There are but about twenty as old as myself; and not more than thirty-one, or thirty-two who have surpassed seventy years. Ten years ago, on a particular occasion, I gave you a summary history of the parish from the time of its incorporation. Some of the occurrences of the last ten years I shall now relate. The number of persons, who within this time have died among us, is one hundred and seventy- nine, of whom twenty-seven were from seventy, twelve from eighty, and four from wincty years old and upward. \\\ the last number were two Deacons, as eminent for their piety, as they were venerable for their age ; Atcliinson and White^ the former in his ninety- second, and the latter in his ninety-fifth year, at the time of their death. The persons baptized are one hundred and ninety- four, of whom sixteen were adults. ■ They who have joined our communion, including such as have transferred tlieir relation from other churches, are eighty. I have a pleasing hope, that several others will soon be added to our number. In the course of fifty years, the number of deaths has exceeded six hundred and fifty, which is more than the number of souls at the commencement of Commendhig his People to God. 267 that period. The baptisms administered to chil- dren, whose parents were members of this church, have been one thousand and fifteen. Adult bap- tisms thirt)''-seven. And admissions to the Lord's table there have been three liundred and seventy. Within the last ten years tlie increase of the par- ish has not been more than three or four families. The emigrations from it have been more numerous, than in any preceding period of the same length. The year one thousand eight hundred was dis- tinguished by sickness and mortality. There died in that year fifty persons ; these made nearly a twentieth part of the number of souls in the parish, which was about one thousand and one hundred. We have never known a mortality equal to this. During the period under review, you have been so happy as to see our long controversy relative to the location of a meeting house, peaceably termi- nated by the erection of this house in wiiich we are now assembled, and in which we have assembled for a little more than four years. Your external circumstances are highly favorable. Your funds in money and lands are rich ; the pro- duce of them will go far towards the support of the ministry. Your husbandry is flourishing, and your wealth increasing. You enjoy a comfortable degree of internal tranquility. You are not broken into sects. I do not know that there is any great diver- sity in your religious sentiments. If there is a di- versity, it is accompanied with so much caiidor, ch irity and discretion, that it never has materially aftected your social harmony. Let brotherly love continue, and be ye perfectly joined together in the same mind, and in the same judgment. '1 he time is at hand, when the resettlement of the gospel ministry will be an object of your delibera- tions. Let there be no divisions among you. Let 268 Jn A^ed Minister the prudence which, under providence, has hitherto led you in the paths of peace, direct all your future steps. Remember, it is your indispensible duty to pro- vide for the supply of a minibterial vacancy when- ever it shall occur. Taking good advice, look out a man of respectable talents — of adequate educa- tion — of pious character — of evanoelical principles, and of a candid mind — one who vviii teach the things which become sound doctrine — ^vho will study the things which make for peace and who will be a pat- tern of good works. Liberally support your minister, that l.e may give himself wholly to your service. Injustice to the gospel \vili bring leanness into your souls. Attend oia the word preached, and give earnest heed to the things which you hear. Require tliC attend:mce of your children ; thus your minister will assist you in their education. Follow peace with all men, and be at peace among yourselves. " Mark them who cause divisions and offences contrary to the doctrine, which ye have received, and avoid them ; for they who are such serve not the Lord Jesus Christ, but their own lust, and with good words and fair speeches deceive the hearts of the simple." If there be any, who un- der pretence, that there can be no church without a conformity to their discriminating speculations and ceremonies, exclude you from their commu- nion until you will come over to their sect and will adopt their peculiarities, and who thus ende-^vor to make divisions among you and draw away disci- ples after them ; these are the very persons, whom the apostle charges you to mark and avoid. To cause divisions is their object. From them the dan- ger is greater, because they act under rehgious pretensions. By fair speeches they beguile the sim- ple. Commending his People to Cod. 269 Maintain an accommodating spirit. Heavenly wisdom is pure, but peaceable, gentle and easy to be entreated. In social transactions there will often be difference of opinion ; there will consequently be need of candor and condescension. No man should act in opposition to liis brethren, where the matter in question is less important than the peace of society. In choosing a minister, regard essential qualifica- tions. If the general choice fall on a man possessed of these, all ought to acquiesce, though some small- er accomplishments may seem to be wanting. This is agreeable to Paul's attvjce to the Corinthi- ans, when he heard that there were divisions among them ; and one said, I am of Paul ; and another I am of Apollos. In a word ; let the spirit of the gospel reign in all your hearts ; and peace will ac- company ail your transactions. Humility, meek- ness, condescension and love are prominent traits in the christian character. The peace and edification of this society will be much promoted by the wise and exemplary conver- sation of the professed m^uibtx^ of the church. Be ye, therefore, my brethren, like minded one toward another ; love as brethren, be pitiful, be cour- teous ; attend on all divine institutions with dili- gence ; let your speech be always with grace ; man- ifest a rational and steady zeal for the interest of re- ligion ; exhibit its virtues in all your relations ; thus it will appear that God is among you of a truth, and many will take hold of your skirts, and say, " We also will go with you." I solemnly call upon all who believe the truth and feel the importance of tl;ic gospel, but have not openly professed it, to come forward without fur- ther delay, and join themselves to Christ's church, take a seat at his table, and honor him before all men. Live no longer in the neglect of u duty, which 270 An Aged Minister he has expressly enjoined on you. Remember also that every one who nameth the name of Christ, is required to depart from iniquity. All are bound to confess Christ's name, and to eat and drink in his presence ; but know, that this will avail you nothing, unless you obey him as your Lord, and do the things which he says. Ye youths ; hereafter I shall not talk much with 5'ou. Recollect what 1 have heretofore spoken, and receive what I speak now. I charge you before God and the Lord Jesus Christ, tiiat you attend to the concerns of your immortal souls ; tliat you ac- quaint yourselves witlf God, and be reconciled to him ; that you forsake tl.e foolish and live, and go in the way of understanding ; that you devote your- selves to God in the profession and practice of reli- gion ; and that you encourage one another in the ways of wisdom and piety. Entice not others to evil, nor consent when others would entice you ; but consider one another to provoke unto love and good works. Let this be your mutual advice ; *' Come and \Q.t us go up to the house of the Lord, for he will teach us of his ways, and we will walk in his paths." The continuance of the church will greatly depend on you. Your fathers are soon to depart ; their seats at Christ's table are emptying from year to year, and will all soon be empty. Christ expects that you will come and fill them. Your parents have conununicate^d his religion to you ; take it, carry it with you through life, and hand it over to the next generation. Sacrtd is the deposit in your hands ; solemn is your charge. If this deposit should be lost with you, what account ynW you be able to render ? The servant who hid liis talent could say, *' Here thou hast that is thine." What will you say, if the talent itself be lost ? The servant, who had been guilty of ?ieg/ect, was con- Commending' his People to God. 271 '^ sij^ned to utter darkness. If you shall be found guilty o{ waste, how great will be your darkness? My aged brethren and friends ; for many years we have dwelt together in unity ; and we have found how good and how pleasant it is. We are soon to part, and to see each others faces no more. Let us remember one another in our prayers ; and according to our time and strength be fellowwork- ers to the kingdom of God. If any of you have neglected to come to Christ's table, I now affection- ately intreat you to pay this honor to him and his religion on earth, before you go to abide with him in heaven. Ye heads of families; bring up your children in the nurture and admonition of the Lord ; maintain God's worship in your houses ; walk in a perfect way ; allow no evil thing in your dwellings ; let nothing be heard from your lips, or seen in your con- duct which shall tempt your children to think light- ly of religion, or to suspect that you think lightly of it yourselves. Shun the places of vain amusement and dissipated pleasure ; and let the hours of recess from the busy cares of life be sacred to mental im- provement and domestic instruction and devotion. Anticipate the day, when you and your households must appear before the Lord Jesus at his coming ; may you and they appear with mutual congratula- tion, and with exceeding joy. That at the close of the 50th year of my ministry, I should meet you in the house of God, and impart u word of advice, was agreeable to my own feelings, and consonant to your wishes. But to wliat purpose is advice, if it be forgotten and disregarded ? If the things which have been spoken are words of truth and soberness, allow me to believe, they will leave on your minds a deep im- pression — allow me to hope, that from this day's 27i2 Jn Jged Mmister ' solemnity some happy eficcts will follow — allow me to expect, thr.t there will he an increased attention to relis^ion among the youth — that there will be order and devotion in all your houses — that there will be a f^encral attendance on the worship of God's house — that from among; persons of all ages there will be additions to the cliurch. We hear of creat attention to religion, and of an increase of the number of pro- fessors in the towns around us. Pray for the effu- sions of divine grace among us. That your prayers may be heard you must apply the means of grace. It is vain to expect, that prayers for the attainment of any object will avail, while the means relative to that object are neglected. God grants his spirit in the hearinfs: of faith. To see religion prevailing, the church increasing and the gosj^el going forth with power, and with the Holy Ghost and with much assurance, would be a pleasing spectacle. It would enliven our sacred pleasures, and brighten our heavenly prospects. My friends ; if I should speak to you again, jet probably I shall never speak on an accasion so im- pressive as the present. I therefore, before I leave this place, renew and urge my request, that the things which have been spoken, may be religiously regarded. Shall I suspend my discourse for a moment, to hear from your lips, what you are speaking in your hearts ? — Your inward language, me thinks, is the answer of Israel to the farewell advice of aged Joshua. The Lord our God we will serve ; HIS VOICE WE WILL OBEY J GoD FORBID, THAT WE SHOULD FORSAKE HIM. I reply in Joshua's] words. Ye are witnesses against yourselves, that ye] have chosen the Lord to serve him, Tvlethinks I hear you rejoin, We are witnesses. My bretliren ; accept my thanks for all that at. tention, candor and kindness, which I have expe- Commending his People to God. 273 rienced from you in the course of my ministry. I feel a confidence, that your friendly dispositions toward me wili not cease in my declining age. De- fects and errors proceeding from infirmity, your goodness will excuse. I hope you u ill see none which proceed from a heart unfeeling to religion, or unfriendly to you. I shall probably leave children and descendants among you. I hope, they may be peaceable and useful members of your society. If any of them should fall into adversity, or if an aged con^panion should survive, oppressed with infirmi- ty, I trust, your attention and prayers will not cease ; but you will shew kindness to the dead and to the living. Brethren, I commend you to God, and to the word of his grace. Be perfect ; be of good com- fort ; be of one mind ; live in peace ; and the God of peace and love be with you. LI SERMON XIV. \ The Signs of Perilous Times. A Fast Discourse. The author of the following Sermon, in his application of the Prophecies, has made a free use of Faber's Disiertations on the Prophecies, which relate to the great period ot 1260 years. This is an elaborate and lumiaou* work lately published in tngland. II TIMOTHY iii. 1. This know also, that in the last days perilous times shall come. O1 'UR Saviour reproved the Jews for their inattention to the signs of the times, which were as obvious as the signs of the weather. If by observing the winds and clouds they could prognosticate heat and rain ; as well might they, by examining the word of prophecy, by observing the moral state of their country, and by comparing these with the course of providence, judge whether national ca- lamities were to be expected. The Apostle in our text signifies, that there arc tokens, by which the approach of perilous times may still be known. He speaks of this as a matter, not of mere conjecture, but of indubitable certainty. " This /t«ow ye, that perilous times shall come." ' The Signs of Perilous Times. 275 Our text therefore calls upon us to look into the scriptures, to cast our eyes around on the world, and to see, whether there be not manifest indica- tions of dangerous times to ourselves and to our country. In marking these indications we shall be guided, not by imagination or party prejudice, but by the instructions of scripture and the aspects of provi- dence. Thus guided we shall not err. 1. If we are now in that very period, which the apostle calls the last days, then we may know, that perilous times are come. It is well known, that Daniel and John have fore- told, that there should arise in the church an idola- trous power, which would continue 1260 prophetic days, or so many literal years. Such a power, we know, has arisen, which is called the papal or Ro- man Catholic power. The latter days, in the New Testament, as a very critical and judicious writer observes, signify the Christia?!^ in distinction from the Jewish dispensation ; and especially the above mentioned period of 1260 years. But the last days denote those times, which shall be near the close of that period, or a little before the commencement of the 1000 years, in which satan shall be bound. The rise of thisidolatrouspower was in the year 606 of the Christian era. Then, as appears from history, the bishop of Rome was declared universal head of the church ; then the saints were given into his hands ; then he began to speak great words against the Most High, to wear out the saints with persecution, and to change times and laws. The end of this period will consequently be in the year 1866, or about 58 years from this time. If the last days denote the times near the close of this period, then certainly we are near, and perhaps in the very times which the apostle intends. Prophecy describes these as times of remarkable danger and distress. Then " a king shall go forth 276 The Signs of Perilous Times, with great fury to destroy, and utterly to make away many. And there shall be a time of trouble, such as never was since there was a nation." Then the witnesses of the truth " shall be slain, and their dead bodies, for a short time, shall lie unburied in the streets." Then " the kings of the earth shall be gathered together to the battle of the great day of God Almighty ;" and " there shall be great earth- quakes," or convulsions of nations, " such as never were, since men were on earth." If we are now in or near the days, which the, scriptuie c ;lls the last days^ we are certainly to look for perilous times. Tins is a token which demands our det p and solemn attention. 2. We are most expressly warned, that in the last daySj there will be great opposition to the gospel,^ and an unusual prevalence of irreligion and infidelity. Under the latter vials of .divine wrath, v/hich shall be poured ou guilty nations, men, instead of being brought to repentance, " will blaspheme the God of heaven, because of their plagues." John in his first epistle says, " Ye have heard x\i2iX. antichrist will come." *' By this," he tells us, " we shall know the last time,'''* The spirit of antichrist began to appear in John's day. But this spirit will become more prevalent and conspicuous in that time, which, by way of distinction, is called the last time. That we may know, who antichrist is, the Apostle describes him. *' He is antichrist, who denieth the Father and the Son. Whosoever denieth the Son, the same denieth the Father also." John is the only inspired writer, who speaks of antichrist under this name. The name has generally been applied to the papisti- cal dovriimon. But John's description of antichrist, as *' denying the Father and the Son," by no means agrees to the papists, for they deny neither the Fa- ther nor the Son, but acknowledge both expressly as do the protcbtants. By this name he evidently means I The Signs of Perilous Times, 277 those who deny all religion, natural and revealed. These will be niimeroiia in tlie last time. St. Peter speaks of the same persons under the wixnQ o^ scoffers, and points out the same time for their coming, " I write unto you, that ye niay be mindful of the words spoken by the holy prophets, and of the commandnaent of the Apostles of the Lord and Saviour, knowing this first, that there shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming ? For since the fathers fell asleep, all things continue as they were from the beginning of the creation." The persons here foretold are such as mock at the doctrine of a future judgment and eternal retribution, and consequently despise all re- ligion : These will come in the last days. The apostle here refers Christians to the words of the prophets. He may have particular reference to the words of the prophet Daniel, who in the 11th chap, of his book, gives us this remarkable prediction : " At the time of the end, a king," i. e. a state or power, (for the word king in prophecy signifies, not a single person, but a kingdom, or nation,) " a king shall do according to his will, and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods ; neither shall he regard the God of his fathers, nor the desire of women," or that which women de- sire, (a prophetic name for the Messiah, because to be the mother of the Messiah was the desire of the Jewish women) " nor shall he regard any god, for he shall magnify himself above all ; but he shall honour the god of forces," or tutelar gods ; " and a god whom his fathers knew not shall he honor with gold and silver and precious stones ; and a strange god shall he acknowledge with glory." Here is a plain prediction of an infidel power, which, in a public manner, would renounce the Sav- 278 The Sirens of Perilous Times, ioijr, and the moral government of the Deity, and would introduce, as an object of worship, an im- aginary o-od, such as the image of liberty, like the ancient Romans, and adorn it with gold and silver and precious stones. The fulfilment of this prediction was to take place in " the time of the end," or toward theend of the 1260 years. And a late writer remarks, that it was literally and exactly accomplished, when in the time of the French Republic, the national convention de- creed that there was no God ; no future state ; no existence after death ; when they abolished the worship of God in the churches ; and, like the an- cient Roman's, erected and adorned an allegorical god, the statue of liberty, as an object of mock- worship, and bestowed upon it the most costly or- naments. A subsequei>t change in the government of that nation has in some respects meliorated their condi- tion. It has tolerated the protestant, as well as re- stored the papal worship. The revival of the papa- cy, and its re-union with the civil power, the author now before me considers as an event intimated in prophecy. 'I'he prophet proceeds to detail the progress of this wonderful power. " He shall overflow and pass over ; he shall stretch forth his hand upon the coun- tries, and many shall be overthrown ; and he shall command the treasures of gold and silver ; many people shall be at his steps ; some nations shall push at him," but with little success : " He shall enter into the glorious land, and plant the tabernacles of his palace between the seas in the glorious holy mountain." But like other great powers, which have prospered for a season, '* he shall come to his end and none shall help him." Whenever atheism assumes a predominant influ- ence among the nations, especially among those, The Signs of Perilous Times, 279 which are nominally christian, there must be perilous times. They who have power, will do according to their will. They will not regard any God. No moral principles will govern them ; no fear of a fu- ture judgment will restrain them ; no promises, ■treaties or oaths will bind them ; the only rule of conduct will be, what it is their interest to do, and what they have power to do. In such a state there is no safety to nations, and no security to individu- als. " If the foundations be removed, what shall the righteous do ? The Lord is in his holy temple, his throne is in the heavens. On the wicked he will rain snares. He trieth also the righteous: but'still his countenance beholds the upright." 3. The Apostle warns us, that in consequence of the licentious sentiments of the last days, every kind of wickedness will abound. And prevailing iniqui- ty always makes perilous times. " In the last days perilous times will come, for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce- breakers, false accusers, incontinent, fierce, despi- sers of those that are good, traitors, heady, high- minded, lovers of pleasures more than lovers of God." In what particular place this horrible state of mor- als will most remarkably appear, the Apostie does not say ; but he signifies generally that it will be somewhere hi the christian part of the world. For the same persons who are described under such vi- cious characters, are said to have 2iform oj godliness, or to pretend a regard for religion ; but they deny the power of it, and endeavor by artifice or force to subvert and destroy it. " As the magicians of Egypt vv'ithstood Moses, so do these also resist the truth, men of corrupt minds, reprobates concerninar tiie faith." 280 The Signs of Perilous Times. This dreadful corruption has idready appeared in some parts of Europe ; it may still increase and spread there ; nor can we promise ourselves secu- rity. Intercourse with the belligerent powers, the influx of foreigners, the increase of wealth, and our internal controversies all have a threatening aspect, and have already had a demoralising effect. And if war is before us as there is too much reason to fear, it probably will have the same baneful influence on our morals, as wars have usually had in this and other countries. The prevalence of vice among a people always makes the times dangerous. It first xveakens the en- ergy of government : but ultimately renders it se- vere and absolute ; for under a free and popular government a corrupt people cannot long subsist. The support of this kind of government depends on the virtue of the people, and their virtue depends on the influence of religious principles. When this is lost, despotism must succeed. In the land of Judea, when children were princes, and babes bare rule, the people were oppressed one of another. And soon their condition became so desperate, that men of wisdom and ability declined to take a part in their government. If a man took hold of his brother, saying, " Thou hast bread and clothing ; be thou our ruler, and let this ruin be under thine hand ; he would swear, saying, " I have neither bread nor clothing ; I will not be a healer, for Jerusalem is ru- ined and Judah is fallen." A state of moral corruption in society destroys all confid^ice between rulers and people, and between citizen and citizen. When the Jews renounced the knowledge of God, they proceeded from evil to evil, till the propliet, viewing their moral state, gave them this melancholy, but necessary caution, " Take ye heed every man of his neighbor, trust ye not in any brother; for every brother will utterly supplant, and The Signs of Perilous Times, 281 every neighbor will walk in slanders. They will deceive every one his neighbor, and will not speak the truth. They have taught their tongues to speak lies, and weary themselves to commit iniquity. One speaketh peaceably with his neighbor, but in his heart he layeth his wait." Therefore, says the proph- et, " O, that I had in the wilderness a lodging place of way faring men, that I miglit leave my peo- ple and go from them, for they are an assembly of treacherous men." Mutual confidence is the strength and happiness ' of a community. When this ceases, society be- comes a terror to itself and to all its members. The prevalence of infidelity and wickednes destroys this confidence, awakens jealousy, puts every man in fear, and renders all an easy and defenceless prey to a common enemy. This leads me to say, 4. Divisions among a people denote perilous times, and portend times more and more perilous. Our Saviour has warned us, that *'a kingdom divid- ed against itself cannot stand, but cometh to an end." National strength depends on national union, and this depends either on internal virtue, or on external coercion. A body, between the parts of which there is no cohesion, can be held together only by the power of strong bands. A people divided into parties soon lose sight of that, which ought to be their object, the common happiness, and substitute in its place the dominance of their respective parties. Republican governments have generally fallen into ruin, either by intestine conflicts, which have ter- minated in despotism, or by foreign copquest, which has subjugated the whole. It is an erroneous idea, that parties in a republic are necessary to preserve freedom ; their tendency is to destroy it. In an ab- solute government parties are less dangerous because there is an external force, which holds the society together, until the parts are separated by some vio- Mm 282 The Signs of Perilous Times. lent shock. The existence of a free government depends on public sentiment. When this is divided the conmion strength is impaired, and may soon be lost. In the former kind of government, a foreign war strengthens the union ; in the hitter, it often con- firms the division. The common enemy flatters •with high promises the one part, or the other, and by tlie aid of one subjugates both. When a people are divided in their attachment to foreign powers, those powers will interpose, each to support its fa- vorite party, and thus turn a foreign into a domestic war. Nothing more essentially concerns a free people, than to cultivate internal peace and union. " Only from pride cometh contention." It is seldom a zeal for the public good, but usually a lust of domination, that generates party spirit. When this becomes predominant, benevolence, candor, condescension and righteousness, which are the strength of a community, gradually expire ; and the times, of course, become perilous. 5, Corrupt times are perilous, because they fore- bode the judgments of heaven. God complains of his ancient people ; " They proceed from evil to evil, and they know not me. They weary themselves to commit iniquity. Shall I not visit for these things ? Shall not my soul be avenged on such a nation as this ? Because they have forsaken my law, and walked after the abomi- nations of their ovvn hearts, 1 will feed them with wormwood, and give them the water of gall to drink. I will send a sword upon them, till I have consumed them." God semetimes leaves a people to experience the natural consequences of their corruptions, that their iniquities may correct them, and their backslidings may reprove them, and that they may see and know what an evil and bitter thing it is to forsake the Lord, and renounce his fear. Besides this, he frequently The Signs of Perilous Times. 283 visits them with external calamities, famine, pesti- lence and war, and withdraws those ]:)rovidential smiles and protections, which he aftbrdcd them in their more virtuous days. Thus he dealt with the Jewish nation. And how- ever some may impiously alledge, that in the history of God's dealings toward that nation we have no concern, inspiration instructs us, " it was written for our admonition, on whom the ends of the world are come." The same rule in the divine govern- ment, which was declared by Moses and the proj)h- ets, was continued after the Christian oispensation began ; and our Apostle assures us, it will be con- tinued stiil. The destruction of the Jews by the Romans was a punishment from God for their infi- delity in rejecting the gospel. And other nations, who reject the gospel, after it has been communi- cated to them, may apprehend a sim.ilar punish- ment. Paul says to the Roman Christians, " The Jews were broken off by unbelief; and ye stand by faith. Be not high minded, but fear." However God may deal with nations, which have never known the gospel, those who have known it and put it from them, will feel the dreadful effects of their ingrati- tude and impiety. To them may be applied God's awful threatening to Israel, *' You only have I known of all the families of the earth ; therefore I will pun- ish you for all your iniquities." Prophecy announces terrible wars, and tremend- ous convulsions, as distinguishing the period, which is called the last days. If we are now in that peri- od, such judgments are surely to be expected. Whether they will fall on this, or that part of the world, will depend on the state of religion and morals in those parts. The reason assigned by the apostle, why perilous times shall come, is because " men shall be covetous, proud, blasphemers, un- thankful, unholy, and haters of those who are good." 281 The Sig?is of Perilous Times, Consequently, where the opposite characters are predominant, happy times will be enjoyed. That perilous times will exist somewhere, we know. Our exemption from a share in them will depend on a pre- vailing spirit of piety and reli.<,ion. But I fear ; that from this source we cannot draw much consolation. 6. If we cast our eyes on Europe, we see peril- ous times there. The war, which has raged for many years, and which still continues to rage, has produced wonder- ful changes, and farther changes are still to be ex- pected. We have a commercial intercourse with the great contending powers. Both v.'ish to attach us to their respective interests. Whether we shall much longer maintain our neutrality, is, at best, a doubtful question. War, whether we consider it in a secular, political, or moral view, will be a dire calamity. It will make great waste of life and prop- erty, may terminate in a change of our present form of government, and will undoubtedly corrupt our morals to an awful degree. As appearances threat- en this dreadful event, the present may be called perilous times ; and they are more perilous, as there appears great disunion among our rulers, as well as among the people. If " our wisest men cannot de- cide what measures to pursue," we ought as a peo- ple to look to him whose wisdom is perfect. 7. Another circumstance which portends peril- ous times is our past abuse of the goodness of pro- vidence. " When Jeshurun waxed fat he kicked ; he for- sook the God that made him, and lightly esteemed the rock of his salvation. They provoked him to an- ger with their abominations. When the Lord saw it he abhorred them. He said I will hide my face from them ; I will see what their end shall be ; for they are a froward generation, children in whom is no faith." National prosperity is seldom of long The Signs of Pej'ilous Times. 285 continuance, because it seldom fails to be soon abused. Its usual consequences are luxury, pride, selfishness and irreligion. Thus the prosperity of fools destroys them. For a number of years we have enjoyed an unparalleled degree and uninter- rupted course of national prosperity. In this time our virtue and morals have declined ; and our pros- perity now threatens to forsake us. When was the general state of religion so deplorable, or when the danger of our nation so alarming, as at the present time ? In national dangers, it becomes us to implore divine protection. But with what confidence can we look up to heaven, while our iniquities are in- creasing over our heads ? How can we exj^cct any special interpositions for our deliverance, while we profane God's name, abuse his sabbaths, despise his institutions, transgress his laws, and, instead of being zealous to repent, exhaust our zeal in party designs and mutual criminations and slanders ? If to effect a moral reformation there were as fervent and persevering assiduity, as there appears in our politi- cal contests, we might reasonably hope for peace and security. But what peace can we expect while ini- quities abound ? A calm, honest zeal to maintain our free republican constitution is certainly com- mendable. But when our zeal overleaps the bounds of strict virtue and morality, it defeats its pretended object. The elective power of the people, which is the basis of our national fabric, ought always to be exercised with purity and freedom. If the building becomes rotten at the foundation, it must soon fall into irreparable ruin. I have exhibited to you, my hearers, the signs which indicate perilous times. I believe, there is not a person present, but who will say, These signs are visible to the eye, and portentous of serious dan- gers. And shall I doubt, whether any of you will hesitate to accept the warning ? If we will not attend 236 The Si^ns of Periloits Times, i to our dangers and apply the means in our power to avert them, but rather resent the fidelity of those, vvho premonish and advise us, we add one more to the sij^ns of perilous times ; and this the most threat- ening of all. It was the guilt and destruction of Israel, that they regarded those as their enemies, who warned them of their dangers, and pointed out to them the only sure means of deliverance. If it be asked, what are the means of deliverance ? The scripture answers the question. " Hear and give ear, be not proud ; give glory to God before he cause darkness, lest, while ye look for light, it be turned into the shadow of death." When God threatens, he hearkens whether any man speak aright ; whether any man repent of his wickedness, saying, what have I d(;ne ? Opposite parties criminate each other. But let this be the enquiry with both, " are there not among usi even among us, sins against the Lord our God ? Does any man look at home, and ask himself, what he has done ? Does any man search out the plague of his own heart, and the iniquities of his own hfe, and begin the work of reformation with himself? Whatever zeal we profess for the liberty and pros- perity of our country, if we still regard iniquity in our hearts, and practise it in our lives, our profession is vain ; it is mere hypocrisy. Wickedness gen- erally prevailing is the ruin of a people ; and every wicked man contributes to this event. Let every man study to promote piety and virtue widiin the circle of his influence. Let heads of families maintain religion in their houses, dedicate their children to God, restrain them from every im- moral practice, educate them in sentiments of pie- ty and in the habits of virtue, and enforce their good instructions by a correspondent example. Rehgion exemplified in particular families will spread its influence far around. Here the seeds of I The Signs of Perilous Times, 28 T virtue must be sown and cultivated. Here the prin- ciples of benevolence, truth, justice, order and obe- dience must begin. Hence they must be diffused into the community at large. The character of fa- milies gives a prominent complexion to the larger community, which embraces them. In our social intercourse let us act with integrity, justice and cha- rity, and with a firm and steady regard to peace, union and the general happiness. In the exercise of our civil rights let us remember, that we are ac- countable to God, our country and our conscience, for the part which we take, and the manner in which, and the principles on which we act. Thus let us preserve the purity, and strengthen the hands of government, recommend obedience to righteous laws, advance the respectability of the nation, and the welfare of our fellow citizens. When both rulers and people submit to the laws of God, human gov- ernment is easily administered, and cheerfully obeyed. As God has given us a revelation, let us revere and honour it, converse with it, and walk agreeably to it. As he has instituted a day for social worship, let us piously observe it, and faithfully attend on its appointed solemnities. If these should be generally neglected, piety and virtue would forsake the land, and ignorance, vice and every evil work would soon succeed. Hence God enjoins it as a condition of his favor, that *' we observe his sabbaths, and reverence his sanctuary." God is the ruler of nations, and on him we are dependent in our national, as well as individual ca- pacity ; and to him we must direct our prayers for public, as well as personal blessings. As righteous- ness exalts a nation, let us unite in the prayer of the prophet, " O Lord, revive thy work in the midst of the years, and in wrath remember mercy." The I revival of religion is a work of God; but a work 288 The Signs of Perilous Times. in which he requires us to co-operate with him. While we look to him to accomplish it, we, as work- ers together with him, must attend to those duties and means, which, by his blessing, may be subser- vient to that happy end. Thus we may contribute t© the safety of our country. Thus at least we shall deliver our own souls, and find rest in the day of trouble. SERMON XV. Female Influence in Religion, represented in a Discourse delivered May 15, 1810, to a Charitable Female Association in the Jirst Parish in fFest' Springfield. ACTS xvl. 13' And on the sabbath wt vomt out oj the city by a rivir-side, where prayer was wont to be made, and we sat down and spake unto the women which resorted thither, X AUL and his associates, Silas and Timo- thy, were now on a mission in Macedonia. Paul had lately been at Troas. While he was there, a vision appeared to him in the night ; *' There stood a man of Macedonia, and prayed him, saying, come over into Macedonia, and help us." After he had seen the vision, immediately he and his companions endeavoured to go into Macedonia, " assuredly gathering, that the Lord had called them to preach the gospel there." Therefore loosing from Troas they went directly to Samothracia, and the next day to Neapolis, and from thence to Philippi, which was the chief city of that part of Macedonia, and a Ro- Nn 290 Female Influence in Jieliglon, man colony. There they continued a number of days, preachini^ with much success, as we arc in- formed in the following part of this chapter. On a certain sabbath, while they were there, ** they went out of the city by a river-side, where prayer was wont to be made." When we read of the sahbath in the New Testa- ment, we are always to understand the Jewish sab- bath, or the seventh day of the week ; for the Chris- tian sabbath is called the Lord'^s day, or the Jirst day of the week. There were Jews in Philippi, as there were in most of the Roman provinces ; and they observed the seasons and forms of worship ap- pointed in their law. The apostles, though they observed not the Jewish sabbath as a day instituted by Christ for stated worship, yet preached to the assembled /tws on that day. Hence we often find them on the sabbatli, in the Jewish synagogues. The Jews had synagogues in most places, where large numbers of them resided. In Philippi they had a place of worship by a river a little without the city. Perhaps they were not permitted to build a synagogue within the city. Or they might choose a place retired from the bustle of the town and from] the tumult of business ; for the citizens, being gen- erally G entiles y would not suspend their business on the sabbath to accommodate the Jews, whom they considered as a superstitious people. And proba- bly a place near a river might be thought more con- venient, than one in the city, for the ablutions and purifications required by their law. To this place they resorted on the sabbath, and many Christians might attend with them ; for as. Paul and others had preached for some time in the city, we must suppose, that by this time there were many converts to the gospel from among both Gen- tiles and Jews. Female Infiuence in JReligion. 291 The historian observes, that " the women resort- ed thither." We are not to conclude that the as- sembly consisted whally of women. Probably some men assembled with them. But the women, on this, as on other occasions, were distinguished by their exemplary attendance at the stated place of worship. And perhaps, tlie gospel, which was preached in Piiilippi, had the greatest success among the female sex. These, of consequence, were most engaged to hear it. In other places where the apostles preached, the women, who believed and who fol- lowed them to hear the word, " were not a few." The women, in many places, manifested a ready disposition to hear and embrace the gospel, and by all means in their power to encourage the preachers of it. The support of religion depends greatly on the female sex. Men and women are appointed to act in diiferent circles. The great transactions of society chiefly fall within the province of men. But zvomen, in their more humble sphere, may contribute no less, and perhaps really more than the men, to the maintenance and transmission of religion in the world. Their tender minds are more easily impressed with the solemn truihs of the gospel. The troubles peculiarly incident to their sex render them more susceptible of religious impressions, and more soli- citous to enjoy religious comforts. Their condition in life is attended with fewer temptations to irregu- lar manners, and fewer diversions from the duties of piety. It is rare, in a christian land, that you meet with a female infidel — a female scoffer at reli- gion — a female contemner of divine institutions. A profane intemperate or openly vicious female is view- ed as a kind of monster. In most churches, so far as I am acquainted, there is a greater number of fe- male, than of male communicants ; and the form- er are more rarely subjects of discipline. 292 Female Infiiienee in Keliglon. The religious education of children, especially in its earliest stages, depends principally on the mother. She has the most aifectionate feelin^es for them. She is most conversant with them. She" can best accommodate her instructions to their capacities. She can, with the most delicate hand, " rear the tender thought, and teach the young idea how to shoot." Solomon urges good doctrine on the young by reminding them, that *' he had been tender and well beloved in tlie sight oUiis mother.''* The words of king Lemuel are called " the prophecy which liis wo/z^er taught him." Timothy /row a child had known the holy scriptures ; and the faith which so early dwelt in him, dwelt before in his grandmother Lois, and his mother Eunice. A curse awaits the son, who despises to obey his 7nother, Tlie pious woman has more influence, than is generally sui)posed, in the maintenance ol family worship. She encourages and requests it. She disposes her domestic afi'airs, morning and evening, so as to allovv opportunity for it. She calls the at- tendance of her children. She gives notice that the family is in readiness for the solemnity. Thus she prevents evasions of the duty, and obviates excuses for neglect in her husband. If need be, she reads a portion of scripture as preparatory to prayer. And if, urged by the husband's reiusal, she, with modest reluctance leads in the duty for once, probably a similar necessity will not return. The female sex contribute much to the support of religion in society ^ and to the spread of it in the world. When the tabernacle of worship was reared, not only the men brought their offerings to the Lord, but all the women y who were ivise hearted contribu- ted by their skilful labors and rich materials to finish and ornament the structure. Femak Influence in Beligion, 295 In times of prevailing; irreligion and of ibreaten- in;j; judt^ments, the prophets called on the women to arise and assist in a general reibrmation, and to en- courage one another in the work. In the time of our Saviour's ministry^ the faith, charity and zeal qf the women w^re so remarkable^ as to be recorded by the sacred historians for the benefit of succeeding ages. We often find women among the devout people who attended on his preaching. There were many ivomen, who minister- ed to him of their substance, and whose hospitable dwellings were places of retreat for him and his dis- ciples. There were those, who in the mo^t public manner testified their afflction for his person and veneration of his character, and who industriously spread the fame of his preaching and miracles, and thus induced many of the other sex to become his hearers and followers. When Christ was going to the place of his cruci- fixion, many women dared to express their regard to him by walking near him, and loudly lamentuig his unrighteous sufferings. When he was suspended on tl^e cross, though his disciples had forsaken him and fled, yet many xvomen had the fortitude to stand by and behold the dreadful scene. When his body was taken down from the cross, and laid in the sep- ulchre, certain women came and observed the place and manner of the burial. They went and prepar- ed omtments and spices, intending as soon as the sabbath was past, to embalm the precious corpse. On the morning of his resurrection, wome?t were the j^r.y^ to visit his sepulchre — the first to carry tid- ings to his disciples that he was risen. They were X)\^ first witnesses and the first heralds of that great and glorious event, which is the foundation of our faith and hope and joy. In the Apostles^ days, women did much to pro- mote the preaching and strengthen the preachers of 294 Female Influence in Religion, the gospel. Paul and his companions, while they*- were in Philippi, 'vere made welcome at the hospita- ble house of Xz/d/a. Paul speaks in general terms of the women, who labored with him in the gospel. In his epistles he salutes with much respect several women by name, who bestowed much labor on him and other missionaries, and were their helpers in Christ. Priscilla^ as well as her husband Aquila, had the thanks of all the churches of the Gentiles for her services to the Apostle, and the dangers she in- curred on his account. The members of the church in Philippi distin-* guished themselves in the missionary cause. Paul says, " ye have done well, that ye did communicate with my afflictions. In the begimnng of the gospel, when I departed from Macedonia, no church com- municated with me cencerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again to my necessity. This fruit shall abound to your account." And when he was in Corinth, on a mission there, " that which was wanting to him, was supplied by the brethren who came from Mace- donia ;" or from Philippi, a chief city of Macedo- nia. Now in these contributions the -women took an active part. Hence the Apostle gives an exhor- tation to the Philipian chribtians, to " help those •women in that church, who labored with him in the gospel." Phebe is commended by the Apostle, " because she had been a succourer of many and of himself also." It appears from Paul's 1st Ep. to Timothy, that in the Apostles' times there \m^x^ female associations formed, not only for the relief of the poor ; but also for the instruction of female youths in the principles and virtues of religion. To preside in these schools some elderly and grave matrons were selected, who had been well reported of for their knowledge and Female Injitience in Religion. 295 piety, hospitality and charity. For such institutions there may be occasion now in populous places ; but there is not ail the same occasion among us, where other provision is made for the support of the poor and for the eoucation of children. There is, how- ever, another object, to which the charity of female associations may with equal propriety be directed. An extensive territory is opened in our country for new settlements. Into that territory multitudes have emigrated within a few years. The first met- iers must necessarily be much scattered, and many of them in straitened circumstances, or at least des- titute of such property as might most easily be ap- plied to the maintenance of the rr,inistry and of schools. Books must be scarce among them, and they cannot be obtained without diiiiculty. Children are growing up without those literary and religious advantages, which the young generally enjoy among us. To them christiaii benevolence will direct its attention. For the benefit of those new settlements mission- ary societies have been instituted in various parts of the land, and have evidently been of great utility. In aid of those societies female associations have been formed in many of our towns, and one in this parish. The main object of their liberality is the procurement of useful books to be distributed in fa- milies lor the benefit of the younger, as well as elder members. These pious and charitable associations are aiding the cause of religion among the young, as really as did the female associations in the primi- tive times. Your society, my sisters, has been diminished by removals and by deaths. The late death oi your treasurer is a sensible loss to your society and to us all. Her example in all relations is worthy of imita- tion. May her death impress it on our minds. The vacancies which have been made, we hope, will be 296 Female Injiuence in Reli'^ion. filled. I question not, but there ate many, Who will ' come forward and occupy the vacant ground. We now give them an invitation. The distance of the objects of your charity can be no objection in a benevolent mind. We are to do good to alU as we have opportunity — to do good to strangers as well as to our next neighbors — to do good to them who are of the household of faith — to be fellow workers to the kingdom of Christ. The sum expected from each member of your associa- tion is but small. But even a mite thrown into the treasury of God by a female hand, will now, as it did ' formerly, meet Christ's high approbation. You know not what benefits may result to others, nor what rewards may accrue to you from your small, ' but pious charities. | Thnik, how many families there are in our new settlemerits, destitute of pious books; yea, even of bibles, and of the preaclied word. Say ; are you reluctant to impart a little of your substance to their relief? Suppose yourselves with your families in their situation ; would you not wish for help ? — Suppose your sons or daughters, your brethren or sisters, with young families, thus placed in the wil- derness ; would you not think a little charity from your neighbors for their assistance, properly applied? We are. to do for others the same, which, in an ex- change of circumstances, we could reasonably de- sire from them. Some perhaps will ask, *' Why did those people remove from the places where they might have en- joyed religious and literary privileges?" Of this we are not judges. Some might have good reasons; and some might not. Be f.:is as it may ; they have removed ; they are in the condition described ; they are consequently objects of charity. The popula- tion of our new territories is a matter of public im- portance. The first adventurers, whoever they may Female Influence in Religion, 297 be, will for a time suiFer the inconveniences natural to new plantations, and ought to be assisted in their religious interests. " But are they not indifferent to the gospel ?" If they are, there is so much the greater reason, why we should send it to them. But they are not imi- versally indifferent. Many solicit aid ; and they thankfully receive it. Like the man in Paul's vision, they say, " Come into the wilderness and help us." Hence we may assuredly gather, that the Lord has called some to preach the gospel among them. However indifferent we may suppose some to be, we must remember, they have children. And shall we have no compassion for children growing up under negligent parents ? The gospel was first spread in the world by missions. If it had never been sent to any but those, who previously sought it, how would it have spread at all ? how would it have come to us ? *' How shall men believe in him, of whom they have not heard ? How shall they hear without a preacher ? How will any preach, except they be sent ?" Some perhaps will further ask, " Ought women to apply property to such a cause without the con- sent of their husbands .^" Besure, neither our charity nor our piety shouUl be so conducted, as to disturb domestic peace. The heads of families should walk together as heirs of the grace of life, and should be fellow helpers to the truth. But who will suspect that our charitable women can meet with any impediment in such a work as this, from the opposition of their husbands *? What man is there'among us, who would restrain his wife from using her own discretion in the exer- cise of so small a charity for so pious and laudable a purpose ? Does not every man leave it with his wife to give a meal to a hungry stranger, or a morsel of bread, or a rag of cloathing to u poor neighbor ? O o 298 Female Influence in Religion, And will he be displeased, if she does as much for Christ ? What she does for his brethren — what she does in promoting his gospel among the poor, she does for him. True yokefellows will help those 'women, who labor in the Lord. Is beneficence in- compatible with the condition of married women ? \Vill none of this class be found among those, to whom Christ will say, " Come ye blessed of my Father, for I was hungry, and ye gave me meat ; raked, and ye cloathed me ?" How did the wise wo- men in Israel bring their offerings to the tabernacle ; how did the wife of Herod's steward and many other women minister to the Lord of their substance ; if they were in such bondage under rigorous hus- bands, that the}^ had no property — no substance at the disposal of their charity ? ^Ve will not imagine, that there is less liberality in a christian husband, than there was in an ancient Jew^ or in Herod's steward. How did Solomon's virtuous woman reach forth her hands to the needy, if her hus- band permitted her to take nothing in her hands, but her spindle and distaff ? We will not suppose such penuriousness in husbands. It is placing them in too low a grade — -in too unchristian an attitude. Let all things be done decently and in order. Re- ligion has no tendency to introduce contention or confusion into families — to set a man at variance against his wife, or a woman against her husband. It it ever has this effect, there is the want of pru- dence, and probably the want of piety in one or both of them. Let them walk as heirs together of the grace of life ; and then neither their prayers nor their charities will be hindered. Faul spake unto the xvomen, who resorted to the place, where prayer was wont to be made. What ne spake we are not particularly informed. But what it was in substance we may learn by attending Female Influence in Religion, 299 to that, which he charged other preachers to speak to them. He inculcated on them the duties of reli- gion in all the relations of life. He exhorted theni to guide their households, instruct their children, relieve the afflicted, help the saints, be modest in their apparel, obedient to their husbands, peaceable among their neighbors, sober in their manners, dis- creet and inoffensive in their language, and in all things to maintain a behaviour agreeable to their profession of godliness, that so the word of God might not be blasphemed, and "no adversary might find occasion to speak reproachfully of it. A charitable zeal for the promotion of religion abroad, is highly commendable. But in order to its having the best effect, it must also be employed near home. You must maintain religion in your hearts ; exhibit it in your daily conversation ; at- tend to the education of your children ; shew kindness to the afflicted ; diligently follow every^ good work. The preaching of the gospel is among the in- stituted means of religion. Your exemplary attend- ance on this, while it aids the piety of your own hearts, will have a happy influence on your iamilies and neighbors. The pious women in Philippi re- sorted to the place, wnere prayer was wont to be made. But that was not the only place where they could pray. Doubtless they endeavored to render their own houses places of prayer. Most certainly their closets were such places. You, my female friends and hearers, will give yourselves much to prayer. You will pray for your children, and teach them to pray for themselves. You will pray for your minister, and for the church and society, of which you are members. You will pray for the effusion of God's spirit, to awaken, convince and convert sinners here, and elsewhere. 300 Female Infiuence in Religion, You vvill pray that God's work may be revived among us, and that success may attend the labors of love abroad. God loves a cheerful giver. It is not expect- ed that you will give largely ; but you ought to give freely. This is the Apostle's advice ; " He who giveth, let him do it with simplicity. He who sheweth mercj-, let him do it with cheerful- ness." It is a prominent feature in Solomon's portrait of the virtuous woman, that *' she stretcheth forth her hands to the poor ; she reacheth forth her hands to the needy ; she openeth her mouth with wisdom, and in her tongue is the law of kindness." At the same time, " she looketh well to her household ; her children rise up and call her blessed ; her hus- band also, and he praise th her. Strength and honor are her clothing, and she rejoiceth in time to come." A similar descri))tion the Psalmist gives of the righteous and good inan» " He sheweth favor and lendeth ; and, that the means of liberality may in- crease, " he ordereth his affairs with discretion. He hath dispersed and given to the poor. His name shall be exalted with honour. Though the wicked may see it and be grieved, yet they shall melt away. The desire of the wicked shall per- ish." Whatever you give in the cause of religion, you lend to the Lord. He will repay it in the commu- nications of his grace to your souls, in his blessings on your substance, in his smiles on your families, and in the rewards of a future life. " There is that giveth, and yet increaseth ; there is that withholdcth more than is meet, but it tendeth to poverty. The liberal soul shall be made fat ; and he that watereth, shall be watered also him- self." Female Influence in Religion* 301 May God make all grace abound toward j^ou, ihat ye may abound in every good work, being en- riched in every thing unto all bountifulness, which will cause through you the thanksgivings of many unto God. SERMON XVI, >94i'9r JFords of Comfort to the Afflict ed. A Discourse delivered at the Funeral of a Ladijy who diexi on o, journey intended for her health. I THESSALONIANS, iv. t3. Comfort am another with these words. Ii .N this changing world, we are subject to a variety of sorrows. Of these, some of the most^< pungent arise from the dissolution of our intimate '■'• connexions. Without these connexions, there can be but little enjoyment in life : And, in proportion, as they conduce more to our happiness while they last, the dissolution is more painful when it comes. The glorious Saviour, who came to deliver us from the miseries of the future world, still leaves us subject to mortality and the sorrows which attend it in this. But under those sorrows he kindly opens to us new sources or consolation. These our apos- tle points out in the words preceding the text. " I would not have you ignorant, brethren, concerning r them who are asleep, that ye sorrow not even as others," the unenlightened heathens, " who have- JVords of Comfort to the Jjpicted, 303 no hope" of the resurrection of their deceased friends ; *' for if we believe that Jesus died and rose again, even so them who sleep in Jesus will God bring with him : For the Lord will descend from heaven, and the dead in Christ shall arise ; and they who are alive and remain, shall be caught up together with them to meet the Lord in the air ; and so shall they ever be with tlie Lord. Wherejore^ comfort one another with these words.^^ The apostle here instructs us, that religion pro- vides many consolations for christians under the sorrows which arise from the death of their pious friends. Under sorrows of this kind, divine consolations are peculiarly needful. When we lose our property, we hope to regain or replace it ; but when death re. moves a friend, we know that he is gone the way whence he will not return. In pains of body we hope for mitigation and relief ; but when we com- mit a friend to the grave, we know it will not ren- der him back to us ; we leave him in the dust, there to remain until the heavens are no more. Our worldly substance is inanimate matter ; and though we place a value upon it, yet we cannot give it that kind of affection, which we feel for ourfriends, who, like us, are living, conscious beings. In the conflict of parting with them, we could, for their sakcs, I cheerfully sacrifice every other interest. We con- template the momentous change before them — we I enter into their feelings — we adopt their fears in the I view of futurity ; — there is nothing which we would I not give to rescue them from their danger. In our j worldly designs they have cooperated, and in our j worldly enjoyments they have participated with us, I When they are gone, our cares are multiplied, our labours are increased, and our pleasures are dimin- ished ; the world has lost half its value, and our anx. ieties are more than doubled. Former troubles 304 TFords of Comfort to the Afflicted. were liglitened by the sympathy of those who felt them with us. When they are gone, we bear our burdens alone. Friendly conversation sweetens the joys and softens the pains of life ; when this ceases, our joys are flattened and our pains are sharpened. The Psalmist, when lover and friend were put far from him, and his acquaintance into darkness, was afBicted and ready to die. In such a condition the Christian needs comforts ; and there are many which his religion will afford him. 1. He may collect comfort from the useful and virtuotis works of his departed friends. When I'abitha, a woman eminent for her benefi- cence, sickened and died, her weeping friends con- soled their hearts by viewing and displaying the coats and garments which she had made for the poor, and by recollecting and relating how full of good works and alms- deeds she had been. The contemplation of past blessings tends to re fresh our spirits and silence our complaints unde: present afflictions. If the loss of a friend is a ca lamity, the enjoyment of that friend was a mercyj",' God sets prosperity and adversity the one over against the other in his dispensations ; and so should ' we in our meditations. Religion teaches us to ac- knowledge God in both. The unbelieving sinner looks only to the event ; the believing saint looks to Him who orders the event. The former feels his afilictions and forgets his mercies ; the latter views both together, andthus enlivens a grateful sense of the mercies he has received, and soothes the anguish of -his heart under the afflictions which he feels. If our frieiids are removed, yet the benefits which we derived from our connexion \vith them may still remain. If we can now enjoy them no longer, yet it is a great mercy that we have enjoyed them. Their example and conversation have aided us i» ; \9> fVords qf Comfort to the Jfflicted. 305 the practice of religion ; their advice has guided us in the path of wisdom ; their prudence and industry have assisted us it the education and support of a family ; their prayers have brought down from heaven, blessings on us and our houses, and these blessings still abide. Perhaps, by their means, we not only enjoy many outward accommodations, but ^ possess better hearts^ and see our families more vir- tuous and happy. There is an anguish in parting with useful friends ; but a pleasure in reflecting, that they have been useful. If the recollection of their good works awakens our sorrow, yet it is a pleasing kind of sorrow — a sorrow which brings consolation with it — a sorrow which we love to indulge. We wish to enjoy them still ; but we cannot say, that their life, short as it is, has not contributed to our happiness, and been a blessing on the whole. The greater the loss we sustain in their death, the richer we must esteem the happiness we enjoj^ed in their life. Our very tears remind us of our obligations to gratitude. 2. Religion leads us to view the death of our pi- ous friends as their passage to a better ivorldt The uninstructed heathen, and the perverse un- believer, extend their views no farther than to the grave. The former cannotj and the latter will not, look into futurity. It is the gospel which has brought life and immortality to light ; and it is the believer of this gospel, who looks not at things seen, but at things unseen. The apostle speaks of some, who sorrow without hope. These are they who know not, or believe not, the gospel of Christ. They leave their friends in the dust without the be- lief that their souls now live, and without tlie hope that their bodies will live hereafter. They contem- plate these objects of their affection as forever blot* ted out of existence. 306 Words ^of Comfort to the Afflicted, The believing cluistian has brig-hter views. He sorrovvsa^ot as those who have no hope. While he soiyows- ini )iis ^\\\\ loss, he rejoices in the persua- sion, that his friends have found infinite gain. Their bodies, indeedi are thrown aside ; hut their spirits, he triists,' btill live, and mingle now with angels and thespirits of just men made perfect. That which died way onl> the inferior part ; that which was de- posited; in dust, was dust before, and it lias now re- turned. tO' its; kindred earth. The rational and in- tellectual pitrt — that which was chiePxy valuable — lives in higher perfection and in a happier condition than .ever. It is absent from the body, and present with the Lord. What renders our friends amiable is not the form and comeliness of the body, but the capacities and virtues of the mind. And these will be enlarged and improved in their new state. Our pious (friends then are not lost. They are gone from iiSyibufc they live elsewhere. They are nobler and hoUer beings, than they were when we knew them ; and they are placed in a more eligible and happy condition, 'than they were when they lived with us. They are. now better saints ; they associate with better: Gompany ; they are employed in better ser- vices; and they are admitted to better pleasures— than while they dwelt below. Paul, contemplating the glory of heaven, where Jesus reigns, had a de- sire to depart and be with him, which was far better than to abide in the flesh. If it was better for Paul, it is better for other christi ms, to be with Christ, than to be here. The body, while they dwelt in it, was, indeed, un i:istrument of many delights : It was an occasion too of many pains and sorrows. It was a seat of corruption, and an inlet to temptation. And they lound it necessary to crucify their flesh and mortily their members on the earth. But now, having put off" the flesh, they have ceased from sor- row and from sin. They are no more depressed TFords of Comfort to the JfflictecL 307 under a weight of clay, nor distracted with- irreguir lar passions, nor entangled in worldly Cjares. -^ They, are enlarged from tneir polluted prison, and released from their tirt»sonie load. While they lived in this material, sensible world, they had occasion. for: the body ; now they caii do better withouf such a body, than with it. The oMier world is so differentfrom ihisy that they must there have a different kiud of bjdy^ when they have any. In their spiritual state, a boely like this would be incompatible witJi the busines;^ they have to do, and the happiness they, have to.en«< joy. A better body will be given them- ati the re.! surrection. Then this corruptible will put on.incor-t ruption ; this mortal will put on i m mortality ; this vile body will be fashioned like to Christ's, .glorious body. They have, then, been great gainers by death. They will be greater gaintrs at the resur;- rection. Christ says to his disciples, afflicted, at the thought of his leaving them, " If .ye, lo.ved me, ye would rejoice, because I said, / gate the .Fatner,\^- If we believe our friends have diedin the Lord,. our love to them, while it awakens sensations of grief at their removal from us, will also' produce .sentir ments of joy in the view of their happy,, condition in the presence of their Lord. ... , . . [ 3. The good christian comforts himself, in. the death of his pious friends, from the consideration^ that-/!®4t»®<: JVaiting on God for Rain, JEREMIAH xiv. 22. Arethere any amongthevanities of the Gentiles, that can causr, rain ? Or can the heavens give showers ? Art not thou He, Lord our God? Therefore we will wait on thee ; for thou hast made all these things, jl his chapter is called " the word of the Lord, which came to Jeremiah concerning the dearth,''^ or concerning the drought, as the seventy- Greek interpreters render the word. This drought, and the distresses which ensued, the prophet thusi describes ; " Judah mourneth, and the cities thereof languish ; the people are black with famine ; they cast themselves on the ground, and their cry is gone up to heaven. Their nobles have sent their litde ones to the waters ; they came to the pits and found no water ; they returned with their vessels empty. They were ashamed and confounded ; they covered their heads, because the ground is chapt, for there is no rain on the earth. The plowmen were asham- ed and covered their heads. The hind also calved 318 TFaitin^ on God for Rain, in the field, and forsook her young, because there was no grass ; and the wild asses stood in the high places ; ihey snuffed up the wind Hke dragons ; their eyes also failed because there was no grass." The distresses of the famine were increased by the terrors of the sword ; for it was a time of war ; the country was invaded and Jerusalem besieged by the Assyrian army. Hence the prophet says " If I go into the field, then behold the slain with the" sword ;- and if I go into tlie city, then behold them who are sick with famine." This dreadful and complicated calamity was the occasion of that h'lmble and fervent prayer, which the prophet makes in the latter part of the chapter, *' Hast thou utterly rejected Judah ? Hath thy soul loathed Zion ? Why hast thou smitten us, and there is no heahng ? We looked for peace, and there is no good ; for a time of health, and behold trouble. We acknowledge, O God, our wickedness and the iniquities of our fathers ; for we have sinned against/ thee. Do not abhor us for thy name's sake. Re-^ member ; break not thy covenant with us." Why he thus applies to God for relief, he in the text assigns two reasons ; one is that relief could come from no other source ; the other is that God could easily grant it. " Are there any among the vanities of the gentiles, that can cause rain ? or can the heavens give showers ? Art not thou He, O Lord God ? Therefore we wait on thee, for thou hast made all these things." The words of our text present us with these two observations. That God is the only author of rain ; and that for this blessing we must wait on him. That the agency of God is the cause of rain the prophet proves by two arguments. First, the insuf- ficiency of all other supposed causes ; and secondly, the sufficiency of God's power manifested in the creation of all things. Waiting on God for Ram, 319 1. The insufficiency of all other causes. The pretended divinities of the heathens were insufficient to cause rain. The objects to which the heathens paid their de- votions, and which they regarded as the authors of all good, the prophet calls vanities^ to express their utter inability to perform any of those things, which were ascribed to them. The worshipping of stocks and stones, and ima- ges graven by art and man's device, indicates a de- gree of ignorance and stupidity, into which we never should have supposed men capable of falling, had there not been undeniable proofs of its reality. The ridiculous folly of this species of idolatry the prophet exposes with all the force of sacred satire ; for it is too palpably absurd to deserve a grave and sober confutation. '* The customs of the people are vain ; for one cutteth a tree out of the forest with the axe. They deck it with silver and with gold ; they fasten it with nails and with hammers, that it move not. They are upright as the palm tree, but speak not. They must needs be borne, because they cannot go. Be not afraid of them, for they cannot do evil ; neither is it in them to do good. The people are altogether brutish. The stock is a doctrine of vanities. The gods which have not made the earth and the heavens, even they shall perish from the earth, and from under these heavens." Nor was there less absurdity in paying adoration to particular animals, or to the heavenly bodies ; for though these are not the works of men's hands, yet .they are in themselves as remote from a power to bestow blessings on men, as the most despicable piece of inanimate matter. There was, however, a species of idolatry prac- tised among the heathens, a little more refined, though not at ail more pious and rational. This was S'20 /roiti/ig' on God for Rain, the worship of demons, or of the souls of departed heroes. These were the Baalim, so often mention- ed in scripture as the gods of the heathens. These, as well as images and animals, the prophet rejects, as having no share in the government of nature ; for he says, *' There are not ant among the vani- ties of the gentiles, that can cause rain." It appears, indeed, from the book of Job, that satan, when God gave him permission, had power to disturb the atmosphere and raise storms ; but as he is only a creature, all his power must be depend- ent on the will, and subject to the controul of the Creator. And from the wisdonY and goodness of God we may be assured, that he never has, and nev- er will put into the hands of such a malevolent spir- it so important a branch of his providence, as the government of the seasons. That created spirits, as well as men, may be made instruments of God's providential designs, and may, according to their superior capacities, be employed in a higher sphere than mortals, there is no reason to doubt. But to suppose, that the reg- ulation of the seasons, or the management of any part of the general government of the world, is committed to their hands, and left to their direc- tion, without the superintendance of God's wisdom, power and goodness, is to suppose, that he has quitted his throne, and laid aside his sovereignty. That evil spirits, as well as good, are absolutely under God's controul, we are abundantly taught in. scripture, and ^particularly in the book of Job, in which we find, that satan could do nothing to af- flict that good man, further than a particular per. mission was given liim. We may, therefore, jusdy' wonder at the easy credulity of some Christians in' giving credit to the fabulous and romantic stories, \vhich thcv hear, concernins: the works of evil' spirits ; such as their granting favorable winds to I flatting on God for Rain, 321 seamen on certain conditions ; and their watchin.c^ over hidden treasures and raising storms to defend them. If such relations were founded in facts, they would prove, that evil spirits have the government of the elements in their hands. The prophet ex- pressly teaches us, that the vanities of the heathens cannot give rain, and, consequently, that they can- not raise winds and storms, except when they are specially empowered and permitted by the great author and governorof nature. On the same ground We must reject many idle reports relating to astrolo- gy and witchcraft ; such as the prediction of men's fortunes, and other events, which have no connec- tion with the settled course of nature, but depend on human liberty and the superintending providence of God ; and least of all should we give credence to •such strange works, as not only surpass created power, but are impossible in their nature. By this superstitious credulity we make too near approaches to the most impious part of pagan idolatry, and give an honor to evil spirits which they do not deserve. As the vanities of the Gentiles cannot cause rain, so " neither can the heavens give showers." The prophet here teaches us, that showers depend not merely on naturat causes, but primarily on a divine agency. That natural causes have an operation in the pro- duction of droughts, rains, and changes of weather, there is no doubt. But these causes cannot pos- sess an independent power to produce the effects. The same divine hand which gave them existence, gives them their efficacy. Nature is not an inde- pendent agent : It is only the manner in which God governs the world. Fire, air, water, and other sub- stances have their distinct qualities ; but it is the great author and creator of these substances, which impresses these qualities upon them. God warms us with his fires, enlivens the earth with his sun, R r S22 JVaiting on God for Bain. moistens it with his rains, moves the atmosphere with his winds and purges it with nis l^ghtnidi^s. The virtues of all natural causes are as much the work, of God, as the causes themselves. They have no more power to put themselves i ' motion, than to originate their own existence. When and where the winds shall blow, the rains shall fall, the light- nings shall blaze and the thunders roar, and in what measure these and other natural causes shall operate, God only can direct. Hear the Almit,hty's chal- lenge to Job ; " Knowest thou the ordinances of heaven ? Hast thou set the dominion thereof in the earth? Canst thou lift up thy voice in the clouds, that abundance of waters may cover thee ? Canst thou send lightnings, that they may go, and say unto thee. Here we are ?" These are all under God's command. " Fire and hail, snow and vapour and stormy winds fulfil his word." " Out of the south cometh the whirlwind, and cold out of the north. By the breath of God frost is given, and the breadth of the waters is straitened. By watering he wearieth his thick cloud ; he scattereth his bright cloud. And it is turned about by his counsels, that they may do whatsoever he commandeth them upon the face of the world. He causeth it to come, whether for correction, or for his land, or for mercy. Heark- en unto this ; stand still, and consider the wond- rous works of God." Rain is so common and familiar a phenomenon, that we see it with little attention, and receive it with little gratitude ; but when we contemplate it serious- ly, we cannot but be filled with wonder. Who invented this expedient for watering the earth ? Could it have er.turta into the human mind : or into any created mind ? Had the expedient been suggested, who would have thought it practicable ? By what power in nature are the waters detached from seas, iukes, fountains and rivers ? How are TFaiting on God /or Rain. 523 they raised into the air, and there suspended and condensed ? How are they watted from the places of" their exhalation, and spreiid over vast tracts of territory ? What prevents their immediate descent in the spot from whence they arose ? How are they sifted down in small drops to refresh the fields ? W hy fall they not in cataracts to deluge the ground ? When a drought has continued in one place, until tlie moisture is exhaled, why does it not continue still ? Rains must be brought hither by the winds. But when the winds have run long in a particular current, what natural cause can divert them into a new current, that they should bring to the parched soil supplies of water from distant regions ? Who provided the vegetables with orifices to receive, and with tubes to convey the waters into all their parts? Who bade the leaves expand to catch the refreshing dews and showers ? By what contrivance do the waters, imbibed by the roots, mount upwards and spread themselves through all the branches ? Are these the operations of blind chance — the works of mere mechanism ? No ; they plainly indicate the hand of an intelligent Being. As the agency of God in causing rain is manifest from the insufficiency of all other causes ; so, 2d. It is summarily deducible from this single consideration, and self-evident truth, that he is the creator of all things. " Art not thou He, O Lord God, for thou hast made all these things." The world bears plain marks of a temporary ex- istence. Every thing relating to it shows, that it is not eternal. If it ever had a beginning, there must be a creator. And this creator must be an eternal, self-existent, all-perfect being. " The invisible things of God from the creation of the world are clearly seen, being understood \)\ the things which are made, even his eternal power and Godhead." If God made the world, he made all things which be- 524 JFaiting on God for Rain, long to it. We can no more conceive, that any one thing, than that every thing, should exist independ- ently of God. If God created all things, then he gave them their qualities, disposed them to their places, and impressed on them their motions. If he made the world, he governs it ; and if he governs the world in general, he inspects every part of it, and superintends and directs every event which takes place, so that not a shower falls to the ground wiiliout him. *' He has not left himself without witness, in that he docs good, gives rain and fruit- ful seasons, and fills our hearts with food and glad- ness." If rain is one of those good gifts, which come down from God ; then, as the prophet teaches us, II. We must wait on Inm to obtain it. " We will wait on thee, for thou hast' made all these things." Waiting on God implies trust in him. If in any cases we are to trust in God, it must be especially in those cases, in which we can do nothing ourselves. For the accomplishment of some of our designs, there are means which God has put into our hands, and which, according to his constitution, have a tendency to effect the designs in view. Here we are to apply the means, trusting in God for their suc- cess. But for obtaining the showers of heaven, there are no natural means in our power. The caus- es of rain are absolutely beyond our reach. We must therefore, for this important blessing, trust wholly in that Being, who made the world, com- mands the elements, and directs all the motions of nature. We must wait on God with prayer. For nothing is more obviously reasonable, than that impotent and dependent mortals, in all their wants, should make known their requests to Him, who is infinite in wis- dom, power and goodness. Waiting on God for Rain, 325 But if God is good, of what use is prayer? It is useful as a meau to prepare us for the reception of needed favors. It makes no change in God ; but it may make a chani^e in us. Prayer is the desire of the heart directed to God. And if it is reasona- ble, that we should desire the things which we need, and that we should direct our desires to Him on whom we depend, then it is reasonable, that we should pray. God has commanded us to pray al- ways, to call upon him in times of trouble, and par- ticularly to seek the blessing of rain in a time of drought. And he has encouraged us to hope, that if we pray to him, confess his name, and turn from our sins, he will hear and forgive and send rain on the land. '* Trust in the Lord, and do good^ says the Psalm- ist, and verily thou shalt be fed." Sincere prayers are Ticcompanied with a penitent sense of un worthi- ness, and humble resolutions of obedience. " If we regard iniquity in our hearts, the Lord will not hear us." The prophet makes his prayer for rain with a humble confession of sin. *' We acknow- ledge our wickedness and the iniquities of our fa- thers ; do not abhor us for thy name's sake." God promises this blessing on condition, that his people return to him ; and it was only on this condition, that Solomon presumed to ask it, " When heaven is shut up and there is no rain, because the people have sinned against thee, if they turn from their sin, then give rain upon thy land." We must seek rain in a way o^ justice and charity to one another ; for to implore God's blessing on our labors, while we withhold from our fellow men their dues, is adding impiety to unrighteousness. — God threatens his ancient vineyard, that he would command the clouds that they rain no rain upon it, because he looked for justice, but behold oppression; for righteousness, and behold a cry." 326 TFaiting on God for Bain. 'And we must do justice, not only to one another by rendering to all tlieir dues, bui lo God aLo by attending on his instituted vvorshij), and by impart- ing our substance to maintain it " Honor the Lf)rd witti thy substance, then shall thy barns be filled with plenty." - Many, while dity are solicitous to obtain the showers of heaven on their fi.lds, detVaud God of the small share of their property, which he demands for himself. *' Will a man rob God V says he to his ancient people, " yet ye have robbed me, even this whole nation." They ask, " \Vhere- in have we robbed thee ?" God answers, *' Ye have robbed me in tythes and offerings ; therefore ye are cursed widi a curse. Bring ye now all the tythes into the store house, that there may be iTieat in mine house, and prove me no.v herewith, if I will not open to you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it." We must wait on God with patience and submis- sion. Droughts nmy answer important purposes in the natural world, which we cannot foresee. We are incompetent to judge, what proportion of mois- ture and drought, heat and cold, is best for our own fields ; and more incompetent to determine what measure of each is most suitable on the gener- al scale. We should rejoice that the government of nature is in the hands of unerring wisdom. — Droughts may be important in a moral view, to re- mind us of our dependence on God, of our duty to him, and of our obligations to one another, which, while the course of nature is uniform and unvaried, are exceedingly prone to forget. We must wait with hope. If the world was gov- erned by fate, or by mechanical causes, without a superintending providence, we might despair of rain, whenever we found that nature had fallen into a course, which diverted the clouds and waters from JFaiting on God for Rain. 327 us ; for what counter cause could reverse this course? But since there is, at the head of the universe, a good and wise Being, who suspends, directs and counter- mands the motions of nature, as he pleases, we may, in tlie most unpromising seasons, hope for the re- turn of his smiles, and trust him to give us showers, or provide for us in such other w^ys as his wisdom sees best ; and we may proceed in the regular line of our duty, committing ourselves to him, as a faith- ful creator. We must wait on God with hearts prepared thank- fully to receive returning favors. If every good gift comes from him, in every gift we must acknow- ledge him. Rains and fruitful seasons are such com- mon favors, that we are apt to view them as coming of course, to calculate upon them as certain events and to ascribe more to our otvn prudence and in- dustry, than to the providence of God. Droughts teach us how impotent are all our powers and how vain are all our labors, without the blessing of God. While we seek rain by prayer, we should prepare our hearts to receive it with gratitude. And God grant, that we may soon hear this call to thanksgiv- ing and praise. The present drought is much the most severe, that we, in this vicinity, have known for more than forty years. It is now almost seven weeks, since there has been a shower. It is a happy circumstance, that the commencement of the drought was not at such a period as to cut short our early mowing and our former harvest. The latter mowing and harvest, how soon soever rains may be sent, will doubtless be exceedingly diminished. God grant, they may not be totally destroyed, lior the seeding of our fields for the coming year be entirely prevented. We certainly ought to view this drought as a great calamity. But if we apply it to awaken those pious sentiments and virtuous resolutions, which 528 JFaiting on God for Rahu are too easily lo^ in times of plenty, it will then be- come a blessing. For many years past, our hus- bandry has been remarkably successful, and our wealth has abundantly increased. It becomes us to enquire, whether our gratitude to God, our zeal for his worship, our charity to one another, our liber- ality to the needy, have been answerable to the bless- ings which we have received. When we see our fields parched with thirst, our pastures drying up, our corn and grass withering away, let us enquire, whether religion is not de- clining around us, and the fruits of holiness decay- ing in our souls. We think it time to call on God to send rain on the earth : Is it not time to seek the Lord, till he come and rain righteousness upon us ? The prophet Hosea speaks of some in his day, who, in a time of drought, not only prayed in God's house, but also howled on their beds and in their private apartments ; but, he says, though they cri- ed, they cried not to God with their hearts, and though they returned, they returned not to the Most High ; for they assembled themselves only for corn and wine, and they rebelled against him. In such a time as this it becomes us to call on God for his kind and refreshing showers. But if we have nothing higher in view, than to obtain the fruits of the earth, that we may eat and drink, enjoy the pleasures of sense, and accumulate worldly property, there is no more piety in our praying for rain, than in our going to market with our corn. While we jiray for earthly goods, we must seek the grace of God to dispose us to a just and charitable use of them,- to awaken in us pious and thankful affections, and to enliven our souls in all the duties of religion. We must pray, that God would not only revive our fields with his showers, but revive his work by his heav- enly influences, and iu wrath je member mercy. I faking on God /or Hain, S29 We see our dependence on God for tlic success of our literal husbandry, and we implore his bless- ing". We are as dependent on him for the success of the spiritual husbandry. " Paul may plant and Apollos water ; but it is God who gives the in- crease." Do we also pray, that he would multiply the seed sown, increase the fruits of our righteous- ness, and make all grace abound toward them who sow the seed, and toward those who receive it ? My brethren, the seed of God's word is sown among you, and though with a feeble, I hope, not Avith a sparing or negligent hand. Does it enter deep in the soil, take root and bear fruit ? I fear, that some seeds fall by the way side — some among thorns and some in rocky places ; and there is some ground on which none appears to fall. Is there much ground so well prepared, that the seeds sown, take root and bring forth fruits in plenty ? — Let all take heed how they hear, and take heed that they do hear. Though God has withheld the rain, ho has not withheld the word. But some withhold themselves from it. Thouarb he has not sent a fam- ine of the word, yet some create a famine to them- selves bv neglecting the word. If men starve in the midst of plenty, who makes the famine ? Man, it is true, cannot live by bread alone ; there must be a heavenly influence to render it nourishing. Is this influence withheld ? It is because men seek it not, or improve it not when it is sent. The promise of the spirit is more full and explicit, than the prom- ise of rain ; if we seek the latter rather than the former, it is because we have the latter chiefly at heart. A spiritual is more calamitous than a na- tural drouglit. The showers of grace are more im- portant, than showers of rain. Seek those with earnestness, and prepare yourselves with diligence to receive them. *' Break up your fallow ground, and sow not among thorns. It is time to seek the S s S30 JVahiti^ on God for lia'tn, I Lord, til? he come and rain righteousness." " Then sliall ye know, if ye follow on to know the Lord. His going forth is prepared as the morning, and he shall come to } ou as the rain ; as the latter and the former rain on tl>e earth." Act with the same wisdom in your religious, as in your literal husbandry, " The husbandman waits for the precious fruit of the earth, and hath long patience, until he receive the early and lat- ter rain. Be patient therefore, brethren, stablish your hearts, for the coming of the Lord draweth nigh." You think, perhaps, that in the religious life you are under great disadvantages, because the prom- ised blessings are distant and out of sight, and are wholly objects of faith ; and you imagine, that if these, like the blessings of your husbandry, were near and visible, you should more sensibly feel their influence, and be more actively engaged to ob- tain them. But in this matter you reason erroneously. Look around on the men of the world. They are indus. trious in their callings, patient in their labours, cheerful in their self-denials, persevering in the most unpromising seasons ; and yet they walk by faith as reall}^ as you do ; for the object which they pursue is as really future and invisible, as that which you are pursuing. The man who sows his grain, sees ndt the harvest but waits in hope of seeing it. The merchant who commits his treasure to the ocean, has not an imme- diate return, but he expects future gain. So it is in almost ail secular labors. The object which prompts men to undertake, and encourages them to endure them, is as really distant and out of sight as your object is. And you have this advantage above the men of the world ; your object is more certain, more important, a«il perhaps more near. IFaiting on God for JRain* 331 Worldly good is small, temporary, and transient : Heavenly happiness is infinite, pern?anent and eter- nal. Earthly designs are subject to a thousand dis- appointments, which human prudence and power cannot foresee or prevent. Who could foresee the present drought, or prevent it, if it had been fore- seen ? How greatly will this derange our worldly schemes : But it need not at all disconcert your spiritual designs. In the pursuit of your eternal in- terest there is no hazard, no uncertainty, but what arises from your own negligence and inattention. You think it difficult to walk by faith in the reli- gious course ; but in your secular business you walk by faith everyday. Were it not for that faith, which looks forward and realizes things, at present, un- seen, all your worldly labours would immediately cease. The gospel in requiring you to live by faith, requires no more than what you find necessary, and think reasonable with regard to this world. How- ever difficult a life of faith may seem, you never make a difficulty of it in any thing but religion. What man ever thought of complaining, that seed time and harvest did not come together — that when he had sowed his grain, he could not immediately turn about and reap back ? Here every man has long patience, and waits, till he receives the former and the latter rain. Exercise equal faith and pa- tience in religion, and you will inherit the promises. It is natural to man to look forward, and seek future good : The fault is, that with the eye of natural faith we look not far enough, nor at the right ob- jects. Let us live by that faith, which looks above and beyond this world to the heavenly state. There we shall behold better things than we can find here. And to obtain those we have surer means, than we have to obtain the riches of the world. It is the di- rection of the Apostle, " Set your affection on things above, not ou things on the earth ; seek the things 333 JFaiting on God for Main, which are above, where Christ sitteth on the right hand of God. For ye are dead, and your Hfe is hid with Christ in God. When Christ, who is our life shall appear, then shall we also appear with him in glory. Look not at things which are seen, but at things which are not seen ; for the things which are seen, are temporal ; but the things Which are not seen, are eternal." 'W SERMON XVIII. >®«ji«®< Darnells Prophecy relat'mp^ to the time of the Endy opened and applied. DANIEL xii, lo. None oj tht Wicked shall under standi but ihtWise shall understand. JL HIS observation may be applied generally. The difficulty of understanding religious truths arises iK)t from the obscurity of the truths themselves, but from the perverseness of men's hearts. " He that doth evil, hateth the light." But Daniel makes this observation with particular reference to a preceding prophecy. He had fore- told some important events which were to be ac- complished in a time called the time of the end. These events would be highly interesting to the peo- ple who should live in that time. He therefore de- scribes them, not in symbols and figures, but ia plain historical language. And no history of past events, written in so concise a manner, could be more easily understood, than this prophecy of fu- ture events ; at least when the events come into ex- •istence. Hence the prophet says, " The wicked 334 DanieVs Prophecy Opened and Applied, will do wickedl}^ and none of the wicked will un- derstand" — none who are fully determined to pur- sue their wicked designs, will so attend to this prophecy and its correspondent events, as to see its accomplishment. " Bat the wise," who are purifi- ed from the corruptions of their hearts, " will un- derstand." Our Saviour reproved the Jews for their inatten- tion to, and ignorance of the prophecies which re- lated to the then present times. This inattention was one principal cause of their general infidelity and subsequent ruin. A disregard to the prophe- cies describing the events of our own times will in- volve us in similar guilt and danger. As we are undoubtedly in, or near the time to which the prophecy before us refers, every man who is wise will wish to understand it. And you will think it my duty to assist your enquiries by giving you the result of my own. My subject will not lead me to a discussion party politics, but to an elucidation of the sacre^ scriptures. And I shall strictly follow the example of Christ and his apostles, who opened the prophetic scriptures relating to their own times ; referred tc existing facts in which the prophecies were fulfilled ;1 and from thence made such religious and moral de-j ductions, as were appropriate to the times. Some preliminary observations will be necessarj to the introduction of our main subject. You well know, that Daniel and John have forei told a general apostacy in the Christian churchj which would be accompanied with great oppressioi and persecution, and would continue 1260 years Such an apostacy, you know, has already existe( for many ages, and still exists under the name o| popery. When 1260 years from its commence- ment shall have expired, it will then come to its end. It is generally supposed to have begun in ths- DanieVs Prophecy Opened and Applied. 333 year 606, when, by an edict of the eastern tyrant Phocasy the bishop of Rome was made universal bishop, and the saints were delivered into his hands. If we compute from that time according to our present callendar, the end of this period will be in the year 1866. If we compute, as perhaps we ought, according to the calendar in use in the times of the prophets, popery will come to its end in the year 1842. On cither computation we are very near the time of the end, and may expect to see, as we actually do see, great and tremendous events. Not only Daniel and John, but Paul and Peter, and indeed many of the prophets, expressly declare, that at the time, when the papacy is fast declhiing to its end, there will be a daring and awful eruption of atheism and infidelity, and that this will be ac- companied with an unusual corruption of morals, and with horrible wars among the nations of the earth. The most particular account which we have of this and its concomitant events, is in the preceding prophecy of Daniel. To this therefore I now re- quest your serious and candid attention. At the 36th and following verses of the preceding chapter, Daniel foretels and describes a king, who shall do according to his will. I wish you to bear in mind, that, in the prophetic style, a king signi- fies, not a particular man, but a kingdom; a state, or a nation under any form of government. This king, who shall appear near the time of the end, is described by several remarkable characters — by characters, all of which can never be supposed to exist in two different nations ; and cannot possi- bly exist in two nations at or near the same time. " He shall do according to his will, and shall prosper till the indignation be accomplished.'* He will be a warlike power ; will extend his conquests with unusual rapidity ; will exercise a capricious 336 Dan'wVs PropJiecy Opened and Applied. sovereignty over the nations which fall under his domination ; will make his own pleasure, not any law human or divine, the rule and measure of his conduct ; and will prosper till the end of those peril- ous times, which shall come on the guilty nations. *' He shall exalt himself and shall magnify him- self above every god, and shall speak marvellous things against the God of gods." He shall openly renounce the supreme God with blasphemous ex- prcssioiis of contempt, denying that tliere is any God in the universe, or any invisible power, which -men need to worship or to fear. " Neither shall he regard the God ol his fathers.''^ This abolition of religion will be accomplished sud- denly^ by an act of the existing government ; not, as in other instances, by a gradual declension in a succession of generations. The people, by a de- cree of their own constituted rulers, will at once re- ject the God, who was acknowledged by their fa- thers and immediate predecessors. " Neither shall he regard the desire of women* nor regard any God." This desire of women being connected with any God^ must signify some won- derful person, who had been an object of expecta- tion and desire among the Jewish women. And we all know that the women among the Jews were re- markably desirous of being the mothers of children, and each wished to be the mother of the promised seed of the woman. The Messiah therefore must be here intended. He was eminently the desire of women. The meaning of this expression is, that the infidel power foretold would not regard the Re- deemer, or the religion which he taught, but would contemptuously trample on all his doctrines and in- stitutions, and " would magnify himself above all." " But in his estate," or mstead of the Mejrsiah, *' he shall honour the god of forces ;" or gods pro- tectors ; certain tutelary gods. " He sliail honour DanieVs Prophecy Opened and Applied, 337 them with gold and silver and precious stones and pleasant things ; thus shall he do in the strong holds with a strange or foreign god, whom he shall ac- knowledge and increase with glory, and he shall cause them to rule over many." Though he shall worship no real God, yet he will introduce fronx another nation an imaginary god, and will set up a fancilul representation of it in a place of public re- ; sort, will bestow upon it costly ornaments, and, in ; mockery of the worship of the true God, will pay to ; this phantom a kind of divine honour. In conjunc- I tion with this, he shall contrive other allegorical ! gods. And the supporters of this mock worship he i shall exalt to places of authority, and shall give them I power to spread this impiety as far as their influence can extend. " And he shall divide the land for gain," or for a I price. He shall assume into his hands the estates, which had been held by others, and shall dispose of them for a price to such men as will be subservient to his views. These are the characters of that remarkable pow- er, which shall appear in the last days. If all these characters are to be found, or have lately been found in any power or state now existing, this indubitably is the wonderful king or kingdom intended in the prophecy. A writer of our own,* in some late " conjectures on the prophecies," says, " From the present time to the complete destruction of the popish powers, infidelity and wickedness will abound, and divine judgments will be poured on the inhabitants of the world ; and it is not unreasonable to suppose, that the tremendous scenes described by the prophet (Daniel) have, some of them, in a remarkable man- ner, been accomplished in the French revolution.''* ♦ Bacon. , T t 338 JDaniePs P7'ophecy Opened and Applied, Mr. Faber, an English writer on the propliecies, has particularly and luminously applied Daniel's de- scription of the infidel king to revolutionary France. I shall give you a concise view of his illustrations on the subject. The French revolution coincides with the time iTiarkcd in the prophec}-, " the time of the end ;" the time when we were to expect, and when many did expect some great change in the political state of Europe. France has done ** according to her will ;" has stretched her conquering l)and over many nations ; has been successful in her enterprlzes, and has paid no regard to the la\vs of God, or to the rights of, men, or to treaties of her own. The French republic, in a national convention, chosen by the people and consisting of nearly 700 men, " exalted herself above every God," openly denied the existence of a Deity and the immortality of the soul, and proclaimed a God to be a phantom, and death an eternal sleep. Such was the atheistic- al rage of the times, that for a man to mention the name of God, unless it were in a way of contempt, would expose him, not only to be insulted as a fool, but to be arrested and punished as a fanatic. They regarded not htm who was the " desire of women," the Messiah, but declared him to be an impostor, shut up the churches, made it penal to open them for religious worship, and even altered the calendar, that the Lord's day might no longer be known. This revolution was effected suddenly, by nation- al authority in a representative assembly, so that it might properly be said, *' they regarded not the God of their fathers" — the God of their immediate predecessors. Yet they " honoured a strange god^ The Ro- mans deified liberty ; and are said to be the only DaniePs Prophecy Opened and Applied. 339 ancient nation that placed this among the objects of worship. Republican France introduced this for- eign god, and in contempt of the worship of the Deity, paid religious honors to this phantom of di- vinity. In conjunction with this, they honoured with pub- lic festivals several other allegorical gods, such as reason, the country, the constitution, the virtues. And in their list of tutelary gods they enrolled seve- ral dead men, w^ho had been distinguished in life by their atheism and their vices ; as Voltaire, Rousseau, Murat and others. Churches were converted into repositories for the remains of such men ; and these remains were placed on the high altar ; and to them incense was offered. France has caused the supporters of these fantas- tic, tutelary gods " to rule over many." It has been her avowed principle to spread anarchy and atheism among other nations, and thus prepare them for submission to her power. For this purpose cunning and deceitful emissaries have been employ- ed, secretly to sow the seeds of revolution. France has honoured these imaginary gods " with gold and silver and precious stones." The orna- ments of ancient churches were taken by force, and conferred in rich abundance on the tutelary gods of infidelity. The images and treasures of the church- es in Italy were conveyed by the French army into France, to be deposited in the temples of the strange gods. The republican government " divided the land for a price." The lands of the crown, the nobility and the church were taken from their former pos- sessors and sold for a price, but for a moderate price, to the adherents of the new government, to preclude the possibility of a counter revolution. It has not been uncommon for successful invaders to distribute conquered lands gratuitously among fa- 340 DmiieVs Prophecy Opened and Applied, voiirite officers. But to sell them for a price is sc singular a measure, that it was worthy of beinj pointed out in prophecy, as a discriminating mar] of this wonderful power. Such were the characteristic marks of revolution- ary France, during the existence of what was callec a republican government, as every one knows, whc has been in the least acquainted with the transact tions of that period. Since the present emperor has risen to the su' preme authority, an alteration has been made in remarkable consonance to prophecy. St. John in the revelation, speaking of the prtseni period, says, " Three unclean spirits went fort! out of the mouth of the dragon, the beast and the false prophet, to gather the kings of the earth togeth- er to the battle of the great day of God Almighty. '*j The dragon is that old serpent the devil, who is the prime mover in the awful scene of destruction^ The beast is a tyrannical civil power. The false prophet is the papal hierarchy. The two latter, un- der the influence of the devil, co-operate in gatherJ ing the kings to the battle of the p^reat decisive day, The present emperor has, in some respects, melio^ rated the condition of France. He has replaced^ the ancient calendar, permitted divine worship, andj restored the papal hierarchy ; but restored it in state of dependance upon, and subservience to th( civil power ; so that infidelity and popery — the civ- il and the ecclesiastical powers will act in conjunc-J tion, and will continue so to act in future wars, ac-j cording to John's prediction. I have now given you a view of this remarkable prophecy concerning a king or kingdom which] should arise in the last days, and have pointed outj the characters in a modern nation, which are sup-| posed to correspond to the prophet's description.! You will judge whether the application be just. DartiePs Prophecy Opened a?id Applied. 341 What follows, in this and the next chapter, is chiefly future, but so plainly expressed, that there is little difficulty in understanding the most promi- nent events. The prophet, speaking of this mighty king or nation, says, *'.At the time of the end shall the king of the south push at him, and the king of the north shall come against him, like a whirlwind, with char- iots and horsemen and many ships." Mr. Faber is in doubt, who can be intended by the king of the south. The king of the north he supposes to be Russia. But Russia, lying out of the papal territory, does not seem to come within the scheme of prophecy. Nor do I find that any nation, not existing in the time when the prophecy was uttered, is so particularly and distinctly men- tioned. Why may w^e not suppose, that Spain with Port- ugal is the king of the south, and Britain the king of the north? If France be the infidel power de- scribed, the present opposition made to her designs by Britain and Spain may be the event intended by the pushing from the south and the whirlwind from the north. There is no continental power south of France, but Spain and Portugal. Britain lies in a northern direction from France, and she hath many ships. What will be the event of the conflict with re- spect to these two powers, the prophet has not said. But if these be the powers intended by the kings of tlie south and of the north, they probably will sur- vive the conflict. Other nations, as Prussia, Aus- tria, Holland, Switzerland, have pushed at France ; but have soon fallen, and been trampled under her feet. Those therefore are not mentioned in the prophecy. If these two kings were, in like manner, ro be subjugated, I see no reason why they should be named rather than the other. If Spain should 542 DanicPs Prophecy Opened and Applied, fall, probably it will rise again, for there must, be- fore the end conies, be somewhere a king of the south. Be this as it may, it is very certain, the power of France is not now to be broken, and the efforts of these two kings will have no other effect, than to check her progress and divert her course. For the prophet immediately adds, ** And he," or yet he^ i. e. this victorious king " shall enter into the coun- tries and shall overflow and pass over." To understand this we must observe, that proph- ecy foretels the existence of the mahometan aposta- cy, and its duration for 1260 years. History in- forms us, that this began about the same time with the establishment of popery, and consequently will come to its end about the same time. Both appear now to be fast tending to their fall. The Ottoman empire, as well as the papal hierarchy, is feeble and tottering. Within a few years past a formidable and armed insurrection has appeared in Turkey against its established religion and government. It is probable, that, as soon as the operations in Spain shall cease, whether by conquest or disap- pointment, the emperor of France, with his con- federate papal kings, will send an army into Turkey. By the subjugation of Austria the way is completely open for such an expedition. And this is probably intended by the prophet, when he says, " The king shall enter into the countries and shall overflow and pass over." He shall bear down all opposition and shall bring that region under his dominion.* • Mahoroetism and Popery will probably come to their end, as nearly at tlie same time, so much in the same manner, that is, by the predominance of Atheism. There have lately been many publications in Paris exposing the gross absurdities of popery ; and one in particular concerning the power of the popes, which the Parisian Reviewers highly applaud, as written, not only with great force, but also with much caution and discretion; «' for delicate «\'es can. bear only a kd!J light." The full light, which is to follow, when the €yes are strengthened, will doubtless be directed against Christianity itself. It \% to be expected, that when popery is nearly exterminated, a bold attack will I ii DanieVs Prophecy Opened and Applied. 343 *' He shall pass over." He is described as mov- ing by land.* But here he shall pass over some water or narrow straight. This can be no other than the straight of Constantinople ; for we imme- diately find him in Palestine. " He shall enter into the glorious land," the land of Judea. " And many shall be overthrown." He shall obtain possession of that land and make great destruction in it. " He shall stretch forth his hand also upon the countries," in the neighbourhood of Judea ; " and the land of Egypt shall not escape. But Edom, Moab and the chief of the children of Ammon shall escape out of his hand." The countries anciently called by those names shall escape his ravages, be- cause they lie wholly out of his course in his march from Palestine to Egypt. " But he shall have pow- er over the treasures of gold and silver and over all the precious things of Egypt."' And some other nations in the Airican territory near Egypt, called *' Libyans and Ethiopians, or Cushites, shall be at be made on the gospel, and that this attack will be supported by civil author- ity. " The plan laid by the genius of /lAiVwo^Ajf will be accomplished by the genius of victory." i When Turkey shall be invaded, we may expect that the invader, whoever he may be, will profess to admire the Alcoran. This is better adapted to the purposes of war and conquejt, than the mild and pacific spirit of the gospel. The Alcoran, however, will probably be new modeled. The dogmas and precepts, which relate to the mahometan religion, will be expunged ; but the more ferocious parts will be retained. There are now many atheists in Tur- key. These will readily consent ta the new modeled creed Others, through fear, and by the influencs of example, will do the same. An invader, spread- ing his conquests, will meet with no great difficulty in destroying the super- stition of the country, and in substituting atheism under some specious name. Professing himself a musselman, extending his victories, and in all military appointments, giving a decided preference to atheists, he may soon effect a •oraplete revolution in religion, gee these thaughts mora fully expressed ia The American Review, No. i, p. 186. • It is remarkable, that Daniel's wilful king carries on all his operations by land. And though mention is made of a power which shall come agamst I him with many ships, yet he is never described as meeting his enemy or doing I his work by ships. We may hence probably conclude, that he never will I possess a formidable navy, nor spread his conquests into any transmarine le- I gions. If then we fall under bis dominion, it will be ia coHieouence of our ! «wa infatuation. 344 DaniePs Prophecy Opened and Applied. his steps" — or shall afford him all the assistance which he demands in his expedition. While he is in Ejj^ypt, " tidings from the east and from the north shall trouble him." What these tidings will be the prophet has not informed us. But from what follows we may conclude, they will announce the approach of some unexpected enemy, and perhaps dangerous insurrections and a general revolt in Judea ; for it is added, " Therefore shall he go forth" out of Egypt " with great fury to de- stroy and utterly to make away many." He will suppress the opposition, destroy great multitudes and recover possession of the country. " And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain ;"or in Jerusalem, which stands on a mountain between two seas, the dead sea and the Mediterranean. Though he plants his tents and his palace here in full confidence of the continuance of his former suc- cesses, yet " he shall come to his end, and none shall help him." By what means he shall come to his end, the prophet has not said. As in other great events, so in this, human agency will doubtless be employed. But the manner of expression leads us )to suppose, that there will be some grand and awful display of divine power, against which no human ef- forts will avail to defeat the concluding catastrophe of this mighty Drama. Paul, foretelling the des- truction of the man of sin, says, " The Lord will consume him with the spirit of his mouth, and de- stroy him with the brightness of his coming." If we were to judge only from the history of form- er nations, we should naturally conclude, that the gigantic power of the French empire, which has grown so fast and spread so wide, must, sooner or later, fall into ruins. This has been the fate of all mighty empires in ages pa .t. And if this is the empire predicted by Daniel, we then have the word 1 DaniePs Prophecy Opened and Applied. 345 ' >f prophecy, in addition to the analogy of provi- dence, to assure us that it is destined to the same fate. This event cannot be very remote. It may be vyithin about 30 years, or it may be at the distance iof half a century. I Daniel proceeds in detailing the great events of ithis momentous period. j " At that time," or about the time when the be- jfore mentioned events shall be accomplished, " shall i Michael stand up, the great prince which standeth !for the children o^ thy people ; and there shall be a Itime of trouble, such as never was since there was a jnation to that time ; and at that time shall the child- jren of thy people be delivered, every one that shall I [be found written in the books." ! Michael was considered as the guardian angel of !the Jewish nation. The Jews were the children of Daniel's people. These kept, and many of them still keep, a register of their tribe and families, in expectation of repossessing their ancient inheritan- ces. These, at the time of the end, will be deliver- ed from their present dispersions and oppressions, brought home to their own country and resettled in a national and converted state. This will be a time of unprecedented trouble ; but in the general con- vulsions, they will be delivered. By what means their conversion and restoration will be eflPected, other prophets have foretold. " A great nation, shadowing the sea with the wings of their ships, having converted them to the faith by the labours of their missionaries, shall bring them ns a present to the Lord of hosts, even to mount Zion." " And many of them that sleep In the dust of the cnrth shall awake." These are the ten tribes, or the liouse oi Israel in distinction from the hous^ of Judah, The ten tribes have long been considered as lost U u 346 DanieVs Prophecy Opened and Applied, and swallowed np in other nations ; as " sleeping in the dust of the earth." But many of the prophets :j foretel their final restoration. *' They shall awake, some to everlasting life, and some to shame and tverlastinji; contempt." They will generally be . found, and will acknowledge their descent from Ja- cob. Many of them will embrace the gospel and obtain everlasting life. But some will retain their infidelity to their shame and everlasting contempt. Exactly parallel to this prophecy is Ezeki Peter and the evangelists affirm a general deluge, which swept away the inliabitants of the earth. The man therefore who denies this, denies the authority of the whole scriptures. Among the gloomy signs of the last days, one i breaks forth of a different complexion. We see a wonderful zeal to spread the gospel by sending mis- sionaries among unenlightened nations, as Daniel, . John and others have foretold. We hear of their I success in remote regions. We hear of new move- I ments among the Jews, and of the discovery of peo- ple bearing strong marks of the ten tribes, who had I for ages, been buried in obscurity. From these appearances we must conclude that the end of popery and infidelity is swiftly advanc- ing. There may be an awful conffict ; but truth will prevail. I The end of these corruptions is what all chris- tians have expected, because it is expressly foretold ; but concerning the manner in which it would come, many have entertained incorrect ideas. They have supposed, that papal and infidel nations would be reformed by rational conviction — that light, break- ing in upon them, would discover to them their er- rors, and turn them from the power of satan unto God. But nations, having sunk into deep corruption under the advantages of revelation, are seldom re- claimed merely by gentle means. There will be a W w 354 DaniePs Prophecy Opened and jipplied. concurrence of divine judgments. By these a great j^ortion of the cncinics of truth are destroyed ; "and the remnant are affrighted and give glory to God." 111. If we are now in the last times, great troubles are to be expected. These will fall with greatest weight on the open enemies of the truth. Daniel, speaking of the present day, says, " There shall be a time of trouble such as never was since there was a nation," St. Paul also warns us, that *' in the last days perilous times will come." And he tells how they will come. " Men shall be lovers of themselves, proud, blasphemers, in- continent, fierce, covenant-breakers, disobedient to authority, despisers of good men, false accusers, lovers of pleasures more than lovers of God." — ^ " They shall depart from the faith, giving heed to seducing spirits and doctrines of devils, speaking lies in hypocrisy." Such a state of religion and morals is in its nature perilous. It subverts government, or renders it ca- pricious and opptressive. It destroys all confidence in government, and mutual confidence among citi- zens. When the Jews regarded not God, but pro- ceeded from evil to evil, the prophet warned them, *' Take ye heed every man of his neighbour, and trust ye not in any brother." Another cause of troublous times will be the ma- lignant influence of insidious emissaries in dissemi- nating licentious principles, in setting nation against nation, and in creating divisions and inflaming ani- mosities in the same nation. John foretels, that in this period the spirits of devils will go forth to gath- er the kings of the earth together to the battle of the great day. In reference to the same period Peter -says, " There shall be false teachers among you, who privily shall bring in damnable heresies, deny- . ing the Lord who bought them, and bringing on themselves swift destruction. And many shall fol- low their pernicious ways, by reason of whom the DaniePs Prophecy Opened and Applied. 355 jwiiy of truth shall be evil spoken of. Presumptuous iare they, self-willed, despisers of ^j^overnment, and not afraid to speak evil of dignities." You will observe, that Peter speaks of these em- issaries, not only as opposing religion and govern- ment, but as carrying on their nefarious designs privily and with secret artifice^ so that many will unsuspectingly follow their pernicious ways, until idestruction comes upon them swiftly. They will profess to respect rational religion and constitutional igovernment ; they will say, " There is no increase !of infidelity or of anarchy, as some whimsical or i dishonest men pretend ; but only an increase of [knowledge and liberality." Thus they will conceal I the hand, that, when matters are prepared, they imay more effectually strike the blow. But discern- ing men will see through the disguise and perceive the danger. Paul says of them who resist the truth, ;" The time will come, when they shall proceed no further, for their folly shall be made manifest to all men." Those will be times of great trouble by reason of unusual wars and convulsions in the earth, A king will stretch forth his hand on the countries, and ma- ny shall be overthrown. The kings of the earth will be gathered together to battle. The mighty power which has cast down many, will, in his turn, come to his end. His dying convulsions and ex- piring throws will shake many nations. The present is a time of uncommon trouble. Such extensive wars, numerous revolutions, wanton spoliations, and national distresses have seldom, if ever, been experienced. But the end is not yet. Many countries are still to be overthrown. 1 fear that greater troubles than the past are yet to come ; these may fall on nations which have hitherto escaped ; perhaps on us. 356 DanieVs Prophecy Opened and Applied, The administration of government in the papal ter^ ritories of Europe has long been rigorous and oj pressive. We huve expected a change. We haA hoped that the change would be eftccted in an easj way, by increasing light and virtue among the pet pie. We have sometimes, in our national pridei flattered ourselves, that by our example of virtii and liberty, union and happiness, we should cor tribute to a reform in the corrupt and despotic go^ ernments of the old world. But we now see o\x\ error. There is danger that our example will fail The old corrupt governments will not be reformeti by any example. They will be, or rather have bee subverted by an invading power, and succeeded bj governments more absolute and despotic. The hit ter probably will continue till the time, when a gen-^ ral reformation in religion begins. The gospel,] when it has its proper influence, will meliorate thei condition of men. Then they will lead quiet and] peaceable lives in all godliness and honesty. The spirit of prophecy, when it warns us oi troublous times, kindly informs us what it is that makes the times troublous. It is the wickedness of mankind. They who would escape the troubles, must avoid that wickedness, which is the cause of them, and use their influence to correct the false sentiments and reform the corrupt manners of all around them. This leads us to add, IV. If we, as a people, hope to escape the evils, which are come and coming on guilty nations, we must avoid an adoption of their licentious princi- ples, and an imitation of their corrupt manners ; and must cautiously shun all such connexion with them, as would naturally tend to introduce those principles and manners. The angel says to Daniel, " There shall be a time of trouble, such as never was — but the children of Daniel'' s Prophecy Opened and Jpplled, 357 thy people shall be delivered." If the converted Jews will be delivered, we may believe that Chris- tian nations, who nuiintaiii the purity of their reli- gion, will be delivered also. John, describing the awful judgments of the last times, stops in the midst of his subject, to inter- pose an exhortation from the great head of the church. *' Behold, I come as a thief. Blessed is he that vv^atcheth and keepeth his garments, lest he walk naked, and they see his shame." And fore- telling the catastrophe of mystical Babylon, he ad- dresses an admonitory caution to the church ; " I heard a voice from heaven, saying,^come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues ; for her sins have reached unto heaven, and God hath remembered her iniquities." If there be in the world an antichristian power which is soon to fall, (and we ail know there is such a power,) it is our wisdom to stand at such a cau- tious distance from her, asr not to be crushed by her fall, and involved in her ruin. It is certain, that they who come into her embraces, will share in her catastrophe. On this subject the scripture is so plain and explicit, that every one who regards its authority, will feel the solemn importance of its warnings. The warnings of prophecy are repeated and en- forced by the voice of providence. The dreadful calamities of the times have fallen on that part of the world which is nominally Christian ; and fallen with accumulated weight on the /^c/ja/ nations. The heathen nations are comparatively in a state . cpf tranquility. Hence they are in a condition to re- ceive the messengers sent to carry the gospel among them. Such was the state of the world in the times of the Apostles. While the tumalts and persecu- 358 Daniel^ s Propliecy Opened and Applied. tions in Judea rendered their residence there unsafe, peace among the gentiles encouraged their visits to them and facilitated their success. I have said, the calamities of the times have fallen with principal severity on the /;fl!/?a/ nations. Some states called protestant have, indeed, shared in these calamities ; as the United Provinces, the Cantons of Switzerland and the dominions of Prussia. But it is the religion, not the name of protestantism^ Avhich will be a security. Some portions of those states have been professedly papal ; and here have been the hot beds of atheism and illuminism. " Hol- land has been the grand asylum of the infidelity of the north. Its polluted presses have teemed with the blasphemous productions of Voltaire and his associates. The Helvetic Confederacy was in name partly papal and partly protestant, but in reality tainted with atheism to its very core. And Voltaire boasted, that in Calvin's own town, Geneva, there were only a few beggarly fellows, who believed in Christ ; and from thence lo Berne there was not a christian to be found." Frederick the great, the king of Prussia, patronized Voltaire, and co-ope- rated with him in spreading the principles of atheism in his dominions. It is therefore no wonder, that the judgments of God have fallen in so awful a man- ner on those countries. A writer of our own* observes, " that the French nation are made strong, as the Chaldeans were of old, to execute God's judgments on a guilty world. Though they mean not so, yet they appear at this day to be instruments in God's hand for this pur- pose." It is remarkable, that that nation, which first openly renounced the Deity, was the first to feel his judgments, and then to be the principal executioner , • Bacsn. 1 DanieVs Prophecy Opened and applied. 35^ of his judgments on others ; and that she has all along been a principal sufferer. Itvvill be natural to enquire, whatowr nation must expect in these troublous times. But I cannot tell, unless I am first told, how she will conduct. Our nation is no where a distinct subject of proph- ecy. This country was unknown in the days of the prophets. If it was then inhabited, it was not in a state of civilization. The prophecies which respect us must be general, and the same which respect others of similar character. We are a people who enjoy the gospel. God makes a difference between heathen nations, and apostate nations. So he evidently does at this day — so he has ever done in former days. He said to his ancient people, " You only have I known of all the families of the earth, therefore I will punish you for all your iniquities." If we put the gospel from us in principle and practice — if we so intimately as- sociate with corrupt and infidel nations, as to be con- taminated with their licentious principles and assim- ilated to them in their vicious manners, we shall most certainly share with them in the plagues, which are come and coming on them. But if, according to the express command of our Lord, we come out from among them, and are careful to preserve the purity, and extend the influence of the gospel, we shall enjoy a happy exemption from those dreadful calamities. If, in this favoured and enlightened land, the time should come, when the people arc content to live without a stated ministry ; or when the neces- sary support of the ministry is publicly withdrawn ; or when men of despicable education, licentious principles or corrupt morals are put in the place of gospel ministers ; or when open infidels and dcspis- ers of the gospel fill the several departments of gov- trnment ; then we may be assured, that the judg- 560 DanleVs Prophecy Opened and Applied, ments of God are coming upon us, and they will not linger. Our government is constitutionally republican. The niaintencince of such a government depends on the virtue of the people ; and national virtue de- pepids on tlie hifluence of religion. And the na- tional character is in nothing more clearly demon- strated, than in the choice which the people make of men to rule over them. We are, by divine direction, to "lookout from among us able men, men of truth, men who fear God and hate covetousness, and appoint them to be rulers." — " He that ruleth over men must be just, ruling in the fear of God." — And it is the character both of a good ruler and a good citizen, that " in his eyes a vile person is contemned, but he honoureth them who fear the Lord." If we believe the gospel to be true, and feel it to be important, let us openly profess and obey it, and declare to the world that we are not ashamed of it. This you will all acknowledge to be your duty, be- cause you all know it to be expressly commanded. If I now call upon you to profess your fc'ith in the gospel, I only lay before you a divine requirement. Why then do you neglect — why do you delay to do this ? You can assign no sufficient reason. You intend to perform the duty. But when ? Is it not a pres- ent duty ? If you delay to do that which you ought to do without delay, you live in continued disobe- dience. But, then, " let every one who nameth the name of Christ, depart from iniquity." If you call Christ your Lord, and eat and drink in his presence, and still are workers of iniquity, he will appoint } ou your portion with unbelievers. God's judgments are abroad in the earth ; learn righteousness. His judgments threaten our land; DanieVs Prophecy Opened and Applied. 361 prepare to meet him. He still suspends the execu- tion of his severest wrath. In the mean time, he hearkens and hears, whether any man speak aright ; whether any man repent of his wickedness, saying, what have I done ? A general reformation will certainly prevent our ruin, A few good men by their prayers may pre- vail to avert divine anger, and by their example may do much to restrain the progress of iniquity. At least they will save their own souls. When you hear from the word of prophecy, that times of great trouble are before us, you feel for your children, who probably are to live in troublous times. What then ought you to do ? Maintain rehgion in your houses ; command your children to keep the way of the Lord ; instruct them in this way ; walk before them in it. Thus you will best prepare them for the times, in which they are to live, whether they may be troublous or pros- perous. Thus you will best assist them in prepar- ing for that world, where no adversary can come» Encourage them in the practice and in the profes- sion of religion ; warn them against the instructions which cause to err from the words of knowledge ; guard them against the connexions which v/ould se- duce them from the ways ot virtue. My young friends ; we fear that evil days are be- fore you. The times in which you live are cor- rupt ; those in which you are to live may be more perilous. " Walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil," and may be more so. Be ye well establish- ed in the principles of religion, that ye be not soon shaken in mind, nor moved from the hope of your calling. Whatever may be the state of the country in fu- ture years, one thing is certain ; death and eternity are before you. Therefore attend immediately to X X 362 Daniel^s Prophecy Opened and Applied. the work of your salvation. This is what first con- cerns you. It concerns you on this very day. Let this be a day of repentance — a day of salvation. Now, before you leave this house, make a dedica- tion of yourselves to God; form a humble resolu- tion of future piety and virtue ; lift up a petition to God for his grace to confirm this resolution, and to assist your execution of it ; encourage one another, in time to come, in pursuing a religious life ; shun i the company of the impious and profane ; become the companions of them who fear God ; join your^ selves to the Lord in a perpetual convenant, whicl shall not be forgotten. If we could see you of the rising generation gen- erally devoting yourselves to God, we might con- clude, that there is a blessing in store for the land. God spared Nineveh in behalf of the children, who were too young to discern between good and evil. Much rather would he spare a guilty nation, whose children, as soon as they could discern between good and evil, chose the good and refused the evil ;. for then there would be a prospect, not only of the existence of religion for one generation more, bul of the transmission of it to many future general tions. In such a pleasing appearance we might apply the promise of God communicated to the peo- pie of Israel by the prophet Isaiah, *' Thus saitl the Lord, As the new wine is found in the clustrej and one saith, Destroy it not, for a blessing is in it so will I do for my servants' sake, that I may not destroy them all. And I will bring forth a seed out of Jacob, and out of Jadah an inheritor of my holy^ mountain, and mine elect shall long inherit it, an( ray servants shall dwell there." SERMON XX. Death and Judgment. A Discourse at the Funeral of a Young Man. HEBREWS ix. 27. // is appointed to man once to die ; but after this the judgment. Wi HILE we continue in this world, we experience a great variety of changes. We pass from childhood to youth ; some from youth to ma- turity ; a few from this to old age. We see many changes in our condition : The vicissitude of sick- ness and health in our bodies, of disappointment and success in our business, of grief and joy in our minds, of pain and satisfaction in our relations, of darkness and light in our prospects, is incident to us all. But there is one change before us more important than all which precede it ; the change mentioned in our text. " It is appointed to men to die." This we have not yet experienced ; but we have seen it in others ; and we know it to be great. Death breaks our mortal connexions, separates us from 564 Death and Judgment, our earthly interests, seals up our corporeal senses,] divests us of our animal powers, and consigns oui fleshly part to the grave. What next ensues, sense cannot inform us ; reason can make no certain dis- covery. Revelation only has brought life and im- mortality to light. This assures us, that beyonc' death there is a state of retribution, and that there every man will receive according to the deeds dom in the body. Death considered as the terminatioi of a state of trial, and tlie introduction to an eternal' state of retribution, is a change more momentous than we can imagine. The apostle teaches us, that this change is certain ; ** it is appointed to man." There are other changes incident to men ; but we know not that they are appointed to us, and we hope to escape them. Death is an event, and the grave is the house, appointed for all living. Here the rich and the poor, the young and the aged, the great and the small meet together, and there is no distinction. The sentence passed on our offending progenitor, is a sentence on all his descendants, ** Dust thou art, and unto dust thou shalt return." Men are generally attentive to their worldly con- dition. They foresee probable evils and hide them- selves. Against the dangers which threaten their temporal interests, they guard with prudent fore- thought. But how thoughtless are they of death ? Other events, in comparison with this, are small ; the means which we apply to prevent them, are of doubtful success ; and perhaps the evils which we fear are but the creatures of our fear, and never will be realized. But death is certain. It is appointed to all. Its importance is infinite. The means in our hands to render its issue happy, if faithfully ap- plied, are of infallible success. Why then do we neglect these, while we so assiduously apply the former ? Death and Judgment, 365 There may be many causes. Death is so solemn a change, that many choose not to think of it at all. They labor rather to forget it, than to prepare for it. Others put far from them the evil day. They know it is appointed for them ; but they hope the time is distant. This self- flattery blinds the minds, and stupifics the hearts of the young. To realize death, in all its gloomy circumstances, sinks their spirits, and deadens their sensual joys. They de- sire to see many days and to rejoice in them all, and, therefore, consider not the days of darkness, that they shall be many. Preparation for death is a work, in which the de- praved heart is reluctant to eugage. It includes serious meditation, fervent prayer, deep repentance, humble reliance on mercy, diligent application to duty, the denial of ungodliness and worldly lusts, a life of righteousness, godliness and sobriety. These things are contrary to the prevailing habits of corrupt minds. There are many, who either do not believe, or have no impressive apprehension of a future state of retribution. They imagine either that death will terminate their existence, or that the mercy of God will make all men alike happy, and that consequently nothing done, or to be done by them, will have any influence in regard to their state after death. And as death is in itself a gloomy change, they think it their wisdom to exclude it irom their thoughts, that they may pass through life more cheerfully. But, however men may flatter themselves, death certainly awaits them ; and the time is at hand, when they will feel its power, and experience its consequences. The artifices they use to divert it from tlieir thoughts, or to make it seem uninter- esting, will neither prevent its approach, nor dimin- ish its terrors when it comes. Our true wisdom is ;65 Death and Judgment, to consider it in that light, in which scripture and reason represent it, as a change which will fix our eternal condition in happiness or misery ; to make it the subject of frequent meditation ; to bring it near to ourselves ; and to be always ready for it. For, as the apostle observes, We are to die but once, " It is appointed to man once to die." There are many cases, in which we may make repeated experiments. If we fail in the first trial, we may renew it in a different form. If we succeed not in one way, we may hope to do better in another. If we liave erred in our measures, we may possibly correct our mistake in a future essay, and thus re- trieve our loss. But in relation to our eternal inter- est, there can be no such remedy after death, for we are to die but once : *' He that goeth down to the grave, shall no more return to his house, neither shall his place know him any more." He shall no more hear the offers of pardon, or the calls to repent- ance — no more feel the strivings of the spirit — no more be allowed to converse with the word of sal- vation — no more stand in the place, where mere}' is proclaimed to guilty mortals. There is no work nor device in the grave. W(]2)i^»<^<»4> ^ARZILLAI the Gi'eadite, on a particular occasion, says to king David, in the second book of Samuel, xix chap. 35 ver. 1 am this day fourscore years old. In a preceding verse he is called *' a very aged man." He assigns his great age as an excuse for not accepting the king's invitation to go and spend the rest of his days in Jerusalem. David, by the rebellion of his son Absalom, was compelled to flee from Jerusalem and pass over Jor- dan. He and his faithful followers encamped at Mahanaim, not far from the seat of Barzillai, who, being a wealthy man, and well aftected to the king, contributed liberally to his support, while he con- Z z 378 Old Age Improved, tinued there, waiting the event of the rebellion. Alter the rebellion was suppressed, David, at the request of his loyal subjects, decamped from Ma- hanaim, and commenced liis march for Jerusalem. Barzillai accompanied him to. conduct him over Jordan. The kins?-, eratefuUv rememberina: the faithful services of this good, subject, and desiring to render his o'da.ue as easy^vrtcH-pkasant as possible, said to him, " Come thou ovco with me, and I will feed thee with me in Jtrusalemii' Barzillai answer- ed, " How long have I to h^-^Cit.ihat I should go up with the king to Jerusalem ? 1 ;im this day four- score years old. Can I discern between good and evil ? Can thy servant taste what I eat, or what I drink ? Can I any more hear the voice of singing men and singing women ? Why then should thy servant be yet a burden to n»y lord the king ? Thy servant will go a little way with the king, and turn back again, that 1 may die in my own city, and be buried by the grave of my father and my mother. Behold thy servant Chimham," who was one of Barzillai's sons, " let him go over with thee, and do to him what shall seem good to thee." David ac- cepted the aged man's excuse, and complied with his request in behalf of this son ; and afterward gave Solomon a charge to shew kindness -to his other sons. He rcspecied the family of a man who had served him faithfully to so great an age. The example of the aged Barzillai will afford some useful instructions to other aged iiien. 1. He kept an account of his time. He remem- bered, to a day, how old he was. " I am this day fourscore years old." The greater part of those, who had commenced the journey of life with him, had fallen by the way. He was almost a solitary traveller ; and he must soon finish his course. We find the aged saliits, who are named in scrip- ture, often reviewing their past yeari, and anticipat- Old Age Improved, 379 ing their approaching dissolution. Thus did thp patriarchs — thus did the apostles — thus ought we, who have arrived to that period, which nature, ex- perience and scripture pronounce to be a great age. For such transient nnortalsas we are, to live thought- less of the progress of time, is great folly ; for the aged thus to live, is folly in the extreme. Nothing shocks a serious mind more than to see an old man, who is tottering on the brink of the grave, still re- taining that levity and vanity, which we should con- demn in a youth ; and still discovering that worldly anxiety, which we could not excuse even in the vigor of maturity. Yet some there are to whom the Poet's description may be applied ; Tho' grey their heads, their thoughts and aims are green. Like damaged clocks, whose hand and bell dissent, Folly strikes six, while nature points at twelve, 2. It becomes the aged to review the changes, which they have seen in their long life. Barzillai lived in an eventful period. In the course of 80 years there had been revolutions in the gov- ernment ; national wars ; intestine convulsions ; general prosperity ; public adversity ; geiierations passing away ; and others coming in their place. We, who have arriyed to his age, have witnessed equal changes. The political state of Europe, and of our own country is vastly different from what it was when we were young. In early life we could have no anticipation of the events which have occur- red. Many of them are grarM and interesting ; and they stand in connexion with other events, which are to come in their proper time, but which we cannot now foresee, nor shall we live to realize. Our successors, however, will see them ; and we may behold them from a superior station. They will probably be greater, and, I fear, more distress- ing than the past. 330 Old Age Improved. Let us look around among our neighbours. Wherp are they who lived here 60 or 70 years ago ? They are generally gone from us, and will return no more. They who are now our neighbours and the acting members of society, had not an existence, M^hen we were young. They have come forward in the place of the departed mortals whom we first knew, and like them are soon to depart. Who now occupy the lands, and dwell in the houses, which we see ? — A new race ; some the de- scendants of former occupants, and some strangers. Our fathers, where are they ? — Gone to their long home. Even of our brethren few remain ; and some of our children and younger descendants are num- bered with the dead. We feel great changes in ourselves. We are not the men we were once. Our corporeal powers, and our mental faculties have sensibly decayed. Grey hairs are upon us ; our limbs are feeble ; our eyes dim; our ears dull of hearing. Our memory de- ceives us ; our judgment fails. Our early pleas- ures have fled. We may say with Barzillai; " Can I taste what I eat or drink ? Can I hear the voice of singing men and singing women ?" We experi- ence the justness of Solomon's description of this evil day. " The keepers of the house tremble ; the strong men bow themselves ; those that look out at the windows are darkened ; the daughters of musick are low ; fear is in the way ; we are going to our long home." 3. The man who has lived 80 years must have known many affictions. There is a diirerence in the condition of different persons ; but none pass through this probationary state without a share in its adversities. They who , live to the greatest age usually have the greatest share ; not only as they have longer time to experi- ence tliem, but as in the latter part of a long life, Old Age Improved. 381 " woes cluster ;" afflictions are multiplied. Be- sides their increased infirmities, there are additional family sorrows. Many of their dear friends and relatives have gone to the grave before tliem. There is scarcely one in twelve, who reaches their age ; consequently most of their early friends must have left them.* When they take a retrospect of life, they recollect many sorrows of mind and pains of body ; many disappoii^tments in business and losses in substance ; many dangers which threatened life, and many critical e^xapes from death ; many mourn- ful visits to the house of silence there to deposite, and there to leave the dear relatives, who had been the comfort of former days, and who, they had hop- edj would be the joy of days to come. In this review let them examine whether their long experience of the vanity of the world has dis- engaged their hearts from it — whether they have grovt^n more spiritual in their views and more heav- enly in their affections — whether they can meet dis- appointment with more serenity and bear trouble with more patience. If after all their experience, the same worldly temper continues, there is cause for deep humiliation and serious concern. 4. As God daily loads us with benefits^ m a long life great is their sum. They are more than can be juimbered. It becomes us frequently to look back and re- member the years of the right hand of the most high ; to remember his wonders of old ; to talk of his Avorks — his works of providence and his works of grace. W^hen we were young, it was our desire to live many years. Our desire has been granted. We have lived many years and have seen much good. We have been dislinguished from the great- • Of 740, who have died in the pari>h in 55 years, about 60 had passed their gjih year. 382 Old Age Improved, er part of our fellow mortals. What numbers of our juniors have gone down to the grave before us ? What supports, supplies, protections and dtliveran- ces have we received ? What a mercy, that we have all along enjoyed the gospel, and lived near to God's house ? May we not add ? I hope some of us can add, we have felt the transforming power of the gos- pel on our hearts, and have brighter prospects and firmer hopes, than we had when we were young. How precious have been God's thoughts to us — how great the sum of them ! If we would count them, they are more in number than the sand. Impressed with a thankful sense of such nume. rous benefits, let us devote ourselves more zealous- ly to God's service, abstract our hearts more entire- ly from the world, bear our infirmities more patient- ly, and trust more confidently in the divine care. The spirit and language of pious old age, we may learn from the example of David. *' By thee have I been holdcn up from my birth ; my praise shall be continually of thee. I am as a wonder to many. Thou iirt nsy refuge. Let my mouth be filled with thy praise, and with thine honor all the day. Cast me not off in the time of old age ; forsake me not when my strength Uiileth." 5. Let the aged man enquire, how his days have past ; what use he has made of them ; what he has been doing ; whether he is prepared to render an ac- count of so long a life. If God v.'ill bring every work into judgment, how solemn must be the rcckoniiig to which such a man will soon be called ? He has had more time to serve God and his generation — more time to increase in holiness and prepare for glory, tlian most others. If he has misspent it, he is more guilty than they, and exposed to a more aufnl condemnation. Let' him reflect, how many opportunities to do, or to get good he has neglected — how man}' sabbaths he has lost — Old Age Improved* 383 how many instructions he has heard in vain, or re- fused to hear at all — how unprofitably to hinnself and others a great part of his life has stolen away. In the reflection let him be excited to a more dili- gent improvement of the little which remains. Let him pray in the humble and penitent language of David ; remember not against me the sins of my youth, Ror my transgressions ; according to thy mercy remember me for thy goodness sake, O Lord. 6. The aged man should seriously consider the shortness of iiis remaining time. When king David invited Barzlllai to reside at his court in Jerusalem, he returned a very proper and pertinent answer. " How long have I to live ? I am this day fourscore years old. Can I enjoy the pleasures of a royal table ? What are they to a man of my years? I have other things to mind." Moses observes, *' The days of our years are threescore years and ten ; and if by reason of strength they be fourscore years, yet is their strength labor and sor- row, for it is soon cut off, and we fly away." He therefore prays, " So teach us to number our days, that we may apply our hearts to wisdom." If to the man of 80 years, the time past appears to be soon cut off, what will he say of the remainin.ej time ? He finds, on recollection, that the years seem shorter, than they did in early life. What are two or three years to come *? They can hardly be called an addition to life. He may say in the langua.^e of ancient saints, " The time of my departure is at hand." " I must shortly put off my tabernacle" — *' my breath is spent, my days are extinct, the graves are ready for me." Let us, my aged friends, converse much with death and eternity, and con- verse v/ith ourselves o.i our preparation for the so- lemn scenes before us. Let us not reckon our liVies dear to us, that, haviiig accomplished the wor!: as- 384 Old Age Improved. signed us, we may finish ovir course with joy. If death is near, as we k)io\v it mu'st be to us^ it is high time to awake and enquire, whether we are ready to meet it. It is too late to remain at uncertainty on the decision of so momentous a question. Ours is an evil day, in which there are few earthly pleas- ures. We need pleasures of a better kind. To one filled with the joy of heavenly hope, old age cannot be very unpleasant, for " now is his salvation nearer than when he believed." Every infirmity reminds him, how near he is to heaven, and how soon he will be in tliat world, where is no more sin and temptation ; no more sorrow and death. Let us never entangle ourselves in those earthly cares, nor indulge thoie earthly affections, which will ob-, struct a preparation for our change, or obscure our title to that glorious state, vvhere purity, peace and love, the enjoyment of God, communion with the Redeemer and the society of saints and angels will be all the happiness. Barzillai, invited to a king's court, considered how old he was, and how short was his remaining time. He would not suffer his mind to be diverted, by such a new situation, from the business, which at his time of life more imme* diately concerned him. He chose to remain in his own mmsion — in his own city — among his old neighbors and friends, and near the graves of his father and mother, wlicre he would be under, favor- able circamstances to meditate upon, a,nd prepare for the solemn scene which was just before him. *' Let me turn back, that 1 may die in my own city, and be buried by the grave of my father and my mother." Meditation on death and the grave was more proper forhirn, than to seek the pleasures of a royal table. 7. A review of life should excite the aged to promote religion among the succeedi.ig genera- tion. Old jge Improved* 385 They know how short and unsatisfying is human life. They lament their past follies and neglects. They from experience can tell the young what views they will one day have of life and of the world. They can address the young to better ad- vantage and with more authority, than they could in former years. Their days can speak, and the mul- titude of their years can teach wisdom. It was Da- vid's concern, in the prospect of death, to leave a savour of religion in the minds of those who were coming after him. " O God, thou hast taught me from my youth, and hitherto have I declared thy wondrous works. Now also, when I am old and grey headed forsake me not, until I have shewed thy strength to this generation, and thy power to every one that is to come." Moses, contemplating the mortality of man, the shortness of life, and the infirmities of age, prays that all, and particularly the young, might apply their hearts to wisdom. " O satisfy us early with thy mercy, that we may be glad and rejoice all our days. Let thy work appear to thy servants, and thy glory to their children* Let the beauty of the Lord be upon us, and establish thou the work of our hands." The apostle "exhorts the aged to be sober, grave, temperate, and sound in faith, charity and patience, that they may teach the young to be soberminded." The words of our text, and the reflections which have arisen from them, apply to us who are advanc- ed in years, and particularly to the Speaker^ who may adopt the same words. *' I am this day four- score years old." Much the greater part of this time has been spent among you and your fathers. My ministry, which has been more than 55 years, has equalled, in length, that of both my predeces- sors.^ There are now, in this parish, but three • Rev. John Woodbridge, was ordained June 1698. Died Juae 1718. lUy, Samuel Hopkins was ordained June 1720. Died October 17,55. A a ii 386 Old Jge Improved, persons, whose age e xceeds mine. I have accompa- nied to the grave a greater number, than lived with- in the present territorial limits of this society at the time, when my relation to it commenced. I have buried more than my whole parish. But the socie- ty still lives in a new race of mortals. I have seen many mercies. Among these I reckon the friendship which 1 have enjoyed with you and your fathers, and the harm^ony which has subsisted among you from the beginning of my min- istry to the present time. I pray that nothing may occur on your part or mine which shall interrupt the peace, for which this church and society have from the beginning been distinguished.* I recollect ma- ny favors \\ hich I have received from you and your fathers, from the society and from individuals. In," jurieSy I remember none, 1 have seen afflictions. But among the causes of sorrow and humiliation, the fear of an unprofitable ministry has not been the smallest. I hope, howe- ver, it has not been wholly unprofitable. How far the want of success is to be imputed to my unfaith- iulness, or to your negligence, is an enquiry which concerns us both. Let us try ourselves at the tribu- nal of conscience, knowing, that there is a higher tribunal before which we must all stand, and some Theprefcnt minifter was ordained Augufl. 25, 1756. In this cJiurcli there have heea 1 1 deacons, of whom nine have deceafed. Their longevity is remarkable. John Barber was chofen 1700, and died 1712. Aged 70. El enezer Parloni was cholen 1700, and died 1752. Aged 84 lofeph Ely. Died 1755. Aged ga. John Ely, Died 1758. Aged 80. Samuel Day, Died 1773. Aged 75. jofeph Merrick, Died 1792. Aged 88. Nathaniel Atchinfon, chojen 1759. Died 1801. Aged 92. Jonathan White, chosen 1759. Died 1805. Aged 95. John Bagg, chofen 1782, Died 1809. Aged 79. • Such has been the harmony in this church from the time of its incorpora- tion to ihe prefcut day i. e. lor the fpace 113 years, that there never has bcea i>cca:.ion for an ecclesiastical council, except tor the purpofe of ordination. Old Age Improved, 387 of "US soon. " If our heart condemn us, God is greater than our heart and knovveth all thin.Q;s. If our heart condemn us not, then have we confidence toward God ; and may hope to appear before the presence of his glory with exceeding joy." My aged brethren and friends, the time of our departure is at hand. The duties incumbent on us I have stated in this discourse. Let us seriously and prayerfully attend to them. Let us review our lives, examine our hearts, renew our repentance and self-dedication, and give diligence to the full assur- ance of hope to the end. There are some of my aged brethren, who, though they .have long since professed the religion of Christ, have not taken a seat at his table. Why do they de- lay ? Why will they not now exhibit this testimony of their faith in Christ and love to his gospel for their own consolation, and for the benefit of those who are coming after them ? The door is open. If there is any hinderance, it must be within themselves. Let the aged maintain religion in their houses. The time may soon come, when they will be unable to lead in the family devotions. Let them perform this duty while they are able ; and thus encourage the sons, on whom they must soon lean for support, to succeed them in the sacred service. May all heads of families, not only the aged, but those in earlier life, attend to this duty. The pre- servation and transmission of religion depend on nq one thing more than on this. Let all your houses become churches. Let them all become little sanc- tuaries of God. You will soon stand on the list of the aged, unless death should strike ofFyour names. In your advanced age you will have no greater jo}^, than to see your children walking in the truth, and to reflect that you early lent your hand to guide them in the way. There is, I believe, an increased attention to re- 388 Old Age Improved, ligion among our young people. Encourage hopeful beginnings ; strengthen tender minds. " Break not the bruised reed, nor quench the smoaking flax," lest to you the bruised reed should JDecome a rod of iron ; and the smoaking flax, a consuming fire. Beware lest you incur the denunciation of our Lord against those, who enter not into the kingdom of God themselves, nor suffer those who are entering, to go in. The young, when they are beginning the religious life, need assistance, and they expect it from those who are older than they ; especially from their parents. If they can find none to assist them, they are disappointed — they are discouraged, and perhaps turned back. Cast no stumbling blocks in their jway. " Whoso shall offend one of Christ's little ones, it were better for him, that a millstone were hanged about his neck, and he were cast into the depth of the sea." In regard to yourselves, your families, the young in general, the society at large, I request your dili- gent attendance on the ministrations of the sanctua- ry. These you knovv to be divine institutions, which cannot be neglected without guilt and danger. Whenever there shall be a vacancy in the minis- try, let it be soon supplied. A long continued vacan- cy M'ill be attended with many evils. On so delicate and important an occasion, as the resettlement of the ministry, you will need to exercise a conde- scending and accommodating spirit. Seek not merely to please yourselves, but each one to please liis nighbour for his good to edification. Regard not a tinsel glitter, but solid worth. Choose a man of learned education, competent abilities, evangeli- cal sentiments, a pious character, a candid spirit and a discreet behaviour. That you may proceed with safety take good advice, and be at j)eace among yourselves. And may the man, whom who shall choose, be more useful in his place, and more wor* Old Jge Improved, 389 thy of your esteem, than your present minister has been. I shall probably leave among you a considerable part of my family. I hope they will continue to be attached to your best interest ; and I doubt not that they will share in your friendship. And if the per- son, who has been my worthy companion, and your cordial friend for more than 52 years, should survive me, I trust she will receive from you all that atten- tion, which a state of solitude and infirmity may re- quire. The day is approaching which will. .dissolve the relation between you and me. Let it be our joint concern and prayer, that we may meet in a better world, and in a more pure and exalted connexion. And now I beseech you, bretliren, by the com- ing of our Lord Jesus Christ, and by our gathering together unto him, that ye be not shaken in mind from the faith and profession of the gospel ; but that ye work out your salvation with fear and trembling in humble reliance on the power of divine grace — that ye do all things without murmurings and dis- putings — that ye be blameless and harmless, the sons of God without rebuke, striving together in your prayers for yourselves, for the church of Christ, and particularly for your pastor, that, while he is continued among you, he may labor with faithful- ness, and may not labor in vain, and that after he has long preached to others, he may not himself be a east-away ; but that we may all meet in the pre- sence of Christ, and he may joy and rejoice with you, and ye also may rejoice with him. I have often of late, as well as in former years, spoken to the young. And I know not how to close this discourse without addressing a few words to this important and beloved class of my hearers. My dear friends ; you think the man of 80 years, and particularly your minister, '' who is this day 390 Old Age Improved. fourscore years old," should consider how old he is, luid how soon he must leave you. The thought is much in his mind ; and now under its serious im- pression he advises you to admit the same reflection. You choose, perhaps, rather to think how young you are. You are impatient to push forward to a more advanced stage. Time seems to move too slowly. You anticipate distant pleasures, and wish to possess them. But believe what they say of life, who have already tried it. It is probable, you will not find it more pleasurable, than M